Volume 75
Part 1 out of 6
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
NB: Ahadith 1-48 of Chapter 15 are included in Vol. 74)
49- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ أَبِي زَكَرِيَّا الْجَرِيرِيِّ عَنْ بَعْضِ أَصْحَابِهِ قَالَ خُطْبَةٌ لِأَمِيرِ الْمُؤْمِنِينَ ع الْحَمْدُ لِلَّهِ نَحْمَدُهُ وَ نَسْتَعِينُهُ وَ نَعُوذُ بِاللَّهِ مِنْ شُرُورِ أَنْفُسِنَا وَ مِنْ سَيِّئَاتِ أَعْمَالِنَا مَنْ يَهْدِي اللَّهُ فَلَا مُضِلَّ لَهُ وَ مَنْ يُضْلِلِ اللَّهُ فَلا هادِيَ لَهُ
(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, from Abu Zakariya Al Jareery, from one of his companions who said,
‘A sermon of Amir Al-Momineen-asws is: ‘The Praise is for Allah-azwj! We praise Him-azwj, and seek His-azwj Assistance, and seek Refuge with Allah-azwj from the evil of our own selves, and from the evil of our deeds. One whom Allah-azwj Guides, there is no strayer for him, and the one whom Allah-azwj Lets to stray, there is no guide for him.
وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ انْتَجَبَهُ بِالْوَلَايَةِ وَ اخْتَصَّهُ بِالْإِكْرَامِ وَ بَعَثَهُ بِالرِّسَالَةِ أَحَبَّ خَلْقِهِ إِلَيْهِ وَ أَكْرَمَهُمْ عَلَيْهِ فَبَلَّغَ رِسَالاتِ رَبِّهِ وَ نَصَحَ لِأُمَّتِهِ وَ قَضَى الَّذِي عَلَيْهِ
And I-asws testify there is no god except Allah-azwj Alone, there is not associate for Him-azwj; and I-asws testify Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. He-azwj Selected him-saww with the Wilayah and Specialised him-saww with the honours, and Sent him-saww with the Message. He-saww is the most Beloved of His-azwj creatures to Him-azwj and their most Honourable to Him-azwj. He-saww delivered Messages of his-saww lord-azwj and advised his-saww community, and fulfilled that which was upon him-saww.
أُوصِيكُمْ بِتَقْوَى اللَّهِ فَإِنَّ تَقْوَى اللَّهِ خَيْرُ مَا تَوَاصَتْ بِهِ الْعِبَادُ وَ أَقْرَبُهُ مِنْ رِضْوَانِ اللَّهِ وَ خِيَرَةٌ فِي عَوَاقِبِ الْأُمُورِ فَبِتَقْوَى اللَّهِ أُمِرْتُمْ وَ لَهَا خُلِقْتُمْ فَاخْشَوُا اللَّهَ خَشْيَةً لَيْسَتْ بِسُمْعَةٍ وَ لَا تَعْذِيرٍ
I-asws advise you all with fearing Allah-azwj, for fearing Allah-azwj is the best of what the servants can be advised with, and is closest to the Satisfaction of Allah-azwj and best in end-result of the matters. You have been Commanded with fearing Allah-azwj and have been Created for it, therefore fear Allah-azwj with fear which is neither for reputation nor is deficient.
فَإِنَّهُ لَمْ يَخْلُقْكُمْ عَبَثاً وَ لَيْسَ بِتَارِكِكُمْ سُدًى قَدْ أَحْصَى أَعْمَالَكُمْ وَ سَمَّى آجَالَكُمْ وَ كَتَبَ آثَارَكُمْ فَلَا تَغُرَّنَّكُمُ الدُّنْيَا فَإِنَّهَا غَرَّارَةٌ مَغْرُورٌ مَنِ اغْتَرَّ بِهَا وَ إِلَى فَنَاءٍ مَا هِيَ
Surely, He-azwj neither Created you in vain and nor is going to leave you neglected. He-azwj is Counting your deeds, and has Named your terms, and Writes your impacts, so the world should not deceive you for it is a deception. Deceived is the one deceived by it, and to annihilation is what it is.
نَسْأَلُ اللَّهَ رَبَّنَا وَ رَبَّكُمْ أَنْ يَرْزُقَنَا وَ إِيَّاكُمْ خَشْيَةَ السُّعَدَاءِ وَ مَنَازِلَ الشُّهَدَاءِ وَ مُرَافَقَةَ الْأَنْبِيَاءِ فَإِنَّمَا نَحْنُ بِهِ وَ لَهُ.
We-asws ask Allah-azwj, our-asws Lord-azwj and your Lord-azwj to Grace us and your fearfulness of the fortunate ones, and status of the martyrs, and friendship of the Prophets-as, for rather we‑asws are with Him-azwj and for Him-azwj’’.[1]
50- وَ بِهَذَا الْإِسْنَادِ، خُطْبَةٌ لَهُ ع الْحَمْدُ لِلَّهِ نَحْمَدُهُ تَسْبِيحاً وَ نُمَجِّدُهُ تَمْجِيداً نُكَبِّرُ عَظَمَتَهُ لِعِزِّ جَلَالِهِ وَ نُهَلِّلُهُ تَهْلِيلًا مُوَحِّداً مُخْلِصاً وَ نَشْكُرُهُ فِي مَصَانِعِهِ الْحُسْنَى
And by this chain –
‘A sermon of his-asws: ‘The Praise is for Allah-azwj! We-asws praise Him-azwj Glorifying, and we-asws glorify Him-azwj with a mighty glorification due to the Might of His-azwj Majesty, and we extol His-azwj Oneness with extollations of a sincere unitarian, and we-asws thank Him-azwj regarding His-azwj excellent Making.
أَهْلَ الْحَمْدِ وَ الثَّنَاءِ الْأَعْلَى وَ نَسْتَغْفِرُهُ لِلْحَتِّ مِنَ الْخَطَايَا وَ نَسْتَعْفِيهِ مِنْ مَتْحِ ذَنُوبِ الْبَلَايَا وَ نُؤْمِنُ بِاللَّهِ يَقِيناً فِي أَمْرِهِ وَ نَسْتَهْدِي بِالْهُدَى الْعَاصِمِ الْمُنْقِذِ الْعَازِمِ بِعَزَمَاتِ خَيْرِ قَدَرٍ مُوجِبِ فَصْلِ عَدْلِ فَضَاءٍ نَافِذٍ بِفَوْزٍ سَابِقٍ بِسَعَادَةٍ فِي كِتَابٍ كَرِيمٍ مَكْنُونٍ
He-azwj is deserving of the praise and the lofty extollations, and we-asws seek His-azwj Forgiveness for corrosiveness of the mistakes (sins), and seek His-azwj Excuse from the occasional sins of the afflictions, and we-asws believe in Allah-azwj (being) reassured regarding His-azwj Commands, and we‑asws seek His-azwj Guidance, the Protecting, the Saving, the Determined with the determinations, goodly Measured, Obligating, Decisive, Just, Spacious, Implementing with success, preceding with happiness in the Hidden Benevolent Book.
وَ نَعُوذُ بِاللَّهِ مِنْ مَضِيقِ مَضَايِقِ السُّبُلِ عَلَى أَهْلِهَا بَعْدَ اتِّسَاعِ مَنَاهِجِ الْحَقِّ لِطَمْسِ آيَاتِ مُنِيرِ الْهُدَى بِلُبْسِ ثِيَابِ مَضَلَّاتِ الْفِتَنِ
And we-asws seek Refuge with Allah-azwj from the narrowness of the narrow ways upon its people after the widening of manifestos of truth, blurring the radiant signs of guidance by wearing the clothes of dilemmas of Fitna.
وَ نَشْهَدُ غَيْرَ ارْتِيَابِ حَالٍ دُونَ يَقِينِ مُخْلِصٍ بِأَنَّ اللَّهَ وَاحِدٌ مُوَحَّدٌ وَفِيٌّ وَعْدُهُ وَثِيقٌ عَقْدُهُ صَادِقٌ قَوْلُهُ- لَا شَرِيكَ لَهُ فِي الْأَمْرِ وَ لَا وَلِيَّ لَهُ مِنَ الذُّلِّ نُكَبِّرُهُ تَكْبِيراً- لا إِلهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ
And we-asws testify without suspicions of a state below sincere certainty that Allah-azwj is One, Individual. He-azwj Fulfils His-azwj Promise and His-azwj Ties are strong, His-azwj Words are true. There is neither any associate for Him-azwj in the Command nor is there any guardian for Him‑azwj from the disgrace. We-asws extolled His-azwj Greatness with Takbeer. There is no god except He-azwj, the Mighty, the Wise.
وَ نَشْهَدُ أَنَّ مُحَمَّداً ص عَبْدُهُ بَعِيثُ اللَّهِ لِوَحْيِهِ وَ نَبِيُّهُ بِعَيْنِهِ وَ رَسُولُهُ بِنُورِهِ مُجِيباً مُذَكِّراً مُؤَدِّياً مُبْقِياً مَصَابِيحَ شُهُبٍ ضِيَاءٍ مُبْصِرٍ وَ مَاحِياً مَاحِقاً مُزْهِقاً رُسُومَ أَبَاطِيلِ
And we-asws testify that Muhammad-saww is His-azwj servants. Allah-azwj Sent him-saww for His-azwj Revelation and His-azwj News, Appointing him-saww, and he-saww is His-azwj Rasool-saww and His-azwj Noor, Answered, Mentioned, performer, lamps of meteors illuminating, making insightful, an effacer, obliterator, vanisher of false rituals.
خَوْضِ الْخَائِضِينَ بِدَارِ اشْتِبَاكِ ظُلْمَةِ كُفْرٍ دَامِسٍ فَجَلَا غَوَاشِيَ أَظْلَامِ لُجِّيٍّ رَاكِدٍ بِتَفْصِيلِ آيَاتِهِ مِنْ بَعْدِ تَوْصِيلِ قَوْلِهِ وَ فَصَّلَ فِيهِ الْقَوْلَ لِلذَّاكِرِينَ بِمُحْكَمَاتٍ مِنْهُ بَيِّنَاتٍ وَ مُشْتَبِهَاتٍ يَتْبَعُهَا الزَّائِغُ قَلْبُهُ ابْتِغَاءَ التَّأْوِيلِ تَعَرُّضاً لِلْفِتَنِ وَ الْفِتَنُ مُحِيطَةٌ بِأَهْلِهَا
A wading for the wading ones with a house of clashes, its darkness is deep Kufr, so he-saww cleared the opaque darkness, stagnant, pungent, by the decisiveness of his-saww signs from after the arrival of his-saww words; and he-saww decided the word for the reminded ones, by the Decisive (Verses) from it, proofs, and Allegorical (Verses) followed by the deviant heart seeking the interpretation, exposing to the Fitna encompassing its people.
وَ الْحَقُّ نَهْجٌ مُسْتَنِيرٌ مَنْ يُطِعِ الرَّسُولَ يُطِعِ اللَّهَ وَ مَنْ يُطِعِ اللَّهَ يَسْتَحِقَّ الشُّكْرَ مِنَ اللَّهِ بِحُسْنِ الْجَزَاءِ وَ مَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ يُعَايِنْ عُسْرَ الْحِسَابِ لَدَى اللِّقَاءِ قَضَاءً بِالْعَدْلِ عِنْدَ الْقِصَاصِ بِالْحَقِّ يَوْمَ إِفْضَاءِ الْخَلْقِ إِلَى الْخَالِقِ
And the truth is a peak, irradiating. The one who obeys the Rasool-saww has obeyed Allah-azwj, and the one who obeys Allah-azwj deserves the Appreciation from Allah-azwj with excellent Recompense, while the one who disobeys Allah-azwj and His-azwj Rasool-saww will witness the difficult Reckoning at the meeting, a Decree with the justice during the retaliation with the truth on a Day the creatures will be going to the Creator.
أَمَّا بَعْدُ فَمُنْصِتٌ سَامِعٌ لِوَاعِظٍ نَفَعَهُ إِنْصَاتُهُ وَ صَامِتٌ ذُو لُبٍّ شُغِلَ قَلْبُهُ بِالْفِكْرِ فِي أَمْرِ اللَّهِ حَتَّى أَبْصَرَ فَعَرَفَ فَضْلَ طَاعَتِهِ عَلَى مَعْصِيَتِهِ وَ شَرَفَ نَهْجِ ثَوَابِهِ عَلَى احْتِلَالٍ مِنْ عِقَابِهِ
As for after, a silent one listening to preaching, his silence will benefit him, and a silent one with understanding pre-occupies his heart with the contemplation regarding the Commands of Allah-azwj until he is insightful, so he recognises the merits of obeying Him-azwj upon disobeying Him-azwj, and the nobility of the peak of His-azwj Rewards over the release of His-azwj Punishment.
وَ مُخْبِرٌ النَّائِلُ رِضَاهُ عِنْدَ الْمُسْتَوْجِبِينَ غَضَبَهُ عِنْدَ تَزَايُلِ الْحِسَابِ وَ شَتَّى بَيْنَ الْخَصْلَتَيْنِ وَ بَعِيدٌ تَقَارُبُ مَا بَيْنَهُمَا أُوصِيكُمْ بِتَقْوَى اللَّهِ بَارِئِ الْأَرْوَاحِ وَ فَالِقِ الْإِصْبَاحِ.
And an informed, the achiever of His-azwj Satisfaction at the obligation of His-azwj Wrath during the decline of the Reckoning, and a difference between the two traits, and a distant one drawing closer what is between the two. I-asws advise you all with fearing Allah-azwj the Creator of the souls, and Splitter of the skies’’.[2]
51- مِنْ كِتَابِ مَطَالِبِ السَّئُولِ، لِمُحَمَّدِ بْنِ طَلْحَةَ مِنْ كَلَامِ أَمِيرِ الْمُؤْمِنِينَ ع ذِمَّتِي بِمَا أَقُولُ رَهِينَةٌ وَ أَنَا بِهِ زَعِيمٌ إِنَّ مَنْ صَرَّحَتْ لَهُ الْعِبَرُ عَمَّا بَيْنَ يَدَيْهِ مِنَ الْمَثُلَاتِ حَجَزَهُ التَّقْوَى عَنْ تَقَحُّمِ الشُّبُهَاتِ
From the book ‘Matalib Al Saoul’ of Muhammad Bin Talha,
‘From a speech of Amir Al-Momineen-asws: ‘It is my-asws guarantee with what I-asws am saying, a pledge, and I-asws am responsible of it. One to whom the lessons have declared to him about what is in front of him, from the examples, would be prevented by the piety from storming into the suspicions.
أَلَا وَ إِنَّ الْخَطَايَا خَيْلٌ شُمُسٌ حُمِلَ عَلَيْهَا أَهْلُهَا وَ خُلِعَتْ لُجُمُهَا فَتَقَحَّمَتْ بِهِمْ فِي النَّارِ
Indeed, and the sins are unruly horses carrying its people upon it, and their reins are loose, and they plummet with them into the Fire.
أَلَا وَ إِنَّ التَّقْوَى مَطَايَا ذُلُلٌ حُمِلَ عَلَيْهَا أَهْلُهَا وَ أُعْطُوا أَزِمَّتَهَا فَأَوْرَدَتْهُمُ الْجَنَّةَ حَقٌّ وَ بَاطِلٌ وَ لِكُلٍّ أَهْلٌ فَلَئِنْ أَمِرَ الْبَاطِلُ لَقَدِيماً فَعَلَ وَ لَئِنْ قَلَّ الْحَقُّ فَلَرُبَّمَا وَ لَعَلَّ وَ لَقَلَّمَا أَدْبَرَ شَيْءٌ فَأَقْبَلَ
Indeed! And surely the piety is a well-trained horse carrying its people upon it and they are given its reins, and they arrive with them to the Paradise. Truth and falsehood, and for each there are people. So, if the matter is false, then it has been done such since ancient times, and even if the truth was little, sometimes, and perhaps, and scarcely does a thing which has turned around (gone), would return’.
لَقَدْ شُغِلَ مَنِ الْجَنَّةُ وَ النَّارُ أَمَامَهُ سَاعٍ سَرِيعٌ نَجَا وَ طَالِبٌ بَطِيءٌ رَجَا وَ مُقَصِّرٌ فِي النَّارِ هَوَى الْيَمِينُ وَ الشِّمَالُ مَضَلَّةٌ وَ الطَّرِيقُ الْوُسْطَى هِيَ الْجَادَّةُ عَلَيْهَا بَاقِي الْكِتَابِ وَ آثَارُ النُّبُوَّةِ وَ مِنْهَا مَنْفَذُ السُّنَّةِ وَ إِلَيْهَا مَصِيرُ الْعَاقِبَةِ
He is pre-occupied, the one who the Paradise and the Fire are in front of him; a quick striver will attain salvation while a sluggish seeker hopes, and the derogator collapses in the Fire; the right and the left are strayers while the middle road is the main path. Upon it remains the Book and the Ahadeeth of the Prophet-saww, and from it the Sunnah is implement, and to it are destined the end-results.
هَلَكَ مَنِ ادَّعَى وَ خابَ مَنِ افْتَرى وَ خَسِرَ مَنْ بَاعَ الْآخِرَةَ بِالْأُولَى وَ لِكُلِّ نَبَإٍ مُسْتَقَرٌّ وَ كُلُّ مَا هُوَ آتٍ قَرِيبٌ.
Destroyed is the one who claims, and disappointed is the one who fabricates, and he incurs loss the one who sells the Hereafter for the former (the world), and for every prophecy is a fixed term, and all what is to come is nearby’’.[3]
52- وَ مِنْهُ، لَقَدْ جَاهَرَتْكُمُ الْعِبَرُ وَ زُجِرْتُمْ بِمَا فِيهِ مُزْدَجَرٌ وَ مَا يُبَلِّغُ عَنِ اللَّهِ بَعْدَ رُسُلِ اللَّهِ إِلَّا الْبَشَرُ
And from it: ‘I-asws have been outspoken to you all with the lessons and have rebuked you with what there is reprehension in it, and no one will deliver on behalf Rasool-Allah-azwj except Al-Bashar.
أَلَا وَ إِنَّ الْغَايَةَ أَمَامَكُمْ وَ إِنَّ وَرَاءَكُمُ السَّاعَةَ تَحْدُوكُمْ تَخَفَّفُوا تَلْحَقُوا فَإِنَّمَا يُنْتَظَرُ بِأَوَّلِكُمْ آخِرُكُمْ.
Indeed, and the peak is in front of you, and behind you is the Hour limiting you. Lighten up, you will be joining, for rather your latter ones are being awaited by your former ones!’’[4]
53- وَ قَالَ ع يَوْماً وَ قَدْ أَحْدَقَ النَّاسُ بِهِ أُحَذِّرُكُمُ الدُّنْيَا فَإِنَّهَا مَنْزِلُ قُلْعَةٍ وَ لَيْسَتْ بِدَارِ نُجْعَةٍ هَانَتْ عَلَى رَبِّهَا فَخَلَطَ خَيْرَهَا بِشَرِّهَا وَ حُلْوَهَا بِمُرِّهَا
And I-asws caution you all of the world, for it is at the status of temporary (accommodation), and it isn’t a house for acquisition. A house which is lowly unto its Lord-azwj. He-azwj has Mingled its Permissible with its Prohibited, and its good with its evil, and its life with its death, and its sweet with its bitter.
لَمْ يَضَعْهَا لِأَوْلِيَائِهِ وَ لَا يَضِنَّنَّ بِهَا عَلَى أَعْدَائِهِ وَ هِيَ دَارُ مَمَرٍّ لَا دَارُ مُسْتَقَرٍّ وَ النَّاسُ فِيهَا رَجُلَانِ رَجُلٌ بَاعَ نَفْسَهُ فَأَوْبَقَهَا وَ رَجُلٌ ابْتَاعَ نَفْسَهُ فَأَعْتَقَهَا
He-azwj has neither Placed it for His-azwj friends nor has He-azwj been miserly with upon His-azwj enemies, and it is a house of passing by not a house to settle in, and the people in it are two (types of) people – one who sells his soul so he destroys it, and a man who buys his soul and sets it free.
إِنِ اعْذَوْذَبَ مِنْهَا جَانِبٌ فَحَلَا أَمَرَّ مِنْهَا جَانِبٌ فَأَوْبَى أَوَّلُهَا عَنَاءٌ وَ آخِرُهَا فَنَاءٌ مَنِ اسْتَغْنَى فِيهَا فُتِنَ وَ مَنِ افْتَقَرَ فِيهَا حَزِنَ مَنْ سَاعَاهَا فَاتَتْهُ وَ مَنْ قَعَدَ عَنْهَا أَتَتْهُ
And if a side from it is pleasant and sweet, (another) side from it would be a bitter plague. Its beginning is fatigue and its end is annihilation. One who is rich in it is tempted, while the one who is impoverished in it grieves. One who strives for it, loses it, and the one who sits back from it, it will come to him.
وَ مَنْ أَبْصَرَ فِيهَا بَصَّرَتْهُ وَ مَنْ أَبْصَرَ إِلَيْهَا أَعْمَتْهُ فَالْإِنْسَانُ فِيهَا غَرَضُ الْمَنَايَا مَعَ كُلِّ جَرْعَةٍ شَرَقٌ وَ مَعَ كُلِّ أَكْلَةٍ غُصَصٌ- لَا تُنَالُ مِنْهَا نِعْمَةٌ إِلَّا بِفِرَاقِ أُخْرَى.
And the one who is insightful in it, sees it, while the one who looks at it, it will blind him. In it the human being is an aim of the death. Along with every gulp there is choking and with every morsel there is choking. A bounty from it cannot be achieved except by separation of another’’.[5]
54- وَ قَالَ يَوْماً فِي مَسْجِدِ الْكُوفَةِ وَ عِنْدَهُ وُجُوهُ النَّاسِ أَيُّهَا النَّاسُ إِنَّا قَدْ أَصْبَحْنَا فِي دَهْرٍ عَنُودٍ وَ زَمَنٍ شَدِيدٍ يُعَدُّ فِيهِ الْمُحْسِنُ مُسِيئاً وَ يَزْدَادُ الظَّالِمُ فِيهِ عُتُوّاً- لَا نَنْتَفِعُ بِمَا عَلِمْنَا وَ لَا نَسْأَلُ عَمَّا جَهِلْنَا وَ لَا نَتَخَوَّفُ قَارِعَةً حَتَّى تَحُلَّ بِنَا
And he-asws said one day in the Masjid of Al-Kufa, and there were faces of (important) people in his-asws presence: ‘O you people! We have come to be in an era of stubbornness, and severely difficult times. The good doer is counted in it as an evil doer, and in it the oppressor is being increasingly excessive. Neither are we benefitting from what we know nor are we asking about what we are ignorant of, nor are we fearing a calamity until it befalls upon us.
وَ النَّاسُ عَلَى أَرْبَعَةِ أَصْنَافٍ مِنْهُمْ مَنْ لَا يَمْنَعُهُ الْفَسَادَ فِي الْأَرْضِ إِلَّا مَهَانَةُ نَفْسِهِ وَ كَلَالَةُ حَدِّهِ وَ نَضِيضُ وَفْرِهِ
The people are upon four types – From them is one whom nothing prevents him from the mischief in the earth except meekness (gentleness) of his self, and the weakness of his limitations, and lack of plentiful (wealth).
وَ مِنْهُمُ الْمُصْلِتُ بِسَيْفِهِ الْمُعْلِنُ بِشَرِّهِ وَ الْمُجْلِبُ بِخَيْلِهِ وَ رَجِلِهِ قَدْ أَهْلَكَ نَفْسَهُ وَ أَوْبَقَ دِينَهُ لِحُطَامٍ يَنْتَهِزُهُ أَوْ مِقْنَبٍ يَقُودُهُ أَوْ مِنْبَرٍ يَفْرَعُهُ وَ لَبِئْسَ الْمَتْجَرُ أَنْ تَرَى الدُّنْيَا لِنَفْسِكَ ثَمَناً وَ مِمَّا لَكَ عِنْدَ اللَّهِ عِوَضاً
And from them is the one who overcomes with his sword, and is open with his evil, and the fetcher with his cavalry and his infantry. He has sold his soul and ruined his religion for the wealth he seizes, or an army he leads, or a pulpit he can ascend, and evil is the trade that he sees the world to be a price for his soul, and from what there is for you in the Presence of Allah-azwj as compensation.
وَ مِنْهُمْ مَنْ يَطْلُبُ الدُّنْيَا بِعَمَلِ الْآخِرَةِ وَ لَا يَطْلُبُ الْآخِرَةَ بِعَمَلِ الدُّنْيَا قَدْ طَأْمَنَ مِنْ شَخْصِهِ وَ قَارَبَ مِنْ خَطْوِهِ وَ شَمَّرَ مِنْ ثَوْبِهِ وَ زَخْرَفَ مِنْ نَفْسِهِ لِلْأَمَانَةِ وَ اتَّخَذَ سِرَّ اللَّهِ تَعَالَى ذَرِيعَةً إِلَى الْمَعْصِيَةِ
And from them is one who seeks the word by the work of the Hereafter, and he does not seek the Hereafter with the work of the world. He reassures himself and small is his steps, and rolls up his clothes, and adorns himself for the entrustments, and takes the Veil of Allah-azwj as a means to the disobedience.
وَ مِنْهُمْ مَنْ أَقْعَدَهُ عَنْ طَلَبِ الْمُلْكِ ضُئُولَةُ نَفْسِهِ وَ انْقِطَاعُ سَبَبِهِ فَقَصَرَتْهُ الْحَالُ عَلَى حَالِهِ فَتَحَلَّى بِاسْمِ الْقَنَاعَةِ وَ تَزَيَّنَ بِلِبَاسِ أَهْلِ الزَّهَادَةِ وَ لَيْسَ مِنْ ذَلِكَ فِي مَرَاحٍ وَ لَا مَغْدًى
And from them is one sits back from seeking the kingdom due to weakness of his self, and cutting off of his causes, so the situation reduces him to be upon his state. He gives it the name of contentment and adorns with the apparent of the ascetic people, and he isn’t from that in neither any exuberance (energy) nor any such quality.
وَ بَقِيَ رِجَالٌ غَضَّ أَبْصَارَهُمْ ذِكْرُ الْمَرْجِعِ وَ أَرَاقَ دُمُوعَهُمْ خَوْفُ الْمَحْشَرِ فَهُمْ بَيْنَ شَرِيدٍ نَاءٍ وَ خَائِفٍ مَقْمُوعٍ وَ سَاكِتٍ مَكْعُومٍ وَ دَاعٍ مُخْلِصٍ وَ ثَكْلَانَ مُوجَعٍ قَدْ أَخْمَلَتْهُمُ التَّقِيَّةُ وَ شَمِلَتْهُمُ الذِّلَّةُ
And there remains men who close their eyes remembering the return, and their tears flow in fear of the Resurrection. They are between a displaced club, and fearfully suppressed, and gagged into silence, and sincerely supplicating, and in painful bereavement. The dissimulation has deactivated them, and the humiliation has covered them.
فَهُمْ فِي بَحْرٍ أُجَاجٍ أَفْوَاهُهُمْ خَامِرَةٌ وَ قُلُوبُهُمْ قَرِحَةٌ قَدْ وَعَظُوا حَتَّى مَلُّوا وَ قُهِرُوا حَتَّى ذَلُّوا وَ قُتِلُوا حَتَّى قَلُّوا
Thus, they are in a bitter ocean, their mouths are closed tight, and their hearts are sore. They advised until they were fed up, and they were coerced until they were humiliated, and they were killed until they were few (left).
فَلْتَكُنِ الدُّنْيَا عِنْدَكُمْ أَصْغَرَ مِنْ حُثَالَةِ الْقَرَظِ وَ قُرَاضَةِ الْجَلَمِ وَ اتَّعِظُوا بِمَنْ كَانَ قَبْلَكُمْ قَبْلَ أَنْ يَتَّعِظَ بِكُمْ مَنْ بَعْدَكُمْ وَ ارْفُضُوهَا ذَمِيمَةً فَإِنَّهَا رَفَضَتْ مَنْ كَانَ أَشْغَفَ بِهَا مِنْكُمْ
So, let the world be smaller in your eyes than rubbish scum, and leather trimmings, and take advice from the ones who were before you, before advice is taken from you by the ones to come after you, and refuse it reprehensibly for it has rejected the ones who were more in love with it than you are!
فَيَا مَا أَغَرَّ خِدَاعَهَا مُرْضِعَةً وَ يَا مَا أَضَرَّ نَكَالَهَا فَاطِمَةً.
O how deceptive are its deceptions to breast-feed, and O how harmful are its bruises as a weaning!’’[6]
55- وَ قَدْ نُقِلَ عَنْهُ ع أَنَّهُ قَالَ وَ قَدِ اجْتَمَعَ حَوْلَهُ خَلْقٌ كَثِيرٌ اتَّقُوا اللَّهَ فَمَا خُلِقَ امْرُؤٌ عَبَثاً فَيَلْهُوَ وَ لَا تُرِكَ سُدًى فَيَلْغُوَ
And it has been transmitted from him-asws having said, and a lot of people had gathered around him-asws: ‘Fear Allah-azwj, for a person has not been Created in vain so he plays around, nor has he been left neglected so he becomes nonsensical.
وَ مَا دُنْيَاهُ الَّتِي تَحَسَّنَتْ لَهُ بِخَلَفٍ مِنَ الْآخِرَةِ الَّتِي قَبَّحَهَا سُوءُ ظَنِّهِ عِنْدَهُ وَ مَا الْمَغْرُورُ بِزُخْرُفِهَا الَّذِي بِنَاجٍ مِنْ عَذَابِ رَبِّهِ عِنْدَ مَرَدِّهِ إِلَيْهِ.
And how much his world which has been deemed good to him is opposite from the Hereafter which his evil thoughts have deemed it as ugly in his view! And the one deceived by its decorations will not be saved from the Punishment of his Lord-azwj during his return to Him‑azwj’’.[7]
56- وَ قَالَ ع عَلَيْكُمْ بِالْعِلْمِ فَإِنَّهُ صِلَةٌ بَيْنَ الْإِخْوَانِ وَ دَالٌّ عَلَى الْمُرُوَّةِ وَ تُحْفَةٌ فِي الْمَجَالِسِ وَ صَاحِبٌ فِي السَّفَرِ وَ مُونِسٌ فِي الْغُرْبَةِ وَ إِنَّ اللَّهَ تَعَالَى يُحِبُّ الْمُؤْمِنَ الْعَالِمَ الْفَقِيهَ الزَّاهِدَ الْخَاشِعَ الْحَيِيَّ الْعَلِيمَ الْحَسَنَ الْخُلُقِ الْمُقْتَصِدَ الْمُنْصِفَ.
And he-asws said: ‘Upon you all it to be with knowledge, for it is a connection between the brethren, and points upon the personality, and is a gift in the gatherings, and a companion in the journey, and a comforter in the estrangement; and Allah-azwj the Exalted Loves the scholar, the understanding, the ascetic, the humble, the lively, the knowledgeable, one of good manners, the moderate, the fair’’.[8]
57- وَ قَالَ ع مَنْ تَوَاضَعَ لِلْمُتَعَلِّمِينَ وَ ذَلَّ لِلْعُلَمَاءِ سَادَ بِعِلْمِهِ فَالْعِلْمُ يَرْفَعُ الْوَضِيعَ وَ تَرْكُهُ يَضَعُ الرَّفِيعَ
And he-asws said: ‘One who is revering (respecting) students and humbles to the scholars will prevail with his knowledge, for the knowledge raises the lowly while neglecting it drops the raised ones.
وَ رَأْسُ الْعِلْمِ التَّوَاضُعُ وَ بَصَرُهُ الْبَرَاءَةُ مِنَ الْحَسَدِ وَ سَمْعُهُ الْفَهْمُ وَ لِسَانُهُ الصِّدْقُ وَ قَلْبُهُ حُسْنُ النِّيَّةِ وَ عَقْلُهُ مَعْرِفَةُ أَسْبَابِ الْأُمُورِ
And the head of knowledge is humility, and its eyes is the disavowing from the envy, and its ears is the understanding, and its tongue is the truthfulness, and its heart is the good intention, and its intellect is recognising the causes of matters.
وَ مِنْ ثَمَرَاتِهِ التَّقْوَى وَ اجْتِنَابُ الْهَوَى وَ اتِّبَاعُ الْهُدَى وَ مُجَانَبَةُ الذُّنُوبِ وَ مَوَدَّةُ الْإِخْوَانِ وَ الِاسْتِمَاعُ مِنَ الْعُلَمَاءِ وَ الْقَبُولُ مِنْهُمْ
And from its fruits is the piety, and shunning the personal desires, and following the guidance, and shunning the sins, and cordiality with the brethren, and the listening intently from the scholars and the accepting from them.
وَ مِنْ ثَمَرَاتِهِ تَرْكُ الِانْتِقَامِ عِنْدَ الْقُدْرَةِ وَ اسْتِقْبَاحُ مُقَارَفَةِ الْبَاطِلِ وَ اسْتِحْسَانُ مُتَابَعَةِ الْحَقِّ وَ قَوْلُ الصِّدْقِ وَ التَّجَافِي عَنْ سُرُورٍ فِي غَفْلَةٍ وَ عَنْ فِعْلِ مَا يُعْقِبُ نَدَامَةً
And from its fruits is neglecting the revenge during the power, and uglifying the perpetration of the falsehood, and approving following the truth and the truthful word, and the forsaking from cheerfulness during heedlessness, and from doing what would result in regret.
وَ الْعِلْمُ يَزِيدُ الْعَاقِلَ عَقْلًا وَ يُورِثُ مُتَعَلِّمَهُ صِفَاتِ حَمْدٍ فَيَجْعَلُ الْحَلِيمَ أَمِيراً وَ ذَا الْمَشُورَةِ وَزِيراً وَ يَقْمَعُ الْحِرْصَ وَ يَخْلَعُ الْمَكْرَ وَ يُمِيتُ الْبُخْلَ وَ يَجْعَلُ مُطْلَقَ الْوَحْشِ مَأْسُوراً وَ بَعِيدَ السَّدَادِ قَرِيباً.
And the knowledge increases the intellectual in intellect, and inherits its learner in praiseworthy qualities, so he would make the forbearing as a commander, and the one with consultation (ability) as a minister, and he will repress the greed, and vacate the plotting, and kill off the miserliness, and he will make the free wildness a captive, and the far guidance as near’’.[9]
58- وَ قَالَ ع الْعَقْلُ عَقْلَانِ عَقْلُ الطَّبْعِ وَ عَقْلُ التَّجْرِبَةِ وَ كِلَاهُمَا يُؤَدِّي إِلَى الْمَنْفَعَةِ وَ الْمَوْثُوقُ بِهِ صَاحِبُ الْعَقْلِ وَ الدِّينِ
And he-asws said: ‘The intellect is two (types of) intellects – a natural intellect and an intellect of experimentation, and each of these leads to the benefit and the owner of the intellect and the religion can trust with it.
وَ مَنْ فَاتَهُ الْعَقْلُ وَ الْمُرُوَّةُ فَرَأْسُ مَالِهِ الْمَعْصِيَةُ وَ صَدِيقُ كُلِّ امْرِئٍ عَقْلُهُ وَ عَدُوُّهُ جَهْلُهُ وَ لَيْسَ الْعَاقِلُ مَنْ يَعْرِفُ الْخَيْرَ مِنَ الشَّرِّ وَ لَكِنَّ الْعَاقِلَ مَنْ يَعْرِفُ خَيْرَ الشَّرَّيْنِ
And the one who loses the intellect, so the capital of his wealth is the disobedience; and a friend of every person is his intellect, and his enemy is ignorance; and the intellectual isn’t the one who recognises the good from the evil, but the intellectual is the one who recognises the better of the two evils.
وَ مُجَالَسَةُ الْعُقَلَاءِ تَزِيدُ فِي الشَّرَفِ وَ الْعَقْلُ الْكَامِلُ قَاهِرُ الطَّبْعِ السَّوْءِ وَ عَلَى الْعَاقِلِ أَنْ يُحْصِيَ عَلَى نَفْسِهِ مَسَاوِيَهَا فِي الدِّينِ وَ الرَّأْيِ وَ الْأَخْلَاقِ وَ الْأَدَبِ فَيَجْمَعَ ذَلِكَ فِي صَدْرِهِ أَوْ فِي كِتَابٍ وَ يَعْمَلَ فِي إِزَالَتِهَا.
And gatherings of the intellectuals increase in the nobility; and the perfect intellect is a subdues of the evil nature; and it is upon the intellectual that he counts against himself its sameness in the religion, and the opinion, and the manners, and the etiquettes, so he gathers that in his chest, or in a book and acts during its decline’’.[10]
59- وَ قَالَ ع الْإِنْسَانُ عَقْلٌ وَ صُورَةٌ فَمَنْ أَخْطَأَهُ الْعَقْلُ وَ لَزِمَتْهُ الصُّورَةُ لَمْ يَكُنْ كَامِلًا وَ كَانَ بِمَنْزِلَةِ مَنْ لَا رُوحَ فِيهِ وَ مَنْ طَلَبَ الْعَقْلَ الْمُتَعَارَفَ فَلْيَعْرِفْ صُورَةَ الْأُصُولِ وَ الْفُضُولِ فَإِنَّ كَثِيراً مِنَ النَّاسِ يَطْلُبُونَ الْفُضُولَ وَ يَضَعُونَ الْأُصُولَ فَمَنْ أَحْرَزَ الْأَصْلَ اكْتَفَى بِهِ عَنِ الْفَضْلِ
And he-asws said: ‘The human being is intellect and image. The one whom the intellect errs him and the image necessitates him, he would not be perfect, and he would be at the status of the one having no soul in him; and the one who seeks the familiar intellect, let him recognise image of the origin and the surplus, for most of the people are seeking the surplus and are wasting the original. The one who guards the original will suffice with it from (not having) the surplus.
وَ أَصْلُ الْأُمُورِ فِي الْإِنْفَاقِ طَلَبُ الْحَلَالِ لِمَا يُنْفِقُ وَ الرِّفْقُ فِي الطَّلَبِ وَ أَصْلُ الْأُمُورِ فِي الدِّينِ أَنْ يَعْتَمِدَ عَلَى الصَّلَوَاتِ وَ يَجْتَنِبَ الْكَبَائِرَ وَ أُلْزِمَ ذَلِكَ لُزُومَ مَا لَا غِنَى عَنْهُ طَرْفَةَ عَيْنٍ وَ إِنَّ حُرْمَتَهُ هُلْكٌ فَإِنْ جَاوَزْتَهُ إِلَى الْفِقْهِ وَ الْعِبَادَةِ فَهُوَ الْحَظُّ
And the origin of matters is in seeking the Permissible for what one can spend, and the gentleness in the seeking, while the origin of the matters in religion is that one depends upon the Salats, and shuns the major sins, and necessitates that with a necessitation of what there is avoidance from it for the blink of an eye, and if you deprive it, it will perish. If you were to exceed it to the understanding and the worship, it is the good fortune.
وَ إِنَّ أَصْلَ الْعَقْلِ الْعَفَافُ وَ ثَمَرَتَهُ الْبَرَاءَةُ مِنَ الْآثَامِ وَ أَصْلَ الْعَفَافِ الْقَنَاعَةُ وَ ثَمَرَتَهَا قِلَّةُ الْأَحْزَانِ وَ أَصْلَ النَّجْدَةِ الْقُوَّةُ وَ ثَمَرَتَهَا الظَّفَرُ وَ أَصْلَ الْعَقْلِ الْقُدْرَةُ وَ ثَمَرَتَهَا السُّرُورُ
And the origin of the intellect is the chastity and its fruit is the disavowing from the sins; and the origin of the chastity is the contentment and its fruit is lack of grief; and origin of the helping is the strength and its fruit is the success; and origin of the intellect (deed) is the power and its fruit is the happiness.
وَ لَا يُسْتَعَانُ عَلَى الدَّهْرِ إِلَّا بِالْعَقْلِ وَ لَا عَلَى الْأَدَبِ إِلَّا بِالْبَحْثِ وَ لَا عَلَى الْحَسَبِ إِلَّا بِالْوَفَاءِ وَ لَا عَلَى الْوَقَارِ إِلَّا بِالْمَهَابَةِ وَ لَا عَلَى السُّرُورِ إِلَّا بِاللِّينِ وَ لَا عَلَى اللُّبِّ إِلَّا بِالسَّخَاءِ وَ لَا عَلَى الْبَذْلِ إِلَّا بِالْتِمَاسِ الْمُكَافَاةِ وَ لَا عَلَى التَّوَاضُعِ إِلَّا بِسَلَامَةِ الصَّدْرِ
And one cannot seek assistance upon the times except with the intellect, nor upon the education except with the discussion, nor upon the ancestry except with the loyalty, nor upon the dignity except with the loving each other, nor upon the happiness except with the gentleness, nor upon the understanding one except with the generosity, nor upon the spending except by seeking the reciprocation, nor upon the humility except with the safety of the chest (heart).
وَ كُلُّ نَجْدَةٍ يَحْتَاجُ إِلَى الْعَقْلِ وَ كُلُّ مَعُونَةٍ تَحْتَاجُ إِلَى التَّجَارِبِ وَ كُلُّ رِفْعَةٍ يَحْتَاجُ إِلَى حُسْنِ أُحْدُوثَةٍ وَ كُلُّ سُرُورٍ يَحْتَاجُ إِلَى أَمْنٍ وَ كُلُّ قَرَابَةٍ يَحْتَاجُ إِلَى مَوَدَّةٍ وَ كُلُّ عِلْمٍ يَحْتَاجُ إِلَى قُدْرَةٍ وَ كُلُّ مَقْدُرَةٍ تَحْتَاجُ إِلَى بَذْلٍ
And every helping (supporting) is needy to the intellect, and every assistance is needy to the experience, and every loftiness is needy to goodly conversation, and every cheerfulness is needy to safety, and every relative is needy to cordiality, and every knowledge is needy to ability, and every ability is needy to exertion of effort.
وَ لَا تَعَرَّضْ لِمَا لَا يَعْنِيكَ بِتَرْكِ مَا يَعْنِيكَ فَرُبَّ مُتَكَلِّمٍ فِي غَيْرِ مَوْضِعِهِ قَدْ أَعْطَبَهُ ذَلِكَ.
And do not expose (yourself) to what does not concern you by neglecting what does concern you; sometimes a speaker (speaking) out of place would be troubled by that’’.[11]
60- وَ قَالَ ع لَا تَسْتَرْشِدْ إِلَى الْحَزْمِ بِغَيْرِ دَلِيلِ الْعَقْلِ فَتُخْطِئَ مِنْهَاجَ الرَّأْيِ فَإِنَّ أَفْضَلَ الْعَقْلِ مَعْرِفَةُ الْحَقِّ بِنَفْسِهِ وَ أَفْضَلَ الْعِلْمِ وُقُوفُ الرَّجُلِ عِنْدَ عِلْمِهِ وَ أَفْضَلَ الْمُرُوَّةِ اسْتِبْقَاءُ الرَّجُلِ مَاءَ وَجْهِهِ وَ أَفْضَلَ الْمَالِ مَا وُقِيَ بِهِ الْعِرْضُ وَ قُضِيَتْ بِهِ الْحُقُوقُ.
And he-asws said: ‘You will not be guided to the resoluteness without evidence of the intellect, for you will err from the method of opinion, for the best intellect is recognising the truth by itself, and the best knowledge is the man pausing at (extent of) his knowledge, and the best manliness is the man cause the water of his face (honour) to remain, and the best wealth is what the honour can be saved with and the rights can be fulfilled with it’’.[12]
61- وَ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ قَالَ: مَا انْتَفَعْتُ بِكَلَامٍ بَعْدَ رَسُولِ اللَّهِ ص كَانْتِفَاعِي بِكِتَابٍ كَتَبَهُ إِلَيَّ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَإِنَّهُ كَتَبَ إِلَيَّ أَمَّا بَعْدُ فَإِنَّ الْمَرْءَ قَدْ يَسُرُّهُ دَرْكُ مَا لَمْ يَكُنْ لِيَفُوتَهُ وَ يَسُوؤُهُ فَوْتُ مَا لَمْ يَكُنْ لِيُدْرِكَهُ
And from Abdullah Bin Abbas who said,
‘I did not benefit from any speech after Rasool-Allah-saww like I benefitted with a letter Ali-asws Bin Abu Talib-asws had written to me, for he-asws wrote to me: ‘As for after, the person gets cheered by coming across what (he) would not have lost it, and it saddens him the loss of what he was not going to attain.
فَلْيَكُنْ سُرُورُكَ بِمَا نِلْتَ مِنْ آخِرَتِكَ وَ لْيَكُنْ أَسَفُكَ عَلَى مَا فَاتَكَ مِنْهَا وَ مَا نِلْتَ مِنْ دُنْيَاكَ فَلَا تُكْثِرَنَّ بِهِ فَرَحاً وَ مَا فَاتَكَ مِنْهُ فَلَا تَأْسَ عَلَيْهِ جَزَعاً وَ لْيَكُنْ هَمُّكَ فِيمَا بَعْدَ الْمَوْتِ وَ السَّلَامُ.
Therefore, let your happiness be with what you attain from your Hereafter and let your regret be upon what you have lost from it, and whatever you have gained from your world, do not be frequently happy with it, and whatever you have lost from it, do not despair by being alarmed upon it, and let your worry be regarding what is after the death. And the greetings’’.[13]
62- وَ قَالَ ع لِجَمَاعَةٍ خُذُوا عَنِّي هَذِهِ الْكَلِمَاتِ فَلَوْ رَكِبْتُمُ الْمَطِيَّ حَتَّى تُنْضُوهَا مَا أَصَبْتُمْ مِثْلَهَا –
And he-asws said to a group: ‘Take these phrases from me-asws, for even if you were to ride mounts (horses) until you exhaust them, you will not attain the likes of these: –
لَا يَرْجُوَنَّ عَبْدٌ إِلَّا رَبَّهُ وَ لَا يَخَافَنَّ إِلَّا ذَنْبَهُ وَ لَا يَسْتَحِي إِذَا لَمْ يَعْلَمْ أَنْ يَتَعَلَّمَ وَ لَا يَسْتَحِي إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ لَا أَعْلَمُ
A servant should not hope except to his Lord-azwj, nor be fearing except his sin, nor be embarrassed when he does not know, from learning, nor be embarrassed when asked about what he does not know, from saying, ‘I don’t know’.
وَ اعْلَمُوا أَنَّ الصَّبْرَ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ وَ لَا خَيْرَ فِي جَسَدٍ لَا رَأْسَ لَهُ فَاصْبِرُوا عَلَى مَا كُلِّفْتُمُوهُ رَجَاءَ مَا وُعِدْتُمُوهُ.
And know that the patience is from the Eman as the status of the head from the body, and there is no good in a body having no head for it. Therefore, be patient upon what you have been Encumbered with hoping for what you have been Promised with’’.[14]
63- وَ قَالَ ع الشَّيْءُ شَيْئَانِ شَيْءٌ قُصِرَ عَنِّي لَمْ أُرْزَقْهُ فِيمَا مَضَى وَ لَا أَرْجُوهُ فِيمَا بَقِيَ وَ شَيْءٌ لَا أَنَالُهُ دُونَ وَقْتِهِ وَ لَوِ اسْتَعَنْتُ عَلَيْهِ بِقُوَّةِ أَهْلِ السَّمَاوَاتِ وَ الْأَرْضِ
And he-asws said: ‘The things are two (types of) things – a thing having been deficient from me‑asws, I-asws had not been Graced it in what has passed nor do I-asws hope for it in what remains (future), and there is a thing I-asws cannot achieve it before its time, and even if I-asws were to be capable upon it with strength of people of the skies and the earth.
فَمَا أَعْجَبَ أَمْرَ هَذَا الْإِنْسَانِ يَسُرُّهُ دَرْكُ مَا لَمْ يَكُنْ لِيُدْرِكَهُ وَ لَوْ أَنَّهُ فَكَّرَ لَأَبْصَرَ وَ لَعَلِمَ أَنَّهُ مُدَبَّرٌ وَ اقْتَصَرَ عَلَى مَا تَيَسَّرَ وَ لَمْ يَتَعَرَّضْ لِمَا تَعَسَّرَ وَ اسْتَرَاحَ قَلْبَهُ مِمَّا اسْتَوْعَرَ فَبِأَيِّ هَذَيْنِ أُفْنِي عُمُرِي
How strange is the matter of this human being! He is happy at achieving what he was not going to attain; and if he had contemplated he would have seen, and he would have known that it is being Managed, and he would limit himself to what is easy and would not expose to what is difficult, and rest his heart from what is bumpy. So, with which of these two (matters) shall I-asws finish my-asws life?
فَكُونُوا أَقَلَّ مَا يَكُونُونَ فِي الْبَاطِنِ أَمْوَالًا أَحْسَنَ مَا يَكُونُونَ فِي الظَّاهِرِ أَحْوَالًا فَإِنَّ اللَّهَ تَعَالَى أَدَّبَ عِبَادَهُ الْمُؤْمِنِينَ الْعَارِفِينَ أَدَباً حَسَناً
Therefore, be as less as you can be with wealth in the hidden, as excellent as you can be of state in the apparent, for Allah-azwj the Exalted has Educated His-azwj servants, the Momineen, the Gnostics, with an excellent education.
فَقَالَ جَلَّ مِنْ قَائِلٍ- يَحْسَبُهُمُ الْجاهِلُ أَغْنِياءَ مِنَ التَّعَفُّفِ تَعْرِفُهُمْ بِسِيماهُمْ لا يَسْئَلُونَ النَّاسَ إِلْحافاً.
The Majestic Said on behalf of a speaker: the ignorant one reckons them to be rich due to (their) chastity; you can recognise them by their marks; they are not asking importunately; [2:273]’’.[15]
64- وَ قَالَ ع لَا يَكُونُ غَنِيّاً حَتَّى يَكُونَ عَفِيفاً وَ لَا يَكُونُ زَاهِداً حَتَّى يَكُونَ مُتَوَاضِعاً وَ لَا يَكُونُ حَلِيماً حَتَّى يَكُونَ وَقُوراً وَ لَا يَسْلَمُ لَكَ قَلْبُكَ حَتَّى تُحِبَّ لِلْمُؤْمِنِينَ مَا تُحِبُّ لِنَفْسِكَ وَ كَفَى بِالْمَرْءِ جَهْلًا أَنْ يَرْتَكِبَ مَا نُهِيَ عَنْهُ
And he-asws said: ‘He cannot be rich until he happens to be chaste, nor can he be an ascetic until he happens to be humble, nor can he be forbearing until he happens to be serious, and your heat will not be safe for you until you love for the Momineen what you love for yourself; and it suffices with the person as ignorant if he perpetrates (executes) what he had been Prohibited from him.
وَ كَفَى بِهِ عَقْلًا أَنْ يُسْلَمَ عَنْ شَرِّهِ فَأَعْرِضْ عَنِ الْجَهْلِ وَ أَهْلِهِ وَ اكْفُفْ عَنِ النَّاسِ مَا تُحِبُّ أَنْ يُكَفَّ عَنْكَ وَ أَكْرِمْ مَنْ صَافَاكَ وَ أَحْسِنْ مُجَاوَرَةَ مَنْ جَاوَرَكَ
And it suffices with him as intellect if there was safety from his evil, so he turns away from the ignorance and its people; and refrain from the people what you love to be refrained from you; and honour the one who shakes your hand; and improve the neighbourliness with the one who is your neighbourhood.
وَ أَلِنْ جَانِبَكَ وَ اكْفُفْ عَنِ الْأَذَى وَ اصْفَحْ عَنْ سُوءِ الْأَخْلَاقِ وَ لْتَكُنْ يَدُكَ الْعُلْيَا إِنِ اسْتَطَعْتَ وَ وَطِّنْ نَفْسَكَ عَلَى الصَّبْرِ عَلَى مَا أَصَابَكَ وَ أَلْهِمْ نَفْسَكَ الْقُنُوعَ وَ اتَّهِمِ الرَّجَاءَ وَ أَكْثِرِ الدُّعَاءَ تَسْلَمْ مِنْ سَوْرَةِ الشَّيْطَانِ
And soften your wings (be gentle); and refrain from harming; and excuse from the evil manners; and let your hand be the upper if you are capable; and train yourself being upon the patience upon whatever afflicts you; and inspire yourself the contentment; and accuse the hope and frequent the supplication, you will be safe from face of Satan-la.
وَ لَا تُنَافِسْ عَلَى الدُّنْيَا وَ لَا تَتَّبِعِ الْهَوَى وَ تَوَسَّطْ فِي الْهِمَّةِ تَسْلَمْ مِمَّنْ يَتَّبَّعُ عَثَرَاتِكَ وَ لَا تَكُ صَادِقاً حَتَّى تَكْتُمَ بَعْضَ مَا تَعْلَمُ احْلُمْ عَنِ السَّفِيهِ يَكْثُرْ أَنْصَارُكَ عَلَيْهِ عَلَيْكَ
And do not compete upon the world, nor follow the personal desires, and mediate in (with) the zeal you will be safe from the one who follows your stumbles; and you will not be truthful until you conceal with some of what you know; forbearance from the foolish increases your helpers against him.
بِالشِّيَمِ الْعَالِيَةِ تَقْهَرْ مَنْ يُعَادِيكَ قُلِ الْحَقَّ وَ قَرِّبِ الْمُتَّقِينَ وَ اهْجُرِ الْفَاسِقِينَ وَ جَانِبِ الْمُنَافِقِينَ وَ لَا تُصَاحِبِ الْخَائِنِينَ.
With the lofty aroma you can subdue the one being inimical to you; speak the truth and draw closer to the pious, and flee from the mischief-makers, and shun the hypocrites, nor accompany the betrayers’’.[16]
65- وَ قَالَ ع قُلْ عِنْدَ كُلِّ شِدَّةٍ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ تُكَفَّ بِهَا وَ قُلْ عِنْدَ كُلِّ نِعْمَةٍ الْحَمْدُ لِلَّهِ تَزْدَدْ مِنْهَا وَ قُلْ إِذَا أَبْطَأَتْ عَلَيْكَ الْأَرْزَاقُ أَسْتَغْفِرُ اللَّهَ يُوَسَّعْ عَلَيْكَ
And he-asws said: ‘Say during every adversity, ‘There is neither any might nor strength except with Allah-azwj’, you will be Sufficed with it; and say during every bounty, ‘The Praise is for Allah-azwj’, you will be increased from it; and say when the sustenance(s) is delayed upon you, ‘I seek Forgiveness of Allah-azwj’, there will be expansion (of the sustenance) upon you.
عَلَيْكَ بِالْمَحَجَّةِ الْوَاضِحَةِ الَّتِي لَا تُخْرِجُكَ إِلَى عِوَجٍ وَ لَا تَرُدُّكَ عَنْ مَنْهَجٍ النَّاسُ ثَلَاثٌ عَالِمٌ رَبَّانِيٌّ وَ مُتَعَلِّمٌ عَلَى سَبِيلِ النَّجَاةِ وَ هَمَجٌ رَعَاعٌ
Upon you is with the clear manifesto which will not expel you to crookedness, nor will it return you from people’s curriculum; the people are three (types) – a gnostic scholar, and student upon the way of salvation, and mob of savages.
مِفْتَاحُ الْجَنَّةِ الصَّبْرُ مِفْتَاحُ الشَّرَفِ التَّوَاضُعُ مِفْتَاحُ الْغِنَى الْيَقِينُ مِفْتَاحُ الْكَرَمِ التَّقْوَى مَنْ أَرَادَ أَنْ يَكُونَ شَرِيفاً فَيَلْزَمُ التَّوَاضُعَ عُجْبُ الْمَرْءِ بِنَفْسِهِ أَحَدُ حُسَّادِ عَقْلِهِ الطُّمَأْنِينَةُ قَبْلَ الْحَزْمِ ضِدُّ الْحَزْمِ الْمُغْتَبَطُ مَنْ حَسُنَ يَقِينُهُ.
The key of Paradise is the patience, and the key of nobility is the humbleness, the key of riches is the conviction, the key of benevolence is the piety. One who wants to be noble let him necessitate the humility; the fascination of the person with himself is one of the harvests of his intellect; the calmness is before the resoluteness; opposite of the resoluteness is happiness of the one whose conviction is good’’.[17]
66– وَ قَالَ ع اللَّهْوُ يُسْخِطُ الرَّحْمَنَ وَ يُرْضِي الشَّيْطَانَ وَ يُنْسِي الْقُرْآنَ عَلَيْكُمْ بِالصِّدْقِ فَإِنَّ اللَّهَ مَعَ الصَّادِقِينَ الْمَغْبُونُ مَنْ غُبِنَ دِينَهُ جَانِبُوا الْكَذِبَ فَإِنَّهُ مُجَانِبُ الْإِيمَانِ وَ الصَّادِقُ عَلَى سَبِيلِ نَجَاةٍ وَ كَرَامَةٍ وَ الْكَاذِبُ عَلَى شَفَا هَلْكٍ وَ هَوْنٍ
And he-asws said: ‘Vanity Annoys the Beneficent and satisfies the Satan-la and makes one forget the Quran. Upon you all is with the truthfulness, for Allah-azwj is with the truthful. The embezzled is the one embezzled from his religion. Shun the lying of it shuns the Eman; and the truthful is upon the way of salvation and honours, while the liar is on the verge of destruction and weakness.
قُولُوا الْحَقَّ تُعْرَفُوا بِهِ وَ اعْمَلُوا الْحَقَّ تَكُونُوا مِنْ أَهْلِهِ وَ أَدُّوا الْأَمَانَةَ إِلَى مَنِ ائْتَمَنَكُمْ وَ لَا تَخُونُوا مَنْ خَانَكُمْ وَ صِلُوا أَرْحَامَ مَنْ قَطَعَكُمْ وَ عُودُوا بِالْفَضْلِ عَلَى مَنْ حَرَمَكُمْ أَوْفُوا إِذَا عَاهَدْتُمْ وَ اعْدِلُوا إِذَا حَكَمْتُمْ-
Be saying the truth, you will be known by it, and work (with) the truth, you will be from its people, and pay back the entrustment to the one who entrusts you and do not betray the one who betrays you; and connect the kinship of the one who cuts you off; and repeat with the grace upon the one who deprives you; be loyal when you make an agreement; and be just when you judge.
لَا تَفَاخَرُوا بِالْآبَاءِ وَ لا تَنابَزُوا بِالْأَلْقابِ وَ لَا تَحَاسَدُوا وَ لَا تَبَاغَضُوا وَ لَا تَقَاطَعُوا وَ أَفْشُوا السَّلَامَ وَ رُدُّوا التَّحِيَّةَ بِأَحْسَنَ مِنْهَا وَ ارْحَمُوا الْأَرْمَلَةَ وَ الْيَتِيمَ وَ أَعِينُوا الضَّعِيفَ وَ الْمَظْلُومَ وَ أَطِيبُوا الْمَكْسَبَ وَ أَجْمِلُوا فِي الطَّلَبِ.
Neither be priding with the forefathers, nor entitle each other with the titles, nor envy, nor hate, nor cut off from each other; and initiate the greetings and respond the salutation with one better than it; and be merciful to the widow and the orphan and assist the weak and the oppressed, and make good the earning, and be beautiful in the seeking’’.[18]
67- وَ قَالَ ع لَا رَاحَةَ لِحَسُودٍ وَ لَا مَوَدَّةَ لِمَلُولٍ وَ لَا مُرُوَّةَ لِكَذُوبٍ وَ لَا شَرَفَ لِبَخِيلٍ وَ لَا هِمَّةَ لِمَهِينٍ وَ لَا سَلَامَةَ لِمَنْ أَكْثَرَ مُخَالَطَةَ النَّاسِ الْوَحْدَةُ رَاحَةٌ وَ الْعُزْلَةُ عِبَادَةٌ وَ الْقَنَاعَةُ غُنْيَةٌ وَ الِاقْتِصَادُ بُلْغَةٌ وَ عَدْلُ السُّلْطَانِ خَيْرٌ مِنْ خِصْبِ الزَّمَانِ وَ الْعَزِيزُ بِغَيْرِ اللَّهِ ذَلِيلٌ وَ الْغَنِيُّ الشَّرِهُ فَقِيرٌ-
And he-asws said: ‘There is neither any rest for a jealous, nor any cordiality for one fed-up, nor any personality for a liar, nor any nobility for a miser, nor any mettle for a dishonourable one, nor safety for the one frequently mingling with the people. Being alone is comfort, and the seclusion is (an act of) worship, and the contentment is richness, and the moderation is sufficiency, and justice of the ruler is better than affluence of the times; and the one honourable with other than Allah-azwj is dishonourable; and the greedy rich one is (actually) poor.
لَا يُعْرَفُ النَّاسُ إِلَّا بِالاخْتِبَارِ فَاخْتَبِرْ أَهْلَكَ وَ وُلْدَكَ فِي غَيْبَتِكَ وَ صَدِيقَكَ فِي مُصِيبَتِكَ وَ ذَا الْقَرَابَةِ عِنْدَ فَاقَتِكَ وَ ذَا التَّوَدُّدِ وَ الْمَلَقِ عِنْدَ عُطْلَتِكَ لِتَعْلَمَ بِذَلِكَ مَنْزِلَتَكَ عِنْدَهُمْ
The people cannot be recognised except by the testing, therefore test your wife and your children during your absence, and your friend during your calamity, and the relative during your destitution, and the one (showing) affection and the flattery during your inactivity, for you to know your status with them.
وَ احْذَرْ مِمَّنْ إِذَا حَدَّثْتَهُ مَلَّكَ وَ إِذَا حَدَّثَكَ غَمَّكَ وَ إِنْ سَرَرْتَهُ أَوْ ضَرَرْتَهُ سَلَكَ فِيهِ مَعَكَ سَبِيلَكَ وَ إِنْ فَارَقَكَ سَاءَكَ مَغِيبُهُ بِذِكْرِ سَوْأَتِكَ وَ إِنْ مَانَعْتَهُ بَهَتَكَ وَ افْتَرَى وَ إِنْ وَافَقْتَهُ حَسَدَكَ وَ اعْتَدَى وَ إِنْ خَالَفْتَهُ مَقَتَكَ وَ مَارَى
And be careful from the one, when you narrate to him he gets bored, and when he narrates to you he saddens you, and if you cheer him or hurt him he will go with you regarding it in your way, and if he separates from you his absence worsens you by his mentioning you badly, and if you prevent him he will slander you and fabricate, and if you agree with him he will envy you and transgress, and if you oppose him he will hate you and argue bitterly.
يَعْجِزُ عَنْ مُكَافَاةِ مَنْ أَحْسَنَ إِلَيْهِ وَ يُفْرِطُ عَلَى مَنْ بَغَى عَلَيْهِ يُصْبِحُ صَاحِبُهُ فِي أَجْرٍ وَ يُصْبِحُ هُوَ فِي وِزْرٍ لِسَانُهُ عَلَيْهِ لَا لَهُ وَ لَا يَضْبِطُ قَلْبُهُ قَوْلَهُ
He is frustrated from reciprocating the one who is good to him, and he is excessive upon the one who rebels against him. His companion comes to be in Recompense while he come to be in burden of sin; his sin is against him, not for him, nor does his heart monitor his words.
يَتَعَلَّمُ لِلْمِرَاءِ وَ يَتَفَقَّهُ لِلرِّيَاءِ يُبَادِرُ الدُّنْيَا وَ يُؤَاكِلُ التَّقْوَى فَهُوَ بَعِيدٌ مِنَ الْإِيمَانِ قَرِيبٌ مِنَ النِّفَاقِ مُجَانِبٌ لِلرُّشْدِ مُوَافِقٌ لِلْغَيِّ فَهُوَ بَاغٍ غَاوٍ لَا يَذْكُرُ الْمُهْتَدِينَ.
He learns for having bitter arguments and he understand for showing off. He rushes to the world and devours the piety. Thus, he is far from the Eman and near to the hypocrisy, away from the rightful guidance, compatible to the error. He is a deviant rebel nor mentioning the guided ones’’.[19]
68- وَ قَالَ ع لَا تُحَدِّثْ مِنْ غَيْرِ ثِقَةٍ فَتَكُونَ كَذَّاباً وَ لَا تُصَاحِبْ هَمَّازاً فَتُعَدَّ مُرْتَاباً وَ لَا تُخَالِطْ ذَا فُجُورٍ فَتُرَى مُتَّهَماً وَ لَا تُجَادِلْ عَنِ الْخَائِنِينَ فَتُصْبِحَ مَلُوماً وَ قَارِنْ أَهْلَ الْخَيْرِ تَكُنْ مِنْهُمْ وَ بَايِنْ أَهْلَ الشَّرِّ تَبِنْ عَنْهُمْ
And he-asws said: ‘Do not narrate from other than the trusted ones, for you will become a liar, nor accompany a slanderer for you will be counted as suspicious, nor mingle with immoral ones you will be seen as accused, and do not plead on behalf of the treacherous for you will be blamed; and pair with the good people you will become from them, and distance from the evil people you will be disassociated from them.
وَ اعْلَمْ أَنَّ مِنَ الْحَزْمِ الْعَزْمُ وَ احْذَرِ اللَّجَاجَ تَنْجُ مِنْ كَبْوَتِهِ وَ لَا تَخُنْ مَنِ ائْتَمَنَكَ وَ إِنْ خَانَكَ فِي أَمَانَتِهِ وَ لَا تُذِعْ سِرَّ مَنْ أَذَاعَ سِرَّكَ وَ لَا تُخَاطِرْ بِشَيْءٍ رَجَاءَ مَا هُوَ أَكْثَرُ مِنْهُ
And know that from the resoluteness is the determination, and be caution of the moaning you will be saved from the fall of face; and do not betray the one who entrusts you and even if he betrays you in his entrustment; and do not publicise a secret of the one who publicises your secret; and do not take a risk with anything hoping for what is more than it.
وَ خُذِ الْفَضْلَ وَ أَحْسِنِ الْبَذْلَ وَ قُلْ لِلنَّاسِ حُسْناً وَ لَا تَتَّخِذْ عَدُوَّ صَدِيقِكَ صَدِيقاً فَتُعَادِيَ صَدِيقَكَ وَ سَاعِدْ أَخَاكَ وَ إِنْ جَفَاكَ وَ إِنْ قَطَعْتَهُ فَاسْتَبْقِ لَهُ بَقِيَّةً مِنْ نَفْسِكَ وَ لَا تُضِيعَنَّ حَقَّ أَخِيكَ فَتَعْدَمَ أُخُوَّتَهُ
And take the surplus and spend it goodly, and say good words to the people, and do not take an enemy of your friend as a friend for you will antagonise your friend; and assist your brother and even if he forsakes you, and if he were to cut you off, then race to him with a remainder from yourself, and do not waste a right of your brother for you will demolish his brotherhood.
وَ لَا يَكُنْ أَشْقَى النَّاسِ بِكَ أَهْلُكَ وَ لَا تَرْغَبَنَّ فِيمَنْ زَهِدَ فِيكَ وَ لَيْسَ جَزَاءُ مَنْ سَرَّكَ أَنْ تَسُوءَهُ وَ اعْلَمْ أَنَّ عَاقِبَةَ الْكَذِبِ الذَّمُّ وَ عَاقِبَةَ الصِّدْقِ النَّجَاةُ.
And your family should not be most miserable of the people with you; and do not be desirous regarding the one who abstains from you; and a recompense of the one who cheers you isn’t that you should worsen him; and know that the end-result of the lying is condemnation, and end-result of the truthfulness is the salvation’’.[20]
69- وَ نُقِلَ عَنْهُ ع أَنَّهُ رَأَى جَابِرَ بْنَ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ وَ قَدْ تَنَفَّسَ الصُّعَدَاءَ فَقَالَ ع يَا جَابِرُ عَلَامَ تَنَفُّسُكَ أَ عَلَى الدُّنْيَا
And it is transmitted from him-asws that he-asws saw Jabir Bin Abdullah-ra, may Allah-azwj be Satisfied with him-ra, and he-ra had sighed deeply. He-asws said: ‘O Jabir-ra! Upon what is your-ra sighing? Is it upon the world?’
فَقَالَ جَابِرٌ نَعَمْ
Jabir-ra said, ‘Yes’.
فَقَالَ لَهُ يَا جَابِرُ مَلَاذُّ الدُّنْيَا سَبْعَةٌ الْمَأْكُولُ وَ الْمَشْرُوبُ وَ الْمَلْبُوسُ وَ الْمَنْكُوحُ وَ الْمَرْكُوبُ وَ الْمَشْمُومُ وَ الْمَسْمُوعُ
He-asws said to him-ra: ‘O Jabir-ra! Pleasures of the world are seven – the edibles, and the drinkables, and the wearables, and the sex, and the rides, and the smells, and the listened.
فَأَلَذُّ الْمَأْكُولَاتِ الْعَسَلُ وَ هُوَ بَصْقٌ مِنْ ذُبَابَةٍ وَ أَحْلَى الْمَشْرُوبَاتِ الْمَاءُ وَ كَفَى بِإِبَاحَتِهِ وَ سِبَاحَتِهِ عَلَى وَجْهِ الْأَرْضِ
The most pleasurable of the edibles is the honey, and it is a spit from its fly (bee), and the sweetest of the drinks is the water, and suffice with its legalisation and its bathing upon the surface of the earth.
وَ أَعْلَى الْمَلْبُوسَاتِ الدِّيبَاجُ وَ هُوَ مِنْ لُعَابِ دُودَةٍ وَ أَعْلَى الْمَنْكُوحَاتِ النِّسَاءُ وَ هُوَ مَبَالٌ فِي مَبَالٍ وَ مِثَالٌ لِمِثَالٍ وَ إِنَّمَا يُرَادُ أَحْسَنُ مَا فِي الْمَرْأَةِ لِأَقْبَحِ مَا فِيهَا
And loftiest of the wearables is the brocade (silk), and it is from the saliva of an insect; and the highest of the copulations are (with) the women, and it is an interest in an interest, and an example for an example, and rather the best of what is wanted in the woman is the ugliest of what is in her.
وَ أَعْلَى الْمَرْكُوبَاتِ الْخَيْلُ وَ هُوَ قَوَاتِلُ وَ أَجَلُّ الْمَشْمُومَاتِ الْمِسْكُ وَ هُوَ دَمٌ مِنْ سُرَّةِ دَابَّةٍ وَ أَجَلُّ الْمَسْمُوعَاتِ الْغِنَاءُ وَ التَّرَنُّمُ وَ هُوَ إِثْمٌ فَمَا هَذِهِ صِفَتُهُ لَمْ يَتَنَفَّسْ عَلَيْهِ عَاقِلٌ
And the highest of the rides is the horse, and it is a battler; and the best of the smells is the musk, and it is a blood from the navel of an animal; and best of the listened is the music and the singing, and it is a sin. So what are these descriptions? An intellectual will not be competing upon it’.
قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ فَوَ اللَّهِ مَا خَطَرَتِ الدُّنْيَا بَعْدَهَا عَلَى قَلْبِي.
Jabir Bin Abdullah-ra said: ‘By Allah-azwj! The world did not occur upon my-ra heart after it’’.[21]
70- وَ قَالَ ع فِي الْأَمْثَالِ بِالصَّبْرِ يُنَاضَلُ الْحَدَثَانُ الْجَزَعُ مِنْ أَنْوَاعِ الْحِرْمَانِ الْعَدْلُ مَأْلُوفٌ وَ الْهَوَى عَسُوفٌ وَ الْهِجْرَانُ عُقُوبَةُ الْعِشْقِ الْبُخْلُ جِلْبَابُ الْمَسْكَنَةِ- لَا تَأْمَنَنَّ مَلُولًا إِزَالَةُ الرَّوَاسِي أَسْهَلُ مِنْ تَأْلِيفِ الْقُلُوبِ الْمُتَنَافِرَةِ
And he-asws said in ‘Al-Amsaal’: ‘With the patience one can defend against the calamities; the panicking is from types of deprivations; the familiar justice; and the personal desires are a tyranny; and the abandonment is a punishment of passion; the stinginess is a robe of poverty; do not feel secure with a bored person; moving the lofty mountains is easier than harmonising the discordant hearts.
مَنِ اتَّبَعَ الْهَوَى ضَلَّ الشَّجَاعَةُ صَبْرُ سَاعَةٍ خَيْرُ الْأُمُورِ أَوْسَطُهَا الْقَلْبُ بِالتَّعَلُّلِ رَهِينٌ مَنْ وَمَقَكَ أَعْتَبَكَ الْقِلَّةُ ذِلَّةٌ الْمَجَاعَةُ مَسْكَنَةٌ خَيْرُ أَهْلِكَ مَنْ كَفَاكَ تَرْكُ الْخَطِيئَةِ أَهْوَنُ مِنْ طَلَبِ التَّوْبَةِ
One who follows the personal desires, strays; the bravery is patience for a while; best of the affairs are its middle ones; the distracted heart is a hostage; one who loves you reproaches you (advising you); the lacking is a disgrace; the hunger is poverty; best of your family is one who suffices you; neglecting the sin is easier than seeking the repentance.
مَنْ وَلِعَ بِالْحَسَدِ وَلِعَ بِهِ الشُّؤْمُ كَمْ تَلِفَ مَنْ صَلِفَ كَمْ قَرَفَ مَنْ سَرَفَ عَدُوٌّ عَاقِلٌ خَيْرٌ مِنْ صَدِيقٍ أَحْمَقَ التَّوْفِيقُ مِنَ السَّعَادَةِ وَ الْخِذْلَانُ مِنَ الشَّقَاوَةِ مَنْ بَحَثَ عَنْ عُيُوبِ النَّاسِ فَبِنَفْسِهِ بَدَأَ مَنْ كَانَ فِي حَاجَةِ أَخِيهِ كَانَ اللَّهُ فِي حَاجَتِهِ
One who is fond of envy, the inauspicious would be fond of him; how many times one who flatters was damaged, how many times one who was extravagant fell recurrently sick; an intellectual enemy is better than a stupid friend; the inclination is from the happiness and the abandonment is from the wretchedness; one who searches faults of the people should begin with himself; one who was (working) regarding a need of his brother, Allah-azwj would be (Working) regarding his need.
مَنْ سَلِمَ مِنْ أَلْسِنَةِ النَّاسِ كَانَ سَعِيداً مَنْ صَحِبَ الْمُلُوكَ تَشَاغَلَ بِالدُّنْيَا الْفَقْرُ طَرَفٌ مِنَ الْكُفْرِ مَنْ وَقَعَ فِي أَلْسِنَةِ النَّاسِ هَلَكَ مَنْ تَحَفَّظَ مِنْ سَقَطِ الْكَلَامِ أَفْلَحَ كُلُّ مَعْرُوفٍ صَدَقَةٌ كَمْ مِنْ غَرِيبٍ خَيْرٌ مِنْ قَرِيبٍ
One who is safe from tongues of the people would be fortunate; one accompanying the kings will be pre-occupied with the world; the poverty is a part of Kufr; one who falls into tongues of the people is destroyed; one who guards from falling of the speech will be successful; every act of kindness is a charity; how many strangers are better than the close ones.
لَوْ أُلْقِيَتِ الْحِكْمَةُ عَلَى الْجِبَالِ لَقَلْقَلَتْهَا كَمْ مِنْ غَرِيقٍ هَلَكَ فِي بَحْرِ الْجَهَالَةِ وَ كَمْ عَالِمٍ قَدْ أَهْلَكَتْهُ الدُّنْيَا خَيْرُ إِخْوَانِكَ مَنْ وَاسَاكَ وَ خَيْرٌ مِنْهُ مَنْ كَفَاكَ خَيْرُ مَالِكَ مَا أَعَانَكَ عَلَى حَاجَتِكَ خَيْرُ مَنْ صَبَرْتَ عَلَيْهِ مَنْ لَا بُدَّ لَكَ مِنْهُ أَحَقُّ
If wisdom were to be thrown at a mountain it will shake it; how many drowning ones have been destroyed in the sea of ignorance, and how many scholars have been destroyed by the world; best of your brothers is the one who consoles you, and better than him is the one who suffices you with good of your wealth; what assists you upon your need is better than the one being patient upon it; one there is no escape for you from him, is more rightful.
مَنْ أَطَعْتَ مُرْشِدٌ لَا يَعْصِيكَ مَنْ أَحَبَّ الدُّنْيَا جَمَعَ لِغَيْرِهِ الْمَعْرُوفُ فَرْضٌ وَ الْأَيَّامُ دُوَلٌ عِنْدَ تَنَاهِي الْبَلَاءِ يَكُونُ الْفَرَجُ مَنْ كَانَ فِي النِّعْمَةِ جَهِلَ قَدْرَ الْبَلِيَّةِ مَنْ قَلَّ سُرُورُهُ كَانَ فِي الْمَوْتِ رَاحَتُهُ قَدْ يَنْمِي الْقَلِيلُ فَيَكْثُرُ وَ يَضْمَحِلُّ الْكَثِيرُ فَيَذْهَبُ
One who obeys a guide will not disobey you; and who loves the world will amass it for others; the act of kindness is an obligation; and the days are states; at the end of the afflictions the relief happens; one who were in the bounties will ignore the worth of the afflictions; one whose happiness is little, his comfort would be in the death; the little grows, so it multiplies, and the lot diminishes, so it goes away.
رُبَّ أُكْلَةٍ يَمْنَعُ الْأَكَلَاتِ أَفْلَجُ النَّاسِ حُجَّةً مَنْ شَهِدَ لَهُ خَصْمُهُ بِالْفَلْجِ السُّؤَالُ مَذَلَّةٌ وَ الْعَطَاءُ مَحَبَّةٌ مَنْ حَفَرَ لِأَخِيهِ بِئْراً كَانَ بِتَرَدِّيهِ فِيهَا جَدِيراً امْلِكْ عَلَيْكَ لِسَانَكَ حُسْنُ التَّدْبِيرِ مَعَ الْكَفَافِ أَكْفَى مِنَ الْكَثِيرِ مَعَ الْإِسْرَافِ
Sometimes a meal prevents meals; the most winning of the people of an argument is one his adversary testifies to him with the success; the begging is a disgrace and the giving is love; one who digs a pit for his brother would fall into it; the worthiest controlling upon you is your tongue; good management with the sufficiency is the more sufficing with the extravagance.
الْفَاحِشَةُ كَاسْمِهَا مَعَ كُلِّ جُرْعَةٍ شَرْقَةٌ مَعَ كُلِّ أُكْلَةٍ غُصَّةٌ بِحَسَبِ السُّرُورِ يَكُونُ التَّنْغِيصُ الْهَوَى يَهْوِي بِصَاحِبِ الْهَوَى عَدُوُّ الْعَقْلِ الْهَوَى اللَّيْلُ أَخْفَى لِلْوَيْلِ صُحْبَةُ الْأَشْرَارِ تُورِثُ سُوءَ الظَّنِّ بِالْأَخْيَارِ
The immorality is like its name; with every gulp there is choking, with every eating (morsel) there is choking; in accordance to the happiness happens the distress; the personal desire collapses with the owner of the personal desire; enemy of the intellect is the personal desire; the night is most hiding of the woe; company of the evil people inherits the evil thoughts with the good people.
مَنْ أَكْثَرَ مِنْ شَيْءٍ عُرِفَ بِهِ رُبَّ كَثِيرٍ هَاجَهُ صَغِيرٌ رُبَّ مَلُومٍ لَا ذَنْبَ لَهُ الْحُرُّ حُرٌّ وَ لَوْ مَسَّهُ الضُّرُّ مَا ضَلَّ مَنِاسْتَرْشَدَ وَ لَا حَارَ مَنِ اسْتَشَارَ الْحَازِمُ لَا يَسْتَبِدُّ بِرَأْيِهِ آمَنُ مِنْ نَفْسِكَ عِنْدَكَ مَنْ وَثِقْتَ بِهِ عَلَى سِرِّكَ الْمَوَدَّةُ بَيْنَ الْآبَاءِ قَرَابَةٌ بَيْنَ الْأَبْنَاءِ.
One who frequents from a thing will be known by it; sometimes many are agitated by something small; sometimes a blamed on has no sin for him; the free one is free and even if the harm touches him; he does not stray, the one who seeks guidance, nor is he confused, the one who consults; the resolute one is not enslave by his opinion; grant safety from yourself to the one you trust with upon your secret; the cordiality between the fathers is a relationship between the sons’’.[22]
71- وَ قَالَ ع مَنْ رَضِيَ عَنْ نَفْسِهِ كَثُرَ السَّاخِطُ عَلَيْهِ وَ مَنْ بَالَغَ فِي الْخُصُومَةِ أَثِمَ وَ مَنْ قَصَّرَ فِيهَا ظُلِمَ مَنْ كَرُمَتْ عَلَيْهِ نَفْسُهُ هَانَتْ عَلَيْهِ شَهْوَتُهُ إِنَّهُ لَيْسَ لِأَنْفُسِكُمْ ثَمَنٌ إِلَّا الْجَنَّةُ فَلَا تَبِيعُوهَا إِلَّا بِهَا
And he-asws said: ‘One who is satisfied from himself the ones angered upon him will be a lot; and one who is extensive in the disputes, sins; and one who is deficient in it is wronged; one whose would be honourable to him, his lustful desires will be insignificant to him; there isn’t any price for your souls except the Paradise, therefore do not see it except for it.
مَنْ عَظَّمَ صِغَارَ الْمَصَائِبِ ابْتَلَاهُ اللَّهُ بِكِبَارِهَا الْوِلَايَاتُ مَضَامِيرُ الرِّجَالِ لَيْسَ بَلَدٌ أَحَقَّ مِنْكَ مِنْ بَلَدٍ وَ خَيْرُ الْبِلَادِ مَنْ حَمَلَكَ إِذَا كَانَ فِي الرَّجُلِ خُلَّةٌ رَائِعَةٌ فَانْتَظِرْ أَخَوَاتِهَا الْغِيبَةُ جُهْدُ الْعَاجِزِ رُبَّ مَفْتُونٍ بِحُسْنِ الْقَوْلِ فِيهِ
One who deems the small disasters at mighty, Allah-azwj will Afflict him with its major ones; The governances are testing tracks of the men; there isn’t any city more rightful from you than a city, and best of the cities is the one which carries you (you can earn enough); when there were to be wonderful traits in the man, then await its sister (counterpart); the backbiting is an effort by the frustrated one; sometimes the tempted is due to the excellence of the intellect in him.
مَا لِابْنِ آدَمَ وَ الْفَخْرِ أَوَّلُهُ نُطْفَةٌ وَ آخِرُهُ جِيفَةٌ- لَا يَرْزُقُ نَفْسَهُ وَ لَا يَمْنَعُ حَتْفَهُ الدُّنْيَا تَغُرُّ وَ تَضُرُّ وَ تَمُرُّ إِنَّ اللَّهَ تَعَالَى لَمْ يَرْضَهَا ثَوَاباً بِأَوْلِيَائِهِ وَ لَا عِقَاباً لِأَعْدَائِهِ وَ إِنَّ أَهْلَ الدُّنْيَا كَرَكْبٍ بَيْنَا هُمْ حَلُّوا إِذْ صَاحَ سَائِقُهُمْ فَارْتَحِلُوا
What is for son of Adam-as and the priding? His beginning is a seed and his ending is a corpse. Neither can he sustain himself nor can he prevent his death; the world deceives, and harms and passes by. Allah-azwj the Exalted is not Satisfied it being a Reward for His-azwj friends, nor as a Punishment for His-azwj enemies; and people of the world are like riders, while they pause, when their usher shouts, so they depart.
مَنْ صَارَعَ الْحَقَّ صَرَعَهُ الْقَلْبُ مُصْحَفُ الْبَصَرِ التُّقَى رَئِيسُ الْأَخْلَاقِ مَا أَحْسَنَ تَوَاضُعَ الْأَغْنِيَاءِ لِلْفُقَرَاءِ طَلَباً لِمَا عِنْدَ اللَّهِ وَ أَحْسَنُ مِنْهُ تِيهُ الْفُقَرَاءِ عَلَى الْأَغْنِيَاءِ اتِّكَالًا عَلَى اللَّهِ كُلُّ مُقْتَصَرٍ عَلَيْهِ كَافٍ الدَّهْرُ يَوْمَانِ يَوْمٌ لَكَ وَ يَوْمٌ عَلَيْكَ فَإِنْ كَانَ لَكَ فَلَا تَبْطَرْ وَ إِنْ كَانَ عَلَيْكَ فَلَا تَضْجَرْ
One who knocks down the truth, it will knock him down; the heart is a book of insight; the piety is chief of the morals; how excellent is the humbling by the rich to the poor seeking what is in the Presence of Allah-azwj, and more excellent than it is the priding of the poor upon the rich relying upon Allah-azwj; all limited upon is sufficient; the times are 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, do not rebuke (it).
مَنْ طَلَبَ شَيْئاً نَالَهُ أَوْ بَعْضَهُ الرُّكُونُ إِلَى الدُّنْيَا مَعَ مَا يُعَايَنُ مِنْهَا جَهْلٌ وَ التَّقْصِيرُ فِي حُسْنِ الْعَمَلِ مَعَ الْوُثُوقِ بِالثَّوَابِ عَلَيْهِ غَبْنٌ وَ الطُّمَأْنِينَةُ إِلَى كُلِّ أَحَدٍ قَبْلَ الِاخْتِبَارِ عَجْزٌ وَ الْبُخْلُ جَامِعٌ لِمَسَاوِي الْأَخْلَاقِ
One who seeks something, attains it, or part of it; the inclining towards the world is with (despite) what is seen, is ignorance, while the being deficient in good works despite trusting with the Rewards upon it is embezzlement; and the reassurance to each one should be before the testing; inability and the stinginess are a summary of the evil manners.
نِعَمُ اللَّهِ عَلَى الْعَبْدِ مَجْلَبَةٌ لِحَوَائِجِ النَّاسِ إِلَيْهِ فَمَنْ قَامَ لِلَّهِ فِيهَا بِمَا يَجِبُ عَرَضَهَا لِلدَّوَامِ وَ الْبَقَاءِ وَ مَنْ لَمْ يَقُمْ فِيهَا بِمَا يَجِبُ عَرَضَهَا لِلزَّوَالِ وَ الْفَنَاءِ
A bounty of Allah-azwj upon the servant is an attraction of needs of the people to him, so the one who stands regarding these for the Sake of Allah-azwj with what is obligated, exposes these (bounties) for the permanency, and one who does not stand in it with what is obligated, exposes it to the decline and the annihilation.
الرَّغْبَةُ مِفْتَاحُ النَّصَبِ وَ الْحَسَدُ مَطِيَّةُ التَّعَبِ مَنْ عَلِمَ أَنَّ كَلَامَهُ مِنْ عَمَلِهِ قَلَّ كَلَامُهُ إِلَّا فِيمَا يَعْنِيهِ مَنْ نَظَرَ فِي عُيُوبِ النَّاسِ فَأَنْكَرَهَا ثُمَّ حَبَّبَهَا لِنَفْسِهِ فَذَلِكَ الْأَحْمَقُ بِعَيْنِهِ الْعَفَافُ زِينَةُ الْفَقْرِ وَ الشُّكْرُ زِينَةُ الْغِنَى
The desire is a key of toiling, and the envy is a mount (ride) of exhaustion; one who knows that his speech is from his deeds, little would be his speech, except regarding what concerns him; one who looks at faults of the people, so he dislikes these, then he loves these for himself, so that is the idiot exactly; the chastity is an adornment of the poverty, and the thanks is an adornment of the riches.
رَسُولُكَ تَرْجُمَانُ عَقْلِكَ وَ كِتَابُكَ أَبْلَغُ مَا يَنْطِقُ عَنْكَ النَّاسُ أَبْنَاءُ الدُّنْيَا وَ لَا يُلَامُ الرَّجُلُ عَلَى حُبِّ أُمِّهِ الطَّمَعُ ضَامِنٌ غَيْرُ وَفِيٍّ وَ الْأَمَانِيُّ تُعْمِي أَعْيُنَ الْبَصَائِرِ- لَا تِجَارَةَ كَالْعَمَلِ الصَّالِحِ وَ لَا رِبْحَ كَالثَّوَابِ
Your messenger is an interpreter of your intellect, and your letter is further reaching of what is spoken; the people are sons of the world and the man cannot be blamed upon loving his mother; the greed is a disloyal guarantor, and the aspirations blind the eye of insights; there is no trade like the righteous deed, and there is no profit like the Rewards.
