Volume 75
Part 5 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 25 مواعظ موسى بن جعفر و حكمه ع
CHAPTER 25 – PREACHING BY MUSA-asws BIN JA’FAR-asws AND HIS‑asws WISDOM
1- ف، تحف العقول وَصِيَّتُهُ ع لِهِشَامٍ وَ صِفَتُهُ لِلْعَقْلِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى بَشَّرَ أَهْلَ الْعَقْلِ وَ الْفَهْمِ فِي كِتَابِهِ فَقَالَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ
(The book) ‘Tuhaf Al Uqoul’ –
‘His-asws advice to Hisham and his-asws description of the intellect: ‘Allah-azwj Blessed and Exalted Gave glad tidings to the people of intellect and the understanding in His-azwj Book. He-azwj Said: ‘therefore give glad tidings to My servants [39:17] Those who are listening intently to the Word and they are following the best of it, those are they whom Allah Guided, and those, they are the ones of understanding [39:18].
يَا هِشَامَ بْنَ الْحَكَمِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَكْمَلَ لِلنَّاسِ الْحُجَجَ بِالْعُقُولِ وَ أَفْضَى إِلَيْهِمْ بِالْبَيَانِ وَ دَلَّهُمْ عَلَى رُبُوبِيَّتِهِ بِالْأَدِلَّاءِ فَقَالَ وَ إِلهُكُمْ إِلهٌ واحِدٌ- لا إِلهَ إِلَّا هُوَ الرَّحْمنُ الرَّحِيمُ- إِنَّ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ وَ اخْتِلافِ اللَّيْلِ وَ النَّهارِ إِلَى قَوْلِهِ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ- يَا هِشَامُ قَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ دَلِيلًا عَلَى مَعْرِفَتِهِ بِأَنَّ لَهُمْ مُدَبِّراً فَقَالَ وَ سَخَّرَ لَكُمُ اللَّيْلَ وَ النَّهارَ وَ الشَّمْسَ وَ الْقَمَرَ وَ النُّجُومُ مُسَخَّراتٌ بِأَمْرِهِ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ
O Hisham Bin Al-Hakam! Allah-azwj Mighty and Majestic Perfected the arguments to the people by the intellects, and Conveyed to them with the explanations, and Pointed them to His-azwj Lordship with the evidence: And your God is one God! There is no god except Him; He is the Beneficent, the Merciful [2:163] Surely in the Creation of the skies and the earth, and the interchange of the night and the day, and the ships which sail in the sea with what benefits the people, and what Allah Sends down from the sky, from a water, so the earth is revived by it after its death, and the dispersal therein from every animal, and the changing of the winds, and the clouds subservient between the sky and the earth, there are signs for a people who are understanding [2:164].
وَ قَالَ حم- وَ الْكِتابِ الْمُبِينِ- إِنَّا جَعَلْناهُ قُرْآناً عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ
And He-azwj Said: Ha Meem [43:1] I swear by the Clarifying Book [43:2] We have made it an Arabic Quran, perhaps you may use your intellect [43:3].
وَ قَالَ وَ مِنْ آياتِهِ يُرِيكُمُ الْبَرْقَ خَوْفاً وَ طَمَعاً وَ يُنَزِّلُ مِنَ السَّماءِ ماءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِها إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ
And Said: And from His Signs is that He Shows you the lightning for fear and for hope, and Sends down water from the clouds, so He Revives the earth by it after its death. Surely there are Signs in that for a people using their intellects [30:24].
يَا هِشَامُ ثُمَّ وَعَظَ أَهْلَ الْعَقْلِ وَ رَغَّبَهُمْ فِي الْآخِرَةِ فَقَالَ وَ مَا الْحَياةُ الدُّنْيا إِلَّا لَعِبٌ وَ لَهْوٌ وَ لَلدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ أَ فَلا تَعْقِلُونَ
O Hisham! Then He-azwj Preached the people of intellect and encouraged them regarding the Hereafter. He-azwj Said: And what is the life of the world except for a play and sport? And the House of the Hereafter is better for those who fear. Will you then not understand? [6:32].
