Volume 75
Part 4 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 23 مواعظ الصادق جعفر بن محمد ع و وصاياه و حكمه
CHAPTER 23 – PREACHING BY AL-SADIQ JA’FAR BIN MUHAMMAD-asws, AND HIS-asws ADVICE AND HIS-asws WISDOM
1- لي، الأمالي للصدوق عَنِ ابْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي الصُّهْبَانِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَبَانٍ الْأَحْمَرِ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ جَاءَ إِلَيْهِ رَجُلٌ فَقَالَ لَهُ بِأَبِي أَنْتَ وَ أُمِّي يَا ابْنَ رَسُولِ اللَّهِ عَلِّمْنِي مَوْعِظَةً
(The book) ‘Al Amaali’ of Al Sadouq – from Ibn Idrees, from his father, from Muhammad Bin Abu Al Suhban, from Muhammad Bin Ziyad, from Aban Al Ahmar,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws, a man came to him-asws. He said to him-asws, ‘May my father and my mother be (sacrificed) for you-asws, O son-asws of Rasool-Allah-saww! Teach me a preaching!’
فَقَالَ لَهُ ع إِنْ كَانَ اللَّهُ تَبَارَكَ وَ تَعَالَى قَدْ تَكَفَّلَ بِالرِّزْقِ فَاهْتِمَامُكَ لِمَا ذَا وَ إِنْ كَانَ الرِّزْقُ مَقْسُوماً فَالْحِرْصُ لِمَا ذَا وَ إِنْ كَانَ الْحِسَابُ حَقّاً فَالْجَمْعُ لِمَا ذَا وَ إِنْ كَانَ الثَّوَابُ عَنِ اللَّهِ حَقّاً فَالْكَسَلُ لِمَا ذَا
He-asws said to him: ‘If Allah-azwj Blessed and Exalted has Taken Responsibility for the sustenance, then your concern is for what? And if the sustenance is (pre) Apportioned, then the greed is for what? And if the Reckoning is a reality, then the amassing is for what; and if the Rewards from Allah-azwj is a reality, then the laziness is for what?
وَ إِنْ كَانَ الْخَلَفُ مِنَ اللَّهِ عَزَّ وَ جَلَّ حَقّاً فَالْبُخْلُ لِمَا ذَا وَ إِنْ كَانَ الْعُقُوبَةُ مِنَ اللَّهِ عَزَّ وَ جَلَّ النَّارَ فَالْمَعْصِيَةُ لِمَا ذَا وَ إِنْ كَانَ الْمَوْتُ حَقّاً فَالْفَرَحُ لِمَا ذَا وَ إِنْ كَانَ الْعَرْضُ عَلَى اللَّهِ حَقّاً فَالْمَكْرُ لِمَا ذَا
And if the replacement from Allah-azwj Mighty and Majestic is a reality, then the miserliness is for what? And if the Punishment from Allah-azwj Mighty and Majestic is the Fire, then the disobedience is for what? And if the death was a reality, then the happiness is for what? And if the presentation to Allah-azwj is a reality, then the plotting is for what?
وَ إِنْ كَانَ الشَّيْطَانُ عَدُوّاً فَالْغَفْلَةُ لِمَا ذَا وَ إِنْ كَانَ الْمَمَرُّ عَلَى الصِّرَاطِ حَقّاً فَالْعُجْبُ لِمَا ذَا وَ إِنْ كَانَ كُلُّ شَيْءٍ بِقَضَاءٍ وَ قَدَرٍ فَالْحُزْنُ لِمَا ذَا وَ إِنْ كَانَتِ الدُّنْيَا فَانِيَةً فَالطُّمَأْنِينَةُ إِلَيْهَا لِمَا ذَا.
And if the Satan-la is an enemy, then the heedlessness is for what? And if the passing upon the Bridge is a reality, then the self-fascination is for what?’ And if all things are with Decree and Pre-determination, then the grieving is for what? And if the world is going to perish, then the reassurance to it is for what?’’[1]
ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانٍ مِثْلَهُ وَ فِيهِ بَعْدَ قَوْلِهِ فَالْمَعْصِيَةُ لِمَا ذَا وَ إِنْ كَانَ الْمَوْتُ حَقّاً فَالْفَرَحُ لِمَا ذَا وَ لَيْسَ فِيهِ وَ إِنْ كَانَ الشَّيْطَانُ عَدُوّاً فَالْغَفْلَةُ لِمَا ذَا.
(The book) ‘Al Khisaal’ – from Ibn Al Waleed, from Al Saffar, from Ibn Isa, from his father, from Ibn Abu Umeyr, from Aban,
‘Similar to it, and in it, after his-asws words: ‘Then the disobedience is for what? And if the death was a reality, then the happiness is for what?’, and there isn’t in it: ‘And if the Satan-la were an enemy, then the heedlessness is for what?’’[2]
2- لي، الأمالي للصدوق عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنِ الْجَامُورَانِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: تَبِعَ حَكِيمٌ حَكِيماً سَبْعَمِائَةِ فَرْسَخٍ فِي سَبْعِ كَلِمَاتٍ فَلَمَّا لَحِقَ بِهِ قَالَ لَهُ يَا هَذَا مَا أَرْفَعُ مِنَ السَّمَاءِ وَ أَوْسَعُ مِنَ الْأَرْضِ وَ أَغْنَى مِنَ الْبَحْرِ وَ أَقْسَى مِنَ الْحَجَرِ وَ أَشَدُّ حَرَارَةً مِنَ النَّارِ وَ أَشَدُّ بَرْداً مِنَ الزَّمْهَرِيرِ وَ أَثْقَلُ مِنَ الْجِبَالِ الرَّاسِيَاتِ
(The book) ‘Al Amaali’ of Al Sadouq – from Al Attar, from his, from Al Ashary, from Al Jamourany, from Ibn Abu Usman, from Muhammad Bin Abu Hamza, from Muawiya Bin Wahab,
‘From Abu Abdullah Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘A wise man pursued a wise man for seven hundred Farsakhs (3500 km) regarding seven phrases. When he caught up with him, said to him, ‘O you! What is higher than the sky, and vaster than the earth, and richer than the sea, and harder than the rock, and severer of heat than the fire, and severer of coldness than the frost, and heavier than the lofty mountains?’
فَقَالَ لَهُ يَا هَذَا الْحَقُّ أَرْفَعُ مِنَ السَّمَاءِ وَ الْعَدْلُ أَوْسَعُ مِنَ الْأَرْضِ وَ غِنَى النَّفْسِ أَغْنَى مِنَ الْبَحْرِ وَ قَلْبُ الْكَافِرِ أَقْسَى مِنَ الْحَجَرِ وَ الْحَرِيصُ الْجَشِعُ أَشَدُّ حَرَارَةً مِنَ النَّارِ وَ الْيَأْسُ مِنْ رَوْحِ اللَّهِ عَزَّ وَ جَلَّ أَشَدُّ بَرْداً مِنَ الزَّمْهَرِيرِ وَ الْبُهْتَانُ عَلَى الْبَرِيءِ أَثْقَلُ مِنَ الْجِبَالِ الرَّاسِيَاتِ.
He said to him, ‘O you! The truth is higher than the sky, and the justice is vaster than the earth, and richness of the soul is richer than the sea, and heart of the Kafir is harder than the rock, and the insatiable greed is severely hotter than the fire, and the despair from Comfort of Allah-azwj Mighty and Majestic is colder than the frost, and the slander upon the innocent is heavier than the lofty mountains’’.[3]
3- لي، الأمالي للصدوق عَنْ جَعْفَرِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ بُطَّةَ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع قَالَ إِنَّ أَحَقَّ النَّاسِ بِأَنْ يَتَمَنَّى لِلنَّاسِ الْغِنَى الْبُخَلَاءُ لِأَنَّ النَّاسَ إِذَا اسْتَغْنَوْا كُفُّوا عَنْ أَمْوَالِهِمْ
(The book) ‘Al Amaali’ of Al Sadouq – from Ja’far Bin Al Hassan, from Muhammad Bin Ja’far Bin Buttah, from Al Barqy, from his father, from Muhammad Bin Sinan, from Ibn Muskan,
‘From Abu Abdullah Al-Sadiq-asws having said: ‘The most rightful of the people with wishing richness for the people are the misers, because when the people are rich they (rich) would refrain from their (miser’s) wealth.
وَ إِنَّ أَحَقَّ النَّاسِ بِأَنْ يَتَمَنَّى لِلنَّاسِ الصَّلَاحَ أَهْلُ الْعُيُوبِ لِأَنَّ النَّاسَ إِذَا صَلَحُوا كُفُّوا عَنْ تَتَبُّعِ عُيُوبِهِمْ
And the most rightful of the people with wishing for the righteousness for the people are the people of faults, because when the people are righteous, they would refrain from pursuing their faults.
وَ إِنَّ أَحَقَّ النَّاسِ بِأَنْ يَتَمَنَّى لِلنَّاسِ الْحِلْمَ أَهْلُ السَّفَهِ الَّذِينَ يَحْتَاجُونَ أَنْ يُعْفَى عَنْ سَفَهِهِمْ
And the most rightful of the people with wishing for the forbearance for the people are the foolish people who are need to be pardoned from their foolishness.
فَأَصْبَحَ أَهْلُ الْبُخْلِ يَتَمَنَّوْنَ فَقْرَ النَّاسِ وَ أَصْبَحَ أَهْلُ الْعُيُوبِ يَتَمَنَّوْنَ مَعَايِبَ النَّاسِ وَ أَصْبَحَ أَهْلُ السَّفَهِ يَتَمَنَّوْنَ سَفَهَ النَّاسِ
But he people of stinginess have become wishing for poverty of the people, and the people of faults have become wishing for faults of the people, and the people of foolishness are wishing for foolishness for the people.
وَ فِي الْفَقْرِ الْحَاجَةُ إِلَى الْبَخِيلِ وَ فِي الْفَسَادِ طَلَبُ عَوْرَةِ أَهْلِ الْعُيُوبِ وَ فِي السَّفَهِ الْمُكَافَاةُ بِالذُّنُوبِ.
And in the poverty, there is the need to the miserly, and in the corruption the faults of the people of faults are sought, and in the foolishness is reciprocation with the sins (offences)’’.[4]
4- ب، قرب الإسناد عَنِ ابْنِ سَعْدٍ عَنِ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَمْ مِنْ نِعْمَةِ اللَّهِ عَزَّ وَ جَلَّ عَلَى عَبْدِهِ فِي غَيْرِ عَمَلِهِ وَ كَمْ مِنْ مُؤَمِّلٍ أَمَلًا وَ الْخِيَارُ فِي غَيْرِهِ وَ كَمْ مِنْ سَاعٍ إِلَى حَتْفِهِ وَ هُوَ مُبْطِئٌ عَنْ حَظِّهِ.
(The book) ‘Qurb Al Asnaad’ – from Ibn Sa’ad, from Al Azdy,
‘From Abu Abdullah-asws having said: ‘How many a bounty of Allah-azwj Mighty and Majestic upon His-azwj servant is in other than his work, and how many a hopeful ones hope and the Choice is with someone else (Allah-azwj), and how many a person is quick to his death and he is slow from his share’’.[5]
5- ل، الخصال عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَعْرُوفٍ عَنْ أَبِي شُعَيْبٍ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْرَعُ النَّاسِ مَنْ وَقَفَ عِنْدَ الشُّبْهَةِ أَعْبَدُ النَّاسِ مَنْ أَقَامَ الْفَرَائِضَ أَزْهَدُ النَّاسِ مَنْ تَرَكَ الْحَرَامَ أَشَدُّ النَّاسِ اجْتِهَاداً مَنْ تَرَكَ الذُّنُوبَ.
(The book) ‘Al Khisaal’ – from Majaylawiya, from his uncle, from Al Barqy, from Ibn Marouf, from Abu Shueyb,
‘Raising it to Abu Abdullah-asws having said: ‘The most devout of the people is one who pauses at the doubtful matters; the most worshipping of the people is one who establishes the obligations; the most ascetic of the people is one who neglects the Prohibitions; the most intense of the people in struggle is one who neglects the sins’’.[6]
6- ل، الخصال عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ السَّرَّاجِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الضَّبِّيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ الدِّينَوَرِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى الْعَبْسِيِّ عَنْ سُفْيَانَ الثَّوْرِيِّ قَالَ: لَقِيتُ الصَّادِقَ جَعْفَرَ بْنَ مُحَمَّدٍ ع فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَوْصِنِي
(The book) ‘Al Khisaal’ – from Al Qasim Bin Muhammad Al Sarraj, from Muhammad Bin Ahmad Al Zaby, from Muhammad Bin Abdul Aziz Al Deynawary, from Ubeydullah Bin Musa Al Absy, from Sufyan Al Sowry who said,
‘I met Al-Sadiq Ja’far-asws Bin Muhammad-asws. I said to him-asws, ‘O son-asws of Rasool-Allah-saww, advise me!’
فَقَالَ لِي يَا سُفْيَانُ لَا مُرُوَّةَ لِكَذُوبٍ وَ لَا أَخَ لملوك [لِمَلُولٍ] وَ لَا رَاحَةَ لِحَسُودٍ وَ لَا سُؤْدُدَ لِسَيِّئِ الْخُلُقِ
He-asws said to me: ‘O Sufyan! There is neither any manliness (personality) for a liar, nor any brotherhood for kings, nor any comfort for an envying one, nor any respect of an evil-mannered one’.
فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ زِدْنِي
I said, ‘O son-asws of Rasool-Allah-azwj, increase for me!’
فَقَالَ لِي يَا سُفْيَانُ ثِقْ بِاللَّهِ تَكُنْ مُؤْمِناً وَ ارْضَ بِمَا قَسَمَ اللَّهُ لَكَ تَكُنْ غَنِيّاً وَ أَحْسِنْ مُجَاوَرَةَ مَنْ جَاوَرْتَ تَكُنْ مُسْلِماً وَ لَا تَصْحَبِ الْفَاجِرَ فَيُعَلِّمَكَ مِنْ فُجُورِهِ وَ شَاوِرْ فِي أَمْرِكَ الَّذِينَ يَخْشَوْنَ اللَّهَ عَزَّ وَ جَلَّ
He-asws said: ‘He-asws said to me: ‘O Sufyan! Trust with Allah-azwj you will be a Momin, and be satisfied with what Allah-azwj has Apportioned for you, you will be rich (of soul), and be of good neighbourliness with the one in your neighbourhood, you will be a Muslim, and do not accompany the immoral for he will teach you from his immoralities, and consult in your affairs those who are fearing Allah-azwj Mighty and Majestic’.
قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ زِدْنِي
I said, ‘O son-asws of Rasool-Allah-azwj, increase for me!’
فَقَالَ لِي يَا سُفْيَانُ مَنْ أَرَادَ عِزّاً بِلَا عَشِيرَةٍ وَ غِنًى بِلَا مَالٍ وَ هَيْبَةً بِلَا سُلْطَانٍ فَلْيَنْتَقِلْ عَنْ ذُلِّ مَعْصِيَةِ اللَّهِ إِلَى عِزِّ طَاعَتِهِ
He-asws said to me: ‘O Sufyan! One who intends honour without having a clan, and richness without wealth, and prestige without authority, let him transfer away from the disgrace of disobedience of Allah-azwj to the honour of obeying Him-azwj’.
قُلْتُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ
I said, ‘Increase for me, O son-asws of Rasool-Allah-saww!’
فَقَالَ لِي يَا سُفْيَانُ أَمَرَنِي وَالِدِي ع بِثَلَاثٍ وَ نَهَانِي عَنْ ثَلَاثٍ فَكَانَ فِيمَا قَالَ لِي يَا بُنَيَّ مَنْ يَصْحَبْ صَاحِبَ السَّوْءِ لَا يَسْلَمْ وَ مَنْ يَدْخُلْ مَدَاخِلَ السَّوْءِ يُتَّهَمْ وَ مَنْ لَا يَمْلِكْ لِسَانَهُ يَنْدَمْ
He-asws said to me: ‘O Sufyan! My-asws father-asws instructed me-asws with three and forbad me‑asws from three. It was among what he-asws said to me-asws: ‘O my-asws son-asws! One who accompanies the evil companion is not safe, and one who enters the evil entrance will be accused, and one who does not control his tongue will regret’.
ثُمَّ أَنْشَدَنِي-
| عَوِّدْ لِسَانَكَ قَوْلَ الْخَيْرِ تَحَظَّ بِهِ- | إِنَّ اللِّسَانَ لِمَا عَوَّدْتَ مُعْتَادٌ- | |
| مُوَكَّلٌ بِتَقَاضِي مَا سَنَنْتَ لَهُ- | فِي الْخَيْرِ وَ الشَّرِّ كَيْفَ تَعْتَادُ |
Then he-asws recited (couplets) to me-asws: ‘Accustom your tongue with goodly words, you will be lucky with it. For the tongue, when it is accustomed, it will be habitually allocated with requesting what is conducted to it regarding the good and the evil, however it is accustomed’’.[7]
7- فس، تفسير القمي عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا حَفْصُ مَا مَنْزِلَةُ الدُّنْيَا مِنْ نَفْسِي إِلَّا بِمَنْزِلَةِ الْمَيْتَةِ إِذَا اضْطُرِرْتُ إِلَيْهَا أَكَلْتُ مِنْهَا
Tafseer Al Qummi – from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Hafs Bin Giyas who said,
‘Abu Abdullah-asws said: ‘O Hafs! The status of the world is nothing with me-asws except the status of the dead. When I-asws am desperate to it, I-asws eat from it.
يَا حَفْصُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَلِمَ مَا الْعِبَادُ عَامِلُونَ وَ إِلَى مَا هُمْ صَائِرُونَ فَحَلُمَ عَنْهُمْ عِنْدَ أَعْمَالِهِمُ السَّيِّئَةِ لِعِلْمِهِ السَّابِقِ فِيهِمْ فَلَا يَغُرَّنَّكَ حُسْنُ الطَّلَبِ مِمَّنْ لَا يَخَافُ الْفَوْتَ
O Hafs! Allah-azwj Blessed and Exalted Knows what the servants are doing, and what they are going to, so He-azwj Forbears from them during their evil deeds due to His-azwj Previous Knowledge regarding them. Therefore, do not be deceived from the ones who do not fear the death’.
ثُمَّ تَلَا قَوْلَهُ تِلْكَ الدَّارُ الْآخِرَةُ الْآيَةَ وَ جَعَلَ يَبْكِي وَ يَقُولُ ذَهَبَ وَ اللَّهِ الْأَمَانِيُّ عِنْدَ هَذِهِ الْآيَةِ
Then he-asws recited His-azwj Words: That is the House of the Hereafter. [28:83] – the Verse, and he-asws went on to weep and he-asws said: ‘By Allah-azwj! The wishes are with this Verse!’
ثُمَّ قَالَ فَازُوا وَ اللَّهِ الْأَبْرَارُ أَ تَدْرِي مَنْ هُمْ هُمُ الَّذِينَ لَا يُؤْذُونَ الذَّرَّ كَفَى بِخَشْيَةِ اللَّهِ عِلْماً وَ كَفَى بِالاغْتِرَارِ بِاللَّهِ جَهْلًا
Then he-asws said: ‘By Allah-azwj! The righteous ones shall succeed. Do you know who they are? They are those who are not harming a particle. Suffice with fearing Allah-azwj as knowledge, and suffice with being deceived by (Leniency of) Allah-azwj as ignorance.
يَا حَفْصُ إِنَّهُ يُغْفَرُ لِلْجَاهِلِ سَبْعُونَ ذَنْباً قَبْلَ أَنْ يُغْفَرَ لِلْعَالِمِ ذَنْبٌ وَاحِدٌ وَ مَنْ تَعَلَّمَ وَ عَلِمَ وَ عَمِلَ بِمَا عَلِمَ دُعِيَ فِي مَلَكُوتِ السَّمَاوَاتِ عَظِيماً فَقِيلَ تَعَلَّمَ لِلَّهِ وَ عَمِلَ لِلَّهِ وَ عَلَّمَ لِلَّهِ
O Hafs! He-azwj will Forgive seventy sins for the ignorant one before He-azwj Forgives one sin for the knowledgeable one; and the one who learns and teaches and works with what he teaches, will be called out in the kingdoms of the magnificent skies. It will be said, ‘He learnt for (the Sake of) Allah-azwj and worked for Allah-azwj, and taught for Allah-azwj’.
قُلْتُ جُعِلْتُ فِدَاكَ فَمَا حَدُّ الزُّهْدِ فِي الدُّنْيَا
I said, ‘May I be sacrificed for you-asws! What is the limit of asceticism in the world?’
فَقَالَ فَقَدْ حَدَّ اللَّهُ فِي كِتَابِهِ فَقَالَ عَزَّ وَ جَلَّ- لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ
He-asws said: ‘Allah-azwj has (Defined its) limit in His-azwj Book. The Mighty and Majestic Said: So that you may not despair over what has escaped you, nor be happy with what has been Given to you, [57:23].
إِنَّ أَعْلَمَ النَّاسِ بِاللَّهِ أَخْوَفُهُمْ لِلَّهِ وَ أَخْوَفَهُمْ لَهُ أَعْلَمُهُمْ بِهِ وَ أَعْلَمَهُمْ بِهِ أَزْهَدُهُمْ فِيهَا
The most learned of the people with Allah-azwj is their most fearing of them to Allah-azwj, and their most fearing of them to Him-azwj is their most learned of them with Him-azwj, and their most learned of them with Him-azwj is their most ascetic of them in it (world)’.
فَقَالَ لَهُ رَجُلٌ يَا ابْنَ رَسُولِ اللَّهِ أَوْصِنِي
A man said to him-asws, ‘O son-asws of Rasool-Allah-saww, advise me!’
فَقَالَ اتَّقِ اللَّهَ حَيْثُ كُنْتَ فَإِنَّكَ لَا تَسْتَوْحِشُ.
He-asws said: ‘Fear Allah-azwj wherever you may be, for you will never be lonely’’.[8]
8- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ بِإِسْنَادِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ لِلْبَحْرِ جَارٌ وَ لَا لِلْمَلِكِ صَدِيقٌ وَ لَا لِلْعَافِيَةِ ثَمَنٌ وَ كَمْ مِنْ مُنْعَمٍ عَلَيْهِ وَ هُوَ لَا يَعْلَمُ.
(The book) ‘Al Khisaal’ – From his father, from Muhammad Al Attar, from Al Ash’ary, from Yaqoub Bin Yazeed, from Muhammad Bin Ja’far, by his chain, said,
‘Abu Abdullah-asws said: ‘There is no neighbour for the sea, nor any friend for the king, nor any price for the good health; and how many a person has been Bestowed bounties upon and he does not even know’’.[9]
9- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: خَمْسٌ مِنْ خَمْسَةٍ مُحَالٌ النَّصِيحَةُ مِنَ الْحَاسِدِ مُحَالٌ وَ الشَّفَقَةُ مِنَ الْعَدُوِّ مُحَالٌ وَ الْحُرْمَةُ مِنَ الْفَاسِقِ مُحَالٌ وَ الْوَفَاءُ مِنَ الْمَرْأَةِ مُحَالٌ وَ الْهَيْبَةُ مِنَ الْفَقِيرِ مُحَالٌ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from his father raising it to,
‘Abu Abdullah-asws having said: ‘Five are impossible from five – the good advice from the envious is impossible, and the compassion from the enemy is impossible, and the sanctity from the mischief maker is impossible, and the loyalty from the woman is impossible, and the prestige from the poor one is impossible’’.[10]
10- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ رَفَعَهُ إِلَى الصَّادِقِ ع أَنَّهُ قَالَ: خَمْسٌ هُنَّ كَمَا أَقُولُ لَيْسَتْ لِبَخِيلٍ رَاحَةٌ وَ لَا لِحَسُودٍ لَذَّةٌ وَ لَا لملوك [لِمَلُولٍ] وَفَاءٌ وَ لَا لِكَذَّابٍ مُرُوَّةٌ وَ لَا يَسُودُ سَفِيهٌ.
(The book) ‘Al Khisaal’ – from his father, from Muhammad Al Attar, from Al Ashary, from Musa Bin Umar, from Abu Ali Bin Rashid raising it to,
‘Al-Sadiq-asws having said: ‘Five, these are just as I-asws am saying – there isn’t any rest for the miser, nor any pleasure for the envious, nor any loyalty for the kings, nor any manliness (personality) for the liar, and a foolish one will not prevail’’.[11]
11- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْجَامُورَانِيِّ عَنْ دُرُسْتَ عَنْ أَبِي خَالِدٍ السِّجِسْتَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَمْسُ خِصَالٍ مَنْ لَمْ تَكُنْ فِيهِ خَصْلَةٌ مِنْهَا فَلَيْسَ فِيهِ كَثِيرُ مُسْتَمْتَعٍ أَوَّلُهَا الْوَفَاءُ وَ الثَّانِيَةُ التَّدْبِيرُ وَ الثَّالِثَةُ الْحَيَاءُ وَ الرَّابِعَةُ حُسْنُ الْخُلُقِ وَ الْخَامِسَةُ وَ هِيَ تَجْمَعُ هَذِهِ الْخِصَالَ الْحُرِّيَّةُ.
(The book) ‘Al Khisaal’ – from his father, from Muhammad Al Attar, from Al Ashary, from Al Jamourany, from Dorost, from Abu Khalid Al Sijistany,
‘From Abu Abdullah-asws having said: ‘Five traits, one who does not have one of these, there wouldn’t be a lot of enjoyment in him. The first of these is the loyalty, and the second is the management, and the third is the modesty, and the fourth is good manners, and the fifth, and it is a summary of these traits, is the freedom’’.[12]
12- وَ قَالَ ع خَمْسُ خِصَالٍ مَنْ فَقَدَ مِنْهُنَّ وَاحِدَةً لَمْ يَزَلْ نَاقِصَ الْعَيْشِ زَائِلَ الْعَقْلِ مَشْغُولَ الْقَلْبِ فَأَوَّلُهَا صِحَّةُ الْبَدَنِ وَ الثَّانِيَةُ الْأَمْنُ وَ الثَّالِثَةُ السَّعَةُ فِي الرِّزْقِ وَ الرَّابِعَةُ الْأَنِيسُ الْمُوَافِقُ
And he-asws said: ‘Five traits, one who misses one of these will not cease to be deficient of good life, decline of the intellect, pre-occupied of heart. The first of these is health of the body, and the second is the security, and the third is the striving regarding the sustenance, and the fourth is the compatible comforter’.
قُلْتُ وَ مَا الْأَنِيسُ الْمُوَافِقُ
I said, ‘And what is the compatible comforter?’
قَالَ الزَّوْجَةُ الصَّالِحَةُ وَ الْوَلَدُ الصَّالِحُ وَ الْخَلِيطُ الصَّالِحُ وَ الْخَامِسَةُ وَ هِيَ تَجْمَعُ هَذِهِ الْخِصَالَ الدَّعَةُ.
He-asws said: ‘The rightful wife, and the righteous son, and the righteous mingling one; and the fifth, and it is a summary of these traits, is the gentleness’’.[13]
13- ل، الخصال عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنِ الْجَامُورَانِيِّ عَنْ أَبِي عُثْمَانَ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ عَنْ يَحْيَى الْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ سَبْعَةٌ يُفْسِدُونَ أَعْمَالَهُمْ الرَّجُلُ الْحَلِيمُ ذُو الْعِلْمِ الْكَثِيرِ لَا يُعْرَفُ بِذَلِكَ وَ لَا يُذْكَرُ بِهِ وَ الْحَكِيمُ الَّذِي يُدِينُ مَالَهُ كُلَّ كَاذِبٍ مُنْكِرٍ لِمَا يُؤْتَى إِلَيْهِ وَ الرَّجُلُ الَّذِي يَأْمَنُ ذَا الْمَكْرِ وَ الْخِيَانَةِ وَ السَّيِّدُ الْفَظُّ الَّذِي لَا رَحْمَةَ لَهُ وَ الْأُمُّ الَّتِي لَا تَكْتُمُ عَنِ الْوَلَدِ السِّرَّ وَ تُفْشِي عَلَيْهِ وَ السَّرِيعُ إِلَى لَائِمَةِ إِخْوَانِهِ وَ الَّذِي يُجَادِلُ أَخَاهُ مُخَاصِماً لَهُ.
(The book) ‘Al Khisaal’ – From his father, from Ahmad Bin Idrees, from Al Ashary, from Al Jamourany, from Abu Usman, from Ahmad Bin Umar Al Hallal, from Yahya Al Halby who said,
‘I heard Abu Abdullah-asws saying: ‘Seven spoil their deeds. The forbearing man with a lot of knowledge neither known with that nor being mentioned with it; and the wise one who lends his wealth to every lying denier to what he gives to him; and the man who believes the one with plotting and the betrayal; and the rude chief having no mercy for him; and the mother not concealing the secret from the son and divulges to him; and the one quick to blame his brothers; and the one who quarrels with his brother, disputing to him’’.[14]
14- ل، الخصال عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنِ الْجَامُورَانِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ يَحْيَى الْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَطْمَعَنَّ ذُو الْكِبْرِ فِي الثَّنَاءِ الْحَسَنِ وَ لَا الْخِبِّ فِي كَثْرَةِ الصَّدِيقِ وَ لَا السَّيِّئُ الْأَدَبِ فِي الشَّرَفِ وَ لَا الْبَخِيلُ فِي صِلَةِ الرَّحِمِ وَ لَا الْمُسْتَهْزِئُ بِالنَّاسِ فِي صِدْقِ الْمَوَدَّةِ وَ لَا الْقَلِيلُ الْفِقْهِ فِي الْقَضَاءِ وَ لَا الْمُغْتَابُ فِي السَّلَامَةِ وَ لَا الْحَسُودُ فِي رَاحَةِ الْقَلْبِ وَ لَا الْمُعَاقِبُ عَلَى الذَّنْبِ الصَّغِيرِ فِي السُّؤْدُدِ وَ لَا الْقَلِيلُ التَّجْرِبَةِ الْمُعْجَبُ بِرَأْيِهِ فِي رِئَاسَةٍ.
(The book) ‘Al Khisaal’ – from Al Attar, from his father, from Al Ashary, from Al Jamourany, from Ibn Abu Usman, from Ahmad Bin Umar, from Yahya Al Halby who said,
‘I heard Abu Abdullah-asws saying: ‘Do not covet the good praise with the arrogant one, and there is no disappointment in having many friends; and there are no evil etiquettes in the nobility; and there is no miser in connecting the kinship; and there is no mocking with the people in sincere affection; and nor the little understanding in the decreeing; and there is no backbiting in the safety’ and the envious is not in comfort of the heart; nor is the one punished upon the small sin (offence) in the high rank; nor the one of little experience, the one fascinated with his opinion in governance’’.[15]
15- ل، الخصال عَنِ الْمُفَسِّرِ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ ع قَالَ: كَتَبَ الصَّادِقُ ع إِلَى بَعْضِ النَّاسِ إِنْ أَرَدْتَ أَنْ يُخْتَمَ بِخَيْرٍ عَمَلُكَ حَتَّى تُقْبَضَ وَ أَنْتَ فِي أَفْضَلِ الْأَعْمَالِ فَعَظِّمْ لِلَّهِ حَقَّهُ أَنْ تَبْذُلَ نَعْمَاءَهُ فِي مَعَاصِيهِ وَ أَنْ تَغْتَرَّ بِحِلْمِهِ عَنْكَ
(The book) ‘Al Khisaal’ – from the interpreter Ahmad Bin Al Hassan Al Husayni,
‘From Abu Muhammad Al-Askari-asws, from his-asws forefathers-asws having said: ‘Al-Sadiq-asws wrote to one of the people: ‘If you want to end your deeds with goodness until you are captured (die) while you are in the best deeds, then magnify for Allah-azwj of His-azwj rights by not spending His-azwj bounties in disobeying Him-azwj, and being deceived by His-azwj Leniency towards you.
وَ أَكْرِمْ كُلَّ مَنْ وَجَدْتَهُ يَذْكُرُنَا أَوْ يَنْتَحِلُ مَوَدَّتَنَا ثُمَّ لَيْسَ عَلَيْكَ صَادِقاً كَانَ أَوْ كَاذِباً إِنَّمَا لَكَ نِيَّتُكَ وَ عَلَيْهِ كَذِبُهُ.
And honour every one you find him mentioning us-asws, or claiming our-asws cordiality, then there isn’t upon you whether he is truthful or a liar. But rather, for you is your intention and upon him are his lies’’.[16]
16- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ الْبَرْقِيِّ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَوَّلُ عُنْوَانِ صَحِيفَةِ الْمُؤْمِنِ بَعْدَ مَوْتِهِ مَا يَقُولُ النَّاسُ فِيهِ إِنْ خَيْراً فَخَيْراً وَ إِنْ شَرّاً فَشَرّاً وَ أَوَّلُ تُحْفَةِ الْمُؤْمِنِ أَنْ يَغْفِرَ اللَّهُ لَهُ وَ لِمَنْ تَبِعَ جَنَازَتَهُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Mufeed, from Ibn Qawlawiya, from Muhammad Al Himeyri, from his, from Al Barqy, from Shreef Bin Sabiq, from Al Fazl Bin Abdul Al Malik,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The first heading of the book (register of deeds) of the Momin after his death is what the people said about him, if good so good, and if evil, so evil; and the first gift of the Momin is that Allah‑azwj Forgives (sins) for him and for the one who followed his funeral’.
ثُمَّ قَالَ يَا فَضْلُ- لَا يَأْتِي الْمَسْجِدَ مِنْ كُلِّ قَبِيلَةٍ إِلَّا وَافِدُهَا وَ مِنْ كُلِّ أَهْلِ بَيْتٍ إِلَّا نَجِيبُهَا
Then he-asws said: ‘O Fazl! No one from the tribe goes to the Masjid except its delegates, and from every household except its captains.
يَا فَضْلُ لَا يَرْجِعُ صَاحِبُ الْمَسْجِدِ بِأَقَلَّ مِنْ إِحْدَى ثَلَاثٍ إِمَّا دُعَاءٍ يَدْعُو بِهِ يُدْخِلُ اللَّهُ بِهِ الْجَنَّةَ وَ إِمَّا دُعَاءٍ يَدْعُو بِهِ فَيَصْرِفُ اللَّهُ عَنْهُ بَلَاءَ الدُّنْيَا وَ إِمَّا أَخٍ يَسْتَفِيدُهُ فِي اللَّهِ عَزَّ وَ جَلَّ
O Fazl! A companion of the Masjid does not return with less than of the three – either a supplication he had supplicated with due to which Allah-azwj will enter him into the Paradise, or a supplication he had supplicated with so Allah-azwj Turns away from him an affliction of the world, or a brother would benefit him for the Sake of Allah-azwj Mighty and Majestic’.
ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ مَا اسْتَفَادَ امْرُؤٌ مُسْلِمٌ فَائِدَةً بَعْدَ فَائِدَةِ الْإِسْلَامِ مِثْلَ أَخٍ يَسْتَفِيدُهُ فِي اللَّهِ
Then he-asws said: ‘Rasool-Allah-saww said: ‘No Muslim person will benefit with any benefit after benefit of Al-Islam like a brother who benefits him for the Sake of Allah-azwj’.
ثُمَّ قَالَ يَا فَضْلُ لَا تَزْهَدُوا فِي فُقَرَاءِ شِيعَتِنَا فَإِنَّ الْفَقِيرَ مِنْهُمْ لَيَشْفَعُ يَوْمَ الْقِيَامَةِ فِي مِثْلِ رَبِيعَةَ وَ مُضَرَ
Then he-asws said: ‘O Fazl! Do not stay away regarding poor ones of our-asws Shias, for the poor from them will intercede on the Day of Qiyamah regarding the (numbers) like (the tribes of) Rabie and Muzar’.
ثُمَّ قَالَ يَا فَضْلُ إِنَّمَا سُمِّيَ الْمُؤْمِنُ مُؤْمِناً لِأَنَّهُ يُؤْمِنُ عَلَى اللَّهِ فَيُجِيزُ اللَّهُ أَمَانَهُ
Then he-asws said: ‘O Fazl! But rather the Momin is named as ‘Momin’ because he believes (Yumin) upon Allah-azwj, so Allah-azwj Allows His-azwj safety’.
ثُمَّ قَالَ أَ مَا سَمِعْتَ اللَّهَ تَعَالَى يَقُولُ فِي أَعْدَائِكُمْ إِذَا رَأَوْا شَفَاعَةَ الرَّجُلِ مِنْكُمْ لِصَدِيقِهِ يَوْمَ الْقِيَامَةِ فَما لَنا مِنْ شافِعِينَ وَ لا صَدِيقٍ حَمِيمٍ.
Then he-asws said: ‘Have you not heard Allah-azwj the Exalted Saying regarding your enemies when they will be seeing intercession of the man from you for his friend on the Day of Qiyamah: So, there is none for us from the intercessors [26:100] Nor an intimate friend [26:101]’’.[17]
17- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنْ حَسَنِ بْنِ حَمْزَةَ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ فِي كِتَابِهِ عَلَى يَدِ أَبِي نُوحٍ الْكَاتِبِ عَنْ أَبِيهِ عَنِ ابْنِ بَزِيعٍ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع أَنَّهُ قَالَ لِأَصْحَابِهِ اسْمَعُوا مِنِّي كَلَاماً هُوَ خَيْرٌ لَكُمْ مِنَ الدُّهْمِ الْمُوَقَّفَةِ-
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Mufeed, from Hassan Bin Hamza Al Hasany, from Ali Bin Ibrahim in his letter upon the hand of Abu Nuh the scribe, from his father, from Ibn Bazie, from Ubeydullah Bin Abdullah,
‘From Abu Abdullah Ja’far-asws Bin Muhammad Al-Sadiq-asws having said to his-asws companions: ‘Listen to a speech from me-asws, it is better for you than the strong horse with black lines on its legs)!
لَا يَتَكَلَّمْ أَحَدُكُمْ بِمَا لَا يَعْنِيهِ وَ لْيَدَعْ كَثِيراً مِنَ الْكَلَامِ فِيمَا يَعْنِيهِ حَتَّى يَجِدَ لَهُ مَوْضِعاً فَرُبَّ مُتَكَلِّمٍ فِي غَيْرِ مَوْضِعِهِ جَنَى عَلَى نَفْسِهِ بِكَلَامِهِ
Not one of you should talk with what does not concern him, and let him leave most of the talking regarding what does concern him until he finds an (appropriate) place for it. Sometime the speaker in other than its (proper) place commits a crime upon himself with his speech.
وَ لَا يُمَارِيَنَّ أَحَدُكُمْ سَفِيهاً وَ لَا حَلِيماً فَإِنَّهُ مَنْ مَارَى حَلِيماً أَقْصَاهُ وَ مَنْ مَارَى سَفِيهاً أَرْدَاهُ
And not one of you should have bitter arguments with a foolish one, nor a forbearing one, for the one who has bitter arguments with a forbearing one he will cut him short, and the one who has bitter arguments with a foolish, he will repel him.
وَ اذْكُرُوا أَخَاكُمْ إِذَا غَابَ عَنْكُمْ بِأَحْسَنِ مَا تُحِبُّونَ أَنْ تُذْكَرُوا بِهِ إِذَا غِبْتُمْ عَنْهُ وَ اعْمَلُوا عَمَلَ مَنْ يَعْلَمُ أَنَّهُ مُجَازًى بِالْإِحْسَانِ مَأْخُوذٌ بِالاجْتِرَامِ.
And mention your brother when he is absent from you with best of what you would love him to mentioning you with when you are absent from him; and work the deed of the one who knows that he will be Rewarded with the Benevolence and Seized for the crimes’’.[18]
18- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ رِفَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَرْبَعٌ فِي التَّوْرَاةِ وَ إِلَى جَنْبِهِنَّ أَرْبَعٌ مَنْ أَصْبَحَ عَلَى الدُّنْيَا حَزِيناً فَقَدْ أَصْبَحَ عَلَى رَبِّهِ سَاخِطاً وَ مَنْ أَصْبَحَ يَشْكُرُ مُصِيبَةً نَزَلَتْ بِهِ فَإِنَّمَا يَشْكُرُ رَبَّهُ وَ مَنْ أَتَى غَنِيّاً فَتَضَعْضَعَ لَهُ لِيُصِيبَ مِنْ دُنْيَاهُ فَقَدْ ذَهَبَ ثُلُثَا دِينِهِ وَ مَنْ دَخَلَ النَّارَ مِمَّنْ قَرَأَ الْقُرْآنَ فَإِنَّمَا هُوَ مِمَّنْ كَانَ يَتَّخِذُ آياتِ اللَّهِ هُزُواً-
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Mufeed, from Ibn Qawlawiya, from Al Kulayni, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Ziyad, from Rifa’at who said,
‘I heard Abu Abdullah-asws saying: ‘Four (phrases) are in the Torah and there are four (phrases) to their side – One who becomes grieving upon the world, so he has become dissatisfied unto his Lord-azwj; and one who becomes thankful for a difficulty having befallen with him, for rather he is thanking his Lord-azwj; and one who goes to a rich one humbling to him in order to attain from his world, so two-thirds of his religion is gone; and one from the ones reciting the Quran were to enter the Fire (Hell), so rather he is from the ones who had taken the Verses of Allah‑azwj in mockery.
وَ الْأَرْبَعُ الَّتِي إِلَى جَنْبِهِنَّ كَمَا تَدِينُ تُدَانُ وَ مَنْ مَلَكَ اسْتَأْثَرَ وَ مَنْ لَمْ يَسْتَشِرْ نَدِمَ وَ الْفَقْرُ هُوَ الْمَوْتُ الْأَكْبَرُ.
And the four which are to their side – just as you judge so shall you be judged; and the one who owns, monopolises; and the one who does not consult, regrets; and the poverty, it is the greatest death’’.[19]
19- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَبِي قَتَادَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ لِحَاقِنٍ رَأْيٌ وَ لَا لملوك [لِمَلُولٍ] صَدِيقٌ وَ لَا لِحَسُودٍ غِنًى وَ لَيْسَ بِحَازِمٍ مَنْ لَمْ يَنْظُرْ فِي الْعَوَاقِبِ وَ النَّظَرُ فِي الْعَوَاقِبِ تَلْقِيحٌ لِلْقُلُوبِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – by a chain of Abu Qatadah who said,
‘Abu Abdullah-asws said: ‘There is no (good) opinion for one desperate to urinate, nor any friend for kings, nor richness for the envious; and he isn’t resolute, the one who does not look into the consequences; and the looking into the consequences is a fertilisation for the hearts’’.[20]
20- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ هَوْذَةَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ عَبْدِ الْعَزِيزِ بْنِ مُحَمَّدٍ قَالَ: دَخَلَ سُفْيَانُ الثَّوْرِيُّ عَلَى أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع وَ أَنَا عِنْدَهُ فَقَالَ لَهُ جَعْفَرٌ يَا سُفْيَانُ إِنَّكَ رَجُلٌ مَطْلُوبٌ وَ أَنَا رَجُلٌ تَسَرَّعَ إِلَيَّ الْأَلْسُنُ فَسَلْ عَمَّا بَدَا لَكَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from a group, from Abu Al Mufazzal, from Ahmad Bin Howza, from Ibrahim Bin Ish’aq, from Abdullah Bin Hammad Al Ansary, from Abdul Aziz Bin Muhammad who said,
‘Sufyan Al-Sowry entered to see Abu Abdullah Ja’far-asws Bin Muhammad-asws while I was in his‑asws presence. Ja’far-asws said to him: ‘O Sufyan! You are a man being sought while I-asws am a man the tongues are quick to me-asws, therefore ask about whatever comes to you’.
فَقَالَ مَا أَتَيْتُكَ يَا ابْنَ رَسُولِ اللَّهِ إِلَّا لِأَسْتَفِيدَ مِنْكَ خَيْراً
He said, ‘O son-asws of Rasool-Allah-saww! I have not come to you-asws except to benefit goodness from you-asws!’
قَالَ يَا سُفْيَانُ إِنِّي رَأَيْتُ الْمَعْرُوفَ لَا يَتِمُّ إِلَّا بِثَلَاثٍ تَعْجِيلِهِ وَ سَتْرِهِ وَ تَصْغِيرِهِ فَإِنَّكَ إِذَا عَجَّلْتَهُ هَنَّأْتَهُ وَ إِذَا سَتَرْتَهُ أَتْمَمْتَهُ وَ إِذَا صَغَّرْتَهُ عَظُمَ عِنْدَ مَنْ تُسْدِيهِ إِلَيْهِ
He-asws said: ‘O Sufyan! I-asws view, the act of kindness is not complete except with three – hastening it, and concealing it, and belittling it. When you were to hasten it will delight him, and when you conceal it you will complete it, and when you belittle it, it will be magnified in the presence of the one you had rendered (conferred) it to.
يَا سُفْيَانُ إِذَا أَنْعَمَ اللَّهُ عَلَى أَحَدٍ مِنْكُمْ بِنِعْمَةٍ فَلْيَحْمَدِ اللَّهَ عَزَّ وَ جَلَّ وَ إِذَا اسْتَبْطَأَ الرِّزْقَ فَلْيَسْتَغْفِرِ اللَّهَ وَ إِذَا حَزَنَهُ أَمْرٌ قَالَ- لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ
O Sufyan! When Allah-azwj Bestows a bounty upon anyone of you, then let him praise Allah-azwj Mighty and Majestic; and when the sustenance is delayed, let him seek Forgiveness of Allah‑azwj; and when a matter grieves him, he should say, ‘There is neither might nor strength except with Allah-azwj the Exalted, the Magnificent’.
يَا سُفْيَانُ ثَلَاثٌ أَيُّمَا ثَلَاثٍ نِعْمَتِ الْعَطِيَّةُ الْكَلِمَةُ الصَّالِحَةُ يَسْمَعُهَا الْمُؤْمِنُ فَيَنْطَوِي عَلَيْهَا حَتَّى يُهْدِيَهَا إِلَى أَخِيهِ الْمُؤْمِنِ
O Sufyan! Three, whichever three are bounties awarded – the righteous word the Momin hears, so he preserves upon it until he gifts it to his Momin brother. (p.s. – the other two are not recorded)
وَ قَالَ ع الْمَعْرُوفُ كَاسْمِهِ وَ لَيْسَ شَيْءٌ أَعْظَمَ مِنَ الْمَعْرُوفِ إِلَّا ثَوَابُهُ وَ لَيْسَ كُلُّ مَنْ يُحِبُّ أَنْ يَصْنَعَ الْمَعْرُوفَ يَصْنَعُهُ وَ لَا كُلُّ مَنْ يَرْغَبُ فِيهِ يَقْدِرُ عَلَيْهِ وَ لَا كُلُّ مَنْ يَقْدِرُ عَلَيْهِ يُؤْذَنُ لَهُ فِيهِ فَإِذَا اجْتَمَعَتِ الرَّغْبَةُ وَ الْقُدْرَةُ وَ الْإِذْنُ فَهُنَالِكَ تَمَّتِ السَّعَادَةُ لِلطَّالِبِ وَ الْمَطْلُوبِ إِلَيْهِ.
And he-asws said: ‘The act of kindness is like its name, and there isn’t anything mightier than the act of kindness except its Reward; and it isn’t so every one who loves to do the act of kindness (actually) does it, nor every one desirous regarding it is able upon it, an not every one able upon it there is permission for him regarding it. When the desire, and the ability, and the permission are gathered, over there the happiness is complete for the seeker and the sought to it’’.[21]
21- ع، علل الشرائع عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ الْيَقْطِينِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لِحُمْرَانَ يَا حُمْرَانُ انْظُرْ إِلَى مَنْ هُوَ دُونَكَ وَ لَا تَنْظُرْ إِلَى مَنْ هُوَ فَوْقَكَ فِي الْمَقْدُرَةِ فَإِنَّ ذَلِكَ أَقْنَعُ لَكَ بِمَا قُسِمَ لَكَ وَ أَحْرَى أَنْ تَسْتَوْجِبَ الزِّيَادَةَ مِنْ رَبِّكَ
(The book) ‘Ilal Al Sharaie’ – from Ibn Al Mutawakkil, from Al Himeyri, from Al Yaqteeny, from Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim who said,
‘I heard Abu Abdullah-asws saying to Humran: ‘Look at the one below you and do not look at the one above you in the ability, for that would be contentment for you with what has been Apportioned to you (by Allah-azwj), and it would be more worthy for the increase from your Lord-azwj.
وَ اعْلَمْ أَنَّ الْعَمَلَ الدَّائِمَ الْقَلِيلَ عَلَى الْيَقِينِ أَفْضَلُ عِنْدَ اللَّهِ مِنَ الْعَمَلِ الْكَثِيرِ عَلَى غَيْرِ يَقِينٍ
And know that the little deed done constantly upon the certainty is superior in the Presence of Allah-azwj than a lot of deeds done without certainty.
وَ اعْلَمْ أَنَّهُ لَا وَرَعَ أَنْفَعُ مِنْ تَجَنُّبِ مَحَارِمِ اللَّهِ وَ الْكَفِّ عَنْ أَذَى الْمُؤْمِنِينَ وَ اغْتِيَابِهِمْ وَ لَا عَيْشَ أَهْنَأُ مِنْ حُسْنِ الْخُلُقِ وَ لَا مَالَ أَنْفَعُ مِنَ الْقُنُوعِ بِالْيَسِيرِ الْمُجْزِي وَ لَا جَهْلَ أَضَرُّ مِنَ الْعُجْبِ.
And know that there is no devoutness more beneficial than shunning the Prohibitions of Allah‑azwj, and the restraint from hurting the Momineen and backbiting them; and there is no life more pleasurable than the good manners, nor any wealth more beneficial than the contentment with the less being Rewarded, and there is no ignorance more harmful than the self-fascination’’.[22]
22- ع، علل الشرائع عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ خَالِهِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ رَجُلٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ ع أَنَّهُ قَالَ لِمُحَمَّدِ بْنِ مُسْلِمٍ- لَا تَغُرَّنَّكَ النَّاسُ مِنْ نَفْسِكَ فَإِنَّ الْأَمْرَ يَصِلُ إِلَيْكَ دُونَهُمْ وَ لَا تَقْطَعِ النَّهَارَ عَنْكَ كَذَا وَ كَذَا فَإِنَّ مَعَكَ مَنْ يُحْصِي عَلَيْكَ
(The book) ‘Al Ilal Al Sharaie’ – from Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from Abdul Azeem Al Hasany, from Ibn Abu Umeyr, from Abdullah Bin Al Fazl, from his maternal uncle Muhammad Bin Suleyman, from a man,
‘From Muhammad Bin Ali-asws having said to Muhammad Bin Muslim: ‘(Do not let) the people deceive you from yourself, for the matter (Wilayah) has come to you apart from them; and do not cut the day from you with such and such, for there is someone with you counting upon you.
وَ لَا تَسْتَصْغِرَنَّ حَسَنَةً تَعْمَلُهَا فَإِنَّكَ تَرَاهَا حَيْثُ تَسُرُّكَ وَ لَا تَسْتَصْغِرَنَّ سَيِّئَةً تَعْمَلُ بِهَا فَإِنَّكَ تَرَاهَا حَيْثُ تَسُوؤُكَ وَ أَحْسِنْ فَإِنِّي لَمْ أَرَ شَيْئاً قَطُّ أَشَدَّ طَلَباً وَ لَا أَسْرَعَ دَرَكاً مِنْ حَسَنَةٍ مُحْدَثَةٍ لِذَنْبٍ قَدِيمٍ.
And do not belittle a good deed you have done for you will be seeing it whereby it will gladden you, and do not belittle an evil deed you have worked with, for you will be seeing it whereby it will sadden you; and do good deeds for I-asws have not seen anything at all of severer seeking nor quicker in realising than a new good deed for an old sin’’.[23]
جا، المجالس للمفيد عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ عَبْدِ اللَّهِ بْنِ زَيْدٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ وَ زَادَ فِي آخِرِهِ إِنَّ اللَّهَ جَلَّ اسْمُهُ يَقُولُ- إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ ذلِكَ ذِكْرى لِلذَّاكِرِينَ.
(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 fazala, from Abdullah Bin Zayd, from Ibn Abu Yafour,
‘From Abu Abdullah-asws – similar to it, and there is an increase in its end: ‘Allah-azwj, Majestic is His-azwj Name, Said: And establish the Salat in the two ends of the day and near from the night. Surely the good deeds erase the evil deeds, that is a Reminder for the mindful [11:114]’’.[24]
23- مع، معاني الأخبار عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ ابْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اعْلَمْ أَنَّ الصَّلَاةَ حُجْزَةُ اللَّهِ فِي الْأَرْضِ فَمَنْ أَحَبَّ أَنْ يَعْلَمَ مَا يُدْرِكُ مِنْ نَفْعِ صَلَاتِهِ فَلْيَنْظُرْ فَإِنْ كَانَتْ صَلَاتُهُ حَجَزَتْهُ عَنِ الْفَوَاحِشِ وَ الْمُنْكَرِ فَإِنَّمَا أَدْرَكَ مِنْ نَفْعِهَا بِقَدْرِ مَا احْتَجَزَ
(The book) ‘Ma’any Al Akhbar’ – from Majaylawiya, from his uncle, from Al Barqy, from his father, from Muhammad Bin Sinan, from Al Mufazzal, from Ibn Zabyan who said,
‘Abu Abdullah-asws said: ‘Know that the Salat is a confinement of Allah-azwj in the earth. So, the one who loves to know what benefits he has realised from his Salat, let him look. If his Salat has confined him away from the immoralities and the evil, so rather he has realised from its benefits in accordance to what it has confined.
وَ مَنْ أَحَبَّ أَنْ يَعْلَمَ مَا لَهُ عِنْدَ اللَّهِ فَلْيَعْلَمْ مَا لِلَّهِ عِنْدَهُ وَ مَنْ خَلَا بِعَمَلٍ فَلْيَنْظُرْ فِيهِ فَإِنْ كَانَ حَسَناً جَمِيلًا فَلْيَمْضِ عَلَيْهِ وَ إِنْ كَانَ سَيِّئاً قَبِيحاً فَلْيَجْتَنِبْهُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْلَى بِالْوَفَاءِ وَ الزِّيَادَةِ
And one who loves to know what is for him with Allah-azwj, let him know what is for Allah-azwj with him; and the one who secludes with a deed, let him look into it. If it was good, beautiful, let him continue upon it, and if it was evil, ugly, let him shun it, for Allah-azwj Mighty and Majestic is foremost with the loyalty and the increase.
مَنْ عَمِلَ سَيِّئَةً فِي السِّرِّ فَلْيَعْمَلْ حَسَنَةً فِي السِّرِّ وَ مَنْ عَمِلَ سَيِّئَةً فِي الْعَلَانِيَةِ فَلْيَعْمَلْ حَسَنَةً فِي الْعَلَانِيَةِ.
One who does an evil deed in the private, let him do a good deed in the secret, and one who does an evil deed in the open, so let him do an evil deed in the open’’.[25]
24- سن، المحاسن عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَتَبَ مَعِي إِلَى عَبْدِ اللَّهِ بْنِ مُعَاوِيَةَ وَ هُوَ بِفَارِسَ مَنِ اتَّقَى اللَّهَ وَقَاهُ وَ مَنْ شَكَرَهُ زَادَهُ وَ مَنْ أَقْرَضَهُ جَزَاهُ.
(The book) ‘Al Mahasin’ – from Hammad Bin Isa, from Abdul Hameed Al Taie,
‘From Abu Abdullah-asws having said: ‘He-asws wrote with me to Abdullah Bin Muawiya, and he was at Faris: ‘One who fears Allah-azwj, He-azwj will Save him, and one who thanks Him-azwj, He‑azwj will Increase for him, and one who lends him (goodly loan), He-azwj will Recompense him’’.[26]
25- سن، المحاسن عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ أَبِي أُسَامَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ عَلَيْكُمْ بِتَقْوَى اللَّهِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ حُسْنِ الْخُلُقِ وَ حُسْنِ الْجِوَارِ
(The book) ‘Al Mahasin’ – from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Abu Usama who said,
‘I heard Abu Abdullah-asws saying: ‘Upon you all is with fearing Allah-azwj, and the devoutness, and the struggle, and the truthful narration, and paying back the entrustment, and good manners, and goodly neighbourliness.
وَ كُونُوا دُعَاةً إِلَى أَنْفُسِكُمْ بِغَيْرِ أَلْسِنَتِكُمْ وَ كُونُوا زَيْناً وَ لَا تَكُونُوا شَيْناً وَ عَلَيْكُمْ بِطُولِ السُّجُودِ وَ الرُّكُوعِ فَإِنَّ أَحَدَكُمْ إِذَا طال [أَطَالَ] الرُّكُوعَ يَهْتِفُ إِبْلِيسُ مِنْ خَلْفِهِ وَ قَالَ يَا وَيْلَتَاهُ أَطَاعُوا وَ عَصَيْتُ وَ سَجَدُوا وَ أَبَيْتُ.
And be callers to yourselves without (using) your tongues, and be an adornment and do not be a disgrace; and upon you is with lengthy Sajdah(s) and the Ruku (s), for if one of you were to prolong the Ruk’u, Iblees-la shouts from behind him, ‘O woe of it! They are obeying and I-la disobeyed, and they are performing Sajdah and I-la refused!’’[27]
26- ص، قصص الأنبياء عليهم السلام عَنِ الصَّدُوقِ رَحِمَهُ اللَّهُ بِإِسْنَادِهِ عَنِ ابْنِ سِنَانٍ عَنِ الصَّادِقِ ع قَالَ: لَا تَمْزَحْ فَيَذْهَبَ نُورُكَ وَ لَا تَكْذِبْ فَيَذْهَبَ بَهَاؤُكَ
(The book) ‘Qasas Al-Anbiya’, may the greetings be upon them-as – from Al-Sadouq, many Allah-azwj have Mercy on him, by his chain from Al-Sadiq-asws having said: ‘Do not jest (joke) or your Noor (radiance) will be gone, and do not lie or your glory will be gone.
وَ إِيَّاكَ وَ خَصْلَتَيْنِ الضَّجَرَ وَ الْكَسَلَ فَإِنَّكَ إِنْ ضَجِرْتَ لَمْ تَصْبِرْ عَلَى حَقٍّ وَ إِنْ كَسِلْتَ لَمْ تُؤَدِّ حَقّاً
And beware of two traits – being fed up and the laziness. If you were to be fed up, you will not be patient upon a right, and if you were to be lazy you will not pay back a right’.
قَالَ وَ كَانَ الْمَسِيحُ ع يَقُولُ مَنْ كَثُرَ هَمُّهُ سَقِمَ بَدَنُهُ وَ مَنْ سَاءَ خُلُقُهُ عَذَّبَ نَفْسَهُ وَ مَنْ كَثُرَ كَلَامُهُ كَثُرَ سِقْطَهُ وَ مَنْ كَثُرَ كَذِبُهُ ذَهَبَ بَهَاؤُهُ وَ مَنْ لَاحَى الرِّجَالَ ذَهَبَ مُرُوَّتُهُ.
He-asws said: ‘And the Messiah had said: ‘One whose worries are a lot his body will be sick, and the one whose manners are evil will torment himself, and one whose speech is a lot his stumbles will be a lot, and the one whose lies are a lot his glory will be gone, and the one flatters the men his manliness will be gone’’.[28]
27- مص، مصباح الشريعة قَالَ الصَّادِقُ ع أَفْضَلُ الْوَصَايَا وَ أَلْزَمُهَا أَنْ لَا تَنْسَى رَبَّكَ وَ أَنْ تَذْكُرَهُ دَائِماً وَ لَا تَعْصِيَهُ وَ تَعْبُدَهُ قَاعِداً وَ قَائِماً وَ لَا تَغْتَرَّ بِنِعْمَتِهِ وَ اشْكُرْهُ أَبَداً وَ لَا تَخْرُجْ مِنْ تَحْتِ أَسْتَارِ عَظَمَتِهِ وَ جَلَالِهِ فَتَضِلَّ وَ تَقَعَ فِي مَيْدَانِ الْهَلَاكِ وَ إِنْ مَسَّكَ الْبَلَاءُ وَ الضُّرُّ وَ أَحْرَقَتْكَ نِيرَانُ الْمِحَنِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The superior advice and most necessary of these is that you don’t forget your Lord-azwj, and you remember Him-azwj constantly, and do not disobey Him-azwj, and worship Him-azwj sitting and standing, and not be deceived by His-azwj bounties, and thank Him‑azwj forever, and not come out from under the veil of His-azwj Magnificence and His-azwj Majestic and fall into the field of destruction, and even if the affliction and the harm were to touch you, and the fires of Trial incinerate you.
وَ اعْلَمْ أَنَّ بَلَايَاهُ مَحْشُوَّةٌ بِكَرَامَاتِهِ الْأَبَدِيَّةِ وَ مِحَنُهُ مُورِثَةٌ رِضَاهُ وَ قُرْبَهُ وَ لَوْ بَعْدَ حِينٍ فَيَا لَهَا مِنْ مَغْنَمٍ لِمَنْ عَلِمَ وَ وُفِّقَ لِذَلِكَ.
And know that His-azwj afflictions are filled with His-azwj eternal honours, and His-azwj Trials inherit His-azwj Satisfaction and His-azwj nearness, and even if it is after a while. Oh, what gain it is for the one who knows and harmonises to that!’’[29]
28- رُوِيَ أَنَّ رَجُلًا اسْتَوْصَى رَسُولَ اللَّهِ ص فَقَالَ لَا تَغْضَبْ قَطُّ فَإِنَّ فِيهِ مُنَازَعَةَ رَبِّكَ
It is reported that a man sought advice of Rasool-Allah-saww. He-saww said: ‘Do not get angry at all, for there is conflict to your Lord-azwj’.
فَقَالَ زِدْنِي
He said, ‘Increase for me’.
قَالَ إِيَّاكَ وَ مَا يُعْتَذَرُ مِنْهُ فَإِنَّ فِيهِ الشِّرْكَ الْخَفِيَّ
He-saww said: ‘Beware of what you have to apologise from, for there is hidden Shirk in it’.
فَقَالَ زِدْنِي
He said, ‘Increase for me’.
فَقَالَ صَلِّ صَلَاةَ مُوَدِّعٍ فَإِنَّ فِيهَا الْوُصْلَةَ وَ الْقُرْبَى
He-saww said: ‘Pray the farewell Salat (as if it were your last), for therein is the connection and the nearness’.
فَقَالَ زِدْنِي
He said, ‘Increase for me’.
فَقَالَ ع اسْتَحْيِ مِنَ اللَّهِ اسْتِحْيَاءَكَ مِنْ صَالِحِي جِيرَانِكَ فَإِنَّ فِيهَا زِيَادَةَ الْيَقِينِ وَ قَدْ أَجْمَعَ اللَّهُ تَعَالَى مَا يَتَوَاصَى بِهِ الْمُتَوَاصُونَ مِنَ الْأَوَّلِينَ وَ الْآخِرِينَ فِي خَصْلَةٍ وَاحِدَةٍ وَ هِيَ التَّقْوَى
He-asws said: ‘Be embarrassed from Allah-azwj (like) your being embarrassed from your righteous neighbours, for therein is increase of the certainty; and Allah-azwj the Exalted has Summaries what the advisers from the former ones and the latter ones can be advising with in one characteristic, and it is the piety.
قَالَ اللَّهُ جَلَّ وَ عَزَّ- وَ لَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلِكُمْ وَ إِيَّاكُمْ أَنِ اتَّقُوا اللَّهَ وَ فِيهِ جِمَاعُ كُلِّ عِبَادَةٍ صَالِحَةٍ
Allah-azwj Majestic and Mighty Said: And We had Advised those who were Given the Book from before you and (We Advise) you too that you should be fearing Allah; [4:131], and in it a summary of every righteous worship.
وَصَلَ مَنْ وَصَلَ إِلَى الدَّرَجَاتِ الْعُلَى وَ الرُّتْبَةِ الْقُصْوَى وَ بِهِ عَاشَ مَنْ عَاشَ مَعَ اللَّهِ بِالْحَيَاةِ الطَّيِّبَةِ وَ الْأُنْسِ الدَّائِمِ قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَ نَهَرٍ- فِي مَقْعَدِ صِدْقٍ عِنْدَ مَلِيكٍ مُقْتَدِرٍ.
The one who arrives will arrive to the exalted levels and the maximum ranks, and by it the one who live will live the good life with Allah-azwj and the permanent comfort. Allah-azwj Mighty and Majestic Said: Surely the pious would be in Gardens and Rivers [54:54] In a truthful seat, in the Presence of a Powerful King [54:55]’’.[30]
29- كشف، كشف الغمة قَالَ مُحَمَّدُ بْنُ طَلْحَةَ قَالَ مَالِكُ بْنُ أَنَسٍ قَالَ جَعْفَرٌ ع يَوْماً لِسُفْيَانَ الثَّوْرِيِّ يَا سُفْيَانُ إِذَا أَنْعَمَ اللَّهُ عَلَيْكَ بِنِعْمَةٍ فَأَحْبَبْتَ بَقَاءَهَا فَأَكْثِرْ مِنَ الْحَمْدِ وَ الشُّكْرِ عَلَى اللَّهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ الْعَزِيزِ- لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ
(The book) ‘Kashf Al Ghumma’ – Muhammad Bin Talha said, ‘Malik Bin Anas said,
‘One day Ja’far-asws said to Sufyan Al-Sowry: ‘O Sufyan! When Allah-azwj Bestows a bounty upon you, and you love it’s remaining, then frequent from the praise and the thanks to Allah-azwj. Allah-azwj Mighty and Majestic Said in His-azwj Mighty Book: “If you are grateful, I would Increase it for you, [14:7].
وَ إِذَا اسْتَبْطَأْتَ الرِّزْقَ فَأَكْثِرْ مِنَ الِاسْتِغْفَارِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ فِي كِتَابِهِ- اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كانَ غَفَّاراً- يُرْسِلِ السَّماءَ عَلَيْكُمْ مِدْراراً- وَ يُمْدِدْكُمْ بِأَمْوالٍ وَ بَنِينَ يَعْنِي فِي الدُّنْيَا- وَ يَجْعَلْ لَكُمْ جَنَّاتٍ يَعْنِي فِي الْآخِرَةِ
And when the sustenance is delayed, then frequent from seeking the Forgiveness, for Allah‑azwj Mighty and Majestic Said in His-azwj Book: ‘Seek Forgiveness of your Lord, He would always be Forgiving [71:10] He will Send the sky unto you pouring (with rain) [71:11] And Assist you with wealth and sons, [71:12] – meaning in the world – and Make gardens for you,– meaning in the Hereafter.
يَا سُفْيَانُ إِذَا حَزَنَكَ أَمْرٌ مِنْ سُلْطَانٍ أَوْ غَيْرِهِ فَأَكْثِرْ مِنْ قَوْلِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ فَإِنَّهَا مِفْتَاحُ الْفَرَجِ وَ كَنْزٌ مِنْ كُنُوزِ الْجَنَّةِ.
O Sufyan! When a matter from the ruler or someone else grieves you, be frequent from the words: ‘لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ’ ‘There is neither might nor strength except with Allah-azwj’, for it is a key of happiness, and a treasure from the treasures of Paradise’’.[31]
30- وَ قَالَ ابْنُ أَبِي حَازِمٍ كُنْتُ عِنْدَ جَعْفَرِ بْنِ مُحَمَّدٍ ع إِذَا جَاءَ آذِنُهُ فَقَالَ سُفْيَانُ الثَّوْرِيُّ بِالْبَابِ فَقَالَ ائْذَنْ لَهُ فَدَخَلَ
And Ibn Abu Hazim said,
‘I was in the presence of Ja’far-asws Bin Muhammad-asws when his-asws doorman came. He said, ‘Sufyan AlSowry is at the door!’ He-asws said: ‘Permit him’. He entered.
فَقَالَ لَهُ جَعْفَرٌ يَا سُفْيَانُ إِنَّكَ رَجُلٌ يَطْلُبُكَ السُّلْطَانُ وَ أَنَا أَتَّقِي السُّلْطَانَ قُمْ فَاخْرُجْ غَيْرَ مَطْرُودٍ
Ja’far-asws said to him: ‘O Sufyan! You are a man the ruler is seeking you, and I-asws fear the ruler. Arise and go out, without being expelled!’
فَقَالَ سُفْيَانُ حَدِّثْنِي حَتَّى أَسْمَعَ وَ أَقُومَ
Sufyan said, ‘Narrate to me until I hear and (then) I shall arise’.
فَقَالَ جَعْفَرٌ حَدَّثَنِي أَبِي عَنْ جَدِّي أَنَّ رَسُولَ اللَّهِ ص قَالَ مَنْ أَنْعَمَ اللَّهُ عَلَيْهِ نِعْمَةً فَلْيَحْمَدِ اللَّهَ وَ مَنِ اسْتَبْطَأَ الرِّزْقَ فَلْيَسْتَغْفِرِ اللَّهَ وَ مَنْ حَزَنَهُ أَمْرٌ فَلْيَقُلْ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
Ja’far-asws said: ‘It is narrated to me-asws by my-asws father-asws, from my-asws grandfather-asws that Rasool-Allah-saww said: ‘One whom Allah-azwj Bestows a bounty upon him, let him praise Allah‑azwj, and one the sustenance is delayed for, let him seek Forgiveness of Allah-azwj, and the one who is grieved by a matter, let him say, ‘There is neither any might nor strength except with Allah-azwj’’’.
فَلَمَّا قَامَ سُفْيَانُ قَالَ جَعْفَرٌ خُذْهَا يَا سُفْيَانُ ثَلَاثاً وَ أَيُّ ثَلَاثٍ.
When Sufyan arose, Ja’far-asws said: ‘Take it O Sufyan, three and whichever of the three’’.[32]
31- وَ كَانَ يَقُولُ ع لَا يَتِمُّ الْمَعْرُوفُ إِلَّا بِثَلَاثَةٍ تَعْجِيلِهِ وَ تَصْغِيرِهِ وَ سَتْرِهِ.
And he-asws had said: ‘The act of kindness is not complete except with three – your hastening it, and your belittling it, and your concealing it’’.[33]
32- وَ سُئِلَ ع لِمَ حَرَّمَ اللَّهُ الرِّبَا
And he-asws was asked, ‘Why did Allah-azwj Prohibit the interest (usury)?’
قَالَ لِئَلَّا يَتَمَانَعَ النَّاسُ الْمَعْرُوفَ.
He-asws said: ‘Lest the people prevent the act of kindness’’.[34]
33- وَ ذَكَرَ بَعْضُ أَصْحَابِهِ قَالَ: دَخَلْتُ عَلَى جَعْفَرٍ ع وَ مُوسَى وَلَدُهُ بَيْنَ يَدَيْهِ وَ هُوَ يُوصِيهِ بِهَذِهِ الْوَصِيَّةِ فَكَانَ مِمَّا حَفِظْتُ مِنْهُ أَنْ قَالَ يَا بُنَيَّ اقْبَلْ وَصِيَّتِي وَ احْفَظْ مَقَالَتِي فَإِنَّكَ إِنْ حَفِظْتَهَا تَعِشْ سَعِيداً وَ تَمُتْ حَمِيداً
And one of his companions said,
‘I entered to see Ja’far-asws and his-asws son-asws Musa-asws was in front of him-asws, and he-asws was advising him-asws with this advice, from what I have memorised from it, that he-asws said: ‘O my-asws son-asws! Accept my-asws advice and memorise my-asws words, for if you-asws were to memorise these, you-asws will live a happy life and die praised.
يَا بُنَيَّ إِنَّهُ مَنْ قَنِعَ بِمَا قَسَمَ اللَّهُ لَهُ اسْتَغْنَى وَ مَنْ مَدَّ عَيْنَيْهِ إِلَى مَا فِي يَدِ غَيْرِهِ مَاتَ فَقِيراً وَ مَنْ لَمْ يَرْضَ بِمَا قَسَمَ اللَّهُ عَزَّ وَ جَلَّ اتَّهَمَ اللَّهَ تَعَالَى فِي قَضَائِهِ وَ مَنِ اسْتَصْغَرَ زَلَّةَ نَفْسِهِ اسْتَعْظَمَ زَلَّةَ غَيْرِهِ وَ مَنِ اسْتَصْغَرَ زَلَّةَ غَيْرِهِ اسْتَعْظَمَ زَلَّةَ نَفْسِهِ
O my-asws son-asws! One who is contented with what Allah-azwj has Apportioned for him is rich, and one who extends his eyes to what is in the hands of others will die poor, and the one who is not satisficed with what Allah-azwj Mighty and Majestic has Apportioned (for him) accuses Allah-azwj the Exalted regarding His-azwj Decree; and the one who belittles his own slips will magnify the slips of others, and the one who belittles slips of other will magnify his own slips.
يَا بُنَيَّ مَنْ كَشَفَ حِجَابَ غَيْرِهِ انْكَشَفَتْ عَوْرَاتُ نَفْسِهِ وَ مَنْ سَلَّ سَيْفَ الْبَغْيِ قُتِلَ بِهِ وَ مَنْ حَفَرَ لِأَخِيهِ بِئْراً سَقَطَ فِيهَا وَ مَنْ دَخَلَ مَدَاخِلَ السُّفَهَاءِ حُقِّرَ وَ مَنْ خَالَطَ الْعُلَمَاءَ وُقِّرَ وَ مَنْ دَخَلَ مَدَاخِلَ السُّوءِ اتُّهِمَ
O my-asws son-asws! One who uncovers the veil of others will uncover his own nakedness (defects); and one who unsheathes the sword of rebellion will be killed by it; and the one who digs a pit for his brother will fall into it; and one who enters entrance of the foolish ones will be demeaned; and one who mingles with the scholar will be dignified; and one who enters the evil entrance will be accused.
يَا بُنَيَّ قُلِ الْحَقَّ لَكَ وَ عَلَيْكَ وَ إِيَّاكَ وَ النَّمِيمَةَ فَإِنَّهَا تَزْرَعُ الشَّحْنَاءَ فِي قُلُوبِ الرِّجَالِ
O my-asws son-asws! Say the truth, for you and against you; and beware of the gossip for it sows the grudges in the hearts of men.
يَا بُنَيَّ إِذَا طَلَبْتَ الْجُودَ فَعَلَيْكَ بِمَعَادِنِهِ فَإِنَّ لِلْجُودِ مَعَادِنَ وَ لِلْمَعَادِنِ أُصُولًا وَ لِلْأُصُولِ فُرُوعاً وَ لِلْفُرُوعِ ثَمَراً وَ لَا يَطِيبُ ثَمَرٌ إِلَّا بِفَرْعٍ وَ لَا فَرْعٌ إِلَّا بِأَصْلٍ وَ لَا أَصْلٌ إِلَّا بِمَعِدْنٍ طَيِّبٍ
O my-asws son-asws! When you seek the generousity, upon you is with its mines, for there are sources for the generousity, and for the sources there are roots, and for the roots there are branches, and for the branches there are fruits, and the fruits cannot be good except with a branch, nor a branch except with a root, nor a root except with a good source.
يَا بُنَيَّ إِذَا زُرْتَ فَزُرِ الْأَخْيَارَ وَ لَا تَزُرِ الْفُجَّارَ فَإِنَّهُمْ صَخْرَةٌ لَا يَنْفَجِرُ مَاؤُهَا وَ شَجَرَةٌ لَا يَخْضَرُّ وَرَقُهَا وَ أَرْضٌ لَا يَظْهَرُ عُشْبُهَا
O my-asws son-asws! When you visit, then visit the good people and do not visit the immoral for they are (like) a rock whose water does not burst forth, and a tree whose leaves do not turn green, and a land whose grass does not appear’.
قَالَ عَلِيُّ بْنُ مُوسَى ع فَمَا تَرَكَ أَبِي هَذِهِ الْوَصِيَّةَ إِلَى أَنْ مَاتَ.
Ali-asws Bin Musa-asws said: ‘My-asws father-asws did not neglect this advice until he-asws passed away’’.[35]
34- وَ نُقِلَ أَنَّهُ كَانَ رَجُلٌ مِنْ أَهْلِ السَّوَادِ يَلْزَمُ جَعْفَراً ع فَفَقَدَهُ فَسُئِلَ عَنْهُ فَقَالَ لَهُ رَجُلٌ يُرِيدُ أَنْ يَسْتَنْقِصَ بِهِ إِنَّهُ نَبَطِيٌّ
And it has been transmitted that a man from the black people used to adhere with Ja’far-asws. He-asws missed him, so he-asws asked about him. A man said to him intending to derogate him, ‘He is Nabatean!’
فَقَالَ جَعْفَرٌ ع أَصْلُ الرَّجُلِ عَقْلُهُ وَ حَسَبُهُ دِينُهُ وَ كَرَمُهُ تَقْوَاهُ وَ النَّاسُ فِي آدَمَ مُسْتَوُونَ فَاسْتَحْيَا ذَلِكَ الْقَائِلُ.