وَ لَا قَائِدَ كَالتَّوْفِيقِ وَ لَا حَسَبَ كَالتَّوَاضُعِ وَ لَا شَرَفَ كَالْعِلْمِ وَ لَا وَرَعَ كَالْوُقُوفِ عِنْدَ الشُّبْهَةِ وَ لَا قَرِينَ كَحُسْنِ الْخُلُقِ وَ لَا عِبَادَةَ كَأَدَاءِ الْفَرَائِضِ وَ لَا عَقْلَ كَالتَّدْبِيرِ وَ لَا وَحْدَةَ أَوْحَشُ مِنَ الْعُجْبِ وَ مَنْ أَطَالَ الْأَمَلَ أَسَاءَ الْعَمَلَ.
And there is no leader like the inclination, nor any pedigree like the humility, nor any nobility like the knowledge, nor any devoutness like the pausing at the doubtful matter, nor any pair like good morals, nor any worship like fulfilling the obligations, nor any intellect like the management, nor any loneliness lonelier than the self-fascination; and the one who prolongs the hopes, worsens the deeds’’.[23]
And he-asws heard a man from the ‘Harouriya’ (Kharijites) reciting (Quran) and holding vigil at night (for Salat). He-asws said: ‘Sleep upon conviction is better than Salat in doubt; when the intellects are complete reduces the talk; worth of the man is worth of his endeavours; value of every person is what he improves; the wealth is a substance of the lustful desires; the people are enemies of what they are ignorant of; the breaths of the person are his steps to his death’’.[24]
73- وَ قَالَ ع أُحَذِّرُكُمُ الدُّنْيَا فَإِنَّهَا خَضِرَةٌ حُلْوَةٌ حُفَّتْ بِالشَّهَوَاتِ وَ تَحَبَّبَتْ بِالْعَاجِلَةِ وَ عُمِّرَتْ بِالْآمَالِ وَ تَزَيَّنَتْ بِالْغُرُورِ وَ لَا يُؤْمَنُ فَجْعَتُهَا وَ لَا يَدُومُ حَبْرَتُهَا
And he-asws said: ‘I-asws caution you all of the world, for it is green, sweet, surrounded with the lustful desires, and causing the current (life) to be bellowed, and filled with the hopes, and adorned with the deceptions, and there is no safety of its calamities nor is it’s joy constant.
ضَرَّارَةٌ غَدَّارَةٌ غَرَّارَةٌ زَائِلَةٌ بَائِدَةٌ أَكَّالَةٌ عَوَّالَةٌ- لَا تَعْدُو إِذَا تَنَاهَتْ إِلَى أُمْنِيَّةِ أَهْلِ الرِّضَا بِهَا وَ الرَّغْبَةِ فِيهَا أَنْ يَكُونَ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ- كَماءٍ أَنْزَلْناهُ مِنَ السَّماءِ فَاخْتَلَطَ بِهِ نَباتُ الْأَرْضِ فَأَصْبَحَ هَشِيماً تَذْرُوهُ الرِّياحُ
(It is) harmful, treacherous, deceptive, declining, vanishing, devouring, intrusive. Do not transgress when you go to the wishes of the people satisfied with it and the desire regarding it, from becoming like what Allah-azwj Mighty and Majestic Said: as being like water We Send it from the sky, so it mingles with the vegetation of the earth, then it becomes shattered which the winds scatter [18:45].
عَلَى أَنَّ امْرَأً لَمْ يَكُنْ فِيهَا فِي حَبْرَةٍ إِلَّا أَعْقَبَتْهُ بَعْدَهَا عَبْرَةً وَ لَمْ يَلْقَ مِنْ سَرَّائِهَا بَطْناً إِلَّا مَنَحَتْهُ مِنْ ضَرَّائِهَا ظَهْراً وَ لَمْ تَطُلَّهُ فِيهَا دِيمَةُ رَخَاءٍ إِلَّا هَتَنَتْ عَلَيْهِ مُزْنَةُ بَلَاءٍ وَ حَرِيٌّ إِذَا أَصْبَحَتْ لَهُ متنصرة [مُنْتَصِرَةً] أَنْ تُمْسِيَ لَهُ مُتَنَكِّرَةً
Based upon that a person cannot be in joy in it except tears follow it after it, and he will not meet any of its hidden happiness except it will give him adversities in the apparent, and he will have a long period of prosperity except the calamities will weigh him down, and it is worthy if it were to be a helper for him in the morning, it will be a denier for him in the evening.
فَإِنْ جَانِبٌ مِنْهَا اعْذَوْذَبَ لِامْرِئٍ وَ احْلَوْلَى أَمَرَّ عَلَيْهِ جَانِبٌ فَأَوْبَى وَ إِنْ لَقِيَ امْرُؤٌ مِنْ غَضَارَتِهَا رَغَباً زَوَّدَتْهُ مِنْ نَوَائِبِهَا تَعَباً وَ لَا يُمْسِي امْرُؤٌ مِنْهَا فِي جَنَاحِ أَمْنٍ إِلَّا أَصْبَحَ فِي خَوَافِي خَوْفٍ
If it is pleasant and sweet for a person from a side, it would be bitter upon him from a (another) side, so it refuses; and if a person receives desires from its goodness, it feeds him with fatigue from its calamities; and a person does not come to an evening from it in a wing of safety except in the morning he is in flapping (feathers) of fear.
غَرَّارَةٌ غُرُورٌ مَا فِيهَا فَانِيَةٌ فَانٍ مَنْ عَلَيْهَا مَنْ أَقَلَّ مِنْهَا اسْتَكْثَرَ مِمَّا يُؤْمِنُهُ وَ مَنِ اسْتَكْثَرَ مِنْهَا لَمْ يَدُمْ لَهُ وَ زَالَ عَمَّا قَلِيلٍ عَنْهُ كَمْ مِنْ وَاثِقٍ بِهَا قَدْ فَجَعَتْهُ وَ ذِي طُمَأْنِينَةٍ إِلَيْهَا قَدْ صَرَعَتْهُ وَ ذِي خُدَعٍ قَدْ خَدَعَتْهُ وَ ذِي أُبَّهَةٍ قَدْ صَيَّرَتْهُ حَقِيراً وَ ذِي نَخْوَةٍ قَدْ صَيَّرَتْهُ خَائِفاً فَقِيراً وَ ذِي تَاجٍ قَدْ أَكَبَّتْهُ لِلْيَدَيْنِ
Deceptive delusions whatever is in it, perishable annihilated are the ones upon it; one who takes a little from it will have a lot from what he is secured of, while the one who takes a lot from it, it will not last for him and it will decline away from him after a little while; how many of the ones trusting with it have been distressed by it, and the ones with reassurance to it have been knocked down by it, and the ones who were deceivers, it has deceived him, and the ones with pomp, it has rendered his despicable, and the ones with a crown, it is has tied up his hands.
وَ الْفَمِ سُلْطَانُهَا دُوَلٌ وَ عَيْشُهَا رَنِقٌ وَ عَذْبُهَا أُجَاجٌ وَ حُلْوُهَا صَبِرٌ وَ غِذَاؤُهَا سِمَامٌ وَ أَسْبَابُهَا رِمَامٌ حَيُّهَا بِعَرَضِ مَوْتٍ وَ صَحِيحُهَا بِعَرَضِ سُقْمٍ وَ مَنِيعُهَا بِعَرَضِ اهْتِضَامٍ عَزِيزُهَا مَغْلُوبٌ وَ مُلْكُهَا مَسْلُوبٌ وَ ضَيْفُهَا مَثْلُوبٌ وَ جَارُهَا مَحْرُوبٌ
And the mouth of its authority keeps changing, and its life is turbid, and its fresh water is salty, and its sweet is aloe, and its feed is toxic, and its causes are ruination of its living ones with exposure to death, and its healthy ones with exposure to sickness, and its invincible ones with exposure to indigestion. It’s mighty ones are overcome, and its kings are stripped, and its guests are slandered, and its neighbours are plundered.
ثُمَّ مِنْ وَرَاءِ ذَلِكَ هَوْلُ الْمُطَّلَعِ وَ سَكَرَاتُ الْمَوْتِ وَ الْوُقُوفُ بَيْنَ يَدَيِ الْحَكَمِ الْعَدْلِ- لِيَجْزِيَ الَّذِينَ أَساؤُا بِما عَمِلُوا وَ يَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى
Then from behind that is the emerging horror, and pangs of death, and the pausing in front of the Wise, the Just One-azwj, 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].
أَ لَسْتُمْ فِي مَنَازِلِ مَنْ كَانَ أَطْوَلَ مِنْكُمْ أَعْمَاراً وَ آثَاراً وَ أَعَدَّ مِنْكُمْ عَدِيداً وَ أَكْثَفَ جُنُوداً وَ أَشَدَّ مِنْكُمْ عَتُوداً تَعَبَّدُوا الدُّنْيَا أَيَّ تَعَبُّدٍ وَ آثَرُوهَا أَيَّ إِيْثَارٍ ثُمَّ ظَعَنُوا عَنْهَا بِالصَّغَارِ فَهَلْ بَلَغَكُمْ
Aren’t you in houses of the one who were of longer lifespans, and impacts than you are, and more numerous than you in number, and of larger armies, and more intensely powerful than you? They served the world with every service, and they preferred it with every preference, then they were belittled by it with a belittling.
أَنَّ الدُّنْيَا سَخَتْ لَهُمْ بِفِدْيَةٍ أَوْ أَغْنَتْ عَنْهُمْ فِيمَا قَدْ أَهْلَكَهُمْ مِنْ خَطْبٍ بَلْ قَدْ أَوْهَنَتْهُمْ بِالْقَوَارِعِ وَ ضَعْضَعَتْهُمْ بِالنَّوَائِبِ وَ عَفَّرَتْهُمْ لِلْمَنَاخِرِ وَ أَعَانَتْ عَلَيْهِمْ رَيْبَ الْمَنُونِ
The world was generous to them with a ransom, or needless from them regarding what matters had destroyed them, but it weakened them with the distress, and enfeebled them with the calamities, and it knocked their nostrils to the dust, and changes of the times will overcome them.
فَقَدْ رَأَيْتُمْ تَنَكُّرَهَا لِمَنْ دَانَ لَهَا وَ أَخْلَدَ إِلَيْهَا حَتَّى ظَعَنُوا عَنْهَا لِفِرَاقِ أَمَدٍ إِلَى آخِرِ الْمُسْتَنَدِ هَلْ أَحَلَّتْهُمْ إِلَّا الضَّنْكَ أَوْ زَوَّدَتْهُمْ إِلَّا التَّعَبَ أَوْ نَوَّرَتْ لَهُمْ إِلَّا الظُّلَمَ أَوْ أَعْقَبَتْهُمْ إِلَّا النَّارَ
You have seen it disguising for the one who goes near it and resorts to it, until they moved away from it for separating, it extends to the end of the trust. Did it allow them except the constricted life, or provided them except with fatigue, or irradiate for them except the darkness, or gave them the end result except the Fire?
فَهَذِهِ تُؤْثِرُونَ أَمْ عَلَى هَذِهِ تَحْرِصُونَ إِلَى هَذِهِ تَطْمَئِنُّونَ يَقُولُ اللَّهُ جَلَّ مِنْ قَائِلٍ مَنْ كانَ يُرِيدُ الْحَياةَ الدُّنْيا وَ زِينَتَها نُوَفِّ إِلَيْهِمْ أَعْمالَهُمْ فِيها وَ هُمْ فِيها لا يُبْخَسُونَ- أُولئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ وَ حَبِطَ ما صَنَعُوا فِيها وَ باطِلٌ ما كانُوا يَعْمَلُونَ
So, this is what you are preferring, or are being greedy upon this (and) are reassured to this? Allah-azwj the Majestic is Saying from a speaker: 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, and it would be Confiscated whatever they had been doing in it, and it would be invalidated whatever they had been working [11:16].
فَبِئْسَتِ الدَّارُ لِمَنْ لَا يَتَّهِمُهَا وَ إِنْ لَمْ يَكُنْ فِيهَا عَلَى وَجَلٍ مِنْهَا اعْلَمُوا وَ أَنْتُمْ لَا تَعْلَمُونَ أَنَّكُمْ تَارِكُوهَا لَا بُدَّ فَإِنَّمَا هِيَ كَمَا نَعَتَّهَا اللَّهُ تَعَالَى- لَهْوٌ وَ لَعِبٌ وَ اتَّعِظُوا بِالَّذِينَ كَانُوا يَبْنُونَ بِكُلِّ رَيْعٍ آيَةً يَعْبَثُونَ وَ يَتَّخِذُونَ مَصَانِعَ لَعَلَّهُمْ يَخْلُدُونَ
It is the evil house for the one who does not accuse it, and if he does not happen to be upon carefulness from it. Know, and you are not knowing! You will be leaving it inevitably, for it is like what Allah-azwj the Exalted has Attributed it as: amusement and play, [7:51], and take a preaching with the ones who were building a landmark at every elevation in vain, and they were taking manufacturing perhaps they would be living forever.
وَ اتَّعِظُوا بِالَّذِينَ قَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً وَ اتَّعِظُوا بِإِخْوَانِكُمُ الَّذِينَ نُقِلُوا إِلَى قُبُورِهِمْ- لَا يُدْعَوْنَ رُكْبَاناً قَدْ جَعَلَ لَهُمْ مِنَ الضَّرِيحِ أَكْنَاناً وَ مِنَ التُّرَابِ أَكْفَاناً وَ مِنَ الرُّفَاتِ جِيرَاناً
And take preaching with the ones who said: ‘Who is stronger than us in prowess?’ [41:15]; and take preaching with your brothers, the ones who have been transferred to their graves. They are neither being called as riders, and shelters have been made for them from the tombs, and shrouds from the soil, and neighbours from remains (of bodies).
فَهُمْ جِيرَةٌ لَا يُجِيبُونَ دَاعِياً وَ لَا يَمْنَعُونَ ضَيْماً قَدْ بَادَتْ أَضْغَانُهُمْ فَهُمْ كَمَنْ لَمْ يَكُنْ وَ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ- فَتِلْكَ مَساكِنُهُمْ لَمْ تُسْكَنْ مِنْ بَعْدِهِمْ إِلَّا قَلِيلًا وَ كُنَّا نَحْنُ الْوارِثِينَ
They are neighbours not responding to any caller, nor are they defending any injustice. Their grudges have perished, so they are like the one who does not exist, and like what Allah-azwj Mighty and Majestic Said: So, these are their dwellings. There have not been lived in from after them except a little (while); and We were the Inheritors [28:58].
اسْتَبْدَلُوا بِظَهْرِ الْأَرْضِ بَطْناً وَ بِالسَّعَةِ ضِيقاً وَ بِالْأَهْلِ غُرْبَةً جَاءُوهَا كَمَا فَارَقُوهَا بِأَعْمَالِهِمْ إِلَى خُلُودِ الْأَبَدِ كَمَا قَالَ عَزَّ مِنْ قَائِلٍ كَما بَدَأْنا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْداً عَلَيْنا إِنَّا كُنَّا فاعِلِينَ.
They have been replaced with surface of the earth for its interior, and narrowness with the vastness, and estrangement with the people. They came to it just as they had separated it with the deeds to eternity, the forever, just as the Mighty Said from a speaker: Just as We Began the first creation, We will Repeat it, being a Promise upon Us. We will certainly be Doing it! [21:104]’’.[25]
74- وَ قَالَ أَيُّهَا الذَّامُّ لِلدُّنْيَا أَنْتَ الْمُتَجَرِّمُ عَلَيْهَا أَمْ هِيَ الْمُتَجَرِّمَةُ عَلَيْكَ
And he-asws said: ‘O you condemner of the world! Are you criminalising upon it or is it criminalising upon you?’
فَقَالَ قَائِلٌ مِنَ الْحَاضِرِينَ بَلْ أَنَا المجترم [الْمُتَجَرِّمُ] عَلَيْهَا يَا أَمِيرَ الْمُؤْمِنِينَ
A speaker from the attendees said, ‘But I am criminalising upon it, O Amir Al-Momineen-asws!’
فَقَالَ لَهُ فَلِمَ ذَمَمْتَهَا أَ لَيْسَتْ دَارَ صِدْقٍ لِمَنْ صَدَقَهَا وَ دَارَ غِنًى لِمَنْ تَزَوَّدَ مِنْهَا وَ دَارَ عَافِيَةٍ لِمَنْ فَهِمَ عَنْهَا مَسْجِدُ أَحِبَّائِهِ وَ مُصَلَّى أَنْبِيَائِهِ وَ مَهْبِطُ الْمَلَائِكَةِ وَ مَتْجَرُ أَوْلِيَائِهِ اكْتَسَبُوا فِيهَا الطَّاعَةَ وَ رَبِحُوا فِيهَا الْجَنَّةَ
He-asws said to him: ‘Then why did you condemn it? Isn’t is a house of truthfulness for the one who ratifies it, and a house of riches for the one who provides from it, and a house of well being for the one understands about it? (It is) a Masjid of its loved ones, and a praying place of its Prophets-as, and a descent place of the Angels, and a trade of its friends and they are earning the (acts of) obedience from it and are profiting the Paradise in it.
فَمَنْ ذَا يَذُمُّهَا وَ قَدْ آذَنَتْ بِانْتِهَائِهَا وَ نَادَتْ بِانْقِضَائِهَا وَ أَنْذَرَتْ بِبَلَائِهَا فَإِنْ رَاحَتْ بِفَجِيعَةٍ فَقَدْ غَدَتْ بِمُبْتَغًى وَ إِنْ أَعْصَرَتْ بِمَكْرُوهٍ فَقَدْ أَسْفَرَتْ بِمُشْتَهًى ذَمَّهَا رِجَالٌ يَوْمَ النَّدَامَةِ وَ مَدَحَهَا آخَرُونَ حَدَّثَتْهُمْ فَصَدَّقُوا وَ ذَكَّرَتْهُمْ فَتَذَكَّرُوا
So, who is that who would condemn it, and it has proclaimed with its ending, and called out with its termination, and warned of its afflictions? If it befalls with a calamity, it ends a desire, and if it strikes with an abhorrence, it results in a (new) desire. (Some) men condemn it on a day of regret while others are praising it. It narrates to them so they are ratifying, and it reminds them so they are mindful.
فَيَا أَيُّهَا الذَّامُّ لَهَا الْمُغْتَرُّ بِغُرُورِهَا مَتَى غَرَّتْكَ أَمْ مَتَى اسْتَذَمَّتْ إِلَيْكَ أَ بِمَصَارِعِ آبَائِكَ مِنَ الْبِلَى أَمْ بِمَضَاجِعِ أُمَّهَاتِكَ تَحْتَ الثَّرَى
O you condemner of it, the one deceived by its deceptions! When has it deceived you, or when did it become condemnable to you? Is it due to the lying places of your forefathers from the decay, or with the graves of your foremothers beneath the soil?
كَمْ عَلَّلْتَ بِيَدَيْكَ وَ مَرَّضْتَ وَ أَذَاقَتْكَ شَهْداً وَ صَبِراً فَإِنْ ذَمَمْتَهَا لِصَبِرِهَا فَامْدَحْهَا لِشَهْدِهَا وَ إِلَّا فَاطْرَحْهَا لَا مَدْحَ وَ لَا ذَمَّ فَقَدْ مُثِّلَتْ لَكَ نَفْسُكَ حِينَ مَا يُغْنِي عَنْكَ بُكَاؤُكَ وَ لَا يَرْحَمُكَ أَحِبَّاؤُكَ.
How many fell ill by your hands and fell sick, and it made you taste the martyrdom and patience? If you were to condemn it due to its patience so you should praise it for its martyrdom, or else drop it. Neither praise nor condemnation. It has resembled yourself for you when neither will your crying avail you nor your loved ones will have mercy on you’’.[26]
75- وَ قَالَ ع إِنَّ الدُّنْيَا قَدْ أَدْبَرَتْ وَ آذَنَتْ بِوَدَاعٍ وَ إِنَّ الْآخِرَةَ قَدْ أَقْبَلَتْ وَ آذَنَتْ بِاطِّلَاعٍ أَلَا وَ إِنَّ الْمِضْمَارَ الْيَوْمَ وَ السِّبَاقَ غَداً
And he-asws said: ‘The world is turning around and has proclaimed with the farewell, and the Hereafter is coming over and it has proclaimed with the emergence. Indeed, the race track is today and the racing is (for) tomorrow.
أَلَا وَ إِنَّ السُّبْقَةَ الْجَنَّةُ وَ الْغَايَةَ النَّارُ أَلَا وَ إِنَّكُمْ فِي أَيَّامِ مَهَلٍ مِنْ وَرَائِهِ أَجَلٌ يَحُثُّهُ عَجَلٌ فَمَنْ عَمِلَ فِي أَيَّامِ مَهَلِهِ قَبْلَ حُلُولِ أَجَلِهِ نَفَعَهُ عَمَلُهُ وَ لَمْ يَضُرَّهُ أَمَلُهُ وَ مَنْ لَمْ يَعْمَلْ أَيَّامَ مَهَلِهِ قَبْلَ حُضُورِ أَجَلِهِ ضَرَّهُ أَمَلُهُ وَ لَمْ يَنْفَعْهُ عَمَلُهُ
Indeed, and the race is (to) the Paradise, and the peak (of failure) is the Fire! Indeed, and you are in the days of respite (opportunity), from behind it is term being ushered hastily. The one who works during days of his opportunity before permeation of his death, his work will benefit him and his hopes will not harm him, while the one who does not work in the days of his opportunity before his death presents, his hopes will harm him and his work will not benefit him.
وَ لَوْ عَاشَ أَحَدُكُمْ أَلْفَ عَامٍ كَانَ الْمَوْتُ بَالِغَهُ وَ نَحْبُهُ لَاحِقَهُ فَلَا تَغُرَّنَّكُمُ الْأَمَانِيُّ وَ لَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ وَ قَدْ كَانَ قَبْلَكُمْ لِهَذِهِ الدُّنْيَا سُكَّانٌ شَيَّدُوا فِيهَا الْبُنْيَانَ وَ وَطَّنُوا الْأَوْطَانَ
And even if one of you were to live for a thousand years, the death will reach him and catch up with him. So do not let your wishes deceive you nor let the arch-deceive you of Allah-azwj; and there have been dwellers for this world before you. They had built buildings in it, and they made homelands.
أَضْحَتْ أَبْدَانُهُمْ فِي قُبُورِهِمْ هَامِدَةً وَ أَنْفُسُهُمْ خَامِدَةً فَتَلَهَّفَ الْمُفَرِّطُ مِنْهُمْ عَلَى مَا فَرَّطَ يَقُولُ يَا لَيْتَنِي نَظَرْتُ لِنَفْسِي يَا لَيْتَنِي كُنْتُ أَطَعْتُ رَبِّي.
Their bodies have come to be lifeless in their graves, and their souls are dormant. The loser from them sighs upon what he has lost, saying, ‘O alas, if only I had looked out for myself! O alas, if only I had obeyed my Lord-azwj!’’[27]
76- وَ قَالَ ع إِنَّ الدُّنْيَا لَيْسَتْ بِدَارِ قَرَارٍ وَ لَا مَحَلِّ إِقَامَةٍ إِنَّمَا أَنْتُمْ فِيهَا كَرَكْبٍ عَرَّسُوا وَ ارْتَاحُوا ثُمَّ اسْتَقَلُّوا فَغَدَوْا وَ رَاحُوا دَخَلُوهَا خِفَافاً وَ ارْتَحَلُوا عَنْهَا ثِقَالًا فَلَمْ يَجِدُوا عَنْهَا نُزُوعاً وَ لَا إِلَى مَا تَرَكُوا بِهَا رُجُوعاً
And he-asws said: ‘The world isn’t a house of settlement nor is it a place of staying. But rather, you are in it like riders who have descended and are resting, then they will be departing. So, they come and go. They enter it light and they depart from it heavy. They do not find any removal from it nor any return to what they left with it.
جُدَّ بِهِمْ فَجَدُّوا وَ رَكَنُوا إِلَى الدُّنْيَا فَمَا اسْتَعَدُّوا حَتَّى أَخَذَ بِكَظَمِهِمْ وَ رَحَلُوا إِلَى دَارِ قَوْمٍ لَمْ يَبْقَ مِنْ أَكْثَرِهِمْ خَبَرٌ وَ لَا أَثَرٌ قَلَّ فِي الدُّنْيَا لَبْثُهُمْ وَ أَعْجَلَ بِهِمْ إِلَى الْآخِرَةِ بَعْثُهُمْ وَ أَصْبَحْتُمْ حُلُولًا فِي دِيَارِهِمْ وَ ظَاعِنِينَ عَلَى آثَارِهِمْ
It was serious with them, so they were serious, and they inclined to the world, so they did not prepare (for the Hereafter) until they were seized by their throats and they departed to a straight house. There does not remain any news for most of them nor any impacts. Little was their remaining in the world and they were hastened with to the Hereafter (for) their Resurrection, and you have become dwellers in their houses and are treading upon their footsteps.
وَ الْمَنَايَا بِكُمْ تَسِيرُ سَيْراً مَا فِيهِ أَيْنٌ وَ لَا بُطُوءٌ نَهَارُكُمْ بِأَنْفُسِكُمْ دَءُوبٌ وَ لَيْلُكُمْ بِأَرْوَاحِكُمْ ذَهُوبٌ وَ أَنْتُمْ تَقْتَفُونَ مِنْ أَحْوَالِهِمْ حَالًا وَ تَحْتَذُونَ مِنْ أَفْعَالِهِمْ مِثَالًا-
And the deaths are conducting with you a conduct, there is no fatigue in it, nor are your days slowing down from yourselves the exhaustion, and your nights are going with your souls while you are tracking a situation from their situations, and you are emulating from their actions as an example.
فَلا تَغُرَّنَّكُمُ الْحَياةُ الدُّنْيا فَإِنَّمَا أَنْتُمْ فِيهَا سَفْرٌ حُلُولٌ وَ الْمَوْتُ بِكُمْ نُزُولٌ فَتَنْتَضِلُ فِيكُمْ مَنَايَاهُ وَ تَمْضِي بِكُمْ مَطَايَاهُ إِلَى دَارِ الثَّوَابِ وَ الْعِقَابِ وَ الْجَزَاءِ وَ الْحِسَابِ
Do not be deceived by life of the world, for rather you are in a journey of temporary stay and the death will be descending with you. So, its fate will befall among you and its rides will continue with you to the house of Rewards and the Punishments, and the Recompense and the Reckoning.
فَرَحِمَ اللَّهُ مَنْ رَاقَبَ رَبَّهُ وَ خَافَ ذَنْبَهُ وَ جَانَبَ هَوَاهُ وَ عَمِلَ لآِخِرَتِهِ وَ أَعْرَضَ عَنْ زَهْرَةِ الْحَيَاةِ الدُّنْيَا.
May Allah-azwj have Mercy on you the one who is watchful of his Lord-azwj, and fears his sins, and shuns his personal desires, and works for the Hereafter, and turns away from blossoms of life of the world’’.[28]
77- وَ قَالَ ع كَانَ قَدْ زَالَتْ عَنْكُمُ الدُّنْيَا كَمَا زَالَتْ عَمَّنْ كَانَ قَبْلَكُمْ فَأَكْثِرُوا عِبَادَ اللَّهِ اجْتِهَادَكُمْ فِيهَا بِالتَّزَوُّدِ مِنْ يَوْمِهَا الْقَصِيرِ لِيَوْمِ الْآخِرَةِ الطَّوِيلِ فَإِنَّهَا دَارُ الْعَمَلِ وَ الدَّارُ الْآخِرَةُ دَارُ الْقَرَارِ وَ الْجَزَاءِ
And he-asws said: ‘The world will be declining from you just as it had declined from the ones who were before you. Servants of Allah-azwj! Increase your struggles in it with the provide (resources) from its short days for a long Day of the Hereafter, for it is a house of working while house of the Hereafter is the house of settlement and the Recompense.
فَتَجَافَوْا عَنْهَا فَإِنَّ الْمُغْتَرَّ مَنِ اغْتَرَّ بِهَا لَنْ تعد [تَعْدُوَ] الدُّنْيَا إِذَا تَنَاهَتْ إِلَيْهَا أُمْنِيَّةُ أَهْلِ الرَّغْبَةِ فِيهَا الْمُطْمَئِنِّينَ إِلَيْهَا الْمُغْتَرِّينَ بِهَا أَنْ تَكُونَ كَمَا قَالَ اللَّهُ تَعَالَى- كَماءٍ أَنْزَلْناهُ مِنَ السَّماءِ فَاخْتَلَطَ بِهِ نَباتُ الْأَرْضِ مِمَّا يَأْكُلُ النَّاسُ وَ الْأَنْعامُ
Turn away from it, for the deceived is the one deceived by it. You will never violate the world when the wishes of the people desirous regarding it, the ones reassured to it, the ones deceived by it are coming to it. You will become like what Allah-azwj the Exalted Says: But rather, an example of the life of the world is like water We Send down from the sky. So it mingles with the vegetation of the earth from what the people and the animals eat, [10:24].
أَلَا إِنَّهُ لَمْ يُصِبِ امْرُؤٌ مِنْكُمْ مِنْ هَذِهِ الدُّنْيَا حَبْرَةً إِلَّا أَعْقَبَتْهَا عَبْرَةً وَ لَا يُصْبِحُ امْرُؤٌ فِي حَيَاةٍ إِلَّا وَ هُوَ خَائِفٌ مِنْهَا أَنْ تَئُولَ جَائِحَةً أَوْ تَغَيُّرَ نِعَمِهِ أَوْ زَوَالَ عَافِيَتِهِ
Indeed! A person from you will not be achieving any joy from this world except it will be followed by tears, nor will a person come to a morning in life except and he will be fearful from it – (his condition) will be succeeded by a disaster or his bounties would change, or his health would decline.
وَ الْمَوْتُ مِنْ وَرَاءِ ذَلِكُمْ وَ هَوْلُ الْمُطَّلَعِ وَ الْوُقُوفُ بَيْنَ يَدَيِ الْحَكَمِ الْعَدْلِ- لِتُجْزى كُلُّ نَفْسٍ بِما كَسَبَتْ وَ يَجْزِيَ الَّذِينَ أَساؤُا بِما عَمِلُوا وَ يَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى.
And the death is from behind that, and the emerging horrors, and the pausing in front of the Wise, the Just for Recompensing every soul with what it had earned, [45:22] – and He-azwj will Recompense those committers of evil for what they had done, and (for) Him to Recompense those did good, with the Goodness [53:31]’’.[29]
78- وَ قَالَ ع مَا لَكُمْ وَ الدُّنْيَا فَمَتَاعُهَا إِلَى انْقِطَاعٍ وَ فَخْرُهَا إِلَى وَبَالٍ وَ زِينَتُهَا إِلَى زَوَالٍ وَ نَعِيمُهَا إِلَى بُؤْسٍ وَ صِحَّتُهَا إِلَى سَقَمٍ أَوْ هَرَمٍ وَ مَالُ مَا فِيهَا إِلَى نَفَادٍ وَشِيكٍ وَ فَنَاءٍ قَرِيبٍ كُلُّ مُدَّةٍ فِيهَا إِلَى مُنْتَهًى وَ كُلُّ حَيٍّ فِيهَا إِلَى مُقَارَنَةِ الْبِلَى
And he-asws said: ‘What is for you and the world? Its belongings are to the termination, and its pride is to a scourge, and its adornments are to decline, and its bounties are to ruination, and its health is to sickness or old age, and whatever is in it is inclining to quick depletion and a near annihilation, and every living being in it is linked to wear and tear.
أَ لَيْسَ لَكُمْ فِي آثَارِ الْأَوَّلِينَ وَ آبَائِكُمُ الْمَاضِينَ عِبْرَةٌ وَ تَبْصِرَةٌ إِنْ كُنْتُمْ تَعْقِلُونَ أَ لَمْ تَرَوْا إِلَى الْمَاضِينَ مِنْكُمْ لَا يَرْجِعُونَ وَ إِلَى الْخَلَفِ الْبَاقِينَ مِنْكُمْ لَا يَبْقَوْنَ
Isn’t there for you in traces of the former ones and your forefathers of the past, a lesson and an insight? If only you were using your intellects. Are you not looking at the ones from you who have passed away, they are not retuning, and to the ones from you remaining behind they will not be remaining?
أَ وَ لَسْتُمْ تَرَوْنَ أَهْلَ الدُّنْيَا يُمْسُونَ وَ يُصْبِحُونَ عَلَى أَحْوَالٍ شَتَّى مَيِّتٌ يُبْكَى وَ آخَرُ يُعَزَّى وَ صَرِيعٌ مُبْتَلًى وَ عَائِدٌ يَعُودُ وَ دَنِفٌ بِنَفْسِهِ يَجُودُ وَ طَالِبٌ لِلدُّنْيَا وَ الْمَوْتُ يَطْلُبُهُ وَ غَافِلٌ وَ لَيْسَ بِمَغْفُولٍ عَنْهُ عَلَى أَثَرِ الْمَاضِي يَمْضِي الْبَاقِي وَ إِلَى اللَّهِ عاقِبَةُ الْأُمُورِ.
Are you not looking at people of the world coming to evening and morning upon various situations? There is a dying one crying and another one consoling, and one knocked down is afflicted, and a returning one returning, and a dying one defending his breathing, and a seeker of the world while the death is seeking him, and a heedless one who isn’t being heedless from, being upon the tracks of the past ones, the remaining ones are continuing, and to Allah-azwj is end-result of the matters’’.[30]
79- وَ قَالَ ع انْظُرُوا إِلَى الدُّنْيَا نَظَرَ الزَّاهِدِينَ فِيهَا فَإِنَّهَا عَنْ قَلِيلٍ تُزِيلُ السَّاكِنَ وَ تَفْجَعُ الْمُتْرَفَ فَلَا تَغُرَّنَّكُمْ كَثْرَةُ مَا يُعْجِبُكُمْ فِيهَا لِقِلَّةِ مَا يَصْحَبُكُمْ مِنْهَا
And he-asws said: ‘Look at the world with the looking of the ascetic ones in it, for after a little while it will remove the inhabitants and distress the affluent. Therefore, do not be deceived by most of what fascinates you in it due to the scarcity of what accompanies you from it.
فَرَحِمَ اللَّهُ امْرَأً تَفَكَّرَ وَ اعْتَبَرَ وَ أَبْصَرَ إِدْبَارَ مَا قَدْ أَدْبَرَ وَ حُضُورَ مَا قَدْ حَضَرَ فَكَأَنَّ مَا هُوَ كَائِنٌ مِنَ الدُّنْيَا عَنْ قَلِيلٍ لَمْ يَكُنْ وَ كَأَنَّ مَا هُوَ كَائِنٌ مِنَ الْآخِرَةِ لَمْ يَزَلْ
May Allah-azwj have Mercy on a person who contemplates, and takes a lesson, and sees the turning around what does turn around, and presence of what is present. It is as if he has not existed from the world, after a little he will not be existing, and it is as if he has not ceased to exist from the Hereafter.
وَ كُلُّ مَا هُوَ آتٍ قَرِيبٌ فَكَمْ مِنْ مُؤَمِّلٍ مَا لَا يُدْرِكُهُ وَ جَامِعٍ مَا لَا يَأْكُلُهُ وَ مَانِعٍ مَا لَا يَتْرُكُهُ وَ لَعَلَّهُ مِنْ بَاطِلٍ جَمَعَهُ أَوْ حَقٍّ مَنَعَهُ أَصَابَهُ حَرَاماً وَ وَرِثَهُ عُدْوَاناً فَاحْتَمَلَ مَا ضَرَّهُ وَ بَاءَ بِوِزْرِهِ وَ قَدِمَ عَلَى رَبِّهِ آسِفاً لَاهِفاً- خَسِرَ الدُّنْيا وَ الْآخِرَةَ وَ ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ.
And all what is to come is nearby, so how many are hoping for what is not realised (achieved), and collects for what he cannot eat, and deters what he cannot leave, and perhaps he has amassed from false (means), or by preventing a right he attained a Prohibited (thing) and inherited it by aggression, so he carried what harms him and sold it for his sins, and he proceeded to his Lord-azwj regretting, languishing, losing the world and the Hereafter. That is the clear loss [22:11]’’.[31]
80- وَ قَالَ ع الدُّنْيَا مِثْلُ الْحَيَّةِ لَيِّنٌ مَسُّهَا قَاتِلٌ سَمُّهَا فَأَعْرِضْ عَمَّا يُعْجِبُكَ فِيهَا لِقِلَّةِ مَا يَصْحَبُكَ مِنْهَا وَ كُنْ آنَسَ مَا يَكُونُ إِلَيْهَا أَوْحَشَ مَا تَكُونُ مِنْهَا
And he-asws said: ‘The world is like the snake, soft is its touching, killer is its poison, therefore turn away from whatever fascinates you in it due to the scarcity of what accompanies you in it, and be comforted as you can be to it, loneliest as you can be from it.
فَإِنَّ صَاحِبَهَا كُلَّمَا اطْمَأَنَّ مِنْهَا إِلَى سُرُورٍ أَشْخَصَتْهُ إِلَى مَكْرُوهٍ فَقَدْ يَسُرُّ الْمَرْءُ بِمَا لَمْ يَكُنْ لِيَفُوتَهُ وَ لَيَحْزَنُ لِفَوَاتِ مَا لَمْ يَكُنْ لِيُصِيبَهُ أَبَداً وَ إِنْ جَهَدَ
Every time its companion is reassured to happiness, it takes him to its abhorrence. The person becomes happy with what he was not going to lose, and he grieves at the loss of what he was not going to get, ever, and even if had struggled.
فَلْيَكُنْ سُرُورُكَ بِمَا قَدَّمْتَ مِنْ عَمَلٍ أَوْ قَوْلٍ وَ لْتَكُنْ أَسَفُكَ عَلَى مَا فَرَّطْتَ فِيهِ مِنْ ذَلِكَ وَ لَا تَكُنْ عَلَى مَا فَاتَكَ مِنَ الدُّنْيَا حَزِيناً وَ مَا أَصَابَكَ مِنْهَا فَلَا تَنْعَمْ بِهِ سُرُوراً وَ اجْعَلْ هَمَّكَ لِمَا بَعْدَ الْمَوْتِ فَ إِنَّ ما تُوعَدُونَ لَآتٍ.
Let your happiness be with what you have sent ahead, either a deed or a word, and let your regret be upon what you have been excessive in from that; and do not be grieving upon what you lose from the world and whatever afflicts you from it, for you will not enjoy with it happily, and make your worries be for what is after the death, for Surely what you are Threatened with would come, [6:134]’’.[32]
81- وَ قَالَ ع انْظُرُوا إِلَى الدُّنْيَا نَظَرَ الزَّاهِدِينَ فِيهَا فَإِنَّهَا وَ اللَّهِ عَنْ قَلِيلٍ تُشْقِي الْمُتْرَفَ وَ تُحَرِّكُ السَّاكِنَ وَ تُزِيلُ الثَّاوِيَ
And he-asws said: ‘Look at the world with the looking of the ascetics in it, for by Allah-azwj, after a little while it will make the affluent miserable, and move the stationary ones, and remove the ones abiding (in it).
صَفْوُهَا مَشُوبٌ بِالْكَدِرِ وَ سُرُورُهَا مَنْسُوجٌ بِالْحُزْنِ وَ آخِرُ حَيَاتِهَا مُقْتَرِنٌ بِالضَّعْفِ فَلَا يُعْجِبَنَّكُمْ مَا يَغُرُّكُمْ مِنْهَا فَعَنْ كَثَبٍ تُنْقَلُونَ عَنْهَا
It’s clearness is mixed with dirt, and its happiness is woven with the grief, and end of its life is paired with weakness, so do not be fascinated with what deceived you from it, for very shortly you will be transferred away from it.
وَ كُلَّمَا هُوَ آتٍ قَرِيبٌ وَ هُنالِكَ تَبْلُوا كُلُّ نَفْسٍ ما أَسْلَفَتْ وَ رُدُّوا إِلَى اللَّهِ مَوْلاهُمُ الْحَقِّ وَ ضَلَّ عَنْهُمْ ما كانُوا يَفْتَرُونَ.
And all what is coming is nearby, and That is where every soul shall become acquainted with what it sent before, and they would be returned to Allah, their true Master, and it be lost from them what they had been fabricating [10:30]’’.[33]
82- وَ قَالَ ع أُحَذِّرُكُمُ الدُّنْيَا فَإِنَّهَا لَيْسَتْ بِدَارِ غِبْطَةٍ قَدْ تَزَيَّنَتْ بِغُرُورِهَا وَ غَرَّتْ بِزِينَتِهَا لِمَنْ كَانَ يَنْظُرُ إِلَيْهَا فَاعْرِفُوهَا كُنْهَ مَعْرِفَتِهَا فَإِنَّهَا دَارٌ هَانَتْ عَلَى رَبِّهَا قَدِ اخْتَلَطَ حَلَالُهَا بِحَرَامِهَا وَ حُلْوُهَا بِمُرِّهَا وَ خَيْرُهَا بِشَرِّهَا
And he-asws said: ‘I-asws am cautioning you about the world, for it isn’t a house of joy. It has adorned itself with its vanities and has deceived the ones who were looking at it. Therefore, recognise essence of its recognition, for it is a house insignificant to its Lord-azwj. It is mingling its Permissibles with its Prohibition, and its sweetness with its bitterness, and its goodness with its evils.
وَ لَمْ يَذْكُرِ اللَّهَ شَيْئاً اخْتَصَّهُ مِنْهَا لِأَحَدٍ مِنْ أَوْلِيَائِهِ وَ لَا أَنْبِيَائِهِ وَ لَمْ يَصْرِفْهَا مِنْ أَعْدَائِهِ فَخَيْرُهَا زَهِيدٌ وَ شَرُّهَا عَتِيدٌ وَ جَمْعُهَا يَنْفَدُ وَ مُلْكُهَا يُسْلَبُ وَ عِزُّهَا يَبِيدُ
And Allah-azwj has not Mentioned anything He-azwj has Specialised from it for anyone of His-azwj Guardians-asws nor His-azwj Prophets-as, and He-azwj did not Turn it away from His-azwj enemies. Its good is small and its evils are excessive, and its collection depletes, and its kingdom gets stripped, and its honour perishes.
فَالْمُتَمَتِّعُونَ مِنَ الدُّنْيَا تَبْكِي قُلُوبُهُمْ وَ إِنْ فَرِحُوا وَ يَشْتَدُّ مَقْتُهُمْ لِأَنْفُسِهِمْ وَ إِنِ اغْتُبِطُوا بِبَعْضِ مَا رُزِقُوا الدُّنْيَا فَانِيَةٌ لَا بَقَاءَ لَهَا وَ الْآخِرَةُ بَاقِيَةٌ لَا فَنَاءَ لَهَا الدُّنْيَا مُقْبِلَةٌ وَ الْآخِرَةُ مَلْجَأُ الدُّنْيَا وَ لَيْسَ لِلْآخِرَةِ مُنْتَقَلٌ وَ لَا مُنْتَهًى
The ones enjoying from the world, their hearts are crying and even if they are happy, and their hatred for themselves intensifies and even if they are joyful with part of what they have been Graced. The world is perishable, there is no remaining for it, while the Hereafter is remaining, there is no perishing for it. The world is coming forward, and the Hereafter is a refuge of the world, and there is no transfer for (from) the Hereafter nor any end point.
مَنْ كَانَتِ الدُّنْيَا هَمَّهُ اشْتَدَّ لِذَلِكَ غَمُّهُ وَ مَنْ آثَرَ الدُّنْيَا عَلَى الْآخِرَةِ حَلَّتْ بِهِ الفَاقِرَةُ.
One whose main concern were the Hereafter, his sadness will intensify to that, and the one who prefers the world over the Hereafter, the poverty will be released with him’’.[34]
83- وَ قَالَ ع إِنَّمَا الدُّنْيَا دَارُ فَنَاءٍ وَ عَنَاءٍ وَ غِيَرٍ وَ عِبَرٍ فَمِنْ فَنَائِهَا أَنَّكَ تَرَى الدَّهْرَ مُوتِرٌ قَوْسَهُ مُفَوِّقٌ نَبْلَهُ يَرْمِي الصَّحِيحَ بِالسَّقِيمِ وَ الْحَيَّ بِالْمَيِّتِ وَ الْبَرِيءَ بِالْمُتَّهَمِ
And he-asws said: ‘But rather the world is a house of annihilation, and tiredness, and changes, and a lesson. From its annihilation is your seeking the times having pulled the string of its bow, aiming its arrow, shooting at the healthy with the sickness, and the living with the death, and the innocent with the accusation.
وَ مِنْ عَنَائِهَا أَنَّكَ تَرَى الْمَرْءَ يَجْمَعُ مَا لَا يَأْكُلُ وَ يَبْنِي مَا لَا يَسْكُنُ وَ يَأْمُلُ مَا لَا يُدْرِكُ
And from its tiredness is your seeing the person amassing what he cannot eat, and building what he will not dwell in, and hoping for what he cannot realise (achieve).
وَ مِنْ غِيَرِهَا أَنَّكَ تَرَى الْمَرْحُومَ مَغْبُوطاً وَ الْمَغْبُوطَ مَرْحُوماً لَيْسَ بَيْنَهُمْ إِلَّا نَعِيمٌ زَالَ أَوْ مُثْلَةٌ حَلَّتْ أَوْ مَوْتٌ نَزَلَ
And from its changes is that you are seeing the Mercied being envied, and the envied being Mercied. There isn’t anything between them except declining bounties, or mutilation released, or death befalling.
وَ مِنْ عِبَرِهَا أَنَّ الْمَرْءَ يُشْرِفُ عَلَيْهِ أَمَلُهُ حَتَّى يَخْتَطِفَهُ دُونَهُ أَجَلُهُ.
And from its lessons is that the person, his hopes are about to be realised, until his death snatches it from under him’’.[35]
84- قَالَ ع اجْعَلِ الدُّنْيَا شَوْكاً وَ انْظُرْ أَيْنَ تَضَعُ قَدَمَكَ مِنْهَا فَإِنَّ مَنْ رَكِنَ إِلَيْهَا خَذَلَتْهُ وَ مَنْ أَنِسَ فِيهَا أَوْحَشَتْهُ وَ مَنْ يَرْغَبُ فِيهَا أَوْهَنَتْهُ وَ مَنِ انْقَطَعَ إِلَيْهَا قَتَلَتْهُ
He-asws said: ‘Make the world as being a spike and look where you are placing your foot from it, for the one who inclines towards it, it will abandon him, and one who is comforted in it, it will make him lonely, and one who is desirous regarding it, it will weaken him, and one who cuts off (from others) to it, it will kill him.
وَ مَنْ طَلَبَهَا أَرْهَقَتْهُ وَ مَنْ فَرِحَ بِهَا أَتْرَحَتْهُ وَ مَنْ طَمِعَ فِيهَا صَرَعَتْهُ وَ مَنْ قَدَّمَهَا أَخَّرَتْهُ وَ مَنْ أَلْزَمَهَا أَهَانَتْهُ وَ مَنْ آثَرَهَا بَاعَدَتْهُ مِنَ الْآخِرَةِ وَ مَنْ بَعُدَ مِنَ الْآخِرَةِ قَرُبَ إِلَى النَّارِ
And one who seeks it, it burns him, and one who is happy with it, it grieves him, and one who is covetous regarding it, it knocks him down, and one who advances it, it delays him, and one who necessitates it, it degrades him, and the one who prefers it, it distances him from the Hereafter, and the one who is remote from the Hereafter, he is near to the Fire.
فَهِيَ دَارُ عُقُوبَةٍ وَ زَوَالٍ وَ فَنَاءٍ وَ بَلَاءٍ نُورُهَا ظُلْمَةٌ وَ عَيْشُهَا كَدِرٌ وَ غَنِيُّهَا فَقِيرٌ وَ صَحِيحُهَا سَقِيمٌ وَ عَزِيزُهَا ذَلِيلٌ
It is a house of punishment, and decline, and annihilation, and calamities. Its light is darkness, and its life is troublesome, and its rich one is poor, and its healthy one is sick, and its mighty one is disgraced.
فَكُلُّ مُنْعَمٍ بِرَغْدِهَا شَقِيٌّ وَ كُلُّ مَغْرُورٍ بِزِينَتِهَا مَفْتُونٌ وَ عِنْدَ كَشْفِ الْغِطَاءِ يَعْظُمُ النَّدَمُ وَ يُحْمَدُ الصَّدْرُ أَوْ يُذَمُّ.
Every one granted its desires is wretched, and every one deceived by its adornments is tempted, and when the veil is uncovered is the mighty regret and the chest is praised or disparaged (condemned)’’.[36]
85- وَ قَالَ ع يَأْتِي عَلَى النَّاسِ زَمَانٌ لَا يُعْرَفُ فِيهِ إِلَّا الْمَاحِلُ وَ لَا يُظَرَّفُ فِيهِ إِلَّا الْفَاجِرُ وَ لَا يُؤْتَمَنُ فِيهِ إِلَّا الْخَائِنُ وَ لَا يَخُونُ إِلَّا الْمُؤْتَمَنُ
And he-asws said: ‘There shall come a time upon the people, no one will be known (famous) in it except the striver to the rule, nor attributed to being entertainer except the immoral, nor entrusted in it except the treacherous, and the trustworthy one only betrays.
يَتَّخِذُونَ الْفَيْءَ مَغْنَماً وَ الصَّدَقَةَ مَغْرَماً وَ صِلَةَ الرَّحِمِ مَنّاً وَ الْعِبَادَةَ اسْتِطَالَةً عَلَى النَّاسِ وَ تَعَدِّياً وَ ذَلِكَ يَكُونُ عِنْدَ سُلْطَانِ النِّسَاءِ وَ مُشَاوَرَةِ الْإِمَاءِ وَ إِمَارَةِ الصِّبْيَانِ.
They will be taking (regarding) the war booty as a personal gain, and the charity as a tax, and connecting the kinship as a conferment, and the worship as a prolongation upon the people and an infringement, and that will happen during the rule of women, and consultation of the maids, and governorate of the young boys’’.[37]
86- وَ قَالَ ع احْذَرُوا الدُّنْيَا إِذَا أَمَاتَ النَّاسُ الصَّلَاةَ وَ أَضَاعُوا الْأَمَانَاتِ وَ اتَّبَعُوا الشَّهَوَاتِ وَ اسْتَحَلُّوا الْكَذِبَ وَ أَكَلُوا الرِّبَا وَ أَخَذُوا الرُّشَى وَ شَيَّدُوا الْبِنَاءَ وَ اتَّبَعُوا الْهَوَى وَ بَاعُوا الدِّينَ بِالدُّنْيَا وَ اسْتَخَفُّوا بِالدِّمَاءِ وَ رَكَنُوا إِلَى الرِّيَاءِ وَ تَقَاطَعَتِ الْأَرْحَامُ
And he-asws said: ‘Be cautious of the world when the people kill off the Salat, and they waste the entrustment, and they follow the lustful desires, and they legalise the lies, and they consume the interest, and they take the bribes, and they build the buildings, and they follow the personal desires, and they sell the religion for the world, and they will take lightly with (shedding) the blood, and they will incline to the showing off, and they will cut off the kinship.
وَ كَانَ الْحِلْمُ ضَعْفاً وَ الظُّلْمُ فَخْراً وَ الْأُمَرَاءُ فَجَرَةً وَ الْوُزَرَاءُ كَذِبَةً وَ الْأُمَنَاءُ خَوَنَةً وَ الْأَعْوَانُ ظَلَمَةً وَ الْقُرَّاءُ فَسَقَةً وَ ظَهَرَ الْجَوْرُ وَ كَثُرَ الطَّلَاقُ وَ مَوْتُ الْفَجْأَةِ وَ حُلِّيَتِ الْمَصَاحِفُ وَ زُخْرِفَتِ الْمَسَاجِدُ وَ طُوِّلَتِ الْمَنَابِرُ وَ نُقِضَتِ الْعُهُودُ
And the forbearing will be (deemed as) weakness, and the injustice a pride, and the governors will be immoral, and the minister will be liars, and the trustees treacherous, and the assistants unjust, and the poor will be mischief-makers, and the tyranny will appear, and the divorce will be a lot and (so will) sudden death, and the Qurans will be ornamented and the Masjids will be decorated, and the minarets will be made taller, and the agreements will be broken.
وَ خَرِبَتِ الْقُلُوبُ وَ اسْتَحَلُّوا الْمَعَازِفَ وَ شُرِبَتِ الْخُمُورُ وَ رُكِبَتِ الذُّكُورُ وَ اشْتَغَلَ النِّسَاءُ وَ شَارَكْنَ أَزْوَاجَهُنَّ فِي التِّجَارَةِ حِرْصاً عَلَى الدُّنْيَا وَ عَلَتِ الْفُرُوجُ السُّرُوجَ وَ يُشْبِهْنَ بِالرِّجَالِ
And the hearts will be ruined, and they will legalise the musical instrument, and the wines will be drunk, and the males will be ridden (sodomy), and the women will work and participate their husbands in the business in greed upon the world, and the women will be on top of the saddles, and they will resemble with the men.
فَحِينَئِذٍ عَدُّوا أَنْفُسَكُمْ فِي الْمَوْتَى وَ لَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا فَإِنَّ النَّاسَ اثْنَانِ بَرٌّ تَقِيٌّ وَ آخَرُ شَقِيٌّ وَ الدَّارُ دَارَانِ لَا ثَالِثَ لَهُمَا وَ الْكِتَابُ وَاحِدٌ لا يُغادِرُ صَغِيرَةً وَ لا كَبِيرَةً إِلَّا أَحْصاها
In those days, count yourselves among the dead and do not be deceived by life of the world, for the people are two (types) – a pious righteous one, and another a wretched, and the house will be two houses, there not being a third for them, and the Book is one. neither leaving (anything) small or large except it numbers it?’ [18:49].
أَلَا وَ إِنَّ حُبَّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ وَ بَابُ كُلِّ بَلِيَّةٍ وَ مَجْمَعُ كُلِّ فِتْنَةٍ وَ دَاعِيَةُ كُلِّ رِيبَةٍ الْوَيْلُ لِمَنْ جَمَعَ الدُّنْيَا وَ أَوْرَثَهَا مَنْ لَا يَحْمَدُهُ وَ قَدِمَ عَلَى مَنْ لَا يَعْذِرُهُ
Indeed, and love of the world is chief of every mistake (sin), and door of every affliction, and a collection of every Fitna, and a caller to every suspicion. The woe be for the one who amasses the world and inherits it to the one who will not praise him, and advances one who will not excuse him.
الدُّنْيَا دَارُ الْمُنَافِقِينَ وَ لَيْسَتْ بِدَارِ الْمُتَّقِينَ فَلْتَكُنْ حَظُّكَ مِنَ الدُّنْيَا قِوَامُ صُلْبِكَ وَ إِمْسَاكُ نَفْسِكَ وَ تَزَوُّدٌ لِمَعَادِكَ.
The world is a house for the hypocrites and isn’t a house for the pious, so let your portion from the world be, strengthening your lineage, and withholding yourself, and provision for your Hereafter’’.[38]
87- وَ قَالَ ع يَا دُنْيَا يَا دُنْيَا أَ بِي تَعَرَّضْتِ أَمْ إِلَيَّ تَشَوَّقْتِ هَيْهَاتَ هَيْهَاتَ غُرِّي غَيْرِي قَدْ بَتَتُّكِ ثَلَاثَةً- لَا رَجْعَةَ لِي فِيكِ فَعُمُرُكِ قَصِيرٌ وَ عَيْشُكِ حَقِيرٌ وَ خَطَرُكِ كَبِيرٌ آهِ مِنْ قِلَّةِ الزَّادِ وَ وَحْشَةِ الطَّرِيقِ.
And he-asws said: ‘O world! O world! Are you displaying to me-asws or a yearning to me-asws? Far be it! Far be it! Deceive others, for I-asws have divorced you thrice, there is no return for me‑asws regarding you. Your lifespan is short, and your life is insignificant, and your dangers are great. Aah from lack of provisions and loneliness of the road!’’[39]
88- وَ قَالَ ع احْذَرُوا الدُّنْيَا فَإِنَّ فِي حَلَالِهَا حِسَابٌ وَ فِي حَرَامِهَا عِقَابٌ وَ أَوَّلُهَا عَنَاءٌ وَ آخِرُهَا فَنَاءٌ
And he-asws said: ‘Be cautious of the world, for regarding its Permissibles there is Reckoning, and regarding its Prohibitions there is Punishment, and it’s beginning its fatigue and its ends is annihilation.
مَنْ صَحَّ فِيهَا هَرِمَ وَ مَنْ مَرِضَ فِيهَا نَدِمَ وَ مَنِ اسْتَغْنَى فِيهَا فُتِنَ وَ مَنِ افْتَقَرَ فِيهَا حَزِنَ وَ مَنْ أَتَاهَا فَاتَتْهُ وَ مَنْ بَعُدَ عَنْهَا أَتَتْهُ وَ مَنْ نَظَرَ إِلَيْهَا أَعْمَتْهُ وَ مَنْ بَصُرَ بِهَا بَصَّرَتْهُ إِنْ أَقْبَلَتْ غَرَّتْ وَ إِنْ أَدْبَرَتْ ضَرَّتْ.
One who is healthy in it gets older, and one sick in it regrets, and one who is enriched in it is tempted, and one impoverished in it grieves, and one who goes to it loses it, and one distances from it, it comes to him, and one who looks at it, it blinds him, and one who is insightful with it, sees it. It comes forward, it deceives, and if it turns around, it harms’’.[40]
89- فِي وَصْفِهِ الْمُؤْمِنِينَ قَالَ ع الْمُؤْمِنُونَ هُمْ أَهْلُ الْفَضَائِلِ هَدَاهُمُ السُّكُوتُ وَ هَيْئَتُهُمُ الْخُشُوعُ وَ سَمْتُهُمُ التَّوَاضُعُ خَاشِعِينَ غَاضِّينَ أَبْصَارَهُمْ عَمَّا حَرَّمَ اللَّهُ عَلَيْهِمْ رَافِعِينَ أَسْمَاعَهُمْ إِلَى الْعِلْمِ
In his-asws describing the Momineen, he-asws said: ‘The Momineen, then people of merits (virtues). The silence is their conduct, the humbleness is their appearance, and the humbleness is their character. (They are) fearful, closing their eyes from what Allah-azwj has Prohibited unto them, raising their ears to the knowledge.
نَزَلَتْ أَنْفُسُهُمْ مِنْهُمْ فِي الْبَلَاءِ كَمَا نَزَلَتْ فِي الرَّخَاءِ لَوْ لَا الْآجَالُ الَّتِي كُتِبَتْ عَلَيْهِمْ لَمْ تَسْتَقِرَّ أَرْوَاحُهُمْ فِي أَبْدَانِهِمْ طَرْفَةَ عَيْنٍ شَوْقاً إِلَى الثَّوَابِ وَ خَوْفاً مِنَ الْعِقَابِ عَظُمَ الْخَالِقُ فِي أَنْفُسِهِمْ وَ صَغُرَ مَا دُونَهُ فِي أَعْيُنِهِمْ
Their souls descended from them into affliction just as they descended into the prosperity. Had it not been for the term having been Prescribed upon them, their souls would not have settled in their bodies for the blink of an eye yearning for the Rewards and fear from the Punishment. The Creator is Mighty in their eyes and whatever is besides Him-azwj is small in their eyes.
فَهُمْ كَأَنَّهُمْ قَدْ رَأَوُا الْجَنَّةَ وَ نَعِيمَهَا وَ النَّارَ وَ عَذَابَهَا فَقُلُوبُهُمْ مَحْزُونَةٌ وَ شُرُورُهُمْ مَأْمُونَةٌ وَ حَوَائِجُهُمْ خَفِيفَةٌ وَ أَنْفُسُهُمْ ضَعِيفَةٌ وَ مَعُونَتُهُمْ لِإِخْوَانِهِمْ عَظِيمَةٌ اتَّخَذُوا الْأَرْضَ بِسَاطاً وَ مَاءَهَا طِيباً وَ رَفَضُوا الدُّنْيَا رَفْضاً وَ صَبَرُوا أَيَّاماً قَلِيلَةً
So, they are as if they have seen the Paradise and its bounties, and the Fire and its Punishments. Their hearts are grieving, and others are safe from their slip-ups, and their needs are light, and their selves are weak, and their assistance to their brethren is mighty. They are taking the earth as a carpet, and its water as perfume, and they reject the world with a rejection, and they are being patient for a few days.
فَصَارَتْ عَاقِبَتُهُمْ رَاحَةً طَوِيلَةً تِجَارَتُهُمْ مُرْبِحَةٌ يُبَشِّرُهُمْ بِهَا رَبٌّ كَرِيمٌ أَرَادَتْهُمُ الدُّنْيَا فَلَمْ يُرِيدُوهَا وَ طَلَبَتْهُمْ فَهَرَبُوا مِنْهَا
Thus, their end result has become a prolonged rest, their trade being profitable. The benevolent Lord-azwj Gives them glad tidings with it. The world wants them but they don’t want it, and it seeks them while they are running from it.
أَمَّا اللَّيْلَ فَأَقْدَامُهُمْ مُصْطَفَّةٌ يَتْلُونَ الْقُرْآنَ يُرَتِّلُونَهُ تَرْتِيلًا فَإِذَا مَرُّوا بِآيَةٍ فِيهَا تَشْوِيقٌ رَكَنُوا إِلَيْهَا طَمَعاً وَ تَطَلَّعَتْ أَنْفُسُهُمْ تَشَوُّقاً فَيُصَيِّرُونَهَا نُصْبَ أَعْيُنِهِمْ
As for the night, their feet are in a row (for Salat). They recite the Quran reciting it distinctively. Whenever they pass by a Verse wherein is incitement (for Paradise) they incline towards it covetously, and their souls yearn in anticipation, so it become installed in their eyes.
وَ إِذَا مَرُّوا بِآيَةٍ فِيهَا تَخْوِيفٌ أَصْغَوْا إِلَيْهَا بِقُلُوبِهِمْ وَ أَبْصَارِهِمْ فَاقْشَعَرَّتْ مِنْهَا جُلُودُهُمْ وَ وَجِلَتْ قُلُوبُهُمْ خَوْفاً وَ فَرَقاً نَحَلَتْ لَهَا أَبْدَانُهُمْ وَ ظَنُّوا أَنَّ زَفِيرَ جَهَنَّمَ وَ شَهِيقَهَا وَ صَلْصَلَةَ حَدِيدِهَا فِي آذَانِهِمْ مُكِبِّينَ عَلَى وُجُوهِهِمْ وَ أَكُفِّهِمْ تَجْرِي دُمُوعُهُمْ عَلَى خُدُودِهِمْ يَجْأَرُونَ إِلَى اللَّهِ تَعَالَى فِي فَكَاكِ رِقَابِهِمْ
And whenever they pass by a Verse wherein is a scare (of Hell), they listen to it with their hearts and their eyes, so their skins shiver from it and their hearts palpitate out of fear and soften, and their bodies weaken, and exhalations of Hell and its inhalations, and clinking of its iron chains are in their ears. They fall down on their faces and their hands, their tears flow upon their cheeks. They seek shelter to Allah-azwj the Exalted in liberating their necks.
وَ أَمَّا النَّهَارَ فَعُلَمَاءُ أَبْرَارٌ أَتْقِيَاءُ قَدْ بَرَاهُمُ الْخَوْفُ فَهُمْ أَمْثَالُ الْقِدَاحِ إِذَا نَظَرَ إِلَيْهِمُ النَّاظِرُ يَقُولُ بِهِمْ مَرَضٌ وَ مَا بِهِمْ مَرَضٌ وَ يَقُولُ قَدْ خُولِطُوا وَ مَا خُولِطُوا
And as for the day, they are righteous scholars, pious, the fearing having made them righteous. They are like the arrows (thin). When the beholder looks at them, he says there is illness with them, but there is no illness with them, and he says they are insane, but they are not insane.
إِذَا ذَكَرُوا عَظَمَةَ اللَّهِ وَ شِدَّةَ سُلْطَانِهِ وَ ذَكَرُوا الْمَوْتَ وَ أَهْوَالَ الْقِيَامَةِ وَجَفَتْ قُلُوبُهُمْ وَ طَاشَتْ حُلُومُهُمْ وَ ذَهَلَتْ عُقُولُهُمْ فَإِذَا اسْتَفَاقُوا مِنْ ذَلِكَ بَادَرُوا إِلَى اللَّهِ بِالْأَعْمَالِ الزَّاكِيَةِ- لَا يَرْضَوْنَ بِالْقَلِيلِ وَ لَا يَسْتَكْثِرُونَ الْكَثِيرَ فَهُمْ لِأَنْفُسِهِمْ مُتَّهِمُونَ وَ مِنْ أَعْمَالِهِمْ مُشْفِقُونَ
When they mention the Magnificence of Allah-azwj, and Intensity of His-azwj Authority, and they remember the death and situations of Qiyamah, their hearts dry up, and their dreams are broken, and their minds are stunned. When they awaken from that, they rush to Allah-azwj with the pure deeds. They are not satisfied with the little nor are they deeming the more to be a lot. They accuse their own selves and are fearful from their deeds.
إِنْ زُكِّيَ أَحَدُهُمْ خَافَ اللَّهَ وَ غَائِلَةَ التَّزْكِيَةِ قَالَ وَ أَنَا أَعْلَمُ بِنَفْسِي مِنْ غَيْرِي وَ رَبِّي أَعْلَمُ بِي مِنِّي اللَّهُمَّ لَا تُؤَاخِذْنِي بِمَا يَقُولُونَ وَ اجْعَلْنِي كَمَا يَظُنُّونَ وَ اغْفِرْ لِي مَا لَا يَعْلَمُونَ
If one of them is commended, he fears Allah-azwj and is distressed at the commendation. He says, ‘And I am more knowing with myself than others are, and my Lord-azwj is more Knowing than I am. O Allah-azwj! Do not Seize me with what they are saying and Make me just as they are thinking, and Forgive for me what they are not knowing’.
وَ مِنْ عَلَامَاتِ أَحَدِهِمْ أَنْ يَكُونَ لَهُ حَزْمٌ فِي لِينٍ وَ إِيمَانٌ فِي يَقِينٍ وَ حِرْصٌ فِي تَقْوَى وَ فَهْمٌ فِي فِقْهٍ وَ حِلْمٌ فِي عِلْمٍ وَ كَيْسٌ فِي رِفْقٍ وَ قَصْدٌ فِي غِنًى وَ خُشُوعٌ فِي عِبَادَةٍ وَ تَحَمُّلٌ فِي فَاقَةٍ وَ صَبْرٌ فِي شِدَّةٍ وَ إِعْطَاءٌ فِي حَقٍّ وَ طَلَبٌ لِحَلَالٍ وَ نَشَاطٌ فِي هُدًى وَ تَحَرُّجٌ عَنْ طَمَعٍ وَ تَنَزُّهٌ عَنْ طَبَعٍ وَ بِرٌّ فِي اسْتِقَامَةٍ
And from the signs of one of them is, there would be resoluteness for him in gentleness, and Eman in conviction, and hunger in piety, and understanding in his jurisprudence, and forbearing in knowledge, and cleverness in kindness, and moderation in riches, and humility in worship, and tolerance in destitution, and patience in adversity, and the giving regarding a right, and seeking the Permissible, and activity in guidance, and shy away from greed, and disdain from habits, and righteousness in integrity.
وَ اعْتِصَامٌ بِاللَّهِ مِنْ مُتَابَعَةِ الشَّهَوَاتِ وَ اسْتَعَاذَةٌ بِهِ مِنَ الشَّيْطَانِ الرَّجِيمِ يُمْسِي وَ هَمُّهُ الشُّكْرُ وَ يُصْبِحُ وَ شُغْلُهُ الْفِكْرُ
And he seeks Protection with Allah-azwj from pursuing the lustful desires, and seeks Refuge with him from the Pelted Satan-la. He comes to an evening and his concern is the thanking (Allah-azwj), and comes to a morning and his pre-occupation is the thinking (Zikr).
أُولَئِكَ الْآمِنُونَ الْمُطْمَئِنُّونَ الَّذِينَ يُسْقَوْنَ مِنْ كَأْسٍ لا لَغْوٌ فِيها وَ لا تَأْثِيمٌ.
They are the safe and the reassured, those who will be quenched from goblets, there neither being any ill speech during it nor any sinful talk [52:23]’’.[41]
90- وَ قَالَ ع الْمُؤْمِنُونَ هُمُ الَّذِينَ عَرَفُوا مَا أَمَامَهُمْ فَذَبَلَتْ شِفَاهُهُمْ وَ غَشِيَتْ عُيُونُهُمْ وَ شَحَبَتْ أَلْوَانُهُمْ حَتَّى عُرِفَتْ فِي وُجُوهِهِمْ غَبَرَةُ الْخَاشِعِينَ
And he-asws said: ‘The Momineen, they are those who recognise what is in front of them, so their lips wither, and their eyes darken, and their colours fade until it is recognised in their faces the dustiness of the humble ones.
فَهُمْ عِبَادُ اللَّهِ الَّذِينَ مَشَوْا عَلَى الْأَرْضِ هَوْناً وَ اتَّخَذُوهَا بِسَاطاً وَ تُرَابَهَا فِرَاشاً فَرَفَضُوا الدُّنْيَا وَ أَقْبَلُوا عَلَى الْآخِرَةِ عَلَى مِنْهَاجِ الْمَسِيحِ ابْنِ مَرْيَمَ
So, they are servants of Allah-azwj, those who are walking upon the earth humbly, and are taking it as a carpet, and its soil as a bed. They reject the world and are attentive to the Hereafter, being upon the manifesto of the Messiah, son-as of Maryam-as.
إِنْ شَهِدُوا لَمْ يُعْرَفُوا وَ إِنْ غَابُوا لَمْ يُفْتَقَدُوا وَ إِنْ مَرِضُوا لَمْ يُعَادُوا صُوَّامُ الْهَوَاجِرِ قُوَّامُ الدَّيَاجِرِ يَضْمَحِلُّ عِنْدَهُمْ كُلُّ فِتْنَةٍ وَ يَنْجَلِي عَنْهُمْ كُلُّ شُبْهَةٍ
If they are present, they are not recognised, and if they are absent, they are not missed, and if they are sick, they are not consoled. They fast in the heat (of the day), standing in the darkness (of the night for Salat). Every Fitna fades away in their presence, and every suspicion clears away from them.
أُولَئِكَ أَصْحَابِي فَاطْلُبُوهُمْ فِي أَطْرَافِ الْأَرَضِينَ فَإِنْ لَقِيتُمْ مِنْهُمْ أَحَداً فَاسْأَلُوهُ أَنْ يَسْتَغْفِرَ لَكُمْ.
They are my-asws companions, therefore seek them in the outskirts of the lands. If you were to meet one of them, ask him to seek Forgiveness (of Allah-azwj) for you all’’.[42]
91- وَ قَالَ ع شِيعَتُنَا الْمُتَبَاذِلُونَ فِي وَلَايَتِنَا الْمُتَحَابُّونَ فِي مَوَدَّتِنَا الْمُتَوَازِرُونَ فِي أَمْرِنَا الَّذِينَ إِنْ غَضِبُوا لَمْ يَظْلِمُوا
And he-asws said: ‘Our-asws Shias are the spenders on each other in our-asws Wilayah, the ones gifting to each other in our-asws cordiality, the ones visiting each other regarding our-asws matter (Ahadeeth).
وَ إِنْ رَضُوا لَمْ يُسْرِفُوا بَرَكَةٌ عَلَى مَنْ جَاوَرَهُ سِلْمٌ لِمَنْ خَالَطُوهُ أُولَئِكَ هُمُ السَّائِحُونَ النَّاحِلُونَ الزَّابِلُونَ ذَابِلَةٌ شِفَاهُهُمْ خَمِيصَةٌ بُطُونُهُمْ
If they are angry, they are not unjust, and if they are pleased, they are not extravagant. He (Shia) is a blessing upon the one in his neighbourhood, and safety for the one who mingles with him. These ones, they are the wanderers (seeking knowledge), the weakened (from tiredness), the withered. Their lips are parched, their bellies are flat.
مُتَغَيِّرَةٌ أَلْوَانُهُمْ مُصْفَرَّةٌ وُجُوهُهُمْ كَثِيرٌ بُكَاؤُهُمْ جَارِيَةٌ دُمُوعُهُمْ يَفْرَحُ النَّاسُ وَ يَحْزَنُونَ وَ يَنَامُ النَّاسُ وَ يَسْهَرُونَ
Parched are their lips, flat are their bellies, changed are their colours, pale are their faces, a lot is their crying flowing their tears. The people are happy while they are grieving, and the people are sleeping while they are holding vigil.
إِذَا شَهِدُوا لَمْ يُعْرَفُوا وَ إِذَا غَابُوا لَمْ يُفْتَقَدُوا وَ إِذَا خَطَبُوا الْأَبْكَارَ لَمْ يُزَوَّجُوا قُلُوبُهُمْ مَحْزُونَةٌ وَ شُرُورُهُمْ مَأْمُونَةٌ وَ أَنْفُسُهُمْ عَفِيفَةٌ وَ حَوَائِجُهُمْ خَفِيفَةٌ ذُبُلُ الشِّفَاهِ مِنَ الْعَطَشِ خُمْصُ الْبُطُونِ مِنَ الْجُوعِ عُمْشُ الْعُيُونِ مِنَ السَّهَرِ الرَّهْبَانِيَّةُ عَلَيْهِمْ لَائِحَةٌ وَ الْخَشْيَةُ لَهُمْ لَازِمَةٌ
When they are present, they are not nor recognised, and when they are absent, they are not missed, and when they propose to the virgins they are not married. Their hearts are grieving, and (people are) safe from their aggression, and their selves are chaste, and their needs are light. Their lips are parched from the thirst, the bellies are flat from the hunger, the eyes are bleary from vigils. The religiousness is attached upon them, and the humility is necessitated upon them.
كُلَّمَا ذَهَبَ مِنْهُمْ سَلَفٌ خَلَفَ فِي مَوْضِعِهِ خَلَفٌ أُولَئِكَ الَّذِينَ يَرِدُونَ الْقِيَامَةَ وُجُوهُهُمْ كَالْقَمَرِ لَيْلَةَ الْبَدْرِ تَغْبِطُهُمُ الْأَوَّلُونَ وَ الْآخِرُونَ وَ لا خَوْفٌ عَلَيْهِمْ وَ لا يَحْزَنُونَ.
Every time a predecessor goes from them, he is replaced in his place by a replacement. They are those who are wanting the Qiyamah. Their faces are like the moon on the night of the full moon. The former ones and the latter ones will envy them, and their will neither be any fear upon them nor will they be grieving’’.[43]
92- وَ قَالَ ع الْمُؤْمِنُ يَرْغَبُ فِيمَا يَبْقَى وَ يَزْهَدُ فِيمَا يَفْنَى يَمْزُجُ الْحِلْمَ بِالْعِلْمِ وَ الْعِلْمَ بِالْعَمَلِ بَعِيدٌ كَسَلُهُ دَائِمٌ نَشَاطُهُ قَرِيبٌ أَمَلُهُ حَيٌّ قَلْبُهُ ذَاكِرٌ لِسَانُهُ-
And he-asws said: ‘The Momin is desirous regarding what is to remain, and is abstemious regarding what is to perish. He mixes the forbearance with the knowledge, and the knowledge with the action. His laziness is remote and his activity is constant, near are his hopes, his heart is alive, his tongue is a Zakir (does Zikr).
لَا يُحَدِّثُ بِمَا لَا يُؤْتَمَنُ عَلَيْهِ الْأَصْدِقَاءُ وَ لَا يَكْتُمُ شَهَادَةَ الْأَعْدَاءِ- لَا يَعْمَلُ شَيْئاً مِنَ الْخَيْرِ رِيَاءً وَ لَا يَتْرُكُهُ حَيَاءً الْخَيْرُ مِنْهُ مَأْمُولٌ وَ الشَّرُّ مِنْهُ مَأْمُونٌ
He does not discuss with what the friends cannot be trusted upon, nor does he conceal testimony of the enemies. He does not do anything from the good to show-off, nor does he leave it out of embarrassment. The good is hoped from him and the evil is safe from him.
إِنْ كَانَ فِي الذَّاكِرِينَ لَمْ يُكْتَبْ فِي الْغَافِلِينَ وَ إِنْ كَانَ فِي الْغَافِلِينَ كُتِبَ فِي الذَّاكِرِينَ وَ يَعْفُو عَمَّنْ ظَلَمَهُ وَ يُعْطِي مَنْ حَرَمَهُ وَ يَصِلُ مَنْ قَطَعَهُ وَ يُحْسِنُ إِلَى مَنْ أَسَاءَ إِلَيْهِ-
If he were to be among the doers of Zikr, he would not be written as being among the heedless ones, and if he were to be among the heedless ones, he would be written as being from the doers of Zikr; and he pardons the one who offends him, and gives to the one who deprives him, and he connects with the one who cuts him off, and he does good to the one bad to him.
لَا يَعْزُبُ حِلْمُهُ وَ لَا يُعَجِّلُ فِيمَا يُرِيبُهُ بَعِيدٌ جَهْلُهُ لَيِّنٌ قَوْلُهُ قَرِيبٌ مَعْرُوفُهُ غَائِبٌ مُنْكَرُهُ صَادِقٌ كَلَامُهُ حَسَنٌ فِعْلُهُ مُقْبِلٌ خَيْرُهُ مُدْبِرٌ شَرُّهُ فِي الزَّلَازِلِ وَقُورٌ وَ فِي الْمَكَارِهِ صَبُورٌ وَ فِي الرَّخَاءِ شَكُورٌ-
His forbearance is not far, nor does he haste regarding what is suspicious to him; remote is his ignorance, nearby is his goodness, absent is his evil. His speech is truthful, his actions are good, his good comes forwards and his evil turns around (going away). In the disturbances he is dignified, and in the abhorrence, he is patient, and in the prosperity he is thankful.
لَا يَحِيفُ عَلَى مَنْ يُبْغِضُ وَ لَا يَأْثَمُ فِيمَنْ يُحِبُّ وَ لَا يَدَّعِي مَا لَيْسَ لَهُ وَ لَا يَجْحَدُ حَقّاً عَلَيْهِ يَعْتَرِفُ بِالْحَقِّ قَبْلَ أَنْ يُشْهَدَ عَلَيْهِ وَ لَا يُضِيعُ مَا اسْتُحْفِظَ وَ لَا يَرْغَبُ فِيمَا لَا تَدْعُوهُ الضَّرُورَةُ إِلَيْهِ-
He is not unfair upon the one he hates nor does he sin regarding the one he loves, nor does he claim what isn’t for him, nor does he reject any right upon him. He acknowledges the truth before it is testified upon him, nor does he waste what he preserves, and he is not desirous regarding what the necessity calls him to.
لَا يَتَنَابَزُ بِالْأَلْقَابِ وَ لَا يَبْغِي عَلَى أَحَدٍ وَ لَا يَهْزَأُ بِمَخْلُوقٍ وَ لَا يُضَارُّ بِالْجَارِ وَ لَا يَشْمَتُ بِالْمَصَائِبِ مُؤَدَّبٌ بِأَدَاءِ الْأَمَانَاتِ مُسَارِعٌ إِلَى الطَّاعَاتِ مُحَافِظٌ عَلَى الصَّلَوَاتِ بَطِيءٌ فِي الْمُنْكَرَاتِ-
He does not entitle (others) with the (bad) titles, nor does he rebel against anyone, nor does he mock the people, nor is he harmful with the neighbours, nor does he gloat at the calamities. He is discipline with paying back the entrustment, quick to the acts of obedience, preserving upon the Salats, slow regarding the evil deeds.
لَا يَدْخُلُ عَلَى الْأُمُورِ بِجَهْلٍ وَ لَا يَخْرُجُ عَنِ الْحَقِّ بِعَجْزٍ إِنْ صَمَتَ فَلَا يَغُمُّهُ الصَّمْتُ وَ إِنْ نَطَقَ لَا يَقُولُ الْخَطَأَ وَ إِنْ ضَحِكَ فَلَا تَعْلُو صَوْتُهُ سَمْعَهُ وَ لَا يَجْمَحُ بِهِ الْغَضَبُ وَ لَا تَغْلِبُهُ الْهَوَى وَ لَا يَقْهَرُهُ الشُّحُّ وَ لَا تَمْلِكُهُ الشَّهْوَةُ
He does not enter upon the matters with ignorance, nor does he exit from the truth due to frustration. If he is silent, the silence does not sadden him, and if he speaks, he does not say the inappropriate, and if he laughs, his voice does not rise above his own ears, nor does the anger overwhelm him, nor do the personal desires overcome him, nor does the greed subdue him, nor do the lustful desires control him.
يُخَالِطُ النَّاسَ لِيَعْلَمَ وَ يَصْمُتُ لِيَسْلَمَ وَ يَسْأَلُ لِيَفْهَمَ يُنْصِتُ إِلَى الْخَيْرِ لِيَعْمَلَ بِهِ وَ لَا يَتَكَلَّمُ بِهِ لِيَفْخَرَ عَلَى مَا سِوَاهُ نَفْسُهُ مِنْهُ فِي عَنَاءٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ يُتْعِبُ نَفْسَهُ لِآخِرَتِهِ وَ يَعْصِي هَوَاهُ لِطَاعَةِ رَبِّهِ
He mingles with the people in order to learn, and he keeps silent in order to be safe, and he asks in order to understand. He listens to the good in order to work with it and does not speak with it in order to pride upon the ones other than him. His self is fatigued from him while the people are at rest from him. He exhausts himself for his Hereafter and he disobeys his personal desires to obeying his Lord-azwj.
بُعْدُهُ عَمَّنْ تَبَاعَدَ مِنْهُ نَزَاهَةٌ وَ دُنُوُّهُ مِمَّنْ دَنَا مِنْهُ لِينٌ وَ رَحْمَةٌ لَيْسَ بُعْدُهُ بِكِبْرٍ وَ لَا قُرْبُهُ خَدِيعَةً مُقْتَدٍ بِمَنْ كَانَ قَبْلَهُ مِنْ أَهْلِ الْإِيمَانِ إِمَامٌ لِمَنْ بَعْدَهُ مِنَ الْبَرَرَةِ الْمُتَّقِينَ.
His distancing is from the one who is distant from integrity, and his nearness is from the ones who are near from the gentleness and mercy. His distancing isn’t from arrogance nor is his separation a deception. He is led by the ones who were before him, from the people of Eman. He is a leader for the ones (to come) after him, from the righteous ones and the pious’’.[44]
93- وَ قَالَ ع طُوبَى لِلزَّاهِدِينَ فِي الدُّنْيَا الرَّاغِبِينَ فِي الْآخِرَةِ أُولَئِكَ قَوْمٌ اتَّخَذُوا أَرْضَ اللَّهِ مِهَاداً وَ تُرَابَهَا وِسَاداً وَ مَاءَهَا طِيباً وَ جَعَلُوا الْكِتَابَ شِعَاراً وَ الدُّعَاءَ دِثَاراً
And he-asws said: ‘Beatitude is for the ascetics in the world, the ones desirous regarding the Hereafter. They are a people taking the earth of Allah-azwj as a cradle, and its soil as a pillow, and its water as perfume, and they are making the Book (Quran) as a slogan, and the supplication as a blanket.
وَ إِنَّ اللَّهَ أَوْحَى إِلَى عَبْدِهِ الْمَسِيحِ ع أَنْ قُلْ لِبَنِي إِسْرَائِيلَ- لَا تَدْخُلُوا بَيْتاً مِنْ بُيُوتِي إِلَّا بِقُلُوبٍ طَاهِرَةٍ وَ أَبْصَارٍ خَاشِعَةٍ وَ أَكُفٍّ نَقِيَّةٍ وَ أَعْلِمْهُمْ أَنِّي لَا أُجِيبُ لِأَحَدٍ مِنْهُمْ دَعْوَةً وَ لِأَحَدٍ مِنْ خَلْقِي قِبَلَهُ مَظْلِمَةٌ.
Allah-azwj Revealed to His-azwj servant the Messiah-as: “Say to the children of Israel not to enter any house from My-azwj houses except with clean hearts, and humble eyes, and pure hands, and let them know that I-azwj will not Answer any supplication to anyone of them nor to anyone from My-azwj creatures having a grievance before him!”’[45]
94- وَ قَالَ ع الْمُؤْمِنُ وَقُورٌ عِنْدَ الْهَزَاهِزِ ثَبُوتٌ عِنْدَ الْمَكَارِهِ صَبُورٌ عِنْدَ الْبَلَاءِ شَكُورٌ عِنْدَ الرَّخَاءِ قَانِعٌ بِمَا رَزَقَهُ اللَّهُ-
And he-asws said: ‘The Momin is dignified during the disturbances, firm at the abhorrence, patient during the afflictions, thankful during the prosperity, contented with what Allah-azwj has Graced.
لَا يَظْلِمُ الْأَعْدَاءَ وَ لَا يَتَحَامَلُ لِلْأَصْدِقَاءِ النَّاسُ مِنْهُ رَاحَةٌ وَ نَفْسُهُ مِنْهُ فِي تَعَبٍ الْعِلْمُ خَلِيلُهُ وَ الْعَقْلُ قَرِينُهُ وَ الْحِلْمُ وَزِيرُهُ وَ الصَّبْرُ أَمِيرُهُ وَ الرِّفْقُ أَخُوهُ وَ اللِّينُ وَالِدُهُ.
He is neither unjust to the enemies nor does he bear burden (of sins) for the friends. The people are at rest from him while his self is fatigued from him. The knowledge is his friend, and the intellect is his pair, and the forbearance is his minister, and the patience is his commander, and the kindness is his brother, and the gentleness is his father’’.[46]
95- وَ قَوْلُهُ ع لِنَوْفٍ الْبِكَالِيِّ أَ تَدْرِي يَا نَوْفُ مَنْ شِيعَتِي
And his-asws words to Nowf Al-Bakaly: ‘O Nowf! Do you know who are my-asws Shias?’
قَالَ لَا وَ اللَّهِ
He said, ‘No, by Allah-azwj!’
قَالَ شِيعَتِي الذُّبُلُ الشِّفَاهِ الْخُمْصُ الْبُطُونِ الَّذِينَ تُعْرَفُ الرَّهْبَانِيَّةُ فِي وُجُوهِهِمْ رُهْبَانٌ بِاللَّيْلِ أُسُدٌ بِالنَّهَارِ الَّذِينَ إِذَا جَنَّهُمُ اللَّيْلُ ائْتَزَرُوا عَلَى أَوْسَاطِهِمْ وَ ارْتَدَوْا عَلَى أَطْرَافِهِمْ وَ صَفُّوا أَقْدَامَهُمْ وَ افْتَرَشُوا جِبَاهَهُمْ تَجْرِي دُمُوعُهُمْ عَلَى خُدُودِهِمْ يَجْأَرُونَ إِلَى اللَّهِ فِي فَكَاكِ أَعْنَاقِهِمْ
He-asws said: ‘My-asws Shias are of parched lips, flat bellies, those the religiousness is recognised in their faces. They are monks at night, lions at daytime, the ones when the night shades, they gird their cloth around their waists and wearing their robes upon their sides, and they row their feet (stand for prayer), and they spread their foreheads (on the ground). Their tears flow upon their cheeks, seeking shelter to Allah-azwj in liberating their necks (from the Fire).
وَ أَمَّا النَّهَارَ فَحُلَمَاءُ عُلَمَاءُ كِرَامٌ نُجَبَاءُ أَبْرَارٌ أَتْقِيَاءُ
And as for the day, they are forbearing, scholars, honourable, captains, righteous, pious.
يَا نَوْفُ شِيعَتِي مَنْ لَمْ يَهِرَّ هَرِيرَ الْكَلْبِ وَ لَمْ يَطْمَعْ طَمَعَ الْغُرَابِ وَ لَمْ يَسْأَلِ النَّاسَ وَ لَوْ مَاتَ جُوعاً إِنْ رَأَى مُؤْمِناً أَكْرَمَهُ وَ إِنْ رَأَى فَاسِقاً هَجَرَهُ هَؤُلَاءِ وَ اللَّهِ شِيعَتِي.
O Nowf! My-asws Shia is the one who does not growl like growling of the dog, and he does not covet like coveting of the crow, and he does not beg the people and even if he were to die of hunger. If he sees a Momin he honours him, and if he sees a mischief-maker, he flees from him. By Allah-azwj! They are my-asws Shias’’.[47]
96- قَالَ نَوْفٌ عَرَضَتْ لِي حَاجَةٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَاسْتَتْبَعْتُ إِلَيْهِ جُنْدَبَ بْنَ زُهَيْرٍ وَ الرَّبِيعَ بْنَ خُثَيْمٍ وَ ابْنَ أَخِيهِ هَمَّامَ بْنَ عُبَادَةَ بْنِ خُثَيْمٍ وَ كَانَ مِنْ أَصْحَابِ الْبَرَانِسِ الْمُتَعَبِّدِينَ
Nowf said, ‘A need presented to me-asws, to Amir Al-Momineen Ali-asws Bin Abu Talib-asws, so I followed Jundab Bin Zuheyr, and Al-Rabie Bin Khuseym, and a son of his brother Hammam Bin Ubadah Bin Khuseym, and he was from the companions of Al-Baranis, the worshippers, to see him-asws.