وَ قَالَ وَ ما أُوتِيتُمْ مِنْ شَيْءٍ فَمَتاعُ الْحَياةِ الدُّنْيا وَ زِينَتُها وَ ما عِنْدَ اللَّهِ خَيْرٌ وَ أَبْقى أَ فَلا تَعْقِلُونَ
And Said: And whatever you are Given of anything, so it is a provision for the life of the world and its adornment, and what is in the Presence of Allah is better and more lasting. Will you not use your intellects? [28:60].
يَا هِشَامُ ثُمَّ خَوَّفَ الَّذِينَ لَا يَعْقِلُونَ عَذَابَهُ فَقَالَ عَزَّ وَ جَلَ ثُمَّ دَمَّرْنَا الْآخَرِينَ- وَ إِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ- وَ بِاللَّيْلِ أَ فَلا تَعْقِلُونَ
O Hisham! Then He-azwj Frightened those who are not using their intellect of His-azwj Punishment. The Mighty and Majestic Said: Then We Annihilated the others [37:136] And you are passing by them in the morning [37:137] And at night. So, will you not use your intellects? [37:138].
يَا هِشَامُ ثُمَّ بَيَّنَ أَنَّ الْعَقْلَ مَعَ الْعِلْمِ فَقَالَ وَ تِلْكَ الْأَمْثالُ نَضْرِبُها لِلنَّاسِ وَ ما يَعْقِلُها إِلَّا الْعالِمُونَ
O Hisham! Then He-azwj Explained that the intellect is with the knowledge. He-azwj Said: And these examples, We Strike these for the people, and none understand these except for the learned ones [29:43].
يَا هِشَامُ ثُمَّ ذَمَّ الَّذِينَ لَا يَعْقِلُونَ فَقَالَ وَ إِذا قِيلَ لَهُمُ اتَّبِعُوا ما أَنْزَلَ اللَّهُ قالُوا بَلْ نَتَّبِعُ ما أَلْفَيْنا عَلَيْهِ آباءَنا أَ وَ لَوْ كانَ آباؤُهُمْ لا يَعْقِلُونَ شَيْئاً وَ لا يَهْتَدُونَ
O Hisham! Then He-azwj Condemned those who are not using their intellects. He-azwj Said: And when it is said to them, ‘Follow what Allah has Revealed!’, they are saying, ‘But, we follow what we found our fathers to be upon’, even though their fathers were neither understanding anything nor were they Guided [2:170].
وَ قَالَ إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الصُّمُّ الْبُكْمُ الَّذِينَ لا يَعْقِلُونَ
And Said: Surely the vilest animals in the Presence of Allah are the deaf, the dumb, those who are not using their intellects [8:22].
وَ قَالَ وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ لَيَقُولُنَّ اللَّهُ قُلِ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لا يَعْقِلُونَ
And Said: And if you were to ask them: ‘Who Created the skies and the earth?’ They would be saying, ‘Allah’. Say: ‘The Praise is for Allah’. But, most of them do not know [31:25].
ثُمَّ ذَمَّ الْكَثْرَةَ فَقَالَ- وَ إِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ وَ قَالَ وَ لكِنَّ أَكْثَرَهُمْ لا يَعْلَمُونَ وَ أَكْثَرَهُمْ لَا يَشْعُرُونَ
Then He-azwj Condemned the majority. He-azwj Said: And if you were to obey most of the ones in the earth, they would stray you from the Way of Allah. [6:116]. And Said: But, most of them are not knowing [21:24], and most of them are not aware.
يَا هِشَامُ ثُمَّ مَدَحَ الْقِلَّةَ فَقَالَ وَ قَلِيلٌ مِنْ عِبادِيَ الشَّكُورُ وَ قَالَ وَ قَلِيلٌ ما هُمْ وَ قَالَ وَ ما آمَنَ مَعَهُ إِلَّا قَلِيلٌ:
O Hisham! Then He-azwj Praised the minority. He-azwj Said: and a few from My servants are grateful [34:13]; and Said: and they are few’. [38:24]; and Said: And there did not believe in him except a few [11:40].
