Volume 75
Part 2 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 20 مواعظ الحسين بن أمير المؤمنين صلوات الله عليهما
CHAPTER 20 – PREACHING BY AL-HUSAYN-asws BIN AMIR AL-MOMINEEN-asws, MAY THE SALAWAAT OF ALLAH-azwj BE UPON THEM-asws BOTH
1- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: سُئِلَ الْحُسَيْنُ بْنُ عَلِيٍّ ع فَقِيلَ لَهُ كَيْفَ أَصْبَحْتَ يَا ابْنَ رَسُولِ اللَّهِ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from his father, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Al-Husayn-asws Bin Ali-asws was asked. It was said to him-asws, ‘How have you-asws become, O son‑asws of Rasool-Allah-saww?’
قَالَ أَصْبَحْتُ وَ لِي 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.
‘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 cannot find what I-asws like nor can I repel what I‑asws dislike, and the affairs are in the Hand of Someone else. If He-azwj so Desires He-azwj Punishes me-asws, and if He-azwj so Desires He-azwj Pardons me-asws. So which poor one is poorer than me-asws?’’[1]
2- ف، تحف العقول عَنِ الْحُسَيْنِ ع فِي قِصَارِ هَذِهِ الْمَعَانِي قَالَ ع فِي مَسِيرِهِ إِلَى كَرْبَلَاءَ إِنَّ هَذِهِ الدُّنْيَا قَدْ تَغَيَّرَتْ وَ تَنَكَّرَتْ وَ أَدْبَرَ مَعْرُوفُهَا فَلَمْ يَبْقَ مِنْهَا إِلَّا صُبَابَةٌ كَصَابَّةِ الْإِنَاءِ وَ خَسِيسُ عَيْشٍ كَالْمَرْعَى الْوَبِيلِ
(The book) ‘Tuhaf Al Uqoul’ –
‘From Al-Husayn-asws in brief of this meaning, he-asws said during his journey to Karbala (at Zi Hasam): ‘This world has changed and has disguised, and turned back its kindness, so there does not remain from it except scum like scum of the utensil, and despicable life like the pestilent pasture.
أَ لَا تَرَوْنَ أَنَّ الْحَقَّ لَا يُعْمَلُ بِهِ وَ أَنَّ الْبَاطِلَ لَا يُنْتَهَى عَنْهُ لِيَرْغَبَ الْمُؤْمِنُ فِي لِقَاءِ اللَّهِ مُحِقّاً فَإِنِّي لَا أَرَى الْمَوْتَ إِلَّا الْحَيَاةَ وَ لَا الْحَيَاةَ مَعَ الظَّالِمِينَ إِلَّا بَرَماً
Are you not seeing that the truth is not being worked with and the falsehood is not being desisted from? Let the Momin be desirous in meeting Allah-azwj rightful, for I-asws do not see the death except as the life, nor the life with the oppressors except as tiring.
إِنَّ النَّاسَ عَبِيدُ الدُّنْيَا وَ الدِّينُ لَعْقٌ عَلَى أَلْسِنَتِهِمْ يَحُوطُونَهُ مَا دَرَّتْ مَعَايِشُهُمْ فَإِذَا مُحِّصُوا بِالْبَلَاءِ قَلَّ الدَّيَّانُونَ
The people are slaves of the world and the religion is just a lick upon their tongues. They are hedging it for as long as their livelihoods rotate. When they are Tested (Sifted) with the afflictions, few are the religious ones’.
وَ قَالَ ع لِرَجُلٍ اغْتَابَ عِنْدَهُ رَجُلًا يَا هَذَا كُفَّ عَنِ الْغِيبَةِ فَإِنَّهَا إِدَامُ كِلَابِ النَّارِ-
And he-asws said to a man who backbit a man in his-asws presence: ‘O you, refrain from the backbiting for it is a sauce of the dogs of the Fire!’
وَ قَالَ عِنْدَهُ رَجُلٌ إِنَّ الْمَعْرُوفَ إِذَا أُسْدِيَ إِلَى غَيْرِ أَهْلِهِ ضَاعَ
And a man said in his-asws presence, ‘The act of kindness, when it is done to other than its rightful one, is wasted’.
فَقَالَ الْحُسَيْنُ ع لَيْسَ كَذَلِكَ وَ لَكِنْ تَكُونُ الصَّنِيعَةُ مِثْلَ وَابِلِ الْمَطَرِ تُصِيبُ الْبَرَّ وَ الْفَاجِرَ.
Al-Husayn-asws said: ‘It isn’t like that, but the good dealing happens to be like the torrential downpour, it hits the righteous and the immoral’’.[2]
وَ قَالَ ع مَا أَخَذَ اللَّهُ طَاقَةَ أَحَدٍ إِلَّا وَضَعَ عَنْهُ طَاعَتَهُ وَ لَا أَخَذَ قُدْرَتَهُ إِلَّا وَضَعَ عَنْهُ كُلْفَتَهُ.
And he-asws said: ‘Allah-azwj does not Take away anyone’s strength except He-azwj Drops his (acts of) obedience away from him, nor does He-azwj Take his power except He-azwj Drops his encumberment away from him’’.[3]
وَ قَالَ ع إِنَّ قَوْماً عَبَدُوا اللَّهَ رَغْبَةً فَتِلْكَ عِبَادَةُ التُّجَّارِ وَ إِنَّ قَوْماً عَبَدُوا اللَّهَ رَهْبَةً فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَ إِنَّ قَوْماً عَبَدُوا اللَّهَ شُكْراً فَتِلْكَ عِبَادَةُ الْأَحْرَارِ وَ هِيَ أَفْضَلُ الْعِبَادَةِ
And he-asws said: ‘A group worships Allah-azwj out of desire (of Rewards), so that is worship of the traders; and a group worships Allah-azwj out of fear (of Punishment), so that is worship of the slaves; and a group worships Allah-azwj in appreciation, so that is worship of the free ones, and the is the superior worship’.
وَ قَالَ لَهُ رَجُلٌ ابْتِدَاءً كَيْفَ أَنْتَ عَافَاكَ اللَّهُ
And a man said to him-asws initiating, ‘How are you-asws? May Allah-azwj Keep you-asws well!’
فَقَالَ ع لَهُ السَّلَامُ قَبْلَ الْكَلَامِ عَافَاكَ اللَّهُ
He-asws said to him: ‘The greetings are before the speech. May Allah-azwj Keep you well!’
ثُمَّ قَالَ ع لَا تَأْذَنُوا لِأَحَدٍ حَتَّى يُسَلِّمَ.
Then he-asws said: ‘Do not seek permission to anyone until you greet (first)’’.[4]
وَ قَالَ ع الِاسْتِدْرَاجُ مِنَ اللَّهِ سُبْحَانَهُ لِعَبْدِهِ أَنْ يُسْبِغَ عَلَيْهِ النِّعَمَ وَ يَسْلُبَهُ الشُّكْرَ
And he-asws said: ‘The gradual enticement from Allah-azwj the Glorious to His-azwj servant to Bestow the bounties lavishly upon him, and He-azwj Strips him (from) the thanking’.
وَ كَتَبَ إِلَى عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ حِينَ سَيَّرَهُ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ إِلَى الْيَمَنِ أَمَّا بَعْدُ بَلَغَنِي أَنَّ ابْنَ الزُّبَيْرِ سَيَّرَكَ إِلَى الطَّائِفِ فَرَفَعَ اللَّهُ لَكَ بِذَلِكَ ذِكْراً وَ حَطَّ بِهِ عَنْكَ وِزْراً
And he-asws wrote to Abdullah Bin Al-Abbas when Abdullah Bin Al-Zubeyr sent him to Al-Yemen: ‘As for after, it has reached me-asws that Ibn Al-Zubeyr is sending you to Al-Taif. May Allah-azwj Raise your mention with that, and Remove the burden (of sins) from you.
وَ إِنَّمَا يُبْتَلَى الصَّالِحُونَ وَ لَوْ لَمْ تُؤْجَرْ إِلَّا فِيمَا تُحِبُّ لَقَلَّ الْأَجْرُ عَزَمَ اللَّهُ لَنَا وَ لَكَ بِالصَّبْرِ عِنْدَ الْبَلْوَى وَ الشُّكْرِ عِنْدَ النُّعْمَى وَ لَا أَشْمَتَ بِنَا وَ لَا بِكَ عَدُوّاً حَاسِداً أَبَداً وَ السَّلَامُ.
And rather, the righteous get afflicted, and if the Recompense were to be only in what you like, the Recompense would be little. May Allah-azwj Determine the patience for us-asws and for you during the afflictions, and the thanking during the bounties, and no enemy should gloat with us-asws or with you out of envy, ever! And the greetings’.
انما وقع هذا التسيير بعد قتل المختار الناهض الوحيد لطلب ثار الامام السبط المفدى فالكتاب هذا لا يمكن أن يكون للحسين السبط عليه السلام و لعله لولده الطاهر عليّ بن الحسين السجّاد سلام اللّه عليهما فاشتبه على الراوي عليّ بن الحسين بالحسين بن على صلوات اللّه عليهم
Note: – But rather, this sending (by Abdullah Bin Al-Zubeyr) occurred after killing of Al-Mukhtar, the only one to have revolted to seek retaliation of the Imam-asws, the grandson-asws, therefore this letter is not possible to be of Al-Husayn-asws, the grandson-asws, may the greetings be upon him-asws, and perhaps it is of his-asws pure son Ali-asws Bin Al-Husayn-asws, Al-Sajjad-asws, may the greetings be upon him-asws, based upon the reporter being Ali-asws Bin Al-Husayn-asws, with Al-Husayn-asws Bin Ali-asws, may the Salawaat of Allah-azwj be upon them-asws.
وَ أَتَاهُ رَجُلٌ فَسَأَلَهُ فَقَالَ ع إِنَّ الْمَسْأَلَةَ لَا تَصْلُحُ إِلَّا فِي غُرْمٍ فَادِحٍ أَوْ فَقْرٍ مُدْقِعٍ أَوْ حَمَالَةٍ مُقَطَّعَةٍ
And a man came to him-asws. He asked him-asws. He-asws said: ‘The question is not correct except regarding a gross liability, or extreme poverty, or back-breaking (financial) load’.
فَقَالَ الرَّجُلُ مَا جِئْتُ إِلَّا فِي إِحْدَاهُنَّ فَأَمَرَ لَهُ بِمِائَةِ دِينَارٍ.
The man said, ‘I had not come to you-asws except regarding one of these’. So he-asws instructed for one hundred Dinars for him.
وَ قَالَ لِابْنِهِ عَلِيِّ بْنِ الْحُسَيْنِ ع أَيْ بُنَيَّ إِيَّاكَ وَ ظُلْمَ مَنْ لَا يَجِدُ عَلَيْكَ نَاصِراً إِلَّا اللَّهَ جَلَّ وَ عَزَّ
And he-asws said to his-asws son Ali-asws Bin Al-Husayn-asws: ‘Yes, my-asws son-asws! Beware of oppressing someone who cannot find helpers against you except Allah-azwj, Majestic and Mighty’.
وَ سَأَلَهُ رَجُلٌ عَنْ مَعْنَى قَوْلِ اللَّهِ- وَ أَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
And a man asked him-asws about meaning of Words of Allah-azwj: And as for the Favour of your Lord, so do announce (it) [93:11].
قَالَ ع أَمَرَهُ أَنْ يُحَدِّثَ بِمَا أَنْعَمَ اللَّهُ بِهِ عَلَيْهِ فِي دِينِهِ
He-asws said: ‘He-azwj Commanded him-saww to announce what Allah-azwj had Favoured with upon him-saww regarding his-saww religion’.
وَ جَاءَهُ رَجُلٌ مِنَ الْأَنْصَارِ يُرِيدُ أَنْ يَسْأَلَهُ حَاجَةً فَقَالَ ع يَا أَخَا الْأَنْصَارِ صُنْ وَجْهَكَ عَنْ بِذْلَةِ الْمَسْأَلَةِ وَ ارْفَعْ حَاجَتَكَ فِي رُقْعَةٍ فَإِنِّي آتٍ فِيهَا مَا سَارَّكَ إِنْ شَاءَ اللَّهُ
And a man from the Helpers came to him-asws intending to ask him-asws of a need. He-asws said: ‘O brother (from) the Helpers! Fortify your face from humiliation of the begging and raise your need in a note, so I-asws shall give you in it what will cheer you, if Allah-azwj so Desires’.
فَكَتَبَ يَا أَبَا عَبْدِ اللَّهِ إِنَّ لِفُلَانٍ عَلَيَّ خَمْسَمِائَةِ دِينَارٍ وَ قَدْ أَلَحَّ بِي فَكَلِّمْهُ يُنْظِرْنِي إِلَى مَيْسَرَةٍ
He wrote, ‘O Abu Abdullah-asws! There are five hundred Dinars (debt) upon me for so and so, and he is being insistent with me. Speak to him to respite me to an ease’.
فَلَمَّا قَرَأَ الْحُسَيْنُ ع الرُّقْعَةَ دَخَلَ إِلَى مَنْزِلِهِ فَأَخْرَجَ صُرَّةً فِيهَا أَلْفُ دِينَارٍ وَ قَالَ ع لَهُ أَمَّا خَمْسُمِائَةٍ فَاقْضِ بِهَا دَيْنَكَ وَ أَمَّا خَمْسُمِائَةٍ فَاسْتَعِنْ بِهَا عَلَى دَهْرِكَ وَ لَا تَرْفَعْ حَاجَتَكَ إِلَّا إِلَى أَحَدِ ثَلَاثَةٍ إِلَى ذِي دِينٍ أَوْ مُرُوَّةٍ أَوْ حَسَبٍ
When Al-Husayn-asws read the note, he-asws entered into his-asws house and brought out a money-bag wherein were a thousand Dinars, and said to him: ‘As for five hundred, pay off your debts with it, and as for five hundred, be assisted by it upon your life and do not raise your need except to one of three – one with religion, or manliness, or pedigree.
فَأَمَّا ذُو الدِّينِ فَيَصُونُ دِينَهُ وَ أَمَّا ذُو الْمُرُوَّةِ فَإِنَّهُ يَسْتَحْيِي لِمُرُوَّتِهِ وَ أَمَّا ذُو الْحَسَبِ فَيَعْلَمُ أَنَّكَ لَمْ تُكْرِمْ وَجْهَكَ أَنْ تَبْذُلَهُ لَهُ فِي حَاجَتِكَ فَهُوَ يَصُونُ وَجْهَكَ أَنْ يَرُدَّكَ بِغَيْرِ قَضَاءِ حَاجَتِكَ.
As for the one with religion, he would protect his religion, and as for the one with manliness, he will be modest due to his manliness, and as for the one with pedigree, he would know that you are not honouring your face if you were to humiliate to him regarding your need, so he will protect your face and not return you without fulfilling your need’’.[5]
وَ قَالَ ع الْإِخْوَانُ أَرْبَعَةٌ فَأَخٌ لَكَ وَ لَهُ وَ أَخٌ لَكَ وَ أَخٌ عَلَيْكَ وَ أَخٌ لَا لَكَ وَ لَا لَهُ
And he-asws said: ‘The brothers are four – a brother for you and for him, and a brother for you, and a brother against you, and a brother neither for you nor for him’.
فَسُئِلَ عَنْ مَعْنَى ذَلِكَ فَقَالَ ع الْأَخُ الَّذِي هُوَ لَكَ وَ لَهُ فَهُوَ الْأَخُ الَّذِي يَطْلُبُ بِإِخَائِهِ بَقَاءَ الْإِخَاءِ وَ لَا يَطْلُبُ بِإِخَائِهِ مَوْتَ الْإِخَاءِ فَهَذَا لَكَ وَ لَهُ لِأَنَّهُ إِذَا تَمَّ الْإِخَاءُ طَابَتْ حَيَاتُهُمَا جَمِيعاً وَ إِذَا دَخَلَ الْإِخَاءُ فِي حَالِ التَّنَاقُصِ بَطَلَ جَمِيعاً
He-asws was asked about meaning of that. He-asws said: ‘The brother who is for you and for him, he is the brother who seeks with his brother the lasting brotherhood, and he does not seek with his brother the death of brotherhood. So this is for you and for you, because when the brotherhood is complete, both their lives will be entirely good, and when the brotherhood entered into a state of deficiency, it will be nullified entirely.
وَ الْأَخُ الَّذِي هُوَ لَكَ فَهُوَ الْأَخُ الَّذِي قَدْ خَرَجَ بِنَفْسِهِ عَنْ حَالِ الطَّمَعِ إِلَى حَالِ الرَّغْبَةِ فَلَمْ يَطْمَعْ فِي الدُّنْيَا إِذَا رَغِبَ فِي الْإِخَاءِ فَهَذَا مُوَفِّرٌ عَلَيْكَ بِكُلِّيَّتِهِ
And the brother who is for you, he is the brother who has exited himself from the state of greed to the state of desire. So he does not covet regarding the world when he desires regarding the brotherhood. So this is a provider to you with his whole.
وَ الْأَخُ الَّذِي هُوَ عَلَيْكَ فَهُوَ الْأَخُ الَّذِي يَتَرَبَّصُ بِكَ الدَّوَائِرَ وَ يُغَشِّي السَّرَائِرَ وَ يَكْذِبُ عَلَيْكَ بَيْنَ الْعَشَائِرِ وَ يَنْظُرُ فِي وَجْهِكَ نَظَرَ الْحَاسِدِ فَعَلَيْهِ لَعْنَةُ الْوَاحِدِ
And the brother who is against you, he is the brother who awaits the disasters with you, and overwhelms (reveals) the secrets, and lies upon you between the clans, and he looks into your face the look of the envious one. Upon him is Curse of the One-azwj!
وَ الْأَخُ الَّذِي لَا لَكَ وَ لَا لَهُ فَهُوَ الَّذِي قَدْ مَلَأَهُ اللَّهُ حُمْقاً فَأَبْعَدَهُ سُحْقاً فَتَرَاهُ يُؤْثِرُ نَفْسَهُ عَلَيْكَ وَ يَطْلُبُ شُحّاً مَا لَدَيْكَ.
And the brother who is neither for you nor for him, he is the one whom Allah-azwj has Filled him with stupidity, so He-azwj has Distanced him, Banishing. You will see him preferring himself over you, and he will seek greedily what is with you’’.[6]
وَ قَالَ ع مِنْ دَلَائِلِ عَلَامَاتِ الْقَبُولِ الْجُلُوسُ إِلَى أَهْلِ الْعُقُولِ وَ مِنْ عَلَامَاتِ أَسْبَابِ الْجَهْلِ الْمُمَارَاةُ لِغَيْرِ أَهْلِ الْكُفْرِ وَ مِنْ دَلَائِلِ الْعَالِمِ انْتِقَادُهُ لِحَدِيثِهِ وَ عِلْمُهُ بِحَقَائِقِ فُنُونِ النَّظَرِ.
And he-asws said: ‘From evidence(s) of the signs of Acceptance is the sitting among the intellectual people, and from signs of the causes of ignorance is the bitter quarrelling with other than the people of Kufr, and from evidence(s) of the scholar is his criticism of his own narration, and his knowledge with realities of the skills of consideration’’.[7]
وَ قَالَ ع إِنَّ الْمُؤْمِنَ اتَّخَذَ اللَّهَ عِصْمَتَهُ وَ قَوْلَهُ مِرْآتَهُ فَمَرَّةً يَنْظُرُ فِي نَعْتِ الْمُؤْمِنِينَ وَ تَارَةً يَنْظُرُ فِي الْمُتَجَبِّرِينَ فَهُوَ مِنْهُ فِي لَطَائِفَ وَ مِنْ نَفْسِهِ فِي تَعَارُفٍ وَ مِنْ فِطْنَتِهِ فِي يَقِينٍ وَ مِنْ قُدْسِهِ عَلَى تَمْكِينٍ.
And he-asws said: ‘The Momin takes Allah-azwj as his Protector, and His-azwj Words as his mirror. Sometimes he looks into the attributes of the Momineen, and sometimes he looks at the tyrants. So, he is in subtleties from it, and from himself in acquaintance, and from his discernment in certainty, and from his sanctity upon the enablement (authority)’’.[8]
وَ قَالَ ع إِيَّاكَ وَ مَا تَعْتَذِرُ مِنْهُ فَإِنَّ الْمُؤْمِنَ لَا يُسِيءُ وَ لَا يَعْتَذِرُ وَ الْمُنَافِقُ كُلَّ يَوْمٍ يُسِيءُ وَ يَعْتَذِرُ.
And he-asws said: ‘Beware of what you may have to apologise from, for the Momin neither offends nor apologises, while the hypocrite offends and apologises every day’’.[9]
وَ قَالَ ع لِلسَّلَامِ سَبْعُونَ حَسَنَةً تِسْعٌ وَ سِتُّونَ لِلْمُبْتَدِئِ وَ وَاحِدَةٌ لِلرَّادِّ.
And he-asws said: ‘For the greetings, there are seventy Rewards, sixty-nine being for the initiator and one for the responder’’.[10]
وَ قَالَ ع الْبَخِيلُ مَنْ بَخِلَ بِالسَّلَامِ.
And he-asws said: ‘The miser is one who is miserly with the greetings’’.[11]
وَ قَالَ ع مَنْ حَاوَلَ أَمْراً بِمَعْصِيَةِ اللَّهِ كَانَ أَفْوَتَ لِمَا يَرْجُو وَ أَسْرَعَ لِمَا يَحْذَرُ.
And he-asws said: ‘One seeks to a person (an act of) disobedience of Allah-azwj would be most losing of what he hopes for, and quickest to what he is cautious of’’.[12]
3- ف، تحف العقول مَوْعِظَةٌ مِنْهُ ع أُوصِيكُمْ بِتَقْوَى اللَّهِ وَ أُحَذِّرُكُمْ أَيَّامَهُ وَ أَرْفَعُ لَكُمْ أَعْلَامَهُ فَكَأَنَّ الْمَخُوفَ قَدْ أَفِدَ بِمَهُولِ وُرُودِهِ وَ نَكِيرِ حُلُولِهِ وَ بَشِعِ مَذَاقِهِ فَاعْتَلَقَ مُهَجَكُمْ وَ حَالَ بَيْنَ الْعَمَلِ وَ بَيْنَكُمْ
(The book) ‘Tuhaf Al Uqoul’ –
‘Preaching from him-asws: ‘I-asws advise you with fearing Allah-azwj, and I-asws caution you of His‑azwj Days, and I-asws shall raise its flags for you all! It is as if the frightened one has ransomed by horrors of his arrival, and dislike of his situations, and with its terrible taste. Therefore, lock your hearts and form a barrier between the (bad) deed and you.
فَبَادِرُوا بِصِحَّةِ الْأَجْسَامِ فِي مُدَّةِ الْأَعْمَارِ كَأَنَّكُمْ بِبَغَتَاتِ طَوَارِقِهِ فَتَنْقُلُكُمْ مِنْ ظَهْرِ الْأَرْضِ إِلَى بَطْنِهَا وَ مِنْ عُلُوِّهَا إِلَى سُفْلِهَا وَ مِنْ أُنْسِهَا إِلَى وَحْشَتِهَا وَ مِنْ رَوْحِهَا وَ ضَوْئِهَا إِلَى ظُلْمَتِهَا وَ مِنْ سَعَتِهَا إِلَى ضِيقِهَا حَيْثُ لَا يُزَارُ حَمِيمٌ وَ لَا يُعَادُ سَقِيمٌ وَ لَا يُجَابُ صَرِيخٌ
Rush with health of the bodies during a period of lifespan. It is as if you are with sudden disasters, so you are being transferred from the surface of the earth to its interior, and from his high ground to its lower ground, and from its comfort to its loneliness, and from its breezes and its illuminations to its darkness(es), and from its vastness to its narrowness where neither an intimate one be visited, nor a sick one consoled, nor a screamer be answered.
أَعَانَنَا اللَّهُ وَ إِيَّاكُمْ عَلَى أَهْوَالِ ذَلِكَ الْيَوْمِ وَ نَجَّانَا وَ إِيَّاكُمْ مِنْ عِقَابِهِ وَ أَوْجَبَ لَنَا وَ لَكُمُ الْجَزِيلَ مِنْ ثَوَابِهِ عِبَادَ اللَّهِ
May Allah-azwj Assist us-asws and you all upon the horrors of that day, and Rescue us-asws and you all from His-azwj torments, and Obligate to us-asws and you all the abundance of His-azwj Rewards.
فَلَوْ كَانَ ذَلِكَ قَصْرَ مَرْمَاكُمْ وَ مَدَى مَظْعَنِكُمْ كَانَ حَسْبُ الْعَامِلِ شُغُلًا يَسْتَفْرِغُ عَلَيْهِ أَحْزَانَهُ وَ يَذْهَلُهُ عَنْ دُنْيَاهُ وَ يُكْثِرُ نَصَبَهُ لِطَلَبِ الْخَلَاصِ مِنْهُ
So if that were to be a limit of your goal and extent of your opinion, the Reckoning of the worker would be busy with his griefs pouring upon him, and overwhelm him from his world, and increase his toil to seek being finished off from it.
فَكَيْفَ وَ هُوَ بَعْدَ ذَلِكَ مُرْتَهَنٌ بِاكْتِسَابِهِ مُسْتَوْقَفٌ عَلَى حِسَابِهِ- لَا وَزِيرَ لَهُ يَمْنَعُهُ وَ لَا ظَهِيرَ عَنْهُ يَدْفَعُهُ وَ يَوْمَئِذٍ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً قُلِ انْتَظِرُوا إِنَّا مُنْتَظِرُونَ
So how, and he, after that, is a hostage with his earnings hanging upon his Reckoning. There is neither a Vizier for him to prevent him, nor any supporter to defend him, and on that day a soul will not benefit from its Eman which had not believed from before, or earned goodness during its Eman. Say, ‘Await, (for) we are awaiting (too)’ [6:158].
أُوصِيكُمْ بِتَقْوَى اللَّهِ فَإِنَّ اللَّهَ قَدْ ضَمِنَ لِمَنِ اتَّقَاهُ أَنْ يُحَوِّلَهُ عَمَّا يَكْرَهُ إِلَى مَا يُحِبُّ وَ يَرْزُقَهُ مِنْ حَيْثُ لَا يَحْتَسِبُ
I advise you all with fearing Allah-azwj, for Allah-azwj has Guaranteed for the one who fears him that He-azwj will Transfer him from what he dislikes to what he like, and Grace him from where he does not anticipate.
فَإِيَّاكَ أَنْ تَكُونَ مِمَّنْ يَخَافُ عَلَى الْعِبَادِ مِنْ ذُنُوبِهِمْ وَ يَأْمَنُ الْعُقُوبَةَ مِنْ ذَنْبِهِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُخْدَعُ عَنْ جَنَّتِهِ وَ لَا يُنَالُ مَا عِنْدَهُ إِلَّا بِطَاعَتِهِ إِنْ شَاءَ اللَّهُ.
Beware of becoming from those servants it is feared their sins, and he feels safe of the Punishment of his sins, for Allah-azwj Blessed and Exalted cannot be deceived of His-azwj Paradise, nor what is in His-azwj Presence be achieved except by obeying Him-azwj, if Allah-azwj so Desires’’.[13]
4- كشف، كشف الغمة خَطَبَ الْحُسَيْنُ ع فَقَالَ أَيُّهَا النَّاسُ نَافِسُوا فِي الْمَكَارِمِ وَ سَارِعُوا فِي الْمَغَانِمِ وَ لَا تَحْتَسِبُوا بِمَعْرُوفٍ لَمْ تَعْجَلُوا وَ اكْسِبُوا الْحَمْدَ بِالنُّجْحِ وَ لَا تَكْتَسِبُوا بِالْمَطْلِ ذَمّاً
(The book) ‘Kashf Al Ghumma’ –
‘Al-Husayn-asws addressed. He-asws said: ‘O you people! Compete regarding the honourable manners, and hasten regarding the gains, and do not count the acts of kindness. Do not be hasty and earn the praise with the success, and do not earn the condemnation with the procrastination.
فَمَهْمَا يَكُنْ لِأَحَدٍ عِنْدَ أَحَدٍ صَنِيعَةٌ لَهُ رَأَى أَنَّهُ لَا يَقُومُ بِشُكْرِهَا فَاللَّهُ لَهُ بِمُكَافَاتِهِ فَإِنَّهُ أَجْزَلُ عَطَاءً وَ أَعْظَمُ أَجْراً
So whatever good dealing happens to be for anyone with anyone to him, he views that he cannot stand with thanking for it, then Allah-azwj is for him with its reciprocation, for He-azwj is of plentiful awards, and mighty recompense.
وَ اعْلَمُوا أَنَّ حَوَائِجَ النَّاسِ إِلَيْكُمْ مِنْ نِعَمِ اللَّهِ عَلَيْكُمْ فَلَا تَمَلُّوا النِّعَمَ فَتَحُورَ نِقَماً
And know that needs of the people to you is from bounties of Allah-azwj upon you, therefore do not be fed up with the bounty for you will be returned with scourge.
وَ اعْلَمُوا أَنَّ الْمَعْرُوفَ مُكْسِبٌ حَمْداً وَ مُعَقِّبٌ أَجْراً فَلَوْ رَأَيْتُمُ الْمَعْرُوفَ رَجُلًا رَأَيْتُمُوهُ حَسَناً جَمِيلًا تَسُرُّ النَّاظِرِينَ وَ لَوْ رَأَيْتُمُ اللُّؤْمَ رَأَيْتُمُوهُ سَمِجاً مُشَوَّهاً تَنْفِرُ مِنْهُ الْقُلُوبُ وَ تُغَضُّ دُونَهُ الْأَبْصَارُ
And know that the act of kindness earns praise and results in Recompense. If you were to see the act of kindness as a man, you would see him excellent, handsome, gladdening the beholders; and if you were to see the meanness (as a man) you would see him as ugly, disfigured. The hearts would flee from him and the eyes would be closed from him.
أَيُّهَا النَّاسُ مَنْ جَادَ سَادَ وَ مَنْ بَخِلَ رَذُلَ وَ إِنَّ أَجْوَدَ النَّاسِ مَنْ أَعْطَى مَنْ لَا يَرْجُوهُ وَ إِنَّ أَعْفَى النَّاسِ مَنْ عَفَا عَنْ قُدْرَةٍ وَ إِنَّ أَوْصَلَ النَّاسِ مَنْ وَصَلَ مَنْ قَطَعَهُ
O you people! One who is generous is a chief, and one who is stingy is rejected, and the most generous of the people is one who gives to the one who has not hope for it; and the most pardoning of the people is one who pardons when powerful; and the most connecting of the people is one who connects the one who cuts him off.
وَ الْأُصُولُ عَلَى مَغَارِسِهَا بِفُرُوعِهَا تَسْمُو فَمَنْ تَعَجَّلَ لِأَخِيهِ خَيْراً وَجَدَهُ إِذَا قَدِمَ عَلَيْهِ غَداً وَ مَنْ أَرَادَ اللَّهَ تَبَارَكَ وَ تَعَالَى بِالصَّنِيعَةِ إِلَى أَخِيهِ كَافَأَهُ بِهَا فِي وَقْتِ حَاجَتِهِ وَ صَرَفَ عَنْهُ مِنْ بَلَاءِ الدُّنْيَا مَا هُوَ أَكْثَرُ مِنْهُ
And the roots are based upon the plantings with its branches extended. So the one who hastens a good to his brother will find it when he arrives to him tomorrow; and the one who intends Allah-azwj Blessed and Exalted with the favour to his brother, He-azwj will Reciprocate for it during the time of his need, and Turn the afflictions of the world away from him what will be more than it.
وَ مَنْ نَفَّسَ كُرْبَةَ مُؤْمِنٍ فَرَّجَ اللَّهُ عَنْهُ كُرَبَ الدُّنْيَا وَ الْآخِرَةِ وَ مَنْ أَحْسَنَ أَحْسَنَ اللَّهُ إِلَيْهِ- وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ.
And one who relieves a distress of a Momin, Allah-azwj will Removed from him distress of the world and the Hereafter; and the one who does good, Allah-azwj will be Good to him, and do good; surely Allah Loves those who do favours [2:195]’’.[14]
5- وَ خَطَبَ ع فَقَالَ إِنَّ الْحِلْمَ زِينَةٌ وَ الْوَفَاءَ مُرُوَّةٌ وَ الصِّلَةَ نِعْمَةٌ وَ الِاسْتِكْبَارَ صَلَفٌ وَ الْعَجَلَةَ سَفَهٌ وَ السَّفَهَ ضَعْفٌ وَ الْغُلُوَّ وَرْطَةٌ وَ مُجَالَسَةَ أَهْلِ الدَّنَاءَةِ شَرٌّ وَ مُجَالَسَةَ أَهْلِ الْفِسْقِ رِيبَةٌ.
And he-asws addressed. He-asws said: ‘The forbearance is an adornment, and the loyalty is manliness, and the connecting (kinship) is a bounty, and the arrogance is insolence, and the haste is foolishness, and the foolishness is weakness, and the exaggeration is a predicament, and sitting with lowly people is evil, and sitting with mischievous people is suspicion’’.[15]
6- كشف، كشف الغمة وَ أَمَّا شِعْرُ الْحُسَيْنِ ع فَقَدْ ذَكَرَ الرُّوَاةُ لَهُ شِعْراً وَ وَقَعَ إِلَيَّ شِعْرُهُ ع بِخَطِّ الشَّيْخِ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ الْخَشَّابِ النَّحْوِيِّ ره وَ فِيهِ قَالَ أَبُو مِخْنَفٍ لُوطُ بْنُ يَحْيَى أَكْثَرَ مَا يَرْوِيهِ النَّاسُ مِنْ شِعْرِ سَيِّدِنَا أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ ع
(The book) ‘Kashf Al Ghumma’ –
‘As for poetry of Al-Husayn-asws, the reporters have mentioned poems of his-asws, and his-asws poems have fallen to me in the handwriting of the sheykh Abdullah Bin Ahmad Bin Al-Khashab Al-Nahwy, and in it Abu Mikhnaf Lut Bin Yahya said most of what the people are from reporting from the poetry of our Master-asws Abu Abdullah Al-Husayn-asws.
إِنَّمَا هُوَ مَا تَمَثَّلَ بِهِ وَ قَدْ أَخَذْتُ شِعْرَهُ مِنْ مَوَاضِعِهِ وَ اسْتَخْرَجْتُهُ مِنْ مَظَانِّهِ وَ أَمَاكِنِهِ وَ رَوَيْتُهُ عَنْ ثِقَاتِ الرِّجَالِ مِنْهُمْ عَبْدُ الرَّحْمَنِ بْنُ نَجَبَةَ الْخُزَاعِيُّ وَ كَانَ عَارِفاً بِأَمْرِ أَهْلِ الْبَيْتِ ع وَ مِنْهُمُ الْمُسَيَّبُ بْنُ رَافِعٍ الْمَخْزُومِيُّ وَ غَيْرُهُ رِجَالٌ كَثِيرٌ
But rather he-asws is giving examples with it, and I have taken his-asws poetry from (various) places and extracted it from its sources and its places, and it is reported from trusted men – from them is Abdul Rahman Bin Nahbah Al Khuzaie, and he was a recogniser of the matter of People-asws of the Household; and from them is Al-Musayyab Bin Rafie Al-Mahkzumy and other, many men.
وَ لَقَدْ أَنْشَدَنِي يَوْماً رَجُلٌ مِنْ سَاكِنِي سَلْعٍ هَذِهِ الْأَبْيَاتَ فَقُلْتُ لَهُ أَكْتِبْنِيهَا فَقَالَ لِي مَا أَحْسَنَ رِدَاءَكَ هَذَا وَ كُنْتُ قَدِ اشْتَرَيْتُهُ يَوْمِي ذَاكَ بِعَشَرَةِ دَنَانِيرَ
And one day a man from a dweller at Sal’a recites these couplets to me. I said to him, ‘Can I write these?’ He said to me, ‘How excellent is this cloak of yours, and I wanted to buy it during my day for ten Dinars’.
فَطَرَحْتُهُ عَلَيْهِ فَأَكْتَبَنِيهَا وَ هِيَ قَالَ أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيٍّ ع
I dropped it upon him, and I wrote it, and it is – ‘Abu Abdullah Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws Bin Abdul Muttalib-asws Bin Hashim-asws Bin Abd Manaf-asws Bin Qusay-asws said:
| ذَهَبَ الَّذِينَ أُحِبُّهُمْ- | وَ بَقِيتُ فِيمَنْ لَا أُحِبُّهُ- | |
| فِي مَنْ أَرَاهُ يَسُبُّنِي- | ظَهْرَ الْمَغِيبِ وَ لَا أَسُبُّهُ- | |
| يَبْغِي فَسَادِي مَا اسْتَطَاعَ- | وَ أَمْرُهُ مِمَّا أَرُبُّهُ- | |
| حَنَقاً يَدِبُّ إِلَى الضَّرَّاءِ- | وَ ذَاكَ مِمَّا لَا أُدِبُّهُ- | |
| وَ يَرَى ذُبَابَ الشَّرِّ مِنْ- | حَوْلِي يَطِنُّ وَ لَا يَذُبُّهُ- |
‘Gone are those I-asws loved and I-asws have remained among the ones I-asws don’t love, among the one I-asws see him reviling me day and night, and I-asws don’t revile him. He seeks my-asws corruption as much as he can and his affairs are from what is irritable. Anger turning to harm, and that is from what I-asws do not educate him, and he sees flies of evil buzzing around me‑asws and he does not swat.
| وَ إِذَا خَبَا وَغْرُ الصُّدُورِ- | فَلَا يَزَالُ بِهِ يَشُبُّهُ- | |
| أَ فَلَا يَعِيجُ بِعَقْلِهِ- | أَ فَلَا يَتُوبُ إِلَيْهِ لُبُّهُ- | |
| أَ فَلَا يَرَى أَنَّ فِعْلَهُ- | مِمَّا يَسُورُ إِلَيْهِ غِبُّهُ- | |
| حَسْبِي بِرَبِّي كَافِياً- | مَا أَخْتَشِي وَ الْبَغْيُ حَسْبُهُ- | |
| وَ لَقَلَّ مَنْ يُبْغَى عَلَيْهِ- | فَمَا كَفَاهُ اللَّهُ رَبُّهُ |
And when grudges of the chest are hidden, and he does not cease to inflame these. Doesn’t his intellect retract him? Doesn’t his understanding make him repent? Does he not see that his deed is from what makes him out to be foolish? My-asws Lord-azwj Suffices me-asws and is sufficient for what I-asws fear and the rebellion, He-azwj Suffices it; and few are the ones rebelled against, and what his Lord-azwj Suffices him of’’.[16]
وَ قَالَ ع
| إِذَا مَا عَضَّكَ الدَّهْرُ فَلَا تَجْنَحْ إِلَى خَلْقٍ- | وَ لَا تَسْأَلْ سِوَى اللَّهِ تَعَالَى قَاسِمِ الرِّزْقِ- | |
| فَلَوْ عِشْتَ وَ طَوَّفْتَ مِنَ الْغَرْبِ إِلَى الشَّرْقِ- | لَمَا صَادَفْتَ مَنْ يَقْدِرُ أَنْ يُسْعِدَ أَوْ يُشْقِيَ. |
And he-asws said: ‘Whenever the times bite, do not incline to a created being, and do not ask apart from Allah-azwj the Exalted, Distributor of the sustenance. Even if you were to live and travel from the west to the east, you will not find one who is able upon making happy or miserable’’.[17]
وَ قَالَ ع
| اللَّهُ يَعْلَمُ أَنَّ مَا يُبْدِي يَزِيدُ لِغَيْرِهِ- | وَ بِأَنَّهُ لَمْ يَكْتَسِبْهُ بِغَيْرِهِ وَ بِمَيْرِهِ- | |
| لَوْ أَنْصَفَ النَّفْسُ الْخَئُونُ لَقَصُرَتْ مِنْ سَيْرِهِ- | وَ لَكَانَ ذَلِكَ مِنْهُ أَدْنَى شَرَّهُ مِنْ خَيْرِهِ. |
And he-asws said: ‘Allah-azwj Knows that whatever is begun increases it to others, and that he did not earn it with his self-respect and his personality. Had the soul been fair to the betrayer, it would have shortened its life, but that from it would be less of his evil than his good’’.[18]
كذا بخط ابن الخشاب شره بالإضافة و أظنه وهما منه لأنه لا معنى له على الإضافة و المعنى أنه لو أنصف نفسه أدنى الإنصاف شره على المفعولية من خيره أي صار ذا خير.
Note: Like that it is in the handwriting of Al-Khashab, ‘his evil’ is with the addition, and I think it is imagined from him, because there is no meaning for it based upon the addition, and the meaning is that, if his soul had been fair with the least fairness, his evil would be based upon the action that his evil would, i.e. it would become with good.
قَالَ ع
| إِذَا اسْتَنْصَرَ الْمَرْءُ امْرَأً لَا يَدَيْ لَهُ- | فَنَاصِرُهُ وَ الْخَاذِلُونَ سَوَاءٌ- | |
| أَنَا ابْنُ الَّذِي قَدْ تَعْلَمُونَ مَكَانَهُ- | وَ لَيْسَ عَلَى الْحَقِّ الْمُبِينِ طَخَاءٌ- | |
| أَ لَيْسَ رَسُولُ اللَّهِ جَدِّي وَ وَالِدِي- | أَنَا الْبُدْرَانُ خَلَا النُّجُومِ خَفَاءٌ- |
He-asws said: ‘When the person seeks help in a matter having no power for it, so his helper and his abandoner are same. I-asws am a son-asws of the one you know of his-asws position, and there isn’t any cloud upon the clear truth. Isn’t Rasool-Allah-saww my-asws grandfather-saww and my‑asws father-asws. I-asws am the full moon hidden among the stars.
| أَ لَمْ يَنْزِلِ الْقُرْآنُ خَلْفَ بُيُوتِنَا- | صَبَاحاً وَ مِنْ بَعْدِ الصَّبَّاحِ مَسَاءٌ- | |
| يُنَازِعُنِي وَ اللَّهِ بَيْنِي وَ بَيْنَهُ- | يَزِيدُ وَ لَيْسَ الْأَمْرُ حَيْثُ يَشَاءُ- | |
| فَيَا نُصَحَاءُ اللَّهِ أَنْتُمْ وُلَاتُهُ- | وَ أَنْتُمْ عَلَى أَدْيَانِهِ أُمَنَاءُ- | |
| بِأَيِّ كِتَابٍ أَمْ بِأَيَّةِ سُنَّةٍ- | تَنَاوَلَهَا عَنْ أَهْلِهَا الْبُعَدَاءُ |
وَ هِيَ طَوِيلَةٌ.
Wasn’t the Quran Revealed behind our-asws houses in the morning, and from after the morning, evening. He-la, Yazeed-la is disputing with me-asws, and Allah-azwj is between me-asws and him-la, and the matter isn’t where he-la desires. O confidants of Allah-azwj! You are his-la friends, and you are trustees upon his-la religions. By which Book? And by which Sunnah are you taking it from its remote people?’
And it is lengthy’’.[19]
وَ قَالَ ع
| أَنَا الْحُسَيْنُ بْنُ عَلِيِّ بْنِ أَبِي- | طَالِبٍ الْبَدْرُ بِأَرْضِ الْعَرَبِ- | |
| أَ لَمْ تَرَوْا وَ تَعْلَمُوا أَنَّ أَبِي- | قَاتِلُ عَمْرٍو وَ مُبِيرُ مَرْحَبٍ- | |
| وَ لَمْ يَزَلْ قَبْلَ كُشُوفِ الْكُرَبِ- | مُجَلِّياً ذَلِكَ عَنْ وَجْهِ النَّبِيِّ- | |
| أَ لَيْسَ مِنْ أَعْجَبِ عَجَبِ الْعَجَبِ- | أَنْ يَطْلُبَ الْأَبْعَدُ مِيرَاثَ النَّبِيِّ- | |
| وَ اللَّهُ قَدْ أَوْصَى بِحِفْظِ الْأَقْرَبِ |
And he-asws said: ‘I-asws am Al-Husayn Bin Ali-asws Bin Abu Talib-as, the full moon of the land of Arabs. Are you not seeing and knowing that my-asws father-asws is the killer of Amro, and amputator of Marhab? And he-asws did not cease removing the distress taking that away from face of the Prophet-saww. Isn’t it from the surprises? Surprises of the surprises that the far one would seek inheritance of the Prophet-saww? By Allah-azwj! He-saww had bequeathed with protecting the near relatives’’.[20]
وَ قَالَ ع
| مَا يَحْفَظِ اللَّهُ يُصَنْ- | مَا يَضَعِ اللَّهُ يُهَنْ- | |
| مَنْ يُسْعِدِ اللَّهُ يَلِنْ- | لَهُ الزَّمَانُ إِنْ خَشُنَ- | |
| أَخِي اعْتَبِرْ لَا تَغْتَرِرْ- | كَيْفَ تَرَى صَرْفَ الزَّمَنِ- | |
| يُجْزَى بِمَا أُوتِيَ مِنْ- | فِعْلِ قَبِيحٍ أَوْ حَسَنٍ- | |
| أَفْلَحَ عَبْدٌ كُشِفَ- | الْغِطَاءُ عَنْهُ فَفَطَنَ- |
And he-asws said: ‘Whatever Allah-azwj Protects becomes fortified. Whatever Allah-azwj Drops becomes insignificant. One who Pleases Allah-azwj, the time is softened for him even if it is rough. Take a lesson my brother, do not be deceived. How do you see the changing times? He will be Rewarded with what deeds he has done, ugly or good. Successful is a servant the covering is removed from him, so he discerns.
| وَ قَرَّ عَيْناً مَنْ رَأَى- | أَنَّ الْبَلَاءَ فِي اللَّسَنِ- | |
| فَمَازَ مِنْ أَلْفَاظِهِ- | فِي كُلِّ وَقْتٍ وَ وَزَنَ- | |
| وَ خَافَ مِنْ لِسَانِهِ- | عَزْباً حَدِيداً فَخَزَنَ- | |
| وَ مَنْ يَكُنْ مُعْتَصِماً- | بِاللَّهِ ذِي الْعَرْشِ فَلَنْ- | |
| يَضُرَّهُ شَيْءٌ وَ مَنْ- | يُعْدِي عَلَى اللَّهِ وَ مَنْ- |
And it delights the eyes of the one who saw that the affliction is in the tongues, so he distinguished from his wordings during all times and weighed, and he feared from his tongue as a hot iron, so he treasured; and the one who happened to be holding fast with Allah-azwj, One-azwj with the Throne, nothing will harm him, and one who transgresses upon Allah-azwj and whoever.
| مَنْ يَأْمَنِ اللَّهَ يَخَفْ- | وَ خَائِفُ اللَّهِ أَمِنَ- | |
| وَ مَا لِمَا يُثْمِرُهُ- | الْخَوْفُ مِنَ اللَّهِ ثَمَنٌ- | |
| يَا عَالِمَ السِّرِّ كَمَا- | يَعْلَمُ حَقّاً مَا عَلَنَ- | |
| صَلِّ عَلَى جَدِّي أَبِي الْقَاسِمِ- | ذِي النُّورِ الْمِنَنِ- | |
| أَكْرَمُ مَنْ حَيَّ وَ مَنْ- | لُفِّفَ مَيْتاً فِي كَفَنٍ- |
One who believes in Allah-azwj fears, and one who fears Allah-azwj is safe; and there is no price for the fruit borne by the fear of Allah-azwj. O Knower of the secrets, like what He-azwj Knows what is open! Send Salawaat upon my-saww grandfather-saww Abu Al-Qasim-saww, possessor of the gracious light (Noor), the most honourable of the ones living and the dead ones wrapped in shrouds.
| وَ امْنُنْ عَلَيْنَا بِالرِّضَى- | فَأَنْتَ أَهْلٌ لِلْمِنَنِ- | |
| وَ أَعْفِنَا فِي دِينِنَا مِنْ- | كُلِّ خُسْرٍ وَ غَبَنٍ- | |
| مَا خَابَ مَنْ خَابَ كَمَنْ- | يَوْماً إِلَى الدُّنْيَا رَكَنَ- | |
| طُوبَى لِعَبْدٍ كُشِفَتْ- | عَنْهُ غَبَابَاتُ الْوَسَنِ- | |
| وَ الْمَوْعِدُ اللَّهُ وَ مَا- | يَقْضِ بِهِ اللَّهُ يَكُنْ |
And Bestow upon us with the satisfaction, for You-azwj are rightful of the Bestowing, Pardon us in our religion from every loss and embezzlement. The one disappointed is not disappointed like the one who inclines to the world for a day. Beatitude is for a servant the outcome of the drowsiness is uncovered from him, and the Promise of Allah-azwj and what Allah-azwj has Decreed with, happens’.
وَ هِيَ طَوِيلَةٌ.
And it is lengthy’’.[21]
وَ قَالَ ع
| أَبِي عَلِيٌّ وَ جَدِّي خَاتَمُ الرُّسُلِ- | وَ الْمُرْتَضَوْنَ لِدِينِ اللَّهِ مِنْ قَبْلِي- | |
| وَ اللَّهُ يَعْلَمُ وَ الْقُرْآنُ يَنْطِقُهُ- | أَنَّ الَّذِي بِيَدِي مَنْ لَيْسَ يَمْلِكُ لِي- | |
| مَا يُرْتَجَى بِامْرِئٍ لَا قَائِلَ عَذَلًا- | وَ لَا يَزِيغُ إِلَى قَوْلٍ وَ لَا عَمَلٍ- | |
| وَ لَا يَرَى خَائِفاً فِي سِرِّهِ وَجِلًا- | وَ لَا يُحَاذِرُ مِنْ هَفْوٍ وَ لَا زَلَلٍ- |
And he-asws said: ‘My-asws father-asws is Ali-asws, and my-asws grandfather-saww is last of the Messengers-as, and the ones Selected for the religion of Allah-azwj from before me-asws, and Allah-azwj Knows, and the Quran Speaks it, that which is in my-asws hands isn’t owned by me‑asws. What is hoped for by a person, there is no speaker of disapproval, nor does it deviate to a word nor a deed, nor will a fearing one be seen fearing in the private, nor does he caution of any stumble nor slip.
| يَا وَيْحَ نَفْسِي مِمَّنْ لَيْسَ يَرْحَمُهَا- | أَ مَا لَهُ فِي كِتَابِ اللَّهِ مِنْ مَثَلٍ- | |
| أَ مَا لَهُ فِي حَدِيثِ النَّاسِ مُعْتَبَرٌ- | مِنَ الْعَمَالِقَةِ الْعَادِيَةِ الْأُوَلِ- | |
| يَا أَيُّهَا الرَّجُلُ الْمَغْبُونُ شِيمَتُهُ- | إِنِّي وَرِثْتُ رَسُولَ اللَّهِ عَنْ رُسُلٍ- | |
| أَ أَنْتَ أَوْلَى بِهِ مِنْ آلِهِ فَبِمَا- | تَرَى اعْتَلَلْتَ وَ مَا فِي الدِّينِ مِنْ عِلَلٍ |
O grief be to my-asws soul from the ones who aren’t showing it mercy! Is there not example for in in the Book of Allah-azwj? Is there no lesson in the narrations of the people of the Amalekites, the first ordinary people? O you man, the one envied for his character! I-asws inherited Rasool-Allah-saww from Messengers-as. Are you foremost with it than his-saww family-asws? With what do you see it as suspended, and there is no suspension in the religion?’
وَ فِيهَا أَبْيَاتٌ أُخَرُ.
And in it there are other couplets’’.[22]
وَ قَالَ ع
| يَا نَكَبَاتِ الدَّهْرِ دُولِي دُولِي- | وَ أَقْصِرِي إِنْ شِئْتِ أَوْ أَطِيلِي. |
And he-asws said: ‘O calamities of time! Rotate, rotate, and shorter if you so desire or prolong it!’’[23]
مِنْهَا
| رَمَيْتَنِي رَمْيَةً لَا مَقِيلَ- | بِكُلِّ خَطْبٍ فَادِحٍ جَلِيلٍ- | |
| وَ كُلِّ عَبْءٍ أَيِّدٍ ثَقِيلٍ- | أَوَّلُ مَا رُزِئْتُ بِالرَّسُولِ- | |
| وَ بَعْدُ بِالطَّاهِرَةِ الْبَتُولِ- | وَ الْوَالِدِ الْبَرِّ بِنَا الْوُصُولِ- | |
| وَ بِالشَّقِيقِ الْحَسَنِ الْجَلِيلِ- | وَ الْبَيْتِ ذِي التَّأْوِيلِ وَ التَّنْزِيلِ- | |
| وَ زَوْرُنَا الْمَعْرُوفُ مِنْ جِبْرِيلَ- | فَمَا لَهُ فِي الزَّرْءِ مِنْ عَدِيلٍ- | |
| مَا لَكَ عَنِّي الْيَوْمَ مِنْ عُدُولٍ- | وَ حَسْبِيَ الرَّحْمَنُ مِنْ مُنِيلٍ |
From it – ‘You shot at me an unhesitant shooting, with every address, a majestic arrow; and every burden is heavy. At first I-asws was a loss of the Rasool-saww, and afterwards with the pure, the chaste (Fatima-asws), and the righteous father-asws connecting with us, and with the compassionate Al-Hassan-azwj the majestic, and the house with the interpretation and the Revelation; and we-asws were visited the act of kindness from Jibraeel-as. Thus, there is no equal regarding the disasters. There is no remedy of yours today for me-asws, and the Beneficent Suffices me today of what I-asws have’’.[24]
قَالَ تَمَّ شِعْرُ مَوْلَانَا الشَّهِيدِ أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ هُوَ عَزِيزُ الْوُجُودِ.