فَأَقْبَلْنَا إِلَيْهِ فَأَلْفَيْنَاهُ حِينَ خَرَجَ يَؤُمُّ الْمَسْجِدَ فَأَفْضَى وَ نَحْنُ مَعَهُ إِلَى نَفَرٍ مُتَدَيِّنِينَ قَدْ أَفَاضُوا فِي الْأُحْدُوثَاتِ تَفَكُّهاً وَ هُمْ يُلْهِي بَعْضُهُمْ بَعْضاً فَأَسْرَعُوا إِلَيْهِ قِيَاماً وَ سَلَّمُوا عَلَيْهِ
We came to him-asws and caught him-asws when he-asws was going out to lead (Salat in) the Masjid. He-asws led us, and we were with him-asws, to a number of religious people who had exceeded in the innovations. They were laughing and were amusing each other. They were quick in standing to him-asws and they greeted unto him-asws.
فَرَدَّ التَّحِيَّةَ ثُمَّ قَالَ مَنِ الْقَوْمُ
He-asws responded the salutation, then said: ‘Who are you people?’
فَقَالُوا أُنَاسٌ مِنْ شِيعَتِكَ يَا أَمِيرَ الْمُؤْمِنِينَ
They said, ‘Some people from your-asws Shias, O Amir Al-Momineen-asws!’
فَقَالَ لَهُمْ خَيْراً ثُمَّ قَالَ يَا هَؤُلَاءِ مَا لِي لَا أَرَى فِيكُمْ سِمَةَ شِيعَتِنَا وَ حِلْيَةَ أَحِبَّتِنَا
He-asws said good things to them, then said: ‘O you all! What is the matter I-asws cannot see markings of our-asws Shias and appearances of ones who love us-asws, being in you?’
فَأَمْسَكَ الْقَوْمُ حَيَاءً فَأَقْبَلَ عَلَيْهِ جُنْدَبٌ وَ الرَّبِيعُ فَقَالا لَهُ مَا سِمَةُ شِيعَتِكَ يَا أَمِيرَ الْمُؤْمِنِينَ
The group withheld (from speaking) out of shame. Jundab and Al Rabie faced towards him‑asws. They said, ‘What are marking of your-asws Shias, O Amir Al-Momineen-asws?’
فَسَكَتَ فَقَالَ هَمَّامٌ كَانَ عَابِداً مُجْتَهِداً أَسْأَلُكَ بِالَّذِي أَكْرَمَكُمْ أَهْلَ الْبَيْتِ وَ خَصَّكُمْ وَ حَبَاكُمُ لَمَّا أَنْبَأْتَنَا بِصِفَةِ شِيعَتِكَ
He-asws was silent. Hammam who was a worshipper, a striver, said, ‘I ask you-asws, by the One‑azwj Who Honoured you-asws People-asws of the Household, and Specialised you-asws, and Loves you-asws all, please inform us with a description of your-asws Shias!’
فَقَالَ لَا تُقْسِمْ فَسَأُنَبِّئُكُمْ جَمِيعاً وَ وَضَعَ يَدَهُ عَلَى مَنْكِبِ هَمَّامٍ وَ قَالَ شِيعَتُنَا هُمُ الْعَارِفُونَ بِاللَّهِ الْعَامِلُونَ بِأَمْرِ اللَّهِ أَهْلُ الْفَضَائِلِ النَّاطِقُونَ بِالصَّوَابِ
He-asws said: ‘Do not swear for I-asws shall be informing you all’, and he-asws placed his-asws hand upon a shoulder of Hammam and said: ‘Our-asws Shias, they are the gnostic with Allah-azwj, the workers with the Command of Allah-azwj, people of the merits, and speakers with the correctness.
مَأْكُولُهُمُ الْقُوتُ وَ مَلْبَسُهُمُ الِاقْتِصَادُ وَ مَشْيُهُمُ التَّوَاضُعُ بَخَعُوا لِلَّهِ تَعَالَى بِطَاعَتِهِ وَ خَضَعُوا لَهُ بِعِبَادَتِهِ
Their meal is the daily subsistence, and their clothing is the moderate, and their walking is in humbleness. They are exhausting themselves to Allah-azwj the Exalted in His-azwj obedience, and they are being humble to Him-azwj in worshipping Him-azwj.
فَمَضَوْا غَاضِّينَ أَبْصَارَهُمْ عَمَّا حَرَّمَ اللَّهُ عَلَيْهِمْ وَاقِفِينَ أَسْمَاعَهُمْ عَلَى الْعِلْمِ بِدِينِهِمْ نَزَلَتْ أَنْفُسُهُمْ مِنْهُمْ فِي الْبَلَاءِ كَالَّذِي نَزَلَتْ مِنْهُمْ فِي الرَّخَاءِ رَضُوا عَنِ اللَّهِ تَعَالَى بِالْقَضَاءِ
They carry on shutting their eyes from what Allah-azwj has Prohibited unto them, pausing their ears upon the knowledge of their religion. Their selves are descending from them into the afflictions like the one from them who descends into the prosperity. They are satisfied with Allah-azwj the Exalted with the Decree.
فَلَوْ لَا الْآجَالُ الَّتِي كَتَبَ اللَّهُ تَعَالَى لَهُمْ لَمْ تَسْتَقِرَّ أَرْوَاحُهُمْ فِي أَبْدَانِهِمْ طَرْفَةَ عَيْنٍ شَوْقاً إِلَى لِقَاءِ اللَّهِ وَ الثَّوَابِ وَ خَوْفاً مِنْ أَلِيمِ الْعِقَابِ
Had it not been for the terms (lifespans) which Allah-azwj the Exalted has Written for them, their souls would not have stayed in their bodies for the blink of an eyes yearning to meet Allah-azwj, and the Rewards, and fearing from the painful Punishment.
عَظُمَ الْخَالِقُ فِي أَنْفُسِهِمْ وَ صَغُرَ مَا دُونَهُ فِي أَعْيُنِهِمْ فَهُمْ وَ الْجَنَّةُ كَمَنْ رَآهَا فَهُمْ عَلَى أَرَائِكِهَا مُتَّكِئُونَ وَ هُمْ وَ النَّارُ كَمَنْ رَآهَا فَهُمْ فِيهَا مُعَذَّبُونَ
The Creator is Mighty within themselves and whatever is besides Him-azwj is small in their eyes. They and the Paradise are like the one who has seen it. They are leaning upon cushions on couches, while they and the Fire are like the one who has seen it. So they are in it as if they are being Punished.
صَبَرُوا أَيَّاماً قَلِيلَةً فَأَعْقَبَتْهُمْ رَاحَةً طَوِيلَةً أَرَادَتْهُمُ الدُّنْيَا فَلَمْ يُرِيدُوهَا وَ طَلَبَتْهُمْ فَأَعْجَزُوهَا
They are being patient for a few days, so their end-result is a lengthy rest. The world wants them but they don’t want it, and it seeks them but they cut themselves off from it.
أَمَّا اللَّيْلَ فَصَافُّونَ أَقْدَامَهُمْ تَالُونَ لِأَجْزَاءِ الْقُرْآنِ يُرَتِّلُونَهُ تَرْتِيلًا يَعِظُونَ أَنْفُسَهُمْ بِأَمْثَالِهِ وَ يَسْتَشْفُونَ لِدَائِهِمْ بِدَوَائِهِ تَارَةً وَ تَارَةً يَفْتَرِشُونَ جِبَاهَهُمْ وَ أَنْفُسَهُمْ وَ رُكَبَهُمْ وَ أَطْرَافَ أَقْدَامِهِمْ تَجْرِي دُمُوعُهُمْ عَلَى خُدُودِهِمْ يُمَجِّدُونَ جَبَّاراً عَظِيماً وَ يَجْأَرُونَ إِلَيْهِ فِي فَكَاكِ أَعْنَاقِهِمْ هَذَا لَيْلُهُمْ
As for then night, they row their feet (in Salat), reciting segments of the Quran reciting it distinctly. They preach to themselves with its examples, and seek intercession for their supplication with its supplication at times, and at times they are spreading their foreheads (on the ground), and themselves, and their knees, and edges of their feet. Their tears flow upon their cheeks. The glorify the Magnificent Subduer and seek shelter to Him-azwj in liberating their necks. These are their nights.
وَ أَمَّا نَهَارَهُمْ فَحُلَمَاءُ عُلَمَاءُ بَرَرَةٌ أَتْقِيَاءُ بَرَاهُمْ خَوْفُ بَارِيهِمْ فَهُمْ كَالْقِدَاحِ تَحْسَبُهُمْ مَرْضَى وَ قَدْ خُولِطُوا وَ مَا هُمْ بِذَلِكَ بَلْ خَامَرَهُمْ مِنْ عَظَمَةِ رَبِّهِمْ وَ شِدَّةِ سُلْطَانِهِ مَا طَاشَتْ لَهُ قُلُوبُهُمْ وَ ذَهَلَتْ مِنْهُ عُقُولُهُمْ
And as for their days, they are forbearing, scholars, righteous, pious. Fear of their Creator makes them righteous, so they are like the arrows. They are reckoned as being sick and having become insane, and they are not with that. But, they are affected from the Magnificence of their Lord-azwj and Severity of His-azwj Authority. Their hearts are broken for Him-azwj and their minds are stunned from Him-azwj.
فَإِذَا اشْتَاقُوا مِنْ ذَلِكَ بَادَرُوا إِلَى اللَّهِ تَعَالَى بِالْأَعْمَالِ الزَّكِيَّةِ- لَا يَرْضَوْنَ لَهُ بِالْقَلِيلِ وَ لَا يَسْتَكْثِرُونَ لَهُ الْجَزِيلَ فَهُمْ لِأَنْفُسِهِمْ مُتَّهِمُونَ وَ مِنْ أَعْمَالِهِمْ مُشْفِقُونَ
When they yearn from that, they rush to Allah-azwj the Exalted with the pure deeds. They are not satisfied to Him-azwj with the little, nor are they deeming the plenty as being a lot. They are accusing themselves and are fearful from their deeds.
يَرَى لِأَحَدِهِمْ قُوَّةً فِي دِينٍ وَ حَزْماً فِي لِينٍ وَ إِيمَاناً فِي يَقِينٍ وَ حِرْصاً عَلَى عِلْمٍ وَ فَهْماً فِي فِقْهٍ وَ عِلْماً فِي حِلْمٍ وَ كِيساً فِي قَصْدٍ وَ قَصْداً فِي غِنًى وَ تَجَمُّلًا فِي فَاقَةٍ وَ صَبْراً فِي شِدَّةٍ وَ خُشُوعاً فِي عِبَادَةٍ وَ رَحْمَةً فِي مَجْهُودٍ وَ إِعْطَاءً فِي حَقٍّ وَ رِفْقاً فِي كَسْبٍ وَ طَلَباً مِنْ حَلَالٍ وَ تَعَفُّفاً فِي طَمَعٍ وَ طَمَعاً فِي غَيْرِ طَبَعٍ وَ نَشَاطاً فِي هُدًى وَ اعْتِصَاماً فِي شَهْوَةٍ وَ بِرّاً فِي اسْتِقَامَةٍ-
Strength in religion is seen for one of them, and resoluteness in gentleness, and Eman in conviction, and eagerness upon knowledge, and understanding in his jurisprudence, and knowledge in forbearance, and cleverness in moderation, and moderation in riches, and beautifying in poverty, and patience in adversity, and fearfulness in worship, and mercy in striving, and giving in rights, and kindness in earning, and seeking from Permissible, and chastity in coveting, and coveting in other than habits, and activity in guidance, and protectiveness regarding lustful desires, and righteousness in straightness.
لَا يَغُرُّهُ مَا جَهِلَهُ وَ لَا يَدَعُ إِحْصَاءَ مَا عَمِلَهُ يَسْتَبْطِئُ نَفْسَهُ فِي الْعَمَلِ وَ هُوَ مِنْ صَالِحِ عَمَلِهِ عَلَى وَجَلٍ يُصْبِحُ وَ شُغْلُهُ الذِّكْرُ وَ يُمْسِي وَ هَمُّهُ الشُّكْرُ
It does not deceive him whatever he is ignorant of, nor does he leave counting what he has done slowing himself in the deed, and he is upon fear from his righteous deeds. He comes to a morning and his pre-occupation is the Zikr, and he comes to a morning and his concern is the thanking (Allah-azwj).
يَبِيتُ حَذِراً مِنْ سِنَةِ الْغَفْلَةِ وَ يُصْبِحُ فَرِحاً بِمَا أَصَابَ مِنَ الْفَضْلِ وَ الرَّحْمَةِ وَ إِنِ اسْتَصْعَبَ عَلَيْهِ نَفْسُهُ فِيمَا تَكْرَهُ لَمْ يُطِعْهَا سُؤْلَهَا مِمَّا إِلَيْهِ تَسُرُّهُ رَغْبَتُهُ فِيمَا يَبْقَى وَ زَهَادَتُهُ فِيمَا يَفْنَى
He spends the night cautious from the sleep of heedlessness, and in the morning he is happy with what he has attain from the Grace and the Mercy, and his soul is difficult upon him regarding what he dislikes, he does not give its request from what is his happiness to it; his desire is what remains and his abstention regarding what is perishable.
قَدْ قَرَنَ الْعِلْمَ بِالْعَمَلِ وَ الْعَمَلَ بِالْحِلْمِ وَ يَظَلُّ دَائِماً نَشَاطُهُ بَعِيداً كَسَلُهُ قَرِيباً أَمَلُهُ قَلِيلًا زَلَلُهُ مُتَوَقِّعاً أَجَلُهُ خَاشِعاً قَلْبُهُ ذَاكِراً رَبَّهُ قَانِعَةً نَفْسُهُ عَازِباً جَهْلَهُ مُحْرِزاً دِينَهُ مَيِّتاً دَاؤُهُ
He pairs the knowledge with the action, and the action with the forbearance, and he is constantly in the shade of activity, remote is his laziness, near are his hopes, few are his slips. He anticipates his death, fearful is his hear doing Zikr of his Lord-azwj, contented is his soul, isolated is his ignorance, protective of his religion, his disease (hypocrisy) is dead.
كَاظِماً غَيْظَهُ صَافِياً خُلُقُهُ آمِناً مِنْهُ جَارُهُ سَهْلًا أَمْرُهُ مَعْدُوماً كِبْرُهُ مَتِيناً صَبْرُهُ كَثِيراً ذِكْرُهُ- لَا يَعْمَلُ شَيْئاً مِنَ الْخَيْرِ رِيَاءً وَ لَا يَتْرُكُهُ حَيَاءً
He swallows his anger, clear are his manners, safe from him are his neighbours, easy are his affairs, limited is his arrogance, invincible is his patience, abundant is his Zikr. He does not do anything from the good to show off, nor does he leave it out of embarrassment.
أُولَئِكَ شِيعَتُنَا وَ أَحِبَّتُنَا وَ مِنَّا وَ مَعَنَا آهاً وَ شَوْقاً إِلَيْهِمْ
They are our-asws Shias, and ones who love us-asws, and they are from us-asws, and with us. Aah and the yearning to them!’
فَصَاحَ هَمَّامٌ صَيْحَةً وَ وَقَعَ مَغْشِيّاً عَلَيْهِ فَحَرَّكُوهُ فَإِذَا هُوَ قَدْ فَارَقَ الدُّنْيَا رَحِمَهُ اللَّهُ تَعَالَى فَغُسِّلَ وَ صَلَّى عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ ع وَ نَحْنُ مَعَهُ- فَشِيعَتُهُ ع هَذِهِ صِفَتُهُمْ وَ هِيَ صِفَةُ الْمُؤْمِنِينَ وَ تَقَدَّمَ بَعْضُهَا.
Hammam shouted a scream and fell down unconscious. He-asws stirred him, but he has separated from the world. May Allah-azwj the Exalted have Mercy on him. He was washed, and Amir Al-Momineen-asws prayed Salat upon him and we were with him-asws. His-asws Shias, this is their description, and it is a description of the Momineen, and part of it has already preceded’’.[48]
97- وَ قَالَ ع الْجَنَّةُ الَّتِي أَعَدَّهَا اللَّهُ تَعَالَى لِلْمُؤْمِنِينَ خَطَّافَةٌ لِأَبْصَارِ النَّاظِرِينَ فِيهَا دَرَجَاتٌ مُتَفَاضِلَاتٌ وَ مَنَازِلُ مُتَعَالِيَاتٌ- لَا يَبِيدُ نَعِيمُهَا وَ لَا يَضْمَحِلُّ حُبُورُهَا وَ لَا يَنْقَطِعُ سُرُورُهَا وَ لَا يَظْعَنُ مُقِيمُهَا وَ لَا يَهْرَمُ خَالِدُهَا وَ لَا يَبْؤُسُ سَاكِنُهَا
And he-asws said: ‘The Paradise which Allah-azwj the Exalted has Prepared for the Momineen dazzles the sights of the beholders. Therein are meritorious levels and lofty stages. Neither do its bounties become distant, nor does its joy subside, nor is its happiness cut off, nor is its staying transitory, nor does its eternal dwellers get old, nor will its inhabitants be miserable.
آمِنٌ سُكَّانُهَا مِنَ الْمَوْتِ فَلَا يَخَافُونَ صَفّاً لَهُمُ الْعَيْشُ وَ دَامَتْ لَهُمُ النِّعْمَةُ فِي أَنْهَارٍ مِنْ ماءٍ غَيْرِ آسِنٍ وَ أَنْهارٌ مِنْ لَبَنٍ لَمْ يَتَغَيَّرْ طَعْمُهُ وَ أَنْهارٌ مِنْ خَمْرٍ لَذَّةٍ لِلشَّارِبِينَ وَ أَنْهارٌ مِنْ عَسَلٍ مُصَفًّى وَ لَهُمْ فِيها مِنْ كُلِّ الثَّمَراتِ وَ مَغْفِرَةٌ مِنْ رَبِّهِمْ
Its settlers are safe from the death so they are not fearing, the life is clear for them and the bounties are constant for them. In rivers of water without stagnation, and rivers of milk the taste of it does not change, and rivers of wine pleasurable for the drinkers, and rivers of clear honey; and for them therein are from all fruits, and Forgiveness from their Lord. [47:15].
عَلَى فُرُشٍ مَوْزُونَةٍ وَ أَزْوَاجٌ مُطَهَّرَةٌ وَ حُورٌ عِينٌ كَأَنَّهُنَّ اللُّؤْلُؤُ الْمَكْنُونُ- وَ فاكِهَةٍ كَثِيرَةٍ لا مَقْطُوعَةٍ وَ لا مَمْنُوعَةٍ- وَ الْمَلائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بابٍ- سَلامٌ عَلَيْكُمْ بِما صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ.
Upon raised thrones, and clean wives, and Maiden Houries as if they were hidden pearls, And abundant fruit [56:32] Neither interrupted nor forbidden [56:33] Gardens of Eden. And the Angels would be entering from every door to (meet) them [13:23] Greetings be upon you due to your having been patient, so excellent is the end-result of the (goodly) abode [13:24]’’.[49]
98- جع، جامع الأخبار جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع
(The book) ‘Jamie Al Akhbar’ –
‘A man came to Amir Al-Momineen-asws. He said, ‘I have come to you-asws to ask about four issues’.
فَقَالَ ع سَلْ وَ إِنْ كَانَ أَرْبَعِينَ
He-asws said: ‘Ask, and even if these were forty’.
فَقَالَ أَخْبِرْنِي مَا الصَّعْبُ وَ مَا الْأَصْعَبُ وَ مَا الْقَرِيبُ وَ مَا الْأَقْرَبُ وَ مَا الْعَجَبُ وَ مَا الْأَعْجَبُ وَ مَا الْوَاجِبُ وَ مَا الْأَوْجَبُ
He said, ‘Inform me, what is the difficult and what is the most difficult, and what is the near and what is the nearest, and what is astonishing and what is the most astonishing, and what is the obligatory and what is the most obligatory’.
فَقَالَ ع الصَّعْبُ الْمَعْصِيَةُ وَ الْأَصْعَبُ فَوْتُ ثَوَابِهَا وَ الْقَرِيبُ كُلُّ مَا هُوَ آتٍ وَ الْأَقْرَبُ هُوَ الْمَوْتُ وَ الْعَجَبُ هُوَ الدُّنْيَا وَ غَفْلَتُنَا فِيهَا أَعْجَبُ وَ الْوَاجِبُ هُوَ التَّوْبَةُ وَ تَرْكُ الذُّنُوبِ هُوَ الْأَوْجَبُ.
He-asws said: ‘The difficult is the disobedience, and the most difficult is loss of its Reward; and the near is all what is to come, and the nearest is the death; and astonishing is the world, and our heedlessness in it is more astonishing; and the obligatory is the repentance, and neglecting the sins is most obligatory’’.[50]
99- قِيلَ جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ قَالَ جِئْتُكَ مِنْ سَبْعِمِائَةِ فَرْسَخٍ لِأَسْأَلَكَ عَنْ سَبْعِ كَلِمَاتٍ
It is said, ‘A man came to Amir Al-Momineen-asws and said, ‘I have come to you from seven hundred Farsakhs (3500 km) to ask you-asws about seven phrases’.
فَقَالَ ع سَلْ مَا شِئْتَ
He-asws said: ‘Ask whatever you so desire to’.
فَقَالَ الرَّجُلُ أَيُّ شَيْءٍ أَعْظَمُ مِنَ السَّمَاءِ وَ أَيُّ شَيْءٍ أَوْسَعُ مِنَ الْأَرْضِ وَ أَيُّ شَيْءٍ أَضْعَفُ مِنَ الْيَتِيمِ وَ أَيُّ شَيْءٍ أَحَرُّ مِنَ النَّارِ وَ أَيُّ شَيْءٍ أَبْرَدُ مِنَ الزَّمْهَرِيرِ وَ أَيُّ شَيْءٍ أَغْنَى مِنَ الْبَحْرِ وَ أَيُّ شَيْءٍ أَقْسَى مِنَ الْحَجَرِ
The man said, ‘Which thing is mightier than the sky, and which thing is vaster than the earth, and which thing is weaker than the orphan, and which thing is hotter than the Fire, and which thing is colder than the severe frost, and which thing is richer than the sea, and which thing is harder than the stone?’
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْبُهْتَانُ عَلَى الْبَرِيءِ أَعْظَمُ مِنَ السَّمَاءِ وَ الْحَقُّ أَوْسَعُ مِنَ الْأَرْضِ وَ نَمَائِمُ الْوُشَاةِ أَضْعَفُ مِنَ الْيَتِيمِ وَ الْحِرْصُ أَحَرُّ مِنَ النَّارِ وَ حَاجَتُكَ إِلَى الْبَخِيلِ أَبْرَدُ مِنَ الزَّمْهَرِيرِ وَ الْبَدَنُ الْقَانِعُ أَغْنَى مِنَ الْبَحْرِ وَ قَلْبُ الْكَافِرِ أَقْسَى مِنَ الْحَجَرِ.
Amir Al-Momineen-asws said: ‘The slander upon the innocent is mightier than the sky, and the truth is vaster than the earth, and gossip by the snitch (to a ruler) is weaker than the orphan, and the greed is hotter than the fire, and your need to the miser is colder than the severe frost, and the contented body is richer than the sea, and heart of the Kafir is harder than the stone’’.[51]
100- ختص، الإختصاص رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: الْمُفْتَخِرُ بِنَفْسِهِ أَشْرَفُ مِنَ الْمُفْتَخِرِ بِأَبِيهِ لِأَنِّي أَشْرَفُ مِنْ أَبِي وَ النَّبِيُّ ص أَشْرَفُ مِنْ أَبِيهِ وَ إِبْرَاهِيمُ أَشْرَفُ مِنْ تَارُخَ.
(The book) ‘Al Ikhtisas’ –
‘It is reported from Amir Al-Momineen-asws having said: ‘The one priding with himself is nobler than the one priding with his father, because I-asws am nobler than my-asws father-as, and the Prophet-saww is nobler than his-saww father-as, and Ibrahim-as is nobler than Tarukh-as (Azer was his-as step-father)’’.[52]
101- قِيلَ وَ بِمَ الِافْتِخَارُ
It was said, ‘And with what is the priding?’
قَالَ بِإِحْدَى ثَلَاثٍ مَالٍ ظَاهِرٍ أَوْ أَدَبٍ بَارِعٍ أَوْ صِنَاعَةٍ لَا يَسْتَحِي الْمَرْءُ مِنْهَا.
He-asws said: ‘With one of the three – the apparent wealth, or brilliant education, or a making (manufacturing) the person is not embarrassed from it’’.[53]
102- قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ع كَيْفَ أَصْبَحْتَ يَا أَمِيرَ الْمُؤْمِنِينَ
It was said to Amir Al-Momineen-asws, ‘How have you-asws become, O Amir Al-Momineen-asws?’
قَالَ أَصْبَحْتُ آكُلُ وَ أَنْتَظِرُ أَجَلِي.
He-asws said: ‘I-asws have become such that I-asws eat and I-asws await my-asws death’’.[54]
103- قِيلَ لَهُ ع فَمَا تَقُولُ فِي الدُّنْيَا
It was said to him-asws, ‘So what are you-asws saying regarding the world?’
قَالَ فَمَا أَقُولُ فِي دَارٍ أَوَّلُهَا غَمٌّ وَ آخِرُهَا الْمَوْتُ مَنِ اسْتَغْنَى فِيهَا افْتَقَرَ وَ مَنِ افْتَقَرَ فِيهَا حَزِنَ فِي حَلَالِهَا حِسَابٌ وَ فِي حَرَامِهَا النَّارُ.
He-asws said: ‘What can I-asws say regarding a house, its beginning is sorrow, and its end is the death. One who is enriched in it is poor, and one who is impoverished in it grieves. In its Permissibles there is Reckoning, and in its Prohibitions is the Fire’’.[55]
104- قِيلَ فَمَنْ أَغْبَطُ النَّاسِ
It was said, ‘Who is most envied of the people?’
قَالَ جَسَدٌ تَحْتَ التُّرَابِ قَدْ أَمِنَ مِنَ الْعِقَابِ وَ يَرْجُو الثَّوَابَ.
He-asws said: ‘Body beneath the soil which is safe from the Punishment and is hoping for the Reward’’.[56]
105- وَ قَالَ ع مَنْ زَارَ أَخَاهُ الْمُسْلِمَ فِي اللَّهِ نَادَاهُ اللَّهُ أَيُّهَا الزَّائِرُ طِبْتَ وَ طَابَتْ لَكَ الْجَنَّةُ.
And he-asws said: ‘One who visits his Muslim brother for the Sake of Allah-azwj, Allah-azwj Calls out to him: ‘O you visitor! You are good, and the Paradise is good for you!”’[57]
106- وَ قَالَ ع مَا قَضَى مُسْلِمٌ لِمُسْلِمٍ حَاجَةً إِلَّا نَادَاهُ اللَّهُ عَلَيَّ ثَوَابُكَ وَ لَا أَرْضَى لَكَ بِدُونِ الْجَنَّةِ.
And he-asws said: ‘No Muslim will fulfil a need for a Muslim except Allah-azwj will Call out to him: “Upon Me-azwj is your Reward, and I-asws will not be Satisfied for you (with anything) less than the Paradise!”’[58]
107- وَ قَالَ ع ثَلَاثَةٌ يَضْحَكُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ رَجُلٌ يَكُونُ عَلَى فِرَاشِهِ مَعَ زَوْجَتِهِ وَ هُوَ يُحِبُّهَا فَيَتَوَضَّأُ وَ يَدْخُلُ الْمَسْجِدَ فَيُصَلِّي وَ يُنَاجِي رَبَّهُ وَ رَجُلٌ أَصَابَتْهُ جَنَابَةٌ وَ لَمْ يُصِبْ مَاءً فَقَامَ إِلَى الثَّلْجِ فَكَسَرَهُ ثُمَّ دَخَلَ فِيهِ وَ اغْتَسَلَ وَ رَجُلٌ لَقِيَ عَدُوّاً وَ هُوَ مَعَ أَصْحَابِهِ وَ جَاءَهُمْ مُقَاتِلٌ فَقَاتَلَ حَتَّى قُتِلَ.
And he-asws said: ‘Three, Allah-azwj will Smile at them on the Day of Qiyamah – a man happening to be upon his bed with his wife and he loves her, so he performs Wud’u and enters the Masjid, praying Salat and whispering to his Lord-azwj; and a man affected by sexual impurity and cannot find water, so he stands to the ice and breaks it, then enters into it and bathes; and a man who meets an enemy and he is with his companions, and fighters come to them, so he fights until he is killed’’.[59]
108- وَ قَالَ ع التَّعْزِيَةُ تُورِثُ الْجَنَّةَ.
And he-asws said: ‘The condolence inherits the Paradise’’.[60]
109- وَ قَالَ ع إِذَا حَمَلْتَ بِجَوَانِبِ سَرِيرِ الْمَيِّتِ خَرَجْتَ مِنَ الذُّنُوبِ كَمَا وَلَدَتْكَ أُمُّكَ.
And he-asws said: ‘When you carry a side of the coffin of a deceased, you come out from the sins (to be) just as your mother had given you birth’’.[61]
110- وَ قَالَ ع مَنِ اشْتَرَى لِعِيَالِهِ لَحْماً بِدِرْهَمٍ كَانَ كَمَنْ أَعْتَقَ نَسَمَةً مِنْ وُلْدِ إِسْمَاعِيلَ.
And he-asws said: ‘One who buys meat for his dependants for a Dirham would be like the one who liberates a person from the children of Ismail-as’’.[62]
111- وَ قَالَ ع مَنْ شَرِبَ مِنْ سُؤْرِ أَخِيهِ تَبَرُّكاً بِهِ خَلَقَ اللَّهُ بَيْنَهُمَا مَلَكاً يَسْتَغْفِرُ لَهُمَا حَتَّى تَقُومَ السَّاعَةُ.
And he-asws said: ‘One who drinks from his brother’s left-over (drink) to be blessed by it, Allah‑azwj Creates an Angel between them who seeks Forgiveness for both of them until establishment of the Hour’’.[63]
112- وَ قَالَ ع فِي سُؤْرِ الْمُؤْمِنِ شِفَاءٌ مِنْ سَبْعِينَ دَاءً.
And he-asws said: ‘In leftovers of the Momin there is healing from seventy diseases’’.[64]
113- ختص، الإختصاص مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي الْجَارُودِ يَرْفَعُهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ أَوْقَفَ نَفْسَهُ مَوْقِفَ التُّهَمَةِ فَلَا يَلُومَنَّ مَنْ أَسَاءَ بِهِ الظَّنَّ وَ مَنْ كَتَمَ سِرَّهُ كَانَتِ الْخِيَرَةُ فِي يَدِهِ وَ كُلُّ حَدِيثٍ جَاوَزَ اثْنَيْنِ فَشَى
(The book) ‘Al Ikhtisas’ – Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from one of his men, from Abu Al Jaroud raising it, said,
‘Amir Al-Momineen-asws said: ‘One who pauses himself in a place of accusation should not blame the one having evil thoughts about him; and the one who conceals his secret the choice would be in his hands; and every Hadeeth exceeding two is a spreading.
وَ ضَعْ أَمْرَ أَخِيكَ عَلَى أَحْسَنِهِ حَتَّى يَأْتِيَكَ مِنْهُ مَا يَغْلِبُكَ وَ لَا تَظُنَّنَّ بِكَلِمَةٍ خَرَجَتْ مِنْ أَخِيكَ سُوءاً وَ أَنْتَ تَجِدُ لَهَا فِي الْخَيْرِ مَحْمِلًا وَ عَلَيْكَ بِإِخْوَانِ الصِّدْقِ فَكَثِّرْ فِي اكْتِسَابِهِمْ عُدَّةً عِنْدَ الرَّخَاءِ وَ جُنْداً عِنْدَ الْبَلَاءِ
And place the matter of your brother upon its goodness until there comes to you from him what overwhelms you; and do not think evil with any phrase emerging from your brother while you can find a goodly carrier for it in the goodness; and upon you is with the brother-hood of the truthful ones, therefore frequent in their acquisitions as a tool (weapon) during the prosperity, and an army during the afflictions.
وَ شَاوِرْ حَدِيثَكَ الَّذِينَ يَخَافُونَ اللَّهَ وَ أَحْبِبِ الْإِخْوَانَ عَلَى قَدْرِ التَّقْوَى وَ اتَّقُوا شِرَارَ النِّسَاءِ وَ كُونُوا مِنْ خِيَارِهِنَّ عَلَى حَذَرٍ إِنْ أَمَرْنَكُمْ بِالْمَعْرُوفِ فَخَالِفُوهُنَّ حَتَّى لَا يَطْمَعْنَ فِي الْمُنْكَرِ.
And consult your Hadeeth the ones who are fearing Allah-azwj; and love the brethren in accordance to the piety; and fear the evil women and be upon caution from their good ones. If they were to instruct you with the act of kindness, oppose them until they do not covet the evil’’.[65]
114- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الرَّزَّازِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ الشَّارِبِ بْنِ ذِرَاعٍ عَنْ أَخِيهِ يَسَارٍ عَنْ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: بَيْنَا أَمِيرُ الْمُؤْمِنِينَ ع فِي جَمَاعَةٍ مِنْ أَصْحَابِهِ أَنَا فِيهِمْ إِذْ ذَكَرُوا الدُّنْيَا وَ تَصَرُّفَهَا بِأَهْلِهَا فَذَمَّهَا رَجُلٌ فَذَهَبَ فِي ذَمِّهَا كُلَّ مَذْهَبٍ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from a group, from Abu Al Mufazzal, from Muhammad Bin Ja’far Al Razzaz, from Ayoub Bin Nuh, from Al Sharib Bin Zira’a, from his brother Yasaar, from Humran,
‘From Abu Abdullah-asws, from his-asws father-asws, from Jabir Bin Abdullah-ra having said, ‘While Amir Al-Momineen-asws was in a group of his-asws companions, I being among them, when they mentioned the world and its exchanging its inhabitants. A man condemned and he went in condemning it of every doctrine.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّهَا الذَّامُّ لِلدُّنْيَا أَنْتَ الْمُتَجَرِّمُ عَلَيْهَا أَمْ هِيَ الْمُتَجَرِّمَةُ عَلَيْكَ
Amir Al-Momineen-asws said to him: ‘O you condemner of the world! Are you the interpreter upon it or is it the interpreter upon you?’
فَقَالَ بَلْ أَنَا الْمُتَجَرِّمُ عَلَيْهَا يَا أَمِيرَ الْمُؤْمِنِينَ
He said, ‘But I am the interpreter upon it, O Amir Al-Momineen-asws!’
قَالَ فَبِمَ تَذُمُّهَا أَ لَيْسَتْ مَنْزِلَ صِدْقٍ لِمَنْ صَدَقَهَا وَ دَارَ غِنًى لِمَنْ تَزَوَّدَ مِنْهَا وَ دَارَ عَافِيَةٍ لِمَنْ فَهِمَ عَنْهَا وَ مَسَاجِدَ أَنْبِيَاءِ اللَّهِ وَ مَهْبِطَ وَحْيِهِ وَ مُصَلَّى مَلَائِكَتِهِ وَ مَتْجَرَ أَوْلِيَائِهِ اكْتَسَبُوا فِيهَا الرَّحْمَةَ وَ رَجَوْا فِيهَا الْجَنَّةَ
He-asws said: ‘With what are you condemning it? Isn’t it a house of truthfulness for the one who ratifies it? And a house of riches for the one who provides from it? And a house of well being for the one who understands about it? And a Masjid of the Prophets-as of Allah-azwj, and landing place of His-azwj Revelation, and a praying place of His-azwj Angels? And trading place of His-azwj friends to be earning the Mercy in it and profit with the Paradise in it?
فَمَنْ ذَا يَذُمُّهَا وَ قَدْ آذَنَتْ بِبَيْنِهَا وَ نَادَتِ بِانْقِطَاعِهَا وَ نَعَتْ نَفْسَهَا وَ أَهْلَهَا فَمَثَّلَتْ بِبَلَائِهَا الْبِلَى وَ شَوَّقَتْ بِسُرُورِهَا إِلَى السُّرُورِ تَخْوِيفاً وَ تَرْغِيباً فَابْتَكَرَتْ بِعَافِيَةٍ وَ رَاحَتْ بِفَجِيعَةٍ فَذَمَّهَا رِجَالٌ فَرَّطُوا غَدَاةَ النَّدَامَةِ وَ حَمِدَهَا آخَرُونَ اكْتَسَبُوا فِيهِ الْخَيْرَ
So who is that who would condemn it, and it has proclaimed with its detachment, and called out with its termination, and obituarised itself and its inhabitants. It tramples with its calamitous afflictions, and it incites with its happiness to the happiness, scaring and enticing. It comes early with good health and departs with catastrophe. So (some) men condemn it, being excessive regretting afterwards, and others praise it earning the good in it.
فَيَا أَيُّهَا الذَّامُّ لِلدُّنْيَا الْمُغْتَرُّ بِغُرُورِهَا مَتَى اسْتَذَمَّتْ إِلَيْكَ أَوْ مَتَى غَرَّتْكَ أَمْ بِمَضَاجِعِ آبَائِكَ مِنَ الْبِلَى أَمْ بِمَصَارِعِ أُمَّهَاتِكَ تَحْتَ الثَّرَى
O you condemner of the world, the one deceived by its deceptions! When did it become condemnable to you, or when did it deceive you? Or is it due to the lying places of your forefathers from the decay, or with the knock down of your foremothers beneath the soil?
كَمْ مَرَّضْتَ بِيَدَيْكَ وَ عَالَجْتَ بِكَفَّيْكَ تَلْتَمِسُ لَهُمُ الشِّفَاءَ وَ تَسْتَوْصِفُ لَهُمُ الْأَطِبَّاءَ لَمْ تَنْفَعْهُمْ بِشَفَاعَتِكَ وَ لَمْ تُسْعِفْهُمْ فِي طَلِبَتِكَ مَثَّلَتْ لَكَ وَيْحَكَ الدُّنْيَا بِمَصْرَعِهِمْ مَصْرَعَكَ وَ بِمَضْجَعِهِمْ مَضْجَعَكَ حِينَ لَا يُغْنِي بُكَاؤُكَ وَ لَا يَنْفَعُكَ أَحِبَّاؤُكَ
How many fell ill by your hands and treated by your palms. You sought the healing for them and appointed the physicians for them. They did not benefit with your intercession in your seeking. It is an example for you. Woe be to you! The world is your demise with their demise, and your grave with their graves, when neither will your crying avail you nor will your loved ones benefit you’.
ثُمَّ الْتَفَتَ إِلَى أَهْلِ الْمَقَابِرِ فَقَالَ يَا أَهْلَ التُّرْبَةِ وَ يَا أَهْلَ الْقُرْبَةِ أَمَّا الْمَنَازِلُ فَقَدْ سُكِنَتْ وَ أَمَّا الْأَمْوَالُ فَقَدْ قُسِمَتْ وَ أَمَّا الْأَزْوَاجُ فَقَدْ نُكِحَتْ هَذَا خَبَرُ مَا عِنْدَنَا فَمَا خَبَرُ مَا عِنْدَكُمْ
Then he-asws turned to occupants of the graves. He-asws said: ‘O people of the soil, and O people of the nearness! As for the houses, these have been settled in, and as for the wealth, it has been distributed, and as for the wives, they have been married (re-married). This is the news in our possession, so what is the news in your possession?’
ثُمَّ أَقْبَلَ عَلَى أَصْحَابِهِ فَقَالَ وَ اللَّهِ لَوْ أُذِنَ لَهُمْ فِي الْكَلَامِ لَأَخْبَرُوكُمْ أَنَ خَيْرَ الزَّادِ التَّقْوى.
The he-asws faced towards his-asws companions. He-asws said: ‘By Allah-azwj! Had there been permission for then in talking, they would have informed you all that the best provision is the piety’’.[66]
115- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ عُبَيْدِ اللَّهِ بْنِ الْحُسَيْنِ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْهَيْبَةُ خَيْبَةٌ وَ الْفُرْصَةُ خُلْسَةٌ وَ الْحِكْمَةُ ضَالَّةُ الْمُؤْمِنِ فَاطْلُبُوهَا وَ لَوْ عِنْدَ الْمُشْرِكِ تَكُونُوا أَحَقَّ بِهَا وَ أَهْلَهَا.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from a group, from Abu Al Mufazzal, from Ubeydullah Bin Al Husayn Al Alawy, from Muhammad Bin Ali Bin Hamza Al Alawy, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘The prestige is a disappointment; and the opportunity is a chance; and the wisdom is a lost property of the Momin, therefore seek it and even if with the Polytheist, you will be more rightful with it and its deserving’’.[67]
116- ما، الأمالي للشيخ الطوسي عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ عِيسَى الضَّرِيرِ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْمَكِّيِّ عَنْ كَثِيرِ بْنِ طَارِقٍ عَنْ زَيْدٍ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: خَطَبَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع بِهَذِهِ الْخُطْبَةِ فِي يَوْمِ الْجُمُعَةِ فَقَالَ الْحَمْدُ لِلَّهِ الْمُتَوَحِّدِ بِالْقِدَمِ وَ الْأَزَلِيَّةِ الَّذِي لَيْسَ لَهُ غَايَةٌ فِي دَوَامِهِ وَ لَا لَهُ أَوَّلِيَّةٌ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Ahmad Bin Muhammad Bin Al Salt, from Ibn Uqdah, from Muhammad Bin Isa Al Zareer, from Muhammad Bin Zakariya Al Makky, from Kaseer Bin Tariq, from Zayd,
‘From his father Ali-asws Bin Al-Husayn-asws having said: ‘Ali-asws Bin Abu Talib-asws addressed with this sermon during the day of Friday. He-asws said: ‘The Praise is for Allah-azwj, the solitary with the ancientness and the eternality which there isn’t any peak for it in its permanency, nor is there any beginning for Him-azwj.
أَنْشَأَ صُنُوفَ الْبَرِيَّةِ لَا عَنْ أُصُولٍ كَانَتْ بَدِيَّةً- وَ ارْتَفَعَ مِنْ مُشَارَكَةِ الْأَنْدَادِ وَ تَعَالَى عَنِ اتِّخَاذِ صَاحِبَةٍ وَ أَوْلَادٍ هُوَ الْبَاقِي بِغَيْرِ مُدَّةٍ وَ الْمُنْشِئُ لَا بِأَعْوَانٍ- لَا بِآلَةٍ فَطَرَ وَ لَا بِجَوَارِحَ صَرَفَ مَا خَلَقَ-
He-azwj Created types of forms, not from an original which had already begun, and He-azwj is Loftier than associate rivals, and more Exalted from taking a female companions and children. He-azwj is the remaining without a period, and the Originator, not with assistants, nor did He‑azwj Originate with tools, nor was it with the limbs that He-azwj Changed what He-azwj Created.
لَا يَحْتَاجُ إِلَى مُحَاوَلَةِ التَّفْكِيرِ وَ لَا مُزَاوَلَةِ مِثَالٍ وَ لَا تَقْدِيرٍ أَحْدَثَهُمْ عَلَى صُنُوفٍ مِنَ التَّخْطِيطِ وَ التَّصْوِيرِ- لَا بِرُؤْيَةٍ وَ لَا ضَمِيرٍ سَبَقَ عِلْمُهُ فِي كُلِّ الْأُمُورِ وَ نَفَذَتْ مَشِيَّتُهُ فِي كُلِّ مَا يُرِيدُ فِي الْأَزْمِنَةِ وَ الدُّهُورِ
He-azwj is neither needy to attempt at thinking, nor practising by example, nor estimation. He‑azwj Innovated them upon types of planning and imaging, neither by seeing nor by conscience. All affairs have preceded in His-azwj Knowledge, and His-azwj Desire is implemented in all what He-azwj Wants regarding the times, and the ages.
وَ انْفَرَدَ بِصَنْعَةِ الْأَشْيَاءِ فَأَتْقَنَهَا بِلَطَائِفِ التَّدْبِيرِ سُبْحَانَهُ مِنْ لَطِيفٍ خَبِيرٍ- لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ.
And He-azwj is Individual with Making the things, so He-azwj is Accurate with the subtleties of arrangement. Glorious is He-azwj of subtleties, Informed, there isn’t anything like Him-azwj, and He-azwj is the Hearing, the Seeing’’.[68]
117- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ نُعَيْمٍ عَنْ أَشْيَاخٍ مِنْ قَوْمِهِ أَنَّ عَلِيّاً ع كَانَ كَثِيراً مَا يَقُولُ فِي خُطْبَتِهِ أَيُّهَا النَّاسُ إِنَّ الدُّنْيَا قَدْ أَدْبَرَتْ وَ آذَنَتْ أَهْلَهَا بِوَدَاعٍ وَ إِنَّ الْآخِرَةَ قَدْ أَقْبَلَتْ وَ آذَنَتْ بِاطِّلَاعٍ
(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, from Abdul Rahman Bin Nueym, from elders from his people,
‘Ali-asws has said many times in his-asws sermon: ‘O you people! The world has turned around and has proclaimed to its inhabitants with farewell, and the Hereafter has come forward and has proclaimed with the emergence.
أَلَا وَ إِنَّ الْمِضْمَارَ الْيَوْمَ وَ السِّبَاقَ غَداً أَلَا وَ إِنَّ السَّبْقَ الْجَنَّةُ وَ الْغَايَةَ النَّارُ أَلَا وَ إِنَّكُمْ فِي أَيَّامِ مَهَلٍ مِنْ وَرَائِهِ أَجَلٌ يَحُثُّهُ عَجَلٌ فَمَنْ عَمِلَ فِي أَيَّامِ مَهَلِهِ قَبْلَ حُضُورِ أَجَلِهِ نَفَعَهُ عَمَلُهُ وَ لَمْ يَضُرَّهُ أَمَلُهُ
Indeed, and the course (race track) is today and the racing is (for) tomorrow. Indeed, and the race is to the Paradise, and the peak (of failure) is the Fire. Indeed, and you are in the days of opportunity from behind it is death urging it hastily. The one who works in the days of his opportunity before presence of his death, his work will benefit him and his hopes will not harm him.
أَلَا وَ إِنَّ الْأَمَلَ يُسْهِي الْقَلْبَ وَ يُكَذِّبُ الْوَعْدَ وَ يُكْثِرُ الْغَفْلَةَ وَ يُورِثُ الْحَسْرَةَ فَاعْزُبُوا عَنِ الدُّنْيَا كَأَشَدِّ مَا أَنْتُمْ عَنْ شَيْءٍ تَعْزُبُونَ فَإِنَّهَا مِنْ وُرُودِ صَاحِبِهَا مِنْهَا فِي غِطَاءٍ مُعَنًّى وَ افْزَعُوا إِلَى قِوَامِ دِينِكُمْ بِإِقَامَةِ الصَّلَاةِ لِوَقْتِهَا وَ أَدَاءِ الزَّكَاةِ لِأَهْلِهَا وَ التَّضَرُّعِ إِلَى اللَّهِ وَ الْخُشُوعِ لَهُ
Indeed, and the hopes make the heart inattentive, and belies the Promise, and increases the heedlessness, and inherits the regret. Stay away from the world as strongly as you tend to turn away from a thing, for its companion suffers from it in a covering fatigue, and rush to establish your religion by establishing the Salat at its (Prescribed) timings, and pay the Zakat to its rightful ones, and beseech to Allah-azwj and be fearful to Him-azwj.
وَ صِلَةِ الرَّحِمِ وَ خَوْفِ الْمَعَادِ وَ إِعْطَاءِ السَّائِلِ وَ إِكْرَامِ الضَّيْفِ وَ تَعَلَّمُوا الْقُرْآنَ وَ اعْمَلُوا بِهِ وَ اصْدُقُوا الْحَدِيثَ وَ آثِرُوهُ وَ أَوْفُوا بِالْعَهْدِ إِذَا عَاهَدْتُمْ وَ أَدُّوا الْأَمَانَةَ إِذَا ائْتَمَنْتُمْ وَ ارْغَبُوا فِي ثَوَابِ اللَّهِ وَ خَافُوا عِقَابَهُ
And connect the kinship, and fear the Hereafter, and give to the beggar, and honour the guest, and learn the Quran, and act with it, and be truthful of the narrating, and prefer it, and be loyal with the agreement when you make an agreement, and pay back the entrustment when you are entrusted, and be desirous regarding Rewards of Allah-azwj, and fear His-azwj Punishment.
فَإِنِّي لَمْ أَرَ كَالْجَنَّةِ نَامَ طَالِبُهَا وَ لَا كَالنَّارِ نَامَ هَارِبُهَا فَتَزَوَّدُوا مِنَ الدُّنْيَا مَا تَحُوزُوا بِهِ أَنْفُسَكُمْ غَداً مِنَ النَّارِ وَ اعْمَلُوا بِالْخَيْرِ تُجْزَوْا بِالْخَيْرِ يَوْمَ يَفُوزُ أَهْلُ الْخَيْرِ بِالْخَيْرِ.
I-asws have not seen like the Paradise, its seeker sleeping (from it), nor like the Fire, its fleer sleeping (from it), therefore provide from the world what you can be protecting yourselves with tomorrow from the Fire, and work with the good, you will be Recompensed with the good on a Day the good people will be succeeding due to the good deeds’’.[69]
باب 16 ما جمع من جوامع كلم أمير المؤمنين صلى الله عليه و على ذريته
CHAPTER 16 – WHAT IS COLLECTED FROM A COLLECTION OF SPEECHES OF AMIR AL MOMINEEN-asws, MAY ALLAH-azwj SEND SALAWAAT UPON HIM-asws AND UPON HIS-asws OFFSPRING
1- ف، تحف العقول قَالَ ع مِنْ كُنُوزِ الْجَنَّةِ الْبِرُّ وَ إِخْفَاءُ الْعَمَلِ وَ الصَّبْرُ عَلَى الرَّزَايَا وَ كِتْمَانُ الْمَصَائِبِ.
(The book) ‘Tuhaf Al-Uqoul’ –
‘He-asws said: ‘from the treasures of Paradise is the righteousness, and hiding the (good) deeds, and the patience upon the calamities, and concealing the difficulties’’.[70]
2- وَ قَالَ ع حُسْنُ الْخُلُقِ خَيْرُ قَرِينٍ وَ عُنْوَانُ صَحِيفَةِ الْمُؤْمِنِ حُسْنُ خُلُقِهِ.
And he-asws said: ‘Good morals is the best companion, and the heading of the book (register of deeds) of the Momin will be, ‘Good morals’’.[71]
3- وَ قَالَ ع الزَّاهِدُ فِي الدُّنْيَا مَنْ لَمْ يَغْلِبِ الْحَرَامُ صَبْرَهُ وَ لَمْ يَشْغَلِ الْحَلَالُ شُكْرَهُ.
And he-asws said: ‘The ascetic in the world is one whom the Prohibition does not overcome his patience, and the Permissible does not pre-occupy him from his thanking’’.[72]
4- وَ كَتَبَ ع إِلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ أَمَّا بَعْدُ فَإِنَّ الْمَرْءَ يَسُرُّهُ دَرْكُ مَا لَمْ يَكُنْ لِيَفُوتَهُ وَ يَسُوؤُهُ فَوْتُ مَا لَمْ يَكُنْ لِيُدْرِكَهُ
And he-asws wrote to Abdullah Bin Abbas: ‘As for after, the person is happy with coming across what he was not going to lose, and it sadden him losing what he was not going to come across.
فَلْيَكُنْ سُرُورُكَ بِمَا نِلْتَهُ مِنْ آخِرَتِكَ وَ لْيَكُنْ أَسَفُكَ عَلَى مَا فَاتَكَ مِنْهَا وَ مَا نِلْتَهُ مِنَ الدُّنْيَا فَلَا تُكْثِرَنَّ بِهِ فَرَحاً وَ مَا فَاتَكَ مِنْهَا فَلَا تَأْسَفَنَّ عَلَيْهِ حَزَناً وَ لْيَكُنْ هَمُّكَ فِيمَا بَعْدَ الْمَوْتِ.
Therefore, let your happiness be with what you achieve from your Hereafter, and let your sorrow be upon what you missed out from it and what attained from the world, so do not frequent the joy with it; and whatever you missed out from it, do not be sorrowful upon it grieving, but let your concern be regarding what is after the death.’’.[73]
5- وَ قَالَ ع فِي ذَمِّ الدُّنْيَا أَوَّلُهَا عَنَاءٌ وَ آخِرُهَا فَنَاءٌ فِي حَلَالِهَا حِسَابٌ وَ فِي حَرَامِهَا عِقَابٌ مَنْ صَحَّ فِيهَا أَمِنَ وَ مَنْ مَرِضَ فِيهَا نَدِمَ مَنِ اسْتَغْنَى فِيهَا فُتِنَ وَ مَنِ افْتَقَرَ فِيهَا حَزِنَ مَنْ سَاعَاهَا فَاتَتْهُ وَ مَنْ قَعَدَ عَنْهَا أَتَتْهُ وَ مَنْ نَظَرَ إِلَيْهَا أَعْمَتْهُ وَ مَنْ نَظَرَ بِهَا بَصَّرَتْهُ.
And he-asws said in condemnation of the world: ‘Its beginning is fatigue and its end is annihilation. There is Reckoning in its Permissibles and Punishment in its Prohibitions. One who is healthy in it is safe, and one who is sick in it regrets. One who is enriched in it is tempted, and one impoverished in it grieves. One who strives in it loses it, and one who sits back from it, it comes to him; and one who looks at it, it blinds him and he who looks at it (with insight) is enlightened’’.[74]
6- وَ قَالَ ع أَحْبِبْ حَبِيبَكَ هَوْناً مَا عَسَى أَنْ يَعْصِيَكَ يَوْماً مَا وَ أَبْغِضْ بَغِيضَكَ هَوْناً مَا عَسَى أَنْ يَكُونَ حَبِيبَكَ يَوْماً مَا.
And he-asws said: ‘Love lightly the one who loves you, perhaps he will be hating you one day, and hate lightly the one who hates you, perhaps he will become loving you one day’’.[75]
7- وَ قَالَ ع لَا غِنَى مِثْلُ الْعَقْلِ وَ لَا فَقْرَ أَشَدُّ مِنَ الْجَهْلِ.
And he-asws said: ‘There is no richness like the intellect nor any poverty severer than the ignorance’’.[76]
8- وَ قَالَ ع قِيمَةُ كُلِّ امْرِئٍ مَا يُحْسِنُ.
And he-asws said: ‘Value of every person is what he improves’’.[77]
9- وَ قَالَ ع قُرِنَتِ الْهَيْبَةُ بِالْخَيْبَةِ وَ الْحَيَاءُ بِالْحِرْمَانِ وَ الْحِكْمَةُ ضَالَّةُ الْمُؤْمِنِ فَلْيَطْلُبْهَا وَ لَوْ فِي أَيْدِي أَهْلِ الشَّرِّ.
And he-asws said: ‘The awe is paired with the disappointment, and the shame with the deprivation; and the wisdom is lost property of the Momin, so let him seek it and even if in the hands of the evil people’’.[78]
10- وَ قَالَ ع لَوْ أَنَّ حَمَلَةَ الْعِلْمِ حَمَلُوهُ بِحَقِّهِ لَأَحَبَّهُمُ اللَّهُ وَ مَلَائِكَتُهُ وَ أَهْلُ طَاعَتِهِ مِنْ خَلْقِهِ وَ لَكِنَّهُمْ حَمَلُوهُ لِطَلَبِ الدُّنْيَا فَمَقَتَهُمُ اللَّهُ وَ هَانُوا عَلَى النَّاسِ.
And he-asws said: ‘If the bearers of the knowledge were to carry it with its right, Allah-azwj, and His-azwj Angels, and people from His-azwj creatures obedient to Him-azwj would love them, but they are carrying it in order to seek the world, so Allah-azwj Hates them, and they become insignificant to the people’’.[79]
11- وَ قَالَ ع أَفْضَلُ الْعِبَادِةِ الصَّبْرُ وَ الصَّمْتُ وَ انْتِظَارُ الْفَرَجِ.
And he-asws said: ‘The most superior worship is the patience, and the silence, and awaiting the relief (Al-Qaim-asws)’’.[80]
12- وَ قَالَ ع إِنَّ لِلنَّكَبَاتِ غَايَاتٍ لَا بُدَّ أَنْ تَنْتَهِيَ إِلَيْهَا فَإِذَا حُكِمَ عَلَى أَحَدِكُمْ بِهَا فَلْيُطَأْطِئْ لَهَا وَ يَصْبِرُ حَتَّى تَجُوزَ فَإِنَّ إِعْمَالَ الْحِيلَةِ فِيهَا عِنْدَ إِقْبَالِهَا زَائِدٌ فِي مَكْرُوهِهَا.
And he-asws said: ‘For the disasters there are end points, they inevitably end up to it, so whenever it is Judged to be upon one of you, let him bow his head to it and be patient until is passes by, for working the tricks regarding it during its coming increases in its abhorrence’’.[81]
13- وَ قَالَ ع لِلْأَشْتَرِ يَا مَالِكُ احْفَظْ عَنِّي هَذَا الْكَلَامَ وَ عِهْ يَا مَالِكُ بَخَسَ مُرُوَّتَهُ مَنْ ضَعُفَ يَقِينُهُ وَ أَزْرَى بِنَفْسِهِ مَنِ اسْتَشْعَرَ الطَّمَعَ وَ رَضِيَ بِالذُّلِّ مَنْ كَشَفَ عَنْ ضُرِّهِ وَ هَانَتْ عَلَيْهِ نَفْسُهُ مَنْ أَطْلَعَ عَلَى سِرِّهِ وَ أَهْلَكَهَا مَنْ أَمَّرَ عَلَيْهِ لِسَانَهُ
And he-asws said to Al-Ashter: ‘O Malik! Preserve this speech from me-asws and retain it. O Malik! He has lowered his personality, one whose conviction is weak; and he has degraded himself, one who prefers the greed; and he is satisfied with the disgrace, one who reveals his harm; and he has lowered himself, one who notifies (others) upon his secrets, and he has destroyed it, one whose tongue is a commander upon him.
الشَّرَهُ جَزَّارُ الْخَطَرِ مَنْ أَهْوَى إِلَى مُتَفَاوِتٍ خَذَلَتْهُ الرَّغْبَةُ الْبُخْلُ عَارٌ وَ الْجُبْنُ مَنْقَصَةٌ وَ الْوَرَعُ جُنَّةٌ وَ الشُّكْرُ ثَرْوَةٌ وَ الصَّبْرُ شَجَاعَةٌ وَ الْمُقِلُّ غَرِيبٌ فِي بَلَدِهِ وَ الْفَقْرُ يُخْرِسُ الْفَطِنَ عَنْ حُجَّتِهِ وَ نِعْمَ الْقَرِينُ الرِّضَى الْأَدَبُ حُلَلٌ جُدُدٌ
The greed is a butcher of the seriousness; one who inclines to the far matters, the desire will abandon him; the stinginess is a shame, and the cowardice is a deficiency, and the devoutness is a shield, and the thanking is a multiplier (of wealth), and the patience is bravery, and the poor is a stranger is his own city, and the poverty mutes the clever ones from his argument, and the best companion is the satisfaction, the etiquettes are new garments.
وَ مَرْتَبَةُ الرَّجُلِ عَقْلُهُ وَ صَدْرُهُ خِزَانَةُ سِرِّهِ وَ التَّثَبُّتُ حَزْمٌ وَ الْفِكْرُ مِرْآةٌ صَافِيَةٌ وَ الْحِلْمُ سَجِيَّةٌ فَاضِلَةٌ وَ الصَّدَقَةُ دَوَاءٌ مُنْجِحٌ وَ أَعْمَالُ الْقَوْمِ فِي عَاجِلِهِمْ نُصْبَ أَعْيُنِهِمْ فِي آجِلِهِمْ وَ الِاعْتِبَارُ تَدَبُّرٌ صُلْحٌ وَ الْبَشَاشَةُ فَخُّ الْمَوَدَّةِ.
And rank of the man is his intellect, and his chest is a vault of his secrets; and the verification is resoluteness; and the contemplation is a clear mirror; and the forbearance is a meritorious trait; and the charity is a profitable cure; and deeds of the people in their current (life) will be set up in their eyes in their future (life); taking a lesson is a righteous contemplation; and the cheerfulness is a trap of affection’’.[82]
14- وَ قَالَ ع الصَّبْرُ مِنَ الْإِيمَانِ كَمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ فَمَنْ لَا صَبْرَ لَهُ لَا إِيمَانَ لَهُ.
And he-asws said: ‘The patience is from the Eman like status of the head from the body, so the one having no patience for him, there is no Eman for him’’.[83]
15- وَ قَالَ ع أَنْتُمْ فِي مَهَلٍ مِنْ وَرَائِهِ أَجَلٌ وَ مَعَكُمْ أَمَلٌ يَعْتَرِضُ دُونَ الْعَمَلِ فَاغْتَنِمُوا الْمَهَلَ وَ بَادِرُوا الْأَجَلَ وَ كَذِّبُوا الْأَمَلَ وَ تَزَوَّدُوا مِنَ الْعَمَلِ هَلْ مِنْ خَلَاصٍ أَوْ مَنَاصٍ أَوْ فِرَارٍ أَوْ مَجَازٍ أَوْ مَعَاذٍ أَوْ مَلَاذٍ أَوْ لَا- فَأَنَّى تُؤْفَكُونَ.
And he-asws said: ‘You are in a respite (opportunity), from behind it is death, and with you are hopes as obstacles in the way of actions, therefore take advantage of the opportunity, and rush to the death, and belie the hopes, and provide from the deed, is it from salvation, or escape, or fleeing, or Reward, or excuse, or shelter, or not? Why are you being deluded?’’[84]
16- وَ قَالَ ع أُوصِيكُمْ بِتَقْوَى اللَّهِ فَإِنَّهَا غِبْطَةٌ لِلطَّالِبِ الرَّاجِي وَ ثِقَةٌ لِلْهَارِبِ الرَّاجِي اسْتَشْعِرُوا التَّقْوَى شِعَاراً بَاطِناً وَ اذْكُرُوا اللَّهَ ذِكْراً خَالِصاً تَحْيَوْا بِهِ أَفْضَلَ الْحَيَاةِ وَ تَسْلُكُوا بِهِ طُرُقَ النَّجَاةِ
And he-asws said: ‘I-asws advise you with fearing Allah-azwj, for it is an exultation for the hopeful seeker, and a trust for the hopeful fleer. Perceive the piety as an esoteric awareness, and mention Allah-azwj with sincere Zikr, you will be living with it the superior life, and walk with it the path of salvation.
وَ انْظُرُوا إِلَى الدُّنْيَا نَظَرَ الزَّاهِدِ الْمُفَارِقِ فَإِنَّهَا تُزِيلُ الثَّاوِيَ السَّاكِنَ وَ تَفْجَعُ الْمُتْرَفَ الْآمِنَ- لَا يُرْجَى مِنْهَا مَا وَلَّى فَأَدْبَرَ وَ لَا يُدْرَى مَا هُوَ آتٍ مِنْهَا فَيُسْتَنْظَرَ وَصَلَ الرَّخَاءُ مِنْهَا بِالْبَلَاءِ وَ الْبَقَاءُ مِنْهَا إِلَى الْفَنَاءِ سُرُورُهَا مَشُوبٌ بِالْحُزْنِ وَ الْبَقَاءُ مِنْهَا إِلَى الضَّعْفِ وَ الْوَهْنِ.
And look at the world the looking of the ascetic, the one separating (from it), for it is a declining abode for the settler, and aggrieves the affluent secure one. It does not return from it what turns around, so it goes away, and he does not know what is to come from it so he can be awaiting. The arrival of prosperity from it is with the afflictions, and the remaining from it is to the annihilation. It’s happiness is tainted with the grief, and the remaining from it is to the weakness and the insignificance’’.[85]
17- وَ قَالَ ع إِنَّ الْخُيَلَاءَ مِنَ التَّجَبُّرِ وَ التَّجَبُّرَ مِنَ النَّخْوَةِ وَ النَّخْوَةَ مِنَ التَّكَبُّرِ وَ إِنَّ الشَّيْطَانَ عَدُوٌّ حَاضِرٌ يَعِدُكُمُ الْبَاطِلَ إِنَّ الْمُسْلِمَ أَخُ الْمُسْلِمِ فَلَا تَخَاذَلُوا وَ لَا تَنَابَزُوا
And he-asws said: ‘The pomp is from the tyranny, and the tyranny is from the haughtiness, and the haughtiness is from the arrogance; and the Satan-la is a present enemy promising you the falsehood. The Muslim is a brother of the Muslim, so neither abandon each other nor insult each other.
فَإِنَّ شَرَائِعَ الدِّينِ وَاحِدَةٌ وَ سُبُلَهُ قَاصِدَةٌ فَمَنْ أَخَذَ بِهَا لَحِقَ وَ مَنْ فَارَقَهَا مَحَقَ وَ مَنْ تَرَكَهَا مَرَقَ لَيْسَ الْمُسْلِمُ بِالْكَذُوبِ إِذَا نَطَقَ وَ لَا بِالْمُخْلِفِ إِذَا وَعَدَ وَ لَا بِالْخَائِنِ إِذَا ائْتُمِنَ.
The Law of religion is one, and its way is moderate, so the one who takes with it will catch up, and the one who separates from it is obliterated, and the one who neglects it deviates. The Muslim isn’t with the lies when he speaks, nor with the breaking when he promises, nor with the betrayal when he is entrusted’’.[86]
18- وَ قَالَ ع الْعَقْلُ خَلِيلُ الْمُؤْمِنِ وَ الْحِلْمُ وَزِيرُهُ وَ الرِّفْقُ وَالِدُهُ وَ اللِّينُ أَخُوهُ وَ لَا بُدَّ لِلْعَاقِلِ مِنْ ثَلَاثٍ أَنْ يَنْظُرَ فِي شَأْنِهِ وَ يَحْفَظَ لِسَانَهُ وَ يَعْرِفَ زَمَانَهُ
And he-asws said: ‘The intellect is a friend of the Momin, and the forbearance is his minister, and the kindness is his father, and the gentleness is his brother; and there is no escape for the intellectual from three – from looking into his affairs, and protecting his tongue, and recognising his times.
أَلَا وَ إِنَّ مِنَ الْبَلَاءِ الْفَاقَةَ وَ أَشَدَّ مِنَ الْفَاقَةِ مَرَضُ الْبَدَنِ وَ أَشَدَّ مِنْ مَرَضِ الْبَدَنِ مَرَضُ الْقَلْبِ أَلَا وَ إِنَّ مِنَ النِّعَمِ سَعَةَ الْمَالِ وَ أَفْضَلَ مِنْ سَعَةِ الْمَالِ صِحَّةُ الْبَدَنِ وَ أَفْضَلَ مِنْ صِحَّةِ الْبَدَنِ تَقْوَى الْقَلْبِ.
Indeed! And from the afflictions is the destitution, and severer than the destitution is sickness of the body, and severer than sickness of the body is sickness of the heart; and from the bounties is vastness of the wealth, and better than vastness of the wealth is health of the body, and better than health of the body is piety of the heart’’.[87]
19- وَ قَالَ ع إِنَّ لِلْمُؤْمِنِ ثَلَاثَ سَاعَاتٍ فَسَاعَةٌ يُنَاجِي فِيهَا رَبَّهُ وَ سَاعَةٌ يُحَاسِبُ فِيهَا نَفْسَهُ وَ سَاعَةٌ يُخَلِّي بَيْنَ نَفْسِهِ وَ بَيْنَ لَذَّاتِهَا فِيمَا يَحِلُّ وَ يَجْمُلُ
And he-asws said: ‘For the Momin there are three timings – a time in which he whispers to his Lord-azwj, and a time in which he reckons himself, and a time in which he is alone with its pleasures regarding what is Permissible and beautiful.
وَ لَيْسَ لِلْعَاقِلِ أَنْ يَكُونَ شَاخِصاً إِلَّا فِي ثَلَاثٍ مَرَمَّةٍ لِمَعَاشِهِ وَ خُطْوَةٍ لِمَعَادِهِ أَوْ لَذَّةٍ فِي غَيْرِ مُحَرَّمٍ.
And it isn’t for the intellectual to be going out except regarding three – repairing (bettering) his livelihood, and taking steps for his Hereafter, or pleasure in other than the non-Permissible’’.[88]
20- وَ قَالَ ع كَمْ [مِنْ] مُسْتَدْرَجٍ بِالْإِحْسَانِ إِلَيْهِ وَ كَمْ مِنْ مَغْرُورٍ بِالسَّتْرِ عَلَيْهِ وَ كَمْ مِنْ مَفْتُونٍ بِحُسْنِ الْقَوْلِ فِيهِ وَ مَا ابْتَلَى اللَّهُ عَبْداً بِمِثْلِ الْإِمْلَاءِ لَهُ قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّما نُمْلِي لَهُمْ لِيَزْدادُوا إِثْماً.
And he-asws said: ‘How many a person has been gradually enticed with the favouring to him, and how many a person has been deceived with the veiling upon him, and how many a person has been tempted with the good words regarding him; and Allah-azwj has not Afflicted a servant with the likes of the respiting to him. Allah-azwj Mighty and Majestic Said: But rather, We are Respiting to them so they would increase in sin [3:178]’’.[89]
21- وَ قَالَ ع لِيَجْتَمِعْ فِي قَلْبِكَ الِافْتِقَارُ إِلَى النَّاسِ وَ الِاسْتِغْنَاءُ عَنْهُمْ يَكُونُ افْتِقَارُكَ إِلَيْهِمْ فِي لِينِ كَلَامِكَ وَ حُسْنِ بِشْرِكَ وَ يَكُونُ اسْتِغْنَاؤُكَ عَنْهُمْ فِي نَزَاهَةِ عِرْضِكَ وَ بَقَاءِ عِزِّكَ.
And he-asws said: ‘Let there gather in your heart, the poverty (neediness) to the people and seeking the Forgiveness on their behalf. Your neediness to them in softness of your speech and your goodly smile, and your seeking Forgiveness for them would be in integrity of your honour and lasting of your honour’’.[90]
22- وَ قَالَ ع لَا تَغْضَبُوا وَ لَا تَعْضَبُوا أَفْشُوا السَّلَامَ وَ أَطِيبُوا الْكَلَامَ.
And he-asws said: ‘Neither hate (each other) nor cut off (each other). Initiate the greetings and speak goodly’’.[91]
23- وَ قَالَ ع الْكَرِيمُ يَلِينُ إِذَا اسْتُعْطِفُ وَ اللَّئِيمُ يَقْسُو إِذَا أُلْطِفَ.
And he-asws said: ‘The benevolent softens when he is sympathised with, while the mean hardens when he is sympathised with’’.[92]
24- وَ قَالَ ع أَ لَا أُخْبِرُكُمْ بِالْفَقِيهِ حَقَّ الْفَقِيهِ مَنْ لَمْ يُرَخِّصِ النَّاسَ فِي مَعَاصِي اللَّهِ وَ لَمْ يُقَنِّطْهُمْ مِنْ رَحْمَةِ اللَّهِ وَ لَمْ يُؤْمِنْهُمْ مِنْ مَكْرِ اللَّهِ وَ لَمْ يَدَعِ الْقُرْآنَ رَغْبَةً عَنْهُ إِلَى مَا سِوَاهُ
And he-asws said: ‘Shall I-asws inform you with the jurist as is the right of being a jurist? One who does not allow the people in disobeying Allah-azwj, and does not despair them from Mercy of Allah-azwj, and does not make them feel safe from the Plan of Allah-azwj, and does not leave the Quran turning away from it to whatever is besides it.
وَ لَا خَيْرَ فِي عِبَادَةٍ لَيْسَ فِيهَا تَفَقُّهٌ وَ لَا خَيْرَ فِي عِلْمٍ لَيْسَ فِيهِ تَفَكُّرٌ وَ لَا خَيْرَ فِي قِرَاءَةٍ لَيْسَ فِيهَا تَدَبُّرٌ.
And there is no good in worship not having understanding in it, nor is there any good in knowledge not having contemplation in it, nor is there any good in recitation without pondering in it’’.[93]
25- وَ قَالَ ع إِنَّ اللَّهَ إِذَا جَمَعَ النَّاسَ نَادَى فِيهِمْ مُنَادٍ أَيُّهَا النَّاسُ إِنَّ أَقْرَبَكُمُ الْيَوْمَ مِنَ اللَّهِ أَشَدُّكُمْ مِنْهُ خَوْفاً وَ إِنَّ أَحَبَّكُمْ إِلَى اللَّهِ أَحْسَنُكُمْ لَهُ عَمَلًا وَ إِنَّ أَفْضَلَكُمْ عِنْدَهُ مَنْصَباً أَعْمَلُكُمْ فِيمَا عِنْدَهُ رَغْبَةً وَ إِنَّ أَكْرَمَكُمْ عَلَيْهِ أَتْقَاكُمْ.
And he-asws said: ‘When Allah-azwj Gathers the people, there will be a call among them: ‘O you people! The nearest of you to Allah-azwj today is your most intense of fearing from Him-azwj, and the most beloved of you to Allah-azwj is your best in doing good deeds for Him-azwj, and your best in His-azwj Presence is the most working of you in desire to what is in His-azwj Presence, and the most honourable of you to him is your most pious!’’[94]
26- وَ قَالَ ع عَجِبْتُ لِأَقْوَامٍ يَحْتَمُونَ الطَّعَامَ مَخَافَةَ الْأَذَى كَيْفَ لَا يَحْتَمُونَ الذُّنُوبَ مَخَافَةَ النَّارِ وَ عَجِبْتُ مِمَّنْ يَشْتَرِي الْمَمَالِيكَ بِمَالِهِ كَيْفَ لَا يَشْتَرِي الْأَحْرَارَ بِمَعْرُوفِهِ فَيَمْلِكَهُمْ
And he-asws said: ‘I-asws am surprised at people fearing the food fearing the harm (health problems) how they are not fearing the sins fearing the Fire, and I-asws am surprised from the one buying the slaves with his wealth how he does not buy the free ones with his acts of kindness so he can own (control) them’.
ثُمَّ قَالَ إِنَّ الْخَيْرَ وَ الشَّرَّ لَا يُعْرَفَانِ إِلَّا بِالنَّاسِ فَإِذَا أَرَدْتَ أَنْ تَعْرِفَ الْخَيْرَ فَاعْمَلِ الْخَيْرَ تَعْرِفْ أَهْلَهُ وَ إِذَا أَرَدْتَ أَنْ تَعْرِفَ الشَّرَّ فَاعْمَلِ الشَّرَّ تَعْرِفْ أَهْلَهُ.
Then he-asws said: ‘The good and the evil are not recognised except with the people, so whenever you want to recognise the good, then work the good, you will recognise its people; and when you want to recognise the evil, then (see) the work of evil, you will recognise its people’’.[95]
27- وَ قَالَ ع إِنَّمَا أَخْشَى عَلَيْكُمُ اثْنَيْنِ طُولَ الْأَمَلِ وَ اتِّبَاعَ الْهَوَى أَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ وَ أَمَّا اتِّبَاعُ الْهَوَى فَإِنَّهُ يَصُدُّ عَنِ الْحَقِّ.
And he-asws said: ‘But rather I-asws fear two (things) upon you all – the long hopes and following the personal desires. As for the long hopes, it makes one forget the Hereafter, and as for following the personal desires, it blocks from the truth’’.[96]
28- وَ سَأَلَهُ رَجُلٌ بِالْبَصْرَةِ عَنِ الْإِخْوَانِ فَقَالَ الْإِخْوَانُ صِنْفَانِ إِخْوَانُ الثِّقَةِ وَ إِخْوَانُ الْمُكَاشَرَةِ
And a man asked him-asws (Amir Al-Momineen-asws) at Al-Basra about the brotherhood. He-asws said: ‘The brotherhood is of two types – brotherhood of trust and brotherhood of smiling in the face.
فَأَمَّا إِخْوَانُ الثِّقَةِ فَهُمُ الْكَهْفُ وَ الْجَنَاحُ وَ الْأَهْلُ وَ الْمَالُ فَإِنْ كُنْتَ مِنْ أَخِيكَ عَلَى حَدِّ الثِّقَةِ فَابْذُلْ لَهُ مَالَكَ وَ يَدَكَ وَ صَافِ مَنْ صَافَاهُ وَ عَادِ مَنْ عَادَاهُ وَ اكْتُمْ سِرَّهُ وَ عَيْبَهُ وَ أَظْهِرْ مِنْهُ الْحَسَنَ اعْلَمْ أَيُّهَا السَّائِلُ أَنَّهُمْ أَقَلُّ مِنَ الْكِبْرِيتِ الْأَحْمَرِ
As for the brotherhood of trust, they are the cave, and the wing, and the family, and the wealth. If you were to be upon a limit of trust from your brother, then spend your wealth for him, and your hand (of support), and be clear to the one being clear to him, and be inimical to the one being inimical to him, and conceal his secrets and his faults, and reveal the good from him. Know, O questioner, they are fewer than the red ruby!
وَ أَمَّا إِخْوَانُ الْمُكَاشَرَةِ فَإِنَّكَ تُصِيبُ مِنْهُمْ لَذَّتَكَ فَلَا تَقْطَعَنَّ مِنْهُمْ لَذَّتَكَ وَ لَا تَطْلُبَنَّ مَا وَرَاءَ ذَلِكَ مِنْ ضَمِيرِهِمْ وَ ابْذُلْ لَهُمْ مَا بَذَلُوا لَكَ مِنْ طَلَاقَةِ الْوَجْهِ وَ حَلَاوَةِ اللِّسَانِ.
And as for the brotherhood of smiling in the face, you will attain your pleasure from them, so do not cut off your pleasure from them, nor seek what is beyond that from their consciences, and exert for them what they exert for you from the friendliness of the face and the sweetness of the tongue’’.[97]
29- وَ قَالَ ع لَا تَتَّخِذَنَّ عَدُوَّ صَدِيقِكَ صَدِيقاً فَتُعْدِيَ صَدِيقَكَ.
And he-asws said: ‘Do not take an enemy of your friend as a friend, for you will antagonise your friend’’.[98]
30- وَ قَالَ ع لَا تَصْرِمْ أَخَاكَ عَلَى ارْتِيَابٍ وَ لَا تَقْطَعْهُ دُونَ اسْتِعْتَابٍ.
And he-asws said: ‘Do not cut off your brother based upon suspicion, nor cut him off without pleasing him’’.[99]
31- وَ قَالَ ع يَنْبَغِي لِلْمُسْلِمِ أَنْ يَجْتَنِبَ مُؤَاخَاةَ ثَلَاثَةٍ الْفَاجِرِ وَ الْأَحْمَقِ وَ الْكَذَّابِ
And he-asws said: ‘It is befitting for the Muslim that he shuns brotherhood of three – the immoral, and the idiot, and the liar.
فَأَمَّا الْفَاجِرُ فَيُزَيِّنُ لَكَ فِعْلَهُ وَ يُحِبُّ أَنَّكَ مِثْلُهُ وَ لَا يُعِينُكَ عَلَى أَمْرِ دِينِكَ وَ مَعَادِكَ فَمُقَارَنَتُهُ جَفَاءٌ وَ قَسْوَةٌ وَ مَدْخَلُهُ عَارٌ عَلَيْكَ
As for the immoral, he adorns his deeds to you and loves you to be like him, and he does not assist you upon matters of your religion and your Hereafter. Associating with him is abandonment, and cruelty, and his entrance (visitation) is a shame upon you.
وَ أَمَّا الْأَحْمَقُ فَإِنَّهُ لَا يُشِيرُ عَلَيْكَ بِخَيْرٍ وَ لَا يرجه [يُرْجَى] لِصَرْفِ السُّوءِ عَنْكَ وَ لَوْ جَهَدَ نَفْسَهُ وَ رُبَّمَا أَرَادَ نَفْعَكَ فَضَرَّكَ فَمَوْتُهُ خَيْرٌ مِنْ حَيَاتِهِ وَ سُكُوتُهُ خَيْرٌ مِنْ نُطْقِهِ وَ بُعْدُهُ خَيْرٌ مِنْ قُرْبِهِ
And as for the idiot, he does not consult to you with good nor can you hope him to turn the evil away from you and even if he were to strive himself; and sometimes he wants to benefit you, he harms you, therefore his death is better than his life, and his silence is better than his speaking, and his remoteness is better than his nearness.
وَ أَمَّا الْكَذَّابُ فَإِنَّهُ لَا يَهْنَؤُكَ مَعَهُ عَيْشٌ يَنْقُلُ حَدِيثَكَ وَ يَنْقُلُ إِلَيْكَ الْحَدِيثَ كُلَّمَا أَقْنَى أُحْدُوثَةً مَطَاهَا بِأُخْرَى مِثْلِهَا حَتَّى أَنَّهُ يُحَدِّثُ بِالصِّدْقِ فَلَا يُصَدَّقُ يُغْرِي بَيْنَ النَّاسِ بِالْعَدَاوَةِ فَيُثْبِتُ الشَّحْنَاءَ فِي الصُّدُورِ فَاتَّقُوا اللَّهَ وَ انْظُرُوا لِأَنْفُسِكُمْ.
And as for the liar, your life is not pleasurable with him. He transmits your discussion (to others) and transmits (others) discussion to you. Every time he gets a story, he is quick in bringing another one like it, to the extent that even if he narrates truth, he is not truthful. He casts the enmity between the people, so he affirms the grudges in the chests, therefore fear Allah-azwj and look out for yourselves’’.[100]
32- وَ قَالَ ع لَا عَلَيْكَ أَنْ تَصْحَبَ ذَا الْعَقْلِ وَ إِنْ لَمْ تَجْمُدْ كَرَمُهُ وَ لَكِنِ انْتَفِعْ بِعَقْلِهِ وَ احْتَرِسْ مِنْ سَيِّئِ أَخْلَاقِهِ وَ لَا تَدَعَنَّ صُحْبَةَ الْكَرِيمِ وَ إِنْ لَمْ تَنْتَفِعْ بِعَقْلِهِ وَ لَكِنِ انْتَفِعْ بِكَرَمِهِ بِعَقْلِكَ وَ افْرِرِ الْفِرَارَ كُلَّهُ مِنَ اللَّئِيمِ الْأَحْمَقِ.
And he-asws said: ‘There is no (problem) upon you if you were to accompany someone with intellect and even if he is miserly, but you can benefit with his intellect and guard from his evil morals, but do not leave accompany the benevolent and even you do not benefit with his intellect, but you will benefit with his benevolence (generosity), and flee with all the fleeing from the mean, the idiot’’.[101]
33- وَ قَالَ ع الصَّبْرُ ثَلَاثَةٌ الصَّبْرُ عَلَى الْمُصِيبَةِ وَ الصَّبْرُ عَلَى الطَّاعَةِ وَ الصَّبْرُ عَنِ الْمَعْصِيَةِ.
And he-asws said: ‘The patience is three (types) – patience upon the difficulty, and patience upon the obedience, and patience from the disobedience’’.[102]
34- وَ قَالَ ع مَنِ اسْتَطَاعَ أَنْ يَمْنَعَ نَفْسَهُ مِنْ أَرْبَعَةِ أَشْيَاءَ فَهُوَ خَلِيقٌ بِأَنْ لَا يَنْزِلَ بِهِ مَكْرُوهٌ أَبَداً
And he-asws said: ‘One who is capable of preventing himself from four things, he is worthy for no abhorrence befalling with him, ever!’
قِيلَ وَ مَا هُنَّ
It was said, ‘And what are these?’
قَالَ الْعَجَلَةُ وَ اللَّجَاجَةُ وَ الْعُجْبُ وَ التَّوَانِي.
He-asws said: ‘The hastiness, and the vainness (senselessness), and the self-fascination, and the timidity’’.[103]
35- وَ قَالَ ع الْأَعْمَالُ ثَلَاثَةٌ فَرَائِضُ وَ فَضَائِلُ وَ مَعَاصِي
And he-asws said: ‘The deeds are three – obligatory, and meritorious, and disobedience.
فَأَمَّا الْفَرَائِضُ فَبِأَمْرِ اللَّهِ وَ مَشِيئَتِهِ وَ بِرِضَاهُ وَ بِعِلْمِهِ وَ بِقَدَرِهِ يَعْمَلُهَا الْعَبْدُ فَيَنْجُو مِنَ اللَّهِ بِهَا
As for the obligatory, it is by a Command of Allah-azwj and His-azwj Desire, and by His-azwj Satisfaction, and by His-azwj Knowledge, and by His-azwj Pre-determination. The servant does it, so he attains salvation by it, from Allah-azwj.
وَ أَمَّا الْفَضَائِلُ فَلَيْسَ بِأَمْرِ اللَّهِ لَكِنْ بِمَشِيئَتِهِ وَ بِرِضَاهُ وَ بِعِلْمِهِ وَ بِقَدَرِهِ يَعْمَلُهَا الْعَبْدُ فَيُثَابُ عَلَيْهَا
And as for the meritorious (virtuous), it isn’t by a Command of Allah-azwj, but (it is) by His-azwj Desire, and by His-azwj Satisfaction, and by His-azwj Knowledge, and by His-azwj Pre-determination, so he is Rewarded upon it.
وَ أَمَّا الْمَعَاصِي فَلَيْسَ بِأَمْرِ اللَّهِ وَ لَا بِمَشِيئَتِهِ وَ لَا بِرِضَاهُ لَكِنْ بِعِلْمِهِ وَ بِقَدَرِهِ يُقَدِّرُهَا لِوَقْتِهَا فَيَفْعَلُهَا الْعَبْدُ بِاخْتِيَارِهِ فَيُعَاقِبُهُ اللَّهُ عَلَيْهَا لِأَنَّهُ قَدْ نَهَاهُ عَنْهَا فَلَمْ يَنْتَهِ.
And as for the disobedience, it is neither by a Command of Allah-azwj, nor by His-azwj Desire, nor by His-azwj Satisfaction, but by His-azwj Knowledge, and by His-azwj Pre-determination. He-azwj Pre-determines it at its timing so the servant does it by his own choice, so Allah-azwj Punishes him upon it because He-azwj had Forbidden him from it, but he did not desist’’.[104]
36- وَ قَالَ ع يَا أَيُّهَا النَّاسُ إِنَّ لِلَّهِ فِي كُلِّ نِعْمَةٍ حَقّاً فَمَنْ أَدَّاهُ زَادَهُ وَ مَنْ قَصَّرَ عَنْهُ خَاطَرَ بِزَوَالِ النِّعْمَةِ وَ تَعَجُّلِ الْعُقُوبَةِ فَلْيَرَاكُمُ اللَّهُ مِنَ النِّعْمَةِ وَجِلِينَ كَمَا يَرَاكُمْ مِنَ الذُّنُوبِ فَرِقِينَ.
And he-asws said: ‘O you people! There is a right for Allah-azwj in every bounty, so the one who fulfils it, He-azwj Increases it, and the one who is deficient from it is in danger with the decline of the bounty, and hastening the Punishment. So let Allah-azwj See you fearful from the bounty just as He-azwj Sees you panicking from the sins’’.[105]
37- وَ قَالَ ع مَنْ ضُيِّقَ عَلَيْهِ فِي ذَاتِ يَدِهِ فَلَمْ يَظُنَّ أَنَّ ذَلِكَ حُسْنُ نَظَرٍ مِنَ اللَّهِ لَهُ فَقَدْ ضَيَّعَ مَأْمُولًا وَ مَنْ وُسِّعَ عَلَيْهِ فِي ذَاتِ يَدِهِ فَلَمْ يَظُنَّ أَنَّ ذَلِكَ اسْتِدْرَاجٌ مِنَ اللَّهِ فَقَدْ أَمِنَ مَخُوفاً.
And he-asws said: ‘One having narrowness upon him regarding what is in his hands, so he does not think that as being a goodly Consideration from Allah-azwj for him, so he has lost hope; and the one having vastness upon him regarding what is in his hand, so he does not think that as being a gradual enticement from Allah-azwj, so he is feeling safe from fearing’’.[106]
38- وَ قَالَ ع يَا أَيُّهَا النَّاسُ سَلُوا اللَّهَ الْيَقِينَ وَ ارْغَبُوا إِلَيْهِ فِي الْعَافِيَةِ فَإِنَّ أَجَلَّ النِّعَمِ الْعَافِيَةُ وَ خَيْرَ مَا دَامَ فِي الْقَلْبِ الْيَقِينُ وَ الْمَغْبُونُ مَنْ غُبِنَ دِينَهُ وَ الْمَغْبُوطُ مَنْ حَسُنَ يَقِينُهُ.