يَا هِشَامُ ثُمَّ ذَكَرَ أُولِي الْأَلْبَابِ بِأَحْسَنِ الذِّكْرِ وَ حَلَّاهُمْ بِأَحْسَنِ الْحِلْيَةِ فَقَالَ يُؤْتِي الْحِكْمَةَ مَنْ يَشاءُ وَ مَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً وَ ما يَذَّكَّرُ إِلَّا أُولُوا الْأَلْبابِ-
O Hisham! Then He-azwj Mentioned the ones of understanding with excellent mention, and Ornamented them with excellent ornaments. He-azwj Said: He Gives the Wisdom to one He so Desires to, and the one who is Given the Wisdom, so he has been Given abundant good; and none would mention (words of thanks) except for the ones of understanding [2:269].
يَا هِشَامُ إِنَّ اللَّهَ يَقُولُ- إِنَّ فِي ذلِكَ لَذِكْرى لِمَنْ كانَ لَهُ قَلْبٌ يَعْنِي الْعَقْلَ وَ قَالَ وَ لَقَدْ آتَيْنا لُقْمانَ الْحِكْمَةَ قَالَ الْفَهْمَ وَ الْعَقْلَ
O Hisham! Allah-azwj Says: Surely, there is a Zikr in that for one who has a heart for him [50:37], meaning the Intellect; and Said: And We had Given the Wisdom to Luqman: [31:12] – the understanding and the intellect.
يَا هِشَامُ إِنَّ لُقْمَانَ قَالَ لِابْنِهِ تَوَاضَعْ لِلْحَقِّ تَكُنْ أَعْقَلَ النَّاسِ
O Hisham! Luqman-as said to his-as son: ‘Be humble to the truth, you will become the most intellectual of the people!
يَا بُنَيَّ إِنَّ الدُّنْيَا بَحْرٌ عَمِيقٌ قَدْ غَرِقَ فِيهِ عَالَمٌ كَثِيرٌ فَلْتَكُنْ سَفِينَتُكَ فِيهَا تَقْوَى اللَّهِ وَ حَشْوُهَا الْإِيمَانَ وَ شِرَاعُهَا التَّوَكُّلَ وَ قَيِّمُهَا الْعَقْلَ وَ دَلِيلُهَا الْعِلْمَ وَ سُكَّانُهَا الصَّبْرَ
O my-as son! The world is a deep ocean, may scholars have drowned in it, therefore let your ship in it be the fear of Allah-azwj, and its filling be the Eman, and its sail be the reliance (upon Allah-azwj), and its captain be the intellect, and its navigator be the knowledge, and its dwellers (passengers) be the patience.
يَا هِشَامُ لِكُلِّ شَيْءٍ دَلِيلٌ وَ دَلِيلُ الْعَاقِلِ التَّفَكُّرُ وَ دَلِيلُ التَّفَكُّرِ الصَّمْتُ وَ لِكُلِّ شَيْءٍ مَطِيَّةٌ وَ مَطِيَّةُ الْعَاقِلِ التَّوَاضُعُ وَ كَفَى بِكَ جَهْلًا أَنْ تَرْكَبَ مَا نُهِيتَ عَنْهُ
O Hisham! For all things there is an indicator, and indicator of the intellectual is the contemplation, and indicator of the contemplation is the silence; and for all things there is a mount and a mount of the intellectual is the humbleness; and it suffices you as ignorance if you were to indulge in what you have been Prohibited from.
يَا هِشَامُ لَوْ كَانَ فِي يَدِكَ جَوْزَةٌ وَ قَالَ النَّاسُ فِي يَدِكَ لُؤْلُؤَةٌ مَا كَانَ يَنْفَعُكَ وَ أَنْتَ تَعْلَمُ أَنَّهَا جَوْزَةٌ وَ لَوْ كَانَ فِي يَدِكَ لُؤْلُؤَةٌ وَ قَالَ النَّاسُ إِنَّهَا جَوْزَةٌ مَا ضَرَّكَ وَ أَنْتَ تَعْلَمُ أَنَّهَا لُؤْلُؤَةٌ
O Hisham! If there were to be a walnut in your hand and the people say that there is a pearl in your hand, it would not benefit you while you know that it is a walnut; and if there were to be a pearl in your hand and the people say it is a walnut, it will not harm you while you know that it is a pearl.