Ja’far-asws said: ‘The origin of the man is his intellect, and his pedigree is his religion, and his honour is his piety, and the people are same regarding Adam-as’. That speaker was embarrassed’’.[36]
35- وَ قَالَ سُفْيَانُ الثَّوْرِيُّ سَمِعْتُ جعفر [جَعْفَراً] الصَّادِقَ ع يَقُولُ عَزَّتِ السَّلَامَةُ حَتَّى لَقَدْ خَفِيَ مَطْلَبُهَا فَإِنْ يَكُنْ فِي شَيْءٍ فَيُوشِكُ أَنْ يَكُونَ فِي الْخُمُولِ فَإِنْ طُلِبَتْ فِي خُمُولٍ فَلَمْ تُوجَدْ فَيُوشِكُ أَنْ تَكُونَ فِي الصَّمْتِ فَإِنْ طُلِبَتْ فِي الصَّمْتِ فَلَمْ تُوجَدْ فَيُوشِكُ أَنْ تَكُونَ فِي التَّخَلِّي فَإِنْ طُلِبَتْ فِي التَّخَلِّي فَلَمْ تُوجَدْ فَيُوشِكُ أَنْ تَكُونَ فِي كَلَامِ السَّلَفِ الصَّالِحِ وَ السَّعِيدُ مَنْ وَجَدَ فِي نَفْسِهِ خَلْوَةً يُشْغَلُ بِهَا.
And Sufyan Al Sowry said,
‘I heard Ja’far Al-Sadiq-asws saying, ‘There is scarcity of the safety to the extent that its requirements are hidden. If it happens to be in something, it would almost be in the laziness. If you were to seek it in laziness, you will not find it. It would almost be in the silence, but if you were to seek it in the silence, you will not find it. It would almost be in the seclusion. If you were to seek it in the seclusion, you will not find it. It would almost be in the speech of the righteous ancestors; and the fortunate is the one who find within himself seclusion he can be pre-occupied with it’’.[37]
36- وَ قَالَ الْحَافِظُ عَبْدُ الْعَزِيزِ وَ قَالَ إِبْرَاهِيمُ بْنُ مَسْعُودٍ قَالَ: كَانَ رَجُلٌ مِنَ التُّجَّارِ يَخْتَلِفُ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ ع يُخَاطِبُهُ وَ يَعْرِفُهُ بِحُسْنِ حَالٍ فَتَغَيَّرَتْ حَالُهُ فَجَعَلَ يَشْكُو إِلَى جَعْفَرٍ ع فَقَالَ-
And Al Hafiz Abdul Aziz said, ‘And Ibrahim Bin Masoud said,
‘There was a man from the traders used to come and go to Ja’far-asws Bin Muhammad-asws. He‑asws would address him and recognise him being in a good state. His situation changed, so he went to complain to Ja’far-asws. He-asws said (a poem),
| فَلَا تَجْزَعْ وَ إِنْ أَعْسَرْتَ يَوْماً- | فَقَدْ أَيْسَرْتَ فِي زَمَنٍ طَوِيلٍ- | |
| وَ لَا تَيْأَسْ فَإِنَّ الْيَأْسَ كُفْرٌ- | لَعَلَّ اللَّهَ يُغْنِي عَنْ قَلِيلٍ- | |
| وَ لَا تَظُنَّنَّ بِرَبِّكَ ظَنَّ سَوْءٍ- | فَإِنَّ اللَّهَ أَوْلَى بِالْجَمِيلِ |
‘Do not panic and even if you have become poor for a day, so you had been affluent in a lengthy time, and do not despair, for the despair is Kufr, perhaps Allah-azwj will Enrich you after a little while, and do not think evil thoughts with your Lord-azwj, for Allah-azwj is foremost with the beautiful (thoughts)’’.[38]
37 – وَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: بُنِيَ الْإِنْسَانُ عَلَى خِصَالٍ فَمَهْمَا بُنِيَ عَلَيْهِ فَإِنَّهُ لَا يُبْنَى عَلَى الْخِيَانَةِ وَ الْكَذِبِ.
And from Abdullah Bin Abu Yafour,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘AlIslam is built upon (certain) characteristics. So, whatever it is built upon, it is not build upon the betrayal and the lies’’.[39]
38- وَ قَالَ الْحَافِظُ عَبْدُ الْعَزِيزِ رُوِيَ عَنْ جَابِرِ بْنِ عَوْنٍ قَالَ: قَالَ رَجُلٌ لِجَعْفَرِ بْنِ مُحَمَّدٍ ع إِنَّهُ وَقَعَ بَيْنِي وَ بَيْنَ قَوْمٍ مُنَازَعَةٌ فِي أُمُورٍ وَ إِنِّي أُرِيدُ أَنْ أَتْرُكَهُ فَيُقَالُ لِي إِنَّ تَرْكَكَ لَهُ ذُلٌّ
And Al Hafiz Abdul Aziz said, ‘It is reported from Jabir Bin Awn who said,
‘A man said to Ja’far-asws Bin Muhammad-asws, ‘A dispute has occurred between me and a group of people regarding matters, and I want to leave it. But it would be said to me, ‘Your leaving it for him is a disgrace’’.
فَقَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع إِنَّ الذَّلِيلَ هُوَ الظَّالِمُ.
Ja’far-asws Bin Muhammad-asws said: ‘The disgraced, he is the unjust’’.[40]
39- وَ عَنْ إِسْمَاعِيلَ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ جَدِّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ.
And from Ismail son of Ja’far-asws Bin Muhammad-asws, from his grandfather-asws having said: ‘Rasool-Allah-saww said: ‘From good Islam of the person is his neglecting what does not concern him’’.[41]
40- وَ قَالَ الْحَافِظُ أَبُو نُعَيْمٍ رُوِيَ عَنْ مُحَمَّدِ بْنِ بَشِيرٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَوْحَى اللَّهُ تَعَالَى إِلَى الدُّنْيَا أَنِ اخْدُمِي مَنْ خَدَمَنِي وَ أَتْعِبِي مَنْ خَدَمَكِ.
And Al Hafiz Abu Nueym said, ‘It is reported from Muhammad Bin Bashir,
‘From Ja’far-asws Bin Muhammad-asws: ‘Allah-azwj the Exalted Revealed to the world: “Serve the one who serves Me-azwj and exhaust the one who serves you!”’[42]
41- وَ عَنِ الْأَصْمَعِيِّ قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع الصَّلَاةُ قُرْبَانُ كُلِّ تَقِيٍّ وَ الْحَجُّ جِهَادُ كُلِّ ضَعِيفٍ وَ زَكَاةُ الْبَدَنِ الصِّيَامُ وَ الدَّاعِي بِلَا عَمَلٍكَالرَّامِي بِلَا وَتَرٍ وَ اسْتَنْزِلُوا الرِّزْقَ بِالصَّدَقَةِ وَ حَصِّنُوا أَمْوَالَكُمْ بِالزَّكَاةِ
And from Al As’amy who said,
‘Ja’far-asws Bin Muhammad-asws said: ‘The Salat is an offering of every pious one, and the Hajj is a Jihad of every weak one, and Zakat of the body are the fasts; the caller without deeds is like the archer without a bowstring; and cause the sustenance to descend with the charity; and fortify your wealth with the Zakat.
وَ مَا عَالَ مَنِ اقْتَصَدَ وَ التَّقْدِيرُ نِصْفُ الْعَيْشِ وَ التَّوَدُّدُ نِصْفُ الْعَقْلِ وَ قِلَّةُ الْعِيَالِ أَحَدُ الْيَسَارَيْنِ مَنْ حَزَنَ وَالِدَيْهِ فَقَدْ عَقَّهُمَا وَ مَنْ ضَرَبَ بِيَدِهِ عَلَى فَخِذِهِ عِنْدَ الْمُصِيبَةِ فَقَدْ حَبِطَ أَجْرُهُ
And he will not be destitute one who is moderate; and the assessment is half the (good) life; and seeking affection is half the intellect; and scarcity of dependants is one of the eases; one who cause his parents to grief have been disowned by them; and one who strikes his hand upon his thing during the calamity has nullified his Recompense.
وَ الصَّنِيعَةُ لَا تَكُونُ صَنِيعَةً إِلَّا عِنْدَ ذِي حَسَبٍ أَوْ دِينٍ وَ اللَّهُ عَزَّ وَ جَلَّ يُنْزِلُ الصَّبْرَ عَلَى قَدْرِ الْمُصِيبَةِ وَ يُنْزِلُ الرِّزْقَ عَلَى قَدْرِ الْمَئُونَةِ وَ مَنْ قَدَّرَ مَعِيشَتَهُ رَزَقَهُ اللَّهُ وَ مَنْ بَذَّرَ مَعِيشَتَهُ حَرَمَهُ اللَّهُ.
The favour cannot be a favour except done with the one with pedigree or religion; and Allah‑azwj Mighty and Majestic Sends down the patience in accordant to the difficulties, and He-azwj Sends down the sustenance in accordance to the provisions (needed); and one who assesses his livelihood Allah-azwj would Grace him; and the one who wastes his livelihood, Allah-azwj would Deprive him’’.[43]
42- وَ عَنْ بَعْضِ أَصْحَابِ جَعْفَرٍ ع قَالَ: دَخَلْتُ عَلَيْهِ وَ مُوسَى ع بَيْنَ يَدَيْهِ وَ هُوَ يُوصِيهِ بِهَذِهِ الْوَصِيَّةِ فَكَانَ مِمَّا حَفِظْتُ مِنْهَا أَنْ قَالَ يَا بُنَيَّ اقْبَلْ وَصِيَّتِي وَ احْفَظْ مَقَالَتِي فَإِنَّكَ إِنْ حَفِظْتَهَا تَعِشْ سَعِيداً وَ تَمُتْ حَمِيداً
And from one of the companions of Ja’far-asws having said, ‘I entered to see him-asws and Musa‑asws was in front of him-asws, and he-asws was advising him-asws with this advice. It was from what I have memorised from it that he-asws said: ‘O my-asws son-asws! Accept my-asws advice and memorise my-asws words, for if you-asws were to memorise these, you-asws will live a happy life and die praised.
يَا بُنَيَّ مَنْ قَنِعَ بِمَا قُسِمَ لَهُ اسْتَغْنَى وَ مَنْ مَدَّ عَيْنَيْهِ إِلَى مَا فِي يَدِ غَيْرِهِ مَاتَ فَقِيراً وَ مَنْ لَمْ يَرْضَ بِمَا قُسِمَ لَهُ اتَّهَمَ اللَّهَ فِي قَضَائِهِ وَ مَنِ اسْتَصْغَرَ زَلَّةَ غَيْرِهِ اسْتَعْظَمَ زَلَّةَ نَفْسِهِ وَ مَنِ اسْتَصْغَرَ زَلَّةَ نَفْسِهِ اسْتَعْظَمَ زَلَّةَ غَيْرِهِ
O my-asws son-asws! One who is contented with what Allah-azwj has Apportioned for him is rich, and the one who extends his eyes to what is in the hands of others will die poor, and one who is not satisfied with what has been Apportioned for him is accusing Allah-azwj regarding His-azwj Decree; and one who belittles slips of others will magnify his own slips, and the one who belittles his own slips will magnify slips of others.
يَا بُنَيَّ مَنْ كَشَفَ حِجَابَ غَيْرِهِ تُكْشَفُ عَوْرَاتُ بَيْتِهِ وَ مَنْ سَلَّ سَيْفَ الْبَغْيِ قُتِلَ بِهِ وَ مَنِ احْتَفَرَ لِأَخِيهِ بِئْراً سَقَطَ فِيهَا وَ مَنْ دَخَلَ السُّفَهَاءَ حُقِّرَ وَ مَنْ خَالَطَ الْعُلَمَاءَ وُقِّرَ وَ مَنْ دَخَلَ مَدَاخِلَ السَّوْءِ اتُّهِمَ
O my-asws son-asws! One who uncovers the veil of others will uncover his own nakedness (defects); and one who unsheathes the sword of rebellion will be killed by it; and the one who digs a pit for his brother will fall into it; and one who enters entrance of the foolish ones will be demeaned; and one who mingles with the scholar will be dignified; and one who enters the evil entrance will be accused.
يَا بُنَيَّ إِيَّاكَ أَنْ تَزْرِيَ بِالرِّجَالِ فَيُزْرَى بِكَ
O my-asws son-asws! Beware of belittling the men for they will belittle you.
وَ إِيَّاكَ وَ الدُّخُولَ فِيمَا لَا يَعْنِيكَ فَتَذِلَّ
And beware of entering (indulging) into what does not concern you for you will be disgraced.
يَا بُنَيَّ قُلِ الْحَقَّ لَكَ وَ عَلَيْكَ تُسْتَشَارُ مِنْ بَيْنِ أَقْرَانِكِ
O my-asws son-asws! Say the truth, for you and against you, you will be consulted from between your peers.
يَا بُنَيَّ كُنْ لِكِتَابِ اللَّهِ تَالِياً وَ لِلْإِسْلَامِ فَاشِياً وَ بِالْمَعْرُوفِ آمِراً وَ عَنِ الْمُنْكَرِ نَاهِياً وَ لِمَنْ قَطَعَكَ وَاصِلًا وَ لِمَنْ سَكَتَ عَنْكَ مُبْتَدِئاً وَ لِمَنْ سَأَلَكَ مُعْطِياً
O my-asws son-asws! Be for the Book of Allah-azwj, a reciter, and for Al-Islam, a spreader, and with the act of kindness, an instructor, and about the evil, a forbidder, and for the one who cuts you off, a connector, and for the one who is silent from you, an initiator, and for the one who asks you, a giver.
وَ إِيَّاكَ وَ النَّمِيمَةَ فَإِنَّهَا تَزْرَعُ الشَّحْنَاءَ فِي قُلُوبِ الرِّجَالِ وَ إِيَّاكَ وَ التَّعَرُّضَ لِعُيُوبِ النَّاسِ فَمَنْزِلَةُ الْمُعْتَرِضِ لِعُيُوبِ النَّاسِ كَمَنْزِلَةِ الْهَدَفِ
And beware of the gossiping for it sows the grudges in the hearts of the men; and beware of exposing faults of the people, for a status of the exposer of faults of the people is like a status of the target.
يَا بُنَيَّ إِذَا طَلَبْتَ الْجُودَ فَعَلَيْكَ بِمَعَادِنِهِ فَإِنَّ لِلْجُودِ مَعَادِنَ وَ لِلْمَعَادِنِ أُصُولًا وَ لِلْأُصُولِ فُرُوعاً وَ لِلْفُرُوعِ ثَمَراً وَ لَا يَطِيبُ ثَمَرٌ إِلَّا بِفَرْعٍ وَ لَا فَرْعٌ إِلَّا بِأَصْلٍ وَ لَا أَصْلٌ ثَابِتٌ إِلَّا بِمَعْدِنٍ طَيِّبٍ-
O my-asws son-asws! When you seek the generousity, upon you is with its source, for there is a source for the generousity, and for the source there is a root, and for the root there is a branch, and for the branch is a fruit, and a fruit cannot be good except with a branch, nor a branch except with a root, nor an affirmed root except with a good source.
يَا بُنَيَّ إِذَا زُرْتَ فَزُرِ الْأَخْيَارَ وَ لَا تَزُرِ الْفُجَّارَ فَإِنَّهُمْ صَخْرَةٌ لَا يَتَفَجَّرُ مَاؤُهَا وَ شَجَرَةٌ لَا يَخْضَرُّ وَرَقُهَا وَ أَرْضٌ لَا يَظْهَرُ عُشْبُهَا
O my-asws son-asws! When you visit, so visit the good people and do not visit the immoral, for they are a rock, its water does not burst forth, and a tree its leaves do not turn green, and a land its grass does not appear’.
قَالَ عَلِيُّ بْنُ مُوسَى ع فَمَا تَرَكَ أَبِي هَذِهِ الْوَصِيَّةَ إِلَى أَنْ تُوُفِّيَ.
Ali-asws Bin Musa-asws said: ‘My-asws father-asws did not neglect this advice until he-asws passed away’’.[44]
43- وَ عَنْ عَنْبَسَةَ الْخَثْعَمِيِّ وَ كَانَ مِنَ الْأَخْيَارِ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ إِيَّاكُمْ وَ الْخُصُومَةَ فِي الدِّينِ فَإِنَّهَا تَشْغَلُ الْقَلْبَ وَ تُورِثُ النِّفَاقَ.
And from Anbasa Al Khas’amy, and he was from the good ones. He said,
‘I heard Ja’far-asws Bin Muhammad-asws saying: ‘Beware of the disputing regarding the religion for it pre-occupies the heart and inherits the hypocrisy’’.[45]
44- وَ قَالَ ع إِذَا بَلَغَكَ عَنْ أَخِيكَ شَيْءٌ يَسُوؤُكَ فَلَا تَغْتَمَّ بِهِ فَإِنَّهُ إِنْ كَانَ كَمَا يَقُولُ كَانَتْ عُقُوبَةً عُجِّلَتْ وَ إِنْ كَانَتْ عَلَى غَيْرِ مَا يَقُولُ كَانَتْ حَسَنَةً لَمْ تعلمها [تَعْمَلْهَا]
And he-asws said: ‘When something reaches you from your brother which saddens you, do not be gloomy with it, for it was like what is being said, the Punishment would be hastened, and if it were to be upon other than what is being said, it would be a good deed you had not worked’.
قَالَ وَ قَالَ مُوسَى ع يَا رَبِّ أَسْأَلُكَ أَنْ لَا يَذْكُرَنِي أَحَدٌ إِلَّا بِخَيْرٍ
He (the narrator) said, ‘And Musa-asws said: ‘O Lord-azwj! I-asws ask You-azwj not to Mention me‑asws to anyone except with good’.
قَالَ مَا فَعَلْتُ ذَلِكَ لِنَفْسِي.
He (the narrator) said, ‘I have not done that for myself’’.[46]
45- وَ قَالَ الْآبِيُ سُئِلَ جَعْفَرُ بْنُ مُحَمَّدٍ ع لِمَا صَارَ النَّاسُ يَكْلَبُونَ أَيَّامَ الْغَلَاءِ عَلَى الطَّعَامِ وَ يَزِيدُ جُوعُهُمْ عَلَى الْعَادَةِ فِي الرُّخْصِ
And Al-Aby said, ‘Ja’far-asws Bin Muhammad-asws was asked, ‘For what did the people become such they are dogs (unsatiated despite eating a lot) from the food in the days of high prices, and their hunger increases upon the norm (which was) during the cheap prices?’
قَالَ لِأَنَّهُمْ بَنُو الْأَرْضِ فَإِذَا قُحِطَتْ قُحِطُوا وَ إِذَا خَصَبَتْ خَصَبُوا.
He-asws said: ‘Because they were sons of the earth. When it was desolate they were desolate, and when it was fertile they were fertile’’.[47]
46- وَ شَكَا إِلَيْهِ ع رَجُلٌ جَارَهُ فَقَالَ اصْبِرْ عَلَيْهِ
And a man complained to him-asws of his neighbour. He-asws said: ‘Be patient upon him’.
فَقَالَ يَنْسُبُنِي النَّاسُ إِلَى الذُّلِّ
He said, ‘The people are attributing me to the disgrace!’
فَقَالَ إِنَّمَا الذَّلِيلُ مَنْ ظَلَمَ.
He-asws said: ‘But rather the disgraceful is the one who is unjust’’.[48]
وَ قَالَ ع أَرْبَعَةُ أَشْيَاءَ الْقَلِيلُ مِنْهَا كَثِيرٌ النَّارُ وَ الْعَدَاوَةُ وَ الْفَقْرُ وَ الْمَرَضُ.
And he-asws said: ‘Four things, the little from these is a lot – the fire, and the enmity, and the poverty, and the sickness’’.[49]
47- وَ قَالَ ع إِذَا أَقْبَلَتِ الدُّنْيَا عَلَى الْمَرْءِ أَعْطَتْهُ مَحَاسِنَ غَيْرِهِ وَ إِذَا أَعْرَضَتْ عَنْهُ سَلَبَتْهُ مَحَاسِنَ نَفْسِهِ.
And he-asws said: ‘When the world comes to the person, it gives him the goodness of others, and when it turns away from him, it strips him of his own goodness’’.[50]
48- وَ مَرَّ بِهِ ع رَجُلٌ وَ هُوَ يَتَغَدَّى فَلَمْ يُسَلِّمْ فَدَعَاهُ إِلَى الطَّعَامِ فَقِيلَ لَهُ السُّنَّةُ أَنْ يُسَلِّمَ ثُمَّ يُدْعَى وَ قَدْ تَرَكَ السَّلَامَ عَلَى عَمْدٍ
And a man passed by him while he-asws was having lunch. He did not greet, so he-asws invited him to the meal. It was said to him-asws, ‘The Sunnah is that one should greet, then he should be invited, and he has neglected the greeting deliberately’.
فَقَالَ هَذَا فِقْهٌ عِرَاقِيٌّ فِيهِ بُخْلٌ.
He-asws said: ‘This is an understanding of an Iraqi having miserliness in him’’.[51]
49- وَ قَالَ ع الْقُرْآنُ ظَاهِرُهُ أَنِيقٌ وَ بَاطِنُهُ عَمِيقٌ.
And he-asws said: ‘The Quran, it’s apparent is elegant and it’s esoteric (meaning) is deep’’.[52]
50- وَ قَالَ: مَنْ أَنْصَفَ مِنْ نَفْسِهِ رُضِيَ حَكَماً لِغَيْرِهِ.
And he-asws said: ‘One who is safe from himself would be satisfied (accepted) as a judge for others’’.[53]
51- وَ قَالَ ع أَكْرِمُوا الْخُبْزَ فَإِنَّ اللَّهَ أَنْزَلَ لَهُ كَرَامَةً
And he-asws said: ‘Honour the bread, for Allah-azwj has Sent down honour for it’.
قِيلَ وَ مَا كَرَامَتُهُ
It was said, ‘And what is its honour?’
قَالَ أَنْ لَا يُقْطَعَ وَ لَا يُوطَأَ وَ إِذَا حَضَرَ لَمْ يُنْتَظَرْ بِهِ غَيْرُهُ.
He-asws said: ‘The it should neither be cut nor treaded upon, and when it is present, nothing else should be waited for’’.[54]
52- وَ قَالَ ع حِفْظُ الرَّجُلِ أَخَاهُ بَعْدَ وَفَاتِهِ فِي تَرِكَتِهِ كَرَمٌ.
And he-asws said: ‘The man protecting the legacy of his brother after he has died, is benevolence’’.[55]
53- وَ قَالَ ع مَا مِنْ شَيْءٍ أَسَرَّ إِلَيَّ مِنْ يَدٍ أَتْبَعَهَا الْأُخْرَى لِأَنَّ مَنْعَ الْأَوَاخِرِ بِقَطْعِ لِسَانِ شُكْرِ الْأَوَائِلِ.
And he-asws said: ‘There is nothing more cheering to me-asws than a hand (favour) I-asws follow it with another, because preventing the latter one cuts the tongue of thanking the former’’.[56]
54- وَ قَالَ ع إِنِّي لَأُمْلِقُ أَحْيَاناً فَأُتَاجِرُ اللَّهَ بِالصَّدَقَةِ.
And he-asws said: ‘I-asws run out of money sometimes so I-asws trade with Allah-azwj by (giving) the charity’’.[57]
55- وَ قَالَ ع لَا يَزَالُ الْعِزُّ قَلِقاً حَتَّى يَأْتِيَ دَاراً قَدِ اسْتَشْعَرَ أَهْلُهَا الْيَأْسَ مِمَّا فِي أَيْدِي النَّاسِ فَيُوطِنُهَا.
And he-asws said: ‘The honour does not cease to be anxious until it comes to a house, its people having indicated despair from what is in the hands of the people, so it makes it it’s homeland’’.[58]
56- وَ قَالَ ع إِذَا دَخَلْتَ إِلَى مَنْزِلِ أَخِيكَ فَاقْبَلِ الْكَرَامَةَ كُلَّهَا مَا خَلَا الْجُلُوسَ فِي الصُّدُورِ.
And he-asws said: ‘When you enter a house of your brother, then accept the honours, all of them apart from the sitting in the centre (main position)’’.[59]
57- وَ قَالَ ع كَفَّارَةُ عَمَلِ السُّلْطَانِ الْإِحْسَانُ إِلَى الْإِخْوَانِ.
And he-asws said: ‘An atonement of working for the ruler is doing the favours to the brethren’’.[60]
58- وَ اشْتَكَى مِرَّةً فَقَالَ اللَّهُمَّ اجْعَلْهُ أَدَباً لَا غَضَباً.
And intellect complained. He-asws said: ‘O Allah-azwj! Make it etiquette nor anger’’.[61]
59- وَ قَالَ ع الْبَنَاتُ حَسَنَاتٌ وَ الْبَنُونَ نِعَمٌ وَ الْحَسَنَاتُ يُثَابُ عَلَيْهَا وَ النِّعَمُ مَسْئُولٌ عَنْهَا.
And he-asws said: ‘The daughters are good deeds, and the sons are bounties, and the good deeds are Rewarded upon while the bounties are Questioned about’’.[62]
60- وَ قَالَ ع إِيَّاكَ وَ سَقْطَةَ الِاسْتِرْسَالِ فَإِنَّهَا لَا تُسْتَقَالُ.
And he-asws said: ‘Beware of talking incessantly for the stumbles cannot be withdrawn’’.[63]
61- وَ قِيلَ لَهُ ع مَا طَعْمُ الْمَاءِ
And it was said to him-asws, ‘What is the taste of water?’
قَالَ طَعْمُ الْحَيَاةِ.
He-asws said: ‘The taste of life’’.[64]
62- وَ قَالَ ع مَنْ لَمْ يَسْتَحْيِ مِنَ الْعَيْبِ وَ يرعوي [يَرْعَوِ] عِنْدَ الشَّيْبِ وَ يخشى [يَخْشَ] اللَّهَ بِظَهْرِ الْغَيْبِ فَلَا خَيْرَ فِيهِ.
And he-asws said: ‘One who is not embarrassed from the fault, (and does not) refrain during old age, and (does not) fear Allah-azwj in seclusion, there is no good in him’’.[65]
63- وَ قَالَ ع وَ إِنَّ خَيْرَ الْعِبَادِ مَنْ يَجْتَمِعُ فِيهِ خَمْسُ خِصَالٍ إِذَا أَحْسَنَ اسْتَبْشَرَ وَ إِذَا أَسَاءَ اسْتَغْفَرَ وَ إِذَا أُعْطِيَ شَكَرَ وَ إِذَا ابْتُلِيَ صَبَرَ وَ إِذَا ظُلِمَ غَفَرَ.
And he-asws said: ‘And best of the servants is one in whom five characteristics are gathered – when he does a good deed he rejoices, and when he does an evil deed he seeks Forgiveness, and when he is Given he thanks, and when (sustenance) is delayed he is patient, and when he is offended he forgives’’.[66]
64- وَ قَالَ ع إِيَّاكُمْ وَ مُلَاحَاةَ الشُّعَرَاءِ فَإِنَّهُمْ يَضَنُّونَ بِالْمَدْحِ وَ يَجُودُونَ بِالْهِجَاءِ.
And he-asws said: ‘Beware of criticising the poets for they are miserly with the praise and generous with the satirising’’.[67]
وَ قَالَ ع إِنِّي لَأُسَارِعُ إِلَى حَاجَةِ عَدُوِّي خَوْفاً أَنْ أَرُدَّهُ فَيَسْتَغْنِيَ عَنِّي.
And he-asws said: ‘I-asws tend to be quick to (fulfill) a need of my-asws enemy fearing that if I-asws were to return him, he will become needless from me-asws’’.[68]
65- كَانَ ع يَقُولُ اللَّهُمَّ إِنَّكَ بِمَا أَنْتَ لَهُ أَهْلٌ مِنَ الْعَفْوِ أَوْلَى مِنِّي بِمَا أَنَا أَهْلٌ لَهُ مِنَ الْعُقُوبَةِ.
He-asws was saying: ‘O Allah-azwj! You-azwj are, with what You-azwj are rightful for the Pardoning, foremost than me-asws with what I-asws am rightful for of the Punishment’’.[69]
66- وَ أَتَاهُ ع أَعْرَابِيٌّ وَ قِيلَ بَلْ أَتَى أَبَاهُ الْبَاقِرَ ع فَقَالَ أَ رَأَيْتَ اللَّهَ حِينَ عَبَدْتَهُ
And a Bedouin came to him-asws, and it is said he came to his-asws father-asws Al-Baqir-asws. He said, ‘Do you-asws see Allah-azwj when you-asws worship Him-azwj?’
فَقَالَ مَا كُنْتُ لِأَعْبُدَ شَيْئاً لَمْ أَرَهُ
He-asws said: ‘I-asws do not worship anything I-asws do not see’.
قَالَ كَيْفَ رَأَيْتَهُ
He said, ‘How do you-asws see Him-azwj?’
قَالَ لَمْ تَرَهُ الْأَبْصَارُ بِمُشَاهَدَةِ الْعِيَانِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقِيقَةِ الْإِيمَانِ- لَا يُدْرَكُ بِالْحَوَاسِّ وَ لَا يُقَاسُ بِالنَّاسِ مَعْرُوفٌ بِالْآيَاتِ مَنْعُوتٌ بِالْعَلَامَاتِ- هُوَ اللَّهُ الَّذِي لا إِلهَ إِلَّا هُوَ
He-asws said: ‘The sights do not see Him-azwj by witnessing of the eyes, but the hearts see Him‑azwj by the realities of Eman. He-azwj cannot be realised by the sensory perception, nor can He-azwj be compared with the people. He-azwj is known by the signs attributed by the markings. He-azwj is Allah-azwj Whom there is no god except He-azwj’.
فَقَالَ الْأَعْرَابِيُ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ.
The Bedouin said, ‘Allah-azwj is more Knowing where to place His-azwj Message’’.[70]
67- وَ قَالَ ع يَهْلِكُ اللَّهُ سِتّاً بِسِتٍّ الْأُمَرَاءَ بِالْجَوْرِ وَ الْعَرَبَ بِالْعَصَبِيَّةِ وَ الدَّهَاقِينَ بِالْكِبْرِ وَ التُّجَّارَ بِالْخِيَانَةِ وَ أَهْلَ الرُّسْتَاقِ بِالْجَهْلِ وَ الْفُقَهَاءَ بِالْحَسَدِ.
And he-asws said; ‘Allah-azwj Destroys six due to six – the governors due to the tyranny, and the Arabs due to the prejudices, and the Dahaqinites due to the arrogance, and the traders due to the betrayal, and the people of Al-Rustan due to the ignorance, and the jurists due to the envy’’.[71]
68- وَ قَالَ ع مَنْعُ الْمَوْجُودِ سُوءُ ظَنٍّ بِالْمَعْبُودِ.
And he-asws said: Preventing (the needy from) the existing (available), is having evil thoughts with the Deity (Allah-azwj)’’.[72]
69- وَ قَالَ ع صِلَةُ الْأَرْحَامِ مَنْسَأَةٌ فِي الْأَعْمَارِ وَ حُسْنُ الْجِوَارِ عِمَارَةٌ لِلدُّنْيَا وَ صَدَقَةُ السِّرِّ مَثْرَاةٌ لِلْمَالِ.
And he-asws said: ‘Connecting the kinships postpones in the lifespans (death), and good neighbourliness is a builder of the world, and secret charity is a multiplier of the wealth’’.[73]
70- وَ قَالَ لَهُ أَبُو جَعْفَرٍ يَا أَبَا عَبْدِ اللَّهِ أَ لَا تُعْذِرُنِي مِنْ عَبْدِ اللَّهِ بْنِ حَسَنٍ وَ وُلْدِهِ يَبُثُّونَ الدُّعَاةَ وَ يُرِيدُونَ الْفِتْنَةَ
And Abu Ja’far (Al-Dawaniqi the caliph) said to him-asws: ‘O Abu Abdullah-asws! Will you-asws not excuse me from (deal with) Abdullah Bin Al-Hassan and his sons? They are spreading the callers (to Al-Hassan Al-Basri) and are intending the Fitna (discord)?’
قَالَ قَدْ عَرَفْتَ الْأَمْرَ بَيْنِي وَ بَيْنَهُمْ فَإِنْ أَقْنَعَتْكَ مِنِّي آيَةٌ مِنْ كِتَابِ اللَّهِ تَعَالَى تَلَوْتُهَا عَلَيْكَ
He-asws said: ‘You do know of the matter between me-asws and them. If I-asws could make you contented with a Verse from the Book of Allah-azwj the Exalted, I-asws can recite it to you’.
قَالَ هَاتِ
He said, ‘Give!’
قَالَ لَئِنْ أُخْرِجُوا لا يَخْرُجُونَ مَعَهُمْ وَ لَئِنْ قُوتِلُوا لا يَنْصُرُونَهُمْ وَ لَئِنْ نَصَرُوهُمْ لَيُوَلُّنَّ الْأَدْبارَ ثُمَّ لا يُنْصَرُونَ
He-asws said: ‘If they were to go forth, they would not be going forth along with them, and if they are fought against, they would not be helping them, and even if they do help them, they would turn their backs, then they would not be helped [59:12]’.
وَ قَالَ كَفَانِي وَ قَبَّلَ بَيْنَ عَيْنَيْهِ.
And he said, ‘It suffices me!’ – and kissed his-asws head’’.[74]
71- وَ قَالَ ع لِرَجُلٍ أَحْدَثَ سَفَراً يُحْدِثُ اللَّهُ لَكَ رِزْقاً وَ الْزَمْ مَا عَوَّدْتَ مِنْهُ الْخَيْرَ.
And he-asws said to a man: ‘Go on a new journey, Allah-azwj will Grace you anew, and stick with the good what you return with from it’’.[75]
72- قَالَ ع دَعَا اللَّهُ النَّاسَ فِي الدُّنْيَا بِآبَائِهِمْ لِيَتَعَارَفُوا وَ فِي الْآخِرَةِ بِأَعْمَالِهِمْ لِيُجَازُوا فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا- يا أَيُّهَا الَّذِينَ كَفَرُوا.
He-asws said: ‘Allah-azwj Calls the people in the world with the fathers (names) so they would be recognised, and in the Hereafter, it would be with their deeds for them to be Rewarded. He‑azwj Said: ‘O you those who believe! O you those who disbelieve!’’[76]
73- وَ قَالَ ع مَنْ أَيْقَظَ فِتْنَةً فَهُوَ أُكُلُهَا.
And he-asws said: ‘One who awakens (stirs) Fitna, so he would be its morsel’’.[77]
74- وَ قَالَ ع إِنَّ عِيَالَ الْمَرْءِ أُسَرَاؤُهُ فَمَنْ أَنْعَمَ اللَّهُ عَلَيْهِ نِعْمَةً فَلْيُوَسِّعْ عَلَى أُسَرَائِهِ فَإِنْ لَمْ يَفْعَلْ أَوْشَكَ أَنْ تَزُولَ تِلْكَ النِّعْمَةُ.
And he-asws said: ‘The dependants of the person are his captives. The one whom Allah-azwj Bestows a bounty, let him be capacious upon his captives. If he does not do so, that bounty will almost decline from him’’.[78]
75- وَ كَانَ ع يَقُولُ السَّرِيرَةُ إِذَا صَلَحَتْ قَوِيَتِ الْعَلَانِيَةُ.
And he-asws had said: ‘When the secret (deed) is righteous it strengthens the open (deed)’’.[79]
76- وَ قَالَ ع مَا يَصْنَعُ الْعَبْدُ أَنْ يُظْهِرَ حَسَناً وَ يُسِرَّ سَيِّئاً أَ لَيْسَ يَرْجِعُ إِلَى نَفْسِهِ فَيَعْلَمَ أَنْ لَيْسَ كَذَلِكَ وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ- بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ.
And he-asws said: ‘What will the servant do by revealing the good and hiding the evil? Doesn’t he refer to himself, so he would know it isn’t like that? And Allah-azwj Mighty and Majestic Says: But! The human being is insightful upon himself [75:14]’’.[80]
77- وَ قَالَ لَهُ أَبُو حَنِيفَةَ يَا أَبَا عَبْدِ اللَّهِ مَا أَصْبَرَكَ عَلَى الصَّلَاةِ
And Abu Hanifa said to him-asws, ‘O Abu Abdullah-asws! How patient you-asws are upon the Salat!’
فَقَالَ وَيْحَكَ يَا نُعْمَانُ أَ مَا عَلِمْتَ أَنَّ الصَّلَاةَ قُرْبَانُ كُلِّ تَقِيٍّ وَ أَنَّ الْحَجَّ جِهَادُ كُلِّ ضَعِيفٍ وَ لِكُلِّ شَيْءٍ زَكَاةٌ وَ زَكَاةُ الْبَدَنِ الصِّيَامُ وَ أَفْضَلُ الْأَعْمَالِ انْتِظَارُ الْفَرَجِ مِنَ اللَّهِ الدَّاعِي بِلَا عَمَلٍ كَالرَّامِي بِلَا وَتَرٍ
He-asws said: ‘Woe be to you, O Numan! Don’t you know that the Salat is an offering of every pious one, and that the Hajj is a Jihad of every weak one? And for all things there is Zakat, and Zakat of the body are the fasts; and best of the deeds is awaiting the relief (Al-Qaim-asws) from Allah-azwj. The caller without deed is like the archer without a bowstring.
فَاحْفَظْ هَذِهِ الْكَلِمَاتِ يَا نُعْمَانُ اسْتَنْزِلُوا الرِّزْقَ بِالصَّدَقَةِ وَ حَصِّنُوا الْمَالَ بِالزَّكَاةِ وَ مَا عَالَ امْرُؤٌ اقْتَصَدَ وَ التَّقْدِيرُ نِصْفُ الْعَيْشِ وَ التَّوَدُّدُ نِصْفُ الْعَقْلِ وَ الْهَرَمُ نِصْفُ الْهَمِّ وَ قِلَّةُ الْعِيَالِ أَحَدُ الْيَسَارَيْنِ مَنْ أَحْزَنَ وَالِدَيْهِ فَقَدْ عَقَّهُمَا
Memorise these phrases, O Numan! Cause the sustenance to descend by (giving) the charity, and fortify the wealth with the Zakat; and a moderate person will not be destitute; and the assessment is half the (good) life; and gaining the affection is half the intellect; and the old age is half the worries; and scarcity of the dependants is one of the eases; and one who causes grief to the parents has been disowned by them.
وَ مَنْ ضَرَبَ يَدَهُ عَلَى فَخِذِهِ عِنْدَ الْمُصِيبَةِ حَبِطَ أَجْرُهُ وَ الصَّنِيعَةُ لَا يَكُونُ صَنِيعَةً إِلَّا عِنْدَ ذِي حَسَبٍ وَ دِينٍ وَ اللَّهُ يُنْزِلُ الرِّزْقَ عَلَى قَدْرِ الْمَئُونَةِ وَ يُنْزِلُ الصَّبْرَ عَلَى قَدْرِ الْمُصِيبَةِ وَ مَنْ أَيْقَنَ بِالْخَلَفِ جَادَ بِالْعَطِيَّةِ وَ لَوْ أَرَادَ اللَّهُ بِالنَّمْلِ خَيْراً مَا أَنْبَتَ لَهَا جَنَاحاً
And one who strikes his hand upon his thigh during the calamity nullifies his Recompense; and the favour cannot be a favour except with the one with pedigree and religion; and Allah‑azwj Sends down the sustenance in accordance to the provisions (needed), and He-azwj Sends down the patience in accordance to the difficulty; and the one certain with the replacement will be generous with the giving, and if Allah-azwj Wants good with the ant would not have Grown wings for it’. (recording error).
زَادَ ابْنُ حُمْدُونٍ فِي رِوَايَتِهِ وَ مَنْ قَدَّرَ مَعِيشَتَهُ رَزَقَهُ اللَّهُ وَ مَنْ بَذَّرَ حَرَمَهُ اللَّهُ وَ لَمْ يُورِدْ وَ لَوْ أَرَادَ اللَّهُ بِالنَّمْلَةِ.
Ibn Hamdoun increased in his report: ‘And the one assesses his livelihood Allah-azwj will Grace him, and the one who wastes, Allah-azwj will Deprive him’, and he did not report, ‘And if Allah‑azwj Wants (good) with the ant’’.[81]
78- وَ قِيلَ لَهُ ع مَا بَلَغَ بِكَ مِنْ حُبِّكَ مُوسَى
And it was said to him-asws: ‘What has reached with you-asws from your-asws love for Musa-asws?’
قَالَ وَدِدْتُ أَنْ لَيْسَ لِي وَلَدٌ غَيْرُهُ حَتَّى لَا يَشْرَكَهُ فِي حُبِّي لَهُ أَحَدٌ.
He-asws said: ‘I-asws would have love it if there wasn’t for me-asws any son other than him-asws until there would not have participated anyone in my-asws love for him-asws’’.[82]
79- وَ قَالَ: ثَلَاثَةٌ أُقْسِمُ بِاللَّهِ أَنَّهَا الْحَقُّ مَا نَقَصَ مَالٌ مِنْ صَدَقَةٍ وَ لَا زَكَاةٍ وَ لَا ظُلِمَ أَحَدٌ بِظُلَامَةٍ فَقَدَرَ أَنْ يُكَافِيَ بِهَا فَكَظَمَهَا إِلَّا أَبْدَلَهُ اللَّهُ مَكَانَهَا عِزّاً وَ لَا فَتَحَ عَبْدٌ عَلَى نَفْسِهِ بَابَ مَسْأَلَةٍ إِلَّا فُتِحَ عَلَيْهِ بَابُ فَقْرٍ.
And he-asws said: ‘Three (matters) I-asws swear by Allah-azwj that it is the truth – wealth will not reduce from (giving) charity nor Zakat, nor does anyone get oppressed by a grievance and he is able upon reciprocating it, but he swallows it (observes patience), except Allah-azwj will Replace him with honour in its place; and a servant will not open a door of begging except Allah-azwj will Open for him a door of poverty’’.[83]
80- وَ قَالَ ع ثَلَاثَةٌ لَا يَزِيدُ اللَّهُ بِهَا الْمَرْءَ الْمُسْلِمَ إِلَّا عِزّاً الصَّفْحُ عَمَّنْ ظَلَمَهُ وَ الْإِعْطَاءُ لِمَنْ حَرَمَهُ وَ الصِّلَةُ لِمَنْ قَطَعَهُ.
And he-asws said: ‘Three (matters), Allah-azwj will not Increase the Muslim person except in honour – the pardoning the one who offends him, and the giving to the one who deprives him, and the connecting to the one who cuts him off’’.[84]
81- وَ قَالَ ع مِنَ الْيَقِينِ أَلَّا تُرْضِيَ النَّاسَ بِمَا يُسْخِطُ اللَّهَ وَ لَا تَذُمَّهُمْ عَلَى مَا لَمْ يُؤْتِكَ اللَّهُ وَ لَا تَحْمَدَهُمْ عَلَى مَا رَزَقَ اللَّهُ فَإِنَّ الرِّزْقَ لَا يَسُوقُهُ حِرْصُ حَرِيصٍ وَ لَا يَصْرِفُهُ كُرْهُ كَارِهٍ وَ لَوْ أَنَّ أَحَدَكُمْ فَرَّ مِنْ رِزْقِهِ كَمَا يَفِرُّ مِنَ الْمَوْتِ لَأَدْرَكَهُ الرِّزْقُ كَمَا يُدْرِكُهُ الْمَوْتُ.
And he-asws said: ‘From the certainty is that you do not satisfy the people with what Annoys Allah-azwj, nor condemn them upon what Allah-azwj what Allah-azwj has not Given you nor praise them upon what Allah-azwj has Graced, for neither can the sustenance be ushered by greed of a greedy one, nor can the abhorrence of an abhorring one turn it away; and even if one of you were to flee from his sustenance like what he flees from the death, the sustenance will come across him just as the death will come across him’’.[85]
82- وَ قَالَ ع مُرُوَّةُ الرَّجُلِ فِي نَفْسِهِ نَسَبٌ لِعَقِبِهِ وَ قَبِيلَتِهِ.
And he-asws said: ‘Manliness of the man within himself is lineage of his clan and his tribe’’.[86]
83- وَ قَالَ ع مَنْ صَدَقَ لِسَانُهُ زَكَى عَمَلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي رِزْقِهِ وَ مَنْ حَسُنَ بِرُّهُ بِأَهْلِ بَيْتِهِ زِيدَ فِي عُمُرِهِ.
And he-asws said: ‘One whose tongue is truthful, his deed will be pure, and one whose intention is good will have increase in his sustenance; and the one whose righteousness is good with his family members will have increase in his lifespan’’.[87]
84- وَ قَالَ ع خُذْ مِنْ حُسْنِ الظَّنِّ بِطَرَفٍ تُرَوِّحُ بِهِ قَلْبَكَ وَ يَرُوحُ بِهِ أَمْرُكَ.
And he-asws said: ‘Take from good thoughts with a part you can comfort your heart with it and ease your affairs with it’’.[88]
85- وَ قَالَ ع الْمُؤْمِنُ إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ مِنْ حَقٍّ وَ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ الَّذِي إِذَا قَدَرَ لَمْ يَأْخُذْ أَكْثَرَ مِمَّا لَهُ.
And he-asws said: ‘When the Momin is angry, his anger would not expel him from truth, and when he is please, his pleasure would not enter him into falsehood; and the one when it is Pre-determined, he cannot take more than what is for him’’.[89]
86- وَ مِنْ تَذْكِرَةِ ابْنِ حُمْدُونٍ قَالَ الصَّادِقُ ع تَأْخِيرُ التَّوْبَةِ اغْتِرَارٌ وَ طُولُ التَّسْوِيفِ حَيْرَةٌ وَ الِائْتِلَاءُ عَلَى اللَّهِ عَزَّ وَ جَلَّ هَلَكَةٌ وَ الْإِصْرَارُ أَمْنٌ- فَلا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخاسِرُونَ.
And from (the book) ‘Tazkira’ of Ibn Humdoun –
‘Al-Sadiq-asws said: ‘Delaying the repentance is a delusion, and prolonging the procrastination is confusing; and the judging (evil thoughts) upon Allah-azwj Mighty and Majestic is destruction; and the persistence is a security. But no one feels secure from the Plan of Allah except the people (who are) losers [7:99]’’.[90]
87- وَ قَالَ ع مَا كُلُّ مَنْ أَرَادَ شَيْئاً قَدَرَ عَلَيْهِ وَ لَا كُلُّ مَنْ قَدَرَ عَلَى شَيْءٍ وُفِّقَ لَهُ وَ لَا كُلُّ مَنْ وُفِّقَ أَصَابَ لَهُ مَوْضِعاً فَإِذَا اجْتَمَعَ النِّيَّةُ وَ الْقُدْرَةُ وَ التَّوْفِيقُ وَ الْإِصَابَةُ فَهُنَاكَ تَجِبُ السَّعَادَةُ.
And he-asws said: ‘No every one intending something is able upon it, nor every one able upon something is compatible for it, nor every one compatible finds a proper place for it. When the intention, and the ability, and the inclination, and the correctness (of the place) are gathered, so then the happiness is obligated’’.[91]
88- وَ قَالَ ع صِلَةُ الرَّحِمِ تُهَوِّنُ الْحِسَابَ يَوْمَ الْقِيَامَةِ قَالَ اللَّهُ تَعَالَى- وَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ.
And he-asws said: ‘Connecting the kinship eases the Reckoning on the Day of Qiyamah. Allah‑azwj the Exalted Said: And those who are maintaining the relationships what Allah has Commanded with maintaining, and are in awe of their Lord and are fearing the evil Reckoning [13:21]’’.[92]
89- وَ قَالَ وَ قَدْ قِيلَ بِحَضْرَتِهِ جَاوِرْ مَلِكاً أَوْ بَحْراً
And he (Al Aaby the translator) said:
‘And it was said in his-asws presence, ‘Shall I be in the vicinity of a king or sea?’
فَقَالَ هَذَا الْكَلَامُ مُحَالٌ وَ الصَّوَابُ لَا تُجَاوِرْ مَلِكاً وَ لَا بَحْراً لِأَنَّ الْمَلِكَ يُؤْذِيكَ وَ الْبَحْرَ لَا يُرْوِيكَ.
He-asws said: ‘This speech is impossible, and the correct is that you neither be in the vicinity of a king nor sea, because the king will hurt you, and the sea cannot saturate you’’.[93]
90- وَ سُئِلَ ع عَنْ فَضِيلَةٍ لِأَمِيرِ الْمُؤْمِنِينَ ع لَمْ يَشْرَكْهُ فِيهَا غَيْرُهُ قَالَ فَضَلَ الْأَقْرَبِينَ بِالسَّبْقِ وَ سَبَقَ الْأَبْعَدِينَ بِالْقَرَابَةِ.
And he-asws was asked about merits of Amir Al-Momineen which no on else participated in it. He-asws said: ‘Merit of the near relative with the precedence (being first), and precedence (being first) with the distant ones with kinship’’.[94]
91- وَ عَنْهُ ع قَالَ: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- تِيجَانُ الْعَرَبِ.
And from him-asws having said: ‘(The phrase) ‘In the Name of Allah-azwj the Beneficent, the Merciful’ is crown of the Arabs’’.[95]
92- وَ قَالَ ع صُحْبَةُ عِشْرِينَ يَوْماً قَرَابَةٌ.
And he-asws said: ‘Accompaniment of twenty days is kinship’’.[96]
93- كا، الكافي مِنَ الرَّوْضَةِ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ حَفْصٍ الْمُؤَذِّنِ عَنْ أَبِي عَبْدِ اللَّهِ ع-
(The book) ‘Al Kafi’, from ‘Al Rawza’ – Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Hafs Al Muezzin,
‘From Abu Abdullah-asws.
وَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ كَتَبَ بِهَذِهِ الرِّسَالَةِ إِلَى أَصْحَابِهِ وَ أَمَرَهُمْ بِمُدَارَسَتِهَا وَ النَّظَرِ فِيهَا وَ تَعَاهُدِهَا وَ الْعَمَلِ بِهَا فَكَانُوا يَضَعُونَهَا فِي مَسَاجِدِ بُيُوتِهِمْ فَإِذَا فَرَغُوا مِنَ الصَّلَاةِ نَظَرُوا فِيهَا-
And from Muhammad Bin Ismail Bin Bazie, from Muhammad Bin Sinan, from Ismail Bin Jabir,
‘From Abu Abdullah-asws having written this this letter to his-asws companions and commanded them to study it, ponder over it, and make a pact by it, and act in accordance with. They used to keep it in their places of Salat in their homes. When they would be free from their Salat, they would look into it’.
قَالَ وَ حَدَّثَنِي الْحَسَنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ الْكُوفِيِّ عَنِ الْقَاسِمِ بْنِ الرَّبِيعِ الصَّحَّافِ عَنْ إِسْمَاعِيلَ بْنِ مَخْلَدٍ السَّرَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَرَجَتْ هَذِهِ الرِّسَالَةُ مِنْ أَبِي عَبْدِ اللَّهِ ع إِلَى أَصْحَابِهِ-
He said, ‘And it is narrated to me by Al Hassan Bin Muhammad, from Ja’far Bin Muhammad Bin Malik Al Kufi, from Al Qasim Bin Al Rabie Al Sahhaf, from Ismail Bin Makhlad Al Sarraj,
‘From Abu Abdullah-asws having said: ‘I brought out this letter of Abu Abdullah-asws to his-asws companions: –
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَمَّا بَعْدُ فَاسْأَلُوا اللَّهَ رَبَّكُمُ الْعَافِيَةَ وَ عَلَيْكُمْ بِالدَّعَةِ وَ الْوَقَارِ وَ السَّكِينَةِ وَ عَلَيْكُمْ بِالْحَيَاءِ وَ التَّنَزُّهِ عَمَّا تَنَزَّهَ عَنْهُ الصَّالِحُونَ قَبْلَكُمْ
‘In the Name of Allah-azwj, the Beneficent, the Merciful. As for after, I-asws ask your Lord-azwj to grant you all good health, and upon you is to have tenderness, dignity and calmness, and upon you is to be modest and keep yourselves clear, just as the righteous people before you had stayed clear of.
وَ عَلَيْكُمْ بِمُجَامَلَةِ أَهْلِ الْبَاطِلِ تَحَمَّلُوا الضَّيْمَ مِنْهُمْ وَ إِيَّاكُمْ وَ مُمَاظَّتَهُمْ دِينُوا فِيمَا بَيْنَكُمْ وَ بَيْنَهُمْ إِذَا أَنْتُمْ جَالَسْتُمُوهُمْ وَ خَالَطْتُمُوهُمْ وَ نَازَعْتُمُوهُمُ الْكَلَامَ فَإِنَّهُ لَا بُدَّ لَكُمْ مِنْ مُجَالَسَتِهِمْ وَ مُخَالَطَتِهِمْ وَ مُنَازَعَتِهِمُ الْكَلَامَ بِالتَّقِيَّةِ الَّتِي أَمَرَكُمُ اللَّهُ أَنْ تَأْخُذُوا بِهَا فِيمَا بَيْنَكُمْ وَ بَيْنَهُمْ-
It is for you to be courteous with the people of falsehood, tolerating injustices from them. And beware of disputing with them in what is between you and them. When you sit with them, and are alone with them and argue your differences with them, there is no way out for you but to sit with them and be alone with them, and argue with them by the dissimulation which Allah-azwj has Commanded you for, that you should take to it regarding what is between you and them.
فَإِذَا ابْتُلِيتُمْ بِذَلِكَ مِنْهُمْ فَإِنَّهُمْ سَيُؤْذُونَكُمْ وَ تَعْرِفُونَ فِي وُجُوهِهِمُ الْمُنْكَرَ وَ لَوْ لَا أَنَّ اللَّهَ تَعَالَى يَدْفَعُهُمْ عَنْكُمْ لَسَطَوْا بِكُمْ
So, if you are tested with that from them, that they wish to harm you and you can recognise abhorrence in their faces, and if Allah-azwj, the Exalted does not Dispel them away from you, they would coerce you.
وَ مَا فِي صُدُورِهِمْ مِنَ الْعَدَاوَةِ وَ الْبَغْضَاءِ أَكْثَرُ مِمَّا يُبْدُونَ لَكُمْ مَجَالِسُكُمْ وَ مَجَالِسُهُمْ وَاحِدَةٌ وَ أَرْوَاحُكُمْ وَ أَرْوَاحُهُمْ مُخْتَلِفَةٌ لَا تَأْتَلِفُ- لَا تُحِبُّونَهُمْ أَبَداً وَ لَا يُحِبُّونَكُمْ غَيْرَ أَنَّ اللَّهَ تَعَالَى أَكْرَمَكُمْ بِالْحَقِّ وَ بَصَّرَكُمُوهُ وَ لَمْ يَجْعَلْهُمْ مِنْ أَهْلِهِ
And what is in their chests of enmity and hatred is much more than what they display to you. Your gatherings and their gatherings are one and the same, but your spirits and their spirits are different. You will not reconcile with them and you will never love them, ever, and they will never love you as well, apart from that Allah-azwj the Exalted has Honoured you all with the truth and Made you to visualise it, and did not Make them to be deserving of it.
فَتُحَامِلُونَهُمْ وَ تَصْبِرُونَ عَلَيْهِمْ وَ لَا مُجَامَلَةَ لَهُمْ وَ لَا صَبْرَ لَهُمْ عَلَى شَيْءٍ وَ حِيَلُهُمْ و وَسْوَاسُ بَعْضِهِمْ إِلَى بَعْضٍ فَإِنَّ أَعْدَاءَ اللَّهِ إِنِ اسْتَطَاعُوا صَدُّوكُمْ عَنِ الْحَقِّ
Be courteous to them and be patient with them, for they have no courtesy to you nor do they have patience over anything, and some of them are obsessed with tricking the others, for the enemies of Allah-azwj have the ability to keep you from the truth.
يَعْصِمُكُمُ اللَّهُ مِنْ ذَلِكَ فَاتَّقُوا اللَّهَ وَ كُفُّوا أَلْسِنَتَكُمْ إِلَّا مِنْ خَيْرٍ وَ إِيَّاكُمْ أَنْ تُذْلِقُوا أَلْسِنَتَكُمْ بِقَوْلِ الزُّورِ وَ الْبُهْتَانِ وَ الْإِثْمِ وَ الْعُدْوَانِ
Allah-azwj Protects you from that, so fear Allah-azwj and hold back your tongues except from the good, and beware of letting your tongues to slip into speaking that which is false, and the slanderous, and the sinful, and the aggression.
فَإِنَّكُمْ إِنْ كَفَفْتُمْ أَلْسِنَتَكُمْ عَمَّا يَكْرَهُهُ اللَّهُ مِمَّا نَهَاكُمْ عَنْهُ كَانَ خَيْراً لَكُمْ عِنْدَ رَبِّكُمْ مِنْ أَنْ تُذْلِقُوا أَلْسِنَتَكُمْ بِهِ فَإِنَّ ذَلْقَ اللِّسَانِ فِيمَا يَكْرَهُهُ اللَّهُ وَ فِيمَا يَنْهَى عَنْهُ
If you were to hold back your tongues from what is disliked by Allah-azwj, from what He-azwj has Forbidden you from, it would be better for you with your Lord-azwj than letting your tongues slip into what is disliked by Him-azwj and what He-azwj has Prohibited you from.
مَرْدَاةٌ لِلْعَبْدِ عِنْدَ اللَّهِ وَ مَقْتٌ مِنَ اللَّهِ وَ صَمَمٌ وَ بُكْمٌ وَ عَمًى يُورِثُهُ اللَّهُ إِيَّاهُ يَوْمَ الْقِيَامَةِ فَتَصِيرُوا كَمَا قَالَ اللَّهُ- صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لا يَعْقِلُونَ يَعْنِي لَا يَنْطِقُونَ وَ لا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ
There is destruction for the servant with Allah-azwj, and Repugnance from Allah-azwj, and there will be deafness, and blindness, and muteness which Allah-azwj will Make him to inherit on the Day of Qiyamah. So they will become just as Allah-azwj has said: Deaf, dumb (and) blind, so they will not turn back [2:18], it means that they will not be speaking and will not have the Permission to present their excuses.
وَ إِيَّاكُمْ وَ مَا نَهَاكُمُ اللَّهُ عَنْهُ أَنْ تَرْكَبُوهُ وَ عَلَيْكُمْ بِالصَّمْتِ إِلَّا فِيمَا يَنْفَعُكُمُ اللَّهُ بِهِ مِنْ أَمْرِ آخِرَتِكُمْ وَ يَأْجُرُكُمْ عَلَيْهِ
And beware from what Allah-azwj has Prohibited you from doing, and it is for you to remain silent except with regards to what Allah-azwj has Benefited you by from the matters of your Hereafter and be Rewarded by Him-azwj.
وَ أَكْثِرُوا مِنَ التَّهْلِيلِ وَ التَّقْدِيسِ وَ التَّسْبِيحِ وَ الثَّنَاءِ عَلَى اللَّهِ وَ التَّضَرُّعِ إِلَيْهِ وَ الرَّغْبَةِ فِيمَا عِنْدَهُ مِنَ الْخَيْرِ الَّذِي لَا يَقْدِرُ قَدْرَهُ وَ لَا يَبْلُغُ كُنْهَهُ أَحَدٌ فَاشْغَلُوا أَلْسِنَتَكُمْ بِذَلِكَ عَمَّا نَهَى اللَّهُ عَنْهُ مِنْ أَقَاوِيلِ الْبَاطِلِ الَّتِي تُعْقِبُ أَهْلَهَا خُلُوداً فِي النَّارِ مَنْ مَاتَ عَلَيْهَا وَ لَمْ يَتُبْ إِلَى اللَّهِ وَ لَمْ يَنْزِعْ عَنْهَا-
And be frequent in extolling His-azwj Holiness, and Glorification, and the praising to Allah-azwj, and the desires for what is with Him-azwj from the Good which cannot be estimated, nor can anyone reach it (imagine), so occupy your tongues with that in order to avoid the false speech which would lead its owners to an eternity in the Fire for the one who dies upon it and does not repent to Allah-azwj, and does not keep away from it.
وَ عَلَيْكُمْ بِالدُّعَاءِ فَإِنَّ الْمُسْلِمِينَ لَمْ يُدْرِكُوا نَجَاحَ الْحَوَائِجِ عِنْدَ رَبِّهِمْ بِأَفْضَلَ مِنَ الدُّعَاءِ وَ الرَّغْبَةِ إِلَيْهِ وَ التَّضَرُّعِ إِلَى اللَّهِ وَ الْمَسْأَلَةِ لَهُ فَارْغَبُوا فِيمَا رَغَّبَكُمُ اللَّهُ فِيهِ وَ أَجِيبُوا اللَّهَ إِلَى مَا دَعَاكُمْ إِلَيْهِ لِتُفْلِحُوا وَ تَنْجَحُوا مِنْ عَذَابِ اللَّهِ
And it is for you to supplicate, for the Muslims cannot be successful in the fulfilment of their wishes with their Lord-azwj by any means higher than supplicating and desiring from Him-azwj, and appealing to Allah-azwj, and the asking from Him-azwj. Therefore be desirous in what you request to Allah-azwj so that He-azwj would Answer you to what you have supplicated to Him-azwj in order to be successful and be saved from the Punishment of Allah-azwj.
وَ إِيَّاكُمْ أَنْ تَشْرَهَ أَنْفُسُكُمْ إِلَى شَيْءٍ مِمَّا حَرَّمَ اللَّهُ عَلَيْكُمْ فَإِنَّ مَنِ انْتَهَكَ مَا حَرَّمَ اللَّهُ عَلَيْهِ هَاهُنَا فِي الدُّنْيَا حَالَ اللَّهُ بَيْنَهُ وَ بَيْنَ الْجَنَّةِ وَ نَعِيمِهَا وَ لَذَّتِهَا وَ كَرَامَتِهَا الْقَائِمَةِ الدَّائِمَةِ لِأَهْلِ الْجَنَّةِ أَبَدَ الْآبِدِينَ
And beware of being greedy for yourselves to something from what Allah-azwj has Prohibited to you. For the one who violates what Allah-azwj has Prohibited to him here in the world, Allah-azwj would Place a block between him and the Paradise, and its Bounties, and its enjoyments, and its Prestige which will stand for all eternity for the inhabitants of the Paradise, for ever and ever.
وَ اعْلَمُوا أَنَّهُ بِئْسَ الْحَظُّ الْخَطَرُ لِمَنْ خَاطَرَ اللَّهَ بِتَرْكِ طَاعَةِ اللَّهِ وَ رُكُوبِ مَعْصِيَتِهِ فَاخْتَارَ أَنْ يَنْتَهِكَ مَحَارِمَ اللَّهِ فِي لَذَّاتِ دُنْيَا مُنْقَطِعَةٍ زَائِلَةٍ عَنْ أَهْلِهَا عَلَى خُلُودِ نَعِيمٍ فِي الْجَنَّةِ وَ لَذَّاتِهَا وَ كَرَامَةِ أَهْلِهَا
And know that it is an evil misfortune for the one who takes the risk of endangering the obedience to Allah-azwj the Blessed, and to be disobedient to Him-azwj. So the choosing to violate what Allah-azwj has Prohibited from the pleasures of the world would cut its people off from the eternal Bliss in the Paradise, and its pleasures, and the prestige of its inhabitants.
وَيْلٌ لِأُولَئِكَ مَا أَخْيَبَ حَظَّهُمْ وَ أَخْسَرَ كَرَّتَهُمْ وَ أَسْوَأَ حَالَهُمْ عِنْدَ رَبِّهِمْ يَوْمَ الْقِيَامَةِ اسْتَجِيرُوا اللَّهَ أَنْ يُجِيرَكُمْ فِي مِثَالِهِمْ أَبَداً وَ أَنْ يَبْتَلِيَكُمْ بِمَا ابْتَلَاهُمْ بِهِ
Woe be unto those! What a frustration they will face when they lose, and evil would be their condition with their Lord-azwj on the Day of Qiyamah. Seek Refuge with Allah-azwj that He-azwj would Protect you from being in a situation similar to theirs forever, and be in afflictions like their afflictions.
وَ لَا قُوَّةَ لَنَا وَ لَكُمْ إِلَّا بِهِ فَاتَّقُوا اللَّهَ أَيَّتُهَا الْعِصَابَةُ النَّاجِيَةُ إِنْ أَتَمَّ اللَّهُ لَكُمْ مَا أَعْطَاكُمْ بِهِ فَإِنَّهُ لَا يَتِمُّ الْأَمْرُ حَتَّى يَدْخُلَ عَلَيْكُمْ مِثْلُ الَّذِي دَخَلَ عَلَى الصَّالِحِينَ قَبْلَكُمْ وَ حَتَّى تُبْتَلَوْا فِي أَنْفُسِكُمْ وَ أَمْوَالِكُمْ وَ حَتَّى تَسْمَعُوا مِنْ أَعْدَاءِ اللَّهِ أَذًى كَثِيراً
And there is no Might with us-asws or with you except by Him-azwj. So, fear Allah-azwj, O group of saved people, that Allah-azwj will Complete for you what He-azwj has Granted you with, for the matter will not be complete until He-azwj Makes you to enter into similar of what came upon the righteous ones before you, and until you face tribulation with regards to yourselves and your wealth, and until you hear from the enemies of Allah-azwj a lot of painful words.
فَتَصْبِرُوا وَ تَعْرُكُوا بِجُنُوبِكُمْ وَ حَتَّى يَسْتَذِلُّوكُمْ وَ يُبْغِضُوكُمْ وَ حَتَّى يَحْمِلُوا عَلَيْكُمُ الضَّيْمَ فَتَحَمَّلُوهُ مِنْهُمْ تَلْتَمِسُونَ بِذَلِكَ وَجْهَ اللَّهِ وَ الدَّارَ الْآخِرَةَ وَ حَتَّى تَكْظِمُوا الْغَيْظَ الشَّدِيدَ فِي الْأَذَى فِي اللَّهِ جَلَّ وَ عَزَّ يَجْتَرِمُونَهُ إِلَيْكُمْ وَ حَتَّى يُكَذِّبُوكُمْ بِالْحَقِّ وَ يُعَادُوكُمْ فِيهِ وَ يُبْغِضُكُمْ عَلَيْهِ
Observe patience and take it in your stride, and even if they humiliate you, and hate you, and even if they burden you with injustices. So bear these from them, seeking by that the Face of Allah-azwj and the House of the Hereafter, and until you control your intense anger in the suffering for the sake of Allah-azwj Mighty and Majestic. They will incriminate you, and even belie you about the truth, and be inimical towards you with regards to it, and be hateful towards you upon it.
فَتَصْبِرُوا عَلَى ذَلِكَ مِنْهُمْ وَ مِصْدَاقُ ذَلِكَ كُلُّهُ فِي كِتَابِ اللَّهِ الَّذِي أَنْزَلَهُ جَبْرَئِيلُ ع عَلَى نَبِيِّكُمْ سَمِعْتُمْ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ لِنَبِيِّكُمْ ص- فَاصْبِرْ كَما صَبَرَ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ وَ لا تَسْتَعْجِلْ لَهُمْ
Observe patience on that from them, and all that has been Ratified in the Book of Allah-azwj which Jibraeel-as Descended with upon your Prophet-saww, getting your Prophet-saww to hear the Words of Allah-azwj Mighty and Majestic: Therefore be patient just as the Determined ones from the Rasools were patient, and do not hasten (the Punishment) for them. [46:35].
ثُمَّ قَالَ وَ إِنْ يُكَذِّبُوكَ فَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ-
Then He-azwj Said: And if they are belying you, so have the Rasools from before you were belied [35:4] but they were patient upon what they (people) had been belying [6:34].
فَصَبَرُوا عَلى ما كُذِّبُوا وَ أُوذُوا فَقَدْ كُذِّبَ نَبِيُّ اللَّهِ وَ الرُّسُلُ مِنْ قَبْلِهِ وَ أُوذُوا مَعَ التَّكْذِيبِ بِالْحَقِّ-
So, observe patience on what they lie about and hurt you with, for they had belied the Prophet-saww of Allah-azwj, and the Rasools-as from before him-saww, and hurt them along with the denial of the truth.
فَإِنْ سَرَّكُمْ أَمْرُ اللَّهُ فِيهِمُ الَّذِي خَلَقَهُمْ لَهُ فِي الْأَصْلِ أَصْلِ الْخَلْقِ مِنَ الْكُفْرِ الَّذِي سَبَقَ فِي عِلْمِ اللَّهِ أَنْ يَخْلُقَهُمْ لَهُ فِي الْأَصْلِ وَ مِنَ الَّذِينَ سَمَّاهُمُ اللَّهُ فِي كِتَابِهِ فِي قَوْلِهِ- وَ جَعَلْناهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ
And if you are happy with the Commands of Allah-azwj regarding them-asws whom Allah-azwj Created for Himselfzwj in the Beginning (beginning of the creation), from the infidelity which has preceded in the Knowledge of Allah-azwj that He-azwj Created them in the origin, and the ones whom Allah-azwj has Named in His-azwj book in His-azwj Words: And We Made them Imams calling to the Fire [28:41].
فَتَدَبَّرُوا هَذَا وَ اعْقِلُوهُ وَ لَا تَجْهَلُوهُ فَإِنَّهُ مَنْ يَجْهَلْ هَذَا وَ أَشْبَاهَهُ مِمَّا افْتَرَضَ اللَّهُ عَلَيْهِ فِي كِتَابِهِ مِمَّا أَمَرَ اللَّهُ بِهِ وَ نَهَى عَنْهُ تَرَكَ دِينَ اللَّهِ وَ رَكِبَ مَعَاصِيَهُ فَاسْتَوْجَبَ سَخَطَ اللَّهِ فَأَكَبَّهُ اللَّهُ عَلَى وَجْهِهِ فِي النَّارِ
Ponder over this and hold on to it, and do not be ignorant of it, for the one who is ignorant of this and the like of this which Allah-azwj has Made to be Obligatory in His-azwj Book from what Allah-azwj has Ordered for and Prohibited from, has disregarded the Religion of Allah-azwj and became disobedient to Him-azwj. Therefore he has necessitated (upon himself) the Outrage of Allah-azwj, and Allah-azwj will Fling him into the Fire upon his face’.
وَ قَالَ أَيَّتُهَا الْعِصَابَةُ الْمَرْحُومَةُ الْمُفْلِحَةُ إِنَّ اللَّهَ أَتَمَّ لَكُمْ مَا آتَاكُمْ مِنَ الْخَيْرِ وَ اعْلَمُوا أَنَّهُ لَيْسَ مِنْ عِلْمِ اللَّهِ وَ لَا مِنْ أَمْرِهِ أَنْ يَأْخُذَ أَحَدٌ مِنْ خَلْقِ اللَّهِ فِي دِينِهِ بِهَوًى وَ رَأْيٍ وَ لَا مَقَايِيسَ قَدْ أَنْزَلَ اللَّهُ الْقُرْآنَ وَ جَعَلَ فِيهِ تِبْيَانَ كُلِّ شَيْءٍ وَ جَعَلَ لِلْقُرْآنِ وَ لِتَعَلُّمِ الْقُرْآنِ أَهْلًا
And he-asws said: ‘O you group of Blessed ones, the victorious ones! Surely, Allah-azwj Completed for you what He-azwj Granted you all from the good, and know that it is not from the Knowledge of Allah-azwj, nor from His-azwj Commands that any one from the creatures of Allah-azwj should take to opinions or analogies regarding his Religion. Allah-azwj Has Sent down the Quran and Made to be in it an explanation of all things, and Assigned for the Quran and the teaching of the Quran, its People-asws.
لَا يَسَعُ أَهْلَ الْقُرْآنِ الَّذِينَ آتَاهُمُ اللَّهُ عِلْمَهُ أَنْ يَأْخُذُوا فِيهِ بِهَوًى وَ لَا رَأْيٍ وَ لَا مَقَايِيسَ أَغْنَاهُمُ اللَّهُ عَنْ ذَلِكَ بِمَا آتَاهُمْ مِنْ عِلْمِهِ وَ خَصَّهُمْ بِهِ وَ وَضَعَهُ عِنْدَهُمْ كَرَامَةً مِنَ اللَّهِ أَكْرَمَهُمْ بِهَا
There is no leeway for the People-asws of knowledge of the Quran whom-asws Allah-azwj had Given to them of its Knowledge, that they-asws should take to desires, or opinions, or analogies with regards to it. Allah-azwj has Made them-asws to be needless from that by what He-azwj has Given them-asws from His-azwj Knowledge, and Specialised them-asws by it, and Placed in it Prestige from Allah-azwj to Honour them-asws by.
وَ هُمْ أَهْلُ الذِّكْرِ الَّذِينَ أَمَرَ اللَّهُ هَذِهِ الْأُمَّةَ بِسُؤَالِهِمْ وَ هُمُ الَّذِينَ مَنْ سَأَلَهُمْ وَ قَدْ سَبَقَ فِي عِلْمِ اللَّهِ أَنْ يُصَدِّقَهُمْ وَ يَتَّبِعَ أَثَرَهُمْ أَرْشَدُوهُ وَ أَعْطَوْهُ مِنْ عِلْمِ الْقُرْآنِ مَا يَهْتَدِي بِهِ إِلَى اللَّهِ بِإِذْنِهِ وَ إِلَى جَمِيعِ سُبُلِ الْحَقِّ
And they-asws are the People-asws of the Remembrance (Ahl Al-Zikr) whom Allah-azwj has Ordered the people to ask them-asws, and they-asws are the ones-asws to be asked. And it has preceded in the Knowledge of Allah-azwj that they should ratify them-asws, and follow their-asws footsteps. He-azwj Guided them-asws, and Gave them-asws from the Knowledge of the Quran with which they-asws guide (others) to Allah-azwj by His-azwj Permission, and to all the ways of truth.
وَ هُمُ الَّذِينَ لَا يَرْغَبُ عَنْهُمْ وَ عَنْ مَسْأَلَتِهِمْ وَ عَنْ عِلْمِهِمُ الَّذِي أَكْرَمَهُمُ اللَّهُ بِهِ وَ جَعَلَهُ عِنْدَهُمْ إِلَّا مَنْ سَبَقَ عَلَيْهِ فِي عِلْمِ اللَّهِ الشَّقَاءُ فِي أَصْلِ الْخَلْقِ تَحْتَ الْأَظِلَّةِ
And they-asws are the ones-asws that He-azwj does not Want them to be released from, and from asking them-asws, and from being taught by them-asws which Allah-azwj has Honoured them-asws with and Made it to be with them-asws, except for the one who has preceded in the Knowledge of Allah-azwj, as being the miserable one in the origin of the creation beneath the shadows (in realm of the souls).
فَأُولَئِكَ الَّذِينَ يَرْغَبُونَ عَنْ سُؤَالِ أَهْلِ الذِّكْرِ وَ الَّذِينَ آتَاهُمُ اللَّهُ عِلْمَ الْقُرْآنِ وَ وَضَعَهُ عِنْدَهُمْ وَ أَمَرَ بِسُؤَالِهِمْ
So, these are the ones who turn away from asking the People-asws of the Remembrance (Ahl Al-Zikr) and the ones-asws to whom Allah-azwj has Granted the Knowledge of the Quran and Placed it in their-asws possession, and Commanded for asking them-asws.
وَ أُولَئِكَ الَّذِينَ يَأْخُذُونَ بِأَهْوَائِهِمْ وَ آرَائِهِمْ وَ مَقَايِيسِهِمْ حَتَّى دَخَلَهُمُ الشَّيْطَانُ لِأَنَّهُمْ جَعَلُوا أَهْلَ الْإِيمَانِ فِي عِلْمِ الْقُرْآنِ عِنْدَ اللَّهِ كَافِرِينَ وَ جَعَلُوا أَهْلَ الضَّلَالَةِ فِي عِلْمِ الْقُرْآنِ عِنْدَ اللَّهِ مُؤْمِنِينَ وَ حَتَّى جَعَلُوا مَا أَحَلَّ اللَّهُ فِي كَثِيرٍ مِنَ الْأَمْرِ حَرَاماً وَ جَعَلُوا مَا حَرَّمَ اللَّهُ فِي كَثِيرٍ مِنَ الْأَمْرِ حَلَالًا
These are the ones who act on their desires, and their opinions, and their analogies to the extent that Satan-la enters them, (in their bodies, wealth and children) they (try) to revert the believing people, in the Knowledge of the Quran with Allah-azwj, as disbelievers, and try to make the misguided people, in the Knowledge of the Quran with Allah-azwj, as believers, but to the extent that they declare what Allah-azwj has Made Permissible, in many matters as being prohibited, and pronounce what Allah-azwj has Prohibited, in many matters as being permissible.