He (the narrator) said, ‘It is completed, the poetry of our Master-asws, the martyr Abu Abdullah Al-Husayn-asws, son of Ali-asws Bin Abu Talib-asws, and he-asws is the dear existence’.
7- جع، جامع الأخبار رُوِيَ أَنَّ الْحُسَيْنَ بْنَ عَلِيٍّ ع جَاءَهُ رَجُلٌ وَ قَالَ أَنَا رَجُلٌ عَاصٍ وَ لَا أَصْبِرُ عَنِ الْمَعْصِيَةِ فَعِظْنِي بِمَوْعِظَةٍ
(The book) ‘Jamie Al Akhbar’ –
‘It is reported that a man came to Al-Husayn-asws Bin Ali-asws and said, ‘I am a man disobedient (to Allah-azwj), and I am not patient from the disobedience, so advise me with a preaching’.
فَقَالَ ع افْعَلْ خَمْسَةَ أَشْيَاءَ وَ أَذْنِبْ مَا شِئْتَ فَأَوَّلُ ذَلِكَ لَا تَأْكُلْ رِزْقَ اللَّهِ وَ أَذْنِبْ مَا شِئْتَ وَ الثَّانِي اخْرُجْ مِنْ وَلَايَةِ اللَّهِ وَ أَذْنِبْ مَا شِئْتَ وَ الثَّالِثُ اطْلُبْ مَوْضِعاً لَا يَرَاكَ اللَّهُ وَ أَذْنِبْ مَا شِئْتَ
He-asws said: ‘Do five things and commit whatever sin you desire to. The first of that is, you do not eat the sustenance of Allah-azwj, and you can commit any sin you so desire to; and the second, get out from the Governance of Allah-azwj and you can commit any sin you so desire to; and the third is, seek a place Allah-azwj cannot See you and you can commit any sin you so desire to.
وَ الرَّابِعُ إِذَا جَاءَ مَلَكُ الْمَوْتِ لِيَقْبِضَ رُوحَكَ فَادْفَعْهُ عَنْ نَفْسِكَ وَ أَذْنِبْ مَا شِئْتَ وَ الْخَامِسُ إِذَا أَدْخَلَكَ مَالِكٌ فِي النَّارِ فَلَا تَدْخُلْ فِي النَّارِ وَ أَذْنِبْ مَا شِئْتَ.
And the fourth, when the Angel of death come to capture your soul, then repel him from yourself, and you can commit any sin you so desire to; and the fifth, when the King Enters you into the Fire, do not enter into the Fire, and commit any sin you so desire to’’.[25]
8- ختص، الإختصاص قَالَ الصَّادِقُ ع حَدَّثَنِي أَبِي عَنْ أَبِيهِ ع أَنَّ رَجُلًا مِنْ أَهْلِ الْكُوفَةِ كَتَبَ إِلَى الْحُسَيْنِ بْنِ عَلِيٍّ ع يَا سَيِّدِي أَخْبِرْنِي بِخَيْرِ الدُّنْيَا وَ الْآخِرَةِ
(The book) ‘Al Ikhtisas’ –
‘Al-Sadiq-asws said: ‘My-asws father-asws narrated to me-asws from his-asws father-asws: ‘A man from the people of Al-Kufa wrote to Al-Husayn-asws Bin Ali-asws, ‘O my Master-asws! Inform me with news of the world and the Hereafter’.
فَكَتَبَ ع بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَمَّا بَعْدُ فَإِنَّ مَنْ طَلَبَ رِضَى اللَّهِ بِسَخَطِ النَّاسِ كَفَاهُ اللَّهُ أُمُورَ النَّاسِ وَ مَنْ طَلَبَ رَضِيَ النَّاسِ بِسَخَطِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى النَّاسِ وَ السَّلَامُ.
He-asws wrote: ‘In the Name of Allah-azwj the Beneficent, the Merciful! As for after, surely the one who seeks Satisfaction of Allah-azwj by annoying the people, Allah-azwj will Suffice him for affairs of the people; and the one who seeks satisfactions of the people by Annoying Allah‑azwj, Allah-azwj will Allocate him to the people. And the greetings’’.[26]
9- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع إِنَّ حَوَائِجَ النَّاسِ إِلَيْكُمْ مِنْ نِعَمِ اللَّهِ عَلَيْكُمْ فَلَا تَمَلُّوا النِّعَمَ.
(The book) ‘Al Durr Al Bahira’ –
‘Al-Husayn-asws Bin Ali-asws said: ‘Needs of the people to you is from the bounties of Allah-azwj upon you, so do not be fed up with the bounties’’.[27]
وَ قَالَ ع اللَّهُمَّ لَا تَسْتَدْرِجْنِي بِالْإِحْسَانِ وَ لَا تُؤَدِّبْنِي بِالْبَلَاءِ.
And he-asws said: ‘O Allah-azwj! Do not Charm me-asws gradually with the Favours, and do not Chasten me-asws with the afflictions’’.[28]
وَ قَالَ ع مَنْ قَبِلَ عَطَاءَكَ فَقَدْ أَعَانَكَ عَلَى الْكَرَمِ.
And he-asws said: ‘One who accepts your gift so he has assisted you upon the benevolence’’.[29]
وَ قَالَ ع مَالُكَ إِنْ لَمْ يَكُنْ لَكَ كُنْتَ لَهُ فَلَا تَبْقَ عَلَيْهِ فَإِنَّهُ لَا يَبْقَى عَلَيْكَ وَ كُلْهُ قَبْلَ أَنْ يَأْكُلَكَ.
And he-asws said: ‘Your wealth, if it does not happen to be for you, you will be for it. So do not remain upon it (keeping it) for it will not remain upon you, and eat it before it eats you’’.[30] (Recording error)
10- كَنْزُ الْكَرَاجُكِيِ، قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع يَوْماً لِابْنِ عَبَّاسٍ- لَا تَتَكَلَّمَنَّ فِيمَا لَا يَعْنِيكَ فَإِنِّي أَخَافُ عَلَيْكَ الْوِزْرَ وَ لَا تَتَكَلَّمَنَّ فِيمَا يَعْنِيكَ حَتَّى تَرَى لِلْكَلَامِ مَوْضِعاً فَرُبَّ مُتَكَلِّمٍ قَدْ تَكَلَّمَ بِالْحَقِّ فَعِيبَ
(The book) ‘Kanz’ of Al Karajaky –
‘Al-Husayn-asws Bin Ali-asws said one day to Ibn Abbas: ‘Do not talk regarding what does not concern you, for I-asws fear upon you the burden (of sin), and do not talk regarding what does concern you until you see a (appropriate) place for the speech, for sometimes the speaker has spoken with the truth, but is defective.
وَ لَا تُمَارِيَنَّ حَلِيماً وَ لَا سَفِيهاً فَإِنَّ الْحَلِيمَ يَقْلِيكَ وَ السَّفِيهَ يُؤْذِيكَ وَ لَا تَقُولَنَّ فِي أَخِيكَ الْمُؤْمِنِ إِذَا تَوَارَى عَنْكَ إِلَّا مَا تُحِبُّ أَنْ يَقُولَ فِيكَ إِذَا تَوَارَيْتَ عَنْهُ
And do not have bitter argument with a forbearing nor a foolish one, for the forbearing one will displease you, and the foolish one will hurt you; and do not say regarding your Momin brother, when he goes away from you except what you would like him to be saying regarding you when you go away from him.
وَ اعْمَلْ عَمَلَ رَجُلٍ يَعْلَمُ أَنَّهُ مَأْخُوذٌ بِالْإِجْرَامِ مَجْزِيٌّ بِالْإِحْسَانِ وَ السَّلَامُ
And do the deed of a man who knows that he will be Seized for the crimes, Rewarded for the good deeds. And the greetings’.
وَ بَلَغَهُ ع كَلَامُ نَافِعِ بْنِ جُبَيْرٍ فِي مُعَاوِيَةَ وَ قَوْلُهُ إِنَّهُ كَانَ يُسْكِتُهُ الْحِلْمُ وَ يُنْطِقُهُ الْعِلْمُ فَقَالَ بَلْ كَانَ يُنْطِقُهُ الْبَطَرُ وَ يُسْكِتُهُ الْحَصَرُ.
And it reached him-asws the talk of Nafie Bin Jubeyr regarding Muawiya, and his words that his silence was the forbearance and his talk was the knowledge. He-asws said: ‘But, his speech was insolence and his silence was aphasia’’.[31]
11- أَعْلَامُ الدِّينِ، قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع اعْلَمُوا أَنَّ حَوَائِجَ النَّاسِ إِلَيْكُمْ مِنْ نِعَمِ اللَّهِ عَلَيْكُمْ فَلَا تَمَلُّوا النِّعَمَ فَتَتَحَوَّلَ إِلَى غَيْرِكُمْ
(The book) ‘A’lam Al Deen’ –
‘Al-Husayn-asws Bin Ali-asws said: ‘Know that needs of the people to you is from bounties of Allah-azwj upon you, so do not be fed up with the bounty for it will be transferred to others.
وَ اعْلَمُوا أَنَّ الْمَعْرُوفَ مُكْسِبٌ حَمْداً وَ مُعَقِّبٌ أَجْراً فَلَوْ رَأَيْتُمُ الْمَعْرُوفَ رَجُلًا لَرَأَيْتُمُوهُ حَسَناً جَمِيلًا يَسُرُّ النَّاظِرِينَ وَ يَفُوقُ الْعَالَمِينَ
And know that the act of kindness earns praise and results in Recompense. If you were to see the act of kindness as a man, you would be seeing him as excellent, beautiful, gladdening the beholders, and excelling the worlds.
وَ لَوْ رَأَيْتُمُ اللُّؤْمَ رَأَيْتُمُوهُ سَمِجاً قَبِيحاً مُشَوَّهاً تَنْفِرُ مِنْهُ الْقُلُوبُ وَ تُغَضُّ دُونَهُ الْأَبْصَارُ
And if you were to see the meanness (as a man) you would see him as disfigured, ugly, distorted. The hearts would flee from it, and the eyes would be shut from it.
وَ مَنْ نَفَّسَ كُرْبَةَ مُؤْمِنٍ فَرَّجَ اللَّهُ تَعَالَى عَنْهُ كُرَبَ الدُّنْيَا وَ الْآخِرَةِ مَنْ أَحْسَنَ أَحْسَنَ اللَّهُ إِلَيْهِ- وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ
And the one who removes distress of a Momin, Allah-azwj the Exalted will Reveal distress of the world and the Hereafter away from him. One who does good, Allah-azwj will be Good to him. surely Allah Loves those who do favours [2:195]’.
وَ تَذَاكَرُوا الْعَقْلَ عِنْدَ مُعَاوِيَةَ فَقَالَ الْحُسَيْنُ ع- لَا يَكْمُلُ الْعَقْلُ إِلَّا بِاتِّبَاعِ الْحَقِّ
And they mentioned the intellect in the presence of Muawiya. Al-Husayn-asws said: ‘The intellect cannot be perfected except by following the truth’.
فَقَالَ مُعَاوِيَةُ مَا فِي صُدُورِكُمْ إِلَّا شَيْءٌ وَاحِدٌ.
Muawiya said, ‘There is nothing in your-asws (People-asws of the Household), except one thing’’.[32]
وَ قَالَ ع لَا تَصِفَنَّ لِمَلِكٍ دَوَاءً فَإِنْ نَفَعَهُ لَمْ يَحْمَدْكَ وَ إِنْ ضَرَّهُ اتَّهَمَكَ.
And he-asws said: ‘Do not describe (prescribe) medication to a king (ruler). If it benefits him, he will not praise you, and if it harms him, he will accuse you’’.[33]
وَ قَالَ ع رُبَّ ذَنْبٍ أَحْسَنُ مِنَ الِاعْتِذَارِ مِنْهُ.
And he-asws said: ‘Sometimes a sin (offence) is better than the apology from it’’.[34]
وَ قَالَ ع مَالُكَ إِنْ لَمْ يَكُنْ لَكَ كُنْتَ لَهُ مُنْفِقاً فَلَا تُنْفِقْهُ بَعْدَكَ فَيَكُنْ ذَخِيرَةً لِغَيْرِكَ وَ تَكُونُ أَنْتَ الْمُطَالَبَ بِهِ الْمَأْخُوذَ بِحِسَابِهِ
And he-asws said: ‘Your wealth, if you don’t happen to spend it, you will not be spending it after you, so it would be a hoard for others, and you will the one demanded for it, the one Seized with its Reckoning.
اعْلَمْ أَنَّكَ لَا تَبْقَى لَهُ وَ لَا يَبْقَى عَلَيْكَ فَكُلْهُ قَبْلَ أَنْ يَأْكُلَكَ
Know that neither will you remain for it nor will it remain upon you, therefore eat it before it eats you!’
وَ كَانَ ع يَرْتَجِزُ يَوْمَ قُتِلَ وَ يَقُولُ-
| الْمَوْتُ خَيْرٌ مِنْ رُكُوبِ الْعَارِ | وَ الْعَارُ خَيْرٌ مِنْ دُخُولِ النَّارِ | |
| وَ اللَّهَ مِنْ هَذَا وَ هَذَا جَارٍ |
And he-asws has recited a war poem (Rajaz) on the day he-asws was killed, and he-asws said: ‘The death is better than riding the shame, and the shame is better than entering the Fire, and Allah-azwj is a Shelter from this and this!’’[35]
وَ قَالَ ع دِرَاسَةُ الْعِلْمِ لِقَاحُ الْمَعْرِفَةِ وَ طُولُ التَّجَارِبِ زِيَادَةٌ فِي الْعَقْلِ وَ الشَّرَفُ التَّقْوَى وَ الْقُنُوعُ رَاحَةُ الْأَبْدَانِ وَ مَنْ أَحَبَّكَ نَهَاكَ وَ مَنْ أَبْغَضَكَ أَغْرَاكَ.
And he-asws said: ‘Learning the knowledge is a vaccine of the understanding; and lengthy experience increases in the intellect; and the nobility is the piety, and the contentment rests the bodies; and one who loves you will forbid you, and one who hates you will deceive you’’.[36]
وَ قَالَ ع مَنْ أَحْجَمَ عَنِ الرَّأْيِ وَ عَيِيَتْ بِهِ الْحِيَلُ كَانَ الرِّفْقُ مِفْتَاحَهُ.
And he-asws said: ‘One who desists from the opinion, and the means are exhausting with him, the kindness would be his key’’.[37]
باب 21 وصايا علي بن الحسين ع و مواعظه و حكمه
CHAPTER 21 – ADVICES OF ALI-asws BIN AL-HUSAYN-asws, AND HIS-asws PREACHING, AND HIS‑asws WISDOM
1- ف، تحف العقول مِنْ كَلَامِهِ ع فِي الزَّاهِدِينَ أَنَّ عَلَامَةَ الزَّاهِدِينَ فِي الدُّنْيَا الرَّاغِبِينَ فِي الْآخِرَةِ تَرْكُهُمْ كُلَّ خَلِيطٍ وَ خَلِيلٍ وَ رَفْضُهُمْ كُلَّ صَاحِبٍ لَا يُرِيدُ مَا يُرِيدُونَ
(The book) ‘Tuhaf Al-Uqoul’ –
‘From his-asws speech regarding the ascetics: ‘A sign of the ascetics in the world, the ones desirous regarding the Hereafter, is their neglecting every mingling one and friend, and their rejection of every companions not intending what they are intending.
أَلَا وَ إِنَّ الْعَامِلَ لِثَوَابِ الْآخِرَةِ هُوَ الزَّاهِدُ فِي عَاجِلِ زَهْرَةِ الدُّنْيَا الْآخِذُ لِلْمَوْتِ أُهْبَتَهُ الْحَاثُّ عَلَى الْعَمَلِ قَبْلَ فَنَاءِ الْأَجَلِ وَ نُزُولِ مَا لَا بُدَّ مِنْ لِقَائِهِ وَ تَقْدِيمِ الْحَذَرِ قَبْلَ الْحَيْنِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- حَتَّى إِذا جاءَ أَحَدَهُمُ الْمَوْتُ قالَ رَبِّ ارْجِعُونِ لَعَلِّي أَعْمَلُ صالِحاً فِيما تَرَكْتُ
Indeed, and the worker for Rewards of the Hereafter, he is the ascetic regarding the current blossoms of the worlds, the taker of preparation for the death, the urger upon the deed before annihilation of the term and descent of what there isn’t any escape from meeting it, and coming forward of the hazard before the destruction, for Allah-azwj Mighty and Majestic Says: Until when the death comes to one of them, he says: ‘Lord! Return me [23:99] Perhaps I may do righteous deeds among what I neglected’. [23:100].
فَلْيُنْزِلَنَّ أَحَدُكُمْ الْيَوْمَ نَفْسَهُ فِي هَذِهِ الدُّنْيَا كَمَنْزِلَةِ الْمَكْرُورِ إِلَى الدُّنْيَا النَّادِمِ عَلَى مَا فَرَّطَ فِيهَا مِنَ الْعَمَلِ الصَّالِحِ لِيَوْمِ فَاقَتِهِ
Therefore, let one of you, status himself in this world like the status of the one having returned to the world, the regretful of what righteous deeds he had neglected from it for a day which was lost to him.
وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّهُ مَنْ خَافَ الْبَيَاتَ تَجَافَى عَنِ الْوِسَادِ وَ امْتَنَعَ مِنَ الرُّقَادِ وَ أَمْسَكَ عَنْ بَعْضِ الطَّعَامِ وَ الشَّرَابِ مِنْ خَوْفِ سُلْطَانِ أَهْلِ الدُّنْيَا فَكَيْفَ وَيْحَكَ يَا ابْنَ آدَمَ مِنْ خَوْفِ بَيَاتِ سُلْطَانِ رَبِّ الْعِزَّةِ وَ أَخْذِهِ الْأَلِيمِ وَ بَيَاتِهِ لِأَهْلِ الْمَعَاصِي وَ الذُّنُوبِ مَعَ طَوَارِقِ الْمَنَايَا بِاللَّيْلِ وَ النَّهَارِ
And know, servants of Allah-azwj, surely the one who fears spending the nights will forsake the pillow and refuse from the sleeping, and withhold from some of the food and the drink from fear of the authority of people of the world. O son of Adam-as! Woe be to you, and how would it be from spending the nights from fear of Authority of the Lord-azwj of Might, and His-azwj painful Seizure, and his spending his night for the people of disobedience and sins with the disaster of death, by the night and day?
فَذَلِكَ الْبَيَاتُ الَّذِي لَيْسَ مِنْهُ مَنْجًى وَ لَا دُونَهُ مُلْتَجَأٌ وَ لَا مِنْهُ مَهْرَبٌ
So that is spending the nights there is no rescue from it nor any shelter apart from it, nor any escape from it.
فَخَافُوا اللَّهَ أَيُّهَا الْمُؤْمِنُونَ مِنَ الْبَيَاتِ خَوْفَ أَهْلِ التَّقْوَى فَإِنَّ اللَّهَ يَقُولُ- ذلِكَ لِمَنْ خافَ مَقامِي وَ خافَ وَعِيدِ- فَاحْذَرُوا زَهْرَةَ الْحَيَاةِ الدُّنْيَا وَ غُرُورَهَا وَ شُرُورَهَا وَ تَذَكَّرُوا ضَرَرَ عَاقِبَةِ الْمَيْلِ إِلَيْهَا فَإِنَّ زِينَتَهَا فِتْنَةٌ وَ حُبَّهَا خَطِيئَةٌ
Fear Allah-azwj, O you Momineen, from spending the nights, fearing (like) the pious people, for Allah-azwj Says, That is for one who fears My Status and fears My Threat [14:14]. Be cautious of blossoms of life of the world and its deceptions, and its evils, and mindful of consequences of inclining towards it, for its adornments is a Fitna, and loving it is a mistake.
وَ اعْلَمْ وَيْحَكَ يَا ابْنَ آدَمَ أَنَّ قَسْوَةَ الْبِطْنَةِ وَ فَتْرَةَ الْمَيْلَةِ وَ سُكْرَ الشِّبَعِ وَ غِرَّةَ الْمُلْكِ مِمَّا يُثَبِّطُ وَ يُبْطِئُ عَنِ الْعَمَلِ وَ يُنْسِي الذِّكْرَ وَ يُلْهِي عَنِ اقْتِرَابِ الْأَجَلِ حَتَّى كَأَنَّ الْمُبْتَلَى بِحُبِّ الدُّنْيَا بِهِ خَبَلٌ مِنْ سُكْرِ الشَّرَابِ
And know, woe be to you O son of Adam-as! The belly filled to the brim, and the period of desire, and intoxication of the satiation, and dominance of the kingdom is from what discourages and delays from the deed, and makes one forget the Zikr, and distracts from the approach of death, until it is as if the one afflicted loves the world having more craze with him than intoxication of the drink.
وَ إِنَّ الْعَاقِلَ عَنِ اللَّهِ الْخَائِفَ مِنْهُ الْعَامِلَ لَهُ لَيُمَرِّنُ نَفْسَهُ وَ يُعَوِّدُهَا الْجُوعَ حَتَّى مَا تَشْتَاقَ إِلَى الشِّبَعِ وَ كَذَلِكَ تُضَمَّرُ الْخَيْلُ لِسَبْقِ الرِّهَانِ
And the intellectual is the one fearing from Him-azwj, working for Him-azwj in order to accustom himself and accustom it to the hunger until he is no longer yearning to the satiation; and like that the horses are fattened for the saddling.
فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ تَقْوَى مُؤَمِّلٍ ثَوَابَهُ وَ خَافٍ عِقَابَهُ فَقَدْ لِلَّهِ أَنْتُمْ أَعْذَرَ وَ أَنْذَرَ وَ شَوَّقَ وَ خَوَّفَ
Fear Allah-azwj, servants of Allah-azwj, fear of the one hoping for His-azwj Rewards, and severely fears His-azwj Punishment. So, you are to Allah-azwj, excused, warned, yearned, and warned, and incited, and frightened.
فَلَا أَنْتُمْ إِلَى مَا شَوَّقَكُمْ إِلَيْهِ مِنْ كَرِيمِ ثَوَابِهِ تَشْتَاقُونَ فَتَعْمَلُونَ وَ لَا أَنْتُمْ مِمَّا خَوَّفَكُمْ بِهِ مِنْ شَدِيدِ عِقَابِهِ وَ أَلِيمِ عَذَابِهِ تَرْهَبُونَ فَتَنْكُلُونَ وَ قَدْ نَبَّأَكُمُ اللَّهُ فِي كِتَابِهِ أَنَّهُ- فَمَنْ يَعْمَلْ مِنَ الصَّالِحاتِ وَ هُوَ مُؤْمِنٌ فَلا كُفْرانَ لِسَعْيِهِ وَ إِنَّا لَهُ كاتِبُونَ
Thus you should not be yearning to what you are yearning to of His-azwj Benevolent Rewards, to be working, nor should you be fearing from what you fearing with of His-azwj severe Punishment and His-azwj painful Punishment, being deficient, and Allah-azwj has Informed you in His-azwj Book: So, one who does from the righteous deeds and he is a Momin, then there will be no denying his exertion, and We are the Writers for him [21:94].
ثُمَّ ضَرَبَ لَكُمُ الْأَمْثَالَ فِي كِتَابِهِ وَ صَرَّفَ الْآيَاتِ لِتَحْذَرُوا عَاجِلَ زَهْرَةِ الْحَيَاةِ الدُّنْيَا فَقَالَ إِنَّما أَمْوالُكُمْ وَ أَوْلادُكُمْ فِتْنَةٌ وَ اللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَ اسْمَعُوا وَ أَطِيعُوا-
Then, He-azwj Struck example for you in His-azwj Book and Utilised the Verses in order to Caution of the current blossoms of life of the world. He-azwj Said: But rather, you wealth and your children are a Fitna, but for Allah, in His Presence is a Mighty Recompense [64:15] Therefore fear Allah as per your capacity; and listen and obey [64:16].
فَاتَّقُوا اللَّهَ وَ اتَّعِظُوا بِمَوَاعِظِ اللَّهِ وَ مَا أَعْلَمُ إِلَّا كَثِيراً مِنْكُمْ قَدْ نَهَكَتْهُ عَوَاقِبُ الْمَعَاصِي فَمَا حَذَرَهَا وَ أَضَرَّتْ بِدِينِهِ فَمَا مَقَتَهَا
Fear Allah-azwj and be preached by Preaching of Allah-azwj, and I-asws don’t know except most of you to have been worn out by the consequences of the disobedience. He was not cautious of it, and harmed his religion, and did not hate it.
أَ مَا تَسْمَعُونَ النِّدَاءَ مِنَ اللَّهِ بِعَيْبِهَا وَ تَصْغِيرِهَا حَيْثُ قَالَ اعْلَمُوا أَنَّمَا الْحَياةُ الدُّنْيا لَعِبٌ وَ لَهْوٌ وَ زِينَةٌ وَ تَفاخُرٌ بَيْنَكُمْ وَ تَكاثُرٌ فِي الْأَمْوالِ وَ الْأَوْلادِ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَباتُهُ ثُمَّ يَهِيجُ فَتَراهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطاماً وَ فِي الْآخِرَةِ عَذابٌ شَدِيدٌ وَ مَغْفِرَةٌ مِنَ اللَّهِ وَ رِضْوانٌ وَ مَا الْحَياةُ الدُّنْيا إِلَّا مَتاعُ الْغُرُورِ-
Are you not listening to the Call from Allah-azwj of its defects and belittling it where He-azwj Said: Know rather that the life of the world is a play, and an amusement, and an adornment, and your priding between yourselves regarding the wealth and the children is like rain, which fascinates the Kafirs by its growth. Then it withers so you see it as pale, then it becomes debris. And in the Hereafter there is severe Punishment and a Forgiveness from Allah and Pleasure. And what is the life of the world except a deceptive enjoyment? [57:20].
سابِقُوا إِلى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَ جَنَّةٍ عَرْضُها كَعَرْضِ السَّماءِ وَ الْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَ رُسُلِهِ ذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
Race towards Forgiveness from your Lord and a Garden the expanse of it is like the expanse of the sky and the earth, Prepared for those who are believing in Allah and His Rasools. That is a Grace of Allah. He Gives it to the one He so Desires to, and Allah is with the Mighty Grace [57:21].
وَ قَالَ يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ لْتَنْظُرْ نَفْسٌ ما قَدَّمَتْ لِغَدٍ وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِما تَعْمَلُونَ-
O you those who believe! Fear Allah, and let (every) soul consider what it has sent ahead for tomorrow, and fear Allah; surely Allah is Aware of what you are doing [59:18]
وَ لا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْساهُمْ أَنْفُسَهُمْ أُولئِكَ هُمُ الْفاسِقُونَ
And do not become like those who forgot Allah so He Made them forget themselves. Those, they are the mischief-makers [59:19].
فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ وَ تَفَكَّرُوا وَ اعْمَلُوا لِمَا خُلِقْتُمْ لَهُ فَإِنَّ اللَّهَ لَمْ يَخْلُقْكُمْ عَبَثاً وَ لَمْ يَتْرُكْكُمْ سُدًى قَدْ عَرَّفَكُمْ نَفْسَهُ وَ بَعَثَ إِلَيْكُمْ رَسُولَهُ وَ أَنْزَلَ عَلَيْكُمْ كِتَابَهُ فِيهِ حَلَالُهُ وَ حَرَامُهُ وَ حُجَجُهُ وَ أَمْثَالُهُ
Fear Allah-azwj, servants of Allah-azwj, and contemplate, and work for what you have been Created for. Surely, Allah-azwj did not Create you all in vain, and did not leave you unguided. He-azwj has Introduced Himself-azwj to you and Sent His-azwj Rasool-saww to you, and Sent down His-azwj Book unto you where are His-azwj Permissibles and His-azwj Prohibition, and His-azwj Arguments and His-azwj examples.
فَاتَّقُوا اللَّهَ فَقَدِ احْتَجَّ عَلَيْكُمْ رَبُّكُمْ فَقَالَ أَ لَمْ نَجْعَلْ لَهُ عَيْنَيْنِ- وَ لِساناً وَ شَفَتَيْنِ- وَ هَدَيْناهُ النَّجْدَيْنِ
Fear Allah-azwj! Your Lord-azwj has Argued against you. He-azwj Said: Have We not Made two eyes for him, [90:8] And a tongue and two lips? [90:9] And Guided him (to) the two ways? [90:10].
فَهَذِهِ حُجَّةٌ عَلَيْكُمْ فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ فَإِنَّهُ لا قُوَّةَ إِلَّا بِاللَّهِ وَ لَا تُكْلَانَ إِلَّا عَلَيْهِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ نَبِيِّهِ وَ آلِهِ.
So, this is an argument against you all, therefore fear Allah-azwj as much as you can, for there is not strength except with Allah-azwj, nor any reliance except upon Him-azwj; and may Allah-azwj Send Salawaat upon His-azwj Prophet-saww Muhammad-saww and his-saww Progeny-asws’’.[38]
2- ف، تحف العقول كِتَابُهُ ع إِلَى مُحَمَّدِ بْنِ مُسْلِمٍ الزُّهْرِيِّ يَعِظُهُ
(The book) ‘Tuhaf Al Uqoul’ –
‘His-asws letter to Muhammad Bin Muslim Al-Zuhry, advising him (please see the note below first)
محمّد بن مسلم بن عبيد اللّه بن عبد اللّه بن شهاب الزهرى على ما يظهر من كتب التراجم من المنحرفين عن أمير المؤمنين و أبنائه عليهم السلام كان أبوه مسلم مع مصعب بن الزبير و جده عبيد اللّه مع المشركين يوم بدر،
Note: – Muhammad Bin Muslim Bin Ubeydullah Bin Abdullah Bin Shihad Al-Zuhry, based upon what is apparent from the translations of the ones who had turned away from Amir Al-Momineen-asws and his-asws two sons-asws, may the greetings be upon them. His father Muslim was with Mas’ab Bin Al-Zubeyr, and his grandfather Ubeydullah was with the Polytheists on the day of Badr.
و كان هو أكثر عمره عاملا لبنى مروان و يتقلب في دنياهم، جعله هشام بن عبد الملك معلم أولاده و أمره أن يملى على أولاده أحاديث فأملى عليهم أربعمائة حديث.
And he, most of his life, was an office bearer for the clan of Marwan and turned in their world. Hisham Bin Abdul Malik made him a teach of his children and ordered him to dictate Ahadeeth to his children, so he dictated forty Ahadeeth.
و أنت خبير بأن الذي خدم بني أميّة منذ خمسين سنة ما مبلغ علمه و ما ذا حديثه و معلوم أن كل ما أملى من هذه الأحاديث هو ما يروق هؤلاء و لا يكون فيه شيء من فضل على عليه السلام و ولده.
And you know that he is the one who served the clan of Umayya for fifty years for as long as his knowledge was mature, and for as long as he was with his Hadeeth; and it is known that all what he dictated from these Ahadeeth, it is what they liked, and there does not happen to be in it anything from the merits of Ali-asws and his-asws sons-asws.
و من هنا أطراه علماؤهم و رفعوه فوق منزلته بحيث تعجب ابن حجر من كثرة ما نشره من العلم.
And from here, their scholars extolled him and raised him above his status whereby Ibn Jareer (Al-Tabari) was surprised from most of what he publicised from the knowledge.
روى ابن أبي الحديد في شرح النهج على ما حكاه صاحب تنقيح المقال( ره)- عن جرير بن عبد الحميد عن محمّد بن شيبة
It is reported by Ibn Abi Al-Hadeed (Al Mu’tazali) in commentary of (the book) ‘Al-Nahj (Al-Balagah) based upon what author of ‘Tanqeeh Al-Maqaal’ narrated from Jareer Bin Abdul Hameed, from Muhammad Bin Shayba.
قال: شهدت الزهرى و عروة بن الزبير في مسجد النبيّ صلّى اللّه عليه و آله جالسان يذكران عليّا عليه السلام و نالا منه
He said, ‘I witnessed Al-Zuhry and Urwah Bin Al-Zubeyr in Masjid of the Prophet-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws, seated discussing Ali-asws, may the greetings be upon him-asws and they both talked bad about him-asws.
فبلغ ذلك على بن الحسين عليهما السلام فجاء حتّى وقف عليهما فقال: أما أنت يا عروة فان أبى حاكم أباك إلى اللّه فحكم لابى على أبيك، و أمّا أنت يا زهرى فلو كنت بمكّة لاريتك كرامتك
That reached Ali-asws Bin Al-Husayn-asws, may the greetings be upon them-asws both, so he-asws came and paused by them. He-asws said: ‘As for you, O Urwah! My-asws father-asws had referred to Allah-azwj to Judge your father, so He-azwj Judged for my-asws father-asws against your father. As for you O Zuhry! Had you been at Makkah, I-asws would have shown you your (lack of) dignity.
و في رجال الشيخ الطوسيّ و العلامة و ابن داود و التفرشى أنّه عدو، و في المحكى عن السيّد بن طاوس في التحرير الطاوسى أن سفيان بن سعيد و الزهرى عدوان متّهمان. و بالتأمل في رسالة الإمام عليه السلام يعلم صدق ما قلناه.
And in (the book) ‘Rijal’ of the sheykh Al-Tusi and the Allama, and Ibn Dawood, and Al-Tafrash, he was an enemy. And in ‘Al-Mahky’, from Al-Seyyid Bin Tawoos in ‘Al-Tahreer Al-Tawoos’, ‘Sufyan Bin Saeed, and Al-Zuhry were both enemies, accusing each other; and by pondering in the letter of the Imam-asws, one can know the truth of what we are saying’.
كَفَانَا اللَّهُ وَ إِيَّاكَ مِنَ الْفِتَنِ وَ رَحِمَكَ مِنَ النَّارِ فَقَدْ أَصْبَحْتَ بِحَالٍ يَنْبَغِي لِمَنْ عَرَفَكَ بِهَا أَنْ يَرْحَمَكَ فَقَدْ أَثْقَلَتْكَ نِعَمُ اللَّهِ بِمَا أَصَحَّ مِنْ بَدَنِكَ وَ أَطَالَ مِنْ عُمُرِكَ وَ قَامَتْ عَلَيْكَ حُجَجُ اللَّهِ بِمَا حَمَّلَكَ مِنْ كِتَابِهِ وَ فَقَّهَكَ فِيهِ مِنْ دِينِهِ وَ عَرَّفَكَ مِنْ سُنَّةِ نَبِيِّهِ مُحَمَّدٍ ص
‘May Allah-azwj Suffice us-asws and you from the Fitna, and Mercy you from the Fire. You have come to be in a state it is befitting for the one who knows you with it that he has mercy on you, for you have considered heavy the bounties of Allah-azwj with what is health of your body, and prolonged from your life, and the Arguments of Allah-azwj have been established upon you with what you with what He-azwj has Carried you from His-azwj, and Made you understand in it of your religion, and Introduced to you from the Sunnah of His-azwj Prophet-saww Muhammad‑saww.
فَرَضَ لَكَ فِي كُلِّ نِعْمَةٍ أَنْعَمَ بِمَا عَلَيْكَ وَ فِي كُلِّ حُجَّةٍ احْتَجَّ بِهَا عَلَيْكَ الْفَرْضَ فَمَا قَضَى إِلَّا ابْتَلَى شُكْرَكَ فِي ذَلِكَ وَ أَبْدَى فِيهِ فَضْلَهُ عَلَيْكَ فَقَالَ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ لَئِنْ كَفَرْتُمْ إِنَّ عَذابِي لَشَدِيدٌ
He-azwj has Obligated to you the Obligation regarding every bounty He-azwj has Favoured with upon you, and regarding every argument He-azwj has Argued with upon you. So, He-azwj did not Decree except He-azwj Tried your appreciation regarding that, and Initiated His-azwj Grace upon you regarding that. He-azwj Said: “If you are grateful, I would Increase it for you, and if you are ungrateful, then My Punishment is Severe” [14:7].
فَانْظُرْ أَيُّ رَجُلٍ تَكُونُ غَداً إِذَا وَقَفْتَ بَيْنَ يَدَيِ اللَّهِ فَسَأَلَكَ عَنْ نِعَمِهِ عَلَيْكَ كَيْفَ رَعَيْتَهَا وَ عَنْ حُجَجِهِ عَلَيْكَ كَيْفَ قَضَيْتَهَا وَ لَا تَحْسَبَنَّ اللَّهَ قَابِلًا مِنْكَ بِالتَّعْذِيرِ وَ لَا رَاضِياً مِنْكَ بِالتَّقْصِيرِ
Therefore look (consider) which man you will be tomorrow when you stand in front of Allah‑azwj, and He-azwj Asks about His-azwj bounties upon you, how you took care of it, and about His-azwj Arguments upon you how you fulfilled these, and do not reckon Allah-azwj will Accept the apology from you nor be satisfied from you with the deficiencies.
هَيْهَاتَ هَيْهَاتَ لَيْسَ كَذَلِكَ أَخَذَ عَلَى الْعُلَمَاءِ فِي كِتَابِهِ إِذْ قَالَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَ لا تَكْتُمُونَهُ-
Far be it! Far be it! He-azwj didn’t Take like that upon the scholars in His-azwj Book when He-azwj Said: “You shall manifest it to the people and you will not conceal it”; [3:187].
وَ اعْلَمْ أَنَّ أَدْنَى مَا كَتَمْتَ وَ أَخَفَّ مَا احْتَمَلْتَ أَنْ آنَسْتَ وَحْشَةَ الظَّالِمِ وَ سَهَّلْتَ لَهُ طَرِيقَ الْغَيِّ بِدُنُوِّكَ مِنْهُ حِينَ دَنَوْتَ وَ إِجَابَتِكَ لَهُ حِينَ دُعِيتَ فَمَا أَخْوَفَنِي أَنْ تَكُونَ تَبُوءُ بِإِثْمِكَ غَداً مَعَ الْخَوَنَةِ
And know that the least of what you concealed, and lightest of what your bore is you comforting the loneliness of the oppressor and facilitated for him that path of riches by your being near to him when you went near him, and your answering to him when he called. What scares me-asws is that you will be bearing your sin tomorrow with the betrayal.
وَ أَنْ تُسْأَلَ عَمَّا أَخَذْتَ بِإِعَانَتِكَ عَلَى ظُلْمِ الظَّلَمَةِ إِنَّكَ أَخَذْتَ مَا لَيْسَ لَكَ مِمَّنْ أَعْطَاكَ وَ دَنَوْتَ مِمَّنْ لَمْ يَرُدَّ عَلَى أَحَدٍ حَقّاً وَ لَمْ تَرُدَّ بَاطِلًا حِينَ أَدْنَاكَ وَ أَحْبَبْتَ مَنْ حَادَّ اللَّهَ
And if you ask about what you had taken by you having assisted upon the injustice of the oppressor, you have taken what isn’t for you from the one who gave you, and your nearness from the one who did not return any right to anyone, and did not repel any falsehood when it came near you, and you loved the one who opposed Allah-azwj.
أَ وَ لَيْسَ بِدُعَائِهِ إِيَّاكَ حِينَ دَعَاكَ جَعَلُوكَ قُطْباً أَدَارُوا بِكَ رَحَى مَظَالِمِهِمْ وَ جِسْراً يَعْبُرُونَ عَلَيْكَ إِلَى بَلَايَاهُمْ وَ سُلَّماً إِلَى ضَلَالَتِهِمْ دَاعِياً إِلَى غَيِّهِمْ سَالِكاً سَبِيلَهُمْ يُدْخِلُونَ بِكَ الشَّكَّ عَلَى الْعُلَمَاءِ وَ يَقْتَادُونَ بِكَ قُلُوبَ الْجُهَّالِ إِلَيْهِمْ
And isn’t it so with his calling you when he did call you, he made you to be the pole the grinding mill of their injustices rotated by you, and as a bridge they were crossing upon you to their afflictions, and as a ladder to their straying, calling to their errors, travelling their ways, entering the doubts upon the scholars through you, and leading hearts of the ignorant people to them through you?
فَلَمْ يَبْلُغْ أَخَصُّ وُزَرَائِهِمْ وَ لَا أَقْوَى أَعْوَانِهِمْ إِلَّا دُونَ مَا بَلَغْتَ مِنْ إِصْلَاحِ فَسَادِهِمْ وَ اخْتِلَافِ الْخَاصَّةِ وَ الْعَامَّةِ إِلَيْهِمْ
So, neither did their special minister, nor were their assistants strengthened except any less than what reached from the correction of their corruption and differing of the special and the general public to them.
فَمَا أَقَلَّ مَا أَعْطَوْكَ فِي قَدْرِ مَا أَخَذُوا مِنْكَ وَ مَا أَيْسَرَ مَا عَمَرُوا لَكَ فَكَيْفَ مَا خَرَّبُوا عَلَيْكَ فَانْظُرْ لِنَفْسِكَ فَإِنَّهُ لَا يَنْظُرُ لَهَا غَيْرُكَ وَ حَاسِبْهَا حِسَابَ رَجُلٍ مَسْئُولٍ وَ انْظُرْ كَيْفَ شُكْرُكَ لِمَنْ غَذَّاكَ بِنِعَمِهِ صَغِيراً وَ كَبِيراً
How little is what they are giving you compared to what they are taking from you, and how less they are building for you and how much they are ruining upon you. Therefore, look out for yourself for no on else will look at it, and reckon it reckoning of a man being questioned, and look how is your appreciation to the One-azwj who is Feeding you, His-azwj bounties, small and big.
فَمَا أَخْوَفَنِي أَنْ تَكُونَ كَمَا قَالَ اللَّهُ فِي كِتَابِهِ- فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ وَرِثُوا الْكِتابَ يَأْخُذُونَ عَرَضَ هذَا الْأَدْنى وَ يَقُولُونَ سَيُغْفَرُ لَنا
So, what is scaring me-asws is your become like what Allah-azwj has Said in His-azwj Book: Then there succeeded after them a succeeding (generation), inheriting the Book. They were taking the display of this low (world) and they were saying, ‘It would be Forgiven for us’. [7:169].
إِنَّكَ لَسْتَ فِي دَارِ مُقَامٍ أَنْتَ فِي دَارٍ قَدْ آذَنَتْ بِرَحِيلٍ فَمَا بَقَاءُ الْمَرْءِ بَعْدَ قُرَنَائِهِ طُوبَى لِمَنْ كَانَ فِي الدُّنْيَا عَلَى وَجَلٍ
You aren’t in a house of staying. You are in a house which has already proclaimed for the departure. The person is not going to remain after his generations (have passed away). Beatitude is for one who were to be in the world upon fear. O misery is for the one who dies while his sins remain from after him.
احْذَرْ فَقَدْ نُبِّئْتَ وَ بَادِرْ فَقَدْ أُجِّلْتَ إِنَّكَ تُعَامِلُ مَنْ لَا يَجْهَلُ وَ إِنَّ الَّذِي يَحْفَظُ عَلَيْكَ لَا يَغْفُلُ تَجَهَّزْ فَقَدْ دَنَا مِنْكَ سَفَرٌ بَعِيدٌ وَ دَاوِ ذَنْبَكَ فَقَدْ دَخَلَهُ سُقْمٌ شَدِيدٌ
Be cautioned, for you have been informed, and rush (to good deeds) for you have been respited. You are an office bearer of the one you are not ignorant of and the one who is preserving (recording) upon you is not heedless. Prepare, for a far journey has come near you, and medicate your sins for severe sickness has entered it.
وَ لَا تَحْسَبْ أَنِّي أَرَدْتُ تَوْبِيخَكَ وَ تَعْنِيفَكَ وَ تَعْيِيرَكَ لَكِنِّي أَرَدْتُ أَنْ يَنْعَشَ اللَّهُ مَا قَدْ فَاتَ مِنْ رَأْيِكَ وَ يَرُدَّ إِلَيْكَ مَا عَزَبَ مِنْ دِينِكَ وَ ذَكَرْتُ قَوْلَ اللَّهِ تَعَالَى فِي كِتَابِهِ- وَ ذَكِّرْ فَإِنَّ الذِّكْرى تَنْفَعُ الْمُؤْمِنِينَ
And do not reckon that I-asws want to rebuke you and blaming you, and taunting you, but I-asws want Allah-azwj to Revive what has been lost from your opinion, and Return to you what has melted away from your religion, and I-asws mention Words of Allah-azwj the Exalted in His-azwj Book: And continue to remind, for surely the Zikr benefits the Momineen [51:55].
أَ غَفَلْتَ ذِكْرَ مَنْ مَضَى مِنْ أَسْنَانِكَ وَ أَقْرَانِكَ وَ بَقِيتَ بَعْدَهُمْ كَقَرْنٍ أَعْضَبَ انْظُرْ هَلِ ابْتُلُوا بِمِثْلِ مَا ابْتُلِيتَ أَمْ هَلْ وَقَعُوا فِي مِثْلِ مَا وَقَعْتَ فِيهِ أَمْ هَلْ تَرَاهُمْ ذَكَرْتَ خَيْراً عَلِمُوهُ وَ عَلِمْتَ شَيْئاً جَهِلُوهُ
Are you heedless of the reminders of the ones of your ancestors and your generations who have passed away and you have remained after them like a broken generation? Look, had they been Tried with similar of what you being Tried with, or did they fall into similar to what you are falling into, or do you see them being mentioned with good of what they had done and you are doing something they had ignored.
بَلْ حَظِيتَ بِمَا حَلَّ مِنْ حَالِكَ فِي صُدُورِ الْعَامَّةِ وَ كَلَّفَهُمْ بِكَ إِذْ صَارُوا يَقْتَدُونَ بِرَأْيِكَ وَ يَعْمَلُونَ بِأَمْرِكَ إِنْ أَحْلَلْتَ أَحَلُّوا وَ إِنْ حَرَّمْتَ حَرَّمُوا
But you are with a status due to what has been released from your state into chests of the general public and they have been encumbered with you when they came to be led by your opinions, and they are working with your orders. If you were to permit, they will permit, and if you were to prohibit, they will prohibit.
وَ لَيْسَ ذَلِكَ عِنْدَكَ وَ لَكِنْ أَظْهَرَهُمْ عَلَيْكَ رَغْبَتُهُمْ فِيمَا لَدَيْكَ ذَهَابُ عُلَمَائِهِمْ وَ غَلَبَةُ الْجَهْلِ عَلَيْكَ وَ عَلَيْهِمْ وَ حُبُّ الرِّئَاسَةِ وَ طَلَبُ الدُّنْيَا مِنْكَ وَ مِنْهُمْ
And that isn’t with you, but their prevailing upon you is their desire regarding what is with you. Their scholars are gone and the ignorance has overcome upon you and them, and love of the governance, and seeking of the world from you and from them.
أَ مَا تَرَى مَا أَنْتَ فِيهِ مِنَ الْجَهْلِ وَ الْغِرَّةِ وَ مَا النَّاسُ فِيهِ مِنَ الْبَلَاءِ وَ الْفِتْنَةِ قَدِ ابْتَلَيْتَهُمْ وَ فَتَنْتَهُمْ بِالشُّغُلِ عَنْ مَكَاسِبِهِمْ مِمَّا رَأَوْا فَتَاقَتْ نُفُوسُهُمْ إِلَى أَنْ يَبْلُغُوا مِنَ الْعِلْمِ مَا بَلَغْتَ أَوْ يُدْرِكُوا بِهِ مِثْلَ الَّذِي أَدْرَكْتَ فَوَقَعُوا مِنْكَ فِي بَحْرٍ لَا يُدْرَكُ عُمْقُهُ وَ فِي بَلَاءٍ لَا يُقْدَرُ قَدْرُهُ فَاللَّهُ لَنَا وَ لَكَ وَ هُوَ الْمُسْتَعَانُ
Can’t you see what ignorance and deception you are in, and what afflictions and the Fitna people are in? Their Trial and their Fitna is due to being busy with their earnings from what they are seeing. So, their souls are yearning to reach from the knowledge what it reaches, or they can realise with it similar to which you have realised. They are anticipating from you in a sea whose depth cannot be realised, and in an affliction not able to be measured. Allah-azwj is for us-asws and for you, and He-azwj is the Helper.
أَمَّا بَعْدُ فَأَعْرِضْ عَنْ كُلِّ مَا أَنْتَ فِيهِ حَتَّى تَلْحَقَ بِالصَّالِحِينَ الَّذِينَ دُفِنُوا فِي أَسْمَالِهِمْ – لَاصِقَةً بُطُونُهُمْ بِظُهُورِهِمْ لَيْسَ بَيْنَهُمْ وَ بَيْنَ اللَّهِ حِجَابٌ وَ لَا تَفْتِنُهُمُ الدُّنْيَا وَ لَا يُفْتَنُونَ بِهَا رَغِبُوا فَطُلِبُوا فَمَا لَبِثُوا أَنْ لَحِقُوا
As for after, turn away from all what you are in until you join with the righteous ones, those who are buried in their decayed clothes. Their bellies are adhering with their backs. There isn’t any veil between them and Allah-azwj, nor can the world tempt them (anymore) nor are they being tempted by it. They desired so they sought, and it was not long before they joined (with the dead).
فَإِذَا كَانَتِ الدُّنْيَا تَبْلُغُ مِنْ مِثْلِكَ هَذَا الْمَبْلَغَ مَعَ كِبَرِ سِنِّكَ وَ رُسُوخِ عِلْمِكَ وَ حُضُورِ أَجَلِكَ فَكَيْفَ يَسْلَمُ الْحَدَثُ فِي سِنِّهِ الْجَاهِلُ فِي عِلْمِهِ الْمَأْفُونُ فِي رَأْيِهِ الْمَدْخُولُ فِي عَقْلِهِ-
When the world to reach from your example to this extent, along with the oldness of your age, and immersion of your knowledge, and presence of your death, so how can he be safe, the youth in his age, the ignorant in his knowledge, the one weak in his opinion, and the one corrupted in his intellect.
إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ عَلَى مَنِ الْمُعَوَّلُ وَ عِنْدَ مَنِ الْمُسْتَعْتَبُ نَشْكُو إِلَى اللَّهِ بَثَّنَا وَ مَا نَرَى فِيكَ وَ نَحْتَسِبُ عِنْدَ اللَّهِ مُصِيبَتَنَا بِكَ
We are for Allah-azwj and we are returning to Him-azwj, upon the One-azwj is the dependence, and with the One-azwj is the Admonishment. We-asws complain to Allah-azwj of severe grief and what we-asws see in you, and we-asws shall reckon our-asws difficulties due to you in the Presence of Allah-azwj.
فَانْظُرْ كَيْفَ شُكْرُكَ لِمَنْ غَذَّاكَ بِنِعَمِهِ صَغِيراً وَ كَبِيراً وَ كَيْفَ إِعْظَامُكَ لِمَنْ جَعَلَكَ بِدِينِهِ فِي النَّاسِ جَمِيلًا وَ كَيْفَ صِيَانَتُكَ لِكِسْوَةِ مَنْ جَعَلَكَ بِكِسْوَتِهِ فِي النَّاسِ سَتِيراً وَ كَيْفَ قُرْبُكَ أَوْ بُعْدُكَ مِمَّنْ أَمَرَكَ أَنْ تَكُونَ مِنْهُ قَرِيباً ذَلِيلًا
Therefore, look how is your appreciation to the One-azwj Providing you His-azwj bounties, small and big, and how is your reverence to the One-azwj Who Made you beautiful among the people due to His-azwj religion, and how is your upkeep of the clothing of the One-azwj Who Made you to veil among the people with His-azwj Clothing, and how is nearness and remoteness from the one He-azwj has Commanded you to be near to Him-azwj, humble.
مَا لَكَ لَا تَنْتَبِهُ مِنْ نَعْسَتِكَ وَ تَسْتَقِيلُ مِنْ عَثْرَتِكَ فَتَقُولَ وَ اللَّهِ مَا قُمْتُ لِلَّهِ وَاحِداً أَحْيَيْتُ بِهِ لَهُ دِيناً أَوْ أَمَتُّ لَهُ فِيهِ بَاطِلًا فَهَذَا شُكْرُكَ مَنِ اسْتَحْمَلَكَ
What is the matter with you not waking up from your drowsiness and uprooting from your stumbles, so you can be saying, ‘By Allah-azwj! I have not stood for Allah-azwj for one person I can be reviving religion for him with, or killed off for him a falsehood in it’. So, this would be your appreciation to the One-azwj Who has Loaded upon you.