يَا هِشَامُ مَا بَعَثَ اللَّهُ أَنْبِيَاءَهُ وَ رُسُلَهُ إِلَى عِبَادِهِ إِلَّا لِيَعْقِلُوا عَنِ اللَّهِ فَأَحْسَنُهُمُ اسْتِجَابَةً أَحْسَنُهُمْ مَعْرِفَةً لِلَّهِ وَ أَعْلَمُهُمْ بِأَمْرِ اللَّهِ أَحْسَنُهُمْ عَقْلًا وَ أَعْقَلُهُمْ أَرْفَعُهُمْ دَرَجَةً فِي الدُّنْيَا وَ الْآخِرَةِ
O Hisham! Allah-azwj did not Send His-azwj Prophets-as and His-azwj Messengers-as to His-azwj servants except for them to understand about Allah-azwj. So, the most excellent of them in responding was their most excellent recognition of Allah-azwj, and their most learned with the Commands of Allah-azwj was their most excellent in intellect, and their most intellectual is highest of them in ranks in the world and the Hereafter.
يَا هِشَامُ مَا مِنْ عَبْدٍ إِلَّا وَ مَلَكٌ آخِذٌ بِنَاصِيَتِهِ فَلَا يَتَوَاضَعُ إِلَّا رَفَعَهُ اللَّهُ وَ لَا يَتَعَاظَمُ إِلَّا وَضَعَهُ اللَّهُ
O Hisham! There is none from a servant except and an Angel holds his forelock, so he neither humbles except Allah-azwj Raises him, nor does he magnifies (himself) except Allah-azwj Drops him.
يَا هِشَامُ إِنَّ لِلَّهِ عَلَى النَّاسِ حُجَّتَيْنِ حُجَّةً ظَاهِرَةً وَ حُجَّةً بَاطِنَةً فَأَمَّا الظَّاهِرَةُ فَالرَّسُولُ وَ الْأَنْبِيَاءُ وَ الْأَئِمَّةُ وَ أَمَّا الْبَاطِنَةُ فَالْعُقُولُ
O Hisham! There are two arguments for Allah-azwj upon the people – an apparent argument and a hidden argument. As for the apparent, it is the Messengers-as, and the Prophets-as, and the Imams-asws; and as for the hidden, it is the intellects.
يَا هِشَامُ إِنَّ الْعَاقِلَ الَّذِي لَا يَشْغَلُ الْحَلَالُ شُكْرَهُ وَ لَا يَغْلِبُ الْحَرَامُ صَبْرَهُ
O Hisham! The intellectual is the one whom the Permissible does not pre-occupy him from thanking Him-azwj, nor does the Prohibition overcome his patience.
يَا هِشَامُ مَنْ سَلَّطَ ثَلَاثاً عَلَى ثَلَاثٍ فَكَأَنَّمَا أَعَانَ هَوَاهُ عَلَى هَدْمِ عَقْلِهِ مَنْ أَظْلَمَ نُورُ فِكْرِهِ بِطُولِ أَمَلِهِ وَ مَحَا طَرَائِفَ حِكْمَتِهِ بِفُضُولِ كَلَامِهِ وَ أَطْفَأَ نُورَ عِبْرَتِهِ بِشَهَوَاتِ نَفْسِهِ فَكَأَنَّمَا أَعَانَ هَوَاهُ عَلَى هَدْمِ عَقْلِهِ وَ مَنْ هَدَمَ عَقْلَهُ أَفْسَدَ عَلَيْهِ دِينَهُ وَ دُنْيَاهُ
O Hisham! One who prevails three upon three, it is as if he has rather assisted upon demolishing his own intellect – one who darkens the light of his contemplation by long hopes, and deletes portions of his wisdom by his vain-talk, and extinguishes the light of his lesson by lustful desires of his soul. So, it is as if his personal desires have assisted upon demolishing his intellect, and the one who demolishes his intellect, his religion and his world is spoilt upon him.