فَذَلِكَ أَصْلُ ثَمَرَةِ أَهْوَائِهِمْ وَ قَدْ عَهِدَ إِلَيْهِمْ رَسُولُ اللَّهِ ص قَبْلَ مَوْتِهِ فَقَالُوا نَحْنُ بَعْدَ مَا قَبَضَ اللَّهُ عَزَّ وَ جَلَّ رَسُولَهُ يَسَعُنَا أَنْ نَأْخُذَ بِمَا اجْتَمَعَ عَلَيْهِ رَأْيُ النَّاسِ بَعْدَ مَا قَبَضَ اللَّهُ عَزَّ وَ جَلَّ رَسُولَهُ ص وَ بَعْدَ عَهْدِهِ الَّذِي عَهِدَهُ إِلَيْنَا وَ أَمَرَنَا بِهِ مُخَالِفاً لِلَّهِ وَ لِرَسُولِهِ ص
So, this is the origin of the fruit of their desires; and Rasool-Allah-saww had taken an oath from them before his-saww passing away. They said, ‘After Allah-azwj Captures His-azwj Rasool-saww, we have the leeway of taking to the consensus of the opinions of the people. After Allah-azwj Mighty and Majestic Captured (the soul of) His-azwj Rasool-saww, and after his-saww oath which he-saww took from us-asws, and ordered us-asws with, they opposed Allah-azwj and His-azwj Rasool-saww.
فَمَا أَحَدٌ أَجْرَأَ عَلَى اللَّهِ وَ لَا أَبْيَنَ ضَلَالَةً مِمَّنْ أَخَذَ بِذَلِكَ وَ زَعَمَ أَنَّ ذَلِكَ يَسَعُهُ وَ اللَّهِ إِنَّ لِلَّهِ عَلَى خَلْقِهِ أَنْ يُطِيعُوهُ وَ يَتَّبِعُوا أَمْرَهُ فِي حَيَاةِ مُحَمَّدٍ ص وَ بَعْدَ مَوْتِهِ-
So, what is more audacious to Allah-azwj, nor any clear misguidance from the one who takes to that, and alleges that it gives him the leeway to do it? By Allah-azwj, surely Allah-azwj has Obligated His-azwj creatures that they should obey Him-azwj, and follow His-azwj Commands during the lifetime of Muhammad-saww, and after his-saww passing away.
هَلْ يَسْتَطِيعُ أُولَئِكَ أعد [أَعْدَاءُ] اللَّهِ أَنْ يَزْعُمُوا أَنَّ أَحَداً مِمَّنْ أَسْلَمَ مَعَ مُحَمَّدٍ ص أَخَذَ بِقَوْلِهِ وَ رَأْيِهِ وَ مَقَايِيسِهِ
Can those enemies of Allah-azwj who are alleging that anyone who became a Muslim with Muhammad-saww can take to his own words, and his own opinions, and his own analogies?
فَإِنْ قَالَ نَعَمْ فَقَدْ كَذَبَ عَلَى اللَّهِ وَ ضَلَّ ضَلالًا بَعِيداً وَ إِنْ قَالَ لَا لَمْ يَكُنْ لِأَحَدٍ أَنْ يَأْخُذَ بِرَأْيِهِ وَ هَوَاهُ وَ مَقَايِيسِهِ فَقَدْ أَقَرَّ بِالْحُجَّةِ عَلَى نَفْسِهِ وَ هُوَ مِمَّنْ يَزْعُمُ أَنَّ اللَّهَ يُطَاعُ وَ يُتَّبَعُ أَمْرُهُ بَعْدَ قَبْضِ رَسُولِ اللَّهِ ص
But if he says, ‘Yes, then, surely, he has lied to Allah-azwj and has strayed a far straying, and if he says, ‘No, it is not for anyone that he should take to his opinions, and his desires, and his analogies’, so he has argued against himself, and he is from the ones who allege that Allah-azwj has to be Obeyed, and His-azwj Commands to be followed after the passing away of the Rasool-Allah-saww.
وَ قَدْ قَالَ اللَّهُ وَ قَوْلُهُ الْحَقُّ- وَ ما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَ فَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى أَعْقابِكُمْ وَ مَنْ يَنْقَلِبْ عَلى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئاً وَ سَيَجْزِي اللَّهُ الشَّاكِرِينَ
Allah-azwj has said, and His-azwj words are true: And Muhammad is not except for a Rasool; the Rasools have already passed away before him; so if he dies or is killed will you turn back upon your heels? And the one who turns back upon his heels, he will never harm Allah of anything and Allah would be Recompensing the grateful [3:144].
وَ ذَلِكَ لِتَعْلَمُوا أَنَّ اللَّهَ يُطَاعُ وَ يُتَّبَعُ أَمْرُهُ فِي حَيَاةِ مُحَمَّدٍ ص وَ بَعْدَ قَبْضِ اللَّهِ مُحَمَّداً ص
And that is something which they knew that Allah-azwj is to be obeyed and His-azwj Commands are to be followed during the lifetime of Muhammad-saww, and (as well as) after Allah-azwj had Made Muhammad-saww to pass away.
وَ كَمَا لَمْ يَكُنْ لِأَحَدٍ مِنَ النَّاسِ مَعَ مُحَمَّدٍ ص أَنْ يَأْخُذَ بِهَوَاهُ وَ لَا رَأْيِهِ وَ لَا مَقَايِيسِهِ خِلَافاً لِأَمْرِ مُحَمَّدٍ ص فَكَذَلِكَ لَمْ يَكُنْ لِأَحَدٍ مِنَ النَّاسِ بَعْدَ مُحَمَّدٍ ص أَنْ يَأْخُذَ بِهَوَاهُ وَ لَا رَأْيِهِ وَ لَا مَقَايِيسِهِ
And if it was not for anyone from the people who were with Muhammad-saww that they should take to their own desires, and their opinions, and their analogies in opposition to the orders of Muhammad-saww, so similarly it is not for anyone from the people after Muhammad-saww that they should take to their own desires, and their opinions, and their analogies’.
وَ قَالَ دَعُوا رَفْعَ أَيْدِيكُمْ فِي الصَّلَاةِ إِلَّا مَرَّةً وَاحِدَةً حِينَ تُفْتَتَحُ الصَّلَاةُ فَإِنَّ النَّاسَ قَدْ شَهَرُوكُمْ بِذَلِكَ- وَ اللَّهُ الْمُسْتَعانُ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
And he-asws said: ‘Leave the raising of your hands in the Salat except for the one time when you begin the Salat, for the people have publicised you all by that, and Allah-azwj is the Helper, and there is no Might and there is no Power except by Allah-azwj’.
وَ قَالَ أَكْثِرُوا مِنْ أَنْ تَدْعُوا اللَّهَ فَإِنَّ اللَّهَ يُحِبُّ مِنْ عِبَادِهِ الْمُؤْمِنِينَ أَنْ يَدْعُوهُ وَ قَدْ وَعَدَ اللَّهُ عِبَادَهُ الْمُؤْمِنِينَ بِالاسْتِجَابَةِ وَ اللَّهُ مُصَيِّرُ دُعَاءِ الْمُؤْمِنِينَ يَوْمَ الْقِيَامَةِ لَهُمْ عَمَلًا يَزِيدُهُمْ بِهِ فِي الْجَنَّةِ
And he-asws said: ‘Supplicate frequently to Allah-azwj for Allah-azwj Loves the ones from the believing servants that they should supplicate to Him-azwj, and Allah-azwj has Promised the believing servants for the Answering, and Allah-azwj has Destined the supplications of the Momineen, on the Day of Qiyamah, to increase their deeds by it in Paradise.
فَأَكْثِرُوا ذِكْرَ اللَّهِ مَا اسْتَطَعْتُمْ فِي كُلِّ سَاعَةٍ مِنْ سَاعَاتِ اللَّيْلِ وَ النَّهَارِ فَإِنَّ اللَّهَ أَمَرَ بِكَثْرَةِ الذِّكْرِ لَهُ وَ اللَّهُ ذَاكِرٌ لِمَنْ ذَكَرَهُ مِنَ الْمُؤْمِنِينَ وَ اعْلَمُوا أَنَّ اللَّهَ لَمْ يَذْكُرْهُ أَحَدٌ مِنْ عِبَادِهِ الْمُؤْمِنِينَ إِلَّا ذَكَرَهُ بِخَيْرٍ
So, frequently remember Allah-azwj in accordance with your abilities in every time of times of the night and the day, for Allah-azwj has Commanded for frequent Remembrance (Al-Zikr) to Him-azwj, and Allah-azwj Remembers the one who remembers Him-azwj from the Momineen. And know, that Allah-azwj never Remembers anyone from His-azwj believing servants except Remembering him with Goodness.
فَأَعْطُوا اللَّهَ مِنْ أَنْفُسِكُمُ الِاجْتِهَادَ فِي طَاعَتِهِ فَإِنَّ اللَّهَ لَا يُدْرَكُ شَيْءٌ مِنَ الْخَيْرِ عِنْدَهُ إِلَّا بِطَاعَتِهِ وَ اجْتِنَابِ مَحَارِمِهِ الَّتِي حَرَّمَ اللَّهُ فِي ظَاهِرِ الْقُرْآنِ وَ بَاطِنِهِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ فِي كِتَابِهِ وَ قَوْلُهُ الْحَقُّ- وَ ذَرُوا ظاهِرَ الْإِثْمِ وَ باطِنَهُ-
So, give Allah-azwj from yourselves, the struggle in obedience to Him-azwj, for Allah-azwj does not Accept anything from the good with Him-azwj except by obedience to Him-azwj, and the avoidance of His-azwj Prohibitions which Allah-azwj has Prohibited in the apparent of the Quran and in its hidden. Allah-azwj Blessed and High has Said in His-azwj Book, and His-azwj Words are True: And leave the apparent of the sin and its hidden. [6:120].
وَ اعْلَمُوا أَنَّ مَا أَمَرَ اللَّهُ بِهِ أَنْ تَجْتَنِبُوهُ فَقَدْ حَرَّمَهُ وَ اتَّبِعُوا آثَارَ رَسُولِ اللَّهِ ص وَ سُنَّتَهُ فَخُذُوا بِهَا وَ لَا تَتَّبِعُوا أَهْوَاءَكُمْ وَ آرَاءَكُمْ فَتَضِلُّوا فَإِنَّ أَضَلَّ النَّاسِ عِنْدَ اللَّهِ مَنِ اتَّبَعَ هَواهُ وَ رَأْيَهُ- بِغَيْرِ هُدىً مِنَ اللَّهِ
And know that whatever Allah-azwj has Ordered you to avoid, so He-azwj has Prohibited it, and follow the footsteps of Rasool-Allah-saww, and his-saww Sunnah, so adhere to it and do not follow your own desires, and your opinions, for you will go astray. The most straying of the people with Allah-azwj is the one who follows his own desires and his opinion without Guidance from Allah-azwj.
وَ أَحْسِنُوا إِلَى أَنْفُسِكُمْ مَا اسْتَطَعْتُمْ فَ إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لِأَنْفُسِكُمْ وَ إِنْ أَسَأْتُمْ فَلَها- وَ جَامِلُوا النَّاسَ وَ لَا تَحْمِلُوهُمْ عَلَى رِقَابِكُمْ تَجْمَعُوا مَعَ ذَلِكَ طَاعَةَ رَبِّكُمْ وَ إِيَّاكُمْ وَ سَبَّ أَعْدَاءِ اللَّهِ حَيْثُ يَسْمَعُونَكُمْ- فَيَسُبُّوا اللَّهَ عَدْواً بِغَيْرِ عِلْمٍ وَ قَدْ يَنْبَغِي لَكُمْ أَنْ تَعْلَمُوا حَدَّ سَبِّهِمْ لِلَّهِ كَيْفَ هُوَ
And do good for yourselves in accordance with your abilities, for if you do good, it would be for your own selves, and if you violate, it would be against your own selves. And intermingle with the people and do not burden them upon your necks, including along with that the obedience to your Lord-azwj. And beware of insulting the enemies of Allah-azwj when they are listening to you, for the enemies will insult Allah-azwj without knowledge, and it is better that you should know the penalty of their insulting Allah-azwj how it is.
إِنَّهُ مَنْ سَبَّ أَوْلِيَاءَ اللَّهِ فَقَدِ انْتَهَكَ سَبَّ اللَّهِ وَ مَنْ أَظْلَمُ عِنْدَ اللَّهِ مِمَّنِ اسْتَسَبَّ لِلَّهِ وَ لِأَوْلِيَائِهِ فَمَهْلًا فَمَهْلًا فَاتَّبِعُوا أَمْرَ اللَّهِ- وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
He who has insulted the friends of Allah-azwj is like he has insulted Allah-azwj. And the one who is the most unjust with Allah-azwj is the one who insults Allah-azwj and the friends of Allah-azwj, so don’t do it, don’t do it! Follow the Commands of Allah-azwj. There is no Might, and no Power except by Allah-azwj’.
وَ قَالَ أَيَّتُهَا الْعِصَابَةُ الْحَافِظُ اللَّهُ لَهُمْ أَمْرَهُمْ عَلَيْكُمْ بِآثَارِ رَسُولِ اللَّهِ ص وَ سُنَّتِهِ وَ آثَارِ الْأَئِمَّةِ الْهُدَاةِ مِنْ أَهْلِ بَيْتِ رَسُولِ اللَّهِ ص مِنْ بَعْدِهِ وَ سُنَّتِهِمْ
And he-asws said: ‘O you group for whom Allah-azwj has Protected for them their affairs! It is for you to follow the footsteps of Rasool-Allah-saww and his-saww Sunnah, and the footsteps of the Imams-asws of Guidance from the People-asws of the Household of Rasool-Allah-saww from after him-saww and their-asws Sunnah.
فَإِنَّهُ مَنْ أَخَذَ بِذَلِكَ فَقَدِ اهْتَدَى وَ مَنْ تَرَكَ ذَلِكَ وَ رَغِبَ عَنْهُ ضَلَّ لِأَنَّهُمْ هُمُ الَّذِينَ أَمَرَ اللَّهُ بِطَاعَتِهِمْ وَ وَلَايَتِهِمْ
So, the one who takes to that has been guided, and the one who avoided that and abandoned it, went astray, because they-asws are the ones-asws for whom Allah-azwj Commanded (the people) to be obedient to, and for their-asws Wilayah.
وَ قَدْ قَالَ أَبُونَا رَسُولُ اللَّهِ ص الْمُدَاوَمَةُ عَلَى الْعَمَلِ فِي اتِّبَاعِ الْآثَارِ وَ السُّنَنِ وَ إِنْ قَلَّ أَرْضَى لِلَّهِ وَ أَنْفَعُ عِنْدَهُ فِي الْعَاقِبَةِ مِنَ الِاجْتِهَادِ فِي الْبِدَعِ وَ اتِّبَاعِ الْأَهْوَاءِ
And our-asws father-asws Rasool-Allah-saww has said: ‘The continuation upon the deeds in the following the Hadeeth and the Sunnah, even though they may be little, is more Pleasing to Allah-azwj and more beneficial with Him-azwj in the consequences, than the struggle in the innovations and the personal desires.
أَلَا إِنَّ اتِّبَاعَ الْأَهْوَاءِ وَ اتِّبَاعَ الْبِدَعِ- بِغَيْرِ هُدىً مِنَ اللَّهِ ضَلَالٌ وَ كُلُّ ضَلَالَةٍ بِدْعَةٌ وَ كُلُّ بِدْعَةٍ فِي النَّارِ-
Indeed, the following of the desires, and the following of the heresies (innovations) without Guidance from Allah-azwj is straying, and every straying is heresy, and every heretic will be in the Fire.
وَ لَنْ يُنَالَ شَيْءٌ مِنَ الْخَيْرِ عِنْدَ اللَّهِ إِلَّا بِطَاعَتِهِ وَ الصَّبْرِ وَ الرِّضَا لِأَنَّ الصَّبْرَ وَ الرِّضَا مِنْ طَاعَةِ اللَّهِ
And nothing from the good can ever be achieved with Allah-azwj except by being obedient to Him-azwj, and the patience and being satisfied, because the patience and being satisfied is from the obedience to Allah-azwj.
وَ اعْلَمُوا أَنَّهُ لَنْ يُؤْمِنَ عَبْدٌ مِنْ عَبِيدِهِ حَتَّى يَرْضَى عَنِ اللَّهِ فِيمَا صَنَعَ اللَّهُ إِلَيْهِ وَ صَنَعَ بِهِ عَلَى مَا أَحَبَّ وَ كَرِهَ وَ لَنْ يَصْنَعَ اللَّهُ بِمَنْ صَبَرَ وَ رَضِيَ عَنِ اللَّهِ إِلَّا مَا هُوَ أَهْلُهُ وَ هُوَ خَيْرٌ لَهُ مِمَّا أَحَبَّ وَ كَرِهَ
And know, that a servant from the servants has not believed until he is happy with Allah-azwj with regards to whatever Allah-azwj has Done for him, and what he has done for Him-azwj in accordance with what He-azwj Likes and Dislikes. And Allah-azwj does not Do (anything) with the one who is patient and happy with Allah-azwj except that which he is deserving of, and that which is better for him, from what he likes or dislikes.
وَ عَلَيْكُمْ بِالْمُحَافَظَةِ عَلَى الصَّلَواتِ وَ الصَّلاةِ الْوُسْطى وَ قُومُوا لِلَّهِ قانِتِينَ كَمَا أَمَرَ اللَّهُ بِهِ الْمُؤْمِنِينَ فِي كِتَابِهِ مِنْ قَبْلِكُمْ
And upon you all is to maintain your Salat(s) and (in particular) the middle Salat, and be standing obedient to Allah [2:238], just as Allah-azwj has Commanded the Momineen in His-azwj Book which is in front of you.
وَ إِيَّاكُمْ وَ عَلَيْكُمْ بِحُبِّ الْمَسَاكِينِ الْمُسْلِمِينَ فَإِنَّهُ مَنْ حَقَّرَهُمْ وَ تَكَبَّرَ عَلَيْهِمْ فَقَدْ زَلَّ عَنْ دِينِ اللَّهِ وَ اللَّهُ لَهُ حَاقِرٌ مَاقِتٌ
And beware, and it is for you to love the poor Muslims, for the one who considers them to be lowly due to his own arrogance, so he has slipped from the Religion of Allah-azwj, and Allah-azwj will be Demeaning and Hateful to him.
وَ قَدْ قَالَ أَبُونَا رَسُولُ اللَّهِ ص أَمَرَنِي رَبِّي بِحُبِّ الْمَسَاكِينِ الْمُسْلِمِينَ مِنْهُمْ
And our-asws father-asws Rasool-Allah-saww has said: ‘My-saww Lord-azwj has Commanded me-saww to love the poor among the Muslims’.
وَ اعْلَمُوا أَنَّ مَنْ حَقَّرَ أَحَداً مِنَ الْمُسْلِمِينَ أَلْقَى اللَّهُ عَلَيْهِ الْمَقْتَ مِنْهُ وَ الْمَحْقَرَةَ حَتَّى يَمْقُتَهُ النَّاسُ وَ اللَّهُ لَهُ أَشَدُّ مَقْتاً
And know, that the one who belittles anyone from the Muslims will meet Allah-azwj having Hatred towards him and lowliness from Him-azwj to the extent that the people will hate him and Allah-azwj will have severe Hatred towards him.
فَاتَّقُوا اللَّهَ فِي إِخْوَانِكُمُ الْمُسْلِمِينَ وَ الْمَسَاكِينِ فَإِنَّ لَهُمْ عَلَيْكُمْ حَقّاً أَنْ تُحِبُّوهُمْ فَإِنَّ اللَّهَ أَمَرَ رَسُولَهُ ص بِحُبِّهِمْ فَمَنْ لَمْ يُحِبَّ مَنْ أَمْرِ اللَّهُ بِحُبِّهِ فَقَدْ عَصَى اللَّهَ وَ رَسُولَهُ وَ مَنْ عَصَى اللَّهَ وَ رَسُولَهُ وَ مَاتَ عَلَى ذَلِكَ مَاتَ وَ هُوَ مِنَ الْغَاوِينَ
Fear Allah-azwj with regards to your brothers who are poor Muslims, for they have a right over you that you should love them. Allah-azwj Commanded His-azwj Rasool-saww to love them, so the one who does not love the one whom Allah-azwj has Commanded to love, he has disobeyed Allah-azwj and His-azwj Rasool-saww, and the one who disobeys Allah-azwj and His-azwj Rasool-saww and dies upon that, would have died while being from the deviants.
وَ إِيَّاكُمْ وَ الْعَظَمَةَ وَ الْكِبْرَ فَإِنَّ الْكِبْرَ رِدَاءُ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ نَازَعَ اللَّهَ رِدَاءَهُ قَصَمَهُ اللَّهُ وَ أَذَلَّهُ يَوْمَ الْقِيَامَةِ
And beware of (considering for yourself) greatness and arrogance, for the Greatness is the Robe of Allah-azwj Mighty and Majestic, so the one who disputed with Allah-azwj for His-azwj Robe, Allah-azwj will Reduce him and Disgrace him on the Day of Qiyamah.
وَ إِيَّاكُمْ أَنْ يَبْغِيَ بَعْضُكُمْ عَلَى بَعْضٍ فَإِنَّهَا لَيْسَتْ مِنْ خِصَالِ الصَّالِحِينَ فَإِنَّهُ مَنْ بَغَى صَيَّرَ اللَّهُ بَغْيَهُ عَلَى نَفْسِهِ وَ صَارَتْ نُصْرَةُ اللَّهِ لِمَنْ بَغَى عَلَيْهِ وَ مَنْ نَصَرَهُ اللَّهُ غَلَبَ وَ أَصَابَ الظَّفَرَ مِنَ اللَّهِ
And beware of injustices of some of you against the others, for it is not from the characteristics of the righteous. The one who is unjust, Allah-azwj will Turn his injustice against his own self, and Make His-azwj Help to be for the one who he had been unjust to, and the one whom Allah-azwj Helps will overcome and achieve the victory from Allah-azwj.
وَ إِيَّاكُمْ أَنْ يَحْسُدَ بَعْضُكُمْ بَعْضاً فَإِنَّ الْكُفْرَ أَصْلُهُ الْحَسَدُ
And beware of the envying each other for the Kufr, it’s origin is the envy.
وَ إِيَّاكُمْ أَنْ تُعِينُوا عَلَى مُسْلِمٍ مَظْلُومٍ فَيَدْعُوَ اللَّهَ عَلَيْكُمْ وَ يُسْتَجَابَ لَهُ فِيكُمْ فَإِنَّ أَبَانَا رَسُولَ اللَّهِ ص كَانَ يَقُولُ إِنَّ دَعْوَةَ الْمُسْلِمِ الْمَظْلُومِ مُسْتَجَابَةٌ
And beware of helping against an oppressed Muslim, for he would supplicate to Allah-azwj against you and He-azwj would Answer him regarding you. Our-asws forefather-saww Rasool-Allah-saww had said: ‘The supplication of an oppressed Muslims gets Answered’.
وَ لْيُعِنْ بَعْضُكُمْ بَعْضاً فَإِنَّ أَبَانَا رَسُولَ اللَّهِ ص كَانَ يَقُولُ إِنَّ مُعَاوَنَةَ الْمُسْلِمِ خَيْرٌ وَ أَعْظَمُ أَجْراً مِنْ صِيَامِ شَهْرٍ وَ اعْتِكَافِهِ فِي الْمَسْجِدِ الْحَرَامِ
And help each other, for our-asws forefather-saww, Rasool-Allah-saww had said: ‘Helping a Muslim is better and greater in Reward than the Fasting for a month, and seclusion (Al-I’tikaaf) in the Masjid Al-Haraam (The Sacred Masjid).
وَ إِيَّاكُمْ وَ إِعْسَارَ أَحَدٍ مِنْ إِخْوَانِكُمُ الْمُسْلِمِينَ أَنْ تُعْسِرُوهُ بِالشَّيْءِ يَكُونُ لَكُمْ قِبَلَهُ وَ هُوَ مُعْسِرٌ فَإِنَّ أَبَانَا رَسُولَ اللَّهِ ص كَانَ يَقُولُ لَيْسَ لِلْمُسْلِمِ أَنْ يُعْسِرَ مُسْلِماً وَ مَنْ أَنْظَرَ مُعْسِراً أَظَلَّهُ اللَّهُ بِظِلِّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ
And beware of creating difficulties for anyone from your Muslim brothers if he owes you anything from before and he is insolvent, for our-asws forefather-saww Rasool-Allah-saww had said: ‘It is not for a Muslim to make difficulties for a Muslim, and the one who is considerate to the insolvent will be Shaded by Allah-azwj by a shade on the Day in which there will no shade except for His-azwj Shade’.
وَ إِيَّاكُمْ أَيَّتُهَا الْعِصَابَةُ الْمَرْحُومَةُ الْمُفَضَّلَةُ عَلَى مَنْ سِوَاهَا وَ حَبْسَ حُقُوقِ اللَّهِ قِبَلَكُمْ يَوْماً بَعْدَ يَوْمٍ وَ سَاعَةً بَعْدَ سَاعَةٍ فَإِنَّهُ مَنْ عَجَّلَ حُقُوقَ اللَّهِ قِبَلَهُ كَانَ اللَّهُ أَقْدَرَ عَلَى التَّعْجِيلِ لَهُ إِلَى مُضَاعَفَةِ الْخَيْرِ فِي الْعَاجِلِ وَ الْآجِلِ
And beware, O group under the Mercy and preferred ones over the others, of withholding the Rights of Allah-azwj before you, day after day and hour after hour, for the one who makes haste in (giving) the Rights of Allah-azwj which are in front of him, then Allah-azwj has the Power over Hastening to him for the multiplication of the good, either immediately or later on.
وَ إِنَّهُ مَنْ أَخَّرَ مِنْ حُقُوقِ اللَّهِ قِبَلَهُ كَانَ اللَّهُ أَقْدَرَ عَلَى تَأْخِيرِ رِزْقِهِ وَ مَنْ حَبَسَ اللَّهُ رِزْقَهُ لَمْ يَقْدِرْ أَنْ يَرْزُقَ نَفْسَهُ
And the one who delays the Rights of Allah-azwj, then Allah-azwj has the Power over Delaying his sustenance, and the one from whom Allah-azwj Withholds his sustenance, he would not have the ability to sustain himself.
فَأَدُّوا إِلَى اللَّهِ حَقَّ مَا رَزَقَكُمْ يُطَيِّبِ اللَّهُ لَكُمْ بَقِيَّتَهُ وَ يُنْجِزْ لَكُمْ مَا وَعَدَكُمْ مِنْ مُضَاعَفَتِهِ لَكُمُ الْأَضْعَافَ الْكَثِيرَةَ الَّتِي لَا يَعْلَمُ عَدَدَهَا وَ لَا كُنْهَ فَضْلِهِ إِلَّا اللَّهُ رَبُّ الْعَالَمِينَ
Therefore, give to Allah-azwj the Right from what He-azwj has Granted you so that He-azwj would Purify for you the remainder of it, and Complete for you from the Multiplication for you, the excessive Multiplication, the count of which is not known to any but Him-azwj, or its virtues, the Lord-azwj of the Worlds’.
وَ قَالَ اتَّقُوا اللَّهَ أَيَّتُهَا الْعِصَابَةُ وَ إِنِ اسْتَطَعْتُمْ أَلَّا يَكُونَ مِنْكُمْ مُحْرِجُ الْإِمَامِ فَإِنَّ مُحْرِجَ الْإِمَامِ هُوَ الَّذِي يَسْعَى بِأَهْلِ الصَّلَاحِ مِنْ أَتْبَاعِ الْإِمَامِ الْمُسَلِّمِينَ لِفَضْلِهِ الصَّابِرِينَ عَلَى أَدَاءِ حَقِّهِ الْعَارِفِينَ بِحُرْمَتِهِ-
And he-asws said: ‘Fear Allah-azwj, O group, if you could, and don’t be an embarrassment for the Imam-asws, for the one who causes embarrassment for the Imam-asws, he is the one who discredits the righteous people, the ones who follow the Imam-asws of the Muslims for his-asws virtues, the patient ones upon the payment of his-asws rights, are the ones who understand his-asws sanctity.
وَ اعْلَمُوا أَنَّهُ مَنْ نَزَلَ بِذَلِكَ الْمَنْزِلِ عِنْدَ الْإِمَامِ فَهُوَ مُحْرِجُ الْإِمَامِ فَإِذَا فَعَلَ ذَلِكَ عِنْدَ الْإِمَامِ أَحْرَجَ الْإِمَامَ إِلَى أَنْ يَلْعَنَ أَهْلَ الصَّلَاحِ مِنْ أَتْبَاعِهِ مِنَ الْمُسَلِّمِينَ لِفَضْلِهِ الصَّابِرِينَ عَلَى أَدَاءِ حَقِّهِ الْعَارِفِينَ بِحُرْمَتِهِ
And know, that the one who descends to that level with (respect) the Imam-asws, so he has embarrassed the Imam-asws (by associating himself with him-asws). He would do that by cursing the righteous people the ones who (strictly) follow him-asws from the Muslims for their virtues, the patient ones upon the paying of his-asws rights, the ones who have recognised his-asws sanctity.
فَإِذَا لَعَنَهُمْ لِإِحْرَاجِ أَعْدَاءِ اللَّهِ الْإِمَامَ صَارَتْ لَعْنَتُهُ رَحْمَةً مِنَ اللَّهِ عَلَيْهِمْ وَ صَارَتِ اللَّعْنَةُ مِنَ اللَّهِ وَ مِنْ مَلَائِكَتِهِ وَ رُسُلِهِ عَلَى أُولَئِكَ
Thus, his curse against (the pious ones) is for the enemies of Allah-azwj, as the Imam-asws converts that curse into Mercy from Allah-azwj upon them (the pious ones), and turns the Curse from Allah-azwj and from the Angels, and from His-azwj Rasool-saww upon them (the deniers).
وَ اعْلَمُوا أَيَّتُهَا الْعِصَابَةُ أَنَّ السُّنَّةَ مِنَ اللَّهِ قَدْ جَرَتْ فِي الصَّالِحِينَ قَبْلُ
And know, O group, that the Sunnah from Allah-azwj has flowed within the righteous ones before’.
وَ قَالَ مَنْ سَرَّهُ أَنْ يَلْقَى اللَّهَ وَ هُوَ مُؤْمِنٌ حَقّاً [حَقّاً] فَلْيَتَوَلَّ اللَّهَ وَ رَسُولَهُ وَ الَّذِينَ آمَنُوا وَ لْيَبْرَأْ إِلَى اللَّهِ مِنْ عَدُوِّهِمْ وَ يُسَلِّمُ لِمَا انْتَهَى إِلَيْهِ مِنْ فَضْلِهِمْ لِأَنَّ فَضْلَهُمْ لَا يَبْلُغُهُ مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ وَ لَا مَنْ دُونَ ذَلِكَ
And he-asws said: ‘The one who wishes to meet Allah-azwj as a Momin truly, truly, so he should befriend Allah-azwj, and His-azwj Rasool-saww, and those who believe (Imams-asws), and should distance himself from their-asws enemies, and accept whatever that has ended up with him from their-asws virtues, because their-asws virtues neither be comprehended by the Angels of Proximity, nor the Messenger-Prophets-as, nor the ones besides that.
أَ لَمْ تَسْمَعُوا مَا ذَكَرَ اللَّهُ مِنْ فَضْلِ أَتْبَاعِ الْأَئِمَّةِ الْهُدَاةِ وَ هُمُ الْمُؤْمِنُونَ قَالَ فَأُولئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَداءِ وَ الصَّالِحِينَ وَ حَسُنَ أُولئِكَ رَفِيقاً-
Have you not heard what Allah-azwj has Mentioned from the virtues of following the Imams-asws of Guidance, and they are the Momineen? He-azwj Said: And the one who obeys Allah and the Rasool, so they are those upon whom Allah has Bestowed Favours from the Prophets and the Truthful and the Martyrs and the Righteous; and goodly friends are they! [4:69].
فَهَذَا وَجْهٌ مِنْ وُجُوهِ فَضْلِ أَتْبَاعِ الْأَئِمَّةِ فَكَيْفَ بِهِمْ وَ فَضْلِهِمْ
This is just one perspective from the perspectives of the virtues of following the Imams-asws, so how can others (comprehend) them-asws and their-asws virtues?
وَ مَنْ سَرَّهُ أَنْ يُتِمَّ اللَّهُ لَهُ إِيمَانَهُ حَتَّى يَكُونَ مُؤْمِناً حَقّاً حَقّاً فَلْيَفِ لِلَّهِ بِشُرُوطِهِ الَّتِي اشْتَرَطَهَا عَلَى الْمُؤْمِنِينَ فَإِنَّهُ قَدِ اشْتَرَطَ مَعَ وَلَايَتِهِ وَ وَلَايَةِ رَسُولِهِ وَ وَلَايَةِ أَئِمَّةِ الْمُؤْمِنِينَ إِقَامَ الصَّلَاةِ وَ إِيتَاءَ الزَّكَاةِ وَ إِقْرَاضَ اللَّهِ قَرْضاً حَسَناً وَ اجْتِنَابَ الْفَوَاحِشِ ما ظَهَرَ مِنْها وَ ما بَطَنَ
And the one who wishes that Allah-azwj should Complete for him his faith and he becomes a devout and true Momin, he should fulfill to Allah-azwj His-azwj Conditions which He-azwj has Placed upon the Momineen. He-azwj has Placed the conditions of His-azwj Wilayah along with the Wilayah of His-azwj Rasool-saww, and the Wilayah of the Imams-asws of the Momin. He should establish the Salat, and give the Zakat, and give to Allah-azwj goodly loans (Karza e Hasana), and avoid the immoralities, both openly as well as discreetly.
فَلَمْ يَبْقَ شَيْءٌ مِمَّا فُسِّرَ مِمَّا حَرَّمَ اللَّهُ إِلَّا وَ قَدْ دَخَلَ فِي جُمْلَةِ قَوْلِهِ- فَمَنْ دَانَ اللَّهَ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ مُخْلِصاً لِلَّهِ وَ لَمْ يُرَخِّصْ لِنَفْسِهِ فِي تَرْكِ شَيْءٍ مِنْ هَذَا فَهُوَ عِنْدَ اللَّهِ فِي حِزْبِهِ الْغَالِبِينَ وَ هُوَ مِنَ الْمُؤْمِنِينَ حَقّاً
There does not remain anything from the detail of what Allah-azwj has Prohibited, except that it is included in its entirety in His-azwj Words. So, the one who makes it to be his Religion in what is between himself and Allah-azwj, being sincere to Allah-azwj, and does not authorise for himself to ignore anything from this, he is in the Sight of Allah-azwj, among His-azwj Triumphant Party, and he is from the true Momineen.
وَ إِيَّاكُمْ وَ الْإِصْرَارَ عَلَى شَيْءٍ مِمَّا حَرَّمَ اللَّهُ فِي ظَهْرِ الْقُرْآنِ وَ بَطْنِهِ وَ قَدْ قَالَ اللَّهُ تَعَالَى- وَ لَمْ يُصِرُّوا عَلى ما فَعَلُوا وَ هُمْ يَعْلَمُونَ إِلَى هَاهُنَا رِوَايَةُ قَاسِمِ بْنِ الرَّبِيعِ
And beware of insisting upon something from what Allah-azwj has Prohibited in the Apparent of the Quran and its Hidden. And Allah-azwj the Exalted has Said: and they do not persist upon what they are doing while they are knowing [3:135]’. (Up to this point it is the narration of Al-Qasim Bin Rabi’e – i.e. the following part is in the narration of Hafs and Ismail).
يَعْنِي الْمُؤْمِنِينَ قَبْلَكُمْ إِذَا نَسُوا شَيْئاً مِمَّا اشْتَرَطَ اللَّهُ فِي كِتَابِهِ عَرَفُوا أَنَّهُمْ قَدْ عَصَوْا فِي تَرْكِهِمْ ذَلِكَ الشَّيْءَ فَاسْتَغْفَرُوا وَ لَمْ يَعُودُوا إِلَى تَرْكِهِ فَذَلِكَ مَعْنَى قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ لَمْ يُصِرُّوا عَلى ما فَعَلُوا وَ هُمْ يَعْلَمُونَ
‘It means that the Momineen before them, when they forgot something from what Conditions Allah-azwj had Placed upon them in His-azwj Book, would come to the realisation that they had disobeyed Allah-azwj in their avoidance of that thing. So, they would seek Forgiveness and would not repeat it. That is the meaning of the Wprds of Allah-azwj: and they do not persist upon what they are doing while they are knowing [3:135].
وَ اعْلَمُوا أَنَّهُ إِنَّمَا أَمَرَ وَ نَهَى لِيُطَاعَ فِيمَا أَمَرَ بِهِ وَ لِيُنْتَهَى عَمَّا نَهَى عَنْهُ فَمَنِ اتَّبَعَ أَمْرَهُ فَقَدْ أَطَاعَهُ وَ قَدْ أَدْرَكَ كُلَّ شَيْءٍ مِنَ الْخَيْرِ عِنْدَهُ وَ مَنْ لَمْ يَنْتَهِ عَمَّا نَهَى اللَّهُ عَنْهُ فَقَدْ عَصَاهُ فَإِنْ مَاتَ عَلَى مَعْصِيَتِهِ أَكَبَّهُ اللَّهُ عَلَى وَجْهِهِ فِي النَّارِ
And know that He-azwj has Commanded and Prohibited, so that there should be obedience in what He-azwj has Commanded for, and avoidance in what He-azwj has Prohibited from. The one who has followed His-azwj Commands has obeyed Him-azwj, and has realised everything from the good which is with Him-azwj, and the one who did not avoid what Allah-azwj has Prohibited from, so he has disobeyed Him-azwj. Thus if he were to die upon being disobedient to Him-azwj, Allah-azwj will Fling him upon his face in the Fire.
وَ اعْلَمُوا أَنَّهُ لَيْسَ بَيْنَ اللَّهِ وَ بَيْنَ أَحَدٍ مِنْ خَلْقِهِ مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ وَ لَا مَنْ دُونَ ذَلِكَ مِنْ خَلْقِهِ كُلِّهِمْ إِلَّا طَاعَتُهُمْ لَهُ فَاجْتَهِدُوا فِي طَاعَةِ اللَّهِ إِنْ سَرَّكُمْ أَنْ تَكُونُوا مُؤْمِنِينَ حَقّاً حَقّاً وَ لا قُوَّةَ إِلَّا بِاللَّهِ
And know, that there is nothing else between Allah-azwj and anyone from His-azwj creatures, Angels of Proximity, or Messenger-Prophets-as, or all others apart from that, except for their obedience to Him-azwj. Therefore strive in being obedient to Allah-azwj, if you wish to become true Momineen, truly, and there is not Strength except by Allah-azwj’.
وَ قَالَ ع وَ عَلَيْكُمْ بِطَاعَةِ رَبِّكُمْ مَا اسْتَطَعْتُمْ فَإِنَّ اللَّهَ رَبُّكُمْ
And he-asws said: ‘And it is for you to obey your Lord-azwj in accordance with your abilities, for Allah-azwj is your Lord-azwj.
وَ اعْلَمُوا أَنَّ الْإِسْلَامَ هُوَ التَّسْلِيمُ وَ التَّسْلِيمَ هُوَ الْإِسْلَامُ فَمَنْ سَلَّمَ فَقَدْ أَسْلَمَ وَ مَنْ لَمْ يُسَلِّمْ فَلَا إِسْلَامَ لَهُ
And know that the Islam is the submission, and the submission is the Islam, so the one who submits, he has Islam, and the one who does not submit, there is no Islam for him.
وَ مَنْ سَرَّهُ أَنْ يَبْلُغَ إِلَى نَفْسِهِ فِي الْإِحْسَانِ فَلْيُطِعِ اللَّهَ فَإِنَّهُ مَنْ أَطَاعَ اللَّهَ فَقَدْ أَبْلَغَ إِلَى نَفْسِهِ فِي الْإِحْسَانِ
And the one wishes to do himself a favour, he should obey Allah-azwj, for the one who has obeyed Allah-azwj has indeed done himself a favour.
وَ إِيَّاكُمْ وَ مَعَاصِيَ اللَّهِ أَنْ تَرْكَبُوهَا فَإِنَّهُ مَنِ انْتَهَكَ مَعَاصِيَ اللَّهِ فَرَكِبَهَا فَقَدْ أَبْلَغَ فِي الْإِسَاءَةِ إِلَى نَفْسِهِ وَ لَيْسَ بَيْنَ الْإِحْسَانِ وَ الْإِسَاءَةِ مَنْزِلَةٌ فَلِأَهْلِ الْإِحْسَانِ عِنْدَ رَبِّهِمُ الْجَنَّةُ وَ لِأَهْلِ الْإِسَاءَةِ عِنْدَ رَبِّهِمُ النَّارُ
And beware of being disobedient to Allah-azwj if you were to do it. The one who violated by being disobedient to Allah-azwj, so he has disfavoured himself, and there is no station between favour and disfavour. For the ones who have done a favour in the Sight of their Lord-azwj, is Paradise, and for the ones who have violated in the Sight of their Lord-azwj, is the Fire.
فَاعْمَلُوا بِطَاعَةِ اللَّهِ وَ اجْتَنِبُوا مَعَاصِيَهُ
Know that you have to be obedient to Allah-azwj and avoid being disobedient to Him-azwj.
اعْلَمُوا أَنَّهُ لَيْسَ يُغْنِي عَنْكُمْ مِنَ اللَّهِ أَحَدٌ مِنْ خَلْقِهِ شَيْئاً- لَا مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ وَ لَا مَنْ دُونَ ذَلِكَ فَمَنْ سَرَّهُ أَنْ تَنْفَعَهُ شَفَاعَةُ الشَّافِعِينَ عِنْدَ اللَّهِ فَلْيَطْلُبْ إِلَى اللَّهِ أَنْ يَرْضَى عَنْهُ
And know, that there is none who is needless of Allah-azwj from His-azwj creatures, neither the Angels of Proximity, nor the Messenger-Prophets-as, nor anyone other than that. So, the one who wishes to benefit from the intercession of the intercessors in the Presence of Allah-azwj, let him seek to Allah-azwj to be Satisfied with him.
وَ اعْلَمُوا أَنَّ أَحَداً مِنْ خَلْقِ اللَّهِ لَمْ يُصِبْ رِضَى اللَّهِ إِلَّا بِطَاعَتِهِ وَ طَاعَةِ رَسُولِهِ وَ طَاعَةِ وُلَاةِ أَمْرِهِ مِنْ آلِ مُحَمَّدٍ ع وَ مَعْصِيَتُهُمْ مِنْ مَعْصِيَةِ اللَّهِ
And know that no one from the creatures of Allah-azwj can achieve the Satisfaction of Allah-azwj except by being obedient to Him-azwj, and being obedient to His-azwj Rasool-saww, and being obedient to the Masters-asws of the Command (Wali Al-Amr-asws) from the Progeny-asws of Muhammad-saww, and that the disobedience to them-asws is from disobediences of Allah-azwj.
وَ لَمْ يُنْكِرْ لَهُمْ فَضْلًا عَظُمَ أَوْ صَغُرَ وَ اعْلَمُوا أَنَّ الْمُنْكِرِينَ هُمُ الْمُكَذِّبُونَ وَ أَنَّ الْمُكَذِّبِينَ هُمُ الْمُنَافِقُونَ وَ أَنَّ اللَّهَ قَالَ لِلْمُنَافِقِينَ وَ قَوْلُهُ الْحَقُّ- إِنَّ الْمُنافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَ لَنْ تَجِدَ لَهُمْ نَصِيراً
And do not deny their-asws virtues, be they great or small, and know, that the deniers are the liars, they are the hypocrites, and that Allah-azwj Mighty and Majestic Said for the hypocrites, and His-azwj Words are true, that: The hypocrites would be in the lowest Level of the Fire and you will never find there being a helper for them [4:145].
وَ لَا يُفَرِّقَنَ أَحَدٌ مِنْكُمْ أَلْزَمَ اللَّهُ قَلْبَهُ طَاعَتَهُ وَ خَشْيَتَهُ مِنْ أَحَدٍ مِنَ النَّاسِ أَخْرَجَهُ اللَّهُ مِنْ صِفَةِ الْحَقِّ وَ لَمْ يَجْعَلْهُ مِنْ أَهْلِهَا
And let no one from among you, whom Allah-azwj has Necessitated upon his heart, obedience to Him-azwj and being humble to Him-azwj, should fear any one from the people from whom Allah-azwj has Removed the qualities of the truth and did not Make him to be deserving of it.
فَإِنَّ مَنْ لَمْ يَجْعَلْهُ اللَّهُ مِنْ أَهْلِ صِفَةِ الْحَقِّ فَأُولَئِكَ هُمْ شَيَاطِينُ الْإِنْسِ وَ الْجِنِّ
The one whom Allah-azwj has not Made to be deserving of the qualities of the truth, so these are the hypocrites, these are the Satans-la among the humans and the Jinn.
وَ إِنَّ لِشَيَاطِينِ الْإِنْسِ حِيلَةً وَ مَكْراً وَ خَدَائِعَ وَ وَسْوَسَةَ بَعْضِهِمْ إِلَى بَعْضٍ يُرِيدُونَ إِنِ اسْتَطَاعُوا أَنْ يَرُدُّوا أَهْلَ الْحَقِّ عَمَّا أَكْرَمَهُمُ اللَّهُ بِهِ مِنَ النَّظَرِ فِي دِينِ اللَّهِ الَّذِي لَمْ يَجْعَلِ اللَّهُ شَيَاطِينَ الْإِنْسِ مِنْ أَهْلِهِ إِرَادَةَ أَنْ يَسْتَوِيَ أَعْدَاءُ اللَّهِ وَ أَهْلُ الْحَقِّ فِي الشَّكِّ وَ الْإِنْكَارِ وَ التَّكْذِيبِ فَيَكُونُونَ سَوَاءً كَمَا وَصَفَ اللَّهُ تَعَالَى فِي كِتَابِهِ مِنْ قَوْلِهِ- وَدُّوا لَوْ تَكْفُرُونَ كَما كَفَرُوا فَتَكُونُونَ سَواءً-
And it is the Satans-la among the Humans that trick, and plot, and deceive, and whisper (cast doubts) from some of them to the others, attempting to divert the people of the truth, whom Allah-azwj has Honoured by Granting them the insight into the Religion of Allah-azwj, and insight which Allah-azwj has not Considered the Satans-la among the humans to be deserving of it, Intending thereby not to equalise the enemies of Allah-azwj to the people of the truth, with regards to the doubt, and the denial, and the belying to end up being equal, just as Allah-azwj the Exalted has Described in His-azwj Book: They would love it if you were to disbelieve just as they are disbelieving, so you would be the same [4:89].
ثُمَّ نَهَى اللَّهُ أَهْلَ النَّصْرِ بِالْحَقِّ أَنْ يَتَّخِذُوا مِنْ أَعْدَاءِ اللَّهِ وَلِيّاً وَ لَا نَصِيراً
Then Allah-azwj prohibited the people of the truth that they should take the enemies of Allah-azwj as guardians or as helpers.
فَلَا يُهَوِّلَنَّكُمْ وَ لَا يَرُدَّنَّكُمْ عَنِ النَّصْرِ بِالْحَقِّ الَّذِي خَصَّكُمُ اللَّهُ بِهِ مِنْ حِيلَةِ شَيَاطِينِ الْإِنْسِ وَ مَكْرِهِمْ مِنْ أُمُورِكُمْ تَدْفَعُونَ أَنْتُمُ السَّيِّئَةَ بِالَّتِي هِيَ أَحْسَنُ فِيمَا بَيْنَكُمْ وَ بَيْنَهُمْ تَلْتَمِسُونَ بِذَلِكَ وَجْهَ رَبِّكُمْ بِطَاعَتِهِ وَ هُمْ خَيْرٌ عِنْدَهُمْ-
So, do not let them scare you, and do not let them repulse you all from the consideration by the truth which Allah-azwj has Specialised you with from the tricks of the Satans-la from the humans, and their plots in your affairs. You should repel the bad by that which is good in what is between you and them, seeking by that the Honourable Face of your Lord-azwj by being obedient to Him-azwj, and they, (there is no) good with them.
لَا يَحِلُّ لَكُمْ أَنْ تُظْهِرُوهُمْ عَلَى أُصُولِ دِينِ اللَّهِ فَإِنَّهُمْ إِنْ سَمِعُوا مِنْكُمْ فِيهِ شَيْئاً عَادَوْكُمْ عَلَيْهِ وَ رَفَعُوهُ عَلَيْكُمْ وَ جَهَدُوا عَلَى هَلَاكِكُمْ وَ اسْتَقْبَلُوكُمْ بِمَا تَكْرَهُونَ
It is not permissible for you to display to them the Principles of the Religion of Allah-azwj (Usool Al-Deen) for they are such that they would hear something from you, be inimical against you, and raise (the issue) against you, and strive for destroying you, and place in front of you that which you dislike.
وَ لَمْ يَكُنْ لَكُمُ النَّصَفَةُ مِنْهُمْ فِي دُوَلِ الْفُجَّارِ فَاعْرِفُوا مَنْزِلَتَكُمْ فِيمَا بَيْنَكُمْ وَ بَيْنَ أَهْلِ الْبَاطِلِ فَإِنَّهُ لَا يَنْبَغِي لِأَهْلِ الْحَقِّ أَنْ يُنْزِلُوا أَنْفُسَهُمْ مَنْزِلَةَ أَهْلِ الْبَاطِلِ لِأَنَّ اللَّهَ لَمْ يَجْعَلْ أَهْلَ الْحَقِّ عِنْدَهُ بِمَنْزِلَةِ أَهْلِ الْبَاطِلِ
And there is no remedy for you from them in the government of the immoral ones. So, understand your status in what is between you and the people of the falsehood, for it does not befit the people of the truth to descend to the level of the people of the falsehood because Allah-azwj did not Make for the people of the truth in His-azwj Presence to be as the status with Him-azwj for the people of the falsehood.
أَ لَمْ يَعْرِفُوا وَجْهَ قَوْلِ اللَّهِ فِي كِتَابِهِ إِذْ يَقُولُ أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ- أَكْرِمُوا أَنْفُسَكُمْ عَنْ أَهْلِ الْبَاطِلِ
The Words of Allah-azwj in His-azwj Book where He-azwj Said: Or should We Make those who believe and do righteous deeds to be like the mischief-makers in the earth, or Make the pious ones to be like the immoral? [38:28]. He-azwj has Honoured yourselves rather than the people of falsehood.
وَ لَا تَجْعَلُوا اللَّهَ تَبَارَكَ وَ تَعَالَى وَ لَهُ الْمَثَلُ الْأَعْلى وَ إِمَامَكُمْ وَ دِينَكُمُ الَّذِي تَدِينُونَ بِهِ عُرْضَةً لِأَهْلِ الْبَاطِلِ فَتُغْضِبُوا اللَّهَ عَلَيْكُمْ فَتَهْلِكُوا فَمَهْلًا مَهْلًا
And do not make Allah-azwj Blessed and Exalted, and for Him-azwj are the Exalted Examples, and your Imams-asws, and the Religion which you have made it to be for yourselves, to be exposed (vulnerable) to the people of the falsehood. Allah-azwj would be Wrathful against you, and you will perish. So, do not do it, do not do it!
يَا أَهْلَ الصَّلَاحِ- لَا تَتْرُكُوا أَمْرَ اللَّهِ وَ أَمْرَ مَنْ أَمَرَكُمْ بِطَاعَتِهِ فَيُغَيِّرَ اللَّهُ ما بِكُمْ مِنْ نِعْمَةٍ
O righteous people! Do not abandon the Commands of Allah-azwj, and the Command from your affairs for the obedience to Him-azwj, lest Allah-azwj Alters the Blessings for you.
أَحِبُّوا فِي اللَّهِ مَنْ وُصِفَ صِفَتَكُمْ وَ أَبْغِضُوا فِي اللَّهِ مَنْ خَالَفَكُمْ
Love for the sake of Allah-azwj (the ones of similar qualities to yourselves), and hate for the Sake of Allah-azwj the ones who oppose you.
وَ ابْذُلُوا مَوَدَّتَكُمْ وَ نَصِيحَتَكُمْ لِمَنْ وُصِفَ صِفَتَكُمْ وَ لَا تَبْتَذِلُوهَا لِمَنْ رَغِبَ عَنْ صِفَتِكُمْ وَ عَادَاكُمْ عَلَيْهَا وَ بَغَا بَغَى لَكُمُ الْغَوَائِلَ
And extend your cordiality and your advice to the ones who possess your qualities, and do not extend it to the ones who have abandoned your qualities, and are inimical towards you, and rebel against you, and wish for calamities to befall upon you.
هَذَا أَدَبُنَا أَدَبُ اللَّهِ فَخُذُوا بِهِ وَ تَفَهَّمُوهُ وَ اعْقِلُوهُ وَ لَا تَنْبِذُوهُ وَرَاءَ ظُهُورِكُمْ مَا وَافَقَ هُدَاكُمْ أَخَذْتُمْ بِهِ وَ مَا وَافَقَ هَوَاكُمْ طَرَحْتُمُوهُ وَ لَمْ تَأْخُذُوا بِهِ
This is our-asws education which Allah-azwj Has Educated us-asws with. So, take to it, and understand it and fetter it (to yourselves), and do not throw it behind your backs whatever is compatible with your guidance and take to it, and whatever is along the lines of your own desires, discard it and do not take with it!
وَ إِيَّاكُمْ وَ التَّجَبُّرَ عَلَى اللَّهِ وَ اعْلَمُوا أَنَّ عَبْداً لَمْ يُبْتَلَ بِالتَّجَبُّرِ عَلَى اللَّهِ إِلَّا تَجَبَّرَ عَلَى دِينِ اللَّهِ فَاسْتَقِيمُوا لِلَّهِ وَ لَا تَرْتَدُّوا عَلَى أَعْقَابِكُمْ- فَتَنْقَلِبُوا خاسِرِينَ أَجَارَنَا اللَّهُ وَ إِيَّاكُمْ مِنَ التَّجَبُّرِ عَلَى اللَّهِ وَ لَا قُوَّةَ لَنَا وَ لَكُمْ إِلَّا بِاللَّهِ
And beware of the arrogance against Allah-azwj, and know that a servant is not afflicted by the arrogance against Allah-azwj except that he is arrogant against the religion of Allah-azwj. Be upright for the Sake of Allah-azwj and do not turn back upon your heels, for your will have turn back as losers. May Allah-azwj Protect us. And beware from the arrogance against Allah-azwj, and there is not strength for us-asws or for you except by Allah-azwj’.
وَ قَالَ ع إِنَّ الْعَبْدَ إِذَا كَانَ خَلَقَهُ اللَّهُ فِي الْأَصْلِ أَصْلِ الْخَلْقِ مُؤْمِناً لَمْ يَمُتْ حَتَّى يُكَرِّهَ اللَّهُ إِلَيْهِ الشَّرَّ وَ يُبَاعِدَهُ عَنْهُ وَ مَنْ كَرَّهَ اللَّهُ إِلَيْهِ الشَّرَّ وَ بَاعَدَهُ عَنْهُ عَافَاهُ اللَّهُ مِنَ الْكِبْرِ أَنْ يَدْخُلَهُ وَ الْجَبَرِيَّةِ
‘And he-asws said: ‘If Allah-azwj had Created a servant originally in the original creation as a Momin, he will never die until Allah-azwj Makes him to detest the evil and he distances himself from it, and the one whom Allah-azwj has Made to detest the evil and he distances himself from it, Allah-azwj will Cure him from the arrogance and the forcefulness which has entered into him.
فَلَانَتْ عَرِيكَتُهُ وَ حَسُنَ خُلُقُهُ وَ طَلُقَ وَجْهُهُ وَ صَارَ عَلَيْهِ وَقَارُ الْإِسْلَامِ وَ سَكِينَتُهُ وَ تَخَشُّعُهُ وَ وَرِعَ عَنْ مَحَارِمِ اللَّهِ وَ اجْتَنَبَ مَسَاخِطَهُ وَ رَزَقَهُ اللَّهُ مَوَدَّةَ النَّاسِ وَ مُجَامَلَتَهُمْ وَ تَرْكَ مُقَاطَعَةِ النَّاسِ وَ الْخُصُومَاتِ وَ لَمْ يَكُنْ مِنْهَا وَ لَا مِنْ أَهْلِهَا فِي شَيْءٍ
Thus his nature would becomes soft, and his morals beautiful, and his face bright, and the reverence of Islam comes to him, and tranquillity, and the humbleness, and he restrains himself from the Prohibitions of Allah-azwj and avoids His-azwj Harshness, and Allah-azwj Grants to him the sustenance of the cordiality of the people, and intermingling with them, and avoidance of the cutting off from the people, and the rivalries, and does not get involved with anything from it or the likes of it in anything.
– وَ إِنَّ الْعَبْدَ إِذَا كَانَ اللَّهُ خَلَقَهُ فِي الْأَصْلِ أَصْلِ الْخَلْقِ كَافِراً لَمْ يَمُتْ حَتَّى يُحَبِّبَ إِلَيْهِ الشَّرَّ وَ يُقَرِّبَهُ مِنْهُ فَإِذَا حَبَّبَ إِلَيْهِ الشَّرَّ وَ قَرَّبَهُ مِنْهُ ابْتُلِيَ بِالْكِبْرِ وَ الْجَبَرِيَّةِ
However, if Allah-azwj had Created a servant originally, in the original creation as a Kafir, he will never die until he loves the evil and goes near to it. When the evil becomes beloved to him and he goes near to it, he gets involved with the arrogance and the forcefulness.
فَقَسَا قَلْبُهُ وَ سَاءَ خُلُقُهُ وَ غَلُظَ وَجْهُهُ وَ ظَهَرَ فُحْشُهُ وَ قَلَّ حَيَاؤُهُ وَ كَشَفَ اللَّهُ سِرَّهُ وَ رَكِبَ الْمَحَارِمَ فَلَمْ يَنْزِعْ عَنْهَا وَ رَكِبَ مَعَاصِيَ اللَّهِ وَ أَبْغَضَ طَاعَتَهُ وَ أَهْلَهَا
Thus his heart hardens, and his morals deteriorate, and his face darkens, his immorality gets displayed, and his shame becomes little, and Allah-azwj Uncovers his veil, and he rides upon the Prohibitions. He never ceases from these tendencies and indulging in the disobedience to Allah-azwj, and hating to obey Him-azwj, and the obedient people.
فَبُعْدٌ مَا بَيْنَ حَالِ الْمُؤْمِنِ وَ حَالِ الْكَافِرِ: سَلُوا اللَّهَ الْعَافِيَةَ وَ اطْلُبُوهَا إِلَيْهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
The condition of the Momineen and the condition of the Kafirs are in contradiction. Ask Allah-azwj for health, and seek it from Him-azwj, and there is not Might nor Strength except by Allah-azwj.
صَبِّرُوا النَّفْسَ عَلَى الْبَلَاءِ فِي الدُّنْيَا فَإِنَّ تَتَابُعَ الْبَلَاءِ فِيهَا وَ الشِّدَّةَ فِي طَاعَةِ اللَّهِ وَ وَلَايَتِهِ وَ وَلَايَةِ مَنْ أَمَرَ بِوَلَايَتِهِ خَيْرٌ عَاقِبَةً عِنْدَ اللَّهِ فِي الْآخِرَةِ مِنْ مُلْكِ الدُّنْيَا وَ إِنْ طَالَ تَتَابُعُ نَعِيمِهَا وَ زَهْرَتِهَا وَ غَضَارَةُ عَيْشِهَا فِي مَعْصِيَةِ اللَّهِ وَ وَلَايَةِ مَنْ نَهَى اللَّهُ عَنْ وَلَايَتِهِ وَ طَاعَتِهِ-
Observe patience upon the afflictions in the world if you are followed by the afflictions, and intensify the obedience to Allah-azwj, and His-azwj Wilayah, and the Wilayah of the ones-asws He-azwj has Commanded for, it is the better end result with Allah-azwj in the Hereafter, than the kingdom of the world, even though its bounties, and its blossoms, and its affluence may be prolonged in the disobedience to Allah-azwj, and in the wilayah of the one whom Allah-azwj has Forbidden from being in his wilayah, and in his obedience.
فَإِنَّ اللَّهَ أَمَرَ بِوَلَايَةِ الْأَئِمَّةِ الَّذِينَ سَمَّاهُمُ اللَّهُ فِي كِتَابِهِ فِي قَوْلِهِ- وَ جَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا وَ هُمُ الَّذِينَ أَمَرَ اللَّهُ بِوَلَايَتِهِمْ وَ طَاعَتِهِمْ
Allah-azwj has Commanded for the Wilayah of the Imams-asws whom Allah-azwj has Named in His-azwj Book in His-azwj Words: And We made them as Imams guiding by Our Command [21:73] and they-asws are the ones-asws for whom-asws Allah-azwj has Commanded the Wilayah for, and to be in their-asws obedience.
وَ الَّذِينَ نَهَى اللَّهُ عَنْ وَلَايَتِهِمْ وَ طَاعَتِهِمْ وَ هُمْ أَئِمَّةُ الضَّلَالَةِ الَّذِينَ قَضَى اللَّهُ أَنْ يَكُونَ لَهُمْ دُوَلٌ فِي الدُّنْيَا عَلَى أَوْلِيَاءِ اللَّهِ الْأَئِمَّةِ مِنْ آلِ مُحَمَّدٍ
And the ones whom Allah-azwj has Forbidden to be in their wilayah, these are the imams of misguidance, for whom Allah-azwj has Decreed for them the governance in the world over the friends of Allah-azwj and the Imams-asws from the Progeny-asws of Muhammad-saww.
يَعْمَلُونَ فِي دَوْلَتِهِمْ بِمَعْصِيَةِ اللَّهِ وَ مَعْصِيَةِ رَسُولِهِ لِيَحِقَّ عَلَيْهِمْ كَلِمَةُ الْعَذَابِ- وَ لِيَتِمَ أَنْ تَكُونُوا مَعَ نَبِيِّ اللَّهِ مُحَمَّدٍ ص وَ الرُّسُلِ مِنْ قَبْلِهِ
They act in disobedience to Allah-azwj in their governments, and in disobedience to His-azwj Rasool-saww so that the Words of the Punishment become reality against them, and that you can end up being with the Prophet-saww of Allah-azwj Muhammad-saww and the Rasools-as before him-saww.
فَتَدَبَّرُوا مَا قَصَّ اللَّهُ عَلَيْكُمْ فِي كِتَابِهِ مِمَّا ابْتَلَى بِهِ أَنْبِيَاءَهُ وَ أَتْبَاعَهُمُ الْمُؤْمِنِينَ ثُمَّ سَلُوا اللَّهَ أَنْ يُعْطِيَكُمُ الصَّبْرَ عَلَى الْبَلَاءِ فِي السَّرَّاءِ وَ الضَّرَّاءِ وَ الشِدَّةِ وَ الرَّخَاءِ مِثْلَ الَّذِي أَعْطَاهُمْ-
Ponder over what stories Allah-azwj has Related to you in His-azwj Book of the trials which His-azwj Prophets-as were Tested by, and the Believers who followed themsa. Then ask Allah-azwj to Grant you patience upon the afflictions in the thick and thin, and the difficulties, and the prosperity, similar to which was Given to them.
وَ إِيَّاكُمْ وَ مُمَاظَّةَ أَهْلِ الْبَاطِلِ وَ عَلَيْكُمْ بِهُدَى الصَّالِحِينَ وَ وَقَارِهِمْ وَ سَكِينَتِهِمْ وَ حِلْمِهِمْ وَ تَخَشُّعِهِمْ وَ وَرَعِهِمْ عَنْ مَحَارِمِ اللَّهِ وَ صِدْقِهِمْ وَ وَفَائِهِمْ وَ اجْتِهَادِهِمْ لِلَّهِ فِي الْعَمَلِ بِطَاعَتِهِ
And beware of debating with the people of the falsehood, and it is for you to follow the guidance of the righteous ones, and their dignified (manners), and their tranquillity, and their forbearance, and their humbleness, and their distancing themselves from the Prohibitions of Allah-azwj, and their truthfulness, and their loyalty, and their struggle for the Sake of Allah-azwj in the deeds by being obedient to Him-azwj.
فَإِنَّكُمْ إِنْ لَمْ تَفْعَلُوا ذَلِكَ لَمْ تُنْزَلُوا عِنْدَ رَبِّكُمْ مَنْزِلَةَ الصَّالِحِينَ قَبْلَكُمْ
So, if you were not to do that, then you will never rise to the status with your Lord-azwj of the righteous ones from before you have.
وَ اعْلَمُوا أَنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً شَرَحَ صَدْرَهُ لِلْإِسْلَامِ فَإِذَا أَعْطَاهُ ذَلِكَ أَنْطَقَ لِسَانَهُ بِالْحَقِّ وَ عَقَدَ قَلْبَهُ عَلَيْهِ فَعَمِلَ بِهِ
And know that if Allah-azwj Intends good for a servant, He-azwj opens his chest for the Islam. o He-azwj Grants him that he will speak the truth by his tongue, and bind his heart to him so that he will act in accordance with it.
فَإِذَا جَمَعَ اللَّهُ لَهُ ذَلِكَ تَمَّ لَهُ إِسْلَامُهُ وَ كَانَ عِنْدَ اللَّهِ إِنْ مَاتَ عَلَى ذَلِكَ الْحَالِ مِنَ الْمُسْلِمِينَ حَقّاً
If Allah-azwj Gathers that to him, He-azwj Completes his Islam for him, and if he were to die while being upon that, he would have died as being one of the true Muslims.
وَ إِذَا لَمْ يُرِدِ اللَّهُ تَعَالَى بِعَبْدٍ خَيْراً وَكَلَهُ إِلَى نَفْسِهِ وَ كَانَ صَدْرُهُ ضَيِّقاً حَرَجاً فَإِنْ جَرَى عَلَى لِسَانِهِ حَقٌّ لَمْ يُعْقَدْ قَلْبُهُ عَلَيْهِ وَ إِذَا لَمْ يُعْقَدْ قَلْبُهُ عَلَيْهِ لَمْ يُعْطِهِ اللَّهُ الْعَمَلَ بِهِ
And if Allah-azwj does not Intend good for a servant, He-azwj Leaves him to his own self, and his chest becomes constricted and a problem for him. If a true (word) flows from his tongue, his heart does not accept it from him, and if his heart does not accept it from him, he does not obey Allah-azwj and act in accordance with it.
فَإِذَا اجْتَمَعَ ذَلِكَ عَلَيْهِ حَتَّى يَمُوتَ وَ هُوَ عَلَى تِلْكَ الْحَالِ كَانَ عِنْدَ اللَّهِ مِنَ الْمُنَافِقِينَ وَ صَارَ مَا جَرَى عَلَى لِسَانِهِ مِنَ الْحَقِّ الَّذِي لَمْ يُعْطِهِ اللَّهُ أَنْ يُعْقَدَ قَلْبُهُ عَلَيْهِ وَ لَمْ يُعْطِهِ الْعَمَلَ بِهِ حُجَّةً عَلَيْهِ
If that is gathered to him until he dies while being upon that condition, then he will be from the hypocrites in the Presence of Allah-azwj, and all that flowed upon his tongues from the truth which he did not obey Allah-azwj and his heart did not accept it from him, and he did not act in accordance with it, would be an argument against him.
فَاتَّقُوا اللَّهَ وَ سَلُوهُ أَنْ يَشْرَحَ صُدُورَكُمْ لِلْإِسْلَامِ وَ أَنْ يَجْعَلَ أَلْسِنَتَكُمْ تَنْطِقُ بِالْحَقِّ حَتَّى يَتَوَفَّاكُمْ وَ أَنْتُمْ عَلَى ذَلِكَ وَ أَنْ يَجْعَلَ مُنْقَلَبَكُمْ مُنْقَلَبَ الصَّالِحِينَ قَبْلَكُمْ
Fear Allah-azwj and ask Him-azwj that He-azwj should Open your chests for the Islam, and that He-azwj should Make your tongues to speak with the truth until you die while being upon that, and that He-azwj should Make your return (to the Hereafter to be like the) returning of the righteous ones before you.
وَ لا قُوَّةَ إِلَّا بِاللَّهِ- وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ
And there is not Strength except by Allah-azwj, and Praise is due to Allah-azwj the Lord-azwj of the worlds.
مَنْ سَرَّهُ أَنْ يَعْلَمَ أَنَّ اللَّهَ يُحِبُّهُ فَلْيَعْمَلْ بِطَاعَةِ اللَّهِ وَ لْيَتَّبِعْنَا أَ لَمْ يَسْتَمِعْ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ لِنَبِيِّهِ ص- قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ-
And the one who wishes that he should know whether Allah-azwj Loves him, so he should act in obedience to Allah-azwj and follow us-asws. Have you not heard the Words of Allah-azwj Mighty and Majestic to His-azwj Prophet-saww: Say (O Rasool): ‘If you love Allah, then follow me. Allah will Love you and Forgive you your sins; [3:31].
وَ اللَّهِ لَا يُطِيعُ اللَّهَ عَبْدٌ أَبَداً إِلَّا أَدْخَلَ اللَّهُ عَلَيْهِ فِي طَاعَتِهِ اتِّبَاعَنَا
By Allah-azwj, no servant will be in obedience to Allah-azwj ever until Allah-azwj Makes him to be included along with obedience to Him-azwj, following us-asws.
وَ لَا وَ اللَّهِ لَا يَتَّبِعُنَا عَبْدٌ أَبَداً إِلَّا أَحَبَّهُ اللَّهُ
And, by Allah-azwj, no servant will be following us-asws ever until Allah-azwj Loves him.
وَ لَا وَ اللَّهِ لَا يَدَعُ أَحَدٌ اتِّبَاعَنَا أَبَداً إِلَّا أَبْغَضَنَا
And no, by Allah-azwj, no servant neglects following us-asws ever except that he hates us-asws.
وَ لَا وَ اللَّهِ لَا يُبْغِضُنَا أَحَدٌ أَبَداً إِلَّا عَصَى اللَّهَ
And, by Allah-azwj, no one ever hates us-asws except that he disobeys Allah-azwj.
وَ مَنْ مَاتَ عَاصِياً لِلَّهِ أَخْزَاهُ اللَّهُ وَ أَكَبَّهُ عَلَى وَجْهِهِ فِي النَّارِ-
And the one who dies while being in disobedience to Allah-azwj, Allah-azwj will Disgrace him and Fling him upon his face in the Fire.
وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
And Praise is due to Allah-azwj, the Lord-azwj of the worlds’’.[97]
94- كا، الكافي عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَ حُمَيْدُ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ جَمِيعاً عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ رَجُلٍ مِنْ أَصْحَابِهِ قَالَ: قَرَأْتُ جَوَاباً مِنْ أَبِي عَبْدِ اللَّهِ ع إِلَى رَجُلٍ مِنْ أَصْحَابِهِ
(The book) ‘Al Kafi’ – from Ali Bin Muhammad, from the one who mentioned it, from Muhammad Bin Al Husayn and Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Kindy, altogether from Ahmad Bin Al Hassan Al Meysami, from a man from his companions who said,
‘I read the answer from Abu Abdullah-asws to a man from his-asws companions: –
أَمَّا بَعْدُ فَإِنِّي أُوصِيكَ بِتَقْوَى اللَّهِ فَإِنَّ اللَّهَ قَدْ ضَمِنَ لِمَنِ اتَّقَاهُ أَنْ يُحَوِّلَهُ عَمَّا يَكْرَهُ إِلَى مَا يُحِبُّ وَ يَرْزُقَهُ مِنْ حَيْثُ لَا يَحْتَسِبُ
‘As for after, I-asws hereby advise you all to fear Allah-azwj, for He-azwj has Taken the responsibility for the one who is pious to turn him around from what He-azwj Abhors towards what He-azwj Loves, and Grace him from where he does not expect.
فَإِيَّاكَ أَنْ تَكُونَ مِمَّنْ تَخَافُ عَلَى الْعِبَادِ مِنْ ذُنُوبِهِمْ وَ يَأْمَنُ الْعُقُوبَةَ مِنْ ذَنْبِهِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُخْدَعُ عَنْ جَنَّتِهِ وَ لَا يُنَالُ مَا عِنْدَهُ إِلَّا بِطَاعَتِهِ إِنْ شَاءَ اللَّهُ.
Beware of becoming from those who are feared by the servants due to their sins whereas they themselves feel secure from the consequences of their own sins. Allah-azwj cannot be deceived about His-azwj Paradise, nor can that be achieved which is with Him-azwj except by being obedient to Him-azwj, Allah-azwj Willing’’.[98]
95- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: إِنْ قَدَرْتُمْ أَنْ لَا تُعْرَفُوا فَافْعَلُوا وَ مَا عَلَيْكَ إِنْ لَمْ يُثْنِ النَّاسُ عَلَيْكَ أَنْ تَكُونَ مَذْمُوماً عِنْدَ النَّاسِ إِذَا كُنْتَ مَحْمُوداً عِنْدَ اللَّهِ تَبَارَكَ وَ تَعَالَى
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said: ‘If you have the ability to make yourselves unknown, then do so, and it should not matter to you if the people do not praise you, and it should not matter to you either that you are condemned by the people while you are being Praised in the Presence of Allah-azwj.
إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَانَ يَقُولُ- لَا خَيْرَ فِي الدُّنْيَا إِلَّا لِأَحَدِ رَجُلَيْنِ رَجُلٍ يَزْدَادُ فِيهَا كُلَّ يَوْمٍ إِحْسَاناً وَ رَجُلٍ يَتَدَارَكُ مَنِيَّتَهُ بِالتَّوْبَةِ
Amir Al Momineen-asws had said: ‘There is no good in the world except for one of the two men – a man who increases in it the good deeds every day and a man who corrects himself, ready to face death by the repentance.
وَ أَنَّى لَهُ بِالتَّوْبَةِ فَوَ اللَّهِ أَنْ لَوْ سَجَدَ حَتَّى يَنْقَطِعَ عُنُقُهُ مَا قَبِلَ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ عَمَلًا إِلَّا بِوَلَايَتِنَا أَهْلَ الْبَيْتِ
But, what is meant by the repentance? By Allah-azwj! If he were to perform Sajdah(s) to the extent that his neck breaks off, Allah-azwj will not Accept deeds from him except by having our-asws Wilayah, the People-asws of the Household.
أَلَا وَ مَنْ عَرَفَ حَقَّنَا أَوْ رَجَا الثَّوَابَ بِنَا وَ رَضِيَ بِقُوتِهِ نِصْفَ مُدٍّ كُلَّ يَوْمٍ وَ مَا يَسْتُرُ بِهِ عَوْرَتَهُ وَ مَا أَكَنَّ بِهِ رَأْسَهُ وَ هُمْ مَعَ ذَلِكَ وَ اللَّهِ خَائِفُونَ وَجِلُونَ وَدُّوا أَنَّهُ حَظُّهُمْ مِنَ الدُّنْيَا
Indeed, (Acceptance) is for the ones who recognise our-asws rights and hope for Reward by us-asws, (they) are pleased with their strength of half a ‘Mudd’ (Unit of measurement) of food every day, not being able to cover their private parts (insufficient clothing), and no covering over their head (roof), but still they are very much fearful of Allah-azwj and are satisfied with the (little) share from the world.
وَ كَذَلِكَ وَصَفَهُمُ اللَّهُ عَزَّ وَ جَلَّ حَيْثُ يَقُولُ- وَ الَّذِينَ يُؤْتُونَ ما آتَوْا وَ قُلُوبُهُمْ وَجِلَةٌ وَ مَا الَّذِي أَتَوْا بِهِ
And that is how Allah-azwj has Described them where He-azwj has Said: And those are giving what they are giving, and their hearts are fearful [23:60]. And what is that which will come with?
أَتَوْا وَ اللَّهِ بِالطَّاعَةِ مَعَ الْمَحَبَّةِ وَ الْوَلَايَةِ وَ هُمْ فِي ذَلِكَ خَائِفُونَ أَلَّا يُقْبَلَ مِنْهُمْ
By Allah-azwj! They come with obedience along with the love, and the Wilayah, and they are with regards to that, (but they are still) fearful that it may not be Accepted from them.
وَ لَيْسَ وَ اللَّهِ خَوْفُهُمْ خَوْفَ شَكٍّ فِيمَا هُمْ فِيهِ مِنْ إِصَابَةِ الدِّينِ وَ لَكِنَّهُمْ خَافُوا أَنْ يَكُونُوا مُقَصِّرِينَ فِي مَحَبَّتِنَا وَ طَاعَتِنَا
By Allah-azwj, they are not fearful with the fear of doubt with regards to what they are in from the difficulties of Religion, but they are fearful that they might have been deficient (Muqassir) in our-asws love and being (less) obedient to us-asws’.