مَا أَخْوَفَنِي أَنْ تَكُونَ كَمَنْ قَالَ اللَّهُ تَعَالَى فِي كِتَابِهِ- أَضاعُوا الصَّلاةَ وَ اتَّبَعُوا الشَّهَواتِ فَسَوْفَ يَلْقَوْنَ غَيًّا – اسْتَحْمَلَكَ كِتَابَهُ وَ اسْتَوْدَعَكَ عِلْمَهُ فَأَضَعْتَهَا
What scares me-asws is that you would become like the one Allah-azwj the Exalted Said in His‑azwj Book: who wasted the Salat and followed the lustful desires, so they will soon be facing Ghayya [19:59]. He-azwj Loaded upon you His-azwj Book, and Deposited His-azwj Knowledge to you, but you wasted it.
فَنَحْمَدُ اللَّهَ الَّذِي عَافَانَا مِمَّا ابْتَلَاكَ بِهِ وَ السَّلَامُ.
We-asws praise Allah-azwj Who has Excused us-asws from what He-azwj has Tried you with. And the greetings’’.[39]
3- ف، تحف العقول وَ رَوَى عَنْهُ ع فِي قِصَارِ هَذِهِ الْمَعَانِي وَ قَالَ ع الرِّضَى بِمَكْرُوهِ الْقَضَاءِ أَرْفَعُ دَرَجَاتِ الْيَقِينِ.
(The book) ‘Tuhaf Al Uqoul’ –
‘And it is reported from him-asws in brief of this meaning, and he-asws said: ‘The satisfaction with the abhorrent of His-azwj Decrees is loftiest of the ranks of certainty’’.[40]
وَ قَالَ ع مَنْ كَرُمَتْ عَلَيْهِ نَفْسُهُ هَانَتْ عَلَيْهِ الدُّنْيَا
And he-asws said: ‘One whose soul is honourable to him, the world would be insignificant to him’.
وَ قِيلَ لَهُ مَنْ أَعْظَمُ النَّاسِ خَطَراً
And it was said to him-asws, ‘Who is mightiest of the people in worth?’
فَقَالَ ع مَنْ لَمْ يَرَ الدُّنْيَا خَطَراً لِنَفْسِهِ
He-asws said: ‘One who does not see the world as being worth it for himself’.
وَ قَالَ بِحَضْرَتِهِ رَجُلٌ اللَّهُمَّ أَغْنِنِي عَنْ خَلْقِكَ
And a man said in his-asws presence, ‘O Allah-azwj! Make me needless of Your-azwj creatures!’
فَقَالَ ع لَيْسَ هَكَذَا إِنَّمَا النَّاسُ بِالنَّاسِ وَ لَكِنْ قُلِ اللَّهُمَّ أَغْنِنِي عَنْ شِرَارِ خَلْقِكَ.
He-asws said: ‘Not like this! But rather the people are with the people, but say, ‘O Allah-azwj! Make me needless of the evil ones of Your-azwj creatures’’.[41]
وَ قَالَ ع مَنْ قَنِعَ بِمَا قَسَمَ اللَّهُ لَهُ فَهُوَ مِنْ أَغْنَى النَّاسِ.
And he-asws said: ‘One who is contented with what Allah-azwj has Apportioned for him, so he is from richest of the people’’.[42]
وَ قَالَ ع لَا يَقِلُّ عَمَلٌ مَعَ تَقْوَى وَ كَيْفَ يَقِلُّ مَا يُتَقَبَّلُ.
And he-asws said: ‘Do not belittle a deed (done) with piety, and how can it be little what is Accepted?’’
وَ قَالَ ع اتَّقُوا الْكَذِبَ الصَّغِيرَ مِنْهُ وَ الْكَبِيرَ فِي كُلِّ جِدٍّ وَ هَزْلٍ فَإِنَّ الرَّجُلَ إِذَا كَذَبَ فِي الصَّغِيرِ اجْتَرَأَ عَلَى الْكَبِيرِ.
And he-asws said: ‘Fear the lies, and small from it and the big in every seriousness and jest, for when the man tells a small lie, he is emboldened upon the big’’.[43]
وَ قَالَ ع كَفَى بِنَصْرِ اللَّهِ لَكَ أَنْ تَرَى عَدُوَّكَ يَعْمَلُ بِمَعَاصِي اللَّهِ فِيكَ.
And he-asws said: ‘Suffice with the Help of Allah-azwj you if you were to see your enemy working with disobedience of Allah-azwj?’’[44]
وَ قَالَ ع الْخَيْرُ كُلُّهُ صِيَانَةُ الْإِنْسَانِ نَفْسَهُ.
And he-asws said: ‘The good, all of it is in the human being looking after his soul’’.[45]
وَ قَالَ ع لِبَعْضِ بَنِيهِ يَا بُنَيَّ إِنَّ اللَّهَ رَضِيَنِي لَكَ وَ لَمْ يَرْضَكَ لِي فَأَوْصَاكَ بِي وَ لَمْ يُوصِنِي بِكَ عَلَيْكَ بِالْبِرِّ تُحْفَةً يَسِيرَةً
And he-asws said to one of his-asws sons: ‘O my-asws son! Allah-azwj is Satisfied with me-asws being for you, and is not Satisfied for you being for me-asws, He-azwj Advised you regarding (obeying) me-asws but did not Advise me-asws with (obeying) you. Upon you is with the righteousness of a small gift’.
وَ قَالَ لَهُ رَجُلٌ مَا الزُّهْدُ
And a man said to him-asws, ‘What is the ascetism?’
فَقَالَ ع الزُّهْدُ عَشَرَةُ أَجْزَاءٍ فَأَعْلَى دَرَجَاتِ الزُّهْدِ أَدْنَى دَرَجَاتِ الْوَرَعِ وَ أَعْلَى دَرَجَاتِ الْوَرَعِ أَدْنَى دَرَجَاتِ الْيَقِينِ وَ أَعْلَى دَرَجَاتِ الْيَقِينِ أَدْنَى دَرَجَاتِ الرِّضَى وَ إِنَّ الزُّهْدَ فِي آيَةٍ مِنْ كِتَابِ اللَّهِ- لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ.
He-asws said: ‘The ascetism is of ten segments (ranks). The top of the ranks of ascetism is lowest of the ranks of devoutness, and the top of the ranks of the devoutness is least of the ranks of certainty, and the top of the ranks of certainty is lowest of ranks of the satisfaction; and the ascetism is in a Verse from the Book of Allah-azwj: So that you may not despair over what has escaped you, nor be happy with what has been Given to you, [57:23]’’.[46]
وَ قَالَ ع طَلَبُ الْحَوَائِجِ إِلَى النَّاسِ مَذَلَّةٌ لِلْحَيَاةِ وَ مَذْهَبَةٌ لِلْحَيَاءِ وَ اسْتِخْفَافٌ بِالْوَقَارِ وَ هُوَ الْفَقْرُ الْحَاضِرُ وَ قِلَّةُ طَلَبِ الْحَوَائِجِ مِنَ النَّاسِ هُوَ الْغِنَى الْحَاضِرُ.
And he-asws said: ‘Seeking the needs to the people is a disgrace for the life, and eliminator of the modesty, and the lightening of the dignity, and it is the presence of poverty, while lack of seeking the needs from the people is the presence of richness’’.[47]
وَ قَالَ ع إِنَّ أَحَبَّكُمْ إِلَى اللَّهِ أَحْسَنُكُمْ عَمَلًا وَ إِنَّ أَعْظَمَكُمْ عِنْدَ اللَّهِ عَمَلًا أَعْظَمُكُمْ فِيمَا عِنْدَ اللَّهِ رَغْبَةً وَ إِنَّ أَنْجَاكُمْ مِنْ عَذَابِ اللَّهِ أَشَدُّكُمْ خَشْيَةً لِلَّهِ وَ إِنَّ أَقْرَبَكُمْ مِنَ اللَّهِ أَوْسَعُكُمْ خُلُقاً وَ إِنَّ أَرْضَاكُمْ عِنْدَ اللَّهِ أَسْبَغُكُمْ عَلَى عِيَالِهِ وَ إِنَّ أَكْرَمَكُمْ عَلَى اللَّهِ أَتْقَاكُمْ لِلَّهِ.
And he-asws said: ‘The most beloved of you to Allah-azwj is your best in deeds, and the mightiest of you in the Presence of Allah-azwj in deed is your mightiest is desiring regarding what is in the Presence of Allah-azwj, and your most saved from the Punishment of Allah-azwj is your most intensely fearing to Allah-azwj, and your closest from Allah-azwj is your vastest in morals, and your most Satisfied in the Presence of Allah-azwj is your most bestowing upon his dependants, and your most honourable unto Allah-azwj is your most fearing of Allah-azwj (pious)’’.[48]
وَ قَالَ ع لِبَعْضِ بَنِيهِ يَا بُنَيَّ انْظُرْ خَمْسَةً فَلَا تُصَاحِبْهُمْ وَ لَا تُحَادِثْهُمْ وَ لَا تُرَافِقْهُمْ فِي طَرِيقٍ
And he-asws said to one of his-asws sons: ‘O my-asws son! Look at five (people), so neither accompany them, nor discuss with them, nor befriend them in a road’.
فَقَالَ يَا أَبَتِ مَنْ هُمْ
He said, ‘O father-asws! Who are they?’
قَالَ ع إِيَّاكَ وَ مُصَاحَبَةَ الْكَذَّابِ فَإِنَّهُ بِمَنْزِلَةِ السَّرَابِ يُقَرِّبُ لَكَ الْبَعِيدَ وَ يُبَعِّدُ لَكَ الْقَرِيبَ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْفَاسِقِ فَإِنَّهُ بَايَعَكَ بِأُكْلَةٍ أَوْ أَقَلَّ مِنْ ذَلِكَ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْبَخِيلِ فَإِنَّهُ يَخْذُلُكَ فِي مَالِهِ أَحْوَجَ مَا تَكُونُ إِلَيْهِ
He-asws said: ‘Beware of accompanying the liar for he is at the status of the mirage. He draws near to you the distant and he distances to you the near; and beware of accompanying the mischief-maker for he will sell you for a meal or less than that; and beware of accompanying the miser for he will abandon you regarding his wealth (when) you are neediest as you can be to it.
وَ إِيَّاكَ وَ مُصَاحَبَةَ الْأَحْمَقِ فَإِنَّهُ يُرِيدُ أَنْ يَنْفَعَكَ فَيَضُرُّكَ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْقَاطِعِ لِرَحِمِهِ فَإِنِّي وَجَدْتُهُ مَلْعُوناً فِي كِتَابِ اللَّهِ.
And beware of accompanying the idiot for he wants to benefit you but he harms you (instead); and beware of accompanying the cutter of his kinship for I-asws have found him to have been Cursed in the Book of Allah-azwj’’.[49]
وَ قَالَ ع إِنَّ الْمَعْرِفَةَ وَ كَمَالَ دَيْنِ الْمُسْلِمِ تَرْكُهُ الْكَلَامَ فِيمَا لَا يَعْنِيهِ وَ قِلَّةُ مِرَائِهِ وَ حِلْمُهُ وَ صَبْرُهُ وَ حُسْنُ خُلُقِهِ.
And he-asws said: ‘The recognition and perfection of the religion of a Muslim his neglecting the talking regarding what does not concern him, and lack of his showing off, and his forbearance, and his patience, and goodness of his manners’’.[50]
وَ قَالَ ع ابْنَ آدَمَ إِنَّكَ لَا تَزَالُ بِخَيْرٍ مَا كَانَ لَكَ وَاعِظٌ مِنْ نَفْسِكَ وَ مَا كَانَتِ الْمُحَاسَبَةُ مِنْ هَمِّكَ وَ مَا كَانَ الْخَوْفُ لَكَ شِعَاراً وَ الْحَذَرُ لَكَ دِثَاراً
And he-asws said: ‘Son of Adam-as! You will not cease to be in goodness for as long as there is a preaching for you from your soul, and for as long as there is accountability of your concerns, and for as long as the fear would be a slogan for you, and the caution as a blanket for you.
ابْنَ آدَمَ إِنَّكَ مَيِّتٌ وَ مَبْعُوثٌ وَ مَوْقُوفٌ بَيْنَ يَدَيِ اللَّهِ جَلَّ وَ عَزَّ فَأَعِدَّ لَهُ جَوَاباً.
Son of Adam-as! You will be dead, and will be Resurrected and be standing in front of Allah‑azwj, Majestic and Mighty, so prepare an answer for Him-azwj’’.[51]
وَ قَالَ ع لَا حَسَبَ لِقُرَشِيٍّ وَ لَا لِعَرَبِيٍّ إِلَّا بِتَوَاضُعٍ وَ لَا كَرَمَ إِلَّا بِتَقْوَى وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا عِبَادَةَ إِلَّا بِالتَّفَقُّهِ
And he-asws said: ‘There is neither pedigree for Qureysh nor for an Arabian except by humbleness, nor any honour except by piety, nor any deed except with intention, nor any worship except with the understanding.
أَلَا وَ إِنَّ أَبْغَضَ النَّاسِ إِلَى اللَّهِ مَنْ يَقْتَدِي بِسُنَّةِ إِمَامٍ وَ لَا يَقْتَدِي بِأَعْمَالِهِ.
Indeed, and the most hateful of the people to Allah-azwj is one who believes in the Sunnah of an Imam-asws and is not led by his-asws deeds’’.[52]
وَ قَالَ ع الْمُؤْمِنُ مِنْ دُعَائِهِ عَلَى ثَلَاثٍ إِمَّا أَنْ يُدَّخَرَ لَهُ وَ إِمَّا أَنْ يُعَجَّلَ لَهُ وَ إِمَّا أَنْ يُدْفَعَ عَنْهُ بَلَاءٌ يُرِيدُ أَنْ يُصِيبَهُ.
And he-asws said: ‘The Momin is upon three (states) from his supplication. Either it is treasured for him, or it is hastened for him (answered), or an affliction is repelled from him – an affliction which had intended to hit him’’.[53]
وَ قَالَ ع إِنَّ الْمُنَافِقَ يَنْهَى وَ لَا يَنْتَهِي وَ يَأْمُرُ وَ لَا يَأْتِي إِذَا قَامَ إِلَى الصَّلَاةِ اعْتَرَضَ وَ إِذَا رَكَعَ رَبَضَ وَ إِذَا سَجَدَ نَقَرَ يُمْسِي وَ هَمُّهُ الْعَشَاءُ وَ لَمْ يَصُمْ وَ يُصْبِحُ وَ هَمُّهُ النَّوْمُ وَ لَمْ يَسْهَرْ
And he-asws said: ‘The hypocrite forbids but does not desist (discontinue the same for himself), and he instructs but he does not do it. When he stands to the Salat he does not pay attention, and when he performs Ruk’u he crouches, and when he performs Sajdah he is (like a bird picking seed). He comes to an evening and his concern is the dinner, and although he is not fasting, and he comes to a morning and his concern is the sleeping (more), and he does not hold vigil.
وَ الْمُؤْمِنُ خَلَطَ عَمَلَهُ بِحِلْمِهِ يَجْلِسُ لِيَعْلَمَ وَ يُنْصِتُ لِيَسْلَمَ- لَا يُحَدِّثُ بِالْأَمَانَةِ الْأَصْدِقَاءَ وَ لَا يَكْتُمُ الشَّهَادَةَ لِلْبُعَدَاءِ وَ لَا يَعْمَلُ شَيْئاً مِنَ الْحَقِّ رِئَاءً وَ لَا يَتْرُكُهُ حَيَاءً
And the Momin mingles his deed with his forbearance. He sits to learn and he is silent to be safe. He neither discuss the trustworthiness with the friends nor does he conceal the testimony for the distant ones, and he does not work anything from the truth to show off, and he does not neglect the modesty.
إِنْ زُكِّيَ خَافَ مِمَّا يَقُولُونَ وَ يَسْتَغْفِرُ اللَّهَ لِمَا لَا يَعْلَمُونَ وَ لَا يَضُرُّهُ جَهْلُ مَنْ جَهِلَهُ
If he gives Zakat he fears from what they (people) would be saying, and he seeks Forgiveness of Allah-azwj for what they don’t know, nor is he harmed by the ignoring by the one who ignores him’.
وَ رَأَى ع عَلِيلًا قَدْ بَرَأَ فَقَالَ ع لَهُ يَهْنَؤُكَ الطَّهُورُ مِنَ الذُّنُوبِ إِنَّ اللَّهَ قَدْ ذَكَرَكَ فَاذْكُرْهُ وَ أَقَالَكَ فَاشْكُرْهُ.
And he-asws saw a sick person who had recovered. He-asws said to him: ‘Congratulations to you of the cleansing from the sins. Allah-azwj has Remembered you therefore remember him, and He-azwj has Activated you, therefore thank Him-azwj’’.[54]
وَ قَالَ ع خَمْسٌ لَوْ رَحَلْتُمْ فِيهِنَّ لَأَنْضَيْتُمُوهُنَ وَ مَا قَدَرْتُمْ عَلَى مِثْلِهِنَّ- لَا يَخَافُ عَبْدٌ إِلَّا ذَنْبَهُ وَ لَا يَرْجُو إِلَّا رَبَّهُ وَ لَا يَسْتَحِي الْجَاهِلُ إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَتَعَلَّمَ وَ الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ وَ لَا إِيمَانَ لِمَنْ لَا صَبْرَ لَهُ.
And he-asws said: ‘Five (matters), even if you were to prepare your animal for the journey, you will exhaust them and will not be able upon the likes of these – a servant should not fear except his sin, nor should he hope except to his Lord-azwj, and the ignorant one should not be embarrassed to learn when he is asked about what he does not know, and the patience from the Eman is at the status of the head from the body, and there is no Eman for the one having no patience for him’’.[55]
وَ قَالَ ع يَقُولُ اللَّهُ يَا ابْنَ آدَمَ ارْضَ بِمَا آتَيْتُكَ تَكُنْ مِنْ أَزْهَدِ النَّاسِ
And he-asws said: ‘Allah-azwj Said: “O son of Adam-as! Be satisfied with what I-azwj have Given you, you will be from the most ascetic of people.
ابْنَ آدَمَ اعْمَلْ بِمَا افْتَرَضْتُ عَلَيْكَ تَكُنْ مِنْ أَعْبَدِ النَّاسِ
Son of Adam-as! Work with what I-azwj have Obligated upon you, you will be from the most worshipping of the people.
ابْنَ آدَمَ اجْتَنِبْ مِمَّا حَرَّمْتُ عَلَيْكَ تَكُنْ مِنْ أَوْرَعِ النَّاسِ.
Son of Adam-as! Keep aside from what I-azwj have Prohibited upon you, you will be from the most devout of the people’’.[56]
وَ قَالَ ع كَمْ مِنْ مَفْتُونٍ بِحُسْنِ الْقَوْلِ فِيهِ وَ كَمْ مِنْ مَغْرُورٍ بِحُسْنِ السَّتْرِ عَلَيْهِ وَ كَمْ مِنْ مُسْتَدْرَجٍ بِالْإِحْسَانِ إِلَيْهِ.
And he-asws said: ‘How many a person has been tempted due to the goodness of the word regarding him, and how many a person has been deceived due to the goodness of the Veiling upon him, and how many a person is enticed by the gradual Favours to him’’.[57]
وَ قَالَ ع يَا سَوْأَتَاهْ لِمَنْ غَلَبَتْ إِحْدَاتُهُ عَشَرَاتِهِ يُرِيدُ أَنَّ السَّيِّئَةَ بِوَاحِدَةٍ وَ الْحَسَنَةَ بِعَشَرَةٍ.
And he-asws said: ‘O its evil for one whose one is overcome by his ten’ – intending the evil deed being with one and the good deed being (counted) as ten’’.[58]
وَ قَالَ ع إِنَّ الدُّنْيَا قَدِ ارْتَحَلَتْ مُدْبِرَةً وَ إِنَّ الْآخِرَةَ قَدْ تَرَحَّلَتْ مُقْبِلَةً وَ لِكُلِّ وَاحِدٍ مِنْهُمَا بَنُونَ فَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ وَ لَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا
And he-asws said: ‘The world has departed turning around, and the Hereafter has departed coming forward, and for each of the two there are sons, therefore be from the sons of the Hereafter and do not be from sons of the world.
فَكُونُوا مِنَ الزَّاهِدِينَ فِي الدُّنْيَا وَ الرَّاغِبِينَ فِي الْآخِرَةِ لِأَنَّ الزَّاهِدِينَ اتَّخَذُوا أَرْضَ اللَّهِ بِسَاطاً وَ التُّرَابَ فِرَاشاً وَ الْمَدَرَ وِسَاداً وَ الْمَاءَ طِيباً وَ قَرَضُوا الْمَعَاشَ مِنَ الدُّنْيَا تَقْرِيضاً
So be from the ascetics in the world and the ones desiring in the Hereafter, because the ascetics are taking the earth of Allah-azwj as a rug, and the soil as a bed, and the mud as a pillow, and the water as a perfume, and they are borrowing the livelihood from the world as a loan.
اعْلَمُوا أَنَّهُ مَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَارَعَ إِلَى الْحَسَنَاتِ وَ سَلَا عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ بَادَرَ بِالتَّوْبَةِ إِلَى اللَّهِ مِنْ ذُنُوبِهِ وَ رَاجَعَ عَنِ الْمَحَارِمِ وَ مَنْ زَهِدَ فِي الدُّنْيَا هَانَتْ عَلَيْهِ مَصَائِبُهَا وَ لَمْ يَكْرَهْهَا
Know the he is the one yearning to the Paradise, being quick to the good deed, and fleeing from the lustful desires; and who is most fearing from the Fire rushes with the repenting to Allah-azwj from his sins, and retracts from the Prohibitions; and the one who is ascetic in the world, its difficulties would be insignificant upon him, and he will not dislike these.
وَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ لَعِبَاداً قُلُوبُهُمْ مُعَلَّقَةٌ بِالْآخِرَةِ وَ ثَوَابِهَا وَ هُمْ كَمَنْ رَأَى أَهْلَ الْجَنَّةِ فِي الْجَنَّةِ مُخَلَّدِينَ مُنَّعَمِينَ وَ كَمَنْ رَأَى أَهْلَ النَّارِ فِي النَّارِ مُعَذَّبِينَ
And for Allah-azwj Mighty and Majestic there are such servants, their hearts are attached with the Hereafter and its Rewards, and they are like the one who sees the inhabitants of Paradise being eternally in the Paradise in bliss, and like the one who sees people of the Fire being Punishment in the Fire.
فَأُولَئِكَ شُرُورُهُمْ وَ بَوَائِقُهُمْ عَنِ النَّاسِ مَأْمُونَةٌ وَ ذَلِكَ أَنَّ قُلُوبَهُمْ عَنِ النَّاسِ مَشْغُولَةٌ بِخَوْفِ اللَّهِ فَطَرْفُهُمْ عَنِ الْحَرَامِ مَغْضُوضٌ وَ حَوَائِجُهُمْ إِلَى النَّاسِ خَفِيفَةٌ قَبِلُوا الْيَسِيرَ مِنَ اللَّهِ فِي الْمَعَاشِ وَ هُوَ الْقُوتُ فَصَبَرُوا أَيَّاماً قُصَارَى لِطُولِ الْحَسْرَةِ يَوْمَ الْقِيَامَةِ
So, they, the people are safe from their evils and their sufferings, and that is because their hearts are too pre-occupied from the people with the fearing Allah-azwj, so their eye sights are shut from the Prohibitions, and their needs to the people are light. They accept the less from Allah-azwj regarding the livelihood, and it is the daily subsistence. They are being patient for short days for (not having) lengthy regret on the Day of Qiyamah’.
وَ قَالَ لَهُ رَجُلٌ إِنِّي لَأُحِبُّكَ فِي اللَّهِ حُبّاً شَدِيداً
And a man said to him-asws, ‘I love you-asws for the Sake of Allah-azwj with intense love’.
فَنَكَسَ ع رَأْسَهُ ثُمَّ قَالَ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُحَبَّ فِيكَ وَ أَنْتَ لِي مُبْغِضٌ
He-asws lowered his-asws head, then said: ‘O Allah-azwj! I-asws seek Refuge with You-azwj for loving for Your-azwj Sake while You-azwj are Hateful to me’.
ثُمَّ قَالَ لَهُ أُحِبُّكَ لِلَّذِي تُحِبُّنِي فِيهِ.
Then he-asws said to him: ‘I-asws love you for the One-azwj Who Made you love me-asws in it’’.[59]
وَ قَالَ ع إِنَّ اللَّهَ لَيُبْغِضُ الْبَخِيلَ السَّائِلَ الْمُلْحِفَ.
And he-asws said: ‘Allah-azwj Tends to Hate the miser, the insistent beggar’’.[60]
وَ قَالَ ع رُبَّ مَغْرُورٍ مَفْتُونٍ يُصْبِحُ لَاهِياً ضَاحِكاً يَأْكُلُ وَ يَشْرَبُ وَ هُوَ لَا يَدْرِي لَعَلَّهُ قَدْ سَبَقَتْ لَهُ مِنَ اللَّهِ سَخَطَةٌ يَصْلَى بِهَا نَارَ جَهَنَّمَ.
And he-asws said: ‘Sometimes a deceived, tempted, becomes distracted, laughing, eating and drink while he does not know perhaps Wrath from Allah-azwj has preceded to him arriving with it to the Fire of Hell’’.[61]
وَ قَالَ ع إِنَّ مِنْ أَخْلَاقِ الْمُؤْمِنِ الْإِنْفَاقَ عَلَى قَدْرِ الْإِقْتَارِ وَ التَّوَسُّعَ عَلَى قَدْرِ التَّوَسُّعِ وَ إِنْصَافَ النَّاسِ مِنْ نَفْسِهِ وَ ابْتِدَاءَهُ إِيَّاهُمْ بِالسَّلَامِ.
And he-asws said: ‘From the matters of the Momin is the spending in accordance to the scarcity and capaciousness in accordance to the capacity, and fairness of the people from himself, and fairness to the people from himself, and his initiating the greetings to them’’.[62]
وَ قَالَ ع ثَلَاثٌ مُنْجِيَاتٌ لِلْمُؤْمِنِ كَفُّ لِسَانِهِ عَنِ النَّاسِ وَ اغْتِيَابِهِمْ وَ إِشْغَالُهُ نَفْسَهُ بِمَا يَنْفَعُهُ لآِخِرَتِهِ وَ دُنْيَاهُ وَ طُولُ الْبُكَاءِ عَلَى خَطِيئَتِهِ.
And he-asws said: ‘Three are saviours for the Momin – restraining his tongue from the people and backbiting them, and his pre-occupation with himself with what benefits him for his Hereafter, and lengthy crying upon his mistakes (sins)’’.[63]
وَ قَالَ ع نَظَرُ الْمُؤْمِنِ فِي وَجْهِ أَخِيهِ الْمُؤْمِنِ لِلْمَوَدَّةِ وَ الْمَحَبَّةِ لَهُ عِبَادَةٌ.
And he-asws said: ‘The Momin looking into the face of his Momin brother for the affection and the love for him is (an act of) worship’’.[64]
وَ قَالَ ع ثَلَاثٌ مَنْ كُنَّ فِيهِ مِنَ الْمُؤْمِنِينَ كَانَ فِي كَنَفِ اللَّهِ وَ أَظَلَّهُ اللَّهُ يَوْمَ الْقِيَامَةِ فِي ظِلِّ عَرْشِهِ وَ آمَنَهُ مِنْ فَزِعِ الْيَوْمِ الْأَكْبَرِ
And he-asws said: ‘Three (traits), one from the Momineen who has these in him would be in the Canopy of Allah-azwj, and Allah-azwj will Shade him on the Day of Qiyamah in the Shade of His-azwj Throne and Secure him from the greatest panic on that Day.
مَنْ أَعْطَى مِنْ نَفْسِهِ مَا هُوَ سَائِلُهُمْ لِنَفْسِهِ وَ رَجُلٌ لَمْ يُقَدِّمْ يَداً وَ لَا رِجْلًا حَتَّى يَعْلَمَ أَنَّهُ فِي طَاعَةِ اللَّهِ قَدَّمَهَا أَوْ فِي مَعْصِيَتِهِ وَ رَجُلٌ لَمْ يَعِبْ أَخَاهُ بِعَيْبٍ حَتَّى يَتْرُكَ ذَلِكَ الْعَيْبَ مِنْ نَفْسِهِ وَ كَفَى بِالْمَرْءِ شُغُلًا بِعَيْبِهِ لِنَفْسِهِ عَنْ عُيُوبِ النَّاسِ.
One who gives from himself what he asks them for himself, and a man who neither advances a hand nor a leg until he knows it’s advancing is in the obedience of Allah-azwj, or in His-azwj obedience, and a man who does not fault his brother with a fault until he neglects that fault from himself, and it suffices with the person as a pre-occupation with faulting himself from faulting the people’’.[65]
وَ قَالَ ع مَا مِنْ شَيْءٍ أَحَبَّ إِلَى اللَّهِ بَعْدَ مَعْرِفَتِهِ مِنْ عِفَّةِ بَطْنٍ وَ فَرْجٍ وَ مَا مِنْ شَيْءٍ أَحَبَّ إِلَى اللَّهِ مِنْ أَنْ يُسْأَلَ.
And he-asws said: ‘There is nothing more beloved to Allah-azwj after recognising Him-azwj, than chastity of belly and private parts, and there is nothing more Beloved to Allah-azwj than Him‑azwj being asked’ (supplications).
وَ قَالَ لِابْنِهِ مُحَمَّدٍ ع افْعَلِ الْخَيْرَ إِلَى كُلِّ مَنْ طَلَبَهُ مِنْكَ فَإِنْ كَانَ أَهْلَهُ فَقَدْ أَصَبْتَ مَوْضِعَهُ وَ إِنْ لَمْ يَكُنْ بِأَهْلٍ كُنْتَ أَنْتَ أَهْلَهُ وَ إِنْ شَتَمَكَ رَجُلٌ عَنْ يَمِينِكَ ثُمَّ تَحَوَّلَ إِلَى يَسَارِكَ وَ اعْتَذَرَ إِلَيْكَ فَاقْبَلْ عُذْرَهُ.
And he-asws said to his-asws son Muhammad-asws: ‘Do good to every one who seeks it from you‑asws. If he were to be its rightful, so you have got its place as correct, and if he does not happen to be rightful, you would be its rightful, and if a man were to insult you on your right, then turn to your left, and (if) he apologises to you, then accept his apology’’.[66]
وَ قَالَ ع مَجَالِسُ الصَّالِحِينَ دَاعِيَةٌ إِلَى الصَّلَاحِ وَ آدَابُ الْعُلَمَاءِ زِيَادَةٌ فِي الْعَقْلِ وَ طَاعَةُ وُلَاةِ الْأَمْرِ تَمَامُ الْعِزِّ وَ اسْتِنْمَاءُ الْمَالِ تَمَامُ الْمُرُوَّةِ وَ إِرْشَادُ الْمُسْتَشِيرِ قَضَاءٌ لِحَقِّ النِّعْمَةِ وَ كَفُّ الْأَذَى مِنْ كَمَالِ الْعَقْلِ وَ فِيهِ رَاحَةٌ لِلْبَدَنِ عَاجِلًا وَ آجِلًا
And he-asws said: ‘Gathering of the righteous ones calling to the righteousness and etiquettes of the scholars increases in the intellect, and obeying Masters-asws of the Command (Wali Al-Amr) completes the honour, and utilising the wealth completes the manliness, and rightfully guiding the one who consults is fulfilling the right of the bounty, and restraining from the harming is from the perfection of intellect, and in it is comfort for the body, current and future’.
وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِذَا قَرَأَ هَذِهِ الْآيَةَ- وَ إِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لا تُحْصُوها يَقُولُ ع سُبْحَانَ مَنْ لَمْ يَجْعَلْ فِي أَحَدٍ مِنْ مَعْرِفَةِ نِعَمِهِ إِلَّا الْمَعْرِفَةَ بِالتَّقْصِيرِ عَنْ مَعْرِفَتِهَا كَمَا لَمْ يَجْعَلْ فِي أَحَدٍ مِنْ مَعْرِفَةِ إِدْرَاكِهِ أَكْثَرَ مِنَ الْعِلْمِ بِأَنَّهُ لَا يُدْرِكُهُ
And whenever Ali-asws Bin Al-Husayn-asws recited this Verse: and if you were to count the Favours of Allah, you would not (be able to) number these [14:34], he-asws said: ‘Glory be to the One‑azwj who did not Make in anyone from recognising His-azwj bounty except the recognition with the deficiency from its recognition, just as He-azwj did not Make in anyone from recognising its realisation more than the knowledge with he cannot realise it.
فَشَكَرَ عَزَّ وَ جَلَّ مَعْرِفَةَ الْعَارِفِينَ بِالتَّقْصِيرِ عَنْ مَعْرِفَتِهِ وَ جَعَلَ مَعْرِفَتَهُمْ بِالتَّقْصِيرِ شُكْراً كَمَا جَعَلَ عِلْمَ الْعَالِمِينَ أَنَّهُمْ لَا يُدْرِكُونَهُ إِيمَاناً عِلْماً مِنْهُ أَنَّهُ قَدْرُ وُسْعِ الْعِبَادِ فَلَا يُجَاوِزُونَ ذَلِكَ.
Therefore, thank the Mighty and Majestic recognition of the Gnostics with the deficiency from recognising Him-azwj, and He-azwj Made recognising them-asws with the deficiency as thanks, like what He-azwj Made knowledge of the knowledgeable one that they cannot realise it as being Eman as knowledge from Him-azwj that He-azwj has Determined capacities of the servants, so they cannot exceed that’’.[67]
وَ قَالَ ع سُبْحَانَ مَنْ جَعَلَ الِاعْتِرَافَ بِالنِّعْمَةِ لَهُ حَمْداً سُبْحَانَ مَنْ جَعَلَ الِاعْتِرَافَ بِالْعَجْزِ عَنِ الشُّكْرِ شُكْراً.
And he-asws said: ‘Glorious is the One-azwj Who Made the acknowledgment with the bounty to Him-azwj as praise! Glorious is the One-azwj Who Made the acknowledgment with the inability from the thanking, as being a thanks’’.[68]
4- ما، الأمالي للشيخ الطوسي عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ الْقَزْوِينِيِّ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الثُّمَالِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع وَ هُوَ يَقُولُ عَجَباً لِلْمُتَكَبِّرِ الْفَخُورِ الَّذِي كَانَ بِالْأَمْسِ نُطْفَةً وَ هُوَ غَداً جِيفَةٌ وَ الْعَجَبُ كُلُّ الْعَجَبِ لِمَنْ شَكَّ فِي اللَّهِ وَ هُوَ يَرَى الْخَلْقَ وَ الْعَجَبُ كُلُّ الْعَجَبِ لِمَنْ أَنْكَرَ الْمَوْتَ وَ هُوَ يَمُوتُ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ وَ الْعَجَبُ كُلُّ الْعَجَبِ لِمَنْ أَنْكَرَ النَّشْأَةَ الْأُخْرَى وَ هُوَ يَرَى النَّشْأَةَ الْأُولَى وَ الْعَجَبُ كُلُّ الْعَجَبِ لِمَنْ عَمِلَ لِدَارِ الْفَنَاءِ وَ تَرَكَ دَارَ الْبَقَاءِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al-Husayn Bin Ibrahim Al Qazwiny, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al Hassan Bini Ali Al Zafrany, from Al Barqy, from his father, from Ibn Abu Umeyr, from Hisham Bin Sali, from Al Suali who said,
‘I heard Ali-asws Bin Al-Husayn-asws and he-asws was saying: ‘Surprise at the arrogant one, the proud who was a seed yesterday, and tomorrow he will be a corpse; and the surprise of all surprise is for the one who doubts regarding Allah-azwj while he sees the creation; and the surprise of all surprise is at the one who denies the death while he is dying (sees the people dying) during every day and night; and the surprise of all surprise is at the one who denies the next growth (resurrection) while he is seeing the first growth; and the surprise of all surprise is at the one who works for the perishable house and he neglects the lasting house’’.[69]
5- الدُّرَّةُ الْبَاهِرَةُ، قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع خَفِ اللَّهَ تَعَالَى لِقُدْرَتِهِ عَلَيْكَ وَ اسْتَحْيِ مِنْهُ لِقُرْبِهِ مِنْكَ وَ لَا تُعَادِيَنَّ أَحَداً وَ إِنْ ظَنَنْتَ أَنَّهُ لَا يَضُرُّكَ وَ لَا تَزْهَدَنَّ صَدَاقَةَ أَحَدٍ وَ إِنْ ظَنَنْتَ أَنَّهُ لَا يَنْفَعُكَ فَإِنَّكَ لَا تَدْرِي مَتَى تَرْجُو صَدِيقَكَ وَ لَا تَدْرِي مَتَى تَخَافُ عَدُوَّكَ وَ لَا يَعْتَذِرُ إِلَيْكَ أَحَدٌ إِلَّا قَبِلْتَ عُذْرَهُ وَ إِنْ عَلِمْتَ أَنَّهُ كَاذِبٌ وَ لْيَقِلَّ عَيْبُ النَّاسِ عَلَى لِسَانِكَ.
(The book) ‘Al Durr Al Bahira’ –
‘Ali-asws Bin Al-Husayn-asws said: ‘Fear Allah-azwj the Exalted for His-azwj Power upon you, and be embarrassed from Him-azwj for His-azwj nearness from you; and do not be inimical to anyone and even if you think that he cannot harm you, nor lost the friendship of anyone and even if you think that he cannot benefit you, for you don’t know when he will hope for your friendship, nor do you know when you will fear your enemy, nor should anyone apologise to you except you should accept his apology, and even if you know he is a liar; and let faulting the people be less upon your tongue’’.[70]
وَ قَالَ ع مَنْ عَتَبَ عَلَى الزَّمَانِ طَالَتْ مَعْتَبَتُهُ.
And he-asws said: ‘One who faults upon the times, his own faulting will be lengthy’’.[71]
وَ قَالَ ع مَا اسْتَغْنَى أَحَدٌ بِاللَّهِ إِلَّا افْتَقَرَ النَّاسُ إِلَيْهِ وَ مَنِ اتَّكَلَ عَلَى حُسْنِ اخْتِيَارِ اللَّهِ عَزَّ وَ جَلَّ لَهُ لَمْ يَتَمَنَّ أَنَّهُ فِي غَيْرِ الْحَالِ الَّتِي اخْتَارَهَا اللَّهُ تَعَالَى لَهُ.
And he-asws said: ‘No one is needless with Allah-azwj (from the people), except the people will be impoverished (needy) to him; and the one who relies upon good Choice of Allah-azwj Mighty and Majestic for him, will not wish that he could have been in a situation other than which Allah-azwj the Exalted has Chosen for him’’.[72]
وَ قَالَ ع الْكَرِيمُ يَبْتَهِجُ بِفَضْلِهِ وَ اللَّئِيمُ يَفْتَخِرُ بِمِلْكِهِ.
And he-asws said: ‘The benevolent one rejoices with his Grace, and the mean prides with his possessions’’.[73]
6- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنْ أَبِيهِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَعِظُ النَّاسَ يُزَهِّدُهُمْ فِي الدُّنْيَا وَ يُرَغِّبُهُمْ فِي أَعْمَالِ الْآخِرَةِ بِهَذَا الْكَلَامِ فِي كُلِّ جُمُعَةٍ فِي مَسْجِدِ الرَّسُولِ ص وَ حُفِظَ عَنْهُ وَ كُتِبَ وَ كَانَ يَقُولُ
(The book) ‘Al Amaali’ of Al Sadouq – from his father, from Al Himeyri, from Ahmad Bin Muhammad Bin Abu Mahboub, from Abdullah Bin Ghalib, from his father, from Saeed Bin Al Musayyab who said,
‘Ali-asws Bin Al-Husayn-asws used to preach to the people urging them to be ascetics in the world and inciting their desires in working for the Hereafter with this speech during every Friday in Masjid of the Rasool-saww, and it has been preserved from him-asws and written, and he-asws was saying:
أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ وَ اعْلَمُوا أَنَّكُمْ إِلَيْهِ تُرْجَعُونَ فَ تَجِدُ كُلُّ نَفْسٍ ما عَمِلَتْ فِي هَذِهِ الدُّنْيَا مِنْ خَيْرٍ مُحْضَراً وَ ما عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَها وَ بَيْنَهُ أَمَداً بَعِيداً وَ يُحَذِّرُكُمُ اللَّهُ نَفْسَهُ
‘O you people! Fear Allah-azwj and know that you will be returning to Him, so every soul shall find what it has done – in this world – of good to be present and what it has done of evil. It will wish that between it and him there was a long duration; and Allah Cautions you all Himself; [3:30].
وَيْحَكَ ابْنَ آدَمَ الْغَافِلُ وَ لَيْسَ بِمَغْفُولٍ عَنْهُ
Woe be to you, son of Adam-as, the one who is heedless and is not heedless from!
ابْنَ آدَمَ إِنَّ أَجَلَكَ أَسْرَعُ شَيْءٍ إِلَيْكَ قَدْ أَقْبَلَ نَحْوَكَ حَثِيثاً يَطْلُبُكَ وَ يُوشِكُ أَنْ يُدْرِكَكَ وَ كَأَنْ قَدْ أَوْفَيْتَ أَجَلَكَ وَ قَبَضَ الْمَلَكُ رُوحَكَ وَ صِرْتَ إِلَى مَنْزِلٍ وَحِيداً فَرَدَّ إِلَيْكَ فِيهِ رُوحَكَ- وَ اقْتَحَمَ عَلَيْكَ فِيهِ مَلَكَاكَ مُنْكَرٌ وَ نَكِيرٌ لِمُسَاءَلَتِكَ وَ شَدِيدِ امْتِحَانِكَ
Son of Adam-as! Your death is the quickest of the things to you. It comes towards you hastily seeking you, and has almost caught you; and it is as if you have already fulfilled your term and the Angel has already captured your soul, and you have come to a stage (grave) along. Your soul is returned to you in it, and your two Angels, Munkar and Nakeer storm upon you in it in order to question you, and severe is your test.
أَلَا وَ إِنَّ أَوَّلَ مَا يَسْأَلَانِكَ عَنْ رَبِّكَ الَّذِي كُنْتَ تَعْبُدُهُ وَ عَنْ نَبِيِّكَ الَّذِي أُرْسِلَ إِلَيْكَ وَ عَنْ دِينِكَ الَّذِي كُنْتَ تَدِينُ بِهِ وَ عَنْ كِتَابِكَ الَّذِي كُنْتَ تَتْلُوهُ وَ عَنْ إِمَامِكَ الَّذِي كُنْتَ تَتَوَلَّاهُ ثُمَّ عَنْ عُمُرِكَ فِيمَا أَفْنَيْتَهُ وَ مَالِكَ مِنْ أَيْنَ اكْتَسَبْتَهُ وَ فِيمَا أَتْلَفْتَهُ
Indeed, and the first of what they will question you about is your Lord-azwj Whom you used to worship, and about your Prophet-saww who had been Sent to you, and about your religion which you were making a religion with, and about your Book which you used to recite, and about your Imam whom you had followed. Then about your lifetime regarding what you had spent it, and your wealth from where you had earned it and in what you had wasted it.
فَخُذْ حِذْرَكَ وَ انْظُرْ لِنَفْسِكَ وَ أَعِدَّ لِلْجَوَابِ قَبْلَ الِامْتِحَانِ وَ الْمُسَاءَلَةِ وَ الِاخْتِبَارِ فَإِنْ تَكُ مُؤْمِناً تَقِيّاً عَارِفاً بِدِينِكَ مُتَّبِعاً لِلصَّادِقِينَ مُوَالِياً لِأَوْلِيَاءِ اللَّهِ لَقَّاكَ اللَّهُ حُجَّتَكَ وَ أَنْطَقَ لِسَانَكَ بِالصَّوَابِ فَأَحْسَنْتَ الْجَوَابَ
Therefore, take your caution and look out for yourself, and be prepared for the answer before the examination, and the questioning, and the test. If you were to be a Momin, pious, knower of your religion, follower of the truthful ones-asws, a friend of the friends of Allah-azwj, Allah-azwj will Indoctrinate your arguments and your tongue will speak with the correctness, so the answers will be excellent.
فَبُشِّرْتَ بِالْجَنَّةِ وَ الرِّضْوَانِ مِنَ اللَّهِ وَ الْخَيْرَاتِ الْحِسَانِ وَ اسْتَقْبَلَتْكَ الْمَلَائِكَةُ بِالرَّوْحِ وَ الرَّيْحَانِ
You will be given glad tidings with the Paradise and the Satisfaction from Allah-azwj, and the good beautiful females, and the Angels will welcome you with the breezes and the comfort.
وَ إِنْ لَمْ تَكُنْ كَذَلِكَ تَلَجْلَجَ لِسَانُكَ وَ دُحِضَتْ حُجَّتُكَ وَ عَيِيتَ عَنِ الْجَوَاب وَ بُشِّرْتَ بِالنَّارِ وَ اسْتَقْبَلَتْكَ مَلَائِكَةُ الْعَذَابِ بِنُزُلٍ مِنْ حَمِيمٍ وَ تَصْلِيَةِ جَحِيمٍ
And if you don’t happen to be like that, your tongue will stutter, and your arguments will be nullified and you will be unable from the answering, and you will be given news of the Fire, and the Angels of Punishment will come with a descent from boiling water and arrival to the blazing Fire.
فَاعْلَمْ ابْنَ آدَمَ أَنَّ مِنْ وَرَاءِ هَذَا مَا هُوَ أَعْظَمُ وَ أَفْظَعُ وَ أَوْجَعُ لِلْقُلُوبِ يَوْمَ الْقِيَامَةِ ذلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَ ذلِكَ يَوْمٌ مَشْهُودٌ وَ يَجْمَعُ اللَّهُ فِيهِ الْأَوَّلِينَ وَ الْآخِرِينَ ذَلِكَ يَوْمُ يُنْفَخُ فِي الصُّورِ وَ تُبَعْثَرُ فِيهِ الْقُبُورُ ذَلِكَ يَوْمُ الْآزِفَةِ إِذِ الْقُلُوبُ لَدَى الْحَناجِرِ كاظِمِينَ
Therefore know, son of Adam-as! From behind this is what is mightier, and more horrible, and more painful for the hearts, the Day of Qiyamah. That would be a Day (in which) the people would be Gathered to it, and that would be a witnessed Day [11:103]; and Allah-azwj will Gather in it the former ones and the latter ones. That is a Day the Trumpet will be blown into, and the graves will be split apart. That is the day of the Doomsday when the hearts would be choked at the throats. [40:18].
ذَلِكَ يَوْمٌ لَا تُقَالُ فِيهِ عَثْرَةٌ وَ لَا تُؤْخَذُ مِنْ أَحَدٍ فِيهِ فِدْيَةٌ وَ لَا تُقْبَلُ مِنْ أَحَدٍ فِيهِ مَعْذِرَةٌ وَ لَا لِأَحَدٍ فِيهِ مُسْتَقْبَلُ تَوْبَةٍ لَيْسَ إِلَّا الْجَزَاءَ بِالْحَسَنَاتِ وَ الْجَزَاءَ بِالسَّيِّئَاتِ
That is a Day, it cannot be said there are stumbles in it, nor will any ransom be taken during it from anyone, nor will an excuse be accepted from anyone during it, nor will there be acceptance of any repentance during it. There isn’t anything except the Recompense for the good deeds and the Recompense for the evil deeds.
فَمَنْ كَانَ مِنَ الْمُؤْمِنِينَ عَمِلَ فِي هَذِهِ الدُّنْيَا مِثْقَالَ ذَرَّةٍ مِنْ خَيْرٍ وَجَدَهُ وَ مَنْ كَانَ عَمِلَ مِنَ الْمُؤْمِنِينَ فِي هَذِهِ الدُّنْيَا مِثْقَالَ ذَرَّةٍ مِنْ شَرٍّ وَجَدَهُ:
The one who were to be from the Momineen having worked in this world a particle weight of good will find it, and the one from the Momineen who had worked in this world a particle weight of evil will find it.
فَاحْذَرُوا أَيُّهَا النَّاسُ مِنَ الْمَعَاصِي وَ الذُّنُوبِ فَقَدْ نَهَاكُمُ اللَّهُ عَنْهَا وَ حَذَّرَكُمُوهَا فِي الْكِتَابِ الصَّادِقِ وَ الْبَيَانِ النَّاطِقِ وَ لَا تَأْمَنُوا مَكْرَ اللَّهِ وَ شِدَّةَ أَخْذِهِ عِنْدَ مَا يَدْعُوكُمْ إِلَيْهِ الشَّيْطَانُ اللَّعِينُ مِنْ عَاجِلِ الشَّهَوَاتِ وَ اللَّذَّاتِ فِي هَذِهِ الدُّنْيَا فَإِنَّ اللَّهَ يَقُولُ- إِنَّ الَّذِينَ اتَّقَوْا إِذا مَسَّهُمْ طائِفٌ مِنَ الشَّيْطانِ تَذَكَّرُوا فَإِذا هُمْ مُبْصِرُونَ
O you people! Be cautioned from the disobediences and the sins, for Allah-azwj has Prohibited you from these, and has Cautioned of these in the Truthful Book and the speaking explanation; and do not feel safe from the Plan of Allah-azwj and severity of His-azwj Seizure at what the Accursed Satan-la is calling you to, from the current lustful desires and the pleasures in this world, for Allah-azwj Says: Surely those who fear when an evil from the Satan touches them, they are mindful, and then they are seeing [7:201].
فَاشْعُرُوا قُلُوبَكُمْ لِلَّهِ أَنْتُمْ خَوْفَ اللَّهِ وَ تَذَكَّرُوا مَا قَدْ وَعَدَكُمُ اللَّهُ فِي مَرْجِعِكُمْ إِلَيْهِ مِنْ حُسْنِ ثَوَابِهِ كَمَا قَدْ خَوَّفَكُمْ مِنْ شَدِيدِ الْعِقَابِ فَإِنَّهُ مَنْ خَافَ شَيْئاً حَذِرَهُ وَ مَنْ حَذِرَ شَيْئاً نَكَلَهُ
Therefore, direct your hearts to Allah-azwj, fearing Allah-azwj, and be mindful of what Allah-azwj has Promised you during your return to Him-azwj of His-azwj excellent Rewards, like what He-azwj has Frightened you of the severe Punishment, for the one who fears something will be cautious of it, and the one who is cautious of something will avoid it.
فَلَا تَكُونُوا مِنَ الْغَافِلِينَ الْمَائِلِينَ إِلَى زَهْرَةِ الْحَيَاةِ الدُّنْيَا فَتَكُونُوا مِنَ الَّذِينَ مَكَرُوا السَّيِّئَاتِ وَ قَدْ قَالَ اللَّهُ تَعَالَى- أَ فَأَمِنَ الَّذِينَ مَكَرُوا السَّيِّئاتِ أَنْ يَخْسِفَ اللَّهُ بِهِمُ الْأَرْضَ أَوْ يَأْتِيَهُمُ الْعَذابُ مِنْ حَيْثُ لا يَشْعُرُونَ- أَوْ يَأْخُذَهُمْ فِي تَقَلُّبِهِمْ فَما هُمْ بِمُعْجِزِينَ- أَوْ يَأْخُذَهُمْ عَلى تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَؤُفٌ رَحِيمٌ-
Do not be from the heedless one, the ones inclining to blossoms of the life of the world, for you will be from those who had plotted the evil deeds, and Allah-azwj the Exalted has Said: Are the ones plotting the evil feeling secure from Allah Causing the earth to submerge with them, or the Punishment coming to them from where they are not aware of? [16:45] Or (from) Him Seizing them during their moving around, so they would not be escaping? [16:46] Or (from) Him Seizing them upon gradual wastage? Surely your Lord is Kind, Merciful [16:47].
فَاحْذَرُوا مَا قَدْ حَذَّرَكُمُ اللَّهُ وَ اتَّعِظُوا بِمَا فَعَلَ بِالظَّلَمَةِ فِي كِتَابِهِ وَ لَا تَأْمَنُوا أَنْ يُنْزِلَ بِكُمْ بَعْضَ مَا تَوَاعَدَ بِهِ الْقَوْمَ الظَّالِمِينَ فِي الْكِتَابِ
So be cautioned of what Allah-azwj has Cautioned you of, and be preached with what He-azwj has Done with the oppressors in His-azwj Book, and do not feel safe from there befalling with you part of what He-azwj has Threatened the unjust people with in the Book.
تَاللَّهِ لَقَدْ وُعِظْتُمْ بِغَيْرِكُمْ وَ إِنَّ السَّعِيدَ مَنْ وُعِظَ بِغَيْرِهِ وَ لَقَدْ أَسْمَعَكُمُ اللَّهُ فِي الْكِتَابِ مَا فَعَلَ بِالْقَوْمِ الظَّالِمِينَ مِنْ أَهْلِ الْقُرَى قَبْلَكُمْ حَيْثُ قَالَ- وَ كَمْ قَصَمْنا مِنْ قَرْيَةٍ كانَتْ ظالِمَةً وَ أَنْشَأْنا بَعْدَها قَوْماً آخَرِينَ-
By Allah-azwj! You have been preached by others, and the fortunate is one who takes preaching with others; and Allah-azwj has Made you hear in the Book what He-azwj had Done with the unjust people, from the people of the towns before you, whereby He-azwj Said: And how many a town did We Shatter which was unjust, and We Raised after it another people? [21:11].