And he-asws said: ‘O you people! Ask Allah-azwj for the conviction and be desirous to Him-azwj regarding the well-being, for the most majestic of bounties is the well-being and goodness for as long as there is conviction in the heart; and the embezzled is the one embezzled of his religion; and the envied is the one who has good conviction’’.[107]
39- وَ قَالَ ع لَا يَجِدُ رَجُلٌ طَعْمَ الْإِيمَانِ حَتَّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ وَ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ.
And he-asws said: ‘A man will not feel the taste of Eman until he knows that whatever has hit him was not going to miss him, and whatever has missed him wasn’t going to hit him’’.[108]
40- وَ قَالَ ع مَا ابْتُلِيَ الْمُؤْمِنُ بِشَيْءٍ هُوَ أَشَدُّ عَلَيْهِ مِنْ خِصَالٍ ثَلَاثٍ يُحْرَمُهَا
And he-asws said: ‘The Momin does not get afflicted with anything which is most difficult upon him than three traits he is deprived of’.
قِيلَ وَ مَا هُنَّ
It was said, ‘And what are these?’
قَالَ الْمُوَاسَاةُ فِي ذَاتِ يَدِهِ وَ الْإِنْصَافُ مِنْ نَفْسِهِ وَ ذِكْرُ اللَّهِ كَثِيراً أَمَا إِنِّي لَا أَقُولُ لَكُمْ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَكِنْ ذِكْرَ اللَّهِ عِنْدَ مَا أَحَلَّ لَهُ وَ ذِكْرَ اللَّهِ عِنْدَ مَا حَرَّمَ عَلَيْهِ.
He-asws said: ‘The consolation regarding what is in his hands, and the fairness from himself, and doing Zikr of Allah-azwj a lot. But, I-asws not saying to you all (saying of), ‘Glory be to Allah‑azwj, and the Praise is for Allah-azwj’, but remembering Allah-azwj during what Allah-azwj has Permitted for him and remembering Allah-azwj during what He-azwj has Prohibited until him’’.[109]
41- وَ قَالَ ع مَنْ رَضِيَ مِنَ الدُّنْيَا بِمَا يُجْزِيهِ كَانَ أَيْسَرُ مَا فِيهِ يَكْفِيهِ وَ مَنْ لَمْ يَرْضَ مِنَ الدُّنْيَا بِمَا يُجْزِيهِ لَمْ يَكُنْ فِيهَا شَيْءٌ يَكْفِيهِ.
And he-asws said: ‘One who is satisfied from the world with what suffices him would, the least of what is in it would suffice him; and the one who is not satisfied from the world with what suffices him, there wouldn’t be anything it in (which would) suffice him’’.[110]
42- وَ قَالَ ع الْمَنِيَّةُ لَا الدَّنِيَّةُ وَ التَّجَلُّدُ لَا التَّبَلُّدُ وَ الدَّهْرُ يَوْمَانِ فَيَوْمٌ لَكَ وَ يَوْمٌ عَلَيْكَ فَإِذَا كَانَ لَكَ فَلَا تَبْطَرْ وَ إِذَا كَانَ عَلَيْكَ فَلَا تَحْزَنْ فَبِكِلَيْهِمَا سَتُخْتَبَرُ.
And he-asws said: ‘The death, not the lowliness, and the fortitude not the indolence; and the times are two (types of) days – a day for you and a day against you. When it were to be for you, do not disregard it, and when it were to be against you, then do not grieve, for with each of the two you are being Tested’’.[111]
43- وَ قَالَ ع أَفْضِلْ عَلَى مَنْ شِئْتَ يَكُنْ أَسِيرَكَ.
And he-asws said: ‘Grace upon the one you so like to, he will be your captive’’.[112]
44- وَ قَالَ ع لَيْسَ مِنْ أَخْلَاقِ الْمُؤْمِنِ الْمَلَقُ وَ لَا الْحَسَدُ إِلَّا فِي طَلَبِ الْعِلْمِ.
And he-asws said: ‘It isn’t from the manners of the Momin, neither the flattering nor the envying except in seeking the knowledge’’.[113]
45- وَ قَالَ ع أَرْكَانُ الْكُفْرِ أَرْبَعَةٌ الرَّغْبَةُ وَ الرَّهْبَةُ وَ السَّخَطُ وَ الْغَضَبُ.
And he-asws said: ‘The pillars of Kufr are four – the desires, and the fear, and the dissatisfaction, and the anger’’.[114]
46- وَ قَالَ ع الصَّبْرُ مِفْتَاحُ الدَّرَكِ وَ النُّجْحُ عُقْبَى مَنْ صَبَرَ وَ لِكُلِّ طَالِبِ حَاجَةٍ وَقْتٌ يُحَرِّكُهُ الْقَدَرُ.
And he-asws said: ‘The patience is a key of the realising (attaining), and the profiting (success) is a consequence of the one who is patient; and for every seeker of a need there is a time, the Pre-determination moves him’’.[115]
47- وَ قَالَ ع اللِّسَانُ مِعْيَارٌ أَطَاشَهُ الْجَهْلُ وَ أَرْجَحَهُ الْعَقْلُ.
And he-asws said: ‘The tongue is a criterion, the ignorance lightens it, and the intellect outweighs it’’.[116]
48- وَ قَالَ ع مَنْ طَلَبَ شَفَا غَيْظٍ بِغَيْرِ حَقٍّ أَذَاقَهُ اللَّهُ هَوَاناً بِحَقٍّ إِنَّ اللَّهَ عَدُوُّ مَا كَرِهَ.
And he-asws said: ‘One who seeks to heal rage without right, Allah-azwj will Cause him to taste degradation by right. Surely, Allah-azwj is an enemy of what He-azwj Dislikes’’.[117]
49- وَ قَالَ ع مَا حَارَ مَنِ اسْتَخَارَ وَ لَا نَدِمَ مَنِ اسْتَشَارَ.
And he-asws said: ‘One who seeks Choice (of Allah-azwj -Istikhara) will not be confused, nor will the one consulting will regret’’.[118]
50- وَ قَالَ ع عُمِّرَتِ الْبُلْدَانُ بِحُبِّ الْأَوْطَانِ.
And he-asws said: ‘The cities are built with love of the homelands’’.[119]
51- وَ قَالَ ع ثَلَاثٌ مَنْ حَافَظَ عَلَيْهَا سَعِدَ إِذَا ظَهَرَتْ عَلَيْكَ نِعْمَةٌ فَاحْمَدِ اللَّهَ وَ إِذَا أَبْطَأَ عَنْكَ الرِّزْقُ فَاسْتَغْفِرِ اللَّهَ وَ إِذَا أَصَابَتْكَ شِدَّةٌ فَأَكْثِرْ مِنْ قَوْلِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ.
And he-asws said: ‘Three (traits) one who preserves upon these will be the fortunate – when a bounty appears upon you, praise Allah-azwj, and when the sustenance is delayed from you, seek Forgiveness of Allah-azwj, and when adversity afflicts you, frequent from the words, ‘There is neither might nor strength except with Allah-azwj’’.[120]
52- وَ قَالَ ع الْعِلْمُ ثَلَاثَةٌ الْفِقْهُ لِلْأَدْيَانِ وَ الطِّبُّ لِلْأَبْدَانِ وَ النَّحْوُ لِلِّسَانِ.
And he-asws said: ‘The knowledge is three (types) – jurisprudence for the religions, and the medicine for the bodies, and grammar for the tongue’’.[121]
53- وَ قَالَ ع حَقُّ اللَّهِ فِي الْعُسْرِ الرِّضَى وَ الصَّبْرُ وَ حَقُّهُ فِي الْيُسْرِ الْحَمْدُ وَ الشُّكْرُ.
And he-asws said: ‘A right of Allah-azwj in the poverty is the satisfaction and the patience, and His-azwj right during the affluence is the praising and the thanking’’.[122]
54- وَ قَالَ ع تَرْكُ الْخَطِيئَةِ أَيْسَرُ مِنْ طَلَبِ التَّوْبَةِ وَ كَمْ مِنْ شَهْوَةِ سَاعَةٍ قَدْ أَوْرَثَتْ حُزْناً طَوِيلًا وَ الْمَوْتُ فَضَحَ الدُّنْيَا فَلَمْ يَتْرُكْ لِذِي لُبٍّ فِيهَا فَرَحاً وَ لَا لِعَاقِلٍ لَذَّةً.
And he-asws said: ‘Neglecting the sin is easier than seeking the repentance, and how many lustful desires for a while have inherited a lengthy grief; the world exposes the world, for it does not leave any happiness for the one with understanding, nor any pleasure for an intellectual’’.[123]
55- وَ قَالَ ع الْعِلْمُ قَائِدٌ وَ الْعَمَلُ سَائِقٌ وَ النَّفْسُ حَرُونٌ.
And he-asws said: ‘The knowledge is a guide, and the action is an usher, and the soul is free’’.[124]
56- وَ قَالَ ع كُنْ لِمَا لَا تَرْجُو أَرْجَى مِنْكَ لِمَا تَرْجُو فَإِنَّ مُوسَى ع خَرَجَ يَقْتَبِسُ لِأَهْلِهِ نَاراً فَكَلَّمَهُ اللَّهُ وَ رَجَعَ نَبِيّاً وَ خَرَجَتْ مَلِكَةُ سَبَإٍ فَأَسْلَمَتْ مَعَ سُلَيْمَانَ ع وَ خَرَجَتْ سَحَرَةُ فِرْعَوْنَ يَطْلُبُونَ الْعِزَّ لِفِرْعَوْنَ فَرَجَعُوا مُؤْمِنِينَ.
And he-asws said: ‘Be more hopeful for what you did not hope for than what you had hoped for. Musa-as had gone out to fetch fire for his-as family, and Allah-azwj Spoke to him-as and he-as returned as a Prophet-as, and the queen of Sheba went out and she became a Muslim with Suleyman, and magicians of Pharaoh-la went out seeking the honour for Pharaoh-la, and they returned as believers’’.[125]
57- وَ قَالَ ع النَّاسُ بِأُمَرَائِهِمْ أَشْبَهُ مِنْهُمْ بِآبَائِهِمْ.
And he-asws said: ‘The people are more resembling with their rulers than with their own forefathers’’.[126]
58- وَ قَالَ ع أَيُّهَا النَّاسُ اعْلَمُوا أَنَّهُ لَيْسَ بِعَاقِلٍ مَنِ انْزَعَجَ مِنْ قَوْلِ الزُّورِ فِيهِ وَ لَا بِحَكِيمٍ مَنْ رَضِيَ بِثَنَاءِ الْجَاهِلِ عَلَيْهِ النَّاسُ أَبْنَاءُ مَا يُحْسِنُونَ وَ قَدْرُ كُلِّ امْرِئٍ مَا يُحْسِنُ فَتَكَلَّمُوا فِي الْعِلْمِ تَبَيَّنْ أَقْدَارُكُمْ.
And he-asws said: ‘O you people! Know that he isn’t an intellectual, one who is disturbed from the false word regarding him, nor is he wise, the one who is pleased with the praise of an ignorant one upon him. The people are sons of what they are improving, and the worth of every person is what he improves, therefore speak (to them) regarding the knowledge, their worths will be manifested’’.[127]
59- وَ قَالَ ع رَحِمَ اللَّهُ امْرَأً رَاغِبٌ رَبَّهُ وَ تَوَكَّفَ ذَنْبَهُ وَ كَابَرَ هَوَاهُ وَ كَذَّبَ مُنَاهُ زَمَّ نَفْسَهُ مِنَ التَّقْوَى بِزِمَامٍ وَ أَلْجَمَهَا مِنْ خَشْيَةِ رَبِّهَا بِلِجَامٍ فَقَادَهَا إِلَى الطَّاعَةِ بِزِمَامِهَا وَ قَدَعَهَا عَنِ الْمَعْصِيَةِ بِلِجَامِهَا
And he-asws said: ‘May Allah-azwj Have Mercy on a person desiring his Lord-azwj, and refraining (from) his sins, and contends (overcomes) his personal desires, and belies his wishes. He reins himself from the piety with a rein, and reins it from fearfulness of its Lord-azwj with a rein, so he guides it to the obedience by its reins, and leads it away from the disobedience by its reins.
رَافِعاً إِلَى الْمَعَادِ طَرْفَهُ مُتَوَقِّعاً فِي كُلِّ أَوَانٍ حَتْفَهُ دَائِمَ الْفِكْرِ طَوِيلَ السَّهَرِ عَزُوفاً عَنِ الدُّنْيَا كَدُوحاً لآِخِرَتِهِ جَعَلَ الصَّبْرَ مَطِيَّةَ نَجَاتِهِ وَ التَّقْوَى عُدَّةَ وَفَاتِهِ وَ دَوَاءَ [دَاءِ] جَوَاهُ
He raises his glance towards the sky during every time anticipating his death, constantly contemplating, being lengthy of the vigil, turning away from the world, striving for his Hereafter. He makes the patience as a mount for his salvation, and the piety as a weapon of his expiry and a cure for his pain.
فَاعْتَبَرَ وَ قَاسَ فَوَتَرَ الدُّنْيَا وَ النَّاسَ يَتَعَلَّمُ لِلتَّفَقُّهِ وَ السَّدَادِ قَدْ وَقَّرَ قَلْبَهُ ذِكْرُ الْمَعَادِ فَطَوَى مِهَادَهُ وَ هَجَرَ وِسَادَهُ قَدْ عَظُمَتْ فِيمَا عِنْدَ اللَّهِ رَغْبَتُهُ وَ اشْتَدَّتْ مِنْهُ رَهْبَتُهُ يُظْهِرُ دُونَ مَا يَكْتُمُ وَ يَكْتَفِي بِأَقَلَّ مِمَّا يَعْلَمُ
He takes a lesson and compares, so he has bad opinion of the world and the people. He learns for the understanding and the guidance. He dignifies his heart with remembrance of the Hereafter, so he folds up his mattress and forsakes his pillow, having magnified his desire regarding what is in the Presence of Allah-azwj, and his fearfulness from it intensifies. He reveals apart from what he conceals, and suffices with less than what he knows.
أُولَئِكَ وَدَائِعُ اللَّهِ فِي بِلَادِهِ الْمَدْفُوعُ بِهِمْ عَنْ عِبَادِهِ لَوْ أَقْسَمَ أَحَدُهُمْ عَلَى اللَّهِ لَأَبَرَّهُ- آخِرُ دَعْواهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
They are Deposits of Allah-azwj in His-azwj cities. He-azwj Defends His-azwj servants through them. If one of them were to vow upon Allah-azwj, he would fulfil it. The last of their calls is, ‘The Praise be to Allah-azwj, Lord-azwj of the worlds!’’[128]
60- وَ قَالَ ع وُكِلَ الرِّزْقُ بِالْحُمْقِ وَ وُكِلَ الْحِرْمَانُ بِالْعَقْلِ وَ وُكِلَ الْبَلَاءُ بِالصَّبْرِ.
And he-asws said: ‘The sustenance is allocated with the stupidity, and the deprivation with the intellect, and the affliction is allocated with the patience’’.[129]
61- وَ قَالَ ع لِلْأَشْعَثِ يُعَزِّيهِ بِأَخِيهِ عَبْدِ الرَّحْمَنِ إِنْ جَزِعْتَ فَحَقَّ عَبْدِ الرَّحْمَنِ وَفَيْتَ وَ إِنْ صَبَرْتَ فَحَقَّ اللَّهِ أَدَّيْتَ عَلَى أَنَّكَ إِنْ صَبَرْتَ جَرَى عَلَيْكَ الْقَضَاءُ وَ أَنْتَ مَحْمُودٌ وَ إِنْ جَزِعْتَ جَرَى عَلَيْكَ الْقَضَاءُ وَ أَنْتَ مَذْمُومٌ
And he-asws said to Al-Ash’as (Bin Qays) consoling him for his brother Abdul Rahman: ‘If you were to be alarmed, it is a right of Abdul Rahman you have fulfilled, and if you were to be patient, it is a right of Allah-azwj you have fulfilled based upon that if you were to be patient, the Decree will flow upon you and you will be praised, and if you were to panic, the Decree will (still) Flow upon you, and you will be condemned’.
فَقَالَ الْأَشْعَثُ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ
Al-Ash’as said, ‘We are for Allah-azwj and we are returning to Him-azwj’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَ تَدْرِي مَا تَأْوِيلُهَا
Amir Al-Momineen-asws said: ‘Do you know what it’s explanation it?’
فَقَالَ الْأَشْعَثُ لَأَنْتَ غَايَةُ الْعِلْمِ وَ مُنْتَهَاهُ
Al-Ash’as said, ‘You-asws are the peak of knowledge and its ultimate point’.
فَقَالَ ع أَمَّا قَوْلُكَ إِنَّا لِلَّهِ فَإِقْرَارٌ مِنْكَ بِالْمُلْكِ وَ أَمَّا قَوْلُكَ وَ إِنَّا إِلَيْهِ راجِعُونَ فَإِقْرَارٌ مِنْكَ بِالْهُلْكِ.
He-asws said: ‘As for your words, ‘We are for Allah-azwj’, it is an acceptance from you with the Kingdom (of Allah-azwj), and as for your words, ‘And we are returning to Him-azwj’, it is acceptance from you with the destruction (death)’’.[130]
الظاهر هو اشعث بن قيس المكنى بأبي محمّد ذكروه في جملة أصحاب رسول اللّه صلّى اللّه عليه و آله و كان اسر بعد النبيّ« ص» فى ردة أهل ياسر و عفا عنه أبو بكر و زوجه اخته أمّ فروة و كانت عوراء فولدت له محمد.
Note: The apparent is, he is Ash’as Bin Qays teknonymed as Abu Muhammad. He is mentioned among the total companions of Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him‑saww and his-saww Progeny-asws, and he was a captive among the apostates of the family of Yaaser, and Abu Bakr had pardoned him, and he married him to his sister Umm Farwa Awra’a, and she gave birth for him to Muhammad.
و كان أشعث سكن الكوفة و هو عامل عثمان على آذربيجان، و كان أبا زوجة عمر بن عثمان و كتب أمير المؤمنين عليه السلام إليه بعد فتح البصرة فسار و قدم على عليّ عليه السلام و حضر صفّين، ثمّ صار خارجيا ملعونا.
And Ash’as settled in Al-Kufa, and he was an office bearer of Usman upon Azerbaijan, and he was father of a wife of Umar Bin Usman, and Amir Al-Momineen-asws, may the greetings be upon him-asws wrote (to him) after the conquest of Al-Basra. He travelled and arrived to Ali-asws, may the greetings be upon him-asws, and attended (battle of) Siffeen, then he became a Kharijite, accursed.
و قال ابن أبى الحديد كل فساد كان في خلافة أمير المؤمنين عليه السلام و كل اضطراب فأصله الاشعث، و هو الذي شرك في دمه عليه السلام، و ابنته جعدة سمت الحسن عليه السلام، و محمّد ابنه شرك في دم الحسين عليه السلام.
And Ibn Abu Al-Hadeed said, ‘All mischief (was played) during caliphate of Amir Al-Momineen‑asws, may the greetings be upon him-asws, and every disturbance, its origin was Al-Ash’as, and he is the one who participated in (shedding) his-asws blood, may the greetings be upon him-asws, and his daughter Jo’da-la poisoned Al-Hassan-asws, may the greetings be upon him-asws, and his son Muhammad participated in (shedding) the blood of Al-Husayn-asws, may the greetings be upon him-asws’.
62- وَ رَكِبَ ع يَوْماً فَمَشَى مَعَهُ قَوْمٌ فَقَالَ ع لَهُمْ أَ مَا عَلِمْتُمْ أَنَّ مَشْيَ الْمَاشِي مَعَ الرَّاكِبِ مَفْسَدَةٌ لِلرَّاكِبِ وَ مَذَلَّةٌ لِلْمَاشِي انْصَرِفُوا.
And he-asws rode one day and a group walked with him-asws. He-asws said to them: ‘Don’t you know that walk of the walker with the rider is a spoiler for the rider and a humiliation for the water? Disperse!’’[131]
63- وَ قَالَ ع الْأُمُورُ ثَلَاثَةٌ أَمْرٌ بَانَ لَكَ رُشْدُهُ فَاتَّبِعْهُ وَ أَمْرٌ بَانَ لَكَ غَيُّهُ فَاجْتَنِبْهُ وَ أَمْرٌ أَشْكَلَ عَلَيْكَ فَرَدَدْتَهُ إِلَى عَالِمِهِ.
And he-asws said: ‘The matters are three – a matter its guidance is clear to you so you follow it, and a matter its error is clear to you so you shun it, and a matter doubtful to you, so you refer it to its knower’’.[132]
64- وَ قَالَ لَهُ ع جَابِرٌ يَوْماً كَيْفَ أَصْبَحْتَ يَا أَمِيرَ الْمُؤْمِنِينَ
And he-asws said: ‘One day Jabir said to him-asws, ‘How have you-asws become, O Amir Al-Momineen-asws?’
فَقَالَ ع وَ بِنَا مِنْ نِعَمِ اللَّهِ رَبِّنَا مَا لَا نُحْصِيهِ مَعَ كَثْرَةِ مَا نَعْصِيهِ فَلَا نَدْرِي مَا نَشْكُرُ أَ جَمِيلُ مَا يَنْشُرُ أَمْ قَبِيحُ مَا يَسْتُرُ.
He-asws said: ‘And with us, from bounties of our Lord-azwj Allah-azwj are what we cannot count with (despite) the abundance of what we disobey Him-azwj, so we don’t know what we should thank Him-azwj, for the beautiful of what He-azwj has Publicised, or for the ugliness of what He‑azwj has Veiled?’’[133]
65- وَ عَزَّى عَبْدَ اللَّهِ بْنَ عَبَّاسٍ عَنْ مَوْلُودٍ صَغِيرٍ مَاتَ لَهُ فَقَالَ ع لَمُصِيبَةٌ فِي غَيْرِكَ لَكَ أَجْرُهَا أَحَبُّ إِلَيَّ مِنْ مُصِيبَةٍ فِيكَ لِغَيْرِكَ ثَوَابُهَا فَكَانَ لَكَ الْأَجْرُ لَا بِكَ وَ حَسُنَ لَكَ الْعَزَاءُ لَا عَنْكَ وَ عَوَّضَكَ اللَّهُ عَنْهُ مِثْلَ الَّذِي عَوَّضَهُ مِنْكَ.
And he-asws consoled Abdullah Bin Abbas about a young new-born of his who had died. He-asws said: ‘For a calamity in others it’s Recompense being for you, is more beloved to me-asws than a calamity in you it’s Rewards being for others. So, the Recompense would be for you, not with you, and the good consolation for you not about you, and Allah-azwj would Compensate you for it similar to that which He-azwj would Compensate him from you’’.[134]
66- وَ قِيلَ لَهُ مَا التَّوْبَةُ النَّصُوحُ
And it was said to him-asws, ‘What is the sincere repentance?’
فَقَالَ ع نَدَمٌ بِالْقَلْبِ وَ اسْتِغْفَارٌ بِاللِّسَانِ وَ الْقَصْدُ عَلَى أَنْ لَا يَعُودَ.
He-asws said: ‘Regret with the heart, and seeking the Forgiveness with the tongue, and the aiming upon that it will not be repeated’’.[135]
67- وَ قَالَ ع إِنَّكُمْ مَخْلُوقُونَ اقْتِدَاراً وَ مَرْبُوبُونَ اقْتِسَاراً وَ مُضَمَّنُونَ أَجْدَاثاً وَ كَائِنُونَ رُفَاتاً وَ مَبْعُوثُونَ أَفْرَاداً وَ مَدِينُونَ حِسَاباً
And he-asws said: ‘You are being Created by Power, and are being Nourished by Force, and are being contained in graves, and will be becoming dust, and be Demanded the Reckoning (give account)!
فَرَحِمَ اللَّهُ عَبْداً اقْتَرَبَ فَاعْتَرَفَ وَ وَجِلَ فَعَمِلَ وَ حَاذَرَ فَبَادَرَ وَ عُمِّرَ فَاعْتَبَرَ وَ حُذِّرَ فَازْدَجَرَ وَ أَجَابَ فَأَنَابَ وَ رَاجَعَ فَتَابَ وَ اقْتَدَى فَاحْتَذَى
May Allah-azwj have Mercy on a servant who draws closer (to Allah-azwj) so he acknowledges, and he is fearful so he works, and he is cautious so he rushes, and is Given lifespan so he takes lesson, and he is cautioned so is rebuked, and he answers so is penitent, and returns so he repents, and is led so he follows.
فَبَاحَثَ طَلَباً وَ نَجَا هَرَباً وَ أَفَادَ ذَخِيرَةً وَ أَطَابَ سَرِيرَةً وَ تَأَهَّبَ لِلْمَعَادِ وَ اسْتَظْهَرَ بِالزَّادِ لِيَوْمِ رَحِيلِهِ وَ وَجْهِ سَبِيلِهِ وَ حَالِ حَاجَتِهِ وَ مَوْطِنِ فَاقَتِهِ فَقَدَّمَ أَمَامَهُ لِدَارِ مُقَامِهِ
He inquired seeking, found salvation fleeing, and benefited with a treasure, and made good his secrets, and he prepared for the Hereafter and supported with the provision for a day of his departure and headed on his way, and (for) state of his need, and place of his destitution. He went ahead in front of him to a house of his staying.
فَمَهِّدُوا لِأَنْفُسِكُمْ فَهَلْ يَنْتَظِرُ أَهْلُ غَضَارَةِ الشَّبَابِ إِلَّا حَوَانِيَ الْهَرَمِ وَ أَهْلُ بَضَاضَةِ الصِّحَّةِ إِلَّا نَوَازِلَ السَّقَمِ وَ أَهْلُ مُدَّةِ الْبَقَاءِ إِلَّا مُفَاجَاةَ الْفَنَاءِ وَ اقْتِرَافَ الْفَوْتِ وَ دُنُوَّ الْمَوْتِ.
So, pave (a path) for yourselves. Are the people in the blossoms of youth waiting except for the weakness of old age, and the people of good health except for the sickness to befall, and people of a remaining period except the sudden annihilation, earning the loss and approach of death’’.[136]
68- وَ قَالَ ع اتَّقُوا اللَّهَ تَقِيَّةَ مَنْ شَمَّرَ تَجْرِيداً وَ جَدَّ تَشْمِيراً وَ انْكَمَشَ فِي مَهَلٍ وَ أَشْفَقَ فِي وَجَلٍ وَ نَظَرَ فِي كَثْرَةِ الْمَالِ وَ عَاقِبَةِ الصَّبْرِ وَ مَغَبَّةِ الْمَرْجِعِ فَكَفَى بِاللَّهِ مُنْتَقِماً وَ نَصِيراً وَ كَفَى بِالْجَنَّةِ ثَوَاباً وَ نَوَالًا وَ كَفَى بِالنَّارِ عِقَاباً وَ نَكَالًا وَ كَفَى بِكِتَابِ اللَّهِ حَجِيجاً وَ خَصِيماً.
And he-asws said: ‘Fear Allah-azwj fearing of the one who rolls up his affairs, rolling up anew, and quickness in opportunity, and compassion in fearfulness, and he looks into abundance of the wealth and consequence of the Patience, and consequence of the return. So, he suffices with Allah-azwj as an Avenger and a Helper, and he suffices with the Paradise as a Reward and achievement, and suffices with the Fire as Punishment and torment, and suffices with the Book of Allah-azwj as an Argument and Contender’’.[137]
69- وَ سَأَلَهُ رَجُلٌ عَنِ السُّنَّةِ وَ الْبِدْعَةِ وَ الْفُرْقَةِ وَ الْجَمَاعَةِ فَقَالَ ع أَمَّا السُّنَّةُ فَسُنَّةُ رَسُولِ اللَّهِ ص وَ أَمَّا الْبِدْعَةُ فَمَا خَالَفَهَا وَ أَمَّا الْفُرْقَةُ فَأَهْلُ الْبَاطِلِ وَ إِنْ كَثُرُوا وَ أَمَّا الْجَمَاعَةُ فَأَهْلُ الْحَقِّ وَ إِنْ قَلُّوا
And a man asked him-asws about the Sunnah, and the innovation, and the sects and the congregation. He-asws said: ‘As for the Sunnah, it is Sunnah of Rasool-Allah-saww, and as for the innovation, (it is) what opposes it, and as for the sect, it is the people of falsehood and even if they were many, and as for the congregation, it is people of the truth and even if they were to be few.
وَ قَالَ ص- لَا يَرْجُو الْعَبْدُ إِلَّا رَبَّهُ وَ لَا يَخَافُ إِلَّا ذَنْبَهُ وَ لَا يَسْتَحِي الْعَالِمُ إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ اللَّهُ أَعْلَمُ وَ الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ.
And he-saww said: ‘The servant should not hope except to his Lord-azwj, and not fear except his sins, nor should the scholar be embarrassed when he is asked about what he does not know, to be saying, ‘Allah-azwj is more Knowing’; and the patience from the Eman is at the status of the head from the body’’.[138]
70- وَ قَالَ لَهُ رَجُلٌ أَوْصِنِي
And a man said to him-asws, ‘Advise me!’
فَقَالَ ع أُوصِيكَ أَنْ لَا يَكُونَنَّ لِعَمَلِ الْخَيْرِ عِنْدَكَ غَايَةٌ فِي الْكَثْرَةِ وَ لَا لِعَمَلِ الْإِثْمِ عِنْدَكَ غَايَةٌ فِي الْقِلَّةِ.
He-asws said: ‘I-asws advise you that there should not be an end-point with you for a good deed regarding the frequency/lot, nor any end-point in scarcity for any sinful deed with you’’.[139]
71- وَ قَالَ لَهُ آخَرُ أَوْصِنِي فَقَالَ ع- لَا تُحَدِّثْ نَفْسَكَ بِفَقْرٍ وَ لَا طُولِ عُمُرٍ.
And another said to him-asws, ‘Advise me!’ He-asws said: ‘Neither discuss with yourself about poverty nor long life’’.[140]
72- وَ قَالَ ع إِنَّ لِأَهْلِ الدِّينِ عَلَامَاتٍ يُعْرَفُونَ بِهَا صِدْقَ الْحَدِيثِ وَ أَدَاءَ الْأَمَانَةِ وَ وَفَاءً بِالْعَهْدِ وَ صِلَةً لِلْأَرْحَامِ وَ رَحْمَةً لِلضُّعَفَاءِ وَ قِلَّةَ مُؤَاتَاةٍ لِلنِّسَاءِ وَ بَذْلَ الْمَعْرُوفِ وَ حُسْنَ الْخُلُقِ وَ سَعَةَ الْحِلْمِ وَ اتِّبَاعَ الْعِلْمِ وَ مَا يُقَرِّبُ مِنَ اللَّهِ زُلْفَى وَ طُوبى لَهُمْ وَ حُسْنُ مَآبٍ.
And he-asws said: ‘There are signs for people of religion they are recognised by – truthful narration, and paying back the entrustment, and loyalty with the agreement, and connecting (helping) to the kinships, and mercy to the weak ones, and lack of yielding (support) to the women, and exerting the act of kindness, and good manners, and vast forbearance, and following the knowledge, and whatever takes closer to Allah-azwj, and beatitude be for them and goodly abode (in the Hereafter)’’.[141]
73- وَ قَالَ ع مَا أَطَالَ الْعَبْدُ الْأَمَلَ إِلَّا أَنْسَاهُ الْعَمَلَ.
And he-asws said: ‘The servant will not prolong the hopes except he will forget the deeds’’.[142]
74- وَ قَالَ ع ابْنُ آدَمَ أَشْبَهُ شَيْءٍ بِالْمِعْيَارِ إِمَّا نَاقِصٌ بِجَهْلٍ أَوْ رَاجِحٌ بِعِلْمٍ.
And he-asws said: ‘Son of Adam-asws is the most resembling of things with the criterion – either he is deficient due to ignorance or benefitting due to knowledge’’.[143]
75- وَ قَالَ ع سِبَابُ الْمُؤْمِنِ فِسْقٌ وَ قِتَالُهُ كُفْرٌ وَ حُرْمَةُ مَالِهِ كَحُرْمَةِ دَمِهِ.
And he-asws said: ‘Reviling the Momin is mischief, and battling him is Kufr, and sanctity of his wealth is like sanctity of his blood’’.[144]
76- وَ قَالَ ع ابْذُلْ لِأَخِيكَ دَمَكَ وَ مَالَكَ وَ لِعَدُوِّكَ عَدْلَكَ وَ إِنْصَافَكَ وَ لِلْعَامَّةِ بِشْرَكَ وَ إِحْسَانَكَ تسلم [سَلِّمْ] عَلَى النَّاسِ يُسَلِّمُوا عَلَيْكَ.
And he-asws said: ‘Spend for your brother your blood and your wealth, and for your enemy (exert) your justice and your fairness, and for the generality your smile and your favours; greet unto the people they will greet unto you’’.[145]
77- وَ قَالَ ع سَادَةُ النَّاسِ فِي الدُّنْيَا الْأَسْخِيَاءُ وَ فِي الْآخِرَةِ الْأَتْقِيَاءُ.
And he-asws said: ‘Chiefs of the people in the world are the generous ones, and in the Hereafter, the pious ones’’.[146]
78- وَ قَالَ ع الشَّيْءُ شَيْئَانِ فَشَيْءٌ غَيْرِي لَمْ أُرْزَقْهُ فِيمَا مَضَى وَ لَا آمُلُهُ فِيمَا بَقِيَ وَ شَيْءٌ لَا أَنَالُهُ دُونَ وَقْتِهِ وَ لَوْ أَجْلَبْتُ عَلَيْهِ بِقُوَّةِ السَّمَاوَاتِ وَ الْأَرْضِ فَبِأَيِّ هَذَيْنِ أَفْنَى عُمُرِي.
And he-asws said: ‘The things are two (types of) things – a thing (for) other than me-asws, neither was I-asws Graced with in the past nor do I-asws hope for it in what remains (future), and a thing I-asws cannot achieve it in other than its time, and even if I-asws were to hasten to it with strength of the skies and the earth. So, with which of these two shall I-asws spend my-asws life?’’[147]
79- وَ قَالَ ع إِنَّ الْمُؤْمِنَ إِذَا نَظَرَ اعْتَبَرَ وَ إِذَا سَكَتَ تَفَكَّرَ وَ إِذَا تَكَلَّمَ ذَكَرَ وَ إِذَا اسْتَغْنَى شَكَرَ وَ إِذَا أَصَابَتْهُ شِدَّةٌ صَبَرَ
And he-asws said: ‘The Momin, when he looks he takes a lesson, and when he is silent he contemplates, and when he talks he does Zikr, and when he is rich he is thankful, and when an adversity afflicts him he is patient.
فَهُوَ قَرِيبُ الرِّضَى بَعِيدُ السَّخَطِ يُرْضِيهِ عَنِ اللَّهِ الْيَسِيرُ وَ لَا يُسْخِطُهُ الْكَثِيرُ وَ لَا يَبْلُغُ بِنِيَّتِهِ إِرَادَتُهُ فِي الْخَيْرِ يَنْوِي كَثِيراً مِنَ الْخَيْرِ وَ يَعْمَلُ بِطَائِفَةٍ مِنْهُ وَ يَتَلَهَّفُ عَلَى مَا فَاتَهُ مِنَ الْخَيْرِ كَيْفَ لَمْ يَعْمَلْ بِهِ
So, he is closer to the Satisfaction (of Allah-azwj), remote from the Annoyance. He is satisfied from Allah-azwj with the less and the lot does not annoy him, nor does he reach with his intention his target regarding the good, intending a lot from the good deeds and he works with a section from it, and he sighs upon what he has lost from the good deeds, how come he did not work with it.
وَ الْمُنَافِقُ إِذَا نَظَرَ لَهَا وَ إِذَا سَكَتَ سَهَا وَ إِذَا تَكَلَّمَ لَغَا وَ إِذَا اسْتَغْنَى طَغَا وَ إِذَا أَصَابَتْهُ شِدَّةٌ ضَغَا فَهُوَ قَرِيبُ السَّخَطِ بَعِيدُ الرِّضَى يُسْخِطُ عَلَى اللَّهِ الْيَسِيرُ وَ لَا يُرْضِيهِ الْكَثِيرُ يَنْوِي كَثِيراً مِنَ الشَّرِّ وَ يَعْمَلُ بِطَائِفَةٍ مِنْهُ وَ يَتَلَهَّفُ عَلَى مَا فَاتَهُ مِنَ الشَّرِّ كَيْفَ لَمْ يَعْمَلْ بِهِ.
And the hypocrite when he looks at it (world), and when he is silent, he forgets, and when he speaks it is in vain, and when he is rich he is obstinate, and when an adversity afflicts him he weakens, so he is near to the Annoyance (of Allah-azwj, remote from the Satisfaction. He is dissatisfied with Allah-azwj (when with) less, and the lot does not satisfy him. He intends a lot from the evil, and he works with a section from it, and he sighs upon what he loses from the evil, how come he did not work it’’.[148]
80- وَ قَالَ ع الدُّنْيَا وَ الْآخِرَةُ عَدُوَّانِ مُتَعَادِيَانِ وَ سَبِيلَانِ مُخْتَلِفَانِ مَنْ أَحَبَّ الدُّنْيَا وَ وَالاهَا أَبْغَضَ الْآخِرَةَ وَ عَادَاهَا مَثَلُهُمَا مَثَلُ الْمَشْرِقِ وَ الْمَغْرِبِ وَ الْمَاشِي بَيْنَهُمَا لَا يَزْدَادُ مِنْ أَحَدِهِمَا قُرْباً إِلَّا ازْدَادَ مِنَ الْآخَرِ بُعْداً.
And he-asws said: ‘The world and the Hereafter are two hostile enemies and two different ways. One who loves the world and befriends it hates the Hereafter and is inimical to it. Their example is an example of the east and the west, and the walker between these two does not increase from one of them in nearness except he would increase in remoteness from the others’’.[149]
81- وَ قَالَ ع مَنْ خَافَ الْوَعِيدَ قَرُبَ عَلَيْهِ الْبَعِيدُ وَ مَنْ كَانَ مِنْ قُوتِ الدُّنْيَا لَا يَشْبَعُ لَمْ يَكْفِهِ مِنْهَا مَا يَجْمَعُ وَ مَنْ سَعَى لِلدُّنْيَا فَاتَتْهُ وَ مَنْ قَعَدَ عَنْهَا أَتَتْهُ
And he-asws said: ‘One who fears the Threat (of Allah-azwj), the remote will be near to him, and one who was not satiated from subsistence of the world, it will not suffice him from it whatever he amasses; and one who strives for the world will lose it and one who sits back from it, it will come to it.
إِنَّمَا الدُّنْيَا ظِلٌّ مَمْدُودٌ إِلَى أَجَلٍ مَعْدُودٍ رَحِمَ اللَّهُ عَبْداً سَمِعَ حُكْماً فَوَعَى وَ دُعِيَ إِلَى الرَّشَادِ فَدَنَا وَ أَخَذَ بِحُجْزَةِ نَاجٍ هَادٍ فَنَجَا
But rather the world is an extended shade to a limited term. May Allah-azwj have Mercy on a servant who hears wisdom so he retains, and is called to rightful guidance so he goes near and hold a side of saving guide so he attains salvation.
قَدَّمَ صَالِحاً وَ عَمِلَ صَالِحاً قَدَّمَ مَذْخُوراً وَ اجْتَنَبَ مَحْذُوراً رَمَى غَرَضاً وَ قَدَّمَ عِوَضاً كَابَرَ هَوَاهُ وَ كَذَّبَ مُنَاهُ جَعَلَ الصَّبْرَ مَطِيَّةَ نَجَاتِهِ وَ التَّقْوَى عُدَّةَ وَفَاتِهِ
He sends ahead righteous deeds and works righteous deeds, sending ahead a hoard (treasure), and shuns the hazards shooting at purposed aim, and he goes ahead overcoming his personal desires, and belies his wishes making the patience as a ride for his salvation, and the piety as a tool for his expiry.
لَزِمَ الطَّرِيقَةَ الْغَرَّاءَ وَ الْمَحَجَّةَ الْبَيْضَاءَ وَ اغْتَنَمَ الْمَهَلَ وَ بَادَرَ الْأَجَلَ وَ تَزَوَّدَ مِنَ الْعَمَلِ.
He necessitates the honourable path, and the bright manifesto, and he gains the opportunity, and rushes to the death, and provides from the deeds’’.[150]
82- وَ قَالَ ع لِرَجُلٍ كَيْفَ أَنْتُمْ
And he-asws said to a man: ‘How are you all?’
فَقَالَ نَرْجُو وَ نَخَافُ
He said, ‘We hope and we fear’.
فَقَالَ ع مَنْ رَجَا شَيْئاً طَلَبَهُ وَ مَنْ خَافَ شَيْئاً هَرَبَ مِنْهُ مَا أَدْرِي مَا خَوْفُ رَجُلٍ عَرَضَتْ لَهُ شَهْوَةٌ فَلَمْ يَدَعْهَا لِمَا خَافَ مِنْهُ وَ مَا أَدْرِي مَا رَجَاءُ رَجُلٍ نَزَلَ بِهِ بَلَاءٌ فَلَمْ يَصْبِرْ عَلَيْهِ لِمَا يَرْجُو.
He-asws said: ‘One who hopes for something, seeks it, and one who fears something, flees from it. I-asws don’t know what is fear of a man a lustful desire, presents to him, but he does not leave it when he is fearing from it, and I-asws don’t know what is the hope of a man an affliction befalls with him but he is not patient upon it when he is hoping’’.[151]
83- وَ قَالَ ع لِعَبَايَةَ بْنِ رِبْعِيٍ وَ قَدْ سَأَلَهُ عَنِ الِاسْتِطَاعَةِ الَّتِي نَقُومُ وَ نَقْعُدُ وَ نَفْعَلُ إِنَّكَ سَأَلْتَ عَنِ الِاسْتِطَاعَةِ فَهَلْ تَمَلِكُهَا مِنْ دُونِ اللَّهِ أَوْ مَعَ اللَّهِ
And he-asws said to Abaya Bin Rabie, and he has asked him-asws about the capacity with which we stand, and sit, and work: ‘You have asked about the capacity, so does anyone control it without Allah-azwj, or with Allah-azwj?’
فَسَكَتَ عَبَايَةُ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع إِنْ قُلْتَ تَمْلِكُهَا مَعَ اللَّهِ قَتَلْتُكَ وَ إِنْ قُلْتَ تَمْلِكُهَا دُونَ اللَّهِ قَتَلْتُكَ
Abaya was silent, so Amir Al-Momineen-asws said to him: ‘If you say you control it with Allah‑azwj, I-asws will kill you, and if you say you control it without Allah-azwj, I-asws will kill you!’
فَقَالَ عَبَايَةُ فَمَا أَقُولُ
Abaya said, ‘So what shall I say?’
قَالَ ع تَقُولُ إِنَّكَ تَمْلِكُهَا بِاللَّهِ الَّذِي يَمْلِكُهَا مِنْ دُونِكَ فَإِنْ مَلَّكَكَ إِيَّاهَا كَانَ ذَلِكَ مِنْ عَطَائِهِ وَ إِنْ سَلَبَكَهَا كَانَ ذَلِكَ مِنْ بَلَائِهِ فَهُوَ الْمَالِكُ لِمَا مَلَّكَكَ وَ الْقَادِرُ عَلَى مَا عَلَيْهِ أَقْدَرَكَ.
He-asws said: ‘You should say you are controlling it with Allah-azwj Who Controls it without you. If He-azwj were to Give it’s control to you, that would be from His-azwj Grant, and if He-azwj were to Strip you of it, that would be from His-azwj Afflictions. Thus, He-azwj is the Controller of what He-azwj has Given you control of, and the Able upon what He-azwj has Enabled you’’.[152]
84- قَالَ الْأَصْبَغُ بْنُ نُبَاتَةَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ أُحَدِّثُكُمْ بِحَدِيثٍ يَنْبَغِي لِكُلِّ مُسْلِمٍ أَنْ يَعِيَهُ
Al Asbagh Bin Nubata said: ‘I heard Amir Al-Momineen-asws saying: ‘I-asws shall narrate to you such a Hadeeth it is befitting for every Muslim to retain it’.
ثُمَّ أَقْبَلَ عَلَيْنَا فَقَالَ ع مَا عَاقَبَ اللَّهُ عَبْداً مُؤْمِناً فِي هَذِهِ الدُّنْيَا إِلَّا كَانَ أَجْوَدَ وَ أَمْجَدَ مِنْ أَنْ يَعُودَ فِي عِقَابِهِ يَوْمَ الْقِيَامَةِ وَ لَا سَتَرَ اللَّهُ عَلَى عَبْدٍ مُؤْمِنٍ فِي هَذِهِ الدُّنْيَا وَ عَفَا عَنْهُ إِلَّا كَانَ أَمْجَدَ وَ أَجْوَدَ وَ أَكْرَمَ مِنْ أَنْ يَعُودَ فِي عَفْوِهِ يَوْمَ الْقِيَامَةِ
Then he-asws faced towards us, he-asws said: ‘Allah-azwj does not Punish a Momin servant in this world except He-azwj would be more Generous and more Glorious than to Repeat in Punishing him on the Day of Qiyamah, and Allah-azwj does not Veil upon a Momin servant in this world and Pardons him, except and He-azwj would be more Glorious and more Generous and more Honourable than to Repeat in Pardoning him on the Day of Qiyamah’’.
ثُمَّ قَالَ ع وَ قَدْ يَبْتَلِي اللَّهُ الْمُؤْمِنَ بِالْبَلِيَّةِ فِي بَدَنِهِ أَوْ مَالِهِ أَوْ وُلْدِهِ أَوْ أَهْلِهِ وَ تَلَا هَذِهِ الْآيَةَ- ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَ يَعْفُوا عَنْ كَثِيرٍ وَ ضَمَّ يَدَهُ ثَلَاثَ مَرَّاتٍ وَ يَقُولُ- وَ يَعْفُوا عَنْ كَثِيرٍ.
Then he-asws said: ‘And Allah-azwj Afflicts the Momin with afflictions in his body, or his wealth, or his children, or his wife’, and he-asws recited this Verse: And whatever difficulty afflicts you it is regarding what your hands have earned, and He Pardons a lot [42:30]; and he-asws clasped his-asws hand three times and said: ‘and He Pardons a lot [42:30]’’.[153]
85- وَ قَالَ ع أَوَّلُ الْقَطِيعَةِ السَّجَا وَ لَا تَأْسَ أَحَداً إِذَا كَانَ مَلُولًا أَقْبَحُ الْمُكَافَاةِ الْمُجَازَاةُ بِالْإِسَاءَةِ.
And he-asws said: ‘The first termination is the darkness, and do not feel sorrow for anyone when he were to be fed up. The ugliest reciprocation is and recompensing with the evil deed (for a good deed)’’.[154]
86- وَ قَالَ ع أَوَّلُ إِعْجَابِ الْمَرْءِ بِنَفْسِهِ فَسَادُ عَقْلِهِ مَنْ غَلَبَ لِسَانَهُ أَمِنَهُ مَنْ لَمْ يُصْلِحْ خَلَائِقَهُ كَثُرَتْ بَوَائِقُهُ مَنْ سَاءَ خُلْقُهُ مَلَّهُ أَهْلُهُ
And he-asws said: ‘The first fascination by the person with himself is a spoiler of his intellect; one who overcomes his tongue would keep him safe; one who does not correct his manners, a lot would be his disasters. One whose manners are evil, his family will be fed up with him.
رُبَّ كَلِمَةٍ سَلَبَتْ نِعْمَةً الشُّكْرُ عِصْمَةٌ مِنَ الْفِتْنَةِ الصِّيَانَةُ رَأْسُ الْمُرُوَّةِ شَفِيعُ الْمُذْنِبِ خُضُوعُهُ أَصْلُ الْحَزْمِ الْوُقُوفُ عِنْدَ الشُّبْهَةِ فِي سَعَةِ الْأَخْلَاقِ كُنُوزُ الْأَرْزَاقِ.
Sometimes a word strips a bounty; the thanking protects from the Fitna; the goodly dealing is head of the chivalry; healing of the sinner is his humility; origin of the resoluteness is the pausing at the doubts; in vastness of the manners is a treasure of the sustenance(s)’’.[155]
87- وَ قَالَ ع الْمَصَائِبُ بِالسَّوِيَّةِ مَقْسُومَةٌ بَيْنَ الْبَرِيَّةِ- لَا ييأس [تَيْأَسْ] لِذَنْبِكَ وَ بَابُ التَّوْبَةِ مَفْتُوحٌ الرُّشْدُ فِي خِلَافِ الشَّهْوَةِ تَارِيخُ الْمُنَى الْمَوْتُ النَّظَرُ إِلَى الْبَخِيلِ يُقْسِي الْقَلْبَ النَّظَرُ إِلَى الْأَحْمَقِ يُسْخِنُ الْعَيْنَ السَّخَاءُ فِطْنَةٌ وَ اللَّوْمُ تَغَافُلٌ.
And he-asws said: ‘The calamites are Apportioned between the Created beings with the equalness; do not despair due to your sin while the door of repentance is open; the rightful guidance is in opposition to the lustful desires; the date of fate is the death; looking at the miser hardens the heart, the looking at the idiot dismays the eyes; the generosity is discernment and the blame is the heedlessness’’.[156]
88- وَ قَالَ ع الْفَقْرُ الْمَوْتُ الْأَكْبَرُ وَ قِلَّةُ الْعِيَالِ أَحَدُ الْيَسَارَيْنِ وَ هُوَ نِصْفُ الْعَيْشِ وَ الْهَمُّ نِصْفُ الْهَرَمِ وَ مَا عَالَ امْرُؤٌ اقْتَصَدَ وَ مَا عَطِبَ امْرُؤٌ اسْتَشَارَ
And he-asws said: ‘The poverty is the greatest death; and lack of dependants is one of the eases and it is half of the good life; and the worries are half the old age; and a person will not be destitute when he is moderate; and he cannot be faulted, a person who consults.
وَ الصَّنِيعَةُ لَا تَصْلُحُ إِلَّا عِنْدَ ذِي حَسَبٍ أَوْ دِينٍ وَ السَّعِيدُ مَنْ وُعِظَ بِغَيْرِهِ وَ الْمَغْبُونُ لَا مَحْمُودٌ وَ لَا مَأْجُورٌ الْبِرُّ لَا يَبْلَى وَ الذَّنْبُ لَا يُنْسَى.
And the good dealing is not correct except in the presence of the one with pedigree or religion; and the fortunate is one who is preached by others; and the embezzled are neither praised nor rewarded; the righteousness does not decay, and the sin is not forgotten’’.[157]
89- وَ قَالَ ع اصْطَنِعُوا الْمَعْرُوفَ تَكْسِبُوا الْحَمْدَ وَ اسْتَشْعِرُوا الْحَمْدَ يُؤْنِسْ بِكُمُ الْعُقَلَاءُ وَ دَعُوا الْفُضُولَ يُجَانِبْكُمُ السُّفَهَاءُ وَ أَكْرِمُوا الْجَلِيسَ تُعْمَرْ نَادِيكُمْ وَ حَامُوا عَنِ الْخَلِيطِ يُرْغَبْ فِي جِوَارِكُمْ
And he-asws said: ‘Do the acts of kindness you will be earning the praise; and indicate the praise, the intellectuals will be comforted by you; and leave the vanities, the foolish ones will stay away from you; and honour the gatherers, you will build the gatherings, and protect the ones mingling with you, your neighbourhood will be desired.
وَ أَنْصِفُوا النَّاسَ مِنْ أَنْفُسِكُمْ يُوثَقْ بِكُمْ وَ عَلَيْكُمْ بِمَكَارِمِ الْأَخْلَاقِ فَإِنَّهَا رِفْعَةٌ وَ إِيَّاكُمْ وَ الْأَخْلَاقَ الدَّنِيَّةَ فَإِنَّهَا تَضَعُ الشَّرِيفَ وَ تَهْدِمُ الْمَجْدَ.
And be fair to the people from yourselves, you will be trusted with; and upon you is with honourable manners for it is a loftiness; and beware of lowly manners, for it is drops the noble and demolishes the glory’’.[158]
90- وَ قَالَ ع اقْنَعْ تَعِزَّ.
And he-asws said: ‘Be contented, you will be honourable’’.[159]
91- وَ قَالَ ع الصَّبْرُ جُنَّةٌ مِنَ الْفَاقَةِ وَ الْحِرْصُ عَلَامَةُ الْفَقْرِ وَ التَّجَمُّلُ اجْتِنَابُ الْمَسْكَنَةِ وَ الْمَوْعِظَةُ كَهْفٌ لِمَنْ لَجَأَ إِلَيْهَا.
And he-asws said: ‘The patience is a shield from the destitution, and the greed is a sign of poverty, and the beautifying keeps the poverty away, and preaching is a cave for the one who shelters to it’’.[160]
92- وَ قَالَ ع مَنْ كَسَاهُ الْعِلْمُ ثَوْبَهُ اخْتَفَى عَنِ النَّاسِ عَيْبُهُ.
And he-asws said: ‘One whom the knowledge covers with its clothing, his faults will be hidden from the people’’.[161]
93- وَ قَالَ ع لَا عَيْشَ لِحَسُودٍ وَ لَا مَوَدَّةَ لملوك [لِمَلُولٍ] وَ لَا مُرُوَّةَ لِكَذُوبٍ.
And he-asws said: ‘There is no good life for an envious, nor any cordiality for a king (for a bored), nor any personality for a liar’’.[162]
94- وَ قَالَ ع تَرَوَّحْ إِلَى بَقَاءِ عِزِّكَ بِالْوَحْدَةِ.
And he-asws said: ‘Go to the lasting of your pride with the loneliness’’.[163]
95- وَ قَالَ ع كُلُّ عَزِيزٍ دَاخِلٍ تَحْتَ الْقُدْرَةِ فَذَلِيلٌ.
And he-asws said: ‘Every honourable one entering beneath the power is humiliated’’.[164]
96- وَ قَالَ ع أَهْلَكَ النَّاسَ اثْنَانِ خَوْفُ الْفَقْرِ وَ طَلَبُ الْفَخْرِ.
And he-asws said: ‘Two (matters) destroy the people – fear of poverty and seeking the pride’’.[165]
97- وَ قَالَ ع أَيُّهَا النَّاسُ إِيَّاكُمْ وَ حُبَّ الدُّنْيَا فَإِنَّهَا رَأْسُ كُلِّ خَطِيئَةٍ وَ بَابُ كُلِّ بَلِيَّةٍ وَ قِرَانُ كُلِّ فِتْنَةٍ وَ دَاعِي كُلِّ رَزِيَّةٍ.
And he-asws said: ‘O you people! Beware of loving the world for it is head of every sin, and door of every affliction, and companion of every Fitna, and caller to every disaster’’.[166]
98- وَ قَالَ ع جُمِعَ الْخَيْرُ كُلُّهُ فِي ثَلَاثِ خِصَالٍ النَّظَرِ وَ السُّكُوتِ وَ الْكَلَامِ
And he-asws said: ‘A summary of the good, all of it is in three traits – the looking, and the silence, and the talking.
فَكُلُّ 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 أَمِنَ النَّاسُ مِنْ شَرِّهِ.
Every look not having a lesson in it, it is an oversight, and every silence not having contemplation in it, is heedlessness, and every talk not having Zikr in it is vanity, so beatitude is for one whose looking is taking a lesson, and his silence is contemplation, and his speech is Zikr, and he cries upon his sins, and the people are safe from his evil’’.[167]
99- وَ قَالَ ع مَا أَعْجَبَ هَذَا الْإِنْسَانَ مَسْرُورٌ بِدَرْكِ مَا لَمْ يَكُنْ لِيَفُوتَهُ مَحْزُونٌ عَلَى فَوْتِ مَا لَمْ يَكُنْ لِيُدْرِكَهُ وَ لَوْ أَنَّهُ فَكَّرَ لَأَبْصَرَ وَ عَلِمَ أَنَّهُ مُدَبَّرٌ وَ أَنَّ الرِّزْقَ عَلَيْهِ مُقَدَّرٌ وَ لَاقْتَصَرَ عَلَى مَا تَيَسَّرَ وَ لَمْ يَتَعَرَّضْ لِمَا تَعَسَّرَ.
And he-asws said: ‘How astonishing is this human being. He is happy with achieving what he would not have grieved at losing what he would not have achieved, and if he had contemplated he would have insight and know that it is an arrangement, and that the sustenance is Pre-determined upon him, and would limit upon what is easy and not exposed to what is difficult’’.[168]
100- وَ قَالَ ع إِذَا طَافَ فِي الْأَسْوَاقِ وَ وَعَظَهُمْ قَالَ يَا مَعْشَرَ التُّجَّارِ قَدِّمُوا الِاسْتِخَارَةَ وَ تَبَرَّكُوا بِالسُّهُولَةِ وَ اقْتَرِبُوا مِنَ الْمُبْتَاعِينَ وَ تَزَيَّنُوا بِالْحِلْمِ وَ تَنَاهَوْا عَنِ الْيَمِينِ وَ جَانِبُوا الْكَذِبَ وَ تَخَافُوا عَنِ الظُّلْمِ وَ أَنْصِفُوا الْمَظْلُومِينَ وَ لَا تَقْرَبُوا الرِّبَا وَ أَوْفُوا الْكَيْلَ وَ الْمِيزانَ- وَ لا تَبْخَسُوا النَّاسَ أَشْياءَهُمْ وَ لا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ.
And he-asws said when he-asws circled in the markets and preached them, he-asws said: ‘O community of traders! Advance the Istikhara (Choice of Allah-azwj) and be Blessed with the ease, and draw near to the sellers, and adorn (yourselves) with the leniency, and keep aside from the swearing, and shun the lies, and fear from the injustice, and be fair to the oppressed, and do not go near the interest (usury), and so fulfil the weight and the measure, and do not undervalue to the people of their things, nor make mischief in the land after its correction – that would be better for you if you were Momineen [7:85]’’.[169]
101- وَ سُئِلَ أَيُّ شَيْءٍ مِمَّا خَلَقَ اللَّهُ أَحْسَنُ
And he-asws (Amir Al-Momineen-asws) was asked, ‘Which thing is the most excellent from what Allah-azwj has Created’.
فَقَالَ ع الْكَلَامُ
He-asws said: ‘The speech’.
فَقِيلَ أَيُّ شَيْءٍ مِمَّا خَلَقَ اللَّهُ أَقْبَحُ
It was said, ‘Which thing is ugliest from what Allah-azwj has Created?’
قَالَ الْكَلَامُ
He-asws said: ‘The speech’.
ثُمَّ قَالَ بِالْكَلَامِ ابْيَضَّتِ الْوُجُوهُ وَ بِالْكَلَامِ اسْوَدَّتِ الْوُجُوهُ.
Then he-asws said: ‘With the speech the faces are brightened and with the speech the faces are darkened’’.[170]
102- وَ قَالَ ع قُولُوا الْخَيْرَ تُعْرَفُوا بِهِ وَ اعْمَلُوا بِهِ تَكُونُوا مِنْ أَهْلِهِ.
And he-asws said: ‘Speak the good, you will be known by it, and work with it, you will become from its people’’.[171]
103- وَ قَالَ ع إِذَا حَضَرَتْ بَلِيَّةٌ فَاجْعَلُوا أَمْوَالَكُمْ دُونَ أَنْفُسِكُمْ وَ إِذَا نَزَلَتْ نَازِلَةٌ فَاجْعَلُوا أَنْفُسَكُمْ دُونَ دِينِكُمْ وَ اعْلَمُوا أَنَّ الْهَالِكَ مَنْ هَلَكَ دِينُهُ وَ الْحَرِبَ مَنْ سُلِبَ دِينَهُ أَلَا وَ إِنَّهُ لَا فَقْرَ بَعْدَ الْجَنَّةِ وَ لَا غِنَى بَعْدَ النَّارِ.
And he-asws said: ‘When an affliction presents, then make your wealth to be below your selves, and when a calamity descends, then make yourselves below your religion, and know that the destroyed is one who destroys his religion, and the bankrupt is one who is stripped of his religion. Indeed, and surely there is no poverty after (going to) the Paradise nor and any riches after (going to) the Fire’’.[172]
104- وَ قَالَ ع لَا يَجِدُ عَبْدٌ طَعْمَ الْإِيمَانِ حَتَّى يَتْرُكَ الْكَذِبَ هَزْلَهُ وَ جِدَّهُ.
And he-asws said: ‘A servant will not feel the taste of Eman until he neglects the lies, non-serious and serious’’.[173]
105- وَ قَالَ ع يَنْبَغِي لِلرَّجُلِ الْمُسْلِمِ أَنْ يَجْتَنِبَ مُؤَاخَاةَ الْكَذَّابِ إِنَّهُ يَكْذِبُ حَتَّى يَجِيءَ بِالصِّدْقِ فَمَا يُصَدَّقُ.
And he-asws said: ‘It is befitting for the Muslim man that he shuns brotherhood of the liar, for he would keep lying until he comes with the truth, but he will not be ratified’’.[174]
106- وَ قَالَ ع أَعْظَمُ الْخَطَايَا اقْتِطَاعُ مَالِ امْرِئٍ مُسْلِمٍ بِغَيْرِ حَقٍ.
And he-asws (Amir Al-Momineen-asws) said: ‘The mightiest of sins is cutting out wealth of a Muslim person without right’’.[175]
107- وَ قَالَ ع مَنْ خَافَ الْقِصَاصَ كَفَّ عَنْ ظُلْمِ النَّاسِ.
And he-asws said: ‘One who fears the retaliation should refrain from oppressing the people’’.[176]
108- وَ قَالَ ع مَا رَأَيْتُ ظَالِماً أَشْبَهَ بِمَظْلُومٍ مِنَ الْحَاسِدِ.
And he-asws said: ‘I have not seen any oppressor more resembling with an oppressed than the envier’’.[177]
109- وَ قَالَ ع الْعَامِلُ بِالظُّلْمِ وَ الْمُعِينُ عَلَيْهِ وَ الرَّاضِي بِهِ شُرَكَاءُ ثَلَاثَةٌ.
And he-asws said: ‘The worker with the injustice and the one assisting upon it, and the one satisfied with it are three partners’’.[178]
110- وَ قَالَ ع الصَّبْرُ صَبْرَانِ صَبْرٌ عِنْدَ الْمُصِيبَةِ حَسَنٌ جَمِيلٌ وَ أَحْسَنُ مِنْ ذَلِكَ الصَّبْرُ عِنْدَ مَا حَرَّمَ اللَّهُ عَلَيْكَ
And he-asws said: ‘The patience is two (types of) patience – patience during the difficulty is good, beautiful, and better than that is the patience at what Allah-azwj has Prohibited unto you.
وَ الذِّكْرُ ذِكْرَانِ ذِكْرٌ عِنْدَ الْمُصِيبَةِ حَسَنٌ جَمِيلٌ وَ أَفْضَلُ مِنْ ذَلِكَ ذِكْرُ اللَّهِ عِنْدَ مَا حَرَّمَ اللَّهُ عَلَيْكَ فَيَكُونُ ذَلِكَ حَاجِزاً.
And the Zikr is two (types of) Zikr – Zikr during the difficulty is good, beautiful, and better than that is Zikr of Allah-azwj at what Allah-azwj has Prohibited unto you, for that would become a barrier’’.[179]
111- وَ قَالَ ع اللَّهُمَّ لَا تَجْعَلْ بِي حَاجَةً إِلَى أَحَدٍ مِنْ شِرَارِ خَلْقِكَ وَ مَا جَعَلْتَ بِي مِنْ حَاجَةٍ فَاجْعَلْهَا إِلَى أَحْسَنِهِمْ وَجْهاً وَ أَسْخَاهُمْ بِهَا نَفْساً وَ أَطْلَقِهِمْ بِهَا لِسَاناً وَ أَقَلِّهِمْ عَلَيَّ بِهَا مَنّاً.
And he-asws said: ‘O Allah-azwj! Do not Make a need to be for me to anyone from Your-azwj evil creatures, and whatever need You-azwj Make to be for me, Make it to their most excellent of face, and their most generous of them with a soul, and their most eloquent of tongue with it, and they are lenient upon me with conferment (reproach) with it’’.[180]
112- وَ قَالَ ع طُوبَى لِمَنْ يَأْلَفُ النَّاسَ وَ يَأْلَفُونَهُ عَلَى طَاعَةِ اللَّهِ.
And he-asws said: ‘Beatitude is for one who unites the people, and they unit him upon obedience of Allah-azwj’’.[181]
113- وَ قَالَ ع إِنَّ مِنْ حَقِيقَةِ الْإِيمَانِ أَنْ يُؤْثِرَ الْعَبْدُ الصِّدْقَ حَتَّى نَفَرَ عَنِ الْكَذِبِ حَيْثُ يَنْفَعُ وَ لَا يعد [يَعْدُوَ] الْمَرْءُ بِمَقَالَتِهِ عِلْمَهُ.
And he-asws said: ‘From the realities of Eman is the servant prefers the truth until he flees from the lie whereby, he benefits and his words should not exceed his knowledge’’.[182]
114- وَ قَالَ ع أَدُّوا الْأَمَانَةَ وَ لَوْ إِلَى قَاتِلِ وُلْدِ الْأَنْبِيَاءِ.
And he-asws said: ‘Pay back the entrustment and even if to a killer of children of the Prophets‑as’’.[183]
115- وَ قَالَ ع التَّقْوَى سِنْخُ الْإِيمَانِ.
And he-asws said: ‘The piety is the root of Eman’’.[184]
116- وَ قَالَ ع أَلَا إِنَّ الذُّلَّ فِي طَاعَةِ اللَّهِ أَقْرَبُ إِلَى الْعِزِّ مِنَ التَّعَاوُنِ بِمَعْصِيَةِ اللَّهِ.
And he-asws said: ‘The humiliation in obedience of Allah-azwj is closer to honour than the co-operation in disobedience of Allah-azwj’’.[185]
117- وَ قَالَ ع الْمَالُ وَ الْبَنُونَ حَرْثُ الدُّنْيَا وَ الْعَمَلُ الصَّالِحُ حَرْثُ الْآخِرَةِ وَ قَدْ جَمَعَهَا اللَّهُ لِأَقْوَامٍ.
And he-asws said: ‘The wealth and the son are a cultivation of the world, and the righteous deed is a cultivation of the Hereafter, and Allah-azwj has Gathered these for (some) people’’.[186]
118- وَ قَالَ ع مَكْتُوبٌ فِي التَّوْرَاةِ فِي صَحِيفَتَيْنِ إِحْدَاهُمَا مَنْ أَصْبَحَ عَلَى الدُّنْيَا حَزِيناً فَقَدْ أَصْبَحَ لِقَضَاءِ اللَّهِ سَاخِطاً وَ مَنْ أَصْبَحَ مِنَ الْمُؤْمِنِينَ يَشْكُو مُصِيبَةً نَزَلَتْ بِهِ إِلَى مَنْ يُخَالِفُهُ عَلَى دِينِهِ فَإِنَّمَا يَشْكُو رَبَّهُ إِلَى عَدُوِّهِ
And he-asws said: ‘It is written in the Torah in two Parchments. One of them: ‘One who becomes grieving upon the world so he has become dissatisfied with the Decree of Allah-azwj; and the one from the Momineen becomes complaining of a difficulty having befallen with him to the one who opposes him upon his religion, so rather he has complained of his Lord-azwj to (His‑azwj) enemy.
وَ مَنْ تَوَاضَعَ لِغَنِيٍّ طَلَباً لِمَا عِنْدَهُ ذَهَبَ ثُلُثَا دِينِهِ وَ مَنْ قَرَأَ الْقُرْآنَ فَمَاتَ فَدَخَلَ النَّارَ فَهُوَ مِمَّنْ يَتَّخِذُ آياتِ اللَّهِ هُزُواً
And one who humbles to a rich person seeking what is in his possession, two-thirds of his religion is gone; and one who recites the Quran and he dies, so he enters the Fire, he is from the one taking the Verses of Allah-azwj in mockery’.
وَ قَالَ فِي الصَّحِيفَةِ الْأُخْرَى مَنْ لَمْ يَسْتَشِرْ يَنْدَمْ وَ مَنْ يَسْتَأْثِرْ مِنَ الْأَمْوَالِ يَهْلِكْ وَ الْفَقْرُ الْمَوْتُ الْأَكْبَرُ.
And he-asws said: ‘In another parchment: ‘One who does not consult, regrets; and one who prefers the wealth is destroyed, and the poverty is the greatest death’’.[187]
119- وَ قَالَ ع الْإِنْسَانُ لُبُّهُ لِسَانُهُ وَ عَقْلُهُ دِينُهُ وَ مُرُوَّتُهُ حَيْثُ يَجْعَلُ نَفْسَهُ وَ الرِّزْقُ مَقْسُومٌ وَ الْأَيَّامُ دُوَلٌ وَ النَّاسُ إِلَى آدَمَ شَرَعٌ سَوَاءٌ.
And he-asws said: ‘The human being, his understanding is his tongue, and his intellect is his religion, and his personality is when he puts himself (his associations); and the sustenance is Apportioned; and the days are (changing) states; and the people to Adam-as are of an equal start’’.[188]
120- وَ قَالَ ع لِكُمَيْلِ بْنِ زِيَادٍ رُوَيْدَكَ لَا تَشْهَرْ وَ أَخْفِ شَخْصَكَ لَا تُذْكَرْ تَعَلَّمْ تَعْلَمْ وَ اصْمُتْ تَسْلَمْ- لَا عَلَيْكَ إِذَا عَرَّفَكَ دِينَهُ- لَا تَعْرِفُ النَّاسَ وَ لَا يَعْرِفُونَكَ.
And he-asws (Amir Al-Momineen-asws) said to Kumeyl Bin Ziyad: ‘Be gradual! Do not publicise (yourself) and hide yourself (so that you are) not to be mentioned. Learn! Learn and be silent, you will be safe. There is no problem upon you when someone were to introduce his religion to you. Neither should you know the people nor should they know you’’.[189]
121- وَ قَالَ ع لَيْسَ الْحَكِيمُ مَنْ لَمْ يُدَارِ مَنْ لَا يَجِدُ بُدّاً مِنْ مُدَارَاتِهِ.
And he-asws said: ‘He isn’t wise, the one who is not polite to the one there is no escape from being polite to him’’.[190]
122- وَ قَالَ ع أَرْبَعٌ لَوْ ضَرَبْتُمْ فِيهِنَّ أَكْبَادَ الْإِبِلِ لَكَانَ ذَلِكَ يَسِيراً- لَا يَرْجُوَنَّ أَحَدٌ إِلَّا رَبَّهُ وَ لَا يَخَافَنَّ إِلَّا ذَنْبَهُ وَ لَا يَسْتَحِي أَنْ يَقُولَ لَا أَعْلَمُ إِذَا هُوَ لَمْ يَعْلَمْ وَ لَا يَسْتَكْبِرُ أَنْ يَتَعَلَّمَ إِذَا لَمْ يَعْلَمْ.
And he-asws said: ‘Four, if you were to strike the livers of the camels regarding these (to seek), that would be less – no one should be hoping except to his Lord-azwj, nor fear except his sin, nor be embarrassed to be saying, ‘I don’t know’ when he does not know, nor be too arrogant from learning when he does not know’’.[191]
123- وَ كَتَبَ إِلَى عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ أَمَّا بَعْدُ فَاطْلُبْ مَا يَعْنِيكَ وَ اتْرُكْ مَا لَا يَعْنِيكَ فَإِنَّ فِي تَرْكِ مَا لَا يَعْنِيكَ دَرَكَ مَا يَعْنِيكَ وَ إِنَّمَا تَقْدَمُ عَلَى مَا أَسْلَفْتَ لَا عَلَى مَا خَلَّفْتَ وَ ابْنِ مَا تَلْقَاهُ غَداً عَلَى مَا تَلْقَاهُ السَّلَامُ.
And he-asws wrote to Abdullah Bin Al-Abbas: ‘As for after, seek what concerns you and leave what does not concern you, for in neglecting what does not concern you is attaining what does concern you, and rather you are proceed upon what you have advanced not upon what you have left behind, and build what you will be facing it tomorrow based upon what you will meet the peace’’.[192]
124- وَ قَالَ ع إِنَّ أَحْسَنَ مَا يَأْلَفُ بِهِ النَّاسُ قُلُوبَ أَوِدَّائِهِمْ وَ نَفَوْا بِهِ الضِّغْنَ عَنْ قُلُوبِ أَعْدَائِهِمْ حُسْنُ الْبِشْرِ عِنْدَ لِقَائِهِمْ وَ التَّفَقُّدُ فِي غَيْبَتِهِمْ وَ الْبَشَاشَةُ بِهِمْ عِنْدَ حُضُورِهِمْ.
And he-asws said: ‘The best of what hearts of the people can be united with is cordiality, grudges from the hearts of their enemy can be negated with it by goodly smiles when facing them, and inquiring during their absence, and friendliness with them during their presence’’.[193]
125- وَ قَالَ ع لَا يَجِدُ عَبْدٌ طَعْمَ الْإِيمَانِ حَتَّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ وَ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ.
And he-asws said: ‘A servant will not face the taste of Eman until he knows that whatever has hit him wasn’t going to miss him, and whatever has missed him wasn’t going to hit him’’.[194]
126- وَ قَالَ ع يَا رَبِّ مَا أَشْقَى جِدَّ مَنْ لَمْ يَعْظُمْ فِي عَيْنِهِ وَ قَلْبِهِ مَا رَأَى مِنْ مُلْكِكَ وَ سُلْطَانِكَ فِي جَنْبِ مَا لَمْ تَرَ عَيْنُهُ وَ قَلْبُهُ مِنْ مُلْكِكَ وَ سُلْطَانِكَ
And he-asws said: ‘O Lord-azwj! How wretched is effort of the one who does not magnify in his eyes and his heart what he sees from Your-azwj Kingdom, and Your-azwj Authority in a side of (in comparison to) what his eyes and his heart did not see of Your-azwj Kingdom and Your-azwj Authority.
وَ أَشْقَى مِنْهُ مَنْ لَمْ يَصْغَرْ فِي عَيْنِهِ وَ قَلْبِهِ مَا رَأَى وَ مَا لَمْ يَرَ مِنْ مُلْكِكَ وَ سُلْطَانِكَ فِي جَنْبِ عَظَمَتِكَ وَ جَلَالِكَ- لا إِلهَ إِلَّا أَنْتَ سُبْحانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ.
And more wretched than him is one who does not belittle in his eyes and his heart what he sees and what he does not see, of Your-azwj Kingdom and Your-azwj Authority in a side of (in comparison to) Your-azwj Magnificence and Your-azwj Majestic: ‘There is no god except Allah! Glorious are You, I was of the unjust ones!’ [21:87]’’.[195]
127- وَ قَالَ ع إِنَّمَا الدُّنْيَا فَنَاءٌ وَ عَنَاءٌ وَ غِيَرٌ وَ عِبَرٌ فَمِنْ فَنَائِهَا أَنَّكَ تَرَى الدَّهْرَ مُوتِراً قَوْسَهُ مُفَوِّقاً نَبْلَهُ لَا تُخْطِئُ سِهَامُهُ وَ لَا تُشْفَى جِرَاحُهُ يَرْمِي الصَّحِيحَ بِالسَّقَمِ وَ الْحَيَّ بِالْمَوْتِ
And he-asws said: ‘But rather the world is a house of annihilation, and tiredness, and changes, and a lesson. From its annihilation is your seeking the times having pulled the string of its bow, aiming its arrow, shooting at the healthy with the sickness, and the living with the death, and the innocent with the accusation.
وَ مِنْ عَنَائِهَا أَنَّ الْمَرْءَ يَجْمَعُ مَا لَا يَأْكُلُ وَ يَبْنِي مَا لَا يَسْكُنُ ثُمَّ يَخْرُجُ إِلَى اللَّهِ لَا مَالًا حَمَلَ وَ لَا بِنَاءً نَقَلَ
And from its tiredness is your seeing the person amassing what he cannot eat, and building what he will not dwell in, then he goes out to Allah-azwj. Neither can he carry wealth nor transfer a building.
وَ مِنْ غِيَرِهَا أَنَّكَ تَرَى الْمَغْبُوطَ مَرْحُوماً وَ الْمَرْحُومَ مَغْبُوطاً لَيْسَ بَيْنَهُمْ إِلَّا نَعِيْمٌ زَالَ وَ بُؤْسٌ نَزَلَ وَ مِنْ عِبَرِهَا أَنَّ الْمَرْءَ يُشْرِفُ عَلَى أَمَلِهِ فَيَتَخَطَّفُهُ أَجَلُهُ فَلَا أَمَلٌ مَدْرُوكٌ وَ لَا مُؤَمَّلٌ مَتْرُوكٌ
And from its changes is that you are seeing the Mercied being envied, and the envied being Mercied. There isn’t anything between them except declining bounties, or troubles befalling. And from its changes is that the people overlook upon his hopes (about to be realised), but his death snatches it, so there is neither any hope realised nor any hoping ones neglected.
فَسُبْحَانَ اللَّهِ مَا أَعَزَّ سُرُورَهَا وَ أَظْمَأَ رِيَّهَا وَ أَضْحَى فَيْئَهَا فَكَأَنَّ مَا كَانَ مِنَ الدُّنْيَا لَمْ يَكُنْ وَ كَأَنَّ مَا هُوَ كَائِنٌ قَدْ كَانَ وَ إِنَّ الدَّارَ الْآخِرَةَ هِيَ دَارُ الْمُقَامِ وَ دَارُ الْقَرَارِ وَ جَنَّةٌ وَ نَارٌ صَارَ أَوْلِيَاءُ اللَّهِ إِلَى الْأَجْرِ بِالصَّبْرِ وَ إِلَى الْأَمَلِ بِالْعَمَلِ.
Glory be to Allah-azwj! How dear is its happiness, and thirsty is its saturation, and exposed to the sun is its shade. It is as if whatever has happened from the world did not happen, and it is as if what is going to happen has already happened, while house of the Hereafter, it is a house of staying, and a house of settlement, and Garden, and Fire. The friends of Allah-azwj will come to the Recompense with the patience, and to the hopes with the deeds’’.[196]
128- وَ قَالَ ع مِنْ أَحَبِّ السُّبُلِ إِلَى اللَّهِ جُرْعَتَانِ جُرْعَةُ غَيْظٍ تَرُدُّهَا بِحِلْمٍ وَ جُرْعَةُ حُزْنٍ تَرُدُّهَا بِصَبْرٍ
And he-asws said: ‘From the most beloved of the ways to Allah-azwj are two swallowing(s) – swallowing rage you can return it with forbearance, and swallowing grief you can return it with patience.
وَ مِنْ أَحَبِّ السُّبُلِ إِلَى اللَّهِ قَطْرَتَانِ قَطْرَةُ دُمُوعٍ فِي جَوْفِ اللَّيْلِ وَ قَطْرَةُ دَمٍ فِي سَبِيلِ اللَّهِ
And from the most beloved of ways to Allah-azwj are two drops – a drop of tears in middle of the night, and a drop of blood in the Way of Allah-azwj.
وَ مِنْ أَحَبِّ السُّبُلِ إِلَى اللَّهِ خُطْوَتَانِ خُطْوَةُ امْرِئٍ مُسْلِمٍ يَشُدُّ بِهَا صَفّاً فِي سَبِيلِ اللَّهِ وَ خُطْوَةٌ فِي صِلَةِ الرَّحِمِ وَ هِيَ أَفْضَلُ مِنْ خُطْوَةٍ يَشُدُّ بِهَا صَفّاً فِي سَبِيلِ اللَّهِ.
And from the most beloved of ways to Allah-azwj are two steps – a step of a Muslim person he strengthens the rows with (in war) in the way of Allah-azwj, and a step in connecting the kinship, and it is superior to the step taken to strengthen the rows with (in way) in the Way of Allah‑azwj’’.[197]
129- وَ قَالَ ع لَا يَكُونُ الصَّدِيقُ لِأَخِيهِ صَدِيقاً حَتَّى يَحْفَظَهُ فِي نَكْبَتِهِ وَ غَيْبَتِهِ وَ بَعْدَ وَفَاتِهِ.
And he-asws said: ‘The friend cannot be a friend to his brother until he protects him during his calamities, and in his absence, and after his death’’.[198]
130- وَ قَالَ ع إِنَّ قُلُوبَ الْجُهَّالِ تَسْتَفِزُّهَا الْأَطْمَاعُ وَ تَرْهَنُهَا الْمُنَى وَ تَسْتَعْلِقُهَا الْخَدَائِعُ.
And he-asws said: ‘The hearts of ignorant people, the greed provokes these, and the wishes hold these hostages, and the deceptions suspend these’’.[199]
131- وَ قَالَ ع مَنِ اسْتَحْكَمَتْ لِي فِيهِ خَصْلَةٌ مِنْ خِصَالِ الْخَيْرِ اغْتَفَرْتُ مَا سِوَاهَا وَ لَا أَغْتَفِرُ فَقْدَ عَقْلٍ وَ لَا دِينٍ مُفَارَقَةُ الدِّينِ مُفَارَقَةُ الْأَمْنِ وَ لَا حَيَاةَ مَعَ مَخَافَةٍ وَ فَقْدُ الْعَقْلِ فَقْدُ الْحَيَاةِ وَ لَا يُقَاسُ إِلَّا بِالْأَمْوَاتِ.
And he-asws said: ‘One who affirms to me having in him a characteristic from the good characteristics, I-asws shall forgive whatever is other than it and I-asws will not forgive loss of intellect nor religion; separation of the religion is separation of the safety and there is no life with fear; and loss of intellect is the loss of life and he cannot be compared except with the dead’’.[200]
132- وَ قَالَ ع مَنْ عَرَّضَ نَفْسَهُ لِلتُّهَمَةِ فَلَا يَلُومَنَّ مَنْ أَسَاءَ بِهِ الظَّنَّ وَ مَنْ كَتَمَ سِرَّهُ كَانَتِ الْخِيَرَةُ فِي يَدِهِ.
And he-asws said: ‘One who exposes himself to the accusation should not blame the one having evil thoughts with him, and one who conceals his secret the choice would be in his hands’’.[201]
133- قَالَ ع إِنَّ اللَّهَ يُعَذِّبُ سِتَّةً بِسِتَّةٍ- الْعَرَبَ بِالْعَصَبِيَّةِ وَ الدَّهَاقِينَ بِالْكِبْرِ وَ الْأُمَرَاءَ بِالْجَوْرِ وَ الْفُقَهَاءَ بِالْحَسَدِ وَ التُّجَّارَ بِالْخِيَانَةِ وَ أَهْلَ الرُّسْتَاقِ بِالْجَهْلِ.
He-asws said: ‘Allah-azwj Punishes six for six – the Arabs for the prejudice, and the Dehqan (land owners) for the arrogance, and the governors for the tyranny, and the jurists for the jealousy, and the traders for the betrayal, and people of Al-Rustaq for the ignorance’’.[202]
134- وَ قَالَ ع أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ فَإِنَّ الصَّبْرَ عَلَى التَّقْوَى أَهْوَنُ مِنَ الصَّبْرِ عَلَى عَذَابِ اللَّهِ.
And he-asws said: ‘O you people! Fear Allah, for the patience upon the piety is easier than the patience upon Punishment of Allah-azwj’’.[203]
135- وَ قَالَ ع الزُّهْدُ فِي الدُّنْيَا قَصْرُ الْأَمَلِ وَ شُكْرُ كُلِّ نِعْمَةٍ وَ الْوَرَعُ عَنْ كُلِّ مَا حَرَّمَ اللَّهُ.
And he-asws said: ‘The ascetism in the world is shortening the hopes, and thanking for every bounty, and the devoutness (staying away) from all what Allah-azwj has Prohibited’’.[204]
136- وَ قَالَ ع إِنَّ الْأَشْيَاءَ لَمَّا ازْدَوَجَتْ ازْدَوَجَ الْكَسَلُ وَ الْعَجْزُ فَنُتِجَ مِنْهُمَا الْفَقْرُ.
And he-asws said: ‘When the things were paired, the laziness was paired with the frustration, so the poverty resulted from them’’.[205]
137- وَ قَالَ ع أَلَا إِنَّ الْأَيَّامَ ثَلَاثَةٌ يَوْمٌ مَضَى لَا تَرْجُوهُ وَ يَوْمٌ بَقِيَ لَا بُدَّ مِنْهُ وَ يَوْمٌ يَأْتِي لَا تَأْمَنُهُ فَالْأَمْسِ مَوْعِظَةٌ وَ الْيَوْمَ غَنِيمَةٌ وَ غَداً لَا تَدْرِي مَنْ أَهْلُهُ أَمْسِ شَاهِدٌ مَقْبُولٌ وَ الْيَوْمَ أَمِينٌ مُؤَدٍّ وَ غَدٌ يَجْعَلُ بِنَفْسِكَ سَرِيعَ الظَّعْنِ طَوِيلَ الْغَيْبَةِ أَتَاكَ وَ لَمْ تَأْتِهِ
And he-asws said: ‘Indeed! The days are three (types) – a day past, not returning, and a day remaining, there is no escape from it, and a day which has to come, you cannot trust it. The yesterday is a preaching, and today is a gain, and tomorrow you don’t know who are its people. Yesterday is an accepted witness, and today is a fulfilled trust, and tomorrow make a quick departure for yourself of prolonged absence. It will come to you, and you will not go to it.
أَيُّهَا النَّاسُ إِنَّ الْبَقَاءَ بَعْدَ الْفَنَاءِ وَ لَمْ تَكُنْ إِلَّا وَ قَدْ وَرِثْنَا مَنْ كَانَ قَبْلَنَا وَ لَنَا وَارِثُونَ بَعْدَنَا فَاسْتَصْلِحُوا مَا تَقْدَمُونَ عَلَيْهِ بِمَا تَظْعَنُونَ عَنْهُ وَ اسْلُكُوا سُبُلَ الْخَيْرِ وَ لَا تَسْتَوْحِشُوا فِيهَا لِقِلَّةِ أَهْلِهَا وَ اذْكُرُوا حُسْنَ صُحْبَةِ اللَّهِ لَكُمْ فِيهَا
O you people! The remaining is after the perishing, and it cannot happen except and we have inherited the ones who were before us, and for us are inheritors after us, therefore correct what you are proceeding upon with what you are to be departing from, and travel the ways of good, and do not feel lonely in these due to the scarcity of its people, and remember the goodly accompaniment of Allah-azwj for you in it.
أَلَا وَ إِنَّ الْعَوَارِيَ الْيَوْمَ وَ الْهِبَاتِ غَداً وَ إِنَّمَا نَحْنُ فُرُوعٌ لِأُصُولٍ قَدْ مَضَتْ فَمَا بَقَاءُ الْفُرُوعِ بَعْدَ أُصُولِهَا
Indeed, today is borrowed and tomorrow is a gift, and rather we are a branch of the root having passed, for whatever remains is the branch after its root.
أَيُّهَا النَّاسُ إِنَّكُمْ إِنْ آثَرْتُمُ الدُّنْيَا عَلَى الْآخِرَةِ أَسْرَعْتُمْ إِجَابَتَهَا إِلَى الْعَرَضِ الْأَدْنَى وَ رَحَلَتْ مَطَايَا آمَالِكُمْ إِلَى الْغَايَةِ الْقُصْوَى يورد [تُورِدُ] مَنَاهِلَ عَاقِبَتُهَا النَّدَمُ وَ تُذِيقُكُمْ مَا فَعَلَتْ بِالْأُمَمِ الْخَالِيَةِ وَ الْقُرُونِ الْمَاضِيَةِ مِنْ تَغَيُّرِ الْحَالاتِ وَ تَكَوُّنِ الْمَثُلَاتِ.