يَا هِشَامُ كَيْفَ يَزْكُو عِنْدَ اللَّهِ عَمَلُكَ وَ أَنْتَ قَدْ شَغَلْتَ عَقْلَكَ عَنْ أَمْرِ رَبِّكَ وَ أَطَعْتَ هَوَاكَ عَلَى غَلَبَةِ عَقْلِكَ
O Hisham! How can your deeds be pure in the Presence of Allah-azwj and you have pre-occupied your intellect from the Commands of your Lord-azwj and obeyed your personal desires upon overcoming your intellect?
يَا هِشَامُ الصَّبْرُ عَلَى الْوَحْدَةِ عَلَامَةُ قُوَّةِ الْعَقْلِ فَمَنْ عَقَلَ عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى اعْتَزَلَ أَهْلَ الدُّنْيَا وَ الرَّاغِبِينَ فِيهَا وَ رَغِبَ فِيمَا عِنْدَ رَبِّهِ وَ كَانَ اللَّهُ آنِسَهُ فِي الْوَحْشَةِ وَ صَاحِبَهُ فِي الْوَحْدَةِ وَ غِنَاهُ فِي الْعَيْلَةِ وَ مُعِزَّهُ فِي غَيْرِ عَشِيرَةٍ
O Hisham! The patience upon being alone is a sign of the strength of intellect. The one who understands about Allah-azwj Blessed and Exalted will isolate from people of the world and the ones being desirous regarding it, and he would desire regarding what is in the Presence of his Lord-azwj, and Allah-azwj would be his Comforter in the loneliness, and his Companion, and his Richness in the destitution, and his Honour without being in a clan.
يَا هِشَامُ نُصِبَ الْخَلْقُ لِطَاعَةِ اللَّهِ وَ لَا نَجَاةَ إِلَّا بِالطَّاعَةِ وَ الطَّاعَةُ بِالْعِلْمِ وَ الْعِلْمُ بِالتَّعَلُّمِ وَ التَّعَلُّمُ بِالْعَقْلِ يُعْتَقَدُ وَ لَا عِلْمَ إِلَّا مِنْ عَالِمٍ رَبَّانِيٍّ وَ مَعْرِفَةُ الْعَالِمِ بِالْعَقْلِ
O Hisham! Set up the manners for obeying Allah-azwj, and there is no salvation except by obedience, and the obedience is with the knowledge, and the knowledge is with the learning, and the learning is attached with the intellect, and there is no knowledge except from a spiritual scholar, and recognition of the scholar is with the intellect.
يَا هِشَامُ قَلِيلُ الْعَمَلِ مِنَ الْعَاقِلِ مَقْبُولٌ مُضَاعَفٌ وَ كَثِيرُ الْعَمَلِ مِنْ أَهْلِ الْهَوَى وَ الْجَهْلِ مَرْدُودٌ
O Hisham! The few deeds from the intellectual are Accepted as doubly while a lot of deed from the people of personal desires and the ignorance are Rejected.
يَا هِشَامُ إِنَّ الْعَاقِلَ رَضِيَ بِالدُّونِ مِنَ الدُّنْيَا مَعَ الْحِكْمَةِ وَ لَمْ يَرْضَ بِالدُّونِ مِنَ الْحِكْمَةِ مَعَ الدُّنْيَا فَلِذَلِكَ رَبِحَتْ تِجَارَتُهُمْ
O Hisham! The intellectual is satisfied with less from the world with having the wisdom, and is not satisfied with less from the wisdom with having the world. For that reason, their trade is profitable.
يَا هِشَامُ إِنْ كَانَ يُغْنِيكَ مَا يَكْفِيكَ فَأَدْنَى مَا فِي الدُّنْيَا يَكْفِيكَ وَ إِنْ كَانَ لَا يُغْنِيكَ مَا يَكْفِيكَ فَلَيْسَ شَيْءٌ مِنَ الدُّنْيَا يُغْنِيكَ
O Hisham! If what suffices you were to enrich you, then the least of what is in the world will suffice you; and if what suffices you does not enrich you, then there isn’t anything from the world which will enrich you.