فَلَمَّا أَحَسُّوا بَأْسَنا إِذا هُمْ مِنْها يَرْكُضُونَ يَعْنِي يَهْرُبُونَ- لا تَرْكُضُوا وَ ارْجِعُوا إِلى ما أُتْرِفْتُمْ فِيهِ وَ مَساكِنِكُمْ لَعَلَّكُمْ تُسْئَلُونَ فَلَمَّا أَتَاهُمُ الْعَذَابُ- قالُوا يا وَيْلَنا إِنَّا كُنَّا ظالِمِينَ- فَما زالَتْ تِلْكَ دَعْواهُمْ حَتَّى جَعَلْناهُمْ حَصِيداً خامِدِينَ
So when they do sense Our Punishment, then they are fleeing from it [21:12] – meaning running away – “Do not be fleeing and return to what luxuries you were given therein, and your dwellings, perhaps you would be questioned!” [21:13]. When the Punishment came to them, They say, ‘O woe be unto us! Surely we were unjust!’ [21:14] So that would not cease to be their call until We Make them to be as harvest cut down, motionless [21:15].
وَ ايْمُ اللَّهِ إِنَّ هَذِهِ لَعِظَةٌ لَكُمْ وَ تَخْوِيفٌ إِنِ اتَّعَظْتُمْ وَ خِفْتُمْ
And I-asws swear by Allah-azwj! This is a preaching for you, and a scare if you were to take preaching and fear.
ثُمَّ رَجَعَ إِلَى الْقَوْلِ مِنَ اللَّهِ فِي الْكِتَابِ عَلَى أَهْلِ الْمَعَاصِي وَ الذُّنُوبِ فَقَالَ وَ لَئِنْ مَسَّتْهُمْ نَفْحَةٌ مِنْ عَذابِ رَبِّكَ لَيَقُولُنَّ يا وَيْلَنا إِنَّا كُنَّا ظالِمِينَ فَإِنْ قُلْتُمْ
Then he-asws returned to the Word from Allah-azwj in the Book against the people of disobedience and the sins. He-azwj Said: And if a blast of the Punishment of your Lord were to touch them, they would be saying, ‘O woe be unto us! Surely we were unjust!’ [21:46], if you were to say it.
أَيُّهَا النَّاسُ إِنَّ اللَّهَ إِنَّمَا عَنَى بِهَذَا أَهْلَ الشِّرْكِ فَكَيْفَ ذَاكَ وَ هُوَ يَقُولُ وَ نَضَعُ الْمَوازِينَ الْقِسْطَ لِيَوْمِ الْقِيامَةِ فَلا تُظْلَمُ نَفْسٌ شَيْئاً وَ إِنْ كانَ مِثْقالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنا بِها وَ كَفى بِنا حاسِبِينَ-
O you people! But rather, Allah-azwj has Meant the people of Shirk with this, And We will Place scales of fairness on the Day of Judgment, therefore do not wrong a soul of anything. And even if it was the weight of a mustard seed, We will Come with it; and suffice with Us as the Reckoners [21:47].
اعْلَمُوا عِبَادَ اللَّهِ أَنَّ أَهْلَ الشِّرْكِ لَا تُنْصَبُ لَهُمُ الْمَوَازِينُ وَ لَا تُنْشَرُ لَهُمُ الدَّوَاوِينُ وَ إِنَّمَا تُنْشَرُ الدَّوَاوِينُ لِأَهْلِ الْإِسْلَامِ
Know, servants of Allah-azwj! The people of Shirk, neither will the scales be set up for them nor will the registers will be publicised for them, and rather the registers of the people of Al-Islam will be publicised.
فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ وَ اعْلَمُوا أَنَّ اللَّهَ لَمْ يَخْتَرْ هَذِهِ الدُّنْيَا وَ عَاجِلَهَا لِأَحَدٍ مِنْ أَوْلِيَائِهِ وَ لَمْ يُرَغِّبْهُمْ فِيهَا وَ فِي عَاجِلِ زَهْرَتِهَا وَ ظَاهِرِ بَهْجَتِهَا وَ إِنَّمَا خَلَقَ الدُّنْيَا وَ خَلَقَ أَهْلَهَا لِيَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا لآِخِرَتِهِ
Fear Allah-azwj, servants of Allah-azwj, and know that Allah-azwj has not Chosen this world and its current (matters) for anyone of His-azwj friends, and did not Make them desirous regarding it and in the current of its blossoms, and the apparent of its delights, and rather He-azwj Created the world and Creates its inhabitants in order to Try them which of them is best in working for his Hereafter.
وَ ايْمُ اللَّهِ لَقَدْ ضَرَبَ لَكُمْ فِيهَا الْأَمْثَالَ وَ صَرَّفَ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَ
And I-asws swear by Allah-azwj! The examples have been Struck in it for you all, and the Verses have been Utilised for a people who use their intellects.
فَكُونُوا أَيُّهَا الْمُؤْمِنُونَ مِنَ الْقَوْمِ الَّذِينَ يَعْقِلُونَ وَ لا قُوَّةَ إِلَّا بِاللَّهِ وَ ازْهَدُوا فِيمَا زَهَّدَكُمُ اللَّهُ فِيهِ مِنْ عَاجِلِ الْحَيَاةِ الدُّنْيَا فَإِنَّ اللَّهَ يَقُولُ وَ قَوْلُهُ الْحَقُّ- إِنَّما مَثَلُ الْحَياةِ الدُّنْيا كَماءٍ أَنْزَلْناهُ مِنَ السَّماءِ فَاخْتَلَطَ بِهِ نَباتُ الْأَرْضِ الْآيَةَ-
O you Momineen! So be from the people, those who are using their intellects, and there is no strength except with Allah-azwj, and be ascetic in what Allah-azwj has Told you to be ascetic in, from the current life of the world, for Allah-azwj is Saying, and His-azwj Word is the Truth: 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 [10:24] – the Verse.
فَكُونُوا عِبَادَ اللَّهِ مِنَ الْقَوْمِ الَّذِينَ يَتَفَكَّرُونَ وَ لَا تَرْكَنُوا إِلَى الدُّنْيَا فَإِنَّ اللَّهَ قَدْ قَالَ لِمُحَمَّدٍ نَبِيِّهِ ص وَ لِأَصْحَابِهِ وَ لا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ
Servants of Allah-azwj! So be from the people, those who are contemplating, and do not be inclining to the world, for Allah-azwj has Said to His-azwj Prophet-saww Muhammad-saww and to his‑saww companions: And you should not incline towards those who are unjust, so the Fire would touch you, [11:113].
وَ لَا تَرْكَنُوا إِلَى زَهْرَةِ الْحَيَاةِ الدُّنْيَا وَ مَا فِيهَا رُكُونَ مَنِ اتَّخَذَهَا دَارَ قَرَارٍ وَ مَنْزِلَ اسْتِيطَانٍ فَإِنَّهَا دَارُ قُلْعَةٍ وَ بُلْغَةٍ وَ دَارُ عَمَلٍ
And do not be inclining to blossoms of the life of the world and whatever is in it, inclination of the one who takes it as a house of staying and a dwelling of settlement, for it is a house of temporary accommodation, and subsistence, and a house of working.
فَتَزَوَّدُوا الْأَعْمَالَ الصَّالِحَةَ مِنْهَا قَبْلَ أَنْ تَخْرُجُوا مِنْهَا وَ قَبْلَ الْإِذْنِ مِنَ اللَّهِ فِي خَرَابِهَا فَكَانَ قَدْ أَخْرَبَهَا الَّذِي عَمَرَهَا أَوَّلَ مَرَّةٍ وَ ابْتَدَأَهَا وَ هُوَ وَلِيُّ مِيرَاثِهَا
Provide (yourselves with) the righteous deeds from it before you exit from it, and before the Permission from Allah-azwj regarding its ruination, for the One-azwj Who had Built it the first time and Initiated it had Ruined it, and He-azwj is in charge of its inheritance.
وَ أَسْأَلُ اللَّهَ لَنَا وَ لَكُمُ الْعَوْنَ عَلَى تَزَوُّدِ التَّقْوَى وَ الزُّهْدِ فِيهَا جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ مِنَ الزَّاهِدِينَ فِي عَاجِلِ زَهْرَةِ الْحَيَاةِ الدُّنْيَا وَ الرَّاغِبِينَ الْعَامِلِينَ لِأَجْلِ ثَوَابِ الْآخِرَةِ فَإِنَّمَا نَحْنُ بِهِ وَ لَهُ.
And I-asws ask Allah-azwj the Assistance for us-asws and you all upon providing the piety, and the ascetism in it. May Allah-azwj Make us-asws and you all to be from the ascetics in the current blossoms of the life of the world, and the ones desiring, the workers for the future Rewards of the Hereafter, for rather we-asws with Him-azwj and for Him-azwj’’.[74]
7- لي، الأمالي للصدوق عَنْ عَبْدِ اللَّهِ بْنِ النَّصْرِ التَّيْمِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْمَالِكِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَمْرٍو الْأُطْرُوشِ عَنْ صَالِحِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ السُّكَّرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَعْزٍ الْأَوْدِيِّ عَنْ عِمْرَانَ بْنِ سُلَيْمٍ عَنْ سُوَيْدِ بْنِ غَفَلَةَ عَنْ طَاوُسٍ الْيَمَانِيِّ قَالَ: مَرَرْتُ بِالْحِجْرِ فَإِذَا أَنَا بِشَخْصٍ رَاكِعٍ وَ سَاجِدٍ فَتَأَمَّلْتُهُ فَإِذَا هُوَ عَلِيُّ بْنُ الْحُسَيْنِ ع فَقُلْتُ يَا نَفْسُ رَجُلٌ صَالِحٌ مِنْ أَهْلِ بَيْتِ النُّبُوَّةِ وَ اللَّهِ لَأَغْتَنِمَنَّ دُعَاءَهُ فَجَعَلْتُ أَرْقُبُهُ حَتَّى فَرَغَ مِنْ صَلَاتِهِ وَ رَفَعَ بَاطِنَ كَفَّيْهِ إِلَى السَّمَاءِ وَ جَعَلَ يَقُولُ-
(The book) ‘Al Amaali’ of Al Sadouq – from Abdullah Bin Al Nasr Al Taymi, from Ja’far Bin Muhammad Al Maliky, from Abdullah Bin Muhammad Bin Amro Al Atroush, from Salih Bin Ziyad, from Abdullah Bin Maymoun Al Sukry, from Abdullah Bin Ma’z Al Awdy, from Imran Bin Suleym, from Suweyd Bin Gafla, from Tawoos Al Yamany who said,
‘I passed by Al-Hijr (Black Stone), and there I was with a person performing Ruk’u and Sajdah. I looked at him and it was Ali-asws Bin Al-Husayn-asws. I said, ‘O soul! A righteous man from People-asws of the Household of the Prophet-hood! By Allah-azwj! I shall gain from his-asws supplication. I went on to watch out until he-asws was free from his-asws Salat and raised the inside of his-asws palms towards the sky, and he-asws went on to say:
سَيِّدِي سَيِّدِي هَذِهِ يَدَايَ قَدْ مَدَدْتُهُمَا إِلَيْكَ بِالذُّنُوبِ مَمْلُوءَةً وَ عَيْنَايَ بِالرَّجَاءِ مَمْدُودَةً وَ حَقٌّ لِمَنْ دَعَاكَ بِالنَّدَمِ تَذَلُّلًا أَنْ تُجِيبَهُ بِالْكَرَمِ تَفَضُّلًا
‘My-asws Master-azwj! My-asws Master-asws! I-asws am extending these two hands towards You-azwj are filled with the sins, and my-asws eyes are stretched out with the limited hopes, and there is a right for the one who supplicates to you-azwj with the regret, humbly, that You-azwj Answer him with the Benevolence, Gracefully.
سَيِّدِي أَ مِنْ أَهْلِ الشَّقَاءِ فَأُطِيلَ بُكَائِي أَمْ مِنْ أَهْلِ السَّعَادَةِ خَلَقْتَنِي فَأُبَشِّرَ رَجَائِي
My-asws Master-azwj! Did You-azwj Create me-asws from the wretched people so I-asws should prolong my-asws crying, or from the fortunate people, so I-asws can be given glad tidings for my‑asws hopes?
سَيِّدِي أَ لِضَرْبِ الْمَقَامِعِ خَلَقْتَ أَعْضَائِي أَمْ لِشُرْبِ الْحَمِيمِ خَلَقْتَ أَمْعَائِي
My-asws Master-azwj! Are my-asws body parts Created for the beating by the rods, or are my-asws organs/intestines Created for drinking the boiling water?’
سَيِّدِي لَوْ أَنَّ عَبْداً اسْتَطَاعَ الْهَرَبَ مِنْ مَوْلَاهُ لَكُنْتُ أَوَّلَ الْهَارِبِينَ مِنْكَ لَكِنِّي أَعْلَمُ أَنِّي لَا أَفُوتُكَ
My-asws Master-azwj! If a slave had the capacity to free from his master, I-asws would have been the first of the flees from You-azwj, but I-asws know that I-asws cannot escape You-azwj!
سَيِّدِي لَوْ أَنَّ عَذَابِي مِمَّا يَزِيدُ فِي مُلْكِكَ لَسَأَلْتُكَ الصَّبْرَ عَلَيْهِ غَيْرَ أَنِّي أَعْلَمُ أَنَّهُ لَا يَزِيدُ فِي مُلْكِكَ طَاعَةُ الْمُطِيعِينَ وَ لَا يَنْقُصُ مِنْهُ مَعْصِيَةُ الْعَاصِينَ
My-asws Master-azwj! If Punishing me-asws is from what increases in Your-azwj Kingdom, I -asws ask You-azwj for the patience upon it, apart from that I-asws know that it cannot increase in Your-azwj Kingdom, neither obedience of the obedient ones nor can it reduce from it any disobedience of the disobedient ones.
سَيِّدِي مَا أَنَا وَ مَا خَطَرِي هَبْ لِي بِفَضْلِكَ وَ جَلِّلْنِي بِسَتْرِكَ وَ اعْفُ عَنْ تَوْبِيخِي بِكَرَمِ وَجْهِكَ
My-asws Master-azwj! What am I-asws and what is my-asws importance. Bestow to me-asws with Your-azwj Grace, and Cover me-asws with Your-azwj Veil, and Pardon from Rebuking me-asws with the Benevolence of Your-azwj Face.
إِلَهِي وَ سَيِّدِي ارْحَمْنِي مَصْرُوعاً عَلَى الْفِرَاشِ تُقَلِّبُنِي أَيْدِي أَحِبَّتِي وَ ارْحَمْنِي مَطْرُوحاً عَلَى الْمُغْتَسَلِ يُغَسِّلُنِي صَالِحُ جِيرَتِي وَ ارْحَمْنِي مَحْمُولًا قَدْ تَنَاوَلَ الْأَقْرِبَاءُ أَطْرَافَ جِنَازَتِي وَ ارْحَمْ فِي ذَلِكَ الْبَيْتِ الْمُظْلِمِ وَحْشَتِي وَ غُرْبَتِي وَ وَحْدَتِي
My-asws God-azwj and my-asws Master-azwj! Have Mercy on me-asws (when) lying upon my-asws bed, the hands of my-asws loved ones turning me-asws; and have Mercy on me-asws (when) I-asws am dropped upon the washing table being washed by the my-asws righteous neighbours; and have Mercy on me-asws (when) carried by the relatives holding the edges of my bier; and have Mercy on me-asws in that dark house (grave), and my-asws loneliness, and my-asws estrangement, and my-asws being alone!’
قَالَ طَاوُسٌ فَبَكَيْتُ حَتَّى عَلَا نَحِيبِي فَالْتَفَتَ إِلَيَّ فَقَالَ مَا يُبْكِيكَ يَا يَمَانِيُّ أَ وَ لَيْسَ هَذَا مَقَامَ الْمُذْنِبِينَ
Tawoos said, ‘I cried to the extent that my wailing was high (loud). He-asws turned towards me. He-asws said: ‘What makes you cry, O Yamany? Or, isn’t this the place (for) the sinners?’
فَقُلْتُ حَبِيبِي حَقِيقٌ عَلَى اللَّهِ أَنْ لَا يَرُدَّكَ وَ جَدُّكَ مُحَمَّدٌ ص
I said, ‘My beloved! It is a reality upon Allah-azwj that He-azwj will not Reject you-asws and your‑asws grandfather-saww Muhammad-saww’’.
قَالَ فَبَيْنَا نَحْنُ كَذَلِكَ إِذْ أَقْبَلَ نَفَرٌ مِنْ أَصْحَابِهِ فَالْتَفَتَ إِلَيْهِمْ فَقَالَ مَعَاشِرَ أَصْحَابِي أُوصِيكُمْ بِالْآخِرَةِ وَ لَسْتُ أُوصِيكُمْ بِالدُّنْيَا فَإِنَّكُمْ بِهَا مُسْتَوْصَوْنَ وَ عَلَيْهَا حَرِيصُونَ وَ بِهَا مُسْتَمْسِكُونَ
He (the narrator) said, ‘While we were like that when a number of his-asws companions came. He-asws turned towards them. He-asws said: ‘Group of my-asws companions! I-asws advise you all with the Hereafter, and I-asws am not advising you with the world, for you are being comforted by it and are greedy upon it, and you are holding tightly to it.
مَعَاشِرَ أَصْحَابِي إِنَّ الدُّنْيَا دَارُ مَمَرٍّ وَ الْآخِرَةَ دَارُ مَقَرٍّ فَخُذُوا مِنْ مَمَرِّكُمْ لِمَقَرِّكُمْ وَ لَا تَهْتِكُوا أَسْتَارَكُمْ عِنْدَ مَنْ لَا يَخْفَى عَلَيْهِ أَسْرَارُكُمْ وَ أَخْرِجُوا مِنَ الدُّنْيَا قُلُوبَكُمْ قَبْلَ أَنْ تَخْرُجَ مِنْهَا أَبْدَانُكُمْ
Group of my-asws companions! The world is a house of passing by while the Hereafter is a house of settlement, therefore take from your passing by for your settling, and do not tear down your veils in the presence of the One-azwj your secrets are not hidden unto Him-azwj, and exit your hearts from the world before your bodies are exited from it.
أَ مَا رَأَيْتُمْ وَ سَمِعْتُمْ مَا اسْتُدْرِجَ بِهِ مَنْ كَانَ قَبْلَكُمْ مِنَ الْأُمَمِ السَّالِفَةِ وَ الْقُرُونِ الْمَاضِيَةِ لَمْ تَرَوْا كَيْفَ فُضِحَ مَسْتُورُهُمْ وَ أُمْطِرَ مَوَاطِرُ الْهَوَانِ عَلَيْهِمْ بِتَبْدِيلِ سُرُورِهِمْ بَعْدَ خَفْضِ عَيْشِهِمْ وَ لِينِ رَفَاهِيَتِهِمْ صَارُوا حَصَائِدَ النِّقَمِ وَ مَدَارِجَ الْمَثُلَاثِ
Are you not seeing and hearing what the ones before you had been gradually enticed with, from the previous communities and the past generations? Don’t you see how their concealment was exposed and the rains of humiliation rained down upon them by the replacement of their happiness after their affluent lifestyles, and softness of their lavishness they became a harvest of the Vengeance, and gradual afflictions?
أَقُولُ قَوْلِي هَذَا وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ.
I-asws am saying this word of mine-asws and I-asws seek Forgiveness of Allah-azwj for me-asws and for you all!’’[75]
8- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الثُّمَالِيِّ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ ابْنَ آدَمَ لَا يَزَالُ بِخَيْرٍ مَا كَانَ لَكَ وَاعِظٌ مِنْ نَفْسِكَ وَ مَا كَانَتِ الْمُحَاسَبَةُ مِنْ هَمِّكَ وَ مَا كَانَ الْخَوْفُ لَكَ شِعَاراً وَ الْحُزْنُ لَكَ دِثَاراً
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Al Sumali who said,
‘Ali-asws Bin Al-Husayn-asws had said: ‘Son of Adam-as! You will not cease to be with goodness for as long as there is preaching for you from yourself, and for as long as there is the accountability is from your concerns, and for as long as the fear is a slogan for you, and the grief is a blanket for you.
ابْنَ آدَمَ إِنَّكَ مَيِّتٌ وَ مَبْعُوثٌ وَ مَوْقُوفٌ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ وَ مَسْئُولٌ فَأَعِدَّ جَوَاباً.
Son of Adam-as! You will be dead, and Resurrected, and pausing in front of Allah-azwj Mighty and Majestic and Questioned, therefore prepare answers’’.[76]
9- ل، الخصال عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: لَا حَسَبَ لِقُرَشِيٍّ وَ لَا لِعَرَبِيٍّ إِلَّا بِتَوَاضُعٍ وَ لَا كَرَمَ إِلَّا بِتَقْوَى وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا عِبَادَةَ إِلَّا بِتَفَقُّهٍ
(The book) ‘Al Khisal’ – from Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Ibn Atiya, from Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having: ‘There is neither pedigree for Qureysh nor for an Arabian except by humbleness, nor any benevolence except with piety, nor an deed except with intention, nor worship except with understanding.
أَلَا وَ إِنَّ أَبْغَضَ النَّاسِ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَنْ يَقْتَدِي بِسُنَّةِ إِمَامٍ وَ لَا يَقْتَدِي بِأَعْمَالِهِ.
Indeed, and the most hateful of the people to Allah-azwj Mighty and Majestic is one who follows Sunnah of an Imam-asws but does not follow his-asws deeds’’.[77]
10- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع أَشَدُّ سَاعَاتِ ابْنِ آدَمَ ثَلَاثُ سَاعَاتٍ السَّاعَةُ الَّتِي يُعَايِنُ فِيهَا مَلَكَ الْمَوْتِ وَ السَّاعَةُ الَّتِي يَقُومُ فِيهَا مِنْ قَبْرِهِ وَ السَّاعَةُ الَّتِي يَقِفُ فِيهَا بَيْنَ يَدَيِ اللَّهِ تَبَارَكَ وَ تَعَالَى فَإِمَّا إِلَى الْجَنَّةِ وَ إِمَّا إِلَى النَّارِ
(The book) ‘Al Khisal’ – from his father, from Sa’ad, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Abdul Razzaq, from Ma’mar, from Al Zuhry who said,
‘Ali-asws Bin Al-Husayn-asws said: ‘The severest of times of a son of Adam-as are three timings – the time in which he will see the Angel of death, and the time in which he will be standing from his grave, and the time in which he will be standing in front of Allah-azwj Blessed and Exalted, either to (go to) the Paradise or to the Fire’.
ثُمَّ قَالَ إِنْ نَجَوْتَ يَا ابْنَ آدَمَ عِنْدَ الْمَوْتِ فَأَنْتَ أَنْتَ وَ إِلَّا هَلَكْتَ وَ إِنْ نَجَوْتَ يَا ابْنَ آدَمَ حِينَ تُوضَعُ فِي قَبْرِكَ فَأَنْتَ أَنْتَ وَ إِلَّا هَلَكْتَ وَ إِنْ نَجَوْتَ يَا ابْنَ آدَمَ فِي مُقَامِ الْقِيَامَةِ فَأَنْتَ أَنْتَ وَ إِلَّا هَلَكْتَ
Then he-asws said: ‘If you are saved at the death, so you are you, or else you are destroyed; and if you are saved, O son of Adam-as when you are placed in your grave, so you are you, or else you are destroyed; and if you are saved, O son of Adam-as, during standing in Qiyamah, so you are you, or else you are destroyed;
وَ إِنْ نَجَوْتَ يَا آدَمُ حِينَ يُحْمَلُ النَّاسُ عَلَى الصِّرَاطِ فَأَنْتَ أَنْتَ وَ إِلَّا هَلَكْتَ وَ إِنْ نَجَوْتَ يَا ابْنَ آدَمَ حِينَ يَقُومُ النَّاسُ لِرَبِّ الْعالَمِينَ فَأَنْتَ أَنْتَ وَ إِلَّا هَلَكْتَ
And if you are saved, O son of Adam-as when the people are carried upon the Bridge, so you are you, or else you are destroyed; and if you are saved, O son of Adam-as, when the people are standing to Lord-azwj of the world, then you are you, or else you are destroyed’.
ثُمَّ تَلَا وَ مِنْ وَرائِهِمْ بَرْزَخٌ إِلى يَوْمِ يُبْعَثُونَ قَالَ هُوَ الْقَبْرُ وَ إِنَّ لَهُمْ فِيهِ لَمَعِيشَةً ضَنْكاً
Then he-asws recited: And behind them is purgatory up to the Day they would be Resurrected [23:100]. He-asws said: ‘It is the (time spent in the) grave, and surely for them would be a restricted life in it.
وَ اللَّهِ إِنَّ الْقَبْرَ لَرَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ أَوْ حُفْرَةٌ مِنْ حُفَرِ النَّارِ
By Allah-azwj! The grave is a garden from the gardens of Paradise, or a pit from pits of the Fire’.
ثُمَّ أَقْبَلَ عَلَى رَجُلٍ مِنْ جُلَسَائِهِ فَقَالَ لَهُ قَدْ عَلِمَ سَاكِنُ السَّمَاءِ سَاكِنَ الْجَنَّةِ مِنْ سَاكِنِ النَّارِ فَأَيُّ الرَّجُلَيْنِ أَنْتَ وَ أَيُّ الدَّارَيْنِ دَارُكَ.
Then he-asws faced towards a man from his-asws gatherers. He-asws said to him: ‘The dwellers of the sky, dwellers of the Paradise are known from dwellers of the Fire, so which of the two men are you, and which of the two houses is your house?’’[78]
11- ف، تحف العقول مَوْعِظَةٌ وَ زُهْدٌ وَ حِكْمَةٌ كَفَانَا اللَّهُ وَ إِيَّاكُمْ كَيْدَ الظَّالِمِينَ وَ بَغْيَ الْحَاسِدِينَ وَ بَطْشَ الْجَبَّارِينَ
(The book) ‘Tuhaf Al Uqoul’ –
‘Preaching, and ascetism and wisdom: ‘May Allah-azwj Suffice us-asws and you all (against) plots of the oppressors, and rebellions of the envious ones, and evil powers of the tyrants!
أَيُّهَا الْمُؤْمِنُونَ لَا يَفْتِنَنَّكُمُ الطَّوَاغِيتُ وَ أَتْبَاعُهُمْ مِنْ أَهْلِ الرَّغْبَةِ فِي الدُّنْيَا الْمَائِلُونَ إِلَيْهَا الْمَفْتُونُونَ بِهَا الْمُقْبِلُونَ عَلَيْهَا وَ عَلَى حُطَامِهَا الْهَامِدِ وَ هَشِيمِهَا الْبَائِدِ غَداً
O you Momineen! Do not be tempted by the tyrants and their followers from the people who are desirous regarding the world, the ones inclining to it, the ones tempted by it, the ones facing to it and upon its lifeless rubble and its perishable debris.
وَ احْذَرُوا مَا حَذَّرَكُمُ اللَّهُ مِنْهَا وَ ازْهَدُوا فِيمَا زَهَّدَكُمُ اللَّهُ فِيهِ مِنْهَا وَ لَا تَرْكَنُوا إِلَى مَا فِي هَذِهِ الدُّنْيَا رُكُونَ مَنْ أَعَدَّهَا دَاراً وَ قَرَاراً بِاللَّهِ
And be cautioned of what Allah-azwj has Cautioned from it, and be ascetic regarding what Allah‑azwj has Told you to be ascetic in from it, and do not incline towards what is in this world inclination of the one who prepared it as a house and a settlement with Allah‑azwj.
إِنَّ لَكُمْ مِمَّا فِيهِمَا عَلَيْهَا دَلِيلًا مِنْ زِينَتِهَا وَ تَصْرِيفِ أَيَّامِهَا وَ تَغْيِيرِ انْقِلَابِهَا وَ مَثُلَاتِهَا وَ تَلَاعُبِهَا بِأَهْلِهَا إِنَّهَا لَتَرْفَعُ الْخَمِيلَ وَ تَضَعُ الشَّرِيفَ وَ تُورِدُ النَّارَ أَقْوَاماً غَداً فَفِي هَذَا مُعْتَبَرٌ وَ مُخْتَبَرٌ وَ زَاجِرٌ لِمُنْتَبِهٍ
Surely, there is evidence upon it for you all in these two, from its adornments and utilisations of its days, and changes of its turning, and its trampling, and its playing with its inhabitants. It raises the foolish one and drops the noble, and tomorrow a group will arrive to the Fire. So, in this there is a lesson, and the test, and a rebuke for the attentive person.
وَ إِنَّ الْأُمُورَ الْوَارِدَةَ عَلَيْكُمْ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ مِنْ مُظْلِمَاتِ الْفِتَنِ وَ حَوَادِثِ الْبِدَعِ وَ سُنَنِ الْجَوْرِ وَ بَوَائِقِ الزَّمَانِ وَ هَيْبَةِ السُّلْطَانِ وَ وَسْوَسَةِ الشَّيْطَانِ لَتَدْبِيرُ الْقُلُوبِ عَنْ نِيَّتِهَا وَ تُذْهِلُهَا عَنْ مَوْجُودِ الْهُدَى وَ مَعْرِفَةِ أَهْلِ الْحَقِّ إِلَّا قَلِيلًا مِمَّنْ عَصَمَ اللَّهُ جَلَّ وَ عَزَّ
And the matters are arriving to you during every day and night, from the darkness(es) (dillemmas) of Fitna, and newly matters of innovations, and conducts of tyranny, and disasters of the times, and awe of the ruler, and insinuations of Satan-la to discourage the hearts from alerting them, and distracting these from the existing guidance and recognising the people of truth is only by a few from the ones Protected by Allah-azwj Majestic and Mighty.
فَلَيْسَ يَعْرِفُ تَصَرُّفَ أَيَّامِهَا وَ تَقَلُّبَ حَالاتِهَا وَ عَاقِبَةَ ضَرَرِ فِتْنَتِهَا إِلَّا مَنْ عَصَمَهُ اللَّهُ وَ نَهَجَ سَبِيلَ الرُّشْدِ وَ سَلَكَ طَرِيقَ الْقَصْدِ ثُمَّ اسْتَعَانَ عَلَى ذَلِكَ بِالزُّهْدِ فَكَرَّرَ الْفِكْرَ وَ اتَّعَظَ بِالْعِبَرِ وَ ازْدَجَرَ
So, he doesn’t recognise the changes of its days and the overturning of its situations, and consequences of the harms of its Fitna, except one whom Allah-azwj Protects, and the peak of the rightful way, and he walks the moderate way, then he seeks assistance upon that with the ascetism, so he repeats the contemplation and takes preaching with the lessons and the rebukes.
فَزَهَدَ فِي عَاجِلِ بَهْجَةِ الدُّنْيَا وَ تَجَافَى عَنْ لَذَّاتِهَا وَ رَغِبَ فِي دَائِمِ نَعِيمِ الْآخِرَةِ- وَ سَعى لَها سَعْيَها وَ رَاقَبَ الْمَوْتَ وَ شَنَأَ الْحَيَاةَ مَعَ الْقَوْمِ الظَّالِمِينَ فَعِنْدَ ذَلِكَ نَظَرَ إِلَى مَا فِي الدُّنْيَا بِعَيْنٍ نَيِّرَةٍ حَدِيدَةِ النَّظَرِ وَ أَبْصَرَ حَوَادِثَ الْفِتَنِ وَ ضَلَالَ الْبِدَعِ وَ جَوْرَ الْمُلُوكِ الظَّلَمَةِ
So, he becomes ascetic in the current program of the world, and forsakes from its pleasures, and becomes desirous regarding the permanent bounties of the Hereafter, and strives for it with its striving, and watches out for the death, and the shameful life with the unjust people.
During that he looks at what is in the world with a radiant sharp look and sights the new occurrences of Fitna and the straying of the innovations, and tyranny of the unjust kings.
فَقَدْ لَعَمْرِي اسْتَدْبَرْتُمْ مِنَ الْأُمُورِ الْمَاضِيَةِ فِي الْأَيَّامِ الْخَالِيَةِ مِنَ الْفِتَنِ الْمُتَرَاكِمَةِ وَ الِانْهِمَاكِ فِيهَا مَا تَسْتَدِلُّونَ بِهِ عَلَى تَجَنُّبِ الْغُوَاةِ وَ أَهْلِ الْبِدَعِ وَ الْبَغْيِ وَ الْفَسَادِ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ
By my-asws life! You have turned your backs from the matters of the past, in the by-gone days, from the accumulated strife and the immersion in it what you can be pointed with upon shunning the deviants and the people of innovation and the rebellion and the corruption in the earth without right.
فَاسْتَعِينُوا بِاللَّهِ وَ ارْجِعُوا إِلَى طَاعَتِهِ وَ طَاعَةِ مَنْ هُوَ أَوْلَى بِالطَّاعَةِ مِنْ طَاعَةِ مَنِ اتُّبِعَ وَ أُطِيعَ
Seek Assistance with Allah-azwj and return to His-azwj obedience and obedience of the one who is foremost with the obedience, from the obedience of the ones being followed and obeyed.
فَالْحَذَرَ الْحَذَرَ مِنْ قَبْلِ النَّدَامَةِ وَ الْحَسْرَةِ وَ الْقُدُومِ عَلَى اللَّهِ وَ الْوُقُوفِ بَيْنَ يَدَيْهِ
So, the caution of all cautions from before the (onset of) regret and the remorse, and the proceeding to Allah-azwj and the standing in front of Him-azwj.
وَ تَاللَّهِ مَا صَدَرَ قَوْمٌ قَطُّ عَنْ مَعْصِيَةِ اللَّهِ إِلَّا إِلَى عَذَابِهِ وَ مَا آثَرَ قَوْمٌ قَطُّ الدُّنْيَا عَلَى الْآخِرَةِ إِلَّا سَاءَ مُنْقَلَبُهُمْ وَ سَاءَ مَصِيرُهُمْ
And by Allah-azwj, no people have moved all from disobeying Allah-azwj except to His-azwj Punishment, and no people have preferred the world over the Hereafter at all except their transfer has been worse and evil was their destination.
وَ مَا الْعِلْمُ بِاللَّهِ وَ الْعَمَلُ بِطَاعَتِهِ إِلَّا إِلْفَانِ مُؤْتَلِفَانِ فَمَنْ عَرَفَ اللَّهَ خَافَهُ فَحَثَّهُ الْخَوْفُ عَلَى الْعَمَلِ بِطَاعَةِ اللَّهِ- وَ إِنَّ أَرْبَابَ الْعِلْمِ وَ أَتْبَاعَهُمُ الَّذِينَ عَرَفُوا اللَّهَ فَعَمِلُوا لَهُ وَ رَغِبُوا إِلَيْهِ وَ قَدْ قَالَ اللَّهُ- إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ-
And the knowledge with Allah-azwj and the working in His-azwj obedience isn’t except two harmonies harmonised. The one who recognises Allah-azwj will fear Him-azwj, so the fear will urge him upon the working in the obedience of Allah-azwj, and that the lords of knowledge and their followers are those who recognise Allah-azwj, so they are working for Him-azwj and are being desirous to Him-azwj, and Allah-azwj has Said: But rather, Allah is feared by those from His knowledgeable servants. [35:28].
فَلَا تَلْتَمِسُوا شَيْئاً مِمَّا فِي هَذِهِ الدُّنْيَا بِمَعْصِيَةِ اللَّهِ وَ اشْتَغِلُوا فِي هَذِهِ الدُّنْيَا بِطَاعَةِ اللَّهِ وَ اغْتَنِمُوا أَيَّامَهَا وَ اسْعَوْا لِمَا فِيهِ نَجَاتُكُمْ غَداً مِنْ عَذَابِ اللَّهِ فَإِنَّ ذَلِكَ أَقَلُّ لِلتَّبِعَةِ وَ أَدْنَى مِنَ الْعُذْرِ وَ أَرْجَى لِلنَّجَاةِ
Therefore, do not be seeking anything from what is in this world by disobeying Allah-azwj, and be pre-occupied in this world with obeying Allah-azwj and gain in its days, and strive for what in it would be your salvation tomorrow from the Punishment of Allah-azwj, for that would be the smallest of the liability (risk), and least of the excuses and most profitable for the salvation.
فَقَدِّمُوا أَمْرَ اللَّهِ وَ طَاعَتَهُ وَ طَاعَةَ مَنْ أَوْجَبَ اللَّهُ طَاعَتَهُ بَيْنَ يَدَيِ الْأُمُورِ كُلِّهَا وَ لَا تُقَدِّمُوا الْأُمُورَ الْوَارِدَةَ عَلَيْكُمْ مِنْ طَاعَةِ الطَّوَاغِيتِ وَ فِتْنَةِ زَهْرَةِ الدُّنْيَا بَيْنَ يَدَيْ أَمْرِ اللَّهِ وَ طَاعَتِهِ وَ طَاعَةِ أُولِي الْأَمْرِ مِنْكُمْ
Give priority to the Commands of Allah-azwj and obedience to Him-azwj, and obedience of the one Allah-azwj has Obligated to obey him-asws in front of the affairs, all of them, and do not give priority to the matters which arrive to you from obedience of the tyrants, and Fitna of blossoms of the world in front of the Commands of Allah-azwj and obeying Him-azwj, and obeying Masters-asws of the Command from you all.
وَ اعْلَمُوا أَنَّكُمْ عَبِيدُ اللَّهِ وَ نَحْنُ مَعَكُمْ يَحْكُمُ عَلَيْنَا وَ عَلَيْكُمْ سَيِّدٌ حَاكِمٌ غَداً وَ هُوَ مُوقِفُكُمْ وَ مُسَائِلُكُمْ فَأَعِدُّوا الْجَوَابَ قَبْلَ الْوُقُوفِ وَ الْمُسَاءَلَةِ وَ الْعَرْضِ عَلَى رَبِّ الْعَالَمِينَ يَوْمَئِذٍ لا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ
And know, you are all slaves of Allah-azwj, and we-asws are with you. The Chief Judge Will Judge upon us-asws and you all tomorrow, and He-azwj will be Pausing you and Questioning you, therefore, prepare the answers before the standing and the questioning, and the presentation to Lord-azwj of the worlds. On that Day, no soul shall (be able to) speak except by His Permission, [11:105].
وَ اعْلَمُوا أَنَّ اللَّهَ لَا يُصَدِّقُ كَاذِباً وَ لَا يُكَذِّبُ صَادِقاً وَ لَا يَرُدُّ عُذْرَ مُسْتَحِقٍ وَ لَا يَعْذِرُ غَيْرَ مَعْذُورٍ بَلْ لِلَّهِ الْحُجَّةُ عَلَى خَلْقِهِ بِالرُّسُلِ وَ الْأَوْصِيَاءِ بَعْدَ الرُّسُلِ
And know that Allah-azwj does not Ratify a liar nor does He-azwj Belie a truthful one, nor does He-azwj Reject an excuse of a deserving one, nor does He-azwj Excuse one without (a valid) excuse. But, for Allah-azwj is the Argument upon His-azwj creatures with the Messengers-as and the successors-asws after the Messengers-as.
فَاتَّقُوا اللَّهَ وَ اسْتَقْبِلُوا مِنْ إِصْلَاحِ أَنْفُسِكُمْ وَ طَاعَةِ اللَّهِ وَ طَاعَةِ مَنْ تَوَلَّوْنَهُ فِيهَا لَعَلَّ نَادِماً قَدْ نَدِمَ عَلَى مَا قَدْ فَرَّطَ بِالْأَمْسِ فِي جَنْبِ اللَّهِ وَ ضَيَّعَ مِنْ حَقِّ اللَّهِ وَ اسْتَغْفِرُوا اللَّهَ وَ تُوبُوا إِلَيْهِ فَإِنَّهُ يَقْبَلُ التَّوْبَةَ … وَ يَعْفُوا عَنِ السَّيِّئاتِ وَ يَعْلَمُ ما تَفْعَلُونَ
Fear Allah-azwj and be attentive to correct yourselves and obedience of Allah-azwj and obedience of the ones you are taking as leaders in it, perhaps a regretting one will regret upon what he lost yesterday regarding the Side of Allah-azwj and wasted from the rights of Allah-azwj, and seek Forgiveness of Allah-azwj and repent to Him-azwj, for He-azwj Accepts the repentance from His servants, and He Pardons from the evil deeds, and He Knows what you are doing [42:25].
وَ إِيَّاكُمْ وَ صُحْبَةَ الْعَاصِينَ وَ مَعُونَةَ الظَّالِمِينَ وَ مُجَاوَرَةَ الْفَاسِقِينَ احْذَرُوا فِتْنَتَهُمْ وَ تَبَاعَدُوا مِنْ سَاحَتِهِمْ وَ اعْلَمُوا أَنَّهُ مَنْ خَالَفَ أَوْلِيَاءَ اللَّهِ وَ دَانَ بِغَيْرِ دِينِ اللَّهِ وَ اسْتَبَدَّ بِأَمْرِهِ دُونَ أَمْرِ وَلِيِّ اللَّهِ فِي نَارٍ تَلْتَهِبُ تَأْكُلُ أَبْدَاناً قَدْ غَابَتْ عَنْهَا أَرْوَاحُهَا غَلَبَتْ عَلَيْهَا شِقْوَتُهَا فَهُمْ مَوْتَى لَا يَجِدُونَ حَرَّ النَّارِ-
And beware of accompanying the disobedient ones, and assisting the oppressors, and sheltering the mischief-makers. Be cautious of their Fitna, and distance from their courtyards, and know that the one who opposes Guardians-asws of Allah-azwj and makes it a religion with other than the religion of Allah-azwj and takes hold with his orders apart from the orders of the Guardian-asws of Allah-azwj will be in an Inflamed Fire consuming bodies whose souls are absent from these. Its misery prevails upon these, for they are dead, not feeling heat of the fire.
فَاعْتَبِرُوا يا أُولِي الْأَبْصارِ وَ احْمَدُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَ اعْلَمُوا أَنَّكُمْ لَا تَخْرُجُونَ مِنْ قُدْرَةِ اللَّهِ إِلَى غَيْرِ قُدْرَتِهِ- وَ سَيَرَى اللَّهُ عَمَلَكُمْ ثُمَ إِلَيْهِ تُحْشَرُونَ فَانْتَفِعُوا بِالْعِظَةِ وَ تَأَدَّبُوا بِآدَابِ الصَّالِحِينَ.
Therefore, take a lesson, O ones with the insight, and praise Allah-azwj upon what He-azwj has Guided you, and know you will not be exiting from the Power of Allah-azwj to another power, and Allah-azwj is Seeing your deeds, then you will be Resurrected to Him-azwj, therefore benefit with the preaching and be disciplined with the disciplines of the righteous ones’’.[79]
12- جا، المجالس للمفيد عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ قَالَ: مَا سَمِعْتُ بِأَحَدٍ مِنَ النَّاسِ كَانَ أَزْهَدَ مِنْ عَلِيِّ بْنِ الْحُسَيْنِ ع إِلَّا مَا بَلَغَنِي عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع
(The book) ‘Al Majaalis’ of Al Mufeed – from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Ibn Mahboub, from Ibn Atiya, from Al Sumali who said,
‘I have not heard of anyone from the people who was more ascetic than Ali-asws Bin Al-Husayn‑asws except what has reached me about Ali-asws Bin Abu Talib-asws’.
ثُمَّ قَالَ أَبُو حَمْزَةَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِذَا تَكَلَّمَ فِي الزُّهْدِ وَ وَعَظَ أَبْكَى مَنْ بِحَضْرَتِهِ
Then Abu Hamza said, ‘Whenever Ali-asws Bin Al-Husayn-asws spoke regarding the ascetism and preached, the ones in his-asws presence wept’.
قَالَ أَبُو حَمْزَةَ فَقَرَأْتُ صَحِيفَةً فِيهَا كَلَامُ زُهْدٍ مِنْ كَلَامِ عَلِيِّ بْنِ الْحُسَيْنِ ع وَ كَتَبْتُهَا فِيهَا وَ أَتَيْتُهُ بِهِ فَعَرَضْتُهُ عَلَيْهِ فَعَرَفَهُ وَ صَحَّحَهُ وَ كَانَ فِيهَا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ كَفَانَا اللَّهُ وَ إِيَّاكُمْ كَيْدَ الظَّالِمِينَ إِلَى آخِرِ الْخَبَرِ.
Abu Hamza said, ‘I read a parchment wherein was a speech on ascetism from the speech of Ali-asws Bin Al-Husayn-asws, and I wrote it and came to him-asws with it. I presented it to him-asws. He-asws recognised it and said it was correct, and in it was: ‘In the Name of Allah-azwj the Beneficent, the Merciful! May Allah-azwj Suffice us! And beware of the lots of the oppressors’ – up to the end of the Hadeeth’’.[80]
13- جا، المجالس للمفيد عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ صَفْوَانَ عَنِ ابْنِ حَازِمٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ خُطْوَةٍ أَحَبَّ إِلَى اللَّهِ مِنْ خُطْوَتَيْنِ خُطْوَةٍ يَسُدُّ بِهَا صَفّاً فِي سَبِيلِ اللَّهِ تَعَالَى وَ خُطْوَةٍ إِلَى ذِي رَحِمٍ قَاطِعٍ يَصِلُهَا
(The book) ‘Al Majaalis’ of Al Mufeed – from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Safwan, from Ibn Hazim,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘Rasool-Allah-saww said: ‘There is nothing from the steps which is more Beloved to Allah-azwj than two steps – a step taken in filling a row in the Way of Allah-azwj the Exalted (in battle), and a step taken to one with kinship having cut it off, to connect it.
وَ مَا مِنْ جُرْعَةٍ أَحَبَّ إِلَى اللَّهِ مِنْ جُرْعَتَيْنِ جُرْعَةِ غَيْظٍ يَرُدُّهَا مُؤْمِنٌ بِحِلْمٍ وَ جُرْعَةِ جَزَعٍ يَرُدُّهَا مُؤْمِنٌ بِصَبْرٍ
There is nothing from the gulps more Beloved to Allah-azwj than two gulps – a gulp in swallowing rage a Momin returning it with forbearance, and a gulp a Momin swallows returning it with patience.
وَ مَا مِنْ قَطْرَةٍ أَحَبَّ إِلَى اللَّهِ مِنْ قَطْرَتَيْنِ قَطْرَةِ دَمٍ فِي سَبِيلِ اللَّهِ وَ قَطْرَةِ دَمْعٍ فِي سَوَادِ اللَّيْلِ مِنْ خَشْيَةِ اللَّهِ.
And there is none from a drop more beloved to Allah-azwj than two drops – a drop of blood in the Way of Allah-azwj and a drop of tear in the darkness of the night from fearing Allah-azwj’’.[81]
كِتَابُ الْغَايَاتِ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ مَا مِنْ خُطْوَةٍ إِلَى آخِرِ الْحَدِيثِ.
‘Kitab Al Gayaat’ – from Abu Hamza Al Sumali who said,
‘I heard Ali-asws Bin Al-Husayn-asws saying: ‘There is none from steps’ – up to end of the Hadeeth’’.[82]
14- جا، المجالس للمفيد عَنْ أَحْمَدَ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ حَدِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ رَفَعَهُ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ وَيْحَ مَنْ غَلَبَتْ وَاحِدَتُهُ عَشَرَتَهُ
(The book) ‘Al Majaalis’ of Al Mufeed – from Ahmad Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Ibn Hadeed, from Ali Bin Al Numan raising it, said,
‘Ali-asws Bin Al-Husayn-asws had said: ‘Woe be unto the one whose one (evil deed) overcomes his ten (good deeds)’. (meaning one evil deed while one good deed is counted as ten)
وَ كَانَ أَبُو عَبْدِ اللَّهِ ع يَقُولُ الْمَغْبُونُ مَنْ غُبِنَ عُمُرَهُ سَاعَةً بَعْدَ سَاعَةٍ
And Abu Abdullah-asws had said: ‘The embezzled is the one embezzled of his lifespan, hour after hour’.
وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ أَظْهِرِ الْيَأْسَ مِنَ النَّاسِ فَإِنَّ ذَلِكَ مِنَ الْغِنَى وَ أَقِلَّ طَلَبَ الْحَوَائِجِ إِلَيْهِمْ فَإِنَّ ذَلِكَ فَقْرٌ حَاضِرٌ وَ إِيَّاكَ وَ مَا يُعْتَذَرُ مِنْهُ وَ صَلِّ صَلَاةَ مُوَدِّعٍ وَ إِنِ اسْتَطَعْتَ أَنْ تَكُونَ الْيَوْمَ خَيْراً مِنْكَ أَمْسِ وَ غَداً خَيْراً مِنْكَ الْيَوْمَ فَافْعَلْ.
And Ali-asws Bin Al-Husayn-asws had said: ‘Manifest despair from the people, for that is from the richness, and reduce seeking the needs to them, for that brings on poverty; and beware of what you have to apologise from; and pray the Salat as a farewell (final) Salat; and if you have the capacity for today to be better from you than yesterday, and tomorrow to be better from you than today, then do so’’.[83]
15- جا، المجالس للمفيد بِهَذَا الْإِسْنَادِ عَنِ ابْنِ مَهْزِيَارَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ فَرْقَدٍ عَنِ الزُّهْرِيِّ عَنْ أَحَدِهِمَا ع أَنَّهُ قَالَ: وَيْلٌ لِقَوْمٍ لَا يَدِينُونَ اللَّهَ بِالْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ
(The book) ‘Al Majaalis’ of Al Mufeed – By this chain, from Ibn Mahziyar, from Ali Bin Al Numan, from Ibn Muskan, from Ibn Farqad, from Al Zuhry,
‘From one of the two (5th or 6th Imam-asws) having said: ‘Woe be to a people not making a religion of Allah-azwj by instructing with the act of kindness and forbidding from the evil’.
وَ قَالَ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ فَلَنْ يَلِجَ مَلَكُوتَ السَّمَاءِ حَتَّى يُتِمَّ قَوْلَهُ بِعَمَلٍ صَالِحٍ وَ لَا دِينَ لِمَنْ دَانَ اللَّهَ بِطَاعَةِ الظَّالِمِ
And he-asws said: ‘One who says, ‘There is no god except Allah-azwj’, he will not enter kingdoms of the sky until he completes his words with a righteous deed; and there is no religion for the one making is a religion of Allah-azwj by obeying the oppressor’.
ثُمَّ قَالَ وَ كُلُّ الْقَوْمِ أَلْهَاهُمُ التَّكَاثُرُ حَتَّى زَارُوا الْمَقَابِرَ.
Then he-asws said: ‘And every people the augmentation distracts them, until they visit the graves’’.[84]
16- جا، المجالس للمفيد بِهَذَا الْإِسْنَادِ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ مَحْبُوبٍ عَنِ الثُّمَالِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ مَنْ عَمِلَ بِمَا افْتَرَضَ اللَّهُ عَلَيْهِ فَهُوَ مِنْ خَيْرِ النَّاسِ وَ مَنِ اجْتَنَبَ مَا حَرَّمَ اللَّهُ عَلَيْهِ فَهُوَ مِنْ أَعْبَدِ النَّاسِ وَ مِنْ أَوْرَعِ النَّاسِ وَ مَنْ قَنِعَ بِمَا قَسَمَ اللَّهُ لَهُ فَهُوَ مِنْ أَغْنَى النَّاسِ.
(The book) ‘Al Majaalis’ of Al Mufeed – By this chain, from Ibn Mahziyar, from Ibn Mahboub, from Al Sumali who said,
‘I heard Ali-asws Bin Al-Husayn-asws saying: ‘One who works with what Allah-azwj has Obligated upon him, so he is from best of the people; and one who shuns what Allah-azwj has Prohibited unto him, so he is from most worshipping of the people, and from most devout of the people; and one who is contented with what Allah-azwj has Apportioned for him, so he is from richest of the people’’.[85]
17- عم، إعلام الورى رُوِيَ أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع رَأَى يَوْماً الْحَسَنَ الْبَصْرِيَّ وَ هُوَ يَقُصُّ عِنْدَ الْحَجَرِ الْأَسْوَدِ فَقَالَ لَهُ ع أَ تَرْضَى يَا حَسَنُ نَفْسَكَ لِلْمَوْتِ
(The book) ‘A’lam Al Wara’ –
‘It is reported that Ali-asws Bin Al-Husayn-asws saw Al-Hassan Al-Basry one day and he was adhering to the Black Stone. He-asws said to him: ‘O Hassan! Are you satisfied with yourself for the death?’
قَالَ لَا
He said, ‘No’.
قَالَ فَعَمَلَكَ لِلْحِسَابِ
He-asws said: ‘So (what about) your deeds for the Reckoning?’
قَالَ لَا
He said, ‘No’.
قَالَ فَثَمَّ دَارٌ لِلْعَمَلِ غَيْرُ هَذِهِ الدَّارِ
He-asws said: ‘So is there any house for the working apart from this house (world)?’
قَالَ لَا
He said, ‘No’.