O you people! If you were to prefer the world over the Hereafter, you will be quick in answering it to a lowly purpose, and a mount of your hopes to the maximum purpose coming to the places, its end-result is the regret, and you will taste what was done with the past communities, and the past generation, from changes of the situations and the examples will be made (once again)’’.[206]
138- وَ قَالَ ع الصَّلَاةُ قُرْبَانُ كُلِّ تَقِيٍّ وَ الْحَجُّ جِهَادُ كُلِّ ضَعِيفٍ وَ لِكُلِّ شَيْءٍ زَكَاةٌ وَ زَكَاةُ الْبَدَنِ الصِّيَامُ وَ أَفْضَلُ عَمَلِ الْمَرْءِ انْتِظَارُهُ فَرَجَ اللَّهِ وَ الدَّاعِي بِلَا عَمَلٍ كَالرَّامِي بِلَا وَتَرٍ وَ مَنْ أَيْقَنَ بِالْخَلَفِ جَادَ بِالْعَطِيَّةِ
And he-asws said: ‘The Salat is an offering of every pious one, and the Hajj is Jihad of every weak one, and for all things there is Zakat, and Zakat of the body is the fasting, and the best deed of the person is awaiting the relief of Allah-azwj (Al-Qaim-ajfj); and the caller to a deed is like the archer without a bowstring; and the one certain with the replacement will be generous with the giving.
اسْتَنْزِلُوا الرِّزْقَ بِالصَّدَقَةِ وَ حَصِّنُوا أَمْوَالَكُمْ بِالزَّكَاةِ مَا عَالَ امْرُؤٌ اقْتَصَدَ وَ التَّقْدِيرُ نِصْفُ الْعَيْشِ وَ التَّوَدُّدُ نِصْفُ الْعَقْلِ وَ الْهَمُّ نِصْفُ الْهَرَمِ وَ قِلَّةُ الْعِيَالِ أَحَدُ الْيَسَارَيْنِ
Cause the sustenance to descend with (giving) the charity, and fortify your wealth with (paying) the Zakat; he will not be a destitute one who is moderate (economical); and the evaluating (determining) is half the good life, and the cordiality is half the intellect, and the worries are half the old age, and lack of dependants is one of the eases.
وَ مَنْ حَزَنَ وَالِدَيْهِ عَقَّهُمَا وَ مَنْ ضَرَبَ بِيَدِهِ عَلَى فَخِذِهِ عِنْدَ الْمُصِيبَةِ حَبِطَ أَجْرُهُ وَ الصَّنِيعَةُ لَا تَكُونُ صَنِيعَةً إِلَّا عِنْدَ ذِي حَسَبٍ أَوْ دِينٍ
And the one who grieves his parents is punished for it; and one who strikes his hand upon his thing during the difficulty his Recompense will be nullified; and the good dealing cannot be a good dealing except in the presence of one with pedigree or religion.
وَ اللَّهُ يُنْزِلُ الرِّزْقَ عَلَى قَدْرِ الْمُصِيبَةِ فَمَنْ قَدَّرَ رَزَقَهُ اللَّهُ وَ مَنْ بَذَّرَ حَرَمَهُ اللَّهُ وَ الْأَمَانَةُ تَجُرُّ الرِّزْقَ وَ الْخِيَانَةُ تَجُرُّ الْفَقْرَ وَ لَوْ أَرَادَ اللَّهُ بِالنَّمْلَةِ صَلَاحاً مَا أَنْبَتَ لَهَا جَنَاحاً.
And Allah-azwj Sends down the sustenance in accordance to the difficulties, so the one who is moderate, Allah-azwj Graces him, and the one who is extravagant Allah-azwj Deprives him; and the trustworthiness attracts the sustenance, and betrayal attracts the poverty; and if Allah-azwj had Wanted correctness for an ant, a wing would not grow for it’’.[207] (Recording error)
139- وَ قَالَ ع مَتَاعُ الدُّنْيَا حُطَامٌ وَ تُرَاثُهَا كُبَابٌ بُلْغَتُهَا أَفْضَلُ مِنْ أَثَرَتِهَا وَ قُلْعَتُهَا أَرْكَنُ مِنْ طُمَأْنِينَتِهَا حُكِمَ بِالْفَاقَةِ عَلَى مُكْثِرِهَا وَ أُعِينَ بِالرَّاحَةِ مَنْ رَغِبَ عَنْهَا
And he-asws said: ‘Chattels of the world is rubble, and its inheritance is mud, its sufficient is better than preferring it, and its departure is more trustworthy than its reassurances. It judges with the destitution upon the one who wants a lot, and is supportive with the comfort for the one turning away from it.
مَنْ رَاقَهُ رُوَاؤُهَا أَعْقَبَتْ نَاظِرَيْهِ كَمَهاً وَ مَنِ اسْتَشْعَرَ شَعَفَهَا مَلَأَتْ قَلْبَهُ أَشْجَاناً لَهُنَّ رَقْصٌ عَلَى سُوَيْدَاءِ قَلْبِهِ كَرَقِيصِ الزُّبْدَةِ عَلَى أَعْرَاضِ الْمِدْرَجَةِ هَمٌّ يَحْزُنُهُ وَ هَمٌّ يَشْغَلُهُ
And who is fascinated by its scenery, consequences of its beholder is blindness; and one feels (wants) it’s pearls, it will fill his heart with grief. For these, there is a dance upon melancholy of his heart like dancing of the foam upon wide road. Worries grieve him and worries pre-occupy him.
كَذَلِكَ حَتَّى يُؤْخَذَ بِكَظَمِهِ وَ يُقْطَعَ أَبْهَرَاهُ وَ يَلْقَى هَاماً لِلْقَضَاءِ طَرِيحاً هَيِّناً عَلَى اللَّهِ مَدَاهُ وَ عَلَى الْأَبْرَارِ مَلْقَاهُ وَ إِنَّمَا يَنْظُرُ الْمُؤْمِنُ إِلَى الدُّنْيَا بِعَيْنِ الِاعْتِبَارِ وَ يَقْتَاتُ مِنْهَا بِبَطْنِ الِاضْطِرَارِ وَ يَسْمَعُ فِيهَا بِأُذُنِ النَّفْثِ.
He is like that until he is seized by his throat and his aorta is cut off, and he is cast as a corpse for the Decree, dropped (in his grave), it being easy upon Allah-azwj to Extend it, and to the righteous is his meeting, and rather the Momin looks at the world with an eye of taking a lesson, and is hateful from it with hidden restlessness, and he listens in it with the repulsive ears’’.[208]
140- وَ قَالَ ع تَعَلَّمُوا الْحِلْمَ فَإِنَّ الْحِلْمَ خَلِيلُ الْمُؤْمِنِ وَ وَزِيرُهُ وَ الْعِلْمُ دَلِيلُهُ وَ الرِّفْقُ أَخُوهُ وَ الْعَقْلُ رَفِيقُهُ وَ الصَّبْرُ أَمِيرُ جُنُودِهِ.
And he-asws said: ‘Learn the leniency, for the leniency is a friend of the Momin and his minister, and the knowledge is his pointer, and the kindness is his brother, and the intellect is his friend, and the patience is a commander of his armies’’.[209]
141- وَ قَالَ ع لِرَجُلٍ تَجَاوَزَ الْحَدَّ فِي التَّقَشُّفِ يَا هَذَا أَ مَا سَمِعْتَ قَوْلَ اللَّهِ- وَ أَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ فَوَ اللَّهِ لَابْتِذَالُكَ نِعَمَ اللَّهِ بِالْفَعَالِ أَحَبُّ إِلَيْهِ مِنِ ابْتِذَالِهَا بِالْمَقَالِ.
And he-asws said to a man when he had exceeded the limit regarding the filthy clothes: ‘O you! Have you not heard the Words of Allah-azwj: ‘And as for the Favour of your Lord, so do announce (it) [93:11]? By Allah-azwj! Your utilising the bounties of Allah-azwj with the actions is more Beloved to Him-azwj than your utilising them with the words’’.[210]
142- وَ قَالَ لِابْنِهِ الْحَسَنِ ع أُوصِيكَ بِتَقْوَى اللَّهِ وَ إِقَامِ الصَّلَاةِ لِوَقْتِهَا وَ إِيتَاءِ الزَّكَاةِ عِنْدَ مَحَلِّهَا
And he-asws said to his-asws son-asws Al-Hassan-asws: ‘I-asws advise you-asws with fearing Allah-azwj and establish the Salat at its timings, and pay the Zakat when it is due.
وَ أُوصِيكَ بِمَغْفِرَةِ الذَّنْبِ وَ كَظْمِ الْغَيْظِ وَ صِلَةِ الرَّحِمِ وَ الْحِلْمِ عِنْدَ الْجَاهِلِ وَ التَّفَقُّهِ فِي الدِّينِ وَ التَّثَبُّتِ فِي الْأَمْرِ وَ التَّعَهُّدِ لِلْقُرْآنِ وَ حُسْنِ الْجِوَارِ وَ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ اجْتِنَابِ الْفَوَاحِشِ كُلِّهَا فِي كُلِّ مَا عُصِيَ اللَّهُ فِيهِ.
And I-asws advise you-asws with forgiving the offence, and swallow the anger, and connecting the kinship, and the forbearance with the ignorant one, and the pondering in the religion, and the affirmation in the matter, and commitment to the Quran, and goodly neighbourliness, and the instructing with the acts of kindness, and the forbidding from the evil, and shunning the immoralities, all of them in all what Allah-azwj would be disobeyed in’’.[211]
143- وَ قَالَ ع قِوَامُ الدُّنْيَا بِأَرْبَعَةٍ بِعَالِمٍ مُسْتَعْمِلٍ لِعِلْمِهِ وَ بِغَنِيٍّ بَاذِلٍ لِمَعْرُوفِهِ وَ بِجَاهِلٍ لَا يَتَكَبَّرُ أَنْ يَتَعَلَّمَ وَ بِفَقِيرٍ لَا يَبِيعُ آخِرَتَهُ بِدُنْيَا غَيْرِهِ وَ إِذَا عَطَّلَ الْعَالِمُ عِلْمَهُ وَ أَمْسَكَ الْغَنِيُّ مَعْرُوفَهُ وَ تَكَبَّرَ الْجَاهِلُ أَنْ يَتَعَلَّمَ وَ بَاعَ الْفَقِيرُ آخِرَتَهُ بِدُنْيَا غَيْرِهِ فَعَلَيْهِمُ الثُّبُورُ.
And he-asws said: ‘Pillars of the world are four – with knowledgeable utilised for its knowledge, and with a rich one spending for its acts of kindness, and with an ignorant one not being too arrogant from learning, and with a poor one not selling his Hereafter for world of others; and when the scholar suspends his knowledge, and the rich one withholds his acts of kindness, and the ignorant one is too arrogant to learn, and the poor one sells his Hereafter for world of others, so upon them is the ruination’’.[212]
144- وَ قَالَ ع مَنِ اسْتَطَاعَ أَنْ يَمْنَعَ نَفْسَهُ مِنْ أَرْبَعَةِ أَشْيَاءَ فَهُوَ خَلِيقٌ بِأَنْ لَا يَنْزِلَ بِهِ مَكْرُوهٌ أَبَداً
And he-asws said: ‘One who is capable of preventing himself from four things so he is worthy that no abhorrence befalls with him, ever’.
قِيلَ وَ مَا هُنَّ يَا أَمِيرَ الْمُؤْمِنِينَ
It was said, ‘And what are these, O Amir Al Momineen-asws?’
قَالَ الْعَجَلَةُ وَ اللَّجَاجَةُ وَ الْعُجْبُ وَ التَّوَانِي.
He-asws said: ‘The hastiness, and the vainness, and the self-fascination, and the timidity’’.[213]
145- وَ قَالَ ع اعْلَمُوا عِبَادَ اللَّهِ أَنَّ التَّقْوَى حِصْنٌ حَصِينٌ وَ الْفُجُورَ حِصْنٌ ذَلِيلٌ لَا يَمْنَعُ أَهْلَهُ وَ لَا يُحْرِزُ مَنْ لَجَأَ إِلَيْهِ
And he-asws said: ‘Know, servants of Allah-azwj! The piety is a fortified fortress, while the immorality is a disgraceful fortress, neither defending its people nor sheltering one who shelters to it.
أَلَا وَ بِالتَّقْوَى تُقْطَعُ حُمَةُ الْخَطَايَا وَ بِالصَّبْرِ عَلَى طَاعَةِ اللَّهِ يُنَالُ ثَوَابُ اللَّهِ وَ بِالْيَقِينِ تُدْرَكُ الْغَايَةُ الْقُصْوَى
Indeed, and with the piety cuts the poison of sins, and with the patience upon obedience of Allah-azwj Rewards of Allah-azwj are attained, and by the conviction the ultimate goal is realised.
عِبَادَ اللَّهِ إِنَّ اللَّهَ لَمْ يَحْظُرْ عَلَى أَوْلِيَائِهِ مَا فِيهِ نَجَاتُهُمْ إِذْ دَلَّهُمْ عَلَيْهِ وَ لَمْ يُقَنِّطْهُمْ مِنْ رَحْمَتِهِ لِعِصْيَانِهِمْ إِيَّاهُ إِنْ تَابُوا إِلَيْهِ.
Servants of Allah-azwj! Allah-azwj does not Prevent from His-azwj friends what would have their salvation in it when He-azwj Points them upon it, and does not Despair them from His-azwj Mercy due to their having disobeyed Him-azwj, if they repent to Him-azwj’’.[214]
146- وَ قَالَ: الصَّمْتُ حُكْمٌ وَ السُّكُوتُ سَلَامَةٌ وَ الْكِتْمَانُ طَرَفٌ مِنَ السَّعَادَةِ.
And he-asws said: ‘The silence is a judgment, and keeping quiet is safety, and the concealment is part of happiness’’.[215]
147- وَ قَالَ ع تَذِلُّ الْأُمُورُ لِلْمَقْدُورِ حَتَّى تَصِيرَ الْآفَةُ فِي التَّدْبِيرِ.
And he-asws said: ‘Exert the affairs for the Pre-determined, until the affliction takes place in the management’’.[216]
148- وَ قَالَ ع لَا يَتِمُّ مُرُوَّةُ الرَّجُلِ حَتَّى يَتَفَقَّهَ فِي دِينِهِ وَ يَقْتَصِدَ فِي مَعِيشَتِهِ وَ يَصْبِرَ عَلَى النَّائِبَةِ إِذَا نَزَلَتْ بِهِ وَ يَسْتَعْذِبَ مَرَارَةَ إِخْوَانِهِ.
And he-asws said: ‘The personality of the man is not complete until he ponders in his religion, and is moderate in his lifestyle, and is patient upon the disaster when it befalls with him, and he softens the bitterness of his brethren’’.[217]
149- وَ سُئِلَ ع مَا الْمُرُوَّةُ
And he-asws was asked, ‘What is the manliness (personality)?’
فَقَالَ- لَا تَفْعَلُ شَيْئاً فِي السِّرِّ تَسْتَحْيِي مِنْهُ فِي الْعَلَانِيَةِ.
He-asws said: ‘Do not do anything in the secret you will be embarrassed from it in the open’’.[218]
150- وَ قَالَ ع الِاسْتِغْفَارُ مَعَ الْإِصْرَارِ ذُنُوبٌ مُجَدَّدَةٌ.
And he-asws said: ‘Seeking the Forgiveness (of Allah-azwj) with the persistence in sins (is like renewal of (sins)’’.[219]
151- وَ قَالَ ع سَكِّنُوا فِي أَنْفُسِكُمْ مَعْرِفَةَ مَا تَعْبُدُونَ حَتَّى يَنْفَعَكُمْ مَا تُحَرِّكُونَ مِنَ الْجَوَارِحِ بِعِبَادَةِ مَنْ تَعْرِفُونَ.
And he-asws said: ‘Settle within yourselves recognition of what you are worshipping until whatever limbs you are moving benefits you with worshipping the One-azwj you are knowing’’.[220]
152- وَ قَالَ ع الْمُسْتَأْكِلُ بِدِينِهِ حَظُّهُ مِنْ دِينِهِ مَا يَأْكُلُهُ.
And he-asws said: ‘The ones eating (earning) with his religion, his share from his religion is what he is eating (earning)’’.[221]
153- وَ قَالَ ع الْإِيمَانُ قَوْلٌ مَقْبُولٌ وَ عَمَلٌ مَعْمُولٌ وَ عِرْفَانٌ بِالْعُقُولِ.
And he-asws said: ‘The Eman is word Accepted, and work done, and gnosis (recognition) with the intellect’’.[222]
154- وَ قَالَ ع الْإِيمَانُ عَلَى أَرْبَعَةِ أَرْكَانٍ التَّوَكُّلِ عَلَى اللَّهِ وَ التَّفْوِيضِ إِلَى اللَّهِ وَ التَّسْلِيمِ لِأَمْرِ اللَّهِ وَ الرِّضَى بِقَضَاءِ اللَّهِ وَ أَرْكَانُ الْكُفْرِ أَرْبَعَةٌ الرَّغْبَةُ وَ الرَّهْبَةُ وَ الْغَضَبُ وَ الشَّهْوَةُ.
And he-asws said: ‘The Eman is based upon four pillars – the reliance upon Allah-azwj, and the delegating to Allah-azwj, and the submission to the Command of Allah-azwj, and the satisfaction with Decree of Allah-azwj, while the pillars of Kufr are four – the desire, and the fear, and the anger, and the lustful desires’’.[223]
155- وَ قَالَ ع مَنْ زَهِدَ فِي الدُّنْيَا وَ لَمْ يَجْزَعْ مِنْ ذُلِّهَا وَ لَمْ يُنَافِسْ فِي عِزِّهَا هَدَاهُ اللَّهُ بِغَيْرِ هِدَايَةٍ مِنْ مَخْلُوقٍ وَ عَلَّمَهُ بِغَيْرِ تَعْلِيمٍ وَ أَثْبَتَ الحِكْمَةَ فِي صَدْرِهِ وَ أَجْرَاهَا عَلَى لِسَانِهِ.
And he-asws said: ‘One who is ascetic in the world and does not panic from its humiliation, and does not compete regarding its honours, Allah-azwj will Guide him with other than the guidance from the Created beings, and Teach him with another education, and Affirm the wisdom in his chest, and Flow it upon his tongue’’.[224]
156- وَ قَالَ ع إِنَّ لِلَّهِ عِبَاداً عَامَلُوهُ بِخَالِصٍ مِنْ سِرِّهِ فَشَكَرَ لَهُمْ بِخَالِصٍ مِنْ شُكْرِهِ فَأُولَئِكَ تَمُرُّ صُحُفُهُمْ يَوْمَ الْقِيَامَةِ فُرُغاً فَإِذَا وَقَفُوا بَيْنَ يَدَيْهِ مَلَأَهَا لَهُمْ مِنْ سِرِّ مَا أَسَرُّوا إِلَيْهِ.
And he-asws said: ‘For Allah-azwj there are servant who are working with sincerity of His-azwj secret, so He-azwj Thanks them with His-azwj Sincere Appreciation. They will pass by their books (registers of deeds) being free (vacant). When they pause in front of Him-azwj, He-azwj will Fill these for them from the Secrets of what they had been secretive to Him-azwj’’.[225]
157- وَ قَالَ ع ذَلِّلُوا أَخْلَاقَكُمْ بِالْمَحَاسِنِ وَ قَوِّدُوهَا إِلَى الْمَكَارِمِ وَ عَوِّدُوا أَنْفُسَكُمُ الْحِلْمَ وَ اصْبِرُوا عَلَى الْإِيثَارِ عَلَى أَنْفُسِكُمْ فِيمَا تُحْمَدُونَ عَنْهُ وَ لَا تُدَاقُّوا النَّاسَ وَزْناً بِوَزْنٍ وَ عَظِّمُوا أَقْدَارَكُمْ بِالتَّغَافُلِ عَنِ الدَّنِيِّ مِنَ الْأُمُورِ
And he-asws said: ‘Soften your manners with the virtues and lead these to the honour, and familiarise yourselves with the forbearance, and be patient upon preferring upon yourselves regarding what you are being praised about, and do not reckon the people, weight by weight (don’t retaliate for every little thing), and magnify your abilities by being heedless from the lowly matters.
وَ أَمْسِكُوا رَمَقَ الضَّعِيفِ بِجَاهِكُمْ وَ بِالْمَعُونَةِ لَهُ إِنْ عَجَزْتُمْ عَمَّا رَجَاهُ عِنْدَكُمْ وَ لَا تَكُونُوا بَحَّاثِينَ عَمَّا غَابَ عَنْكُمْ فَيَكْثُرَ عَائِبُكُمْ وَ تَحَفَّظُوا مِنَ الْكَذِبِ فَإِنَّهُ مِنْ أَدْنَى الْأَخْلَاقِ قَدْراً وَ هُوَ نَوْعٌ مِنَ الْفُحْشِ وَ ضَرْبٌ مِنَ الدَّنَاءَةِ وَ تَكَرَّمُوا بِالتَّعَامِي عَنِ الِاسْتِقْصَاءِ وَ رُوِيَ بِالتَّعَامُسِ مِنَ الِاسْتِقْصَاءَ.
And hold the life of the weak with your nobilities (influence) and with the assistance to him, if you are unable from what he is hoping for with you, and do not be inquiring about what is hidden from you, for your faults will increase; and protect yourselves from the lie for it is from the least worth of manners, and it is a type of the immoralities, and a type of lowliness; and be honourable with turning a blind eye from the investigating’ – and it is reported: ‘Be being oblivious to the investigating’’.[226]
158- وَ قَالَ ع كَفَى بِالْأَجَلِ حِرْزاً إِنَّهُ لَيْسَ أَحَدٌ مِنَ النَّاسِ إِلَّا وَ مَعَهُ حَفَظَةٌ مِنَ اللَّهِ يَحْفَظُونَهُ أَنْ لَا يَتَرَدَّى فِي بِئْرٍ وَ لَا يَقَعَ عَلَيْهِ حَائِطٌ وَ لَا يُصِيبَهُ سَبُعٌ فَإِذَا جَاءَ أَجَلُهُ خَلَّوْا بَيْنَهُ وَ بَيْنَ أَجَلِهِ.
And he-asws said: ‘Suffice with the death as a protector. There isn’t anyone from the people except and with him there are protectors from Allah-azwj protecting him that he should neither slip into a well, nor a wall falling upon him, nor being devoured by a wild animal; When his death comes, they vacate between him and his death’’.[227]
أقول وجدت في مناقب ابن الجوزي فصلا في كلام أمير المؤمنين ع فأحببت إيراده قال قال أبو نعيم في الحلية.
I (Majlisi) am saying, ‘I found in (the book) ‘Manaqib’ of Ibn Al-Jowzy, detail in the speech of Amir Al-Momineen-asws, so I loved to refer it. He said, ‘Abu Nueym said in (the book) ‘Al Hilya’: –
1- حَدَّثَنَا عُمَرُ بْنُ مُحَمَّدٍ حَدَّثَنَا الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عُفَيْرٍ حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ حَدَّثَنَا خَلَفُ بْنُ تَمِيمٍ حَدَّثَنَا عُمَرُ بْنُ الرِّحَالِ عَنِ الْعَلَاءِ بْنِ الْمُسَيَّبِ عَنْ عَبْدِ خَيْرٍ قَالَ: قَالَ لِي أَمِيرُ الْمُؤْمِنِينَ ع لَيْسَ الْخَيْرَ أَنْ يَكْثُرَ مَالُكَ وَ وُلْدُكَ وَ لَكِنَّ الْخَيْرَ أَنْ يَكْثُرَ عِلْمُكَ وَ يَعْظُمَ حِلْمُكَ وَ أَنْ تُبَاهِيَ النَّاسَ بِعِبَادَةِ رَبِّكَ
It is narrated to us by Umar Bin Muhammad, ‘It is narrated to us by Al Husayn Bin Muhammad Bin Ufeyr, ‘It is narrated to us by Al Hassan Bin Ali, ‘It is narrated to us by Khalaf Bin Tameem, ‘It is narrated to us by Umar Bin Al Rihal, from Al Ala’a Bin Al Musayyib, from Abdul Khayr who said,
‘Amir Al-Momineen-asws said to me: ‘The good isn’t that your wealth and your children are a lot, but the good is that your knowledge is a lot and your forbearance is mighty, and obscure (from) the people worship of your Lord-azwj.
فَإِنْ أَحْسَنْتَ حَمِدْتَ اللَّهَ وَ إِنْ أَسَأْتَ اسْتَغْفَرْتَ اللَّهَ وَ لَا خَيْرَ فِي الدُّنْيَا إِلَّا لِأَحَدِ رَجُلَيْنِ رَجُلٍ أَذْنَبَ ذَنْباً فَهُوَ يَتَدَارَكُ ذَلِكَ بِتَوْبَةٍ أَوْ رَجُلٍ يُسَارِعُ فِي الْخَيْرَاتِ وَ لَا يَقِلُّ عَمَلٌ فِي تَقْوَى وَ كَيْفَ يَقِلُّ مَا يُتَقَبَّلُ.
If you were to do a good deed, praise Allah-azwj, and if you were to do an evil deed, seek Forgiveness of Allah-azwj; and there is no good in the world except for one of two people – a man committing a sin, so he deletes that with repentance, or a man who is quick in the good deed; and do not deem a deed to be little (when) in piety, and how can it be little what is Accepted?’’[228]
2- وَ قَالَ أَبُو نُعَيْمٍ حَدَّثَنَا أَبِي حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ الْحَسَنِ قَالَ كَتَبَ إِلَيَّ أَحْمَدُ بْنُ إِبْرَاهِيمَ بْنِ هِشَامٍ الدِّمَشْقِيُّ حَدَّثَنَا أَبُو صَفْوَانَ الْقَاسِمُ بْنُ يَزِيدَ بْنِ عَوَانَةَ عَنِ ابْنِ حَرْثٍ عَنِ ابْنِ عَجْلَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: شَيَّعَ أَمِيرُ الْمُؤْمِنِينَ ع جَنَازَةً فَلَمَّا وُضِعَتْ فِي لَحْدِهَا عَجَّ أَهْلُهَا وَ بَكَوْا
Abu Nueym said, ‘It is narrated to us by my father, ‘It is narrated to us by Ibrahim Bin Muhammad Bin Al Hassan who said, ‘Ahmad Bin Ibrahim Bin Hashim Al Dimashqy wrote to me, ‘It is narrated to us by Abu Safwan Al Qasim Bin Yazeed Bin Awanah, from Ibn Hars, from Ibn Ijlam,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Amir Al-Momineen-asws escorted a funeral. When he was placed in his grave his people clamoured and cried.
فَقَالَ مَا تَبْكُونَ أَمَا وَ اللَّهِ لَوْ عَايَنُوا مَا عَايَنَ مَيِّتُهُمْ لَأَذْهَلَهُمْ ذَلِكَ عَنِ الْبُكَاءِ عَلَيْهِ أَمَا وَ اللَّهِ إِنَّ لَهُ إِلَيْهِمْ لَعَوْدَةً ثُمَّ عَوْدَةً حَتَّى لَا يَبْقَى مِنْهُمْ أَحَداً
He-asws said: ‘What are you crying for? By Allah-azwj! If they were to witness what their deceased is witnessing, that would astonish them from the crying upon him. But, by Allah-azwj! There is a recurrence to them, then a recurrence, until there does not remain anyone of them’.
ثُمَّ قَامَ فِيهِمْ فَقَالَ أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ الَّذِي ضَرَبَ لَكُمُ الْأَمْثَالَ وَ وَقَّتَ لَكُمُ الْآجَالَ وَ جَعَلَ لَكُمْ أَسْمَاعاً تَعِي مَا عَنَاهَا وَ أَبْصَاراً لِتَجْلُوَ عَنْ غِشَاهَا وَ أَفْئِدَةً تَفْهَمُ مَا دَهَاهَا فِي تَرْكِيبِ صُوَرِهَا وَ مَا أَعْمَرَهَا
Then he-asws stood among them. He-asws said: ‘Servants of Allah-azwj! I-asws advise you all with fearing Allah-azwj Who has Struck the examples for you, and Timed the life-spans for you, and Made ears for you to retain what is Meant, and eyes to polish away its coverings, and a heart to understand what He-azwj has Spread in Installing its images, and what their lifespans are.
فَإِنَّ اللَّهَ لَمْ يَخْلُقْكُمْ عَبَثاً وَ لَمْ يَضْرِبْ عَنْكُمُ الذِّكْرَ صَفْحاً بَلْ أَكْرَمَكُمْ بِالنِّعَمِ السَّوَابِغِ وَ أَرْفَدَكُمْ بِأَوْفَرِ الرَّوَافِغِ وَ أَحَاطَ بِكُمُ الْإِحْصَاءَ وَ أَرْصَدَ لَكُمُ الْجَزَاءَ فِي السَّرَّاءِ وَ الضَّرَّاءِ
Surely, Allah-azwj has not Created you all in vain, and did not Take the Zikr away from you altogether, but He-azwj Honoured you with the abundant Blessings, and supplied you with plentiful resources, and Surrounded you with the counting, and Allocated the Recompense for you during the good and the bad times.
فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ وَ جِدُّوا فِي الطَّلَبِ وَ بَادِرُوا بِالْعَمَلِ قَبْلَ مُقَطِّعِ النَّهَمَاتِ وَ هَاذِمِ اللَّذَّاتِ وَ مُفَرِّقِ الْجَمَاعَاتِ فَإِنَّ الدُّنْيَا لَا يَدُومُ نَعِيمُهَا وَ لَا تُؤْمَنُ فَجَائِعُهَا غُرُورٌ حَائِلٌ وَ شَبَحُ فَائِلٌ وَ سِنَادٌ مَائِلٌ وَ نَعِيمٌ زَائِلٌ وَ جِيدٌ عَاطِلٌ
Therefore, fear Allah-azwj, servants of Allah-azwj, and be serious in the seeking, and rush with the good deeds before the desires are terminated, and the pleasures are killed off, and the congregation is separated, for the world is such, neither are its bounties constant, nor is there safety from its starvation. (It is) a deceptive obstacle, and a weak scenery, and an inclining support, and a declining bounty, and a suspended good.
فَاتَّعِظُوا عِبَادَ اللَّهِ بِالْعِبَرِ وَ اعْتَبِرُوا بِالْآيَاتِ وَ الْأَثَرِ وَ ازْدَجِرُوا بِالنُّذُرِ وَ انْتَفِعُوا بِالْمَوَاعِظِ فَكَأَنْ قَدْ عَلِقَتْكُمْ مَخَالِبُ الْمَنِيَّةِ وَ أَحَاطَتْ بِكُمُ الْبَلِيَّةُ وَ ضَمَّكُمْ بَيْتُ التُّرَابِ وَ دَهِمَتْكُمْ مُفْظِعَاتُ الْأُمُورِ بِنَفْخَةِ الصُّورِ وَ بَعْثَرَةِ الْقُبُورِ وَ سِيَاقَةِ الْمَحْشَرِ وَ مَوْقِفِ الْحِسَابِ فِي الْمَنْشَرِ وَ بَرَزَ الْخَلَائِقُ حُفَاةً عُرَاةً-
Servants of Allah-azwj! Take preaching with the lessons, and take lessons with the Verses (of the Quran) and the Ahadeeth, and be restrained by the warning, and benefit with the preaching. It is as if are hooked by the claws of death, and the calamities have surrounded you, and the house of soil has contained you, and the alarming affairs are overcoming you with the blowing of the Trumpet, and the graves are cleft asunder, and the ushering of the Plains of Resurrection, and pausing for the Reckoning in the publicity, and the creatures are coming out bare-footed, uncovered.
وَ جاءَتْ كُلُّ نَفْسٍ مَعَها سائِقٌ وَ شَهِيدٌ وَ نُوقِشَ النَّاسُ عَلَى الْقَلِيلِ وَ الْكَثِيرِ وَ الْفَتِيلِ وَ النَّقِيرِ وَ أَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّها وَ وُضِعَ الْكِتابُ وَ جِيءَ بِالنَّبِيِّينَ وَ الشُّهَداءِ وَ قُضِيَ بَيْنَهُمْ بِالْحَقِّ وَ هُمْ لا يُظْلَمُونَ
And every soul will come, with it would be an usher and a witness [50:21], and the people will be argued with upon the little and the more, and the date stone and the lining upon it, And the earth will shine with the Noor (Light) of its Lord, and the Book would be placed, and they would come with the Prophets and the witnesses, and it would be Judged between them with the Truth, and they would not be wronged [39:69].
فَارْتَجَّتْ لِذَلِكَ الْيَوْمِ الْبِلَادُ وَ خَشَعَ الْعِبَادُ وَ نَادَ الْمُنادِ مِنْ مَكانٍ قَرِيبٍ وَ حُشِرَتِ الْوُحُوشُ وَ زُوِّجَتِ النُّفُوسُ مَكَانَ مَوَاطِنِ الْحَشْرِ وَ بَدَتِ الْأَسْرَارُ وَ هَلَكَتِ الْأَشْرَارُ وَ ارْتَجَّتِ الْأَفْئِدَةُ
The cities will be restless that day and the servants will be humbled, and a caller will call out from a nearby place, and the beasts will be Resurrected, and the souls will be paired in a place of the crowd, and the secrets will be revealed, and the evil ones will be destroyed, and the hearts will palpitate.
فَنَزَلَتْ بِأَهْلِ النَّارِ مِنَ اللَّهِ سَطْوَةٌ مُجِيحَةٌ وَ عُقُوبَةٌ مُنِيحَةٌ وَ بُرِّزَتِ الْجَحِيمُ لَهَا كَلَبٌ وَ لَجَبٌ وَ قَصِيفُ رَعْدٍ وَ تَغَيُّظٌ وَ وَعِيدٌ قَدْ تَأَجَّجَ جَحِيمُهَا وَ غَلَا حَمِيمُهَا
So there shall descend with the people of Fire, a destructive power, and severe Punishment, and the And the Blazing Fire will emerge [26:91]. For it there is severity, and clamour, and loud thunder, and fury, and threat, and noisy flames, and melting would be its boiling water.
فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ تَقِيَّةَ مَنْ كَنَعَ فَخَنَعَ وَ جَلَّ وَ رَحَلَ وَ حُذِّرَ فَأَبْصَرَ وَ ازْدَجَرَ فَاحْتَثَّ طَلَباً وَ نَجَا هَرَباً وَ قَدَّمَ لِلْمَعَادِ وَ اسْتَظْهَرَ مِنَ الزَّادِ وَ كَفَى بِاللَّهِ مُنْتَقِماً وَ بِالْكِتَابِ خَصِيماً وَ حَجِيجاً وَ بِالْجَنَّةِ ثَوَاباً وَ نَعِيماً وَ بِالنَّارِ وَبَالًا وَ عِقَاباً وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ-.
Therefore, fear Allah-azwj, servants of Allah-azwj, fear of the one who is a coward so he is humble, and he goes out and is cautious, so he sees and is rebuked, so he increases the seeking, and he is rescued fleeing, and sends ahead for the Hereafter, and is supported from the provision, and he suffices with Allah-azwj as Avenger, and with the Book as a contender and an argument, and with the Paradise as Reward and bounties, and with the Fire as scourge and Punishment, and I-asws seek Forgiveness for me-asws and for you all’’.[229]
قُلْتُ قَدْ رَفَعْتَ إِلَيْنَا أَلْفَاظاً مِنْ هَذَا الْكِتَابِ يَشْتَمِلُ عَلَى فَصْلِ الْخِطَابِ حَذَفْنَا إِسْنَادَهَا طَلَباً لِلِاخْتِصَارِ وَ خَوْفاً لِلْإِكْثَارِ.
Note: I (Sibt Al Jowzy) say, ‘Wordings have been raised to us from this book inclusive upon detailed addressed. We have deleted its chains seeking the brevity and fearing it being too much’.
3- قَوْلُهُ ع الدُّنْيَا دَارُ مَمَرٍّ وَ الْآخِرَةُ دَارُ مَقَرٍّ فَخُذُوا مِنْ مَمَرِّكُمْ لِمَقَرِّكُمْ وَ لَا تَهْتِكُوا أَسْتَارَكُمْ عِنْدَ مَنْ يَعْلَمُ أَسْرَارَكُمْ وَ أَخْرِجُوا مِنَ الدُّنْيَا قُلُوبَكُمْ قَبْلَ أَنْ تَخْرُجَ مِنْهَا أَبْدَانُكُمْ
His-asws words: ‘The world is a house of passing by, while the Hereafter is a house of settlement, so take from your passing by for your settlement, and do not tear your veils in the presence of one who knows your secrets, and take your hearts out from the world before your bodies are taken out from it.
فَفِيهَا اخْتُبِرْتُمْ وَ لِغَيْرِهَا خُلِقْتُمْ إِنَّ الْجِنَازَةَ إِذَا حُمِلَتْ قَالَ النَّاسُ مَا ذَا تَرَكَ وَ قَالَتِ الْمَلَائِكَةُ مَا ذَا قَدَّمَ فَقَدِّمُوا بَعْضاً يَكُنْ لَكُمْ وَ لَا تُؤَخِّرُوا كُلًّا يَكُنْ عَلَيْكُمْ.
In it you are being Tested, and you have been Created for other than it. When the coffin is carried, the people say, ‘What has he left behind?’, and the Angels say, ‘What has he sent ahead?’ Therefore, send ahead part for it to be for you, and do not be delaying all, it would be against you’’.[230]
4- وَ قَالَ ع إِذَا رَأَيْتُمُ اللَّهَ تَتَابَعَ نِعَمَهُ عَلَيْكُمْ وَ أَنْتُمْ تَعْصُونَهُ فَاحْذَرُوهُ.
And he-asws said: ‘When you see Allah-azwj Sending consecutive bounties upon you and you are disobeying Him-azwj, then be careful’’.[231]
5- وَ قَالَ ع مِنْ كَفَّارَةِ الذُّنُوبِ الْعِظَامِ إِغَاثَةُ الْمَلْهُوفِ وَ التَّنَفُّسُ عَنِ الْمَكْرُوبِ.
And he-asws said: ‘Among the atonement for grave sins is relief for the distressed, and relieving from the worried one’’.[232]
6- وَ قَالَ ع إِذَا كُنْتَ فِي إِدْبَارٍ وَ الْمَوْتُ فِي إِقْبَالٍ فَمَا أَسْرَعَ الْمُلْتَقَى.
And he-asws said: ‘When you were to be in turning your back (delaying in doing good) while the death was in its coming forward, so how quick would be the meeting’’.[233]
7- وَ قَالَ ع مَنْ أَطَالَ الْأَمَلَ أَسَاءَ الْعَمَلَ وَ سَيِّئَةٌ تَسُوؤُكَ خَيْرٌ مِنْ حَسَنَةٍ تَسُرُّكَ.
And he-asws said: ‘One prolonging the hopes will worsen the deeds, and an evil deed which saddens you is better than a good deed which cheers you’’.[234]
8- وَ قَالَ ع الدَّهْرُ يُخْلِقُ الْأَبْدَانَ وَ يُجَدِّدُ الْآمَالَ وَ يُقَرِّبُ الْمَنِيَّةَ وَ يُبَاعِدُ الْأُمْنِيَّةَ مَنْ ظَفِرَ بِهِ تَعِبَ وَ مَنْ فَاتَهُ نَصِبَ.
And he-asws said: ‘The times wear out the bodies and renews the hopes and draws the death nearer, and distances the wishes. One succeeding with it is fatigued, and one who loses it, toils’’.[235]
9- وَ قَالَ ع عَجِبْتُ لِمَنْ يَقْنَطُ وَ مَعَهُ الِاسْتِغْفَارُ.
And he-asws said: ‘I-asws am surprised at the one despairing and with him is (opportunity of) seeking the Forgiveness’’.[236]
10- وَ قَالَ ع لَكَانَ فِي الْأَرْضِ أَمَانَانِ فَرُفِعَ أَحَدُهُمَا وَ هُوَ رَسُولُ اللَّهِ ص فَتَمَسَّكُوا بِالْآخَرِ وَ هُوَ الِاسْتِغْفَارُ قَالَ تَعَالَى وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ الْآيَةَ.
And he-asws said: ‘There used to be two safeties in the earth. One of these was raised, and he‑saww is Rasool-Allah-saww. Therefore, hold on to the other, and it is seeking the Forgiveness. Allah-azwj the Exalted Says: 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]’’.[237]
11- وَ قَالَ ع مَنْ أَصْلَحَ مَا بَيْنَهُ وَ بَيْنَ اللَّهِ أَصْلَحَ اللَّهُ مَا بَيْنَهُ وَ بَيْنَ النَّاسِ وَ مَنْ عَمِلَ لآِخِرَتِهِ كَفَاهُ اللَّهُ أَمْرَ دُنْيَاهُ وَ مَنْ كَانَ لَهُ فِي نَفْسِهِ وَاعِظٌ كَانَ عَلَيْهِ مِنَ اللَّهِ حَافِظٌ.
And he-asws said: ‘One who corrects what is between him and Allah-azwj, Allah-azwj Correct what is between him and the people; and the one who works for his Hereafter, Allah-azwj will Suffice him for matters of his world; and one who were to have preaching for him within himself, would have a Protector of Allah-azwj upon him’’.[238]
12- وَ قَالَ ع كَمْ مِنْ مُسْتَدْرَجٍ بِالْإِحْسَانِ إِلَيْهِ وَ مَغْرُورٍ بِالسَّتْرِ عَلَيْهِ وَ مَفْتُونٍ بِحُسْنِ الْقَوْلِ فِيهِ وَ شَتَّانَ بَيْنَ عَمَلَيْنِ عَمَلٍ تَذْهَبُ لَذَّتُهُ وَ يَبْقَى تَبِعَتُهُ وَ عَمَلٍ تَذْهَبُ مَئُونَتُهُ وَ تَبْقَى أَجْرُهُ.
And he-asws said: ‘How many have been gradually enticed with the favours to him, and deceived by the veiling upon him, and fascinated with the good words regarding him; and there is a variance between two deeds – a deed its pleasure goes away and its fatigue remains, and a deed its provision is gone but its Reward remains’’.[239]
13- وَ قَالَ ع اسْتَنْزِلُوا الرِّزْقَ بِالصَّدَقَةِ فَمَنْ أَيْقَنَ بِالْخَلَفِ جَادَ بِالْعَطَاءِ.
And he-asws said: ‘Cause the sustenance to come down by (giving) the charity. The one who is certain of the replacement will be generous with the giving’’.[240]
14- وَ قَالَ ع مَنْ أُعْطِيَ أَرْبَعاً لَمْ يُحْرَمْ أَرْبَعاً مَنْ أُعْطِيَ الدُّعَاءَ لَمْ يُحْرَمِ الْإِجَابَةَ وَ مَنْ أُعْطِيَ التَّوْبَةَ لَمْ يُحْرَمِ الْقَبُولَ وَ مَنْ أُعْطِيَ الِاسْتِغْفَارَ لَمْ يُحْرَمِ الْمَغْفِرَةَ وَ مَنْ أُعْطِيَ الشُّكْرَ لَمْ يُحْرَمِ الزِّيَادَةَ
And he-asws said: ‘One who gives four will not be deprived of four – one who gives the supplication will not be deprived the Answer; and one who gives the repentance will not be deprived the Acceptance; and one who gives seeking of the Forgiveness will not be deprived the Forgiveness, and one who gives the thanks will not be deprived the increase’.
وَ قَالَ مِصْدَاقُ ذَلِكَ فِي كِتَابِ اللَّهِ قَالَ اللَّهُ تَعَالَى فِي الدُّعَاءِ ادْعُونِي أَسْتَجِبْ لَكُمْ وَ قَالَ فِي التَّوْبَةِ- إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهالَةٍ الْآيَةَ وَ قَالَ فِي الِاسْتِغْفَارِ- وَ مَنْ يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ الْآيَةَ وَ قَالَ فِي الشُّكْرِ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ.
And he-asws said: ‘The verification of that is in the Book of Allah-azwj. Allah-azwj the Exalted Said regarding the supplication: Supplicate to Me, I will Answer you [40:60]; and Said regarding the repentance: But rather, the repenting to Allah is only for those who do the evil (deed) out of ignorance, [4:17] – the Verse, and Said regarding seeking the Forgiveness: And the one who does evil or is unjust to himself, then he seeks Forgiveness of Allah, [4:110] – the Verse, and Said regarding the thanking: If you are grateful, I would Increase it for you [14:7]’’.[241]
15- وَ قَالَ ع الِاسْتِغْفَارُ دَرَجَةُ الْعِلِّيِّينَ وَ هُوَ اسْمٌ وَاقِعٌ عَلَى سِتَّةِ مَعَانٍ أَوَّلُهَا النَّدَمُ عَلَى الْفِعْلِ وَ الثَّانِي الْعَزْمُ عَلَى التَّرْكِ وَ أَنْ لَا يَعُودَ وَ الثَّالِثُ تَأْدِيَةُ الْحُقُوقِ لِيَلْقَى اللَّهَ تَعَالَى وَ لَيْسَ عَلَيْهِ تَبِعَةٌ
And he-asws said: ‘Seeking the Forgiveness (Al-Istighfar) is a level of Al-Illiyeen, and it is a name falling upon six meaning. Its first is his regretting upon the deed; and the second is his determination upon the leaving (it) and not to repeat; and the third is his fulfilling the rights in order to meet Allah-azwj the Exalted and there isn’t any responsibility (grievance) upon him.
وَ الرَّابِعُ أَنْ يَعْمِدَ إِلَى كُلِّ فَرِيضَةٍ فَيُؤَدِّيَ حَقَّهَا وَ الْخَامِسُ أَنْ يُذِيبَ اللَّحْمَ الَّذِي نَبَتَ منه [مِنَ] السُّحْتِ بِالْهُمُومِ وَ الْأَحْزَانِ حَتَّى يَكْتَسِيَ لَحْماً آخَرَ مِنَ الْحَلَالِ وَ السَّادِسُ أَنْ يُذِيقَ جِسْمَهُ أَلَمَ الطَّاعَةِ كَمَا أَذَاقَهُ لَذَّةَ الْمَعْصِيَةِ.
And the fourth is his deliberating to every Obligation, so he fulfils its right; and the fifth is his melting the flesh which has been built from his ill-gotten gains with the worrying and the grieving until he attains other flesh from the Permissible (earnings); and the sixth is his making his body taste the pain of the obedience just as he had made it taste the pleasure of the disobedience’’.[242]
16- وَ قَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ لَا تَكُنْ مِمَّنْ يُرِيدُ الْآخِرَةَ بِعَمَلِ الدُّنْيَا أَوْ بِغَيْرِ عَمَلٍ وَ يُؤَخِّرُ التَّوْبَةَ بِطُولِ الْأَمَلِ يَقُولُ فِي الدُّنْيَا قَوْلَ الزَّاهِدِينَ وَ يَعْمَلُ فِيهَا عَمَلَ الرَّاغِبِينَ إِنْ أُعْطِيَ مِنْهَا لَمْ يَشْبَعْ وَ إِنْ مَلَكَ الْكَثِيرَ لَمْ يَقْنَعْ
And he-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘Do not be from the ones intending the Hereafter with work of the world, or without any work, and he delays the repentance by prolonging the hopes. He says in the world the word of the ascetics and he works in what the desiring ones (of the world) work. If he is given something from it he is not satiated, and if he owns a lot he is not contented.
يَأْمُرُ بِالْمَعْرُوفِ وَ لَا يَأْتَمِرُ وَ يَنْهَى وَ لَا يَنْتَهِي يُحِبُّ الصَّالِحِينَ وَ لَا يَعْمَلُ بِعَمَلِهِمْ وَ يُبْغِضُ الْعَاصِينَ وَ هُوَ أَحَدُهُمْ يَكْرَهُ الْمَوْتَ لِكَثْرَةِ ذُنُوبِهِ وَ يُقِيمُ عَلَى مَا يَكْرَهُ اللَّهُ مِنْهُ
He instructs with the acts of kindness and he neither takes such instructions, nor is forbidden, nor desists. He loves the righteous ones but does not work with their works, and he hates the disobedient ones while he is one of them. He dislikes the death due to the large number of his sins, but he stays upon what Allah-azwj Dislikes from him.
تُعْجِبُهُ نَفْسُهُ إِذَا عُوفِيَ وَ يَقْنَطُ إِذَا ابْتُلِيَ إِنْ أَصَابَهُ بَلَاءٌ دَعَا مُضْطَرّاً وَ إِنْ نَالَهُ رَخَاءٌ أَعْرَضَ مُغْتَرّاً تَغْلِبُهُ نَفْسُهُ عَلَى مَا يَظُنُّ وَ لَا يَغْلِبُهَا عَلَى مَا يَسْتَيْقِنُ
His own self fascinates him when he is healthy, and he despairs when he is afflicted. If a calamity afflicts him, he supplicates desperately, and if he attains prosperity, he turns away deceived. His self overcome him upon what he thinks and he does not overcome it upon what he is convinced of.
إِنِ اسْتَغْنَى بَطِرَ وَ إِنِ افْتَقَرَ قَنَطَ يُقَدِّمُ الْمَعْصِيَةَ وَ يُسَوِّفُ التَّوْبَةَ يَصِفُ الْعِبَرَ وَ لَا يَعْتَبِرُ وَ يُبَالِغُ فِي الْمَوْعِظَةِ وَ لَا يَتَّعِظُ فَهُوَ مِنَ الْقَوْلِ مُكْثِرٌ وَ مِنَ الْعَمَلِ مُقِلٌّ
If he is enriched, he disregards, and if he is impoverished, he despairs. He sends ahead the acts of disobedience and delays the repentance. He describes the taking of lessons (to others) and he does not take a lesson, and he is extensive in the preaching and he does not take preaching. Thus, he is abundant from the words and little from the deeds.
يُنَاقِشُ فِيمَا يَفْنَى وَ يُسَامِحُ فِيمَا يَبْقَى يَرَى الْمَغْنَمَ مَغْرَماً وَ الْمَغْرَمَ مَغْنَماً يَخْشَى الْمَوْتَ وَ لَا يُبَادِرُ الْفَوْتَ يَسْتَعْظِمُ مِنْ مَعَاصِي غَيْرِهِ مَا يَسْتَقِلُّهُ مِنْ مَعَاصِي نَفْسِهِ وَ يَسْتَكْثِرُ مِنْ طَاعَتِهِ مَا يَحْتَقِرُهُ مِنْ طَاعَةِ غَيْرِهِ فَهُوَ عَلَى النَّاسِ طَاعِنٌ وَ لِنَفْسِهِ مُدَاهِنٌ
He argues regarding what is perishable, and forgive regarding what is to remain. He sees the gain as a liability, and the liability as gain. He fears the death and he does not hasten to what is lost. He magnifies the acts of disobedience of others what he deems as little from his own acts of disobedience, and he deems a lot from his acts of obedience and belittles from the acts of obedience of others. Thus, he is a slanderer upon the people, a flatterer to himself.
اللَّغْوُ مَعَ الْأَغْنِيَاءِ أَحَبُّ إِلَيْهِ مِنَ الذِّكْرِ مَعَ الْفُقَرَاءِ يُرْشِدُ غَيْرَهُ وَ يُغْوِي نَفْسَهُ- أَ تَأْمُرُونَ النَّاسَ بِالْبِرِّ وَ تَنْسَوْنَ أَنْفُسَكُمْ وَ أَنْتُمْ تَتْلُونَ الْكِتابَ أَ فَلا تَعْقِلُونَ.
The vanity with the rich is more beloved to him than the Zikr with the poor. He guides other and deviates his own self. You are instructing the people with the righteousness and are forgetting yourselves and you are reciting the Book. Are you not using your intellects? [2:44]’’.[243]
17- وَ قَالَ ع مَنْ أَصْبَحَ عَلَى الدُّنْيَا حَزِيناً أَصْبَحَ لِقَضَاءِ اللَّهِ سَاخِطاً وَ مَنْ أَصْبَحَ يَشْكُو مُصِيبَةً نَزَلَتْ بِهِ إِلَى مَخْلُوقٍ مِثْلَهُ فَإِنَّمَا يَشْكُو رَبَّهُ
And he-asws said: ‘One who becomes grieving upon the world has become dissatisfied with the Decree of Allah-azwj, and the one who becomes complaining of a difficulty having befallen with him to a created being like him, so rather he is complaining of his Lord-azwj.
وَ مَنْ أَتَى غَنِيّاً يَتَوَاضَعُ لَهُ لِأَجْلِ دُنْيَاهُ ذَهَبَ ثُلُثَا دِينِهِ
And one who goes to a rich one humbling to him for the reason of his world, two-thirds of his religion is gone’.
قَالُوا وَ مَعْنَى هَذَا أَنَّ الْمَرْءَ إِنْسَانٌ بِجَسَدِهِ وَ قَلْبِهِ وَ لِسَانِهِ وَ التَّوَاضُعُ يَحْتَاجُ فِيهِ إِلَى اسْتِعْمَالِ الْجَسَدِ وَ اللِّسَانِ فَإِنْ أَضَافَ إِلَى ذَلِكَ الْقَلْبَ ذَهَبَ جَمِيعُ دِينِهِ.
They said, ‘And the meaning of this is that the person is a human being with his body and his heart and his tongue, and the humbling is needy to utilisation of the body, and the tongue during it. If he were to add the heart to that, entirety of his religion is gone’’.[244]
18- وَ قَالَ ع إِنَّ قَوْماً عَبَدُوا اللَّهَ رَغْبَةً فَتِلْكَ عِبَادَةُ التُّجَّارِ وَ إِنَّ قَوْماً عَبَدُوا اللَّهَ رَهْبَةً فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَ إِنَّ قَوْماً عَبَدُوهُ شُكْراً فَتِلْكَ عِبَادَةُ الْأَحْرَارِ.
And he-asws said: ‘A group worships Allah-azwj in desire (of Rewards), so that is worship of the traders, and a group worships Allah-azwj in fear (of Punishment), so that is worship of the slaves, and a group worships Him-azwj in appreciation, so that is worship of the free people’’.[245]
19- وَ قَالَ ع احْذَرُوا نِفَارَ النِّعَمِ فَمَا كُلُّ شَارِدٍ بِمَرْدُودٍ.
And he-asws said: ‘Be cautious of the bounties fleeing away (declining), for not every straying ones returns’’.[246]
20- وَ قَالَ ع أَفْضَلُ الْأَعْمَالِ مَا أُكْرِهَتْ عَلَيْهِ نَفْسُكَ.
And he-asws said: ‘The best of deeds is what you force yourself upon it’’.[247]
21- وَ قَالَ ع لَوْ لَمْ يَتَوَاعَدِ اللَّهُ عِبَادَهُ عَلَى مَعْصِيَتِهِ لَكَانَ الْوَاجِبُ أَلَّا يُعْصَى شُكْراً لِنِعَمِهِ وَ مِنْ هَاهُنَا أَخَذَ الْقَائِلُ
And he-asws said: ‘If Allah-azwj had not Threatened His-azwj servant upon disobeying Him-azwj, it would have been Obligatory that He-azwj not be disobeyed, as a thanks for His-azwj bounties’.
وَ قِيلَ إِنَّهَا لِأَمِيرِ الْمُؤْمِنِينَ ع-
| هَبِ الْبَعْثَ لَمْ تَأْتِنَا رُسُلُهُ- | وَ جَاحِمَةُ النَّارِ لَمْ تُضْرَمْ- | |
| أَ لَيْسَ مِنَ الْوَاجِبِ الْمُسْتَحَقِّ- | حَيَاءُ الْعِبَادِ مِنَ الْمُنْعِمِ |
And from over here the speaker has taken, and it is said it (couplet) is for Amir Al-Momineen‑asws: ‘Assume the Resurrection, its messenger did not come to us, and the Fire is frozen, not having been ignited, isn’t it from the obligatory, the deserving, the embarrassment of the servant from the (thanking for) the bounties’’.[248]
22- وَ قَالَ ع مَا أَكْثَرَ الْعِبَرَ وَ مَا أَقَلَّ الْمُعْتَبِرِينَ.
And he-asws (Amir Al-Momineen-asws) said: ‘How abundant are the lessons (to be taken) and how few are the lesson-takers’’.[249]
23- وَ قَالَ ع أَقَلُّ مَا يَلْزَمُكَ لِلَّهِ تَعَالَى أَلَّا تَسْتَعِينُوا بِنِعَمِهِ عَلَى مَعَاصِيهِ.
And he-asws said: ‘The least of what Necessitates for Allah-azwj the Exalted is that you should not assist each other upon disobeying Him-azwj’’.[250]
24- وَ قَالَ ع الْمُدَّةُ وَ إِنْ طَالَتْ قَصِيرَةٌ وَ الْمَاضِي لِلْمُقِيمِ عِبْرَةٌ وَ الْمَيِّتُ لِلْحَيِّ عِظَةٌ وَ لَيْسَ الأمس [لِلْأَمْسِ] عَوْدَةٌ وَ لَا أَنْتَ مِنْ غَدٍ عَلَى ثِقَةٍ وَ كُلٌّ لِكُلٍّ مُفَارِقٌ وَ بِهِ لَاحِقٌ فَاسْتَعِدُّوا لِيَوْمٍ لا يَنْفَعُ فِيهِ مالٌ وَ لا بَنُونَ- إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ
And he-asws said: ‘The period (of life), and even if it was prolonged, is short; and the past is a lesson for the stayer; and the dead is a preaching for the living; and the yesterday isn’t to return nor is the coming of tomorrow to be trusted, and each is a separation for each and will be joining with it. Therefore, prepare for a Day, neither wealth nor sons will benefit during it, except the one comes to Allah-azwj with a sound heart.
وَ اصْبِرُوا عَلَى عَمَلٍ لَا غِنَى لَكُمْ عَنْ ثَوَابِهِ وَ ارْجِعُوا عَنْ عَمَلٍ لَا صَبْرَ لَكُمْ عَلَى عِقَابِهِ فَإِنَّ الصَّبْرَ عَلَى الطَّاعَةِ أَهْوَنُ مِنَ الصَّبْرِ عَلَى الْعَذَابِ
And be patient upon a deed there is no needlessness for you of its Rewards, and return (retract) from a deed there is no patience for you upon its Punishment, for the patient upon the obedience is easier than the patience upon the Punishment.
وَ إِنَّمَا أَنْتُمْ نَفَسٌ مَعْدُودٌ وَ أَمَلٌ مَمْدُودٌ وَ أَجَلٌ مَحْدُودٌ وَ لَا بُدَّ لِلْأَجَلِ أَنْ يَتَنَاهَى وَ لِلنَّفَسِ أَنْ يُحْصَى وَ لِلْعَمَلِ أَنْ يُطْوَى- وَ إِنَّ عَلَيْكُمْ لَحافِظِينَ كِراماً كاتِبِينَ- يَعْلَمُونَ ما تَفْعَلُونَ.
And rather you are of numbered breaths, and extended hopes, and limited term, and there is not escape for the term to be ending, and for the breaths to be counted, and for the hopes to be folded, And surely upon you are keepers [82:10] Two honourable recorders [82:11] They know what you are doing [82:12]’’.[251]
25- وَ قَالَ ع اتَّقُوا مَعَاصِيَ اللَّهِ فِي الْخَلَوَاتِ فَإِنَّ الشَّاهِدَ هُوَ الْحَاكِمُ.
And he-asws said: ‘Fear the disobedience of Allah-azwj in the solitude for the Witness, He-azwj is the Judge’’.[252]
26- وَ قَالَ ع كَمْ مِنْ مُؤَمِّلٍ مَا لَا يَبْلُغُهُ وَ بَانٍ مَا لَا يَسْكُنُهُ مِمَّا سَوْفَ يَتْرُكُهُ وَ لَعَلَّهُ مِنْ بَاطِلٍ جَمَعَهُ أَصَابَهُ حَرَاماً وَ احْتَمَلَ مِنْهُ آثَاماً وَ رُبَّمَا اسْتَقْبَلَ الْإِنْسَانُ يَوْماً وَ لَمْ يَسْتَدْبِرْهُ وَ رُبَّ مَغْبُوطٍ فِي أَوَّلِ يَوْمِهِ قَامَتْ بَوَاكِيهِ فِي آخِرِهِ
And he-asws said: ‘How much he hopes for what cannot be reached, and builds what he cannot dwell in, from what he will soon be leaving it, and perhaps he had amassed it from falsehood, attain the Prohibited and bearing sins from it; and sometimes the human being faces a day and does not see its turning around, and sometimes he is joyful in the beginning of his day and his mourners stand at the end of it’.
وَ مِنْ هَاهُنَا أَخَذَ الْقَائِلُ-
| يَا رَاقِدَ اللَّيْلِ مَسْرُوراً بِأَوَّلِهِ- | إِنَّ الْحَوَادِثَ قَدْ يُطْرِقْنَ أَسْحَاراً- | |
| أَفْنَى الْقُرُونَ الَّتِي كَانَتْ مُسَلَّطَةً- | مِنَ الْحَوَادِثِ إِقْبَالًا وَ إِدْبَاراً- | |
| يَا مَنْ يُكَابِدُ دُنْيَا لَا بَقَاءَ لَهَا- | يُمْسِي وَ يُصْبِحُ تَحْتَ الْأَرْضِ سَيَّاراً- | |
| كَمْ قَدْ أَبَادَتْ صُرُوفُ الدَّهْرِ مِنْ مَلِكٍ- | قَدْ كَانَ فِي الْأَرْضِ نَفَّاعاً وَ ضَرَّاراً. |
And from over here the speak has taken (a poem), ‘O sleeper happily sleeping at night at the beginning of it! The events can knock on your door at pre-dawn. Generations have been annihilated which were hit from the events coming and going. O one who suffers for a world having not remaining for it, coming to an evening and morning beneath the ground as a traveller! How much have the strikes of the times annihilated from your wealth, having been in the earth as benefits and harms’’.[253]
27- وَ قَالَ ع الزُّهْدُ كُلُّهُ فِي كَلِمَتَيْنِ مِنَ الْقُرْآنِ قَالَ اللَّهُ تَعَالَى لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ فَمَنْ لَمْ يَأْسَ عَلَى الْمَاضِي وَ لَمْ يَفْرَحْ بِالْآتِي فَهُوَ الزَّاهِدُ.
And he-asws said: ‘الزُّهْدُ the ascetism, all of it is in two phrases from the Quran Allah-azwj the Exalted Said: So that you may not despair over what has escaped you, nor be happy with what has been Given to you, [57:23]. One who does not despair upon the past and does not rejoice with what comes, so he is an ascetic’’.[254]
28- وَ قَالَ ع أَفْضَلُ الزُّهْدِ إِخْفَاؤُهُ.
And he-asws said: ‘The most superior ascetism is hiding it’’.[255]
29- وَ قَالَ ع أخذوا [فَاحْذَرُوا] مِنَ اللَّهِ مَا حَذَّرَكُمْ مِنْ نَفْسِهِ وَ اخْشَوْهُ خَشْيَةً يَظْهَرُ أَثَرُهَا عَلَيْكُمْ وَ اعْمَلُوا بِغَيْرِ رِيَاءٍ وَ لَا سُمْعَةٍ فَإِنَّ مَنْ عَمِلَ لِغَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى مَنْ عَمِلَ لَهُ.
And he-asws said: ‘Be cautious from Allah-azwj what He-azwj has Cautioned you from Himself-azwj, and fear with a fearfulness its impacts would appear upon you, and work without showing off nor for reputation, for the one who works for other than Allah-azwj, and Allah-azwj will Allocate him to the one he had worked for’’.[256]
30- وَ قَالَ ع يُوشِكُ أَنْ يَفْقِدَ النَّاسُ ثَلَاثاً دِرْهَماً حَلَالًا وَ لِسَاناً صَادِقاً وَ أَخاً يُسْتَرَاحُ إِلَيْهِ.
And he-asws said: ‘The people are about to lose three – a Permissible Dirham, and a truthful tongue, and a brother he can be comforted to’’.[257]
31- وَ قَالَ ع اسْتَعِدُّوا لِلْمَوْتِ فَقَدْ أَظَلَّكُمْ غَمَامُهُ وَ كُونُوا قَوْماً صِيحَ بِهِمْ فَانْتَبَهُوا وَ انْتَهَوْا فَمَا بَيْنَكُمْ وَ بَيْنَ الْجَنَّةِ وَ النَّارِ سِوَى الْمَوْتِ
And he-asws said: ‘Prepare for the death, for its cloud is shading you, and be people (departure) has been shouted at them, so they pay attention and desist. There is nothing between you and the Paradise and the Fire apart from the death.
وَ إِنَّ غَايَةً تَنْقُصُهَا اللَّحْظَةُ- وَ تَهْدِمُهَا السَّاعَةُ لَجَدِيرَةٌ بِقِصَرِ الْمُدَّةِ وَ إِنَّ غَائِباً يَحْدُوهُ الْجَدِيدَانِ لَحَرِيٌّ بِسُرْعَةِ الْأَوْبَةِ
And the term (of life), the moment reduces it, and the time demolishes it for it is worthy of short duration, and the absentee (death) is being ushered by the two renewables (night and day) for the quick return.
فَرَحِمَ اللَّهُ عَبْداً سَمِعَ حِكْمَةً فَوَعَى وَ دُعِيَ إِلَى خَلَاصِ نَفْسِهِ فَدَنَا وَ اسْتَقَامَ عَلَى الطَّرِيقَةِ فَنَجَا وَ أَحَبَّ رَبَّهُ وَ خَافَ ذَنْبَهُ وَ قَدَّمَ صَالِحاً وَ عَمِلَ خَالِصاً وَ اكْتَسَبَ مَذْخُوراً وَ اجْتَنَبَ مَحْذُوراً وَ رَمَى غَرَضاً وَ أَحْرَزَ عِوَضاً وَ كَابَدَ هَوَاهُ وَ كَذَّبَ مُنَاهُ وَ جَعَلَ الصَّبْرَ مَطِيَّةَ نَجَاتِهِ وَ التَّقْوَى عُدَّةً عِنْدَ وَفَاتِهِ
May Allah-azwj have Mercy on a servant who hears wisdom, so he retains, and is called to save his soul so he goes near, and he stays upon the path so he attains salvation, and he loves his Lord and fears his sin, and sends ahead righteous deeds and works sincerely, and earns a treasure hoard, and shuns the hazards, and aims for the purpose, and protects compensation, and suffers his personal desires, and belies his wishes, and makes the patience a ride to his salvation, and the piety a weapon at his death.
رَكِبَ الطَّرِيقَ الْغَرَّاءَ وَ لَزِمَ الْمَحَجَّةَ الْبَيْضَاءَ وَ اغْتَنَمَ الْمَهَلَ وَ بَادَرَ الْأَجَلَ وَ تَزَوَّدَ مِنَ الْعَمَلِ.
He rides the honourable road and sticks to the bright manifesto, and he gains the opportunity, and rushes to the death, and provides from the deeds’’.[258]
32- وَ قَالَ ع فِي صِفَةِ الدُّنْيَا دَارٌ أَوَّلُهَا عَنَاءٌ وَ آخِرُهَا فَنَاءٌ وَ حَلَالُهَا فِيهِ حِسَابٌ وَ حَرَامُهَا فِيهِ عِقَابٌ مَنِ اسْتَغْنَى فِيهَا فُتِنَ وَ مَنِ افْتَقَرَ فِيهَا حَزِنَ وَ مَنْ سَعَى إِلَيْهَا فَاتَتْهُ وَ مَنْ قَعَدَ عَنْهَا أَتَتْهُ وَ مَنْ أَبْصَرَ بِهَا بَصَّرَتْهُ وَ مَنْ أَبْصَرَ إِلَيْهَا أَعْمَتْهُ.
And he-asws said in describing the world: ‘A house, its beginning is fatigue and its end is annihilation, and in it’s Permissible(s) there is Reckoning, and in it’s Prohibitions there is Punishment. One who is enriched in it, is tempted, and one who is impoverished in it, grieves, and one who strives to it, loses it, and the one draws back from it, it comes to him, and one who is patience with it, is insightful with it, and one who looks at it, it blinds him’’.[259]
33- وَ قَالَ ع مَنْ لَمْ يُقْنِعْهُ الْيَسِيرُ لَمْ يَنْفَعْهُ الْكَثِيرُ.
And he-asws said: ‘One whom the less does not make him contented, the lot will not benefit him’’.[260]
34- وَ قَالَ ع عَلَيْكَ بِمُدَارَاةِ النَّاسِ وَ إِكْرَامِ الْعُلَمَاءِ وَ الصَّفْحِ عَنْ زَلَّاتِ الْإِخْوَانِ فَقَدْ أَدَّبَكَ سَيِّدُ الْأَوَّلِينَ وَ الْآخِرِينَ بِقَوْلِهِ ص اعْفُ عَمَّنْ ظَلَمَكَ وَ صِلْ مَنْ قَطَعَكَ وَ أَعْطِ مَنْ حَرَمَكَ.
And he-asws said: ‘Upon you is politeness with the people, and honouring the scholars, and forgive the slips of the brethren, for the chief of the former ones and the latter ones has educated you with his-saww words: ‘Pardon the one who is unjust to you, and connect the one who cuts you off, and give the one who deprives you’’.[261]
35- وَ قَالَ ع وَ قَدْ مَرَّ عَلَى الْمَقَابِرِ قَالَ السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ أَنْتُمْ لَنَا سَلَفٌ وَ نَحْنُ لَكُمْ خَلَفٌ وَ إِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لَاحِقُونَ
And he-asws said, and he-asws was passing by the graveyard. He-asws said: ‘The greetings be upon you all, O people of the graves! You are our ancestors and we are your successors, and if Allah‑azwj so Desires, we shall be joining with you.
أَمَّا الْمَسَاكِنُ فَسُكِنَتْ وَ أَمَّا الْأَزْوَاجُ فَنُكِحَتْ وَ أَمَّا الْأَمْوَالُ فَقُسِمَتْ هَذَا خَبَرُ مَا عِنْدَنَا فَلَيْتَ شِعْرِي مَا خَبَرُ مَا عِنْدَكُمْ
As for the (your) dwellings, they have been settled in, and as for the spouses, they have remarried, and as for the wealth, it has been distributed. This is the news what is with us. So, if only we knew what is the news which is with you’.
ثُمَّ قَالَ أَمَا إِنَّهُمْ إِنْ نَطَقُوا لَقَالُوا وَجَدْنَا التَّقْوَى خَيْرُ زَادٍ.
Then he-asws said: ‘But if they were to speak, they would be saying, ‘We have found piety as being the best provision’’.[262]
36- وَ قَالَ كُمَيْلُ بْنُ زِيَادٍ سَمِعَ أَمِيرَ الْمُؤْمِنِينَ كَرَّمَ اللَّهُ وَجْهَهُ قَائِلًا يُنْشِدُ أَبْيَاتِ الْأَسْوَدِ بْنِ يَعْفُرَ-
| مَا ذَا أُؤَمِّلُ بَعْدَ آلِ مُحَرِّقٍ- | تَرَكُوا مَنَازِلَهُمْ وَ بَعْدَ إِبَادٍ |
And Kumeyl Bin Ziyad said, ‘Amir Al-Momineen-asws, may Allah-azwj Honour his-asws face, heard a speaker prosing couplets of Al-Aswad Bin Yafur, ‘What is that I can hope for after the family of Muharraq? They left behind their homes and afterwards, extinction’.
فَقَالَ هَلَّا قَرَأْتُمْ- كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَ عُيُونٍ الْآيَةَ.
He-asws said: ‘Have you not read the Verse: How many of the gardens and fountains they left (behind), [44:25]’’.[263]
37- وَ قَالَ ع الْعَجَبُ مِمَّنْ يَدْعُو وَ يَسْتَبْطِئُ الْإِجَابَةَ وَ قَدْ سَدَّ طَرِيقَهَا بِالْمَعَاصِي.
And he-asws said: ‘The surprise is from the one who is being called and he delays the response, and he has blocked its path with the (acts of) disobedience’’.[264]
38- وَ قَالَ ع فِي وَصْفِ التَّائِبِينَ غَرَسُوا أَشْجَارَ ذُنُوبِهِمْ نُصْبَ عُيُونِهِمْ وَ قُلُوبِهِمْ وَ سَقَوْهَا بِمِيَاهِ النَّدَمِ فَأَثْمَرَتْ لَهُمُ السَّلَامَةَ وَ أَعْقَبَتْهُمُ الرِّضَا وَ الْكَرَامَةَ.
And he-asws said regarding the repentant ones: ‘They planted trees of their sins installing in their eyes and their hearts, and they watered it with the water of regret, so it bore fruit for the safety for them, and their end-result was the Satisfaction and the Honour’’.[265]
39- وَ قَالَ ع فِي صِفَةِ الْأَوْلِيَاءِ قَالَ أَبُو نُعَيْمٍ حَدَّثَنَا عَبْدُ اللَّهِ مُحَمَّدٌ حَدَّثَنَا أَبُو يَحْيَى الرَّازِيُّ حَدَّثَنَا هَنَّادٌ عَنِ ابْنِ الْفُضَيْلِ عَنِ الْحَسَنِ الْبَصْرِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ كَرَّمَ اللَّهُ وَجْهَهُ طُوبَى لِمَنْ عَرَفَ النَّاسَ وَ لَمْ يَعْرِفْهُ النَّاسُ أُولَئِكَ مَصَابِيحُ الْهُدَى بِهِمْ يَكْشِفُ اللَّهُ عَنْ هَذِهِ الْأُمَّةِ كُلَّ فِتْنَةٍ مُظْلِمَةٍ أُولَئِكَ سَيُدْخِلُهُمُ اللَّهُ فِي رَحْمَةٍ مِنْهُ وَ فَضْلٍ لَيْسُوا بِالْمَذَايِيعِ الْبُذُرِ وَ لَا الْجُفَاةِ الْمُرَاءِينَ الْمِذْيَاعُ الَّذِي لَا يَكْتُمُ السِّرَّ.
And he-asws said in describing friends. Abu Nueym said, ‘It is narrated to us by Abdullah Muhammad, ‘It is narrated to us by Abu Yahya Al Razy, ‘It is narrated to us by Hannad, from Ibn Al Mufazzal, from Al Hassan Al Basry who said,
‘Amir Al-Momineen-asws, may Allah-azwj Honour his-asws face, said: ‘Beatitude is for one who recognises the people and the people do not recognise him. They are lamps of guidance. By them, Allah-azwj will Uncover from this community every dark Fitna. They, Allah-azwj will be Entering them in a Mercy from Him-azwj and Grace. Neither do they publicise the secrets nor are they show off hypocrites who do not conceal the secret’’.[266]
40- وَ قَالَ ابْنُ أَبِي الدُّنْيَا حَدَّثَنَا عَلِيُّ بْنُ الْجَعْدِيِّ أَخْبَرَنَا عَمْرُو بْنُ شِمْرٍ عَنِ السُّدِّيِّ عَنْ أَبِي أَرَاكَةَ قَالَ: صَلَّيْتُ مَعَ أَمِيرِ الْمُؤْمِنِينَ ع صَلَاةَ الْفَجْرِ فَلَمَّا سَلَّمَ انْفَتَلَ عَنْ يَمِينِهِ ثُمَّ مَكَثَ كَأَنَّ عَلَيْهِ كَآبَةٌ حَتَّى إِذَا كَانَتِ الشَّمْسُ عَلَى حَائِطِ الْمَسْجِدِ قِيدَ رُمْحٍ أَوْ رُمْحَيْنِ قَلَبَ يَدَهُ وَ قَالَ لَقَدْ رَأَيْتُ أَصْحَابَ مُحَمَّدٍ ص فَمَا أَرَى الْيَوْمَ شَيْئاً يُشْبِهُهُمْ
And Ibn Abu Al Duniya said, ‘It is narrated to us by Ali Bin Al Ja’dy, ‘We are informed by Amro Bin Shimr, from Al Sady, from Abu Arakah who said,
‘I prayed Salat with Amir Al-Momineen-asws, Salat Al-Fajr. When he-asws had greeted (completed), he-asws turned to his-asws right, then waited. It is as if there was gloom upon him until when the sun came to be upon a wall of the Masjid, measurement of a spear or two spears, he-asws turned his-asws hand and said: ‘I-asws have seen companions of Muhammad-saww, but today I-asws cannot see anything (anyone) resembling them.
لَقَدْ كَانُوا يُصْبِحُونَ شُعْثاً غُبْراً صُفْراً بَيْنَ أَعْيُنِهِمْ أَمْثَالُ رُكَبِ الْمِعْزَى قَدْ بَاتُوا لِلَّهِ سُجَّداً وَ قِيَاماً يَتْلُونَ كِتَابَ اللَّهِ يُرَاوِحُونَ بَيْنَ جِبَاهِهِمْ وَ أَقْدَامِهِمْ
They used to come to a morning unkempt, dusty, paleness between their eyes, similar to the knee of a goat. They had spent the night performing Sajdah(s) for Allah-azwj and standing reciting the Book of Allah-azwj, alternating between their foreheads (in Sajdah) and their feet (in Salat).
فَإِذَا أَصْبَحُوا فَذَكَرُوا اللَّهَ مَادُوا كَمَا تَمِيدُ الشَّجَرُ فِي يَوْمِ رِيحٍ عَاصِفٍ وَ هَمَلَتْ عُيُونُهُمْ حَتَّى تَبُلَّ ثِيَابَهُمْ وَ اللَّهِ لَكَانَ الْقَوْمُ بَاتُوا غَافِلِينَ
When it was morning, they would do Zikr of Allah-azwj, they would shake just as the trees tend to shake in a day of stormy wind, and their eyes would fill up until it would wet their clothes. By Allah-azwj, the people are spending the night in heedlessness!’
ثُمَّ نَهَضَ فَمَا رُئِيَ مُفْتَرّاً حَتَّى ضَرَبَهُ اللَّعِينُ ابْنُ مُلْجَمٍ.
Then he-asws got up and was not seen smiling until the Accursed Ibn Muljim-la struck him-asws’’.[267]
41- وَ رَوَى مُجَاهِدٌ عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَوْماً قَدْ وَصَفَ الْمُؤْمِنَ فَقَالَ حُزْنُهُ فِي قَلْبِهِ وَ بِشْرُهُ فِي وَجْهِهِ وَ أَوْسَعُ النَّاسِ صَدْراً وَ أَرْفَعُهُمْ قَدْراً يَكْرَهُ الرِّفْعَةَ وَ لَا يُحِبُّ السُّمْعَةَ طَوِيلٌ غَمُّهُ بَعِيدٌ هَمُّهُ كَثِيرٌ صَمْتُهُ مَشْغُولٌ بِمَا يَنْفَعُهُ صَبُورٌ شَكُورٌ قَلْبُهُ بِذِكْرِ اللَّهِ مَعْمُورٌ سَهْلُ الْخَلِيقَةِ لَيِّنُ الْعَرِيكَةِ.
And it is reported by Mujahid, from Ibn Abbas who said,
‘Amir Al-Momineen-asws said one day and he-asws was describing the Momin. He-asws said: ‘His grief is in his heart, and his smile is in his face, and he is vastest of the people of chest (generous), and highest of them in worth. He dislikes the loftiness nor does he love the reputation. His grief is long, his worries are many, his silence is pre-occupied with what benefits him. He is patient, thankful. His heart is filled with Zikr of Allah-azwj, he is of easy-going character, soft spoken’’.[268]
42- وَ فِي رِوَايَةٍ عَنْ أَبِي أَرَاكَةَ وَ عَنِ ابْنِ عَبَّاسٍ أَيْضاً قَالا سَمِعْنَا أَمِيرَ الْمُؤْمِنِينَ كَرَّمَ اللَّهُ وَجْهَهُ يَقُولُ أَمَّا بَعْدُ فَإِنَّ اللَّهَ سُبْحَانَهُ خَلَقَ الْخَلَائِقَ حِينَ خَلَقَهُمْ وَ هُوَ غَنِيٌّ عَنْ طَاعَتِهِمْ وَ لَا يَتَضَرَّرُ بِمَعْصِيَتِهِمْ لِأَنَّهُ سُبْحَانَهُ لَا تَضُرُّهُ مَعْصِيَةُ مَنْ عَصَاهُ وَ لَا يَنْفَعُهُ طَاعَةُ مَنْ أَطَاعَهُ
And in a report from Abu Arakah, and from Ibn Abbas as well, both said,
‘We heard Amir Al-Momineen-asws, may Allah-azwj Honour his-asws face, saying: ‘As for after, Allah-azwj the Glorious Created the creatures when He-azwj Created them, and He-azwj is needless of their obedience, nor is He-azwj harmed by their disobediences, because He-azwj the Glorious, neither does disobedience of the one disobeying Him-azwj harm Him-azwj, nor does the obedience of the one obeying Him-azwj benefit him.
وَ اتَّقَاهُ فَالْمُتَّقُونَ فِي هَذِهِ الدَّارِ هُمْ أَهْلُ الْفَضَائِلِ مَنْطِقُهُمُ الصَّوَابُ وَ مَلْبَسُهُمُ الِاقْتِصَادُ وَ عَيْشُهُمُ التَّوَاضُعُ غَضُّوا أَبْصَارَهُمْ عَنِ الْمَحَارِمِ وَ وَقَفُوا أَسْمَاعَهُمْ عَلَى الْعِلْمِ النَّافِعِ وَ لَوْ لَا الرَّجَاءُ لَمْ تَسْتَقِرَّ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ طَرْفَةَ عَيْنٍ شَوْقاً إِلَى جَزِيلِ الثَّوَابِ وَ خَوْفاً مِنْ وَبِيلِ الْعِقَابِ
And fear Him-azwj, for the ones pious in this house, they are the meritorious people. Their speaking is correct, and their clothing is moderate, and their lifestyle is humble. They shut their eyes from the Prohibitions, and they pause their ears to the beneficial knowledge, and had it not been the hope, their souls would not stay in their bodies for the blink of an eye, yearning to the plentiful Rewards, and fearing from scourge of the Punishment.
عَظُمَ الْخَالِقُ فِي أَنْفُسِهِمْ فَصَغُرَ مَا دُونَهُ فِي أَعْيُنِهِمْ فَهُمْ فِي الْجَنَّةِ كَمَنْ قَدْ رَآهَا مُنَعَّمُونَ وَ فِي النَّارِ كَمَنْ قَدْ رَآهَا مُعَذَّبُونَ قُلُوبُهُمْ مَحْزُونَةٌ وَ شُرُورُهُمْ مَأْمُونَةٌ أَجْسَادُهُمْ نَحِيفَةٌ وَ حَاجَاتُهُمْ خَفِيفَةٌ صَبَرُوا أَيَّاماً يَسِيرَةً فَأَعْقَبَتْهُمْ رَاحَةً طَوِيلَةً
They magnify the Creator within themselves, so whatever is apart from Him-azwj is small in their eyes. They are in the Paradise like the one who has seen it being in bliss, and in the Fire like the one who has seen it being Punished. Their hearts are grieving, and (other) are safe from their harm, their bodies are thin, and their needs are light. They are being patient for a few days, so their end-result is a lengthy comfort.
أَمَّا اللَّيْلَ فَصَافُّونَ أَقْدَامَهُمْ تَالِينَ كَلَامَ رَبِّهِمْ يُحَبِّرُونَهُ تَحْبِيراً وَ يُرَتِّلُونَهُ تَرْتِيلًا فَإِذَا مَرُّوا بِآيَةٍ فِيهَا تَشْوِيقٌ رَكَنُوا إِلَيْهَا طَمَعاً وَ تَطَلَّعَتْ نُفُوسُهُمْ إِلَيْهَا شَوْقاً وَ هَلَعاً وَ إِذَا مَرُّوا بِآيَةٍ فِيهَا تَخْوِيفٌ أَصْغَوْا إِلَيْهَا بِمَسَامِعِ قُلُوبِهِمْ وَ مَثَّلُوا زَفِيرَ جَهَنَّمَ فِي آذَانِهِمْ فَهُمْ مُفْتَرِشُونَ جِبَاهَهُمْ وَ رُكَبَهُمْ وَ أَطْرَافَ أَقْدَامِهِمْ يَجْأَرُونَ إِلَى اللَّهِ فِي فَكِّ رِقَابِهِمْ
As for the night, they are placing their feet in a row, reciting the Speech of their Lord-azwj in a goodly way, and they are reciting it distinctly. Whenever they pass by a Verse wherein is incitement (for Paradise), they incline towards it eagerly, and their soul emerge to it out of yearning and grief; and whenever they pass by a Verse wherein is a scare (from Hell), they listen intently to it with ears of their heart, and they resemble (in their minds) exhalation of Hell in their ears. They spread (on the ground), their foreheads, and their knees, and edges of their feet. They seek shelter to Allah-azwj in liberating their necks (from the Fire).
وَ أَمَّا النَّهَارَ فَعُلَمَاءُ حُلَمَاءُ بَرَرَةٌ أَتْقِيَاءُ قَدْ بَرَاهُمُ الْخَوْفُ بَرْيَ الْقِدَاحِ يَنْظُرُ إِلَيْهِمُ النَّاظِرُ فَحَسِبَهُمْ مَرْضَى وَ مَا بِالْقَوْمِ مَرَضٌ وَ يَقُولُ قَدْ خُولِطُوا وَ لَقَدْ خَالَطَهُمْ أَمْرٌ عَظِيمٌ- لَا يَرْضَوْنَ فِي أَعْمَالِهِمْ بِالْقَلِيلِ وَ لَا يَسْتَكْثِرُونَ الْكَثِيرَ فَهُمْ لِأَنْفُسِهِمْ مُتَّهِمُونَ وَ مِنْ أَعْمَالِهِمْ مُشْفِقُونَ
And as for the day, they are scholars, forbearing, righteous, pious. The fear slims them like the thinness of the arrow. The beholder looks at them, so he reckons them as being sick, but there is no sickness with the people, and they said, ‘They are insane’, and a mighty matter has come in their minds. They are not satisfied in their deeds with the little, nor are they deeming the lot as being a lot. So, they accuse their own selves, and they are dreading from their deeds.
إِذَا زُكِّيَ أَحَدُهُمْ خَافَ أَشَدَّ الْخَوْفِ يَقُولُ أَنَا أَعْلَمُ بِنَفْسِي مِنْ غَيْرِي اللَّهُمَّ فَلَا تُؤَاخِذْنِي بِمَا يَقُولُونَ وَ اجْعَلْنِي أَفْضَلَ مِمَّا يَظُنُّونَ وَ اغْفِرْ لِي مَا لَا يَعْلَمُونَ
Whenever one of them is praised, he fears with intense fear saying, ‘I am more knowing with myself than others are. O Allah-azwj Do not Seize me with what they are saying, and Make me better than what they are thinking, and Forgive for me what they are not knowing of!’
وَ مِنْ عَلَامَةِ أَحَدِهِمْ أَنَّكَ تَرَى لَهُ قُوَّةً فِي دِينٍ وَ وَرَعاً فِي يَقِينٍ وَ حَزْماً فِي عِلْمٍ وَ عَزْماً فِي حِلْمٍ وَ قَصْداً فِي غِنًى وَ خُشُوعاً فِي عِبَادَةٍ وَ تَجَمُّلًا فِي فَاقَةٍ وَ صَبْراً فِي شِدَّةٍ وَ طَلَباً لِلْحَلَالِ وَ تَحَرُّجاً عَنِ الطَّمَعِ
And from a sign of one of them, you will see there being strength for him in religion, and devoutness in conviction, and resoluteness in knowledge, and determination in forbearance, and being moderate in riches, and fearfulness in worship, and beautifying in destitution, and patience in adversity, and searching for the Permissible, and embarrassment from the greed.
يَعْمَلُ الْأَعْمَالَ الصَّالِحَةَ عَلَى وَجَلٍ وَ يَجْتَهِدُ فِي إِصْلَاحِ ذَاتِ الْبَيْنِ يُمْسِي وَ هَمُّهُ الشُّكْرُ وَ يُصْبِحُ وَ شُغُلُهُ الْفِكْرُ
He does the righteous deeds upon fearfulness, and he struggles in reconciling between two. He comes to an evening and his concern is the thanking (Allah-azwj), and he comes to a morning and his pre-occupation is the contemplation.
الْخَيْرُ مِنْهُ مَأْمُولٌ وَ الشَّرُّ مِنْهُ مَأْمُونٌ وَ يَعْفُوا عَمَّنْ ظَلَمَهُ وَ يُعْطِي مَنْ حَرَمَهُ وَ يَصِلُ مَنْ قَطَعَهُ وَ فِي الزَّلَازِلِ صَبُورٌ وَ فِي الْمَكَارِهِ وَقُورٌ وَ فِي الرِّضَا شَكُورٌ-
The good from him is hoped for, and the evil from him is safe from; and he pardons the one who oppresses him, and he gives to the one who deprives him, and he connects the one who cuts him off. And he is patient during the disturbances, and dignified during the abhorrence, and thanking during the satisfaction.
لَا يُنَابِزُ بِالْأَلْقَابِ وَ لَا يَعْرِفُ الْعَابَ وَ لَا يُؤْذِي الْجَارَ وَ لَا يَشْمَتُ بِالْمَصَائِبِ وَ لَا يَدْخُلُ فِي الْبَاطِلِ وَ لَا يَخْرُجُ مِنَ الْحَقِّ
He does not entitle (others) with the (bad) titles, nor does he know the games (playfulness), nor does he harm the neighbour, and nor does he gloat at the calamities, nor does he enter into the falsities, nor does he exit from the truth.