يَا هِشَامُ إِنَّ الْعُقَلَاءَ تَرَكُوا فُضُولَ الدُّنْيَا فَكَيْفَ الذُّنُوبَ وَ تَرْكُ الدُّنْيَا مِنَ الْفَضْلِ وَ تَرْكُ الذُّنُوبِ مِنَ الْفَرْضِ
O Hisham! The intellectuals neglect vanities of the world, so how about the sins, and they neglect the world from the surplus, and neglect the sins from the obligations.
يَا هِشَامُ إِنَّ الْعُقَلَاءَ زَهِدُوا فِي الدُّنْيَا وَ رَغِبُوا فِي الْآخِرَةِ لِأَنَّهُمْ عَلِمُوا أَنَ الدُّنْيَا طَالِبَةٌ وَ مَطْلُوبَةٌ وَ الْآخِرَةَ طَالِبَةٌ وَ مَطْلُوبَةٌ فَمَنْ طَلَبَ الْآخِرَةَ طَلَبَتْهُ الدُّنْيَا حَتَّى يَسْتَوْفِيَ مِنْهَا رِزْقَهُ وَ مَنْ طَلَبَ الدُّنْيَا طَلَبَتْهُ الْآخِرَةُ فَيَأْتِيهِ الْمَوْتُ فَيُفْسِدُ عَلَيْهِ دُنْيَاهُ وَ آخِرَتَهُ
O Hisham! The intellectuals are ascetic in the world and are desirous regarding the Hereafter, because they know that the world is a seeker and sought, and the Hereafter is a seeker and sought. The one who seeks the Hereafter, the world will seek him until he gets full measure of his sustenance, while the one who seeks the world, the Hereafter seeks him but the death comes to him, so it spoils upon him his world and his Hereafter.
يَا هِشَامُ مَنْ أَرَادَ الْغِنَى بِلَا مَالٍ وَ رَاحَةَ الْقَلْبِ مِنَ الْحَسَدِ وَ السَّلَامَةَ فِي الدِّينِ فَلْيَتَضَرَّعْ إِلَى اللَّهِ فِي مَسْأَلَتِهِ بِأَنْ يُكَمِّلَ عَقْلَهُ فَمَنْ عَقَلَ قَنِعَ بِمَا يَكْفِيهِ وَ مَنْ قَنِعَ بِمَا يَكْفِيهِ اسْتَغْنَى وَ مَنْ لَمْ يَقْنَعْ بِمَا يَكْفِيهِ لَمْ يُدْرِكِ الْغِنَى أَبَداً
O Hisham! One who wants the riches without wealth, and comfort of the heart from the envy, and the safety in the religion, let him beseech to Allah-azwj in his begging that He-azwj Perfects his intellect. The one who has intellect would be contented with what suffices him, and one who is contented with what suffices him is rich, and the one who is not contented with what suffices him will not realise the riches, ever!
يَا هِشَامُ إِنَّ اللَّهَ جَلَّ وَ عَزَّ حَكَى عَنْ قَوْمٍ صَالِحِينَ أَنَّهُمْ قَالُوا رَبَّنا لا تُزِغْ قُلُوبَنا بَعْدَ إِذْ هَدَيْتَنا وَ هَبْ لَنا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ حِينَ عَلِمُوا أَنَّ الْقُلُوبَ تَزِيغُ وَ تَعُودُ إِلَى عَمَاهَا وَ رَدَاهَا-
O Hisham! Allah-azwj Majestic and Mighty Narrated about a righteous people, they said, ‘Our Lord! Do not Let our hearts to deviate after You have Guided us aright, and Grant us Mercy from You; surely You are the Bestower [3:8], when they knew that the hearts tend to deviate to its blindness and its obscurities.