قَالَ فَلِلَّهِ فِي أَرْضِهِ مَعَاذٌ غَيْرُ هَذَا الْبَيْتِ
He-asws said: ‘Is there for Allah-azwj any Shelter apart from this House (Kaaba)?’
قَالَ لَا
He said, ‘No’.
قَالَ فَلِمَ تَشْغَلُ النَّاسَ عَنِ الطَّوَافِ
He-asws said: ‘Then why are you pre-occupying the people away from the Tawaaf?’’
وَ قِيلَ لَهُ يَوْماً إِنَّ الْحَسَنَ الْبَصْرِيَّ قَالَ لَيْسَ الْعَجَبُ مِمَّنْ هَلَكَ كَيْفَ هَلَكَ وَ إِنَّمَا الْعَجَبُ مِمَّنْ نَجَا كَيْفَ نَجَا
And it was said to him-asws one day that Al-Hassan Al-Basry said, ‘It isn’t the surprise from the one destroyed, how he was destroyed, and rather the surprise is from the one who attained salvation, how he attained the salvation’’.
فَقَالَ ع أَنَا أَقُولُ لَيْسَ الْعَجَبُ مِمَّنْ نَجَا كَيْفَ نَجَا وَ أَمَّا الْعَجَبُ مِمَّنْ هَلَكَ كَيْفَ هَلَكَ مَعَ سَعَةِ رَحْمَةِ اللَّهِ.
He-asws said: ‘I-asws am saying, the surprise isn’t from the one who attained salvation how he attained salvation, and as for the surprise, is from the one who was destroyed, how he was destroyed, with (despite) vastness of the Mercy of Allah-azwj’’.[86]
18- كشف، كشف الغمة عَنْ أَبِي الطُّفَيْلِ عَامِرِ بْنِ وَاثِلَةَ قَالَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِذَا تَلَا هَذِهِ الْآيَةَ- يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ كُونُوا مَعَ الصَّادِقِينَ يَقُولُ اللَّهُمَّ ارْفَعْنِي فِي أَعْلَى دَرَجَاتِ هَذِهِ النُّدْبَةِ وَ أَعِنِّي بِعَزْمِ الْإِرَادَةِ وَ هَبْنِي حُسْنَ الْمُسْتَعْقَبِ مِنْ نَفْسِي وَ خُذْنِي مِنْهَا حَتَّى تَتَجَرَّدَ خَوَاطِرُ الدُّنْيَا عَنْ قَلْبِي مِنْ بَرْدِ خَشْيَتِي مِنْكَ
(The book) ‘Kashf Al Ghumma’ – From Abu Al Tufeyl Aamir Bin Wasilah who said,
‘It was so that whenever Ali-asws Bin Al-Husayn-asws recited this Verse: O you who believe! Fear Allah and be with the truthful ones [9:119], he-asws would say: ‘O Allah-azwj! Raise me-asws in the top ranks (with) this lamentation, and Assist me-asws with determination of the intention, and Grant me-asws the goodly consequence from myself-asws, and Seize me-asws from it until the thoughts of the worlds are bared from my-asws heart from coldness of my-asws fear from You‑azwj.
وَ ارْزُقْنِي قَلْباً وَ لِسَاناً يَتَجَارَيَانِ فِي ذَمِّ الدُّنْيَا وَ حُسْنِ التَّجَافِي مِنْهَا حَتَّى لَا أَقُولَ إِلَّا صِدْقاً وَ أَرِنِي مَصَادِيقَ إِجَابَتِكَ بِحُسْنِ تَوْفِيقِكَ حَتَّى أَكُونَ فِي كُلِّ حَالٍ حَيْثُ أَرَدْتَ-
And Grace me-asws a hear and a tongue both to be flowing in condemnation of the world and goodly forsaking from it until I-asws do not say except truth, and Show me-asws Your-azwj Truthful Answers with goodly Inclination of Yours-azwj until I-asws come to be in every situation wherever You-azwj Want me-asws to be.
| فَقَدْ قَرَعَتْ بِي بَابَ فَضْلِكَ فَاقَةٌ- | بِحَدِّ سِنَانٍ نَالَ قَلْبِي فُتُوقُهَا |
Destitution has made me knock the door of Your-azwj Grace; by a sharp blade my-asws heart attained its yearning.
وَ حَتَّى مَتَى أَصِفُ مِحَنَ الدُّنْيَا وَ مَقَامَ الصِّدِّيقِينَ وَ أَنْتَحِلُ عَزْماً مِنْ إِرَادَةِ مُقِيمٍ بِمَدْرَجَةِ الْخَطَايَا أَشْتَكِي ذُلَّ مَلِكَةِ الدُّنْيَا وَ سُوءَ أَحْكَامِهَا عَلَيَّ وَ قَدْ رَأَيْتُ وَ سَمِعْتُ لَوْ كُنْتُ أَسْمَعُ فِي أَدَاةِ فَهْمٍ أَوْ أَنْظُرُ بِنُورِ يَقَظَةٍ-
| وَ كُلًّا أُلَاقِي نَكْبَةً وَ فَجِيعَةً- | وَ كَأْسَ مَرَارَاتٍ ذُعَافاً أَذُوقُهَا |
And until when shall I-asws describe the Tests of the world and positions of the truthful ones, and pretend determination or intention of staying with gradual mistakes (sins)? I-asws complain of the humiliation of possessions of the world and evilness of its rulings upon me-asws, and I‑asws have seen and heard. If only I-asws had heard in the norms of understanding or looked with the light of wakefulness! And with each of the two I-asws shall be facing calamity and bereavement, and a bitter cup of poison to taste.
وَ حَتَّى مَتَى أَتَعَلَّلُ بِالْأَمَانِيِّ وَ أَسْكُنُ إِلَى الْغُرُورِ وَ أُعَبِّدُ نَفْسِي لِلدُّنْيَا عَلَى غَضَاضَةِ سُوءِ الِاعْتِدَادِ مِنْ مَلَكَاتِهَا وَ أَنَا أَعْرِضُ لِنَكَبَاتِ الدَّهْرِ عَلَيَّ أَتَرَبَّصُ اشْتِمَالَ الْبَقَاءِ وَ قَوَارِعَ الْمَوْتِ تَخْتَلِفُ حُكْمِي فِي نَفْسِي وَ يَعْتَدِلُ حُكْمُ الدُّنْيَا-
| وَ هُنَّ الْمَنَايَا أَيَّ وَادٍ سَلَكْتُهُ | عَلَيْهَا طَرِيقِي أَوْ عَلَيَّ طَرِيقُهَا |
And until when shall I-asws make excuses for the wishful thinking and be calm to the deception and enslave myself-asws to the world upon the shortcomings of evil norms of its facilities, and I-asws am exposed to the disasters of the times upon me-asws. Shall I-asws wait for the possibility of the survival, and the trials of dead are differing my-asws decision within myself-asws and equating to the decisions of the world – and these are the deaths whichever valley I-asws were to travel upon my-asws path, or upon me-asws is it’s path.
وَ حَتَّى مَتَى تَعِدُنِي الدُّنْيَا فَتُخْلِفُ وَ أَئْتَمِنُهَا فَتَخُونُ- لَا تُحْدِثُ جِدَّةً إِلَّا بِخُلُوقِ جِدَّةٍ وَ لَا تَجْمَعُ شَمْلًا إِلَّا بِتَفْرِيقِ شَمْلٍ حَتَّى كَأَنَّهَا غَيْرَى مُحَجَّبَةٌ ضَنّاً تَغَارُ عَلَى الْأُلْفَةِ وَ تَحْسُدُ أَهْلَ النِّعَمِ-
| فَقَدْ آذَنَتْنِي بِانْقِطَاعٍ وَ فُرْقَةٍ- | وَ أَوْمَضَ لِي مِنْ كُلِّ أُفُقٍ بُرُوقُهَا |
And until when will the world promise me and breaks, and I-asws trust it and it betrays? The newness cannot occur except by new clothing (body), nor can a family be gathered except separation of a family, until it is as if my prestige is veiled, grief-stricken being jealous out of affection, and envy of the people of bounties – for it has proclaimed to me-asws with the termination and separation, and its lightning has flashed to me-asws from every horizon.
وَ مَنْ أَقْطَعُ عُذْراً مِنْ مُغِذٍّ سَيْراً يَسْكُنُ إِلَى مُعَرَّسِ غَفْلَةٍ بِأَدْوَاءِ نَبْوَةِ الدُّنْيَا وَ مَرَارَةِ الْعَيْشِ وَ طِيبِ نَسِيمِ الْغُرُورِ وَ قَدْ أَمَرَّتْ تِلْكَ الْحَلَاوَةَ عَلَى الْقُرُونِ الْخَالِيَةِ وَ حَالَ ذَلِكَ النَّسِيمُ هَبَوَاتٍ وَ حَسَرَاتٍ وَ كَانَتْ حَرَكَاتٍ فَسَكَنَتْ وَ ذَهَبَ كُلُّ عَالِمٍ بِمَا فِيهِ
| فَمَا عَيْشَةٌ إِلَّا تَزِيدُ مَرَارَةً- | وَ لَا ضَيْقَةٌ إِلَّا وَ يَزْدَادُ ضِيقُهَا |
And one who cuts an excuse from walking quickly will settle to a temporary stop, heedless with the ailments of the dryness of the world, and the bitterness of life, and aromatic breeze of deception, and that sweetness has turned bitter upon the previous generations, and the dust storms and regrets have hindered that breeze, and these were moving so they have calmed, and every scholar has gone with what is in him – so there is no life except it increases the bitterness, nor any narrowness except its narrowness increases.
فَكَيْفَ يَرْقَأُ دَمْعُ لَبِيبٍ أَوْ يَهْدَأُ طَرْفُ مُتَوَسِّمٍ عَلَى سُوءِ أَحْكَامِ الدُّنْيَا وَ مَا تَفْجَأُ بِهِ أَهْلَهَا مِنْ تَصَرُّفِ الْحَالاتِ وَ سُكُونِ الْحَرَكَاتِ وَ كَيْفَ يَسْكُنُ إِلَيْهَا مَنْ يَعْرِفُهَا وَ هِيَ تَفْجَعُ الْآبَاءَ بِالْأَبْنَاءِ وَ تُلْهِي الْأَبْنَاءَ عَنِ الْآبَاءِ تُعْدِمُهُمْ أَشْجَانَ قُلُوبِهِمْ وَ تَسْلُبُهُمْ قُرَّةَ عُيُونِهِمْ-
| وَ تَرْمِي قَسَاوَاتِ الْقُلُوبِ بِأَسْهُمٍ- | وَ جَمْرِ فِرَاقٍ لَا يَبُوخُ حَرِيقُهَا |
How can an understanding person shed tears or be calm upon a party obsessed upon evil rulings of the world, and what its inhabitants are suddenly hit with from the changing situations, and movements becoming still? And how can he be calm to it, one who does recognise it and it is killing off the fathers through the sons, and distracting the sons from the fathers demolishing their hearts with grief and stripping them of delight of their eyes – And hardness of the hearts is shot at with the arrows and embers of separation cannot freeze its incineration.
وَ مَا عَسَيْتُ أَنْ أَصِفَ عَنْ مِحَنِ الدُّنْيَا وَ أَبْلُغَ مِنْ كَشْفِ الْغِطَاءِ عَمَّا وُكِّلَ بِهِ دَوْرُ الْفَلَكِ مِنْ عُلُومِ الْغُيُوبِ وَ لَسْتُ أَذْكُرُ مِنْهَا إِلَّا قَتِيلًا أَفْنَتْهُ أَوْ مُغَيَّبِ ضَرِيحٍ تَجَافَتْ عَنْهُ
And perhaps I-asws cannot describe the Trials of the world, and be more informative of uncovering the coverings from what the rotations of the planets have been allocated with from the knowledge of the hidden matters, and I-asws am not mentioned from these except a little. Is it perished or hidden, a mausoleum forsaken from?
فَاعْتَبِرْ أَيُّهَا السَّامِعُ بِهَلَكَاتِ الْأُمَمِ وَ زَوَالِ النِّقَمِ وَ فَظَاعَةِ مَا تَسْمَعُ وَ تَرَى مِنْ سُوءِ آثَارِهَا فِي الدِّيَارِ الْخَالِيَةِ وَ الرُّسُومِ الْفَانِيَةِ وَ الرُّبُوعِ الصَّمُوتِ-
| وَ كَمْ عَاقِلٌ أَفْنَتْ فَلَمْ تَبْكِ شَجْوَهُ- | وَ لَا بُدَّ أَنْ تَفْنَى سَرِيعاً لُحُوقُهَا |
Therefore, take a lesson, O listener, with destructions of the communities, and decline of the scourges, and horridness of what you hear and see from its evil impacts in the vacant houses, and the perishable rituals, and the silent quarters – and how many an intellectual has perished but his grief was not cried upon, and there is no escape that he perishes quickly for his joining (with the deceased).
فَانْظُرْ بِعَيْنِ قَلْبِكَ إِلَى مَصَارِعِ أَهْلِ الْبَذَخِ وَ تَأَمَّلْ مَعَاقِلَ الْمُلُوكِ وَ مَصَانِعَ الْجَبَّارِينَ وَ كَيْفَ عَرَكَتْهُمُ الدُّنْيَا بِكَلَاكِلِ الْفَنَاءِ وَ جَاهَرَتْهُمْ بِالْمُنْكَرَاتِ وَ سَحَبَتْ عَلَيْهِمْ أَذْيَالَ الْبَوَارِ وَ طَحَنَتْهُمْ طَحْنَ الرَّحَى لِلْحَبِّ وَ اسْتَوْدَعَتْهُمْ هَوْجَ الرِّيَاحِ تَسْحَبُ عَلَيْهِمْ أَذْيَالَهَا فَوْقَ مَصَارِعِهِمْ فِي فَلَوَاتِ الْأَرْضِ-
| فَتِلْكَ مَغَانِيهِمْ وَ هَذِي قُبُورُهُمْ- | تَوَارَثَهَا أَعْصَارُهَا وَ قُبُورُهَا |
Therefore look with the eyes of your heart at the deaths of the great people, and ponder the uprooting of the kings, and castles of the tyrants, and how the world fought against them with the movements of the annihilations, and was loud at them with the reprehensible things, and accompanied upon them the tails of ruination, and grinded them (like) the grinding of the mill for the seeds, and deposited them to the stormy winds dragging their tails upon them above their graves in the wilderness of the earth – so these are their gains and these are their graves, they inherited these hurricanes and their graves.
أَيُّهَا الْمُجْتَهِدُ فِي آثَارِ مَنْ مَضَى مِنْ قَبْلِكَ مِنْ أُمَمِ السَّالِفَةِ تَوَقَّفْ وَ تَفَهَّمْ وَ انْظُرْ أَيُّ عِزِّ مُلْكٍ أَوْ نَعِيمِ أُنْسٍ أَوْ بَشَاشَةِ أُلْفٍ إِلَّا نَغَّصَتْ أَهْلَهُ قُرَّةُ أَعْيُنِهِمْ وَ فَرَّقَتْهُمْ أَيْدِي الْمَنُونِ فَأَلْحَقَتْهُمْ بِتَجَافِيفِ التُّرَابِ فَأَضْحَوْا فِي فَجَوَاتِ قُبُورِهِمْ يَتَقَلَّبُونَ وَ فِي بُطُونِ الْهَلَكَاتِ عِظَاماً وَ رُفَاتاً وَ صَلْصَالًا فِي الْأَرْضِ هَامِدُونَ-
| وَ آلَيْتُ لَا تُبْقِي اللَّيَالِي بَشَاشَةً- | وَ لَا جِدَّةً إِلَّا سَرِيعاً خُلُوقُهَا |
O you diligent one in the impacts of the ones past from before you, from the previous communities. Pause, and understand, and look at whichever mighty kingdom, or comforting bounty, or friendly affection, except its people, the delights of their eyes are disturbed, and the death have separated their hands. They are caught up in the hollowness of the soil. They are turning around in the recesses of their graves, and the bones are destroyed in the interior and have become dust, and are decaying in the mud of the earth – And I-asws swear, the friendliness of the nights do not last nor the seriousness, except its decay is quick.
وَ فِي مَطَالِعِ أَهْلِ الْبَرْزَخِ وَ خُمُودِ تِلْكَ الرَّقْدَةِ وَ طُولِ تِلْكَ الْإِقَامَةِ طُفِيَتْ مَصَابِيحُ النَّظَرِ وَ اضْمَحَلَّتْ غَوَامِضُ الْفِكَرِ وَ ذَمَّ الْغُفُولَ أَهْلُ الْعُقُولِ
And in browsing the people of purgatory, and stagnation of that sleep, and the length of that stay, the lamps of sights are extinguished and the immersions of thoughts are dissolved, and the heedless people are condemned by the people of intellect.
وَ كَمْ بَقِيتُ مُتَلَذِّذاً فِي طَوَامِسِ هَوَامِدِ تِلْكَ الْغُرُفَاتِ فَنَوَّهْتُ بِأَسْمَاءِ الْمُلُوكِ وَ هَتَفْتُ بِالْجَبَّارِينَ وَ دَعَوْتُ الْأَطِبَّاءَ وَ الْحُكَمَاءَ وَ نَادَيْتُ مَعَادِنَ الرِّسَالَةِ وَ الْأَنْبِيَاءِ أَتَمَلْمَلُ تَمَلْمُلَ السَّلِيمِ وَ أَبْكِي بُكَاءَ الْحَزِينِ أُنَادِي وَ لاتَ حِينَ مَناصٍ-
| سِوَى أَنَّهُمْ كَانُوا فَبَانُوا وَ أَنَّنِي- | عَلَى جُدَدِ قَصْدٍ سَرِيعاً لُحُوقُهَا |
And how man remain in the obliteration by the insects of those chambers? The names of the kings are called out, and the tyrants are shouted at, and the physicians and the wise ones are called, and mines of the Message are called, and the Prophets-as toss and turn the turning of the injured, and cry the grief-stricken crying, so they called out for escape when it was too late? [38:3] – Apart from them-as, they-as were detached and I-asws upon seriousness, aimed quickly to join them-as.
وَ تَذَكَّرْتُ مَرَاتِبَ الْفَهْمِ وَ غَضَاضَةَ فِطَنِ الْعُقُولِ بِتَذَكُّرِ قَلْبٍ جَرِيحٍ فَصَدَعَتِ الدُّنْيَا عَمَّا الْتَذَّ بِنَوَاظِرِ فِكَرِهَا مِنْ سُوءِ الْغَفْلَةِ
And I-asws am reminded of the levels of understanding and subtlety of the acumen of intellects by remembering an injured heart, so the world became detached from what pleasured had been seed. Think of it as being from evil of the heedlessness.
وَ مِنْ عَجَبٍ كَيْفَ يَسْكُنُ إِلَيْهَا مَنْ يَعْرِفُهَا وَ قَدِ اسْتَذْهَلَتْ عَقْلَهُ بِسُكُونِهَا وَ تَزَيُّنِ الْمَعَاذِيرِ وَ خَسَأَتْ أَبْصَارَهُمْ عَنْ عَيْبِ التَّدْبِيرِ
And from the surprises is, how can he be calm to it, one who recognises it and his mind is stunned by its stillness, and adornment of the excuses, and feebleness of their sights from faulting the management.
وَ كُلَّمَا تَرَاءَتِ الْآيَاتِ وَ نَشْرَهَا مِنْ طَيِّ الدَّهْرِ عَنِ الْقُرُونِ الْخَالِيَةِ الْمَاضِيَةِ وَ حَالِهِمْ وَ مَالِهِمْ وَ كَيْفَ كَانُوا وَ مَا الدُّنْيَا وَ غُرُورُ الْأَيَّامِ-
| وَ هَلْ هِيَ إِلَّا لَوْعَةٌ مِنْ وَرَائِهَا- | جَوَى قَاتِلٍ أَوْ حَتْفُ نَفْسٍ يَسُوقُهَا |
And whenever you are shown the signs and its spread from the time immemorial about the by-gone generations of the past, and their situations, and their wealth, and how they were, and what is the world and deceptions of its days? – and is it except anguish from behind it, a killer grief, or a soul being driven to death?
وَ قَدْ أَغْرَقَ فِي ذَمِّ الدُّنْيَا الْأَدِلَّاءُ عَلَى طُرُقِ النَّجَاةِ مِنْ كُلِّ عَالِمٍ فَبَكَتِ الْعُيُونُ شَجَنَ الْقُلُوبِ فِيهَا دَماً ثُمَّ دَرَسَتْ تِلْكَ الْمَعَالِمُ فَتَنَكَّرَتِ الْآثَارُ وَ جُعِلَتْ فِي بُرْهَةٍ مِنْ مِحَنِ الدُّنْيَا وَ تَفَرَّقَتْ وَرَثَةُ الْحِكْمَةِ وَ بَقِيَتْ فَرْداً كَقَرْنِ الْأَعْضَبِ وَحِيداً
And there has drowned in condemnation of the world, from every scholar deviating from the path of salvation, so the eyes cried blood and the hearts were grief-stricken during it. Then I‑asws studies those landmarks and I-asws disliked the impacts, and I-asws made it as being only a moment from the Trials of the world, and the inheritors of wisdom dispersed and I-asws remained one individual like one horn of antelope (whose other horn has broken), alone.
أَقُولُ فَلَا أَجِدُ سَمِيعاً وَ أَتَوَجَّعُ فَلَا أَجِدُ مُشْتَكًى-
| وَ إِنْ أُبْكِهِمْ أَجْرُضْ وَ كَيْفَ تَجَلُّدِي- | وَ فِي الْقَلْبِ مِنِّي لَوْعَةٌ لَا أُطِيقُهَا |
I-asws am saying, I-asws cannot find any listener, and I-asws am in pain, but I-asws cannot find anyone to complain to – And even if I-asws were to make them cry, I-asws will be alarmed, and how will be my-asws steadfastness and in the heart there is burning pain from me-asws I-asws cannot bear.
وَ حَتَّى مَتَى أَتَذَكَّرُ حَلَاوَةَ مَذَاقِ الدُّنْيَا وَ عُذُوبَةَ مَشَارِبِ أَيَّامِهَا وَ أَقْتَفِي آثَارَ الْمُرِيدِينَ وَ أَتَنَسَّمُ أَرْوَاحَ الْمَاضِينَ مَعَ سَبْقِهِمْ إِلَى الْغِلِّ وَ الْفَسَادِ وَ تَخَلُّفِي عَنْهُمْ فِي فَضَالَةِ طُرُقِ الدُّنْيَا مُنْقَطِعاً مِنَ الْأَخِلَّاءِ
And until when shall I-asws remember sweetness of taste of the world, and its fresh drinks of its days, and follow impacts of the disciples, and smell the souls of the past with their preceding to the hatred and the corruption, and I-asws stay behind from them regarding the extravagance in the paths of the world, cutting off from the seclusion.
فَزَادَنِي جَلِيلَ الْخَطْبِ لِفَقْدِهِمْ جَوًى وَ خَانَنِي الصَّبْرُ حَتَّى كَأَنَّنِي أَوَّلُ مُمْتَحَنٍ أَتَذَكَّرُ مَعَارِفَ الدُّنْيَا وَ فِرَاقَ الْأَحِبَّةِ-
| فَلَوْ رَجَعَتْ تِلْكَ اللَّيَالِي كَعَهْدِهَا- | رَأَتْ أَهْلَهَا فِي صُورَةٍ لَا تَرُوقُهَا |
That increase me-asws in majesty of the address due to them losing love, and my-asws patience betrayed me as if I-asws was the first to be Tested. I-asws remember the acquaintances of the world and separation of the loved ones – If the nights were to return likes its norm, you will see its people in an image you won’t like.
فَمَنْ أَخُصُّ بِمُعَاتَبَتِي وَ مَنْ أُرْشِدُ بِنُدْبَتِي وَ مَنْ أُبْكِي وَ مَنْ أَدَعُ أَشْجُو بِهَلَكَةِ الْأَمْوَاتِ أَمْ بِسُوءِ خَلَفِ الْأَحْيَاءِ وَ كُلٌّ يَبْعَثُ حُزْنِي وَ يَسْتَأْثِرُ بِعَبَرَاتِي وَ مَنْ يُسْعِدُنِي
So, whom shall I-asws specialised with my-asws rebuking, and whom shall I-asws guide with my-asws lamentation, and whom shall I-asws cry upon, and whom shall I-asws leave to grieve with the destruction of the death or with the evil legacies of the living? And every one makes me-asws sad, and he prefers my-asws tears; and who will make me-asws happy?
فَأَبْكِي وَ قَدْ سُلِبَتِ الْقُلُوبُ لُبَّهَا وَ رَقَّ الدَّمْعُ وَ حَقٌّ لِلدَّاءِ أَنْ يَذُوبَ عَلَى طُولِ مُجَانَبَةِ الْأَطِبَّاءِ وَ كَيْفَ بِهِمْ وَ قَدْ خَالَفُوا الْأَمْرَيْنِ وَ سَبَقَهُمْ زَمَانُ الْهَادِينَ وَ وُكِّلُوا إِلَى أَنْفُسِهِمْ يَتَنَسَّكُونَ فِي الضَّلَالاتِ فِي دَيَاجِيرِ الظُّلُمَاتِ
| حَيَارَى وَ لَيْلُ الْقَوْمِ دَاجٍ نُجُومُهُ- | طَوَامِسُ لَا تَجْرِي بَطِيءٌ خُفُوقُهَا |
So I-asws cry, and the hearts have been stripped of their understanding, and softness of the tears, and there is a right for the illness that it melts based upon length of the shunning the physicians; and how would it be with them and they have opposed the two matters, and the times of the guides have preceded them and they were allocated to their own selves due to their hiding in the straying in the depths of darkness(es) – confused, and night of the people is blinded by its stars, and obliteration not flowing with its immemorial flickering’’.[87]
وَ قَالَ ع مَنْ ضَحِكَ ضَحْكَةً مَجَّ مِنْ عَقْلِهِ مَجَّةَ عِلْمٍ.
And he-asws said: ‘One who laughs a laughter emitting from his intellect utterance of knowledge’’.[88]
وَ قَالَ ع إِنَّ الْجَسَدَ إِذَا لَمْ يَمْرَضْ يَأْشَرُ وَ لَا خَيْرَ فِي جَسَدٍ يَأْشَرُ.
And he-asws said: ‘When the body does not get sick, it becomes arrogant, and there is no good in a body being arrogant’’.[89]
وَ قَالَ ع فَقْدُ الْأَحِبَّةِ غُرْبَةٌ.
And he-asws said: ‘Loss of the loved ones is estrangement’’.[90]
وَ قَالَ ع مَنْ قَنِعَ بِمَا قَسَمَ اللَّهُ لَهُ فَهُوَ مِنْ أَغْنَى النَّاسِ.
And he-asws said: ‘One who is contented with what Allah-azwj has Apportioned for him, so he is from richest of the people’’.[91]
19- كِتَابُ نَثْرِ الدُّرَرِ، لِمَنْصُورِ بْنِ الْحَسَنِ الْآبِيِ نَظَرَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِلَى سَائِلٍ يَبْكِي فَقَالَ لَوْ أَنَّ الدُّنْيَا كَانَتْ فِي كَفِّ هَذَا ثُمَّ سَقَطَتْ مِنْهُ مَا كَانَ يَنْبَغِي لَهُ أَنْ يَبْكِيَ عَلَيْهَا
(The book) ‘Nashr Al Durar’ of Al Mansour Bin Al Hassan Al Aaby –
‘Ali-asws Bin Al-Husayn-asws looked at a beggar crying. He-asws said: ‘If the world were to be in the palm of this (beggar), then it drops from him, it would be befitting for him to be crying upon it’.
وَ سُئِلَ ع لِمَ أُوتِمَ النَّبِيُّ ص مِنْ أَبَوَيْهِ
And he-asws was asked, ‘Why was the Prophet-saww orphaned from his-saww parents?’
فَقَالَ لِئَلَّا يُوجَبَ عَلَيْهِ حَقُّ الْمَخْلُوقِ
He-saww said: ‘Lest the rights of created being be obligated upon him-saww’.
وَ قَالَ لِابْنِهِ يَا بُنَيَّ إِيَّاكَ وَ مُعَادَاةَ الرِّجَالِ فَإِنَّهُ لَنْ يُعْدِمَكَ مَكْرُ حَلِيمٍ أَوْ مُفَاجَاةُ لَئِيمٍ
And he-asws said to his-asws son: ‘O my-asws son! Beware of being hostile to the men for you will not be protected of plot of a forbearing one or sudden (attack) by a mean’’.
وَ بَلَغَهُ ع قَوْلُ نَافِعِ بْنِ جُبَيْرٍ فِي مُعَاوِيَةَ حَيْثُ قَالَ كَانَ يُسْكِتُهُ الْحِلْمُ وَ يُنْطِقُهُ الْعِلْمُ فَقَالَ كَذَبَ بَلْ كَانَ يُسْكِتُهُ الْحَصَرُ وَ يُنْطِقُهُ الْبَطَرُ
And it reached him-asws words of Nafie Bin Jubeyr regarding Muawiya whereby he said, ‘His silence is the forbearance and his speaking is the knowledge’. He-asws said: ‘He is lying! But his silence was the confinement and his speaking was the stuttering’.
وَ قِيلَ لَهُ مَنْ أَعْظَمُ النَّاسِ خَطَراً
And it was said to him-asws: ‘Who is mightiest of people in danger?’
قَالَ مَنْ لَمْ يَرَ لِلدُّنْيَا خَطَراً لِنَفْسِهِ.
He-asws said: ‘One who does not see for the world being a danger for himself’’.[92]
قَالَ وَ رَوَى لَنَا الصَّاحِبُ ره عَنْ أَبِي مُحَمَّدٍ الْجَعْفَرِيِّ عَنْ أَبِيهِ عَنْ عَمِّهِ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: قَالَ رَجُلٌ لِعَلِيِّ بْنِ الْحُسَيْنِ ع مَا أَشَدَّ بُغْضَ قُرَيْشٍ لِأَبِيكَ
He said, ‘And it is reported to us by the master, from Abu Muhammad Al Ja’far, from his father,
‘From his uncle Ja’far-asws, from his-asws father-asws having said: ‘A man said to Ali-asws Bin Al-Husayn-asws, ‘What was the severest of the hatred of Qureysh to your-asws father-asws?’
قَالَ لِأَنَّهُ أَوْرَدَ أَوَّلَهُمُ النَّارَ وَ أَلْزَمَ آخِرَهُمُ الْعَارَ
He-asws said: ‘Because he-asws referred their first ones to the Fire and necessitated the shame to their last ones’.
قَالَ ثُمَّ جَرَى ذِكْرُ الْمَعَاصِي فَقَالَ عَجِبْتُ لِمَنْ يَحْتَمِي عَنِ الطَّعَامِ لِمَضَرَّتِهِ وَ لَا يَحْتَمِي مِنَ الذَّنْبِ لِمَعَرَّتِهِ
He-asws said: ‘Then flowed the discussion of the (acts of) disobedience. He-asws said: ‘I-asws am surprised at the one who diets (stays away) from the food due to its harm, but he does not diet (stay away) from the sin for its shame’.
وَ قِيلَ لَهُ ع كَيْفَ أَصْبَحْتَ
And it was said to him-asws, ‘How have you-asws become?’
قَالَ أَصْبَحْنَا خَائِفِينَ بِرَسُولِ اللَّهِ وَ أَصْبَحَ جَمِيعُ أَهْلِ الْإِسْلَامِ آمِنِينَ بِهِ
He-asws said: ‘We-asws have become fearful with Rasool-Allah-saww while entirety of the people of Islam have become secure with him’.
وَ سَمِعَ ع رَجُلًا كَانَ يَغْشَاهُ يَذْكُرُ رَجُلًا بِسُوءٍ فَقَالَ إِيَّاكَ وَ الْغِيبَةَ فَإِنَّهُ إِدَامُ كِلَابِ النَّارِ.
And he-asws heard a man mentioning a man who had cheated him, with evil. He-asws said: ‘Beware of the backbiting, for it is a sauce of dogs of the Fire’’.[93]
وَ مِمَّا أَوْرَدَ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ حُمْدُونٍ فِي كِتَابِ التَّذْكِرَةِ مِنْ كَلَامِهِ ع قَالَ: لَا يَهْلِكُ مُؤْمِنٌ بَيْنَ ثَلَاثِ خِصَالٍ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ شَفَاعَةِ رَسُولِ اللَّهِ ص وَ سَعَةِ رَحْمَةِ اللَّهِ عَزَّ وَ جَلَّ خَفِ اللَّهَ عَزَّ وَ جَلَّ لِقُدْرَتِهِ عَلَيْكَ وَ اسْتَحْيِ مِنْهُ لِقُرْبِهِ مِنْكَ إِذَا صَلَّيْتَ صَلِّ صَلَاةَ مُوَدِّعٍ وَ إِيَّاكَ وَ مَا يُعْتَذَرُ مِنْهُ وَ خَفِ اللَّهَ خَوْفاً لَيْسَ بِالتَّعْذِيرِ.
And from what is referred by Muhammad Bin Al Hassan Bin Humdun in the bool ‘Al Tazkira’,
‘From his-asws speech having said: ‘A Momin will not be destroyed while being between three characteristics – testimony that there is no god except Allah-azwj Alone, there being no associate for Him-azwj, and intercession of Rasool-Allah-saww, and vast Mercy of Allah-azwj Mighty and Majestic, fearing Allah-azwj Mighty and Majestic of His-azwj Power upon you, and being embarrassed from Him-azwj due to His-azwj nearness from you. Whenever you pray, then pray the farewell (last) Salat; and beware of what you have to apologise from; and fear Allah-azwj with fear which isn’t with apologies’’.[94]
وَ قَالَ ع إِيَّاكَ وَ الِابْتِهَاجَ بِالذَّنْبِ فَإِنَّ الِابْتِهَاجَ بِهِ أَعْظَمُ مِنْ رُكُوبِهِ.
And he-asws said: ‘Beware of rejoicing with the sin, for rejoicing with it is mightier (more grievous) than committing it’’.[95]
وَ قَالَ ع هَلَكَ مَنْ لَيْسَ لَهُ حَكِيمٌ يُرْشِدُهُ وَ ذَلَّ مَنْ لَيْسَ لَهُ سَفِيهٌ يَعْضُدُهُ.
And he-asws said: ‘He is destroyed, the one who hasn’t for him a wise one guiding him, and disgraced is the one who hasn’t for him a fool to help him’’.[96]
20- ضه، روضة الواعظين قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع
| مَلِيكٌ عَزِيزُ لَا يُرَدُّ قَضَاؤُهُ- | عَلِيمٌ حَكِيمٌ نَافِذُ الْأَمْرِ قَاهِرٌ- | |
| عَنَا كُلُّ ذِي عِزٍّ لِعِزَّةِ وَجْهِهِ- | فَكُلُّ عَزِيزٍ لِلْمُهَيْمِنِ صَاغِرٌ- | |
| لَقَدْ خَشَعَتْ وَ اسْتَسْلَمَتْ وَ تَضَاءَلَتْ- | لِعِزَّةِ ذِي الْعَرْشِ الْمُلُوكُ الْجَبَابِرُ- |
(The book) ‘Rowzat Al Waizeen’ –
‘Ali-asws Bin Al-Husayn-asws said (a poem): ‘A Mighty King, His-azwj Decree cannot be repelled; He‑azwj is All-Knowing, Wise, Implementing the Commands, Subduing us every one with might, for the Honour of His-azwj Face. So, every mighty ones is belittled to the Dominant, humbled, submissive and dwindled to the Might of the One-azwj Possessing the throne of the kings of the tyrants.
| وَ فِي دُونِ مَا عَايَنْتَ مِنْ فَجَعَاتِهَا- | إِلَى رَفْضِهَا دَاعٍ وَ بِالزُّهْدِ آمِرٌ- | |
| فَجِدَّ وَ لَا تَغْفُلْ فَعَيْشُكَ زَائِلٌ- | وَ أَنْتَ إِلَى دَارِ الْمَنِيَّةِ صَائِرٌ- | |
| وَ لَا تَطْلُبِ الدُّنْيَا فَإِنَّ طِلَابَهَا- | فَإِنْ نِلْتَ مِنْهَا غِبَّهَا لَكَ ضَائِرٌ. |
And in other than what you have witnessed of its disasters, there is a reason for rejecting and an order for the ascetism. Therefore, be serious and do not be heedless, for your life is declining and you are wishing to go to the house of death, and do not seek the world for if you were to seek it, you will attain from it, it’s consequence will be harmful to you’’.[97]
21- ختص، الإختصاص قَالَ: جَاءَ رَجُلٌ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع يَشْكُو إِلَيْهِ حَالَهُ فَقَالَ مِسْكِينٌ ابْنُ آدَمَ لَهُ فِي كُلِّ يَوْمٍ ثَلَاثُ مَصَائِبَ- لَا يَعْتَبِرُ بِوَاحِدَةٍ مِنْهُنَّ وَ لَوِ اعْتَبَرَ لَهَانَتْ عَلَيْهِ الْمَصَائِبُ وَ أَمْرُ الدُّنْيَا
(The book) ‘Al Ikhtisas’ –
‘He said, ‘A man came to Ali-asws Bin Al-Husayn-asws complaining to him-asws of his state. He-asws said: ‘The son of Adam-as is poor. During every day there are three difficulties for him he does not take a lesson from one of these, and if he were to take less, the difficulties and matters of the world would be insignificant to him.
فَأَمَّا الْمُصِيبَةُ الْأُولَى فَالْيَوْمُ الَّذِي يَنْقُصُ مِنْ عُمُرِهِ قَالَ وَ إِنْ نَالَهُ نُقْصَانٌ فِي مَالِهِ اغْتَمَّ بِهِ وَ الدِّرْهَمُ يَخْلُفُ عَنْهُ وَ الْعُمُرُ لَا يَرُدُّهُ شَيْءٌ
As for the first difficulty, is the day which reduces from his lifespan; and even if he were to be hit with a loss in his wealth, he will be saddened due to it; and the Dirham staying back from it, and the life span is such nothing can return it.
وَ الثَّانِيَةُ أَنَّهُ يَسْتَوْفِي رِزْقَهُ فَإِنْ كَانَ حَلَالًا حُوسِبَ عَلَيْهِ وَ إِنْ كَانَ حَرَاماً عُوقِبَ عَلَيْهِ
And the second, he will be Fulfilled of his sustenance. If it were to be Permissible, it will be Reckoned with upon him, and if it were to be Prohibited, he will be Punished upon it’.
قَالَ وَ الثَّالِثَةُ أَعْظَمُ مِنْ ذَلِكَ
He-asws said: ‘And the third is the mightiest of that’.
قِيلَ وَ مَا هِيَ
It was said, ‘And what is it?’
قَالَ مَا مِنْ يَوْمٍ يُمْسِي إِلَّا وَ قَدْ دَنَا مِنَ الْآخِرَةِ مَرْحَلَةً- لَا يَدْرِي عَلَى الْجَنَّةِ أَمْ عَلَى النَّارِ.
He-asws said: ‘There is none from a day coming to an evening except and he has gone near to the Hereafter by a stage. He does not know whether to the Paradise or to the Fire’’.[98]
وَ قَالَ: أَكْبَرُ مَا يَكُونُ ابْنُ آدَمَ الْيَوْمُ الَّذِي يَلِدُ مِنْ أُمِّهِ
And he-asws said: ‘The greatest a son of Adam-as can be is the day in which he was born from his mother’.
قَالَتِ الْحُكَمَاءُ مَا سَبَقَهُ إِلَى هَذَا أَحَدٌ.
The wise ones said, ‘No one has preceded to this’’.[99]
22- أَعْلَامُ الدِّينِ، قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لَا يَهْلِكُ مُؤْمِنٌ بَيْنَ ثَلَاثِ خِصَالٍ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ شَفَاعَةِ رَسُولِ اللَّهِ ص وَ سَعَةِ رَحْمَةِ اللَّهِ.
(The book) ‘A’lam Al Deen’ –
‘Ali-asws Bin Al-Husayn-asws said: ‘A Momin will not be destroyed while being between three characteristics – testimony that there is no god except Allah-azwj Alone, there being no associate for Him-azwj, and intercession of Rasool-Allah-saww, and vast Mercy of Allah-azwj’’.[100]
وَ قَالَ ع خَفِ اللَّهَ تَعَالَى لِقُدْرَتِهِ عَلَيْكَ وَ اسْتَحْيِ مِنْهُ لِقُرْبِهِ مِنْكَ.
And he-asws said: ‘Fear Allah-azwj the Exalted due to His-azwj Power upon you, and be embarrassed from Him-azwj due to His-azwj nearness from you’’.[101]
وَ قَالَ ع لَا تُعَادِيَنَّ أَحَداً وَ إِنْ ظَنَنْتَ أَنَّهُ لَا يَضُرُّكَ وَ لَا تَزْهَدَنَّ فِي صَدَاقَةِ أَحَدٍ وَ إِنْ ظَنَنْتَ أَنَّهُ لَا يَنْفَعُكَ فَإِنَّهُ لَا تَدْرِي مَتَى تَخَافُ عَدُوَّكَ وَ مَتَى تَرْجُو صَدِيقَكَ
And from him-asws: ‘Do not be hostile to anyone and even if you think that he cannot harm you, nor be abstemious regarding the friendship of anyone and even if you think he cannot benefit you, for you don’t know when your enemy will fear and when he will hope for your friendship.
وَ إِذَا صَلَّيْتَ فَصَلِّ صَلَاةَ مُوَدِّعٍ
And whenever you pray Salat, then pray the farewell Salat (as the last one of your life)’.[102]
وَ قَالَ ع فِي جَوَابِ مَنْ قَالَ إِنَّ مُعَاوِيَةَ يُسْكِتُهُ الْحِلْمُ وَ يُنْطِقُهُ الْعِلْمُ فَقَالَ بَلْ كَانَ يُسْكِتُهُ الْحَصَرُ وَ يُنْطِقُهُ الْبَطَرُ.
And he-asws said in answer to the one who said, ‘Muawiya, his silence is the forbearance and his speaking is the knowledge’. He-asws said: ‘But his silence was the confinement and his speaking the arrogance’’.[103]
وَ قَالَ ع لِكُلِّ شَيْءٍ فَاكِهَةٌ وَ فَاكِهَةُ السَّمْعِ الْكَلَامُ الْحَسَنُ.
And he-asws said: ‘For all things there is a fruit, and fruit of the ears is the good speech’’.[104]
وَ قَالَ ع مَنْ رَمَى النَّاسَ بِمَا فِيهِمْ رَمَوْهُ بِمَا لَيْسَ فِيهِ وَ مَنْ لَمْ يَعْرِفْ دَاءَهُ أَفْسَدَهُ دَوَاؤُهُ.
And he-asws said: ‘One who shoots (accuses) the people with what is in them, they will accuse him with what isn’t in him; and the one who does not know his disease, his medication will spoil him (further)’.
وَ قَالَ ع لِوَلَدِهِ مُحَمَّدٍ الْبَاقِرِ ع كَفُّ الْأَذَى رَفْضُ الْبَذَاءِ وَ اسْتَعِنْ عَلَى الْكَلَامِ بِالسُّكُوتِ فَإِنَّ لِلْقَوْلِ حَالاتٍ تُضِرُّ فَاحْذَرِ الْأَحْمَقَ.
And he-asws said to his-asws son Muhammad-asws Al-Baqir-asws: ‘Restraining the harm rejects the obscenity; and seek assistance upon the talking with the silence, for there are situation for the words which harm, there be cautious of the idiot’’.[105]
وَ قَالَ ع لَا تَمْتَنِعْ مِنْ تَرْكِ الْقَبِيحِ وَ إِنْ كُنْتَ قَدْ عُرِفْتَ بِهِ وَ لَا تَزْهَدْ فِي مُرَاجَعَةِ الْجَهْلِ وَ إِنْ كُنْتَ قَدْ شُهِرْتَ بِخِلَافِهِ وَ إِيَّاكَ وَ الرِّضَا بِالذَّنْبِ فَإِنَّهُ أَعْظَمُ مِنْ رُكُوبِهِ وَ الشَّرَفُ فِي التَّوَاضُعِ وَ الْغِنَى فِي الْقَنَاعَةِ.
And he-asws said: ‘Don’t stop neglecting the ugliness and even if you are known with (doing) it; and do not abstain in feeling ignorant and even if you were famous being opposite to it; and beware of being satisfied with the sin, for it is more grievous than committing it; and the nobility is in humbleness, and the riches are in the contentment’’.[106]
وَ قَالَ ع مَا اسْتَغْنَى أَحَدٌ بِاللَّهِ إِلَّا افْتَقَرَ النَّاسُ إِلَيْهِ.
And he-asws said: ‘No one will be needless with Allah-azwj (from others), except the people will be impoverished (made to be needy) to him’’.[107]
وَ قَالَ ع خَيْرُ مَفَاتِيحِ الْأُمُورِ الصِّدْقُ وَ خَيْرُ خَوَاتِيمِهَا الْوَفَاءُ.
And he-asws said: ‘Best keys of the matters is the truthfulness, and best of its endings is the loyalty’’.[108]
وَ قَالَ ع كُلُّ عَيْنٍ سَاهِرَةٌ يَوْمَ الْقِيَامَةِ إِلَّا ثَلَاثَ عُيُونٍ عَيْنٌ سَهِرَتْ فِي سَبِيلِ اللَّهِ وَ عَيْنٌ غُضَّتْ عَنْ مَحَارِمِ اللَّهِ وَ عَيْنٌ فَاضَتْ مِنْ خَشْيَةِ اللَّهِ.
And he-asws said: ‘Every eye will be holding vigil on the Day of Qiyamah except three eyes – an eye having held vigil in the Way of Allah-azwj, and an eye having been shut from Prohibitions of Allah-azwj, and an eye having flowed (with tears) from fear of Allah-azwj’’.[109]
وَ قَالَ ع الْكَرِيمُ يَبْتَهِجُ بِفَضْلِهِ وَ اللَّئِيمُ يَفْتَخِرُ بِمِلْكِهِ.
And he-asws said: ‘The benevolent rejoices with his grace while the mean prides with his possessions’’.[110]
وَ قَالَ ع إِيَّاكَ وَ الْغِيبَةَ فَإِنَّهَا إِدَامُ كِلَابِ النَّارِ.
And he-asws said: ‘Beware of the backbiting for it is a sauce of the dogs of the Fire’’.[111]
وَ قَالَ ع مَنِ اتَّكَلَ عَلَى حُسْنِ اخْتِيَارِ اللَّهِ عَزَّ وَ جَلَّ لَمْ يَتَمَنَّ أَنَّهُ فِي حَالٍ غَيْرِ حَالٍ الَّتِي اخْتَارَهَا اللَّهُ لَهُ.
And he-asws said: ‘One who relies upon goodly Choice of Allah-azwj Mighty and Majestic (Istikhara), will not wish to be in a state other than the state which Allah-azwj has Chosen for him’.
قِيلَ تَشَاجَرَ هُوَ ع وَ بَعْضُ النَّاسِ فِي مَسَائِلَ مِنَ الْفِقْهِ فَقَالَ ع يَا هَذَا إِنَّكَ لَوْ صِرْتَ إِلَى مَنَازِلِنَا لَأَرَيْنَاكَ آثَارَ جَبْرَئِيلَ فِي رِحَالِنَا أَ فَيَكُونُ أَحَدٌ أَعْلَمَ بِالسُّنَّةِ مِنَّا.
It is said that he-asws argued with one of the people regarding an issue of jurisprudence. He‑asws said: ‘O you! If you were to come to our-asws houses we-asws can show you impacts of Jibraeel‑as in our-asws belongings. Can anyone be more knowing with the Sunnah than us-asws?’’[112]
وَ قال ع [كَانَ] إِذَا صَلَّى تَبَرَّزَ إِلَى مَكَانٍ خَشِنٍ يَتَخَفَّى وَ يُصَلِّي فِيهِ وَ كَانَ كَثِيرَ الْبُكَاءِ
And whenever he-asws prayed Salat, he-asws would go to an open place to a coarse place. He‑asws would hide and pray Salat in it, and he-asws would be with a lot of crying.
قَالَ فَخَرَجَ يَوْماً فِي حَرٍّ شَدِيدٍ إِلَى الْجِبَالِ لِيُصَلِّيَ فِيهِ فَتَبِعَهُ مَوْلًى لَهُ وَ هُوَ سَاجِدٌ عَلَى الْحِجَارَةِ وَ هِيَ خَشِنَةٌ حَارَّةٌ وَ هُوَ يَبْكِي فَجَلَسَ مَوْلَاهُ حَتَّى فَرَغَ فَرَفَعَ رَأْسَهُ فَكَأَنَّهُ قَدْ غَمَسَ رَأْسَهُ وَ وَجْهَهُ فِي الْمَاءِ مِنْ كَثْرَةِ الدُّمُوعِ
He (the narrator) said, ‘He-asws went out one day in severe heat to the mountain in order to pray Salat in it. A slave of his-asws followed him-asws and he-asws was performing Sajdah upon the stones, and these were coarse, hot, and he-asws was crying. His-asws slave sat down until he-asws was free. He-asws raised his-asws head, so it was as if he-asws had immersed his-asws head and his‑asws face in the water due to the abundance of the tears.
فَقَالَ لَهُ مَوْلَاهُ يَا مَوْلَايَ أَ مَا آنَ لِحُزْنِكَ أَنْ يَنْقَضِيَ
His-asws slave said to him, ‘O my Master-asws! Is it not time for your-asws grief to terminate?’
فَقَالَ وَيْحَكَ إِنَّ يَعْقُوبَ نَبِيٌّ ابْنُ نَبِيٍّ كَانَ لَهُ اثْنَا عَشَرَ وَلَداً فَغُيِّبَ عَنْهُ وَاحِدٌ مِنْهُمْ فَبَكَى حَتَّى ذَهَبَ بَصَرُهُ وَ احْدَوْدَبَ ظَهْرُهُ وَ شَابَ رَأْسُهُ مِنَ الْغَمِّ وَ كَانَ ابْنُهُ حَيّاً يَرْجُو لِقَاءَهُ
He-asws said: ‘Woe be to you! Yaqoub-as was a Prophet-as, son-as of a Prophet-as. There were twelve sons for him. One of them disappeared from him-as so he-as cried until his sight was gone, and his back was arched, and his-as head was grey-haired from the sorrow, and (although) his-as son-as was alive, hoping to meet him-as (some day).
فَإِنِّي رَأَيْتُ أَبِي وَ أَخِي وَ أَعْمَامِي وَ بَنِي عَمِّي ثَمَانِيَةَ عَشَرَ مُقَتَّلِينَ صَرْعَى تَسْفِي عَلَيْهِمُ الرِّيحُ فَكَيْفَ يَنْقَضِي حُزْنِي وَ تَرْقَأُ عَبْرَتِي.
But I-asws saw my-asws father-asws, and my-asws brother-asws, and my-asws uncles-as, and sons-as of my-asws uncles, eighteen, having been killed, lying (on the ground). The winds were storming upon them. How can my-asws grief terminate, and my-asws tears dry up?’’[113]
باب 22 وصايا الباقر ع
CHAPTER 22 – ADVICE OF AL-BAQIR-asws
1- ف، تحف العقول وَصِيَّتُهُ ع لِجَابِرِ بْنِ يَزِيدَ الْجُعْفِيِ رُوِيَ عَنْهُ ع أَنَّهُ قَالَ لَهُ يَا جَابِرُ اغْتَنِمْ مِنْ أَهْلِ زَمَانِكَ خَمْساً إِنْ حَضَرْتَ لَمْ تُعْرَفْ وَ إِنْ غِبْتَ لَمْ تُفْتَقَدْ وَ إِنْ شَهِدْتَ لَمْ تُشَاوَرْ وَ إِنْ قُلْتَ لَمْ يُقْبَلْ قَوْلُكَ وَ إِنْ خَطَبْتَ لَمْ تُزَوَّجْ
(The book) ‘Tuhaf Al-Uqoul’ –
‘His-asws advice to Jabir Bin Yazeed Al-Jufy reporting from him that he-asws had said to him: ‘O Jabir! Gain five from the people of your time – if you are present, you are not known, and if you are absent you are not missed, and if you attend you are not consulted, and if you say (sometimes) your word is not accepted, and if you propose you are not married.
وَ أُوصِيكَ بِخَمْسٍ إِنْ ظُلِمْتَ فَلَا تَظْلِمْ وَ إِنْ خَانُوكَ فَلَا تَخُنْ وَ إِنْ كُذِّبْتَ فَلَا تَغْضَبْ وَ إِنْ مُدِحْتَ فَلَا تَفْرَحْ وَ إِنْ ذُمِمْتَ فَلَا تَجْزَعْ-
And I-asws advise you with five – if you are oppressed, do not oppress; and if you are betrayed, do not betray; and if you are belied, do not be angered; and if you are praised, do not be happy; and if you are condemned, do not be alarmed.