إِنْ بُغِيَ عَلَيْهِ صَبَرَ لِيَكُونَ اللَّهُ تَعَالَى هُوَ الْمُنْتَقِمَ لَهُ نَفْسُهُ مِنْهُ فِي عَنَاءٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ أَتْعَبَ نَفْسَهُ لِأُخْرَاهُ وَ زَهِدَ فِي الْفَانِي شَوْقاً إِلَى مَوْلَاهُ.
If he is rebelled against, he is patient. He lest Allah-azwj the Exalted be the Avenger for him. He is in fatigue from himself while the people are at rest from him. He exhausts himself for his Hereafter and is ascetic regarding the perishable (world) yearning to his Master-azwj’’.[269]
43- قَالَ ع فِي صِفَةِ الْفَقِيهِ قَالَ أَبُو نُعَيْمٍ حَدَّثَنَا أَبِي حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ الْحَكَمِ عَنْ يَعْقُوبَ عَنْ إِبْرَاهِيمَ الدَّوْرَقِيِّ عَنْ شُجَاعِ بْنِ الْوَلِيدِ عَنْ زِيَادِ بْنِ خَيْثَمَةَ عَنْ أَبِي إِسْحَاقَ عَنْ عَاصِمِ بْنِ ضَمْرَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ كَرَّمَ اللَّهُ وَجْهَهُ قَالَ: أَلَا إِنَّ الْفَقِيهَ كُلَّ الْفَقِيهِ هُوَ الَّذِي لَمْ يُقَنِّطِ النَّاسَ مِنْ رَحْمَةِ اللَّهِ تَعَالَى وَ لَا يُؤْمِنُهُمْ مِنْ عَذَابِهِ وَ لَا يُرَخِّصُ لَهُمْ فِي مَعْصِيَتِهِ وَ لَا يَدَعُ الْقُرْآنَ رَغْبَةً فِي غَيْرِهِ وَ لَا خَيْرَ فِي عِبَادَةٍ لَا عِلْمَ فِيهَا وَ لَا خَيْرَ فِي قِرَاءَةٍ لَا تَدَبُّرَ فِيهَا.
He-asws said in describing the jurist. Abu Nueym said, ‘It is narrated to us by my father, ‘It is narrated to us by Abu Ja’far Muhammad Bin Ibrahim Bin Al Hakam, from Yaqoub, from Ibrahim Al Dowraqy, from Shuja’a Bin Al Waleed, from Ziyad Bin Khaysama, from Abu Is’haq, from Aasim Bin Zamrah,
‘From Amir Al-Momineen-asws, may Allah-azwj Honour his-asws face, said: ‘Indeed! The jurist of all jurists, he is the one who does not despair the people from Mercy of Allah-azwj the Exalted, nor does he make them feel safe from His-azwj Punishment, nor does makes allowances for them in disobeying Him-azwj, nor does he leave the Quran desiring something else; and there is no good in worship having no knowledge in it, nor is there any good in recitation not having pondering in it’’.[270]
44- وَ سَأَلَهُ رَجُلٌ عَنِ الْمُرُوَّةِ فَقَالَ ع إِطْعَامُ الطَّعَامِ وَ تَعَاهُدُ الْإِخْوَانِ وَ كَفُّ الْأَذَى عَنِ الْجِيرَانِ ثُمَّ قَرَأَ إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ الْآيَةَ.
And a man asked him about the manliness (good personality). He-asws said: ‘Feeding the food, and taking care of the brothers, and refraining from hurting the neighbour’. Then he-asws recited: ‘Surely Allah Commands with the justice, and the kindness, [16:90] – the Verse’’.[271]
45- وَ مِنْ وَصَايَاهُ ع أَخْبَرَنَا عَبْدُ الْوَهَّابِ بْنُ عَبْدِ اللَّهِ الْمُقْرِي أَخْبَرَنَا مُحَمَّدُ بْنُ نَاصِرٍ أَخْبَرَنَا عَبْدُ الْقَادِرِ بْنُ يُوسُفَ أَخْبَرَنَا أَبُو إِسْحَاقَ الْبَرْمَكِيُّ حَدَّثَنَا إِسْحَاقُ بْنُ سَعْدِ بْنِ الْحَسَنِ بْنِ سُفْيَانَ النَّسَوِيُّ حَدَّثَنَا جَدِّي الْحَسَنُ بْنُ سُفْيَانَ حَدَّثَنَا حَرْمَلَةُ بْنُ يَحْيَى عَنِ ابْنِ وَهْبٍ عَنْ سُفْيَانَ عَنِ السَّرِيِّ بْنِ إِسْمَاعِيلَ عَنْ عَامِرٍ الشَّعْبِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ كَرَّمَ اللَّهُ وَجْهَهُ يَا أَيُّهَا النَّاسُ خُذُوا عَنِّي هَذِهِ الْكَلِمَاتِ فَلَوْ رَكِبْتُمُ الْمَطِيَّ حَتَّى تُنْضُوهَا مَا أَصَبْتُمْ مِثْلَهَا-
And from his-asws advices, we are informed by Abdul Wahhab Bin Abdullah Al Muqry, ‘We are informed by Muhammad Bin Nasir, ‘We are informed by Abdul Qadir Bin Yusuf, ‘We are informed by Abu Is’haq Al Barmakky, ‘It is narrated to us by Is’haq Bin Sa’ad Bin Al Hassan Bin Sufyan Al Nasawy, ‘It is narrated to us by my grandfather Al Hassan Bin Sufyan, ‘It is narrated to us by Harmala Bin Yahya, from Ibn Wahab, from Sufyan, from Al Sary Bin Ismail, from Aamir Al Shaie who said,
‘Amir Al-Momineen-asws, may Allah-azwj Honour his-asws face, said: ‘O you people! Take these phrases from me-asws, for even if you were to ride the horses until you exhaust them, you will not attain similar to these!
لَا يَرْجُوَنَّ عَبْدٌ إِلَّا رَبَّهُ وَ لَا يَخَافَنَّ إِلَّا ذَنْبَهُ وَ لَا يَسْتَحِي إِذَا لَمْ يَعْلَمْ أَنْ يَتَعَلَّمَ وَ لَا يَسْتَحِي إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ لَا أَعْلَمُ
No servant should be hoping except to his Lord-azwj, nor fear except his sin, nor be embarrassed to learn when he does not know, nor be embarrassed from saying, ‘I don’t know when he is asked about what he does not know.
وَ اعْلَمْ أَنَّ الصَّبْرَ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ وَ لَا خَيْرَ فِي جَسَدٍ لَا رَأْسَ لَهُ وَ قَدْ بَلَغَنِي أَنَّ اللَّهَ تَعَالَى أَوْحَى إِلَى نَبِيٍّ مِنْ أَنْبِيَائِهِ أَنَّهُ لَيْسَ مِنْ أَهْلِ بَيْتٍ وَ لَا أَهْلِ دَارٍ وَ لَا أَهْلِ قَرْيَةٍ يَكُونُونَ لِي عَلَى مَا أُحِبُّ فَيَتَحَوَّلُونَ إِلَى مَا أَكْرَهُ إِلَّا تَحَوَّلْتُ لَهُمْ مِمَّا يُحِبُّونَ إِلَى مَا يَكْرَهُونَ
And know that the patience from the Eman is at the status of the head from the body, and there is no good in a body having no head for it; and it has reached me-asws that Allah-azwj had Revealed to a Prophet-as from His-azwj Prophets-as: “There isn’t anyone from any family, nor people of a household, nor people of a town being for Me-azwj upon what I-azwj Like, but if they were to transfer to what I-azwj Dislike, except I-azwj will Transform for them from what they like to what they are disliking.
لَيْسَ مِنْ أَهْلِ دَارٍ وَ لَا قَرْيَةٍ يَكُونُونَ لِي عَلَى مَا أَكْرَهُ فَيَتَحَوَّلُونَ إِلَى مَا أُحِبُّ إِلَّا تَحَوَّلْتُ لَهُمْ مِمَّا يَكْرَهُونَ إِلَى مَا يُحِبُّونَ.
There isn’t anyone from people of a household, nor a town being for Me-azwj upon what I-azwj Dislike, so they transfer to what I-azwj do Like, except I-azwj will Transform for them from what they are disliking to what they are liking”’.[272]
46- ذَكَرَ وَصِيَّتَهُ ع لِكُمَيْلِ بْنِ زِيَادٍ أَخْبَرَنَا عَبْدُ الْوَهَّابِ بْنُ عَلِيٍّ الصُّوفِيُّ أَخْبَرَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ عُمَرَ أَخْبَرَنَا رِزْقُ اللَّهِ بْنُ عَبْدِ الْوَهَّابِ التَّمِيمِيُّ أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيِّ بْنِ الْبَادِ أَخْبَرَنَا حَبِيبُ بْنُ الْحَسَنِ الْقَزَّازُ حَدَّثَنَا مُوسَى بْنُ إِسْحَاقَ الْأَنْصَارِيُّ حَدَّثَنَا ضِرَارُ بْنُ ضَمْرَةَ حَدَّثَنَا عَاصِمُ بْنُ حُمَيْدٍ حَدَّثَنَا أَبُو حَمْزَةَ الثُّمَالِيُّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُنْدَبٍ عَنْ كُمَيْلِ بْنِ زِيَادٍ قَالَ: أَخَذَ بِيَدِي أَمِيرُ الْمُؤْمِنِينَ كَرَّمَ اللَّهُ وَجْهَهُ فَأَخْرَجَنِي إِلَى نَاحِيَةِ الْجَبَّانِ فَلَمَّا أَصْحَرْنَا جَلَسَ فَتَنَفَّسَ الصُّعَدَاءَ ثُمَّ قَالَ يَا كُمَيْلَ بْنَ زِيَادٍ إِنَّ هَذِهِ الْقُلُوبَ أَوْعِيَةٌ فَخَيْرُهَا أَوْعَاهَا احْفَظْ مَا أَقُولُ لَكَ
Mention of his-asws advice to Kumeyl Bin Ziyad, ‘We are informed by Abdul Wahab Bin Ali Al Sowfy, ‘We are informed by Ali Bin Muhammad Bin Umar, ‘We are informed by Rizqullah Bin Abdul Wahab Al Tameemi, ‘We are informed by Ahmad Bin Ali Bin Al bad, ‘We are informed by Habeeb Bin Al Hassan Al Fazzaz, ‘It is narrated to us by Musa Bin Is’haq Al Ansari, ‘It is narrated to us by Zirar Bin Zamrah, ‘It is narrated to us by Aasim Bin Humey, ‘It is narrated to us by Abu Hamza Al Sumali, from Abdul Rahman Bin Jundab, from Kumeyl Bin Ziyad who said,
‘Amir Al-Momineen-asws, may Allah-azwj Honour his-asws face, held my hand and took me out to an area of Al-Jabban. When he-asws came to be in the desert, he-asws breathed a sigh, then said: ‘O Kumeyl Bin Ziyad! These hearts are containers, so choose it’s strongest and memorise from me-asws what I-asws am saying to you.
النَّاسُ ثَلَاثَةٌ عَالِمٌ رَبَّانِيٌّ وَ مُتَعَلِّمٌ عَلَى سَبِيلِ نَجَاةٍ وَ هَمَجٌ رَعَاعٌ أَتْبَاعُ كُلِّ نَاعِقٍ يَمِيلُونَ مَعَ كُلِّ رِيحٍ لَمْ يَسْتَضِيئُوا بِنُورِ الْعِلْمِ وَ لَمْ يَلْجَئُوا إِلَى رُكْنٍ وَثِيقٍ
The people are three – the gnostic scholar, and a scholar upon the way of salvation, and a floating idiot following every croaker, inclining with every (stream of) wind, not being illumination with the light of knowledge, and he does not take shelter to any trustworthy corner.
يَا كُمَيْلُ الْعِلْمُ خَيْرٌ مِنَ الْمَالِ الْعِلْمُ يَحْرُسُكَ وَ أَنْتَ تَحْرُسُ الْمَالَ الْعِلْمُ يَزْكُو عَلَى الْإِنْفَاقِ وَ الْمَالُ يَزُولُ وَ مَحَبَّةُ الْعَالِمِ دِينٌ يُدَانُ بِهِ وَ بِهِ يَكْسِبُ الْعَالِمُ الطَّاعَةَ فِي حَيَاتِهِ وَ جَمِيلَ الْأُحْدُوثَةِ بَعْدَ مَمَاتِهِ الْمَالُ تَنْقُصُهُ النَّفَقَةُ الْعِلْمُ حَاكِمٌ وَ الْمَالُ مَحْكُومٌ عَلَيْهِ
O Kumeyl! The knowledge is better than the wealth. The knowledge guards you while you have to guard the wealth. The knowledge is purified upon the spending, and the wealth declines, love of the scholar is religion one can make it a religion with, by it the scholar earns obedience during his lifetime, and beautiful is the conversation after his death. The wealth is reduced by the spending. The knowledge is a ruler and the wealth is ruled upon.
يَا كُمَيْلُ مَاتَ خُزَّانُ الْمَالِ وَ هُمْ أَحْيَاءٌ وَ الْعُلَمَاءُ بَاقُونَ مَا بَقِيَ الدَّهْرُ أَعْيَانُهُمْ مَفْقُودَةٌ وَ أَمْثَالُهُمْ فِي الْقُلُوبِ مَوْجُودَةٌ
O Kumeyl! The treasurers of the wealth died while they were alive, while the scholars are remaining for as long as the time remains. Seeing them is lost (to the people), but their examples exists in the hearts’.
ثُمَّ قَالَ آهِ آهِ إِنَّ هَاهُنَا عِلْماً جَمّاً لَوْ أَصَبْتُ لَهُ حَمَلَةً وَ أَشَارَ بِيَدِهِ إِلَى صَدْرِهِ
Then he-asws said: ‘Aah! Aah! Over here there is immense knowledge, if only I-asws could find a bearer for it’ – and he-asws indicated to his-asws own chest.
ثُمَّ قَالَ اللَّهُمَّ بَلَى قَدْ أَصَبْتُ لَقِناً غَيْرَ مَأْمُونٍ عَلَيْهِ يَسْتَعْمِلُ آلَةَ الدِّينِ لِلدُّنْيَا يَسْتَظْهِرُ بِنِعَمِ اللَّهِ عَلَى عِبَادِهِ وَ بِحُجَجِهِ عَلَى كِتَابِهِ أَوْ مُعَانِدٍ لِأَهْلِ الْحَقِّ يَنْقَدِحُ الشَّكُّ فِي قَلْبِهِ بِأَوَّلِ عَارِضٍ مِنْ شُبْهَةٍ-
Then he-asws said: ‘O Allah-azwj! Yes, I-asws did find one of quick indulgence, not trusted upon it. He used the tools of religion for the world and to manifest the Favours of Allah-azwj upon His-azwj servants, and by his arguments upon His-azwj friends, of he was yielding to the bearers of the truth, there was no insight for him in his chest. The doubt would appear in his heart at the first presentation of suspicion.
لَا ذَا وَ لَا ذَاكَ بَلْ مَنْهُوماً بِاللَّذَّاتِ سَلِسَ الْقِيَادِ لِلشَّهَوَاتِ مُغْرَى بِجَمْعِ الْأَمْوَالِ وَ الِادِّخَارِ لَيْسَ مِنَ الدِّينِ فِي شَيْءٍ أَقْرَبُ شَبَهاً بِالْبَهَائِمِ السَّائِمَةِ كَذَلِكَ يَمُوتُ الْعِلْمُ بِمَوْتِ حَامِلِيهِ
Indeed! Neither this nor that! Or one covetous of the pleasures easily being led to the lustful desires, or one grabbing the wealth and hoarding it. They aren’t from the caretakers of anything of the religion. The closest of things resembling with them are the cattle pasturing. Like that, the knowledge dies at the death of its carrier.
اللَّهُمَّ بَلَى لَنْ تَخْلُوَ الْأَرْضُ مِنْ قَائِمٍ لِلَّهِ بِحُجَّةٍ لِكَيْلَا تَبْطُلَ حُجَجُ اللَّهِ عَلَى عِبَادِهِ أُولَئِكَ هُمُ الْأَقَلُّونَ عَدَداً الْأَعْظَمُونَ عِنْدَ اللَّهِ قَدْراً بِهِمْ يَحْفَظُ اللَّهُ دِينَهُ حَتَّى يُؤَدُّونَهُ إِلَى نُظَرَائِهِمْ وَ يَزْرَعُونَهُ فِي قُلُوبِ أَشْبَاهِهِمْ
O Allah-azwj! The earth will never be empty from one standing for Allah-azwj with argument lest the Arguments of Allah-azwj upon His-azwj creatures be nullified. These ones, they are few in number, mighty of worth in the Presence of Allah-azwj. By them, Allah-azwj Protects His-azwj religion until they deposit it to their peers, and they cultivate it in hearts of their similar ones’.
وَ فِي رِوَايَةٍ بِهِمْ يَحْفَظُ اللَّهُ حُجَجَهُ هَجَمَ بِهِمُ الْعِلْمُ عَلَى حَقِيقَةِ الْأَمْرِ فَاسْتَلَانُوا مَا اسْتَوْعَرَ مِنْهُ الْمُتْرَفُونَ وَ أَنِسُوا بِمَا اسْتَوْحَشَ مِنْهُ الْجَاهِلُونَ صَحِبُوا الدُّنْيَا بِأَبْدَانٍ أَرْوَاحُهَا مُعَلَّقَةٌ بِالْمَحَلِّ الْأَعْلَى
And in a report: ‘By them, Allah-azwj Protects His-azwj Arguments. He-azwj Charges the knowledge with them upon the realities of the matters, so they consider easy what the other ones with the bounties consider difficult, and they are comforted with what the ignorant ones are feeling lonely from. They accompany the world with their bodies while their souls are suspended in the high places.
أُولَئِكَ خُلَفَاءُ اللَّهِ فِي أَرْضِهِ وَ دُعَاتُهُ إِلَى دِينِهِ آهِ ثُمَّ آهِ وَا شَوْقَاهْ إِلَى رُؤْيَتِهِمْ وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكَ إِذَا شِئْتَ فَقُمْ.
They are caliphs of Allah-azwj in His-azwj earth, and His-azwj callers to His-azwj religion. Aah! Then aah, the yearning to see them! And I-asws seek Forgiveness of Allah-azwj for me-asws and of you. Whenever you so desire to, arise’’.[273]
47- وَصِيَّتُهُ لِبَنِيهِ عَلَيْهِ وَ عَلَيْهِمُ السَّلَامُ وَ بِهِ قَالَ أَبُو حَمْزَةَ الثُّمَالِيُّ حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعِيدٍ عَنِ الشَّعْبِيِّ عَنْ ضِرَارِ بْنِ ضَمْرَةَ قَالَ: أَوْصَى أَمِيرُ الْمُؤْمِنِينَ ع بَنِيهِ فَقَالَ يَا بَنِيَّ عَاشِرُوا النَّاسَ بِالْمَعْرُوفِ مُعَاشَرَةً إِنْ عِشْتُمْ حَنُّوا إِلَيْكُمْ وَ إِنْ مِتُّمْ بَكَوْا عَلَيْكُمْ
His-asws bequest to his-asws sons, may the greetings be upon him-asws and them-asws. Abu Hamza Al Sumali said, ‘It is narrated to us by Ibrahim Bin Saeed, from Al Shabi, from Zirara Bin Zamrah who said,
‘Amir Al-Momineen-asws bequeathed to his-asws sons. He-asws said: ‘O my-asws sons! Cohabit with the people with the acts of kind cohabitation such that if you were to live, they will yearn to you, and if you were to die, they will cry upon you!’
ثُمَّ قَالَ-
| أُرِيدُ بِذَاكُمْ أَنْ تَهُشُّوا لِطَلْقَتِي- | وَ أَنْ تُكْثِرُوا بَعْدِي الدُّعَاءَ عَلَى قَبْرِي- | |
| وَ أَنْ يَمْنَحُونِي فِي الْمَجَالِسِ وُدَّهُمْ- | وَ إِنْ كُنْتُ عَنْهُمْ غَائِباً أَحْسِنُوا ذِكْرِي |
Then he-asws (Amir Al-Momineen-asws) said (in couplets): ‘I-asws want you to be mourning at my-asws separation, and after me-asws to be frequenting the supplications upon my grave, and accord me-asws their affection in the gatherings, and even though I-asws would be absent from them, mention me-asws well’’.[274]
48- وَ قَالَ ابْنُ عَبَّاسٍ سَأَلَ رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ أَوْصِنِي
And Ibn Abbas said,
‘A man asked Amir Al-Momineen-asws saying, ‘Advise me!’
فَقَالَ لَا تُحَدِّثْ نَفْسَكَ بِفَقْرٍ وَ لَا بِطُولِ عُمُرٍ.
He-asws said: ‘Neither discuss poverty with yourself nor long life’’.[275]
49- وَ قَالَ ع وَ قَدْ سُئِلَ عَنْ أَحَادِيثِ رَسُولِ اللَّهِ ص مِنْ رِوَايَةِ الشَّعْبِيِّ عَنْ ضِرَارِ بْنِ ضَمْرَةَ وَ عَبْدِ خَيْرٍ قَالا قِيلَ لَهُ مَا سَبَبُ اخْتِلَافِ النَّاسِ فِي الْحَدِيثِ
And he-asws said, and he-asws had been asked about Ahadeeth of Rasool-Allah-saww – from a report by Al-Shaby, from Zirar Bin Zamrah, and Abd Khayr who both said, ‘It was said to him‑asws, ‘What is the cause of differing of the people in the Hadeeth?’
فَقَالَ النَّاسُ أَرْبَعَةٌ مُنَافِقٌ مُظْهِرٌ لِلْإِسْلَامِ وَ قَلْبُهُ يَأْبَى الْإِيمَانَ- لَا يَتَحَرَّجُ عَنِ الْكَذِبِ كَذَبَ عَلَى رَسُولِ اللَّهِ ص مُتَعَمِّداً فَلَوْ عَلِمَ النَّاسُ حَالَهُ مَا أَخَذُوا عَنْهُ وَ لَكِنَّهُمْ قَالُوا صَاحِبُ رَسُولِ اللَّهِ ص فَأَخَذُوا بِقَوْلِهِ
He-asws said: ‘The people are four – a hypocrite manifesting Al-Islam while his heart refuses the Eman. He has no problems with the lying. He lies upon Rasool-Allah-saww deliberately. Had the people known his state, they would not be taking from him (the Ahadeeth), but they said, ‘A companion of Rasool-Allah-azwj’, so they took his words.
وَ قَدْ أَخْبَرَ اللَّهُ عَنِ الْمُنَافِقِينَ بِمَا أَخْبَرَ وَ وَصَفَهُمْ بِمَا وَصَفَ ثُمَّ إِنَّهُمْ عَاشُوا بَعْدَهُ فَتَقَرَّبُوا إِلَى أَئِمَّةِ الضَّلَالِ وَ الدُّعَاةِ إِلَى النَّارِ بِالزُّورِ وَ الْبُهْتَانِ فَوَلَّوْهُمُ الْأَعْمَالَ وَ جَعَلُوهُمْ عَلَى رِقَابِ النَّاسِ فَأَكَلُوا بِهِمُ الدُّنْيَا وَ إِنَّمَا هُمْ تَبَعٌ لِلْمُلُوكِ إِلَّا مَنْ عَصَمَهُ اللَّهُ تَعَالَى
And Allah-azwj has Informed about the hypocrites with what He-azwj Informed, and Described them with what He-azwj Described. They lived after him and they drew closer to the straying leaders and the callers to the Fire with the falsehood and the slanders. So they made them in charge of the offices and made them upon necks of the people. So they ate the world with them, and rather they are followers of the kings except the one whom Allah-azwj the Exalted Protects.
وَ رَجُلٌ سَمِعَ رَسُولَ اللَّهِ ص يَقُولُ قَوْلًا أَوْ رَآهُ يَعْمَلُ عَمَلًا ثُمَّ غَابَ عَنْهُ وَ نُسِخَ ذَلِكَ الْقَوْلُ وَ الْفِعْلُ وَ لَمْ يَعْلَمْ فَلَوْ عَلِمَ أَنَّهُ نُسِخَ مَا حَدَّثَ بِهِ وَ لَوْ عَلِمَ النَّاسُ أَيْضاً أَنَّهُ نُسِخَ لَمَا نَقَلُوهُ عَنْهُ
And a man heard Rasool-Allah-saww saying a word, or saw him-saww doing a deed, then he was absent from him-saww, and that word and deed were abrogated, and he did not know that what he is narrated with had been abrogated, and had the people known as well it is abrogated, they would not have transmitted (Ahadith) from him.
وَ رَجُلٌ سَمِعَ رَسُولَ اللَّهِ ص يَقُولُ قَوْلًا فَوَهِمَ فِيهِ وَ لَوْ عَلِمَ أَنَّهُ وَهِمَ فِيهِ لَمَا حَدَّثَ عَنْهُ وَ- لَا عَمِلَ بِهِ
And a man heard Rasool-Allah-saww saying a word, so he had delusion in it, and had the people known he had delusion in it, they would not have narrated from him nor worked with it.
وَ رَجُلٌ لَمْ يَكْذِبْ وَ لَمْ يَغِبْ حَدَّثَ بِمَا سَمِعَ وَ عَمِلَ بِهِ
And a man who did not lie but was not absent. He narrated with what he heard and acted with it.
فَأَمَّا الْأَوَّلُ فَلَا اعْتِبَارَ بِرِوَايَتِهِ وَ لَا يَحِلُّ الْأَخْذُ عَنْهُ وَ أَمَّا الْبَاقُونَ فَيَنْزِعُونَ إِلَى غَايَةٍ وَ يَرْجِعُونَ إِلَى نِهَايَةٍ وَ يُسْقَوْنَ مِنْ قَلِيبٍ وَاحِدٍ وَ كَلَامُهُمْ أَشْرَقَ بِنُورِ النُّبُوَّةِ ضِيَاؤُهُ وَ مِنَ الشَّجَرَةِ الْمُبَارَكَةِ اقْتُبِسَتْ نَارُهُ.
As for the first, there is not reliance with his report nor is it permissible to take from him (Hadith), and as for the rest, they are conflicting to an end and are returning to an end, and (as for the later ones) they are drawing water from one well, and their speech is shining with Noor of the Prophet-hood of its illumination, and from a Blessed tree they are fetching its fire’’.[276]
وَ فِي رِوَايَةٍ أَنَّهُ قَالَ: فِي أَيْدِي النَّاسِ حَقّاً وَ بَاطِلًا وَ صِدْقاً وَ كَذِباً وَ نَاسِخاً وَ مَنْسُوخاً وَ عَامّاً وَ خَاصّاً وَ مُحْكَماً وَ مُتَشَابِهاً وَ حِفْظاً وَ وَهَماً
And in a report, he-asws said: ‘In the hands of people there is right and falsehood, and truth and lies, and abrogating and abrogated, and general and special, and decisive and allegorical, and memorised and imagined.
وَ قَدْ كُذِبَ عَلَى رَسُولِ اللَّهِ ص فِي عَهْدِهِ حَتَّى قَامَ خَطِيباً فَقَالَ مَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ وَ إِنَّمَا يَأْتِيكَ الحديث [بِالْحَدِيثِ] أَرْبَعَةُ رِجَالٍ لَيْسَ لَهُمْ خَامِسٌ وَ ذَكَرَهُمْ.
And Rasool-Allah-saww had been lied upon during his-asws lifetime, until he-saww stood to address. He-saww said: ‘One who lies upon me-saww deliberately, let him assume his seat from the Fire!’ And rather, the Hadeeth comes to you (from) four (types of) men. There isn’t any fifth for them’ – and he-asws mentioned them’’.[277]
50- كشف، كشف الغمة ذَكَرَ مُحَمَّدُ بْنُ طَلْحَةَ أَخْبَاراً رَوَاهَا الْجَوَادُ ع عَنْ آبَائِهِ ع عَنْ عَلِيٍّ ع قَالَ: بَعَثَنِي النَّبِيُّ ص إِلَى الْيَمَنِ فَقَالَ لِي وَ هُوَ يُوصِينِي يَا عَلِيُّ مَا حَارَ مَنِ اسْتَخَارَ وَ لَا نَدِمَ مَنِ اسْتَشَارَ
(The book) ‘Kashf Al Ghamma’ –
Muhammad Bin Talha mentioned Ahadeeth he reported by Al-Jawad-asws, from his-asws forefathers, from Ali-asws having said: ‘The Prophet-saww sent me-asws to Al-Yemen. He-saww said to me-asws, and he-saww was advising me-asws: ‘O Ali-asws! He will not be confused, one who seeks Choice (of Allah-azwj – Al-Istikhara), nor will he regret, the one who consults.
يَا عَلِيُّ عَلَيْكَ بِالدُّلْجَةِ فَإِنَّ الْأَرْضَ تُطْوَى بِاللَّيْلِ مَا لَا تُطْوَى بِالنَّهَارِ
O Ali-asws! Upon you is with night travel, for the ground folds at night (quicker travel) and does not fold at daytime.
يَا عَلِيُّ اغْدُ بِاسْمِ اللَّهِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ بَارَكَ لِأُمَّتِي فِي بُكُورِهَا.
O Ali-asws! Go in the Name of Allah-azwj, for Allah-azwj Mighty and Majestic Blessed for my-saww community in their going early’’.[278]
51- وَ قَالَ ع مَنِ اسْتَفَادَ أَخاً فِي اللَّهِ فَقَدِ اسْتَفَادَ بَيْتاً فِي الْجَنَّةِ.
And he-asws said: ‘One who benefits a brother for the Sake of Allah-azwj, so he has benefited with a house in the Paradise’’.[279]
52- وَ عَنْهُ ع وَ قَدْ سُئِلَ عَنْ حَدِيثِ النَّبِيِّ ص أَنَّ فَاطِمَةَ أَحْصَنَتْ فَرْجَهَا فَحَرَّمَ اللَّهُ ذُرِّيَّتَهَا عَلَى النَّارِ فَقَالَ خَاصٌّ لِلْحَسَنِ وَ الْحُسَيْنِ.
And from him-asws, and he-asws had been asked about a Hadeeth of the Prophet-saww that (Syeda) Fatima-asws had veiled her-asws Allah-azwj has Prohibited her-asws offspring unto the Fire’. He-asws said: ‘It (offspring) is particularly for Al-Hassan-asws and Al-Husayn-asws’’.[280]
53- وَ عَنْهُ عَنْ عَلِيٍّ ع قَالَ فِي كِتَابِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع ابْنُ آدَمَ أَشْبَهُ شَيْءٍ بِالْمِعْيَارِ إِمَّا رَاجِحٌ بِعِلْمٍ وَ قَالَ مَرَّةً بِعَقْلٍ أَوْ نَاقِصٌ بِجَهْلٍ.
And from him, from Ali-asws. He said, ‘In the book of Ali-asws Bin Abu Talib-asws: ‘Son of Adam-as is the most resembling of things with the criterion, either he is preponderant with knowledge, and says sometimes with intellect, or is deficient with ignorance’’.[281]
54- وَ عَنْهُ عَنْ عَلِيٍّ ع قَالَ لِأَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ إِنَّمَا غَضِبْتَ لِلَّهِ عَزَّ وَ جَلَّ فَارْجُ مَنْ غَضِبْتَ لَهُ إِنَّ الْقَوْمَ خَافُوكَ عَلَى دُنْيَاهُمْ وَ خِفْتَهُمْ عَلَى دِينِكَ
And from him, from Ali-asws having said to Abu Zarr-ra, may Allah-azwj be Pleased with him-ra: ‘But rather you-ra are getting angry for Allah-azwj Mighty and Majestic, so hope to the One-azwj you-ra are getting angered for. The people are frightening you-ra upon their world, and you are fearing them upon your-ra religion.
وَ اللَّهِ لَوْ كَانَتِ السَّمَاوَاتُ وَ الْأَرَضُونَ رَتْقاً عَلَى عَبْدٍ ثُمَّ اتَّقَى اللَّهَ لَجَعَلَ اللَّهُ لَهُ مِنْهَا مَخْرَجاً- لَا يُؤْنِسَنَّكَ إِلَّا الْحَقُّ وَ لَا يُوحِشَنَّكَ إِلَّا الْبَاطِلُ.
By Allah-azwj! Even if the skies and the earths were to be closed upon a servant, then he fears Allah-azwj, Allah-azwj would Make an outlet to be for him from it. Neither should anything comfort you-ra except the truth, nor make you-ra feel lonely except the falsehood’’.[282]
55- وَ عَنْهُ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ لِقَيْسِ بْنِ سَعْدٍ وَ قَدْ قَدِمَ عَلَيْهِ مِنْ مِصْرَ يَا قَيْسُ إِنَّ لِلْمِحَنِ غَايَاتٍ لَا بُدَّ أَنْ تَنْتَهِيَ إِلَيْهَا فَيَجِبُ عَلَى الْعَاقِلِ أَنْ يَنَامَ لَهَا إِلَى إِدْبَارِهَا فَإِنَّ مُكَابَدَتَهَا بِالْحِيلَةِ عِنْدَ إِقْبَالِهَا زِيَادَةٌ فِيهَا.
And from him, from Ali-asws having said to Qays Bin Sa’ad, and he had arrived to him-asws from Egypt: ‘O Qays! For the Tests there is peak, it is inevitable that they end to it. It is obligatory for the intellectual that he sleeps (remains patient) for it till it goes away, for it’s suffering with the means (to resolve it) during its coming increases (suffering) in it’’.[283]
56- وَ عَنْهُ ع قَالَ: مَنْ وَثِقَ بِاللَّهِ أَرَاهُ السُّرُورَ وَ مَنْ تَوَكَّلَ عَلَيْهِ كَفَاهُ الْأُمُورَ وَ الثِّقَةُ بِاللَّهِ حِصْنٌ لَا يَتَحَصَّنُ فِيهِ إِلَّا مُؤْمِنٌ أَمِينٌ وَ التَّوَكُّلُ عَلَى اللَّهِ نَجَاةٌ مِنْ كُلِّ سُوءٍ وَ حِرْزٌ مِنْ كُلِّ عَدُوٍّ
And from him-asws having said: ‘One who trusts in Allah-azwj, He-azwj will Show him the happiness, and the one who relies upon Him-azwj, He-azwj will Suffice him of the matters; and trust in Allah-azwj is a fortress, no one will fortify in it except a trusting Momin; and the reliance upon Allah-azwj is salvation from every evil and a protection from every enemy.
وَ الدِّينُ عِزٌّ وَ الْعِلْمُ كَنْزٌ وَ الصَّمْتُ نُورٌ وَ غَايَةُ الزُّهْدِ الْوَرَعُ وَ لَا هَدْمَ لِلدِّينِ مِثْلُ الْبِدَعِ وَ لَا أَفْسَدَ لِلرِّجَالِ مِنَ الطَّمَعِ
And the religion is honour, and the knowledge is a treasure, and the silence is Noor, and the peak of ascetism is the devoutness, and there is no demolisher of the religion like the innovation, nor anything more spoiling for the men than the greed.
وَ بِالرَّاعِي تَصْلُحُ الرَّعِيَّةُ وَ بِالدُّعَاءِ تُصْرَفُ الْبَلِيَّةُ وَ مَنْ رَكِبَ مَرْكَبَ الصَّبْرِ اهْتَدَى إِلَى مِضْمَارِ النَّصْرِ وَ مَنْ عَابَ عِيبَ وَ مَنْ شَتَمَ أُجِيبَ وَ مَنْ غَرَسَ أَشْجَارَ التُّقَى اجْتَنَى ثِمَارَ الْمُنَى.
And the citizens are corrected by the shepherd, and the afflictions are turned away by the supplication, and one who sails the ship of patience is guided to the track of victory; and the one who faults is faulted; and one who insults is responded (with insult); and the one who plants trees of piety will reap the fruits of wishes’’.[284]
57- وَ قَالَ ع أَرْبَعُ خِصَالٍ تُعِينُ الْمَرْءَ عَلَى الْعَمَلِ الصِّحَّةُ وَ الْغِنَى وَ الْعِلْمُ وَ التَّوْفِيقُ.
And he-asws said: ‘Four characteristics assist the person upon the deed – the health, and the riches, and the knowledge, and the inclination’’.[285]
58- وَ قَالَ ع إِنَّ لِلَّهِ عِبَاداً يَخُصُّهُمْ بِالنِّعَمِ وَ يُقِرُّهَا فِيهِمْ مَا بَذَلُوهَا فَإِذَا مَنَعُوهَا نَزَعَهَا عَنْهُمْ وَ حَوَّلَهَا إِلَى غَيْرِهِمْ.
And he-asws said: ‘For Allah-azwj there are servants He-azwj Particularises them with the bounties, and Settles these in them for as long as they spend it. When they prevent it, He-azwj Snatches is away from them and Transfers it to others’’.[286]
59- وَ قَالَ: مَا عَظُمَتْ نِعْمَةُ اللَّهِ عَلَى أَحَدٍ إِلَّا عَظُمَتْ عَلَيْهِ مَئُونَةُ النَّاسِ فَمَنْ لَمْ يَحْتَمِلْ تِلْكَ الْمَئُونَةَ عَرَضَ النِّعْمَةَ لِلزَّوَالِ.
And he-asws said: ‘A bounty of Allah-azwj is not magnified upon anyone except assisting the people is magnified upon him. So the one who cannot tolerate that assisting, the bounty is exposed to the decline’’.[287]
60- وَ قَالَ ع أَهْلُ الْمَعْرُوفِ إِلَى اصْطِنَاعِهِ أَحْوَجُ مِنْ أَهْلِ الْحَاجَةِ إِلَيْهِ لِأَنَّ لَهُمْ أَجْرَهُ وَ فَخْرَهُ وَ ذِكْرَهُ فَمَهْمَا اصْطَنَعَ الرَّجُلُ مِنْ مَعْرُوفٍ فَإِنَّمَا يَبْدَأُ فِيهِ بِنَفْسِهِ فَلَا يَطْلُبَنَّ شُكْرَ مَا صَنَعَ إِلَى نَفْسِهِ مِنْ غَيْرِهِ.
And he-asws said: ‘The people of acts of kindness are needier to its dealings than the people of need are to it, because for them is its Recompense, and its pride, and its Zikr. So whenever the man does a dealing from the acts of kindness, he should rather begin with himself, so he should not seek being thanked from other for what he is doing to himself’’.[288]
61- وَ قَالَ ع مَنْ أَمَّلَ إِنْسَاناً فَقَدْ هَابَهُ وَ مَنْ جَهِلَ شَيْئاً عَابَهُ وَ الْفُرْصَةُ خُلْسَةٌ وَ مَنْ كَثُرَ هَمُّهُ سَقِمَ جَسَدُهُ وَ الْمُؤْمِنُ لَا يَشْتَفِي غَيْظُهُ وَ عُنْوَانُ صَحِيفَةِ الْمُؤْمِنِ حُسْنُ خُلُقِهِ.
And he-asws said: ‘One who gives hope to a person he will dread (respect) him; and one who is ignorant of a thing, faults it; and the opportunity is a chance; and one whose worries are a lot, his body will be sick; and the Momin should not heal his rage (be revenge); and a heading of the book (register of deeds) of the Momin is ‘Goodness of his manners’’.[289]
وَ قَالَ فِي مَوْضِعٍ آخَرَ عُنْوَانُ صَحِيفَةِ السَّعِيدِ حُسْنُ الثَّنَاءِ عَلَيْهِ.
And he-asws said in another place: ‘A heading of the book of the fortunate ones is, ‘Goodness of the praise upon Him-azwj’’.[290]
62- وَ قَالَ ع مَنِ اسْتَغْنَى بِاللَّهِ افْتَقَرَ النَّاسُ إِلَيْهِ وَ مَنِ اتَّقَى اللَّهَ أَحَبَّهُ النَّاسُ وَ إِنْ كَرِهُوا.
And he-asws said: ‘One who is needless (from others) with Allah-azwj, the people will be impoverished (needy) to him, and the one who fears Allah-azwj, the people will love him and even if they dislike him’’.[291]
63- وَ قَالَ ع عَلَيْكُمْ بِطَلَبِ الْعِلْمِ فَإِنَّ طَلَبَهُ فَرِيضَةٌ وَ الْبَحْثَ عَنْهُ نَافِلَةٌ وَ هُوَ صِلَةٌ بَيْنَ الْإِخْوَانِ وَ دَلِيلٌ عَلَى الْمُرُوَّةِ وَ تُحْفَةٌ فِي الْمَجَالِسِ وَ صَاحِبٌ فِي السَّفَرِ وَ أُنْسٌ فِي الْغُرْبَةِ.
And he-asws said: ‘Upon you all is with seeking the knowledge, for seeking it is an Obligation, and the discussing from it is optional, and it is a connection between the brothers, and evidence upon the personality, and a gift in the gathering, and a companion in the journey, and a comforter in the estrangement’’.[292]
64- وَ قَالَ ع الْعِلْمُ عِلْمَانِ مَطْبُوعٌ وَ مَسْمُوعٌ وَ لَا يَنْفَعُ مَسْمُوعٌ إِذَا لَمْ يَكُ مَطْبُوعٌ وَ مَنْ عَرَفَ الْحِكْمَةَ لَمْ يَصْبِرْ عَنِ الِازْدِيَادِ مِنْهَا الْجَمَالُ فِي اللِّسَانِ وَ الْكَمَالُ فِي الْعَقْلِ.
And he-asws said: ‘The knowledge is two (types of) knowledge(s) –written-up and heard, and the heard cannot benefit when it is not written-up; and the one who recognises the wisdom will not be patience from the increase from it; the beauty is in the tongue and the perfection is in the intellect’’.[293]
65- وَ قَالَ ع الْعَفَافُ زِينَةُ الْفَقْرِ وَ الشُّكْرُ زِينَةُ الْغِنَى وَ الصَّبْرُ زِينَةُ الْبَلَاءِ وَ التَّوَاضُعُ زِينَةُ الْحَسَبِ وَ الْفَصَاحَةُ زِينَةُ الْكَلَامِ وَ الْعَدْلُ زِينَةُ الْإِيمَانِ وَ السَّكِينَةُ زِينَةُ الْعِبَادَةِ وَ الْحِفْظُ زِينَةُ الرِّوَايَةِ
And he-asws said: ‘The chastity is an adornment of the poverty, and the thanking is an adornment of the rich, and the patience is an adornment of the affliction, and the humility is an adornment of the pedigree, and the fluency is an adornment of the speech, and the justice is an adornment of the Eman, and the calmness is an adornment of the worship, and the memorisation is an adornment of the reporting.
وَ خَفْضُ الْجَنَاحِ زِينَةُ الْعِلْمِ وَ حُسْنُ الْأَدَبِ زِينَةُ الْعَقْلِ وَ بَسْطُ الْوَجْهِ زِينَةُ الْحِلْمِ وَ الْإِيثَارُ زِينَةُ الزُّهْدِ وَ بَذْلُ الْمَجْهُودِ زِينَةُ النَّفْسِ وَ كَثْرَةُ الْبُكَاءِ زِينَةُ الْخَوْفِ وَ التَّقَلُّلُ زِينَةُ الْقَنَاعَةِ وَ تَرْكُ الْمَنِّ زِينَةُ الْمَعْرُوفِ وَ الْخُشُوعُ زِينَةُ الصَّلَاةِ وَ تَرْكُ مَا لَا يَعْنِي زِينَةُ الْوَرَعِ.
And lowering the wings (humbleness) is an adornment of the knowledge, and good etiquettes is an adornment of the intellect, and extending the face (friendliness) is an adornment of the forbearance, and the selflessness is an adornment of the ascetism, and exerting the effort is an adornment of the self; and crying a lot is an adornment of the fear (of Allah-azwj); and the reduction is an adornment of the contentment; and neglecting the reproach is an adornment of the act of kindness, and the fearfulness is an adornment of the Salat, and neglecting what is of no concern is an adornment of the devoutness’’.[294]
66- وَ قَالَ ع حَسْبُ الْمَرْءِ مِنْ كَمَالِ الْمُرُوَّةِ تَرْكُهُ مَا لَا يَجْمُلُ بِهِ وَ مِنْ حَيَائِهِ أَنْ لَا يَلْقَى أَحَداً بِمَا يَكْرَهُ وَ مِنْ عَقْلِهِ حُسْنُ رِفْقِهِ وَ مِنْ أَدَبِهِ أَنْ لَا يَتْرُكَ مَا لَا بُدَّ لَهُ مِنْهُ وَ مِنْ عِرْفَانِهِ عِلْمُهُ بِزَمَانِهِ وَ مِنْ وَرَعِهِ غَضُّ بَصَرِهِ وَ عِفَّةُ بَطْنِهِ
And he-asws said: ‘It suffices the person from perfection of the personality to leave what he cannot beautify with, and from his modesty that he does not meet anyone with what he dislikes, and from his intellect is his goodly kindness, and from his etiquettes is that he does not leave any right of Allah-azwj from his wealth, and from his recognition is his knowledge of his times, and from his devoutness is the shutting of his eyes and chastity of his belly.
وَ مِنْ حُسْنِ خُلُقِهِ كَفُّهُ أَذَاهُ وَ مِنْ سَخَائِهِ بِرُّهُ بِمَنْ يَجِبُ حَقُّهُ عَلَيْهِ وَ إِخْرَاجُهُ حَقَّ اللَّهِ مِنْ مَالِهِ وَ مِنْ إِسْلَامِهِ تَرْكُهُ مَا لَا يَعْنِيهِ وَ تَجَنُّبُهُ الْجِدَالَ وَ الْمِرَاءَ فِي دِينِهِ وَ مِنْ كَرَمِهِ إِيثَارُهُ عَلَى نَفْسِهِ
And from goodness of his manners is his restraining of his harm; and from his generosity is his righteousness with the one whose right is obligated upon him, and his extracting the right of Allah-azwj from his wealth; and from his Islam is his leaving what does not concern him, and his shunning the quarrelling and the showing-off in his religion; and from his benevolence is his preferring (others) over himself.
وَ مِنْ صَبْرِهِ قِلَّةُ شَكْوَاهُ وَ مِنْ عَقْلِهِ إِنْصَافُهُ مِنْ نَفْسِهِ وَ مِنْ حِلْمِهِ تَرْكُهُ الْغَضَبَ عِنْدَ مُخَالَفَتِهِ وَ مِنْ إِنْصَافِهِ قَبُولُهُ الْحَقَّ إِذَا بَانَ لَهُ وَ مِنْ نُصْحِهِ نَهْيُهُ عَمَّا لَا يَرْضَاهُ لِنَفْسِهِ وَ مِنْ حِفْظِهِ جِوَارَكَ تَرْكُهُ تَوْبِيخَكَ عِنْدَ إِسَاءَتِكَ مَعَ عِلْمِهِ بِعُيُوبِكَ
And from his patience is scarcity of his complaints; and from his intellect is his fairness from himself; and from his forbearance is his neglecting the anger in the presence of his adversaries; and from his fairness is his accepting the truth when it is clear to him; and from his advice is his forbidding from what he is not pleased with himself; and from his preserving your neighbourhood is his leaving rebuking you during capacity with his knowledge of your faults.
وَ مِنْ رِفْقِهِ تَرْكُهُ عَذْلَكَ عِنْدَ غَضَبِكَ بِحَضْرَةِ مَنْ تَكْرَهُ وَ مِنْ حُسْنِ صُحْبَتِهِ لَكَ إِسْقَاطُهُ عَنْكَ مَئُونَةَ أَذَاكَ وَ مِنْ صَدَاقَتِهِ كَثْرَةُ مُوَافَقَتِهِ وَ قِلَّةُ مُخَالَفَتِهِ وَ مِنْ صَلَاحِهِ شِدَّةُ خَوْفِهِ مِنْ ذُنُوبِهِ
And from his kindness is his neglecting abandoning you during your anger in the presence of the one you dislike; and from goodness of his accompanying you is his cutting off the supply of what harms you; and from his truthfulness is the abundance of his compatibility and lack of his opposition; and from his righteousness is intensity of his fearing from his sins.
وَ مِنْ شُكْرِهِ مَعْرِفَةُ إِحْسَانِ مَنْ أَحْسَنَ إِلَيْهِ وَ مِنْ تَوَاضُعِهِ مَعْرِفَتُهُ بِقَدْرِهِ وَ مِنْ حِكْمَتِهِ عِلْمُهُ بِنَفْسِهِ وَ مِنْ سَلَامَتِهِ قِلَّةُ حِفْظِهِ لِعُيُوبِ غَيْرِهِ وَ عِنَايَتُهُ بِإِصْلَاحِ عُيُوبِهِ.
And from his thanks is recognition of a favour of the one favouring to him; and from his humbleness is his recognition of his ability; and from his wisdom is his knowledge of himself; and from his safety is lack of his preserving faults of others and his care in correcting his faults’’.[295]
67- وَ قَالَ ع لَنْ يَسْتَكْمِلَ الْعَبْدُ حَقِيقَةَ الْإِيمَانِ حَتَّى يُؤْثِرَ دِينَهُ عَلَى شَهْوَتِهِ وَ لَنْ يَهْلِكَ حَتَّى يُؤْثِرَ شَهْوَتَهُ عَلَى دِينِهِ.
And he-asws said: ‘The servant will never perfect reality of the Eman until he prefers his religion over his lustful desires, and he will never be destroyed until he prefers his lustful desires over his religion’’.[296]
68- وَ قَالَ ع الْفَضَائِلُ أَرْبَعَةُ أَجْنَاسٍ أَحَدُهَا الْحِكْمَةُ وَ قِوَامُهَا فِي الْفِكْرَةِ وَ الثَّانِي الْعِفَّةُ وَ قِوَامُهَا فِي الشَّهْوَةِ وَ الثَّالِثُ الْقُوَّةُ وَ قِوَامُهَا فِي الْغَضَبِ وَ الرَّابِعُ الْعَدْلُ وَ قِوَامُهُ فِي اعْتِدَالِ قُوَى النَّفْسِ.
And he-asws said: ‘The merits are four types – one of these is the wisdom, and its pillar is in the contemplation; and the second is the chastity, and its pillar is in the lustful desires; and the third is the strength, and its pillar is in the anger; and the fourth is the justice, and its pillar is in moderating strength of the soul’’.[297]
69- وَ قَالَ ع الْعَامِلُ بِالظُّلْمِ وَ الْمُعِينُ لَهُ وَ الرَّاضِي بِهِ شُرَكَاءُ.
And he-asws said: ‘The worker with the injustice, and the assistant to him, and the one satisfied with him are associates’’.[298]
70- وَ قَالَ ع يَوْمُ الْعَدْلِ عَلَى الظَّالِمِ أَشَدُّ مِنْ يَوْمِ الْجَوْرِ عَلَى الْمَظْلُومِ.
And he-asws said: ‘The day of justice upon the oppressor is severer than the day of tyranny upon the oppressed’’.[299]
71- وَ قَالَ ع أَقْصَدُ الْعُلَمَاءِ لِلْمَحَجَّةِ الْمُمْسِكُ عِنْدَ الشُّبْهَةِ وَ الْجَدَلُ يُورِثُ الرِّيَاءَ وَ مَنْ أَخْطَأَ وُجُوهَ الْمَطَالِبِ خَذَلَتْهُ الْحِيَلُ وَ الطَّامِعُ فِي وَثَاقِ الذُّلِّ وَ مَنْ أَحَبَّ الْبَقَاءَ فَلْيُعِدَّ لِلْمَصَائِبِ قَلْباً صَبُوراً.
And he-asws said: ‘The most moderate of the scholars for the manifesto is the one withholding at the doubtful matters; and the (pointless) arguments inherit the showing off; and the one missing the faces of demands, the means will abandon him; and the greedy is in the binds of disgrace; and the one who loves the remaining (alive), let him prepare for the calamities with a patient heart’’.[300]
72- وَ قَالَ ع الْعُلَمَاءُ غُرَبَاءُ لِكَثْرَةِ الْجُهَّالِ بَيْنَهُمْ.
And he-asws said: ‘The scholars are strangers due to the large number of ignorant ones between them’’.[301]
73- وَ قَالَ ع الصَّبْرُ عَلَى الْمُصِيبَةِ مُصِيبَةٌ عَلَى الشَّامِتِ بِهَا.
And he-asws said: ‘The patience upon the calamity is a calamity upon the one gloating with it’’.[302]
74- وَ قَالَ ع التَّوْبَةُ عَلَى أَرْبَعَةِ دَعَائِمَ نَدَمٍ بِالْقَلْبِ وَ اسْتِغْفَارٍ بِاللِّسَانِ وَ عَمَلٍ بِالْجَوَارِحِ وَ عَزْمٍ أَنْ لَا يَعُودَ
And he-asws said: ‘The repentance is based upon four pillars – regretting with the heart, and seeking the Forgiveness with the tongue, and working (good deeds) with the limbs, and determination of not repeating.
وَ ثَلَاثٌ مِنْ عَمَلِ الْأَبْرَارِ إِقَامَةُ الْفَرَائِضِ وَ اجْتِنَابُ الْمَحَارِمِ وَ احْتِرَاسٌ مِنَ الْغَفْلَةِ فِي الدِّينِ
And three are from the deeds of the righteous ones – establishing the obligations, and shunning the Prohibitions, and guarding from the heedlessness in the religion.
وَ ثَلَاثٌ يُبَلِّغْنَ بِالْعَبْدِ رِضْوَانَ اللَّهِ كَثْرَةُ الِاسْتِغْفَارِ وَ خَفْضُ الْجَانِبِ وَ كَثْرَةُ الصَّدَقَةِ
And three cause the servant to reach Satisfaction of Allah-azwj – frequently seeking the Forgiveness, and lowering the wings (humility), and frequently giving charity.
وَ أَرْبَعٌ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ الْإِيمَانَ مَنْ أَعْطَى لِلَّهِ وَ مَنَعَ فِي اللَّهِ وَ أَحَبَّ لِلَّهِ وَ أَبْغَضَ فِيهِ
And four, one who has these in him, will perfect the Eman – one who gives for the Sake of Allah-azwj, and prevents for the Sake of Allah-azwj, and loves for the Sake of Allah-azwj, and hates for His-azwj Sake.
وَ ثَلَاثٌ مَنْ كُنَّ فِيهِ لَمْ يَنْدَمْ تَرْكُ الْعَجَلَةِ وَ الْمَشُورَةُ وَ التَّوَكُّلُ عِنْدَ الْعَزْمِ عَلَى اللَّهِ عَزَّ وَ جَلَّ.
And three, one who has these in him will not regret – neglecting the haste, and the consulting, and the reliance upon Allah-azwj Mighty and Majestic during determination’’.[303]
75- وَ قَالَ ع لَوْ سَكَتَ الْجَاهِلُ مَا اخْتَلَفَ النَّاسُ.
And he-asws said: ‘Had the ignorant one remained silent, the people would not have differed’’.[304]
76- وَ قَالَ ع مَقْتَلُ الرَّجُلِ بَيْنَ لَحْيَيْهِ وَ الرَّأْيُ مَعَ الْأَنَاةِ وَ بِئْسَ الظَّهِيرُ الرَّأْيُ الْفَطِيرُ.
And he-asws said: ‘And he-asws said: ‘Killing ground of the man is between his two beards (stomach); and the (good) opinion is with the unhurriedness; and evil supporter is the hasty opinion’’.[305]
77- وَ قَالَ ع ثَلَاثُ خِصَالٍ تُجْتَلَبُ بِهِنَّ الْمَحَبَّةُ الْإِنْصَافُ فِي الْمُعَاشَرَةِ وَ الْمُوَاسَاةُ فِي الشِّدَّةِ وَ الِانْطِوَاعِ وَ الرُّجُوعُ عَلَى قَلْبٍ سَلِيمٍ.
And he-asws said: ‘Three traits, the love is attracted by these – the fairness in the community, and the consoling during the adversity, and the compliance, and the referring upon a sound heart’’.[306]
78- وَ قَالَ ع فَسَادُ الْأَخْلَاقِ بِمُعَاشَرَةِ السُّفَهَاءِ وَ صَلَاحُ الْأَخْلَاقِ بِمُنَافَسَةِ الْعُقَلَاءِ وَ الْخَلْقُ أَشْكَالٌ فَ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ وَ النَّاسُ إِخْوَانٌ فَمَنْ كَانَتْ إِخْوَتُهُ فِي غَيْرِ ذَاتِ اللَّهِ فَإِنَّهَا تَحُوزُ عَدَاوَةً وَ ذَلِكَ قَوْلُهُ تَعَالَى- الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ.
And he-asws said: ‘Corruption of the morals is with associating the foolish, and the righteous morals are with competing with the intellectuals; and moral is a disposition (intention), so ‘Every one acts according to his own disposition; [17:84]; and the people are brothers, so the one whose brotherhood was regarding other than the Self of Allah-azwj will acquire enmity, and that is the Words of the Exalted: The friends on that Day would be enemies of each other, except for the pious [43:67]’’.[307]
79- وَ قَالَ ع مَنِ اسْتَحْسَنَ قَبِيحاً كَانَ شَرِيكاً فِيهِ.
And he-asws said: ‘One who approves an ugly deed would be a participant in it’’.[308]
80- وَ قَالَ ع كُفْرُ النِّعْمَةِ دَاعِيَةُ الْمَقْتِ وَ مَنْ جَازَاكَ بِالشُّكْرِ فَقَدْ أَعْطَاكَ أَكْثَرَ مِمَّا أَخَذَ مِنْكَ.
And he-asws said: ‘Kufr of the bounties is the inviter of hate; and one who recompenses you with the thanks, so he has given you more than what he has taken from you’’.[309]
81- وَ قَالَ ع لَا يُفْسِدُكَ الظَّنُّ عَلَى صَدِيقٍ وَ قَدْ أَصْلَحَكَ الْيَقِينُ لَهُ وَ مَنْ وَعَظَ أَخَاهُ سِرّاً فَقَدْ زَانَهُ وَ مَنْ وَعَظَهُ عَلَانِيَةً فَقَدْ شَانَهُ
And he-asws said: ‘Do not let it corrupt you, the conjecture upon a friend, and the certainty will correct you to him; and the one who preaches his brother in secret so he has adorned him, and the one who preaches his openly, so he has shamed him.
اسْتِصْلَاحُ الْأَخْيَارِ بِإِكْرَامِهِمْ وَ الْأَشْرَارِ بِتَأْدِيبِهِمْ وَ الْمَوَدَّةُ قَرَابَةٌ مُسْتَفَادَةٌ وَ كَفَى بِالْأَجَلِ حِرْزاً وَ لَا يَزَالُ الْعَقْلُ وَ الْحُمْقُ يَتَغَالَبَانِ عَلَى الرَّجُلِ إِلَى ثَمَانِيَ عَشْرَةَ سَنَةً فَإِذَا بَلَغَهَا غَلَبَ عَلَيْهِ أَكْثَرُهُمَا فِيهِ
Correcting the good people is by honouring them, and the evil people by disciplining them; and the cordiality of the near relatives is beneficial; and suffice with the life term as a protection; and the intellects and the stupidity do not cease to be prevailing upon a man until he is eighteen years old. When he reaches it, the more abundant of the two overcomes upon him.
وَ مَا أَنْعَمَ اللَّهُ عَزَّ وَ جَلَّ عَلَى عَبْدٍ نِعْمَةً فَعَلِمَ أَنَّهَا مِنَ اللَّهِ إِلَّا كَتَبَ اللَّهُ جَلَّ اسْمُهُ لَهُ شُكْرَهَا قَبْلَ أَنْ يُحَمِّدَهُ عَلَيْهَا وَ لَا أَذْنَبَ ذَنْباً فَعَلِمَ أَنَّ اللَّهَ مُطَّلِعٌ عَلَيْهِ إِنْ شَاءَ عَذَّبَهُ وَ إِنْ شَاءَ غَفَرَ لَهُ إِلَّا غَفَرَ اللَّهُ لَهُ قَبْلَ أَنْ يَسْتَغْفِرَهُ.
And Allah-azwj Mighty and Majestic does not Confer a bounty upon a servant, so he knows that it is from Allah-azwj, except Allah-azwj, Majestic is His-azwj Name, Writes its thanks for him before he even praises Him-azwj upon it; and he does not commit a sin, so he knows that Allah-azwj is Overseeing upon him, if He-azwj so Desires He-azwj can Punish him, and if He-azwj so Desires, He‑azwj can Forgive him, except Allah-azwj Forgives (the sin) for him before he even seeks His‑azwj Forgiveness’’.[310]
82- وَ قَالَ ع الشَّرِيفُ كُلُّ الشَّرِيفِ مَنْ شَرَّفَهُ عِلْمُهُ وَ السُّؤْدُدُ حَقُّ السُّؤْدُدِ لِمَنِ اتَّقَى اللَّهَ رَبَّهُ وَ الْكَرِيمُ مَنْ أَكْرَمَ عَنْ ذُلِّ النَّارِ وَجْهَهُ.
And he-asws said: ‘The noble of all nobles is the one his nobility is his knowledge; and the worthy as is the right of worthiness is for one who fears his Lord-azwj Allah-azwj; and the honourable is the one more honourable from the Fire disgracing his face’’.[311]
83- وَ قَالَ ع مَنْ أَمَّلَ فَاجِراً كَانَ أَدْنَى عُقُوبَتِهِ الْحِرْمَانَ.
And he-asws said: ‘One who gives hope (pleases) an immoral person, the least of his Punishment would be the deprivation’’.[312]
84- وَ قَالَ ع اثْنَانِ عَلِيلَانِ أَبَداً صَحِيحٌ مُحْتَمٍ وَ عَلِيلٌ مُخَلِّطٌ مَوْتُ الْإِنْسَانِ بِالذُّنُوبِ أَكْثَرُ مِنْ مَوْتِهِ بِالْأَجَلِ وَ حَيَاتُهُ بِالْبِرِّ أَكْثَرُ مِنْ حَيَاتِهِ بِالْعُمُرِ.
And he-asws said: ‘Two are forever sick – a healthy one dieting, and a sick one eating harmful foods; death of the human being due to the sins is more than his death due to the term (ended), and his life with the righteousness is more (prolonged) than his life with the age’’.[313]
85- وَ قَالَ ع لَا تُعَاجِلُوا الْأَمْرَ قَبْلَ بُلُوغِهِ فَتَنْدَمُوا وَ لَا يَطُولَنَّ عَلَيْكُمُ الْأَمَدُ فَتَقْسُوَ قُلُوبُكُمْ وَ ارْحَمُوا ضُعَفَاءَكُمْ وَ اطْلُبُوا الرَّحْمَةَ مِنَ اللَّهِ بِالرَّحْمَةِ لَهُمْ.
And he-asws said: ‘Do not hasten the matter before its reaching (you), so you will regret it, nor will the period be prolonged upon you, so it will harden your hearts; and be merciful to your weak ones and seek the Mercy from Allah-azwj by being merciful to them’’.[314]
86- مِنْ كِتَابِ مَطَالِبِ السَّئُولِ، مِنْ كَلَامِهِ ع غَرَّكَ عِزُّكَ فَصَارَ قُصَارُ ذَلِكَ ذُلَّكَ فَاخْشَ فَاحِشَ فِعْلِكَ فَعَلَّكَ بِهَذَا تَهْدَأُ.
From the book ‘Matalib Al Suoul’ –
‘From his-asws speech: ‘Your honour has deceived you, so it became deficient, that is your disgrace; fear your immoral deed, perhaps you will calm down by this’’.[315]
87- وَ مِنْ كَلَامِهِ ع الْعَالَمُ حَدِيقَةٌ سَيَّاحُهَا الشَّرِيعَةُ وَ الشَّرِيعَةُ سُلْطَانٌ تَجِبُ لَهُ الطَّاعَةُ وَ الطَّاعَةُ سِيَاسَةٌ يَقُومُ بِهَا الْمَلِكُ وَ الْمَلِكُ رَاعٍ يَعْضُدُهُ الْجَيْشُ وَ الْجَيْشُ أَعْوَانٌ يَكْفُلُهُمُ الْمَالُ وَ الْمَالُ رِزْقٌ يَجْمَعُهُ الرَّعِيَّةُ وَ الرَّعِيَّةُ سَوَادٌ يَسْتَعْبِدُهُمُ الْعَدْلُ وَ الْعَدْلُ أَسَاسٌ بِهِ قِوَامُ الْعَالَمِ.
And from a speech of his-asws: ‘The world is a garden, it’s visitor is the Law; and the Law is a ruler, the obedience is obligated to it; and the obedience is politics which the kings stands with it; and the king is a shepherd, the army supports him; and the army, the wealth guarantees them; and the wealth is sustenance, the citizens collect it; and the citizens are the generality, the justice enslaves them; and the justice is a foundation, the world stands with it’’.[316]
88- نهج، نهج البلاغة قَالَ ع الْأَقَاوِيلُ مَحْفُوظَةٌ وَ السَّرَائِرُ مَبْلُوَّةٌ وَ كُلُّ نَفْسٍ بِما كَسَبَتْ رَهِينَةٌ وَ النَّاسُ مَنْقُوصُونَ مَدْخُولُونَ إِلَّا مَنْ عَصَمَ اللَّهُ سَائِلُهُمْ مُتَعَنِّتٌ وَ مُجِيبُهُمْ مُتَكَلِّفٌ
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘The words are preserved and the actions are a trial: Every soul would be held for what it earns [74:38], and the people are deficient, meddled with, except the one whom Allah-azwj Protects. Their questioner confuses and their loving one causes encumberment (hardship).
يَكَادُ أَفْضَلُهُمْ رَأْياً يَرُدُّهُ عَنْ فَضْلِ رَأْيِهِ الرِّضَا وَ السُّخْطُ وَ يَكَادُ أَصْلَبُهُمْ عُوداً تَنْكَؤُهُ اللَّحْظَةُ وَ تَسْتَحِيلُهُ الْكَلِمَةُ الْوَاحِدَةُ
Their best of opiners almost retracts it from the grace of his opinion by the satisfaction and dissatisfaction, and their most solid of wisdom could be diverted by a single glance and one phrase can transform him.
مَعَاشِرَ النَّاسِ اتَّقُوا اللَّهَ فَكَمْ مِنْ مُؤَمِّلٍ مَا لَا يَبْلُغُهُ وَ بَانٍ مَا لَا يَسْكُنُهُ وَ جَامِعٍ مَا سَوْفَ يَتْرُكُهُ وَ لَعَلَّهُ مِنْ بَاطِلٍ جَمَعَهُ وَ مِنْ حَقٍّ مَنَعَهُ أَصَابَهُ حَرَاماً وَ احْتَمَلَ بِهِ آثَاماً
Community of people, fear Allah-azwj! How many a hoping one hopes for what he cannot achieve, and a builder who does not dwell in it, and an amasser what he will soon be leaving it, and perhaps he had collected it from false means and from a right he had prevented, and borne sins due to it.
فَبَاءَ بِوِزْرِهِ وَ قَدِمَ عَلَى رَبِّهِ آسِفاً لَاهِفاً قَدْ خَسِرَ الدُّنْيا وَ الْآخِرَةَ ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ.
Thus, he was with its burden and he went forward to his Lord-azwj in regret, sorrowful, losing the world and the Hereafter. That is the clear loss [22:11]’’.[317]
89- وَ قَالَ ع الْمَنِيَّةُ وَ لَا الدَّنِيَّةُ وَ التَّقَلُّلُ وَ لَا التَّوَسُّلُ وَ مَنْ لَمْ يُعْطِ قَاعِداً لَمْ يُعْطَ قَائِماً
And he-asws said: ‘(Let it be) death and not be lowliness, and (let it be) little and not be (seeking) the means (from the people)! And one not being given while seated (being patient) will not be given while standing (making noises and being impatient).
وَ الدَّهْرُ يَوْمَانِ يَوْمٌ لَكَ وَ يَوْمٌ عَلَيْكَ فَإِذَا كَانَ لَكَ فَلَا تَبْطَرْ وَ إِذَا كَانَ عَلَيْكَ فَاصْبِرْ.
And the times are of two days – a day being for you and a day against you. When it were to be for you, do not be arrogant (don’t disregard it), and where it were to be against you, then be patient’’.[318]
90- وَ قَالَ ع مِسْكِينٌ ابْنُ آدَمَ مَكْتُومُ الْأَجَلِ مَكْنُونُ الْعِلَلِ مَحْفُوظُ الْعَمَلِ تُؤْلِمُهُ الْبَقَّةُ وَ تَقْتُلُهُ الشَّرْقَةُ وَ تُنَتِّنُهُ الْعَرْقَةُ.
And he-asws said: ‘O Poor son of Adam-as! (He is of) concealed term of death, hidden of the ailments, preserved of (every) deed. The mosquito bite pains him, and the choking kills him, and the sweating stinks him’’.[319]
91– كَنْزُ الْكَرَاجُكِيِ، وَ رُوِيَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع مَرَّ عَلَى الْمَدَائِنِ فَلَمَّا رَأَى آثَارَ كِسْرَى وَ قُرْبَ خَرَابِهَا قَالَ رَجُلٌ مِمَّنْ مَعَهُ-
| جَرَتِ الرِّيَاحُ عَلَى رُسُومِ دِيَارِهِمْ | فَكَأَنَّهُمْ كَانُوا عَلَى مِيعَادٍ- |
(The book) ‘Kanz’ of Al Karajaky –
‘And it is reported that Amir Al-Momineen-asws passed by Al-Madain. When he-asws saw traces of Chosroe and went closer to its ruins, a man from the ones who were with him-asws said (a couplet), ‘The winds flow over the topes of their houses. It is as if they were upon an appointment’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَ فَلَا قُلْتُمْ- كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَ عُيُونٍ- وَ زُرُوعٍ وَ مَقامٍ كَرِيمٍ- وَ نَعْمَةٍ كانُوا فِيها فاكِهِينَ- كَذلِكَ وَ أَوْرَثْناها قَوْماً آخَرِينَ- فَما بَكَتْ عَلَيْهِمُ السَّماءُ وَ الْأَرْضُ وَ ما كانُوا مُنْظَرِينَ.
Amir Al-Momineen-asws said: ‘Why don’t you say: How many of the gardens and fountains they left (behind), [44:25] And plantations and noble places, [44:26] And bounties they used to enjoy in? [44:27] Like that, and We Made these to be inherited by another people [44:28] So the sky and the earth did not weep upon them, nor were they Respited [44:29]’’.[320]
92- مِنْ كِتَابِ مَطَالِبِ السَّئُولِ، لِكَمَالِ الدِّينِ مُحَمَّدِ بْنِ طَلْحَةَ
مِنْ نَظْمِهِ ع
| دَلِيلُكَ أَنَّ الْفَقْرَ خَيْرٌ مِنَ الْغِنَى- | وَ أَنَّ قَلِيلَ الْمَالِ خَيْرٌ مِنَ الْمُثْرِي- | |
| لِقَاؤُكَ مَخْلُوقاً عَصَى اللَّهَ بِالْغِنَى- | وَ لَمْ تَرَ مَخْلُوقاً عَصَى اللَّهَ بِالْفَقْرِ. |
From the book ‘Mataalib Al Soul’ of Kamal Al Deen Muhammad Bin Talha –
From his-asws compositions: ‘Your evidence that the poverty is better than the riches, and that the little wealth is better than the abundant is your meeting the created beings disobeying Allah-azwj due to the riches, and you do not see any created being disobeying Allah-azwj due to the poverty’’.[321]
وَ قَوْلُهُ
| لِكُلِّ اجْتِمَاعٍ مِنْ خَلِيلَيْنِ فُرْقَةٌ- | وَ كُلُّ الَّذِي دُونَ الْوَفَاةِ قَلِيلٌ- | |
| وَ إِنَّ افْتِقَادِي وَاحِداً بَعْدَ وَاحِدٍ- | دَلِيلٌ عَلَى أَنْ لَا يَدُومَ خَلِيلٌ. |
And he-asws said: ‘For every gathering of two friends there is separation, and all the ones not dead (yet) are few, and my-asws losing one after one evidence’s upon that a friend is not permanent’’.[322]
وَ قَوْلُهُ
| عَلِّلِ النَّفْسَ بِالْكَفَافِ وَ إِلَّا- | طَلَبَتْ مِنْكَ فَوْقَ مَا يَكْفِيهَا- | |
| مَا لِمَا قَدْ مَضَى وَ لَا لِلَّذِي لَمْ- | يَأْتِ مِنْ لَذَّةٍ لِمُسْتَحِلِّيهَا- | |
| إِنَّمَا أَنْتَ طُولَ مُدَّةِ مَا- | عُمِّرْتَ كَالسَّاعَةِ الَّتِي أَنْتَ فِيهَا. |
And his-asws words: ‘Sicken the soul with the sufficient, or else it will demand from you above what suffices it. What pleasure is there for what has passed, nor for which has not come yet, due to its impossibility. But rather, you are of lengthy period for as long as you are living, like the time which you are in’’.[323]
وَ قَوْلُهُ ع يَرْثِي رَسُولَ اللَّهِ ص
| أَ مِنْ بَعْدِ تَكْفِينِ النَّبِيِّ وَ دَفْنِهِ- | بِأَثْوَابِهِ آسَى عَلَى هَالِكٍ ثَوَى- | |
| رُزِينَا رَسُولَ اللَّهِ فِينَا فَلَنْ نَرَى- | بِذَاكَ عَدِيلًا مَا حَيِينَا مِنَ الرَّزَى- | |
| وَ كَانَ لَنَا كَالْحِصْنِ مِنْ دُونِ أَهْلِهِ- | لَهُمْ مَعْقِلٌ فِيهَا حَصِينٌ مِنَ الْعِدَى- |
And his-asws words eulogising (Marsiya) Rasool-Allah-saww: ‘Is it from after enshrouding of the Prophet-as and burying him-saww with his-saww clothes I-asws should feel sorry upon the one destroyed, dead? We heard sounds of Rasool-Allah-saww among us, but we will never see any sound equal with that for as long as we live; and he-saww was like a fortress for us, apart from his-saww family. For them he-saww was a stronghold in it they could fortify from the enemies.
| وَ كُنَّا بِمَرْآهُ نَرَى النُّورَ وَ الْهُدَى- | صَبَاحَ مَسَاءَ رَاحَ فِينَا أَوِ اغْتَدَى- | |
| فَقَدْ غَشِيَتْنَا ظُلْمَةٌ بَعْدَ مَوْتِهِ- | نَهَاراً وَ قَدْ زَادَتْ عَلَى ظُلْمَةِ الدُّجَى- | |
| فَيَا خَيْرَ مَنْ ضَمَّ الْجَوَانِحَ وَ الْحَشَا- | وَ يَا خَيْرَ مَيْتٍ ضَمَّهُ التُّرْبُ وَ الثَّرَى- |
And we, with his-saww passing by, we were seeing the Noor and the guidance, morning, evening, going among us and coming. Darkness has overwhelmed us after his-saww death at daytime, and it increased upon darkness of the dark night. O best of the ones containing the wings and the stuff! And O best deceased contained by the soil and the ground!
| كَأَنَّ أُمُورَ النَّاسِ بَعْدَكَ ضُمِّنَتْ- | سَفِينَةَ مَوْجِ الْبَحْرِ وَ الْبَحْرُ قَدْ سَمَا- | |
| وَ ضَاقَ فَضَاءُ الْأَرْضِ عَنْهُمْ بِرُحْبِهِ- | لِفَقْدِ رَسُولِ اللَّهِ إِذْ قِيلَ قَدْ مَضَى- | |
| فَقَدْ نَزَلَتْ لِلْمُسْلِمِينَ مُصِيبَةٌ- | كَصَدْعِ الصَّفَا لَا شِعْبَ لِلصَّدْعِ فِي الصَّفَا- |
It is as if affairs of the people after you-azwj are contained in a ship in the waves of the sea, and the sea is split, and the atmosphere of the earth is constricted for them by his-saww despite is capaciousness, at the loss of Rasool-Allah-saww when it is said: ‘He-saww has passed away’, for a calamity has befallen for the Muslims, like a split in Al-Safa. There is no ravine for the crack in Al-Safa.
| فَلَنْ يَسْتَقِلَّ النَّاسُ تِلْكَ مُصِيبَةً- | وَ لَنْ يُجْبَرَ الْعَظْمُ الَّذِي مِنْهُمُ وَهَى- | |
| وَ فِي كُلِّ وَقْتٍ لِلصَّلَاةِ يَهِيجُهُ- | بِلَالٌ وَ يَدْعُو بِاسْمِهِ كُلُّ مَنْ دَعَا- | |
| وَ يَطْلُبُ أَقْوَامٌ مَوَارِيثَ هَالِكٍ- | وَ فِينَا مَوَارِيثُ النُّبُوَّةِ وَ الْهُدَى |
The people will not be (able to) uproot that calamity, and the might which is from them will not be forcibly weaken; and during every timing of the Salat Bilal stirs it and calls out with his‑saww name, every one who calls out; and people tend to demand inheritance of the dead, and among us-asws are inheritances of the Prophet-hood and the guidance’’.[324]
وَ قَدْ نُقِلَتْ هَذِهِ الْمَرْثِيَةُ عَنْهُ بِزِيَادَةٍ أُخْرَى فَمَا رَأَيْتُ إِسْقَاطَهَا فَأُثَبِّتُهَا عَلَى صُورَتِهَا وَ هِيَ هَذِهِ
And I have copied this eulogy (Marsiya) from him-asws with another addition. I did not see its termination, so I affirmed is upon its outline, and it is this:
| أَ مِنْ بَعْدِ تَكْفِينِ النَّبِيِّ وَ دَفْنِهِ- | بِأَثْوَابِهِ آسَى عَلَى مَيِّتٍ ثَوَى- | |
| لَقَدْ غَابَ فِي وَقْتِ الظَّلَامِ لِدَفْنِهِ- | عَنِ النَّاسِ مَنْ هُوَ خَيْرُ مَنْ وَطِئَ الْحَصَا- | |
| رُزِينَا رَسُولَ اللَّهِ فِينَا فَلَنْ نَرَى- | لِذَاكَ عَدِيلًا مَا حَيِينَا مِنَ الرَّزَى- | |
| رُزِينَا رَسُولَ اللَّهِ فِينَا وَ وَحْيَهُ- | فَخَيْرُ خِيَارٍ مَا رُزِينَا وَ لَا سِوَى- |
Is it from after enshrouding of the Prophet-as and burying him-saww with his-saww clothes I-asws should feel sorry upon the one destroyed, dead? He-saww has disappeared from the people during a time of darkness due to his-saww burial, one-saww who is the best of the ones having trodden the pebbles. We heard sounds of Rasool-Allah-saww among us, but we will never see any sound equal with that for as long as we live. We heard sounds of Rasool-Allah-saww among us and his-saww Revelations, so best of the best is what we have heard and there is no equal.
| فَمِثْلُ رَسُولِ اللَّهِ إِذْ حَانَ يَوْمُهُ- | لِفِقْدَانِهِ فَلْيَبْكِ يَا عَيْشُ مَنْ بَكَى- | |
| وَ كَانَ لَنَا كَالْحِصْنِ مِنْ دُونِ أَهْلِهِ- | لَهُمْ مَعْقِلٌ مِنْهُ حَصِينٌ مِنَ الْعِدَى- | |
| وَ كُنَّا بِرُؤْيَاهُ نَرَى النُّورَ وَ الْهُدَى- | صَبَاحَ مَسَاءَ رَاحَ فِينَا أَوِ اغْتَدَى- | |
| فَقَدْ غَشِيَتْنَا ظُلْمَةٌ بَعْدَ مَوْتِهِ- | نَهَاراً فَقَدْ زَادَتْ عَلَى ظُلْمَةِ الدُّجَى- |
And example of Rasool-Allah-saww when news of losing him-saww came, so let him weep, O living ones who weep! and he-saww was like a fortress for us, apart from his-saww family. For them he-saww was a stronghold in it they could fortify from the enemies. And we, by seeing him‑saww, saw the Noor and the guidance, morning, evening, going among us and coming. Darkness has overwhelmed us after his-saww death at daytime, so it increased upon darkness of the dark night.
| وَ كُنَّا بِهِ شَمَّ الْأَنُوفِ بِنَجْوَةٍ- | عَلَى مَوْضِعٍ لَا يُسْتَطَاعُ وَ لَا يَرَى- | |
| فَيَا خَيْرَ مَنْ ضَمَّ الْجَوَانِحَ وَ الْحَشَا- | وَ يَا خَيْرَ مَيْتٍ ضَمَّهُ التُّرْبُ وَ الثَّرَى- | |
| كَأَنَّ أُمُورَ النَّاسِ بَعْدَكَ ضُمِّنَتْ- | سَفِينَةَ مَوْجِ الْبَحْرِ وَ الْبَحْرُ قَدْ طَمَى- | |
| وَ هُمْ كَالْأُسَارَى مِنْ تَوَقُّعِ هَجْمَةٍ- | مِنَ الشَّرِّ يَرْجُو مَنْ رَجَاهَا عَلَى شَفَا- |
And we used to sniff the noses at a peak upon a place one could not and did not see. O best of the ones containing the wings and the stuff! And O best deceased contained by the soil and the ground! It is as if affairs of the people after you-azwj are contained in a ship in the waves of the sea, and the sea is split, and they are like the prisoners from anticipating an assault from the evil, hoping of the one who hopes it upon an edge.
| وَ ضَاقَ فَضَاءُ الْأَرْضِ عَنْهُمْ بِرُحْبِهِ- | لِفَقْدِ رَسُولِ اللَّهِ إِذْ قِيلَ قَدْ قَضَى- | |
| فَيَا لَانْقِطَاعُ الْوَحْيِ عَنَّا بِنُورِهِ- | إِذَا أَمْرُنَا أَعْشَى لِفَقْدِكَ أَوْ دَجَى- | |
| لَقَدْ نَزَلَتْ بِالْمُسْلِمِينَ مُصِيبَةٌ- | كَصَدْعِ الصَّفَا لَا شِعْبَ لِلصَّدْعِ فِي الصَّفَا- | |
| فَيَا حُزْنَنَا إِنَّا رُزِينَا نَبِيَّنَا- | عَلَى حِينَ تَمَّ الدِّينُ وَ اشْتَدَّتِ الْقُوَى- |
And the atmosphere of the earth is constricted for them by his-saww despite is capaciousness, at the loss of Rasool-Allah-saww when it is said: ‘He-saww has passed away’. Alas at the termination of the Revelation from us with his-saww Noor, when we are Commanded to live at your-saww loss or grief. for a calamity has befallen for the Muslims, like a split in Al-Safa. There is no ravine for the crack in Al-Safa. Alas, our grief! We are in a disaster of (losing) our Prophet‑saww to a time the religion is completed, and the strength intensifies.
| فَلَنْ يَسْتَقِلَّ النَّاسُ تِلْكَ مُصِيبَةً- | وَ لَنْ يُجْبَرَ الْعَظْمُ الَّذِي مِنْهُمْ وَهَى- | |
| كَأَنَّا لِأُولَى شُبْهَةٍ سَفْرُ لَيْلَةٍ- | أَضَلُّوا الْهُدَى لَا نَجْمَ فِيهَا وَ لَا ضَوَا- | |
| فَيَا مَنْ لِأَمْرٍ اعْتَرَانَا بِظُلْمَةٍ- | وَ كُنْتَ لَهُ بِالنُّورِ فِينَا إِذَا اعْتَرَى- | |
| فَتَجْلُو الْعَمَى عَنَّا فَيُصْبِحُ مُسْفِراً- | لَنَا الْحَقُّ مِنْ بَعْدِ الرَّخَا مُسْفِرَ اللِّوَا- |
The people will not be (able to) uproot that calamity, and the might which is from them will not be forcibly weaken; it is as if at the first doubt is a night journey, losing the guidance, there neither being any star in it nor any illumination. Alas at the matter afflicting us with darkness, and I-asws used to be with the Noor for him-saww among us when afflicted, so the blindness was cleared away from us, causing the truth to be for us from after the prosperity bring about the flag.
| وَ تَجْلُو بِنُورِ اللَّهِ عَنَّا وَ وَحْيِهِ- | عَمَى الشِّرْكِ حَتَّى يَذْهَبَ الشَّكُّ وَ الْعَمَى- | |
| تَطَاوَلَ لَيْلِي أَنَّنِي لَا أَرَى لَهُ- | شَبِيهاً وَ لَمْ يُدْرِكْ لَهُ الْخَلْقُ مُنْتَهَى- | |
| وَ فِي كُلِّ وَقْتٍ لِلصَّلَاةِ يَهِيجُهُ- | بِلَالٌ وَ يَدْعُو بِاسْمِهِ كُلُّ مَنْ دَعَا- |
And by the Noor of Allah-azwj and His-azwj Revelation, the Shirk was cleared away from us until the doubts and the blindness was eliminated. My-asws nights are lengthy, I-asws cannot see any resemblance of his-saww, and the created being will not come across an end-point for him-saww, and during every timing of the Salat Bilal stirs and calls out with his-saww name, every one he calls.
| يُذَكِّرُنِي رُؤْيَا الرَّسُولِ بِدَعْوَةٍ- | يُنَوِّهُ فِيهَا بِاسْمِهِ كُلُّ مَنْ دَعَا- | |
| فَوَلَّى أَبَا بَكْرٍ إِمَامَ صَلَاتِنَا- | وَ كَانَ الرِّضَا مِنَّا لَهُ حِينَ يُجْتَبَى- | |
| أَبَى الصَّبْرُ إِلَّا أَنْ يَقُومَ مَقَامَهُ- | وَ خَافَ بِأَنْ يَقْلِبَ الصَّبْرَ وَ الْعَنَا. |
It comes to my-asws mind a dream of Rasool-Allah-azwj with a call mentioning in it by his name every one he-saww called. Abu Bakr took charge as being a prayer leader of our Salat, and the satisfaction was from us to him when he was selected. The aloe (bitterness) refused except that it would stand in his place, and feared that the aloe and the selection would be reversed’’.
كذا، و ما أدرى من أي كتاب نقلها هنا من نقلها مع لحن الألفاظ و تكرارها و ما دس فيها من زيادة بعض الأبيات
Note – ‘Like this, and I (Majlisi) don’t know from which book he has copied it over here, who has copied it, along with the tone of the wordings and its repetitions, and what he has added into it from the additions of some of the couplets’.