إِنَّهُ لَمْ يَخَفِ اللَّهَ مَنْ لَمْ يَعْقِلْ عَنِ اللَّهِ وَ مَنْ لَمْ يَعْقِلْ عَنِ اللَّهِ لَمْ يُعْقَدْ قَلْبُهُ عَلَى مَعْرِفَةٍ ثَابِتَةٍ يُبْصِرُهَا وَ يَجِدُ حَقِيقَتَهَا فِي قَلْبِهِ وَ لَا يَكُونُ أَحَدٌ كَذَلِكَ إِلَّا مَنْ كَانَ قَوْلُهُ لِفِعْلِهِ مُصَدِّقاً وَ سِرُّهُ لِعَلَانِيَتِهِ مُوَافِقاً لِأَنَّ اللَّهَ لَمْ يَدُلَ عَلَى الْبَاطِنِ الْخَفِيِّ مِنَ الْعَقْلِ إِلَّا بِظَاهِرٍ مِنْهُ وَ نَاطِقٍ عَنْهُ
Surely, he does not fear Allah-azwj, the one who does not understand about Allah-azwj, and the one who does not understand about Allah-azwj, his heart will not bind upon affirmed recognition, (thinking) that he would see it and find its realities in his heart, and no one can be like that except the one whose words were ratified by his actions, and his secrets by his announcements, because Allah-azwj does not Point upon the esoteric, the hidden from the intellect, except with the apparent from it, and Speaks about it.
يَا هِشَامُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ مَا مِنْ شَيْءٍ عُبِدَ اللَّهُ بِهِ أَفْضَلَ مِنَ الْعَقْلِ وَ مَا تَمَّ عَقْلُ امْرِئٍ حَتَّى يَكُونَ فِيهِ خِصَالٌ شَتَّى الْكُفْرُ وَ الشَّرُّ مِنْهُ مَأْمُونَانِ وَ الرُّشْدُ وَ الْخَيْرُ مِنْهُ مَأْمُولَانِ وَ فَضْلُ مَالِهِ مَبْذُولٌ وَ فَضْلُ قَوْلِهِ مَكْفُوفٌ
O Hisham! Amir Al-Momineen-asws had said: ‘There is nothing Allah-azwj has been worshipped with superior than the intellect, and intellect of a person is not complete until there happen to be various characteristics in him – the Kufr and the evil would be safe from him, while the rightful conduct and the goodness would be hoped for from him, and surplus of his wealth is spent while surplus of his words would be withheld.
نَصِيبُهُ مِنَ الدُّنْيَا الْقُوتُ وَ لَا يَشْبَعُ مِنَ الْعِلْمِ دَهْرَهُ الذُّلُّ أَحَبُّ إِلَيْهِ مَعَ اللَّهِ مِنَ الْعِزِّ مَعَ غَيْرِهِ وَ التَّوَاضُعُ أَحَبُّ إِلَيْهِ مِنَ الشَّرَفِ يَسْتَكْثِرُ قَلِيلَ الْمَعْرُوفِ مِنْ غَيْرِهِ وَ يَسْتَقِلُّ كَثِيرَ الْمَعْرُوفِ مِنْ نَفْسِهِ وَ يَرَى النَّاسَ كُلَّهُمْ خَيْراً مِنْهُ وَ أَنَّهُ شَرُّهُمْ فِي نَفْسِهِ وَ هُوَ تَمَامُ الْأَمْرِ
His share from the world is the daily subsistence, and he is not satiated from the knowledge all his life. The humbleness with Allah-azwj is more beloved to him than the honour with others; and the humility is more beloved to him than the nobility; he deems the little act of kindness from others as being a lot, and he belittles the lot of acts of kindness from himself; and he sees the people, all of them as being better than him, and him being their evilest within himself – and it is the complete matter.
يَا هِشَامُ مَنْ صَدَقَ لِسَانُهُ زَكَى عَمَلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي رِزْقِهِ وَ مَنْ حَسُنَ بِرُّهُ بِإِخْوَانِهِ وَ أَهْلِهِ مُدَّ فِي عُمُرِهِ
O Hisham! One whose tongue is truthful, his actions will be pure, and one whose intention is good will have increase in his sustenance, and one whose acts of righteousness is good with his brothers and his family will have an extension in his lifespan.
يَا هِشَامُ لَا تَمْنَحُوا الْجُهَّالَ الْحِكْمَةَ فَتَظْلِمُوهَا وَ لَا تَمْنَعُوهَا أَهْلَهَا فَتَظْلِمُوهُمْ
O Hisham! Do not confer the wisdom to the ignorant ones for you will be unjust to it, nor prevent if from its rightful ones, for you will be unjust to them.