وَ فَكِّرْ فِيمَا قِيلَ فِيكَ فَإِنْ عَرَفْتَ مِنْ نَفْسِكَ مَا قِيلَ فِيكَ فَسُقُوطُكَ مِنْ عَيْنِ اللَّهِ جَلَّ وَ عَزَّ عِنْدَ غَضَبِكَ مِنَ الْحَقِّ أَعْظَمُ عَلَيْكَ مُصِيبَةً مِمَّا خِفْتَ مِنْ سُقُوطِكَ مِنْ أَعْيُنِ النَّاسِ وَ إِنْ كُنْتَ عَلَى خِلَافِ مَا قِيلَ فِيكَ فَثَوَابٌ اكْتَسَبْتَهُ مِنْ غَيْرِ أَنْ يَتْعَبَ بَدَنُكَ
And think regarding what is being said regarding you. If you recognise from yourself what is said regarding you, then your falling from the Eyes of Allah-azwj Mighty and Majestic during your anger from the truth would be of mightier calamity upon you then what you are fearing from your falling from eyes of the people, and even though you may be opposite to what is being said regarding you. So, it is a Reward you have earned without tiring your body.
وَ اعْلَمْ بِأَنَّكَ لَا تَكُونُ لَنَا وَلِيّاً حَتَّى لَوِ اجْتَمَعَ عَلَيْكَ أَهْلُ مِصْرِكَ وَ قَالُوا إِنَّكَ رَجُلُ سَوْءٍ لَمْ يَحْزُنْكَ ذَلِكَ وَ لَوْ قَالُوا إِنَّكَ رَجُلٌ صَالِحٌ لَمْ يَسُرَّكَ ذَلِكَ
And know that you cannot be a friend of ours-asws until, if the people of your city were to unite against you and they said you are an evil man, that would not alarm you, and if they were to say you are a righteous man, that would not make you happy.
وَ لَكِنِ اعْرِضْ نَفْسَكَ عَلَى مَا فِي كِتَابِ اللَّهِ فَإِنْ كُنْتَ سَالِكاً سَبِيلَهُ زَاهِداً فِي تَزْهِيدِهِ رَاغِباً فِي تَرْغِيبِهِ خَائِفاً مِنْ تَخْوِيفِهِ فَاثْبُتْ وَ أَبْشِرْ فَإِنَّهُ لَا يَضُرُّكَ مَا قِيلَ فِيكَ وَ إِنْ كُنْتَ مُبَايِناً لِلْقُرْآنِ فَمَا ذَا الَّذِي يَغُرُّكَ مِنْ نَفْسِكَ
But present yourself to what is in the Book of Allah-azwj. If you were travelling its way, being ascetic in it’s ascetism, and desirous regarding its desires, fearing from its frightening, then be affirmed and receive glad tidings, because it will not harm you what is being said regarding you, and if you were to be contradictory to the Quran, so what is that which has deceived you from yourself?
إِنَّ الْمُؤْمِنَ مَعْنِيٌّ بِمُجَاهَدَةِ نَفْسِهِ لِيَغْلِبَهَا عَلَى هَوَاهَا فَمَرَّةً يُقِيمُ أَوَدَهَا وَ يُخَالِفُ هَوَاهَا فِي مَحَبَّةِ اللَّهِ وَ مَرَّةً تَصْرَعُهُ نَفْسُهُ فَيَتَّبِعُ هَوَاهَا
The Momin is concerned with fighting his self in order to prevail it upon its whims. Sometimes he straightens its crookedness and opposes its whims in love of Allah-azwj, and sometimes his self knocks him down so he follows its whims.
فَيَنْعَشُهُ اللَّهُ فَيَنْتَعِشُ وَ يُقِيلُ اللَّهُ عَثْرَتَهُ فَيَتَذَكَّرُ وَ يَفْزَعُ إِلَى التَّوْبَةِ وَ الْمَخَافَةِ فَيَزْدَادُ بَصِيرَةً وَ مَعْرِفَةً لِمَا زِيدَ فِيهِ مِنَ الْخَوْفِ وَ ذَلِكَ بِأَنَّ اللَّهَ يَقُولُ- إِنَّ الَّذِينَ اتَّقَوْا إِذا مَسَّهُمْ طائِفٌ مِنَ الشَّيْطانِ تَذَكَّرُوا فَإِذا هُمْ مُبْصِرُونَ
Allah-azwj Raises him so he rises, and Allah-azwj Uproots his stumbles, so he is reminded and panics to the repentance and the fear. So, he is increased in insight and recognition due to what fear had increased in him, and that is because Allah-azwj Says: Surely those who fear when an evil from the Satan touches them, they are mindful, and then they are seeing [7:201].
يَا جَابِرُ اسْتَكْثِرْ لِنَفْسِكَ مِنَ اللَّهِ قَلِيلَ الرِّزْقِ تَخَلُّصاً إِلَى الشُّكْرِ وَ اسْتَقْلِلْ مِنْ نَفْسِكَ كَثِيرَ الطَّاعَةِ لِلَّهِ إِزْرَاءً عَلَى النَّفْسِ وَ تَعَرُّضاً لِلْعَفْوِ
O Jabir! Consider the little sustenance from Allah-azwj for yourself as being a lot to be sincere in the thanking, and consider a lot of obedience to Allah-azwj as being little from yourself for belittling upon the self and exposing it for the Pardon.
وَ ادْفَعْ عَنْ نَفْسِكَ حَاضِرَ الشَّرِّ بِحَاضِرِ الْعِلْمِ وَ اسْتَعْمِلْ حَاضِرَ الْعِلْمِ بِخَالِصِ الْعَمَلِ وَ تَحَرَّزْ فِي خَالِصِ الْعَمَلِ مِنْ عَظِيمِ الْغَفْلَةِ بِشِدَّةِ التَّيَقُّظِ- وَ اسْتَجْلِبْ شِدَّةَ التَّيَقُّظِ بِصِدْقِ الْخَوْفِ وَ احْذَرْ خَفِيَّ التَّزَيُّنِ بِحَاضِرِ الْحَيَاةِ وَ تَوَقَّ مُجَازَفَةَ الْهَوَى بِدَلَالَةِ الْعَقْلِ
And repel from your self the present evil by the present knowledge, and utilise the present knowledge with the sincere deed, and guard the sincere deeds from the mighty neglect with the intense alertness, and attract the intense alertness by truthful fear, and be cautious of the hidden adornments of the present life, and save (yourself from) the frivolous whims by evidence of the intellect.
وَ قِفْ عِنْدَ غَلَبَةِ الْهَوَى بِاسْتِرْشَاءِ الْعِلْمِ وَ اسْتَبْقِ خَالِصَ الْأَعْمَالِ لِيَوْمِ الْجَزَاءِ وَ انْزِلْ سَاحَةَ الْقَنَاعَةِ بِاتِّقَاءِ الْحِرْصِ وَ ادْفَعْ عَظِيمَ الْحِرْصِ بِإِيثَارِ الْقَنَاعَةِ وَ اسْتَجْلِبْ حَلَاوَةَ الزَّهَادَةِ بِقَصْرِ الْأَمَلِ وَ اقْطَعْ أَسْبَابَ الطَّمَعِ بِبَرْدِ الْيَأْسِ
And pause at the prevalence of the whims by guidance of the knowledge, and anticipate the sincere deeds for the Day of Recompense; and descend into the arena of contentment by avoiding the greed; and repel the mighty greed by preferring the contentment, and attract the sweetness of the ascetism by shortening the hopes; and cut the means of coveting by the coolness of despair.
وَ سُدَّ سَبِيلَ الْعُجْبِ بِمَعْرِفَةِ النَّفْسِ وَ تَخَلَّصْ إِلَى رَاحَةِ النَّفْسِ بِصِحَّةِ التَّفْوِيضِ وَ اطْلُبْ رَاحَةَ الْبَدَنِ بِإِجْمَامِ الْقَلْبِ وَ تَخَلَّصْ إِلَى إِجْمَامِ الْقَلْبِ بِقِلَّةِ الْخَطَإِ وَ تَعَرَّضْ لِرِقَّةِ الْقَلْبِ بِكَثْرَةِ الذِّكْرِ فِي الْخَلَوَاتِ وَ اسْتَجْلِبْ نُورَ الْقَلْبِ بِدَوَامِ الْحُزْنِ وَ تَحَرَّزْ مِنْ إِبْلِيسَ بِالْخَوْفِ الصَّادِقِ
And block the way of self-fascination by recognising the self; and go to the peace of mind by health of the delegation (of affairs to Allah-azwj, and seek comfort of the body by comfort the heart, and go to the comfort of the heart by scarcity of the sins; and expose to kindness of the heart by frequenting the Zikr in the seclusion; and attract Noor of the heart by constant grief; and guard from Iblees-la with the fear of the truthful one.
وَ إِيَّاكَ وَ الرَّجَاءَ الْكَاذِبَ فَإِنَّهُ يُوقِعُكَ فِي الْخَوْفِ الصَّادِقِ وَ تَزَيَّنْ لِلَّهِ عَزَّ وَ جَلَّ بِالصِّدْقِ فِي الْأَعْمَالِ وَ تَحَبَّبْ إِلَيْهِ بِتَعْجِيلِ الِانْتِقَالِ
And beware of the false hopes, for it will place you in the truthful fear; and adorn for Allah‑azwj Mighty and Majestic with the truthfulness in the deeds become beloved to it by hastening the transfer (to the Hereafter).
وَ إِيَّاكَ وَ التَّسْوِيفَ فَإِنَّهُ بَحْرٌ يَغْرَقُ فِيهِ الْهَلْكَى وَ إِيَّاكَ وَ الْغَفْلَةَ فَفِيهَا تَكُونُ قَسَاوَةُ الْقَلْبِ وَ إِيَّاكَ وَ التَّوَانِيَ فِيمَا لَا عُذْرَ لَكَ فِيهِ فَإِلَيْهِ يَلْجَأُ النَّادِمُونَ وَ اسْتَرْجِعْ سَالِفَ الذُّنُوبِ بِشِدَّةِ النَّدَمِ وَ كَثْرَةِ الِاسْتِغْفَارِ
And beware of procrastination for it is a sea in which the destroyed ones have drowned; and beware of the heedlessness for in it takes place cruelty of the heart; and beware of the slackness in what there is no excuse for you in it, for the regretting ones had taken shelter to it; and recall the previous sins by intensity of the remorse and frequency of seeking the Forgiveness.
وَ تَعَرَّضْ لِلرَّحْمَةِ وَ عَفْوِ اللَّهِ بِحُسْنِ الْمُرَاجَعَةِ وَ اسْتَعِنْ عَلَى حُسْنِ الْمُرَاجَعَةِ بِخَالِصِ الدُّعَاءِ وَ الْمُنَاجَاةِ فِي الظُّلَمِ وَ تَخَلَّصْ إِلَى عَظِيمِ الشُّكْرِ بِاسْتِكْثَارِ قَلِيلِ الرِّزْقِ وَ اسْتِقْلَالِ كَثِيرِ الطَّاعَةِ وَ اسْتَجْلِبْ زِيَادَةَ النِّعَمِ بِعَظِيمِ الشُّكْرِ وَ تَوَسَّلْ إِلَى عَظِيمِ الشُّكْرِ بِخَوْفِ زَوَالِ النِّعَمِ
And subject yourself to the Mercy and Pardon of Allah-azwj by goodly review, and seek assistance upon goodly review by the sincere supplication and the whispering in the darkness; and go to the mighty thanking by deeming little sustenance as being a lot, and deeming a lot of obedience as being little; and attract increase of the bounties with mighty thanks, and seeking a means to the mighty thanking by fearing decline of the bounties.
وَ اطْلُبْ بَقَاءَ الْعِزِّ بِإِمَاتَةِ الطَّمَعِ وَ ادْفَعْ ذُلَّ الطَّمَعِ بِعِزِّ الْيَأْسِ وَ اسْتَجْلِبْ عِزَّ الْيَأْسِ بِبُعْدِ الْهِمَّةِ وَ تَزَوَّدْ مِنَ الدُّنْيَا بِقَصْرِ الْأَمَلِ وَ بَادِرْ بِانْتِهَازِ الْبُغْيَةِ عِنْدَ إِمْكَانِ الْفُرْصَةِ وَ لَا إِمْكَانَ كَالْأَيَّامِ الْخَالِيَةِ مَعَ صِحَّةِ الْأَبْدَانِ
And seek the lasting honour by killing the greed, and repel disgrace of the greed with honourable despair (from the people), and attract the honourable despair (from the people) by distancing the worries; and provide from the world by shortening the hopes; and rush to gain by the seeking during possibility of the opportunity; and there is no possibility like the past days with the healthy bodies.
وَ إِيَّاكَ وَ الثِّقَةَ بِغَيْرِ الْمَأْمُونِ فَإِنَّ لِلشَّرِّ ضَرَاوَةً كَضَرَاوَةِ الْغِذَاءِ وَ اعْلَمْ أَنَّهُ لَا عِلْمَ كَطَلَبِ السَّلَامَةِ وَ لَا سَلَامَةَ كَسَلَامَةِ الْقَلْبِ وَ لَا عَقَلَ كَمُخَالَفَةِ الْهَوَى وَ لَا خَوْفَ كَخَوْفٍ حَاجِزٍ وَ لَا رَجَاءَ كَرَجَاءٍ مُعِينٍ وَ لَا فَقْرَ كَفَقْرِ الْقَلْبِ وَ لَا غِنَى كَغِنَى النَّفْسِ
And beware of trusting the untrustworthy people, for there are harms of the evil like harms of the food; and know that there is no knowledge like seeking the safety, and there is no safety like safety of the heart; and there is no intellect like opposing the whims; and there is no fear like fear of a barrier, and there is no hope like hope of assistance, and there is no poverty like poverty of the heart nor any riches like richness of the soul.
وَ لَا قُوَّةَ كَغَلَبَةِ الْهَوَى وَ لَا نُورَ كَنُورِ الْيَقِينِ وَ لَا يَقِينَ كَاسْتِصْغَارِكَ الدُّنْيَا وَ لَا مَعْرِفَةَ كَمَعْرِفَتِكَ بِنَفْسِكَ وَ لَا نِعْمَةَ كَالْعَافِيَةِ وَ لَا عَافِيَةَ كَمُسَاعَدَةِ التَّوْفِيقِ وَ لَا شَرَفَ كَبُعْدِ الْهِمَّةِ وَ لَا زُهْدَ كَقَصْرِ الْأَمَلِ وَ لَا حِرْصَ كَالْمُنَافَسَةِ فِي الدَّرَجَاتِ
And there is no strength like overcoming the whims, nor any Noor like the Noor of certainty, and there is no certainty like belittling the world, nor any recognition like your recognising yourself, nor any bounty like the good health, nor any good health like the help of inclination, nor any nobility like distancing the worries, nor ascetism like shortening the hopes, nor any greed like competing regarding the ranks (of Paradise).
وَ لَا عَدْلَ كَالْإِنْصَافِ وَ لَا تَعَدِّيَ كَالْجَوْرِ وَ لَا جَوْرَ كَمُوَافَقَةِ الْهَوَى وَ لَا طَاعَةَ كَأَدَاءِ الْفَرَائِضِ وَ لَا خَوْفَ كَالْحُزْنِ وَ لَا مُصِيبَةَ كَعَدَمِ الْعَقْلِ وَ لَا عَدَمَ عَقْلٍ كَقِلَّةِ الْيَقِينِ وَ لَا قِلَّةَ يَقِينٍ كَفَقْدِ الْخَوْفِ وَ لَا فَقْدَ خَوْفٍ كَقِلَّةِ الْحُزْنِ عَلَى فَقْدِ الْخَوْفِ
And there is no justice like the fairness (from yourself), nor any transgression like the tyranny, nor any tyranny like being compatible to the whims, not any (act of) obedience like fulfilling the obligations, nor any fear like the grief, nor any calamity like lack of intellect, nor any lack of intellect like lack of certainty, nor any lack of certainty like loss of fear, nor loss of fear like lack of grief upon loss of fear.
وَ لَا مُصِيبَةَ كَاسْتِهَانَتِكَ بِالذَّنْبِ وَ رِضَاكَ بِالْحَالَةِ الَّتِي أَنْتَ عَلَيْهَا وَ لَا فَضِيلَةَ كَالْجِهَادِ وَ لَا جِهَادَ كَمُجَاهَدَةِ الْهَوَى وَ لَا قُوَّةَ كَرَدِّ الْغَضَبِ وَ لَا مَعْصِيَةَ كَحُبِّ الْبَقَاءِ وَ لَا ذُلَّ كَذُلِّ الطَّمَعِ
And there is no calamity like taking lightly with the sin and your being satisfied with the state which you are upon; and there is no merit like the Jihad, nor any Jihad like fighting the whims; and there is no strength like returning the anger; nor any (act of) disobedience like loving the remaining (alive); and there is no disgrace like the disgrace of greed.
وَ إِيَّاكَ وَ التَّفْرِيطَ عِنْدَ إِمْكَانِ الْفُرْصَةِ فَإِنَّهُ مَيْدَانٌ يَجْرِي لِأَهْلِهِ بِالْخُسْرَانِ.
And beware of the negligence when the opportunity is possible, for it is a field flowing with the losses for its people’’.[114]
2- ف، تحف العقول وَ مِنْ كَلَامِهِ ع لِجَابِرٍ أَيْضاً خَرَجَ يَوْماً وَ هُوَ يَقُولُ أَصْبَحْتُ وَ اللَّهِ يَا جَابِرُ مَحْزُوناً مَشْغُولَ الْقَلْبِ
(The book) ‘Tuhaf Al-Uqoul’ –
‘And from his-asws speech to Jabir as well, he-asws had come out one day and he-asws said: ‘By Allah-azwj O Jabir! I-asws have become grieving, pre-occupied of the heart!’
فَقُلْتُ جُعِلْتُ فِدَاكَ مَا حُزْنُكَ وَ شُغْلُ قَلْبِكَ كُلُّ هَذَا عَلَى الدُّنْيَا
I said, ‘May I be sacrificed for you-asws! What grieves you-asws and what pre-occupies your-asws heart? Is all this upon the world?’
فَقَالَ ع لَا يَا جَابِرُ وَ لَكِنْ حُزْنُ هَمِّ الْآخِرَةِ
He-asws said: ‘No, O Jabir, but (it is) grief, worries of the Hereafter.
يَا جَابِرُ مَنْ دَخَلَ قَلْبَهُ خَالِصُ حَقِيقَةِ الْإِيمَانِ شُغِلَ عَمَّا فِي الدُّنْيَا مِنْ زِينَتِهَا إِنَّ زِينَةَ زَهْرَةِ الدُّنْيَا إِنَّمَا هُوَ لَعِبٌ وَ لَهْوٌ- وَ إِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوانُ
O Jabir! One who enters into his heart the sincere reality of the Eman will be too pre-occupied from what is in the world of its adornment. Surely, adornments of blossoms of the world, rather it is playfulness and vanity. And the House of the Hereafter, it is the (eternal) life [29:64].
يَا جَابِرُ إِنَّ الْمُؤْمِنَ لَا يَنْبَغِي لَهُ أَنْ يَرْكَنَ وَ يَطْمَئِنَّ إِلَى زَهْرَةِ الْحَيَاةِ الدُّنْيَا
O Jabir! The Momin is such, it is not befitting for him that he inclines and be reassured to blossoms of the life of the world.
وَ اعْلَمْ أَنَّ أَبْنَاءَ الدُّنْيَا هُمْ أَهْلُ غَفْلَةٍ وَ غُرُورٍ وَ جَهَالَةٍ وَ أَنَّ أَبْنَاءَ الْآخِرَةِ هُمُ الْمُؤْمِنُونَ الْعَامِلُونَ الزَّاهِدُونَ أَهْلُ الْعِلْمِ وَ الْفِقْهِ وَ أَهْلُ فِكْرَةٍ وَ اعْتِبَارٍ وَ اخْتِبَارٍ- لَا يَمَلُّونَ مِنْ ذِكْرِ اللَّهِ
And know that sons of the world, they are the people of heedlessness, and deceit, and ignorance, and that sons of the Hereafter they are the Momineen, the workers, the ascetics, the people of knowledge, and the understanding, and the people of contemplation, and taking lesson, and experience. They don’t get fed up from Zikr of Allah-azwj.
وَ اعْلَمْ يَا جَابِرُ أَنَّ أَهْلَ التَّقْوَى هُمُ الْأَغْنِيَاءُ أَغْنَاهُمُ الْقَلِيلُ مِنَ الدُّنْيَا فَمَئُونَتُهُمْ يَسِيرَةٌ إِنْ نَسِيتَ الْخَيْرَ ذَكَّرُوكَ وَ إِنْ عَمِلْتَ بِهِ أَعَانُوكَ أَخَّرُوا شَهَوَاتِهِمْ وَ لَذَّاتِهِمْ خَلْفَهُمْ وَ قَدَّمُوا طَاعَةَ رَبِّهِمْ أَمَامَهُمْ وَ نَظَرُوا إِلَى سَبِيلِ الْخَيْرِ وَ إِلَى وَلَايَةِ أَحِبَّاءِ اللَّهِ فَأَحَبُّوهُمْ وَ تَوَلَّوْهُمْ وَ اتَّبَعُوهُمْ
And know, O Jabir! The people of piety, they are the rich ones. The little from the world has made them rich (due to being contented), so their supplies small. If you were to forget the good, they will remind you, and if you were to work with it, they will assist you. They hold back their lustful desires and their pleasures behind them, and they advance obedience of their Lord-azwj in front of them, and they look at the way of good and to the Wilayah of the Loved ones-asws of Allah-azwj. Therefore, love them-asws, and befriend them-asws, and follow them-asws.
فَأَنْزِلْ نَفْسَكَ مِنَ الدُّنْيَا كَمَثَلِ مَنْزِلٍ نَزَلْتَهُ سَاعَةً ثُمَّ ارْتَحَلْتَ عَنْهُ أَوْ كَمَثَلِ مَالٍ اسْتَفَدْتَهُ فِي مَنَامِكَ فَفَرِحْتَ بِهِ وَ سُرِرْتَ ثُمَّ انْتَبَهْتَ مِنْ رَقْدَتِكَ وَ لَيْسَ فِي يَدِكَ شَيْءٌ
Status yourself from the world like a pausing stop you descended in, then departed away from it, or like wealth you benefit with in your dream, so you were happy with it and were cheered, then you woke up from your sleep and there wasn’t anything in your hand.
وَ إِنِّي إِنَّمَا ضَرَبْتُ لَكَ مَثَلًا لِتَعْقِلَ وَ تَعْمَلَ بِهِ إِنْ وَفَّقَكَ اللَّهُ لَهُ
And rather I-asws have struck examples for you in order for you to use your intellect and work with it, if Allah-azwj Harmonises you to it.
فَاحْفَظْ يَا جَابِرُ مَا أَسْتَوْدِعُكَ مِنْ دِينِ اللَّهِ وَ حِكْمَتِهِ وَ انْصَحْ لِنَفْسِكَ وَ انْظُرْ مَا اللَّهُ عِنْدَكَ فِي حَيَاتِكَ فَكَذَلِكَ يَكُونُ لَكَ الْعَهْدُ عِنْدَهُ فِي مَرْجِعِكَ
O Jabir! Memorise what I-asws have entrusted to you from the religion of Allah-azwj and His-azwj Wisdom, and be advised for yourself and look at what Allah-azwj is in your view during your lifetime. Like that would be the covenant for you in His-azwj Presence during your return.
وَ انْظُرْ فَإِنْ تَكُنِ الدُّنْيَا عِنْدَكَ عَلَى غَيْرِ مَا وَصَفْتُ لَكَ فَتَحَوَّلْ عَنْهَا إِلَى دَارِ الْمُسْتَعْتَبِ الْيَوْمَ فَلَرُبَّ حَرِيصٍ عَلَى أَمْرٍ مِنْ أُمُورِ الدُّنْيَا قَدْ نَالَهُ فَلَمَّا نَالَهُ كَانَ عَلَيْهِ وَبَالًا وَ شَقِيَ بِهِ وَ لَرُبَّ كَارِهٍ لِأَمْرٍ مِنْ أُمُورِ الْآخِرَةِ قَدْ نَالَهُ فَسَعِدَ بِهِ.
And look (consider)! If the world happens to be in your view upon other than what I-asws have described to you, then transfer away from it to a house of fatigue today (working for Allah‑azwj), for perhaps the one greedy upon a matter from matters of the world achieves it. When he does achieve it, it would be a scourge upon him and be a misery with him; and perhaps he dislikes a matter from matters of the Hereafter. He achieves it, so he becomes happy with it’’.[115]
3- ف، تحف العقول وَ مِنْ كَلَامِهِ ع فِي أَحْكَامِ السُّيُوفِ سَأَلَهُ رَجُلٌ مِنْ شِيعَتِهِ عَنْ حُرُوبِ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ
(The book) ‘Tuhaf Al-Uqoul’ –
‘And from his-asws speech regarding rulings of the swords, a man from his-asws Shias had asked him-asws about wars of Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws.
فَقَالَ ع لَهُ بَعَثَ اللَّهُ مُحَمَّداً ص بِخَمْسَةِ أَسْيَافٍ ثَلَاثَةٌ مِنْهَا شَاهِرَةٌ لَا تُغْمَدُ- حَتَّى تَضَعَ الْحَرْبُ أَوْزارَها وَ لَنْ تَضَعَ الْحَرْبُ أَوْزَارَهَا حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا طَلَعَتِ الشَّمْسُ مِنْ مَغْرِبِهَا أَمِنَ النَّاسُ كُلُّهُمْ فِي ذَلِكَ الْيَوْمِ فَيَوْمَئِذٍ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً
He-asws said to him: ‘Allah-azwj Sent Muhammad-saww with five swords. Three of these were unsheathed, not sheathed, until the war places its burden (terminates) [47:4], and the war will never place down its burdens until the sun emerges from its west. When the sun emerges from its west, the people will believe, all of them. During that day, a soul will not benefit from its Eman which had not believed from before, or earned goodness during its Eman. [6:158].
وَ سَيْفٌ مَكْفُوفٌ وَ سَيْفٌ مِنْهَا مَغْمُودٌ سَلُّهُ إِلَى غَيْرِنَا وَ حُكْمُهُ إِلَيْنَا
And a restrained sword, and a sword from these is sheathed, unsheathed to others, and its decision is up to us-asws.
فَأَمَّا السُّيُوفُ الثَّلَاثَةُ الشَّاهِرَةُ فَسَيْفٌ عَلَى مُشْرِكِي الْعَرَبِ قَالَ اللَّهُ جَلَّ وَ عَزَّ- فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَ خُذُوهُمْ وَ احْصُرُوهُمْ وَ اقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ- فَإِنْ تابُوا أَيْ آمَنُوا وَ أَقامُوا الصَّلاةَ وَ آتَوُا الزَّكاةَ فَإِخْوانُكُمْ فِي الدِّينِ
As for the three unsheathed swords – a sword against the Arab Polytheists. Allah-azwj Mighty and Majestic Said: then kill the Polytheists wherever you find them, and take them as captives and sit waiting for them in every ambush. [9:5] But if they were to repent – i.e., believe – and establish the Salat and give the Zakat, then they are your brethren in the Religion; [9:11].
هَؤُلَاءِ لَا يُقْبَلُ مِنْهُمْ إِلَّا الْقَتْلُ أَوِ الدُّخُولُ فِي الْإِسْلَامِ وَ أَمْوَالُهُمْ فَيْءٌ وَ ذَرَارِيُّهُمْ سَبْيٌ عَلَى مَا سَنَّ رَسُولُ اللَّهِ ص فَإِنَّهُ سَبَى وَ عَفَا وَ قَبِلَ الْفِدَاءَ
They, nothing will be accepted from them except the killing, or the entry into Al-Islam, and their wealth as booty, and their offspring as captives, based upon what Rasool-Allah-saww had conducted, for he-saww took captives, and pardoned, and accepted the ransom.
وَ السَّيْفُ الثَّانِي عَلَى أَهْلِ الذِّمَّةِ قَالَ اللَّهُ سُبْحَانَهُ- وَ قُولُوا لِلنَّاسِ حُسْناً نَزَلَتْ هَذِهِ الْآيَةُ فِي أَهْلِ الذِّمَّةِ وَ نَسَخَهَا قَوْلُهُ- قاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَ لا بِالْيَوْمِ الْآخِرِ وَ لا يُحَرِّمُونَ ما حَرَّمَ اللَّهُ وَ رَسُولُهُ وَ لا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ
And the second (unsheathed) sword is against the people under the responsibility (of the Islamic government). Allah-azwj the Glorious Said: be saying to the people good words [2:83]. This Verse was Revealed regarding the people under the responsibility, and it was Abrogated by His-azwj Words: Fight those who are not believing in Allah, nor in the Last Day, nor are they sanctifying what Allah and His Rasool Sanctified, nor are they making it to be a religion, the Religion of the Truth, from those Given the Book, until they give the tribute by hand and they are belittled [9:29].
فَمَنْ كَانَ مِنْهُمْ فِي دَارِ الْإِسْلَامِ فَلَنْ يُقْبَلَ مِنْهُمْ إِلَّا الْجِزْيَةُ أَوِ الْقَتْلُ وَ مَالُهُمْ فَيْءٌ وَ ذَرَارِيُّهُمْ سَبْيٌ فَإِذَا قَبِلُوا الْجِزْيَةَ عَلَى أَنْفُسِهِمْ حَرُمَ عَلَيْنَا سَبْيُهُمْ وَ حَرُمَتْ أَمْوَالُهُمْ وَ حَلَّتْ لَنَا مَنَاكِحُهُمْ
The ones from them who were to be in the house of Al-Islam, it will never be accepted from them except the taxation, or the killing, or their wealth as booty and their offspring as captives. When they accept the taxation upon themselves, their captives are Prohibited unto us, and their wealth is forbidden (to be seized), and marrying them is Permissible for us.
وَ مَنْ كَانَ مِنْهُمْ فِي دَارِ الْحَرْبِ حَلَّ لَنَا سَبْيُهُمْ وَ أَمْوَالُهُمْ وَ لَمْ تَحِلَّ لَنَا مُنَاكَحَتُهُمْ وَ لَمْ يُقْبَلْ مِنْهُمْ إِلَّا دُخُولُ دَارِ الْإِسْلَامِ وَ الْجِزْيَةُ أَوِ الْقَتْلُ
And ones from them who were to be in the house of war, their captives and their wealth would be Permissible for us, and marrying them would not be Permissible for us, and nothing will be accepted from except entering the house of Al-Islam, and the taxation, or the killing.
وَ السَّيْفُ الثَّالِثِ عَلَى مُشْرِكِي الْعَجَمِ- كَالتُّرْكِ وَ الدَّيْلَمِ وَ الْخَزَرِ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي أَوَّلِ السُّورَةِ الَّتِي يَذْكُرُ فِيهَا الَّذِينَ كَفَرُوا فَقَصَّ قِصَّتَهُمْ ثُمَّ قَالَ- فَضَرْبَ الرِّقابِ حَتَّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ فَإِمَّا مَنًّا بَعْدُ وَ إِمَّا فِداءً حَتَّى تَضَعَ الْحَرْبُ أَوْزارَها
And the third (unsheathed) sword is against the non-Arab Polytheists like the Turks, and the Daylamites and the Khazars. Allah-azwj Mighty and Majestic Said in the beginning of the Chapter in which He-azwj Mentioned those who had committed Kufr, so He-azwj Narrated their story, then Said: then strike the necks until when you have captured them, so tighten the bond. Then either a favour (set free) afterwards or a ransom, until the war places its burden (terminates). [47:4].
فَأَمَّا قَوْلُهُ فَإِمَّا مَنًّا بَعْدُ يَعْنِي بَعْدَ السَّبْيِ مِنْهُمْ- وَ إِمَّا فِداءً يَعْنِي الْمُفَادَاةَ بَيْنَهُمْ وَ بَيْنَ أَهْلِ الْإِسْلَامِ فَهَؤُلَاءِ لَنْ يُقْبَلَ مِنْهُمْ إِلَّا الْقَتْلُ أَوِ الدُّخُولُ فِي الْإِسْلَامِ وَ لَا يَحِلُّ لَنَا نِكَاحُهُمْ مَا دَامُوا فِي دَارِ الْحَرْبِ
As for His-azwj Words: Then either a favour (set free) afterwards – meaning after the capturing from them – or a ransom – meaning the ransoming between them and the people of Al-Islam. They, it will never be accepted from them except the killing, or the entry into Al-Islam, and it is not Permissible for us to marry them for as long as they are in the house of war.
وَ أَمَّا السَّيْفُ الْمَكْفُوفُ فَسَيْفٌ عَلَى أَهْلِ الْبَغْيِ وَ التَّأْوِيلِ قَالَ اللَّهُ- وَ إِنْ طائِفَتانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُما صُلْحاً فَإِنْ بَغَتْ إِحْداهُما عَلَى الْأُخْرى فَقاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلى أَمْرِ اللَّهِ
And as for the restrained sword, it is a sword against the people of rebellion and the interpretation. Allah-azwj Said: And if two parties from the Momineen fight, then reconcile between them. But, if one of them were to oppress the other, then fight the one which oppresses until it returns to the Command of Allah. [49:9].
فَلَمَّا نَزَلَتْ هَذِهِ الْآيَةُ قَالَ رَسُولُ اللَّهِ ص إِنَّ مِنْكُمْ مَنْ يُقَاتِلُ بَعْدِي عَلَى التَّأْوِيلِ كَمَا قَاتَلْتُ عَلَى التَّنْزِيلِ
When this Verse was Revealed, Rasool-Allah-saww said: ‘From you all there is one who will be fight after me-saww based upon the interpretation just as I-saww have fought based upon the Revelation’.
فَسُئِلَ النَّبِيُّ ص مَنْ هُوَ
The Prophet-saww was asked, ‘Who is he?’
فَقَالَ خَاصِفُ النَّعْلِ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ ع
He-saww said: ‘Repairer of the slipper’ – meaning Amir Al-Momineen-asws.
وَ قَالَ عَمَّارُ بْنُ يَاسِرٍ قَاتَلْتُ بِهَذِهِ الرَّايَةِ مَعَ رَسُولِ اللَّهِ ص ثَلَاثاً وَ هَذِهِ الرَّابِعَةُ وَ اللَّهِ لَوْ ضَرَبُونَا حَتَّى يَبْلُغُوا بِنَا السَّعَفَاتِ مِنْ هَجَرَ لَعَلِمْنَا أَنَّا عَلَى الْحَقِّ وَ أَنَّهُمْ عَلَى الْبَاطِلِ
And Ammar Bin Yasser-ra said, ‘I-ra fought with this flag along with Rasool-Allah-saww thrice (battles of Badr, Ohad and Huneyn), and this is the fourth. By Allah-azwj! If we were to strike us until they reach with us to the palm trees of Hajar (Yemen), we would still know we are upon the truth and they are upon the falsehood!’
وَ كَانَتِ السِّيرَةُ فِيهِمْ مِنْ أَمِيرِ الْمُؤْمِنِينَ ع مِثْلَ مَا كَانَ مِنْ رَسُولِ اللَّهِ ص فِي أَهْلِ مَكَّةَ- يَوْمَ فَتَحَهَا فَإِنَّهُ لَمْ يَسْبِ لَهُمْ ذُرِّيَّةً وَ قَالَ مَنْ أَغْلَقَ بَابَهُ فَهُوَ آمِنٌ
And the conduct among them from Amir Al-Momineen-asws was similar to what had happened from Rasool-Allah-saww regarding the people of Makkah on the day of its conquest, for he-saww did not make captives of their offspring, and said: ‘One who locks his door, he is safe!’
وَ كَذَلِكَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَوْمَ الْبَصْرَةِ نَادَى فِيهِمْ لَا تَسْبُوا لَهُمْ ذُرِّيَّةً وَ لَا تُدَفِّفُوا عَلَى جَرِيحٍ وَ لَا تَتْبَعُوا مُدْبِراً وَ مَنْ أَغْلَقَ بَابَهُ وَ أَلْقَى سِلَاحَهُ فَهُوَ آمِنٌ
And like that, Amir Al-Momineen-asws said on the day of Al-Basra. He-asws called out among them: ‘Neither make captives of their offspring, nor attack upon the injured, nor pursue a fleer! And the one who locks his door and throws down his weapon, he is safe!’
وَ السَّيْفُ الْمَغْمُودُ فَالسَّيْفُ الَّذِي يُقَامُ بِهِ الْقِصَاصُ قَالَ اللَّهُ عَزَّ وَ جَلَ النَّفْسَ بِالنَّفْسِ وَ الْعَيْنَ بِالْعَيْنِ فَسَلُّهُ إِلَى أَوْلِيَاءِ الْمَقْتُولِ وَ حُكْمُهُ إِلَيْنَا
And the sheathed sword (it is) the sword which the retaliation is established with. Allah-azwj Mighty and Majestic Said: ‘And We Prescribed upon them therein that the soul is for the soul, and the eye for the eye, [5:45]. It is unsheathed to the guardians of the killed one and its decision is up to us-asws.
فَهَذِهِ السُّيُوفُ الَّتِي بَعَثَ اللَّهُ بِهَا مُحَمَّداً ص فَمَنْ جَحَدَهَا أَوْ جَحَدَ وَاحِداً مِنْهَا أَوْ شَيْئاً مِنْ سِيَرِهَا وَ أَحْكَامِهَا فَقَدْ كَفَرَ بِمَا أَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَى مُحَمَّدٍ نَبِيِّهِ ص.
So, these are the (five) swords which Allah-azwj had Sent Muhammad-saww with. The one who rejects these, or rejects one of these, or anything from its conducts and its rulings, he has committed Kufr with what Allah-azwj Blessed and Exalted had Revealed unto His-azwj Prophet Muhammad-saww’’.[116]
4- ف، تحف العقول مَوْعِظَةٌ وَ حَضَرَهُ ذَاتَ يَوْمٍ جَمَاعَةٌ مِنَ الشِّيعَةِ فَوَعَظَهُمْ وَ حَذَّرَهُمْ وَ هُمْ سَاهُونَ لَاهُونَ فَأَغَاظَهُ ذَلِكَ فَأَطْرَقَ مَلِيّاً ثُمَّ رَفَعَ رَأْسَهُ إِلَيْهِمْ فَقَالَ إِنَّ كَلَامِي لَوْ وَقَعَ طَرَفٌ مِنْهُ فِي قَلْبِ أَحَدِكُمْ لَصَارَ مَيِّتاً
(The book) ‘Tuhaf Al-Uqoul’ –
‘A preaching, and one day a group of the Shias presented to him-asws, so he-asws preached them and cautioned them, and they were neglectful, merrymaking. That angered him-asws, so he-asws lowered his-asws head for a while, then raised his-asws head towards them. He-asws said: ‘My-asws speech is such that even if a part of it were to fall into the heart of one of you, he would become dead!
أَلَا يَا أَشْبَاحاً بِلَا أَرْوَاحٍ وَ ذُبَاباً بِلَا مِصْبَاحٍ كَأَنَّكُمْ خُشُبٌ مُسَنَّدَةٌ وَ أَصْنَامٌ مَرِيدَةٌ أَ لَا تَأْخُذُونَ الذَّهَبَ مِنَ الْحَجَرِ أَ لَا تَقْتَبِسُونَ الضِّيَاءَ مِنَ النُّورِ الْأَزْهَرِ أَ لَا تَأْخُذُونَ اللُّؤْلُؤَ مِنَ الْبَحْرِ خُذُوا الْكَلِمَةَ الطَّيِّبَةَ مِمَّنْ قَالَهَا وَ إِنْ لَمْ يَعْمَلْ بِهَا فَإِنَّ اللَّهَ يَقُولُ- الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ
Indeed! O resemblances (of people) without souls, and flies without a lamp! It is as if you are planks propped up. [63:4] and wicked idols! Are you not taking the gold from the rocks? Are you not attaining the illumination from the blossoming Noor? Are you not taking the pearls from the ocean? Take the good words from the one who says it, and even if you don’t work with it, for Allah-azwj Says: Those who are listening intently to the Word and they are following the best of it, those are they whom Allah Guided, [39:18].
وَيْحَكَ يَا مَغْرُورُ أَ لَا تَحْمَدُ مَنْ تُعْطِيهِ فَانِياً وَ يُعْطِيكَ بَاقِياً دِرْهَمٌ يَفْنَى بِعَشَرَةٍ تَبْقَى إِلَى سَبْعِمِائَةِ ضِعْفٍ مُضَاعَفَةٍ مِنْ جَوَادٍ كَرِيمٍ آتَاكَ اللَّهُ عِنْدَ مُكَافَاةٍ هُوَ مُطْعِمُكَ وَ سَاقِيكَ وَ كَاسِيكَ وَ مُعَافِيكَ وَ كَافِيكَ وَ سَاتِرُكَ مِمَّنْ يُرَاعِيكَ مَنْ حَفِظَكَ فِي لَيْلِكَ وَ نَهَارِكَ وَ أَجَابَكَ عِنْدَ اضْطِرَارِكَ وَ عَزَمَ لَكَ عَلَى الرُّشْدِ فِي اخْتِبَارِكَ
Woe be to you, O deceived one! Are you not praising the one who gives you the perishable, and He-azwj Gives you the lasting? A Dirham perishing for ten lasting, up to a multiple of seven hundred from the Generous, Benevolent Gives you during reciprocation. He-azwj Feeds you, and Quenches you, and Clothes you, and Grants you good health, and Suffices you, and Veils you from the one who frightens you. One-azwj Who Protects you during your night and your day, and Answers you during your desperation, and Determines for you being upon the Guidance during your Trial.
كَأَنَّكَ قَدْ نَسِيتَ لَيَالِيَ أَوْجَاعِكَ وَ خَوْفِكَ دَعَوْتَهُ فَاسْتَجَابَ لَكَ فَاسْتَوْجَبَ بِجَمِيلِ صَنِيعِهِ الشُّكْرَ فَنَسِيتَهُ فِيمَنْ ذَكَرَ وَ خَالَفْتَهُ فِيمَا أَمَرَ
It is as if you have forgotten the nights of your pains and your fear, supplicating to Him-azwj, so He-azwj Answered you. He-azwj Obliged with His-azwj beautiful Dealing of the thanks. You forgot Him-azwj among the ones you remembered, and opposed Him-azwj regarding what He-azwj had Commanded.
وَيْلَكَ إِنَّمَا أَنْتَ لِصٌّ مِنْ لُصُوصِ الذُّنُوبِ كُلَّمَا عَرَضَتْ لَكَ شَهْوَةٌ أَوِ ارْتِكَابُ ذَنْبٍ سَارَعْتَ إِلَيْهِ وَ أَقْدَمْتَ بِجَهْلِكَ عَلَيْهِ فَارْتَكَبْتَهُ كَأَنَّكَ لَسْتَ بِعَيْنِ اللَّهِ أَوْ كَأَنَّ اللَّهَ لَيْسَ لَكَ بِالْمِرْصَادِ
Woe be to you! But rather you are a thief from the thieves of sins. Every time a lustful desire presents to you, or you commit a sin being quick to him, and proceed upon it with your ignorance, you commit it. It is as if you aren’t in the Eye of Allah-azwj, or it is as if Allah-azwj isn’t waiting for you in ambush.
يَا طَالِبَ الْجَنَّةِ مَا أَطْوَلَ نَوْمَكَ وَ أَكَلَّ مَطِيَّتَكَ وَ أَوْهَى هِمَّتَكَ فَلِلَّهِ أَنْتَ مِنْ طَالِبٍ وَ مَطْلُوبٍ
O seeker of the Paradise! How lengthy is your sleep, and how fatigued is your mount, and how weak are your aspirations! For Allah-azwj, you are from a seeker and a sought.
وَ يَا هَارِباً مِنَ النَّارِ مَا أَحَثَّ مَطِيَّتَكَ إِلَيْهَا وَ مَا أَكْسَبَكَ لِمَا يُوقِعُكَ فِيهَا انْظُرُوا إِلَى هَذِهِ الْقُبُورِ سُطُوراً بِأَفْنَاءِ الدُّورِ تَدَانَوْا فِي خِطَطِهِمْ وَ قَرُبُوا فِي مَزَارِهِمْ وَ بَعُدُوا فِي لِقَائِهِمْ عَمَرُوا فَخُرِبُوا وَ أَنِسُوا فَأَوْحَشُوا وَ سَكَنُوا فَأُزْعِجُوا وَ قَطَنُوا فَرَحَلُوا
And O fleer from the Fire! How urging is your mount towards it! And how much you are earning what would make you fall into it! Look at these graves in lines of courtyards of the houses. Nearby are their boundaries, and close by in their shrines, and distant in their meetings. They had built but have been ruined, and they were in comfort and have become lonely, and they were settled and have been disturbed, and they were staying and have departed.
فَمَنْ سَمِعَ بِدَانٍ بَعِيدٍ وَ شَاحِطٍ قَرِيبٍ وَ عَامِرٍ مُخَرِّبٍ وَ آنِسٍ مُوحِشٍ وَ سَاكِنٍ مُزْعَجٍ وَ قَاطِنٍ مُرْحَلٍ غَيْرِ أَهْلِ الْقُبُورِ
Who can hear the approaching one being far, and the distant one being nearby, and a builder being in ruination, and comforter being a lonely one, and a dweller lying down, and stayer departing, apart from inhabitants of the graves?
يَا ابْنَ الْأَيَّامِ الثَّلَاثِ يَوْمِكَ الَّذِي وُلِدْتَ فِيهِ وَ يَوْمِكَ الَّذِي تَنْزِلُ فِيهِ قَبْرَكَ وَ يَوْمِكَ الَّذِي تَخْرُجُ فِيهِ إِلَى رَبِّكَ
O son of the three days – Your day which you were born in, and your day which descended into your grave, and your day which you will come out in to your Lord-azwj!
فَيَا لَهُ مِنْ يَوْمٍ عَظِيمٍ يَا ذَوِي الْهَيْئَةِ الْمُعْجِبَةِ وَ الْهِيمِ الْمُعْطَنَةِ مَا لِي أَرَى أَجْسَامَكُمْ عَامِرَةً وَ قُلُوبَكُمْ دَامِرَةً أَمَا وَ اللَّهِ لَوْ عَايَنْتُمْ مَا أَنْتُمْ مُلَاقُوهُ وَ مَا أَنْتُمْ إِلَيْهِ صَائِرُونَ لَقُلْتُمْ- يا لَيْتَنا نُرَدُّ وَ لا نُكَذِّبَ بِآياتِ رَبِّنا وَ نَكُونَ مِنَ الْمُؤْمِنِينَ
Alas for him of a mighty Day! O one with the fascinating appearance and the honourable stature! What is the matter I-asws see your bodies as built up and your hearts are in ruination? But, by Allah-azwj! If you were to witness what you will be facing and what you are destined to, you would say, ‘Oh, if only we could be returned we would not belie the Signs of our Lord, and we would happen to be from the Momineen [6:27].
وَ قَالَ جَلَّ مِنْ قَائِلٍ بَلْ بَدا لَهُمْ ما كانُوا يُخْفُونَ …- وَ لَوْ رُدُّوا لَعادُوا لِما نُهُوا عَنْهُ وَ إِنَّهُمْ لَكاذِبُونَ.
And the Majestic Said on behalf of a speaker: But, it would be manifested to them what they were hiding from before. And if they were to be returned, they would repeat what they had been Forbidden from; and they (would still) be lying [6:28]’’.[117]
5- ف، تحف العقول وَ رُوِيَ عَنْهُ ع فِي قِصَارِ هَذِهِ الْمَعَانِي وَ قَالَ ع صَانِعِ الْمُنَافِقَ بِلِسَانِكَ وَ أَخْلِصْ مَوَدَّتَكَ لِلْمُؤْمِنِ وَ إِنْ جَالَسَكَ يَهُودِيٌّ فَأَحْسِنْ مُجَالَسَتَهُ.
(The book) ‘Tuhaf Al-Uqoul’ –
‘And it is reported from him-asws in brief of this meaning, and he-asws said: ‘Deal with the hypocrite with your tongue, and be sincere in affection to the Momin, and if a Jew were to sit to you, then be good to his sitting’’.[118]
وَ قَالَ ع مَا شِيبَ شَيْءٌ بِشَيْءٍ أَحْسَنَ مِنْ حِلْمٍ بِعِلْمٍ.
And he-asws said: ‘Nothing mingles with anything better than forbearance (mingling) with knowledge’’.[119]
وَ قَالَ ع الْكَمَالُ كُلُّ الْكَمَالِ التَّفَقُّهُ فِي الدِّينِ وَ الصَّبْرُ عَلَى النَّائِبَةِ وَ تَقْدِيرُ الْمَعِيشَةِ.
And he-asws said: ‘The perfection of all perfections is the pondering in the religion, and being patient upon the disaster, and determining the livelihood’’.[120]
وَ قَالَ ع وَ اللَّهِ الْمُتَكَبِّرُ يُنَازِعُ اللَّهَ رِدَاءَهُ-.
And he-asws said: ‘By Allah-azwj, the arrogant one is contending Allah-azwj of His-azwj Robe’’.[121]
وَ قَالَ ع يَوْماً لِمَنْ حَضَرَهُ مَا الْمُرُوَّةُ فَتَكَلَّمُوا فَقَالَ ص الْمُرُوَّةُ أَنْ لَا تَطْمَعَ فَتَذِلَّ وَ تَسْأَلَ فَتُقِلَ وَ لَا تَبْخَلَ فَتُشْتَمَ وَ لَا تَجْهَلَ فَتُخْصَمَ
And he-asws said one day to the one in his-asws presence: ‘What is the manliness?’ The spoke. He-asws said: ‘The manliness is that you do not covet, for you will be disgraced, (nor) beg for you will have less wealth, nor be miserly for you will be insulted, nor be ignorant for you will be disputed’.
فَقِيلَ وَ مَنْ يَقْدِرُ عَلَى ذَلِكَ
It was said, ‘And who can be able upon that?’
فَقَالَ ع مَنْ أَحَبَّ أَنْ يَكُونَ كَالنَّاظِرِ فِي الْحَدَقَةِ وَ الْمِسْكِ فِي الطِّيبِ وَ كَالْخَلِيفَةِ فِي يَوْمِكُمْ هَذَا فِي الْقَدْرِ-.
He-asws said: ‘One who loves to be like the black spot in the eye, and the musk among the perfumes, and like the caliph in this day of yours in the power’.
وَ قَالَ يَوْماً رَجُلٌ عِنْدَهُ اللَّهُمَّ أَغْنِنَا عَنْ جَمِيعِ خَلْقِكَ
And one day a man said in his-asws presence, ‘O Allah-azwj! Make us needless from entirety of Your creatures!’
فَقَالَ أَبُو جَعْفَرٍ ع لَا تَقُلْ هَكَذَا وَ لَكِنْ قُلِ اللَّهُمَّ أَغْنِنَا عَنْ شِرَارِ خَلْقِكَ فَإِنَّ الْمُؤْمِنَ لَا يَسْتَغْنِي عَنْ أَخِيهِ.
Abu Ja’far-asws said: ‘Do not say like this, but say, ‘O Allah-azwj! Make us needless from evil ones of Your-azwj creatures’, for the Momin is not needless of his brother’’.[122]
وَ قَالَ ع قُمْ بِالْحَقِّ وَ اعْتَزِلْ مَا لَا يَعْنِيكَ وَ تَجَنَّبْ عَدُوَّكَ وَ احْذَرْ صَدِيقَكَ مِنَ الْأَقْوَامِ إِلَّا الْأَمِينَ مَنْ خَشِيَ اللَّهَ وَ لَا تَصْحَبِ الْفَاجِرَ وَ لَا تُطْلِعْهُ عَلَى سِرِّكَ وَ اسْتَشِرْ فِي أمر [أَمْرِكَ] الَّذِينَ يَخْشَوْنَ اللَّهَ.
And he-asws said: ‘Stand with the truth and isolate what does not concern you, and shun your enemy, and be cautious of your friend from the people except the trustworthy, one who fears Allah-azwj; and neither accompany the immoral nor notify him upon your secrets; and consult in your affairs those who are fearing Allah-azwj’’.[123]
وَ قَالَ ع صُحْبَةُ عِشْرِينَ سَنَةً قَرَابَةٌ.
And he-asws said: ‘Company of twenty years is kinship’’.[124]
وَ قَالَ ع إِنِ اسْتَطَعْتَ أَنْ لَا تُعَامِلَ أَحَداً إِلَّا وَ لَكَ الْفَضْلُ عَلَيْهِ فَافْعَلْ.
And he-asws said: ‘If you are capable that you will not employ anyone unless for you is the merit upon him, then do so’’.[125]
وَ قَالَ ع ثَلَاثَةٌ مِنْ مَكَارِمِ الدُّنْيَا وَ الْآخِرَةِ أَنْ تَعْفُوَ عَمَّنْ ظَلَمَكَ وَ تَصِلَ مَنْ قَطَعَكَ وَ تَحْلُمَ إِذَا جُهِلَ عَلَيْكَ.