وَ قَوْلُهُ ع يَرْثِيهِ ص
| أَلَا طَرَقَ النَّاعِي بِلَيْلٍ فَرَاعَنِي- | وَ أَرَّقَنِي لَمَّا اسْتَهَلَّ مُنَادِياً- | |
| فَقُلْتُ لَهُ لَمَّا رَأَيْتُ الَّذِي أَتَى- | أَ غَيْرَ رَسُولِ اللَّهِ إِذْ كُنْتَ نَاعِياً- | |
| فَحُقِّقَ مَا أَشْفَقْتُ مِنْهُ وَ لَمْ يُبَلْ- | وَ كَانَ خَلِيلِي عِزَّنَا وَ جُمَالِياً- |
And his-asws words eulogising him-saww: ‘Didn’t the obituarist knock on the door at night, alarming me-asws and it was kind with me-asws when a caller called out. I-asws said to him when I-asws saw the one who had come: ‘Is it other than Rasool-Allah-saww when you were obituarising? He fulfilled what I-asws had feared from him and he did not tire, and he-saww was my-asws friend, our strength and our beauty.
| فَوَ اللَّهِ مَا أَنْسَاكَ أَحْمَدُ مَا مَشَتْ- | بِيَ الْعِيسُ فِي أَرْضٍ تَجَاوَزْنَ وَادِياً- | |
| وَ كُنْتُ مَتَى أَهْبِطُ مِنَ الْأَرْضِ تَلْعَةً- | أَرَى أَثَراً مِنْهُ جَدِيداً وَ عَافِياً- | |
| شَدِيدٌ جَرِيُّ الصَّدْرِ نَهْدٌ مُصَدَّرٌ- | هُوَ الْمَوْتُ مَعْذُورٌ عَلَيْهِ وَ عَادِياً |
By Allah-azwj! I-asws will not forget you-saww Ahmad-saww for as long as the life walks with me-asws in a land crossing a valley; and whenever I-asws used to go down from the high ground, I-asws saw traces of his-saww, new and healthy; severe flow of the chest, resounding chest, it is the death excused upon, and returning’’.[325]
وَ مِمَّا نُقِلَ عَنْهُ ع قَوْلُهُ وَ قِيلَ هُمَا لِغَيْرِهِ
| زَعَمَ الْمُنَجِّمُ وَ الطَّبِيبُ كِلَاهُمَا- | أَنْ لَا مَعَادَ فَقُلْتُ ذَاكَ إِلَيْكُمَا- | |
| إِنْ صَحَّ قَوْلُكُمَا فَلَسْتُ بِخَاسِرٍ- | أَوْ صَحَّ قَوْلِي فَالْوَبَالُ عَلَيْكُمَا. |
And from what we are transmitting from him-asws are his-asws words, and it is said these are for someone else: ‘The astrologer and the doctor, both of them claim that there is no Hereafter, so I-asws said: ‘That is up to you. If your words are correct, then I-asws won’t lose, or if my-asws words are correct, then doom will be upon you both’’.[326]
وَ مِمَّا نُقِلَ عَنْهُ ع قَوْلُهُ
| وَ لِي فَرَسٌ لِلْخَيْرِ بِالْخَيْرِ مُلْجَمٌ- | وَ لِي فَرَسٌ لِلشَّرِّ بِالشَّرِّ مُسْرَجٌ- | |
| فَمَنْ رَامَ تَقْوِيمِي فَإِنِّي مُقَوَّمٌ- | وَ مَنْ رَامَ تَعْوِيجِي فَإِنِّي مُعَوَّجٌ. |
And from what we are transmitting from him-asws are his-asws words: ‘And for me-asws there is a horse for the good, reined with the good, and for me-asws there is a horse for the (punishing the) evil, equipped with (to destroy) the evil. The one who aims a reforming me-asws, then I-asws am a reformer, and one who aims to bend me-asws, then I-asws am a bender’’.[327]
وَ مِمَّا نُقِلَ عَنْهُ ع قَوْلُهُ
| وَ لَوْ أَنِّي أُطِعْتُ حَمَلْتُ قَوْمِي- | عَلَى رُكْنِ الْيَمَامَةِ وَ الشَّامِ- | |
| وَ لَكِنِّي مَتَى أَبْرَمْتُ أَمْراً- | تُنَازِعُنِي أَقَاوِيلُ الطَّغَامِ. |
And from what we are transmitting from him-asws are his-asws words: ‘If I-asws were to be obeyed, I-asws would carry my-asws people upon corner of Al-Yamama and Syria, but when have I-asws been let to accomplish a matter. The words of the common people squabbled with me-asws’’.[328]
وَ قَوْلُهُ يَرْثِي عَمَّهُ حَمْزَةَ لَمَّا قُتِلَ بِأُحُدٍ
| أَتَانِي أَنَّ هِنْداً حِلَّ صَخْرٍ- | دَعَتْ دَرَكاً وَ بَشَّرَتِ الْهُنُودَا- | |
| فَإِنْ تَفْخَرْ بِحَمْزَةَ يَوْمَ وَلَّى- | مَعَ الشُّهَدَاءِ مُحْتَسِباً شَهِيداً- | |
| فَإِنَّا قَدْ قَتَلْنَا يَوْمَ بَدْرٍ- | أَبَا جَهْلٍ وَ عُتْبَةَ وَ الْوَلِيدَا- |
And his-asws words eulogising his-asws uncle Hamza-as when he-as was killed at (battle of) Ohad: ‘It (news) came to me that Hinda-la resolved a stone, she called it an achievement, and gave glad tidings praising. If you are priding with Hamza-as on the day he-as passed away with the (other) martyrs counted as martyrs, so I-asws have killed on the day of Badr, Abu Jahl-la, and Utba, and Al-Waleed.
| وَ شَيْبَةَ قَدْ قَتَلْنَا يَوْمَ أُحُدٍ- | عَلَى أَثْوَابِهِ عَلَقاً جَسِيداً- | |
| فَبُوِّئَ فِي جَهَنَّمَ شَرِّ دَارٍ- | عَلَيْهِ لَمْ يَجِدْ عَنْهَا مَحِيداً- | |
| فَمَا سِيَّانِ مَنْ هُوَ فِي حَمِيمٍ- | يَكُونُ شَرَابُهُ فِيهَا صَدِيداً- | |
| وَ مَنْ هُوَ فِي الْجِنَانِ يُدَرُّ فِيهَا- | عَلَيْهِ الرِّزْقُ مُغْتَبِطاً حَمِيداً |
And Shayba we had killed on the day of Ohad, his body thrown upon his clothes. He is in an abode in Hell, being an evil house. He could not find any escape from it. They both are not the same, one who is in boiling water, his drink therein being pus, and one who is in Gardens roaming in it, upon him being the sustenance, blessed, praiseworthy’’.[329]
وَ قَوْلُهُ
| أَلَا أَيُّهَا الْمَوْتُ الَّذِي لَيْسَ تَارِكِي- | أَرِحْنِي فَقَدْ أَفْنَيْتَ كُلَّ خَلِيلٍ- | |
| أَرَاكَ بَصِيراً بِالَّذِينَ أُحِبُّهُمْ- | كَأَنَّكَ تَسْعَى نَحْوَهُمْ بِدَلِيلٍ. |
And his-asws words: ‘Indeed, O you death which isn’t going to leave me-asws! Give me-asws rest, for every friend of mine-asws has perished! I-asws see you insightful with the ones I-asws love. It is as if you are striving towards them with evidence’’.[330]
وَ قَوْلُهُ أَيْضاً فِيهِ يَرْثِيهِ
| رَأَيْتُ الْمُشْرِكِينَ بَغَوْا عَلَيْنَا- | وَ لَجُّوا فِي الْغَوَايَةِ وَ الضَّلَالِ- | |
| وَ قَالُوا نَحْنُ أَكْثَرُ إِذْ نَفَرْنَا- | غَدَاةَ الرَّوْعِ بِالْأَسَلِ النَّبَالِ- | |
| فَإِنْ يَبْغُوا وَ يَفْتَخِرُوا عَلَيْنَا- | بِحَمْزَةَ فَهْوَ فِي غُرَفِ الْعَوَالِي- |
And his-asws words as well he-asws eulogises in it: ‘I-asws saw the Polytheists rebelling against us, and they resorted to the deceit and the misleading, and they said, ‘We are more when we march in the morning, scaring with the numerous arrows. So if they are rebelling and priding upon us with Hamza-as, he-as is in lofty place.
| فَقَدْ أَوْدَى بِعُتْبَةَ يَوْمَ بَدْرٍ- | وَ قَدْ أَبْلَى وَ جَاهَدَ غَيْرَ آلٍ- | |
| وَ قَدْ غَادَرْتُ كَبْشَهُمْ جِهَاداً- | بِحَمْدِ اللَّهِ طَلْحَةَ فِي الْمَجَالِ- | |
| فَخَرَّ لِوَجْهِهِ وَ رَفَعْتُ عَنْهُ- | رَقِيقَ الْحَدِّ حُودِثَ بِالصِّقَالِ |
He-as fulfilled his-as Covenant on the day of Badr, and he was exhausted and fought without a family; and he-as has left, you rammed war, by the Praise of Allah-azwj, agility in the field. He-as fell on his-as face, and was raised from him-as the swear of the brow by the event with the polish’.
وَ حَضَرَ لَدَيْهِ إِنْسَانٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَسْأَلُكَ أَنْ تُخْبِرَنِي عَنْ وَاجِبٍ وَ أَوْجَبَ وَ عَجَبٍ وَ أَعْجَبَ وَ صَعْبٍ وَ أَصْعَبَ وَ قَرِيبٍ وَ أَقْرَبَ
And a person presented in front of him-asws. He said, ‘O Amir Al-Momineen-asws! I ask you-asws to inform me about obligatory and most obligatory, and surprising and most surprising, and difficult and most difficult, and near and nearest’.
فَمَا انْبَجَسَ بَيَانُهُ بِكَلِمَاتِهِ وَ لَا خَنَسَ لِسَانُهُ فِي لَهَوَاتِهِ حَتَّى أَجَابَهُ ع بِأَبْيَاتِهِ وَ قَالَ-
| تَوْبُ رَبِّ الْوَرَى وَاجِبٌ عَلَيْهِمْ- | وَ تَرْكُهُمْ لِلذُّنُوبِ أَوْجَبُ- | |
| وَ الدَّهْرُ فِي صَرْفِهِ عَجِيبٌ- | وَ غَفْلَةُ النَّاسِ فِيهِ أَعْجَبُ- | |
| وَ الصَّبْرُ فِي النَّائِبَاتِ صَعْبٌ- | لَكِنَّ فَوْتَ الثَّوَابِ أَصْعَبُ- | |
| وَ كُلُّ مَا يُرْتَجَى قَرِيبٌ- | وَ الْمَوْتُ مِنْ كُلِّ ذَاكَ أَقْرَبُ |
He-asws did not burst out with its explanation with his-asws words, nor did his-asws tongue get stuck in his-asws mouth, until he-asws answered him with his-asws couplets and said: ‘Repenting to Lord-azwj of the devout is obligatory upon them, and their neglecting of the sins is most obligatory; and the times in its changes is surprising, and heedlessness of the people in it is most surprising; and the patience during the disasters is difficult, but losing the Rewards is most difficult; and all what is hoped for is near, and the death is nearer than all that’’.[331]
وَ قَالَ ع إِذَا أَقْبَلَتِ الدُّنْيَا فَأَنْفِقْ مِنْهَا فَإِنَّهَا لَا بقى [تَبْقَى] وَ إِذَا مَا أَدْبَرَتْ فَأَنْفِقْ مِنْهَا فَإِنَّهَا لَا تَفْنَى
And he-asws said: ‘When the world comes forward, then spend from it, for it will not remain, and when it turns around (going away), then spend from it for it will not perish’.
وَ أَنْشَدَ-
| لَا تَبْخَلَنَّ بِدُنْيَا وَ هِيَ مُقْبِلَةٌ- | فَلَيْسَ يَنْقُصُهَا التَّبْذِيرُ وَ السَّرَفُ- | |
| وَ إِنْ تَوَلَّتْ فَأَحْرَى أَنْ تَجُودَ بِهَا- | فَالْحَمْدُ مِنْهَا إِذَا مَا أَدْبَرَتْ خَلَفٌ |
And he-asws prosed: ‘Do not be stingy with the world while it is coming forward, for it will not be reduced by the waste and the extravagance, and if it turns around (going away) then it is worthy to be generous with it, for the praise is from it when it is replaced, for as long as it turns away’’.[332]
وَ قَوْلُهُ ع
| إِذَا جَادَتِ الدُّنْيَا عَلَيْكَ فَجُدْ بِهَا- | عَلَى الْخَلْقِ طُرّاً إِنَّهَا تَتَقَلَّبُ- | |
| فَلَا الْجُودُ يُفْنِيهَا إِذَا هِيَ أَقْبَلَتْ- | وَ لَا الْبُخْلُ يُبْقِيهَا إِذَا هِيَ تَذْهَبُ. |
And his-asws words: ‘When the world is generous upon you, then being generous with it upon the people is desirable. It will turn, so neither will the generosity deplete it when it is coming over, nor the miserliness will make it last when it goes away’’.[333]
وَ قَوْلُهُ ع
| أَصُمُّ عَنِ الْكَلِمِ الْمُحَفَّظَاتِ- | وَ أَحْلُمُ وَ الْحِلْمُ بِي أَشْبَهُ- | |
| وَ إِنِّي لَأَتْرُكُ بَعْضَ الْكَلَامِ- | لِئَلَّا أُجَابَ بِمَا أَكْرَهُ- | |
| إِذَا مَا اجْتَرَرْتُ سِفَاهَ السَّفِيهِ- | عَلَيَّ فَإِنِّي إِذَنْ أَسْفَهُ- | |
| فَلَا تَغْتَرِرْ بِرُوَاءِ الرِّجَالِ- | وَ إِنْ زَخْرَفُوا لَكَ أَوْ مَوَّهُوا- | |
| فَكَمْ مِنْ فَتًى تُعْجِبُ النَّاظِرِينَ- | لَهُ أَلْسُنٌ وَ لَهُ أَوْجُهٌ. |
And his-asws words: ‘I -asws am deaf from the memorised speech and more forbearing, and the forbearance with me-asws resembles it, and I-asws do not neglect part of the speech lest I-asws am answered with what I-asws dislike then I-asws will be audacious with foolishness of the foolish one attacking me-asws, for then I-asws will be more foolish. So do not be deceived by the reports of the men, and even if they were to be decorative (in the words) to you, or misrepresenting, for how many a youth has fascinated the beholders to him, there are years for him and faces’’.[334]
وَ قَوْلُهُ ع
| أَتَمُّ النَّاسِ أَعْلَمُهُمْ بِنَقْصِهِ- | وَ أَقْمَعُهُمْ لِشَهْوَتِهِ وَ حِرْصِهِ- | |
| فَلَا تَسْتَغْلِ عَافِيَةً بِشَيْءٍ- | وَ لَا تَسْتَرْخِصَنَّ دَاءً لِرَخْصِهِ. |
And his-asws words: ‘The most complete of the people is their most knowledgeable of his own deficiencies, and their most suppressing of his lustful desires and his greed. So neither consider good health as expensive with anything nor consider cheap any disease due to its cheapness’’.[335]
93- الدُّرَّةُ الْبَاهِرَةُ مِنَ الْأَصْدَافِ الطَّاهِرَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْعَفْوُ عَنِ الْمُقِرِّ لَا عَنِ الْمُصِرِّ وَ مَا أَقْبَحَ الْخُشُوعَ عِنْدَ الْحَاجَةِ وَ الْجَفَاءَ عِنْدَ الْغِنَاءِ
(The book) ‘Al Durr Al Bahira Min Al Asdaf Al Tahira’ –
‘Amir Al-Momineen-asws said: ‘The pardoning is from the acknowledge not from the persistent; and how ugly is the fearfulness during the need, and the abandonment during the riches.
بَلَاءُ الْإِنْسَانِ مِنَ اللِّسَانِ اللِّسَانُ سَبُعٌ إِنْ خُلِّيَ عَنْهُ عَقَرَ الْعَافِيَةَ وَ الْعَافِيَةُ عَشَرَةُ أَجْزَاءٍ تِسْعَةٌ مِنْهَا فِي الصَّمْتِ إِلَّا بِذِكْرِ اللَّهِ وَ وَاحِدٌ فِي تَرْكِ مُجَالَسَةِ السُّفَهَاءِ وَ الْعَاقِلُ مَنْ رَفَضَ الْبَاطِلَ عِمَادُ الدِّينِ الْوَرَعُ وَ فَسَادُهُ الطَّمَعُ.
Affliction of the human being is from the tongue. The tongue is a wild animal, if you leave it alone (free), it will bite the well being; and the well-being is of ten segments, nine of these are in the silent except with Zikr of Allah-azwj, and one is in neglecting gatherings of the foolish people; and the intellectual is one who rejects the falsehood; a pillar of religion is the devoutness, and its corrupter is the greed’’.[336]
94- دَعَوَاتُ الرَّاوَنْدِيِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَيْفَ يَكُونُ حَالُ مَنْ يَفْنَى بِبَقَائِهِ وَ يَسْقَمُ بِصِحَّتِهِ وَ يُؤْتَى مَا مِنْهُ يَفِرُّ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Amir Al-Momineen-asws said: ‘How would be a state of the one who is being annihilated by his remaining (alive), and is falling sick with his health, and he is come to by what he is fleeing from’’.[337]
وَ قَالَ ع فِي كُلِّ جُرْعَةٍ شَرْقَةٌ وَ مَعَ كُلِّ أُكْلَةٍ غُصَّةٌ
And he-asws said: ‘In every gulp there is choking and with every morsel eaten there is choking’.
وَ قَالَ النَّاسُ فِي أَجَلٍ مَنْقُوصٍ وَ عَمَلٍ مَحْفُوظٍ.
And he-asws said: ‘The people, regarding the death are inadequate, and (regarding) deeds, preserved (recorded)’’.[338]
نهج، نهج البلاغة قَالَ: عَيْبُكَ مَسْتُورٌ مَا أَسْعَدَكَ جَدُّكَ.
‘Your defects are concealed for as long as your position is fortunate’’.[339]
95- كَنْزُ الْكَرَاجُكِيِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ ضَاقَ صَدْرُهُ لَمْ يَصْبِرْ عَلَى أَدَاءِ حَقٍّ مَنْ كَسِلَ لَمْ يُؤَدِّ حَقَّ اللَّهِ مَنْ عَظَّمَ أَوَامِرَ اللَّهِ أَجَابَ سُؤَالَهُ مَنْ تَنَزَّهَ عَنْ حُرُمَاتِ اللَّهِ سَارَعَ إِلَيْهِ عَفْوُ اللَّهِ وَ مَنْ تَوَاضَعَ قَلْبُهُ لِلَّهِ لَمْ يَسْأَمْ بَدَنُهُ مِنْ طَاعَةِ اللَّهِ
(The book) ‘Kanz’ of Al Kajaky –
‘Amir Al-Momineen-asws said: ‘One whose chest is constricted will not be patient upon fulfilling a right; one who is lazy will not fulfil a right of Allah-azwj; one who reveres Commands of Allah‑azwj, his questions (requests) will be Answered; one who turns away from Prohibitions of Allah-azwj, the Pardon of Allah-azwj will be Quick to him; one who humbles his heart to Allah-azwj, his body will not tire from obeying Allah-azwj.
الدَّاعِي بِلَا عَمَلٍ كَالرَّامِي بِلَا وَتَرٍ لَيْسَ مَعَ قَطِيعَةِ الرَّحِمِ نَمَاءٌ وَ لَا مَعَ الْفُجُورِ غِنًى عِنْدَ تَصْحِيحِ الضَّمَائِرِ تُغْفَرُ الْكَبَائِرُ تَصْفِيَةُ الْعَمَلِ خَيْرٌ مِنَ الْعَمَلِ عِنْدَ الْخَوْفِ يَحْسُنُ الْعَمَلُ رَأْسُ الدِّينِ صِحَّةُ الْيَقِينِ أَفْضَلُ مَا لَقِيتَ اللَّهَ بِهِ نَصِيحَةٌ مِنْ قَلْبٍ وَ تَوْبَةٌ مِنْ ذَنْبٍ
The supplicater without working is like the archer without a bowstring; there is no growth with cutting the kinship nor is there any riches with the immoralities; at the correcting of the consciences the major sins are Forgiven; purifying the deeds is better than the deed during fear; improve the deeds; head of the religion is healthy conviction; superior of what one can meet Allah-azwj with is good advice from the heart and repentance from sin.
إِيَّاكُمْ وَ الْجِدَالَ فَإِنَّهُ يُورِثُ الشَّكَّ فِي دِينِ اللَّهِ بِضَاعَةُ الْآخِرَةِ كَاسِدَةٌ فَاسْتَكْثِرُوا مِنْهَا فِي أَوَانِ كَسَادِهَا دُخُولُ الْجَنَّةِ رَخِيصٌ وَ دُخُولُ النَّارِ غَالٍ التَّقِيُّ سَابِقٌ إِلَى كُلِّ خَيْرٍ مَنْ غَرَسَ أَشْجَارَ التُّقَى جَنَى ثِمَارَ الْهُدَى
Beware of the quarrelling for it inherits the doubts in religion of Allah-azwj; the merchandise of the Hereafter are unsaleable (priceless) therefore take a lot from these in the times of its cheapness (for) entering the Paradise is cheap and entering the Fire is expensive; the piety precedes to every good so one who plants the trees of piety will reap fruits of guidance.
الْكَرِيمُ مَنْ أَكْرَمَ عَنْ ذُلِّ النَّارِ وَجْهَهُ ضَاحِكٌ مُعْتَرِفٌ بِذَنْبِهِ أَفْضَلُ مِنْ بَاكٍ مُدِلٍّ عَلَى رَبِّهِ مَنْ عَرَفَ عَيْبَ نَفْسِهِ اشْتَغَلَ عَنْ عَيْبِ غَيْرِهِ مَنْ نَسِيَ خَطِيئَتَهُ اسْتَعْظَمَ خَطِيئَةَ غَيْرِهِ وَ مَنْ نَظَرَ فِي عُيُوبِ النَّاسِ وَ رَضِيَهَا لِنَفْسِهِ فَذَاكَ الْأَحْمَقُ بِعَيْنِهِ
The honourable is one who is too honourable from the Fire disgracing his face; a laughing one acknowledging with his sin is better than a crying one being haughty unto his Lord-azwj; one who recognises his own faults will be too pre-occupied from faulting others; one who forgets his own sins will magnify sins of others; and one who looks into faults of the people and being satisfied for himself, so that is the idiot exactly.
كَفَاكَ أَدَبُكَ لِنَفْسِكَ مَا كَرِهْتَهُ لِغَيْرِكَ اتَّعِظْ بِغَيْرِكَ وَ لَا تَكُنْ مُتَّعِظاً بِكَ- لَا خَيْرَ فِي لَذَّةٍ تُعْقِبُ نَدَامَةً تَمَامُ الْإِخْلَاصِ تَجَنُّبُ الْمَعَاصِي مِنْ أَحَبِّ الْمَكَارِمِ اجْتِنَابُ الْمَحَارِمِ جَهْلُ الْمَرْءِ بِعُيُوبِهِ مِنْ أَكْبَرِ ذُنُوبِهِ مَنْ أَحَبَّكَ نَهَاكَ وَ مَنْ أَبْغَضَكَ أَغْرَاكَ
It suffices as an education for yourself what you dislike for others; be preached by others and do not become a lesson for others; there is no good in pleasure resulting in regret; the complete sincerity shuns the disobedience; from the most beloved morals is shunning the Prohibitions; ignorance of the person of his own faults is from greatest of his sins; one who loves you will forbid you and one who hates you will deceive you.
مَنْ أَسَاءَ اسْتَوْحَشَ مَنْ عَابَ عِيبَ وَ مَنْ شَتَمَ أُجِيبَ أَدُّوا الْأَمَانَةَ وَ لَوْ إِلَى قَاتِلِ الْأَنْبِيَاءِ الرَّغْبَةُ مِفْتَاحُ الْعَطَبِ وَ التَّعَبُ مَطِيَّةُ النَّصَبِ وَ الشَّرُّ دَاعٍ إِلَى التَّقَحُّمِ فِي الذُّنُوبِ وَ مَنْ تَوَرَّطَ فِي الْأُمُورِ غَيْرَ نَاظِرٍ فِي الْعَوَاقِبِ فَقَدْ تَعَرَّضَ لِمَدْرَجَاتِ النَّوَائِبِ مَنْ لَزِمَ الِاسْتِقَامَةَ لَزِمَتْهُ السَّلَامَةُ.
One who offends will be lonely; one who faults will be faulted; and one who insults will be responded (with insults). Pay back the entrustments and even if to a killer of the Prophets-as; the desire is a key of failure; and the fatigue is a mount (ride) of toil; and the evil is a caller to the storming into the sins; and one who indulges in matters without looking into the consequences, so he has exposed to the steps of disasters; one who necessitates the straightness, will be necessitated the safety’’.[340]
96- وَ قَالَ ع الْعَفَافُ زِينَةُ الْفَقْرِ وَ الشُّكْرُ زِينَةُ الْغِنَى وَ الصَّبْرُ زِينَةُ الْبَلَاءِ وَ التَّوَاضُعُ زِينَةُ الْحَسَبِ وَ الْفَصَاحَةُ زِينَةُ الْكَلَامِ وَ الْعَدْلُ زِينَةُ الْإِمَارَةِ وَ السَّكِينَةُ زِينَةُ الْعِبَادَةِ وَ الْحِفْظُ زِينَةُ الرِّوَايَةِ
And he-asws said: ‘The chastity is an adornment of the poverty, and the thanking is an adornment of the riches, and the patience is an adornment of the afflictions, and the humbleness is an adornment of the pedigree, and the fluency is an adornment of the speech, and the justice is an adornment of the rule, and the calmness is an adornment of the worship, and the memorisation is an adornment of the report.
وَ خَفْضُ الْجَنَاحِ زِينَةُ الْعِلْمِ وَ حُسْنُ الْأَدَبِ زِينَةُ الْعَقْلِ وَ بَسْطُ الْوَجْهِ زِينَةُ الْحِلْمِ وَ الْإِيثَارُ زِينَةُ الزُّهْدِ وَ بَذْلُ الْمَجْهُودِ زِينَةُ الْمَعْرُوفِ وَ الْخُشُوعُ زِينَةُ الصَّلَاةِ تَرْكُ مَا لَا يَعْنِي زِينَةُ الْوَرَعِ.
And lowering the wings (humility) is an adornment of the knowledge, and good etiquettes is an adornment of the intellect, and extending the face (friendliness) is an adornment of the forbearance, and the selflessness is an adornment of the ascetism, and exerting the struggle is an adornment of the act of kindness, and the fearfulness is an adornment of the Salat, leaving what is meaningless is an adornment of the devoutness’’.[341]
97- وَ مِنْ بَدِيعِ كَلَامِهِ ع أَنَّ رَجُلًا قَطَعَ عَلَيْهِ خُطْبَتَهُ وَ قَالَ لَهُ صِفْ لَنَا الدُّنْيَا
And from his-asws wonderful speech, a man had interrupted him-asws in his-asws sermon and said to him-asws, ‘Describe the world to us!’
فَقَالَ أَوَّلُهَا عَنَاءٌ وَ آخِرُهَا بَلَاءٌ حَلَالُهَا حِسَابٌ حَرَامُهَا عِقَابٌ مَنْ صَحَّ فِيهَا أَمِنَ وَ مَنْ مَرِضَ فِيهَا نَدِمَ وَ مَنِ اسْتَغْنَى فِيهَا فُتِنَ وَ مَنِ افْتَقَرَ فِيهَا حَزِنَ وَ مَنْ سَاعَاهَا فَاتَتْهُ وَ مَنْ قَعَدَ عَنْهَا أَتَتْهُ وَ مَنْ نَظَرَ إِلَيْهَا أَلْهَتْهُ وَ مَنْ تَهَاوَنَ بِهَا نَصَرَتْهُ ثُمَّ عَاوَدَ إِلَى مَكَانِهِ مِنْ خُطْبَتِهِ.
He-asws said: ‘Its beginning is fatigue, and its end is affliction; (in) its Permissibles there is Reckoning (and in its) Prohibitions there is Punishment. One who is healthy in it is safe and one sick in it regrets; and one enriched in it is tempted and one impoverished in it grieves; and one who strives for it loses it and one who sits back from it, it comes to him; and one who looks at it, takes is as a god, and one who neglects it, it helps him’. Then he-asws returned to his-asws place from his-asws sermon’’.[342]
98- كَنْزُ الْكَرَاجُكِيِ، عَنْ أَمِيرِ الْمُؤْمِنِينَ ع الْجَوَادُ مَنْ بَذَلَ مَا يَضَنُّ بِنَفْسِهِ مَنْ كَرُمَ أَصْلُهُ حَسُنَ فِعْلُهُ.
(The book) ‘Kanz’ of Al Karajaky –
‘From Amir Al-Momineen-asws: ‘The generous is one who spends what he holds back with himself; one whose origin is benevolent; his deed will be good’’.[343]
وَ قَالَ ع أَزْرَى بِنَفْسِهِ مَنِ اسْتَشْعَرَ الطَّمَعَ مَنْ أَهْوَى إِلَى مُتَفَاوِتِ الْأُمُورِ خَذَلَتْهُ الرَّغْبَةُ أَشْرَفُ الْغِنَى تَرْكُ الْمُنَى مَنْ تَرَكَ الشَّهَوَاتِ كَانَ حُرّاً الْحِرْصُ مِفْتَاحُ التَّعَبِ وَ دَاعٍ إِلَى التَّقَحُّمِ فِي الذُّنُوبِ وَ الشَّرَهُ جَامِعٌ لِمَسَاوِي الْعُيُوبِ الْحِرْصُ عَلَامَةُ الْفَقْرِ
And he-asws said: ‘He will despise himself, one who is aware of the greed; one who inclines to differing matters, the desire will abandon him; the noblest of the riches is neglecting the wishes; one who neglects the lustful desires would be free; the greed is a key of fatigue and calls to the storming into the sins, and its evil is a summary of evil faults; the greed is a sign of the poverty.
مَنْ أَطْلَقَ طَرْفَهُ كَثُرَ أَسَفُهُ قَلَّمَا تُصَدِّقُكَ الْأُمْنِيَّةُ رُبَ طَمَعٍ كَاذِبٍ وَ أَمَلٍ خَائِبٍ مَنْ لَجَأَ إِلَى الرَّجَاءِ سَقَطَتْ كَرَامَتُهُ هِمَّةُ الزَّاهِدِ مُخَالَفَةُ الْهَوَى وَ السُّلُوُّ عَنِ الشَّهَوَاتِ مَا هَدَمَ الدِّينَ مِثْلُ الْبِدَعِ وَ لَا أَفْسَدَ الرَّجُلَ مِثْلُ الطَّمَعِ
One who frees his eyes, his regret will be a lot; one who shelters to the prosperity his honour will drop; endeavour of the ascetic is opposing the personal desires and stripping off the lustful desires; nothing demolishes the religion like the innovation, and nothing corrupts the man like the greed.
إِيَّاكَ وَ الْأَمَانِيَّ فَإِنَّهَا بَضَائِعُ النَّوْكَى لَنْ يُكْمِلَ الْعَبْدُ حَقِيقَةَ الْإِيمَانِ حَتَّى يُؤْثِرَ دِينَهُ عَلَى شَهْوَتِهِ وَ لَنْ يَهْلِكَ حَتَّى يُؤْثِرَ شَهْوَتَهُ عَلَى دِينِهِ مَنْ تَيَقَّنَ أَنَّ اللَّهَ سُبْحَانَهُ يَرَاهُ وَ هُوَ يَعْمَلُ بِمَعَاصِيهِ فَقَدْ جَعَلَهُ أَهْوَنَ النَّاظِرِينَ.
Beware of the aspirations, for these are merchandise of the idiots; the servant will never perfect reality of the Eman until he prefers his religion over his lustful desires, and he will never be destroyed until he prefers his lustful desires over his religion; one who is certain that Allah-azwj the Glorious is Seeing him while he is doing the (act of) disobedience, so he has regarding Him-azwj as weakest of the beholders’’.[344]
99- وَ قَالَ ع إِيَّاكُمْ وَ سَقَطَاتِ الِاسْتِرْسَالِ فَإِنَّهَا لَا تُسْتَقَالُ.
And he-asws said: ‘Beware of talking incessantly (relentlessly) for the stumbles cannot be withdrawn’’.[345]
100- وَ قَالَ ع صَدِيقُ كُلِّ إِنْسَانٍ عَقْلُهُ وَ عَدُوُّهُ جَهْلُهُ وَ الْعُقُولُ ذَخَائِرُ وَ الْأَعْمَالُ كُنُوزٌ وَ النُّفُوسُ أَشْكَالٌ فَمَا تَشَاكَلَ مِنْهَا اتَّفَقَ وَ النَّاسُ إِلَى أَشْكَالِهِمْ أَمْيَلُ.
And he-asws said: ‘A friend of every human being is his intellect, and his enemy is his ignorance; and the intellects are hoards and the deeds are treasures; and the souls are like forms, so whatever resembles from these, agree (compatible), and the people tend to incline towards their likenesses’’(similar ones).[346]
101- وَ قَالَ ع الْفِكْرَةُ مِرْآةٌ صَافِيَةٌ وَ الِاعْتِبَارُ مُنْذِرٌ نَاصِحٌ مَنْ تَفَكَّرَ اعْتَبَرَ وَ مَنِ اعْتَبَرَ اعْتَزَلَ وَ مَنِ اعْتَزَلَ سَلِمَ الْعَجَبُ مِمَّنْ خَافَ الْعِقَابَ فَلَمْ يَكُفَّ وَ رَجَا الثَّوَابَ فَلَمْ يَعْمَلْ
And he-asws said: ‘The idea (thought) is a clear mirror and taking a lesson is an advising warner; one who contemplates, takes a lesson, and one who takes a lesson, isolates, and one who isolates is safe; the surprise is from the one who fears the Punishment but does not refrain, and he hopes for the Rewards but does not work.
الِاعْتِبَارُ يَقُودُ إِلَى الرَّشَادِ كُلُّ قَوْلٍ لَيْسَ لِلَّهِ فِيهِ ذِكْرٌ فَلَغْوٌ وَ كُلُّ صَمْتٍ لَيْسَ فِيهِ فِكْرٌ فَسَهْوٌ وَ كُلُّ نَظَرٍ لَيْسَ فِيهِ اعْتِبَارٌ فَلَهْوٌ.
The taking of a lesson leads to the rightful guidance; every word not having Zikr of Allah-azwj in it, it is vanity, and every silence not having contemplation in it is an oversight, and every look not having taking of a lesson in it, it is playfulness’’.[347]
102- وَ تُرْوَى هَذِهِ الْأَبْيَاتُ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع
| إِذَا كُنْتَ تَعْلَمُ أَنَّ الْفِرَاقَ- | فِرَاقَ الْحَيَاةِ قَرِيبٌ قَرِيبٌ- | |
| وَ أَنَّ الْمُعِدَّ جَهَازَ الرَّحِيلِ- | لِيَوْمِ الرَّحِيلِ مُصِيبٌ مُصِيبٌ- | |
| وَ أَنَّ الْمُقَدِّمَ مَا لَا يَفُوتُ- | عَلَى مَا يَفُوتُ مَعِيبٌ مَعِيبٌ- | |
| وَ أَنْتَ عَلَى ذَاكَ لَا تَرْعَوِي- | فَأَمْرُكَ عِنْدِي عَجِيبٌ عَجِيبٌ. |
And these couplets are reported from Amir Al-Momineen-asws: ‘If only you would know, the separation, separation from the life is near, near, and the preparer equips for the departure for the day of departure, difficult, difficult; and the one proceeding to what cannot be lost is upon what is to be lost, defect, defect; and you are upon that, not caring, so your affair in my‑asws view is surprising, surprising’’.[348]
103- قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا زَالَتْ نِعْمَةٌ عَنْ قَوْمٍ وَ لَا غَضَارَةُ عَيْشٍ إِلَّا بِذُنُوبٍ اجْتَرَحُوهَا إِنَ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ.
Amir Al-Momineen-asws said: ‘Neither did a bounty decline from a people nor affluent life, except due to sins they had committed, and surely Allah is not in the least unjust to the servants [3:182]’’.[349]
104- وَ قَالَ ع الْمَرْءُ حَيْثُ يَجْعَلُ نَفْسَهُ مَنْ دَخَلَ مَدَاخِلَ السُّوءِ اتُّهِمَ مَنْ عَرَّضَ نَفْسَهُ التُّهَمَةَ فَلَا يَلُومَنَّ مَنْ أَسَاءَ بِهِ الظَّنَّ
And he-asws said: ‘The person is where he makes himself to be. One who enters the evil entrance will be accurse. One who exposes himself to the accusation, he should not blame the one who has evil thoughts with him.
مَنْ أَكْثَرَ مِنْ شَيْءٍ عُرِفَ بِهِ مَنْ مَزَحَ اسْتُخِفَّ بِهِ مَنِ اقْتَحَمَ الْبَحْرَ غَرِقَ الْمِزَاحُ يُورِثُ الْعَدَاوَةَ مَنْ عَمِلَ فِي السِّرِّ عَمَلًا يَسْتَحْيِي مِنْهُ فِي الْعَلَانِيَةِ فَلَيْسَ لِنَفْسِهِ عِنْدَهُ قَدْرٌ مَا ضَاعَ امْرُؤٌ عَرَفَ قَدْرَهُ اعْرِفِ الْحَقَّ لِمَنْ عَرَفَهُ لَكَ رَفِيعاً كَانَ أَمْ وَضِيعاً
One who frequents from a thing will be known by it; one jokes will be taken lightly with; one who storms the sea drowns; the mocking inherits the enmity; one who works a deed in the secret being embarrassed in the open, so there is no worth for his own soul in his view; he is not lost, one who knows his worth; recognise the truth for the one who was introduced to you, whether he was lowly or of high status.
مَنْ تَعَدَّى الْحَقَّ ضَاقَ مَذْهَبُهُ مَنْ جَهِلَ شَيْئاً عَادَاهُ أَسْوَأُ النَّاسِ حَالًا مَنْ لَمْ يَثِقْ بِأَحَدٍ لِسُوءِ ظَنِّهِ وَ لَمْ يَبْقَ بِهِ أَحَدٌ لِسُوءِ فِعْلِهِ- لَا دَلِيلَ أَنْصَحُ مِنِ اسْتِمَاعِ الْحَقِّ مَنْ نَظَّفَ ثَوْبَهُ قَلَّ هَمُّهُ
One who transgresses the truth, his doctrine will be constricted; one who is ignorant of something will be inimical to it; evilest of state of the people is one who does not trust anyone due to his evil thoughts, and no one remains with him due to his evil deeds; there is no evidence more advisory than listening intently to the truth; one who cleans his clothes, his worries will be less.
الْكَرِيمُ يَلِينُ إِذَا اسْتُعْطِفَ وَ اللَّئِيمُ يَقْسُو إِذَا لُوطِفَ حُسْنُ الِاعْتِرَافِ يَهْدِمُ الِاقْتِرَافَ أَخِّرِ الشَّرَّ فَإِنَّكَ إِذَا شِئْتَ تَعَجَّلْتَهُ أَحْسِنْ إِذَا أَحْبَبْتَ أَنْ يُحْسَنَ إِلَيْكَ إِذَا جُحِدَ الْإِحْسَانُ حَسُنَ الِامْتِنَانُ
The benevolent one softens when sympathised with, and the mean hardens when sympathised with; the goodly acknowledgment demolishes the commitment; delay the evil, for whenever you so desire to, you can hasten it; do good when you love good to be done to you; when favour is rejected, the reproach is good.
الْعَفْوُ يُفْسِدُ مِنَ اللَّئِيمِ بِقَدْرِ إِصْلَاحِهِ مِنَ الْكَرِيمِ مَنْ بَالَغَ فِي الْخُصُومَةِ أَثِمَ وَ مَنْ قَصَّرَ عَنْهَا خُصِمَ- لَا تُظْهِرِ الْعَدَاوَةَ لِمَنْ لَا سُلْطَانَ لَكَ عَلَيْهِ.
The pardon spoils from the mean person in accordance to his correction from the benevolent; one who is extensive in the disputing sins, and the one shortening from it will be disputed (against); do not manifest the enmity to the one there is no authority for you over him’’.[350]
105- وَ قَالَ ع الْهَمُّ نِصْفُ الْهَرَمِ وَ السَّلَامَةُ نِصْفُ الْغَنِيمَةِ.
And he-asws said: ‘The worries are half the old age, and the safety is half the gains’’.[351]
106- أَعْلَامُ الدِّينِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَفْضَلُ رِدَاءٍ تَرَدَّى بِهِ الْحِلْمُ وَ إِنْ لَمْ تَكُنْ حَلِيماً فَتَحَلَّمْ فَإِنَّهُ مَنْ تَشَبَّهَ بِقَوْمٍ أَوْشَكَ أَنْ يَكُونَ مِنْهُمْ.
(The book) ‘A’lam Al Deen’ –
‘Amir Al-Momineen-asws said: ‘The best robe one can be robed with is the forbearance, and if you don’t happen to be forbearing, for the one who resembles with a people almost happens to be from them’’.[352]
قَالَ ع النَّاسُ فِي الدُّنْيَا صِنْفَانِ عَامِلٌ فِي الدُّنْيَا لِلدُّنْيَا قَدْ شَغَلَتْهُ دُنْيَاهُ عَنْ آخِرَتِهِ يَخْشَى عَلَى مَنْ يُخَلِّفُهُ الْفَقْرَ وَ يَأْمَنُهُ عَلَى نَفْسِهِ فَيُفْنِي عُمُرَهُ فِي مَنْفَعَةِ غَيْرِهِ
He-asws said: ‘The people in the world are of two types – a worker in the world for the world, so his world (worldly matters) pre-occupies him from his Hereafter. He fears the poverty upon the ones he leaves behind, and he feels safe upon himself. So, he finishes his lifespan in benefitting others.
وَ آخَرُ عَمِلَ فِي الدُّنْيَا لِمَا بَعْدَهَا فَجَاءَهُ الَّذِي لَهُ مِنَ الدُّنْيَا بِغَيْرِ عَمَلِهِ فَأَصْبَحَ مَلَكاً لَا يَسْأَلُ اللَّهَ تَعَالَى شَيْئاً فَيَمْنَعَهُ.
And another working in the world for what is (to come) after it, so there comes to him which is (pre-determined) for him without his work, so he becomes a king. He does not ask Allah-azwj the Exalted for anything, so He-azwj (does not) prevent him’’.[353]
107- وَ قَالَ ع عَجِبْتُ لِلْبَخِيلِ الَّذِي اسْتَعْجَلَ الْفَقْرَ الَّذِي مِنْهُ هَرَبَ وَ فَاتَهُ الْغِنَى الَّذِي إِيَّاهُ طَلَبَ يَعِيشُ فِي الدُّنْيَا عَيْشَ الْفُقَرَاءِ وَ يُحَاسَبُ فِي الْآخِرَةِ حِسَابَ الْأَغْنِيَاءِ
And he-asws said: ‘I-asws am surprised at the miser who is hastening the poverty (poor life) which he is fleeing from, and he loses the riches (rich life) which he has been seeking. He lives in the world the life of the poor, and he will be Reckoned in the Hereafter the Reckoning of the rich.
وَ عَجِبْتُ لِلْمُتَكَبِّرِ الَّذِي كَانَ بِالْأَمْسِ نُطْفَةً وَ هُوَ غَداً جِيفَةٌ وَ عَجِبْتُ لِمَنْ شَكَّ فِي اللَّهِ وَ هُوَ يَرَى خَلْقَ اللَّهِ
And I-asws am surprised at the arrogant one who used to be a seed yesterday, and tomorrow he will be a corpse; and I-asws am surprised at the one doubting in Allah-azwj while he sees the creation of Allah-azwj.
وَ عَجِبْتُ لِمَنْ نَسِيَ الْمَوْتَ وَ هُوَ يَرَى مَنْ يَمُوتُ وَ عَجِبْتُ لِمَنْ أَنْكَرَ النَّشْأَةَ الْآخِرَةَ وَ هُوَ يَرَى النَّشْأَةَ الْأُولَى وَ عَجِبْتُ لِعَامِرِ الدُّنْيَا دَارِ الْفَنَاءِ وَ هُوَ نَازِلٌ دَارَ الْبَقَاءِ.
And I-asws am surprised at the one forgetting the death while he sees the ones dying; and I-asws am surprised that the one denying the growth of the Hereafter while he sees the first growth (of the world); and I-asws am surprised at the builder of the world, a perishable house, while he is to descend in the (ever) lasting house’’.[354]
108- وَ قَالَ ع الْفَقِيهُ كُلُّ الْفَقِيهِ الَّذِي لَا يُقَنِّطُ النَّاسَ مِنْ رَحْمَةِ اللَّهِ وَ لَا يُؤْمِنُهُمْ مِنْ مَكْرِ اللَّهِ وَ لَا يُؤْيِسُهُمْ مِنْ رَوْحِ اللَّهِ وَ لَا يُرَخِّصُ لَهَا فِي مَعَاصِي اللَّهِ.
And he-asws said: ‘The jurist of all jurists is the one who does not despair the people from Mercy of Allah-azwj, nor does he make them feel safe from the Plan of Allah-azwj, nor does he despair them from Comfort of Allah-azwj, nor does he allow for it in disobedience of Allah-azwj’’.[355]
باب 17 ما صدر عن أمير المؤمنين ع في العدل في القسمة و وضع الأموال في مواضعها
CHAPTER 17 – WHAT HAS BEEN ISSUED FROM AMIR AL-MOMINEEN-asws REGARDING THE JUSTICE IN THE APPORTIONMENT, AND PLACING THE WEALTH IN ITS (RIGHTFUL) PLACE
1- ف، تحف العقول أَمَّا بَعْدُ أَيُّهَا النَّاسُ فَإِنَّا نَحْمَدُ رَبَّنَا وَ إِلَهَنَا وَ وَلِيَّ النِّعْمَةِ عَلَيْنَا ظَاهِرَةً وَ بَاطِنَةً بِغَيْرِ حَوْلٍ مِنَّا وَ لَا قُوَّةٍ إِلَّا امْتِنَاناً عَلَيْنَا وَ فَضْلًا لِيَبْلُوَنَا أَ نَشْكُرُ أَمْ نَكْفُرُ فَمَنْ شَكَرَ زَادَهُ وَ مَنْ كَفَرَ عَذَّبَهُ
(The book) ‘Tuhaf Al Uqoul’ –
‘As for after, O you people! We praise our Lord-azwj, and our God-azwj, and Guardian of the bounties upon us, apparent and hidden, without any might being from us nor any strength, except He-azwj Bestows upon us, and Graces to Try us, are we thankful or we commit Kufr? So, the one who thanks Him-azwj, He-azwj Increases for him, and the one who commits Kufr, He-azwj Punishes him.
وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ أَحَداً صَمَداً وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ بَعَثَهُ رَحْمَةً لِلْعِبَادِ وَ الْبِلَادِ وَ الْبَهَائِمِ وَ الْأَنْعَامِ نِعْمَةً أَنْعَمَ بِهَا وَ مَنّاً وَ فَضْلًا ص فَأَفْضَلُ النَّاسِ
And I-asws testify that there is no god except Allah-azwj Alone, there being no associate for Him‑azwj, One, Last (Samad). And I-asws testify that Muhammad-saww is His-azwj servant and His‑azwj Rasool-saww. He-azwj Sent him-saww as a Mercy for the servants, and the country, and the beasts, and the cattle, being a favour He-azwj Favoured with, and a Conferment and Grace. Thus he‑saww is most superior of the people.
أَيُّهَا النَّاسُ عِنْدَ اللَّهِ مَنْزِلَةً وَ أَعْظَمُهُمْ عِنْدَ اللَّهِ خَطَراً أَطْوَعُهُمْ لِأَمْرِ اللَّهِ وَ أَعْمَلُهُمْ بِطَاعَةِ اللَّهِ وَ أَتْبَعُهُمْ لِسُنَّةِ رَسُولِ اللَّهِ ص وَ أَحْيَاهُمْ لِكِتَابِ اللَّهِ
O you people! There are statuses in the Presence of Allah-azwj, and their mightiest in the Presence of Allah-azwj in share is their most obedient to the Commands of Allah-azwj and their most working with obedience of Allah-azwj, and their most following to Sunnah of Rasool-Allah‑azwj, and their most reviving of the Book of Allah-azwj!
فَلَيْسَ لِأَحَدٍ مِنْ خَلْقِ اللَّهِ عِنْدَنَا فَضْلٌ إِلَّا بِطَاعَةِ اللَّهِ وَ طَاعَةِ رَسُولِهِ وَ اتِّبَاعِ كِتَابِهِ وَ سُنَّةِ نَبِيِّهِ ص
Thus, there isn’t any merit for anyone from the creatures of Allah-azwj except by obedience to Allah-azwj and obedience to His-azwj Rasool-saww, and following His-azwj Book, and Sunnah of His‑azwj Prophet-saww.
هَذَا كِتَابُ اللَّهِ بَيْنَ أَظْهُرِنَا وَ عَهْدُ نَبِيِّ اللَّهِ وَ سِيرَتُهُ فِينَا- لَا يَجْهَلُهَا إِلَّا جَاهِلٌ مُخَالِفٌ مُعَانِدٌ عَنِ اللَّهِ عَزَّ وَ جَلَّ
This Book of Allah-azwj is in our midst, and covenant of the Prophet-saww of Allah-azwj and his-saww conduct is among us. No one will ignore it except an ignoramus, an opponent, obstinate about Allah-azwj Mighty and Majestic.
يَقُولُ اللَّهُ يا أَيُّهَا النَّاسُ إِنَّا خَلَقْناكُمْ مِنْ ذَكَرٍ وَ أُنْثى وَ جَعَلْناكُمْ شُعُوباً وَ قَبائِلَ لِتَعارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ
Allah-azwj Says: O you people! We Created you from a male and a female and Made you as nations and tribes in order to recognise each other. Surely, the most honourable of you in the Presence of Allah is the most pious of you. Surely Allah is Knowing, Aware [49:13].
فَمَنِ اتَّقَى اللَّهَ فَهُوَ الشَّرِيفُ الْمُكَرَّمُ الْمُحِبُّ وَ كَذَلِكَ أَهْلُ طَاعَتِهِ وَ طَاعَةِ رَسُولِ اللَّهِ يَقُولُ اللَّهُ فِي كِتَابِهِ- إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَ اللَّهُ غَفُورٌ رَحِيمٌ وَ قَالَ أَطِيعُوا اللَّهَ وَ الرَّسُولَ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ لا يُحِبُّ الْكافِرِينَ
The one who fears Allah-azwj, he is the noble, the honourable, the beloved, and like that are people obeying Him-azwj and obeying Rasool-Allah-saww. Allah-azwj Says in His-azwj Book: Say (O Rasool): ‘If you love Allah, then follow me. Allah will Love you and Forgive you your sins; and Allah is Forgiving, Merciful’ [3:31] Say: ‘Obey Allah and the Rasool’; but if they turn back, then surely Allah does not love the Kafirs [3:32]’.
ثُمَّ صَاحَ بِأَعْلَى صَوْتِهِ يَا مَعَاشِرَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ يَا مَعَاشِرَ الْمُسْلِمِينَ أَ تَمُنُّونَ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ بِإِسْلَامِكُمْ وَ لِلَّهِ وَ لِرَسُولِهِ الْمَنُّ عَلَيْكُمْ إِنْ كُنْتُمْ صَادِقِينَ
Then he-asws shouted at the top of his-asws voice: O community of the Emigrants and the Helpers! And O community of Muslims! Are you conferring (a favour) upon Allah-azwj and upon His-azwj Rasool-saww with your becoming Muslims, while the Conferment is for Allah-azwj and for His-azwj Rasool-saww upon you all, if you were truthful?’
ثُمَّ قَالَ أَلَا إِنَّهُ مَنِ اسْتَقْبَلَ قِبْلَتَنَا وَ أَكَلَ ذَبِيحَتَنَا وَ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَجْرَيْنَا عَلَيْهِ أَحْكَامَ الْقُرْآنِ وَ أَقْسَامَ الْإِسْلَامِ
Then he-asws said: ‘Indeed! One who faces towards out Qiblah, and eats our slaughters, and testifies that there is no god except Allah-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, there shall flow upon him rulings of the Quran, and Apportionments of Al-Islam.
لَيْسَ لِأَحَدٍ عَلَى أَحَدٍ فَضْلٌ إِلَّا بِتَقْوَى اللَّهِ وَ طَاعَتِهِ جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ مِنَ الْمُتَّقِينَ وَ أَوْلِيَائِهِ وَ أَحِبَّائِهِ الَّذِينَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
There isn’t any merit for anyone upon anyone except by fear of Allah-azwj and obedience to Him-azwj. May Allah-azwj Make us-asws and you all to be from the pious, and His-azwj friends, and His-azwj Loved ones. and there would be no fear for them, nor would they be grieving [2:62]’.
ثُمَّ قَالَ أَلَا إِنَّ هَذِهِ الدُّنْيَا الَّتِي أَصْبَحْتُمْ تَتَمَنَّوْنَهَا وَ تَرْغَبُونَ فِيهَا وَ أَصْبَحَتْ تَعِظُكُمْ وَ تَرْمِيكُمْ لَيْسَتْ بِدَارِكُمْ وَ لَا مَنْزِلِكُمُ الَّذِي خُلِقْتُمْ لَهُ وَ لَا الَّذِي دُعِيتُمْ إِلَيْهِ
Then he-asws said: ‘Indeed! And this word which you have come to be wishing for it and being desirous in it, and your hatred and your pleasure have become for it, it isn’t your (permanent) house, nor is it your home which you have been Created for nor that which you have been invited to.
أَلَا وَ إِنَّهَا لَيْسَتْ بِبَاقِيَةٍ لَكُمْ وَ لَا تَبْقَوْنَ عَلَيْهَا فَلَا يَغُرَّنَّكُمْ عَاجِلُهَا فَقَدْ حُذِّرْتُمُوهَا وَ وُصِفَتْ لَكُمْ وَ جَرَّبْتُمُوهَا فَأَصْبَحْتُمْ لَا تَحْمَدُونَ عَاقِبَتَهَا
Indeed, and it isn’t going to be remaining for you all, nor will you be remaining upon it. So do not be deceived by its current, for you have been cautioned of it, and I-asws have described for you, and you have experienced it, so you became not being praising its end-result.
فَسَابِقُوا رَحِمَكُمُ اللَّهُ إِلَى مَنَازِلِكُمُ الَّتِي أُمِرْتُمْ أَنْ تَعْمُرُوهَا فَهِيَ الْعَامِرَةُ الَّتِي لَا تَخْرَبُ أَبَداً وَ الْبَاقِيَةُ الَّتِي لَا تَنْفَدُ رَغَّبَكُمُ اللَّهُ فِيهَا وَ دَعَاكُمْ إِلَيْهَا وَ جَعَلَ لَكُمُ الثَّوَابَ فِيهَا
May Allah-azwj have Mercy on you all! Race to your dwellings which you have been instructed to be building these, for these are buildings which will not be ruins, ever, and the lasting which will not deplete. Allah-azwj has Made you to be desirous regarding it, and has Called you to it, and Made the Rewards to be for you in it.
فَانْظُرُوا يَا مَعَاشِرَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ أَهْلِ دِينِ اللَّهِ مَا وُصِفْتُمْ بِهِ فِي كِتَابِ اللَّهِ وَ نَزَلْتُمْ بِهِ عِنْدَ رَسُولِ اللَّهِ ص وَ جَاهَدْتُمْ عَلَيْهِ فِيمَا فُضِّلْتُمْ بِهِ أَ بِالْحَسَبِ وَ النَّسَبِ أَمْ بِعَمَلٍ وَ طَاعَةٍ
O community of the Emigrants and the Helpers, and people of the religion of Allah-azwj! Look at what has been described with in the Book of Allah-azwj, and has been Revealed with in the presence of Rasool-Allah-saww, and you had fought upon it, regarding what you have been Graced with. Is it due to the ancestry and the lineage, or due to the deed and obedience?
فَاسْتَتِمُّوا نِعَمَهُ عَلَيْكُمْ رَحِمَكُمُ اللَّهُ بِالصَّبْرِ لِأَنْفُسِكُمْ وَ الْمُحَافَظَةِ عَلَى مَنِ اسْتَحْفَظَكُمُ اللَّهُ مِنْ كِتَابِهِ
May Allah-azwj have Mercy on you all! Enjoy the bounties with the patience for yourselves, and guarding upon the ones Allah-azwj has Told you to be protection in His-azwj Book.
أَلَا وَ إِنَّهُ لَا يَضُرُّكُمْ تَوَاضُعُ شَيْءٍ مِنْ دُنْيَاكُمْ بَعْدَ حِفْظِكُمْ وَصِيَّةَ اللَّهِ وَ التَّقْوَى وَ لَا يَنْفَعُكُمْ شَيْءٌ حَافَظْتُمْ عَلَيْهِ مِنْ أَمْرِ دُنْيَاكُمْ بَعْدَ تَضْيِيعِ مَا أُمِرْتُمْ بِهِ مِنَ التَّقْوَى
Indeed! And surely it will not harm you to be humbling to something from your world after you having preserved the Advice of Allah-azwj and the piety, nor will you benefit with something you are preserving upon the matters of your world after wasting what you have been Commanded with of the piety.
فَعَلَيْكُمْ عِبَادَ اللَّهِ بِالتَّسْلِيمِ لِأَمْرِهِ وَ الرِّضَا بِقَضَائِهِ وَ الصَّبْرِ عَلَى بَلَائِهِ فَأَمَّا هَذَا الْفَيْءُ فَلَيْسَ لِأَحَدٍ فِيهِ عَلَى أَحَدٍ أَثَرَةٌ قَدْ فَرَغَ اللَّهُ عَزَّ وَ جَلَّ مِنْ قَسْمِهِ
Servants of Allah-azwj! Upon you is with the submission and the satisfaction with His-azwj Decree and the patience upon His-azwj afflictions. As for this war booty, there isn’t any preference for anyone over anyone in it. Allah-azwj Mighty and Majestic is Free from Apportioning it.
فَهُوَ مَالُ اللَّهِ وَ أَنْتُمْ عِبَادُ اللَّهِ الْمُسْلِمُونَ وَ هَذَا كِتَابُ اللَّهِ بِهِ أَقْرَرْنَا وَ عَلَيْهِ شَهِدْنَا وَ لَهُ أَسْلَمْنَا وَ عَهْدُ نَبِيِّنَا بَيْنَ أَظْهُرِنَا فَسَلِّمُوا رَحِمَكُمُ اللَّهُ
It is wealth of Allah-azwj, and you are servants of Allah-azwj, the submitters, and this is the Book of Allah-azwj you have accepted with, and we testify upon it and we submit to him, and the covenant of our Prophet-saww is in our midst. Therefore submit, may Allah-azwj have Mercy on you all!
فَمَنْ لَمْ يَرْضَ بِهَذَا فَلْيَتَوَلَّ كَيْفَ شَاءَ فَإِنَّ الْعَامِلَ بِطَاعَةِ اللَّهِ وَ الْحَاكِمَ بِحُكْمِ اللَّهِ لَا وَحْشَةَ عَلَيْهِ أُولَئِكَ الَّذِينَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ- أُولئِكَ هُمُ الْمُفْلِحُونَ
The one who is not satisfied with this, let him turn back however he so desires to, for the worker with the obedience of Allah-azwj, and the one judging by the Judgment of Allah-azwj, there is not loneliness upon him. They are those, there would be no fear for them, nor would they be grieving [2:62] they shall be successful [2:5].
وَ نَسْأَلُ اللَّهَ رَبَّنَا وَ إِلَهَنَا أَنْ يَجْعَلَنَا وَ إِيَّاكُمْ مِنْ أَهْلِ طَاعَتِهِ وَ أَنْ يَجْعَلَ رَغْبَتَنَا وَ رَغْبَتَكُمْ فِيمَا عِنْدَهُ أَقُولُ مَا سَمِعْتُمْ وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ.
And we ask Allah-azwj, our Lord-azwj and our God-azwj to Make us-asws and you all from people obeying Him-azwj, and Make our-asws desire and your desires to be regarding what is in His-azwj Presence. I-asws said what you have heard, and I-asws seek Forgiveness of Allah-azwj for me-asws and for you all’’.[356]
2- ف، تحف العقول لَمَّا رَأَتْ طَائِفَةٌ مِنْ أَصْحَابِهِ بِصِفِّينَ مَا يَفْعَلُهُ مُعَاوِيَةُ بِمَنِ انْقَطَعَ إِلَيْهِ وَ بَذْلَهُ لَهُمُ الْأَمْوَالَ وَ النَّاسُ أَصْحَابُ دُنْيَا قَالُوا لِأَمِيرِ الْمُؤْمِنِينَ ع أَعْطِ هَذَا الْمَالَ وَ فَضِّلِ الْأَشْرَافَ وَ مَنْ تَخَوَّفُ خِلَافَهُ وَ فِرَاقَهُ حَتَّى إِذَا اسْتَتَبَ لَكَ مَا تُرِيدُ عُدْتَ إِلَى أَحْسَنِ مَا كُنْتَ عَلَيْهِ مِنَ الْعَدْلِ فِي الرَّعِيَّةِ وَ الْقَسْمِ بِالسَّوِيَّةِ
(The book) ‘Tuhaf Al Uqoul’ –
‘When a group of his-asws companions at (battle of) Siffeen saw what Muawiya had done with the ones cutting off to him, and his giving the wealth to them, and the people are companions of the world, they said to Amir Al-Momineen-asws, ‘Give this wealth, and prefer the nobles, and the one you-asws fear his opposition and his separation until it is affirmed for you-asws what you-asws want. You-asws will return to better than what you-asws had been upon, from the justice among the citizens and the apportioning with the equalness’.
فَقَالَ أَ تَأْمُرُونِّي أَنْ أَطْلُبَ النَّصْرَ بِالْجَوْرِ فِيمَنْ وُلِّيتُ عَلَيْهِ مِنْ أَهْلِ الْإِسْلَامِ وَ اللَّهِ لَا أَطُورُ بِهِ مَا سَمَرَ بِهِ سَمِيرٌ وَ مَا أَمَّ نَجْمٌ فِي السَّمَاءِ نَجْماً وَ لَوْ كَانَ مَالُهُمْ مَالِي لَسَوَّيْتُ بَيْنَهُمْ فَكَيْفَ وَ إِنَّمَا هِيَ أَمْوَالُهُمْ
He-asws said: ‘Are you instructing me-asws that I-asws should seek the help through the tyranny among the ones I-asws am in charge upon, from the people of Al-Islam? By Allah-azwj! I-asws will not act with it for as long the times are timing with it (forever), and for as long as a star in the sky is aiming for a star! Had their wealth been my-asws (personal) wealth I-asws would have still equalised between them, so how can I-asws, and rather it is their wealth?’
ثُمَّ أَزَمَ طَوِيلًا سَاكِتاً ثُمَّ قَالَ مَنْ كَانَ لَهُ مَالٌ فَإِيَّاهُ وَ الْفَسَادَ فَإِنَّ إِعْطَاءَكَ الْمَالَ فِي غَيْرِ وَجْهِهِ تَبْذِيرٌ وَ إِسْرَافٌ وَ هُوَ يَرْفَعُ ذِكْرَ صَاحِبِهِ فِي النَّاسِ وَ يَضَعُهُ عِنْدَ اللَّهِ
Then he-asws withheld for a long time being silent, then said: ‘One who were to have wealth for him, he should beware of the corruption, for by giving you the money in other than its (rightful) aspect is wastefulness and extravagance, and mention of its companion will be raised among the people and it is wasted in the Presence of Allah-azwj.
وَ لَمْ يَضَعِ امْرُؤٌ مَالَهُ فِي غَيْرِ حَقِّهِ وَ عِنْدَ غَيْرِ أَهْلِهِ إِلَّا حَرَّمَهُ شُكْرَهُمْ وَ كَانَ خَيْرُهُ لِغَيْرِهِ فَإِنْ بَقِيَ مَعَهُ مِنْهُمْ مَنْ يُرِيهِ الْوُدَّ وَ يُظْهِرُ لَهُ الشُّكْرَ فَإِنَّمَا هُوَ مَلَقٌ وَ كَذِبٌ
And a person will not place his wealth in other than its right and with other than its rightful ones, except Allah-azwj will Deprive him of their appreciation, and its goodness will be for others. If there remains among them someone who shows him the affection and reveals the thanks to him, so rather he is a flatterer and a liar.
وَ إِنَّمَا يَقْرُبُ لِيَنَالَ مِنْ صَاحِبِهِ مِثْلَ الَّذِي كَانَ يَأْتِي إِلَيْهِ قَبْلُ فَإِنْ زَلَّتْ بِصَاحِبِهِ النَّعْلُ وَ احْتَاجَ إِلَى مَعُونَتِهِ وَ مُكَافَاتِهِ فَأَشَرُّ خَلِيلٍ
And rather, he is drawing closer in order to attain from his companion, similar to which had been given to him before. If the slipper slips with his companion and he is needy to his assistance and his reciprocation, he would be the evilest friend.
وَ آلَمُ خَدِينٍ مَقَالَةُ جُهَّالٍ مَا دَامَ عَلَيْهِمْ مُنْعِماً وَ هُوَ عَنْ ذَاتِ اللَّهِ بَخِيلٌ فَأَيُّ حَظٍّ أَبْوَرُ وَ أَخَسُّ مِنْ هَذَا الْحَظِّ وَ أَيُّ مَعْرُوفٍ أَضْيَعُ وَ أَقَلُّ عَائِدَةً مِنْ هَذَا الْمَعْرُوفِ
And most painful of the deceits is words of the ignorant people for as long as there are bounties upon them, and he is miserly about the Self of Allah-azwj. So which share is more ruinous and more loss making than this share? And which act of kindness is more wasteful and of less returns than this act of kindness?
فَمَنْ أَتَاهُ مَالٌ فَلْيَصِلْ بِهِ الْقَرَابَةَ وَ لْيُحْسِنْ بِهِ الضِّيَافَةَ وَ لْيَفُكَّ بِهِ الْعَانِيَ وَ الْأَسِيرَ وَ لْيُعِنْ بِهِ الْغَارِمِينَ وَ ابْنَ السَّبِيلِ وَ الْفُقَرَاءَ وَ الْمُهَاجِرِينَ وَ لْيُصَبِّرْ نَفْسَهُ عَلَى الثَّوَابِ وَ الْحُقُوقِ فَإِنَّهُ يَحُوزُ بِهَذِهِ الْخِصَالِ شَرَفاً فِي الدُّنْيَا وَ دَرْكَ فَضَائِلِ الْآخِرَةِ.
So, the one who is given wealth, let him help the relatives with it, and let him be of goodly hosting with it, and let him free a beggar with it and the captive, and let him assist the ones in debt with it, and the wayfarer, and the poor, and the emigrants, and let him be patient himself upon the Rewards and the rights, for nobility in the world is achieved with these characteristics and merits of the Hereafter are realised’’.[357]
باب 18 ما أوصى به أمير المؤمنين ع عند وفاته
CHAPTER 18 – WHAT AMIR AL-MOMINEEN-asws HAD BEQUEATHED WITH AT HIS EXPIRY
1- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنْ عُمَرَ بْنِ مُحَمَّدٍ الْمَعْرُوفِ بِابْنِ الزَّيَّاتِ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ الْإِسْكَافِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ أَحْمَدَ بْنِ سَلَامَةَ الْغَنَوِيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْعَامِرِيِّ عَنْ أَبِي مَعْمَرٍ عَنْ أَبِي بَكْرِ بْنِ عَيَّاشٍ عَنِ الْفُجَيْعِ الْعُقَيْلِيِّ قَالَ حَدَّثَنِي الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: لَمَّا حَضَرَتْ وَالِدِيَ الْوَفَاةُ أَقْبَلَ يُوصِي فَقَالَ هَذَا مَا أَوْصَى بِهِ عَلِيُّ بْنُ أَبِي طَالِبٍ أَخُو مُحَمَّدٍ رَسُولِ اللَّهِ وَ ابْنُ عَمِّهِ وَ صَاحِبُهُ
(The book) ‘Majaalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi – from Al Mufeed, from Umar Bin Muhammad, well known as Ibn Al Zayyat, from Muhammad Bin Hammam Al Iskafy, from Ja’far Bin Muhammad Bin Malik, from Ahmad Bin Salama Al Ganawy, from Muhammad Bin Al-Hassan Al Aamiry, from Abu Ma’mar, from Abu Bakr Bin Ayyash, from Al Fajie Al Aqeyli who said,
‘Al-Hassan-asws Bin Ali-asws Bin Abu Talib-asws said: ‘When the expiry presented to my-asws father-asws, he-asws went on to bequeath. He-asws said: ‘This is what Ali-asws Bin Abu Talib-asws, brother-asws of Muhammad-saww, Rasool-saww of Allah-saww, and son-asws of his-saww uncle-as and his-saww companion bequeaths with –
أَوَّلُ وَصِيَّتِي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُهُ وَ خِيَرَتُهُ اخْتَارَهُ بِعِلْمِهِ وَ ارْتَضَاهُ لِخِيَرَتِهِ وَ أَنَّ اللَّهَ بَاعِثُ مَنْ فِي الْقُبُورِ وَ سَائِلُ النَّاسِ عَنْ أَعْمَالِهِمْ عَالِمٌ بِمَا فِي الصُّدُورِ
The first of my-asws bequest, I-asws testify that there is no god except Allah-azwj, and Muhammad-saww is His-azwj Rasool-saww and His-azwj Choice. He-azwj Chose him-saww with His-azwj Knowledge, and Selected him-saww for His-azwj Choice; and Allah-azwj Resurrects ones in the graves and Questions the people about their deeds. He-azwj is Knower of what is in the chests.
ثُمَّ إِنِّي أُوصِيكَ يَا حَسَنُ وَ كَفَى بِكَ وَصِيّاً بِمَا أَوْصَانِي بِهِ رَسُولُ اللَّهِ ص فَإِذَا كَانَ ذَلِكَ يَا بُنَيَّ الْزَمْ بَيْتَكَ وَ ابْكِ عَلَى خَطِيئَتِكَ وَ لَا تَكُنِ الدُّنْيَا أَكْبَرَ هَمِّكَ
Then, I-asws advise you-asws, O Hassan-asws, and it suffices with you-asws as an advice what Rasool-Allah-saww had bequeathed to me-asws with. So, when it was (possible) that, O my-asws son-asws, stick to your-asws house, and cry upon your-asws mistakes, and the world should not be greatest of your-asws worries.
وَ أُوصِيكَ يَا بُنَيَّ بِالصَّلَاةِ عِنْدَ وَقْتِهَا وَ الزَّكَاةِ فِي أَهْلِهَا عِنْدَ مَحَلِّهَا وَ الصَّمْتِ عِنْدَ الشُّبْهَةِ وَ الِاقْتِصَادِ وَ الْعَدْلِ فِي الرِّضَا وَ الْغَضَبِ وَ حُسْنِ الْجِوَارِ وَ إِكْرَامِ الضَّيْفِ وَ رَحْمَةِ الْمَجْهُودِ وَ أَصْحَابِ الْبَلَاءِ وَ صِلَةِ الرَّحِمِ وَ حُبِّ الْمَسَاكِينِ وَ مُجَالَسَتِهِمْ وَ التَّوَاضُعِ فَإِنَّهُ مِنْ أَفْضَلِ الْعِبَادَةِ
And I-asws advise you-asws, O my-asws son-asws, with (praying) the Salat at its timings, and the Zakat in its rightful ones in its place, and the silence at the doubts, and the moderation, and the justice during the pleasure as well as during the anger, and good neighbourliness, and honouring the guest, and mercy the and be merciful to the fatigued and the companions of afflictions, and connecting with the relatives, and loving the poor and sitting with them, and the humility, for it is from the superior (acts of) worship.
وَ قَصِّرِ الْأَمَلَ وَ اذْكُرِ الْمَوْتَ وَ ازْهَدْ فِي الدُّنْيَا فَإِنَّكَ رَهِينُ مَوْتٍ وَ غَرَضُ بَلَاءٍ وَ طَرِيحُ سُقْمٍ
And shorten the hopes, and remember the death, and be ascetic in the world, for you-asws are pledged to the death and exposed to the afflictions and quick to the illness.
وَ أُوصِيكَ بِخَشْيَةِ اللَّهِ فِي سِرِّ أَمْرِكَ وَ عَلَانِيَتِكَ وَ أَنْهَاكَ عَنِ التَّسَرُّعِ بِالْقَوْلِ وَ الْفِعْلِ وَ إِذَا عَرَضَ شَيْءٌ مِنْ أَمْرِ الْآخِرَةِ فَابْدَأْ بِهِ وَ إِذَا عَرَضَ شَيْءٌ مِنْ أَمْرِ الدُّنْيَا فَتَأَنَّهُ حَتَّى تُصِيبَ رُشْدَكَ فِيهِ
And I bequeath you-asws to be with fear of Allah-azwj in your-asws secretive matters and your-asws announced (matters), and I-asws forbid you-asws from being quick with the words and the deeds. And when something from the matters of the Hereafter presents, then begin with it, and when something from the matters or the world presents, be patient until you-asws attain righteous guidance regarding it.
وَ إِيَّاكَ وَ مَوَاطِنَ التُّهَمَةِ وَ الْمَجْلِسَ الْمَظْنُونَ بِهِ السُّوءُ فَإِنَّ قَرِينَ السُّوءِ يَغُرُّ جَلِيسَهُ وَ كُنْ لِلَّهِ يَا بُنَيَّ عَامِلًا وَ عَنِ الْخَنَى زَجُوراً وَ بِالْمَعْرُوفِ آمِراً وَ عَنِ الْمُنْكَرِ نَاهِياً وَ وَاخِ الْإِخْوَانَ فِي اللَّهِ وَ أَحِبَّ الصَّالِحَ لِصَلَاحِهِ وَ دَارِ الْفَاسِقَ عَنْ دِينِكَ وَ أَبْغِضْهُ بِقَلْبِكَ وَ زَايِلْهُ بِأَعْمَالِكَ لِئَلَّا تَكُونَ مِثْلَهُ
And beware of the places of accusations, and the gathering which the evil is thought with it, for a pair of the evil would deceive his gatherers. And O my-asws son-asws, be a worker, and a rebuker from the treachery, and an instructor with the acts of kindness, and a forbidder from the evil. And establish brotherhood with the brethren for the Sake of Allah-azwj, and love the righteous for his righteousness, and turn the mischief-maker away from your-asws religion and hate him with your-asws heart, and remove him by your-asws deeds, lest you-asws end up becoming like him.
وَ إِيَّاكَ وَ الْجُلُوسَ فِي الطُّرُقَاتِ وَ دَعِ الْمُمَارَاةَ وَ مُجَارَاةَ مَنْ لَا عَقْلَ لَهُ وَ لَا عِلْمَ وَ اقْتَصِدْ يَا بُنَيَّ فِي مَعِيشَتِكَ وَ اقْتَصِدْ فِي عِبَادَتِكَ وَ عَلَيْكَ فِيهَا بِالْأَمْرِ الدَّائِمِ الَّذِي تُطِيقُهُ وَ الْزَمِ الصَّمْتَ تَسْلَمْ وَ قَدِّمْ لِنَفْسِكَ تَغْنَمْ
And beware of the sitting in the roads and leave the arguments and the rivalries with the one who has no intellect for him nor any knowledge. And O my-asws son-asws, be moderate in your-asws lifestyle, and be moderate in your-asws acts of worship, and upon you regarding these is to be constant with that which you-asws can tolerate, and adhere to the silence, you-asws will be safe, and send ahead (good deeds) for yourself-asws, you will have advantages.
And learn the good, you-asws will know, and be a mentioner (Zakir) of Allah-azwj upon all states and be merciful to the young ones from your family, and accord dignity to the elders from them, and do not eat a meal until you-asws give in charity from it before eating it. And upon you-asws is to be with the Fasting, for it is a Zakat (purification) of the body and a shield for its performer.
وَ جَاهِدْ نَفْسَكَ وَ احْذَرْ جَلِيسَكَ وَ اجْتَنِبْ عَدُوَّكَ وَ عَلَيْكَ بِمَجَالِسِ الذِّكْرِ وَ أَكْثِرْ مِنَ الدُّعَاءِ فَإِنِّي لَمْ آلُكَ يَا بُنَيَّ نُصْحاً
And fight against your own self, and be careful of your-asws gatherers, and keep aside from your-asws enemies, and upon you-asws is to be with the gathering of Zikr, and frequent from the supplications, and I-asws over-advise you-asws, O my-asws son-asws!
وَ هَذَا فِرَاقُ بَيْنِي وَ بَيْنِكَ وَ أُوصِيكَ بِأَخِيكَ مُحَمَّدٍ خَيْراً فَإِنَّهُ شَقِيقُكَ وَ ابْنُ أَبِيكَ وَ قَدْ تَعْلَمُ حُبِّي لَهُ وَ أَمَّا أَخُوكَ الْحُسَيْنُ فَهُوَ ابْنُ أُمِّكَ وَ لَا أُرِيدُ الْوَصَاةَ بِذَلِكَ
And this is a separation between me-asws and you-asws, and I-asws bequeath you with being good to your-asws brother Muhammad (Al-Hanafiyya), for he is your full brother, and you-asws have known of my-asws love for him-asws. And as for your-asws brother-asws Al-Husayn-asws, he-asws is a son-asws of your-asws mother-asws, and I-asws do not want the executor with that.
وَ اللَّهُ الْخَلِيفَةُ عَلَيْكُمْ وَ إِيَّاهُ أَسْأَلُ أَنْ يُصْلِحَكُمْ وَ أَنْ يَكُفَّ الطُّغَاةَ الْبُغَاةَ عَنْكُمْ وَ الصَّبْرَ الصَّبْرَ حَتَّى يُنْزِلَ اللَّهُ الْأَمْرَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ.
And Allah-azwj is the Caliph (Replacement) upon you all and him-asws. I-asws ask Him-azwj to Keep you all well and Restrain the tyrants, the rebels from you all. And the patience! The patience until Allah-azwj Sends down the Command. And there is no strength except with Allah-azwj, the Exalted, the Magnificent’’.[358]
2- ف، تحف العقول وَصِيَّتُهُ ع عِنْدَ الْوَفَاةِ هَذَا مَا أَوْصَى بِهِ عَلِيُّ بْنُ أَبِي طَالِبٍ أُوصِي الْمُؤْمِنِينَ بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ بِالْهُدى وَ دِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَ لَوْ كَرِهَ الْمُشْرِكُونَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ سَلَّمَ
(The book) ‘Tuhaf Al Uqoul’ –
‘His-asws bequest at the expiry: ‘This is what is bequeathed by Ali-asws Bin Abu Talib-asws, bequeathing that he-asws testifies that there is no god except for Allah-azwj, One, not having an associated for Him-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, He is the One Who Sent His Rasool with the Guidance and the Religion of Truth in order to prevail it upon all the Religions, and even if the Polytheists dislike it [9:33]. Blessings be upon Muhammad-saww and greetings.
ثُمَ إِنَّ صَلاتِي وَ نُسُكِي وَ مَحْيايَ وَ مَماتِي لِلَّهِ رَبِّ الْعالَمِينَ- لا شَرِيكَ لَهُ وَ بِذلِكَ أُمِرْتُ وَ أَنَا أَوَّلُ الْمُسْلِمِينَ
Then ‘Surely my Salat, and my sacrifice, and my life, and my death are for Allah Lord of the worlds [6:162] There is no associate for Him; and with that I am Commanded, [6:163], and I-asws am from the submitters.
ثُمَّ إِنِّي أُوصِيكَ يَا حَسَنُ وَ جَمِيعَ وُلْدِي وَ أَهْلَ بَيْتِي وَ مَنْ بَلَغَهُ كِتَابِي مِنَ الْمُؤْمِنِينَ بِتَقْوَى اللَّهِ رَبِّكُمْ- وَ لا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ- وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَ لا تَفَرَّقُوا فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ صَلَاحُ ذَاتِ الْبَيْنِ أَفْضَلُ مِنْ عَامَّةِ الصَّلَاةِ وَ الصَّوْمِ وَ إِنَّ الْمُبِيرَةَ وَ هِيَ الْحَالِقَةُ لِلدِّينِ فَسَادُ ذَاتِ الْبَيْنِ وَ لا قُوَّةَ إِلَّا بِاللَّهِ
Then, I-asws hereby bequeath to you-asws, O Hassan-asws, and the entirety of my-asws children and people of my-asws household, and to the one from the Momineen to whom reaches my-asws letter, to fear Allah-azwj, your Lord-azwj and do not be dying except and you are submitters [3:102] And hold firmly with the Rope of Allah altogether and do not be disunited, [3:103], for I-asws heard Rasool-Allah-saww saying: ‘Reconciling between the two is superior than the generality of the Salats and the Fasts, and that the denouncer is destructive for the Religion, (creating) discord between the two’; and there is no Strength except with Allah-azwj.
انْظُرُوا ذَوِي أَرْحَامِكُمْ فَصِلُوهُمْ يُهَوِّنُ اللَّهُ عَلَيْكُمُ الْحِسَابَ
Look into your people with relationships, so maintain relationships with them, Allah-azwj would Make the Reckoning easier upon you.
اللَّهَ اللَّهَ فِي الْأَيْتَامِ لَا يَضِيعُوا بِحَضْرَتِكُمْ فَقَدْ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ عَالَ يَتِيماً حَتَّى يَسْتَغْنِيَ أَوْجَبَ اللَّهُ لَهُ بِذَلِكَ الْجَنَّةَ كَمَا أَوْجَبَ لِآكِلِ مَالِ الْيَتِيمِ النَّارَ
Allah-azwj! Allah-azwj! With regards to the orphans! Do not change their mouths (feeding others), and do not let them be wasted in your presence, for I-asws have heard Rasool-Allah-saww saying: ‘The one who looks after an orphan until he is needless, Allah-azwj would Obligated upon him the Paradise, due to that, just as He-azwj Obligates the Fire upon the devourer of the wealth of the orphans.
اللَّهَ اللَّهَ فِي الْقُرْآنِ فَلَا يَسْبِقَنَّكُمْ إِلَى الْعِلْمِ بِهِ غَيْرُكُمْ
Allah-azwj! Allah-azwj! With regards to the Quran! Do not let anyone from the others precede you to the acting by it.
اللَّهَ اللَّهَ فِي جِيرَانِكُمْ فَإِنَّ رَسُولَ اللَّهِ ص أَوْصَى بِهِمْ مَا زَالَ يُوصِي بِهِمْ حَتَّى ظَنَنَّا أَنَّهُ سَيُوَرِّثُهُمْ
Allah-azwj! Allah-azwj, with regards to your neighbours, for the Prophet-saww bequeathed with them, and Rasool-Allah-saww did not cease to bequeath with them to the extent that we thought that he-saww would make them our inheritors.
اللَّهَ اللَّهَ فِي بَيْتِ رَبِّكُمْ فَلَا يَخْلُو مِنْكُمْ مَا بَقِيتُمْ فَإِنَّهُ إِنْ تُرِكَ لَمْ تُنَاظَرُوا وَ أَدْنَى مَا يَرْجِعُ بِهِ مَنْ أَمَّهُ أَنْ يُغْفَرَ لَهُ مَا سَلَفَ
Allah-azwj! Allah-azwj! With regards to the House of your Lord-azwj (Kabah)! Do not let it be empty from you for as long as you remain, for if you were to neglect it, you would not see it, and the lowest of what (rewards) one comes back with from his own mother, that is he is Forgiven for him whatever is past.
اللَّهَ اللَّهَ فِي الصَّلَاةِ فَإِنَّهَا خَيْرُ الْعَمَلِ إِنَّهَا عِمَادُ دِينِكُمْ
Allah-azwj! Allah-azwj! With regards to the Salat, for it is the best of the deeds, and it is a pillar of your Religion.
اللَّهَ اللَّهَ فِي الزَّكَاةِ فَإِنَّهَا تُطْفِئُ غَضَبَ رَبِّكُمْ
Allah-azwj! Allah-azwj! With regards to the Zakat, for it is an extinguisher of the Wrath of your Lord-azwj.
اللَّهَ اللَّهَ فِي صِيَامِ شَهْرِ رَمَضَانَ فَإِنَّ صِيَامَهُ جُنَّةٌ مِنَ النَّارِ
Allah-azwj! Allah-azwj! With regards to the Month of Ramazan, of its Fasts are a shield form the Fire.
اللَّهَ اللَّهَ فِي الْفُقَرَاءِ وَ الْمَسَاكِينِ فَشَارِكُوهُمْ فِي مَعَايِشِكُمْ
Allah-azwj! Allah-azwj! With regards to the poor and the needy, so participate them in your livelihoods.
اللَّهَ اللَّهَ فِي الْجِهَادِ بِأَمْوَالِكُمْ وَ أَنْفُسِكُمْ وَ أَلْسِنَتِكُمْ فَإِنَّمَا يُجَاهِدُ رَجُلَانِ إِمَامٌ هُدًى أَوْ مُطِيعٌ لَهُ مُقْتَدٍ بِهُدَاهُ
Allah-azwj! Allah-azwj! With regards to the Jihad with your wealth and yourselves, and your tongues. But rather two men perform Jihad, one who fights against an Imam-asws of Guidance, or the one who is obedient to him-asws, being guided by his-asws Guidance.
اللَّهَ اللَّهَ فِي ذُرِّيَّةِ نَبِيِّكُمْ- لَا تُظْلَمَنَّ بَيْنَ أَظْهُرِكُمْ وَ أَنْتُمْ تَقْدِرُونَ عَلَى الْمَنْعِ عَنْهُمْ
Allah-azwj! Allah-azwj! With regards to the offspring of your Prophet-saww, so do not let them be oppressed in your presence or in your midst, and you have the ability to defend them.
اللَّهَ اللَّهَ فِي أَصْحَابِ نَبِيِّكُمُ الَّذِينَ لَمْ يُحْدِثُوا حَدَثاً وَ لَمْ يَأْوُوا مُحْدِثاً فَإِنَّ رَسُولَ اللَّهِ ص أَوْصَى بِهِمْ وَ لَعَنَ الْمُحْدِثَ مِنْهُمْ وَ مِنْ غَيْرِهِمْ وَ الْمُؤْوِيَ لِلْمُحْدِثِينَ
Allah-azwj! Allah-azwj! With regards to the companions of your Prophet-saww who did not innovate anything new, and did not harbour the innovators, for Rasool-Allah-saww bequeathed (donated) with them and cursed the innovator from them, and from the other, as well as the protector of the innovators.
اللَّهَ اللَّهَ فِي النِّسَاءِ وَ مَا مَلَكَتْ أَيْمَانُكُمْ فَإِنَّ آخِرَ مَا تَكَلَّمَ بِهِ نَبِيُّكُمْ أَنْ قَالَ أُوصِيكُمْ بِالضَّعِيفَيْنِ النِّسَاءِ وَ مَا مَلَكَتْ أَيْمَانُكُمْ
Allah-azwj! Allah-azwj! With regards to the women, and with regards to what your right hand possesses, for the last of what your Prophet-saww spoke with was that he-saww said: ‘I-saww bequeath you with the two weak ones, the women and what is owned by your right hands.
الصَّلَاةَ الصَّلَاةَ الصَّلَاةَ- لَا تَخَافُوا فِي اللَّهِ لَوْمَةَ لَائِمٍ يَكْفِكُمْ مَنْ أَرَادَكُمْ وَ بَغَى عَلَيْكُمْ-
The Salat! The Salat! The Salat! Do not fear with regards to Allah-azwj, the accusation of an accuser. Allah-azwj would Suffice for you from their harming you, and their rebelling against you.
قُولُوا لِلنَّاسِ حُسْناً كَمَا أَمَرَكُمُ اللَّهُ وَ لَا تَتْرُكُوا الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ فَيُوَلِّيَ اللَّهُ أَمْرَكُمْ شِرَارَكُمْ ثُمَّ تَدْعُونَ فَلَا يُسْتَجَابُ لَكُمْ عَلَيْهِمْ
Speak good to the people just as Allah-azwj Mighty and Majestic has Commanded you, and do not neglect the enjoining of the good and the prevention from the evil for Allah-azwj would Make rulers in your affairs, the evilest ones of you, would be supplicating, but yours (the supplications) would not be Answered against them (the rulers).
عَلَيْكُمْ يَا بَنِيَّ بِالتَّوَاصُلِ وَ التَّبَاذُلِ وَ التَّبَادُرِ 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 it is upon you-asws, O my-asws son-asws, with the maintenance of good relationships, and the generosity, and the virtuousness. And beware of the cutting-off (of the relationships), and the aversions (from each other) 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].
وَ حَفِظَكُمُ اللَّهُ مِنْ أَهْلِ بَيْتٍ وَ حَفِظَ نَبِيَّكُمْ فِيكُمْ أَسْتَوْدِعُكُمُ اللَّهَ وَ أَقْرَأُ عَلَيْكُمُ السَّلَامَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
May Allah-azwj Protect you, from the family, (just as He-azwj) Protected your Prophet-saww among you. I-asws entrust you all to Allah-azwj, and convey the greetings upon you, and the Mercy of Allah-azwj’.
ثُمَّ لَمْ يَزَلْ يَقُولُ لَا إِلَهَ إِلَّا اللَّهُ حَتَّى مَضَى.
Then he-asws did not stop saying ‘There is no god except for Allah-azwj, there is no god except for Allah-azwj’, until he-asws passed away’’.[359]
باب 19 مواعظ الحسن بن علي ع
CHAPTER 19 – PREACHING BY AL-HASSAN-asws BIN ALI-asws
1- مع، معاني الأخبار الطَّالَقَانِيُّ عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ يَحْيَى عَنْ إِبْرَاهِيمَ بْنِ الْهَيْثَمِ عَنْ أُمَيَّةَ الْبَلَدِيِّ عَنْ أَبِيهِ عَنِ الْمُعَافَى بْنِ عِمْرَانَ عَنْ إِسْرَائِيلَ عَنِ الْمِقْدَامِ بْنِ شُرَيْحِ بْنِ هَانِي عَنْ أَبِيهِ شُرَيْحٍ قَالَ: سَأَلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنِ ابْنِهِ الْحَسَنِ بْنِ عَلِيٍّ ع فَقَالَ يَا بُنَيَّ مَا الْعَقْلُ
(The book) ‘Ma’any Al Akhbar’ – Al Talaqany, from Muhammad Bin Saeed Bin Yahya, from Ibrahim Bin Al Haysam, from Umayya Al Balady, from his father, from Al Muafy Bin Imran, from Israeel, from Al Miqdam Bin Shureyh Bin Hany, from his father Shureyh who said,
‘Amir Al-Momineen-asws asked his-asws son-asws Al-Hassan-asws Bin Ali-asws. He-asws said: ‘O my-asws son-asws! What is the intellect?’