ثُمَّ قَالَ إِنْ قَدَرْتَ عَلَى أَنْ لَا تَخْرُجَ مِنْ بَيْتِكَ فَافْعَلْ فَإِنَّ عَلَيْكَ فِي خُرُوجِكَ أَنْ لَا تَغْتَابَ وَ لَا تَكْذِبَ وَ لَا تَحْسُدَ وَ لَا تُرَائِيَ وَ لَا تَصْنَعَ وَ لَا تُدَاهِنَ
Then said: ‘If you could afford not to go out of your houses, then do so, as when you go out then it becomes obligatory on you not to backbite, and not lie, and not be envious, and not show-off, and not pretend, and not flatter’.
ثُمَّ قَالَ نِعْمَ صَوْمَعَةُ الْمُسْلِمِ بَيْتُهُ يَكُفُّ فِيهِ بَصَرَهُ وَ لِسَانَهُ وَ نَفْسَهُ وَ فَرْجَهُ
Then said: ‘Yes, a silo for the Muslim is his house in which he restrains his vision, and his tongue, and his self, and his genitals.
إِنَّ مَنْ عَرَفَ نِعْمَةَ اللَّهِ بِقَلْبِهِ اسْتَوْجَبَ الْمَزِيدَ مِنَ اللَّهِ عَزَّ وَ جَلَّ قَبْلَ أَنْ يُظْهِرَ شُكْرَهَا عَلَى لِسَانِهِ وَ مَنْ ذَهَبَ يَرَى أَنَّ لَهُ عَلَى الْآخَرِ فَضْلًا فَهُوَ مِنَ الْمُسْتَكْبِرِينَ
The one, who recognises the Favours of Allah-azwj by his heart, obligates more for himself from Allah-azwj, before he even expresses his appreciation for it upon his tongue, and the one who goes around considering himself to be better than others, so he is from the arrogant ones’.
فَقُلْتُ لَهُ إِنَّمَا يَرَى أَنَّ لَهُ عَلَيْهِ فَضْلًا بِالْعَافِيَةِ إِذْ رَآهُ مُرْتَكِباً لِلْمَعَاصِي
I said to him-asws, ‘But what if he sees himself as better due to the (spiritual) health when he sees the one who is indulging in the acts of disobedience?’
فَقَالَ هَيْهَاتَ هَيْهَاتَ فَلَعَلَّهُ أَنْ يَكُونَ قَدْ غُفِرَ لَهُ مَا أَتَى وَ أَنْتَ مَوْقُوفٌ تُحَاسَبُ أَ مَا تَلَوْتَ قِصَّةَ سَحَرَةِ مُوسَى ع
He-asws said: ‘Far be it! Far be it! It may be that he has been Forgiven for his sins while you will be Paused for the Accounting. Have you not recited the story of the magicians (at the time) of Musa-as?’
ثُمَّ قَالَ كَمْ مِنْ مَغْرُورٍ بِمَا قَدْ أَنْعَمَ اللَّهُ عَلَيْهِ وَ كَمْ مِنْ مُسْتَدْرَجٍ بِسَتْرِ اللَّهِ عَلَيْهِ وَ كَمْ مِنْ مَفْتُونٍ بِثَنَاءِ النَّاسِ عَلَيْهِ
Then said: ‘How many are proud with what Allah-azwj has Favoured them with, and how many have been enticed by the Veil of Allah-azwj upon them, and how many have been infatuated by the praises of the people upon him’.
ثُمَّ قَالَ إِنِّي لَأَرْجُو النَّجَاةَ لِمَنْ عَرَفَ حَقَّنَا مِنْ هَذِهِ الْأُمَّةِ إِلَّا لِأَحَدِ ثَلَاثَةٍ صَاحِبِ سُلْطَانٍ جَائِرٍ وَ صَاحِبِ هَوًى وَ الْفَاسِقِ الْمُعْلِنِ
Then said: ‘I-asws hope for the salvation for the ones from this community who recognise our-asws rights, except for one of the three – an unjust ruler, a follower of personal desires, an openly immoral one’.
ثُمَّ قَالَ- قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ ثُمَّ قَالَ يَا حَفْصُ الْحُبُّ أَفْضَلُ مِنَ الْخَوْفِ
Then he-asws said: Say (O Rasool): ‘If you love Allah, then follow me. Allah will Love you [3:31], then said: ‘O Hafs, the love is higher than the fear’.
ثُمَّ قَالَ وَ اللَّهِ مَا أَحَبَّ اللَّهَ مَنْ أَحَبَّ الدُّنْيَا وَ وَالَى غَيْرَنَا وَ مَنْ عَرَفَ حَقَّنَا وَ أَحَبَّنَا فَقَدْ أَحَبَّ اللَّهَ تَبَارَكَ وَ تَعَالَى
Then said: ‘By Allahazw! Allah-azwj does not Love the one who loves the world, and takes as a friend other than us-asws, while the one who recognises our-asws rights and loves us-asws, so he has loved Allah-azwj Blessed and Exalted’.
فَبَكَى رَجُلٌ فَقَالَ أَ تَبْكِي لَوْ أَنَّ أَهْلَ السَّمَاوَاتِ وَ الْأَرْضِ كُلَّهُمُ اجْتَمَعُوا يَتَضَرَّعُونَ إِلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يُنْجِيَكَ مِنَ النَّارِ وَ يُدْخِلَكَ الْجَنَّةَ لَمْ يُشَفَّعُوا فِيكَ ثُمَّ كَانَ لَكَ قَلْبٌ حَيٌّ لَكُنْتَ أَخْوَفَ النَّاسِ لِلَّهِ عَزَّ وَ جَلَّ فِي تِلْكَ الْحَالِ
A man wept, so he-asws said: ‘Are you crying? Even if the inhabitants of the heavens and the earth, all of them get together crying to Allah-azwj to be Rescued from the Fire and to be entered into the Paradise, they would not be able to intercede for you. Then if you had for yourself a living heart you would be the most fearful of the people to Allah-azwj in that condition’.
ثُمَّ قَالَ يَا حَفْصُ كُنْ ذَنَباً وَ لَا تَكُنْ رَأْساً يَا حَفْصُ قَالَ رَسُولُ اللَّهِ ص مَنْ خَافَ اللَّهَ كَلَّ لِسَانُهُ
Then said to him: ‘O Hafs, be a follower and not a leader. O Hafs, the Rasool-saww Allah-azwj said: ‘The one who fears Allah-azwj, would be of little speech’.
ثُمَّ قَالَ بَيْنَا مُوسَى بْنُ عِمْرَانَ يَعِظُ أَصْحَابَهُ إِذْ قَامَ رَجُلٌ فَشَقَّ قَمِيصَهُ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا مُوسَى قُلْ لَهُ- لَا تَشُقَّ قَمِيصَكَ وَ لَكِنِ اشْرَحْ لِي عَنْ قَلْبِكَ
Then he-asws said: ‘Once Musa Bin Imran-as was advising his-as companions, when a man stood up, and tore his own shirt. Allah-azwj Revealed unto him-as: “O Musa-as! Say to him, ‘Do not tear your shirt, but open your heart for Me-azwj’”.
ثُمَّ قَالَ مَرَّ مُوسَى بْنُ عِمْرَانَ ع بِرَجُلٍ مِنْ أَصْحَابِهِ وَ هُوَ سَاجِدٌ فَانْصَرَفَ مِنْ حَاجَتِهِ وَ هُوَ سَاجِدٌ عَلَى حَالِهِ فَقَالَ لَهُ مُوسَى ع لَوْ كَانَتْ حَاجَتُكَ بِيَدِي لَقَضَيْتُهَا لَكَ
Then said: ‘Musa-as Bin Imran-as passed by a man from his-as companion, and he was performing Sajdah. After returning back from what he-as had to do, (Musa-as) saw him still being in Sajdah. Musa-as said to him: ‘If (the fulfilment) of your need was in my-as hands, I-asws would have fulfilled it for you (by now)’.
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا مُوسَى لَوْ سَجَدَ حَتَّى يَنْقَطِعَ عُنُقُهُ مَا قَبِلْتُهُ حَتَّى يَتَحَوَّلَ عَمَّا أَكْرَهُ إِلَى مَا أُحِبُّ.
Allah-azwj Revealed unto him-as: “O Musa-as! Even if he were to do Sajdah(s) until his neck breaks, I-azwj will not Accept it until he turns away from what I-azwj Abhor and towards what I-azwj Love”’.[99]
96- د، العدد القوية قَالَ السُّفْيَانُ الثَّوْرِيُّ لِلصَّادِقِ ع- لَا أَقُومُ حَتَّى تُحَدِّثَنِي
(The book) ‘Al Adad Al Qawiya’ –
Al-Sufyan Al-Sowry said to Al-Sadiq-asws, ‘I will not stand upon (to go) until you-asws narrate to me!’
فَقَالَ ع لَهُ أَمَا إِنِّي أُحَدِّثُكَ وَ مَا كَثْرَةُ الْحَدِيثِ لَكَ بِخَيْرٍ
He-asws said to him: ‘I-asws shall narrate to you, and a lot of Ahadeeth are not good for you.
يَا سُفْيَانُ إِذَا أَنْعَمَ اللَّهُ عَلَيْكَ بِنِعْمَةٍ فَأَحْبَبْتَ بَقَاءَهَا وَ دَوَامَهَا فَأَكْثِرْ مِنَ الْحَمْدِ وَ الشُّكْرِ عَلَيْهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ فِي كِتَابِهِ- لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ
O Sufyan! Whenever Allah-azwj Bestows a bounty upon you and you love it’s remaining, and it’s constancy, then frequent from the praising and the thanking upon it, for Allah-azwj Mighty and Majestic Said in His-azwj Book: “If you are grateful, I would Increase it for you,” [14:7].
فَإِذَا اسْتَبْطَأْتَ الرِّزْقَ فَأَكْثِرْ مِنَ الِاسْتِغْفَارِ فَإِنَّ اللَّهَ تَعَالَى قَالَ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كانَ غَفَّاراً- يُرْسِلِ السَّماءَ عَلَيْكُمْ مِدْراراً- وَ يُمْدِدْكُمْ بِأَمْوالٍ وَ بَنِينَ يَعْنِي فِي الدُّنْيَا- وَ يَجْعَلْ لَكُمْ جَنَّاتٍ وَ يَجْعَلْ لَكُمْ أَنْهاراً يَعْنِي فِي الْآخِرَةِ
When the sustenance is delayed, then frequent from seeking the Forgiveness, for Allah-azwj the Exalted Said: ‘Seek Forgiveness of your Lord, He would always be Forgiving [71:10] He will Send the sky unto you pouring (with rain) [71:11] And Assist you with wealth and sons, – meaning in the world – and Make gardens for you, and Make rivers for you [71:12] – meaning in the Hereafter.
يَا سُفْيَانُ إِذَا حَزَنَكَ أَمْرٌ مِنْ سُلْطَانٍ أَوْ غَيْرِهِ فَأَكْثِرْ مِنْ قَوْلِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ فَإِنَّهَا مِفْتَاحُ الْفَرَجِ وَ كَنْزٌ مِنْ كُنُوزِ الْجَنَّةِ
O Sufyan! When a matter from the ruler or someone else grieves you, then frequent from the words, ‘There is neither any might nor strength except with Allah-azwj’, for it is a key of the relief, and a treasure from the treasures of Paradise’.
فَعَقَدَ سُفْيَانُ بِيَدِهِ وَ قَالَ ثَلَاثاً وَ أَيُّ ثَلَاثٍ
Sufyan clasped his hands and said, ‘Three, and whichever (one of the) three!’
قَالَ مَوْلَانَا الصَّادِقُ ع عَقَلَهَا وَ اللَّهِ وَ لَيَنْفَعَنَّهُ بِهَا.
Our Master-asws Al-Sadiq-asws said: ‘Understand it. By Allah-azwj you will benefit by it’’.[100]
97- ين، كتاب حسين بن سعيد و النوادر عَنْ فَضَالَةَ عَنْ أَبِي الْمَغْرَاءِ عَنْ زَيْدٍ الشَّحَّامِ عَنْ عَمْرِو بْنِ سَعِيدِ بْنِ هِلَالٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي لَا أَلْقَاكَ إِلَّا فِي السِّنِينَ فَأَوْصِنِي بِشَيْءٍ حَتَّى آخُذَ بِهِ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – from Fazalah, from Abu Al Magra’a, from Zayd Al Shahaam, from Amro Bin Saeed Bin Hilal having said,
‘I said to Abu Abdullah-asws, ‘I do not meet you-asws except in years, therefore advise me with something until I can take with it’.
قَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ الْوَرَعِ وَ الِاجْتِهَادِ
He-asws said: ‘I-asws advise you with fearing Allah-azwj, and the devoutness, and the struggle.
وَ إِيَّاكَ أَنْ تَطْمَعَ إِلَى مَنْ فَوْقَكَ وَ كَفَى بِمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ لِرَسُولِهِ- فَلا تُعْجِبْكَ أَمْوالُهُمْ وَ لا أَوْلادُهُمْ وَ قَالَ وَ لا تَمُدَّنَّ عَيْنَيْكَ إِلى ما مَتَّعْنا بِهِ أَزْواجاً مِنْهُمْ زَهْرَةَ الْحَياةِ الدُّنْيا
And beware of coveting to the one above you and suffice with what Allah-azwj Mighty and Majestic Said to His-azwj Rasool-saww: So, do not let their wealth or their children fascinate you. [9:55]. And Said: And do not extend your eyes towards what We have Provided with spouses from them, being a blossom of the life of the world [20:131].
فَإِنْ خِفْتَ شَيْئاً مِنْ ذَلِكَ فَاذْكُرْ عَيْشَ رَسُولِ اللَّهِ ص فَإِنَّمَا كَانَ قُوتُهُ مِنَ الشَّعِيرِ وَ حَلْوَاؤُهُ مِنَ التَّمْرِ وَ وَقِيدُهُ مِنَ السَّعَفِ إِذَا وَجَدَهُ إِذَا أُصِبْتَ بِمُصِيبَةٍ فِي نَفْسِكَ أَوْ مَالِكَ أَوْ وُلْدِكَ فَاذْكُرْ مَصَائِبَكَ بِرَسُولِ اللَّهِ ص فَإِنَّ الْخَلَائِقَ لَمْ يُصَابُوا بِمِثْلِهِ قَطُّ.
If you were to fear something from that, then remember the lifestyle of Rasool-Allah-saww, for rather his-saww daily subsistence was from the barley, and his-saww sweet dish was from the dates, and his firewood was from the fronds (palm leaves) when he-saww could find them. When you are afflicted with a difficulty regarding yourself, or your wealth, or your children, then recall the difficulties with Rasool-Allah-saww, for the created being will never be afflicted with the like of him-saww, at all!’’[101]
98- ين، كتاب حسين بن سعيد و النوادر عَنْ فَضَالَةَ عَنِ الْفُضَيْلِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ أَوْصِنِي
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – from Fazalah, from Al Fuzeyl Bin Usman,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘Advise me!’
قَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ حُسْنِ الصِّحَابَةِ لِمَنْ صَحِبَكَ
He-asws said: ‘I-asws advise you with fearing Allah-azwj and the truthful narration, and paying back the entrustment, and goodly accompaniment to the one who accompanies you.
وَ إِذَا كَانَ قَبْلَ طُلُوعِ الشَّمْسِ وَ قَبْلَ الْغُرُوبِ فَعَلَيْكَ بِالدُّعَاءِ وَ اجْتَهِدْ وَ لَا تَمْتَنِعْ مِنْ شَيْءٍ تَطْلُبُهُ مِنْ رَبِّكَ وَ لَا تَقُولُ هَذَا مَا لَا أُعْطَاهُ وَ ادْعُ فَ إِنَّ اللَّهَ يَفْعَلُ ما يَشاءُ.
And whenever it were to be before emergence of the sun and before the setting, upon you is with the supplication and struggle, and do not withhold from anything you request from your Lord-azwj, and do not be saying, ‘This, I cannot be Given’, and (keep on) supplication, for Allah-azwj Does whatever He-azwj so Desires to’’.[102]
99- ين، كتاب حسين بن سعيد و النوادر عَنْ فَضَالَةَ عَنْ بِشْرٍ الْهُذَلِيِّ عَنْ عَجْلَانَ أَبِي صَالِحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَنْصِفِ النَّاسَ مِنْ نَفْسِكَ وَ وَاسِهِمْ مِنْ مَالِكَ وَ ارْضَ لَهُمْ بِمَا تَرْضَى لِنَفْسِكَ وَ اذْكُرِ اللَّهَ كَثِيراً
The book Husayn Bin Saeed, and ‘Al Nawadir’ – from Fazalah, from Bishr Al Hazly, from Ajlan Abu Salih who said,
‘Abu Abdullah-asws said: ‘Be fair to the people from yourself, and console them from your wealth, and be satisfied for them with what you are satisfied for yourself, and mention Allah-azwj a lot.
وَ إِيَّاكَ وَ الْكَسَلَ وَ الضَّجَرَ فَإِنَّكَ إِذَا كَسِلْتَ لَمْ تُؤَدِّ إِلَى اللَّهِ حَقَّهُ وَ إِذَا ضَجِرْتَ لَمْ تُؤَدِّ إِلَى أَحَدٍ حَقَّهُ.
And beware of the laziness and being fed up, for when you are lazy, you will not fulfill to Allah-azwj His-azwj right, and when you are fed up you will not fulfill to anyone his right’’.[103]
100- مِنْ خَطِّ الشَّهِيدِ رَحِمَهُ اللَّهُ قِيلَ لِلصَّادِقِ ع عَلَى مَا ذَا بَنَيْتَ أَمْرَكَ
From the handwriting of the martyr, may Allah-azwj have Mercy on him, ‘It was said to Al-Sadiq-asws, ‘What is that your-asws matter is built upon?’
فَقَالَ عَلَى أَرْبَعَةِ أَشْيَاءَ عَلِمْتُ أَنَّ عَمَلِي لَا يَعْمَلُهُ غَيْرِي فَاجْتَهَدْتُ وَ عَلِمْتُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ مُطَّلِعٌ عَلَيَّ فَاسْتَحْيَيْتُ وَ عَلِمْتُ أَنَّ رِزْقِي لَا يَأْكُلُهُ غَيْرِي فَاطْمَأْنَنْتُ وَ عَلِمْتُ أَنَّ آخِرَ أَمْرِي الْمَوْتُ فَاسْتَعْدَدْتُ.
He-asws said: ‘Upon four things. I-asws knew that my-asws deeds could not been done by other than me-asws, so I-asws worked hard; and I-asws knew that Allah-azwj Mighty and Majestic is Noticing me-asws, so I-asws was embarrassed; and I-asws knew that my-asws sustenance cannot be eaten by other than me-asws, so I-asws was reassured; and I-asws have news that the end of my-asws matters is the death, so I-asws prepared’’.[104]
101- وَ قَالَ ع إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خِزْياً أَجْرَى فَضِيحَتَهُ عَلَى لِسَانِهِ.
And he-asws said: ‘When Allah-azwj Wants disgrace with a servant, Caused his scandal to flow upon his tongue’’.[105]
102- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الصَّادِقُ ع مَنْ كَانَ الْحَزْمُ حَارِسَهُ وَ الصِّدْقُ جَلِيسَهُ عَظُمَتْ بَهْجَتُهُ وَ تَمَّتْ مُرُوَّتُهُ وَ مَنْ كَانَ الْهَوَى مَالِكَهُ وَ الْعَجْزُ رَاحَتَهُ عَاقَاهُ عَنِ السَّلَامَةِ وَ أَسْلَمَاهُ إِلَى الْهَلَكَةِ.
(The book) ‘Al Durr Al Bahira’ –
‘Al-Sadiq-asws said: ‘One, the resoluteness was his guard, and the truthfulness was his companions, his joy will be great and his manliness will be complete; and the one whose whims were his owner, and the frustration his comfort, it will hinder him from the safety and submit him to the destruction’’.[106]
103- وَ قَالَ ع جَاهِلٌ سَخِيٌّ أَفْضَلُ مِنْ نَاسِكٍ بِخَيْلٍ.
And he-asws said: ‘An ignorant generous one is superior to a stingy ritualist’’.[107]
104- وَ قَالَ ع اللَّهُمَّ إِنَّكَ بِمَا أَنْتَ لَهُ أَهْلٌ مِنَ الْعَفْوِ أَوْلَى بِمَا أَنَا لَهُ أَهْلٌ مِنَ الْعُقُوبَةِ.
And he-asws said: ‘O Allah-azwj! You-azwj, with what You-azwj are more rightful from the Pardoning, are foremost with what I-asws am rightful for of the Punishment’’.[108]
105- وَ قَالَ ع مَنْ سُئِلَ فَوْقَ قَدْرِهِ اسْتَحَقَّ الْحِرْمَانَ الْعِزُّ أَنْ تَذِلَّ لِلْحَقِّ إِذَا لَزِمَكَ مَنْ أَمَّكَ فَأَكْرِمْهُ وَ مَنِ اسْتَخَفَّ بِكَ فَأَكْرِمْ نَفْسَكَ عَنْهُ أَوْلَى النَّاسِ بِالْعَفْوِ أَقْدَرُهُمْ عَلَى الْعُقُوبَةِ وَ أَنْقَصُ النَّاسِ عَقْلًا مَنْ ظَلَمَ دُونَهُ وَ لَمْ يَصْفَحْ عَمَّنِ اعْتَذَرَ إِلَيْهِ
And he-asws said: ‘The one who is asked for above his ability is rightful of depriving; the honour is that you humble to the truth; when he adheres with you the one who leads you (in Salat), honour him; and one takes lightly with you, then honour yourself (staying) away from him; foremost of the people with the pardoning is their most powerful upon the punishing; and most deficient of the people in intellect is one who oppresses the ones apart from him and does no forgive the one who apologises to him.
حِشْمَةُ الِانْقِبَاضِ أَبْقَى لِلْعِرْضِ و [مِنْ] أُنْسِ التلافي [التَّلَاقِي] الْهَوَى يَقْظَانُ وَ الْعَقْلُ نَائِمٌ- لَا تَكُونَنَّ أَوَّلَ مُشِيرٍ وَ إِيَّاكَ وَ الرَّأْيَ الْفَطِيرَ وَ تَجْتَنِبُ ارْتِجَالَ الْكَلَامِ مُرُوَّةُ الرَّجُلِ فِي نَفْسِهِ نَسَبٌ لِعَقِبِهِ وَ قَبِيلَتِهِ.
Respectfully holding back is more lasting for the honour; and from comfort is the meeting (others); the whims are awake and the intellect sleeps; do not be the first one to be consulted; and beware of the immature opinion; and shun improvisation of the speech; manliness of the man within himself is attributed to his posterity and his tribe’’.[109]
106- وَ قِيلَ فِي مَجْلِسِهِ ع جَاوِرْ مَلِكاً أَوْ بَحْراً
And it was said in his-asws gathering, ‘Shall I be in the neighbourhood of a king or a sea?’
فَقَالَ هَذَا كَلَامٌ مُحَالٌ وَ الصَّوَابُ لَا تُجَاوِرْ مَلِكاً وَ لَا بَحْراً لِأَنَّ الْمَلِكَ يُؤْذِيكَ وَ الْبَحْرَ لَا يُرْوِيكَ
He-asws said: ‘This is an impossible speech, and the correct (speech) is you should neither be in the neighbourhood of a king nor a sea, because the king will hurt (bother) you and the sea will not saturate you (it is salty).
إِذْ كَانَ يَوْمُ الْقِيَامَةِ وَ جَمَعَ اللَّهُ الْخَلَائِقَ سَأَلَهُمْ عَمَّا عَهِدَ إِلَيْهِمْ وَ لَمْ يَسْأَلْهُمْ عَمَّا قَضَى عَلَيْهِمْ قَالَهُ فِي الْقَضَاءِ وَ الْقَدَرِ مَنْ أَمَّلَ رَجُلًا هَابَهُ وَ مَنْ قَصُرَ عَنْ شَيْءٍ عَابَهُ.
When it will be the Day of Qiymah and Allah-azwj Gathers the creatures, He-azwj will Question them about what He-azwj has Covenanted to them, and He-azwj will not Question them about what He-azwj had Decreed upon them and the pre-determination; one who hopes to a man will be awed by him; and the one who is deficient about something will fault it’’.[110]
107- ف، تحف العقول وَ مِنْ كَلَامِهِ ع سَمَّاهُ بَعْضُ الشِّيعَةِ نَثْرَ الدُّرَرِ الِاسْتِقْصَاءُ فُرْقَةٌ الِانْتِقَادُ عَدَاوَةٌ قِلَّةُ الصَّبْرِ فَضِيحَةٌ إِفْشَاءُ السِّرِّ سُقُوطٌ السَّخَاءُ فِطْنَةٌ اللَّوْمُ تَغَافُلٌ
(The book) ‘Tuhaf Al Uqoul’ –
‘And from his-asws speeches one of the Shias named it as ‘Nashr Al-Durar’: ‘The distancing is separation, the criticism is enmity, lack of patience is a shame, spreading the secret is a fall (from grace), the generosity is acumen (insight), the blame is disregarding.
ثَلَاثَةٌ مَنْ تَمَسَّكَ بِهِنَّ نَالَ مِنَ الدُّنْيَا وَ الْآخِرَةِ بُغْيَتَهُ مَنِ اعْتَصَمَ بِاللَّهِ وَ رَضِيَ بِقَضَاءِ اللَّهِ وَ أَحْسَنَ الظَّنَّ بِاللَّهِ
Three (traits), one who adheres with these will attain his desires from the world and the Hereafter – one who holds firmly with Allah-azwj, and is satisfied with Decree of Allah-azwj, and has goodly thoughts with Allah-azwj.
ثَلَاثَةٌ مَنْ فَرَّطَ فِيهِنَّ كَانَ مَحْرُوماً اسْتِمَاحَةُ جَوَادٍ وَ مُصَاحَبَةُ عَالِمٍ وَ اسْتِمَالَةُ سُلْطَانٍ
Three (traits), one who is excessive in these would be deprived – asking (begging) a generous person, and accompanying a scholar, and persuading a ruler.
ثَلَاثَةٌ تُورِثُ الْمَحَبَّةَ الدِّينُ وَ التَّوَاضُعُ وَ الْبَذْلُ
Three inherit the love – the religion, and the humbleness, and the spending.
مَنْ بَرِئَ مِنْ ثَلَاثَةٍ نَالَ ثَلَاثَةً مَنْ بَرِئَ مِنَ الشَّرِّ نَالَ الْعِزَّ وَ مَنْ بَرِئَ مِنَ الْكِبْرِ نَالَ الْكَرَامَةَ وَ مَنْ بَرِئَ مِنَ الْبُخْلِ نَالَ الشَّرَفَ
One who disavows from three will attain three – One disavowing from the evil will attain the glory; and one who disavows from the arrogance will attain the honour; and one disavowing from the miserliness will attain the nobility.
ثَلَاثَةٌ مَكْسَبَةٌ لِلْبَغْضَاءِ النِّفَاقُ وَ الظُّلْمُ وَ الْعُجْبُ
Three are earners of the hatred – the hypocrisy, and the injustice, and the self-fascination.
وَ مَنْ لَمْ تَكُنْ فِيهِ خَصْلَةٌ مِنْ ثَلَاثَةٍ لَمْ يُعَدَّ نَبِيلًا مَنْ لَمْ يَكُنْ لَهُ عَقْلٌ يَزِينُهُ أَوْ جِدَةٌ تُغْنِيهِ أَوْ عَشِيرَةٌ تَعْضُدُهُ
One who does not have a characteristic from three will not be counted as noble – one who does not have intellect for him adorning him, or seriousness making him independent, or a clan supporting him.
ثَلَاثَةٌ تُزْرِي بِالْمَرْءِ الْحَسَدُ وَ النَّمِيمَةُ وَ الطَّيْشُ
Three are disrespect for a person – the envy, and the gossip, and the recklessness.
ثَلَاثَةٌ لَا تُعْرَفُ إِلَّا فِي ثَلَاثِ مَوَاطِنَ- لَا يُعْرَفُ الْحَلِيمُ إِلَّا عِنْدَ الْغَضَبِ وَ لَا الشُّجَاعُ إِلَّا عِنْدَ الْحَرْبِ وَ لَا أَخٌ إِلَّا عِنْدَ الْحَاجَةِ
Three cannot be recognised except in three places – the forbearing cannot be recognised except during the anger, nor can the brave except during the war, nor a brother except during the need.
ثَلَاثٌ مَنْ كُنَّ فِيهِ فَهُوَ مُنَافِقٌ وَ إِنْ صَامَ وَ صَلَّى مَنْ إِذَا حَدَّثَ كَذَبَ وَ إِذَا وَعَدَ أَخْلَفَ وَ إِذَا ائْتُمِنَ خَانَ
Three – one who has these in him, he is a hypocrite, and even if he were to fast and pray Salat – one when he narrates, lies, and when he promises he breaks, and when he is entrusted, he betrays.
احْذَرْ مِنَ النَّاسِ ثَلَاثَةً الْخَائِنَ وَ الظَّلُومَ وَ النَّمَّامَ لِأَنَّ مَنْ خَانَ لَكَ خَانَكَ وَ مَنْ ظَلَمَ لَكَ سَيَظْلِمُكَ وَ مَنْ نَمَّ إِلَيْكَ سَيَنُمُّ عَلَيْكَ-
Be cautious from three – the betrayer, and the unjust, and the gossiper, because the one who betrays for you will betrays to you, and the one who is unjust for you will be unjust to you, and the one gossips to you will be gossiping against you.
لَا يَكُونُ الْأَمِينُ أَمِيناً حَتَّى يُؤْتَمَنَ عَلَى ثَلَاثَةٍ فَيُؤَدِّيَهَا عَلَى الْأَمْوَالِ وَ الْأَسْرَارِ وَ الْفُرُوجِ وَ إِنْ حَفِظَ اثْنَيْنِ وَ ضَيَّعَ وَاحِدَةً فَلَيْسَ بِأَمِينٍ-
The trustworthy cannot be a trusted one until he is entrusted upon three, so he pays it back – upon the wealth, and the secrets, and the private parts, and if he were to preserve three and wastes on (of these), he isn’t to be trusted.
لَا تُشَاوِرْ أَحْمَقَ وَ لَا تَسْتَعِنْ بِكَذَّابٍ وَ لَا تَثِقْ بِمَوَدَّةِ مُلُوكٍ فَإِنَّ الْكَذَّابَ يُقَرِّبُ لَكَ الْبَعِيدَ وَ يُبَعِّدُ لَكَ الْقَرِيبَ وَ الْأَحْمَقَ يُجْهِدُ لَكَ نَفْسَهُ وَ لَا يَبْلُغُ مَا تُرِيدُ وَ الْمُلُوكَ أَوْثَقَ مَا كُنْتَ بِهِ خَذَلَكَ وَ أَوْصَلَ مَا كُنْتَ لَهُ قَطَعَكَ
Neither consult an idiot, nor seek assistance with a liar, nor trust the affection of kings, for the liar will draw the distant one closer to you and distance for you the near one, and the idiot will struggle for you himself and will not reach what you want, and the kings, even if you are as trusting as you can be with him, will abandon you, and as connecting as you can be to him, he will cut you off.
أَرْبَعَةٌ لَا تَشْبَعُ مِنْ أَرْبَعَةٍ أَرْضٌ مِنْ مَطَرٍ وَ عَيْنٌ مِنْ نَظَرٍ وَ أُنْثَى مِنْ ذَكَرٍ وَ عَالِمٌ مِنْ عِلْمٍ
Four cannot be satiated from four – land from water, and eye from looking, and female from male, and a scholar from knowledge.
أَرْبَعَةٌ تُهْرِمُ قَبْلَ أَوَانِ الْهَرَمِ أَكْلُ الْقَدِيدِ وَ الْقُعُودُ عَلَى النَّدَاوَةِ وَ الصُّعُودُ فِي الدَّرَجِ وَ مُجَامَعَةُ الْعَجُوزِ
Four bring old age before the time of getting old – eating cured meat, and the sitting upon the moisture, and the climbing in the stairs, and sleeping with an old woman.
النِّسَاءُ ثَلَاثٌ فَوَاحِدَةٌ لَكَ وَ وَاحِدَةٌ لَكَ وَ عَلَيْكَ وَ وَاحِدَةٌ عَلَيْكَ لَا لَكَ فَأَمَّا الَّتِي هِيَ لَكَ فَالْمَرْأَةُ الْعَذْرَاءُ وَ أَمَّا الَّتِي هِيَ لَكَ وَ عَلَيْكَ فَالثَّيِّبُ وَ أَمَّا الَّتِي هِيَ عَلَيْكَ لَا لَكَ فَهِيَ الْمُتْبِعُ الَّتِي لَهَا وَلَدٌ مِنْ غَيْرِكَ
The women are three, one is for you, and one is for you and against you, and one is against you not for you. As for which is for you, it is the virgin woman, and as for which is for you and against you is the deflowered (widow/divorcee), and as for which is against you not for you, she is the follower who has a son for her from someone else.
ثَلَاثٌ مَنْ كُنَّ فِيهِ كَانَ سَيِّداً كَظْمُ الْغَيْظِ وَ الْعَفْوُ عَنِ الْمُسِيءِ وَ الصِّلَةُ بِالنَّفْسِ وَ الْمَالِ
Three (traits), one who has these in him would be a chief – swallowing the anger, and pardoning from the evil deed, and connecting with the self and the wealth.
ثَلَاثَةٌ لَا بُدَّ لَهُمْ مِنْ ثَلَاثٍ- لَا بُدَّ لِلْجَوَادِ مِنْ كَبْوَةٍ وَ لِلسَّيْفِ مِنْ نَبْوَةٍ وَ لِلْحَلِيمِ مِنْ هَفْوَةٍ
The three, there is no escape for them from three – there is no escape for the horse from having a stumble, and for the sword from being blunt, and for the forbearing from a slip.
ثَلَاثَةٌ فِيهِنَّ الْبَلَاغَةُ التَّقَرُّبُ مِنْ مَعْنَى الْبُغْيَةِ وَ التَّبَعُّدُ مِنْ حَشْوِ الْكَلَامِ وَ الدَّلَالَةُ بِالْقَلِيلِ عَلَى الْكَثِيرِ
Three (traits) there is eloquence in these – the drawing closer to the intended meaning, and the distancing from verbosity of the speech, and the evidencing with the little upon the more.
النَّجَاةُ فِي ثَلَاثٍ تُمْسِكُ عَلَيْكَ لِسَانَكَ وَ يَسَعُكَ بَيْتُكَ وَ تَنْدَمُ عَلَى خَطِيئَتِكَ
The salvation is in three – Your withholding your tongue upon you, and your keeping your house capacious, and your regretting upon your sins.
الْجَهْلُ فِي ثَلَاثٍ فِي تُبَدِّلِ الْإِخْوَانِ وَ الْمُنَابَذَةِ بِغَيْرِ بَيَانٍ وَ التَّجَسُّسِ عَمَّا لَا يَعْنِي
The ignorance is in three – in changing the brothers, and the arguing without explanation (the reason), and the investigating about what has no meaning.
ثَلَاثٌ مَنْ كُنَّ فِيهِ كُنَّ عَلَيْهِ الْمَكْرُ وَ النَّكْثُ وَ الْبَغْيُ وَ ذَلِكَ قَوْلُ اللَّهِ- وَ لا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ- فَانْظُرْ كَيْفَ كانَ عاقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْناهُمْ وَ قَوْمَهُمْ أَجْمَعِينَ
Three, one who has these in him, against him would be the plotting, and the breaking (of agreements), and the rebellion, and that is Word of Allah-azwj: and the evil plot does not affect any except its perpetrators. [35:43] So look and see how was the end-result of their plot. We Annihilated them and their people in their entirety [27:51].
وَ قَالَ جَلَّ وَ عَزَّ فَمَنْ نَكَثَ فَإِنَّما يَنْكُثُ عَلى نَفْسِهِ وَ قَالَ يا أَيُّهَا النَّاسُ إِنَّما بَغْيُكُمْ عَلى أَنْفُسِكُمْ مَتاعَ الْحَياةِ الدُّنْيا
And Mighty and Majestic Said: So, the one who breaks, is rather breaking against himself, [48:10]; and Said: O you people! But rather, your rebellion is against your own selves. A provision of the life of the world, [10:23].
ثَلَاثٌ يَحْجُزْنَ الْمَرْءَ عَنْ طَلَبِ الْمَعَالِي قَصْرُ الْهِمَّةِ وَ قِلَّةُ الْحِيلَةِ وَ ضَعْفُ الرَّأْيِ
Three detach the person from seeking the loftiness, deficient endeavour, and lack of modesty, and the weak opinion.
الْحَزْمُ فِي ثَلَاثَةٍ الِاسْتِخْدَامِ لِلسُّلْطَانِ وَ الطَّاعَةِ لِلْوَالِدِ وَ الْخُضُوعِ لِلْمَوْلَى
The resoluteness is in three – service to the ruler, and the obedience to the father, and the humbleness for the master.
الْأُنْسُ فِي ثَلَاثٍ فِي الزَّوْجَةِ الْمُوَافِقَةِ وَ الْوَلَدِ الْبَارِّ وَ الصَّدِيقِ الْمُصَافِي
The comfort is in three – in the compatible wife, and the righteous son, and the sincere friend.
مَنْ رُزِقَ ثَلَاثاً نَالَ ثَلَاثاً وَ هُوَ الْغِنَى الْأَكْبَرُ الْقَنَاعَةُ بِمَا أُعْطِيَ وَ الْيَأْسُ مِمَّا فِي أَيْدِي النَّاسِ وَ تَرْكُ الْفُضُولِ-
One who is Graced three will attain three, and it is the riches – the contentment with what is Given, and the despair from what is in the hands of people, and neglecting the vanity.
لَا يَكُونُ الْجَوَادُ جَوَاداً إِلَّا بِثَلَاثَةٍ يَكُونُ سَخِيّاً بِمَالِهِ عَلَى حَالِ الْيُسْرِ وَ الْعُسْرِ وَ أَنْ يَبْذُلَهُ لِلْمُسْتَحِقِّ وَ يَرَى أَنَّ الَّذِي أَخَذَهُ مِنْ شُكْرِ الَّذِي أَسْدَى إِلَيْهِ أَكْثَرُ مِمَّا أَعْطَاهُ
The generous cannot be generous except with three – he would be generous with his wealth upon the state of prosperity and (financial) difficulty; and he would spend it for the deserving one; and he would take from thanks for which he had given to him is more than what he had given him.
ثَلَاثَةٌ لَا يُعْذَرُ الْمَرْءُ فِيهَا مُشَاوَرَةُ نَاصِحٍ وَ مُدَارَاةُ حَاسِدٍ وَ التَّحَبُّبُ إِلَى النَّاسِ-
Three, there is no excuse for the person regarding it – consulting an adviser, and being polite to an envier, and being polite to the people.
لَا يُعَدُّ الْعَاقِلُ عَاقِلًا حَتَّى يَسْتَكْمِلَ ثَلَاثاً إِعْطَاءَ الْحَقِّ مِنْ نَفْسِهِ عَلَى حَالِ الرِّضَا وَ الْغَضَبِ وَ أَنْ يَرْضَى لِلنَّاسِ مَا يَرْضَى لِنَفْسِهِ وَ اسْتِعْمَالَ الْحِلْمِ عِنْدَ الْعَثْرَةِ-
And intellectual cannot be counted as an intellectual until he perfects three – giving the truth from himself upon the state of pleasure and displeasure; and he is satisfied for the people what he is satisfied for himself; and utilising the forbearance during the stumble.
لَا تَدُومُ النِّعَمُ إِلَّا بَعْدَ ثَلَاثٍ مَعْرِفَةٍ بِمَا يُلْزِمُ اللَّهُ سُبْحَانَهُ فِيهَا وَ أَدَاءِ شُكْرِهَا وَ لَا يَعِيبَ فِيهَا
The bounty cannot be constant except after three – recognising what Allah-azwj the Glorious has necessitated in it, and giving it’s thanks, and not faulting in it.
ثَلَاثٌ مَنِ ابْتُلِيَ بِوَاحِدَةٍ مِنْهُنَّ تَمَنَّى الْمَوْتَ فَقْرٌ مُتَتَابِعٌ وَ حُرْمَةٌ فَاضِحَةٌ وَ عَدُوٌّ غَالِبٌ
Three, one who is afflicted with one of these will wish for the death – consecutive poverty, and sanctity exposed, and an enemy dominating.
مَنْ لَمْ يَرْغَبْ فِي ثَلَاثٍ ابْتُلِيَ بِثَلَاثٍ مَنْ لَمْ يَرْغَبْ فِي السَّلَامَةِ ابْتُلِيَ بِالْخِذْلَانِ وَ مَنْ لَمْ يَرْغَبْ فِي الْمَعْرُوفِ ابْتُلِيَ بِالنَّدَامَةِ وَ مَنْ لَمْ يَرْغَبْ فِي الِاسْتِكْثَارِ مِنَ الْإِخْوَانِ ابْتُلِيَ بِالْخُسْرَانِ
One does not desire regarding three will be afflicted with three – one who does not desire regarding the safety will be afflicted with the abandonment; and one who does not desire regarding the act of kindness will be afflicted with the regret; and one who does not desire in having many brothers will be afflicted with the loss.
ثَلَاثٌ يَجِبُ عَلَى كُلِّ إِنْسَانٍ تَجَنُّبُهَا مُقَارَنَةُ الْأَشْرَارِ وَ مُحَادَثَةُ النِّسَاءِ وَ مُجَالَسَةُ أَهْلِ الْبِدَعِ
Three (matters) oblige upon every human being that he shuns it – being in company with the evil people, and discussion with the women, and sitting with the people of innovation.
ثَلَاثَةٌ تَدُلُّ عَلَى كَرَمِ الْمَرْءِ حُسْنُ الْخُلُقِ وَ كَظْمُ الْغَيْظِ وَ غَضُّ الطَرْفِ
Three evidences upon benevolent of the person – good manners, and swallowing the anger, and shutting the eyes (from the Prohibitions).
مَنْ وَثِقَ بِثَلَاثَةٍ كَانَ مَغْرُوراً مَنْ صَدَّقَ بِمَا لَا يَكُونُ وَ رَكِنَ إِلَى مَنْ لَا يَثِقُ بِهِ وَ طَمِعَ فِي مَا لَا يَمْلِكُ
One who trusts with three would be deceived – one who ratifies with what has not happened, and inclines to the one who cannot be trusted with it, and covets regarding what he does not own.
ثَلَاثَةٌ مَنِ اسْتَعْمَلَهَا أَفْسَدَ دِينَهُ وَ دُنْيَاهُ مَنْ أَسَاءَ ظَنَّهُ وَ أَمْكَنَ مِنْ سَمْعِهِ وَ أَعْطَى قِيَادَهُ حَلِيلَتَهُ
Three, one who utilises these would spoil his religion and his world – one who has evil thoughts, and enables from him being heard, and gives his rein to his wife.
أَفْضَلُ الْمُلُوكِ مَنْ أُعْطِيَ ثَلَاثَ خِصَالٍ الرَّأْفَةَ وَ الْجُودَ وَ الْعَدْلَ
Best of the kings is one given three characteristics – the kindness, and the generosity, and the justice.
وَ لَيْسَ يُحَبُّ لِلْمُلُوكِ أَنْ يُفَرِّطُوا فِي ثَلَاثٍ فِي حِفْظِ الثُّغُورِ وَ تَفَقُّدِ الْمَظَالِمِ وَ اخْتِيَارِ الصَّالِحِينَ لِأَعْمَالِهِمْ
It isn’t beloved for the kings that they be neglectful regarding three – in protecting the borders, and inspecting the grievances, and choosing the righteous people for their work.
ثَلَاثُ خِلَالٍ تَجِبُ لِلْمُلُوكِ عَلَى أَصْحَابِهِمْ وَ رَعِيَّتِهِمْ الطَّاعَةُ لَهُمْ وَ النَّصِيحَةُ لَهُمْ فِي الْمَغِيبِ وَ الْمَشْهَدِ وَ الدُّعَاءُ بِالنَّصْرِ وَ الصَّلَاحِ
Three traits oblige for the kings upon their companions and their citizens the obedience to them, and the advising to them in the absence and the presence, and the calling for the help and the righteousness.
ثَلَاثَةٌ تَجِبُ عَلَى السُّلْطَانِ لِلْخَاصَّةِ وَ الْعَامَّةِ مُكَافَاةُ الْمُحْسِنِ بِالْإِحْسَانِ لِيَزْدَادُوا رَغْبَةً فِيهِ وَ تَغَمُّدُ ذُنُوبِ الْمُسِيءِ لِيَتُوبَ وَ يَرْجِعَ عَنْ غَيِّهِ وَ تَأَلُّفُهُمْ جَمِيعاً بِالْإِحْسَانِ وَ الْإِنْصَافِ
Three obliges for the ruler for the special ones and the general ones – reciprocating the good doer for the good deed in order to increase desire in it, and covering sins of the evil doer for him to repent, and returning from his error and uniting them all with the good deeds and the justice.
ثَلَاثَةُ أَشْيَاءَ مَنِ احْتَقَرَهَا مِنَ الْمُلُوكِ وَ أَهْمَلَهَا تَفَاقَمَتْ عَلَيْهِ خَامِلٌ قَلِيلُ الْفَضْلِ شَذَّ عَنِ الْجَمَاعَةِ وَ دَاعِيَةٌ إِلَى بِدْعَةٍ جَعَلَ جُنَّتَهُ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ وَ أَهْلُ بَلَدٍ جَعَلُوا لِأَنْفُسِهِمْ رَئِيساً يَمْنَعُ السُّلْطَانَ مِنْ إِقَامَةِ الْحُكْمِ فِيهِمْ
Three things, one who demeans these from the kings and tolerates these, will be aggravated upon him – an inactive person having not shrewdness for him deviating from the group, and a caller to an innovation making a shield with the act of kindness and forbidding from the evil, and people of a city making themselves as chiefs preventing the ruler from establishing the rule among them.
الْعَاقِلُ لَا يَسْتَخِفُّ بِأَحَدٍ وَ أَحَقُّ مَنْ لَا يُسْتَخَفُّ بِهِ ثَلَاثَةٌ الْعُلَمَاءُ وَ السُّلْطَانُ وَ الْإِخْوَانُ لِأَنَّهُ مَنِ اسْتَخَفَّ بِالْعُلَمَاءِ أَفْسَدَ دِينَهُ وَ مَنِ اسْتَخَفَّ بِالسُّلْطَانِ أَفْسَدَ دُنْيَاهُ وَ مَنِ اسْتَخَفَّ بِالْإِخْوَانِ أَفْسَدَ مُرُوَّتَهُ
The intellectual does not take anyone lightly, and the ones rightful not to be taken lightly with are three – the scholars, and the ruler, and the brethren, because the one who takes lightly with the scholar spoils his religion, and one who takes lightly with the ruler spoils his world, and the one who takes lightly with the brethren spoils his personality.
وَجَدْنَا بِطَانَةَ السُّلْطَانِ ثَلَاثَ طَبَقَاتٍ طَبَقَةً مُوَافِقَةً لِلْخَيْرِ وَ هِيَ بَرَكَةٌ عَلَيْهَا وَ عَلَى السُّلْطَانِ وَ عَلَى الرَّعِيَّةِ وَ طَبَقَةً غَايَتُهَا الْمُحَامَاةُ عَلَى مَا فِي أَيْدِيهَا فَتِلْكَ لَا مَحْمُودَةٌ وَ لَا مَذْمُومَةٌ بَلْ هِيَ إِلَى الذَّمِّ أَقْرَبُ وَ طَبَقَةً مُوَافِقَةً لِلشَّرِّ وَ هِيَ مَشْئُومَةٌ مَذْمُومَةٌ عَلَيْهَا وَ عَلَى السُّلْطَانِ
We-asws find confidants of the ruler being of three categories – a category compatible to the good and it is a blessing upon it and upon the ruler, and upon the citizens; and there is a category their goal is to adjudicate upon what is in their hands, so that (category) is neither praised nor condemned, but it is closer to the condemnation; and there is a category compatible to the evil, and it is inauspicious, condemnable upon them and upon the ruler.
ثَلَاثَةُ أَشْيَاءَ يَحْتَاجُ النَّاسُ طُرّاً إِلَيْهَا الْأَمْنُ وَ الْعَدْلُ وَ الْخِصْبُ
Three things the people are needy to in order to develop – the security, and the justice, and lots of goodness.
ثَلَاثَةٌ تُكَدِّرُ الْعَيْشَ السُّلْطَانُ الْجَائِرُ وَ الْجَارُ السَّوْءُ وَ الْمَرْأَةُ الْبَذِيَّةُ-
Three (matters) disturb the good life – the tyrannical ruler, and the evil neighbour, and the obscene woman.
لَا تَطِيبُ السُّكْنَى إِلَّا بِثَلَاثٍ الْهَوَاءِ الطَّيِّبِ وَ الْمَاءِ الْغَزِيرِ الْعَذْبِ وَ الْأَرْضِ الْخَوَّارَةِ
The dwelling is not pleasant except with three – the clean air, and the abundant fresh water, and the soft land.
ثَلَاثَةٌ تُعْقِبُ النَّدَامَةَ الْمُبَاهَاةُ وَ الْمُفَاخَرَةُ وَ الْمُعَازَّةُ
Three result in regret – the boasting, and the priding, and the arrogance.
ثَلَاثَةٌ مُرَكَّبَةٌ فِي بَنِي آدَمَ الْحَسَدُ وَ الْحِرْصُ وَ الشَّهْوَةُ مَنْ كَانَتْ فِيهِ خَلَّةٌ مِنْ ثَلَاثَةٍ انْتَظَمَتْ فِيهِ ثَلَاثَتُهَا فِي تَفْخِيمِهِ وَ هَيْبَتِهِ وَ جَمَالِهِ
Three are installed in the son of Adam-as – the envy, and the greed, and the lustful desire. One who were to have one trait from three in him, three would be organised in him, in his elegance, and his prestige, and his beauty.
مَنْ كَانَ لَهُ وَرَعٌ أَوْ سَمَاحَةٌ أَوْ شَجَاعَةٌ ثَلَاثُ خِصَالٍ مَنْ رُزِقَهَا كَانَ كَامِلًا الْعَقْلُ وَ الْجَمَالُ وَ الْفَصَاحَةُ
One who were to have devoutness for him, or forgiveness, or bravery, would have three characteristics, one Graced these would be of perfect intellect, and the beauty, and the eloquence.
ثَلَاثَةٌ تُقْضَى لَهُمْ بِالسَّلَامَةِ إِلَى بُلُوغِ غَايَتِهِمْ الْمَرْأَةُ إِلَى انْقِضَاءِ حَمْلِهَا وَ الْمَلِكُ إِلَى أَنْ يَنْفَدَ عُمُرُهُ وَ الْغَائِبُ إِلَى حِينِ إِيَابِهِ
Three (persons), the safety is Decreed for them until they reach their goal – the woman up to termination of her pregnancy, and the king until depletion of his lifespan, and the absentee up to the time of his return.
ثَلَاثَةٌ تُورِثُ الْحِرْمَانَ الْإِلْحَاحُ فِي الْمَسْأَلَةِ وَ الْغِيبَةُ وَ الْهُزْءُ
Three inherit the deprivation – the insistence in the begging, and the backbiting, and the mockery.
ثَلَاثَةٌ تُعْقِبُ مَكْرُوهاً حَمْلَةُ الْبَطَلِ فِي الْحَرْبِ فِي غَيْرِ فُرْصَةٍ وَ إِنْ رُزِقَ الظَّفَرَ وَ شُرْبُ الدَّوَاءِ مِنْ غَيْرِ عِلَّةٍ وَ إِنْ سَلِمَ مِنْهُ وَ التَّعَرُّضُ لِلسُّلْطَانِ وَ إِنْ ظَفِرَ الطَّالِبُ بِحَاجَتِهِ مِنْهُ
Three result in abhorrence – an attack on the belly in the war without opportunity and even if the victory is Graced, and drinking the medication without having an illness and even if you are safe from it, and the exposure to the ruler and even if the seeker is successful with his need from him.
ثَلَاثُ خِلَالٍ يَقُولُ كُلُّ إِنْسَانٍ أَنَّهُ عَلَى صَوَابٍ مِنْهَا دِينُهُ الَّذِي يَعْتَقِدُهُ وَ هَوَاهُ الَّذِي يَسْتَعْلِي عَلَيْهِ وَ تَدْبِيرُهُ فِي أُمُورِهِ
Three traits, every human being says he is upon the correctness – from these is his religion which he believes in, and his personal view which he has exalted himself upon, and his management in his affairs.
النَّاسُ كُلُّهُمْ ثَلَاثُ طَبَقَاتٍ سَادَةٌ مُطَاعُونَ وَ أَكْفَاءٌ مُتَكَافُونَ وَ أُنَاسٌ مُتْعَادُونَ
The people, all of them are three categories – obeyed chiefs, and sufficers reciprocated, and hostile people.
قِوَامُ الدُّنْيَا بِثَلَاثَةِ أَشْيَاءَ النَّارِ وَ الْمِلْحِ وَ الْمَاءِ
Pillars of the world are with three things – the fire, and the salt, and the water.
مَنْ طَلَبَ ثَلَاثَةً بِغَيْرِ حَقٍّ حُرِمَ ثَلَاثَةً بِحَقٍّ مَنْ طَلَبَ الدُّنْيَا بِغَيْرِ حَقٍّ حُرِمَ الْآخِرَةَ بِحَقٍّ وَ مَنْ طَلَبَ الرِّئَاسَةَ بِغَيْرِ حَقٍّ حُرِمَ الطَّاعَةَ لَهُ بِحَقٍّ وَ مَنْ طَلَبَ الْمَالَ بِغَيْرِ حَقٍّ حُرِمَ بَهَاءَهُ لَهُ بِحَقٍّ
One who seeks three without right will be deprived of three – one seeking the world will be deprived of the Hereafter, and one seeking the governance without right will be deprived the obedience to him with right, and one seeking the wealth without right will be deprived of its glory for him with right.
ثَلَاثَةٌ لَا يَنْبَغِي لِلْمَرْءِ الْحَازِمِ أَنْ يُقْدِمَ عَلَيْهَا شُرْبُ السَّمِّ لِلتَّجْرِبَةِ وَ إِنْ نَجَا مِنْهُ وَ إِفْشَاءُ السِّرِّ إِلَى الْقَرَابَةِ الْحَاسِدِ وَ إِنْ نَجَا مِنْهُ وَ رُكُوبُ الْبَحْرِ وَ إِنْ كَانَ الْغِنَى فِيهِ-
Three, it is not befitting for the resolute person that he proceeds to drink the poison forwarded to him for the experimentation and even if he is rescued from it; and spreading the secret to the envious relative and even if he is safe from it, and sailing the sea and even if he were to be enriched in it.
لَا يَسْتَغْنِي أَهْلُ كُلِّ بَلَدٍ عَنْ ثَلَاثَةٍ يَفْزَعُ إِلَيْهِ فِي أَمْرِ دُنْيَاهُمْ وَ آخِرَتِهِمْ فَإِنْ عَدِمُوا ذَلِكَ كَانُوا هَمَجاً فَقِيهٍ عَالِمٍ وَرَعٍ وَ أَمِيرٍ خَيِّرٍ مُطَاعٍ وَ طَبِيبٍ بَصِيرٍ ثِقَةٍ
The people of every city are not needless from three to be panicking to him in the matters of their world and their Hereafter. If they were not to do that, they would be foolish – an understanding devout scholar, and a good governor being obeyed, and an insightful physician, trusted.
يُمْتَحَنُ الصَّدِيقُ بِثَلَاثِ خِصَالٍ فَإِنْ كَانَ مُؤَاتِياً فَهُوَ الصَّدِيقُ الْمُصَافِي وَ إِلَّا كَانَ صَدِيقَ رَخَاءٍ لَا صَدِيقَ شِدَّةٍ تَبْتَغِي مِنْهُ مَالًا أَوْ تَأْمَنُهُ عَلَى مَالٍ أَوْ تُشَارِكُهُ فِي مَكْرُوهٍ
The friend is tested with three characteristics. If he were to be compatible, he is the clear friend, or else he would be a hopeful friend not a strong friend – your seeking wealth form him, or your trusting him upon wealth, or your associating him in his abhorrence.
إِنْ يَسْلَمِ النَّاسُ مِنْ ثَلَاثَةِ أَشْيَاءَ كَانَتْ سَلَامَةً شَامِلَةً لِسَانِ السَّوْءِ وَ يَدِ السَّوْءِ وَ فِعْلِ السَّوْءِ
If the people were to be safe from three things, the safety would be all-inclusive – the evil tongue, and the evil hand, and the evil deed.
إِذَا لَمْ تَكُنْ فِي الْمَمْلُوكِ خَصْلَةٌ مِنْ ثَلَاثٍ فَلَيْسَ لِمَوْلَاهُ فِي إِمْسَاكِهِ رَاحَةٌ دِينٌ يُرْشِدُهُ أَوْ أَدَبٌ يَسُوسُهُ أَوْ خَوْفٌ يَرْدَعُهُ
When there does not happen to be in the slave one of three characteristics, there wouldn’t be any comfort for his master to withhold him – a religion guiding him, or etiquettes educating him, or fear retracting him.
إِنَّ الْمَرْءَ يَحْتَاجُ فِي مَنْزِلِهِ وَ عِيَالِهِ إِلَى ثَلَاثِ خِلَالٍ يَتَكَلَّفُهَا وَ إِنْ لَمْ يَكُنْ فِي طَبْعِهِ ذَلِكَ مُعَاشَرَةٌ جَمِيلَةٌ وَ سَعَةٌ بِتَقْدِيرٍ وَ غَيْرَةٌ بِتَحَصُّنٍ
The person is needy to three traits to encumber regarding his house and his dependants and even if that does not happen to be in his nature – a beautiful co-habitation, and capaciousness with the arrangements, and fortified self-esteem (Ghayra).
كُلُّ ذِي صِنَاعَةٍ مُضْطَرٌّ إِلَى ثَلَاثِ خِلَالٍ يَجْتَلِبُ بِهَا الْمَكْسَبَ وَ هُوَ أَنْ يَكُونَ حَاذِقاً بِعَمَلِهِ مُؤَدِّياً لِلْأَمَانَةِ فِيهِ مُسْتَمِيلًا لِمَنِ اسْتَعْمَلَهُ
And every one with a favour is desperate to three traits to attract the earnings with these, and it is that he should be skilful in his work, fulfiller of the entrustment, in him should be sympathy to the one he employs.
ثَلَاثٌ مَنِ ابْتُلِيَ بِوَاحِدَةٍ مِنْهُنَّ كَانَ طَائِحَ الْعَقْلِ نِعْمَةٌ مُوَلِّيَةٌ وَ زَوْجَةٌ فَاسِدَةٌ وَ فَجِيعَةٌ بِحَبِيبٍ
Three, one who is afflicted with one of these would be of intellect on the verge of destruction – a bounty having turned around (declined), and a corrupt wife, and bereavement of a loved on.
جُبِلَتِ الشَّجَاعَةُ عَلَى ثَلَاثِ طَبَائِعَ لِكُلِّ وَاحِدَةٍ مِنْهُنَّ فَضِيلَةٌ لَيْسَتْ لِلْأُخْرَى السَّخَاءِ بِالنَّفْسِ وَ الْأَنَفَةِ مِنَ الذُّلِ وَ طَلَبِ الذِّكْرِ فَإِنْ تَكَامَلَتْ فِي الشُّجَاعِ كَانَ الْبَطَلَ الَّذِي لَا يُقَامُ لِسَبِيلِهِ وَ الْمَوْسُومَ بِالْإِقْدَامِ فِي عَصْرِهِ وَ إِنْ تَفَاضَلَتْ فِيهِ بَعْضُهَا عَلَى بَعْضٍ كَانَتْ شَجَاعَتُهُ فِي ذَلِكَ الَّذِي تَفَاضَلَتْ فِيهِ أَكْثَرَ وَ أَشَدَّ إِقْدَاماً
The bravery is built upon three natures. For each one of these there is merit which isn’t for the other – the generosity with the self, and distancing from the humiliation, and seeking the Zikr. If there were to be perfect in the brave one, he would be the hero who no one would stand in his way, and he would be known (reputation) with the daring during his time, and even though they would be merited over each other, his bravery in that which he is merited it would be more and or more intense daring.
وَ يَجِبُ لِلْوَالِدَيْنِ عَلَى الْوَلَدِ ثَلَاثَةُ أَشْيَاءَ شُكْرُهُمَا عَلَى كُلِّ حَالٍ وَ طَاعَتُهُمَا فِيمَا يَأْمُرَانِهِ وَ يَنْهَيَانِهِ عَنْهُ فِي غَيْرِ مَعْصِيَةِ اللَّهِ وَ نَصِيحَتُهُمَا فِي السِّرِّ وَ الْعَلَانِيَةِ
And three things are obligated for the parents upon the son – thanking them upon all situations, and obeying them in whatever they order him with and forbid him from in other than disobedience of Allah-azwj, and advising them in the secret and openly.
وَ تَجِبُ لِلْوَلَدِ عَلَى وَالِدِهِ ثَلَاثُ خِصَالٍ اخْتِيَارُهُ لِوَالِدَتِهِ وَ تَحْسِينُ اسْمِهِ وَ الْمُبَالَغَةُ فِي تَأْدِيبِهِ
And three traits are obligated for the son upon his father – choosing his mother, and giving him a good name, and being extensive in educating him.
تَحْتَاجُ الْإِخْوَةُ فِيمَا بَيْنَهُمْ إِلَى ثَلَاثَةِ أَشْيَاءَ فَإِنِ اسْتَعْمَلُوهَا وَ إِلَّا تَبَايَنُوا وَ تَبَاغَضُوا وَ هِيَ التَّنَاصُفُ وَ التَّرَاحُمُ وَ نَفْيُ الْحَسَدِ
The brethren are needy to three things regarding what is between them. Either they utilise these or except they would distance and hate each other, and these are – being fair to each other, and being merciful to each other, and negating the envy.
إِذَا لَمْ تَجْتَمِعِ الْقَرَابَةُ عَلَى ثَلَاثَةِ أَشْيَاءَ تَعَرَّضُوا لِدُخُولِ الْوَهْنِ عَلَيْهِمْ وَ شَمَاتَةِ الْأَعْدَاءِ بِهِمْ وَ هِيَ تَرْكُ الْحَسَدِ فِيمَا بَيْنَهُمْ لِئَلَّا يَتَحَزَّبُوا فَيَتَشَتَّتَ أَمْرُهُمْ وَ التَّوَاصُلُ لِيَكُونَ ذَلِكَ حَادِياً لَهُمْ عَلَى الْأُلْفَةِ وَ التَّعَاوُنُ لِتَشْمِلَهُمُ الْعِزَّةُ-
When the relatives do not unite upon three things, they would be exposed to the weakness entering upon them, and the enemies will gloat with them, and these are – neglecting the envy regarding what is between them lest they become parties and their affairs scatter; and the connecting, for that to be a guidance for them upon the love; and the assisting each other, for the honour to include them (all).
لَا غِنَى بِالزَّوْجِ عَنْ ثَلَاثَةِ أَشْيَاءَ فِيمَا بَيْنَهُ وَ بَيْنَ زَوْجَتِهِ وَ هِيَ الْمُوَافِقَةُ لِيَجْتَلِبَ بِهَا مُوَافَقَتَهَا وَ مَحَبَّتَهَا وَ هَوَاهَا وَ حُسْنُ خُلُقِهِ مَعَهَا وَ اسْتِعْمَالُهُ اسْتِمَالَةَ قَلْبِهَا بِالْهَيْئَةِ الْحَسَنَةِ فِي عَيْنِهَا وَ تَوْسِعَتُهُ عَلَيْهَا
There is no alternative for the husband regarding three things what is between him and his wife, and these are – his compatibility in order to attract compatibility with her, and loving her, and her personal desires, and his good manners with her, and his utilising her heart with being pleasantly good in her eyes, and his being capacious upon her.
وَ لَا غِنَى بِالزَّوْجَةِ فِيمَا بَيْنَهَا وَ بَيْنَ زَوْجِهَا الْمُوَافِقِ لَهَا عَنْ ثَلَاثِ خِصَالٍ وَ هُنَّ صِيَانَةُ نَفْسِهَا عَنْ كُلِّ دَنَسٍ حَتَّى يَطْمَئِنَّ قَلْبُهُ إِلَى الثِّقَةِ بِهَا فِي حَالِ الْمَحْبُوبِ وَ الْمَكْرُوهِ وَ حِيَاطَتُهُ لِيَكُونَ ذَلِكَ عَاطِفاً عَلَيْهَا عِنْدَ زَلَّةٍ تَكُونُ مِنْهَا وَ إِظْهَارُ الْعِشْقِ لَهُ بِالْخِلَابَةِ وَ الْهَيْئَةِ الْحَسَنَةِ لَهَا فِي عَيْنِهِ-
And there is no alternative with the wife regarding what is between her and her husband compatible to her, from three traits, and these are – preserving herself from every defilement until his heart is reassured to trusting her in the states of veiling, and the abhorrence, and his protection, for that to become a compassion upon her during any slip which may happen from her; and manifesting the passion for him with the good words, and the pleasant appearance in his eyes.
لَا يَتِمُّ الْمَعْرُوفُ إِلَّا بِثَلَاثِ خِلَالٍ تَعْجِيلُهُ وَ تَقْلِيلُ كَثِيرِهِ وَ تَرْكُ الِامْتِنَانِ بِهِ
The act of kindness cannot be complete except with three traits – hastening it, and belittling a lot of it, and neglecting the reproaching with it.
وَ السُّرُورُ فِي ثَلَاثِ خِلَالٍ فِي الْوَفَاءِ وَ رِعَايَةِ الْحُقُوقِ وَ النُّهُوضِ فِي النَّوَائِبِ:
And the cheerfulness is in three traits – in the loyalty, and taking care of the rights, and the getting up (advancing) during the disasters.
ثَلَاثَةٌ يُسْتَدَلُّ بِهَا عَلَى إِصَابَةِ الرَّأْيِ حُسْنُ اللِّقَاءِ وَ حُسْنُ الِاسْتِمَاعِ وَ حُسْنُ الْجَوَابِ
Three (matters) one can evidence by these upon the correct opinion – goodness of the meeting, and goodness of the listening, and goodness of the answering.
الرِّجَالُ ثَلَاثَةٌ عَاقِلٌ وَ أَحْمَقُ وَ فَاجِرٌ فَالْعَاقِلُ إِنْ كُلِّمَ أَجَابَ وَ إِنْ نَطَقَ أَصَابَ وَ إِنْ سَمِعَ وَعَى الْأَحْمَقُ إِنْ تَكَلَّمَ عَجَّلَ وَ إِنْ حَدَّثَ ذَهِلَ وَ إِنْ حُمِلَ عَلَى الْقَبِيحِ فَعَلَ وَ الْفَاجِرُ إِنِ ائْتَمَنْتَهُ خَانَكَ وَ إِنْ حَدَّثْتَهُ شَانَكَ
The men are three – an intellectual, and an idiot, and an immoral. The intellectual, if spoken to, he answers, and if he speaks, he is correct, and if he listens, he retains; the idiot, if he speaks, he is hasty, and if he narrates he is neglectful, and if he is carried upon the ugliness, he does it; and the immoral, if you were to trust him he will betray you, and if you were to narrate to him he will disgrace you.
الْإِخْوَانُ ثَلَاثَةٌ فَوَاحِدٌ كَالْغِذَاءِ الَّذِي يُحْتَاجُ إِلَيْهِ كُلَّ وَقْتٍ فَهُوَ الْعَاقِلُ وَ الثَّانِي فِي مَعْنَى الدَّاءِ وَ هُوَ الْأَحْمَقُ وَ الثَّالِثُ فِي مَعْنَى الدَّوَاءِ فَهُوَ اللَّبِيبُ
The brothers are three. One is like the feed which one is needy to all the time, so he is the intellectual; and the second is in the meaning of the disease, and he is the idiot; and the third is in the meaning of the cure (medicine), so he is the understanding one.
ثَلَاثَةُ أَشْيَاءَ تَدُلُّ عَلَى عَقْلِ فَاعِلِهَا الرَّسُولُ عَلَى قَدْرِ مَنْ أَرْسَلَهُ وَ الْهَدِيَّةُ عَلَى قَدْرِ مُهْدِيهَا وَ الْكِتَابُ عَلَى قَدْرِ عَقْلِ كَاتِبِهِ
Three things evidence upon intellect of its doer – the messenger in accordance to the one who sent him, and the gift in accordance to the one who gifted it, and the letter upon the intellect of its writer.
الْعِلْمُ ثَلَاثَةٌ آيَةٌ مُحْكَمَةٌ وَ فَرِيضَةٌ عَادِلَةٌ وَ سُنَّةٌ قَائِمَةٌ
The knowledge is three (types) – a Decisive Verse, and a just Obligation, and an established Sunnah.
النَّاسُ ثَلَاثَةٌ جَاهِلٌ يَأْبَى أَنْ يَتَعَلَّمَ وَ عَالِمٌ قَدْ شَفَّهُ عِلْمُهُ وَ عَاقِلٌ يَعْمَلُ لِدُنْيَاهُ وَ آخِرَتِهِ
The people are three (types) – an ignorant one refusing to learn, and a scholar whose knowledge has weakened him, and an intellectual working for his world and his Hereafter.
ثَلَاثَةٌ لَيْسَ مَعَهُنَّ غُرْبَةٌ حُسْنُ الْأَدَبِ وَ كَفُّ الْأَذَى وَ مُجَانَبَةُ الرَّيْبِ
Three (traits), there isn’t any estrangement (when) with these – the good etiquettes, and restraining the harm, and shunning the doubts.
الْأَيَّامُ ثَلَاثَةٌ فَيَوْمٌ مَضَى لَا يُدْرَكُ وَ يَوْمٌ النَّاسُ فِيهِ فَيَنْبَغِي أَنْ يَغْتَنِمُوهُ وَ غَداً إِنَّمَا فِي أَيْدِيهِمْ أَمَلُهُ
The days are three – a day past which will not come across you (again), and a day it is befitting for the people that they gain in it, and rather tomorrow is rather a wish (hope) in their hands.
مَنْ لَمْ تَكُنْ فِيهِ ثَلَاثُ خِصَالٍ لَمْ يَنْفَعْهُ الْإِيمَانُ حِلْمٌ يَرُدُّ بِهِ جَهْلَ الْجَاهِلِ وَ وَرَعٌ يَحْجُزُهُ عَنْ طَلَبِ الْمَحَارِمِ وَ خُلُقٌ يُدَارِي بِهِ النَّاسَ
One who does not have three characteristics in him, the Eman will not benefit him – forbearance he can return ignorance of the ignorant one by it, and devoutness detaching him from seeking the Prohibition, and manners he deals the people with.
ثَلَاثٌ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ الْإِيمَانَ مَنْ إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ مِنَ الْحَقِّ وَ إِذَا رَضِيَ لَمْ يُخْرِجْهُ رِضَاهُ إِلَى الْبَاطِلِ وَ مَنْ إِذَا قَدَرَ عَفَا
Three (traits), one who has these in him, the Eman will be complete – one when he is angry, his anger does not expel him from the truth, and when he is please his pleasure does not expel him to the falsehood, and the one when he is powerful, he pardons.
ثَلَاثُ خِصَالٍ يَحْتَاجُ إِلَيْهَا صَاحِبُ الدُّنْيَا الدَّعَةُ مِنْ غَيْرِ تَوَانٍ وَ السَّعَةُ مَعَ قَنَاعَةٍ وَ الشَّجَاعَةُ مِنْ غَيْرِ كَسْلَانَ
Three characteristics, a companion of the world is needy to these – the comfort from without delay, and the capaciousness with the contentment, and the bravery from without laziness.
ثَلَاثَةُ أَشْيَاءَ لَا يَنْبَغِي لِلْعَاقِلِ أَنْ يَنْسَاهُنَّ عَلَى كُلِّ حَالٍ فَنَاءُ الدُّنْيَا وَ تَصَرُّفُ الْأَحْوَالِ وَ الْآفَاتُ الَّتِي لَا أَمَانَ لَهَا
Three things are not befitting for the intellectual to forget these upon all situations – annihilation of the world, and the changing situations, and the calamities which there is no safety for it.
ثَلَاثَةُ أَشْيَاءَ لَا تُرَى كَامِلَةً فِي وَاحِدٍ قَطُّ الْإِيمَانُ وَ الْعَقْلُ وَ الِاجْتِهَادُ الْإِخْوَانُ
Three things will not be seen as perfect in anyone at all – the Eman, and the intellect, and the striving for the brothers.
ثَلَاثَةٌ مُوَاسٍ بِنَفْسِهِ وَ آخَرُ مُوَاسٍ بِمَالِهِ وَ هُمَا الصَّادِقَانِ فِي الْإِخَاءِ وَ آخَرُ يَأْخُذُ مِنْكَ الْبُلْغَةَ وَ يُرِيدُكَ لِبَعْضِ اللَّذَّةِ فَلَا تَعُدَّهُ مِنْ أَهْلِ الثِّقَةِ-
Three are consoled by his self, and another is consoled with his wealth – and these are two friends among the brothers, and another takes the sufficient from you and wants you for one of the pleasures, so do not count him as being from the trusted people.
لَا يَسْتَكْمِلُ عَبْدٌ حَقِيقَةَ الْإِيمَانِ حَتَّى تَكُونَ فِيهِ خِصَالٌ ثَلَاثٌ الْفِقْهُ فِي الدِّينِ وَ حُسْنُ التَّقْدِيرِ فِي الْمَعِيشَةِ وَ الصَّبْرُ عَلَى الرَّزَايَا
A servant will not complete the realities of Eman until there happen to be three characteristics in him – the understanding in the religion, and the good assessment in the livelihood, and the patience upon the disasters.
وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ.
And there is no strength except with Allah-azwj the Exalted, the Magnificent’’.[111]
108- ف، تحف العقول وَ رُوِيَ عَنْهُ ع فِي قِصَارِ هَذِهِ الْمَعَانِي قَالَ ص مَنْ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ رُضِيَ بِهِ حَكَماً لِغَيْرِهِ.
(The book) ‘Tuhaf Al Uqoul’ –
‘And it is reported from him-asws in brevity of this meaning, he-saww said: ‘One who is fair to the people from himself, he will be agreed with as a judge for others’’.[112]
وَ قَالَ ع إِذَا كَانَ الزَّمَانُ زَمَانَ جَوْرٍ وَ أَهْلُهُ أَهْلَ غَدْرٍ فَالطُّمَأْنِينَةُ إِلَى كُلِّ أَحَدٍ عَجْزٌ.
And he-asws said: ‘When the times were to be a time of tyranny, and its people are treacherous people, then the reassurance to everyone is frustration’’.[113]
وَ قَالَ ع إِذَا أُضِيفَ الْبَلَاءُ كَانَ مِنَ الْبَلَاءِ عَافِيَةٌ.
And he-asws said: ‘When the affliction is multiplies, there would be well-being from the affliction’’.[114]
وَ قَالَ ع إِذَا أَرَدْتَ أَنْ تَعْلَمَ صِحَّةَ مَا عِنْدَ أَخِيكَ فَأَغْضِبْهُ فَإِنْ ثَبَتَ لَكَ عَلَى الْمَوَدَّةِ فَهُوَ أَخُوكَ وَ إِلَّا فَلَا.
And he-asws said: ‘When you want to learn the correct of what is with your brother, so it angers him, if he remains upon the affection to you, then he is your brother, or else so no’’.[115]
وَ قَالَ ع لَا تَعْتَدَّ بِمَوَدَّةِ أَحَدٍ حَتَّى تُغْضِبَهُ ثَلَاثَ مَرَّاتٍ.
And he-asws said: ‘Don’t count on the affection of anyone until you anger him three times’’.[116]
وَ قَالَ ع لَا تَثِقَنَّ بِأَخِيكَ كُلَّ الثِّقَةِ فَإِنَّ صَرْعَةَ الِاسْتِرْسَالِ لَا تُسْتَقَالُ.
And he-asws said: ‘Do not be trusting with your brother with all trust, if the trust knocks you down, it cannot be reversed’’.[117]
وَ قَالَ ع الْإِسْلَامُ دَرَجَةٌ وَ الْإِيمَانُ عَلَى الْإِسْلَامِ دَرَجَةٌ وَ الْيَقِينُ عَلَى الْإِيمَانِ دَرَجَةٌ وَ مَا أُوتِيَ النَّاسُ أَقَلَّ مِنَ الْيَقِينِ.
And he-asws said: ‘Al-Islam is a level, and the Eman is a level upon the Al-Islam, and the certainty is a level upon the Eman, and the people have not been Given anything less than the certainty’’.[118]
وَ قَالَ ع إِزَالَةُ الْجِبَالِ أَهْوَنُ مِنْ إِزَالَةِ قَلْبٍ عَنْ مَوْضِعِهِ.