And he-asws said: ‘Three are from honourable manners of the world and the Hereafter – your pardoning the one who oppresses you, and your connecting the one who cuts you off, and you forebear when (someone) is ignorant unto you’’.[126]
وَ قَالَ ع الظُّلْمُ ثَلَاثَةٌ ظُلْمٌ لَا يَغْفِرُهُ اللَّهُ وَ ظُلْمٌ يَغْفِرُهُ اللَّهُ وَ ظُلْمٌ لَا يَدَعُهُ اللَّهُ فَأَمَّا الظُّلْمُ الَّذِي لَا يَغْفِرُهُ اللَّهُ فَالشِّرْكُ بِاللَّهِ وَ أَمَّا الظُّلْمُ الَّذِي يَغْفِرُهُ اللَّهُ فَظُلْمُ الرَّجُلِ نَفْسَهُ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ وَ أَمَّا الظُّلْمُ الَّذِي لَا يَدَعُهُ اللَّهُ فَالْمُدَائَنَةُ بَيْنَ الْعِبَادِ.
And he-asws said: ‘The injustices are three – an injustice Allah-azwj does not Forgive, and an injustice Allah-azwj does Forgive, and an injustice Allah-azwj does not Leave. As for the injustice which Allah-azwj does not Forgive is the Shirk (associating) with Allah-azwj; and as for the injustice which Allah-azwj does Forgive, it is the man being unjust to himself (sinning) regarding what is between him and Allah-azwj; and as for the injustice which Allah-azwj does not Leave, it is the (injustice in) the dealings between the servants’’.[127]
وَ قَالَ ع مَا مِنْ عَبْدٍ يَمْتَنِعُ مِنْ مَعُونَةِ أَخِيهِ الْمُسْلِمِ وَ السَّعْيِ لَهُ فِي حَاجَتِهِ قُضِيَتْ أَوْ لَمْ تُقْضَ إِلَّا ابْتُلِيَ بِالسَّعْيِ فِي حَاجَةٍ فِيمَا يَأْثَمُ عَلَيْهِ وَ لَا يُؤْجَرُ وَ مَا مِنْ عَبْدٍ يَبْخَلُ بِنَفَقَةٍ يُنْفِقُهَا فِيمَا يُرْضِي اللَّهَ إِلَّا ابْتُلِيَ بِأَنْ يُنْفِقُ أَضْعَافَهَا فِيمَا أَسْخَطَ اللَّهَ.
And he-asws said: ‘There is none from a servant refusing from assisting his Muslim brother and striving for him regarding his need, fulfilled or unfulfilled, except Allah-azwj will Involve him with striving regarding a need regarding what he would be sinning upon it and will not be Recompensed; and there is none from a servant being stingy with expenditure spending regarding what Satisfies Allah-azwj, except Allah-azwj will Involve him with spending double (that) regarding what Annoys Allah-azwj’’.[128]
وَ قَالَ ع فِي كُلِّ قَضَاءِ اللَّهِ خَيْرٌ لِلْمُؤْمِنِ.
And he-asws said: ‘In every Decree of Allah-azwj there is goodness for the Momin’’.[129]
وَ قَالَ ع إِنَّ اللَّهَ كَرِهَ إِلْحَاحَ النَّاسِ بَعْضِهِمْ عَلَى بَعْضٍ فِي الْمَسْأَلَةِ وَ أَحَبَّ ذَلِكَ لِنَفْسِهِ إِنَّ اللَّهَ جَلَّ ذِكْرُهُ يُحِبُّ أَنْ يُسْأَلَ وَ يُطْلَبَ مَا عِنْدَهُ.
And he-asws said: ‘Allah-azwj Dislikes the people insisting upon each other in the begging (asking), and He-azwj Loves that for Himself-azwj. Allah-azwj, Majestic is His-azwj Mention Loves to be begged and requested for what is in His-azwj Presence’’.[130]
وَ قَالَ ع مَنْ لَمْ يَجْعَلْ لَهُ مِنْ نَفْسِهِ وَاعِظاً فَإِنَّ مَوَاعِظَ النَّاسِ لَنْ تُغْنِيَ عَنْهُ شَيْئاً.
And he-asws said: ‘One who does not make preaching to be for him from himself, then preaching from the people will not avail him of anything’’.[131]
وَ قَالَ ع مَنْ كَانَ ظَاهِرُهُ أَرْجَحَ مِنْ بَاطِنِهِ خَفَّ مِيزَانُهُ.
And he-asws said: ‘One whose apparent (exoteric) outweighs his hidden (esoteric), his Scale (on the Day of Qiyamah) will be light’’.[132]
وَ قَالَ ع كَمْ مِنْ رَجُلٍ قَدْ لَقِيَ رَجُلًا فَقَالَ لَهُ كَبَّ اللَّهُ عَدُوَّكَ وَ مَا لَهُ مِنْ عَدُوٍّ إِلَّا اللَّهُ.
And he-asws said: ‘How many a man has met a man, so he said to him, ‘May Allah-azwj Knock down your enemy’, and there was not an enemy for him except Allah-azwj’’.[133]
وَ قَالَ ع ثَلَاثَةٌ لَا يُسَلَّمُونَ الْمَاشِي إِلَى الْجُمُعَةِ وَ الْمَاشِي خَلْفَ جَنَازَةٍ وَ فِي بَيْتِ الْحَمَّامِ.
And he-asws said: ‘Three are not to be greeted – the walker to the Friday (Salat), and the walker behind a funeral, and in the bathhouse’’.[134]
وَ قَالَ ع عَالِمٌ يُنْتَفَعُ بِعِلْمِهِ أَفْضَلُ مِنْ سَبْعِينَ أَلْفَ عَابِدٍ.
And he-asws said: ‘A scholar being benefited with his knowledge is better than seventy thousand worshippers’’.[135]
وَ قَالَ ع لَا يَكُونُ الْعَبْدُ عَالِماً حَتَّى لَا يَكُونَ حَاسِداً لِمَنْ فَوْقَهُ وَ لَا مُحَقِّراً لِمَنْ دُونَهُ.
And he-asws said: ‘The servant cannot be a scholar until he does not happen to be envious to the one above him, nor demeaning to the one below him’’.[136]
وَ قَالَ ع مَا عَرَفَ اللَّهَ مَنْ عَصَاهُ وَ أَنْشَدَ-
| تَعْصِي الْإِلَهَ وَ أَنْتَ تُظْهِرُ حُبَّهُ- | هَذَا لَعَمْرُكَ فِي الْفِعَالِ بَدِيعُ- | |
| لَوْ كَانَ حُبُّكَ صَادِقاً لَأَطَعْتَهُ- | إِنَّ الْمُحِبَّ لِمَنْ أَحَبَّ مُطِيعُ |
And he-asws said: ‘He has not recognised Allah-azwj, the one who disobeys Him-azwj’ – and he-asws recited (a couplet): ‘You are disobeying the God-azwj while you are manifesting His-azwj love, this for your life is among the imaginary deeds. Had you loved Him-azwj truthfully you would have obeyed Him-azwj. Surely the loving one is obedience to the one he loves’’.[137]
وَ قَالَ ع إِنَّمَا مَثَلُ الْحَاجَةِ إِلَى مَنْ أَصَابَ مَالَهُ حَدِيثاً كَمَثَلِ الدِّرْهَمِ فِي فَمِ الْأَفْعَى أَنْتَ إِلَيْهِ مُحْوِجٌ وَ أَنْتَ مِنْهَا عَلَى خَطَرٍ.
And he-asws said: ‘But rather the need to the one who attained his wealth recently is like the Dirham in the mouth of a snake. You are needy to it while you are upon danger from it’’.[138]
وَ قَالَ ع ثَلَاثُ خِصَالٍ لَا يَمُوتُ صَاحِبُهُنَّ أَبَداً حَتَّى يَرَى وَبَالَهُنَّ الْبَغْيُ وَ قَطِيعَةُ الرَّحِمِ وَ الْيَمِينُ الْكَاذِبَةُ يُبَارِزُ اللَّهَ بِهَا
Three characteristics, its owner will be dying ever until he sees their scourge – the rebel, and cutter of the kinship, and the one swearing the false oath duelling Allah-azwj with it.
وَ إِنَّ أَعْجَلَ الطَّاعَةِ ثَوَاباً لَصِلَةُ الرَّحِمِ وَ إِنَّ الْقَوْمَ لَيَكُونُونَ فُجَّاراً فَيَتَوَاصَلُونَ فَتَنْمِي أَمْوَالُهُمْ وَ يُثْرُونَ وَ إِنَّ الْيَمِينَ الْكَاذِبَةَ وَ قَطِيعَةَ الرَّحِمِ لَيَذَرَانِ الدِّيَارَ بَلَاقِعَ مِنْ أَهْلِهَا.
And the quickest of Rewards is for connecting the kinship; and the people who happen to be immoral, but are connecting with each other, so their wealth grows and they multiply it; and the false oath and cutting the kinship both leave the households barren from its people’’.[139]
وَ قَالَ ع لَا يُقْبَلُ عَمَلٌ إِلَّا بِمَعْرِفَةٍ وَ لَا مَعْرِفَةَ إِلَّا بِعَمَلٍ وَ مَنْ عَرَفَ دَلَّتْهُ مَعْرِفَتُهُ عَلَى الْعَمَلِ وَ مَنْ لَمْ يَعْرِفْ فَلَا عَمَلَ لَهُ.
And he-asws said: ‘A deed is not Accepted except with recognition, and there is no recognition except with action; and the one who recognises, his recognition will point him upon the action, and the one who does not recognise, there is no deed for him’’.[140]
وَ قَالَ ع إِنَّ اللَّهَ جَعَلَ لِلْمَعْرُوفِ أَهْلًا مِنْ خَلْقِهِ حَبَّبَ إِلَيْهِمُ الْمَعْرُوفَ وَ حَبَّبَ إِلَيْهِمْ فِعَالَهُ وَ وَجَّهَ لِطُلَّابِ الْمَعْرُوفِ الطَّلَبَ إِلَيْهِمْ وَ يَسَّرَ لَهُمْ قَضَاءَهُ كَمَا يَسَّرَ الْغَيْثَ لِلْأَرْضِ الْمُجْدِبَةِ لِيُحْيِيَهَا وَ يُحْيِيَ أَهْلَهَا
And he-asws said: ‘Allah-azwj Made for the act of kindness, people from His-azwj creatures. The act of kindness is endeared to them, and its actions are endeared to them, and directing the seekers of the act of kindness the seeking to them, and fulfilling it is happiness for them just as the rains are a happiness for the barren land in order to revive it and revive its people.
وَ إِنَّ اللَّهَ جَعَلَ لِلْمَعْرُوفِ أَعْدَاءً مِنْ خَلْقِهِ بَغَّضَ إِلَيْهِمُ الْمَعْرُوفَ وَ بَغَّضَ إِلَيْهِمْ فِعَالَهُ وَ حَظَرَ عَلَى طُلَّابِ الْمَعْرُوفِ التَّوَجُّهَ إِلَيْهِمْ وَ حَظَرَ عَلَيْهِمْ قَضَاءَهُ كَمَا يَحْظُرُ الْغَيْثَ عَنْ الْأَرْضِ الْمُجْدِبَةِ لِيُهْلِكَهَا وَ يُهْلِكَ أَهْلَهَا وَ مَا يَعْفُو اللَّهُ عَنْهُ أَكْثَرُ.
And Allah-azwj has Made for the act of kindness, enemies from His-azwj creatures. The act of kindness is hateful to them, and its actions are hateful to them, and they caution upon the seekers of the act of kindness diverting to them, and caution upon them of fulfilling it, just as the rains are a danger upon the barren land in order to destroy it and destroy its people; and what Allah-azwj Pardons from, is more’’.[141]
وَ قَالَ ع اعْرِفِ الْمَوَدَّةَ فِي قَلْبِ أَخِيكَ بِمَا لَهُ فِي قَلْبِكَ.
And he-asws said: ‘Recognise the affection in the heart of your brother with what is for him in your heart’’.[142]
وَ قَالَ ع الْإِيمَانُ حُبٌّ وَ بُغْضٌ.
And he-asws said: ‘The Eman is love and hatred (for the Sake of Allah-azwj’’).[143]
وَ قَالَ ع وَ اللَّهِ مَا شِيعَتُنَا إِلَّا مَنِ اتَّقَى اللَّهَ وَ أَطَاعَهُ وَ مَا كَانُوا يُعْرَفُونَ إِلَّا بِالتَّوَاضُعِ وَ التَّخَشُّعِ وَ أَدَاءِ الْأَمَانَةِ وَ كَثْرَةِ ذِكْرِ اللَّهِ وَ الصَّوْمِ وَ الصَّلَاةِ وَ الْبِرِّ بِالْوَالِدَيْنِ وَ تَعَهُّدِ الْجِيرَانِ مِنَ الْفُقَرَاءِ وَ ذَوِي الْمَسْكَنَةِ وَ الْغَارِمِينَ وَ الْأَيْتَامِ وَ صِدْقِ الْحَدِيثِ وَ تِلَاوَةِ الْقُرْآنِ وَ كَفِّ الْأَلْسُنِ عَنِ النَّاسِ إِلَّا مِنْ خَيْرٍ وَ كَانُوا أُمَنَاءَ عَشَائِرِهِمْ فِي الْأَشْيَاءِ.
And he-asws said: ‘By Allah-azwj! They are not our-asws Shias, except the one who fears Allah-azwj, and obeys Him-azwj, and they were not recognised except with the humbleness, and the fearfulness, and paying back the entrustments, and abundant Zikr of Allah-azwj, and the fasting, and the Salat, and the righteousness with the parents, and helping the neighbours from the poor ones and with the needs, and the ones in debt, and the orphans, and truthful narration, and recitation of the Quran, and restraining the tongue from the people except from goodness, and they were trustees of their clans regarding the things’’.[144]
وَ قَالَ ع أَرْبَعٌ مِنْ كُنُوزِ الْبِرِّ كِتْمَانُ الْحَاجَةِ وَ كِتْمَانُ الصَّدَقَةِ وَ كِتْمَانُ الْوَجَعِ وَ كِتْمَانُ الْمُصِيبَةِ.
And he-asws said: ‘Four are from the treasures of righteousness – concealing the need, and concealing the charity, and concealing the pain, and concealing the difficulty’’.[145]
وَ قَالَ ع مَنْ صَدَقَ لِسَانُهُ زَكَى عَمَلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي رِزْقِهِ وَ مَنْ حَسُنَ بِرُّهُ بِأَهْلِهِ زِيدَ فِي عُمُرِهِ.
And he-asws said: ‘One whose tongue is truthful his actions would be pure; and one whose intention is good there will be an increase in his sustenance; one whose righteousness with his family is good, there will be an increase in his lifespan’’.[146]
وَ قَالَ ع إِيَّاكَ وَ الْكَسَلَ وَ الضَّجَرَ فَإِنَّهُمَا مِفْتَاحُ كُلِّ شَرٍّ مَنْ كَسِلَ لَمْ يُؤَدِّ حَقّاً وَ مَنْ ضَجِرَ لَمْ يَصْبِرْ عَلَى حَقٍّ.
And he-asws said: ‘Beware of the laziness and being fed up, for these two are keys of all evil. One who is lazy will not pay back a right, and one who is fed but will not be patient upon a right’’.[147]
وَ قَالَ ع مَنِ اسْتَفَادَ أَخاً فِي اللَّهِ عَلَى إِيمَانٍ بِاللَّهِ وَ وَفَاءٍ بِإِخَائِهِ طَلَباً لِمَرْضَاةِ اللَّهِ فَقَدِ اسْتَفَادَ شُعَاعاً مِنْ نُورِ اللَّهِ وَ أَمَاناً مِنْ عَذَابِ اللَّهِ وَ حُجَّةً يُفْلِجُ بِهَا يَوْمَ الْقِيَامَةِ وَ عِزّاً بَاقِياً وَ ذِكْراً نَامِياً لِأَنَّ الْمُؤْمِنَ مِنَ اللَّهِ عَزَّ وَ جَلَّ لَا مَوْصُولٌ وَ لَا مَفْصُولٌ
And he-asws said: ‘One who benefits a brother for the Sake of Allah-azwj upon believing in Allah‑azwj, and loyalty with his brethren seeking Satisfaction of Allah-azwj, so he has benefited with a ray from the Light of Allah-azwj, and will be safe from Punishment of Allah-azwj, and an argument he will be winning with on the Day of Qiyamah, and lasting honour, and developing Zikr, because the Momin from Allah-azwj Mighty and Majestic neither connected nor detached’.
قِيلَ لَهُ ع مَا مَعْنَى لَا مَوْصُولٌ وَ لَا مَفْصُولٌ
It was said to him-asws, ‘What is the meaning of ‘neither connected nor detached?’
قَالَ لَا مَوْصُولٌ بِهِ أَنَّهُ هُوَ وَ لَا مَفْصُولٌ مِنْهُ أَنَّهُ مِنْ غَيْرِهِ.
He-asws said: ‘He is not connected with Him-azwj, He-azwj is He-azwj, and he is not detached from Him-azwj because he is from someone else’’.[148]
وَ قَالَ ع كَفَى بِالْمَرْءِ غِشّاً لِنَفْسِهِ أَنْ يُبْصِرَ مِنَ النَّاسِ مَا يَعْمَى عَلَيْهِ مِنْ أَمْرِ نَفْسِهِ أَوْ يَعِيبَ غَيْرَهُ بِمَا لَا يَسْتَطِيعُ تَرْكَهُ أَوْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ.
And he-asws said: ‘It suffices with the person as cheating himself if he were to see from the people what he is blind upon from the matters of his own self, as he faults others for what he is not capable of leaving it, or he hurts his gatherers with what does not concern him’’.[149]
وَ قَالَ ع التَّوَاضُعُ الرِّضَا بِالْمَجْلِسِ دُونَ شَرَفِهِ وَ أَنْ تُسَلِّمَ عَلَى مَنْ لَقِيتَ وَ أَنْ تَتْرُكَ الْمِرَاءَ وَ إِنْ كُنْتَ مُحِقّاً.
And he-asws said: ‘The humbleness is being satisfied with the seat below his nobility, and that he greets unto the one he meets, and he neglects the bitter arguments and even though he may be rightful’’.[150]
وَ قَالَ ع إِنَّ الْمُؤْمِنَ أَخُ الْمُؤْمِنِ لَا يَشْتِمُهُ وَ لَا يَحْرِمُهُ وَ لَا يُسِيءُ بِهِ الظَّنَّ.
And he-asws said: ‘The Momin is a brother of the Momin. He neither insults him, nor deprives him, nor has evil thoughts about him’’.[151]
وَ قَالَ ع لِابْنِهِ اصْبِرْ نَفْسَكَ عَلَى الْحَقِّ فَإِنَّهُ مَنْ مَنَعَ شَيْئاً فِي حَقٍّ أَعْطَى فِي بَاطِلٍ مِثْلَيْهِ.
And he-asws said to his-asws son: ‘Be patient yourself upon the truth, for the one who prevents something regarding a right, you will be giving double the like of it in falsehood’’.[152]
وَ قَالَ ع مَنْ قُسِمَ لَهُ الْخُرْقُ حُجِبَ عَنْهُ الْإِيمَانُ.
And he-asws said: ‘One, the weakness of intellect is Apportioned for him, the Eman will be Veiled from him’’.[153]
وَ قَالَ ع إِنَّ اللَّهَ يُبْغِضُ الْفَاحِشَ الْمُتَفَحِّشَ.
And he-asws said: ‘Allah-azwj Hates the immoral, the openly obscene (affecting other people’’.[154]
وَ قَالَ ع إِنَّ لِلَّهِ عُقُوبَاتٍ فِي الْقُلُوبِ وَ الْأَبْدَانِ ضَنْكٌ فِي الْمَعِيشَةِ وَ وَهْنٌ فِي الْعِبَادَةِ وَ مَا ضُرِبَ عَبْدٌ بِعُقُوبَةٍ أَعْظَمَ مِنْ قَسْوَةِ الْقَلْبِ.
And he-asws said: ‘There are two Punishments of Allah-azwj in the hearts and the bodies. Narrowness in the livelihood and weakness in the body; and no servant is struck by a Punishment mightier than cruelty of the heart’’.[155]
وَ قَالَ ع إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ أَيْنَ الصَّابِرُونَ فَيَقُومُ فِئَامٌ مِنَ النَّاسِثُمَّ يُنَادِي مُنَادٍ أَيْنَ الْمُتَصَبِّرُونَ فَيَقُومُ فِئَامٌ مِنَ النَّاسِ
And he-asws said: ‘When it will be the Day of Qiyamah, a caller will call out: ‘Where are the patient ones (Sabiroun)!’ A large group of people will stand. Then he will call out: ‘Where are the patient ones (Mutasabbiroun)!’ A large group of people will stand’.
قُلْتُ جُعِلْتُ فِدَاكَ مَا الصَّابِرُونَ وَ الْمُتَصَبِّرُونَ
I said, ‘May I be sacrificed for you-asws! What are the ‘Sabiroun’ and what are the ‘Mutasabbiroun’?’
فَقَالَ ع الصَّابِرُونَ عَلَى أَدَاءِ الْفَرَائِضِ وَ الْمُتَصَبِّرُونَ عَلَى تَرْكِ الْمَحَارِمِ.
He-asws said: ‘The ‘Sabiroun’ (are ones patient) upon fulfilling the obligations, and ‘Al-Mutasabbiroun’ (are ones patient) upon neglecting the Prohibitions’’.[156]
وَ قَالَ ع يَقُولُ اللَّهُ ابْنَ آدَمَ اجْتَنِبْ مَا حَرَّمْتُ عَلَيْكَ تَكُنْ مِنْ أَوْرَعِ النَّاسِ.
And he-asws said: ‘Allah-azwj Said: “Son of Adam-as! Shun what I-azwj have Prohibited unto you, you will be from the most devout of the people’’.[157]
وَ قَالَ ع أَفْضَلُ الْعِبَادَةِ عِفَّةُ الْبَطْنِ وَ الْفَرْجِ.
And he-asws said: ‘The best worship is chastity of the belly and the private parts’’.[158]
وَ قَالَ ع الْبِشْرُ الْحَسَنُ وَ طَلَاقَةُ الْوَجْهِ مَكْسَبَةٌ لِلْمَحَبَّةِ وَ قُرْبَةٌ مِنَ اللَّهِ وَ عُبُوسُ الْوَجْهِ وَ سُوءُ الْبِشْرِ مَكْسَبَةٌ لِلْمَقْتِ وَ بُعْدٌ مِنَ اللَّهِ.
And he-asws said: ‘The smiling is the goodness, and the friendly face is an earner of the love and nearness from Allah-azwj, while the frowning face and the bad smile (grimace) is an earner of the hatred and remoteness from Allah-azwj’’.[159]
وَ قَالَ ع مَا تُذُرِّعَ إِلَيَّ بِذَرِيعَةٍ وَ لَا تُوُسِّلَ بِوَسِيلَةٍ هِيَ أَقْرَبُ لَهُ مِنِّي إِلَى مَا يُحِبُّ مِنْ يَدٍ سَالِفَةٍ مِنِّي إِلَيْهِ أَتْبَعْتُهَا أُخْتَهَا لِيَحْسُنَ حِفْظُهَا وَ رَبُّهَا لِأَنَّ مَنْعَ الْأَوَاخِرِ يَقْطَعُ لِسَانَ شُكْرِ الْأَوَائِلِ وَ مَا سَمَحَتْ لِي نَفْسِي بِرَدِّ بِكْرِ الْحَوَائِجِ.
And he-asws said: ‘Do not excuse to me-asws with a pretext, nor seek means with a means which it closer to Him-azwj than me-asws to what he like from a previous favour from me-asws to him, I‑asws follow it up it its sister (another favour) in order to improves its preservation and nourish it, because the following (favour) cuts the tongue of thanking for the first ones, and my-asws soul does not allow me-asws to return the early morning needs’’.[160]
وَ قَالَ ع الْحَيَاءُ وَ الْإِيمَانُ مَقْرُونَانِ فِي قَرَنٍ فَإِذَا ذَهَبَ أَحَدُهُمَا تَبِعَهُ صَاحِبُهُ.
And he-asws said: ‘The modesty and the Eman are linked together in a link. When one of them goes, its companion follows’’.[161]
وَ قَالَ ع إِنَّ هَذِهِ الدُّنْيَا تَعَاطَاهَا الْبَرُّ وَ الْفَاجِرُ وَ إِنَّ هَذَا الدِّينَ لَا يُعْطِيهِ اللَّهُ إِلَّا أَهْلَ خَاصَّتِهِ.
And he-asws said: ‘This world is taken by the righteous and the immoral, and this religion, Allah‑azwj does not Give it except to His-azwj Special people’’.[162]
وَ قَالَ ع الْإِيمَانُ إِقْرَارٌ وَ عَمَلٌ وَ الْإِسْلَامُ إِقْرَارٌ بِلَا عَمَلٍ.
And he-asws said: ‘The Eman is acceptance and the action, while Al-Islam is acceptance without action’’.[163]
وَ قَالَ ع الْإِيمَانُ مَا كَانَ فِي الْقَلْبِ وَ الْإِسْلَامُ مَا عَلَيْهِ التَّنَاكُحُ وَ التَّوَارُثُ وَ حُقِنَتْ بِهِ الدِّمَاءُ وَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامُ لَا يَشْرَكُ الْإِيمَانَ.
And he-asws said: ‘The Eman is what happens in the heart, while Al-Islam is what the marriages, and the inheritances are based upon, and the bloods are saved by it; and the Eman participates (in) Al-Islam, while Al-Islam does not participate (in) the Eman’’.[164]
وَ قَالَ ع مَنْ عَلَّمَ بَابَ هُدًى فَلَهُ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهِ وَ لَا يُنْقَصُ أُولَئِكَ مِنْ أُجُورِهِمْ شَيْئاً وَ مَنْ عَلَّمَ بَابَ ضَلَالٍ كَانَ عَلَيْهِ مِثْلُ أَوْزَارِ مَنْ عَمِلَ بِهِ وَ لَا يُنْقَصُ أُولَئِكَ مِنْ أَوْزَارِهِمْ شَيْئاً.
And he-asws said: ‘One who teaches a door of guidance, for him would be Recompense similar to the ones who acted with it and they will not be reduced from their Recompense by anything; and the one who teaches a door of straying, upon him would be burdens (sins) similar to the ones acting with it, and they will not be reduced by anything from their burdens’’.[165]
وَ قَالَ ع لَيْسَ مِنْ أَخْلَاقِ الْمُؤْمِنِ الْمَلَقُ وَ الْحَسَدُ إِلَّا فِي طَلَبِ الْعِلْمِ.
And he-asws said: ‘The flattery and the envy aren’t from manners of the Momin except in seeking the knowledge’’.[166]
وَ قَالَ ع لِلْعَالِمِ إِذَا سُئِلَ عَنْ شَيْءٍ وَ هُوَ لَا يَعْلَمُهُ أَنْ يَقُولَ اللَّهُ أَعْلَمُ وَ لَيْسَ لِغَيْرِ الْعَالِمِ أَنْ يَقُولَ ذَلِكَ
And he-asws said: ‘For the scholar, when he is asked about something and he does not know it, is to be saying, ‘Allah-azwj is more Knowing’, and it isn’t for the non-scholar that he should be saying that’.[167]
وَ فِي خَبَرٍ آخَرَ يَقُولُ- لَا أَدْرِي لِئَلَّا يُوقِعَ فِي قَلْبِ السَّائِلِ شَكّاً.
And in another Hadeeth, ‘He should say, ‘I don’t know’, lest there occurs a doubt in the heart of the questioner’’.[168]
وَ قَالَ ع أَوَّلُ مَنْ شُقَّ لِسَانُهُ بِالْعَرَبِيَّةِ إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ ع وَ هُوَ ابْنُ ثَلَاثَ عَشْرَةَ سَنَةً وَ كَانَ لِسَانُهُ عَلَى لِسَانِ أَبِيهِ وَ أَخِيهِ فَهُوَ أَوَّلُ مَنْ نَطَقَ بِهَا وَ هُوَ الذَّبِيحُ.
And he-asws said: ‘The first one to start his tongue with Arabic is Ismail-as son-as of Ibrahim-as while he-as was a boy of thirteen years, and his-as language was based upon the language of his-as father-as and his-as brother-as. Thus he-as is the first one to speak with it, and he-as is ‘Al-Zabeeh’ (taken for the slaughter)’’.[169]
وَ قَالَ ع أَ لَا أُنَبِّئُكُمْ بِشَيْءٍ إِذَا فَعَلْتُمُوهُ يَبْعُدُ السُّلْطَانُ وَ الشَّيْطَانُ مِنْكُمْ
And he-asws said: ‘Shall I-asws inform you with something when you were to do it, the ruler and the Satan-la will distance from you?’
فَقَالَ أَبُو حَمْزَةَ بَلَى أَخْبِرْنَا بِهِ حَتَّى نَفْعَلَهُ
Abu Hamza said, ‘Yes, inform us with it until we do it’.
فَقَالَ ع عَلَيْكُمْ بِالصَّدَقَةِ فَبَكِّرُوا بِهَا فَإِنَّهَا تُسَوِّدُ وَجْهَ إِبْلِيسَ وَ تَكْسِرُ شِرَّةَ السُّلْطَانِ الظَّالِمِ عَنْكُمْ فِي يَوْمِكُمْ ذَلِكَ
He-asws said: ‘Upon you is with the charity, so be early with it (in the morning), for it darkens the face of Iblees-la and it will break the evil of the unjust ruler from you during that day of yours.
وَ عَلَيْكُمْ بِالْحُبِّ فِي اللَّهِ وَ التَّوَدُّدِ وَ الْمُوَازَرَةِ عَلَى الْعَمَلِ الصَّالِحِ فَإِنَّهُ يَقْطَعُ دَابِرَهُمَا يَعْنِي السُّلْطَانَ وَ الشَّيْطَانَ وَ أَلِحُّوا فِي الِاسْتِغْفَارِ فَإِنَّهُ مَمْحَاةٌ لِلذُّنُوبِ.
And upon you is with the love for the Sake of Allah-azwj, and the affection, and the supporting upon the righteous deed, for it cuts off both their tails, meaning the ruler and the Satan-la; and be insistent in seeking the Forgiveness for it is an obliterator of the sins’’.[170]
وَ قَالَ ع إِنَّ هَذَا اللِّسَانَ مِفْتَاحُ كُلِّ خَيْرٍ وَ شَرٍّ فَيَنْبَغِي لِلْمُؤْمِنِ أَنْ يَخْتِمَ عَلَى لِسَانِهِ كَمَا يَخْتِمُ عَلَى ذَهَبِهِ وَ فِضَّتِهِ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ رَحِمَ اللَّهُ مُؤْمِناً أَمْسَكَ لِسَانَهُ مِنْ كُلِّ شَرٍّ فَإِنَّ ذَلِكَ صَدَقَةٌ مِنْهُ عَلَى نَفْسِهِ
And he-asws said: ‘This tongue is a key of every good and evil, so it is befitting for the Momin that he seals (guards) upon his tongue like what he seals (guards) upon his gold and silver, for Rasool-Allah-saww said: ‘May Allah-azwj have Mercy on a Momin who withholds his tongue from every evil, for that is a charity from him upon himself’’.
ثُمَّ قَالَ ع لَا يَسْلَمُ أَحَدٌ مِنَ الذُّنُوبِ حَتَّى يَخْزُنَ لِسَانَهُ.
Then he-asws said: ‘No one is safe from the sins until treasures his tongue’’.[171]
وَ قَالَ ع مِنَ الْغِيبَةِ أَنْ تَقُولَ فِي أَخِيكَ مَا سَتَرَهُ اللَّهُ عَلَيْهِ فَأَمَّا الْأَمْرُ الظَّاهِرُ مِنْهُ مِثْلُ الْحِدَّةِ وَ الْعَجَلَةِ فَلَا بَأْسَ أَنْ تَقُولَهُ وَ إِنَّ الْبُهْتَانَ أَنْ تَقُولَ فِي أَخِيكَ مَا لَيْسَ فِيهِ.
And he-asws said: ‘From the backbite is your saying regarding your brother who Allah-azwj has Veiled upon him. As for the matter apparent from him like the sharpness and the haste, there is no problem in your saying it; and the slander is that you say regarding your brother what isn’t in him’’.[172]
وَ قَالَ ع إِنَّ أَشَدَّ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ عَبْدٌ وَصَفَ عَدْلًا ثُمَّ خَالَفَهُ إِلَى غَيْرِهِ.
And he-asws said: ‘The severest of the people of regret on the Day of Qiyamah will be a servant who describes the justice, then opposes it to something else’’.[173]
وَ قَالَ ع عَلَيْكُمْ بِالْوَرَعِ وَ الِاجْتِهَادِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ إِلَى مَنِ ائْتَمَنَكُمْ عَلَيْهَا بَرّاً كَانَ أَوْ فَاجِراً فَلَوْ أَنَّ قَاتِلَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع ائْتَمَنَنِي عَلَى أَمَانَةٍ لَأَدَّيْتُهَا إِلَيْهِ.
And he-asws said: ‘Upon you is with the piety, and the striving, and truthful narration, and paying back the entrustment to the one who had entrusted you upon it, be he righteous or immoral. Even if the killer of Ali-asws Bin Abu Talib-asws had entrusted me-asws upon an entrustment, I-asws would have given it back to him’’.[174]
وَ قَالَ ع صِلَةُ الْأَرْحَامِ تُزَكِّي الْأَعْمَالَ وَ تُنْمِي الْأَمْوَالَ وَ تَدْفَعُ الْبَلْوَى وَ تُيَسِّرُ الْحِسَابَ وَ تُنْسِئُ فِي الْأَجَلِ.
And he-asws said: ‘Connecting the kinships purifies the deeds, and grows the wealth, and repels the afflictions, and eases the Reckoning, and postpones regarding the death’’.[175]
وَ قَالَ ع أَيُّهَا النَّاسُ إِنَّكُمْ فِي هَذِهِ الدَّارِ أَغْرَاضٌ تَنْتَضِلُ فِيكُمُ الْمَنَايَا لَنْ يَسْتَقْبِلَ أَحَدٌ مِنْكُمْ يَوْماً جَدِيداً مِنْ عُمُرِهِ إِلَّا بِانْقِضَاءِ آخَرَ مِنْ أَجَلِهِ فَأَيَّةُ أُكْلَةٍ لَيْسَ فِيهَا غَصَصٌ أَمْ أَيُّ شَرْبَةٍ لَيْسَ فِيهَا شَرَقٌ
And he-asws said: ‘O you people! In these times you are targets the death is striving for you. Never will anyone of you face a new day from his life-span except a reduction of another from his term. Which morsel doesn’t have choking in it, or which drink doesn’t have choking in it.
اسْتَصْلِحُوا مَا تَقْدَمُونَ عَلَيْهِ بِمَا تَظْعَنُونَ عَنْهُ فَإِنَّ الْيَوْمَ غَنِيمَةٌ وَ غَداً لَا تَدْرِي لِمَنْ هُوَ أَهْلُ الدُّنْيَا سَفْرٌ يَحُلُّونَ عَقْدَ رِحَالِهِمْ فِي غَيْرِهَا قَدْ خَلَتْ مِنَّا أُصُولٌ نَحْنُ فُرُوعُهَا فَمَا بَقَاءُ الْفَرْعِ بَعْدَ أَصْلِهِ أَيْنَ الَّذِينَ كَانُوا أَطْوَلَ أَعْمَاراً مِنْكُمْ وَ أَبْعَدَ آمَالًا
Correct what you are proceeding upon with what you are departing from, for today is a gain and tomorrow you don’t know who it is for. People of the world are travellers, loosening the knots of their saddlebags in its changes. The roots have passed from us, we are their branches, so what is the life of the branch after (death) of its roots? Where are those who were of longer lifespans than you have, and of further hopes?
أَتَاكَ يَا ابْنَ آدَمَ مَا لَا تَرُدُّهُ وَ ذَهَبَ عَنْكَ مَا لَا يَعُودُ فَلَا تَعُدَّنَّ عَيْشاً مُنْصَرِفاً عَيْشاً مَا لَكَ مِنْهُ إِلَّا لَذَّةٌ تَزْدَلِفُ بِكَ إِلَى حِمَامِكَ وَ تُقَرِّبُكَ مِنْ أَجَلِكَ
O son of Adam-as! There is coming to you what you cannot return it, and there has gone from you what will not be returning, therefore do not be counting departed life as life. There is nothing for you from it except pleasures succumbing with you to your death, and drawing you closer to your death.
فَكَأَنَّكَ قَدْ صِرْتَ الْحَبِيبَ الْمَفْقُودَ وَ السَّوَادَ الْمُخْتَرَمَ فَعَلَيْكَ بِذَاتِ نَفْسِكَ وَ دَعْ مَا سِوَاهَا وَ اسْتَعِنْ بِاللَّهِ يُعِنْكَ.
It is as if you have already become the lost loved ones, and the dead person. Upon you is with (looking after) yourself and leave what is besides it, and seek Assistance with Allah-azwj, He-azwj will Assist you’’.[176]
وَ قَالَ ع مَنْ صَنَعَ مِثْلَ مَا صُنِعَ إِلَيْهِ فَقَدْ كَافَأَهُ وَ مَنْ أَضْعَفَ كَانَ شَكُوراً وَ مَنْ شَكَرَ كَانَ كَرِيماً وَ مَنْ عَلِمَ أَنَّهُ مَا صَنَعَ كَانَ إِلَى نَفْسِهِ لَمْ يَسْتَبْطِئِ النَّاسَ فِي شُكْرِهِمْ وَ لَمْ يَسْتَزِدْهُمْ فِي مَوَدَّتِهِمْ فَلَا تَلْتَمِسْ مِنْ غَيْرِكَ شُكْرَ مَا آتَيْتَهُ إِلَى نَفْسِكَ وَ وَقَيْتَ بِهِ عِرْضَكَ
And he-asws said: ‘One who does similar to what is done to him, so he has reciprocated it, and the one weaker would be thankful, and the one thanking would be benevolent; and the one who knows that what he has done was to himself will not delay to the people in thanking them and will not increase them in their affection. Therefore, do not seek thanks from others for what you have done it to yourself, and saved your own honour with it.
وَ اعْلَمْ أَنَّ طَالِبَ الْحَاجَةِ لَمْ يُكْرِمْ وَجْهَهُ عَنْ مَسْأَلَتِكَ فَأَكْرِمْ وَجْهَكَ عَنْ رَدِّهِ.
And know that seeking the need does not honour his face from asking you, therefore honour your own face by not returning him’’.[177]
وَ قَالَ ع إِنَّ اللَّهَ يَتَعَهَّدُ عَبْدَهُ الْمُؤْمِنَ بِالْبَلَاءِ كَمَا يَتَعَهَّدُ الْغَائِبُ أَهْلَهُ بِالْهَدِيَّةِ وَ يَحْمِيهِ عَنِ الدُّنْيَا كَمَا يَحْمِي الطَّبِيبُ الْمَرِيضَ.
And he-asws said: ‘Allah-azwj has Covenanted the Momin with the afflictions just as the absentee covenants his family with the gifts, and He-azwj Protects him from the world just as the doctor protects the patient’’.[178]
وَ قَالَ ع إِنَّ اللَّهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَ يُبْغِضُ وَ لَا يُعْطِي دِينَهُ إِلَّا مَنْ يُحِبُّ.
And he-asws said: ‘Allah-azwj Gives the world to the one He-azwj Loves and one He-azwj Hates, and does not Give His-azwj religion except to the one He-azwj Loves’’.[179]
وَ قَالَ ع إِنَّمَا شِيعَةُ عَلِيٍّ ع الْمُتَبَاذِلُونَ فِي وَلَايَتِنَا الْمُتَحَابُّونَ فِي مَوَدَّتِنَا الْمُتَزَاوِرُونَ لِإِحْيَاءِ أَمْرِنَا الَّذِينَ إِذَا غَضِبُوا لَمْ يَظْلِمُوا وَ إِذَا رَضُوا لَمْ يُسْرِفُوا بَرَكَةٌ عَلَى مَنْ جَاوَرُوا سِلْمٌ لِمَنْ خَالَطُوا.
And he-asws said: ‘But rather, Shias of Ali-asws are the ones spending on each other in our-asws Wilayah, the one loving each other in our-asws cordiality, the ones visiting each other in order to revive our-asws matter, those when they are angry do not oppress, and when they are pleased they do not waste a blessing upon the ones neighbouring them, safe to the ones they mingle with’’.[180]
وَ قَالَ ع الْكَسَلُ يُضِرُّ بِالدِّينِ وَ الدُّنْيَا.
And he-asws said: ‘The laziness is harmful with the religion and the world’’.[181]
وَ قَالَ ع لَوْ يَعْلَمُ السَّائِلُ مَا فِي الْمَسْأَلَةِ مَا سَأَلَ أَحَدٌ أَحَداً وَ لَوْ يَعْلَمُ الْمَسْئُولُ مَا فِي الْمَنْعِ مَا مَنَعَ أَحَدٌ أَحَداً.
And he-asws said: ‘Had the beggar known what is in the begging, he would not beg anyone, and had the begged one known what is in the refusal, no one would refuse anyone’’.[182]
وَ قَالَ ع إِنَّ لِلَّهِ عِبَاداً مَيَامِينَ مَيَاسِيرَ يَعِيشُونَ وَ يَعِيشُ النَّاسُ فِي أَكْنَافِهِمْ وَ هُمْ فِي عِبَادِهِ مِثْلُ الْقَطْرِ وَ لِلَّهِ عِبَادٌ مَلَاعِينُ مَنَاكِيدُ- لَا يَعِيشُونَ وَ لَا يَعِيشُ النَّاسُ فِي أَكْنَافِهِمْ وَ هُمْ فِي عِبَادِهِ مِثْلُ الْجَرَادِ- لَا يَقَعُونَ عَلَى شَيْءٍ إِلَّا أَتَوْا عَلَيْهِ.
And he-asws said: ‘For Allah-azwj there are servants who are auspicious, affluent, and they are living and the people are living in their care, and they are among His-azwj servants like the drop (of water in sea); and for Allah-azwj there are servants who are accursed, inauspicious. Neither are they living nor are the people living in their care, and they are among His-azwj servants like the locusts. They do not encounter anything except they annihilate it’’.[183]
وَ قَالَ ع قُولُوا لِلنَّاسِ أَحْسَنَ مَا تُحِبُّونَ أَنْ يُقَالَ لَكُمْ فَإِنَّ اللَّهَ يُبْغِضُ اللَّعَّانَ السَّبَّابَ الطَّعَّانَ عَلَى الْمُؤْمِنِينَ الْفَاحِشَ الْمُتَفَحِّشَ السَّائِلَ الْمُلْحِفَ وَ يُحِبُّ الْحَيِيَّ الْحَلِيمَ الْعَفِيفَ الْمُتَعَفِّفَ.
And he-asws said: ‘Say to the people the best of what you would love to be said to you, for Allah-azwj Hates the cursing one, and the insulter, and the taunter upon the Momineen, the immoral, the openly obscene, the insistent beggar, and He-azwj loves the chaste, the virtuous’’.[184]
وَ قَالَ ع إِنَّ اللَّهَ يُحِبُّ إِفْشَاءَ السَّلَامِ.
And he-asws said: ‘Allah-azwj Loves initiation of the greeting’’.[185]
6- ل، الخصال عَنِ الطَّالَقَانِيِّ عَنْ مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ عَنْ أَبِي صَالِحٍ الْكِنَانِيِّ عَنْ يَحْيَى بْنِ عَبْدِ الْحَمِيدِ الْحِمَّانِيِّ عَنْ شَرِيكٍ عَنْ هِشَامِ بْنِ مُعَاذٍ قَالَ: كُنْتُ جَلِيساً لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ حَيْثُ دَخَلَ الْمَدِينَةَ فَأَمَرَ مُنَادِيَهُ فَنَادَى مَنْ كَانَتْ لَهُ مَظْلِمَةٌ أَوْ ظُلَامَةٌ فَلْيَأْتِ الْبَابَ
(The book) ‘Al Khisaal’ – from Al Talaqany, from Muhammad Bin Jareer Al Tabari, from Abu Salih Al Kinany, from Yahya Bin Abdul Hameed Al Himmany, from Shareek, from Hisham Bin Muaz who said,
‘I was seated to (caliph) Umar Bin Adul Aziz when he entered Al-Medina. He ordered his caller. He called out, ‘One who has a grievance for him or grievances, let him come to the door!’
فَأَتَى مُحَمَّدُ بْنُ عَلِيٍّ ع يَعْنِي الْبَاقِرَ ع فَدَخَلَ إِلَيْهِ مَوْلَاهُ مُزَاحِمٌ فَقَالَ إِنَّ مُحَمَّدَ بْنَ عَلِيٍّ بِالْبَابِ فَقَالَ لَهُ أَدْخِلْهُ يَا مُزَاحِمُ
Muhammad-asws Bin Ali-asws, meaning Al-Baqir-asws, came. His slave Muzahim came to him. He said, ‘Muhammad-asws Bin Ali-asws is at the door’. He said, ‘Let him-asws enter, O Muzahim’’.
قَالَ فَدَخَلَ وَ عُمَرُ يَمْسَحُ عَيْنَيْهِ مِنَ الدُّمُوعِ فَقَالَ لَهُ مُحَمَّدُ بْنُ عَلِيٍّ ع مَا أَبْكَاكَ يَا عُمَرُ
He (the narrator) said: ‘He-asws entered, and Umar was wiping his eyes from the tears. Muhammad-asws Bin Ali-asws said to him: ‘What makes you cry, O Umar?’
فَقَالَ هِشَامٌ أَبْكَاهُ كَذَا وَ كَذَا يَا ابْنَ رَسُولِ اللَّهِ ص
Hisham said, ‘Such and such makes him cry, O son-asws of Rasool-Allah-saww!’
فَقَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع يَا عُمَرُ إِنَّمَا الدُّنْيَا سُوقٌ مِنَ الْأَسْوَاقِ مِنْهَا خَرَجَ قَوْمٌ بِمَا يَنْفَعُهُمْ وَ مِنْهَا خَرَجُوا بِمَا يَضُرُّهُمْ وَ كَمْ مِنْ قَوْمٍ قَدْ ضَرَّهُمْ بِمِثْلِ الَّذِي أَصْبَحْنَا فِيهِ حَتَّى أَتَاهُمُ الْمَوْتُ فَاسْتَوْعَبُوا
Muhammad-asws Bin Ali-asws said: ‘O Umar! But rather, the world is a market from the markets, From it emerge a people with what benefits them, and from it they (some people) come out with what harms them; and how many a people have been harmed with similar to which we have come to be in until the death came to them, so they understood fully.
فَخَرَجُوا مِنَ الدُّنْيَا مَلُومِينَ لِمَا لَمْ يَأْخُذُوا لِمَا أَحَبُّوا مِنَ الْآخِرَةِ عُدَّةً وَ لَا مِمَّا كَرِهُوا جُنَّةً قَسَمَ مَا جَمَعُوا مَنْ لَا يَحْمَدُهُمْ وَ صَارُوا إِلَى مَنْ لَا يَعْذِرُهُمْ
They exited from the world as blamed due to not having taken preparation for what they loved from the Hereafter, nor a shield from what they disliked. Whatever they had amassed was distributed (to others) and they were not praised and they came to the One-azwj Who did not Excuse them.
فَنَحْنُ وَ اللَّهِ مُحِقُّونَ أَنْ نَنْظُرَ إِلَى تِلْكَ الْأَعْمَالِ الَّتِي كُنَّا نَغْبِطُهُمْ بِهَا فَنُوَافِقَهُمْ وَ نَنْظُرَ إِلَى تِلْكَ الْأَعْمَالِ الَّتِي كُنَّا نَتَخَوَّفُ عَلَيْهِمْ مِنْهَا فَنَكُفَّ عَنْهَا
By Allah-azwj! We are rightful to be looking at those deeds which we used to envy them with, so we can be compatible with them, and we should look at those deed which we used to fear upon them from it, so we can refrain from these.
فَاتَّقِ اللَّهَ وَ اجْعَلْ فِي قَلْبِكَ اثْنَتَيْنِ تَنْظُرُ الَّذِي تُحِبُّ أَنْ يَكُونَ مَعَكَ إِذَا قَدِمْتَ عَلَى رَبِّكَ فَقَدِّمْهُ بَيْنَ يَدَيْكَ وَ تَنْظُرُ الَّذِي تَكْرَهُهُ أَنْ يَكُونَ مَعَكَ إِذَا قَدِمْتَ عَلَى رَبِّكَ فَابْتَغِ بِهِ الْبَدَلَ وَ لَا تَذْهَبَنَّ إِلَى سِلْعَةٍ قَدْ بَارَتْ عَلَى مَنْ كَانَ قَبْلَكَ تَرْجُو أَنْ تَجُوزَ عَنْكَ
Fear Allah-azwj and make two (matters) in your heart – look at that which you would love it to be with you when you proceed to your Lord-azwj, so send it ahead of you, and look at that which you dislike it to be with you when you proceed to your Lord-azwj, so seek the replacement with it. Do not go to a merchandise having stagnated upon the ones who were before you hoping that it will be allowed for you.
وَ اتَّقِ اللَّهَ يَا عُمَرُ وَ افْتَحِ الْأَبْوَابَ وَ سَهِّلِ الْحِجَابَ وَ انْصُرِ الْمَظْلُومَ وَ رُدَّ الْمَظَالِمَ
And fear Allah-azwj, O Umar, and open the doors, and ease the veils (obstacles), and help the oppressed, and restore the grievances’.
ثُمَّ قَالَ ثَلَاثٌ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ الْإِيمَانَ بِاللَّهِ
Then he-asws said: ‘Three (traits), one who has these in him will perfect the Eman with Allah‑azwj’.
فَجَثَا عُمَرُ عَلَى رُكْبَتَيْهِ وَ قَالَ إِيهِ يَا أَهْلَ بَيْتِ النُّبُوَّةِ
‘Umar knelt upon his knees and said, ‘Which, O People-asws of the Household of the Prophet-hood?’
فَقَالَ نَعَمْ يَا عُمَرُ مَنْ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي الْبَاطِلِ وَ إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ مِنَ الْحَقِّ وَ مَنْ إِذَا قَدَرَ لَمْ يَتَنَاوَلْ مَا لَيْسَ لَهُ
He-asws said: ‘Yes, O Umar! One, when he is pleased, his satisfaction does not enter him into the falsehood, and when he is angry, his anger does not expel him from the truth; and the one, when he is powerful he does not take what isn’t for him’.
فَدَعَا عُمَرُ بِدَوَاةٍ فِي قِرْطَاسٍ وَ كَتَبَ- بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ هَذَا مَا رَدَّ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ ظُلَامَةَ مُحَمَّدِ بْنِ عَلِيٍّ فَدَكَ.
Umar ordered for it to be inked in paper and wrote, ‘In the Name of Allah-azwj the Beneficent, the Merciful! This is what Umar Bin Abdul Aziz restores the grievance of Fadak to Muhammad‑asws Bin Ali-asws’’.[186]
7- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ: دَخَلْنَا عَلَى أَبِي جَعْفَرٍ ع وَ نَحْنُ جَمَاعَةٌ بَعْدَ مَا قَضَيْنَا نُسُكَنَا فَوَدَّعْنَاهُ وَ قُلْنَا لَهُ أَوْصِنَا يَا ابْنَ رَسُولِ اللَّهِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Mufeed, from Ibn Qawlawiyah, from Al Kulayni, from Ali, from his father, from Al Yaqteeny, from Yunus, from Amro Bin Shimr, from Jabir who said,
‘We entered to see Abu Ja’far-asws, and we were a group after having fulfilled our ritual (of Hajj). We bade him-asws farewell and we said to him-asws, ‘Advise us, O son-asws of Rasool-Allah‑saww!’
فَقَالَ لِيُعِنْ قَوِيُّكُمْ ضَعِيفَكُمْ وَ لْيَعْطِفْ غَنِيُّكُمْ عَلَى فَقِيرِكُمْ وَ لْيَنْصَحِ الرَّجُلُ أَخَاهُ كَنُصْحِهِ لِنَفْسِهِ وَ اكْتُمُوا أَسْرَارَنَا وَ لَا تَحْمِلُوا النَّاسَ عَلَى أَعْنَاقِنَا
He-asws said: ‘Let your strong ones assist your weak ones, and let your rich ones be compassionate upon your poor ones, and let the man advise his brother like he advises to himself, and conceal our-asws secrets and do not load the people upon our-asws necks.
وَ انْظُرُوا أَمْرَنَا وَ مَا جَاءَكُمْ عَنَّا فَإِنْ وَجَدْتُمُوهُ لِلْقُرْآنِ مُوَافِقاً فَخُذُوا بِهِ وَ إِنْ لَمْ تَجِدُوهُ مُوَافِقاً فَرُدُّوهُ وَ إِنِ اشْتَبَهَ الْأَمْرُ عَلَيْكُمْ فَقِفُوا عِنْدَهُ وَ رُدُّوهُ إِلَيْنَا حَتَّى نَشْرَحَ لَكُمْ مِنْ ذَلِكَ مَا شُرِحَ لَنَا
And look at our-asws matters and whatever has come to you from us-asws. If you were to find it being compatible to the Quran, take with it, and if you do not find compatibility, reject it, and if the matter is doubtful upon you, then pause at it and refer it back to us-asws until we-asws clarify it to you for you from that what has been clarified to us-asws.