قَالَ حِفْظُ قَلْبِكَ مَا اسْتَوْدَعْتَهُ
He-asws said: ‘Preservation by your heart what you entrust it’.
قَالَ فَمَا الْحَزْمُ
He-asws said: ‘What is the resoluteness?’
قَالَ أَنْ تَنْتَظِرَ فُرْصَتَكَ وَ تُعَاجِلَ مَا أَمْكَنَكَ
He-asws said: ‘Awaiting your opportunity and hastening what you are able to do’.
قَالَ فَمَا الْمَجْدُ
He-asws said: ‘What is the glory?’
قَالَ حَمْلُ الْمَغَارِمِ وَ ابْتِنَاءُ الْمَكَارِمِ
He-asws said: ‘Carrying the liabilities and seeking the honourable manners’.
He-asws said: ‘What is the eminence?’
قَالَ فَمَا السَّمَاحَةُ قَالَ إِجَابَةُ السَّائِلِ وَ بَذْلُ النَّائِلِ
He-asws said: ‘Answering the questioner and spending the (wealth) attained’.
قَالَ فَمَا الشُّحُّ
He-asws said: ‘What is the greed?’
قَالَ أَنْ تَرَى الْقَلِيلَ سَرَفاً وَ مَا أَنْفَقْتَ تَلَفاً
He-asws said: ‘Your seeing the little as extravagant and what you spend as a waste’.
قَالَ فَمَا الرِّقَّةُ
He-asws said: ‘What is the kindness?’
قَالَ طَلَبُ الْيَسِيرِ وَ مَنْعُ الْحَقِيرِ
He-asws said: ‘Seeking the less and preventing the insignificant’.
قَالَ فَمَا الْكُلْفَةُ
He-asws said: ‘What is the encumberment?’
قَالَ التَّمَسُّكُ بِمَنْ لَا يُؤْمِنُكَ وَ النَّظَرُ فِيمَا لَا يَعْنِيكَ
He-asws said: ‘The adhering with the one who does not believe you and the looking into what does not concern you’.
قَالَ فَمَا الْجَهْلُ
He-asws said: ‘What is the ignorance?’
قَالَ سُرْعَةُ الْوُثُوبِ عَلَى الْفُرْصَةِ قَبْلَ الِاسْتِمْكَانِ مِنْهَا وَ الِامْتِنَاعُ عَنِ الْجَوَابِ وَ نِعْمَ الْعَوْنُ الصَّمْتُ فِي مَوَاطِنَ كَثِيرَةٍ وَ إِنْ كُنْتَ فَصِيحاً
He-asws said: ‘Quickness of the leaping upon the opportunity before it is possible from it, and the refusal from the answering; and best of the assistance is the silence in many places and even though you may be fluent’.
ثُمَّ أَقْبَلَ عَلَى الْحُسَيْنِ ابْنِهِ ع فَقَالَ لَهُ يَا بُنَيَّ مَا السُّؤْدُدُ
Then he-asws faced towards his-asws son-asws Al-Husayn-asws. He-asws said to him-asws: ‘O my-asws son-asws! What is the respect?’
قَالَ اصْطِنَاعُ الْعَشِيرَةِ وَ احْتِمَالُ الْجَرِيرَةِ
He-asws said: ‘Doing favours to the community, and tolerating the offences’.
قَالَ فَمَا الْغِنَى
He-asws said: ‘What is the richness?’
قَالَ قِلَّةُ أَمَانِيِّكَ وَ الرِّضَا بِمَا يَكْفِيكَ
He-asws said: ‘Scarcity of your wishes and the satisfaction with what suffices you’.
قَالَ فَمَا الْفَقْرُ
He-asws said: ‘What is the poverty?’
قَالَ الطَّمَعُ وَ شِدَّةُ الْقُنُوطِ
He-asws said: ‘The greed and the intensity of despair’.
قَالَ فَمَا اللُّؤْمُ
He-asws said: ‘What meanness?’
قَالَ إِحْرَازُ الْمَرْءِ نَفْسَهُ وَ إِسْلَامُهُ عِرْسَهُ
He-asws said: ‘The man protecting himself, and his Islam is his bridle’.
قَالَ فَمَا الْخُرْقُ
He-asws said: ‘What is the stupidity?’
قَالَ مُعَادَاتُكَ أَمِيرَكَ وَ مَنْ يَقْدِرُ عَلَى ضُرِّكَ وَ نَفْعِكَ
He-asws said: ‘Your being inimical to your ruler and the one who is able upon harming you and benefitting you’.
ثُمَّ الْتَفَتَ إِلَى الْحَارِثِ الْأَعْوَرِ فَقَالَ يَا حَارِثُ عَلِّمُوا هَذِهِ الْحِكَمَ أَوْلَادَكُمْ فَإِنَّهَا زِيَادَةٌ فِي الْعَقْلِ وَ الْحَزْمِ وَ الرَّأْيِ.
Then he-asws turned towards Al-Haris Al-Awr. He-asws said: ‘O Haris! Teach this wisdom to your children for it increases in the intellect, and the resoluteness, and the opinion’’.[360]
2- ف، تحف العقول أَجْوِبَةُ الْحَسَنِ بْنِ عَلِيٍّ ع عَنْ مَسَائِلَ سَأَلَهُ عَنْهَا أَمِيرُ الْمُؤْمِنِينَ ع أَوْ غَيْرُهُ فِي مَعَانٍ مُخْتَلِفَةٍ
(The book) ‘Tuhaf Al Uqoul’ –
Answers of Al-Hassan-asws Bin Ali-asws to the questioned Amir Al-Momineen-asws, or someone else had asked him-asws, in different meanings –
قِيلَ لَهُ ع مَا الزُّهْدُ
It was said to him-asws, ‘What is the ascetism?’
قَالَ الرَّغْبَةُ فِي التَّقْوَى وَ الزَّهَادَةُ فِي الدُّنْيَا
He-asws said: ‘The desire regarding the piety, and the abstaining regarding the world’.
قِيلَ فَمَا الْحِلْمُ
It was said, ‘What is the forbearance?’
قَالَ كَظْمُ الْغَيْظِ وَ مِلْكُ النَّفْسِ
He-asws said: ‘Swallowing the rage and controlling the self’.
قِيلَ مَا السَّدَادُ
It was said, ‘What is the right thing to do?’
قَالَ دَفْعُ الْمُنْكَرِ بِالْمَعْرُوفِ
He-asws said: ‘Repelling the evil with the act of kindness’.
قِيلَ فَمَا الشَّرَفُ
It was said, ‘So what is the nobility?’
قَالَ اصْطِنَاعُ الْعَشِيرَةِ وَ حَمْلُ الْجَرِيرَةِ
He-asws said: ‘Doing favours to the community and tolerating the offences’.
قِيلَ فَمَا النَّجْدَةُ
It was said, ‘What is the bravery?’
قَالَ الذَّبُّ عَنِ الْجَارِ وَ الصَّبْرُ فِي الْمَوَاطِنِ وَ الْإِقْدَامُ عِنْدَ الْكَرِيهَةِ
He-asws said: ‘Defending the neighbour, and the patience in the places, and going ahead (despite) the abhorrence’.
قِيلَ فَمَا الْمَجْدُ
It was said, ‘What is the glory?’
قَالَ أَنْ تُعْطِيَ فِي الْغُرْمِ وَ أَنْ تَعْفُوَ عَنِ الْجُرْمِ
He-asws said: ‘Your giving regarding the liability and your forgiving the offence’.
قِيلَ فَمَا الْمُرُوَّةُ
It was said, ‘What is the manliness?’
قَالَ حِفْظُ الدِّينِ وَ إِعْزَازُ النَّفْسِ وَ لِينُ الْكَنَفِ وَ تَعَهُّدُ الصَّنِيعَةِ وَ أَدَاءُ الْحُقُوقِ وَ التَّحَبُّبُ إِلَى النَّاسِ
He-asws said: ‘Protecting the religion, and honouring the self, and gentleness with the body parts, and improving the good dealing, and fulfilling the rights, and being beloved to the people’.
قِيلَ فَمَا الْكَرَمُ
It was said, ‘What is the benevolence?’
قَالَ الِابْتِدَاءُ بِالْعَطِيَّةِ قَبْلَ الْمَسْأَلَةِ وَ إِطْعَامُ الطَّعَامِ فِي الْمَحْلِ
He-asws said: ‘Initiating with the giving before being asked, and feeding the food during the difficult times’.
قِيلَ فَمَا الدَّنِيئَةُ
It was said, ‘What is the lowliness?’
قَالَ النَّظَرُ فِي الْيَسِيرِ وَ مَنْعُ الْحَقِيرِ
He-asws said: ‘Considering the less and preventing the insignificant’.
It was said, ‘What is the meanness?’
قِيلَ فَمَا اللُّؤْمُ قَالَ قِلَّةُ النَّدَى وَ أَنْ يُنْطَقَ بِالْخَنَا
He-asws said: ‘Lack of goodness and speaking with the obscenities.
It was said, ‘What is the eminence?’
قِيلَ فَمَا السَّمَاحُ قَالَ الْبَذْلُ فِي السَّرَّاءِ وَ الضَّرَّاءِ
He-asws said: ‘Giving during the good times and the bad’.
قِيلَ فَمَا الشُّحُّ
It was said, ‘What is the greed?’
قَالَ أَنْ تَرَى مَا فِي يَدَيْكَ شَرَفاً وَ مَا أَنْفَقْتَهُ تَلَفاً
He-asws said: ‘Your seeing what in in your hands as being noble and what you spend as being a waste’.
قِيلَ فَمَا الْإِخَاءُ قَالَ الْإِخَاءُ فِي الشِّدَّةِ وَ الرَّخَاءِ
It was said, what is brotherhood? He-asws said, brotherhood in hardship and prosperity.
قِيلَ فَمَا الْجُبْنُ
It was said, ‘What is the cowardice?’
قَالَ الْجُرْأَةُ عَلَى الصَّدِيقِ وَ النُّكُولُ عَنِ الْعَدُوِّ
He-asws said: ‘The boldness upon the friend and the retreating from the enemy’.
قِيلَ فَمَا الْغِنَى
It was said, ‘What is the richness?’
قَالَ رِضَى النَّفْسِ بِمَا قُسِمَ لَهَا وَ إِنْ قَلَّ
He-asws said: ‘The soul being satisfied with what has been Apportioned for it, and even though it may be little’.
قِيلَ فَمَا الْفَقْرُ
It was said, ‘What is the poverty?’
قَالَ شَرَهُ النَّفْسِ إِلَى كُلِّ شَيْءٍ
He-asws said: ‘Gluttony of the soul towards everything’.
قِيلَ فَمَا الْجُودُ
It was said, ‘What is the generosity?’
قَالَ بَذْلُ الْمَجْهُودِ
He-asws said: ‘Helping the fatigued’.
قِيلَ فَمَا الْكَرَمُ
It was said, ‘What is the benevolence?’
قَالَ الْحِفَاظُ فِي الشِّدَّةِ وَ الرَّخَاءِ
He-asws said: ‘The preservation during the hardship and the ease’.
قِيلَ فَمَا الْجُرْأَةُ
It was said, ‘What is the boldness?’
قَالَ مُوَاقَفَةُ الْأَقْرَانِ
He-asws said: ‘Standing up for the companion (friend/brother etc.)’.
قِيلَ فَمَا الْمَنْعَةُ
It was said, ‘What is the invincibility?’
قَالَ شِدَّةُ الْبَأْسِ وَ مُنَازَعَةُ أَعَزِّ النَّاسِ
He-asws said: ‘Intense prowess and contending mightiest of the people’.
قِيلَ فَمَا الذُّلُّ
It was said, ‘What is disgrace?’
قَالَ الْفَرَقُ عِنْدَ الْمَصْدُوقَةِ
He-asws said: ‘Panicking at the truth’.
It was said, ‘What is the stupidity?’
قِيلَ فَمَا الْخُرْقُ قَالَ مُنَاوَاتُكَ أَمِيرَكَ وَ مَنْ يَقْدِرُ عَلَى ضُرِّكَ
He-asws said: ‘Your being inimical to your ruler and the one able upon harming you’.
قِيلَ فَمَا السَّنَاءُ
It was said, ‘What is the loftiness?’
قَالَ إِتْيَانُ الْجَمِيلِ وَ تَرْكُ الْقَبِيحِ
He-asws said: ‘Doing the beautiful and leaving the ugliness’.
قِيلَ فَمَا الْحَزْمُ
It was said, ‘What is the resoluteness?’
قَالَ طُولُ الْأَنَاةِ وَ الرِّفْقُ بِالْوُلَاةِ وَ الِاحْتِرَاسُ مِنْ جَمِيعِ النَّاسِ
He-asws said: ‘Lengthy unhurriedness, and kindness with the rulers, and the caution from entirety of the people’.
قِيلَ فَمَا الشَّرَفُ
It was said, ‘What is the nobility?’
قَالَ مُوَافَقَةُ الْإِخْوَانِ وَ حِفْظُ الْجِيرَانِ
He-asws said: ‘Compatibility with the brethren and protecting the neighbours.
قِيلَ فَمَا الْحِرْمَانُ
It was said, ‘What is the deprivation?’
قَالَ تَرْكُكَ حَظَّكَ وَ قَدْ عَرَضَ عَلَيْكَ
He-asws said: ‘Your neglecting your share and (although) it has been presented to you’.
قِيلَ فَمَا السَّفَهُ
It is said, ‘What is the foolishness?’
قَالَ اتِّبَاعُ الدُّنَاةِ وَ مُصَاحَبَةُ الْغُوَاةِ
He-asws said: ‘Following the lowly, and accompanying the deviants’.
قِيلَ فَمَا الْعِيُ
It was said, ‘What is the inability to speak?’
قَالَ الْعَبَثُ بِاللِّحْيَةِ وَ كَثْرَةُ التَّنَحْنُحِ عِنْدَ الْمَنْطِقِ
He-asws said: ‘Playing with the beard, and frequenting the ‘Ahem’ during the speaking’.
قِيلَ فَمَا الشَّجَاعَةُ
It was said, ‘What is the bravery?’
قَالَ مُوَاقَفَةُ الْأَقْرَانِ وَ الصَّبْرُ عِنْدَ الطِّعَانِ
He-asws said: ‘Being compatible with the companions and the patience at the taunts’.
قِيلَ فَمَا الْكُلْفَةُ
It was said, ‘What is the encumberment?’
قَالَ كَلَامُكَ فِيمَا لَا يَعْنِيكَ
He-asws said: ‘Your talking regarding what does not concern you’.
قِيلَ وَ مَا السَّفَاهُ
It was said, ‘And what is the foolish?’
قَالَ الْأَحْمَقُ فِي مَالِهِ الْمُتَهَاوِنُ بِعِرْضِهِ
He-asws said: ‘The stupid regarding his wealth negligent about his honour’.
قِيلَ فَمَا اللُّؤْمُ
It was said, ‘What is the meanness?’
قَالَ إِحْرَازُ الْمَرْءِ نَفْسَهُ وَ إِسْلَامُهُ عِرْسَهُ.
He-asws said: ‘‘The man protecting himself, and his Islam is his bridle’’.[361]
3- ف، تحف العقول وَ مِنْ حِكَمِهِ ع أَيُّهَا النَّاسُ إِنَّهُ مَنْ نَصَحَ لِلَّهِ وَ أَخَذَ قَوْلَهُ دَلِيلًا هُدِيَ لِلَّتِي هِيَ أَقْوَمُ وَ وَفَّقَهُ اللَّهُ لِلرَّشَادِ وَ سَدَّدَهُ لِلْحُسْنَى فَإِنَّ جَارَ اللَّهِ آمِنٌ مَحْفُوظٌ وَ عَدُوَّهُ خَائِفٌ مَخْذُولٌ
(The book) ‘Tuhaf al Uqoul’ –
‘And from his-asws wisdom: ‘And the one who advises for the sake of Allah-azwj and take His-azwj Words as evidence, would be Guided to that which is strong, and Allah-azwj will Harmonise him to the right way, and Guide him. The one under the Protection of Allah-azwj is safely preserved, and His-azwj enemies would be in fear and abandoned.
فَاحْتَرِسُوا مِنَ اللَّهِ بِكَثْرَةِ الذِّكْرِ وَ اخْشَوُا اللَّهَ بِالتَّقْوَى وَ تَقَرَّبُوا إِلَى اللَّهِ بِالطَّاعَةِ فَإِنَّهُ قَرِيبٌ مُجِيبٌ
Be cautious of Allah-azwj through the frequency of the Remembrance, and be fearful from Him‑azwj by the piety, and get closer to Him-azwj by the obedience, for He-azwj is Close by and Answers.
قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى- وَ إِذا سَأَلَكَ عِبادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذا دَعانِ فَلْيَسْتَجِيبُوا لِي وَ لْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ
Allah-azwj Blessed and Exalted Said: And when My servants ask you about Me, I am near; I Answer the supplication of the suppliant when he supplicates to Me; so let them answer to Me and let them believe in me, perhaps they would be rightly Guided [2:186].
فَاسْتَجِيبُوا لِلَّهِ وَ آمِنُوا بِهِ فَإِنَّهُ لَا يَنْبَغِي لِمَنْ عَرَفَ عَظَمَةَ اللَّهِ أَنْ يَتَعَاظَمَ فَإِنَّ رِفْعَةَ الَّذِينَ يَعْلَمُونَ عَظَمَةَ اللَّهِ أَنْ يَتَوَاضَعُوا وَ عِزَّ الَّذِينَ يَعْرِفُونَ مَا جَلَالُ اللَّهِ أَنْ يَتَذَلَّلُوا لَهُ وَ سَلَامَةَ الَّذِينَ يَعْلَمُونَ مَا قُدْرَةُ اللَّهِ أَنْ يَسْتَسْلِمُوا لَهُ وَ لَا يُنْكِرُوا أَنْفُسَهُمْ بَعْدَ الْمَعْرِفَةِ وَ لَا يَضِلُّوا بَعْدَ الْهُدَى
You must respond to Allah-azwj and believe in Him-azwj. It does not befit one who recognises the Magnificence of Allah-azwj to consider himself as significant. So, the loftiness of those who are knowing Magnificence of Allah-azwj is that they should be revering to Him-azwj, and honour of those who are recognising what the Majesty of Allah-azwj is that they should be humbling to Him-azwj, and safety of those who are knowing what Power of Allah-azwj is, they should be submitting to Him-azwj, and they will neither be denying themselves after the recognition, nor will they be straying after the guidance.
وَ اعْلَمُوا عِلْماً يَقِيناً أَنَّكُمْ لَنْ تَعْرِفُوا التُّقَى حَتَّى تَعْرِفُوا صِفَةَ الْهُدَى وَ لَنْ تَمَسَّكُوا بِمِيثَاقِ الْكِتَابِ حَتَّى تَعْرِفُوا الَّذِي نَبَذَهُ وَ لَنْ تَتْلُوا الْكِتَابَ حَقَّ تِلَاوَتِهِ حَتَّى تَعْرِفُوا الَّذِي حَرَّفَهُ
And know with knowledge of conviction, you will never be recognising the pious ones until you recognise the description of guidance, and you will never be adhering with Covenant of the Book until you recognise those one who discarded it, and you will never recite the Book as is the right of reciting it until you recognise the one who altered it.
فَإِذَا عَرَفْتُمْ ذَلِكَ عَرَفْتُمُ الْبِدَعَ وَ التَّكَلُّفَ وَ رَأَيْتُمُ الْفِرْيَةَ عَلَى اللَّهِ وَ التَّحْرِيفَ وَ رَأَيْتُمْ كَيْفَ يَهْوِي مَنْ يَهْوِي وَ لَا يُجْهِلَنَّكُمُ الَّذِينَ لَا يَعْلَمُونَ وَ الْتَمِسُوا ذَلِكَ عِنْدَ أَهْلِهِ فَإِنَّهُمْ خَاصَّةُ نُورٍ يُسْتَضَاءُ بِهِمْ وَ أَئِمَّةٌ يُقْتَدَى بِهِمْ
When you have recognised that, you will recognise the innovation, and the encumberment, and you will see the lying fabrications upon Allah-azwj, and the distortion, and you will see how he collapsed, the one who collapsed, nor will you be ignorant of those who are not knowing and seeking that with its people, for they-asws are specialised with Noor. They are being illuminated by them-asws and are Imams-asws they can be led by.
بِهِمْ عَيْشُ الْعِلْمِ وَ مَوْتُ الْجَهْلِ وَ هُمُ الَّذِينَ أَخْبَرَكُمْ حِلْمُهُمْ عَنْ جَهْلِهِمْ وَ حُكْمُ مَنْطِقِهِمْ عَنْ صَمْتِهِمْ وَ ظَاهِرُهُمْ عَنْ بَاطِنِهِمْ-
By them-asws is the life of knowledge and the death of ignorance, and they-asws are those you are informed of their-asws forbearance from their-asws lack of ignorance, and their-asws wise speaking from their-asws silence, and their-asws apparent from their-asws hidden.
لَا يُخَالِفُونَ الْحَقَّ وَ لَا يَخْتَلِفُونَ فِيهِ وَ قَدْ خَلَتْ لَهُمْ مِنَ اللَّهِ سُنَّةٌ وَ مَضَى فِيهِمْ مِنَ اللَّهِ حُكْمٌ
They-asws neither oppose the truth nor are they-asws differing regarding it, and a Sunnah from Allah-azwj has preceded for them-asws and Judgments from Allah-azwj have passed among them‑asws.
إِنَّ فِي ذَلِكَ لَذِكْرَى لِلذَّاكِرِينَ وَ اعْقِلُوهُ إِذَا سَمِعْتُمُوهُ عَقْلَ رِعَايَتِهِ وَ لَا تَعْقِلُوهُ عَقْلَ رِوَايَتِهِ فَإِنَّ رُوَاةَ الْكِتَابِ كَثِيرٌ وَ رُعَاتَهُ قَلِيلٌ وَ اللَّهُ الْمُسْتَعانُ.
Surely, there is a reminder in that for the mindful, and understand it when you heard it with a caring intellect, and do not understand it (with) intellect of its report, for reporters of the Book are many, and its caretakers are few, and Allah-azwj is the Helper’’.[362]
4- ف، تحف العقول وَ رُوِيَ عَنْهُ ع فِي قِصَارِ هَذِهِ الْمَعَانِي قَالَ ع مَا تَشَاوَرَ قَوْمٌ إِلَّا هُدُوا إِلَى رُشْدِهِمْ.
(The book) ‘Tuhaf Al Uqoul’ –
‘And it is reported from him-asws in brief of this meaning, he-asws said: ‘No people will consult except they would be guided to their rightful way’’.[363]
وَ قَالَ ع اللُّؤْمُ أَنْ لَا تَشْكُرَ النِّعْمَةَ.
And he-asws said: ‘The meanness is your not thanking for the bounty’’.[364]
وَ قَالَ ع لِبَعْضِ وُلْدِهِ يَا بُنَيَّ لَا تُوَاخِ أَحَداً حَتَّى تَعْرِفَ مَوَارِدَهُ وَ مَصَادِرَهُ فَإِذَا اسْتَنْبَطْتَ الْخِبْرَةَ وَ رَضِيتَ الْعِشْرَةَ فَآخِهِ عَلَى إِقَالَةِ الْعَثْرَةِ وَ الْمُوَاسَاةِ فِي الْعُسْرَةِ.
And he-asws said to one of his-asws sons: ‘O my-asws son! Do not establish brotherhood with anyone until you know his resources and his sources. When you deduce his experience and are satisfied with his company, then establish his brotherhood based upon lack of stumbles and consolation during the hardship’’.[365]
وَ قَالَ ع لَا تُجَاهِدِ الطَّلَبَ جِهَادَ الْغَالِبِ وَ لَا تَتَّكِلْ عَلَى الْقَدَرِ اتِّكَالَ الْمُسْتَسْلِمِ فَإِنَّ ابْتِغَاءَ الْفَضْلِ مِنَ السُّنَّةِ وَ الْإِجْمَالَ فِي الطَّلَبِ مِنَ الْعِفَّةِ وَ لَيْسَتِ الْعِفَّةُ بِدَافِعَةٍ رِزْقاً وَ لَا الْحِرْصُ بِجَالِبٍ فَضْلًا فَإِنَّ الرِّزْقَ مَقْسُومٌ وَ اسْتِعْمَالَ الْحِرْصِ اسْتِعْمَالُ الْمَأْثَمِ.
And he-asws said: ‘Neither fight for the seeking (of livelihood) fighting of the overcomer, nor rely upon the pre-determination (like) the reliance of the submissive ones, for seeking the Grace is from the Sunnah, and being beautiful in the seeking is from the chastity, and the chastity isn’t as a means for sustenance nor is greed an attractor of Grace, for the sustenance is Apportioned, and utilising the greed is the sinful utilisation’’.[366]
وَ قَالَ ع الْقَرِيبُ مَنْ قَرَّبَتْهُ الْمَوَدَّةُ وَ إِنْ بَعُدَ نَسَبُهُ وَ الْبَعِيدُ مَنْ بَاعَدَتْهُ الْمَوَدَّةُ وَ إِنْ قَرُبَ نَسَبُهُ- لَا شَيْءَ أَقْرَبُ مِنْ يَدٍ إِلَى جَسَدٍ وَ إِنَّ الْيَدَ تُفَلُّ فَتُقْطَعُ وَ تُحْسَمُ.
And he-asws said: ‘The near one is the one whom the cordiality has drawn near and even if his lineage were to be remote, and the distant is the one whom the cordiality has distanced and even if his lineage were to be nearer. There is nothing closer to a body than a hand, and even if the hand breaks so it is cut off and uprooted’’.[367]
وَ قَالَ ع مَنِ اتَّكَلَ عَلَى حُسْنِ الِاخْتِيَارِ مِنَ اللَّهِ لَمْ يَتَمَنَ أَنَّهُ فِي غَيْرِ الْحَالِ الَّتِي اخْتَارَهَا اللَّهُ لَهُ.
And he-asws said: ‘One who relies upon goodness of the Choice from Allah-azwj (Istikhara) will not wish to be in the state other than which Allah-azwj has Chosen for him’’.[368]
وَ قَالَ ع الْخَيْرُ الَّذِي لَا شَرَّ فِيهِ الشُّكْرُ مَعَ النِّعْمَةِ وَ الصَّبْرُ عَلَى النَّازِلَةِ
And he-asws said: ‘The good which there is no evil in it is the thanking with the bounty, and the patience upon the befalling (afflictions)’.
وَ قَالَ ع لِرَجُلٍ أَبَلَّ مِنْ عِلَّةٍ إِنَّ اللَّهَ قَدْ ذَكَرَكَ فَاذْكُرْهُ وَ أَقَالَكَ فَاشْكُرْهُ.
And he-asws said to a man who had recovered from an illness: ‘Allah-azwj had Remembered you, therefore remember Him-azwj, and has Activated you, therefore thank Him-azwj’’.[369]
وَ قَالَ ع الْعَارُ أَهْوَنُ مِنَ النَّارِ.
And he-asws said: ‘The shame is easier (insignificant) than the Fire’’.[370]
وَ قَالَ ع عِنْدَ صُلْحِهِ لِمُعَاوِيَةَ إِنَّا وَ اللَّهِ مَا ثَنَانَا عَنْ أَهْلِ الشَّامِ بِالسَّلَامَةِ وَ الصَّبْرِ فثبت [فَسُلِبَتْ] السَّلَامَةُ بِالْعَدَاوَةِ وَ الصَّبْرُ بِالْجَزَعِ وَ كُنْتُمْ فِي مَبْدَئِكُمْ إِلَى صِفِّينَ وَ دِينُكُمْ أَمَامَ دُنْيَاكُمْ وَ قَدْ أَصْبَحْتُمُ الْيَوْمَ وَ دُنْيَاكُمْ أَمَامَ دِينِكُمْ.
And he-asws said during his-asws reconciliation with Muawiya: ‘By Allah-azwj! We are not excluding from the people of Syria, the safety and the patience. The safety was stripped due to the enmity, and the patience due to the panic, and you were in your initial stages to Siffeen and your religion was in front of your world, and today you have become such, and your world is in front of your religion’’.[371]
وَ قَالَ ع مَا أَعْرِفُ أَحَداً إِلَّا وَ هُوَ أَحْمَقُ فِيمَا بَيْنَهُ وَ بَيْنَ رَبِّهِ.
And he-asws said: ‘I-asws don’t know of anyone except and he is stupid regarding what is between him and his Lord-azwj’’.[372]
وَ قِيلَ لَهُ فِيكَ عَظَمَةٌ فَقَالَ ع بَلْ فِيَّ عَزَّةٌ قَالَ اللَّهُ وَ لِلَّهِ الْعِزَّةُ وَ لِرَسُولِهِ وَ لِلْمُؤْمِنِينَ.
And it was said to him-asws, ‘There is magnificence in you-asws’. He-asws said: ‘But in me-asws there is honour. Allah-azwj Said: And for Allah is the Honour, and for His Rasool, and for the Momineen, [63:8]’’.[373]
وَ قَالَ ع فِي وَصْفِ أَخٍ كَانَ لَهُ صَالِحٍ كَانَ مِنْ أَعْظَمِ النَّاسِ فِي عَيْنِي صَغُرَ الدُّنْيَا فِي عَيْنِهِ كَانَ خَارِجاً مِنْ سُلْطَانِ الْجَهَالَةِ فَلَا يَمُدُّ يَداً إِلَّا عَلَى ثِقَةٍ لِمَنْفَعَةٍ كَانَ لَا يَشْتَكِي وَ لَا يَتَسَخَّطُ وَ لَا يَتَبَرَّمُ كَانَ أَكْثَرَ دَهْرِهِ صَامِتاً فَإِذَا قَالَ بَذَّ الْقَائِلِينَ
And he-asws said in describing a righteous brother of his-asws: ‘He used to be the mightiest of the people in my-asws eyes. The world was small in his eyes. He was outside from the authority of ignorance, so he would not extend a hand except towards a trustworthy one for a benefit. He would neither complain nor get angered, nor would he get upset. He was silent most of his life. When he spoke, he would overcome the speakers.
كَانَ ضَعِيفاً مُسْتَضْعَفاً فَإِذَا جَاءَ الْجِدُّ فَهُوَ اللَّيْثُ عَادِياً كَانَ إِذَا جَامَعَ الْعُلَمَاءَ عَلَى أَنْ يَسْتَمِعَ أَحْرَصَ مِنْهُ عَلَى أَنْ يَقُولَ كَانَ إِذَا غُلِبَ عَلَى الْكَلَامِ لَمْ يُغْلَبْ عَلَى السُّكُوتِ
He was weak, weakened. Whenever he came seriously, he was (like) the returning lion. Whenever there was a gathering of the scholars, he would be more eager to listen than to speak. If he would be overcome upon the speech, he would not be overcome upon the silence.
كَانَ لَا يَقُولُ مَا لَا يَفْعَلُ وَ يَفْعَلُ مَا لَا يَقُولُ كَانَ إِذَا عَرَضَ لَهُ أَمْرَانِ- لَا يَدْرِي أَيُّهُمَا أَقْرَبُ إِلَى رَبِّهِ نَظَرَ أَقْرَبَهُمَا مِنْ هَوَاهُ فَخَالَفَهُ كَانَ لَا يَلُومُ أَحَداً عَلَى مَا قَدْ يَقَعُ الْعُذْرُ فِي مِثْلِهِ.
He would not say what he would not do, and he would do what he did not say. When two matters presented to him (and) he did not know which of the two is closer to his Lord-azwj, he would look which of the two is closer to his personal desire and he would oppose it. He did not blame anyone upon what the excuse would fall in similar to it’’.[374]
وَ قَالَ ع مَنْ أَدَامَ الِاخْتِلَافَ إِلَى الْمَسْجِدِ أَصَابَ إِحْدَى ثَمَانٍ آيَةً مُحْكَمَةً وَ أَخاً مُسْتَفَاداً وَ عِلْماً مُسْتَطْرَفاً وَ رَحْمَةً مُنْتَظَرَةً وَ كَلِمَةً تَدُلُّهُ عَلَى الْهُدَى أَوْ تَرُدُّهُ عَنْ رَدًى وَ تَرْكَ الذُّنُوبِ حَيَاءً أَوْ خَشْيَةً.
And he-asws said: ‘One who comes and goes to the Masjid will attain one of the eight – a Decisive Verse, and a beneficial brother, and exquisite knowledge, and awaited Mercy, and a phrase pointing him upon the guidance or returning him from regress, and neglecting the sins either in embarrassment or fear’.
وَ رُزِقَ غُلَاماً فَأَتَتْهُ قُرَيْشٌ تُهَنِّيهِ فَقَالُوا يُهَنِّيكَ الْفَارِسُ
And he-asws was Graced a boy, so Quraysh came to congratulate him-asws. They said, ‘Congratulations to you-asws of the horseman (born)!’
فَقَالَ ع أَيُّ شَيْءٍ هَذَا الْقَوْلُ وَ لَعَلَّهُ يَكُونُ رَاجِلًا
He-asws said: ‘Which thing is this word, and perhaps he would be a foot soldier?’
فَقَالَ لَهُ جَابِرٌ كَيْفَ نَقُولُ يَا ابْنَ رَسُولِ اللَّهِ ص
Jabir said to him-asws, ‘How should we be saying, O son-asws of Rasool-Allah-saww?’
فَقَالَ ع إِذَا وُلِدَ لِأَحَدِكُمْ غُلَامٌ فَأَتَيْتُمُوهُ فَقُولُوا لَهُ شَكَرْتَ الْوَاهِبَ وَ بُورِكَ لَكَ فِي الْمَوْهُوبِ بَلَغَ اللَّهُ بِهِ أَشُدَّهُ وَ رَزَقَكَ بِرَّهُ.
He-asws said: ‘Whenever a boy is born to one of you, then go to him and say to him, ‘Have you thanked the Bestower, and Blessing be for you regarding the gift. May Allah-azwj Cause him to reach adulthood and Grace you his righteousness’.
وَ سُئِلَ عَنِ الْمُرُوَّةِ فَقَالَ ع شُحُّ الرَّجُلِ عَلَى دِينِهِ وَ إِصْلَاحُهُ مَالَهُ وَ قِيَامُهُ بِالْحُقُوقِ.
And he-asws was asked about the manliness. He-asws said: ‘Greed of the man upon his religion, and his correcting his wealth, and his standing with the rights’’.[375]
وَ قَالَ ع إِنَّ أَبْصَرَ الْأَبْصَارِ مَا نَفَذَ فِي الْخَيْرِ مَذْهَبُهُ وَ أَسْمَعَ الْأَسْمَاعِ مَا وَعَى التَّذْكِيرَ وَ انْتَفَعَ بِهِ أَسْلَمُ الْقُلُوبِ مَا طَهُرَ مِنَ الشُّبُهَاتِ.
And he-asws said: ‘Best of the insights is what its doctrine can be implemented in the good, and best of the heard is what retains the Zikr and benefits with it; safest of the hearts is what is clean from the suspicions’.
وَ سَأَلَهُ رَجُلٌ أَنْ يُخِيلَهُ قَالَ ع إِيَّاكَ أَنْ تَمْدَحَنِي فَأَنَا أَعْلَمُ بِنَفْسِي مِنْكَ أَوْ تَكْذِبَنِي فَإِنَّهُ لَا رَأْيَ لِمَكْذُوبٍ أَوْ تَغْتَابَ عِنْدِي أَحَداً
And a man asked him-asws to advise him. He-asws said: ‘Beware of flattering me-asws for I-asws am more knowing with myself-asws than you are, or (beware of) belying me-asws for there is no (good) opinion for a liar or a backbiter in my-asws presence’.
فَقَالَ لَهُ الرَّجُلُ ائْذَنْ لِي فِي الِانْصِرَافِ
The man said to him-asws, ‘Allow me to leave’.
فَقَالَ ع نَعَمْ إِذَا شِئْتَ.
He-asws said: ‘Yes, whenever you so desire to’’.[376]
وَ قَالَ ع إِنَّ مَنْ طَلَبَ الْعِبَادَةَ تَزَكَّى لَهَا إِذَا أَضَرَّتِ النَّوَافِلُ بِالْفَرِيضَةِ فَارْفُضُوهَا الْيَقِينُ مَعَاذٌ لِلسَّلَامَةِ مَنْ تَذَكَّرَ بُعْدَ السَّفَرِ اعْتَدَّ وَ لَا يَغُشُّ الْعَاقِلُ مَنِ اسْتَنْصَحَهُ
And he-asws said: ‘One who seeks the worship would purify for it; when the optional harm with the Obligatory, then reject it; certainty is a refuge for the safety; one who remembers after the journey gets accustomed; and the intellectual cannot overcome the one who advises him.
بَيْنَكُمْ وَ بَيْنَ الْمَوْعِظَةِ حِجَابُ الْعِزَّةِ قَطَعَ الْعِلْمُ عُذْرَ الْمُتَعَلِّمِينَ كُلُّ مُعَاجَلٍ يَسْأَلُ النَّظِرَةَ وَ كُلُّ مُؤَجَّلٍ يَتَعَلَّلُ بِالتَّسْوِيفِ.
Between you and the preaching there is a veil of honour; the knowledge cuts off the excuse of the learners; every hasty one asks for the respite, and every postponer justifies the delaying’’.[377]
وَ قَالَ ع اتَّقُوا اللَّهَ عِبَادَ اللَّهِ وَ جِدُّوا فِي الطَّلَبِ وَ تُجَاهَ الْهَرَبِ وَ بَادِرُوا الْعَمَلَ قَبْلَ مُقَطَّعَاتِ النَّقِمَاتِ وَ هَاذِمِ اللَّذَّاتِ فَإِنَّ الدُّنْيَا لَا يَدُومُ نَعِيمُهَا وَ لَا تُؤْمَنُ فَجِيعُهَا
And he-asws said: ‘Fear Allah-azwj, servants of Allah-azwj, and strive in the seeking (livelihood) and facing the war; and rush to the deeds before the scourges terminate; and digest the pleasure for the world, its bounties are not permanent nor is there safety from its disasters.
وَ لَا تَتَوَقَّى فِي مَسَاوِيهَا غُرُورٌ حَائِلٌ وَ سِنَادٌ مَائِلٌ فَاتَّعِظُوا عِبَادَ اللَّهِ بِالْعِبَرِ وَ اعْتَبِرُوا بِالْأَثَرِ وَ ازْدَجِرُوا بِالنَّعِيمِ وَ انْتَفِعُوا بِالْمَوَاعِظِ فَكَفَى بِاللَّهِ مُعْتَصِماً وَ نَصِيراً وَ كَفَى بِالْكِتَابِ حَجِيجاً وَ خَصِيماً وَ كَفَى بِالْجَنَّةِ ثَوَاباً وَ كَفَى بِالنَّارِ عِقَاباً وَ وَبَالًا.
And do not anticipate regarding its evil deceptions (of the world), and an inclining support. Servants of Allah-azwj! Take preaching with the camel and take lessons with the impacts, and be rebukes by the bounties (scourges), and benefit with the preaching. Suffice with Allah-azwj as a Handhold and a Helper, and suffice with the Book as an arguer and the contender, and suffice with the Paradise as Reward, and suffice with the Fire as Punishment and scourge’’.[378]
وَ قَالَ ع إِذَا لَقِيَ أَحَدُكُمْ أَخَاهُ فَلْيُقَبِّلْ مَوْضِعَ النُّورِ مِنْ جَبْهَتِهِ.
And he-asws said: ‘Whenever one of you meets his brother, let him kiss the place of Noor from his forehead’’.[379]
وَ مَرَّ ع فِي يَوْمِ فِطْرٍ بِقَوْمٍ يَلْعَبُونَ وَ يَضْحَكُونَ فَوَقَفَ عَلَى رُءُوسِهِمْ فَقَالَ إِنَّ اللَّهَ جَعَلَ شَهْرَ رَمَضَانَ مِضْمَاراً لِخَلْقِهِ فَيَسْتَبِقُونَ فِيهِ بِطَاعَتِهِ إِلَى مَرْضَاتِهِ فَسَبَقَ قَوْمٌ فَفَازُوا وَ قَصَّرَ آخَرُونَ فَخَابُوا
And during a day of (Eid Al) Fitr he-asws passed by a group playing and laughing. He-asws paused by their heads. He-asws said: ‘Allah-azwj has Made month of Ramazan as race tract for His-azwj creatures, so they can be racing in it in His-azwj obedience to His-azwj Satisfaction. A group preceded and were successful, and another were deficient so they were deficient.
فَالْعَجَبُ كُلُّ الْعَجَبِ مِنْ ضَاحِكٍ لَاعِبٍ فِي الْيَوْمِ الَّذِي يُثَابُ فِيهِ الْمُحْسِنُونَ وَ يَخْسَرُ فِيهِ الْمُبْطِلُونَ وَ ايْمُ اللَّهِ لَوْ كُشِفَ الْغِطَاءُ لَعَلِمُوا أَنَّ الْمُحْسِنَ مَشْغُولٌ بِإِحْسَانِهِ وَ الْمُسِيءَ مَشْغُولٌ بِإِسَاءَتِهِ ثُمَّ مَضَى.
So, the surprise of all surprises is from a laughing playing one during the day in which the good doers are Rewarded in and the falsifies incur loss in it; and I-asws swear by Allah-azwj! If the covering is removed, they would come to know that the good doer is pre-occupied with his good deeds and the evil doer is pre-occupied with his evil deeds’ – then he-asws went’’.[380]
5- ف، تحف العقول مَوْعِظَةٌ مِنْهُ ع اعْلَمُوا أَنَّ اللَّهَ لَمْ يَخْلُقْكُمْ عَبَثاً وَ لَيْسَ بِتَارِكِكُمْ سُدًى كَتَبَ آجَالَكُمْ وَ قَسَمَ بَيْنَكُمْ مَعَايِشَكُمْ لِيَعْرِفَ كُلُّ ذِي لُبٍّ مَنْزِلَتَهُ وَ أَنَّ مَا قُدِّرَ لَهُ أَصَابَهُ وَ مَا صُرِفَ عَنْهُ فَلَنْ يُصِيبَهُ
(The book) ‘Tuhaf Al Uqoul’ –
‘Preaching from him-asws: ‘Know that Allah-azwj has not Created you all in vain, and He-azwj isn’t Leaving you guideless. He-azwj has Written your terms (of life) and has Apportioned your livelihood between you, so that everyone with understanding should know his status, and that whatever has been Pre-determined for Him-azwj will hit him, and whatever turns away from him will never hit him.
قَدْ كَفَاكُمْ مَئُونَةَ الدُّنْيَا وَ فَرَغَكُمْ لِعِبَادَتِهِ وَ حَثَّكُمْ عَلَى الشُّكْرِ وَ افْتَرَضَ عَلَيْكُمُ الذِّكْرَ وَ أَوْصَاكُمْ بِالتَّقْوَى وَ جَعَلَ التَّقْوَى مُنْتَهَى رِضَاهُ وَ التَّقْوَى بَابُ كُلِّ تَوْبَةٍ وَ رَأْسُ كُلِّ حِكْمَةٍ وَ شَرَفُ كُلِّ عَمَلٍ
He-azwj has suffice your provisions of the world and has freed you to worship Him-azwj, and has Urged you upon the thanking, and Obligated the Zikr upon you, and Advised you with piety, and Made the piety as a goal of His-azwj Satisfaction; and the piety is a door of every repentance, and head of every wisdom, and nobility of every deed.
بِالتَّقْوَى فَازَ مَنْ فَازَ مِنَ الْمُتَّقِينَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى- إِنَّ لِلْمُتَّقِينَ مَفازاً وَ قَالَ وَ يُنَجِّي اللَّهُ الَّذِينَ اتَّقَوْا بِمَفازَتِهِمْ- لا يَمَسُّهُمُ السُّوءُ وَ لا هُمْ يَحْزَنُونَ
With the piety succeeds the one from the pious who succeeds. Allah-azwj Blessed and Exalted Said: Surely, for the pious, there would be success [78:31]. And Said: And Allah will Rescue the ones who are pious due to their achievements. Neither would the evil touch them nor would they be grieving [39:61].
فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ وَ اعْلَمُوا أَنَّهُ مَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجاً مِنَ الْفِتَنِ وَ يُسَدِّدُهُ فِي أَمْرِهِ وَ يُهَيِّئُ لَهُ رُشْدَهُ وَ يُفْلِجُهُ بِحُجَّتِهِ وَ يُبَيِّضُ وَجْهَهُ وَ يُعْطِيهِ رَغْبَتَهُ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَداءِ وَ الصَّالِحِينَ وَ حَسُنَ أُولئِكَ رَفِيقاً.
Fear Allah-azwj, servants of Allah-azwj, and know And one who fears Allah, He would Make an outlet for him [65:2] from the Fitna, and Guide him in his affairs, and Revive his right way for him, and Paralyses him with His-azwj Argument, and Brightens his face and Gives him his desires with those upon whom Allah has Bestowed Favours from the Prophets and the Truthful and the Martyrs and the Righteous; and a goodly company are they! [4:69]’’.[381]
6- كشف، كشف الغمة عَنِ الْحَسَنِ بْنِ عَلِيٍّ ع قَالَ: لَا أَدَبَ لِمَنْ لَا عَقْلَ لَهُ وَ لَا مُرُوَّةَ لِمَنْ لَا هِمَّةَ لَهُ وَ لَا حَيَاءَ لِمَنْ لَا دِينَ لَهُ وَ رَأْسُ الْعَقْلِ مُعَاشَرَةُ النَّاسِ بِالْجَمِيلِ وَ بِالْعَقْلِ تُدْرَكُ الدَّارَانِ جَمِيعاً وَ مَنْ حَرُمَ مِنَ الْعَقْلِ حَرُمَهُمَا جَمِيعاً.
(The book) ‘Kashf Al Ghumma –
‘From Al-Hassan-asws Bin Ali-asws having said: ‘There is no etiquette for the one having no intellect for him, nor any manliness for the one having no endeavour for him, nor any shame for the one having no religion for him; and head of the intellect is co-habiting with the people with the beautifulness; and with the intellect you will be realised both the house (world and the Hereafter) entirely, and one who is deprived of the intellect is deprived from both of them entirely’’.[382]
وَ قَالَ ع عَلِّمِ النَّاسَ عِلْمَكَ وَ تَعَلَّمْ عِلْمَ غَيْرِكَ فَتَكُونَ قَدْ أَتْقَنْتَ عِلْمَكَ وَ عَلِمْتَ مَا لَمْ تَعْلَمْ
And he-asws said: ‘Teach the people your knowledge, and learn knowledge of others, so you would have made your intellect accurate and learnt what you did not know’.[383]
وَ سُئِلَ ع عَنِ الصَّمْتِ فَقَالَ هُوَ سِتْرُ الْعَمَى وَ زَيْنُ الْعِرْضِ وَ فَاعِلُهُ فِي رَاحَةٍ وَ جَلِيسُهُ آمِنٌ.
And he-asws was asked about the silence. He-asws said: ‘It is a veil of the blind, and adornment of the honour, and its doer is in rest and his gatherers safe’’.[384]
وَ قَالَ ع هَلَاكُ النَّاسِ فِي ثَلَاثٍ الْكِبْرِ وَ الْحِرْصِ وَ الْحَسَدِ فَالْكِبْرُ هَلَاكُ الدِّينِ وَ بِهِ لُعِنَ إِبْلِيسُ وَ الْحِرْصُ عَدُوُّ النَّفْسِ وَ بِهِ أُخْرِجَ آدَمُ مِنَ الْجَنَّةِ وَ الْحَسَدُ رَائِدُ السُّوءِ وَ مِنْهُ قَتَلَ قَابِيلُ هَابِيلَ.
And he-asws said: ‘Destruction of the people is in three – the arrogance, and the greed, and the envy. The arrogance destroys the religion and Iblees-la was Cursed due to it; and the greed is an enemy of the soul and Adam-as was expelled from the Paradise due to it; and the envy is the forerunner of evil, and from it, Qabeel-la killed Habeel-as’’.[385]
وَ قَالَ ع لَا تَأْتِ رَجُلًا إِلَّا أَنْ تَرْجُوَ نَوَالَهُ وَ تَخَافَ يَدَهُ أَوْ يَسْتَفِيدَ مِنْ عِلْمِهِ أَوْ تَرْجُوَ بَرَكَةَ دُعَائِهِ أَوْ تَصِلَ رَحِماً بَيْنَكَ وَ بَيْنَهُ.
And he-asws said: ‘Do not go to any man except if you are hoping to attain (from) him and fearing his hand, or you are to benefit from his knowledge, or you are hoping for blessings of his supplication, or you are connecting kinship between him and you’’.[386]
وَ قَالَ ع دَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ هُوَ يَجُودُ بِنَفْسِهِ لَمَّا ضَرَبَهُ ابْنُ مُلْجَمٍ فَجَزِعْتُ لِذَلِكَ فَقَالَ لِي أَ تَجْزَعُ
And he-asws said: ‘I-asws entered to see Amir Al-Momineen-asws and he-asws was finding his-asws last breath due to Ibn Muljim-la having struck him. I-asws was alarmed at that. He-asws said to me-asws: ‘Are you-asws alarmed?’
فَقُلْتُ وَ كَيْفَ لَا أَجْزَعُ وَ أَنَا أَرَاكَ عَلَى حَالِكَ هَذِهِ
I-asws said: ‘And how can I-asws not be alarmed and I-asws am seeing you-asws being upon this state?’
فَقَالَ ع أَ لَا أُعَلِّمُكَ خِصَالًا أَرْبَعَ إِنْ أَنْتَ حَفِظْتَهُنَّ نِلْتَ بِهِنَّ النَّجَاةَ وَ إِنْ أَنْتَ ضَيَّعْتَهُنَّ فَاتَكَ الدَّارَانِ
He-asws said: ‘I-asws shall teach you-asws four characteristics, if you-asws were to preserve these, you-asws will attain salvation with these, and if you-asws were to waste these, you-asws will lose both the houses (world and the Hereafter).
يَا بُنَيَّ لَا غِنَى أَكْبَرُ مِنَ الْعَقْلِ وَ لَا فَقْرَ مِثْلُ الْجَهْلِ وَ لَا وَحْشَةَ أَشَدُّ مِنَ الْعُجْبِ وَ لَا عَيْشَ أَلَذُّ مِنْ حُسْنِ الْخُلُقِ
O my-asws son-asws! There is no richness greater than the intellect, nor any poverty like the ignorance, nor any loneliness severer than the self-fascination, nor any life more pleasurable than good manners.
فَهَذِهِ سَمِعْتُ عَنِ الْحَسَنِ يَرْوِيهَا عَنْ أَبِيهِ ع فَارْوِهَا إِنْ شِئْتَ فِي مَنَاقِبِهِ أَوْ مَنَاقِبِ أَبِيهِ.
(This, I (Al-Ardebeyli the narrator) heard it from Al-Hassan-asws reporting it from his-asws father‑asws, therefore report it if you so desire, either among his-asws virtues or virtues of his‑asws father-asws)’’.[387]
وَ قَالَ ع مَا رَأَيْتُ ظَالِماً أَشْبَهَ بِمَظْلُومٍ مِنْ حَاسِدٍ.
And he-asws said: ‘I-asws have not seen any oppressor more resembling with an oppressed than an envier’’.[388]
وَ قَالَ ع اجْعَلْ مَا طَلَبْتَ مِنَ الدُّنْيَا فَلَنْ تَظْفَرَ بِهِ بِمَنْزِلَةِ مَا لَمْ يَخْطُرْ بِبَالِكَ وَ اعْلَمْ أَنَّ مُرُوَّةَ الْقَنَاعَةِ وَ الرِّضَا أَكْثَرُ مِنْ مُرُوَّةِ الْإِعْطَاءِ وَ تَمَامَ الصَّنِيعَةِ خَيْرٌ مِنِ ابْتِدَائِهَا
And he-asws said: ‘Make whatever you seek from the world, for you will never succeed with it being at the status of what had not occurred in your mind; and know that manliness is the contentment, and the satisfaction is from manliness of the giving, and completing a good dealing is better than initiating it’.
وَ سُئِلَ عَنِ الْعُقُوقِ فَقَالَ أَنْ تَحْرِمَهُمَا وَ تَهْجُرَهُمَا.
And he-asws was asked about the disobedience (to parents). He-asws said: ‘If you deprive them and forsake them’’.[389]
وَ رُوِيَ أَنَّ أَبَاهُ عَلِيّاً ع قَالَ لَهُ قُمْ فَاخْطُبْ لِأَسْمَعَ كَلَامَكَ
And it is reported that his-asws father-asws Ali-asws said to him-asws: ‘Stand and address so I-asws can hear your-asws speech!’
فَقَامَ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي مَنْ تَكَلَّمَ سَمِعَ كَلَامَهُ وَ مَنْ سَكَتَ عَلِمَ مَا فِي نَفْسِهِ وَ مَنْ عَاشَ فَعَلَيْهِ رِزْقُهُ وَ مَنْ مَاتَ فَإِلَيْهِ مَعَادُهُ
He-asws stood up. He-asws said: ‘The Praise is for Allah-azwj Who, one who speaks He-azwj Hears his talk, and one who is silent He-azwj Knows what is in his soul; and the one who lives, upon Him-azwj is his sustenance, and one who dies, to Him-azwj is his return.
أَمَّا بَعْدُ فَإِنَّ الْقُبُورَ مَحَلَّتُنَا وَ الْقِيَامَةَ مَوْعِدُنَا وَ اللَّهَ عَارِضُنَا إِنَّ عَلِيّاً بَابٌ مَنْ دَخَلَهُ كَانَ مُؤْمِناً وَ مَنْ خَرَجَ عَنْهُ كَانَ كَافِراً
As for after, the graves are our places, and the Qiyamah is our appointment, and Allah-azwj is our Exhibitor. Ali-asws is such a door, one who enters would be a Momin, and one who exits from it would be a Kafir’.
فَقَامَ إِلَيْهِ عَلِيٌّ ع فَالْتَزَمَهُ فَقَالَ بِأَبِي أَنْتَ وَ أُمِّي- ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ.
Ali-asws stood up to him-asws and hugged him-asws. He-asws said: ‘May my-asws father-as and my-asws mother-as be (sacrificed for) you-asws! Offspring, one being from the other; and Allah is Hearing, Knowing [3:34]’’.[390]
وَ مِنْ كَلَامِهِ ع يَا ابْنَ آدَمَ عِفَّ عَنْ مَحَارِمِ اللَّهِ تَكُنْ عَابِداً وَ ارْضَ بِمَا قَسَمَ اللَّهُ سُبْحَانَهُ تَكُنْ غَنِيّاً وَ أَحْسِنْ جِوَارَ مَنْ جَاوَرَكَ تَكُنْ مُسْلِماً وَ صَاحِبِ النَّاسَ بِمِثْلِ مَا تُحِبُّ أَنْ يُصَاحِبُوكَ بِهِ تَكُنْ عَدْلًا
And from his-asws speech: ‘O son of Adam-as! Refrain from Prohibitions of Allah-azwj, you will be a worshipper; and be satisfied with what Allah-azwj the Glorious has Apportioned (for you), you will be rich; and be a good neighbour to the one in your neighbourhood, you will be a Muslim; and accompany the people with similar to what you would love to be accompanied with, you will be a just person.
إِنَّهُ كَانَ بَيْنَ أَيْدِيكُمْ أَقْوَامٌ يَجْمَعُونَ كَثِيراً وَ يَبْنُونَ مَشِيداً وَ يَأْمُلُونَ بَعِيداً أَصْبَحَ جَمْعُهُمْ بَوَاراً وَ عَمَلُهُمْ غُرُوراً وَ مَسَاكِنُهُمْ قُبُوراً
Surely, there are groups of people in front of you all who are amassing a lot, and are building buildings, and having far (long) hopes. Their collections will become ruinations, and their knowledge, deceptions, and their dwellings, graves.
يَا ابْنَ آدَمَ إِنَّكَ لَمْ تَزَلْ فِي هَدْمِ عُمُرِكَ مُنْذُ سَقَطْتَ مِنْ بَطْنِ أُمِّكَ فَخُذْ مِمَّا فِي يَدَيْكَ لِمَا بَيْنَ يَدَيْكَ فَإِنَّ الْمُؤْمِنَ يَتَزَوَّدُ وَ الْكَافِرَ يَتَمَتَّعُ
O son of Adam-as! You have not ceased to be demolishing your lifespan since you fell from the belly of your mother, therefore take from what is in your hands for what is in front of you, for the Momin takes provisions while the Kafir (only) wishes’.
وَ كَانَ ع يَتْلُو بَعْدَ هَذِهِ الْمَوْعِظَةِ- وَ تَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوى.
And he-asws had recited this Verse after this preaching: and provide (for yourselves), for the best provision is the piety [2:197]’’.[391]
وَ مِنْ كَلَامِهِ ع أَنَّ هَذَا الْقُرْآنَ فِيهِ مَصَابِيحُ النُّورِ وَ شِفَاءُ الصُّدُورِ فَلْيَجْلُ جَالٍ بِضَوْئِهِ وَ لْيُلْجِمِ الصِّفَةَ فَإِنَّ التَّلْقِينَ حَيَاةُ الْقَلْبِ الْبَصِيرِ كَمَا يَمْشِي الْمُسْتَنِيرُ فِي الظُّلُمَاتِ بِالنُّورِ.
And from his-asws speech: ‘This Quran, in it are lamps of light, and healing of the chests, therefore let a roamer roam with its illumination, and let him bridle the quality, for the indoctrination is a revival of the heart of the insight just as the illuminated one walks in the darkness with the light’’.[392]
7- د، العدد القوية قَالَ ع الْعَقْلُ حِفْظُ قَلْبِكَ مَا اسْتَوْدَعْتَهُ وَ الْحَزْمُ أَنْ تَنْتَظِرَ فُرْصَتَكَ وَ تُعَاجِلَ مَا أَمْكَنَكَ وَ الْمَجْدُ حَمْلُ الْمَغَارِمِ وَ ابْتِنَاءُ الْمَكَارِمِ وَ السَّمَاحَةُ إِجَابَةُ السَّائِلِ وَ بَذْلُ النَّائِلِ وَ الرِّقَّةُ طَلَبُ الْيَسِيرِ وَ مَنْعُ الْحَقِيرِ وَ الْكُلْفَةُ التَّمَسُّكُ لِمَنْ لَا يُؤَاتِيكَ وَ النَّظَرُ بِمَا لَا يَعْنِيكَ وَ الْجَهْلُ وَ إِنْ كُنْتَ فَصِيحاً.
(The book) ‘Adad Al Qawiya’ –
‘He-asws said: ‘The intellect protects your heart for as long as you entrust it; and the resoluteness is awaiting your opportunity and hastening what is possible for you; and the glory is bearing the liabilities and seeking the honourable manners; and the eminence is answering the questioner (giving the beggar) and spending the possessions; and tenderness is seeking the little and preventing the insignificant; and the encumberment is clinging to the one who does not come to you, and the looking at what does not concern you, and the ignorance and even thought you may be fluent’’.[393]
وَ قَالَ ع مَا فَتَحَ اللَّهُ عَزَّ وَ جَلَّ عَلَى أَحَدٍ بَابَ مَسْأَلَةٍ فَخَزَنَ عَنْهُ بَابَ الْإِجَابَةِ وَ لَا فَتَحَ الرَّجُلُ بَابَ عَمَلٍ فَخَزَنَ عَنْهُ بَابَ الْقَبُولِ وَ لَا فَتَحَ لِعَبْدٍ بَابَ شُكْرٍ فَخَزَنَ عَنْهُ بَابَ الْمَزِيدِ
And he-asws said: ‘Allah-azwj Mighty and Majestic does not Open upon anyone a door of request and Holds back from him the door of Answer; nor will a man open a door of a deed and the door of Acceptance will be held back from him; nor will a door of thanking be opened for a servant and the door of the increase be held back from him’.
وَ قِيلَ لَهُ ع كَيْفَ أَصْبَحْتَ يَا ابْنَ رَسُولِ اللَّهِ ص
And it was said to him-asws, ‘How have you-asws become, O son-asws of Rasool-Allah-saww?’
قَالَ أَصْبَحْتُ وَ لِيَ رَبٌّ فَوْقِي وَ النَّارُ أَمَامِي وَ الْمَوْتُ يَطْلُبُنِي وَ الْحِسَابُ مُحْدِقٌ بِي وَ أَنَا مُرْتَهَنٌ بِعَمَلِي- لَا أَجِدُ مَا أُحِبُّ وَ لَا أَدْفَعُ مَا أَكْرَهُ وَ الْأُمُورُ بِيَدِ غَيْرِي فَإِنْ شَاءَ عَذَّبَنِي وَ إِنْ شَاءَ عَفَا عَنِّي فَأَيُّ فَقِيرٍ أَفْقَرُ مِنِّي.
He-asws said: ‘I-asws have become such and there is a Lord-azwj for me-asws above me-asws, and the Fire is in front of me-asws, and the death is seeking me-asws, and the Reckoning is staring at me‑asws, and I-asws am a hostage with my-asws deeds. I-asws can neither find what I-asws like, nor can I-asws repel what I-asws dislike, and the Command is in the Hand of someone else. If He-azwj so Desires, He-azwj Punish me-asws, and if He-azwj so desires, He-azwj can Pardon me-asws. So which poor one is poorer than me-asws?’’[394]
وَ قَالَ ع الْمَعْرُوفُ مَا لَمْ يَتَقَدَّمْهُ مَطْلٌ وَ لَا يَتْبَعُهُ مَنٌّ وَ الْإِعْطَاءُ قَبْلَ السُّؤَالِ مِنْ أَكْبَرِ السُّؤْدُدِ
And he-asws said: ‘The act of kindness for as long as the delaying does not precede it nor should the reproach follow it; and the giving before being asked is from greatest of the rightful ways’.
وَ سُئِلَ ع عَنِ الْبُخْلِ فَقَالَ هُوَ أَنْ يَرَى الرَّجُلُ مَا أَنْفَقَهُ تَلَفاً وَ مَا أَمْسَكَهُ شَرَفاً.
And he-asws was asked about the miserliness. He-asws said: ‘It is if the man views what he spends as waste and what he withholds are nobility’’.[395]
وَ قَالَ ع مَنْ عَدَّدَ نِعَمَهُ مَحَقَ كَرَمَهُ.
And he-asws said: ‘One who counts his bounties, obliterates his benevolence’’.[396]
وَ قَالَ ع الْوَحْشَةُ مِنَ النَّاسِ عَلَى قَدْرِ الْفِطْنَةِ بِهِمْ.
And he-asws said: ‘The loneliness from the people is in accordance to the discernment with them’’.[397]
وَ قَالَ ع الْوَعْدُ مَرَضٌ فِي الْجُودِ وَ الْإِنْجَازُ دَوَاؤُهُ.
And he-asws said: ‘The promise is a sickness in the generosity, and the fulfilment is its cure’’.[398]
وَ قَالَ ع الْإِنْجَازُ دَوَاءُ الْكَرَمِ.
And he-asws said: ‘The fulfilment is a medicine of the benevolence’’.[399]
وَ قَالَ ع لَا تُعَاجِلِ الذَّنْبَ بِالْعُقُوبَةِ وَ اجْعَلْ بَيْنَهُمَا لِلِاعْتِذَارِ طَرِيقاً.
And he-asws said: ‘Do not hasten the punishment of a sin (offence), and make the apology as a path between the two’’.[400]
وَ قَالَ ع الْمِزَاحُ يَأْكُلُ الْهَيْبَةَ وَ قَدْ أَكْثَرَ مِنَ الْهَيْبَةِ الصَّامِتُ.
And he-asws said: ‘The joking consumes the prestige, and the silent one has most of the prestige’’.[401]
وَ قَالَ ع الْمَسْئُولُ حُرٌّ حَتَّى يَعِدَ وَ مُسْتَرَقٌّ الْمَسْئُولُ حَتَّى يُنْجِزَ.
And he-asws said: ‘The begged one is free until he promises, and seeker of kindness is the beggar until he is fulfilled’’.[402]
وَ قَالَ ع الْمَصَائِبُ مَفَاتِيحُ الْأَجْرِ.
And he-asws said: ‘The calamites are keys of the Recompense’’.[403]
وَ قَالَ ع النِّعْمَةُ مِحْنَةٌ فَإِنْ شَكَرْتَ كَانَتْ نِعْمَةً فَإِنْ كَفَرْتَ صَارَتْ نَقِمَةً.
And he-asws said: ‘The bounty is a Test. If you were to be thankful, it would be a bounty, if you were to deny (commit Kufr), it would become a scourge’’.[404]
وَ قَالَ ع الْفُرْصَةُ سَرِيعَةُ الْفَوْتِ بَطِيئَةُ الْعَوْدِ.
And he-asws said: ‘The opportunity is quick to lose and slow to return’’.[405]
وَ قَالَ ع لَا يُعْرَفُ الرَّأْيُ إِلَّا عِنْدَ الْغَضَبِ.
And he-asws said: ‘The opinion is not recognised except during the anger’’.[406]
وَ قَالَ ع مَنْ قَلَّ ذَلَّ وَ خَيْرُ الْغِنَى الْقُنُوعُ وَ شَرُّ الْفَقْرِ الْخُضُوعُ.
And he-asws said: ‘One who has less (wealth) is humiliated, and best of the riches is the contentment, and evilest of the poverties is the subjugation’’.[407]
وَ قَالَ ع كَفَاكَ مِنْ لِسَانِكَ مَا أَوْضَحَ لَكَ سَبِيلَ رُشْدِكَ مِنْ غَيِّكَ.
And he-asws said: ‘It suffices from your tongue what it clarifies for you the way of your rightful guidance from your error’’.[408]
8- د، العدد القوية رُوِيَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ لِلْحَسَنِ ع قُمْ فَاخْطُبْ لِأَسْمَعَ كَلَامَكَ
(The book) ‘Adad Al Qawiya’ –
‘It is reported that Amir Al-Momineen-asws said to Al-Hassan-asws: ‘Stand and address, for me‑asws to hear your-asws speech!’
فَقَامَ وَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي مَنْ تَكَلَّمَ سَمِعَ كَلَامَهُ وَ مَنْ سَكَتَ عَلِمَ مَا فِي نَفْسِهِ وَ مَنْ عَاشَ فَعَلَيْهِ رِزْقُهُ وَ مَنْ مَاتَ فَإِلَيْهِ مَعَادُهُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ وَ سَلَّمَ
He-asws stood up. He-asws said: ‘The Praise is for Allah-azwj Who, one who speaks He-azwj Hears his talk, and one who is silent He-azwj Knows what is in his soul; and the one who lives, upon Him-azwj is his sustenance, and one who dies, to Him-azwj is his return; and may the Salawaat of Allah-azwj be upon Muhammad-saww and his-saww pure Progeny-asws, and greetings.
أَمَّا بَعْدُ فَإِنَّ الْقُبُورَ مَحَلَّتُنَا وَ الْقِيَامَةَ مَوْعِدُنَا وَ اللَّهَ عَارِضُنَا وَ إِنَّ عَلِيّاً بَابٌ مَنْ دَخَلَهُ كانَ آمِناً وَ مَنْ خَرَجَ مِنْهُ كَانَ كَافِراً
As for after, the graves are our places, and the Qiyamah is our appointment, and Allah-azwj is our Exhibitor. Ali-asws is such a door, one who enters would be a Momin, and one who exits from it would be a Kafir’.
فَقَامَ إِلَيْهِ ع فَالْتَزَمَهُ وَ قَالَ بِأَبِي أَنْتَ وَ أُمِّي ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ.
Ali-asws stood up to him-asws and hugged him-asws. He-asws said: ‘May my-asws father-as and my-asws mother-as be (sacrificed for) you-asws! Offspring, one being from the other; and Allah is Hearing, Knowing [3:34]’’.[409]
9- د، العدد القوية اعْتَلَّ أَمِيرُ الْمُؤْمِنِينَ ع بِالْبَصْرَةِ فَخَرَجَ الْحَسَنُ ع يَوْمَ الْجُمُعَةِ فَصَلَّى الْغَدَاةَ بِالنَّاسِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى نَبِيِّهِ ص
(The book) ‘Adad Al Qawiya’ –
‘Amir Al-Momineen-asws fell ill at Al-Basra. Al-Hassan-asws went out on the day of Friday. He-asws led the people in the morning Salat. He-asws praised Allah-azwj and extolled upon Him-azwj, and sent Salawaat upon His-azwj Prophet-saww.
ثُمَّ قَالَ إِنَّ اللَّهَ لَمْ يَبْعَثْ نَبِيّاً إِلَّا اخْتَارَ لَهُ نَفْساً وَ رَهْطاً وَ بَيْتاً وَ الَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ لَا يَنْقُصُ أَحَدٌ مِنْ حَقِّنَا إِلَّا نَقَصَهُ اللَّهُ مِنْ عِلْمِهِ وَ لَا يَكُونُ عَلَيْنَا دَوْلَةٌ إِلَّا كَانَتْ لَنَا عَاقِبَةٌ- وَ لَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ.
Then he-asws said: ‘Allah-azwj did not Send any Prophet-saww except He-azwj Chose a ‘self’ (person) to be for him-as, and a family, and a house. By the One-azwj Who Sent Muhammad-saww with the truth! No one will reduce from our-asws rights except Allah-azwj will Reduce from his knowledge, nor will there be any government against us-asws except the end-result would be for us-asws, And you will come to know his News after a while [38:88]’’.[410]
10- د، العدد القوية قَالَ مَوْلَانَا الْحَسَنُ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَدَّبَ نَبِيَّهُ أَحْسَنَ الْأَدَبِ فَقَالَ خُذِ الْعَفْوَ وَ أْمُرْ بِالْعُرْفِ وَ أَعْرِضْ عَنِ الْجاهِلِينَ
(The book) ‘Al Adad Al Qawiya’ –
‘Our Master-asws Al-Hassan-asws said: ‘Allah-azwj Mighty and Majestic Educated His-azwj Prophet‑saww with the best education. He-azwj Said: Take to the Forgiveness and enjoin good and turn away from the ignorant ones [7:199].
فَلَمَّا وَعَى الَّذِي أَمَرَهُ قَالَ تَعَالَى- ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا
When he-saww had retained that which He-azwj had Commanded him-saww, the Exalted Said: ‘And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7].
فَقَالَ لِجَبْرَئِيلَ ع وَ مَا الْعَفْوُ قَالَ أَنْ تَصِلَ مَنْ قَطَعَكَ وَ تُعْطِيَ مَنْ حَرَمَكَ وَ تَعْفُوَ عَمَّنْ ظَلَمَكَ فَلَمَّا فَعَلَ ذَلِكَ أَوْحَى اللَّهُ إِلَيْهِ- إِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ.
He-saww said to Jibraeel-as: ‘And what is the pardoning?’ He-as said: ‘Your-saww connecting the one who cuts you-saww off, and your-saww giving the one who deprives you-saww, and your-saww forgiving the one who is unjust to you-saww’. When he-saww had done that, Allah-azwj Revealed to him-saww: And you are upon magnificent morals [68:4]’’.[411]
وَ قَالَ: السَّدَادُ دَفْعُ الْمُنْكَرِ بِالْمَعْرُوفِ وَ الشَّرَفُ اصْطِنَاعُ الْعَشِيرَةِ وَ حَمْلُ الْجَرِيرَةِ وَ الْمُرُوَّةُ الْعَفَافُ وَ إِصْلَاحُ الْمَرْءِ مَالَهُ وَ الرِّقَّةُ النَّظَرُ فِي الْيَسِيرِ وَ مَنْعِ الْحَقِيرِ وَ اللُّؤْمُ إِحْرَازُ الْمَرْءِ نَفْسَهُ وَ بَذْلُهُ عِرْسَهُ
And he-asws said: ‘The right way is to repel the evil with the act of kindness; and the nobility is doing the favours to the community and tolerating the offences; and the manliness is the chastity the person correcting his wealth; and the tenderness is looking into the less and preventing the insignificant; and the meanness is the man protecting himself, and his exertion is his bridle.
السَّمَاحَةُ الْبَذْلُ فِي الْعُسْرِ وَ الْيُسْرِ الشُّحُّ أَنْ تَرَى مَا فِي يَدَيْكَ شَرَفاً وَ مَا أَنْفَقْتَهُ تَلَفاً الْإِخَاءُ الْوَفَاءُ فِي الشِّدَّةِ وَ الرَّخَاءِ الْجُبْنُ الْجُرْأَةُ عَلَى الصَّدِيقِ وَ النُّكُولُ عَنِ الْعَدُوِّ وَ الْغَنِيمَةُ فِي التَّقْوَى وَ الزَّهَادَةُ فِي الدُّنْيَا هِيَ الْغَنِيمَةُ الْبَارِدَةُ
The eminence is the exerting (spending) during the hardship and the ease; and the greed is your seeing what is in your hands as a nobility and what you spend as being a waste; the brotherhood is the loyalty during the adversity and the prosperity; the cowardice is boldness upon the friend and the retreating from the enemy; and the booty is in piety; and the asceticism in the world, it is the cold booty.
الْحِلْمُ كَظْمُ الْغَيْظِ وَ مِلْكُ النَّفْسِ الْغِنَى بِمَا قَسَمَ اللَّهُ لَهَا وَ إِنْ قَلَّ فَإِنَّمَا الْغِنَى غِنَى النَّفْسِ الْفَقْرُ شِدَّةُ النَّفْسِ فِي كُلِّ شَيْءٍ الْمَنَعَةُ شِدَّةُ الْبَأْسِ وَ مُنَازَعَةُ أَشَدِّ النَّاسِ الذُّلُّ التَّضَرُّعُ عِنْدَ الْمَصْدُوقَةِ الْجُرْأَةُ مُوَاقَفَةُ الْأَقْرَانِ الْكُلْفَةُ كَلَامُكَ فِيمَا لَا يَعْنِيكَ وَ الْمَجْدُ أَنْ تُعْطِيَ فِي الْعَدَمِ وَ أَنْ تَعْفُوَ عَنْ طُولِ الْأَنَاةِ وَ الْإِقْرَارُ بِالْوَلَايَةِ
The forbearance is swallowing the rage and controlling the self. The riches are (contentment of the soul) with what Allah-azwj has Apportioned for it and even if it is little, for rather the richness is richness of the soul. The poverty is hardship of the soul in every thing; the invincibility is intense prowess and disputing; severest of the people of disgrace is the beseecher during the verification; the boldness is compatibility of the companions; the encumberment is you talking regarding what does not concern you; and the glory is your giving during the lacking and that you excuse the lengthy suffering, and the acceptance with the Wilayah.
وَ الِاحْتِرَاسُ مِنَ النَّاسِ بِسُوءِ الظَّنِّ هُوَ الْحَزْمُ السُّرُورُ مُوَافَقَةُ الْإِخْوَانِ وَ حِفْظُ الْجِيرَانِ السَّفَهُ اتِّبَاعُ الدُّنَاةِ وَ مُصَاحَبَةُ الْغُوَاةِ الْغَفْلَةُ تَرْكُكَ الْمَسْجِدَ وَ طَاعَتُكَ الْمُفْسِدَ
And the guarding from the people with evil thoughts, it is the resoluteness; the cheerfulness is compatibility of the brothers and protecting the neighbours; the foolishness is following the lowliness and accompanying the deviants; the heedlessness is your neglecting the Masjid and your obeying the mischief-maker.
الْحِرْمَانُ تَرْكُ حَظِّكَ وَ قَدْ عَرَضَ عَلَيْكَ السَّفِيهُ الْأَحْمَقُ فِي مَالِهِ الْمُتَهَاوِنُ فِي عِرْضِهِ يُشْتَمُ فَلَا يُجِيبُ الْمُتَحَرِّمُ بِأَمْرِ عَشِيرَتِهِ هُوَ السَّيِّدُ.
The deprivation is leaving your share and foolish one has presented to you his wealth, the one careless of his honour. He insults, but the depriving one does not answer with a matter of his clan, he is the chief’’.[412]
11- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع الْمَعْرُوفُ مَا لَمْ يَتَقَدَّمْهُ مَطْلٌ وَ لَمْ يَتَعَقَّبْهُ مَنٌّ وَ الْبُخْلُ أَنْ يَرَى الرَّجُلُ مَا أَنْفَقَهُ تَلَفاً وَ مَا أَمْسَكَهُ شَرَفاً مَنْ عَدَّدَ نِعَمَهُ مَحَقَ كَرَمَهُ
(The book) ‘Al Durr Al Bahira’ –
‘Al-Hassan-asws Bin Ali-asws said: ‘The act of kindness is what the delay has not preceded it and a reproach has not followed it; and the stinginess is that the man sees what he spends as a wastage and what he withholds as a nobility; one who counts his bounties obliterates his benevolence.
الْإِنْجَازُ دَوَاءُ الْكَرَمِ- لَا تُعَاجِلِ الذَّنْبَ بِالْعُقُوبَةِ وَ اجْعَلْ بَيْنَهُمَا لِلِاعْتِذَارِ طَرِيقاً التَّفَكُّرُ حَيَاةُ قَلْبِ الْبَصِيرِ أَوْسَعُ مَا يَكُونُ الْكَرِيمُ بِالْمَغْفِرَةِ إِذَا ضَاقَتْ بِالْمُذْنِبِ الْمَعْذِرَةُ.
The fulfilment is a cure of the benevolence; do not hasten the punishment of the sin and make the apology as a path between the two; and contemplation is life of the heart of insight; the vastest what the benevolence can be is with the forgiveness when the excuse is narrow with the sinner’’.[413]
12- أَعْلَامُ الدِّينِ، قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع الْمَصَائِبُ مَفَاتِيحُ الْأَجْرِ.
(The book) ‘A’alam Al Deen’ –
‘Al-Hassan Bin Ali-asws said: ‘The calamities are keys of the Recompense’’.[414]
وَ قَالَ ع تُجْهَلُ النِّعَمُ مَا أَقَامَتْ فَإِذَا وَلَّتْ عُرِفَتْ.
And he-asws said: ‘The bounty is ignored for as long as it stays. When it turns around (goes away) it is (only then) recognised’’.[415]
وَ قَالَ ع عَلَيْكُمْ بِالْفِكْرِ فَإِنَّهُ حَيَاةُ قَلْبِ الْبَصِيرِ وَ مَفَاتِيحُ أَبْوَابِ الحِكْمَةِ.
And he-asws said: ‘Upon you all is with contemplating for it is life of the heart of insight and keys of the doors of wisdom’’.[416]
وَ قَالَ ع أَوْسَعُ مَا يَكُونُ الْكَرِيمُ بِالْمَغْفِرَةِ إِذَا ضَاقَتْ بِالْمُذْنِبِ الْمَعْذِرَةُ
And he-asws said: ‘Vastest of what the benevolence can be is with the forgiveness when the apology is narrowed with the sinner (offender)’.
وَ قِيلَ لَهُ ع فِيكَ عَظَمَةٌ قَالَ لَا بَلْ فِيَّ عِزَّةٌ قَالَ اللَّهُ تَعَالَى وَ لِلَّهِ الْعِزَّةُ وَ لِرَسُولِهِ وَ لِلْمُؤْمِنِينَ.
And it was said to him, ‘There is magnificence in you-asws’. He-asws said: ‘Not, but there is honour in me-asws. Allah-azwj the Exalted Said: And for Allah is the Honour, and for His Rasool, and for the Momineen, [63:8]’’.[417]
وَ قَالَ ع صَاحِبِ النَّاسَ مِثْلَ مَا تُحِبُّ أَنْ يُصَاحِبُوكَ بِهِ.
And he-asws said: ‘Accompany the people similar to what you would like to be accompanied with’’.[418]
وَ كَانَ يَقُولُ ع ابْنَ آدَمَ إِنَّكَ لَمْ تَزَلْ فِي هَدْمِ عُمُرِكَ مُنْذُ سَقَطْتَ مِنْ بَطْنِ أُمِّكَ فَخُذْ مِمَّا فِي يَدَيْكَ لِمَا بَيْنَ يَدَيْكَ فَإِنَّ الْمُؤْمِنَ يَتَزَوَّدُ وَ إِنَّ الْكَافِرَ يَتَمَتَّعُ وَ كَانَ يُنَادِي مَعَ هَذِهِ الْمَوْعِظَةِ- وَ تَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوى.
And he-asws had said: ‘Son of Adam-as! You have not ceased to be in demolishing of your lifespan since you fell from the belly of your mother, therefore take from what is in your hands for what is in front of you, for the Momin tends to take provisions (for Hereafter) while the Kafir (only) wishes’. And he-asws had called out with this preaching: and provide (for yourselves), for the best provision is the piety, and fear Me, O ones of understanding [2:197]’’.[419]
[1] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 49
[2] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 50
[3] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 51
[4] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 52
[5] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 53
[6] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 54
[7] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 55
[8] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 56
[9] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 57
[10] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 58
[11] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 59
[12] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 60
[13] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 61
[14] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 62
[15] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 63
[16] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 64
[17] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 65
[18] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 66
[19] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 67
[20] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 68
[21] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 69
[22] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 70
[23] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 71
[24] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 72
[25] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 73
[26] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 74
[27] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 75
[28] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 76
[29] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 77
[30] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 78
[31] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 79
[32] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 80
[33] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 81
[34] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 82
[35] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 83
[36] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 84
[37] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 85
[38] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 86
[39] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 87
[40] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 88
[41] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 89
[42] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 90
[43] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 91
[44] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 92
[45] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 93
[46] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 94
[47] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 95
[48] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 96
[49] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 97
[50] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 98
[51] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 99
[52] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 100
[53] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 101
[54] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 102
[55] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 103
[56] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 104
[57] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 105
[58] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 106
[59] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 107
[60] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 108
[61] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 109
[62] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 110
[63] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 111
[64] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 112
[65] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 113
[66] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 114
[67] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 115
[68] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 116
[69] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 117
[70] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 1
[71] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 2
[72] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 3
[73] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 4
[74] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 5
[75] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 6
[76] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 7
[77] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 8
[78] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 9
[79] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 10
[80] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 11
[81] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 12
[82] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 13
[83] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 14
[84] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 15
[85] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 16
[86] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 17
[87] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 18
[88] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 19
[89] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 20
[90] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 21
[91] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 22
[92] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 23
[93] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 24
[94] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 25
[95] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 26
[96] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 27
[97] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 28
[98] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 29
[99] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 30
[100] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 31
[101] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 32
[102] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 33
[103] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 34
[104] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 35
[105] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 36
[106] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 37
[107] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 38
[108] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 39
[109] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 40
[110] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 41
[111] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 42
[112] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 43
[113] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 44
[114] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 45
[115] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 46
[116] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 47
[117] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 48
[118] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 49
[119] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 50
[120] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 51
[121] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 52
[122] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 53
[123] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 54
[124] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 55
[125] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 56
[126] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 57
[127] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 58
[128] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 59
[129] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 60
[130] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 61
[131] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 62
[132] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 63
[133] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 64
[134] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 65
[135] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 66
[136] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 67
[137] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 68
[138] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 69
[139] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 70
[140] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 71
[141] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 72
[142] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 73
[143] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 74
[144] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 75
[145] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 76
[146] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 77
[147] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 78
[148] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 79
[149] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 80
[150] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 81
[151] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 82
[152] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 83
[153] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 84
[154] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 85
[155] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 86
[156] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 87
[157] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 88
[158] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 89
[159] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 90
[160] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 91
[161] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 92
[162] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 93
[163] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 94
[164] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 95
[165] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 96
[166] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 97
[167] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 98
[168] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 99
[169] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 1 H 100
[170] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 101
[171] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 102
[172] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 103
[173] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 104
[174] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 105
[175] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 106
[176] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 107
[177] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 108
[178] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 109
[179] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 110
[180] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 111
[181] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 112
[182] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 113
[183] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 114
[184] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 115
[185] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 116
[186] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 117
[187] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 118
[188] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 119
[189] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 120
[190] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 121
[191] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 122
[192] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 123
[193] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 124
[194] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 125
[195] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 126
[196] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 127
[197] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 128
[198] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 129
[199] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 130
[200] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 131
[201] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 132
[202] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 133
[203] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 134
[204] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 135
[205] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 136
[206] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 137
[207] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 138
[208] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 139
[209] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 140
[210] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 141
[211] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 142
[212] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 143
[213] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 144
[214] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 145
[215] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 146
[216] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 147
[217] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 148
[218] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 149
[219] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 150
[220] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 151
[221] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 152
[222] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 153
[223] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 154
[224] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 155
[225] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 156
[226] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 157
[227] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 a H 158
[228] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 1
[229] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 2
[230] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 3
[231] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 4
[232] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 5
[233] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 6
[234] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 7
[235] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 8
[236] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 9
[237] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 10
[238] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 11
[239] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 12
[240] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 13
[241] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 14
[242] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 15
[243] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 16
[244] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 17
[245] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 18
[246] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 19
[247] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 20
[248] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 21
[249] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 22
[250] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 23
[251] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 24
[252] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 25
[253] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 26
[254] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 27
[255] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 28
[256] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 29
[257] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 30
[258] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 31
[259] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 32
[260] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 33
[261] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 34
[262] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 35
[263] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 36
[264] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 37
[265] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 38
[266] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 39
[267] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 40
[268] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 41
[269] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 42
[270] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 43
[271] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 44
[272] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 45
[273] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 46
[274] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 47
[275] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 48
[276] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 49 a
[277] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 49 b
[278] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 50
[279] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 51
[280] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 52
[281] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 53
[282] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 54
[283] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 55
[284] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 56
[285] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 57
[286] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 58
[287] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 59
[288] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 60
[289] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 61 a
[290] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 61 b
[291] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 62
[292] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 63
[293] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 64
[294] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 65
[295] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 66
[296] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 67
[297] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 68
[298] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 69
[299] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 70
[300] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 71
[301] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 72
[302] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 73
[303] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 74
[304] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 75
[305] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 76
[306] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 77
[307] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 78
[308] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 79
[309] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 80
[310] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 81
[311] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 82
[312] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 83
[313] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 84
[314] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 85
[315] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 86
[316] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 87
[317] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 88
[318] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 89
[319] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 90
[320] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 91
[321] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 92 /1
[322] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 92 / 2
[323] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 92 / 3
[324] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 92 / 4
[325] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 92 / 5
[326] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 92 / 6
[327] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 92 / 7
[328] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 92 / 8
[329] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 92 / 9
[330] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 92 / 10
[331] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 92 / 11
[332] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 92 / 12
[333] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 92 / 13
[334] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 92 / 14
[335] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 92 / 15
[336] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 93
[337] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 94 a
[338] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 94 b
[339] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 94 c
[340] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 95
[341] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 96
[342] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 97
[343] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 98 a
[344] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 98 b
[345] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 99
[346] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 100
[347] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 101
[348] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 102
[349] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 103
[350] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 104
[351] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 105
[352] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 106 a
[353] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 106 b
[354] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 107
[355] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 16 b H 108
[356] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 17 H 1
[357] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 17 H 2
[358] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 18 H 1
[359] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 18 H 2
[360] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 1
[361] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 2
[362] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 3
[363] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 1
[364] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 2
[365] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 3
[366] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 4
[367] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 5
[368] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 6
[369] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 7
[370] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 8
[371] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 9
[372] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 10
[373] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 11
[374] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 12
[375] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 13
[376] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 14
[377] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 15
[378] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 16
[379] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 17
[380] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 4 / 18
[381] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 5
[382] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 6 / 1
[383] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 6 / 2
[384] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 6 / 3
[385] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 6 / 4
[386] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 6 / 5
[387] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 6 / 6
[388] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 6 / 7
[389] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 6 / 8
[390] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 6 / 9
[391] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 6 / 10
[392] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 6 / 11
[393] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 1
[394] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 2
[395] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 3
[396] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 4
[397] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 5
[398] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 6
[399] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 7
[400] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 8
[401] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 9
[402] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 10
[403] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 11
[404] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 12
[405] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 13
[406] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 14
[407] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 15
[408] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 7 / 16
[409] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 8
[410] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 9
[411] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 10 /1
[412] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 10 / 2
[413] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 11
[414] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 12 / 1
[415] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 12 / 2
[416] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 12 / 3
[417] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 12 / 4
[418] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 12 / 5
[419] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 19 H 12 / 6