And he-asws said: ‘Moving the mountain is easier than moving a heart from its place’’.[119]
وَ قَالَ ع الْإِيمَانُ فِي الْقَلْبِ وَ الْيَقِينُ خَطَرَاتٌ.
And he-asws said: ‘The Eman is in the heart, and the certainty are thoughts’’.[120]
وَ قَالَ ع الرَّغْبَةُ فِي الدُّنْيَا تُورِثُ الْغَمَّ وَ الْحَزَنَ وَ الزُّهْدُ فِي الدُّنْيَا رَاحَةُ الْقَلْبِ وَ الْبَدَنِ.
And he-asws said: ‘The desire regarding the world inherits the sadness and the grief, while the ascetism regarding the world is comfort of the heart and the body’’.[121]
وَ قَالَ ع مِنَ الْعَيْشِ دَارٌ يُكْرَى خُبْزٌ يُشْرَى.
And he-asws said: ‘From the (good) life is a spacious house, secured bread’’.[122]
وَ قَالَ ع لِرَجُلَيْنِ تَخَاصَمَا بِحَضْرَتِهِ أَمَا إِنَّهُ لَمْ يَظْفَرْ بِخَيْرٍ مَنْ ظَفِرَ بِالظُّلْمِ وَ مَنْ يَفْعَلِ السُّوءَ بِالنَّاسِ فَلَا يُنْكِرِ السُّوءَ إِذَا فُعِلَ بِهِ.
And he-asws said to two men who had disputed in his-asws presence: ‘But he has not won with good, the one who has won with the injustice; and the one who does the evil with the people, he should not deny the evil when it is done with him’’.[123]
وَ قَالَ ع التَّوَاصُلُ بَيْنَ الْإِخْوَانِ فِي الْحَضَرِ التَّزَاوُرُ وَ التَّوَاصُلُ فِي السَّفَرِ الْمُكَاتَبَةُ.
And he-asws said: ‘The consoling between the brother in the staying is the visiting each other, and the consoling in the journey is the correspondence’’.[124]
وَ قَالَ ع لَا يَصْلُحُ الْمُؤْمِنُ إِلَّا عَلَى ثَلَاثِ خِصَالٍ التَّفَقُّهِ فِي الدِّينِ وَ حُسْنِ التَّقْدِيرِ فِي الْمَعِيشَةِ وَ الصَّبْرِ عَلَى النَّائِبَةِ.
And he-asws said: ‘The Momin is not correct except upon three characteristics – the pondering in the religion, and the good assessment in the livelihood, and the patience upon the calamities’’.[125]
وَ قَالَ ع الْمُؤْمِنُ لَا يَغْلِبُهُ فَرْجُهُ وَ لَا يَفْضَحُهُ بَطْنُهُ.
And he-asws said: ‘The Momin is not overcome by his private parts, nor does his belly expose him’’.[126]
وَ قَالَ ع صُحْبَةُ عِشْرِينَ سَنَةً قَرَابَةٌ.
And he-asws said: ‘Accompaniment of twenty years is kinship’’.[127]
وَ قَالَ ع لَا تَصْلُحُ الصَّنِيعَةُ إِلَّا عِنْدَ ذِي حَسَبٍ أَوْ دِينٍ وَ مَا أَقَلَّ مَنْ يَشْكُرُ الْمَعْرُوفَ.
‘And he-asws said: ‘The favour is not correct except with the one with pedigree or religion, and how few are the ones thanking for the act of kindness!’’[128]
وَ قَالَ ع إِنَّمَا يُؤْمَرُ بِالْمَعْرُوفِ وَ يُنْهَى عَنِ الْمُنْكَرِ مُؤْمِنٌ فَيَتَّعِظُ أَوْ جَاهِلٌ فَيَتَعَلَّمُ فَأَمَّا صَاحِبُ سَوْطٍ وَ سَيْفٍ فَلَا.
And he-asws said: ‘But rather instruct a Momin with the act of kindness and forbid from the evil so he will take preaching, or (if) he is ignorant, he will learn. As for owner of the whip and sword, so no!’’.[129]
وَ قَالَ ع إِنَّمَا يَأْمُرُ بِالْمَعْرُوفِ وَ يَنْهَى عَنِ الْمُنْكَرِ مَنْ كَانَتْ فِيهِ ثَلَاثُ خِصَالٍ عَالِمٌ بِمَا يَأْمُرُ عَالِمٌ بِمَا يَنْهَى عَادِلٌ فِيمَا يَأْمُرُ عَادِلٌ فِيمَا يَنْهَى رَفِيقٌ بِمَا يَأْمُرُ رَفِيقٌ بِمَا يَنْهَى.
And he-asws said: ‘But rather he would instruct with the act of kindness and forbid from the evil, the one who has three characteristics in him – a scholar instructing being a knower with what he instructs, a knower with what he forbids, just regarding what he instructs, just regarding what he forbids, kind with what he instructs, kind with what he forbids’’.[130]
وَ قَالَ ع مَنْ تَعَرَّضَ لِسُلْطَانٍ جَائِرٍ فَأَصَابَتْهُ مِنْهُ بَلِيَّةٌ لَمْ يُؤْجَرْ عَلَيْهَا وَ لَمْ يُرْزَقِ الصَّبْرَ عَلَيْهَا.
And he-asws said: ‘One who exposes (himself) to a tyrannical ruler, so an affliction hits him from him, he will not be Recompensed upon it and will not be Graced the patience upon him’’.[131]
وَ قَالَ ع إِنَّ اللَّهَ أَنْعَمَ عَلَى قَوْمٍ بِالْمَوَاهِبِ فَلَمْ يَشْكُرُوهُ فَصَارَتْ عَلَيْهِمْ وَبَالًا وَ ابْتَلَى قَوْماً بِالْمَصَائِبِ فَصَبَرُوا فَكَانَتْ عَلَيْهِمْ نِعْمَةً.
And he-asws said: ‘Allah-azwj Bestowed the conferment upon a people but they did not thank Him-azwj, so it became a scourge upon them, and Afflicted a people with the calamities, and they were patient, it is became a bounty upon them’’.[132]
وَ قَالَ ع صَلَاحُ حَالِ التَّعَايُشِ وَ التَّعَاشُرِ مِلْءُ مِكْيَالٍ ثُلُثَاهُ فِطْنَةٌ وَ ثُلُثُهُ تَغَافُلٌ.
And he-asws said: ‘Righteous state of the co-existence and the co-habitation to full measure, two-thirds of it is discernment and a third of it is heedlessness’’.[133]
وَ قَالَ ع مَا أَقْبَحَ الِانْتِقَامَ بِأَهْلِ الْأَقْدَارِ.
And he-asws said: ‘How ugly is the revenge with the people of power’’.
وَ قِيلَ لَهُ مَا الْمُرُوَّةُ فَقَالَ ع لَا يَرَاكَ اللَّهُ حَيْثُ نَهَاكَ وَ لَا يَفْقِدُكَ مِنْ حَيْثُ أَمَرَكَ.
And it was said to him-asws, ‘What is the manliness?’ He-asws said: ‘Allah-azwj should not See you when He-azwj has Prohibited you, nor should He-azwj Miss you from where He-azwj has Commanded you (to be)’’.[134]
وَ قَالَ ع اشْكُرْ مَنْ أَنْعَمَ عَلَيْكَ وَ أَنْعِمْ عَلَى مَنْ شَكَرَكَ فَإِنَّهُ لَا إِزَالَةَ لِلنِّعَمِ إِذَا شُكِرَتْ وَ لَا إِقَامَةَ لَهَا إِذَا كُفِرَتْ وَ الشُّكْرُ زِيَادَةٌ فِي النِّعَمِ وَ أَمَانٌ مِنَ الْفَقْرِ.
And he-asws said: ‘Thank the one who bestows upon you, and bestow upon the one who thanks you, for there is no decline for the bounty when it is thanked for nor is there any staying for it when it is denied; and the thanking increases in the bounties and is a security from the poverty’’.[135]
وَ قَالَ ع فَوْتُ الْحَاجَةِ خَيْرٌ مِنْ طَلَبِهَا مِنْ غَيْرِ أَهْلِهَا وَ أَشَدُّ مِنَ الْمُصِيبَةِ سُوءُ الْخُلُقِ مِنْهَا.
And he-asws said: ‘Losing the need is better than seeking it from other than its rightful ones; and severer than the calamity is the evil manners from it’’.
وَ سَأَلَهُ رَجُلٌ أَنْ يُعَلِّمَهُ مَا يَنَالُ بِهِ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ وَ لَا يُطَوِّلَ عَلَيْهِ فَقَالَ ع لَا تَكْذِبْ.
And a man asked him-asws to teach him what he can attain goodness of the world and the Hereafter with it, and not to be lengthy upon it. He-asws said: ‘Do not lie!’’
وَ قِيلَ لَهُ مَا الْبَلَاغَةُ فَقَالَ ع مَنْ عَرَفَ شَيْئاً قَلَّ كَلَامُهُ فِيهِ وَ إِنَّمَا سُمِّيَ الْبَلِيغَ لِأَنَّهُ يَبْلُغُ حَاجَتَهُ بِأَهْوَنِ سَعْيِهِ.
And it was said to him-asws, ‘What is the eloquence?’ He-asws said: ‘One who recognises something, his talk would be little regarding it, and rather it has been named as ‘the eloquence’ (baleegh) because it delivers (yablug) his need with ease of his striving’’. [136]
وَ قَالَ ع الدَّيْنُ غَمٌّ بِاللَّيْلِ وَ ذُلٌّ بِالنَّهَارِ.
And he-asws said: ‘The debts are a gloom at night and humiliation at daytime’’.[137]
وَ قَالَ ع إِذَا صَلَحَ أَمْرُ دُنْيَاكَ فَاتَّهِمْ دِينَكَ.
And he-asws said: ‘When the matters of your world are correct, then accuse your religion’’.[138]
وَ قَالَ ع بَرُّوا آبَاءَكُمْ يَبَرَّكُمْ أَبْنَاؤُكُمْ وَ عِفُّوا عَنْ نِسَاءِ النَّاسِ تَعِفَّ نِسَاؤُكُمْ.
And he-asws said: ‘Be righteous to your fathers, your sons will be righteous with you, and be chaste from womenfolk of your people, your womenfolk will be chaste’’.[139]
وَ قَالَ ع مَنِ ائْتَمَنَ خَائِناً عَلَى أَمَانَةٍ لَمْ يَكُنْ لَهُ عَلَى اللَّهِ ضَمَانٌ.
And he-asws said: ‘One who entrusts a betrayer upon an entrustment, there will not be a guarantee for him upon Allah-azwj’’.[140]
وَ قَالَ ع لِحُمْرَانَ بْنِ أَعْيَنَ يَا حُمْرَانُ انْظُرْ مَنْ هُوَ دُونَكَ فِي الْمَقْدُرَةِ وَ لَا تَنْظُرْ إِلَى مَنْ هُوَ فَوْقَكَ فَإِنَّ ذَلِكَ أَقْنَعُ لَكَ بِمَا قَسَمَ اللَّهُ لَكَ وَ أَحْرَى أَنْ تَسْتَوْجِبَ الزِّيَادَةَ مِنْهُ عَزَّ وَ جَلَّ
And he-asws said to Humran Bin Ayn: ‘O Humran! Look at the one who is below you in the financial strength, and do not look at the one who is above you, for that would be more contentment for you with what Allah-azwj has Apportioned for you, and it would be worthier of obligating the increase from Him-azwj Mighty and Majestic.
وَ اعْلَمْ أَنَّ الْعَمَلَ الدَّائِمَ الْقَلِيلَ عَلَى الْيَقِينِ أَفْضَلُ عِنْدَ اللَّهِ مِنَ الْعَمَلِ الْكَثِيرِ عَلَى غَيْرِ يَقِينٍ
And know that the constant little deed done upon the certainty is superior in the Presence of Allah-azwj than a lot of deeds done without certainty.
وَ اعْلَمْ أَنَّهُ لَا وَرَعَ أَنْفَعُ مِنْ تَجَنُّبِ مَحَارِمِ اللَّهِ وَ الْكَفِّ عَنْ أَذَى الْمُؤْمِنِينَ وَ اغْتِيَابِهِمْ وَ لَا عَيْشَ أَهْنَأُ مِنْ حُسْنِ الْخُلُقِ وَ لَا مَالَ أَنْفَعُ مِنَ الْقَنَاعَةِ بِالْيَسِيرِ الْمُجْزِي وَ لَا جَهْلَ أَضَرُّ مِنَ الْعُجْبِ.
And know that there is no devoutness more beneficial than shunning Prohibitions of Allah‑azwj, and refraining from hurting the Momineen, and backbiting them, and there is no life more pleasant than the good manners, and there is no wealth more beneficial than the contentment with the less Rewarded, nor is there any ignorance more harmful than the self-fascination’’.[141]
وَ قَالَ ع الْحَيَاءُ عَلَى وَجْهَيْنِ فَمِنْهُ ضَعْفٌ وَ مِنْهُ قُوَّةٌ وَ إِسْلَامٌ وَ إِيمَانٌ.
And he-asws said: ‘The modesty is based upon two aspects – from it is weakness and from it is strength, and Islam and Eman’’.[142]
وَ قَالَ ع تَرْكُ الْحُقُوقِ مَذَلَّةٌ وَ إِنَّ الرَّجُلَ يَحْتَاجُ إِلَى أَنْ يَتَعَرَّضَ فِيهَا لِلْكَذِبِ.
And he-asws said: ‘Leaving the rights is humiliation and even if the man is needy to be exposed in it to the lies’’.[143]
وَ قَالَ ع إِذَا سَلَّمَ الرَّجُلُ مِنَ الْجَمَاعَةِ أَجْزَأَ عَنْهُمْ وَ إِذَا رَدَّ وَاحِدٌ مِنَ الْقَوْمِ أَجْزَأَ عَنْهُمْ.
And he-asws said: ‘When the man from the group greets, he suffices on their behalf, and when one of the group responds, he suffices on their behalf’’.[144]
وَ قَالَ ع السَّلَامُ تَطَوُّعٌ وَ الرَّدُّ فَرِيضَةٌ.
And he-asws said: ‘The greeting (initiating) is voluntary, and the responding is an obligation’’.[145]
وَ قَالَ ع مَنْ بَدَأَ بِكَلَامٍ قَبْلَ سَلَامٍ فَلَا تُجِيبُوهُ.
And he-asws said: ‘One who begins with the talking before greeting, do not answer (respond to) him’’.[146]
وَ قَالَ ع إِنَّ تَمَامَ التَّحِيَّةِ لِلْمُقِيمِ الْمُصَافَحَةُ وَ تَمَامَ التَّسْلِيمِ عَلَى الْمُسَافِرِ الْمُعَانَقَةُ.
And he-asws said: ‘The complete salutation for the stayer is the handshake, and the complete greeting unto the traveller is the hugging’’.[147]
وَ قَالَ ع تَصَافَحُوا فَإِنَّهَا تَذْهَبُ بِالسَّخِيمَةِ.
And he-asws said: ‘Shake hands for it does away the grudges’’.[148]
وَ قَالَ ع اتَّقِ اللَّهَ بَعْضَ التُّقَى وَ إِنْ قَلَّ وَ دَعْ بَيْنَكَ وَ بَيْنَهُ سِتْراً وَ إِنْ رَقَّ.
And he-asws said: ‘Fear Allah-azwj, some of the fear, and even if it is little, and leave a veil between you and Him-azwj, and even if it is thin’’.[149]
وَ قَالَ ع مَنْ مَلَكَ نَفْسَهُ إِذَا غَضِبَ وَ إِذَا رَغِبَ وَ إِذَا رَهِبَ وَ إِذَا اشْتَهَى حَرَّمَ اللَّهُ جَسَدَهُ عَلَى النَّارِ.
And he-asws said: ‘One who controls his self when angry, and when pleased, and when fearful, and when desiring, Allah-azwj will Prohibit his body unto the Fire’’.[150]
وَ قَالَ ع الْعَافِيَةُ نِعْمَةٌ خَفِيَّةٌ إِذَا وُجِدَتْ نُسِيَتْ وَ إِذَا عُدِمَتْ ذُكِرَتْ.
And he-asws said: ‘The well-being is a hidden bounty. When it is found, it is forgotten, and when it is lost, it is remembered’’.[151]
وَ قَالَ ع لِلَّهِ فِي السَّرَّاءِ نِعْمَةُ التَّفَضُّلِ وَ فِي الضَّرَّاءِ نِعْمَةُ التَّطَهُّرِ.
And he-asws said: ‘For Allah-azwj in the happiness there is bounty of Grace, and in the harm there is bounty of purification (from the sins)’’.[152]
وَ قَالَ ع كَمْ مِنْ نِعْمَةٍ لِلَّهِ عَلَى عَبْدِهِ فِي غَيْرِ أَمَلِهِ وَ كَمْ مِنْ مُؤَمِّلٍ أَمَلًا الْخِيَارُ فِي غَيْرِهِ وَ كَمْ مِنْ سَاعٍ إِلَى حَتْفِهِ وَ هُوَ مُبْطِئٌ عَنْ حَظِّهِ.
And he-asws said: ‘How many bounties are for Allah-azwj upon His-azwj servant without his having hoped for it, and how many a hoping one hopes for good (which) is in something else, and how many a person strives to his death and he is delayed from his luck’’.[153]
وَ قَالَ ع قَدْ عَجَزَ مَنْ لَمْ يُعِدَّ لِكُلِّ بَلَاءٍ صَبْراً وَ لِكُلِّ نِعْمَةٍ شُكْراً وَ لِكُلِّ عُسْرٍ يُسْراً أَصْبِرْ نَفْسَكَ عِنْدَ كُلِّ بَلِيَّةٍ وَ رَزِيَّةٍ فِي وَلَدٍ أَوْ فِي مَالٍ فَإِنَّ اللَّهَ إِنَّمَا يَقْبِضُ عَارِيَتَهُ وَ هِبَتَهُ لِيَبْلُوَ شُكْرَكَ وَ صَبْرَكَ.
And he-asws said: ‘He is unable, one who does not prepare patience for every affliction, and thanks for every bounty; and for every difficulty there is ease. Be patient yourself upon every affliction and disaster, regarding children or regarding wealth, for Allah-azwj is rather Capturing His-azwj Loan and His-azwj Gifts in order to Test your appreciation and your patience’’.[154]
وَ قَالَ ع مَا مِنْ شَيْءٍ إِلَّا وَ لَهُ حَدٌّ
And he-asws said: ‘There is nothing from a thing except and there is a limit for it’.
قِيلَ فَمَا حَدُّ الْيَقِينِ
It was said, ‘What is the limit of certainty?’
قَالَ ع أَنْ لَا تَخَافَ شَيْئاً.
He-asws said: ‘That you do not fear anything (except Allah-azwj)’’.[155]
وَ قَالَ ع يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَكُونَ فِيهِ ثَمَانُ خِصَالٍ وَقُورٌ عِنْدَ الْهَزَاهِزِ صَبُورٌ عِنْدَ الْبَلَاءِ شَكُورٌ عِنْدَ الرَّخَاءِ قَانِعٌ بِمَا رَزَقَهُ اللَّهُ- لَا يَظْلِمُ الْأَعْدَاءَ وَ لَا يَتَحَمَّلُ الْأَصْدِقَاءَ بَدَنُهُ مِنْهُ فِي تَعَبٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ.
He-asws said: ‘It is befitting for the Momin that there should be eight characteristics in him – dignity during the disturbances; patience during the afflictions; thanking during the prosperity; contentment with what Allah-azwj has Graced; he should not oppress the enemies; and do not load (encumber) the friends; his body is fatigued from him while the people are at rest from him’’.[156]
وَ قَالَ ع إِنَّ الْعِلْمَ خَلِيلُ الْمُؤْمِنِ وَ الْحِلْمَ وَزِيرُهُ وَ الصَّبْرَ أَمِيرُ جُنُودِهِ وَ الرِّفْقَ أَخُوهُ وَ اللِّينَ وَالِدُهُ.
And he-asws said: ‘The knowledge is a friend of the Momin, and the forbearance is his Vizier, and the patience is a commander of his armies, and the kindness is his brother, and the softness is his father’’.[157]
وَ قَالَ أَبُو عُبَيْدَةَ ادْعُ اللَّهَ لِي أَنْ لَا يَجْعَلَ رِزْقِي عَلَى أَيْدِي الْعِبَادِ
And Abu Ubeyda said, ‘Supplicate to Allah-azwj for me not to Make my sustenance upon hands of the servants’.
فَقَالَ ع أَبَى اللَّهُ عَلَيْكَ ذَلِكَ إِلَّا أَنْ يَجْعَلَ أَرْزَاقَ الْعِبَادِ بَعْضَهُمْ مِنْ بَعْضٍ وَ لَكِنِ ادْعُ اللَّهَ أَنْ يَجْعَلَ رِزْقَكَ عَلَى أَيْدِي خِيَارِ خَلْقِهِ فَإِنَّهُ مِنَ السَّعَادَةِ وَ لَا يَجْعَلَهُ عَلَى أَيْدِي شِرَارِ خَلْقِهِ فَإِنَّهُ مِنَ الشَّقَاوَةِ.
He-asws said: ‘Allah-azwj Refuses that upon you except that He-azwj will Make sustenance(s) of the servants some of them from others, but supplicate to Allah-azwj that He-azwj Makes your sustenance to be upon hands of His-azwj good creatures, for it is from the happiness, and not to Make it upon hands of His-azwj evil creatures, for it is from the misery’’.[158]
وَ قَالَ ع الْعَامِلُ عَلَى غَيْرِ بَصِيرَةٍ كَالسَّائِرِ عَلَى غَيْرِ طَرِيقٍ فَلَا تَزِيدُهُ سُرْعَةُ السَّيْرِ إِلَّا بُعْداً.
And he-asws said: ‘The worker without insight is like the walker upon another road, so his travel does not increase him except in distance (remoteness)’’.[159]
وَ قَالَ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ قَالَ يُطَاعُ فَلَا يُعْصَى وَ يُذْكَرُ فَلَا يُنْسَى وَ يُشْكَرُ فَلَا يُكْفَرُ.
And he-asws said regarding Words of Allah-azwj Mighty and Majestic: Fear Allah as is His right to be feared [3:102]. He-asws said: ‘Obeyed and not disobeyed, and remembered so He-azwj is not forgotten, and thanked so He-azwj is not denied’’.[160]
وَ قَالَ ع مَنْ عَرَفَ اللَّهَ خَافَ اللَّهَ وَ مَنْ خَافَ اللَّهَ سَخَتْ نَفْسُهُ عَنِ الدُّنْيَا.
And he-asws said: ‘One who recognises Allah-azwj fears Allah-azwj, and one who fears Allah-azwj will turn himself away from the world’’.[161]
وَ قَالَ ع الْخَائِفُ مَنْ لَمْ تَدَعْ لَهُ الرَّهْبَةُ لِسَاناً يَنْطِقُ بِهِ.
And he-asws said: ‘The fearful is one whom the fear does not leave a tongue he can speak with’’.[162]
وَ قِيلَ لَهُ ع قَوْمٌ يَعْمَلُونَ بِالْمَعَاصِي وَ يَقُولُونَ نَرْجُو فَلَا يَزَالُونَ كَذَلِكَ حَتَّى يَأْتِيَهُمُ الْمَوْتُ
And it was said to him-asws, ‘A group are working in the disobedience and say, ‘We are hoping’. They do not cease to be like that until the death comes to them’.
فَقَالَ هَؤُلَاءِ قَوْمٌ يَتَرَجَّحُونَ فِي الْأَمَانِيِّ كَذَبُوا لَيْسَ يَرْجُونَ إِنَّ مَنْ رَجَا شَيْئاً طَلَبَهُ وَ مَنْ خَافَ مِنْ شَيْءٍ هَرَبَ مِنْهُ.
He-asws said: ‘They are a people transcending in the aspiration. They are lying! They aren’t hoping. Surely the one who hopes for something, seeks it, and the one who fears from something, flees from it’’.[163]
وَ قَالَ ع إِنَّا لَنُحِبُّ مَنْ كَانَ عَاقِلًا عَالِماً فَهِماً فَقِيهاً حَلِيماً مُدَارِياً صَبُوراً صَدُوقاً وَفِيّاً إِنَّ اللَّهَ خَصَّ الْأَنْبِيَاءَ ع بِمَكَارِمِ الْأَخْلَاقِ فَمَنْ كَانَتْ فِيهِ فَلْيَحْمَدِ اللَّهَ عَلَى ذَلِكَ وَ مَنْ لَمْ تَكُنْ فِيهِ فَلْيَتَضَرَّعْ إِلَى اللَّهِ وَ لْيَسْأَلْهُ إِيَّاهَا
And he-asws said: ‘We-asws love the one who were to be an intellectual, scholar, understanding, jurist, forbearing, polite, patient, truthful, loyal. Allah-azwj Specialised the Prophets-as with honourable manners. The one who were to have these in him, let him praise Allah-azwj upon that, and one who does not happen to have these in him, let him beseech to Allah-azwj and let him ask Him-azwj for these’.
وَ قِيلَ لَهُ وَ مَا هِيَ
And it was said to him-asws, ‘And what are these?’
قَالَ ع الْوَرَعُ وَ الْقَنَاعَةُ وَ الصَّبْرُ وَ الشُّكْرُ وَ الْحِلْمُ وَ الْحَيَاءُ وَ السَّخَاءُ وَ الشَّجَاعَةُ وَ الْغَيْرَةُ وَ صِدْقُ الْحَدِيثِ وَ الْبِرُّ وَ أَدَاءُ الْأَمَانَةِ وَ الْيَقِينُ وَ حُسْنُ الْخُلُقِ وَ الْمُرُوَّةُ.
He-asws said: ‘The devoutness, and the contentment, and the patience, and the thanking, and the forbearance, and the modesty, and the generosity, and the bravery, and the self-esteem, and the truthful narration, and the righteousness, and fulfilling the entrustment, and the certainty, and the good manners, and the manliness’’.[164]
وَ قَالَ ع مِنْ أَوْثَقِ عُرَى الْإِيمَانِ أَنْ تُحِبَّ فِي اللَّهِ وَ تُبْغِضَ فِي اللَّهِ وَ تُعْطِيَ فِي اللَّهِ وَ تَمْنَعَ فِي اللَّهِ.
And he-asws said: ‘From the most trusted handles of Eman is that you love for the Sake of Allah‑azwj and hate for the Sake of Allah-azwj, and give for the Sake of Allah-azwj and prevent for the Sake of Allah-azwj’’.[165]
وَ قَالَ ع لَا يَتْبَعُ الرَّجُلَ بَعْدَ مَوْتِهِ إِلَّا ثَلَاثُ خِلَالٍ صَدَقَةٌ أَجْرَاهَا اللَّهُ لَهُ فِي حَيَاتِهِ فَهِيَ تَجْرِي لَهُ بَعْدَ مَوْتِهِ وَ سُنَّةُ هُدًى يُعْمَلُ بِهَا وَ وَلَدٌ صَالِحٌ يَدْعُو لَهُ.
And he-asws said: ‘The man is not followed, after his death, except by three characteristics Allah-azwj had Flowed for him during his lifetime, so these flow for him after his death, and a guiding Sunnah he had worked with, and a righteous son supplicating for him’’.[166]
وَ قَالَ ع إِنَّ الْكَذِبَةَ لَتَنْقُضُ الْوُضُوءَ إِذَا تَوَضَّأَ الرَّجُلُ لِلصَّلَاةِ وَ تُفَطِّرُ الصِّيَامَ
And he-asws said: ‘The lie tends to break the Wud’u when the man performs Wud’u for the Salat, and breaks the fast’.
فَقِيلَ لَهُ إِنَّا نَكْذِبُ
It was said to him-asws, ‘We do lie’.
فَقَالَ ع لَيْسَ هُوَ بِاللَّغْوِ وَ لَكِنَّهُ الْكَذِبُ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ وَ عَلَى الْأَئِمَّةِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ
He-asws said: ‘It isn’t with the vanity, but the lying upon Allah-azwj, and upon His-azwj Rasool-saww, and upon Imams-asws, may the Salawaat of Allah-azwj be upon them-asws’.
ثُمَّ قَالَ إِنَّ الصِّيَامَ لَيْسَ مِنَ الطَّعَامِ وَ لَا مِنَ الشَّرَابِ وَحْدَهُ إِنَّ مَرْيَمَ ع قَالَتْ إِنِّي نَذَرْتُ لِلرَّحْمنِ صَوْماً أَيْ صَمْتاً فَاحْفَظُوا أَلْسِنَتَكُمْ وَ غُضُّوا أَبْصَارَكُمْ وَ لَا تَحَاسَدُوا وَ لَا تَنَازَعُوا فَإِنَّ الْحَسَدَ يَأْكُلُ الْإِيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ.
The he-asws said: ‘The fasting isn’t from the food, nor is it from the drink only. Maryam-as said: ‘I vowed to the Beneficent a Fast [19:26] – i.e., silence. Therefore, preserve your tongues and shut your eyes (from the Prohibitions), and neither envy nor dispute with each other, for the envy consumes the Eman just as the fire consumes the firewood’’.[167]
وَ قَالَ ع مَنْ أَعْلَمَ اللَّهَ مَا لَمْ يَعْلَمْ اهْتَزَّ لَهُ عَرْشُهُ.
And he-asws said: ‘One who (claims) he knows Allah-azwj what he does not know, His-azwj Throne shakes for him’’.[168]
وَ قَالَ ع إِنَّ اللَّهَ عَلِمَ أَنَّ الذَّنْبَ خَيْرٌ لِلْمُؤْمِنِ مِنَ الْعُجْبِ وَ لَوْ لَا ذَلِكَ مَا ابْتَلَى اللَّهُ مُؤْمِناً بِذَنْبٍ أَبَداً.
And he-asws said: ‘Allah-azwj Knows that the sin is better for the Momin than the self-fascination, and had it not been that, Allah-azwj would not have Afflicted a Momin with a sin, ever!’’[169]
وَ قَالَ ع مَنْ سَاءَ خُلُقُهُ عَذَّبَ نَفْسَهُ.
And he-asws said: ‘One whose manners are bad will torment himself’’.[170]
وَ قَالَ ع الْمَعْرُوفُ كَاسْمِهِ وَ لَيْسَ شَيْءٌ أَفْضَلَ مِنَ الْمَعْرُوفِ إِلَّا ثَوَابُهُ وَ الْمَعْرُوفُ هَدِيَّةٌ مِنَ اللَّهِ إِلَى عَبْدِهِ وَ لَيْسَ كُلُّ مَنْ يُحِبُّ أَنْ يَصْنَعَ الْمَعْرُوفَ إِلَى النَّاسِ يَصْنَعُهُ وَ لَا كُلُّ مَنْ رَغِبَ فِيهِ يَقْدِرُ عَلَيْهِ وَ لَا كُلُّ مَنْ يَقْدِرُ عَلَيْهِ يُؤْذَنُ لَهُ فِيهِ
And he-asws said: ‘The act of kindness is like its name, and there isn’t anything superior to the act of kindness except its Reward; and the act of kindness is a Gift from Allah-azwj to His-azwj servant; and it isn’t so that everyone who loved to do the act of kindness to the people does so, nor every one desirous regarding it is able upon it, nor every able upon it has Permission for him regarding it.
فَإِذَا مَنَّ اللَّهُ عَلَى الْعَبْدِ جَمَعَ لَهُ الرَّغْبَةَ فِي الْمَعْرُوفِ وَ الْقُدْرَةَ وَ الْإِذْنَ فَهُنَاكَ تَمَّتِ السَّعَادَةُ وَ الْكَرَامَةُ لِلطَّالِبِ وَ الْمَطْلُوبِ إِلَيْهِ.
When Allah-azwj Confers upon the servant, Gathers for him the desire regarding the act of kindness, and the ability, and the Permission. So over there the happiness and the honour is completed for the seeker and the one sought to it’’.[171]
وَ قَالَ ع لَمْ يُسْتَزَدْ فِي مَحْبُوبٍ بِمِثْلِ الشُّكْرِ وَ لَمْ يُسْتَنْقَصْ مِنْ مَكْرُوهٍ بِمِثْلِ الصَّبْرِ.
And he-asws said: ‘He (Allah-azwj) does not Increase in a beloved with the likes of the thanking, and does not Reduce from one He-azwj Dislikes with the likes of patience’’.[172]
وَ قَالَ ع لَيْسَ لِإِبْلِيسَ جُنْدٌ أَشَدُّ مِنَ النِّسَاءِ وَ الْغَضَبِ.
And he-asws said: ‘There isn’t for Iblees-la any army stronger than the women and the anger’’.[173]
وَ قَالَ ع الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَ الصَّبْرُ حِصْنُهُ وَ الْجَنَّةُ مَأْوَاهُ وَ الدُّنْيَا جَنَّةُ الْكَافِرِ وَ الْقَبْرُ سِجْنُهُ وَ النَّارُ مَأْوَاهُ.
And he-asws said: ‘The world is a prison of the Momin, and the patience is his fortress, and the Paradise is his abode, and the world is a paradise of the Kafir, and the grave is his prison, and the Fire is his abode’’.[174]
وَ قَالَ ع وَ لَمْ يَخْلُقِ اللَّهُ يَقِيناً لَا شَكَّ فِيهِ أَشْبَهَ بِشَكٍّ- لَا يَقِينَ فِيهِ مِنَ الْمَوْتِ.
And he-asws said: ‘And Allah-azwj did not Create certainty having no doubt in it resembling with a doubt, nor any certainty in it than the death’’.[175]
وَ قَالَ ع إِذَا رَأَيْتُمُ الْعَبْدَ يَتَفَقَّدُ الذُّنُوبَ مِنَ النَّاسِ نَاسِياً لِذَنْبِهِ فَاعْلَمُوا أَنَّهُ قَدْ مُكِرَ بِهِ.
And he-asws said: ‘Whenever you see the servant looking for the sins of people (in their absence) forgetting his own sins, he has been plotted with (by Iblees-la)’’.[176]
وَ قَالَ ع الطَّاعِمُ الشَّاكِرُ لَهُ مِثْلُ أَجْرِ الصَّائِمِ الْمُحْتَسِبِ وَ الْمُعَافِي الشَّاكِرُ لَهُ مِثْلُ أَجْرِ الْمُبْتَلَى الصَّابِرِ.
And he-asws said: ‘The thankful eater, for him is Recompense similar to the anticipating fasting one, and the thanking healthy ones, for him is Recompense similar to the afflicted patient one’’.[177]
وَ قَالَ ع لَا يَنْبَغِي لِمَنْ لَمْ يَكُنْ عَالِماً أَنْ يُعَدَّ سَعِيداً وَ لَا لِمَنْ لَمْ يَكُنْ وَدُوداً أَنْ يُعَدَّ حَمِيداً وَ لَا لِمَنْ لَمْ يَكُنْ صَبُوراً أَنْ يُعَدَّ كَامِلًا وَ لَا لِمَنْ لَا يَتَّقِي مَلَامَةَ الْعُلَمَاءِ وَ ذَمَّهُمْ أَنْ يُرْجَى لَهُ خَيْرُ الدُّنْيَا وَ الْآخِرَةِ وَ يَنْبَغِي لِلْعَاقِلِ أَنْ يَكُونَ صَدُوقاً لِيُؤْمَنَ عَلَى حَدِيثِهِ وَ شَكُوراً لِيَسْتَوْجِبَ الزِّيَادَةَ.
And he-asws said: ‘It is not befitting for the who does not happen to be a scholar that he be considered as fortunate, nor for the one who does not happen to be affection that he be counted as praiseworthy, nor for the one who does not happen to be patient that he be counted as perfect, nor for the one who does not guard the blames of the scholars and their condemnation that good of the world and the Hereafter is hoped for him; and it is befitting for the intellectual that he be truthful upon his narration, and thankful in order to obligate the increase’’.[178]
وَ قَالَ ع لَيْسَ لَكَ أَنْ تَأْتَمِنَ الْخَائِنَ وَ قَدْ جَرَّبْتَهُ وَ لَيْسَ لَكَ أَنْ تَتَّهِمَ مَنِ ائْتَمَنْتَ.
And he-asws said: ‘It isn’t for you that you that you entrust a betrayer and you have already experimented him, and it isn’t for you that you accuse the one you do trust’’.[179]
وَ قِيلَ لَهُ مَنْ أَكْرَمُ الْخَلْقِ عَلَى اللَّهِ
And it was said to him-asws, ‘Who is the most honourable of the creatures unto Allah-azwj?’
فَقَالَ ع أَكْثَرُهُمْ ذِكْراً لِلَّهِ وَ أَعْمَلُهُمْ بِطَاعَةِ اللَّهِ
He-asws said: ‘The most abundant of them in doing Zikr of Allah-azwj, and their most working in obedience of Allah-azwj’.
قُلْتُ فَمَنْ أَبْغَضُ الْخَلْقِ إِلَى اللَّهِ
I said, ‘Who is the most hateful of creatures to Allah-azwj?’
قَالَ ع مَنْ يَتَّهِمُ اللَّهَ
He-asws said: ‘One who accuses Allah-azwj’.
قُلْتُ أَحَدٌ يَتَّهِمُ اللَّهَ
I said, ‘Does anyone accuse Allah-azwj?’
قَالَ ع نَعَمْ مَنِ اسْتَخَارَ اللَّهَ فَجَاءَتْهُ الْخِيَرَةُ بِمَا يَكْرَهُ فَيَسْخَطُ فَذَلِكَ يَتَّهِمُ اللَّهَ
He-asws said: ‘Yes, one who seeks the Choice of Allah-azwj (Istikhara), then the Choice comes to him with what he dislikes, so he gets annoyed so that one accuses Allah-azwj’’.
قُلْتُ وَ مَنْ
I said, ‘And who (would do that)?’
قَالَ يَشْكُو اللَّهَ
He said, ‘He complains of Allah-azwj’.
قُلْتُ وَاحِدٌ يَشْكُوهُ
I said, ‘Does anyone complain of Allah-azwj?’
قَالَ ع نَعَمْ مَنْ إِذَا ابْتُلِيَ شَكَا بِأَكْثَرَ مِمَّا أَصَابَهُ
He-asws said: ‘Yes! Someone when he is afflicted, complain of more than what has afflicted him’.
قُلْتُ وَ مَنْ
I said, ‘And who (would do that)?’
قَالَ إِذَا أُعْطِيَ لَمْ يَشْكُرْ وَ إِذَا ابْتُلِيَ لَمْ يَصْبِرْ
He-asws said: ‘When He-azwj Given, he does not thank, and when he is afflicted he is not patient’.
قُلْتُ فَمَنْ أَكْرَمُ الْخَلْقِ عَلَى اللَّهِ
I said, ‘Who is most honourable of the creatures to Allah-azwj?’
قَالَ ع مَنْ إِذَا أُعْطِيَ شَكَرَ وَ إِذَا ابْتُلِيَ صَبَرَ.
He-asws said: ‘Someone when he is Given, he thanks, and when he is afflicted, he is patient’’.[180]
وَ قَالَ ع لَيْسَ لِمَلُولٍ صَدِيقٌ وَ لَا لِحَسُودٍ غِنًى وَ كَثْرَةُ النَّظَرِ فِي الْحِكْمَةِ تَلْقَحُ الْعَقْلَ.
And he-asws said: ‘There isn’t any friend for the one fed-up, nor any riches for the envious, and frequent looking into the wisdom (consideration) pollinates the mind’’.[181]
وَ قَالَ ع كَفَى بِخَشْيَةِ اللَّهِ عِلْماً وَ كَفَى بِالاغْتِرَارِ بِهِ جَهْلًا.
And he-asws said: ‘It suffices with fearfulness of Allah-azwj as knowledge, and it suffices being deceived by Him-azwj (His-azwj Leniency) as ignorance’’.[182]
وَ قَالَ ع أَفْضَلُ الْعِبَادَةِ الْعِلْمُ بِاللَّهِ وَ التَّوَاضُعُ لَهُ.
And he-asws said: ‘The superior worship is the knowledge with Allah-azwj and the humbleness to Him-azwj’’.[183]
وَ قَالَ ع عَالِمٌ أَفْضَلُ مِنْ أَلْفِ عَابِدٍ وَ أَلْفِ زَاهِدٍ وَ أَلْفِ مُجْتَهِدٍ.
And he-asws said: ‘A scholar is superior to a thousand worshippers, and a thousand ascetics, and a thousand strugglers (in worship)’’.[184]
وَ قَالَ ع إِنَّ لِكُلِّ شَيْءٍ زَكَاةً وَ زَكَاةُ الْعِلْمِ أَنْ يُعَلِّمَهُ أَهْلَهُ.
And he-asws said: ‘There is Zakat for all things, and the Zakat of knowledge is that he teaches it to his family members’’.[185]
وَ قَالَ ع الْقُضَاةُ أَرْبَعَةٌ ثَلَاثَةٌ فِي النَّارِ وَ وَاحِدٌ فِي الْجَنَّةِ رَجُلٌ قَضَى بِجَوْرٍ وَ هُوَ يَعْلَمُ فَهُوَ فِي النَّارِ وَ رَجُلٌ قَضَى بِجَوْرٍ وَ هُوَ لَا يَعْلَمُ فَهُوَ فِي النَّارِ وَ رَجُلٌ قَضَى بِحَقٍّ وَ هُوَ لَا يَعْلَمُ فَهُوَ فِي النَّارِ وَ رَجُلٌ قَضَى بِحَقٍّ وَ هُوَ يَعْلَمُ فَهُوَ فِي الْجَنَّةِ
And he-asws said: ‘The judges are four, three would be in the Fire and one in the Paradise – a man judging with tyranny while he knows, he will be in the Fire; and a man judging with tyranny while he does not know, he will be in the Fire; and a man judging rightfully and he does not know, he will be in the Fire; and a man judging rightfully while he does know, he will be in the Paradise’.
وَ سُئِلَ عَنْ صِفَةِ الْعَدْلِ مِنَ الرَّجُلِ فَقَالَ ع إِذَا غَضَّ طَرْفَهُ عَنِ الْمَحَارِمِ وَ لِسَانَهُ عَنِ الْمَآثِمِ وَ كَفَّهُ عَنِ الْمَظَالِمِ.
And he-asws was asked about description of the justice from the man. He-asws said: ‘When he shuts his eyes from the Prohibitions, and his tongue from the sinning, and he refrains from the grievances’’.[186]
وَ قَالَ ع كُلُّ مَا حَجَبَ اللَّهُ عَنِ الْعِبَادِ فَمَوْضُوعٌ عَنْهُمْ حَتَّى يُعَرِّفَهُمُوهُ.
And he-asws said: ‘All what Allah-azwj Veils from the servants, He-azwj Places it away from them until He-azwj Introduces it to them’’.[187]
وَ قَالَ ع لِدَاوُدَ الرَّقِّيِتُدْخِلُ يَدَكَ فِي فَمِ التِّنِّينِ إِلَى الْمِرْفَقِ خَيْرٌ لَكَ مِنْ طَلَبِ الْحَوَائِجِ إِلَى مَنْ لَمْ يَكُنْ لَهُ وَ كَانَ.
And he-asws said to Dawood Al-Raqqy: ‘Inserting your hand into the mouth of the dragon up to the elbows is better for you than seeking the needs to the one who did not happen to have for him, and then did’’.[188]
وَ قَالَ ع قَضَاءُ الْحَوَائِجِ إِلَى اللَّهِ وَ أَسْبَابُهَا بَعْدَ اللَّهِ الْعِبَادُ تَجْرِي عَلَى أَيْدِيهِمْ فَمَا قَضَى اللَّهُ مِنْ ذَلِكَ فَاقْبَلُوا مِنَ اللَّهِ بِالشُّكْرِ وَ مَا زُوِيَ عَنْكُمْ مِنْهَا فَاقْبَلُوهُ عَنِ اللَّهِ بِالرِّضَا وَ التَّسْلِيمِ وَ الصَّبْرِ فَعَسَى أَنْ يَكُونَ ذَلِكَ خَيْراً لَكُمْ فَإِنَّ اللَّهَ أَعْلَمُ بِمَا يُصْلِحُكُمْ وَ أَنْتُمْ لَا تَعْلَمُونَ.
And he-asws said: ‘Fulfilment of the needs is up to Allah-azwj and its causes after Allah-azwj are the servants. It flows upon their hands. So whatever Allah-azwj Fulfills from that, accept from Allah-azwj with the thanks, and whatever from it is impeded from you, accept is on behalf of Allah-azwj with the satisfaction, and the submission, and the patience. Perhaps that would be better for you, for Allah-azwj is more Knowing with what is correct for you and you are not knowing’’.[189]
وَ قَالَ ع مَسْأَلَةُ ابْنِ آدَمَ لِابْنِ آدَمَ فِتْنَةٌ إِنْ أَعْطَاهُ حَمِدَ مَنْ لَمْ يُعْطِهِ وَ إِنْ رَدَّهُ ذَمَّ مَنْ لَمْ يَمْنَعْهُ.
And he-asws said: ‘Begging by a son of Adam-as to a son of Adam-as is Fitna. If he is given it, he thanks praises the one who did not give him, and if he rejects him, he condemns the one who did not prevent him’’.[190]
وَ قَالَ ع إِنَّ اللَّهَ قَدْ جَعَلَ كُلَّ خَيْرٍ فِي التَّزْجِيَةِ.
And he-asws said: ‘Allah-azwj has Made every good in the facilitating’’.[191]
وَ قَالَ ع إِيَّاكَ وَ مُخَالَطَةَ السَّفِلَةِ فَإِنَّ مُخَالَطَةَ السَّفِلَةِ لَا تُؤَدِّي إِلَى خَيْرٍ.
And he-asws said: ‘Beware of mingling with the foolish, for mingling with the foolish won’t lead you to goodness’’.[192]
وَ قَالَ ع الرَّجُلُ يَجْزَعُ مِنَ الذُّلِّ الصَّغِيرِ فَيُدْخِلُهُ ذَلِكَ فِي الذُّلِّ الْكَبِيرِ.
And he-asws said: ‘The man panics from the small humiliation and that enters him into the bigger humiliation’’.[193]
وَ قَالَ ع أَنْفَعُ الْأَشْيَاءِ لِلْمَرْءِ سَبْقُهُ النَّاسَ إِلَى عَيْبِ نَفْسِهِ وَ أَشَدُّ شَيْءٍ مَئُونَةً إِخْفَاءُ الْفَاقَةِ وَ أَقَلُّ الْأَشْيَاءِ غَنَاءً النَّصِيحَةُ لِمَنْ لَا يَقْبَلُهَا وَ مُجَاوَرَةُ الْحَرِيصِ وَ أَرْوَحُ الرَّوْحِ الْيَأْسُ مِنَ النَّاسِ-
And he-asws said: ‘The most beneficial of the things for the person is his preceding to fault himself, and severest of things in provision is hiding the destitution, and least of things of riches is the advising to the one does not accept it, and neighbouring the greedy one, and most comforting of the comforts is despair from the people.
لَا تَكُنْ ضَجِراً وَ لَا غَلِقاً وَ ذَلِّلْ نَفْسَكَ بِاحْتِمَالِ مَنْ خَالَفَكَ مِمَّنْ هُوَ فَوْقَكَ وَ مَنْ لَهُ الْفَضْلُ عَلَيْكَ فَإِنَّمَا أَقْرَرْتَ لَهُ بِفَضْلِهِ لِئَلَّا تُخَالِفَهُ وَ مَنْ لَا يَعْرِفُ لِأَحَدٍ الْفَضْلَ فَهُوَ الْمُعْجَبُ بِرَأْيِهِ وَ اعْلَمْ أَنَّهُ لَا عِزَّ لِمَنْ لَا يَتَذَلَّلُ لِلَّهِ وَ لَا رِفْعَةَ لِمَنْ لَا يَتَوَاضَعُ لِلَّهِ.
Neither be bored nor inactive and (do not) humiliate yourself by tolerating the one from the ones who are above you opposing you and the one having the merit for him upon you, for rather you are acknowledging to him of his merit lest he may oppose you; and the one who does not recognise the merit for anyone, he is the one fascinated with his own opinion; and know that there is neither any honour for the one who does not humble to Allah-azwj, nor any loftiness for the one not humbling to Allah-azwj’’.[194]
وَ قَالَ ع إِنَّ مِنَ السُّنَّةِ لُبْسَ الْخَاتَمِ.
And he-asws said: ‘From the Sunnah is wearing the ring’’.[195]
وَ قَالَ ع أَحَبُّ إِخْوَانِي إِلَيَّ مَنْ أَهْدَى إِلَيَّ عُيُوبِي.
And he-asws said: ‘Most beloved of the brothers to me-asws is the one who gifts my-asws faults to me-asws (i.e., informs me my faults/forgives)’’.[196]
وَ قَالَ ع لَا تَكُونُ الصَّدَاقَةُ إِلَّا بِحُدُودِهَا فَمَنْ كَانَتْ فِيهِ هَذِهِ الْحُدُودُ أَوْ شَيْءٌ مِنْهُ وَ إِلَّا فَلَا تَنْسُبْهُ إِلَى شَيْءٍ مِنَ الصَّدَاقَةِ
And he-asws said: ‘The friendship cannot be, except with its limitations. The one who has these limits in him or something from it, (fine), or else do not attribute him to anything from the friendship.
فَأَوَّلُهَا أَنْ تَكُونَ سَرِيرَتُهُ وَ عَلَانِيَتُهُ لَكَ وَاحِدَةً وَ الثَّانِيَةُ أَنْ يَرَى زَيْنَكَ زَيْنَهُ وَ شَيْنَكَ شَيْنَهُ وَ الثَّالِثَةُ أَنْ لَا تُغَيِّرَهُ عَلَيْكَ وِلَايَةٌ وَ لَا مَالٌ وَ الرَّابِعَةُ لَا يَمْنَعُكَ شَيْئاً تَنَالُهُ مَقْدُرَتُهُ وَ الْخَامِسَةُ وَ هِيَ تَجْمَعُ هَذِهِ الْخِصَالَ أَنْ لَا يُسْلِمَكَ عِنْدَ النَّكَبَاتِ.
The first of these is that his secret and his announcement would be one (and the same) to you; and the second is that he should see your adornment as his adornment and your shame as his shame; and the third is that he would neither change his friendship nor wealth upon you; and the fourth he would not prevent you from anything you take reasonably of his riches; and the fifth, and it is a summary of these traits, that he would not submit/desert you during the disasters’’.[197]
وَ قَالَ ع مُجَامَلَةُ النَّاسِ ثُلُثُ الْعَقْلِ.
And he-asws said: ‘Courtesy to the people is a third of the intellect’’.[198]
وَ قَالَ ع ضِحْكُ الْمُؤْمِنِ تَبَسُّمٌ.
And he-asws said: ‘Laughter of the Momin is a smile’’.[199]
وَ قَالَ ع مَا أُبَالِي إِلَى مَنِ ائْتَمَنْتُ خَائِناً أَوْ مُضَيِّعاً
And he-asws said: ‘I-asws don’t mind to whom I-asws entrust, be he a betrayer or a waster’.
وَ قَالَ ع لِلْمُفَضَّلِ أُوصِيكَ بِسِتِّ خِصَالٍ تُبْلِغُهُنَّ شِيعَتِي
And he-asws said to Al-Mufazzal: ‘I-asws advise you with six traits. Deliver these to my-asws Shias’.
قُلْتُ وَ مَا هُنَّ يَا سَيِّدِي
I said, ‘And what are these, O my-asws Master-asws?’
قَالَ ع أَدَاءُ الْأَمَانَةِ إِلَى مَنِ ائْتَمَنَكَ وَ أَنْ تَرْضَى لِأَخِيكَ مَا تَرْضَى لِنَفْسِكَ وَ اعْلَمْ أَنَّ لِلْأُمُورِ أَوَاخِرَ فَاحْذَرِ الْعَوَاقِبَ وَ أَنَّ لِلْأُمُورِ بَغَتَاتٍ فَكُنْ عَلَى حَذَرٍ
He-asws said: ‘Fulfilling the entrustment to the one who entrusts you, and you should be satisfied for your brother what you are satisfied for yourself; and know that for all matters there is an ending, therefore be cautious of the consequences; and for the matters there is suddenness, therefore be upon a caution.
وَ إِيَّاكَ وَ مُرْتَقَى جَبَلٍ سَهْلٍ إِذَا كَانَ الْمُنْحَدَرُ وَعْراً وَ لَا تَعِدَنَّ أَخَاكَ وَعْداً لَيْسَ فِي يَدِكَ وَفَاؤُهُ.
And beware, and climbing a mountain is easy when the slope was rugged; and do not count your brother a promise (when) there isn’t in your hand it’s fulfilment’’.[200]
وَ قَالَ ع ثَلَاثٌ لَمْ يَجْعَلِ اللَّهُ لِأَحَدٍ مِنَ النَّاسِ فِيهِنَّ رُخْصَةً بِرُّ الْوَالِدَيْنِ بَرَّيْنِ كَانَا أَوْ فَاجِرَيْنِ وَ وَفَاءٌ بِالْعَهْدِ لِلْبَرِّ وَ الْفَاجِرِ وَ أَدَاءُ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ.
And he-asws said: ‘Three (matters) Allah-azwj has not Made allowance for anyone from the people regarding these – being righteous with the parents, whether they were to be righteous or immoral; and loyalty with the agreement to the righteous and the immoral; and fulfilling the entrustment to the righteous and the immoral’’.[201]
وَ قَالَ ع إِنِّي لَأَرْحَمُ ثَلَاثَةً وَ حَقٌّ لَهُمْ أَنْ يُرْحَمُوا عَزِيزٌ أَصَابَتْهُ مَذَلَّةٌ بَعْدَ الْعِزِّ وَ غَنِيٌّ أَصَابَتْهُ حَاجَةٌ بَعْدَ الْغِنَى وَ عَالِمٌ يَسْتَخِفُّ بِهِ أَهْلُهُ وَ الْجَهَلَةُ.
And he-asws said: ‘I-asws am merciful to three, and there is a right for them that they should be shown mercy – an honourable one afflicted by the humiliation after the honour; and a rich one afflicted by a need after the riches; and a scholar being taken lightly with by his family and the ignoramuses’’.[202]
وَ قَالَ ع مَنْ تَعَلَّقَ قَلْبُهُ بِحُبِّ الدُّنْيَا تَعَلَّقَ مِنْ ضَرَرِهَا بِثَلَاثِ خِصَالٍ هَمٍّ لَا يَفْنَى وَ أَمَلٍ لَا يُدْرَكُ وَ رَجَاءٍ لَا يُنَالُ.
And he-asws said: ‘One who attaches his heart with love of the world will be attached from its harms with three traits – worries not ending, and wishes not realised, and hopes not achieved’’.[203]
وَ قَالَ ع الْمُؤْمِنُ لَا يُخْلَقُ عَلَى الْكَذِبِ وَ لَا عَلَى الْخِيَانَةِ وَ خَصْلَتَانِ لَا يَجْتَمِعَانِ فِي الْمُنَافِقِ سَمْتٌ حَسَنٌ وَ فِقْهٌ فِي سُنَّةٍ.
And he-asws said: ‘The Momin has neither been Created upon the lies, nor upon the betrayal; and two characteristics cannot be gathered in the hypocrite, good conduct and understanding regarding Sunnah’’.[204]
وَ قَالَ ع النَّاسُ سَوَاءٌ كَأَسْنَانِ الْمُشْطِ وَ الْمَرْءُ كَثِيرٌ بِأَخِيهِ وَ لَا خَيْرَ فِي صُحْبَةِ مَنْ لَمْ يَرَ لَكَ مِثْلَ الَّذِي يَرَى لِنَفْسِهِ.
And he-asws said: ‘The people are same like teeth of the comb, and the person is a lot with his brother, and there is no good in company of the one who does not see for you similar to which he sees for himself’’.[205]
وَ قَالَ ع مِنْ زَيْنِ الْإِيمَانِ الْفِقْهُ وَ مِنْ زَيْنِ الْفِقْهِ الْحِلْمُ وَ مِنْ زَيْنِ الْحِلْمِ الرِّفْقُ وَ مِنْ زَيْنِ الرِّفْقِ اللِّينُ وَ مِنْ زَيْنِ اللَّيِّنِ السُّهُولَةُ.
And he-asws said: ‘From adornments of the Eman is the understanding, and from adornments of the understanding is the forbearance, and from adornments of the forbearance is the kindness, and from adornments of the kindness is the softness, and from adornments of the softness is the facilitating’’.[206]
وَ قَالَ ع مَنْ غَضِبَ عَلَيْكَ مِنْ إِخْوَانِكَ ثَلَاثَ مَرَّاتٍ فَلَمْ يَقُلْ فِيكَ مَكْرُوهاً فَأَعِدَّهُ لِنَفْسِكَ.
And he-asws Ones from your brethren who is angered upon you three times but does not say any abhorrence regarding you, then prepare (take him) for yourself’’.[207]
وَ قَالَ ع يَأْتِي عَلَى النَّاسِ زَمَانٌ لَيْسَ فِيهِ شَيْءٌ أَعَزَّ مِنْ أَخٍ أَنِيسٍ وَ كَسْبِ دِرْهَمٍ حَلَالٍ.
And he-asws said: ‘A time shall come upon the people, during it there wouldn’t be anything dearer than a comforting brother, and earning a Permissible Dirham’’.[208]
وَ قَالَ ع مَنْ وَقَفَ نَفْسَهُ مَوْقِفَ التُّهَمَةِ فَلَا يَلُومَنَّ مَنْ أَسَاءَ بِهِ الظَّنَّ وَ مَنْ كَتَمَ سِرَّهُ كَانَتِ الْخِيَرَةُ فِي يَدِهِ وَ كُلُّ حَدِيثٍ جَاوَزَ اثْنَيْنِ فَاشٍ
And he-asws said: ‘One who pauses himself in a pausing of the accusation (evil place), he should not blame the one who has evil thoughts with him; and the one who conceals his secret, the choice would be in his hands; and every Hadeeth exceeding two (persons) is spread (publicised).
وَ ضَعْ أَمْرَ أَخِيكَ عَلَى أَحْسَنِهِ وَ لَا تَطْلُبَنَّ بِكَلِمَةٍ خَرَجَتْ مِنْ أَخِيكَ سُوءاً وَ أَنْتَ تَجِدُ لَهَا فِي الْخَيْرِ مَحْمِلًا وَ عَلَيْكَ بِإِخْوَانِ الصِّدْقِ فَإِنَّهُمْ عُدَّةٌ عِنْدَ الرَّخَاءِ وَ جُنَّةٌ عِنْدَ الْبَلَاءِ
And place the matter of your brother upon its best (interpretation) and do not be seeking evil with any phrase having emerged from your brother while you can find the good carrier (meaning) for it; and upon your is with the sincere brothers for they are a tool (weapon) during the prosperity and a shield during the afflictions.
وَ شَاوِرْ فِي حَدِيثِكَ الَّذِينَ يَخَافُونَ اللَّهَ وَ أَحْبِبِ الْإِخْوَانَ عَلَى قَدْرِ التَّقْوَى وَ اتَّقِ شِرَارَ النِّسَاءِ وَ كُنْ مِنْ خِيَارِهِنَّ عَلَى حَذَرٍ وَ إِنْ أَمَرْنَكُمْ بِالْمَعْرُوفِ فَخَالِفُوهُنَّ حَتَّى لَا يَطْمَعْنَ مِنْكُمْ فِي الْمُنْكَرِ.
And consult regarding your Hadeeth those who are fearing Allah-azwj and love the brothers in accordance with the piety; and fear the evil women, and be upon a caution from their good ones, and if they were to instruct you with the act of kindness, oppose them until they do not covet from you regarding the evil’’.[209]
وَ قَالَ ع الْمُنَافِقُ إِذَا حَدَّثَ عَنِ اللَّهِ وَ عَنْ رَسُولِهِ كَذَبَ وَ إِذَا وَعَدَ اللَّهَ وَ رَسُولَهُ أَخْلَفَ وَ إِذَا مَلَكَ خَانَ اللَّهَ وَ رَسُولَهُ فِي مَالِهِ
And he-asws said: ‘When the hypocrite narrates from Allah-azwj and from His-azwj Rasool-saww, lies, and he promises Allah-azwj and His-azwj Rasool-saww, breaks, and when he possesses, he betrays Allah-azwj and His-azwj Rasool-saww in his wealth.
وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ- فَأَعْقَبَهُمْ نِفاقاً فِي قُلُوبِهِمْ إِلى يَوْمِ يَلْقَوْنَهُ بِما أَخْلَفُوا اللَّهَ ما وَعَدُوهُ وَ بِما كانُوا يَكْذِبُونَ وَ قَوْلُهُ وَ إِنْ يُرِيدُوا خِيانَتَكَ فَقَدْ خانُوا اللَّهَ مِنْ قَبْلُ فَأَمْكَنَ مِنْهُمْ وَ اللَّهُ عَلِيمٌ حَكِيمٌ.
And that is Word of Allah-azwj Mighty and Majestic: So He Made hypocrisy as a consequence to be in their hearts until the Day they meet Him, due to their opposing Allah of what they had Promised Him and due to their lying [9:77]; and His-azwj Words: And if they are intending to betray you, so they have betrayed Allah from before, but He Empowered you more than them, and Allah is Knowing, Wise [8:71]’’.[210]
وَ قَالَ ع كَفَى بِالْمَرْءِ خِزْياً أَنْ يَلْبَسَ ثَوْباً يُشَهِّرُهُ أَوْ يَرْكَبَ دَابَّةً مَشْهُورَةً
And he-asws said: ‘It suffices with the person as a disgrace if he were to wear a cloth (for) its fame (brand name), or he rides a famous animal’.
قُلْتُ وَ مَا الدَّابَّةُ الْمَشْهُورَةُ
I said, ‘And what is the famous animal?’
قَالَ البَلْقَاءُ.
He-asws said: ‘Al-Bulqa’a (black and white spotted horse)’’.[211]
وَ قَالَ ع لَا يَبْلُغُ أَحَدُكُمْ حَقِيقَةَ الْإِيمَانِ حَتَّى يُحِبَّ أَبْعَدَ الْخَلْقِ مِنْهُ فِي اللَّهِ وَ يُبْغِضَ أَقْرَبَ الْخَلْقِ مِنْهُ فِي اللَّهِ.
And he-asws said: ‘Not one of you will reach the reality of Eman until he loves the remotest of the people from him for the Sake of Allah-azwj and hates the closest of the people to him for the Sake of Allah-azwj’’.[212]
وَ قَالَ ع مَنْ أَنْعَمَ اللَّهُ عَلَيْهِ نِعْمَةً فَعَرَفَهَا بِقَلْبِهِ وَ عَلِمَ أَنَّ الْمُنْعِمَ عَلَيْهِ اللَّهُ فَقَدْ أَدَّى شُكْرَهَا وَ إِنْ لَمْ يُحَرِّكْ لِسَانَهُ وَ مَنْ عَلِمَ أَنَّ الْمُعَاقِبَ عَلَى الذُّنُوبِ اللَّهُ فَقَدِ اسْتَغْفَرَ وَ إِنْ لَمْ يُحَرِّكْ بِهِ لِسَانَهُ وَ قَرَأَ- إِنْ تُبْدُوا ما فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ الْآيَةَ.
And he-asws said: ‘One whom Allah-azwj Bestows a bounty upon him, so he recognises it with his heart and knows that the Bestower upon him is Allah-azwj, so he had fulfilled its thanks, and even if he had not moved his tongue; and the one who knows that the Punisher upon the sins is Allah-azwj, so he has sought Forgiveness, and even if this tongue had not moved with it’ – and he-asws recited: and if you are revealing what is within yourselves or you are hiding it, [2:284] – the Verse’’.[213]
وَ قَالَ ع خَصْلَتَيْنِ مُهْلِكَتَيْنِ تُفْتِي النَّاسَ بِرَأْيِكَ أَوْ تَدِينُ بِمَا لَا تَعْلَمُ.
And he-asws said: ‘Two traits are destructing – you issuing Fatwa (verdict) to the people with your opinion, or you’re making a religion with what you don’t know’’.[214]
وَ قَالَ ع لِأَبِي بَصِيرٍ يَا أَبَا مُحَمَّدٍ لَا تُفَتِّشِ النَّاسَ عَنْ أَدْيَانِهِمْ فَتَبْقَى بِلَا صَدِيقٍ.
And he-asws said to Abu Baseer: ‘O Abu Muhammad! Do not investigate the people about their religion, for you will remain without any friends’’.[215]
وَ قَالَ ع الصَّفْحُ الْجَمِيلُ أَنْ لَا تُعَاقِبَ عَلَى الذَّنْبِ وَ الصَّبْرُ الْجَمِيلُ الَّذِي لَيْسَ فِيهِ شَكْوَى.
And he-asws said: ‘The forgiveness is beautiful if you don’t punish upon the sin (offence), and the patience is beautiful which hasn’t any complaint in it’’.[216]
قَالَ ع أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ مُؤْمِناً وَ إِنْ كَانَ مِنْ قَرْنِهِ إِلَى قَدَمِهِ ذُنُوباً الصِّدْقُ وَ الْحَيَاءُ وَ حُسْنُ الْخُلُقِ وَ الشُّكْرُ.
And he-asws said: ‘Four (qualities), one who has these in him would be a Momin, and even if he was in sins from his head to his feet – the truthfulness, and the modesty, and the good manners, and the thanking (gratitude)’’.[217]
وَ قَالَ ع لَا تَكُونُ مُؤْمِناً حَتَّى تَكُونَ خَائِفاً رَاجِياً وَ لَا تَكُونُ خَائِفاً رَاجِياً حَتَّى تَكُونَ عَامِلًا لِمَا تَخَافُ وَ تَرْجُو.
And he-asws said: ‘You cannot be a Momin until you become fearful, hopeful, and you cannot be fearful, hopeful, until you become a worker for what you fear and hope’’.[218]
وَ قَالَ ع لَيْسَ الْإِيمَانُ بِالتَّحَلِّي وَ لَا بِالتَّمَنِّي وَ لَكِنَّ الْإِيمَانَ مَا خَلَصَ فِي الْقُلُوبِ وَ صَدَّقَتْهُ الْأَعْمَالُ.
And he-asws said: ‘The Eman is neither with the adornments nor with the wishful thinking, but the Eman is what is sincere in the hearts and the deeds ratify it’’.[219]
وَ قَالَ ع إِذَا زَادَ الرَّجُلُ عَلَى الثَّلَاثِينَ فَهُوَ كَهْلٌ وَ إِذَا زَادَ عَلَى الْأَرْبَعِينَ فَهُوَ شَيْخٌ.
And he-asws said: ‘When the man increases over the thirty (years of age), he is an elderly, and when he increases over the forty, he is an old man’’.[220]
وَ قَالَ ع النَّاسُ فِي التَّوْحِيدِ عَلَى ثَلَاثَةِ أَوْجُهٍ مُثْبِتٍ وَ نَافٍ وَ مُشَبِّهٍ فَالنَّافِي مُبْطِلٌ وَ الْمُثْبِتُ مُؤْمِنٌ وَ الْمُشَبِّهُ مُشْرِكٌ.
And he-asws said: ‘The people are upon three aspects regarding the Tawheed – an affirmed, and a negator, and a resemble. The negator is invalid, and the affirmed is a Momin, and the resemble is a Polytheist’’.[221]
وَ قَالَ ع الْإِيمَانُ إِقْرَارٌ وَ عَمَلٌ وَ نِيَّةٌ وَ الْإِسْلَامُ إِقْرَارٌ وَ عَمَلٌ.
And he-asws said: ‘The Eman is acceptance, and deed, and intention, while Al-Islam is acceptance and deed’’.[222]
وَ قَالَ ع لَا تُذْهِبِ الْحِشْمَةَ بَيْنَكَ وَ بَيْنَ أَخِيكَ وَ أَبْقِ مِنْهَا فَإِنَّ ذَهَابَ الْحِشْمَةِ ذَهَابُ الْحَيَاءِ وَ بَقَاءَ الْحِشْمَةِ بَقَاءُ الْمَوَدَّةِ.
And he-asws said: ‘Do not lose the respect between you and your brother, let some of it remain, for the loss of respect is loss of modesty, and lasting of respect is lasting of the affection’’.[223]
وَ قَالَ ع مَنِ احْتَشَمَ أَخَاهُ حَرُمَتْ وُصْلَتُهُ وَ مَنِ اغْتَمَّهُ سَقَطَتْ حُرْمَتُهُ
And he-asws said: ‘One who intimidates (shames) his brother, connecting him is Prohibited; and the one who saddens him, his sanctity would fall’.
وَ قِيلَ لَهُ خَلَوْتَ بِالْعَقِيقِ وَ تَعَجَّلْتَ الْوَحْدَةَ
And it was said to him-asws, ‘You-asws are being with the chastity and are hastening the loneliness (i.e., staying at home and not going out to the people)’.
فَقَالَ ع لَوْ ذُقْتَ حَلَاوَةَ الْوَحْدَةِ لَاسْتَوْحَشْتَ مِنْ نَفْسِكَ
He-asws said: ‘If you were to taste the sweetness of being alone, you will not be lonely from yourself’.
ثُمَّ قَالَ ع أَقَلُّ مَا يَجِدُ الْعَبْدُ فِي الْوَحْدَةِ [أَمْنُ] مُدَارَاةِ النَّاسِ.
Then he-asws said: ‘The least of what the servant finds in solitude is safety from dealing with the people’’.[224]
وَ قَالَ ع مَا فَتَحَ اللَّهُ عَلَى عَبْدٍ بَاباً مِنَ الدُّنْيَا إِلَّا فَتَحَ عَلَيْهِ مِنَ الْحِرْصِ مِثْلَيْهِ.
And he-asws said: ‘Allah-azwj does not Open upon a servant a door from the world, except He‑azwj Opens upon him from the greed (a door) similar to it’’.[225]
وَ قَالَ ع الْمُؤْمِنُ فِي الدُّنْيَا غَرِيبٌ لَا يَجْزَعُ مِنْ ذُلِّهَا وَ لَا يَتَنَافَسُ أَهْلَهَا فِي عِزِّهَا
And he-asws said: ‘The Momin is a stranger in the world. He neither panics from its humiliation nor does he compete its people regarding its honours’.
وَ قِيلَ لَهُ أَيْنَ طَرِيقُ الرَّاحَةِ
And it was said to him-asws, ‘Where is the path of rest?’
فَقَالَ ع فِي خِلَافِ الْهَوَى
He-asws said: ‘In opposing the personal desires’.
قِيلَ فَمَتَى يَجِدُ الرَّاحَةَ
And it was said, ‘When can the rest be found?’
فَقَالَ ع عِنْدَ أَوَّلِ يَوْمٍ يَصِيرُ فِي الْجَنَّةِ.
He-asws said: ‘During the first day of arrival in the Paradise’’.[226]
وَ قَالَ ع لَا يَجْمَعُ اللَّهُ لِمُنَافِقٍ وَ لَا فَاسِقٍ حُسْنَ السَّمْتِ وَ الْفِقْهَ وَ حُسْنَ الْخُلُقِ أَبَداً.
And he-asws said: ‘Allah-azwj will neither gather for a hypocrite nor for a mischief-maker – the good appearance, and the understanding, and good manners, ever!’’[227]
وَ قَالَ ع طَعْمُ الْمَاءِ الْحَيَاةُ وَ طَعْمُ الْخُبْزِ الْقُوَّةُ وَ ضَعْفُ الْبَدَنِ وَ قُوَّتُهُ مِنْ شَحْمِ الْكُلْيَتَيْنِ وَ مَوْضِعُ الْعَقْلِ الدِّمَاغُ وَ الْقَسْوَةُ وَ الرِّقَّةُ فِي الْقَلْبِ.
And he-asws said: ‘The taste of water is the life, and taste of bread is strength; and weakness of the body and its strength is from fat of the kidneys; and the place of intellect is the brain while the cruelty and the kindness are in the heart’’.[228]
وَ قَالَ ع الْحَسَدُ حَسَدَانِ حَسَدُ فِتْنَةٍ وَ حَسَدُ غَفَلَةٍ فَأَمَّا حَسَدُ الْغَفْلَةِ فَكَمَا قَالَتِ الْمَلَائِكَةُ حِينَ قَالَ اللَّهُ- إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً قالُوا أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ وَ نَحْنُ نُسَبِّحُ بِحَمْدِكَ وَ نُقَدِّسُ لَكَ أَيِ اجْعَلْ ذَلِكَ الْخَلِيفَةَ مِنَّا وَ لَمْ يَقُولُوا حَسَداً لآِدَمَ مِنْ جِهَةِ الْفِتْنَةِ وَ الرَّدِّ وَ الْجُحُودِ
And he-asws said: ‘The envy is of two types – an envy of Fitna and an envy of heedlessness. As for envy of heedlessness, it as just as the Angels had said when Allah-azwj Said: And when your Lord said to the Angels: I am going to Make a Caliph in the earth. They said: Are You going to Make in it one who will make mischief therein and shed the blood, and we Glorify with Your Praise and we extol Your Holiness? [2:30] – i.e., ‘Make that caliph from us’, and they did not say it envying Adam-as from an aspect of Fitna, and the rebuttal, and the rejection.
وَ الْحَسَدُ الثَّانِي الَّذِي يَصِيرُ بِهِ الْعَبْدُ إِلَى الْكُفْرِ وَ الشِّرْكِ فَهُوَ حَسَدُ إِبْلِيسَ فِي رَدِّهِ عَلَى اللَّهِ وَ إِبَائِهِ عَنِ السُّجُودِ لآِدَمَ ع.
And the second envy is by which the servant arrives to the Kufr and the Shirk. It is the envy of Iblees-la in his-la rebuttal upon Allah-azwj and his-la refusal from the Sajdah to Adam-as’’.[229]
وَ قَالَ ع النَّاسُ فِي الْقُدْرَةِ عَلَى ثَلَاثَةِ أَوْجُهٍ رَجُلٍ يَزْعُمُ أَنَّ الْأَمْرَ مُفَوَّضٌ إِلَيْهِ فَقَدْ وَهَّنَ اللَّهَ فِي سُلْطَانِهِ فَهُوَ هَالِكٌ
And he-asws said: ‘Regarding the power, the people are upon three aspects – a man claiming that the Command has been delegated to hi, so he has deemed Allah-azwj as being weak in His‑azwj Authority, so he is destroyed.
وَ رَجُلٍ يَزْعُمُ أَنَّ اللَّهَ أَجْبَرَ الْعِبَادَ عَلَى الْمَعَاصِي وَ كَلَّفَهُمْ مَا لَا يُطِيقُونَ فَقَدْ ظَلَّمَ اللَّهَ فِي حُكْمِهِ فَهُوَ هَالِكٌ
And a man claiming that Allah-azwj Compels the servants upon the disobedience and Encumbers, them what they cannot endure. He deems Allah-azwj as being unjust in His-azwj Judgment, so he is destroyed.
وَ رَجُلٍ يَزْعُمُ أَنَّ اللَّهَ كَلَّفَ الْعِبَادَ مَا يُطِيقُونَهُ وَ لَمْ يُكَلِّفْهُمْ مَا لَا يُطِيقُونَهُ فَإِذَا أَحْسَنَ حَمِدَ اللَّهَ وَ إِذَا أَسَاءَ اسْتَغْفَرَ اللَّهَ فَهَذَا مُسْلِمٌ بَالِغٌ.
And a man claiming that Allah-azwj Encumber the servant what they can endure and does not Encumber them what they cannot endure. When he does good, he praises Allah-azwj, and when he does evil, he seeks Forgiveness of Allah-azwj. So, this is the mature Muslim’’.[230]
وَ قَالَ ع الْمَشْيُ الْمُسْتَعْجِلُ يَذْهَبُ بِبَهَاءِ الْمُؤْمِنِ وَ يُطْفِئُ نُورَهُ.
And he-asws said: ‘The hasty walking goes away with the glory of a Momin and extinguishes his Noor’’.[231]
وَ قَالَ ع إِنَّ اللَّهَ يُبْغِضُ الْغَنِيَّ الظَّلُومَ.
And he-asws said: ‘Allah-azwj Hates the unjust rich (person)’’.[232]
وَ قَالَ ع الْغَضَبُ مَمْحَقَةٌ لِقَلْبِ الْحَكِيمِ وَ مَنْ لَمْ يَمْلِكْ غَضَبَهُ لَمْ يَمْلِكْ عَقْلَهُ.
And he-asws said: ‘The anger is an eradication of a heart of the wise man, and one who does not control his anger, does not control his intellect’’.[233]
وَ قَالَ الْفُضَيْلُ بْنُ الْعِيَاضِ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أَ تَدْرِي مَنِ الشَّحِيحُ
And Al-Fazl Bin Al-Iyas said, ‘Abu Abdullah-asws said to me: ‘Do you know who is the greedy?’
قُلْتُ هُوَ الْبَخِيلُ
I said, ‘He is the stingy one’.