فَإِذَا كُنْتُمْ كَمَا أَوْصَيْنَاكُمْ لَمْ تَعَدَّوْا إِلَى غَيْرِهِ فَمَاتَ مِنْكُمْ مَيِّتٌ قَبْلَ أَنْ يَخْرُجَ قَائِمُنَا كَانَ شَهِيداً وَ إِنْ أَدْرَكَ قَائِمَنَا فَقُتِلَ مَعَهُ كَانَ لَهُ أَجْرُ شَهِيدَيْنِ وَ مَنْ قَتَلَ بَيْنَ يَدَيْهِ عَدُوّاً لَنَا كَانَ لَهُ أَجْرُ عِشْرِينَ شَهِيداً.
When you were to be like what I-asws am advising you, nor exceeding to something else, then someone from you dies before the emergence of our-asws Qaim-ajfj, he would be a martyr; and if he does come across our-asws Qaim-ajfj and is killed with (fighting alongside) him-ajfj, for him would be Recompense of two martyrdoms; and one who kills an enemy of ours-asws in front of him-ajfj, for him would be Recompense of twenty martyrs’’.[187]
8- ما، الأمالي للشيخ الطوسي عَنِ الْفَحَّامِ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ زَيْدٍ عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ قَالَ: خَدَمْتُ سَيِّدَ الْأَنَامِ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع ثَمَانِيَ عَشْرَةَ سَنَةً فَلَمَّا أَرَدْتُ الْخُرُوجَ وَدَّعْتُهُ فَقُلْتُ لَهُ أَفِدْنِي
(The book) ‘Al Amaali’ of the sheykh Al Tusi, from Al Fahham, from his uncle, from Muhammad Bin Ja’far, from Muhammad Bin Al Musanna, from his father, from Usman Bin Zayd, from Jabir Bin Yazeed Al Jufy who said,
‘I served chief of the people, Abu Ja’far Muhammad-asws Bin Ali-asws, for eighteen years. When I wanted the going out, I bid him-asws farewell. I said to him-asws, ‘Benefit me!’
فَقَالَ بَعْدَ ثَمَانِيَ عَشْرَةَ سَنَةً يَا جَابِرُ
He-asws said: ‘After eighteen years, O Jabir?’
قُلْتُ نَعَمْ إِنَّكُمْ بَحْرٌ لَا يُنْزَفُ وَ لَا يُبْلَغُ قَعْرُهُ
I said, ‘Yes! You (Imams-asws) are an ocean not to deplete nor can its depth be reached’.
قَالَ يَا جَابِرُ بَلِّغْ شِيعَتِي عَنِّي السَّلَامَ وَ أَعْلِمْهُمْ أَنَّهُ لَا قَرَابَةَ بَيْنَنَا وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ وَ لَا يُتَقَرَّبُ إِلَيْهِ إِلَّا بِالطَّاعَةِ لَهُ
He-asws said: ‘O Jabir! Deliver the greetings on my-asws behalf to my-asws Shias, and let them know that there is no kinship between us-asws and Allah-azwj Mighty and Majestic, nor can one draw closer to Him-azwj except with the obedience to Him-azwj.
يَا جَابِرُ مَنْ أَطَاعَ اللَّهَ وَ أَحَبَّنَا فَهُوَ وَلِيُّنَا وَ مَنْ عَصَى اللَّهَ لَمْ يَنْفَعْهُ حُبُّنَا
O Jabir! One who obeys Allah-azwj and loves us-asws, he is our-asws friend, and one who disobeys us-asws, loving us-asws will not benefit him.
يَا جَابِرُ مَنْ هَذَا الَّذِي سَأَلَ اللَّهَ فَلَمْ يُعْطِهِ أَوْ تَوَكَّلَ عَلَيْهِ فَلَمْ يَكْفِهِ أَوْ وَثِقَ بِهِ فَلَمْ يُنْجِهِ
O Jabir! Who is the one who had asked Allah-azwj and He-azwj did not Give him? Or relied upon Him-azwj and He-azwj did not Suffice him? Or trusts with Him-azwj and He-azwj did not rescue him?
يَا جَابِرُ أَنْزِلِ الدُّنْيَا مِنْكَ كَمَنْزِلٍ نَزَلْتَهُ تُرِيدُ التَّحَوُّلَ وَ هَلِ الدُّنْيَا إِلَّا دَابَّةٌ رَكِبْتَهَا فِي مَنَامِكَ فَاسْتَيْقَظْتَ وَ أَنْتَ عَلَى فِرَاشِكَ غَيْرَ رَاكِبٍ وَ لَا أَحَدٌ يَعْبَأُ بِهَا أَوْ كَثَوْبٍ لَبِسْتَهُ أَوْ كَجَارِيَةٍ وَطِئْتَهَا
O Jabir! Status the world from you at the status of a pausing station you intend the transferring (away from it), and it the world except an animal you are riding in your dream, so you wake up and you are (actually) upon your bed, not riding, and there is no one to fault with it, or like a cloth that you wear, or like a slave girl you sleep with.
يَا جَابِرُ الدُّنْيَا عِنْدَ ذَوِي الْأَلْبَابِ كَفَيْءِ الظِّلَالِ- لَا إِلَهَ إِلَّا اللَّهُ إِعْزَازٌ لِأَهْلِ دَعْوَتِهِ الصَّلَاةُ بَيْتُ الْإِخْلَاصِ وَ تَنْزِيهٌ عَنِ الْكِبْرِ وَ الزَّكَاةُ تَزِيدُ فِي الرِّزْقِ وَ الصِّيَامُ وَ الْحَجُّ تَسْكِينُ الْقُلُوبِ الْقِصَاصُ وَ الْحُدُودُ حِقْنُ الدِّمَاءِ وَ حُبُّنَا أَهْلَ الْبَيْتِ نِظَامُ الدِّينِ
O Jabir! The world in the view of the ones with understanding is like the fleeting shade. (The phrase) ‘There is no god except Allah-azwj’ is an honour for the people calling to it; the Salat is a house of sincerity and it removes a person from the arrogance; and the Zakat increases in the sustenance; and the fasts and the Hajj calms the hearts; the retaliation and the legal penalties save the blood, and loving us-asws, People-asws of the Household, are system of the religion.
وَ جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ مِنَ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَ هُمْ مِنَ السَّاعَةِ مُشْفِقُونَ.
May Allah-azwj Make us-asws and you all from Those who are fearing their Lord in the hidden, and are in awe from the Hour [21:49]’’.[188]
9- مع، معاني الأخبار عَنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ سَعْدٍ الْإِسْكَافِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: ثَلَاثٌ دَرَجَاتٌ وَ ثَلَاثٌ كَفَّارَاتٌ وَ ثَلَاثٌ مُوبِقَاتٌ وَ ثَلَاثٌ مُنْجِيَاتٌ
(The book) ‘Ma’any Al Akhbar’ – from Al Waleed, from Al Saffar, from Ibn Isa, from Muhammad Bin Khalid Al Barqy, from Haroun Bin Al Jahm, from Al Mufazzal Bin Salih, from Sa’ad Al Iskaf,
‘From Abu Ja’far-asws having said: ‘Three are ranks, and three are atonements, and three are destructive, and three are rescuers.
فَأَمَّا الدَّرَجَاتُ فَإِفْشَاءُ السَّلَامِ وَ إِطْعَامُ الطَّعَامِ وَ الصَّلَاةُ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ
As for the ranks – initiating the greeting, and feeding the food, and the Salat at night while the people are sleeping.
وَ أَمَّا الْكَفَّارَاتُ فَإِسْبَاغُ الْوُضُوءِ فِي السَّبَرَاتِ وَ الْمَشْيُ بِاللَّيْلِ وَ النَّهَارِ إِلَى الْجَمَاعَاتِ وَ الْمُحَافَظَةُ عَلَى الصَّلَوَاتِ
And as for the atonements – perfecting the Wu’du in the freezing cold, and the walking by the day and night to the congregation (Salat), and the preserving upon the Salats.
وَ أَمَّا الْمُوبِقَاتُ فَشُحٌّ مُطَاعٌ وَ هَوًى مُتَّبَعٌ وَ إِعْجَابُ الْمَرْءِ بِنَفْسِهِ
And as for the destructive – a greedy one being obeyed, and a whim being followed, and the person being fascinated with himself.
وَ أَمَّا الْمُنْجِيَاتُ فَخَوْفُ اللَّهِ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ الْقَصْدُ فِي الْغِنَى وَ الْفَقْرِ وَ كَلِمَةُ الْعَدْلِ فِي الرِّضَا وَ السَّخَطِ.
And as for the rescuers – fearing Allah-azwj in the private and the open, and the moderation during the riches and the poverty, and the word of justice during the pleasure and the anger’’.[189]
10- سن، المحاسن عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ عَنْ أَبِي النُّعْمَانِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْعَجَبُ كُلُّ الْعَجَبِ لِلشَّاكِّ فِي قُدْرَةِ اللَّهِ وَ هُوَ يَرَى خَلْقَ اللَّهِ وَ الْعَجَبُ كُلُّ الْعَجَبِ لِلْمُكَذِّبِ بِالنَّشْأَةِ الْأُخْرَى وَ هُوَ يَرَى النَّشْأَةَ الْأُولَى
(The book) ‘Al Mahasin’ – from Aban, from Abdul Rahman Bin Sayaba, from Abu Al-Numan,
‘From Abu Ja’far-asws having said: ‘The surprise of all surprises is at the doubter in the Power of Allah-azwj while he sees the creation of Allah-azwj; and the surprise of all surprises is at the belier of the next growth (in the Hereafter) while he sees the first growth (in the world).
وَ الْعَجَبُ كُلُّ الْعَجَبِ لِلْمُصَدِّقِ بِدَارِ الْخُلُودِ وَ هُوَ يَعْمَلُ لِدَارِ الْغُرُورِ وَ الْعَجَبُ كُلُّ الْعَجَبِ لِلْمُخْتَالِ الْفَخُورِ الَّذِي خُلِقَ مِنْ نُطْفَةٍ ثُمَّ يَصِيرُ جِيفَةً وَ هُوَ فِيمَا بَيْنَ ذَلِكَ وَ لَا يَدْرِي كَيْفَ يُصْنَعُ بِهِ.
And the surprise of all surprises is at the ratifier of the eternal House (Hereafter) while he (still) words for the house of deception (world); the surprise of all surprises is at the pompous priding one who has been created from a sperm, then will become a corpse, and in between that he does not know how he would be deal with’’.[190]
11- جا، المجالس للمفيد عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ حَدِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي النُّعْمَانِ الْعِجْلِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا أَبَا النُّعْمَانِ- لَا تُحَقِّقَنَّ عَلَيْنَا كَذِباً فَتُسْلَبَ الْحَنِيفِيَّةَ
(The book) ‘Al Majaalis’ of Al Mufeed – from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyad, from Ibn Hadeed, from Ali Bin Al-Numan, from Is’haq Bin Ammar, from Abu Al-Numan who said,
‘Abu Ja’far-asws said: ‘O Abu Al-Numan! Do not prove the lies upon us-asws (as being true) for the uprightness will be stripped.
يَا أَبَا النُّعْمَانِ لَا تَسْتَأْكِلْ بِنَا النَّاسَ فَلَا تزيدك [يَزِيدَكَ] اللَّهُ بِذَلِكَ إِلَّا فَقْراً
O Abu Al-Numan! Do not be eating (earning from) the people by us-asws, for Allah-azwj will not Increase you with that except in poverty.
يَا أَبَا النُّعْمَانِ لَا تَرَأَّسْ فَتَكُونَ ذَنَباً
O Abu Al-Numan! Do not be a head (leader) for you will become a tail (follower).
يَا أَبَا النُّعْمَانِ إِنَّكَ مَوْقُوفٌ وَ مَسْئُولٌ لَا مَحَالَةَ فَإِنْ صَدَقْتَ صَدَّقْنَاكَ وَ إِنْ كَذَبْتَ كَذَّبْنَاكَ
O Abu Al-Numan! You will be paused and questioned, inevitably. If you were to be truthful, we-asws shall ratify you, and if you were to be a liar, we-asws shall belie you.
يَا أَبَا النُّعْمَانِ لَا يَغُرَّكَ النَّاسُ عَنْ نَفْسِكَ فَإِنَّ الْأَمْرَ يَصِلُ إِلَيْكَ دُونَهُمْ وَ لَا تَقْطَعَنَّ نَهَارَكَ بِكَذَا وَ كَذَا فَإِنَّ مَعَكَ مَنْ يَحْفَظُ عَلَيْكَ وَ أَحْسِنْ فَلَمْ أَرَ شَيْئاً أَسْرَعَ دَرَكاً وَ لَا أَشَدَّ طَلَباً مِنْ حَسَنَةٍ لِذَنْبٍ قَدِيمٍ.
O Abu Al-Numan! The people should not deceive you about yourself, for the matter (Wiyalah) has arrived to you apart from them; and do not cut (pass) your day with such and such, for with you there is someone recording upon you; and do good for I-asws have not seen anything quickest to come across nor any severe to seek than a good deed for (obliterating) an old sin’’.[191]
12- كشف، كشف الغمة مِنْ كِتَابِ الْحَافِظِ بْنِ عَبْدِ الْعَزِيزِ عَنِ الْحَجَّاجِ بْنِ أَرْطَاةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا ابْنَ أَرْطَاةَ كَيْفَ تَوَاسِيكُمْ
(The book) ‘Kashf Al Ghumma’ – from the book of Al Hafir Bin Abdul Aziz, from Al Hajjaj Bin Artah who said,
‘Abu Ja’far-asws said: ‘O Ibn Artah! How is your consolation with each other?’
قُلْتُ صَالِحٌ يَا أَبَا جَعْفَرٍ
I said, ‘Righteous, O Abu Ja’far-asws!’
قَالَ يُدْخِلُ أَحَدُكُمْ يَدَهُ فِي كِيسِ أَخِيهِ فَيَأْخُذَ حَاجَتَهُ إِذَا احْتَاجَ إِلَيْهِ
He-asws said: ‘Does one of you insert his hand in a money-bag of his brother, so he takes his need whenever he is needy to it?’
قُلْتُ أَمَّا هَذَا فَلَا
I said, ‘As for this, so no!’
فَقَالَ لَهُ لَوْ فَعَلْتُمْ مَا احْتَجْتُمْ.
He-asws said to him: ‘If you were to do so, you will not be needy (to others)’’.[192]
13- عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ حَدَّثَنِي أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ ع قَالَ: لَا تَصْحَبَنَّ خَمْسَةً وَ لَا تُحَادِثْهُمْ وَ لَا تُصَاحِبْهُمْ فِي طَرِيقٍ وَ قَدْ سَبَقَ ذِكْرُهُ فِي أَخْبَارِ أَبِيهِ ع.
From Abu Hamza Al Sumali who said,
‘It is narrated to me by Abu Ja’far Muhammad-asws Bin Ali-asws saying: ‘Neither accompany five (types of persons) nor discuss with them, nor accompany them in a road’ – and its mention has preceded in the Ahadeeth of his-asws father-asws’’.[193]
14- وَ عَنْ حُسَيْنِ بْنِ حَسَنٍ قَالَ كَانَ مُحَمَّدُ بْنُ عَلِيٍّ ع يَقُولُ سِلَاحُ اللِّئَامِ قَبِيحُ الْكَلَامِ.
And from Husayn Bin Hassan who said,
‘Muhammad-asws Bin Ali-asws had said: ‘A weapon of the lowly is the ugly speech’’.[194]
15- وَ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ: قَالَ لِي مُحَمَّدُ بْنُ عَلِيٍّ ع يَا جَابِرُ إِنِّي لَمَحْزُونٌ وَ إِنِّي لَمُشْتَغِلُ الْقَلْبِ
And from Jabir Al Jufy who said,
‘Muhammad-asws Bin Ali-asws said to me: ‘O Jabir! I-asws am in grief and I-asws pre-occupied of heart!’
قُلْتُ وَ مَا حَزَنَكَ وَ مَا شَغَلَ قَلْبَكَ
I said, ‘And what makes you-asws grieve, and what pre-occupies your-asws heart?
قَالَ يَا جَابِرُ إِنَّهُ مَنْ دَخَلَ قَلْبَهُ صَافِي خَالِصِ دِينِ اللَّهِ شَغَلَهُ عَمَّا سِوَاهُ
He-asws said: ‘O Jabir! One who entered into his heart the clear, sincere religion of Allah-azwj, it will pre-occupy him from whatever is apart from it.
يَا جَابِرُ مَا الدُّنْيَا وَ مَا عَسَى أَنْ يَكُونَ إِنْ هُوَ إِلَّا مَرْكَبٌ رَكِبْتَهُ أَوْ ثَوْبٌ لَبِسْتَهُ أَوِ امْرَأَةٌ أَصَبْتَهَا
O Jabir! What is the world, and what could it be? It is only a riding animal you ride, or a cloth you wear, or a woman you sleep with.
يَا جَابِرُ إِنَّ الْمُؤْمِنِينَ لَمْ يَطْمَئِنُّوا إِلَى الدُّنْيَا لِلْبَقَاءِ فِيهَا وَ لَمْ يَأْمَنُوا قُدُومَ الْآخِرَةِ عَلَيْهِمْ وَ لَمْ يُصِمَّهُمْ عَنْ ذِكْرِ اللَّهِ مَا سَمِعُوا بِآذَانِهِمْ مِنَ الْفِتْنَةِ وَ لَمْ يُعْمِهِمْ عَنْ نُورِ اللَّهِ مَا رَأَوْا بِأَعْيُنِهِمْ مِنَ الزِّينَةِ فَفَازُوا ثَوَابَ الْأَبْرَارِ
O Jabir! The Momineen are not reassured to the world for the remaining in it, and proceeding to the Hereafter as being safe upon them, and it does not deafen them from Zikr of Allah-azwj what Fitna they are hearing with their ears, and they are not being blinded from Noor of Allah‑azwj by what adornments they are seeing with their eyes, so they succeed with Rewards of the righteous ones.
وَ إِنَّ أَهْلَ التَّقْوَى أَيْسَرُ أَهْلِ الدُّنْيَا مَئُونَةً وَ أَكْثَرُهُمْ لَكَ مَعُونَةً إِنْ نَسِيتَ ذَكَّرُوكَ وَ إِنْ ذَكَرْتَ أَعَانُوكَ
The people of piety are the ones of least provisions of people of the world, and their most of assistance to you. If you were to forget they will remind you, and if you remember they will assist you.
قَوَّالِينَ بِحَقِّ اللَّهِ عَزَّ وَ جَلَّ قَوَّامِينَ بِأَمْرِ اللَّهِ وَ قَطَعُوا مَحَبَّتَهُمْ لِمَحَبَّةِ رَبِّهِمْ وَ نَظَرُوا إِلَى اللَّهِ وَ إِلَى مَحَبَّتِهِ بِقُلُوبِهِمْ وَ تَوَحَّشُوا مِنَ الدُّنْيَا بِطَاعَةِ مَلِيكِهِمْ وَ عَلِمُوا أَنَّ ذَلِكَ مَنْظُورٌ إِلَيْهِ مِنْ شَأْنِهِمْ
Speakers with the rights of Allah-azwj Mighty and Majestic, standing with the Commands of Allah-azwj, and they cut off their love for the love of their Lord-azwj, and they are looking towards Allah‑azwj and to His-azwj Love with their hearts, and they are lonely from the world with obedience to their King, and they know that is being looked at being from their concerns.
فَأَنْزِلِ الدُّنْيَا بِمَنْزِلَةٍ نَزَلْتَ بِهِ وَ ارْتَحَلْتَ عَنْهُ أَوْ كَمَالٍ أَصَبْتَهُ فِي مَنَامِكَ فَاسْتَيْقَظْتَ وَ لَيْسَ مَعَكَ مِنْهُ شَيْءٌ احْفَظِ اللَّهَ مَا اسْتَرْعَاكَ مِنْ دِينِهِ وَ حِكْمَتِهِ.
Therefore, status the world to be at the status of a pausing station you have descended with and are to depart from it, or like wealth you have attained in your dream so you wake upand there is nothing from it with you. May Allah-azwj Protect what He-azwj has Given you to take care from His-azwj religion and His-azwj Wisdom’’.[195]
16- وَ فِي كِتَابِ حِلْيَةِ الْأَوْلِيَاءِ عَنْ خَلَفِ بْنِ حَوْشَبٍ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ: الْإِيمَانُ ثَابِتٌ فِي الْقَلْبِ وَ الْيَقِينُ خَطَرَاتٌ فَيَمُرُّ الْيَقِينُ بِالْقَلْبِ فَيَصِيرُ كَأَنَّهُ زُبَرُ الْحَدِيدِ وَ يَخْرُجُ مِنْهُ فَيَصِيرُ كَأَنَّهُ خِرْقَةٌ بَالِيَةٌ.
And in the book ‘Hilya Al Awliya’ – from Khalaf Bin Howshab,
‘From Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘The Eman is affirmation in the heart, and the certainty are thoughts, therefore pass the certainty with the heart so it would be as if it is a sheet of iron, and expel it from it and it will become as if it is a worn out rag’’.[196]
وَ عَنْهُ ع أَنَّهُ قَالَ: مَا دَخَلَ قَلْبَ امْرِئٍ شَيْءٌ مِنَ الْكِبْرِ إِلَّا نَقَصَ مِنْ عَقْلِهِ مِثْلَ مَا دَخَلَهُ مِنْ ذَلِكَ قَلَّ ذَلِكَ أَوْ كَثُرَ.
And from him-asws having said: ‘Nothing from the arrogance will enter the heart of a person except there would be a reducing from his intellect similar to what had entered him from that, whether that is little or more’’.[197]
17- وَ عَنْ سُفْيَانَ الثَّوْرِيِّ قَالَ سَمِعْتُ مَنْصُوراً يَقُولُ سَمِعْتُ مُحَمَّدَ بْنَ عَلِيِّ بْنِ الْحُسَيْنِ ع يَقُولُ الْغِنَى وَ الْعِزُّ يَجُولَانِ فِي قَلْبِ الْمُؤْمِنِ فَإِذَا وَصَلَا إِلَى مَكَانٍ فِيهِ التَّوَكُّلُ أَقْطَنَاهُ.
And from Sufyan Al-Sowry who said, ‘I heard Masour saying,
‘I heard Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws saying: ‘The richness and the honour both wander in the heart of a Momin. When they arrive to a place wherein is the reliance (upon Allah-azwj), they crave it’’.[198]
18- وَ عَنْ زَيْدِ بْنِ خَيْثَمَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الصَّوَاعِقُ يُصِيبُ الْمُؤْمِنَ وَ غَيْرَ الْمُؤْمِنِ وَ لَا تُصِيبُ الذَّاكِرَ.
And from Zayd Bin Khaysama,
‘From Abu Ja’far-asws having said: ‘Lightning strikes the Momin and non-Momin, but it does not hit the Zakir (one doing Zikr of Allah-azwj)’’.[199]
19- وَ عَنْ ثَابِتٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ ع فِي قَوْلِهِ تَعَالَى أُوْلئِكَ يُجْزَوْنَ الْغُرْفَةَ بِما صَبَرُوا قَالَ الْغُرْفَةُ الْجَنَّةُ بِمَا صَبَرُوا عَلَى الْفِتَنِ فِي الدَّارِ الدُّنْيَا.
And from Sabit,
‘From Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws regarding Words of the Exalted: Those would be Recompensed with chambers for what they had been patient upon, [25:75]. He‑asws said: ‘The chambers of the Paradise due to what they had been patient upon the Fitna in the house of the world’’.[200]
20- وَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ وَ جَزاهُمْ بِما صَبَرُوا جَنَّةً وَ حَرِيراً قَالَ بِمَا صَبَرُوا عَلَى الْفَقْرِ وَ مَصَائِبِ الدُّنْيَا.
And from Abu Hamza Al Sumali,
‘From Abu Ja’far-asws regarding His-azwj Words: And Recompense them due to their being patient, a Garden and silk [76:12]. He-asws said: ‘Due to their having been patient upon the poverty and difficulties of the world’’.[201]
21- وَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: شِيعَتُنَا مَنْ أَطَاعَ اللَّهَ.
And from Jabir,
‘From Abu Ja’far-asws having said: ‘Our-asws Shia is the one who obeys Allah-azwj’’.[202]
22- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: إِيَّاكُمْ وَ الْخُصُومَةَ فَإِنَّهَا تُفْسِدُ الْقَلْبَ وَ تُورِثُ النِّفَاقَ.
And from Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Beware of the disputes, for these corrupt the heart and inherit the hypocrisy’’.[203]
23- وَ عَنِ ابْنِ الْمُبَارَكِ قَالَ قَالَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ ع مَنْ أُعْطِيَ الْخُلُقَ وَ الرِّفْقَ فَقَدْ أُعْطِيَ الْخَيْرَ وَ الرَّاحَةَ وَ حُسْنَ حَالِهِ فِي دُنْيَاهُ وَ آخِرَتِهِ وَ مَنْ حُرِمَ الْخُلُقَ وَ الرِّفْقَ كَانَ ذَلِكَ سَبِيلًا إِلَى كُلِّ شَرٍّ وَ بَلِيَّةٍ إِلَّا مَنْ عَصَمَهُ اللَّهُ.
And from Ibn Al Mubarik who said,
‘Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws said: ‘One Given the manners and the kindness so he has been Given the goodness, and the comfort, and his situation is good in his world and his Hereafter; and the one deprived of the manners and the kindness, that would be a way to all evil and afflictions except (for) the one whom Allah-azwj Protects’’.[204]
24- وَ عَنْ يُوسُفَ بْنِ يَعْقُوبَ عَنْ أَخِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: شِيعَتُنَا ثَلَاثَةُ أَصْنَافٍ صِنْفٌ يَأْكُلُونَ النَّاسَ بِنَا وَ صِنْفٌ كَالزُّجَاجِ يَنُمُ وَ صِنْفٌ كَالذَّهَبِ الْأَحْمَرِ كُلَّمَا أُدْخِلَ النَّارَ ازْدَادَ جَوْدَةً.
And from Yusuf Bin Yaqoub, from his brother,
‘From Abu Ja’far-asws having said: ‘Our-asws Shias are of three types – a type is eating (earning from) the people through us-asws, and a type are like the revealing glass (do not conceal secrets), and a type like the red gold. Every time it enters the fire, it increases in quality’’.[205]
25- وَ عَنِ الْأَصْمَعِيِ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع لِابْنِهِ يَا بُنَيَّ إِيَّاكَ وَ الْكَسَلَ وَ الضَّجَرَ فَإِنَّهُمَا مِفْتَاحُ كُلِّ شَرٍّ إِنَّكَ إِنْ كَسِلْتَ لَمْ تُؤَدِّ حَقّاً وَ إِنْ ضَجِرْتَ لَمْ تَصْبِرْ عَلَى حَقٍّ.
And from Al As’amy,
‘Muhammad-asws Bin Ali-asws said to his-asws son: ‘O my-asws son! Beware of the laziness and the boredom (being fed up), for these two are keys of all evil. If you were to be lazy, you will not pay back a right, and if you were to be fed up, you will not be patient upon a right’’.[206]
26- وَ عَنْ حَجَّاجٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَشَدُّ الْأَعْمَالِ ثَلَاثَةٌ ذِكْرُ اللَّهِ عَلَى كُلِّ حَالٍ وَ إِنْصَافُكَ النَّاسَ مِنْ نَفْسِكَ وَ مُوَاسَاةُ الْأَخِ فِي الْمَالِ.
And from Hajjaj,
‘From Abu Ja’far-asws having said: ‘Severest of the deeds are three – Zikr of Allah-azwj upon all situations, and your fairness to the people from yourself, and consoling the brother in the wealth’’(helping him).[207]
27- قَالَ الْآبِيُّ فِي كِتَابِ نَثْرِ الدُّرَرِ، قَالَ ع لِابْنِهِ جَعْفَرٍ ع إِنَّ اللَّهَ خَبَأَ ثَلَاثَةَ أَشْيَاءَ فِي ثَلَاثَةِ أَشْيَاءَ خَبَأَ رِضَاهُ فِي طَاعَتِهِ فَلَا تُحَقِّرَنَّ مِنَ الطَّاعَةِ شَيْئاً فَلَعَلَّ رِضَاهُ فِيهِ
Al Aaby said in the book ‘Nashr Al Durar’ –
‘He-asws said to his-asws son-asws Ja’far-asws: ‘Allah-azwj has Hidden three things in three things. He‑azwj has Hidden His-azwj Satisfaction in obedience to Him-azwj, therefore do not deem insignificant anything from the (acts of) obedience, perhaps His-azwj Satisfaction would be in it.
وَ خَبَأَ سَخَطَهُ فِي مَعْصِيَتِهِ فَلَا تُحَقِّرَنَّ مِنَ الْمَعْصِيَةِ شَيْئاً فَلَعَلَّ سَخَطَهُ فِيهِ
And He-azwj has Hidden His-azwj Annoyance in disobedience to Him-azwj, therefore do not deem insignificant anything from (the acts of) disobedience, perhaps His-azwj Annoyance would be in it.
وَ خَبَأَ أَوْلِيَاءَهُ فِي خَلْقِهِ فَلَا تُحَقِّرَنَّ أَحَداً فَلَعَلَّ الْوَلِيَّ ذَلِكَ.
And He-azwj has Hidden His-azwj friends among His-azwj creatures, therefore do not deem insignificant anyone, perhaps that is the friend’’.[208]
28- وَ اجْتَمَعَ عِنْدَهُ نَاسٌ مِنْ بَنِي هَاشِمٍ وَ غَيْرِهِمْ فَقَالَ اتَّقُوا اللَّهَ شِيعَةَ آلِ مُحَمَّدٍ وَ كُونُوا النُّمْرُقَةَ الْوُسْطَى يَرْجِعُ إِلَيْكُمُ الْغَالِي وَ يَلْحَقُ بِكُمُ التَّالِي
And some people from the clan of Hashim-as and others gathered in his-asws presence. He-asws said: ‘Fear Allah-azwj, Shias of Progeny-asws of Muhammad-saww and be the middle pillow. The exaggerator (Al-Ghaly) will return to you and ‘Al-Taaly’ will join up with you!’
قَالُوا لَهُ وَ مَا الْغَالِي
They said to him-asws, ‘And what is the exaggerator?’
قَالَ الَّذِي يَقُولُ فِينَا مَا لَا نَقُولُهُ فِي أَنْفُسِنَا
He-asws said: ‘The one who is saying regarding us-asws what we-asws are not saying regarding ourselves-asws’.
قَالُوا فَمَا التَّالِي
They said, ‘So what is ‘Al-Taaly’?’
قَالَ التَّالِي الَّذِي يَطْلُبُ الْخَيْرَ فَيَزِيدُ بِهِ خَيْراً
He-asws said: ‘The ‘Taaly’ is the one who seeks the good, so good is increased with him.
وَ اللَّهِ مَا بَيْنَنَا وَ بَيْنَ اللَّهِ قَرَابَةٌ وَ لَا لَنَا عَلَى اللَّهِ مِنْ حُجَّةٍ وَ لَا يُتَقَرَّبُ إِلَيْهِ إِلَّا بِالطَّاعَةِ
By Allah-azwj! There is no kinship between us-asws and Allah-azwj, nor is there any argument for us-asws upon Allah-azwj, nor can anyone draw closer to Him-azwj except with the obedience.
فَمَنْ كَانَ مِنْكُمْ مُطِيعاً لِلَّهِ يَعْمَلُ بِطَاعَتِهِ نَفَعَتْهُ وَلَايَتُنَا أَهْلَ الْبَيْتِ وَ مَنْ كَانَ مِنْكُمْ عَاصِياً لِلَّهِ يَعْمَلُ مَعَاصِيَهُ لَمْ تَنْفَعْهُ وَلَايَتُنَا وَيْحَكُمْ لَا تَغْتَرُّوا ثَلَاثاً.
So, the one from you who were to be obedience to Allah-azwj, working in His-azwj obedience, our-asws Wilayah of People-asws of the Household will benefit him; and the one from you who were to be disobedient to Allah-azwj working in His-azwj disobedience, our-asws Wilayah will not benefit him. Woe be unto you all, do not be deceived!’ – saying it thrice’’.[209]
29- وَ قَالَ ع إِنَّ قَوْماً عَبَدُوا اللَّهَ شُكْراً فَتِلْكَ عِبَادَةُ الْأَحْرَارِ.
And he-asws said: ‘A people worshipped Allah-azwj in appreciation, so that is worship of the free ones’’.[210]
30- وَ قَالَ ع لِابْنِهِ يَا بُنَيَّ إِذَا أَنْعَمَ اللَّهُ عَلَيْكَ بِنِعْمَةٍ فَقُلِ الْحَمْدُ لِلَّهِ وَ إِذَا حَزَنَكَ أَمْرٌ فَقُلْ- لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ وَ إِذَا أَبْطَأَ عَنْكَ رِزْقٌ فَقُلْ أَسْتَغْفِرُ اللَّهَ.
And he-asws said to his-asws son: ‘Whenever Allah-azwj Bestows upon you with a bounty, then say, ‘The Praise is for Allah-azwj’; and when a matter grieves you, then say, ‘There is neither might nor strength except with Allah-azwj’; and when sustenance is delayed from you, then say, ‘I seek Forgiveness of Allah-azwj’’.[211]
31- وَ قَالَ ابْنُ حُمْدُونٍ فِي تَذْكِرَتِهِ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع تَوَقِّي الصَّرْعَةِ خَيْرٌ مِنْ سُؤَالِ الرَّجْعَةِ.
And Ibn Hamdoun said in his (book) ‘Tazkira’ –
‘Muhammad-asws Bin Ali-asws said: ‘Anticipating the knock down (death) is better than asking for the return’’.[212]
32- وَ قِيلَ لَهُ مَنْ أَعْظَمُ النَّاسِ قَدْراً
And it was said to him-asws, ‘Who is mightiest of the people in worth?’
قَالَ مَنْ لَمْ يَرَى الدُّنْيَا لِنَفْسِهِ قَدْراً.
He-asws said: ‘One who does not view the worlds as being of worth for himself’’.[213]
33- وَ قَالَ أَبُو عُثْمَانَ الْجَاحِظُ جَمَعَ مُحَمَّدٌ صَلَاحَ شَأْنِ الدُّنْيَا بِحَذَافِيرِهَا فِي كَلِمَتَيْنِ فَقَالَ صَلَاحُ شَأْنِ الْمَعَاشِ وَ التَّعَاشُرِ مِلْءَ مِكْيَالٍ ثُلُثَانِ فِطْنَةٌ وَ ثُلُثٌ تَغَافُلٌ.
And Abu Usman Al Jahiz said, ‘
‘Muhammad (Bin Ali-asws) gathered the correctness of the concerns of the world with (all) its contents in two phrases. He-asws said: ‘Correcting concerns of the livelihood and participate in filling the measure, two-thirds discernment and a third heedlessness’’.[214]
34- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الْبَاقِرُ ع إِنَّ اللَّهَ خَبَأَ ثَلَاثَةً فِي ثَلَاثَةٍ خَبَأَ رِضَاهُ فِي طَاعَتِهِ فَلَا تُحَقِّرَنَّ مِنَ الطَّاعَةِ شَيْئاً فَلَعَلَّ رِضَاهُ فِيهِ
(The book) ‘Al Durr Al Bahira’ –
‘Al-Baqir-asws said: ‘Allah-azwj has Hidden three in three. He-azwj has Hidden His-azwj Satisfaction in obedience to Him-azwj, therefore do not be demeaning anything from (acts of) obedience to Him-azwj, perhaps His-azwj Satisfaction is in it.
وَ خَبَأَ سَخَطَهُ فِي مَعْصِيَتِهِ فَلَا تُحَقِّرَنَّ مِنَ الْمَعْصِيَةِ شَيْئاً فَلَعَلَّ سَخَطَهُ فِيهِ
And He-azwj has Hidden His-azwj Annoyance in disobedience to Him-azwj therefore do not be demeaning anything from the (acts of) disobedience, perhaps His-azwj Annoyance is in it.
وَ خَبَأَ أَوْلِيَاءَهُ فِي خَلْقِهِ فَلَا تُحَقِّرَنَّ أَحَداً فَلَعَلَّهُ الْوَلِيُّ.
And He-azwj has Hidden His-azwj friends among His-azwj creatures, therefore do not be demeaning anyone, perhaps he is the friend’’.[215]
35- وَ قَالَ ع الْغَلَبَةُ بِالْخَيْرِ فَضِيلَةٌ وَ بِالشَّرِّ قَبِيحَةٌ.
And he-asws said: ‘The prevailing with the good is a merit, and (prevailing) with the evil is an ugliness’’.[216]
36- وَ قِيلَ لَهُ ع مَنْ أَعْظَمُ النَّاسِ قَدْراً
And it was said to him-asws, ‘Who is mightiest of the people in worth?’
فَقَالَ مَنْ لَا يَرَى الدُّنْيَا لِنَفْسِهِ قَدْراً.
He-asws said: ‘One who does not see the world of any worth for himself’’.[217]
37- وَ قَالَ ع مَا يَأْخُذُ الْمَظْلُومُ مِنْ دِينِ الظَّالِمِ أَكْثَرُ مِمَّا يَأْخُذُ الظَّالِمُ مِنْ دُنْيَا الْمَظْلُومِ.
And he-asws said: ‘What the oppressed takes from the religion of the oppressor is more than what the oppressor takes from the world of the oppressed’’.[218]
38- وَ قَالَ ع مَنْ كَانَ ظَاهِرُهُ أَرْجَحَ مِنْ بَاطِنِهِ خَفَّ مِيزَانُهُ.
And he-asws said: ‘One whose apparent (exoteric) outweighs his hidden (esoteric) his Scale would be light’’.[219]
39- أَعْلَامُ الدِّينِ، قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع كُنْ لِمَا لَا تَرْجُو أَرْجَى مِنْكَ لِمَا تَرْجُو فَإِنَّ مُوسَى ع خَرَجَ لِيَقْتَبِسَ نَاراً فَرَجَعَ نَبِيّاً مُرْسَلًا.
(The book) ‘A’lam Al Deen’ –
‘Muhammad-asws Bin Ali Al-Baqir-asws said: ‘Be more hoping from you to what you are hoping from, for Musa-as had gone out to fetch fire, and he-as returned as a Prophet-as, a Messenger‑as’’.[220]
40- وَ قَالَ لِبَعْضِ شِيعَتِهِ إِنَّا لَا نُغْنِي عَنْكُمْ مِنَ اللَّهِ شَيْئاً إِلَّا بِالْوَرَعِ وَ إِنَّ وَلَايَتَنَا لَا تُدْرَكُ إِلَّا بِالْعَمَلِ وَ إِنَّ أَشَدَّ النَّاسِ يَوْمَ الْقِيَامَةِ حَسْرَةً مَنْ وَصَفَ عَدْلًا وَ أَتَى جَوْراً.
And he-asws said to one of his-asws Shias: ‘We-asws cannot avail anything from Allah-azwj for you except with you being devout, and our-asws Wilayah cannot be achieved except with the deeds; and severest of the people of regret on the Day of Qiyamah will be one who describes justice and commits tyranny’’.[221]
41- وَ قَالَ ع إِذَا عَلِمَ اللَّهُ تَعَالَى حُسْنَ نِيَّةٍ مِنْ أَحَدٍ اكْتَنَفَهُ بِالْعِصْمَةِ.
And he-asws said: ‘When Allah-azwj the Exalted Knows of a good intention from anyone, He-azwj Covers him with the infallibility’’.[222]
42- وَ قَالَ ع صَانِعِ الْمُنَافِقَ بِلِسَانِكَ وَ أَخْلِصْ وُدَّكَ لِلْمُؤْمِنِينَ وَ إِنْ جَالَسَكَ يَهُودِيٌّ فَأَحْسِنْ مُجَالَسَتَهُ.
And he-asws said: ‘Deal with the hypocrite with your tongue, and be sincere in your affection for the Momineen, and if a Jew were to sit to you, then be good during his sitting’’.[223]
43- وَ قَالَ ع الْوُقُوفُ عِنْدَ الشُّبْهَةِ خَيْرٌ مِنَ الِاقْتِحَامِ فِي الْهَلَكَةِ وَ تَرْكُكَ حَدِيثاً لَمْ تُرْوَهُ خَيْرٌ مِنْ رِوَايَتِكَ حَدِيثاً لَمْ تُحْصِهِ إِنَّ عَلَى كُلِّ حَقٍّ نُوراً وَ مَا خَالَفَ كِتَابَ اللَّهِ فَدَعُوهُ
And he-asws said: ‘The pausing at the doubts is better than the storming into the destruction; and your neglecting a Hadeeth which you don’t view it as good is better than your reporting a Hadeeth you don’t know (for sure); Upon every right there is a Noor; and whatever opposes the Book of Allah-azwj, so leave it.
إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ وَ إِنَّ أَسْرَعَ الشَّرِّ عُقُوبَةً الْبَغْيُ وَ كَفَى بِالْمَرْءِ عَيْباً أَنْ يَنْظُرَ إِلَى مَا يَعْمَى عَنْهُ مِنْ نَفْسِهِ وَ يُعَيِّرَ النَّاسَ بِمَا لَا يَنْفِيهِ عَنْ نَفْسِهِ أَوْ يَتَكَلَّمَ بِكَلَامٍ لَا يَعْنِيهِ.
The goodness of quickest Reward is the righteousness, and the quickest evil in Punishment is the rebellion; and it suffices with the person as a fault if he were to look at what he is blind from himself, and him faulting the people with what he does not negate from himself, or he speaks with a speech not concerning him’’.[224]
44- وَ قَالَ ع مَنْ عَمِلَ بِمَا يَعْلَمُ عَلَّمَهُ اللَّهُ مَا لَمْ يَعْلَمْ.
And he-asws said: ‘One who acts with what he does know, Allah-azwj will Teach him what he does not know’’.[225]
45- وَ اجْتَمَعَ عِنْدَهُ جَمَاعَةٌ مِنْ بَنِي هَاشِمٍ وَ غَيْرِهِمْ فَقَالَ لَهُمْ اتَّقُوا اللَّهَ شِيعَةَ آلِ مُحَمَّدٍ وَ كُونُوا النُّمْرُقَةَ الْوُسْطَى يَرْجِعُ إِلَيْكُمُ الْغَالِي وَ يَلْحَقُ بِكُمُ التَّالِي
And a group from the clan of Hashim and others gathered in his-asws presence. He-asws said to them: ‘Fear Allah-azwj Shias of Progeny-asws of Muhammad-saww, and be the middle pillow, the exaggerator (Ghaaly) will return to you and the ‘Taaly’ will join with you!’
وَ مَا الْغَالِي
They said to him-asws, ‘And what is the exaggerator?’
قَالَ الَّذِي يَقُولُ فِينَا مَا لَا نَقُولُهُ فِي أَنْفُسِنَا
He-asws said: ‘The one who is saying regarding us-asws what we-asws are not saying regarding ourselves-asws’.
قَالُوا فَمَا التَّالِي
They said, ‘So what is ‘Al-Taaly’?’
قَالَ التَّالِي الَّذِي يَطْلُبُ الْخَيْرَ فَيَزِيدُ بِهِ خَيْراً
He-asws said: ‘The ‘Taaly’ is the one who seeks the good, so good is increased with him.
وَ اللَّهِ مَا بَيْنَنَا وَ بَيْنَ اللَّهِ قَرَابَةٌ وَ لَا لَنَا عَلَى اللَّهِ مِنْ حُجَّةٍ وَ لَا يُتَقَرَّبُ إِلَيْهِ إِلَّا بِالطَّاعَةِ
By Allah-azwj! There is no kinship between us-asws and Allah-azwj, nor is there any argument for us-asws upon Allah-azwj, nor can anyone draw closer to Him-azwj except with the obedience.
فَمَنْ كَانَ مِنْكُمْ مُطِيعاً لِلَّهِ يَعْمَلُ بِطَاعَتِهِ نَفَعَتْهُ وَلَايَتُنَا أَهْلَ الْبَيْتِ وَ مَنْ كَانَ مِنْكُمْ عَاصِياً لِلَّهِ يَعْمَلُ مَعَاصِيَهُ لَمْ تَنْفَعْهُ وَلَايَتُنَا وَيْحَكُمْ لَا تَغْتَرُّوا ثَلَاثاً.
So, the one from you who were to be obedience to Allah-azwj, working in His-azwj obedience, our-asws Wilayah of People-asws of the Household will benefit him; and the one from you who were to be disobedient to Allah-azwj working in His-azwj disobedience, our-asws Wilayah will not benefit him. Woe be unto you all, do not be deceived!’’[226]
46- وَ قَالَ لِبَعْضِ شِيعَتِهِ وَ قَدْ أَرَادَ سَفَراً فَقَالَ لَهُ أَوْصِنِي
And he-asws said to one of his-asws Shias, and he had intended a journey. He had said to him‑asws, ‘Advise me!’
فَقَالَ لَا تَسِيرَنَّ سَيْراً وَ أَنْتَ خاف [حَافٍ] وَ لَا تَنْزِلَنَّ عَنْ دَابَّتِكَ لَيْلًا إِلَّا وَ رِجْلَاكَ فِي خُفٍّ وَ لَا تَبُولَنَّ فِي نَفَقٍ وَ لَا تَذُوقَنَّ بَقْلَةً وَ لَا تَشَمُّهَا حَتَّى تَعْلَمَ مَا هِيَ وَ لَا تَشْرَبْ مِنْ سِقَاءٍ حَتَّى تَعْرِفَ مَا فِيهِ وَ لَا تَسِيرَنَّ إِلَّا مَعَ مَنْ تَعْرِفُ وَ احْذَرْ مَنْ لَا تَعْرِفُ.
He-asws said: ‘Do not be travelling walking and you are bare-footed, nor descend from your animal at night except and your legs are in shoes, nor be urinating in a canal, nor taste a vegetable nor smell it until you know what it is, nor drink from a waterskin until you know what is in it, nor be travelling except with the one you know, and be cautious of the one you don’t know’’.[227]
47- وَ قِيلَ لَهُ ع مَنْ أَعْظَمُ النَّاسِ قَدْراً
And it was said to him-asws, ‘Who is the mightiest of people in worth?’
فَقَالَ مَنْ لَا يُبَالِي فِي يَدِ مَنْ كَانَتِ الدُّنْيَا.
He-asws said: ‘One who does not care in whose hand the world happens to be’’.[228]
48- وَ قَالَ ع تَعَلَّمُوا الْعِلْمَ فَإِنَّ تَعَلُّمَهُ حَسَنَةٌ وَ طَلَبَهُ عِبَادَةٌ وَ مُذَاكَرَتَهُ تَسْبِيحٌ وَ الْبَحْثَ عَنْهُ جِهَادٌ وَ تَعَلُّمَهُ صَدَقَةٌ وَ بَذْلَهُ لِأَهْلِهِ قُرْبَةٌ
And he-asws said: ‘Learn the knowledge, for learning it is a good deed, and seeking it is (an act of) worship, and memorising it is Glorification (Tasbeeh), and the researching about it is Jihad, and teaching it is charity, and expending it to its people is an offering (Qurbani).
وَ الْعِلْمُ ثِمَارُ الْجَنَّةِ وَ أُنْسٌ فِي الْوَحْشَةِ وَ صَاحِبٌ فِي الْغُرْبَةِ وَ رَفِيقٌ فِي الْخَلْوَةِ وَ دَلِيلٌ عَلَى السَّرَّاءِ وَ عَوْنٌ عَلَى الضَّرَّاءِ وَ دِينٌ عِنْدَ الْأَخِلَّاءِ وَ سِلَاحٌ عِنْدَ الْأَعْدَاءِ
And the knowledge is a fruit of the Paradise, and comfort in the loneliness, and a companion in the estrangement, and a friend in the seclusion, and points upon the cheerfulness, and assists against the harms, and a religion among friends, and a weapon among the enemies.
يَرْفَعُ اللَّهُ بِهِ قَوْماً فَيَجْعَلُهُمْ فِي الْخَيْرِ سَادَةً وَ لِلنَّاسِ أَئِمَّةً يُقْتَدَى بِفِعَالِهِمْ وَ يُقْتَصُ آثَارُهُمْ وَ يُصَلِّي عَلَيْهِمْ كُلُّ رَطْبٍ وَ يَابِسٍ وَ حِيتَانُ الْبَحْرِ وَ هَوَامُّهُ وَ سِبَاعُ الْبَرِّ وَ أَنْعَامُهُ.
Allah-azwj Raises a people by it, so He-azwj Makes them as chief in the goodness, and Imams-asws for the people they can be led by their-asws actions, and take their effects (Ahadeeth), and upon them send Salawaat every dry and wet (thing), and fishes of the sea, and its vermin, and wild animals of the land and its cattle’’.[229]
[1] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 1
[2] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 2 / 1
[3] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 2 / 2
[4] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 2 / 3
[5] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 2 / 4
[6] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 2 / 5
[7] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 2 / 6
[8] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 2 / 7
[9] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 2 / 7
[10] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 2 / 8
[11] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 2 / 9
[12] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 2 / 10
[13] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 3
[14] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 4
[15] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 5
[16] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 6 / 1
[17] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 6 / 2
[18] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 6 / 3
[19] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 6 / 4
[20] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 6 / 5
[21] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 6 / 6
[22] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 6 / 7
[23] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 6 / 8
[24] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 6 / 9
[25] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 7
[26] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 8
[27] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 9 / 1
[28] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 9 / 2
[29] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 9 / 3
[30] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 9 / 4
[31] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 10
[32] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 11 /1
[33] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 11 /2
[34] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 11 / 3
[35] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 11 / 4
[36] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 11 / 5
[37] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 20 H 11 / 6
[38] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 1
[39] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 2
[40] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 1
[41] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 2
[42] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 3
[43] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 4
[44] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 5
[45] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 6
[46] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 7
[47] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 8
[48] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 9
[49] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 10
[50] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 11
[51] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 12
[52] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 13
[53] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 14
[54] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 15
[55] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 16
[56] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 17
[57] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 18
[58] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 19
[59] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 20
[60] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 21
[61] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 22
[62] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 23
[63] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 24
[64] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 25
[65] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 26
[66] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 27
[67] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 28
[68] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 3 / 29
[69] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 4
[70] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 5 / 1
[71] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 5 / 2
[72] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 5 / 3
[73] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 5 / 4
[74] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 6
[75] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 7
[76] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 8
[77] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 9
[78] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 10
[79] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 11
[80] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 12
[81] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 13 a
[82] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 13 b
[83] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 14
[84] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 15
[85] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 16
[86] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 17
[87] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 18 a
[88] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 18 b
[89] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 18 c
[90] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 18 d
[91] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 18 e
[92] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 19 a
[93] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 19 b
[94] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 19 c
[95] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 19 d
[96] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 19 e
[97] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 20
[98] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 21 a
[99] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 21 b
[100] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 22 a
[101] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 22 b
[102] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 22 c
[103] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 22 d
[104] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 22 e
[105] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 22 f
[106] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 22 g
[107] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 22 h
[108] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 22 i
[109] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 22 j
[110] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 22 k
[111] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 22 l
[112] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 22 m
[113] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 21 H 22 n
[114] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 1
[115] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 2
[116] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 3
[117] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 4
[118] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 1
[119] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 2
[120] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 3
[121] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 4
[122] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 5
[123] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 6
[124] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 7
[125] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 8
[126] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 9
[127] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 10
[128] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 11
[129] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 12
[130] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 13
[131] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 14
[132] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 15
[133] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 16
[134] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 17
[135] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 18
[136] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 19
[137] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 20
[138] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 21
[139] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 22
[140] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 23
[141] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 24
[142] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 25
[143] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 26
[144] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 27
[145] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 28
[146] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 29
[147] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 30
[148] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 31
[149] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 32
[150] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 33
[151] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 34
[152] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 35
[153] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 36
[154] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 37
[155] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 38
[156] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 39
[157] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 40
[158] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 41
[159] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 42
[160] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 43
[161] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 44
[162] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 45
[163] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 46
[164] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 47
[165] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 48
[166] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 49
[167] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 50
[168] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 51
[169] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 52
[170] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 53
[171] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 54
[172] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 55
[173] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 56
[174] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 57
[175] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 58
[176] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 59
[177] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 60
[178] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 61
[179] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 62
[180] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 63
[181] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 64
[182] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 65
[183] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 66
[184] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 67
[185] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 5 / 68
[186] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 6
[187] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 7
[188] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 8
[189] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 9
[190] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 10
[191] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 11
[192] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 12
[193] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 13
[194] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 14
[195] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 15
[196] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 16 a
[197] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 16 b
[198] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 17
[199] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 18
[200] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 19
[201] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 20
[202] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 21
[203] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 22
[204] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 23
[205] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 24
[206] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 25
[207] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 26
[208] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 27
[209] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 28
[210] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 29
[211] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 30
[212] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 31
[213] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 32
[214] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 33
[215] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 34
[216] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 35
[217] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 36
[218] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 37
[219] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 38
[220] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 39
[221] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 40
[222] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 41
[223] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 42
[224] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 43
[225] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 44
[226] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 45
[227] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 46
[228] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 47
[229] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 22 H 48