فَقَالَ ع الشُّحُّ أَشَدُّ مِنَ الْبُخْلِ إِنَّ الْبَخِيلَ يَبْخَلُ بِمَا فِي يَدِهِ وَ الشَّحِيحَ يَشُحُّ عَلَى مَا فِي أَيْدِي النَّاسِ وَ عَلَى مَا فِي يَدِهِ حَتَّى لَا يَرَى فِي أَيْدِي النَّاسِ شَيْئاً إِلَّا تَمَنَّى أَنْ يَكُونَ لَهُ بِالْحِلِّ وَ الْحَرَامِ- لَا يَشْبَعُ وَ لَا يَنْتَفِعُ بِمَا رَزَقَهُ اللَّهُ.
He-asws said: ‘The greedy is severer than the miser. The miser is stingy with is already in his hands while the greedy covets upon what is in hands of the people and upon what is in his own hand, to the extent that he does not see anything in hands of the people except he wishes that it should be for him by Permissible of Prohibited means. He is neither satiated nor does he benefit with what Allah-azwj has Graced him’’.[234]
وَ قَالَ ع إِنَّ الْبَخِيلَ مَنْ كَسَبَ مَالًا مِنْ غَيْرِ حِلِّهِ وَ أَنْفَقَهُ فِي غَيْرِ حَقِّهِ
And he-asws said: ‘The miser is one who earns wealth from other than its Permissible means and spends it in other than its right (rightful way)’.
وَ قَالَ ع لِبَعْضِ شِيعَتِهِ مَا بَالُ أَخِيكَ يَشْكُوكَ
And he-asws said to one of his-asws Shias: ‘What is the matter your brother is complaining about you?’
فَقَالَ يَشْكُونِي أَنِ اسْتَقْصَيْتُ عَلَيْهِ حَقِّي
He said, ‘He complains of me that I have demanded my right (debt) upon him’.
فَجَلَسَ ع مُغْضَباً ثُمَّ قَالَ كَأَنَّكَ إِذَا اسْتَقْصَيْتَ عَلَيْهِ حَقَّكَ لَمْ تُسِئْ أَ رَأَيْتَكَ مَا حَكَى اللَّهُ عَنْ قَوْمٍ يَخافُونَ سُوءَ الْحِسابِ أَ خَافُوا أَنْ يَجُورَ اللَّهُ عَلَيْهِمْ لَا وَ لَكِنْ خَافُوا الِاسْتِقْصَاءَ فَسَمَّاهُ اللَّهُ سُوءَ الْحِسَابِ فَمَنِ اسْتَقْصَى فَقَدْ أَسَاءَ.
He-asws sat up angrily, then said: ‘It is as if when you demanded your right upon him, you were not bad. What is your view of what Allah-azwj has Narrated about a people, and are fearing the evil Reckoning [13:21]. Are they fearing that Allah-azwj would be tyrannous upon them? No, but they are fearing the investigation (demanding answers) so Allah-azwj Named it as ‘the evil Reckoning’. The one who demands, he has been evil’’.[235]
وَ قَالَ ع كَثْرَةُ السُّحْتِ يَمْحَقُ الرِّزْقَ.
And he-asws said: ‘A lot of ill-gotten gains obliterate the sustenance’’.[236]
وَ قَالَ ع سُوءُ الْخُلُقِ نَكِدٌ.
And he-asws said: ‘Grumpiness is the evil manner’’.[237]
وَ قَالَ ع إِنَّ الْإِيمَانَ فَوْقَ الْإِسْلَامِ بِدَرَجَةٍ وَ التَّقْوَى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ وَ بَعْضَهُ مِنْ بَعْضٍ
And he-asws said: ‘The Eman is above Al-Islam by a level, and the piety is above the Eman by a level, and part of it is from part.
فَقَدْ يَكُونُ الْمُؤْمِنُ فِي لِسَانِهِ بَعْضُ الشَّيْءِ الَّذِي لَمْ يَعِدِ اللَّهُ عَلَيْهِ النَّارَ وَ قَالَ اللَّهُ- إِنْ تَجْتَنِبُوا كَبائِرَ ما تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئاتِكُمْ وَ نُدْخِلْكُمْ مُدْخَلًا كَرِيماً وَ يَكُونُ الْآخَرُ وَ هُوَ الْفَهِمُ لِسَاناً وَ هُوَ أَشَدُّ لِقَاءً لِلذُّنُوبِ وَ كِلَاهُمَا مُؤْمِنٌ
The Momin can be having part of something in his tongue which Allah-azwj did not Threaten the Fire upon him, and Allah-azwj Said: If you shun the major sins which you are Forbidden from, We will Remove your (small) sins and Cause you to enter an honourable place of entering [4:31]; and another one would be such, and he is of the understanding tongue, and he is severer of meeting the sins, and both of them are Momin.
وَ الْيَقِينُ فَوْقَ التَّقْوَى بِدَرَجَةٍ وَ لَمْ يُقْسَمْ بَيْنَ النَّاسِ شَيْءٌ أَشَدُّ مِنَ الْيَقِينِ إِنَّ بَعْضَ النَّاسِ أَشَدُّ يَقِيناً مِنْ بَعْضٍ وَ هُمْ مُؤْمِنُونَ وَ بَعْضَهُمْ أَصْبَرُ مِنْ بَعْضٍ عَلَى الْمُصِيبَةِ وَ عَلَى الْفَقْرِ وَ عَلَى الْمَرَضِ وَ عَلَى الْخَوْفِ وَ ذَلِكَ مِنَ الْيَقِينِ.
And the certainty is above the piety by a level, and He-azwj did not Distribute between the people anything more intense than the certainty. Some people are of more intensely certain than other, and they are Momineen, while some people are more patient than others upon the calamities, and upon the poverty, and upon the sickness, and upon the fear, and that is from the certainty’’.
وَ قَالَ ع إِنَّ الْغِنَى وَ الْعِزَّ يَجُولَانِ فَإِذَا ظَفِرَا بِمَوْضِعِ التَّوَكُّلِ أَوْطَنَاهُ.
And he-asws said: ‘The richness and the honour roam around. When they are successful with the place of reliance, they make it a homeland’’.[238]
وَ قَالَ ع حُسْنُ الْخُلُقِ مِنَ الدِّينِ وَ هُوَ يَزِيدُ فِي الرِّزْقِ.
And he-asws said: ‘Good manners are from the religion, and it increases in the sustenance’’.[239]
وَ قَالَ ع الْخُلُقُ خُلُقَانِ أَحَدُهُمَا نِيَّةٌ وَ الْآخَرُ سَجِيَّةٌ
And he-asws said: ‘The morals are of two types. One of these is intention, and the other is temperament’.
قِيلَ فَأَيُّهُمَا أَفْضَلُ
It was said, ‘Which of the two is superior?’
قَالَ ع النِّيَّةُ لِأَنَّ صَاحِبَ السَّجِيَّةِ مَجْبُولٌ عَلَى أَمْرٍ لَا يَسْتَطِيعُ غَيْرَهُ وَ صَاحِبَ النِّيَّةِ يَتَصَبَّرُ عَلَى الطَّاعَةِ تَصَبُّراً فَهَذَا أَفْضَلُ.
He-asws said: ‘The intention, because it is a companion of the temperament kneaded upon a matter not able upon something else, and the owner of the intention is patient upon the obedience very patiently, therefore this is superior’’.[240]
وَ قَالَ ع إِنَّ سُرْعَةَ ائْتِلَافِ قُلُوبِ الْأَبْرَارِ إِذَا الْتَقَوْا وَ إِنْ لَمْ يُظْهِرُوا التَّوَدُّدَ بِأَلْسِنَتِهِمْ كَسُرْعَةِ اخْتِلَاطِ مَاءِ السَّمَاءِ بِمَاءِ الْأَنْهَارِ وَ إِنَّ بُعْدَ ائْتِلَافِ قُلُوبِ الْفُجَّارِ إِذَا الْتَقَوْا وَ إِنْ أَظْهَرُوا التَّوَدُّدَ بِأَلْسِنَتِهِمْ كَبُعْدِ الْبَهَائِمِ مِنَ التَّعَاطُفِ وَ إِنْ طَالَ اعْتِلَافُهَا عَلَى مِذْوَدٍ وَاحِدٍ.
And he-asws said: ‘Quick unity of hearts of the righteous ones is when they meet (each others), and even if they don’t manifest the affection with their tongues, like the quickness of the mixing of water of the sky with water of the rivers; and remoteness of uniting of hearts of the immoral ones is when they meet each other, and even if they were to manifest the affection with their tongues, like remoteness of the beasts from the sympathy and even if they were to feed from one fodder’’.[241]
وَ قَالَ ع السَّخِيُّ الْكَرِيمُ الَّذِي يُنْفِقُ مَالَهُ فِي حَقِّ اللَّهِ.
And he-asws said: ‘The generous, the benevolent is the one who spends his wealth in the rights of Allah-azwj’’.[242]
وَ قَالَ ع يَا أَهْلَ الْإِيمَانِ وَ مَحَلَّ الْكِتْمَانِ تَفَكَّرُوا وَ تَذَكَّرُوا عِنْدَ غَفَلَةِ السَّاهِينَ.
And he-asws said: ‘O people of Eman and the place of concealment! Ponder and remember during the heedlessness of the forgetful ones’’.[243]
قَالَ الْمُفَضَّلُ بْنُ عُمَرَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْحَسَبِ فَقَالَ ع الْمَالُ قُلْتُ فَالْكَرَمُ قَالَ ع التَّقْوَى قُلْتُ فَالسُّؤْدُدُ
Al-Mufazzal Bin Umar said, ‘I asked Abu Abdullah-asws about the pedigree. He-asws said: ‘The wealth’. I said, ‘The benevolence?’ He-asws said: ‘The piety’. I said, ‘The nobility (leadership)?’
قَالَ ع السَّخَاءُ وَيْحَكَ أَ مَا رَأَيْتَ حَاتِمَ طَيٍ كَيْفَ سَادَ قَوْمَهُ وَ مَا كَانَ بِأَجْوَدِهِمْ مَوْضِعاً.
He-asws said: ‘The generousity. Woe be to you! Have you not seen Hatim Taie how he became chief of his people and (although) he wasn’t their most generous in placing?’’[244]
وَ قَالَ ع الْمُرُوَّةُ مُرُوَّتَانِ مُرُوَّةُ الْحَضَرِ وَ مُرُوَّةُ السَّفَرِ فَأَمَّا مُرُوَّةُ الْحَضَرِ فَتِلَاوَةُ الْقُرْآنِ وَ حُضُورُ الْمَسَاجِدِ وَ صُحْبَةُ أَهْلِ الْخَيْرِ وَ النَّظَرُ فِي التَّفَقُّهِ
And he-asws said: ‘The manliness is of two types – manliness of the staying and manliness of the journey. As for manliness of the staying, it is his reciting the Quran, and attending the Masjids, and accompanying the good people, and the looking into the understanding.
وَ أَمَّا مُرُوَّةُ السَّفَرِ فَبَذْلُ الزَّادِ وَ الْمِزَاحُ فِي غَيْرِ مَا يُسْخِطُ اللَّهَ وَ قِلَّةُ الْخِلَافِ عَلَى مَنْ صَحِبَكَ وَ تَرْكُ الرِّوَايَةِ عَلَيْهِمْ إِذَا أَنْتَ فَارَقْتَهُمْ.
And as for manliness of the journey, it is spending the provision, and the humouring in other than what Annoys Allah-azwj, and lack of opposing against the one you accompany, and neglecting the reporting against them when you separate from them’’.[245]
وَ قَالَ ع اعْلَمْ أَنَّ ضَارِبَ عَلِيٍّ ع بِالسَّيْفِ وَ قَاتِلَهُ لَوِ ائْتَمَنَنِي وَ اسْتَنْصَحَنِي وَ اسْتَشَارَنِي ثُمَّ قَبِلْتُ ذَلِكَ مِنْهُ لَأَدَّيْتُ إِلَيْهِ الْأَمَانَةَ.
And he-asws said: ‘Know that the one who struck Ali-asws with the sword and his-asws killer, if he were to entrust me-asws, and wants my-asws advice, and consults me-asws, then I-asws accept that from him, I-asws would give back the entrustment to him’’.[246]
وَ قَالَ سُفْيَانُ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَجُوزُ أَنْ يُزَكِّي الرَّجُلُ نَفْسَهُ
And Sufyan said, ‘I said to Abu Abdullah-asws, ‘Is it allowed for the man to praise himself?’
قَالَ نَعَمْ إِذَا اضْطُرَّ إِلَيْهِ أَ مَا سَمِعْتَ قَوْلَ يُوسُفَ- اجْعَلْنِي عَلى خَزائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ وَ قَوْلَ الْعَبْدِ الصَّالِحِ أَنَا لَكُمْ ناصِحٌ أَمِينٌ.
He-asws said: ‘Yes, when he is desperate to it. Have you not heard words of Yusuf-as: ‘Make me (in charge) upon the treasures of the land, I am a knowledgeable protector [12:55]?’, and the words of the righteous servant (Prophet Hudas): and I am a trustworthy adviser to you all [7:68]?’’[247]
وَ قَالَ ع أَوْحَى اللَّهُ إِلَى دَاوُدَ ع يَا دَاوُدُ تُرِيدُ وَ أُرِيدُ فَإِنِ اكْتَفَيْتَ بِمَا أُرِيدُ مِمَّا تُرِيدُ كَفَيْتُكَ مَا تُرِيدُ وَ إِنْ أَبَيْتَ إِلَّا مَا تُرِيدُ أَتْعَبْتُكَ فِيمَا تُرِيدُ وَ كَانَ مَا أُرِيدُ.
And he-asws said: ‘Allah-azwj Revealed to Dawood-as: “O Dawood-as! You-as want and I-azwj Want, so if you-as were to suffice with what I-azwj Want from what you-as want, I-azwj shall Suffice you‑as of what you-as want, and if you-as were refuse except what you-as want, I-azwj shall Fatigue you‑as regarding what you-as want, and it shall happen what I-azwj Want!”’[248]
قَالَ مُحَمَّدُ بْنُ قَيْسٍسَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْفِئَتَيْنِ يَلْتَقِيَانِ مِنْ أَهْلِ الْبَاطِلِ أَبِيعُهُمَا السِّلَاحَ
Muhammad Bin Qays said, ‘I asked Abu Abdullah-asws about the two groups from the people of falsehood meeting (in battle), can I sell them the weaponry?’
فَقَالَ ع بِعْهُمَا مَا يَكُنُّهُمَا الدِّرْعَ وَ الْخَفْتَانَ[249] وَ الْبَيْضَةَ وَ نَحْوَ ذَلِكَ.
He-asws said: ‘Sell to them whatever they are titling as the armour, and the war clothing, and the helmets, and approximate to that’’.[250]
وَ قَالَ ع أَرْبَعٌ لَا تَجْرِي فِي أَرْبَعٍ الْخِيَانَةُ وَ الْغُلُولُ وَ السَّرِقَةُ وَ الرِّيَاءُ- لَا تَجْرِي فِي حَجٍّ وَ لَا عُمْرَةٍ وَ لَا جِهَادٍ وَ لَا صَدَقَةٍ.
And he-asws said: ‘Four do not flow in four – the betrayal, and the fraud, and the theft, and the showing off neither flow in Hajj, nor Umrah, nor Jihad, nor charity’’.[251]
وَ قَالَ ع إِنَّ اللَّهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَ يُبْغِضُ وَ لَا يُعْطِي الْإِيمَانَ إِلَّا أَهْلَ صَفْوَتِهِ مِنْ خَلْقِهِ.
And he-asws said: ‘Allah-azwj Gives the world to the one He-azwj Loves and (one) He-azwj Hates, but He-azwj does not Give the Eman except to His-azwj elite people from His-azwj creatures’’.[252]
وَ قَالَ ع مَنْ دَعَا النَّاسَ إِلَى نَفْسِهِ وَ فِيهِمْ مَنْ هُوَ أَعْلَمُ مِنْهُ فَهُوَ مُبْتَدِعٌ ضَالٌّ.
And he-asws said: ‘One who calls the people to himself while among them is one who is more learned than him, so he is an innovator, a strayer’.
قِيلَ لَهُ مَا كَانَ فِي وَصِيَّةِ لُقْمَانَ
And it was said to him-asws, ‘What was in the bequest of Luqman-as?’
فَقَالَ ع كَانَ فِيهَا الْأَعَاجِيبُ وَ كَانَ مِنْ أَعْجَبِ مَا فِيهَا أَنْ قَالَ لِابْنِهِ خَفِ اللَّهَ خِيفَةً لَوْ جِئْتَهُ بِبِرِّ الثَّقَلَيْنِ لَعَذَّبَكَ وَ ارْجُ اللَّهَ رَجَاءً لَوْ جِئْتَهُ بِذُنُوبِ الثَّقَلَيْنِ لَرَحِمَكَ
He-asws said: ‘There were wonders in it, and it was from the most wonderous of what was in it is that he-as said to his-as son: ‘Fear Allah-azwj with such fear, if you were to come to Him-azwj with (all) the righteousness of the Jinn and humans, He-azwj will Punish you, and hope to Allah‑azwj with such hope, if you were to come to Him-azwj with (all) sins of the Jinn and the humans, He-azwj will Mercy you’’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا مِنْ مُؤْمِنٍ إِلَّا وَ فِي قَلْبِهِ نُورَانِ نُورُ خِيفَةٍ وَ نُورُ رَجَاءٍ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا وَ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا.
Then Abu Abdullah-asws said: ‘There is none from a Momin except and there are two rays in his heart – a ray of fear and a ray of hope. If this one were to be weighted, it would not increase upon that, and if that were to be weighed, if would not increase upon this’’.[253]
قَالَ أَبُو بَصِيرٍ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْإِيمَانِ فَقَالَ ع الْإِيمَانُ بِاللَّهِ أَنْ لَا يُعْصَى
Abu Baseer said, ‘I asked Abu Abdullah-asws about the Eman. He-asws said: ‘The Eman with Allah‑azwj is not to disobey Him-azwj’.
قُلْتُ فَمَا الْإِسْلَامُ فَقَالَ ع مَنْ نَسَكَ نُسُكَنَا وَ ذَبَحَ ذَبِيحَتَنَا.
I said, ‘So what is Al-Islam?’ He-asws said: ‘One who performs our rituals and slaughters (like) our slaughters’’.[254]
وَ قَالَ ع لَا يَتَكَلَّمُ أَحَدٌ بِكَلِمَةِ هُدًى فَيُؤْخَذُ بِهَا إِلَّا كَانَ لَهُ مِثْلُ أَجْرِ مَنْ أَخَذَ بِهَا وَ لَا يَتَكَلَّمُ بِكَلِمَةِ ضَلَالَةٍ فَيُؤْخَذُ بِهَا إِلَّا كَانَ عَلَيْهِ مِثْلُ وِزْرِ مَنْ أَخَذَ بِهَا.
And he-asws said: ‘No one should speak with a word of guidance and it is taken with, except for him would be Recompense similar to the one who had taken with it; and no one will speak with a word of straying and it is taken with, except upon him would be a burden (of sin) similar to the one who had taken with it’.
وَ قِيلَ لَهُ إِنَّ النَّصَارَى يَقُولُونَ إِنَّ لَيْلَةَ الْمِيلَادِ فِي أَرْبَعَةٍ وَ عِشْرِينَ مِنْ كَانُونَ
And it was said to him-asws, ‘The Christians are saying that the night of the birth (of Isa-as) is in twenty-fourth of January’.
فَقَالَ كَذَبُوا بَلْ فِي النِّصْفِ مِنْ حَزِيرَانَ وَ يَسْتَوِي اللَّيْلُ وَ النَّهَارُ فِي النِّصْفِ مِنْ آذَارَ.
He-asws said: ‘They are lying! But in the middle of June, and the night and the day equal in the middle of March’’.[255]
وَ قَالَ ع كَانَ إِسْمَاعِيلُ أَكْبَرَ مِنْ إِسْحَاقَ بِخَمْسِ سِنِينَ وَ كَانَ الذَّبِيحُ إِسْمَاعِيلَ ع أَ مَا سَمِعَ قَوْلَ إِبْرَاهِيمَ ع- رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ إِنَّمَا سَأَلَ رَبَّهُ أَنْ يَرْزُقَهُ غُلَاماً مِنَ الصَّالِحِينَ
And he-asws said: ‘Ismail-as was older than Is’haq by five years, and the ‘slaughtered’ is Ismail‑as. Have you not heard words of Ibrahim-as: (Ibrahim said): ‘My Lord! Grant to me from the righteous ones!’ [37:100]. But rather he-as had asked his-as Lord-azwj to Grace him-as a boy from the righteous ones’.
فَقَالَ فِي سُورَةِ الصَّافَّاتِ فَبَشَّرْناهُ بِغُلامٍ حَلِيمٍ يَعْنِي إِسْمَاعِيلَ ثُمَّ قَالَ- وَ بَشَّرْناهُ بِإِسْحاقَ نَبِيًّا مِنَ الصَّالِحِينَ فَمَنْ زَعَمَ أَنَّ إِسْحَاقَ أَكْبَرُ مِنْ إِسْمَاعِيلَ فَقَدْ كَذَّبَ بِمَا أَنْزَلَ اللَّهُ مِنَ الْقُرْآنِ.
He-azwj Said in Surah Al Safaat: So We Gave him the glad tidings of a forbearing boy [37:101] – meaning Ismail-as. Then Said: And We Gave him the glad tidings of Is’haq, a Prophet from the righteous [37:112]. So the one who claims that Is’haq-as is older than Ismail-as, he has lied with what Allah-azwj has Revealed from the Quran’’.[256]
وَ قَالَ ع أَرْبَعَةٌ مِنْ أَخْلَاقِ الْأَنْبِيَاءِ ع الْبِرُّ وَ السَّخَاءُ وَ الصَّبْرُ عَلَى النَّائِبَةِ وَ الْقِيَامُ بِحَقِّ الْمُؤْمِنِ.
And he-asws said: ‘Four are from morals of the Prophets-as – the righteousness, and the generousity, and the patience upon the disasters, and the standing with rights of the Momin’’.[257]
وَ قَالَ ع لَا تَعُدَّنَّ مُصِيبَةً أُعْطِيتَ عَلَيْهَا الصَّبْرَ وَ اسْتَوْجَبْتَ عَلَيْهَا مِنَ اللَّهِ ثَوَاباً بِمُصِيبَةٍ إِنَّمَا الْمُصِيبَةُ أَنْ يَحْرُمَ صَاحِبُهَا أَجْرَهَا وَ ثَوَابَهَا إِذَا لَمْ يَصْبِرْ عِنْدَ نُزُولِهَا.
And he-asws said: ‘Do not count a calamity as a calamity you have been Given the patience upon it and it obligates the Rewards from Allah-azwj upon it. But rather, the calamity deprives its owner of its Recompense and its Rewards when he is no patient during its befalling’’.[258]
وَ قَالَ ع إِنَّ لِلَّهِ عِبَاداً مِنْ خَلْقِهِ فِي أَرْضِهِ يُفْزَعُ إِلَيْهِمْ فِي حَوَائِجِ الدُّنْيَا وَ الْآخِرَةِ- أُولئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا آمِنُونَ يَوْمَ الْقِيَامَةِ
And he-asws said: ‘For Allah-azwj there are servants from His-azwj creatures in His-azwj earth one can panic to them regarding needs of the world and the Hereafter. These ones, they are the true Momineen. [8:4]. They are believing in the Day of Qiyamah.
أَلَا وَ إِنَّ أَحَبَّ الْمُؤْمِنِينَ إِلَى اللَّهِ مَنْ أَعَانَ الْمُؤْمِنَ الْفَقِيرَ مِنَ الْفَقْرِ فِي دُنْيَاهُ وَ مَعَاشِهِ وَ مَنْ أَعَانَ وَ نَفَعَ وَ دَفَعَ الْمَكْرُوهَ عَنِ الْمُؤْمِنِينَ.
Indeed, and the most beloved of the Momineen to Allah-azwj is the one who assists the poor Momin from the poverty in his world and his life; and one who assists, and benefits, and repels the abhorrence from the Momineen’’.[259]
وَ قَالَ ع إِنَّ صِلَةَ الرَّحِمِ وَ الْبِرَّ لَيُهَوِّنَانِ الْحِسَابَ وَ يَعْصِمَانِ مِنَ الذُّنُوبِ فَصِلُوا إِخْوَانَكُمْ وَ بَرُّوا إِخْوَانَكُمْ وَ لَوْ بِحُسْنِ السَّلَامِ وَ رَدِّ الْجَوَابِ.
And he-asws said: ‘Connecting the kinship and the righteousness tend to ease the Reckoning, and they protect from the sins, therefore connect your brothers and be righteous to your brothers, and even if with a goodly greeting and responding the answer’’.[260]
قَالَ سُفْيَانُ الثَّوْرِيُ دَخَلْتُ عَلَى الصَّادِقِ ع فَقُلْتُ لَهُ أَوْصِنِي بِوَصِيَّةٍ أَحْفَظُهَا مِنْ بَعْدِكَ
Sufyan Al Sowry said, ‘
I entered to see Al-Sadiq-asws. I said to him-asws, ‘Advise me with an advice I can preserve it from after you-asws’.
قَالَ ع وَ تَحْفَظُ يَا سُفْيَانُ
He-asws said: ‘And you will preserve it, O Sufyan?’
قُلْتُ أَجَلْ يَا ابْنَ بِنْتِ رَسُولِ اللَّهِ
I said, ‘Yes, O son-asws of daughter-asws of Rasool-Allah-saww!’
قَالَ ع يَا سُفْيَانُ لَا مُرُوَّةَ لِكَذُوبٍ وَ لَا رَاحَةَ لِحَسُودٍ وَ لَا إِخَاءَ لملوك [لِمَلُولٍ] وَ لَا خُلَّةَ لِمُخْتَالٍ وَ لَا سُؤْدُدَ لِسَيِّئِ الْخُلُقِ
He-asws said: ‘O Sufyan! There is neither any manliness (personality) for a liar, nor comfort for an envier, nor brotherhood for kings, nor friendship for a snobbish one, nor nobility for one of evil manners’.
ثُمَّ أَمْسَكَ ع فَقُلْتُ يَا ابْنَ بِنْتِ رَسُولِ اللَّهِ زِدْنِي
Then he-asws withheld, so I said, ‘O son-asws of daughter-asws of Rasool-Allah-saww, increase for me!’
فَقَالَ ع يَا سُفْيَانُ ثِقْ بِاللَّهِ تَكُنْ عَارِفاً وَ ارْضَ بِمَا قَسَمَهُ لَكَ تَكُنْ غَنِيّاً صَاحِبْ بِمِثْلِ مَا يُصَاحِبُونَكَ بِهِ تَزْدَدْ إِيمَاناً وَ لَا تُصَاحِبِ الْفَاجِرَ فَيُعَلِّمَكَ مِنْ فُجُورِهِ وَ شَاوِرْ فِي أَمْرِكَ الَّذِينَ يَخْشَوْنَ اللَّهَ عَزَّ وَ جَلَّ
He-asws said: ‘O Sufyan! Trust with Allah-azwj, you will be a Gnostic, and be satisfied with what He-azwj has Apportioned for you, you will be rich. Accompany (others) with similar to what they are accompanying you with, you will increase in Eman, and do not accompany the immoral, for he will teach you from his immoralities; and consult in your affairs those who are fearing Allah-azwj Mighty and Majestic’.
ثُمَّ أَمْسَكَ ع فَقُلْتُ يَا ابْنَ بِنْتِ رَسُولِ اللَّهِ زِدْنِي
Then he-asws withheld, so I said, ‘O son-asws of daughter-asws of Rasool-Allah-azwj, increase for me!’
فَقَالَ ع يَا سُفْيَانُ مَنْ أَرَادَ عِزّاً بِلَا سُلْطَانٍ وَ كَثْرَةً بِلَا إِخْوَانٍ وَ هَيْبَةً بِلَا مَالٍ فَلْيَنْتَقِلْ مِنْ ذُلِّ مَعَاصِي اللَّهِ إِلَى عِزِّ طَاعَتِهِ
He-asws said: ‘O Sufyan! One who wants honour without authority, and abundance without brothers, and prestige without wealth, let him transfer (himself away) from disgrace of disobeying Allah-azwj to honour of obeying Him-azwj’.
ثُمَّ أَمْسَكَ ع فَقُلْتُ يَا ابْنَ بِنْتِ رَسُولِ اللَّهِ زِدْنِي
Then he-asws withheld, so I said, ‘O son-asws of daughter-asws of Rasool-Allah-saww, increase for me!’
فَقَالَ ع يَا سُفْيَانُ أَدَّبَنِي أَبِي ع بِثَلَاثٍ وَ نَهَانِي عَنْ ثَلَاثٍ فَأَمَّا اللَّوَاتِي أَدَّبَنِي بِهِنَّ فَإِنَّهُ قَالَ لِي يَا بُنَيَّ مَنْ يَصْحَبْ صَاحِبَ السَّوْءِ لَا يَسْلَمْ وَ مَنْ لَا يُقَيِّدْ أَلْفَاظَهُ يَنْدَمْ وَ مَنْ يَدْخُلْ مَدَاخِلَ السَّوْءِ يُتَّهَمْ
He-asws said: ‘O Sufyan! My-asws father-asws educated me-asws with three and forbade me-asws from three. As for those which he-asws educated me with, he-asws said to me-asws: ‘O my-asws son‑asws! One who accompanies the evil companion will not be safe, and one who does not bind his words will regret, and one who enters the evil entrance will be accused’.
قُلْتُ يَا ابْنَ بِنْتِ رَسُولِ اللَّهِ فَمَا الثَّلَاثُ اللَّوَاتِي نَهَاكَ عَنْهُنَّ
I said, ‘O son-asws of daughter-asws of Rasool-Allah-saww! So, what are the three which he-asws had forbidden from?’
قَالَ ع نَهَانِي أَنْ أُصَاحِبَ حَاسِدَ نِعْمَةٍ وَ شَامِتاً بِمُصِيبَةٍ أَوْ حَامِلَ نَمِيمَةٍ.
He-asws said: ‘He-asws forbade me-asws from accompanying and envier of bounties, and gloater at the calamities, or a carrier of gossip’’.[261]
وَ قَالَ ع سِتَّةٌ لَا تَكُونُ فِي مُؤْمِنٍ الْعُسْرُ وَ النَّكَدُ وَ الْحَسَدُ وَ اللَّجَاجَةُ وَ الْكَذِبُ وَ الْبَغْيُ.
And he-asws said: ‘Six cannot be in a Momin – the hardness, and the bitterness, and the envy, and the obstinacy, and the lying and the transgression’’.[262]
وَ قَالَ ع الْمُؤْمِنُ بَيْنَ مَخَافَتَيْنِ ذَنْبٍ قَدْ مَضَى لَا يَدْرِي مَا يَصْنَعُ اللَّهُ فِيهِ وَ عُمُرٍ قَدْ بَقِيَ لَا يَدْرِي مَا يَكْتَسِبُ فِيهِ مِنَ الْمَهَالِكِ فَهُوَ لَا يُصْبِحُ إِلَّا خَائِفاً وَ لَا يُمْسِي إِلَّا خَائِفاً وَ لَا يُصْلِحُهُ إِلَّا الْخَوْفُ.
And he-asws said: ‘The Momin is between two fears – a sin of the past he does not know what Allah-azwj will Do regarding it, and lifetime which remains, he does not know what destructions he will be earning during it. Thus, he does not come to a morning except as fearful, nor to an evening except as fearful, and nothing will correct him except the fear’’.[263]
وَ قَالَ ع مَنْ رَضِيَ بِالْقَلِيلِ مِنَ الرِّزْقِ قَبِلَ اللَّهُ مِنْهُ الْيَسِيرَ مِنَ الْعَمَلِ وَ مَنْ رَضِيَ بِالْيَسِيرِ مِنَ الْحَلَالِ خَفَّتْ مَئُونَتُهُ وَ زَكَتْ مُكْتَسَبُهُ وَ خَرَجَ مِنْ حَدِّ الْعَجْزِ.
And he-asws said: ‘One who is satisfied with the little from the sustenance, Allah-azwj will Accept from him the less from the deeds; and the one who is satisfied with the less from the Permissible, Allah-azwj will Lighten his provision and Purify his earnings, and he will come out from the limitation of inability’’.[264]
وَ قَالَ سُفْيَانُ الثَّوْرِيُ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ كَيْفَ أَصْبَحْتَ يَا ابْنَ رَسُولِ اللَّهِ
And Sufyan Al-Sowry said, ‘I entered to see Abu Abdullah-asws. I said, ‘How have you-asws become, O son-asws of Rasool-Allah-saww?’
فَقَالَ ع وَ اللَّهِ إِنِّي لَمَحْزُونٌ وَ إِنِّي لَمُشْتَغِلُ الْقَلْبِ
He-asws said: ‘By Allah-azwj! I-asws am in grief and I-asws am of pre-occupied heart!’
فَقُلْتُ لَهُ وَ مَا أَحْزَنَكَ وَ مَا شَغَلَ قَلْبَكَ
I said to him-asws, ‘And what makes you-asws grieve, and what is the pre-occupation of your-asws heart?’
فَقَالَ ع لِي يَا ثَوْرِيُّ إِنَّهُ مَنْ دَاخَلَ قَلْبَهُ صَافِي خَالِصِ دِينِ اللَّهِ شَغَلَهُ عَمَّا سِوَاهُ
He-asws said to me: ‘O Sowry! Surely, the one enters in his heart the clear, sincere region of Allah-azwj will pre-occupy it from whatever it apart from it.
يَا ثَوْرِيُّ مَا الدُّنْيَا وَ مَا عَسَى أَنْ تَكُونَ هَلِ الدُّنْيَا إِلَّا أَكْلٌ أَكَلْتَهُ أَوْ ثَوْبٌ لَبِسْتَهُ أَوْ مَرْكَبٌ رَكِبْتُهُ إِنَّ الْمُؤْمِنِينَ لَمْ يَطْمَئِنُّوا فِي الدُّنْيَا وَ لَمْ يَأْمَنُوا قُدُومَ الْآخِرَةِ دَارُ الدُّنْيَا دَارُ زَوَالٍ وَ دَارُ الْآخِرَةِ دَارُ قَرَارٍ
O Sowry! What is the world, and what can it be? Is the world only a meal you eat, or a cloth you wear, or a ride you ride? The Momineen will not be reassured in the world, and they don’t feel safe at the advent of the Hereafter. The house of the world is a house of decline while the house of the Hereafter is a house of settlement.
أَهْلُ الدُّنْيَا أَهْلُ غَفْلَةٍ إِنَّ أَهْلَ التَّقْوَى أَخَفُّ أَهْلِ الدُّنْيَا مَئُونَةً وَ أَكْثَرُهُمْ مَعُونَةً إِنْ نَسِيتَ ذَكَّرُوكَ وَ إِنْ ذَكَّرُوكَ أَعْلَمُوكَ
People of the world are neglectful people. Surely, the pious people are lightest of the provisions in the world, and most of them is assistance. If you forget they will remind you, and if you remember they will let you know (teach you).
فَأَنْزِلِ الدُّنْيَا كَمَنْزِلٍ نَزَلْتَهُ فَارْتَحَلْتَ عَنْهُ أَوْ كَمَالٍ أَصَبْتَهُ فِي مَنَامِكَ فَاسْتَيْقَظْتَ وَ لَيْسَ فِي يَدِكَ شَيْءٌ مِنْهُ
Therefore, status the world at the status of a lodge you descend in, and will be departing from, or perfection you had achieved in your dream, then you woke up and there wasn’t anything from it in your hands.
فَكَمْ مِنْ حَرِيصٍ عَلَى أَمْرٍ قَدْ شَقِيَ بِهِ حِينَ أَتَاهُ وَ كَمْ مِنْ تَارِكٍ لِأَمْرٍ قَدْ سَعِدَ بِهِ حِينَ أَتَاهُ.
How many a greedy one upon a matter was miserable with it when it came to him, and how many a leaver of a matter was happy with it when it came to him’’.[265]
وَ قِيلَ لَهُ مَا الدَّلِيلُ عَلَى الْوَاحِدِ فَقَالَ ع مَا بِالْخَلْقِ مِنَ الْحَاجَةِ.
And it was said to him-asws, ‘What is the evidence upon the One-azwj?’ He-asws said: ‘Having no need with the creation’’.[266]
وَ قَالَ ع لَنْ تَكُونُوا مُؤْمِنِينَ حَتَّى تَعُدُّوا الْبَلَاءَ نِعْمَةً وَ الرَّخَاءَ مُصِيبَةً.
And he-asws said: ‘You will not be Momineen until you count the affliction as a bounty and prosperity as a calamity’’.[267]
وَ قَالَ ع الْمَالُ أَرْبَعَةُ آلَافٍ وَ اثْنَا عَشَرَ أَلْفَ دِرْهَمٍ كَنْزٌ وَ لَمْ يَجْتَمِعْ عِشْرُونَ أَلْفاً مِنْ حَلَالٍ وَ صَاحِبُ الثَّلَاثِينَ أَلْفاً هَالِكٌ وَ لَيْسَ مِنْ شِيعَتِنَا مَنْ يَمْلِكُ مِائَةَ أَلْفِ دِرْهَمٍ.
And he-asws said: ‘The ‘wealth’ is four thousand, and twelve thousand Dirhams is a treasure, and twenty thousand will not be collected from Permissible means, and owner of the thirty thousand is destroyed, and there isn’t anyone from our-asws Shias owning one hundred thousand Dirhams’’.[268]
وَ قَالَ ع مِنْ صِحَّةِ يَقِينِ الْمَرْءِ الْمُسْلِمِ أَنْ لَا يُرْضِيَ النَّاسَ بِسَخَطِ اللَّهِ وَ لَا يَحْمَدَهُمْ عَلَى مَا رَزَقَ اللَّهُ وَ لَا يَلُومَهُمْ عَلَى مَا لَمْ يُؤْتِهِ اللَّهُ فَإِنَّ رِزْقَهُ لَا يَسُوقُهُ حِرْصُ حَرِيصٍ وَ لَا يَرُدُّهُ كُرْهُ كَارِهٍ وَ لَوْ أَنَّ أَحَدَكُمْ فَرَّ مِنْ رِزْقِهِ كَمَا يَفِرُّ مِنَ الْمَوْتِ لَأَدْرَكَهُ رِزْقُهُ قَبْلَ مَوْتِهِ كَمَا يُدْرِكُهُ الْمَوْتُ.
And he-asws said: ‘From healthy certainty of the Muslim person is that he will not satisfy the people by Annoying Allah-azwj, nor will he praise them upon what Allah-azwj has Graced, nor blame them upon what Allah-azwj has not Given him, for the sustenance can neither be ushered by greed of the greedy one, nor can it be repelled by abhorrence of an abhorring one, and even if one of you were to flee from his sustenance like what he flees from the death, his sustenance will come across him before his death just as the death will come across him’’.[269]
وَ قَالَ ع مِنْ شِيعَتِنَا مَنْ لَا يَعْدُو صَوْتُهُ سَمْعَهُ وَ لَا شَحْنُهُ أُذُنَهُ وَ لَا يَمْتَدِحُ بِنَا مُعْلِناً وَ لَا يُوَاصِلُ لَنَا مُغْضَباً وَ لَا يُخَاصِمُ لَنَا وَلِيّاً وَ لَا يُجَالِسُ لَنَا عَائِباً
And he-asws said: ‘From our-asws Shias is one whose voice does not exceed his hearing, nor does his animosity exceed his ears (body), nor does he praise us-asws openly, nor does he connect one angry with us-asws, nor disputes a friend of ours-asws, nor does he sit with a faulter of ours‑asws’.
قَالَ لَهُ مِهْزَمٌ فَكَيْفَ أَصْنَعُ بِهَؤُلَاءِ الْمُتَشَيِّعَةِ
Mihzam said to him-asws, ‘So how shall I deal with these pretentious Shias?’
قَالَ ع فِيهِمُ التَّمْحِيصُ وَ فِيهِمُ التَّمْيِيزُ وَ فِيهِمُ التَّنْزِيلُ تَأْتِي عَلَيْهِمْ سِنُونَ تُفْنِيهِمْ وَ طَاعُونٌ يَقْتُلُهُمْ وَ اخْتِلَافٌ يُبَدِّدُهُمْ-
He-asws said: ‘Among them is the Trials, and among them is the Distinguishing, and among them is the descent (of afflictions). Years (of drought) come upon them annihilating them, and plague killing, and differing dispelling them.
شِيعَتُنَا مَنْ لَا يَهِرُّ هَرِيرَ كَلْبٍ وَ لَا يَطْمَعُ طَمَعَ الْغُرَابِ وَ لَا يَسْأَلُ وَ إِنْ مَاتَ جُوعاً
Our-asws Shia is one who neither barks barking of a dog, nor does he covet coveting of the crow, and he does not beg and even if he were to die of hunger’.
قُلْتُ فَأَيْنَ أَطْلُبُ هَؤُلَاءِ
I said, ‘So where shall I search for them?’
قَالَ ع اطْلُبْهُمْ فِي أَطْرَافِ الْأَرْضِ أُولَئِكَ الْخَفِيضُ عَيْشُهُمْ الْمُنْتَقِلَةُ دَارُهُمْ الَّذِينَ إِنْ شَهِدُوا لَمْ يُعْرَفُوا وَ إِنْ غَابُوا لَمْ يُفْتَقَدُوا وَ إِنْ مَرِضُوا لَمْ يُعَادُوا وَ إِنْ خَطَبُوا لَمْ يُزَوَّجُوا وَ إِنْ رَأَوْا مُنْكَراً أَنْكَرُوا وَ إِنْ خَاطَبَهُمُ جَاهِلٌ سَلَّمُوا وَ إِنْ لَجَأَ إِلَيْهِمْ ذُو الْحَاجَةِ مِنْهُمْ رَحِمُوا وَ عِنْدَ الْمَوْتِ هُمْ لَا يَحْزَنُونَ لَمْ تَخْتَلِفْ قُلُوبُهُمْ وَ إِنْ رَأَيْتَهُمْ اخْتَلَفَتْ بِهِمُ الْبُلْدَانُ.
He-asws said: ‘Seek them in outskirts of the earth. They are of basic life, transferring to (different) houses, the ones if they are present they are not known, and if they are absent they are not missed, and if they are sick they are not consoled, and if they propose they are not married, and if they see evil they dislike it, and if they address an ignorant one they greet, and if someone with a need seeks shelter to them, they are merciful, and at the (time of) death they are not grieving. Their hearts do not differ and even if you were to see them being in different cities’’.[270]
وَ قَالَ ع مَنْ أَرَادَ أَنْ يُطَوِّلَ اللَّهَ عُمُرَهُ فَلْيُقِمْ أَمْرَهُ وَ مَنْ أَرَادَ أَنْ يَحُطَّ وِزْرَهُ فَلْيُرْخِ سِتْرَهُ وَ مَنْ أَرَادَ أَنْ يُرْفَعَ ذِكْرُهُ فَلْيُخْمِلْ أَمْرَهُ.
And he-asws said: ‘One who Allah-azwj to prolong his life, let him establish His-azwj Commands, and one who wants to drop off his burden (of sins), let him drop his curtain (modesty), and one who want his mention to be raised, let him hide his matters’’.[271]
وَ قَالَ ع ثَلَاثُ خِصَالٍ هُنَّ أَشَدُّ مَا عَمِلَ بِهِ الْعَبْدُ إِنْصَافُ الْمُؤْمِنِ مِنْ نَفْسِهِ وَ مُوَاسَاةُ الْمَرْءِ لِأَخِيهِ وَ ذِكْرُ اللَّهِ عَلَى كُلِّ حَالٍ
And he-asws said: ‘Three traits, these are severest of what the servant will work with – fairness of the Momin from himself, and consolation of the person to his brother, and doing Zikr of Allah-azwj upon all situations’.
قِيلَ لَهُ فَمَا مَعْنَى ذِكْرُ اللَّهِ عَلَى كُلِّ حَالٍ
It was said to him-asws, ‘What is the meaning of ‘Zikr of Allah-azwj upon all situations’?’
قَالَ ع يَذْكُرُ اللَّهَ عِنْدَ كُلِّ مَعْصِيَةٍ يَهُمُّ بِهَا فَيَحُولُ بَيْنَهُ وَ بَيْنَ الْمَعْصِيَةِ.
He-asws said: ‘He does Zikr of Allah-azwj at every disobedience worrying with it, so there will be a barrier between him and the disobedience’’.[272]
وَ قَالَ ع الْهَمْزُ زِيَادَةٌ فِي الْقُرْآنِ.
And he-asws said: ‘(The letter) ‘Hamza’ is an addition in the Quran’’.[273]
وَ قَالَ ع إِيَّاكُمْ وَ الْمِزَاحَ فَإِنَّهُ يَجُرُّ السَّخِيمَةَ وَ يُورِثُ الضَّغِينَةَ وَ هُوَ السَّبُّ الْأَصْغَرُ.
And he-asws said: ‘Beware of the jesting for it attracts the grudges and inherits the resentment, and it is the small reviling’’.[274]
وَ قَالَ الْحَسَنُ بْنُ رَاشِدٍ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا نَزَلَتْ بِكَ نَازِلَةٌ فَلَا تَشْكُهَا إِلَى أَحَدٍ مِنْ أَهْلِ الْخِلَافِ وَ لَكِنِ اذْكُرْهَا لِبَعْضِ إِخْوَانِكَ فَإِنَّكَ لَنْ تُعْدَمَ خَصْلَةً مِنْ أَرْبَعِ خِصَالٍ إِمَّا كِفَايَةً وَ إِمَّا مَعُونَةً بِجَاهٍ أَوْ دَعْوَةً مُسْتَجَابَةً أَوْ مَشُورَةً بِرَأْيٍ.
And Al-Hassan Bin Rashid said, ‘Abu Abdullah-asws said: ‘When a calamity were to befall with you, do complain of it to anyone from the adversaries, but mention it to one of your brothers, for you will never lack one characteristic from four characteristics – either sufficing, or assistance from him, or a supplication Answered, or a consultation with (good) opinion’’.[275]
وَ قَالَ ع لَا تَكُونَنَّ دَوَّاراً فِي الْأَسْوَاقِ وَ لَا تَكُنْ شَرَّاءَ دَقَائِقِ الْأَشْيَاءِ بِنَفْسِكَ فَإِنَّهُ يُكْرَهُ لِلْمَرْءِ ذِي الْحَسَبِ وَ الدِّينِ أَنْ يَلِيَ دَقَائِقَ الْأَشْيَاءِ بِنَفْسِهِ إِلَّا فِي ثَلَاثَةِ أَشْيَاءَ شِرَاءِ الْعَقَارِ وَ الرَّقِيقِ وَ الْإِبِلِ.
And he-asws said: ‘Do not roam around in the markets, nor be buying small things for yourself, for it is dislike for the man with pedigree and religion that he takes charge of small things by himself except regarding three things – buying the estate, and the slaves, and the camels’’.[276]
وَ قَالَ ع لَا تَكَلَّمْ بِمَا لَا يَعْنِيكَ وَ دَعْ كَثِيراً مِنَ الْكَلَامِ فِيمَا يَعْنِيكَ حَتَّى تَجِدَ لَهُ مَوْضِعاً فَرُبَّ مُتَكَلِّمٍ تَكَلَّمَ بِالْحَقِّ بِمَا يَعْنِيهِ فِي غَيْرِ مَوْضِعِهِ فَتَعِبَ
And he-asws said: ‘Do not speak with what does not concern you and leave from talking regarding most of what does concern you until you find a place for it. Sometimes a speak speaks with the truth with what does concern him in other than its place, so he gets tired.
وَ لَا تُمَارِيَنَّ سَفِيهاً وَ لَا حَلِيماً فَإِنَّ الْحَلِيمَ يَغْلِبُكَ وَ السَّفِيهَ يُرْدِيكَ وَ اذْكُرْ أَخَاكَ إِذَا تَغَيَّبَ بِأَحْسَنِ مَا تُحِبُّ أَنْ يَذْكُرُكَ بِهِ إِذَا تَغَيَّبْتَ عَنْهُ فَإِنَّ هَذَا هُوَ الْعَمَلُ وَ اعْمَلْ عَمَلَ مَنْ يَعْلَمُ أَنَّهُ مَجْزِيٌّ بِالْإِحْسَانِ مَأْخُوذٌ بِالْإِجْرَامِ
And do not have bitter arguments with a foolish one nor a forbearing one, for the forbearing one will overcome you and the foolish one will regress you; and mention your brother when he is absent with as excellent as you would love him to mention you with when you are absent from him, for this, it is the deed; and work the deeds of the one who knows that he will be Rewarded for the good deeds and Seized for the crimes’.
وَ قَالَ لَهُ يُونُسُ لَوَلَائِي لَكُمْ وَ مَا عَرَّفَنِي اللَّهُ مِنْ حَقِّكُمْ أَحَبُ إِلَيَّ مِنَ الدُّنْيَا بِحَذَافِيرِهَا
And Yunus said to him-asws, ‘My Wilayah for you-asws (Imams-asws, and what Allah-azwj has Introduced me of your-asws rights is more beloved to me than the world and (all) its contents!’
قَالَ يُونُسُ فَتَبَيَّنْتُ الْغَضَبَ فِيهِ ثُمَّ قَالَ ع يَا يُونُسُ قِسْتَنَا بِغَيْرِ قِيَاسٍ مَا الدُّنْيَا وَ مَا فِيهَا هَلْ هِيَ إِلَّا سَدُّ فَوْرَةٍ أَوْ سَتْرُ عَوْرَةٍ وَ أَنْتَ لَكَ بِمَحَبَّتِنَا الْحَيَاةُ الدَّائِمَةُ.
Yunus said, ‘The anger was manifested in him-asws, then he-asws said: ‘O Yunus! Compare us-asws with another analogy! What is the world and whatever is in it? It is only blocking an outburst or covering a defect, while for you is the permanent life due to having our-asws life’’.[277]
وَ قَالَ ع يَا شِيعَةَ آلِ مُحَمَّدٍ إِنَّهُ لَيْسَ مِنَّا مَنْ لَمْ يَمْلِكْ نَفْسَهُ عِنْدَ الْغَضَبِ وَ لَمْ يُحْسِنْ صُحْبَةَ مَنْ صَحِبَهُ وَ مُرَافَقَةَ مَنْ رَافَقَهُ وَ مُصَالَحَةَ مَنْ صَالَحَهُ وَ مُخَالَفَةَ مَنْ خَالَفَهُ
And he-asws said: ‘O Shias of Progeny-asws of Muhammad-saww! He isn’t from us-asws, one who does not control himself during the anger, is not of good accompaniment with the one accompanying him, and friendship with the one being a friend with him, and reconciling with the one reconciling with him, and opposing the one opposing him.
يَا شِيعَةَ آلِ مُحَمَّدٍ اتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ.
O Shias of Progeny-asws of Muhammad-saww! fear Allah as per your capacity; [64:16]; and there is neither any might nor strength except with Allah-azwj’’.[278]
وَ قَالَ عَبْدُ الْأَعْلَىكُنْتُ فِي حَلْقَةٍ بِالْمَدِينَةِ فَذَكَرُوا الْجُودَ فَأَكْثَرُوا فَقَالَ رَجُلٌ مِنْهُمْ يُكَنَّى أَبَا دُلَيْنٍ إِنَّ جَعْفَراً وَ إِنَّهُ لَوْ لَا أَنَّهُ ضَمَّ يَدَهُ
Abdul A’ala said, ‘I was in a circle (of friends) at Al-Medina, and they mentioned the generousity, and it was a lot. A man from them teknonymed as Abu Duleyn said, ‘Ja’far-asws, and surely had it not so, he would have pressed his hand’. (Unclear recording)
فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ع تُجَالِسُ أَهْلَ الْمَدِينَةِ
Abu Abdullah-asws said to me: ‘Do you sit with people of Al-Medina?’
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ ع فَمَا حُدِّثْتَ بَلِّغْنِي فَقَصَصْتُ عَلَيْهِ الْحَدِيثَ
He-asws said: ‘So what did you narrate? It has reached me-asws that you had narrated the Hadeeth to him’.
فَقَالَ ع وَيْحَ أَبِي دُلَيْنٍ إِنَّمَا مَثَلُهُ مَثَلُ الرِّيشَةِ تَمُرُّ بِهَا الرِّيحُ فَتُطَيِّرُهَا
He-asws said: ‘Woe be to Abu Duleyn! But rather, his example is an example of the feather. The wind passes by it and causes it to fly’.
ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ص كُلُّ مَعْرُوفٍ صَدَقَةٌ وَ أَفْضَلُ الصَّدَقَةِ صَدَقَةٌ عَنْ ظَهْرِ غِنًى وَ ابْدَأْ بِمَنْ تَعُولُ وَ الْيَدُ الْعُلْيَا خَيْرٌ مِنَ السُّفْلَى وَ لَا يَلُومُ اللَّهُ عَلَى الْكَفَافِ أَ تَظُنُّونَ أَنَّ اللَّهَ بِخَيْلٌ وَ تَرَوْنَ أَنَّ شَيْئاً أَجْوَدُ مِنَ اللَّهِ
Then he-asws said: ‘Rasool-Allah-saww said: ‘Every act of kindness is a charity, and the best charity is charity given on the back of riches (which lasts) and begin with the one you are in charge of’; and the upper hand is better than the lower hand; and do not blame Allah-azwj upon the sufficiency. Are you thinking that Allah-azwj is stingy and you are viewing something as being more generous than Allah-azwj?
إِنَّ الْجَوَادَ السَّيِّدَ مَنْ وَضَعَ حَقَّ اللَّهِ مَوْضِعَهُ وَ لَيْسَ الْجَوَادُ مَنْ يَأْخُذُ الْمَالَ مِنْ غَيْرِ حِلِّهِ وَ يَضَعُ فِي غَيْرِ حَقِّهِ
The generous one is the chief, the one who places a right of Allah-azwj in its place, and he isn’t the generous one who takes the wealth from other than its Permissible means and places it in other than its right.
أَمَا وَ اللَّهِ إِنِّي لَأَرْجُو أَنْ أَلْقَى اللَّهَ وَ لَمْ أَتَنَاوَلَ مَا لَا يَحِلُّ بِي وَ مَا وَرَدَ عَلَيَّ حَقُّ اللَّهِ إِلَّا أَمْضَيْتُهُ وَ مَا بِتُّ لَيْلَةً قَطُّ وَ لِلَّهِ فِي مَالِي حَقٌّ لَمْ أَرُدَّهُ.
But, by Allah-azwj! I-asws am hopeful to meet Allah-azwj and not having taken what is not Permissible for me-asws, and no right has been referred to me-asws except I-asws have implemented it, and I-asws have not spent a night at all and there is a right for Allah-azwj in my‑asws wealth I-asws have not returned it’’.[279]
وَ قَالَ ع لَا رَضَاعَ بَعْدَ فِطَامٍ وَ لَا وِصَالَ فِي صِيَامٍ وَ لَا يُتْمَ بَعْدَ احْتِلَامٍ وَ لَا صَمْتَ يَوْمٍ إِلَى اللَّيْلِ وَ لَا تَعَرُّبَ بَعْدَ الْهِجْرَةِ وَ لَا هِجْرَةَ بَعْدَ الْفَتْحِ وَ لَا طَلَاقَ قَبْلَ النِّكَاحِ وَ لَا عِتْقَ قَبْلَ مِلْكٍ وَ لَا يَمِينَ لِوَلَدٍ مَعَ وَالِدِهِ وَ لَا لِمَمْلُوكٍ مَعَ مَوْلَاهُ وَ لَا لِلْمَرْأَةِ مَعَ زَوْجِهَا وَ لَا نَذْرَ فِي مَعْصِيَةٍ وَ لَا يَمِينَ فِي قَطِيعَةٍ.
And he-asws said: ‘There is no breast-feeding after the weaning, nor any continuation in the fasting (without breaking), nor orphan-hood after the puberty, nor silence for a day up to the night, nor Arabism after the Emigration, nor Emigration after the conquest (of Makkah), nor divorce before the marriage, nor liberation (of a slave) before the owning, nor any oath for a son with his father, nor for a slave with his master, nor for the wife with her husband; nor is there a vow in an act of disobedience, nor an oath in cutting (a kinship)’’.[280]
وَ قَالَ ع لَيْسَ مِنْ أَحَدٍ وَ إِنْ سَاعَدَتْهُ الْأُمُورُ بِمُسْتَخْلِصٍ غَضَارَةَ عَيْشٍ إِلَّا مِنْ خِلَالِ مَكْرُوهٍ وَ مَنِ انْتَظَرَ بِمُعَاجَلَةِ الْفُرْصَةِ مُؤَاجَلَةَ الِاسْتِقْصَاءِ سَلَبَتْهُ الْأَيَّامُ فُرْصَتَهُ لِأَنَّ مِنْ شَأْنِ الْأَيَّامِ السَّلْبَ وَ سَبِيلَ الزَّمَنِ الْفَوْتُ.
And he-asws said: ‘And there is no one, and even if the affairs make him happy with an extract of the affluent lifestyle, except it is mingle with abhorrence; and the one who waits with a current opportunity the future investigation, the days will strip him of the opportunity (would be lost), because the stripping is from the occupation of the days, and the missing is a way of the times’’.[281]
وَ قَالَ ع الْمَعْرُوفُ زَكَاةُ النِّعَمِ وَ الشَّفَاعَةُ زَكَاةُ الْجَاهِ وَ الْعِلَلُ زَكَاةُ الْأَبْدَانِ وَ الْعَفْوُ زَكَاةُ الظَّفَرِ وَ مَا أَدَّيْتَ زَكَاتَهُ فَهُوَ مَأْمُونُ السَّلْبِ.
And he-asws said: ‘The act of kindness is Zakat of the bounties, and the interceding is a Zakat of the influence, and the illness is Zakat of the bodies, and the pardoning is Zakat of the victory, and whatever you have given its Zakat, it is secured of being stripped (lost)’’.[282]
وَ كَانَ ع يَقُولُ عِنْدَ الْمُصِيبَةِ- الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَجْعَلْ مُصِيبَتِي فِي دِينِي وَ الْحَمْدُ لِلَّهِ الَّذِي لَوْ شَاءَ أَنْ تَكُونَ مُصِيبَتِي أَعْظَمَ مِمَّا كَانَتْ كَانَتْ وَ الْحَمْدُ لِلَّهِ عَلَى الْأَمْرِ الَّذِي شَاءَ أَنْ يَكُونَ وَ كَانَ.
And he-asws had said during the difficulty: ‘The Praise is for Allah-azwj Who did not Make my-asws difficulty to be in my-asws religion; and the Praise is for Allah-azwj Who, had He-azwj so Desired, my-asws difficulty would have been mightier than what has happened; and the Praise is for Allah-azwj upon the matter which had Desired to happen, so it happened!’’[283]
وَ قَالَ ع يَقُولُ اللَّهُ مَنِ اسْتَنْقَذَ حَيْرَانَ مِنْ حَيْرَتِهِ سَمَّيْتُهُ حَمِيداً وَ أَسْكَنْتُهُ جَنَّتِي.
And he-asws said: ‘Allah-azwj Says: “One who rescues a confused one from his confusion, I-azwj shall Name him as praised and Dwell him in My-azwj Paradise!”’[284]
وَ قَالَ ع إِذَا أَقْبَلَتْ دُنْيَا قَوْمٍ كُسُوا مَحَاسِنَ غَيْرِهِمْ وَ إِذَا أَدْبَرَتْ سُلِبُوا مَحَاسِنَ أَنْفُسِهِمْ.
And he-asws said: ‘When the world comes forward to a people, they are clothed with goodness of others, and when it turns around (going away) they are stripped of goodness of their own selves’’.[285]
وَ قَالَ ع الْبَنَاتُ حَسَنَاتٌ وَ الْبَنُونَ نِعَمٌ فَالْحَسَنَاتُ تُثَابُ عَلَيْهِنَّ وَ النِّعْمَةُ تُسْأَلُ عَنْهَا.
And he-asws said: ‘The daughters are good deeds, and the sons are bounties. The good deeds are Rewarded upon while the bounties are Questioned about’’.[286]
109- ف، تحف العقول وَ مِنْ حِكَمِهِ ع لَا يَصْلُحُ مَنْ لَا يَعْقِلُ وَ لَا يَعْقِلُ مَنْ لَا يَعْلَمُ وَ سَوْفَ يَنْجُبُ مَنْ يَفْهَمُ وَ يَظْفَرُ مَنْ يَحْلُمُ
(The book) ‘Tuhaf Al Uqoul’ –
‘And from his-asws wisdom: ‘He is not correct, one who does not use his intellect, nor does he uses his intellect the one who does not know, and soon he will be an elite the one who understands, and he will be successful the one who is forbearing.
وَ الْعِلْمُ جُنَّةٌ وَ الصِّدْقُ عِزٌّ وَ الْجَهْلُ ذُلٌّ وَ الْفَهْمُ مَجْدٌ وَ الْجُودُ نُجْحٌ وَ حُسْنُ الْخُلُقِ مَجْلَبَةٌ لِلْمَوَدَّةِ وَ الْعَالِمُ بِزَمَانِهِ لَا تَهْجُمُ عَلَيْهِ اللَّوَابِسُ
And the knowledge is a shield, and the charity is an honour, and the ignorance is a disgrace, and the understanding is glory, and the generousity is success, and good manners are an attracter of the affection, and the scholar of his times the doubts do not attack upon him.
وَ الْحَزْمُ مِشْكَاةُ الظَّنِ وَ اللَّهُ وَلِيُّ مَنْ عَرَفَهُ وَ عَدُوُّ مَنْ تَكَلَّفَهُ وَ الْعَاقِلُ غَفُورٌ وَ الْجَاهِلُ خَتُورٌ وَ إِنْ شِئْتَ أَنْ تُكْرَمَ فَلِنْ وَ إِنْ شِئْتَ أَنْ تُهَانَ فَاخْشُنْ
And the resoluteness is a niche of conjecture; and Allah-azwj is a Friend of the one who recognises Him-azwj and an enemy of the one who pretends to Him-azwj; and the intellectual is forgiving while the ignorant one is deceptive; and if you desire to be honoured then be gentle, and if you desire to be dishonoured then be harsh.
وَ مَنْ كَرُمَ أَصْلُهُ لَانَ قَلْبُهُ وَ مَنْ خَشُنَ عُنْصُرُهُ غَلُظَ كَبِدُهُ وَ مَنْ فَرَّطَ تَوَرَّطَ وَ مَنْ خَافَ الْعَاقِبَةَ تَثْبُتُ فِيمَا لَا يَعْلَمُ وَ مَنْ هَجَمَ عَلَى أَمْرٍ بِغَيْرِ عِلْمٍ جَدَعَ أَنْفَ نَفْسِهِ
And one who honours his origin his heat will be soft, and one whose origin is rough his liver would be thick (cruel); and one who is excessive will (fall into) predicaments; and one who fears the consequences will be steadfast in what he does not know; and one who pounces upon a matter without knowledge will break his own pride.
وَ مَنْ لَمْ يَعْلَمْ لَمْ يَفْهَمْ وَ مَنْ لَمْ يَفْهَمْ لَمْ يَسْلَمْ وَ مَنْ لَمْ يَسْلَمْ لَمْ يُكْرَمْ وَ مَنْ لَمْ يُكْرَمْ تُهْضَمْ وَ مَنْ تُهْضَمْ كَانَ أَلْوَمَ وَ مَنْ كَانَ كَذَلِكَ كَانَ أَحْرَى أَنْ يَنْدَمَ
And one who does not know does not understand, and one who does not understand does not greet, and one who does not greet is not honoured, and one who is not honoured will do injustice, and one doing injustice would be blamed, and the one who were to be like that would be worthier that he regrets.
إِنْ قَدَرْتَ أَنْ لَا تُعْرَفَ فَافْعَلْ وَ مَا عَلَيْكَ إِذَا لَمْ يُثْنِ النَّاسُ عَلَيْكَ وَ مَا عَلَيْكَ أَنْ تَكُونَ مَذْمُوماً عِنْدَ النَّاسِ إِذَا كُنْتَ عِنْدَ اللَّهِ مَحْمُوداً
If you are able not to be known, then do so, and what is against you when the people do not praise upon you, and what is against you if you become condemned in presence of the people when you were to be Praised in the Presence of Allah-azwj?
إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَانَ يَقُولُ- لَا خَيْرَ فِي الْحَيَاةِ إِلَّا لِأَحَدِ رَجُلَيْنِ رَجُلٍ يَزْدَادُ كُلَّ يَوْمٍ فِيهَا إِحْسَاناً وَ رَجُلٍ يَتَدَارَكُ مَنِيَّتَهُ بِالتَّوْبَةِ
Amir Al-Momineen-asws had said: ‘There is no good in the life except for one of the two men – a man increase in good deeds during every day, and a man he comes across his wishes (evil deeds) with the repentance’.
إِنْ قَدَرْتَ أَنْ لَا تَخْرُجَ مِنْ بَيْتِكَ فَافْعَلْ وَ إِنَّ عَلَيْكَ فِي خُرُوجِكَ أَنْ لَا تَغْتَابَ وَ لَا تَكْذِبَ وَ لَا تَحْسُدَ وَ لَا تُرَائِيَ وَ لَا تَتَصَنَّعَ وَ لَا تُدَاهِنَ صَوْمَعَةُ الْمُسْلِمِ بَيْتُهُ يَحْبِسُ فِيهِ نَفْسَهُ وَ بَصَرَهُ وَ لِسَانَهُ وَ فَرْجَهُ
If you are able not to go out from your house, then do so and that upon you, during your going out is that you will neither backbite, nor lie, nor envy, nor show off, nor pretend, nor flatter. A silo of the Muslim is his house. He imprisons in it his soul, and his sight, and his tongue, and his private parts.
إِنَّ مَنْ عَرَفَ نِعْمَةَ اللَّهِ بِقَلْبِهِ اسْتَوْجَبَ الْمَزِيدَ مِنَ اللَّهِ قَبْلَ أَنْ يُظْهِرَ شُكْرَهَا عَلَى لِسَانِهِ
Surely the one who recognises a bounty of Allah-azwj with his heart obligates the increase from Allah-azwj before he even manifests its gratitude upon his tongue’.
ثُمَّ قَالَ ع كَمْ مِنْ مَغْرُورٍ بِمَا أَنْعَمَ اللَّهُ عَلَيْهِ وَ كَمْ مِنْ مُسْتَدْرَجٍ بِسَتْرِ اللَّهِ عَلَيْهِ وَ كَمْ مِنْ مَفْتُونٍ بِثَنَاءِ النَّاسِ عَلَيْهِ-
Then he-asws said: ‘And how many have been deceived by the bounties of Allah-azwj upon him; and how many have been gradually enticed by the Veiling of Allah-azwj be upon him, and how many have been tempted with the praise of Allah-azwj upon him.
إِنِّي لَأَرْجُو النَّجَاةَ لِمَنْ عَرَفَ حَقَّنَا مِنْ هَذِهِ الْأُمَّةِ إِلَّا لِأَحَدِ ثَلَاثَةٍ صَاحِبِ سُلْطَانٍ جَائِرٍ وَ صَاحِبِ هَوًى وَ الْفَاسِقِ الْمُعْلِنِ
I-asws am hopeful of the salvation for the one from this community who recognises our-asws rights except for one of the three – a companion of the tyrannical ruler, and an owner of personal desires, and the openly mischief-maker.
الْحُبُّ أَفْضَلُ مِنَ الْخَوْفِ وَ اللَّهِ مَا أَحَبَّ اللَّهَ مَنْ أَحَبَّ الدُّنْيَا وَ وَالَى غَيْرَنَا وَ مَنْ عَرَفَ حَقَّنَا وَ أَحَبَّنَا فَقَدْ أَحَبَّ اللَّهَ كُنْ ذَنَباً وَ لَا تَكُنْ رَأْساً قَالَ رَسُولُ اللَّهِ ص مَنْ خَافَ كَلَّ لِسَانُهُ.
The love is superior to the fear. By Allah-azwj! Allah-azwj does not Love the one who loves the world and befriends other than us-asws; and the one who recognises our-asws rights and loves us-asws so he has loved Allah-azwj; be a tail (follower) and do not be a head (leader). Rasool-Allah-azwj said: ‘One who fears his tongue would be tired’’.[287]
110- سر، السرائر ابْنُ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ الْجَزَرِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ أَخْرَجَهُ اللَّهُ مِنْ ذُلِّ الْمَعَاصِي إِلَى عِزِّ التَّقْوَى أَغْنَاهُ اللَّهُ بِلَا مَالٍ وَ أَعَزَّهُ بِلَا عَشِيرَةٍ وَ آنَسَهُ بِلَا بِشْرٍ
(The book) ‘Al Saraair’ of Ibn Mahboub – from Al Haysam Bin Waqid Al Khazry who said,
‘I heard Abu Abdullah-asws saying: ‘One whom Allah-azwj Extracts from the disgrace of disobedience to the honour of piety, Allah-azwj will Enrich him without wealth and Honour him without a clan, and Comfort him without any mortal.
وَ مَنْ خَافَ اللَّهَ خَافَ مِنْهُ كُلُّ شَيْءٍ وَ مَنْ لَمْ يَخَفِ اللَّهَ أَخَافَهُ اللَّهُ مِنْ كُلِّ شَيْءٍ وَ مَنْ رَضِيَ مِنَ اللَّهِ بِالْيَسِيرِ مِنَ الْمَعَاشِ رَضِيَ اللَّهُ عَنْهُ بِالْيَسِيرِ مِنَ الْعَمَلِ
And the one who fears Allah-azwj, all things will fear from him, and the one who does not fear Allah-azwj, Allah-azwj will Cause him to fear from all things; and the one who is satisfied from Allah-azwj with the less from the livelihood, Allah-azwj will be Satisfied from him with the less from the deeds.
وَ مَنْ لَمْ يَسْتَحْيِ مِنْ طَلَبِ الْحَلَالِ وَ قَنِعَ بِهِ خَفَّتْ مَئُونَتُهُ وَ نُعِّمَ أَهْلُهُ وَ مَنْ زَهِدَ فِي الدُّنْيَا أَثْبَتَ اللَّهُ الْحِكْمَةَ فِي قَلْبِهِ وَ أَنْطَقَ بِهِ لِسَانَهُ وَ بَصَّرَهُ عُيُوبَ الدُّنْيَا دَاءَهَا وَ دَوَاءَهَا وَ أَخْرَجَهُ مِنَ الدُّنْيَا سَالِماً إِلَى دَارِ السَّلَامِ.
And one who is not embarrassed from seeking the Permissible and be contented with it, his provisions will be light and his family will be in bliss; and the one who is ascetic in the world Allah-azwj will Affirm the wisdom in his heart and his tongues will speak with it, and his eyes will be insightful with the world of its diseases and its cures, and his exit from the world will be safe to the house of peace’’.[288]
111- سر، السرائر مِنْ كِتَابِ أَبِي الْقَاسِمِ بْنِ قُولَوَيْهِ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ: قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ع أَوْصِنِي
(The book) ‘Al Saraair’ – from the book of Abu Al Qasim Bin Qawlawiya, from Anbasa Al Aabid who said,
‘A man said to Abu Abdullah-asws, ‘Advise me!’
قَالَ أَعِدَّ جَهَازَكَ وَ قَدِّمْ زَادَكَ وَ كُنْ وَصِيَ نَفْسِكَ- لَا تَقُلْ لِغَيْرِكَ يَبْعَثُ إِلَيْكَ بِمَا يُصْلِحُكَ.
He-asws said: ‘Prepare your tools (good deeds), and send ahead your provisions, and be an adviser to yourself. Do not say to others to send to you what would correct you’’.[289]
112- أَقُولُ رَوَى الشَّهِيدُ الثَّانِي رَحِمَهُ اللَّهُ بِإِسْنَادِهِ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ النَّوْفَلِيِّ قَالَ: كُنْتُ عِنْدَ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع
I (Majlisi) am saying, ‘It is reported by the second martyr, may Allah-azwj have Mercy on him, by his chain from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from his father, from Abdullah Bin Suleyman Al Nowfaly who said,
‘I was in the presence of Ja’far-asws Bin Muhammad Al-Sadiq-asws’.
قَالَ فَإِذَا بِمَوْلًى لِعَبْدِ اللَّهِ النَّجَاشِيِّ قَدْ وَرَدَ عَلَيْهِ فَسَلَّمَ وَ أَوْصَلَ إِلَيْهِ كِتَابَهُ فَفَضَّهُ وَ قَرَأَهُ فَإِذَا أَوَّلُ سَطْرٍ فِيهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَطَالَ اللَّهُ بَقَاءَ سَيِّدِي وَ جَعَلَنِي مِنْ كُلِّ سُوءٍ فِدَاءَهُ وَ لَا أَرَانِي فِيهِ مَكْرُوهاً فَإِنَّهُ وَلِيُّ ذَلِكَ وَ الْقَادِرُ عَلَيْهِ-
He (the narrator) said, ‘He-asws was with a slave of Al-Najashy who arrived to him-asws. He greeted and delivered to him-asws his letter. He-asws opened it and read it, and there in the first line in it was: ‘In the Name of Allah-azwj the Beneficent, the Merciful. May Allah-azwj Prolong the life of my Master-asws and Make me to be his-asws ransom from every evil and not Show me any abhorrence regarding him-asws for He-azwj is in Charge of that and Able upon it.
اعْلَمْ سَيِّدِي وَ مَوْلَايَ إِنِّي بُلِيتُ بِوِلَايَةِ الْأَهْوَازِ فَإِنْ رَأَى سَيِّدِي أَنْ يَحُدَّ لِيَ حَدّاً أَوْ يُمَثِّلَ لِي مَثَلًا لِأَسْتَدِلَّ بِهِ عَلَى مَا يُقَرِّبُنِي إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى رَسُولِهِ
Know, my chief and my Master-asws’ – until he said, ‘I have been placed in charge of the governance of Al-Ahvaz. If my Master-asws were to view, he-asws should define a limit for me, or strike an example for me I can be pointed with it upon what would draw me closer to Allah-azwj Mighty and Majestic, and to His-azwj Rasool-saww.
وَ يُلَخِّصَ فِي كِتَابِهِ مَا يَرَى لِيَ الْعَمَلَ بِهِ وَ فِيمَا بَذْلُهُ وَ أَبْتَذِلُهُ وَ أَيْنَ أَضَعُ زَكَاتِي وَ فِيمَنْ أَصْرِفُهَا وَ بِمَنْ آنَسُ وَ إِلَى مَنْ أَسْتَرِيحُ وَ مَنْ أَثِقُ وَ آمَنُ وَ أَلْجَأُ إِلَيْهِ فِي سِرِّي
And he-asws should summarise for me in his-asws letter what he-asws view for me to be working with, and regarding what I should be exerting myself, and where I should place my Zakat, and among who should I distribute it, and whom I should be comforting with, and to whom I should be resting, and with whom I should trust and believe, and whom I should shelter to with my secrets.
فَعَسَى أَنْ يُخَلِّصَنِي اللَّهُ بِهِدَايَتِكَ وَ دَلَالَتِكَ فَإِنَّكَ حُجَّةُ اللَّهِ عَلَى خَلْقِهِ وَ أَمِينُهُ فِي بِلَادِهِ لَا زَالَتْ نِعْمَتُهُ عَلَيْكَ
Perhaps Allah-azwj will Save me with your-asws guidance for you-asws are the Divine Authority of Allah-azwj upon His-azwj creatures and His-azwj Trustee in His-azwj Country. May His-azwj bounties not decline upon you-asws’.
قَالَ عَبْدُ اللَّهِ بْنُ سُلَيْمَانَ فَأَجَابَهُ أَبُو عَبْدِ اللَّهِ ع- بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ جَامَلَكَ اللَّهُ بِصُنْعِهِ وَ لَطَفَ بِكَ بِمَنِّهِ وَ كَلَأَكَ بِرِعَايَتِهِ فَإِنَّهُ وَلِيُّ ذَلِكَ
Abdullah Bin Suleyman (the narrator) said, ‘Abu Abdullah-asws answered him: ‘In the Name of Allah-azwj the Beneficent, the Merciful! May Allah-azwj Bless you with His-azwj bounties, and be Kind to you with His-azwj Conferment, and Nourish you with His-azwj Care, for He-azwj is in Charge of that.
أَمَّا بَعْدُ فَقَدْ جَاءَ إِلَيَّ رَسُولُكَ بِكِتَابِكَ فَقَرَأْتُهُ وَ فَهِمْتُ جَمِيعَ مَا ذَكَرْتَهُ وَ سَأَلْتَ عَنْهُ وَ زَعَمْتَ أَنَّكَ بُلِيتَ بِوِلَايَةِ الْأَهْوَازِ فَسَرَّنِي ذَلِكَ وَ سَاءَنِي وَ سَأُخْبِرُكَ بِمَا سَاءَنِي مِنْ ذَلِكَ وَ مَا سَرَّنِي إِنْ شَاءَ اللَّهُ تَعَالَى
As for after, your messenger came to me-asws with your letter. I-asws read it and have understood entirety of what you mentioned and have asked about, and you claimed that you have been placed in charge of the governance of Al-Ahvaz. That cheered me-asws and saddened me‑asws, and I-asws shall be informing you with what has saddened me-asws from that and what has cheered me-asws, if Allah-azwj the Exalted so Desires.
فَأَمَّا سُرُورِي بِوِلَايَتِكَ فَقُلْتُ عَسَى أَنْ يُغِيثَ اللَّهُ بِكَ مَلْهُوفاً خَائِفاً مِنْ أَوْلِيَاءِ آلِ مُحَمَّدٍ ص وَ يُعِزَّ بِكَ ذَلِيلَهُمْ وَ يَكْسُوَ بِكَ عَارِيَهُمْ وَ يُقَوِّيَ بِكَ ضَعِيفَهُمْ وَ يُطْفِئَ بِكَ نَارَ الْمُخَالِفِينَ عَنْهُمْ
As for what cheered me-asws with your governance, I-asws said: ‘Perhaps Allah-azwj will Help an anxious fearful one from the friends of Progeny-asws of Muhammad-saww, and Honour their humiliated ones through you, and clothe their bareness through you, and Strengthen their weak ones through you, and Extinguish the fire of the adversaries away from them through you’.
وَ أَمَّا الَّذِي سَاءَنِي مِنْ ذَلِكَ فَإِنَّ أَدْنَى مَا أَخَافُ عَلَيْكَ أَنْ تَعْثُرَ بِوَلِيٍّ لَنَا فَلَا تَشَمَّ حَظِيرَةَ الْقُدْسِ
And as for which saddened me-asws from that, the least of what I-asws fear upon you is that if you were to stumble with a friend of ours-asws, you will not even smell the Holy enclosure.
فَإِنِّي مُلَخِّصٌ لَكَ جَمِيعَ مَا سَأَلْتَ عَنْهُ إِنْ أَنْتَ عَمِلْتَ بِهِ وَ لَمْ تُجَاوِزْهُ رَجَوْتُ أَنْ تَسْلَمَ إِنْ شَاءَ اللَّهُ تَعَالَى
I-asws shall summarise for you entirety of what you have asked about. If you were to work with it and do not exceed it, I-asws am hopeful that you will be safe, if Allah-azwj the Exalted so Desires.
أَخْبَرَنِي يَا عَبْدَ اللَّهِ أَبِي عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ مَنِ اسْتَشَارَهُ أَخُوهُ الْمُؤْمِنُ فَلَمْ يَمْحَضْهُ النَّصِيحَةَ سَلَبَهُ اللَّهُ لُبَّهُ
O Abdullah! My-asws father-asws informed me-asws from his-asws forefathers-asws, from Ali-asws Bin Abu Talib-asws, from Rasool-Allah-saww having said: ‘One whom his Muslim brother consults him, but he is not sincere in the advice, Allah-azwj will Strip him of his understanding’.
وَ اعْلَمْ أَنِّي سَأُشِيرُ عَلَيْكَ بِرَأْيٍ إِنْ أَنْتَ عَمِلْتَ بِهِ تَخَلَّصْتَ مِمَّا أَنْتَ مُتَخَوِّفُهُ
And know that I-asws shall indicate to you with such a view, if you were to work with it, you will be finished from what you are scared of.
وَ اعْلَمْ أَنَّ خَلَاصَكَ وَ نَجَاتَكَ مِنْ حَقْنِ الدِّمَاءِ وَ كَفِّ الْأَذَى مِنْ أَوْلِيَاءِ اللَّهِ وَ الرِّفْقِ بِالرَّعِيَّةِ وَ التَّأَنِّي وَ حُسْنِ الْمُعَاشَرَةِ مَعَ لِينٍ فِي غَيْرِ ضَعْفٍ وَ شِدَّةٍ فِي غَيْرِ عُنْفٍ وَ مُدَارَاةِ صَاحِبِكَ وَ مَنْ يَرِدُ عَلَيْكَ مِنْ رُسُلِهِ وَ ارْتُقْ فَتْقَ رَعِيَّتِكَ بِأَنْ تُوَفِّقَهُمْ عَلَى مَا وَافَقَ الْحَقَّ وَ الْعَدْلَ إِنْ شَاءَ اللَّهُ
And know that your salvation is from what is with you, from saving the blood (from being spilt), and restraining the harm from friends of Allah-azwj, and the kindness with the citizens, and the prudence, and goodly co-habitation with gentleness from without weakness, and severity from without violence, and politeness with your companion and the one whose messenger arrives to you, and reconcile between your citizens, by inclining them upon what is compatible to the truth, if Allah-azwj so Desires.
إِيَّاكَ وَ السُّعَاةَ وَ أَهْلَ النَّمَائِمِ فَلَا يَلْتَزِقَنَّ مِنْهُمْ بِكَ أَحَدٌ وَ لَا يَرَاكَ اللَّهُ يَوْماً وَ لَيْلَةً وَ أَنْتَ تَقْبَلُ مِنْهُمْ صَرْفاً وَ لَا عَدْلًا فَيَسْخَطَ اللَّهُ عَلَيْكَ وَ يَهْتِكَ سِتْرَكَ
Beware of the ones striving (in evil) and the gossiping people, do not let anyone of them stick with you. May Allah-azwj neither show you a day and a night and you accept any exchange nor replacement for Allah-azwj will be Annoyed upon you, and Tear your veil.
وَ احْذَرْ مَكْرَ خُوزِ الْأَهْوَازِ فَإِنَّ أَبِي أَخْبَرَنِي عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ الْإِيمَانُ لَا يَثْبُتُ فِي قَلْبِ يَهُودِيٍّ وَ لَا خُوزِيٍّ أَبَداً
And be cautious of the plots of the people of Al-Ahvaz, for my-asws father-asws informed me‑asws from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘The Eman can neither be affirmed in a heart of a Jew nor a Christian, ever!’
فَأَمَّا مَنْ تَأْنَسُ بِهِ تَسْتَرِيحُ إِلَيْهِ وَ تُلْجِئُ أُمُورَكَ إِلَيْهِ فَذَلِكَ الرَّجُلُ الْمُمْتَحَنُ الْمُسْتَبْصِرُ الْأَمِينُ الْمُوَافِقُ لَكَ عَلَى دِينِكَ وَ مَيِّزْ أَعْوَانَكَ وَ جَرِّبِ الْفَرِيقَيْنِ فَإِنْ رَأَيْتَ هُنَالِكَ رُشْداً فَشَأْنَكَ وَ إِيَّاهُ
As for the one you can be comforted with and rest to him, and seek shelter of your affairs to him, that is the man who is Tested, the insightful, the trusted, the one compatible to you upon your religion; and distinguish your supporters and experiment the two sects. If you see guidance over there, it is up to you and him.
وَ إِيَّاكَ أَنْ تُعْطِيَ دِرْهَماً أَوْ تَخْلَعَ ثَوْباً أَوْ تَحْمِلَ عَلَى دَابَّةٍ فِي غَيْرِ ذَاتِ اللَّهِ لِشَاعِرٍ أَوْ مُضْحِكٍ أَوْ مُتَمَزِّحٍ إِلَّا أَعْطَيْتَ مِثْلَهُ فِي ذَاتِ اللَّهِ وَ لْتَكُنْ جَوَائِزُكَ وَ عَطَايَاكَ وَ خِلَعُكَ لِلْقُوَّادِ وَ الرُّسُلِ وَ الْأَجْنَادِ وَ أَصْحَابِ الرَّسَائِلِ وَ أَصْحَابِ الشُّرَطِ وَ الْأَخْمَاسِ
And beware of giving a single Dirham, or taking off a cloth, or carrying upon an animal for other than the Self of Allah-azwj, for any poet, or a comedian, or a joker except if you were to give similar to it for the Self of Allah-azwj, and let your rewards and your awards made to be for the guides, and the messengers, and the news bringers, and companions of the correspondence, and companions of the police and the elite forces.
وَ مَا أَرَدْتَ تَصْرِفُهُ فِي وُجُوهِ الْبِرِّ وَ النَّجَاحِ الْعِتْقِ وَ الصَّدَقَةِ وَ الْحَجِّ وَ الْمَشْرَبِ وَ الْكِسْوَةِ الَّتِي تُصَلِّي فِيهَا وَ تَصِلُ بِهَا وَ الْهَدِيَّةِ الَّتِي تُهْدِيهَا إِلَى اللَّهِ تَعَالَى عَزَّ وَ جَلَّ وَ إِلَى رَسُولِهِ ص مِنْ أَطْيَبِ كَسْبِكَ
And whatever you want to spend in aspects of righteousness, and the success, and the liberation (of slaves), and the charity, and the Hajj, and the drinks, and the clothing which you pray Salat in, and you pray Salat with, and the gifts which you gift to Allah-azwj the Exalted Mighty and Majestic and to His-azwj Rasool-saww should be from your goodly earnings.
يَا عَبْدَ اللَّهِ اجْهَدْ أَنْ لَا تَكْنِزَ ذَهَباً وَ لَا فِضَّةً فَتَكُونَ مِنْ أَهْلِ هَذِهِ الْآيَةِ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَّ- الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَ الْفِضَّةَ وَ لا يُنْفِقُونَها فِي سَبِيلِ اللَّهِ
O Abdullah-saww! Make efforts that you neither hoard gold nor silver for you will be from the people of this Verse which Allah-azwj Mighty and Majestic Said: and those who are hoarding the gold and the silver and are not spending it in the Way of Allah, [9:34].
وَ لَا تَسْتَصْغِرَنَّ مِنْ حُلْوٍ أَوْ فَضْلِ طَعَامٍ تَصْرِفُهُ فِي بُطُونٍ خَالِيَةً لِتُسَكِّنَ بِهَا غَضَبَ اللَّهِ تَبَارَكَ وَ تَعَالَى
And do not belittle anything from sweets or from surplus food. Use it in empty bellies, you will be calming the Wrath of the Lord-azwj Blessed and Exalted by it.
وَ اعْلَمْ أَنِّي سَمِعْتُ مِنْ أَبِي يُحَدِّثُ مِنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ سَمِعَ النَّبِيَّ ص يَقُولُ لِأَصْحَابِهِ يَوْماً مَا آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ مَنْ بَاتَ شَبْعَانَ وَ جَارُهُ جَائِعٌ
And know that I-asws have heard my-asws father-asws narrating from his-asws forefathers-asws, from Amir Al-Momineen-asws having heard the Prophet-saww saying to his-saww companions one day: ‘He has not believed in Allah-azwj and the Last Day, one who spends the night satiated while his neighbour is hungry’.
فَقُلْنَا هَلَكْنَا يَا رَسُولَ اللَّهِ
We said, ‘We are destroyed, O Rasool-Allah-saww!’
فَقَالَ مِنْ فَضْلِ طَعَامِكُمْ وَ مِنْ فَضْلِ تَمْرِكُمْ وَ رِزْقِكُمْ وَ خَلَقِكُمْ وَ خِرَقِكُمْ تُطْفِئُونَ بِهَا غَضَبَ الرَّبِ
He-saww said: ‘From surplus of your food, and from surplus of your dates, and your silver, and new clothes and your old clothes, you will be extinguishing Wrath of the Lord-azwj by it’.
وَ سَأُنَبِّئُكَ بِهَوَانِ الدُّنْيَا وَ هَوَانِ شَرَفِهَا عَلَى مَا مَضَى مِنَ السَّلَفِ وَ التَّابِعِينَ
And I-asws shall inform you with the insignificance of the world and insignificance of its decorations upon the ones passed, from the ancestors and the followers’.
فَقَدْ حَدَّثَنِي مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ قَالَ ع لَمَّا تَجَهَّزَ الْحُسَيْنُ ع إِلَى الْكُوفَةِ أَتَاهُ ابْنُ عَبَّاسٍ فَنَاشَدَهُ اللَّهَ وَ الرَّحِمَ أَنْ يَكُونَ هُوَ الْمَقْتُولَ بِالطَّفِّ
Muhammad Bin Ali-asws Bin Al-Husayn-asws narrated to me. He-asws said: ‘When Al-Husayn-asws prepared to go to Al-Kufa, Ibn Abbas came to him-asws. He adjured him-asws with Allah-azwj and the kinship that he-asws would be killed at Al-Taff (Karbala).
فَقَالَ أَنَا أَعْرَفُ بِمَصْرَعِي مِنْكَ وَ مَا وَكْدِي مِنَ الدُّنْيَا إِلَّا فِرَاقَهَا أَ لَا أُخْبِرُكَ يَا ابْنَ عَبَّاسٍ بِحَدِيثِ أَمِيرِ الْمُؤْمِنِينَ ع وَ الدُّنْيَا
He-asws said: ‘I-asws am more knowing with my-asws dying place than you are, and there is no aim for me-asws from the world except separating from it. Shall I-asws inform you, O Ibn Abbas, with a Hadeeth of Amir Al-Momineen-asws and the world?’
فَقَالَ لَهُ بَلَى لَعَمْرِي إِنِّي لَأُحِبُّ أَنْ تُحَدِّثَنِي بِأَمْرِهَا
He said to him-asws, ‘Yes, by my life! I would love you to narrate to me with its matter’.
فَقَالَ أَبِي فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع سَمِعْتُ أَبَا عَبْدِ اللَّهِ الْحُسَيْنِ ع يَقُولُ- حَدَّثَنِي أَمِيرُ الْمُؤْمِنِينَ ع قَالَ إِنِّي كُنْتُ بِفَدَكَ فِي بَعْضِ حِيطَانِهَا وَ قَدْ صَارَتْ لِفَاطِمَةَ ع
My-asws father-asws said: ‘Ali-asws Bin Al-Husayn-asws said: ‘I-asws heard Abu Abdullah Al-Husayn‑asws saying: ‘Amir Al-Momineen-asws narrated to me. He-asws said: ‘I-asws was at Fadak in one of its orchards, and it had come to be for (Syeda) Fatima-asws’.
قَالَ فَإِذَا أَنَا بِامْرَأَةٍ قَدْ هَجَمَتْ عَلَيَّ وَ فِي يَدِي مِسْحَاةٌ وَ أَنَا أَعْمَلُ بِهَا فَلَمَّا نَظَرْتُ إِلَيْهَا طَارَ قَلْبِي مِمَّا تَدَاخَلَنِي مِنْ جَمَالِهَا فَشَبَّهْتُهَا بِبُثَيْنَةَ بِنْتِ عَامِرٍ الْجُمَحِيِّ وَ كَانَتْ مِنْ أَجْمَلِ نِسَاءِ قُرَيْشٍ
He-asws said: ‘There I-asws was with a woman who was coming towards me-asws and in my-asws hand was a spade and I-asws was working with it. When I-asws looked at her, my-asws heart flew from what had entered me-asws from her beauty, resembling in beauty with Buseyna Bint Aamir Al-Jumahy, and she was from the most beautiful of the women of Qureysh.
فَقَالَتْ يَا ابْنَ أَبِي طَالِبٍ هَلْ لَكَ أَنْ تَتَزَوَّجَ بِي فَأُغْنِيَكَ عَنْ هَذِهِ الْمِسْحَاةِ وَ أَدُلَّكَ عَلَى خَزَائِنِ الْأَرْضِ فَيَكُونَ لَكَ الْمُلْكُ مَا بَقِيتَ وَ لِعَقِبِكَ مِنْ بَعْدِكَ
She said to me, ‘O son-asws of Abu Talib-asws! Is it okay for you-asws to marry me and I shall enrich you from this spade (manual work), and I shall point you-asws to treasures of the earth and the kingdom will be for you-asws for as long as you-asws live, and for your-asws posterity from after you-asws?’
فَقَالَ لَهَا مَنْ أَنْتِ حَتَّى أَخْطُبَكِ مِنْ أَهْلِكِ
I-asws said to her: ‘Who are you until (so that) I-asws can propose to you-asws from your family?’
فَقَالَتْ أَنَا الدُّنْيَا
She said, ‘I am the world’.
قَالَ لَهَا فَارْجِعِي وَ اطْلُبِي زَوْجاً غَيْرِي فَلَسْتِ مِنْ شَأْنِي وَ أَقْبَلْتُ عَلَى مِسْحَاتِي وَ أَنْشَأَتُ أَقُولُ-
I-asws said to her: ‘Return and seek a husband other than me-asws, for it isn’t from my-asws concerns’, and I-asws turn to my spade, and I-asws prosed a poem saying:
| لَقَدْ خَابَ مَنْ غَرَّتْهُ دُنْيَا دَنِيَّةٌ- | وَ مَا هِيَ إِنْ غَرَّتْ قُرُوناً بِطَائِلٍ- | |
| أَتَتْنَا عَلَى زِيِّ الْعَزِيزِ بُثَيْنَةَ- | وَ زِينَتُهَا فِي مِثْلِ تِلْكَ الشَّمَائِلِ- | |
| فَقُلْتُ لَهَا غُرِّي سِوَايَ فَإِنَّنِي | عَزُوفٌ عَنِ الدُّنْيَا وَ لَسْتُ بِجَاهِلٍ- | |
| وَ مَا أَنَا وَ الدُّنْيَا فَإِنَّ مُحَمَّداً- | رَهِينٌ بِقَفْرٍ بَيْنَ تِلْكَ الْجَنَادِلِ- |
‘He is disappointed, the one whom the lowly world deceives, and it is what has deceived generations. It came to us-asws in the garb of Buseyna and her adornments in the likes of that appearance. I-asws said to her: ‘Deceive the ones besides me-asws for I-asws am abstemious from the world and aren’t ignorant. And what have I-asws to do with the world, for Muhammad‑saww is a pledge in the wilderness between those graves.
| وَ هَبْهَا أَتَتْنَا بِالْكُنُوزِ وَ دُرِّهَا- | وَ أَمْوَالِ قَارُونَ وَ مُلْكِ الْقَبَائِلِ- | |
| أَ لَيْسَ جَمِيعاً لِلْفَنَاءِ مَصِيرُهَا- | وَ يُطْلَبُ مِنْ خُزَّانِهَا بِالطَّوَائِلِ- | |
| فَغُرِّي سِوَايَ إِنَّنِي غَيْرُ رَاغِبٍ- | لِمَا فِيكِ مِنْ عِزٍّ وَ مُلْكٍ وَ نَائِلٍ- | |
| وَ قَدْ قَنِعَتْ نَفْسِي بِمَا قَدْ رُزِقْتُهُ- | فَشَأْنَكِ يَا دُنْيَا وَ أَهْلَ الْغَوَائِلِ- | |
| فَإِنِّي أَخَافُ اللَّهَ يَوْمَ لِقَائِهِ- | وَ أَخْشَى عِتَاباً دَائِماً غَيْرَ زَائِلٍ |
And its love came to us with the treasures and its gems, and wealth of Qarun-la and kingdom of the tribes. Isn’t it all for the annihilation as its destiny? And he is seeking from its prolonged treasures. So deceive the ones besides me-asws! I-asws am not desirous to what is in you, from honour, and kingdom and achievements. And I-asws have contented myself-asws with what I-asws have been Graced with, so it’s your concern, O world, and the people of temptations, for I-asws fear Allah-azwj of the Day I-asws shell meet Him-azwj, and I-asws dread the permanent unceasing rebuke’.
فَخَرَجَ مِنَ الدُّنْيَا وَ لَيْسَ فِي عُنُقِهِ تَبِعَةٌ لِأَحَدٍ حَتَّى لَقِيَ اللَّهَ مَحْمُوداً غَيْرَ مَلُومٍ وَ لَا مَذْمُومٍ ثُمَّ اقْتَدَتْ بِهِ الْأَئِمَّةُ مِنْ بَعْدِهِ بِمَا قَدْ بَلَغَكُمْ لَمْ يَتَلَطَّخُوا بِشَيْءٍ مِنْ بَوَائِقِهَا صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ وَ أَحْسَنَ مَثْوَاهُمْ:
He-asws exited from the world and there wasn’t any liability in his-asws neck for anyone until he-asws met Allah-azwj as praised, without blame or condemnation. Then the Imams-asws from after him-asws were led by him-asws with what had reached them-asws. They-asws did not mingle anything from his-asws legacies, may the Salawaat of Allah-azwj be upon them-asws all and Make their-asws abodes excellent.
وَ قَدْ وَجَّهْتُ إِلَيْكَ بِمَكَارِمِ الدُّنْيَا وَ الْآخِرَةِ وَ عَنِ الصَّادِقِ الْمُصَدَّقِ رَسُولِ اللَّهِ فَإِنْ أَنْتَ عَمِلْتَ بِمَا نَصَحْتُ لَكَ فِي كِتَابِي هَذَا ثُمَّ كَانَتْ عَلَيْكَ مِنَ الذُّنُوبِ وَ الْخَطَايَا كَمِثْلِ أَوْزَانِ الْجِبَالِ وَ أَمْوَاجِ الْبِحَارِ رَجَوْتُ اللَّهَ أَنْ يَتَجَافَى عَنْكَ جَلَّ وَ عَزَّ بِقُدْرَتِهِ
And I-asws have dedicated to you the honours of the world and the Hereafter, and from Al-Sadiq-asws, the ratifier of Rasool-Allah-saww. If you were to work with what I-asws have advised you in this letter of mine, then there happen to be upon you the sins and mistakes like the weight of the mountains and waves of the sea, I-asws shall be hopeful to Allah-azwj Majestic and Mighty Turn these away from you by His-azwj Power.
يَا عَبْدَ اللَّهِ إِيَّاكَ أَنْ تُخِيفَ مُؤْمِناً فَإِنَّ أَبِي مُحَمَّدَ بْنَ عَلِيٍّ حَدَّثَنِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ كَانَ يَقُولُ مَنْ نَظَرَ إِلَى مُؤْمِنٍ نَظْرَةً لِيُخِيفَهُ بِهَا أَخَافَهُ اللَّهُ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ وَ حَشَرَهُ فِي صُورَةِ الذَّرِّ لَحْمَهُ وَ جَسَدَهُ وَ جَمِيعَ أَعْضَائِهِ حَتَّى يُورِدَهُ مَوْرِدَهُ
O Abdullah! Beware of scaring a Momin, for my-asws father Muhammad-asws Bin Ali-asws, narrated to me-asws from his-asws father-asws, from his-asws grandfather Ali-asws Bin Abu Talib-asws that he-asws had said: ‘One who looks at a Momin with a look in order to scare him with, Allah‑azwj would Frighten him on a Day there will be no shade except His-azwj Shade, and Resurrect him in the image of a particle, his flesh, and his body and entirety of his body parts, until he arrives at his arrival point’.
وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ مَنْ أَغَاثَ لَهْفَاناً مِنَ الْمُؤْمِنِينَ أَغَاثَهُ اللَّهُ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ وَ آمَنَهُ يَوْمَ الْفَزَعِ الْأَكْبَرِ وَ آمَنَهُ عَنْ سُوءِ الْمُنْقَلَبِ
And it is narrated to me-asws by my-asws father-asws, from his-asws forefathers-asws, from Ali-asws, from the Prophet-saww having said: ‘One who helps a distressed one from the Momineen, Allah-azwj will Help him on a Day there will be no shade except His-azwj Shade, and Secure him on the Day of the greatest panic, and Secure him from the evil transfer.
وَ مَنْ قَضَى لِأَخِيهِ الْمُؤْمِنِ حَاجَةً قَضَى اللَّهُ لَهُ حَوَائِجَ كَثِيرَةً إِحْدَاهَا الْجَنَّةُ
And the one who fulfils a need of his Momin brother, Allah-azwj will fulfil a lot of needs for him, one of these being the Paradise.
وَ مَنْ كَسَا أَخَاهُ الْمُؤْمِنَ مِنْ عُرْيٍ كَسَاهُ اللَّهُ مِنْ سُنْدُسِ الْجَنَّةِ وَ إِسْتَبْرَقِهَا وَ حَرِيرِهَا وَ لَمْ يَزَلْ يَخُوضُ فِي رِضْوَانِ اللَّهِ مَا دَامَ عَلَى الْمَكْسُوِّ مِنْهَا سِلْكٌ
And one who clothes his Momin brother from bareness, Allah-azwj will Clothe him from the fabrics of Paradise, and its brocade, and its silk, and he will not cease to be wading in the Satisfaction of Allah-azwj for as long as a thread from it remain upon the clothed one.
وَ مَنْ أَطْعَمَ أَخَاهُ مِنْ جُوعٍ أَطْعَمَهُ اللَّهُ مِنْ طَيِّبَاتِ الْجَنَّةِ وَ مَنْ سَقَاهُ مِنْ ظَمَإٍ سَقَاهُ اللَّهُ مِنَ الرَّحِيقِ الْمَخْتُومِ رَيَّةً
And one who feeds his brother from hunger, Allah-azwj will Feed him from the good foods of the Paradise, and one who quenches him from thirst, Allah-azwj will Quench him from the Sealed Nectar up to saturation.
وَ مَنْ أَخْدَمَ أَخَاهُ أَخْدَمَهُ اللَّهُ مِنَ الْوِلْدَانِ الْمُخَلَّدِينَ وَ أَسْكَنَهُ مَعَ أَوْلِيَائِهِ الطَّاهِرِينَ
And one who serves his brother, Allah-azwj will Serve him from (through) the eternal youths, and Settle him with the His-azwj pure friends.
وَ مَنْ حَمَلَ أَخَاهُ الْمُؤْمِنَ مِنْ رَحْلِهِ حَمَلَهُ اللَّهُ عَلَى نَاقَةٍ مِنْ نُوقِ الْجَنَّةِ وَ بَاهَى بِهِ الْمَلَائِكَةَ الْمُقَرَّبِينَ يَوْمَ الْقِيَامَةِ
And one who carries his Momin brother upon a riding animal, Allah-azwj will have him carried upon a she-camel from the she-camels of Paradise and Boast to the Angels of Proximity with him on the Day of Qiyamah.
وَ مَنْ زَوَّجَ أَخَاهُ الْمُؤْمِنَ امْرَأَةً يَأْنَسُ بِهَا وَ يَشُدُّ عَضُدَهُ وَ يَسْتَرِيحُ إِلَيْهَا زَوَّجَهُ اللَّهُ مِنَ الْحُورِ الْعِينِ وَ آنَسَهُ بِمَنْ أَحَبَّ مِنَ الصِّدِّيقِينَ مِنْ أَهْلِ بَيْتِ نَبِيِّهِ وَ إِخْوَانِهِ وَ آنَسَهُمْ بِهِ
And one who gets his Momin brother married to a woman he can be comforted with her, and strengthen his arm, and he can rest to her, Allah-azwj will get him married to the Maiden Houries, and Comfort him with the one he loves from the truthful ones from his family members, and his brother, and they will be comforted with him.
وَ مَنْ أَعَانَ أَخَاهُ الْمُؤْمِنَ عَلَى سُلْطَانٍ جَائِرٍ أَعَانَهُ اللَّهُ عَلَى إِجَازَةِ الصِّرَاطِ عِنْدَ زَلْزَلَةِ الْأَقْدَامِ
And one who assists his Momin brother against a tyrannical ruler, Allah-azwj will Assist him upon crossing the Bridge at the slips of the feet.
وَ مَنْ زَارَ أَخَاهُ الْمُؤْمِنَ إِلَى مَنْزِلِهِ- لَا لِحَاجَةٍ مِنْهُ إِلَيْهِ كُتِبَ مِنْ زُوَّارِ اللَّهِ وَ كَانَ حَقِيقاً عَلَى اللَّهِ أَنْ يُكْرِمَ زَائِرَهُ
And one who visits his Momin brother to his house, not for a need from him to him, he will be written as being from the visitors of Allah-azwj, and there would be a right upon Allah-azwj that He-azwj Honours His-azwj visitor.
يَا عَبْدَ اللَّهِ وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ص يَقُولُ لِأَصْحَابِهِ يَوْماً مَعَاشِرَ النَّاسِ إِنَّهُ لَيْسَ بِمُؤْمِنٍ مَنْ آمَنَ بِلِسَانِهِ وَ لَمْ يُؤْمِنْ بِقَلْبِهِ فَلَا تَتَّبَّعُوا عَثَرَاتِ الْمُؤْمِنِينَ فَإِنَّهُ مَنِ اتَّبَّعَ عَثْرَةَ مُؤْمِنٍ اتَّبَّعَ اللَّهُ عَثَرَاتِهِ يَوْمَ الْقِيَامَةِ وَ فَضَحَهُ فِي جَوْفِ بَيْتِهِ
O Abdullah! My-asws father-asws narrated to me-asws, from his-asws forefathers-asws, from Ali-asws having heard Rasool-Allah-saww and he-saww was saying to his-saww companions one day: ‘Community of people! He isn’t a Momin, one who believes by his tongue and does not believe with his heart. Do not pursue the stumbles of the Momineen for the one who pursues stumbles of a Momin, Allah-azwj will Pursue his stumbles on the Day of Qiyamah, and Expose him in the midst of his household.
وَ حَدَّثَنِي أَبِي عَنْ عَلِيٍّ ع أَنَّهُ قَالَ أَخَذَ اللَّهُ مِيثَاقَ الْمُؤْمِنِ أَنْ لَا يُصَدَّقَ فِي مَقَالَتِهِ وَ لَا يَنْتَصِفَ مِنْ عَدُوِّهِ وَ عَلَى أَنْ لَا يَشْفِيَ غَيْظَهُ إِلَّا بِفَضِيحَةِ نَفْسِهِ لِأَنَّ كُلَّ مُؤْمِنٍ مُلْجَمٌ وَ ذَلِكَ لِغَايَةٍ قَصِيرَةٍ وَ رَاحَةٍ طَوِيلَةٍ
And it is narrated to me-asws by my-asws father-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Allah-azwj has Taken a Covenant of the Momin that he will not be ratified in his words, nor will he receive fairness from his enemies, and upon that he will not heal his rage except by exposing himself, because every Momin is reined, and that is for a short end and a long comfort.
أَخَذَ اللَّهُ مِيثَاقَ الْمُؤْمِنِ عَلَى أَشْيَاءَ- أَيْسَرُهَا عَلَيْهِ مُؤْمِنٌ مِثْلُهُ يَقُولُ بِمَقَالَتِهِ يَبْغِيهِ وَ يَحْسُدُهُ وَ الشَّيْطَانُ يُغْوِيهِ وَ يَمْقُتُهُ وَ السُّلْطَانُ يَقْفُو أَثَرَهُ وَ يَتَّبَّعُ عَثَرَاتِهِ وَ كَافِرٌ بِالَّذِي هُوَ مُؤْمِنٌ بِهِ يَرَى سَفْكَ دَمِهِ دِيناً وَ إِبَاحَةَ حَرِيمِهِ غُنْماً فَمَا بَقَاءُ الْمُؤْمِنِ بَعْدَ هَذَا
Allah-azwj has Taken Covenant of the Momin upon things, the easiest of these upon him is a Momin like him speaking with his words exactly, and envying him, and the Satan-la deviates him and strays him, and the ruler restrains his impacts and pursues his stumbles, a Kafir with Allah-azwj which he believes in views shedding his blood as religion, and legalising his sanctity as a gain. So what remains of the Momin after this!
يَا عَبْدَ اللَّهِ وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص قَالَ نَزَلَ جَبْرَئِيلُ ع فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ يَقْرَأُ عَلَيْكَ السَّلَامَ وَ يَقُولُ اشْتَقَقْتُ لِلْمُؤْمِنِ اسْماً مِنْ أَسْمَائِي سَمَّيْتُهُ مُؤْمِناً فَالْمُؤْمِنُ مِنِّي وَ أَنَا مِنْهُ مَنِ اسْتَهَانَ بِمُؤْمِنٍ فَقَدِ اسْتَقْبَلَنِي بِالْمُحَارَبَةِ
O Abdullah! And it is narrated to me-asws by my-asws father-asws, from his-asws forefathers-asws, from Ali-asws, from the Prophet-saww having said: ‘Jibraeel-as descended unto me-saww. He-as said: ‘O Muhammad-saww! Allah-azwj Conveys the Greetings to you-saww and Says: “I-azwj have Derived a name for the Momin from My-azwj Names. I-azwj Name him as ‘Momin’. So, the Momin is from Me-azwj and I-azwj am from him, and one who considers a Momin as insignificant, he has faced Me-azwj with the war!”
يَا عَبْدَ اللَّهِ وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ ع عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ يَوْماً يَا عَلِيُّ لَا تُنَاظِرْ رَجُلًا حَتَّى تَنْظُرَ فِي سَرِيرَتِهِ فَإِنْ كَانَتْ سَرِيرَتُهُ حَسَنَةً فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَكُنْ لِيَخْذُلَ وَلِيَّهُ وَ إِنْ كَانَتْ سَرِيرَتُهُ رَدِيَّةً فَقَدْ يَكْفِيهِ مَسَاوِيهِ فَلَوْ جَهَدْتَ أَنْ تَعْمَلَ بِهِ أَكْثَرَ مِمَّا عَمِلَهُ مِنْ مَعَاصِي اللَّهِ عَزَّ وَ جَلَّ مَا قَدَرْتَ عَلَيْهِ
O Abdullah! And my-asws father-asws narrated to me-asws, from his-asws forefathers-asws, from Ali‑asws, from the Prophet-saww having said one day: ‘O Ali-asws! Do not debate a man until you‑asws look at his secretive actions. If his secretive actions were to be good, then Allah-azwj Mighty and Majestic will not be Abandoning His-azwj friend, and if his secretive actions happen to be lowly, then his equals will suffice him. If you-asws were to strive in working with him more than what he works in the disobedience of Allah-azwj Mighty and Majestic, you-asws will not be able upon it’.
يَا عَبْدَ اللَّهِ وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص قَالَ أَدْنَى الْكُفْرِ أَنْ يَسْمَعَ الرَّجُلُ عَنْ أَخِيهِ الْكَلِمَةَ فَيَحْفَظَهَا عَلَيْهِ يُرِيدُ أَنْ يَفْضَحَهُ بِهَا- أُولئِكَ لا خَلاقَ لَهُمْ
O Abdullah! And it is narrated to me by my-asws father-asws, from his-asws forefathers-asws, from Ali-asws, from the Prophet-saww having said: ‘The least of Kufr is the man hearing a word from his brother, so he memorises it upon him intending to expose him with it (one day). These ones, there is no share for them (in the Hereafter).
يَا عَبْدَ اللَّهِ وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ مَنْ قَالَ فِي مُؤْمِنٍ مَا رَأَتْ عَيْنَاهُ وَ سَمِعَتْ أُذُنَاهُ مَا يَشِينُهُ وَ يَهْدِمُ مُرُوَّتَهُ فَهُوَ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذابٌ أَلِيمٌ
O Abdullah! And it is narrated to me-asws by my-asws father-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘One who says regarding a Momin what his eyes have seen and his ears have heard what would shame him and demolish his personality, he is from those Allah‑azwj Mighty and Majestic Said: Those who love that the scandal should spread regarding those who believe, for them would be a painful Punishment, [24:19].
يَا عَبْدَ اللَّهِ وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ مَنْ رَوَى عَنْ أَخِيهِ الْمُؤْمِنِ رِوَايَةً يُرِيدُ بِهَا هَدْمَ مُرُوَّتِهِ وَ ثَلْبَهُ أَوْبَقَهُ اللَّهُ بِخَطِيئَتِهِ حَتَّى يَأْتِيَ بِمَخْرَجٍ مِمَّا قَالَ وَ لَنْ يَأْتِيَ بِالْمَخْرَجِ مِنْهُ أَبَداً-
O Abdullah! And it is narrated to me by my-asws father-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘One who reports about his Momin brother a report intending by it to demolish his personality and faulting him, Allah-azwj will Destroy him with a sin until he comes with a way out from what he had said, and he will never (be able to) come with the way out from it, ever!
وَ مَنْ أَدْخَلَ عَلَى أَخِيهِ الْمُؤْمِنِ سُرُوراً فَقَدْ أَدْخَلَ عَلَى أَهْلِ الْبَيْتِ ع سُرُوراً وَ مَنْ أَدْخَلَ عَلَى أَهْلِ الْبَيْتِ سُرُوراً فَقَدْ أَدْخَلَ عَلَى رَسُولِ اللَّهِ ص سُرُوراً وَ مَنْ أَدْخَلَ عَلَى رَسُولِ اللَّهِ ص سُرُوراً فَقَدْ سَرَّ اللَّهَ وَ مَنْ سَرَّ اللَّهَ فَحَقِيقٌ عَلَيْهِ أَنْ يُدْخِلَهُ الْجَنَّةَ حِينَئِذٍ
And one who enters cheerfulness upon his Momin brother, so he has entered cheerfulness upon People-asws of the Household of Rasool-Allah-saww, and one who enters cheerfulness upon People-asws of the Household, so he has entered cheerfulness upon Rasool-Allah-saww, and the one who enters cheerfulness upon Rasool-Allah-azwj so he has cheered Allah-azwj, and the one who cheers Allah-azwj will have a right upon Allah-azwj that He-azwj Enters him into the Paradise on that day.
ثُمَّ إِنِّي أُوصِيكَ بِتَقْوَى اللَّهِ وَ إِيثَارِ طَاعَتِهِ وَ الِاعْتِصَامِ بِحَبْلِهِ فَإِنَّهُ مَنِ اعْتَصَمَ بِحَبْلِ اللَّهِ- فَقَدْ هُدِيَ إِلى صِراطٍ مُسْتَقِيمٍ
Then, I-asws hereby advise you with fearing Allah-azwj and prefer obeying Him-azwj, and holding tightly to His-azwj rope, for the one who holds tightly to the rope of Allah-azwj, he has been guided to the Straight Path.
فَاتَّقِ اللَّهَ وَ لَا تُؤْثِرْ أَحَداً عَلَى رِضَاهُ وَ هَوَاهُ فَإِنَّهُ وَصِيَّةُ اللَّهِ عَزَّ وَ جَلَّ إِلَى خَلْقِهِ- لَا يَقْبَلُ مِنْهُمْ غَيْرَهَا وَ لَا يُعَظِّمُ سِوَاهَا
Therefore, fear Allah-azwj and do not prefer anyone over His-azwj Satisfaction and His-azwj Desire, for it is an Advice of Allah-azwj Mighty and Majestic to His-azwj creatures that He-azwj will not Accept from them other than it, nor will He-azwj Revere anything besides it.
وَ اعْلَمْ أَنَّ الْخَلَائِقَ لَمْ يُوَكَّلُوا بِشَيْءٍ أَعْظَمَ مِنَ التَّقْوَى فَإِنَّهُ وَصِيَّتُنَا أَهْلَ الْبَيْتِ فَإِنِ اسْتَطَعْتَ أَنْ لَا تَنَالَ مِنَ الدُّنْيَا شَيْئاً تُسْأَلُ عَنْهُ غَداً فَافْعَلْ
And know that the people are not Allocated with anything mightier than the piety, for it is our-asws advice, People-asws of the Household. Thus, if you are capable of not taking anything from the world you will be Questioned about it tomorrow, then do so!’
قَالَ عَبْدُ اللَّهِ بْنُ سُلَيْمَانَ فَلَمَّا وَصَلَ كِتَابُ الصَّادِقِ ع إِلَى النَّجَاشِيِّ نَظَرَ فِيهِ فَقَالَ صَدَقَ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ مَوْلَايَ فَمَا عَمِلَ أَحَدٌ بِمَا فِي هَذَا الْكِتَابِ إِلَّا نَجَا فَلَمْ يَزَلْ عَبْدُ اللَّهِ يَعْمَلُ بِهِ فِي أَيَّامِ حَيَاتِهِ.
Abdullah Bin Suleyman (the narrator) said, ‘When the letter of Al-Sadiq-asws arrived to Al-Najashy, he looked into it and said: ‘My Master-asws speaks the truth, by Allah-azwj Who, there is no god except He-azwj! No one will work with what is in this letter except he will attain salvation!’ Abdullah did not cease to be working with it in the days of his life’’.[290]
113- كِتَابُ الْأَرْبَعِينَ، فِي قَضَاءِ حُقُوقِ الْمُؤْمِنِينَ وَ أَعْلَامُ الدِّينِ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ ع الْمُؤْمِنُ يُدَارِي وَ لَا يُمَارِي-.
‘Kitab Al Arbaeen’ –
Regarding decrees of rights of the Momineen and flags of religion, Ja’far-asws Bin Muhammad Al-Sadiq-asws said: ‘The Momin is polite and does not have bitter arguments’.[291]
وَ قَالَ ع مَنِ اعْتَدَلَ يَوْمَاهُ فَهُوَ مَغْبُونٌ وَ مَنْ كَانَ فِي غَدِهِ شَرّاً مِنْ يَوْمِهِ فَهُوَ مَفْتُونٌ وَ مَنْ لَمْ يَتَفَقَّدِ النُّقْصَانَ فِي نَفْسِهِ دَامَ نَقْصُهُ وَ مَنْ دَامَ نَقْصُهُ فَالْمَوْتُ خَيْرٌ لَهُ وَ مَنْ أدب [أَذْنَبَ] مِنْ غَيْرِ عَمْدٍ كَانَ لِلْعَفْوِ أَهْلًا.
And he-asws said: ‘One whose two days are equated, he is embezzled, and one in his tomorrow that his today, he is tempted; and one who does not check the deficiency within himself his deficiency will be permanent, and one whose deficiency is permanent, the death is better for him; and the one who sins without deliberation would be rightful of the Pardon’’.[292]
وَ قَالَ ع اطْلُبُوا الْعِلْمَ وَ لَوْ بِخَوْضِ اللُّجَجِ وَ شَقِّ الْمُهَجِ.
And he-asws said: ‘Seek the knowledge and even if by immersing in the depths and cleaving the paths’’.[293]
وَ قَالَ ع لَجَاهِلٌ سَخِيٌّ خَيْرٌ مِنْ نَاسِكٍ بِخَيْلٍ-.
And he-asws said: ‘A generous ignoramus is better than a miserly ritualist’.
وَ سُئِلَ ع عَنِ التَّوَاضُعِ فَقَالَ هُوَ أَنْ تَرْضَى مِنَ الْمَجْلِسِ بِدُونِ شَرَفِكَ وَ أَنْ تُسَلِّمَ عَلَى مَنْ لَقِيتَ وَ أَنْ تَتْرُكَ الْمِرَاءَ وَ إِنْ كُنْتَ مُحِقّاً.
And he-asws was asked about the humbleness. He-asws said: ‘It is your being pleased from the sitting with lower than your nobility, and your greeting unto the ones you meet, and your neglecting the bitter arguments and even if you are rightful’’. [294]
وَ قَالَ ع إِذَا دُقَّ الْعِرْضُ اسْتُصْعِبَ جَمْعُهُ.
And he-asws said: ‘When the honour is shattered it is difficult to gather it’’.[295]
وَ قَالَ ع الْمُؤْمِنُ إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ مِنْ حَقٍّ وَ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ الَّذِي إِذَا قَدَرَ لَمْ يَأْخُذْ أَكْثَرَ مِنْ مَالِهِ.
And he-asws said: ‘When the Momin is angered, his anger does not exit him from truth, and when he is please, his being pleased does not enter him into a falsehood, and the one who when he is powerful, does not take more than his wealth’’.[296]
وَ قَالَ ع كِتَابُ اللَّهِ عَزَّ وَ جَلَّ عَلَى أَرْبَعَةِ أَشْيَاءَ عَلَى الْعِبَارَةِ وَ الْإِشَارَةِ وَ اللَّطَائِفِ وَ الْحَقَائِقِ فَالْعِبَارَةُ لِلْعَوَامِّ وَ الْإِشَارَةُ لِلْخَوَاصِّ وَ اللَّطَائِفُ لِلْأَوْلِيَاءِ وَ الْحَقَائِقُ لِلْأَنْبِيَاءِ.
And he-asws said: ‘The Book of Allah-azwj Mighty and Majestic is based upon four things – upon the lessons, and the indications, and the subtleties, and the realities. The lessons are for the general public, and the indications are for the special ones, and the subtleties are for the Guardians-asws, and the realities are for the Prophets-as’’.[297]
وَ قَالَ ع مَنْ سَأَلَ فَوْقَ قَدْرِهِ اسْتَحَقَّ الْحِرْمَانَ.
And he-asws said: ‘One who asks above his worth deserves the deprivation’’.[298]
وَ قَالَ ع مَنْ أَكْرَمَكَ فَأَكْرِمْهُ وَ مَنِ اسْتَخَفَّكَ فَأَكْرِمْ نَفْسَكَ عَنْهُ.
And he-asws said: ‘One who honours you, honour him, and one who takes you lightly, honour yourself away from him’’.[299]
وَ قَالَ ع مِنْ أَخْلَاقِ الْجَاهِلِ الْإِجَابَةُ قَبْلَ أَنْ يَسْمَعَ وَ الْمُعَارَضَةُ قَبْلَ أَنْ يَفْهَمَ وَ الْحُكْمُ بِمَا لَا يَعْلَمُ.
And he-asws said: ‘From manners of the ignorant one is the answering before he listens, and the objecting before he understands, and the deciding with what he does not know’’.[300]
وَ قَالَ ع سِرُّكَ مِنْ دَمِكَ فَلَا تُجْرِيهِ فِي غَيْرِ أَوْدَاجِكَ.
And he-asws said: ‘Your secret is from your blood therefore doe not flow it in other than your own veins’’.[301]
وَ قَالَ ع صَدْرُكَ أَوْسَعُ لِسِرِّكَ.
And he-asws said: ‘Your chest is most capacious for your secrets’’.[302]
وَ قَالَ ع أَوْلَى النَّاسِ بِالْعَفْوِ أَقْدَرُهُمْ عَلَى الْعُقُوبَةِ وَ أَنْقَصُ النَّاسِ عَقْلًا مَنْ ظَلَمَ مَنْ دُونَهُ وَ لَمْ يَصْفَحْ عَمَّنِ اعْتَذَرَ إِلَيْهِ وَ الْقَادِرُ عَلَى الشَّيْءِ سُلْطَانٌ.
And he-asws said: ‘The foremost of the people with the pardon are their most able upon the punishing; and the most deficient of the people in intellect is one who is unjust to the ones apart from him, and he does not forgive the one apologising to him, and one who is able upon a thing is an authority’’.[303]
وَ قَالَ ع إِنَّ الْقَلْبَ يَحْيَا وَ يَمُوتُ فَإِذَا حَيِيَ فَأَدِّبْهُ بِالتَّطَوُّعِ وَ إِذَا مَاتَ فَاقْصُرْهُ عَلَى الْفَرَائِضِ.
And he-asws said: ‘The heart lives and dies. When it is living, discipline it with the voluntary (acts of worship), and when it dies, limit it to the obligatory acts’’.[304]
وَ قَالَ ع لَا تُحَدِّثْ مَنْ تَخَافُ أَنْ يُكَذِّبَكَ وَ لَا تَسْأَلْ مَنْ تَخَافُ أَنْ يَمْنَعَكَ وَ لَا تَثِقْ إِلَى مَنْ تَخَافُ أَنْ يُعَذِّبَكَ وَ مَنْ لَمْ يُوَاخِ إِلَّا مَنْ لَا عَيْبَ فِيهِ قَلَّ صَدِيقُهُ وَ مَنْ لَمْ يَرْضَ مِنْ صَدِيقِهِ إِلَّا بِإِيثَارِهِ عَلَى نَفْسِهِ دَامَ سَخَطُهُ وَ مَنْ عَاتَبَ عَلَى كُلِّ ذَنْبٍ كَثُرَ تَبِعَتُهُ.
And he-asws said: ‘Do not narrate to the one you fear would belie you, nor ask the one you fear would prevent you, nor trust to the one you fear would betray you; and one who does not establish brotherhood except with the one having no faults in him, his friends would be few; and one who is not satisfied from his friend except with him preferring him over himself, his annoyance would be permanent; and one who faults upon every sin (offence), his pursuers would be many’’.[305]
وَ قَالَ ع مَنْ عَذُبَ لِسَانُهُ زَكَا عَقْلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي رِزْقِهِ وَ مَنْ حَسُنَ بِرُّهُ بِأَهْلِهِ زِيدَ فِي عُمُرِهِ.
And he-asws said: ‘One who torments his tongue would purify his intellect; and the one whose intention is good will have increase in his sustenance; and one whose righteousness with his family is good will have increase in his lifespan’’.[306]
وَ قَالَ ع إِنَّ الزُّهَّادَ فِي الدُّنْيَا نُورُ الْجَلَالِ عَلَيْهِمْ وَ أَثَرُ الْخِدْمَةِ بَيْنَ أَعْيُنِهِمْ وَ كَيْفَ لَا يَكُونُونَ كَذَلِكَ وَ إِنَّ الرَّجُلَ لَيَنْقَطِعُ إِلَى بَعْضِ مُلُوكِ الدُّنْيَا فَيُرَى عَلَيْهِ أَثَرُهُ فَكَيْفَ بِمَنْ يَنْقَطِعُ إِلَى اللَّهِ تَعَالَى لَا يُرَى أَثَرُهُ عَلَيْهِ.
And he-asws said: ‘The ascetics in the world, the Noor of majesty is upon them, and the impacts of the service is in between their eyes, and how can it not be like that and the man tends to cut off (from others) to one of the kings of the world and his impacts are seen on him, so how would it be with one who cuts off (from others) to Allah-azwj the Exalted and His‑azwj Impacts not be seen on him?’’[307]
وَ قَالَ ع صِلَةُ الرَّحِمِ تُهَوِّنُ الْحِسَابَ يَوْمَ الْقِيَامَةِ قَالَ اللَّهُ تَعَالَى- وَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ.
And he-asws said: ‘Connecting the kinship eases the Reckoning on the Day of Qiyamah. Allah‑azwj the Exalted Says: And those who are maintaining the relationships what Allah has Commanded with maintaining, and are in awe of their Lord and are fearing the evil Reckoning [13:21]’’.[308]
باب 24 ما روي عن الصادق ع من وصاياه لأصحابه
CHAPTER 24 – WHAT IS REPORTED FROM AL-SADIQ-asws FROM HIS-asws ADVICE TO HIS-asws COMPANIONS
1- ف، تحف العقول وَصِيَّتُهُ ع لِعَبْدِ اللَّهِ بْنِ جُنْدَبٍ رُوِيَ أَنَّهُ ع قَالَ: يَا عَبْدَ اللَّهِ لَقَدْ نَصَبَ إِبْلِيسُ حَبَائِلَهُ فِي دَارِ الْغُرُورِ فَمَا يَقْصِدُ فِيهَا إِلَّا أَوْلِيَاءَنَا وَ لَقَدْ جَلَّتِ الْآخِرَةُ فِي أَعْيُنِهِمْ حَتَّى مَا يُرِيدُونَ بِهَا بَدَلًا
(The book) ‘Tuhaf al Uqoul’ –
‘His-asws advice to Abdullah Bin Jundab (Al-Bajaly Al-Kufi). It is reported that he-asws said: ‘O Abdullah-asws! Iblees-la has set up his-asws ropes in the house of deception. He-la is not aiming in it except our-asws friends, and has flashed the Hereafter in their eyes until they are not wanting any replacement with it’.
ثُمَّ قَالَ آهِ آهِ عَلَى قُلُوبٍ حُشِيَتْ نُوراً وَ إِنَّمَا كَانَتِ الدُّنْيَا عِنْدَهُمْ بِمَنْزِلَةِ الشُّجَاعِ الْأَرْقَمِ وَ الْعَدُوِّ الْأَعْجَمِ أَنِسُوا بِاللَّهِ وَ اسْتَوْحَشُوا مِمَّا بِهِ اسْتَأْنَسَ الْمُتْرَفُونَ أُولَئِكَ أَوْلِيَائِي حَقّاً وَ بِهِمْ تُكْشَفُ كُلُّ فِتْنَةٍ وَ تُرْفَعُ كُلُّ بَلِيَّةٍ
Then he-asws said: ‘Aah! Aah upon the hearts filled with Noor, and rather the world has become in their presence at the status of the black serpent and the silent enemy, and they were comforted with Allah-azwj and felt lonely from what the affluent were comforted with. They are my-asws friends (truly), and by them every Fitna is uncovered and every affliction is lifted.
يَا ابْنَ جُنْدَبٍ حَقٌّ عَلَى كُلِّ مُسْلِمٍ يَعْرِفُنَا أَنْ يَعْرِضَ عَمَلَهُ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ عَلَى نَفْسِهِ فَيَكُونَ مُحَاسِبَ نَفْسِهِ فَإِنْ رَأَى حَسَنَةً اسْتَزَادَ مِنْهَا وَ إِنْ رَأَى سَيِّئَةً اسْتَغْفَرَ مِنْهَا لِئَلَّا يَخْزَى يَوْمَ الْقِيَامَةِ
O Ibn Jundab! There is a right upon every Muslim that he should recognise us-asws. He should present his deeds unto himself during every day and night, so he would be reckoner of himself. If he sees a good deed, he should increase from it, and if he sees an evil deed, he should seek Forgiveness from it lest he be Recompensed on the Day of Qiyamah.
طُوبَى لِعَبْدٍ لَمْ يَغْبِطِ الْخَاطِئِينَ عَلَى مَا أُوتُوا مِنْ نَعِيمِ الدُّنْيَا وَ زَهْرَتِهَا طُوبَى لِعَبْدٍ طَلَبَ الْآخِرَةَ وَ سَعَى لَهَا طُوبَى لِمَنْ لَمْ تُلْهِهِ الْأَمَانِيُّ الْكَاذِبَةُ
Beatitude be for a servant who does not envy the sinners upon what they have been Given from bounties of the world and its blossoms! Beatitude be for a servant seeking the Hereafter and striving for it! Beatitude be for one who is not distracted by the false wishes’.
ثُمَّ قَالَ ع رَحِمَ اللَّهُ قَوْماً كَانُوا سِرَاجاً وَ مَنَاراً كَانُوا دُعَاةً إِلَيْنَا بِأَعْمَالِهِمْ وَ مَجْهُودِ طَاقَتِهِمْ لَيْسُوا كَمَنْ يُذِيعُ أَسْرَارَنَا
Then he-asws said: ‘May Allah-azwj have Mercy on a people who were lamps and minarets. They were calling to with their deeds, and struggled with their strength. They weren’t like the ones who had publicised our-asws secrets.
يَا ابْنَ جُنْدَبٍ إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ يَخَافُونَ اللَّهَ وَ يُشْفِقُونَ أَنْ يُسْلَبُوا مَا أُعْطُوا مِنَ الْهُدَى فَإِذَا ذَكَرُوا اللَّهَ وَ نَعْمَاءَهُ وَجِلُوا وَ أَشْفَقُوا- وَ إِذا تُلِيَتْ عَلَيْهِمْ آياتُهُ زادَتْهُمْ إِيماناً مِمَّا أَظْهَرَهُ مِنْ نَفَاذِ قُدْرَتِهِ وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ
O Ibn Jundab! But rather the Momineen are those who are fearing Allah-azwj and are fearful that they may be stripped of what guidance they have been Given. When they remember Allah-azwj and His-azwj bounties, they dread and are fearful, and when His Verses are recited to them, it increases them in Eman, – from what is apparent of the implementation of His‑azwj Power – and upon their Lord they are relying [8:2].
يَا ابْنَ جُنْدَبٍ قَدِيماً عَمِرَ الْجَهْلُ وَ قَوِيَ أَسَاسُهُ وَ ذَلِكَ لِاتِّخَاذِهِمْ دِينَ اللَّهِ لَعِباً حَتَّى لَقَدْ كَانَ الْمُتَقَرِّبُ مِنْهُمْ إِلَى اللَّهِ بِعَمَلِهِ يُرِيدُ سِوَاهُ- أُولئِكَ هُمُ الظَّالِمُونَ
O Ibn Jundab! Anciently they have built the ignorance and strengthened its foundations, and that is due to their taking religion of Allah-azwj as a play, to the extent that even the one from them drawing closer to Allah-azwj with his deeds intended other than Him-azwj. They are the unjust ones.
يَا ابْنَ جُنْدَبٍ لَوْ أَنَّ شِيعَتَنَا اسْتَقَامُوا لَصَافَحَتْهُمُ الْمَلَائِكَةُ وَ لَأَظَلَّهُمُ الْغَمَامُ وَ لَأَشْرَقُوا نَهَاراً وَ لَأَكَلُوا مِنْ فَوْقِهِمْ وَ مِنْ تَحْتِ أَرْجُلِهِمْ وَ لَمَا سَأَلُوا اللَّهَ شَيْئاً إِلَّا أَعْطَاهُمْ
O Ibn Jundab! Had our-asws Shias been steadfast, the Angels would shake their hands, and the clouds would shade them, and day would shine, and they would eat from above them and from beneath their feed, and they would not ask Allah-azwj of anything except He-azwj would Give them.
يَا ابْنَ جُنْدَبٍ لَا تَقُلْ فِي الْمُذْنِبِينَ مِنْ أَهْلِ دَعْوَتِكُمْ إِلَّا خَيْراً وَ اسْتَكِينُوا إِلَى اللَّهِ فِي تَوْفِيقِهِمْ وَ سَلُوا التَّوْبَةَ لَهُمْ فَكُلُّ مَنْ قَصَدَنَا وَ تَوَلَّانَا وَ لَمْ يُوَالِ عَدُوَّنَا وَ قَالَ مَا يَعْلَمُ وَ سَكَتَ عَمَّا لَا يَعْلَمُ أَوْ أَشْكَلَ عَلَيْهِ فَهُوَ فِي الْجَنَّةِ
O Ibn Jundab! Do not say regarding the sinners from the people of your call except good, and request to Allah-azwj regarding their inclination, and ask for the repentance for them. Every one who aims for us-asws, and befriends us-asws, and does not befriend our-asws enemies, and says what he knows and is silent from what he does not know or if it is doubtful upon him, he will be in the Paradise.
يَا ابْنَ جُنْدَبٍ يَهْلِكُ الْمُتَّكِلُ عَلَى عَمَلِهِ وَ لَا يَنْجُو الْمُجْتَرِئُ عَلَى الذُّنُوبِ الْوَاثِقُ بِرَحْمَةِ اللَّهِ
O Ibn Jundab! The one relying upon his deeds is destroyed, and the one audacious upon the sins trusting with Mercy of Allah-azwj will not attain salvation’.
قُلْتُ فَمَنْ يَنْجُو
I said, ‘So who will attain salvation?’
قَالَ الَّذِينَ هُمْ بَيْنَ الرَّجَاءِ وَ الْخَوْفِ كَأَنَّ قُلُوبَهُمْ فِي مِخْلَبِ طَائِرٍ شَوْقاً إِلَى الثَّوَابِ وَ خَوْفاً مِنَ الْعَذَابِ
He-asws said: ‘Those who are between the hope and the fear. It is as if their hearts are in the claws of a bird yearning to the Rewards and fearing from the Punishment.
يَا ابْنَ جُنْدَبٍ مَنْ سَرَّهُ أَنْ يُزَوِّجَهُ اللَّهُ الْحُورَ الْعِينَ وَ يُتَوِّجَهُ بِالنُّورِ فَلْيُدْخِلْ عَلَى أَخِيهِ الْمُؤْمِنِ السُّرُورَ
O Ibn Jundab! One whom it cheers that Allah-azwj Gets him married to the Maiden Hourie and crown him with the Noor, let him enter the gladness unto his Momin brother.
يَا ابْنَ جُنْدَبٍ أَقِلَّ النَّوْمَ بِاللَّيْلِ وَ الْكَلَامَ بِالنَّهَارِ فَمَا فِي الْجَسَدِ شَيْءٌ أَقَلُّ شُكْراً مِنَ الْعَيْنِ وَ اللِّسَانِ فَإِنَّ أُمَّ سُلَيْمَانَ قَالَتْ لِسُلَيْمَانَ ع يَا بُنَيَّ إِيَّاكَ وَ النَّوْمَ فَإِنَّهُ يُفْقِرُكَ يَوْمَ يَحْتَاجُ النَّاسُ إِلَى أَعْمَالِهِمْ
O Ibn Jundab! Reduce the sleeping at night and the talking at daytime. There is nothing in the body of less gratitude than the eye and the tongue, for the mother-as of Suleyman-as had said to Suleyman-as: ‘O my-as son-as! Beware of the sleeping, for it will impoverish you-as on the Day the people will be needy to their deeds’.
يَا ابْنَ جُنْدَبٍ إِنَّ لِلشَّيْطَانِ مَصَائِدَ يَصْطَادُ بِهَا فَتَحَامَوْا شِبَاكَهُ وَ مَصَائِدَهُ
O Ibn Jundab! For the Satan-la there are traps he-la hunts with, so protect (yourself) from his‑la nets and his-la traps’.
قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ وَ مَا هِيَ
I said, ‘O son-asws of Rasool-Allah-saww, and what these?’
قَالَ أَمَّا مَصَائِدُهُ فَصَدٌّ عَنْ بِرِّ الْإِخْوَانِ وَ أَمَّا شِبَاكُهُ فَنَوْمٌ عَنْ قَضَاءِ الصَّلَوَاتِ الَّتِي فَرَضَهَا اللَّهُ أَمَا إِنَّهُ مَا يُعْبَدُ اللَّهُ بِمِثْلِ نَقْلِ الْأَقْدَامِ إِلَى بِرِّ الْإِخْوَانِ وَ زِيَارَتِهِمْ
He-asws said: ‘As for his-la traps, it is blocking from righteousness with the brothers, and as for his nets, sleeping from fulfilling the Salats which Allah-azwj has Obligated. But, Allah-azwj has not been worshipped with similar to taking the steps for a righteous act with the brethren and visiting them.
وَيْلٌ لِلسَّاهِينَ عَنِ الصَّلَوَاتِ النَّائِمِينَ فِي الْخَلَوَاتِ الْمُسْتَهْزِءِينَ بِاللَّهِ وَ آيَاتِهِ فِي الْفَتَرَاتِ أُولَئِكَ الَّذِينَ لا خَلاقَ لَهُمْ فِي الْآخِرَةِ وَ لا يُكَلِّمُهُمُ اللَّهُ وَ لا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ
Woe be unto the neglectful, the ones sleeping from the Salats in the privacy, and ones mocking with Allah-azwj and His-azwj Signs in the weakness (gap periods). They are those, there shall be no portion for them in the Hereafter, nor will Allah Speak to them, nor will He Look at them on the Day of Judgement, nor will He Purify them, and for them would be a painful Punishment [3:77].
يَا ابْنَ جُنْدَبٍ مَنْ أَصْبَحَ مَهْمُوماً لِسِوَى فَكَاكِ رَقَبَتِهِ فَقَدْ هَوَّنَ عَلَيْهِ الْجَلِيلَ وَ رَغِبَ مِنْ رَبِّهِ فِي الْوَتْحِ الْحَقِيرِ وَ مَنْ غَشَّ أَخَاهُ وَ حَقَّرَهُ وَ نَاوَاهُ جَعَلَ اللَّهُ النَّارَ مَأْوَاهُ وَ مَنْ حَسَدَ مُؤْمِناً انْمَاثَ الْإِيمَانُ فِي قَلْبِهِ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ
O Ibn Jundab! One who comes to a morning worried only of liberating his neck (from the Fire), the large would be insignificant to him and he would desire from his Lord-azwj the trivial little things; and the one who cheats his brother and demeans him and is hostile to him, Allah-azwj will Make the Fire to be his abode; and the one who envies a Momin, the Eman will melt in his heart just as the salt melts in the water.
يَا ابْنَ جُنْدَبٍ الْمَاشِي فِي حَاجَةِ أَخِيهِ كَالسَّاعِي بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ قَاضِي حَاجَتِهِ كَالْمُتَشَحِّطِ بِدَمِهِ فِي سَبِيلِ اللَّهِ يَوْمَ بَدْرٍ وَ أُحُدٍ وَ مَا عَذَّبَ اللَّهُ أُمَّةً إِلَّا عِنْدَ اسْتَهَانَتِهِمْ بِحُقُوقِ فُقَرَاءِ إِخْوَانِهِمْ
O Ibn Jundab! The walker regarding a need of his brother is like the sprinter between Al-Safa and Al-Marwa (during Hajj), and a fulfiller of his need is like the one rolling in his blood in the Way of Allah-azwj on the day of (battles of) Badr and Ohad; and Allah-azwj has not Punished any community except during their belittling rights of their poor brothers.
يَا ابْنَ جُنْدَبٍ بَلِّغْ مَعَاشِرَ شِيعَتِنَا وَ قُلْ لَهُمْ- لَا تَذْهَبَنَّ بِكُمُ الْمَذَاهِبُ فَوَ اللَّهِ لَا تُنَالُ وَلَايَتُنَا إِلَّا بِالْوَرَعِ وَ الِاجْتِهَادِ فِي الدُّنْيَا وَ مُوَاسَاةِ الْإِخْوَانِ فِي اللَّهِ وَ لَيْسَ مِنْ شِيعَتِنَا مَنْ يَظْلِمُ النَّاسَ:
O Ibn Jundab! Deliver to the community of our-asws Shias, and say to them, ‘Do not let the doctrines go away with you, for by Allah-azwj, our-asws Wilayah cannot be achieved except with the devoutness and the struggle in the world, and consoling the brothers for the Sake of Allah-azwj; and he isn’t from our-asws Shias, the one who oppresses the people.
يَا ابْنَ جُنْدَبٍ إِنَّمَا شِيعَتُنَا يُعْرَفُونَ بِخِصَالٍ شَتَّى بِالسَّخَاءِ وَ الْبَذْلِ لِلْإِخْوَانِ وَ بِأَنْ يُصَلُّوا الْخَمْسِينَ لَيْلًا وَ نَهَاراً
O Ibn Jundab! But rather, our-asws Shias are recognised by various characteristics – by the generousity, and the spending for the brothers, and by praying the fifty (Cycles of Salat) at night and day.
شِيعَتُنَا لَا يَهِرُّونَ هَرِيرَ الْكَلْبِ وَ لَا يَطْمَعُونَ طَمَعَ الْغُرَابِ وَ لَا يُجَاوِرُونَ لَنَا عَدُوّاً وَ لَا يَسْأَلُونَ لَنَا مُبْغِضاً وَ لَوْ مَاتُوا جُوعاً
Our-asws Shias neither bark the barking of dogs, nor do they covet the coveting of the crows, nor do they go in the vicinity of an enemy of ours-asws, nor do they ask one hating us-asws and even if they were to die of hunger.
شِيعَتُنَا لَا يَأْكُلُونَ الْجِرِّيَ وَ لَا يَمْسَحُونَ عَلَى الْخُفَّيْنِ وَ يُحَافِظُونَ عَلَى الزَّوَالِ وَ لَا يَشْرَبُونَ مُسْكِراً
Our-asws Shias are neither eating the eels, nor are they wiping (Ma’saah during Wud’u) upon the sock, nor do they preserve upon the decline, nor drink intoxicants’.
قُلْتُ جُعِلْتُ فِدَاكَ فَأَيْنَ أَطْلُبُهُمْ
I said, ‘May I be sacrificed for you-asws! Where shall I search for them?’
قَالَ ع عَلَى رُءُوسِ الْجِبَالِ وَ أَطْرَافِ الْمُدُنِ وَ إِذَا دَخَلْتَ مَدِينَةً فَسَلْ عَمَّنْ لَا يُجَاوِرُهُمْ وَ لَا يُجَاوِرُونَهُ فَذَلِكَ مُؤْمِنٌ كَمَا قَالَ اللَّهُ- وَ جاءَ مِنْ أَقْصَا الْمَدِينَةِ رَجُلٌ يَسْعى وَ اللَّهِ لَقَدْ كَانَ حَبِيبَ النَّجَّارِ وَحْدَهُ
He-asws said: ‘On top of the mountains and outskirts of the cities; and whenever you enter a city, ask about the one who is neither being in their vicinity nor are they being in his vicinity, so that is a Momin, just as Allah-azwj Said: And there came a man running from the remote part of the city. [36:20]. By Allah-azwj! Habeeb Al-Najjar was alone.
يَا ابْنَ جُنْدَبٍ كُلُّ الذُّنُوبِ مَغْفُورَةٌ سِوَى عُقُوقِ أَهْلِ دَعْوَتِكَ وَ كُلُّ الْبِرِّ مَقْبُولٌ إِلَّا مَا كَانَ رِئَاءً
O Ibn Jundab! All sins can be Forgiven except disavowing the people of your call, and all acts of righteousness are acceptable except what was for showing off.
يَا ابْنَ جُنْدَبٍ أَحْبِبْ فِي اللَّهِ وَ أَبْغِضْ فِي اللَّهِ وَ اسْتَمْسِكْ بِالْعُرْوَةِ الْوُثْقَى وَ اعْتَصِمْ بِالْهُدَى يُقْبَلْ عَمَلُكَ فَإِنَّ اللَّهَ يَقُولُ- وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى
O Ibn Jundab! Love for the Sake of Allah-azwj and hate for the Sake of Allah-azwj, and adhere with the Firmest Handhold, and hold tightly with the Guidance, your deeds will be Accepted, for Allah-azwj Says: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82].
فَلَا يُقْبَلُ إِلَّا الْإِيمَانُ وَ لَا إِيمَانَ إِلَّا بِعَمَلٍ وَ لَا عَمَلَ إِلَّا بِيَقِينٍ وَ لَا يَقِينَ إِلَّا بِالْخُشُوعِ وَ مِلَاكُهَا كُلُّهَا الْهُدَى فَمَنِ اهْتَدَى يُقْبَلُ عَمَلُهُ وَ صَعِدَ إِلَى الْمَلَكُوتِ مُتَقَبَّلًا- وَ اللَّهُ يَهْدِي مَنْ يَشاءُ إِلى صِراطٍ مُسْتَقِيمٍ
Thus, it will not be Accepted except the Eman, and there is no Eman except with deeds, nor any deed except with certainty, nor any certainty except with fearfulness, and the possessor of all of it is the Guidance. The one following Guidance, his deed is Accepted and ascends to the kingdoms as Accepted, and Allah Guides the one He so Desires to the Straight Path [2:213].
يَا ابْنَ جُنْدَبٍ إِنْ أَحْبَبْتَ أَنْ تُجَاوِرَ الْجَلِيلَ فِي دَارِهِ وَ تَسْكُنَ الْفِرْدَوْسَ فِي جِوَارِهِ فَلْتَهُنْ عَلَيْكَ الدُّنْيَا وَ اجْعَلِ الْمَوْتَ نُصْبَ عَيْنِكَ وَ لَا تَدَّخِرْ شَيْئاً لِغَدٍ وَ اعْلَمْ أَنَّ لَكَ مَا قَدَّمْتَ وَ عَلَيْكَ مَا أَخَّرْتَ
O Ibn Jundab! If you love to be in the vicinity of the Majestic in His-azwj House and dwell in Al-Firdows in His-azwj vicinity, then let the world be insignificant to you, and make the death to be installed in your eyes, and do not hoard anything for tomorrow, and know that for you is what you have sent ahead and against you is what you have delayed.
يَا ابْنَ جُنْدَبٍ مَنْ حَرَمَ نَفْسَهُ كَسْبَهُ فَإِنَّمَا يَجْمَعُ لِغَيْرِهِ وَ مَنْ أَطَاعَ هَوَاهُ فَقَدْ أَطَاعَ عَدُوَّهُ مَنْ يَثِقْ بِاللَّهِ يَكْفِهِ مَا أَهَمَّهُ مِنْ أَمْرِ دُنْيَاهُ وَ آخِرَتِهِ وَ يَحْفَظْ لَهُ مَا غَابَ عَنْهُ
O Ibn Jundab! One who deprives himself of his own earnings, so rather he is collecting is for others; and the one who obeys his personal desires, for he has obeyed his enemy; one trusting with Allah-azwj, He-azwj would Suffice him of what worries him from the matters of his world and His-azwj Hereafter, and Protect for him what is hidden from him.
وَ قَدْ عَجَزَ مَنْ لَمْ يُعِدَّ لِكُلِّ بَلَاءٍ صَبْراً وَ لِكُلِّ نِعْمَةٍ شُكْراً وَ لِكُلِّ عُسْرٍ يُسْراً صَبِّرْ نَفْسَكَ عِنْدَ كُلِّ بَلِيَّةٍ فِي وَلَدٍ أَوْ مَالٍ أَوْ رَزِيَّةٍ فَإِنَّمَا يَقْبِضُ عَارِيَتَهُ وَ يَأْخُذُ هِبَتَهُ لِيَبْلُوَ فِيهِمَا صَبْرَكَ وَ شُكْرَكَ
He is incapable, one who does not prepare patience for every affliction, and thanks for every bounty; and for every difficulty there is ease. Be patient yourself during every affliction, regarding a child, or wealth, or a disaster, for rather He-azwj is only Taking back His‑azwj loan (things lent) and Taking back His-azwj gifts in order to Try regarding these two, your patience and your gratitude.
وَ ارْجُ اللَّهَ رَجَاءً لَا يُجَرِّئُكَ عَلَى مَعْصِيَتِهِ وَ خَفْهُ خَوْفاً لَا يُؤْيِسُكَ مِنْ رَحْمَتِهِ وَ لَا تَغْتَرَّ بِقَوْلِ الْجَاهِلِ وَ لَا بِمَدْحِهِ فَتَكَبَّرَ وَ تَجَبَّرَ وَ تُعْجَبَ بِعَمَلِكَ فَإِنَّ أَفْضَلَ الْعَمَلِ الْعِبَادَةُ وَ التَّوَاضُعُ
And hope to Allah-azwj with such hope that it would not make you audacious upon disobeying Him-azwj, and fear him with such fear not despairing you from His-azwj Mercy; and neither be deceived by words of the ignorant one nor praise him, for you will be arrogant and be fascinated with your deeds, for the superior deed is the worship and the humbleness.
فَلَا تُضَيِّعْ مَالَكَ وَ تُصْلِحَ مَالَ غَيْرِكَ مَا خَلَّفْتَهُ وَرَاءَ ظَهْرِكَ وَ اقْنَعْ بِمَا قَسَمَهُ اللَّهُ لَكَ وَ لَا تَنْظُرْ إِلَّا إِلَى مَا عِنْدَكَ وَ لَا تَتَمَنَّ مَا لَسْتَ تَنَالُهُ فَإِنَّ مَنْ قَنِعَ شَبِعَ وَ مَنْ لَمْ يَقْنَعْ لَمْ يَشْبَعْ
Do not waste your wealth and correct the wealth of others what you will be leaving behind your back, and be contented with what Allah-azwj has Apportioned for you, and do not look except at what is with you and do no wish of what you cannot achieve, for the one who is contented is satiated, and the one who is not contented is not satiated.
وَ خُذْ حَظَّكَ مِنْ آخِرَتِكَ وَ لَا تَكُنْ بَطِراً فِي الْغِنَى وَ لَا جَزِعاً فِي الْفَقْرِ- وَ لَا تَكُنْ فَظّاً غَلِيظاً يَكْرَهُ النَّاسُ قُرْبَكَ وَ لَا تَكُنْ وَاهِناً يُحَقِّرُكَ مَنْ عَرَفَكَ وَ لَا تُشَارَّ مَنْ فَوْقَكَ وَ لَا تَسْخَرْ بِمَنْ هُوَ دُونَكَ- وَ لَا تُنَازِعِ الْأَمْرَ أَهْلَهُ وَ لَا تُطِعِ السُّفَهَاءَ وَ لَا تَكُنْ مَهِيناً تَحْتَ كُلِّ أَحَدٍ وَ لَا تَتَّكِلَنَّ عَلَى كِفَايَةِ أَحَدٍ
And take your share from your Hereafter and neither be arrogant in the riches nor panicking during the poverty, nor be rude, harsh. The people will dislike being near you, nor be feeble, the one who knows you will demean you. Neither dispute the one above you nor mock the one who is below you, nor snatch the command from its rightful ones, nor obey the foolish, nor be disrespectful beneath every one, nor rely upon sufficiency of anyone.
وَ قِفْ عِنْدَ كُلِّ أَمْرٍ حَتَّى تَعْرِفَ مَدْخَلَهُ مِنْ مَخْرَجِهِ قَبْلَ أَنْ تَقَعَ فِيهِ فَتَنْدَمَ وَ اجْعَلْ قَلْبَكَ قَرِيباً تُشَارِكُهُ وَ اجْعَلْ عِلْمَكَ وَالِداً تَتَّبِعُهُ وَ اجْعَلْ نَفْسَكَ عَدُوّاً تُجَاهِدُهُ وَ عَارِيَّةً تَرُدُّهَا فَإِنَّكَ قَدْ جُعِلْتَ طَبِيبَ نَفْسِكَ وَ عُرِّفْتَ آيَةَ الصِّحَّةِ وَ بُيِّنَ لَكَ الدَّاءُ وَ دُلِلْتَ عَلَى الدَّوَاءِ فَانْظُرْ قِيَامَكَ عَلَى نَفْسِكَ
And pause at every matter until you know its entrance from its exit before you fall into it, for you will regret; and make your heart a relative to participate, and make your knowledge as a father you follow, and make your soul as an enemy you fight with and a borrowed item to be returned, for you have been made a doctor of yourself and have been introduced to the signs of health, and the sicknesses has been clarified for you and you have been pointed upon the cures, therefore look at your standing to yourself.
وَ إِنْ كَانَتْ لَكَ يَدٌ عِنْدَ إِنْسَانٍ فَلَا تُفْسِدْهَا بِكَثْرَةِ الْمِنَنِ وَ الذِّكْرِ لَهَا وَ لَكِنِ أَتْبِعْهَا بِأَفْضَلَ مِنْهَا فَإِنَّ ذَلِكَ أَجْمَلُ بِكَ فِي أَخْلَاقِكَ وَ أَوْجَبَ لِلثَّوَابِ فِي آخِرَتِكَ
And if there were to be a hand (favour) for you with a person, do not spoil it by frequent reproach and the mentioning of it, but follow it with (another favour) better than it, for that would be more beautiful with you in your manners and more obliging for the Rewards in your Hereafter.
وَ عَلَيْكَ بِالصَّمْتِ تُعَدَّ حَلِيماً جَاهِلًا كُنْتَ أَوْ عَالِماً فَإِنَّ الصَّمْتَ زَيْنٌ لَكَ عِنْدَ الْعُلَمَاءِ وَ سَتْرٌ لَكَ عِنْدَ الْجُهَّالِ
And upon you is with being silent, you will counted as forbearing, whether you were to be ignorant or learned, for the silence is an adornment for you in presence of the scholars and the veil for you in presence of the ignorant ones.
يَا ابْنَ جُنْدَبٍ إِنَّ عِيسَى ابْنَ مَرْيَمَ ع قَالَ لِأَصْحَابِهِ أَ رَأَيْتُمْ لَوْ أَنَّ أَحَدَكُمْ مَرَّ بِأَخِيهِ فَرَأَى ثَوْبَهُ قَدِ انْكَشَفَ عَنْ بَعْضِ عَوْرَتِهِ أَ كَانَ كَاشِفاً عَنْهَا كُلِّهَا أَمْ يَرُدُّ عَلَيْهَا مَا انْكَشَفَ مِنْهَا
O Ibn Jundab! Isa Ibn Maryam-as said to his-as companions: ‘What are your views if one of you were to pass by his brother so he sees his clothes to have uncovered (torn) from part of his nakedness, would he uncover all of it from him or return upon him what had been uncovered from it’.
قَالُوا بَلْ نَرُدُّ عَلَيْهَا
They said, ‘But we shall return upon it (him)’.
قَالَ كَلَّا بَلْ تَكْشِفُونَ عَنْهَا كُلِّهَا
He-asws said: ‘Never! But you should uncover all of it from!’
فَعَرَفُوا أَنَّهُ مَثَلٌ ضَرَبَهُ لَهُمْ فَقِيلَ يَا رُوحَ اللَّهِ وَ كَيْفَ ذَلِكَ-
They realised that it was an example he-as had struck for them, so it was said, ‘O Spirit of Allah-azwj, and how can that be so?’
قَالَ الرَّجُلُ مِنْكُمْ يَطَّلِعُ عَلَى الْعَوْرَةِ مِنْ أَخِيهِ فَلَا يَسْتُرُهَا بِحَقٍّ أَقُولُ لَكُمْ إِنَّكُمْ لَا تُصِيبُونَ مَا تُرِيدُونَ إِلَّا بِتَرْكِ مَا تَشْتَهُونَ وَ لَا تَنَالُونَ مَا تَأْمُلُونَ إِلَّا بِالصَّبْرِ عَلَى مَا تَكْرَهُونَ
He-as said: ‘The man from you notices the nakedness (defects) from his brother but he does not conceal it. I-asws am saying to you all, you will not be achieving what you are intending except neglecting what you are yearning for, nor be attaining what you are hoping for except by being patient upon what you are disliking’.
إِيَّاكُمْ وَ النَّظْرَةَ فَإِنَّهَا تَزْرَعُ فِي الْقَلْبِ الشَّهْوَةَ وَ كَفَى بِهَا لِصَاحِبِهَا فِتْنَةً طُوبَى لِمَنْ جَعَلَ بَصَرَهُ فِي قَلْبِهِ وَ لَمْ يَجْعَلْ بَصَرَهُ فِي عَيْنِهِ- لَا تَنْظُرُوا فِي عُيُوبِ النَّاسِ كَالْأَرْبَابِ وَ انْظُرُوا فِي عُيُوبِكُمْ كَهَيْئَةِ الْعَبِيدِ إِنَّمَا النَّاسُ رَجُلَانِ مُبْتَلًى وَ مُعَافًى فَارْحَمُوا الْمُبْتَلَى وَ احْمَدُوا اللَّهَ عَلَى الْعَافِيَةِ
Beware of the looking for it sows the lustful desires in the heart, and it suffices for its owner as a Fitna. Beatitude is for one who makes his sight to be in his heart and does not make his sight in his eyes. Do not be looking at faults of the people like the lords, and be looking into your own faults as a form of the slaves. But rather, the people are two (types of) men – an afflicted one and a healthy, therefore have mercy on the afflicted and praise Allah-azwj upon the well-being.
يَا ابْنَ جُنْدَبٍ صِلْ مَنْ قَطَعَكَ وَ أَعْطِ مَنْ حَرَمَكَ وَ أَحْسِنْ إِلَى مَنْ أَسَاءَ إِلَيْكَ وَ سَلِّمْ عَلَى مَنْ سَبَّكَ وَ أَنْصِفْ مَنْ خَاصَمَكَ وَ اعْفُ عَمَّنْ ظَلَمَكَ كَمَا أَنَّكَ تُحِبُّ أَنْ يُعْفَى عَنْكَ فَاعْتَبِرْ بِعَفْوِ اللَّهِ عَنْكَ أَ لَا تَرَى أَنَّ شَمْسَهُ أَشْرَقَتْ عَلَى الْأَبْرَارِ وَ الْفُجَّارِ وَ أَنَّ مَطَرَهُ يَنْزِلُ عَلَى الصَّالِحِينَ وَ الْخَاطِئِينَ
O Ibn Jundab! Connect the one who cuts you off, and give the one who deprives you, and be good to the one bad to you, and greet unto the one reviling you, and be fair to the one disputing you, and pardon the one oppressing you just as you would love to be pardoned. Therefore, take a lesson from Allah-azwj Pardoning you! Don’t you see His-azwj sun shining upon the righteous and the immoral, and His-azwj rain descending upon the righteous and the sinners?
يَا ابْنَ جُنْدَبٍ لَا تَتَصَدَّقْ عَلَى أَعْيُنِ النَّاسِ لِيُزَكُّوكَ فَإِنَّكَ إِنْ فَعَلْتَ ذَلِكَ فَقَدِ اسْتَوْفَيْتَ أَجْرَكَ وَ لَكِنْ إِذَا أَعْطَيْتَ بِيَمِينِكَ فَلَا تُطْلِعْ عَلَيْهَا شِمَالَكَ
O Ibn Jundab! Do not give charity in the eyes of the people for them to consider you pure, for if you were to do that, you would have been fulfilled your Recompense (in the world), but when you give with your right hand, do not notify your left hand upon it.
فَإِنَّ الَّذِي تَتَصَدَّقُ لَهُ سِرّاً يُجْزِيكَ عَلَانِيَةً عَلَى رُءُوسِ الْأَشْهَادِ فِي الْيَوْمِ الَّذِي لَا يَضُرُّكَ أَنْ لَا يُطْلِعَ النَّاسَ عَلَى صَدَقَتِكَ
Surely, the one you had given charity to secretly will recompense you openly upon the heads of the ones present during the Day which it will not harm you if you had not notified the people upon your charities.
وَ اخْفِضِ الصَّوْتَ إِنَّ رَبَّكَ الَّذِي يَعْلَمُ ما تُسِرُّونَ وَ ما تُعْلِنُونَ قَدْ عَلِمَ مَا تُرِيدُونَ قَبْلَ أَنْ تَسْأَلُوهُ
And lower your voice. Your Lord-azwj is One-azwj Who Knows what you are keeping as secret and what you are announcing. He-azwj Knows what you are intending before you even ask Him-azwj.
وَ إِذَا صُمْتَ فَلَا تَغْتَبْ أَحَداً وَ لَا تَلْبِسُوا صِيَامَكُمْ بِظُلْمٍ وَ لَا تَكُنْ كَالَّذِي يَصُومُ رِئَاءَ النَّاسِ مُغْبَرَّةً وُجُوهُهُمْ شَعِثَةً رُءُوسُهُمْ يَابِسَةً أَفْوَاهُهُمْ لِكَيْ يَعْلَمَ النَّاسُ أَنَّهُمْ صِيَامٌ
And when you are silent you are neither backbiting anyone nor are you clothing your fasts with injustice, nor will you be like the one who is fasting to show off to the people. Their faces are dusty, their heads are scruffy, their mouths are dry, but the people know they are fasting.
يَا ابْنَ جُنْدَبٍ الْخَيْرُ كُلُّهُ أَمَامَكَ وَ إِنَّ الشَّرَّ كُلَّهُ أَمَامَكَ وَ لَنْ تَرَى الْخَيْرَ وَ الشَّرَّ إِلَّا بَعْدَ الْآخِرَةِ لِأَنَّ اللَّهَ جَلَّ وَ عَزَّ جَعَلَ الْخَيْرَ كُلَّهُ فِي الْجَنَّةِ وَ الشَّرَّ كُلَّهُ فِي النَّارِ لِأَنَّهُمَا الْبَاقِيَانِ
O Ibn Jundab! The goodness, all of it is in front of you, and the evil, all of it is in front of you, and you will never see the good and the evil except after the Hereafter, because Allah-azwj Majestic and Mighty has Made the good, all of it to be in the Paradise, and the evil, all of it to be in the Fire, because these two are ever-lasting.
وَ الْوَاجِبُ عَلَى مَنْ وَهَبَ اللَّهُ لَهُ الْهُدَى وَ أَكْرَمَهُ بِالْإِيمَانِ وَ أَلْهَمَهُ رُشْدَهُ وَ رَكَّبَ فِيهِ عَقْلًا يَتَعَرَّفُ بِهِ نِعَمَهُ وَ آتَاهُ عِلْماً وَ حُكْماً يُدَبِّرُ بِهِ أَمْرَ دِينِهِ وَ دُنْيَاهُ
And the obligation upon the one whom Allah-azwj has Gifted the Guidance to, and Honoured him with the Eman, and Inspired him of His-azwj Rightful way, and Installed intellect in him for him to recognise His-azwj bounties with it, and Gave him knowledge and wisdom to ponder the matters of his religion and his world with it.
أَنْ يُوجِبَ عَلَى نَفْسِهِ أَنْ يَشْكُرَ اللَّهَ وَ لَا يَكْفُرَهُ وَ أَنْ يَذْكُرَ اللَّهَ وَ لَا يَنْسَاهُ وَ أَنْ يُطِيعَ اللَّهَ وَ لَا يَعْصِيَهُ لِلْقَدِيمِ الَّذِي تَفَرَّدَ لَهُ بِحُسْنِ النَّظَرِ وَ لِلْحَدِيثِ الَّذِي أَنْعَمَ عَلَيْهِ بَعْدَ إِذْ أَنْشَأَهُ مَخْلُوقاً
He should obligated upon himself that he would thank Allah-azwj and not deny Him-azwj, and that he would remember Allah-azwj and not forget Him-azwj, and that he would obey Allah-azwj and not disobey Him-azwj for since ancient times which He-azwj had Individualised for him with goodly consideration, and for the newly occurrences which He-azwj has Bestowed upon him, after having Created him as a created being.
وَ لِلْجَزِيلِ الَّذِي وَعْدَهُ وَ الْفَضْلِ الَّذِي لَمْ يُكَلِّفْهُ مِنْ طَاعَتِهِ فَوْقَ طَاعَتِهِ وَ مَا يَعْجِزُ عَنِ الْقِيَامِ بِهِ وَ ضَمِنَ لَهُ الْعَوْنَ عَلَى تَيْسِيرِ مَا حَمَلَهُ مِنْ ذَلِكَ وَ نَدَبَهُ إِلَى الِاسْتِعَانَةِ عَلَى قَلِيلِ مَا كَلَّفَهُ وَ هُوَ مُعْرِضٌ عَمَّا أَمَرَهُ وَ عَاجِزٌ عَنْهُ
And for the abundance of which He-azwj has Promised him, and the Grace which He-azwj did not Encumber him obeying Him-azwj, and what he is incapable of standing with; and He-azwj has Guaranteed the Assistance to him upon Easing what He-azwj has Loaded him from that, and his calling for the Assistance upon little of what He-azwj has Encumbered him, and he turns away from what He-azwj has Commanded him and is frustrated from it.
قَدْ لَبِسَ ثَوْبَ الِاسْتِهَانَةِ فِيمَا بَيْنَهُ وَ بَيْنَ رَبِّهِ مُتَقَلِّداً لِهَوَاهُ مَاضِياً فِي شَهَوَاتِهِ مُؤْثِراً لِدُنْيَاهُ عَلَى آخِرَتِهِ وَ هُوَ فِي ذَلِكَ يَتَمَنَّى جِنَانَ الْفِرْدَوْسِ
He wears the clothing of disdain regarding what is between him and his Lord-azwj, collared to his personal desires continuing in his lustful desires, preferring to his world upon his Hereafter, and during that he is wishing for the gardens of Al-Firdows.
وَ مَا يَنْبَغِي لِأَحَدٍ أَنْ يَطْمَعَ أَنْ يَنْزِلَ بِعَمَلِ الْفُجَّارِ مَنَازِلَ الْأَبْرَارِ أَمَا إِنَّهُ لَوْ وَقَعَتِ الْوَاقِعَةُ وَ قَامَتِ الْقِيَامَةُ وَ جَاءَتِ الطَّامَّةُ وَ نَصَبَ الْجَبَّارُ الْمَوَازِينَ لِفَصْلِ الْقَضَاءِ وَ بَرَزَ الْخَلَائِقُ لِيَوْمِ الْحِسَابِ أَيْقَنْتَ عِنْدَ ذَلِكَ لِمَنْ تَكُونُ الرِّفْعَةُ وَ الْكَرَامَةُ وَ بِمَنْ تَحِلُّ الْحَسْرَةُ وَ النَّدَامَةُ فَاعْمَلِ الْيَوْمَ فِي الدُّنْيَا بِمَا تَرْجُو بِهِ الْفَوْزَ فِي الْآخِرَةِ
And it is not befitting for anyone that he covets to accord status of the deeds of the immoral the status of the righteous ones. But surely, if even these were to occur and Al-Qiyamah is established, and the catastrophic matters come, and the Subduer Sets up the scales to Decide the Decrees, and the created beings come forward for the Day of Reckoning, during that it will be certain for whom will be the loftiness and the honour, and with whom will be released the regret and the remorse. Therefore, work today in the world with what you can hope with for the success in the Hereafter.
يَا ابْنَ جُنْدَبٍ قَالَ اللَّهُ جَلَّ وَ عَزَّ فِي بَعْضِ مَا أَوْحَى إِنَّمَا أَقْبَلُ الصَّلَاةَ مِمَّنْ يَتَوَاضَعُ لِعَظَمَتِي وَ يَكُفُّ نَفْسَهُ عَنِ الشَّهَوَاتِ مِنْ أَجْلِي وَ يَقْطَعُ نَهَارَهُ بِذِكْرِي وَ لَا يَتَعَظَّمُ عَلَى خَلْقِي وَ يُطْعِمُ الْجَائِعَ وَ يَكْسُو الْعَارِيَ وَ يَرْحَمُ الْمُصَابَ وَ يُؤْوِي الْغَرِيبَ
O Ibn Jundab! Allah-azwj Majestic and Mighty Said in part of what He-azwj Revealed: “But rather I-azwj Accept the Salat from the one who humble to My-azwj Magnificence, and restrains himself from the lustful desires for My-azwj reason, and cuts his day with doing My‑asws Zikr, and does not magnify to My-azwj creatures, and feeds the hungry, and clothes the bare, and mercies the afflicted, and shelters the stranger.
فَذَلِكَ يُشْرِقُ نُورُهُ مِثْلَ الشَّمْسِ أَجْعَلُ لَهُ فِي الظُّلْمَةِ نُوراً وَ فِي الْجَهَالَةِ حِلْماً أَكْلَأُهُ بِعِزَّتِي وَ أَسْتَحْفِظُهُ مَلَائِكَتِي يَدْعُونِي فَأُلَبِّيهِ وَ يَسْأَلُنِي فَأُعْطِيهِ
That one, his Noor will shine like the sun. I-azwj shall Make a light to be for him in the darkness, and forbearance in the ignorance. I-azwj shall Allocate him with My-azwj Mighty, and My-azwj Angels will protect him. He will call Me-azwj, I-azwj shall respond, and he will ask Me-azwj, I-azwj shall Give him.
فَمَثَلُ ذَلِكَ الْعَبْدِ عِنْدِي كَمَثَلِ جَنَّاتِ الْفِرْدَوْسِ لَا يُسْبَقُ أَثْمَارُهَا وَ لَا تَتَغَيَّرُ عَنْ حَالِهَا
An example of that servant in My-azwj Presence is like an example of gardens of Al-Firdows. Neither will its fruits rot nor will it change from its state!”
يَا ابْنَ جُنْدَبٍ الْإِسْلَامُ عُرْيَانٌ فَلِبَاسُهُ الْحَيَاءُ وَ زِينَتُهُ الْوَقَارُ وَ مُرُوَّتُهُ الْعَمَلُ الصَّالِحُ وَ عِمَادُهُ الْوَرَعُ وَ لِكُلِّ شَيْءٍ أَسَاسٌ وَ أَسَاسُ الْإِسْلَامِ حُبُّنَا أَهْلَ الْبَيْتِ
O Ibn Jundab! Al-Islam is bare, so clothe it with the modesty, and adorn it with the dignity, and its manliness is the righteous deed, and its pillar is the devoutness; and for all things there is a foundation, and foundation of Al-Islam is having our-asws love, People-asws of the Household.
يَا ابْنَ جُنْدَبٍ إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى سُوراً مِنْ نُورٍ مَحْفُوفاً بِالزَّبَرْجَدِ وَ الْحَرِيرِ مُنَجَّداً بِالسُّنْدُسِ وَ الدِّيبَاجِ يُضْرَبُ هَذَا السُّورُ بَيْنَ أَوْلِيَائِنَا وَ بَيْنَ أَعْدَائِنَا فَإِذَا غَلَى الدِّمَاغُ وَ بَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَ نُضِجَتِ الْأَكْبَادُ مِنْ طُولِ الْمَوْقِفِ أُدْخِلَ فِي هَذَا السُّورِ أَوْلِيَاءُ اللَّهِ فَكَانُوا فِي أَمْنِ اللَّهِ وَ حِرْزِهِ لَهُمْ فِيهَا مَا تَشْتَهِي الْأَنْفُسُ وَ تَلَذُّ الْأَعْيُنُ
O Ibn Jundab! For Allah-azwj Blessed and Exalted, there are arches of light stuffed with the emeralds and the silk, decorated with the silk and brocade. These arches will be set up between our-asws friends and our-asws enemies. When the brains boil, and the hearts reach to the throats, and the livers are roasted from the lengthy pausing, the friends of Allah-azwj will enter these arches, so they will be in Security of Allah-azwj and His-azwj Safeguarding for them. In it would be what the souls yearn for delighting the eyes, [43:71].
وَ أَعْدَاءُ اللَّهِ قَدْ أَلْجَمَهُمُ الْعَرَقُ وَ قَطَعَهُمُ الْفَرَقُ وَ هُمْ يَنْظُرُونَ إِلَى مَا أَعَدَّ اللَّهُ لَهُمْ فَيَقُولُونَ- ما لَنا لا نَرى رِجالًا كُنَّا نَعُدُّهُمْ مِنَ الْأَشْرارِ
And the enemies of Allah-azwj, the sweat will bridle them, and the terror will be cutting them, and they will be looking at what Allah-azwj had Prepared for them, And they will say, ‘What is the matter with us, we do not see men whom we used to count as being from the evil ones?’ [38:62].
فَيَنْظُرُ إِلَيْهِمْ أَوْلِيَاءُ اللَّهِ فَيَضْحَكُونَ مِنْهُمْ فَذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ- أَتَّخَذْناهُمْ سِخْرِيًّا أَمْ زاغَتْ عَنْهُمُ الْأَبْصارُ وَ قَوْلُهُ فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ- عَلَى الْأَرائِكِ يَنْظُرُونَ
The friends of Allah-azwj will look at them and they will be laughing at them. That is the Words of Mighty and Majestic: Did we take them in scorn or are the visions turned away from them? [38:63]; and His-azwj Words: So today, those who believe shall be laughing at the Kafirs [83:34] Upon the couches, they would be gazing [83:35].
فَلَا يَبْقَى أَحَدٌ مِمَّنْ أَعَانَ مُؤْمِناً مِنْ أَوْلِيَائِنَا بِكَلِمَةٍ إِلَّا أَدْخَلَهُ اللَّهُ الْجَنَّةَ بِغَيْرِ حِسَابٍ.
There will not remain anyone from the ones who had assisted a Momin from our-asws friends with (even) a word, except Allah-azwj will Enter him into the Paradise without Reckoning’’.[309]
2- ف، تحف العقول وَصِيَّتُهُ ع لِأَبِي جَعْفَرٍ مُحَمَّدِ بْنِ النُّعْمَانِ الْأَحْوَلِ هو أبو جعفر محمّد بن عليّ بن النعمان الكوفيّ المعروف عندنا بصاحب الطاق أو مؤمن الطاق و المخالفون يلقبونه شيطان الطاق، كان صيرفيا في طاق المحامل بالكوفة يرجع إليه في النقد فيخرج كما ينقد فيقال: شيطان الطاق
(The book) ‘Tuhaf Al-Uqoul’ – ‘His-asws advice to Abu Ja’far Muhammad Bin Al-Numan Al-Ahowl, he is Abu Ja’far Muhammad Bin Ali Bin Al-Numan Al-Kufy, well known with us as ‘Sahib Al-Taaq’, or ‘Momin Al-Taaq’, and the adversaries are titling him as ‘Shaytan Al-Taaq’. He was a money changer in Taaq Al-Mahamil at Al-Kufa. They used to return to him regarding the currency, so he would bring out like what he had cashed. It was said, ‘Shaytan Al-Taaq’.
و هو من أصحاب الصادق و الكاظم عليهما السلام كان رحمه اللّه ثقة، متكلما، حاذقا، كثير العلم، حسن الخاطر، حاضر الجواب
And he was from the companions of Al-Sadiq-asws and Al-Kazim-asws, may the greetings be upon them-asws both. He, may Allah-azwj have Mercy on him, was trusted, a speaker, skilful, good thoughts, present (quick) of answer.
حكى عن أبي خالد الكابلى أنّه قال: رأيت أبا جعفر صاحب الطاق و هو قاعد في الروضة قد قطع أهل المدينة ازاره و هو دائب يجيبهم و يسألونه فدنوت منه و قلت: ان أبا عبد اللّه عليه السلام نهانا عن الكلام.
It is narrated from Abu Khalid Al-Kabuly having said, ‘I saw Abu Ja’far Sahib Al-Taaq, and he was seated in the Mausoleum. The people of Al-Medina has cut his wrapper, and he was constantly answering them, and they were questioning him. I went near him and said, ‘Abu Abdullah-asws, may the greetings be upon him-asws, has forbidden us from the (public) talking’.
فقال: و أمرك أن تقول لي؟ فقلت: لا و اللّه و لكنه أمرنى أن لا اكلم أحدا قال: فاذهب و أطعه فيما أمرك.
He said, ‘And did he instruct you to be saying (this) to me?’ I said, ‘No, by Allah-azwj, but he-asws instructed me not to talk to anyone’. He said, ‘Then go and obey him-asws in what he-asws has instructed you’.
فدخلت على أبي عبد اللّه عليه السلام فأخبرته بقصة صاحب الطاق و ما قلت له و قوله: اذهب و أطعه فيما أمرك.
I entered to see Abu Abdullah-asws and informed him-asws with the story of Sahib Al-Taaq, and what I said to him and his words, ‘Go and obey him-asws in what he-asws has instructed you’.
فتبسم أبو عبد اللّه عليه السلام و قال: يا أبا خالد ان صاحب الطاق يكلم الناس فيطير و ينقض و أنت ان قصوك لن تطير اه.
Abu Abdullah-asws, may the greetings be upon him-asws, smiled and said: ‘O Abu Khalid! Sahib Al-Taaq speaks to the people. He flies and swoops, while you, if they aim for you, you will never fly. Aah!’
و له مع أبي حنيفة حكايات نقلها المؤرخون و أهل السير فمنها أنّه لما مات الصادق عليه السلام رأى أبو حنيفة مؤمن الطاق فقال له: مات امامك، قال: نعم أما امامك فمن المنظرين الى يوم الوقت المعلوم. و له كتب منها كتاب الإمامة و كتاب المعرفة.
And for him, with Abu Haneefa, there are stories the historians have and the auto biographers have transmitted. From these is the when Al-Sadiq-asws, may the greetings be upon him-asws, passed away, Abu Haneefa saw Momin Al-Taaq. He said to him, ‘Your Imam-asws has died!’ He said, ‘Yes. As for your imam, he is from the ones waiting up to the day of known times!’ And for him there are books. From these are ‘Kitab Al-Imamah’, and ‘Kitab Al-Ma’rifa’.
قَالَ أَبُو جَعْفَرٍ قَالَ لِيَ الصَّادِقُ ع إِنَّ اللَّهَ جَلَّ وَ عَزَّ عَيَّرَ أَقْوَاماً فِي الْقُرْآنِ بِالْإِذَاعَةِ
Abu Ja’far (Momin Al-Taaq) said, ‘Al-Sadiq-asws said to me: ‘Allah-azwj, Majestic and Mighty, Faulted a people in the Quran for the publicising (Ahadeeth)!’
فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَيْنَ قَالَ
I said to him-asws, ‘May I be sacrificed for you-asws! Where has He-azwj Said?’
قَالَ قَوْلُهُ وَ إِذا جاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذاعُوا بِهِ-
He-asws said: ‘His-azwj Words: And when there comes to them a Command of the security or the fear, they publicise it; [4:83].
ثُمَّ قَالَ الْمُذِيعُ عَلَيْنَا سِرَّنَا كَالشَّاهِرِ بِسَيْفِهِ عَلَيْنَا رَحِمَ اللَّهُ عَبْداً سَمِعَ بِمَكْنُونِ عِلْمِنَا فَدَفَنَهُ تَحْتَ قَدَمَيْهِ
Then he-asws said: ‘The publiciser of our-asws secrets against us-asws is like the waver of his sword against us-asws. May Allah-azwj have Mercy on a servant who hears our-asws hidden knowledge, so he buries it under his feet.
وَ اللَّهِ إِنِّي لَأَعْلَمُ بِشِرَارِكُمْ مِنَ الْبَيْطَارِ بِالدَّوَابِّ شِرَارُكُمُ الَّذِينَ لَا يَقْرَءُونَ الْقُرْآنَ إِلَّا هَجْراً وَ لَا يَأْتُونَ الصَّلَاةَ إِلَّا دَبْراً وَ لَا يَحْفَظُونَ أَلْسِنَتَهُمْ
By Allah-azwj! I-asws am more knowing of your evil ones than the doctor of animal is. Your evil ones are those who are neither reciting the Quran except in an ugly manner, and they are not performing the Salat except delaying, nor are they preserving their tongues.
اعْلَمْ أَنَّ الْحَسَنَ بْنَ عَلِيٍّ ع لَمَّا طُعِنَ وَ اخْتَلَفَ النَّاسُ عَلَيْهِ سَلَّمَ الْأَمْرَ لِمُعَاوِيَةَ فَسَلَّمَتْ عَلَيْهِ الشِّيعَةُ عَلَيْكَ السَّلَامُ يَا مُذِلَّ الْمُؤْمِنِينَ
Know that when Al-Hassan-asws Bin Ali-asws was stabbed, and the people differed upon him-asws, he-asws yielded the command to Muawiya. So, the Shias greeted unto him-asws, ‘Greetings be unto you-asws, O disgracer of the Momineen!’
فَقَالَ ع مَا أَنَا بِمُذِلِّ الْمُؤْمِنِينَ وَ لَكِنِّي مُعِزُّ الْمُؤْمِنِينَ إِنِّي لَمَّا رَأَيْتُكُمْ لَيْسَ بِكُمْ عَلَيْهِمْ قُوَّةٌ سَلَّمْتُ الْأَمْرَ لِأَبْقَى أَنَا وَ أَنْتُمْ بَيْنَ أَظْهُرِهِمْ كَمَا عَابَ الْعَالِمُ السَّفِينَةَ لِتَبْقَى لِأَصْحَابِهَا وَ كَذَلِكَ نَفْسِي وَ أَنْتُمْ لِنَبْقَى بَيْنَهُمْ
He-asws said: ‘I-asws am not a disgracer of the Momineen, but I-asws am an honourer of the Momineen! When I-asws saw you all not having any strength with you against them, I-asws yielded the command for I-asws and you to remain alive in their midst, just as the scholar (Al-Khizr-as) had puncture the boat for it to remain for its owner, and like that for myself-asws and you all, for us to remain alive between them!’
يَا ابْنَ النُّعْمَانِ إِنِّي لَأُحَدِّثُ الرَّجُلَ مِنْكُمْ بِحَدِيثٍ فَيَتَحَدَّثُ بِهِ عَنِّي فَأَسْتَحِلُّ بِذَلِكَ لَعَنْتَهُ وَ الْبَرَاءَةَ مِنْهُ
O Ibn Al-Numan! I-asws tend to narrate to the man from you with a Hadeeth, so he narrates with it from me-asws. So, his curse is released due to that, and the disavowing from him.
فَإِنَّ أَبِي كَانَ يَقُولُ وَ أَيُّ شَيْءٍ أَقَرُّ لِلْعَيْنِ مِنَ التَّقِيَّةِ إِنَّ التَّقِيَّةَ جُنَّةُ الْمُؤْمِنِ وَ لَوْ لَا التَّقِيَّةُ مَا عُبِدَ اللَّهُ
My-asws father-asws had said: ‘And which thing is more delighting to the eyes than the Taqiyyah (dissimulation)? The Taqiyyah is a shield of the Momin, and had it not been for the Taqiyyah, Allah-azwj would not have been worshipped’.
وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- لا يَتَّخِذِ الْمُؤْمِنُونَ الْكافِرِينَ أَوْلِياءَ مِنْ دُونِ الْمُؤْمِنِينَ وَ مَنْ يَفْعَلْ ذلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقاةً
And Allah-azwj Mighty and Majestic Said: The Momineen should not take the Kafirs as friends from besides the Momineen; and the one who does that, so he isn’t from Allah in anything except that you should be guarding from them guarding carefully; and Allah Cautions you all Himself; and to Allah is the eventual return [3:28].
يَا ابْنَ النُّعْمَانِ إِيَّاكَ وَ الْمِرَاءَ فَإِنَّهُ يُحْبِطُ عَمَلَكَ وَ إِيَّاكَ وَ الْجِدَالَ فَإِنَّهُ يُوبِقُكَ وَ إِيَّاكَ وَ كَثْرَةَ الْخُصُومَاتِ فَإِنَّهَا تُبْعِدُكَ مِنَ اللَّهِ
O Ibn Al-Numan! Beware of showing off for it nullifies your deed, and beware of the quarrelling for it till reprimand you, and beware of frequently disputing for it will distance you from Allah-azwj’.
ثُمَّ قَالَ إِنَّ مَنْ كَانَ قَبْلَكُمْ كَانُوا يَتَعَلَّمُونَ الصَّمْتَ وَ أَنْتُمْ تَتَعَلَّمُونَ الْكَلَامَ كَانَ أَحَدُهُمْ إِذَا أَرَادَ التَّعَبُّدَ يَتَعَلَّمُ الصَّمْتَ قَبْلَ ذَلِكَ بِعَشْرِ سِنِينَ فَإِنْ كَانَ يُحْسِنُهُ وَ يَصْبِرُ عَلَيْهِ تَعَبَّدَ وَ إِلَّا قَالَ مَا أَنَا لِمَا أَرُومُ بِأَهْلٍ
Then he-asws said: ‘The ones who were before you all were learning the silence while you are learning the talking. It was so that whenever one of them intended the worship, he would learn the silence for ten years before that. If he could be good at it and be patient upon it, he would worship, or else he said, ‘I am not deserving of what I am aiming for’.
إِنَّمَا يَنْجُو مَنْ أَطَالَ الصَّمْتَ عَنِ الْفَحْشَاءِ وَ صَبَرَ فِي دَوْلَةِ الْبَاطِلِ عَلَى الْأَذَى أُولَئِكَ النُّجَبَاءُ الْأَصْفِيَاءُ الْأَوْلِيَاءُ حَقّاً وَ هُمُ الْمُؤْمِنُونَ
But rather he attains salvation, one who prolongs the silence from the immoralities, and is patient in the government of the falsehood upon the harms. They are the captains, the elites, the friends truly, and they are the Momineen.
إِنَّ أَبْغَضَكُمْ إِلَيَّ الْمُتَرَاسُّونَ الْمَشَّاءُونَ بِالنَّمَائِمِ الْحَسَدَةُ لِإِخْوَانِهِمْ لَيْسُوا مِنِّي وَ لَا أَنَا مِنْهُمْ إِنَّمَا أَوْلِيَائِيَ الَّذِينَ سَلَّمُوا لِأَمْرِنَا وَ اتَّبَعُوا آثَارَنَا وَ اقْتَدَوْا بِنَا فِي كُلِّ أُمُورِنَا
The most hateful of you all to me-asws are the publicisers, the ones walking with the gossip, the enviers of their brothers. They are neither from me-asws nor I-asws am from them. But rather my-asws friends are those who are submitting to our-asws instructions and they follow our-asws Ahadeeth, and they believe in us-asws in all of our-asws matters’.
ثُمَّ قَالَ وَ اللَّهِ لَوْ قَدَّمَ أَحَدُكُمْ مِلْءَ الْأَرْضِ ذَهَباً عَلَى اللَّهِ ثُمَّ حَسَدَ مُؤْمِناً لَكَانَ ذَلِكَ الذَّهَبُ مِمَّا يُكْوَى بِهِ فِي النَّارِ
Then he-asws said: ‘By Allah-azwj! Even if one of you were to send ahead the earth filled with gold, to Allah-azwj, then he envies a Momin, that gold would be from what would be with him in the Fire.
يَا ابْنَ النُّعْمَانِ إِنَّ الْمُذِيعَ لَيْسَ كَقَاتِلِنَا بِسَيْفِهِ بَلْ هُوَ أَعْظَمُ وِزْراً بَلْ هُوَ أَعْظَمُ وِزْراً بَلْ هُوَ أَعْظَمُ وِزْراً
O Ibn Al-Numan! The publiciser (of Hadeeth) isn’t like our-asws killer with his sword, but he is of a mightier burden. But he is of mightier burden! But he is of mightier burden!
يَا ابْنَ النُّعْمَانِ إِنَّهُ مَنْ رَوَى عَلَيْنَا حَدِيثاً فَهُوَ مِمَّنْ قَتَلَنَا عَمْداً وَ لَمْ يَقْتُلْنَا خَطَاءً
O Ibn Al-Numan! One who reports a Hadeeth upon us-asws, he is from the ones who killed us‑asws deliberately and did not kill us-asws mistakenly.
يَا ابْنَ النُّعْمَانِ إِذَا كَانَتْ دَوْلَةُ الظُّلْمِ فَامْشِ وَ اسْتَقْبِلْ مَنْ تَتَّقِيهِ بِالتَّحِيَّةِ فَإِنَّ الْمُتَعَرِّضَ لِلدَّوْلَةِ قَاتِلُ نَفْسِهِ وَ مُوبِقُهَا إِنَّ اللَّهَ يَقُولُ وَ لا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
O Ibn Al-Numan! When it were to be an oppressive government, then walk and greet the one you fear with the salutation, for the one exposing himself to the government is a killer of his soul (suicide) and its executioner. Allah-azwj Says: and cast not yourselves to destruction with your own hands, [2:195].
يَا ابْنَ النُّعْمَانِ إِنَّا أَهْلُ بَيْتٍ لَا يَزَالُ الشَّيْطَانُ يُدْخِلُ فِينَا مَنْ لَيْسَ مِنَّا وَ لَا مِنْ أَهْلِ دِينِنَا فَإِذَا رَفَعَهُ وَ نَظَرَ إِلَيْهِ النَّاسُ أَمَرَهُ الشَّيْطَانُ فَيَكْذِبُ عَلَيْنَا وَ كُلَّمَا ذَهَبَ وَاحِدٌ جَاءَ آخَرُ
O Ibn Al-Numan! We-asws, People-asws of the Household, the Satan-la does not cease to enter among us someone who is neither from us-asws from the people of our-asws religion, and the people look at him. The Satan-la has instructed him. So, he lies upon us-asws, and every time one goes, another comes.
يَا ابْنَ النُّعْمَانِ مَنْ سُئِلَ عَنْ عِلْمٍ فَقَالَ لَا أَدْرِي فَقَدْ نَاصَفَ الْعِلْمَ وَ الْمُؤْمِنُ يَحْقِدُ مَا دَامَ فِي مَجْلِسِهِ فَإِذَا قَامَ ذَهَبَ عَنْهُ الْحِقْدُ
O Ibn Al-Numan! One who is asked about knowledge, so he says, ‘I don’t know’, he has been fair to the knowledge; and the Momin is begrudged for as long as he is in his gathering. When he stands, the grudge goes away from him.
يَا ابْنَ النُّعْمَانِ إِنَّ الْعَالِمَ لَا يَقْدِرُ أَنْ يُخْبِرَكَ بِكُلِّ مَا يَعْلَمُ لِأَنَّهُ سِرُّ اللَّهِ الَّذِي أَسَرَّهُ إِلَى جَبْرَئِيلَ ع وَ أَسَرَّهُ جَبْرَئِيلُ ع إِلَى مُحَمَّدٍ ص وَ أَسَرَّهُ مُحَمَّدٌ ص إِلَى عَلِيٍّ ع وَ أَسَرَّهُ عَلِيٌّ ع إِلَى الْحَسَنِ ع وَ أَسَرَّهُ الْحَسَنُ ع إِلَى الْحُسَيْنِ ع وَ أَسَرَّهُ الْحُسَيْنُ ع إِلَى عَلِيٍّ ع وَ أَسَرَّهُ عَلِيٌّ ع إِلَى مُحَمَّدٍ ع وَ أَسَرَّهُ مُحَمَّدٌ ع إِلَى مَنْ أَسَرَّهُ
O Ibn Al-Numan! The scholar is not able upon informing you with all what he knows, because it is a secret of Allah-azwj, He-azwj had Divulged it to Jibraeel-as, and Jibraeel-as divulged it to Muhammad-saww, and Muhammad-saww divulged it to Ali-asws, and Ali-asws divulged it to Al-Hassan-asws, and Al-Hassan-asws divulged it to Al-Husayn-asws, and Al-Husayn-asws divulged it to Ali-asws, and Ali-asws divulged it to Muhammad-asws, and Muhammad-asws divulged it to the one he-asws divulged it to.
فَلَا تَعْجَلُوا فَوَ اللَّهِ لَقَدْ قَرُبَ هَذَا الْأَمْرُ ثَلَاثَ مَرَّاتٍ فَأَذَعْتُمُوهُ فَأَخَّرَهُ اللَّهُ وَ اللَّهِ مَا لَكُمْ سِرٌّ إِلَّا وَ عَدُوُّكُمْ أَعْلَمُ بِهِ مِنْكُمْ
Therefore, do not be hasty, for by Allah-azwj, this matter had drawn near three times, but you had publicised it, so Allah-azwj Delayed it. By Allah-azwj! There is not secret of yours except and your enemies are more knowing with it than you are.
يَا ابْنَ النُّعْمَانِ ابْقَ عَلَى نَفْسِكَ فَقَدْ عَصَيْتَنِي لَا تُذِعْ سِرِّي فَإِنَّ الْمُغِيرَةَ بْنَ سَعِيدٍ كَذَبَ عَلَى أَبِي وَ أَذَاعَ سِرَّهُ فَأَذَاقَهُ اللَّهُ حَرَّ الْحَدِيدِ وَ إِنَّ أَبَا الْخَطَّابِ كَذَبَ عَلَيَّ وَ أَذَاعَ سِرِّي فَأَذَاقَهُ اللَّهُ حَرَّ الْحَدِيدِ
O Ibn Al-Numan! Keep yourself alive, for you have disobeyed me-asws. Do not publicise my-asws secrets, for Al-Mugheira Bin Saeed had lied upon my-asws father-asws and had publicised his-asws secrets, so Allah-azwj Made him taste heat of the iron, and Abu Al-Khattab had lied upon me‑asws and publicised my-asws secret, so Allah-azwj Made him taste heat of the iron.
وَ مَنْ كَتَمَ أَمْرَنَا زَيَّنَهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ الْآخِرَةِ وَ أَعْطَاهُ حَظَّهُ وَ وَقَاهُ حَرَّ الْحَدِيدِ وَ ضِيقَ الْمَحَابِسِ
And one who conceals our-asws matter, Allah-azwj will Adorn him in the world and the Hereafter and Give him his share; and save (yourself) from heat of the iron and restrictiveness of the imprisonments.
إِنَّ بَنِي إِسْرَائِيلَ قُحِطُوا حَتَّى هَلَكَتِ الْمَوَاشِي وَ النَّسْلُ فَدَعَا اللَّهَ مُوسَى بْنَ عِمْرَانَ ع فَقَالَ يَا مُوسَى إِنَّهُمْ أَظْهَرُوا الزِّنَى وَ الرِّبَا وَ عَمَرُوا الْكَنَائِسَ وَ أَضَاعُوا الزَّكَاةَ
The children of Israel had a drought to the extent that the livestock and the offspring were destroyed. Musa-as Bin Imran-as supplicated, so He-azwj Said: “O Musa-as! They are manifesting the adultery, and the showing off, and the interest (usury), and they are building the churches and wasting the Zakat!”
فَقَالَ إِلَهِي تَحَنَّنْ بِرَحْمَتِكَ عَلَيْهِمْ فَإِنَّهُمْ لَا يَعْقِلُونَ
He-as said: ‘My-as God-azwj! Have Mercy upon them for they are not using their intellects!’
فَأَوْحَى اللَّهُ إِلَيْهِ أَنِّي مُرْسِلٌ قَطْرَ السَّمَاءِ وَ مُخْتَبِرُهُمْ بَعْدَ أَرْبَعِينَ يَوْماً
Allah-azwj Revealed to him-as: “I-azwj shall Send drops of the sky and Test them after forty days!”
فَأَذَاعُوا ذَلِكَ وَ أَفْشَوْهُ فَحَبَسَ عَنْهُمُ الْقَطْرَ أَرْبَعِينَ سَنَةً وَ أَنْتُمْ قَدْ قَرُبَ أَمْرُكُمْ فَأَذَعْتُمُوهُ فِي مَجَالِسِكُمْ
They publicised that and spread it, so the drops (of rain) were withheld from them for forty years, while you all, your matter had drawn near but you had publicised it in your gatherings.
يَا أَبَا جَعْفَرٍ مَا لَكُمْ وَ لِلنَّاسِ كُفُّوا عَنِ النَّاسِ وَ لَا تَدْعُوا أَحَداً إِلَى هَذَا الْأَمْرِ فَوَ اللَّهِ لَوْ أَنَّ أَهْلَ السَّمَاوَاتِ وَ الْأَرْضِ اجْتَمَعُوا عَلَى أَنْ يُضِلُّوا عَبْداً يُرِيدُ اللَّهُ هُدَاهُ مَا اسْتَطَاعُوا أَنْ يُضِلُّوهُ
O Abu Ja’far! What is it to you and the people? Refrain from the people and do not call anyone to this matter! By Allah-azwj, even if inhabitants of the skies and the earth were to unite upon straying a servant Allah-azwj Wants to guide, they will not be capable to stray him!
كُفُّوا عَنِ النَّاسِ وَ لَا يَقُلْ أَحَدُكُمْ أَخِي وَ عَمِّي وَ جَارِي فَإِنَّ اللَّهَ جَلَّ وَ عَزَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً طَيَّبَ رُوحَهُ فَلَا يَسْمَعُ مَعْرُوفاً إِلَّا عَرَفَهُ وَ لَا مُنْكَراً إِلَّا أَنْكَرَهُ ثُمَّ قَذَفَ اللَّهُ فِي قَلْبِهِ كَلِمَةً يَجْمَعُ بِهَا أَمْرَهُ
Refrain from the people and not one of you should be saying, ‘My brother’, and ‘My uncle’, and ‘My neighbour’, for when Allah-azwj Majestic and Mighty Wants good with a servant, Makes his soul good, so he neither hears a good thing except recognises it, nor any evil except denies it. Then Allah-azwj Casts a word into his heart to gather his affairs by it.
يَا ابْنَ النُّعْمَانِ إِنْ أَرَدْتَ أَنْ يَصْفُوَ لَكَ وُدُّ أَخِيكَ فَلَا تُمَازِحَنَّهُ وَ لَا تُمَارِيَنَّهُ وَ لَا تُبَاهِيَنَّهُ وَ لَا تُشَارَّنَّهُ وَ لَا تُطْلِعْ صَدِيقَكَ مِنْ سِرِّكَ إِلَّا عَلَى مَا لَوِ اطَّلَعَ عَلَيْهِ عَدُوُّكَ لَمْ يَضُرَّكَ فَإِنَّ الصَّدِيقَ قَدْ يَكُونُ عَدُوَّكَ يَوْماً
O Ibn Al-Numan! If you want the affection of your brother to be clear to you, then neither mock him, nor have bitter arguments with him, nor boast to him, nor dispute him; and do not notify your friend with your secrets except based upon, if he were to notify your enemy it will not harm you, for the friend could become your enemy one day.
يَا ابْنَ النُّعْمَانِ لَا يَكُونُ الْعَبْدُ مُؤْمِناً حَتَّى يَكُونَ فِيهِ ثَلَاثُ سُنَنٍ سُنَّةٌ مِنَ اللَّهِ وَ سُنَّةٌ مِنْ رَسُولِهِ وَ سُنَّةٌ مِنَ الْإِمَامِ
O Ibn Al-Numan! The servant cannot be a Momin until there happen to be three Sunnah(s) in him – a Sunnah from Allah-azwj, and a Sunnah from His-azwj Rasool-saww, and a Sunnah from the Imam-asws.
فَأَمَّا السُّنَّةُ مِنَ اللَّهِ جَلَّ وَ عَزَّ فَهُوَ أَنْ يَكُونَ كَتُوماً لِلْأَسْرَارِ يَقُولُ اللَّهُ جَلَّ ذِكْرُهُ- عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى غَيْبِهِ أَحَداً
Ans for the Sunnah from Allah-azwj Majestic and Mighty, it is that he should be a concealer of the secrets. Allah-azwj, Majestic is His-azwj Mention, Says: (He is) Knower of the unseen, and He does not Reveal His hidden matters upon anyone [72:26].
وَ أَمَّا الَّتِي مِنْ رَسُولِ اللَّهِ ص فَهُوَ أَنْ يُدَارِيَ النَّاسَ وَ يُعَامِلَهُمْ بِالْأَخْلَاقِ الْحَنِيفِيَّةِ
And as for which is from Rasool-Allah-saww, it is that he should be polite to the people and teach them the upright morals.
وَ أَمَّا الَّتِي مِنَ الْإِمَامِ فَالصَّبْرُ فِي الْبَأْسَاءِ وَ الضَّرَّاءِ حَتَّى يَأْتِيَهُ اللَّهُ بِالْفَرَجِ
And as for which is from the Imam-asws, the patience during the afflictions and the harms until Allah-azwj Comes to him-asws with the relief.
يَا ابْنَ النُّعْمَانِ لَيْسَتِ الْبَلَاغَةُ بِحِدَّةِ اللِّسَانِ وَ لَا بِكَثْرَةِ الْهَذَيَانِ وَ لَكِنَّهَا إِصَابَةُ الْمَعْنَى وَ قَصْدُ الْحُجَّةِ
O Ibn Al-Numan! The eloquence isn’t by sharpness of the tongue nor with a lot of babbling, but it is hitting the meaning and aiming for the proof.
يَا ابْنَ النُّعْمَانِ مَنْ قَعَدَ إِلَى سَابِّ أَوْلِيَاءِ اللَّهِ فَقَدْ عَصَى اللَّهَ وَ مَنْ كَظَمَ غَيْظاً فِينَا لَا يَقْدِرُ عَلَى إِمْضَائِهِ كَانَ مَعَنَا فِي السَّنَامِ الْأَعْلَى وَ مَنِ اسْتَفْتَحَ نَهَارَهُ بِإِذَاعَةِ سِرِّنَا سَلَّطَ اللَّهُ عَلَيْهِ حَرَّ الْحَدِيدِ وَ ضِيقَ الْمَحَابِسِ
O Ibn Al-Numan! One who sits to revile (insult) the friends of Allah-azwj, so he is disobeying Allah-azwj, and one who swallows (absorbs) rage regarding us-asws not able upon implementing it would be with us‑asws in the lofty peak, and one who begins his day by publicising our-asws secret, Allah-azwj will Cause to prevail upon him, heat of the iron and narrowness of the imprisonments.
يَا ابْنَ النُّعْمَانِ لَا تَطْلُبِ الْعِلْمَ لِثَلَاثٍ لِتُرَائِيَ بِهِ وَ لَا لِتُبَاهِيَ بِهِ وَ لَا لِتُمَارِيَ وَ لَا تَدَعْهُ لِثَلَاثٍ رَغْبَةٍ فِي الْجَهْلِ وَ زَهَادَةٍ فِي الْعِلْمِ وَ اسْتِحْيَاءٍ مِنَ النَّاسِ وَ الْعِلْمُ الْمَصُونُ كَالسِّرَاجِ الْمُطْبَقِ عَلَيْهِ
O Ibn Al-Numan! Do not seek the knowledge for three (things) – neither to show off with it, nor to boast with it, nor to have bitter arguments with it; and do not leave it for three (things) – being desirous regarding the ignorance, and being abstemious regarding the knowledge, and embarrassment from the people; and the knowledge is fortified like the (flame of the) lamp is layered upon.
يَا ابْنَ النُّعْمَانِ إِنَّ اللَّهَ جَلَّ وَ عَزَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً بَيْضَاءَ فَجَالَ الْقَلْبُ بِطَلَبِ الْحَقِّ ثُمَّ هُوَ إِلَى أَمْرِكُمْ أَسْرَعُ مِنَ الطَّيْرِ إِلَى وَكْرِهِ
O Ibn Al-Numan! When Allah-azwj Majestic and Mighty wants good with a servant, Creates a bright spot in his heart, so the heart roams around seeking the truth, then he would be quicker to your matter (Wilayah) quicker than the bird is to its nest.
يَا ابْنَ النُّعْمَانِ إِنَّ حُبَّنَا أَهْلَ الْبَيْتِ يُنْزِلُهُ اللَّهُ مِنَ السَّمَاءِ مِنْ خَزَائِنَ تَحْتَ الْعَرْشِ كَخَزَائِنِ الذَّهَبِ وَ الْفِضَّةِ وَ لَا يُنْزِلُهُ إِلَّا بِقَدَرٍ وَ لَا يُعْطِيهِ إِلَّا خَيْرَ الْخَلْقِ وَ إِنَّ لَهُ غَمَامَةً كَغَمَامَةِ الْقَطْرِ
O Ibn Al-Numan! Our-asws love of People-asws of the Household, Allah-azwj Sent it down from the sky from treasures beneath the Throne, like the treasures of gold and silver, and He-azwj did not Send it down except by a measurement, and He-azwj does not Give it to except the good people, and for it is a cloud like the clouds of drops (rain).
فَإِذَا أَرَادَ اللَّهُ أَنْ يَخُصَّ بِهِ مَنْ أَحَبَّ مِنْ خَلْقِهِ أَذِنَ لِتِلْكَ الْغَمَامَةِ فَتَهَطَّلَتْ كَمَا تَهَطَّلَ السَّحَابُ فَتُصِيبُ الْجَنِينَ فِي بَطْنِ أُمِّهِ.
When Allah-azwj Wants to Specialise with it the ones He-azwj Loves from His-azwj creatures, Permits for that cloud, so it descends just as the clouds descend, and it hits the unborn child in the belly of its mother’’.[310]
3- ف، تحف العقول رِسَالَتِهِ ع إِلَى جَمَاعَةِ شِيعَتِهِ وَ أَصْحَابِهِ أَمَّا بَعْدُ فَسَلُوا رَبَّكُمُ الْعَافِيَةَ وَ عَلَيْكُمْ بِالدَّعَةِ وَ الْوَقَارِ وَ السَّكِينَةِ وَ الْحَيَاءِ وَ التَّنَزُّهِ عَمَّا تَنَزَّهَ عَنْهُ الصَّالِحُونَ مِنْكُمْ
(The book) ‘Tuhaf Al Uqoul’ –
‘His-asws message to a group of his-asws Shias and his-asws companions: ‘As for after, ask your Lord-azwj for the good health, and upon you is with the humbleness, and the dignity, and the calmness, and the modesty, and the abstaining from what the righteous ones from you are abstaining from.
وَ عَلَيْكُمْ بِمُجَامَلَةِ أَهْلِ الْبَاطِلِ تَحَمَّلُوا الضَّيْمَ مِنْهُمْ
And upon you is with being courteous to the people of falsehood. Tolerate the grievances from them.
وَ إِيَّاكُمْ وَ مُمَاظَّتَهُمْ دِينُوا فِيمَا بَيْنَكُمْ وَ بَيْنَهُمْ إِذَا أَنْتُمْ جَالَسْتُمُوهُمْ وَ خَالَطْتُمُوهُمْ وَ نَازَعْتُمُوهُمُ الْكَلَامَ فَإِنَّهُ لَا بُدَّ لَكُمْ مِنْ مُجَالَسَتِهِمْ وَ مُخَالَطَتِهِمْ وَ مُنَازَعَتِهِمْ بِالتَّقِيَّةِ الَّتِي أَمَرَكُمُ اللَّهُ بِهَا
And beware of the prolonged disputing. Be political regarding what is between you and them when you are sitting with them, and mingling with them, and disputing with them in the talking, for there is no escape for you from sitting with them, and the mingling with them, and disputing with them with the Taqiyyah (dissimulation) which Allah-azwj has Commanded you with.
فَإِذَا ابْتُلِيتُمْ بِذَلِكَ مِنْهُمْ فَإِنَّهُمْ سَيُؤْذُونَكُمْ وَ يَعْرِفُونَ فِي وُجُوهِكُمُ الْمُنْكَرَ وَ لَوْ لَا أَنَّ اللَّهَ يَدْفَعُهُمْ عَنْكُمْ لَسَطَوْا بِكُمْ وَ مَا فِي صُدُورِهِمْ مِنَ الْعَدَاوَةِ وَ الْبَغْضَاءِ أَكْثَرُ مِمَّا يُبْدُونَ لَكُمْ مَجَالِسُكُمْ وَ مَجَالِسُهُمْ وَاحِدَةٌ
When you are involved with that from them, they will be hurting you and they will recognise the dislike in your faces, and had it not been for Allah-azwj Repelling them away from you all, they would have pounced upon you; and whatever is in their chests of the enmity and the hatred is more than what they are revealing to you. Their sitting with your and your sitting with them is one (and the same).
إِنَّ الْعَبْدَ إِذَا كَانَ اللَّهُ خَلَقَهُ فِي الْأَصْلِ أَصْلِ الْخَلْقِ مُؤْمِناً لَمْ يَمُتْ حَتَّى يُكَرِّهَ إِلَيْهِ الشَّرَّ وَ يُبَاعِدَهُ مِنْهُ وَ مَنْ كَرَّهَ اللَّهُ إِلَيْهِ الشَّرَّ وَ بَاعَدَهُ مِنْهُ عَافَاهُ اللَّهُ مِنَ الْكِبْرِ أَنْ يَدْخُلَهُ وَ الْجَبَرِيَّةِ
The servant, when Allah-azwj Created him in the origin, origin of the creation as a Momin, he will not die until the evil is abhorrent to him and he will distance from it; and the one Allah‑azwj Causes the evil to be abhorrent to him and Distances him from it, Allah-azwj will Protect him from the arrogance and the forcefulness entering him.
فَلَانَتْ عَرِيكَتُهُ وَ حَسُنَ خُلُقُهُ وَ طَلُقَ وَجْهُهُ وَ صَارَ عَلَيْهِ وَقَارُ الْإِسْلَامِ وَ سَكِينَتُهُ وَ تَخَشُّعُهُ وَ وَرِعَ عَنْ مَحَارِمِ اللَّهِ وَ اجْتَنَبَ مَسَاخِطَهُ وَ رَزَقَهُ اللَّهُ مَوَدَّةَ النَّاسِ وَ مُجَامَلَتَهُمْ وَ تَرْكَ مُقَاطَعَةِ النَّاسِ وَ الْخُصُومَاتِ وَ لَمْ يَكُنْ مِنْهَا وَ لَا مِنْ أَهْلِهَا فِي شَيْءٍ
So, his nature will be gentle, and his manners good, and his face smiling, and dignity of Al-Islam and its tranquillity and its fearfulness will come upon him, and devoutness from Prohibitions of Allah-azwj and shunning annoying Him-azwj; and Allah-azwj will Grace him affection of the people and their courtesy, and neglecting cutting (relationships of) the people, and the disputes, and he will neither be from it nor from its people in anything.
وَ إِنَّ الْعَبْدَ إِذَا كَانَ اللَّهُ خَلَقَهُ فِي الْأَصْلِ أَصْلِ الْخَلْقِ كَافِراً لَمْ يَمُتْ حَتَّى يُحَبِّبَ إِلَيْهِ الشَّرَّ وَ يُقَرِّبَهُ مِنْهُ فَإِذَا حَبَّبَ إِلَيْهِ الشَّرَّ وَ قَرَّبَهُ مِنْهُ ابْتُلِيَ بِالْكِبْرِ وَ الْجَبَرِيَّةِ فَقَسَا قَلْبُهُ وَ سَاءَ خُلُقُهُ وَ غَلُظَ وَجْهُهُ وَ ظَهَرَ فُحْشُهُ وَ قَلَّ حَيَاؤُهُ
The servant, when Allah-azwj had Created him in the origin, origin of creation as a Kafir, he will not die until the evil is beloved to him and he will draw closer to it. When the evil is beloved to him and he draws closer to it, he will be afflicted with the arrogance and the forcefulness. So, his heart would be cruel, and his manners will be bad, and his face will be harsh, and his immoralities will appear, and his shame will be little.
وَ كَشَفَ اللَّهُ سِتْرَهُ وَ رَكِبَ الْمَحَارِمَ فَلَمْ يَنْزِعْ عَنْهَا وَ رَكِبَ مَعَاصِيَ اللَّهِ وَ أَبْغَضَ طَاعَتَهُ وَ أَهْلَهَا
And Allah-azwj will Remove his veil and he will indulge in the Prohibitions. He will not be removed from it and he will commit disobedience of Allah-azwj and hate obeying Him-azwj, and people who obey him.
فَبُعْدٌ مَا بعد [بَيْنَ] حَالِ الْمُؤْمِنِ وَ الْكَافِرِ فَسَلُوا اللَّهَ الْعَافِيَةَ وَ اطْلُبُوهَا إِلَيْهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
So remote, how remote are the states of the Momin and the Kafir, therefore ask Allah-azwj for the good health and seek it from Him-azwj, and there is neither might nor strength except with Allah-azwj.
أَكْثِرُوا مِنَ الدُّعَاءِ فَإِنَّ اللَّهَ يُحِبُّ مِنْ عِبَادِهِ الَّذِينَ يَدْعُونَهُ وَ قَدْ وَعَدَ عِبَادَهُ الْمُؤْمِنِينَ الِاسْتِجَابَةَ وَ اللَّهُ مُصَيِّرُ دُعَاءِ الْمُؤْمِنِينَ يَوْمَ الْقِيَامَةِ لَهُمْ عَمَلًا يَزِيدُهُمْ بِهِ فِي الْجَنَّةِ
Frequent from the supplications, for Allah-azwj Loves from His-azwj servants, the ones who supplicate to Him-azwj, and He-azwj has Promised His-azwj believing servants with the Answering, and Allah-azwj will Convert the supplications of the Momineen on the Day of Qiyamah as good deed Increased them with it in the Paradise.
وَ أَكْثِرُوا ذِكْرَ اللَّهِ مَا اسْتَطَعْتُمْ فِي كُلِّ سَاعَةٍ مِنْ سَاعَاتِ اللَّيْلِ وَ النَّهَارِ فَإِنَّ اللَّهَ أَمَرَ بِكَثْرَةِ الذِّكْرِ لَهُ وَ اللَّهُ ذَاكِرٌ مَنْ ذَكَرَهُ مِنَ الْمُؤْمِنِينَ إِنَّ اللَّهَ لَمْ يَذْكُرْهُ أَحَدٌ مِنْ عِبَادِهِ الْمُؤْمِنِينَ إِلَّا ذَكَرَهُ بِخَيْرٍ
And frequent from the Zikr of Allah-azwj as much as you can during all times from the times of the night and the day, for Allah-azwj has Commanded with frequenting the Zikr of His-azwj, and Allah-azwj is a Mentioner of the ones from the Momineen who mention Him-azwj. Surely, Allah‑azwj, no one from His-azwj Momineen servants mentions Him-azwj except He-azwj Mentions him with better.
وَ عَلَيْكُمْ بِالْمُحَافَظَةِ عَلَى الصَّلَواتِ وَ الصَّلاةِ الْوُسْطى وَ قُومُوا لِلَّهِ قانِتِينَ كَمَا أَمَرَ اللَّهُ بِهِ الْمُؤْمِنِينَ فِي كِتَابِهِ مِنْ قَبْلِكُمْ
And upon you all is with preserving upon the Salat(s) and (in particular) the middle Salat, and be standing obedient to Allah [2:238] like what Allah-azwj has Commanded the Momineen with in His-azwj book from before you.
وَ عَلَيْكُمْ بِحُبِّ الْمَسَاكِينِ الْمُسْلِمِينَ فَإِنَّ مَنْ حَقَّرَهُمْ وَ تَكَبَّرَ عَلَيْهِمْ فَقَدْ زَلَّ عَنْ دِينِ اللَّهِ وَ اللَّهُ لَهُ حَاقِرٌ مَاقِتٌ
And upon you is with loving the poor Muslims, for the one who demeans them and is arrogant upon them, so he has slipped from the religion of Allah-azwj, and Allah-azwj will be Demeaning to him, Hateful.
وَ قَدْ قَالَ أَبُونَا رَسُولُ اللَّهِ ص أَمَرَنِي رَبِّي بِحُبِّ الْمَسَاكِينِ الْمُسْلِمِينَ مِنْهُمْ وَ اعْلَمُوا أَنَّ مَنْ حَقَّرَ أَحَداً مِنَ الْمُسْلِمِينَ أَلْقَى اللَّهُ عَلَيْهِ الْمَقْتَ مِنْهُ وَ الْمَحْقَرَةَ حَتَّى يَمْقُتَهُ النَّاسُ أَشَدَّ مَقْتاً
And our-asws (fore) father-saww Rasool-Allah-saww said: ‘My-saww Lord-azwj Commanded me-saww with loving the poor Muslims from them’; and know that the one who demeans anyone of the Muslims will meet Allah-azwj, upon him would be the Hatred from Him-azwj and the Demeaning until the people also hate him with severe hatred.
فَاتَّقُوا اللَّهَ فِي إِخْوَانِكُمُ الْمُسْلِمِينَ الْمَسَاكِينِ فَإِنَّ لَهُمْ عَلَيْكُمْ حَقّاً أَنْ تُحِبُّوهُمْ فَإِنَّ اللَّهَ أَمَرَ نَبِيَّهُ ص بِحُبِّهِمْ فَمَنْ لَمْ يُحِبَّ مَنْ أَمَرَ اللَّهُ بِحُبِّهِ فَقَدْ عَصَى اللَّهَ وَ رَسُولَهُ وَ مَنْ عَصَى اللَّهَ وَ رَسُولَهُ وَ مَاتَ عَلَى ذَلِكَ مَاتَ مِنَ الْغَاوِينَ
Therefore, fear Allah-azwj regarding your brothers, the poor Muslims, for there is a right for them upon you, because Allah-azwj had Commanded His-azwj Prophet-saww with loving them. The one who does not love the one whom Allah-azwj has Commanded to love, so he has disobeyed Allah-azwj and His-azwj Rasool-saww, and the one who disobeys Allah-azwj and His-azwj Rasool-saww and dies upon that, dies as being from the deviants.
إِيَّاكُمْ وَ الْعَظَمَةَ وَ الْكِبْرَ فَإِنَّ الْكِبْرَ رِدَاءُ اللَّهِ فَمَنْ نَازَعَ اللَّهَ رِدَاءَهُ قَصَمَهُ اللَّهُ وَ أَذَلَّهُ يَوْمَ الْقِيَامَةِ
Beware of the greatness and the arrogance, for the Greatness is a Robe of Allah-azwj. The one who contends Allah-azwj of His-azwj Robe, Allah-azwj will Break him and Disgrace him on the Day of Qiyamah.
إِيَّاكُمْ أَنْ يَبْغِيَ بَعْضُكُمْ عَلَى بَعْضٍ فَإِنَّهَا لَيْسَتْ مِنْ خِصَالِ الصَّالِحِينَ فَإِنَّهُ مَنْ بَغَى صَيَّرَ اللَّهُ بَغْيَهُ عَلَى نَفْسِهِ وَ صَارَتْ نُصْرَةُ اللَّهِ لِمَنْ بُغِيَ عَلَيْهِ وَ مَنْ نَصَرَهُ اللَّهُ غَلَبَ وَ أَصَابَ الظَّفَرَ مِنَ اللَّهِ
Beware of transgressing upon each other for it isn’t from the qualities of the righteous ones. Surely, the one who transgresses, Allah-azwj will Make his transgression to be against himself and the Help of Allah-azwj will come to be for the one who was transgressed against, and the one whom Allah-azwj Helps will prevail and will achieve victory from Allah-azwj.
إِيَّاكُمْ أَنْ يَحْسُدَ بَعْضُكُمْ بَعْضاً فَإِنَّ الْكُفْرَ أَصْلُهُ الْحَسَدُ
Beware of envying each other, for the Kufr, its origin is the envy (when Iblees-la envied Adam‑as).
إِيَّاكُمْ أَنْ تُعِينُوا عَلَى مُسْلِمٍ مَظْلُومٍ فَيَدْعُوَ اللَّهَ عَلَيْكُمْ وَ يُسْتَجَابَ لَهُ فِيكُمْ فَإِنَّ أَبَانَا رَسُولَ اللَّهِ ص يَقُولُ إِنَّ دَعْوَةَ الْمُسْلِمِ الْمَظْلُومِ مُسْتَجَابَةٌ
Beware of assisting against an oppressed Muslim, for he would supplicate to Allah-azwj against you and He-azwj will Answer for him, for our-asws (fore) father-saww Rasool-Allah-saww said: ‘A supplication of the oppressed Muslim is Answered’.
إِيَّاكُمْ أَنْ تَشْرَهَ نُفُوسُكُمْ إِلَى شَيْءٍ مِمَّا حَرَّمَ اللَّهُ عَلَيْكُمْ فَإِنَّهُ مَنِ انْتَهَكَ مَا حَرَّمَ اللَّهُ عَلَيْهِ هَاهُنَا فِي الدُّنْيَا حَالَ اللَّهُ بَيْنَهُ وَ بَيْنَ الْجَنَّةِ وَ نَعِيمِهَا وَ لَذَّتِهَا وَ كَرَامَتِهَا الْقَائِمَةِ الدَّائِمَةِ لِأَهْلِ الْجَنَّةِ أَبَدَ الْآبِدِينَ.
Beware of inclining your souls to something from what Allah-azwj has Prohibited unto you, for the one who violates what Allah-azwj has Prohibited unto him over here in the world, Allah-azwj will Form a barrier between him and the Paradise and its bounties, and its pleasure, and its honours, the ever-lasting, the permanent for the inhabitants of Paradise, for ever and ever!’’[311]
4- ما، الأمالي للشيخ الطوسي عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ زَكَرِيَّا عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي كَهْمَشٍ عَنْ عَمْرِو بْنِ سَعِيدِ بْنِ هِلَالٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَوْصِنِي
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al-Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Muhammad Bin Ahmad Bin Zakariya, from Al-Hassan Bin Ali Bin Fazzal, from Ali Bin Uqba, from Abu Kahmash, from Amro Bin Saeed Bin Hilal who said,
‘I said to Abu Abdullah-asws, ‘Advise me!’
فَقَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ اعْلَمْ أَنَّهُ لَا يَنْفَعُ اجْتِهَادٌ لَا وَرَعَ فِيهِ وَ انْظُرْ إِلَى مَنْ هُوَ دُونَكَ وَ لَا تَنْظُرْ إِلَى مَنْ هُوَ فَوْقَكَ فَكَثِيراً مَا قَالَ اللَّهُ عَزَّ وَ جَلَّ لِرَسُولِهِ ص- فَلا تُعْجِبْكَ أَمْوالُهُمْ وَ لا أَوْلادُهُمْ
He-asws said: ‘I-asws advise you with fearing Allah-azwj, and the devoutness, and the struggle; and know that surely the struggle cannot benefit if there is no devoutness in it; and look at the one who is below you and do not look at the one who is above you, for Allah-azwj Mighty and Majestic has frequently Said: So do not let their wealth or their children fascinate you. [9:55].
وَ قَالَ عَزَّ ذِكْرُهُ وَ لا تَمُدَّنَّ عَيْنَيْكَ إِلى ما مَتَّعْنا بِهِ أَزْواجاً مِنْهُمْ زَهْرَةَ الْحَياةِ الدُّنْيا
And He-azwj, Mighty is His-azwj Mention, Said: And do not extend your eyes towards what We have Provided with spouses from them, being a blossom of the life of the world [20:131].
فَإِنْ نَازَعَتْكَ نَفْسُكَ إِلَى شَيْءٍ مِنْ ذَلِكَ فَاعْلَمْ أَنَّ رَسُولَ اللَّهِ ص كَانَ قُوتُهُ الشَّعِيرَ وَ حَلْوَاهُ التَّمْرَ وَ وَقُودُهُ السَّعَفَ وَ إِذَا أُصِبْتَ بِمُصِيبَةٍ فَاذْكُرْ مُصَابَكَ بِرَسُولِ اللَّهِ ص فَإِنَّ النَّاسَ لَمْ يُصَابُوا بِمِثْلِهِ أَبَداً وَ لَنْ يُصَابُوا بِمِثْلِهِ أَبَداً.
If your souls contend (put up) with you to something from that, then know that Rasool-Allah‑saww, his-saww daily subsistence was the barley, and his-saww sweet dish were the dates, and his-saww firewood were the fronds, and whenever you are afflicted with a difficulty then remember Rasool-Allah-azwj with your difficulties, for the people have not been afflicted with similar to it and will never be afflicted with similar to it, ever!’’[312]
[1] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 1 a
[2] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 1 b
[3] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 2
[4] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 3
[5] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 4
[6] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 5
[7] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 6
[8] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 7
[9] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 8
[10] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 9
[11] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 10
[12] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 11
[13] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 12
[14] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 13
[15] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 14
[16] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 15
[17] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 16
[18] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 17
[19] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 18
[20] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 19
[21] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 20
[22] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 21
[23] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 22 a
[24] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 22 b
[25] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 23
[26] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 24
[27] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 25
[28] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 26
[29] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 27
[30] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 28
[31] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 29
[32] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 30
[33] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 31
[34] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 32
[35] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 33
[36] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 34
[37] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 35
[38] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 36
[39] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 37
[40] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 38
[41] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 39
[42] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 40
[43] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 41
[44] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 42
[45] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 43
[46] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 44
[47] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 45
[48] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 46 a
[49] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 46 b
[50] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 47
[51] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 48
[52] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 49
[53] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 50
[54] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 51
[55] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 52
[56] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 53
[57] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 54
[58] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 55
[59] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 56
[60] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 57
[61] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 58
[62] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 59
[63] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 60
[64] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 61
[65] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 62
[66] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 63
[67] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 64 a
[68] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 64 b
[69] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 65
[70] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 66
[71] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 67
[72] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 68
[73] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 69
[74] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 70
[75] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 71
[76] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 72
[77] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 73
[78] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 74
[79] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 75
[80] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 76
[81] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 77
[82] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 78
[83] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 79
[84] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 80
[85] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 81
[86] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 82
[87] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 83
[88] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 84
[89] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 85
[90] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 86
[91] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 87
[92] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 88
[93] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 89
[94] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 90
[95] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 91
[96] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 92
[97] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 93
[98] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 94
[99] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 95
[100] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 96
[101] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 97
[102] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 98
[103] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 99
[104] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 100
[105] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 101
[106] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 102
[107] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 103
[108] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 104
[109] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 105
[110] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 106
[111] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 107
[112] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 1
[113] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 2
[114] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 3
[115] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 4
[116] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 5
[117] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 6
[118] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 7
[119] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 8
[120] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 9
[121] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 10
[122] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 11
[123] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 12
[124] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 13
[125] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 14
[126] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 15
[127] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 16
[128] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 17
[129] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 18
[130] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 19
[131] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 20
[132] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 21
[133] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 22
[134] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 23
[135] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 24
[136] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 25
[137] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 26
[138] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 27
[139] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 28
[140] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 29
[141] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 30
[142] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 31
[143] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 32
[144] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 33
[145] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 34
[146] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 35
[147] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 36
[148] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 37
[149] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 38
[150] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 39
[151] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 40
[152] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 41
[153] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 42
[154] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 43
[155] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 44
[156] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 45
[157] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 46
[158] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 47
[159] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 48
[160] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 49
[161] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 50
[162] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 51
[163] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 52
[164] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 53
[165] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 54
[166] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 55
[167] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 56
[168] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 57
[169] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 58
[170] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 59
[171] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 60
[172] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 61
[173] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 62
[174] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 63
[175] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 64
[176] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 65
[177] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 66
[178] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 67
[179] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 68
[180] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 69
[181] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 70
[182] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 71
[183] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 72
[184] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 73
[185] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 74
[186] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 75
[187] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 76
[188] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 77
[189] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 78
[190] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 79
[191] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 80
[192] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 81
[193] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 82
[194] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 83
[195] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 84
[196] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 85
[197] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 86
[198] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 87
[199] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 88
[200] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 89
[201] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 90
[202] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 91
[203] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 92
[204] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 93
[205] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 94
[206] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 95
[207] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 96
[208] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 97
[209] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 98
[210] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 99
[211] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 100
[212] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 101
[213] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 102
[214] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 103
[215] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 104
[216] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 105
[217] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 106
[218] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 107
[219] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 108
[220] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 109
[221] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 110
[222] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 111
[223] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 112
[224] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 113
[225] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 114
[226] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 115
[227] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 116
[228] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 117
[229] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 118
[230] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 119
[231] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 120
[232] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 121
[233] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 122
[234] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 123
[235] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 124
[236] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 125
[237] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 126
[238] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 127
[239] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 128
[240] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 129
[241] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 130
[242] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 131
[243] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 132
[244] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 133
[245] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 134
[246] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 135
[247] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 136
[248] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 137
[249] ( 4) الخفتان- بالفتح-: ضرب من الثياب. دخيل.
[250] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 138
[251] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 139
[252] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 140
[253] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 141
[254] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 142
[255] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 143
[256] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 144
[257] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 145
[258] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 146
[259] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 147
[260] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 148
[261] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 149
[262] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 150
[263] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 151
[264] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 151
[265] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 152
[266] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 153
[267] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 154
[268] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 155
[269] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 156
[270] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 157
[271] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 158
[272] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 159
[273] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 160
[274] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 161
[275] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 162
[276] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 163
[277] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 164
[278] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 165
[279] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 166
[280] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 167
[281] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 168
[282] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 169
[283] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 170
[284] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 171
[285] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 172
[286] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 108 / 173
[287] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 109
[288] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 110
[289] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 111
[290] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 112
[291] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 1
[292] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 2
[293] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 3
[294] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 4
[295] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 5
[296] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 6
[297] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 7
[298] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 8
[299] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 9
[300] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 10
[301] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 11
[302] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 12
[303] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 13
[304] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 14
[305] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 15
[306] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 16
[307] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 17
[308] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 113 / 18
[309] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 24 H 1
[310] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 24 H 2
[311] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 24 H 3
[312] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 24 H 4