يَا هِشَامُ كَمَا تَرَكُوا لَكُمُ الْحِكْمَةَ فَاتْرُكُوا لَهُمُ الدُّنْيَا
O Hisham! Just as the wisdom is left for you, the world is left for them.
يَا هِشَامُ لَا دِينَ لِمَنْ لَا مُرُوَّةَ لَهُ وَ لَا مُرُوَّةَ لِمَنْ لَا عَقْلَ لَهُ وَ إِنَّ أَعْظَمَ النَّاسِ قَدْراً الَّذِي لَا يَرَى الدُّنْيَا لِنَفْسِهِ خَطَراً أَمَا إِنَّ أَبْدَانَكُمْ لَيْسَ لَهَا ثَمَنٌ إِلَّا الْجَنَّةُ فَلَا تَبِيعُوهَا بِغَيْرِهَا
O Hisham! There is no religion for the one having nor manliness for him, nor is there any manliness for the one having not intellect for him; and mightiest of the people in worth is the one who does not see the world as a share for him. But, (for) your bodies, there isn’t any price for it except the Paradise, therefore do not fatigue these for anything else.
يَا هِشَامُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَانَ يَقُولُ- لَا يَجْلِسُ فِي صَدْرِ الْمَجْلِسِ إِلَّا رَجُلٌ فِيهِ ثَلَاثُ خِصَالٍ يُجِيبُ إِذَا سُئِلَ وَ يَنْطِقُ إِذَا عَجَزَ الْقَوْمُ عَنِ الْكَلَامِ وَ يُشِيرُ بِالرَّأْيِ الَّذِي فِيهِ صَلَاحُ أَهْلِهِ فَمَنْ لَمْ يَكُنْ فِيهِ شَيْءٌ مِنْهُنَّ فَجَلَسَ فَهُوَ أَحْمَقُ-
O Hisham! Amir Al-Momineen-asws had said: ‘No one should sit in the centre of a gathering except a man having three qualities in him – he answers when asked, and speaks when the group is unable from the talking, and he indicates with the opinion in which is correction of his people. The one who does not have anything of these in him, so he (still) sits, he is an idiot’.
وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع إِذَا طَلَبْتُمُ الْحَوَائِجَ فَاطْلُبُوهَا مِنْ أَهْلِهَا قِيلَ يَا ابْنَ رَسُولِ اللَّهِ وَ مَنْ أَهْلُهَا قَالَ الَّذِينَ قَصَّ اللَّهُ فِي كِتَابِهِ وَ ذَكَرَهُمْ فَقَالَ إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ قَالَ هُمْ أُولُو الْعُقُولِ
And Al-Hassan-asws Bin Ali-asws said: ‘When you seek the needs, then seek these from its rightful ones’. It was said, ‘O son-asws of Rasool-Allah-saww, and who are its rightful ones?’ He-asws said: ‘Those Allah-azwj has Narrated in His-azwj and Mentioned them. He-azwj Said: ‘But rather, the ones of the understanding will heed [39:9]’. He-asws said: ‘They are the people of intellects’.
وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع مُجَالَسَةُ الصَّالِحِينَ دَاعِيَةٌ إِلَى الصَّلَاحِ وَ أَدَبُ الْعُلَمَاءِ زِيَادَةٌ فِي الْعَقْلِ وَ طَاعَةُ وُلَاةِ الْعَدْلِ تَمَامُ الْعِزِّ وَ اسْتِثْمَارُ الْمَالِ تَمَامُ الْمُرُوَّةِ وَ إِرْشَادُ الْمُسْتَشِيرِ قَضَاءٌ لِحَقِّ النِّعْمَةِ وَ كَفُّ الْأَذَى مِنْ كَمَالِ الْعَقْلِ وَ فِيهِ رَاحَةُ الْبَدَنِ عَاجِلًا وَ آجِلًا
And Ali-asws Bin Al-Husayn-asws said: ‘Gatherings of the righteous ones is an invitation to the righteousness; and education by the scholars increases in the intellect; and obeying the just rulers completes the honour; and developing the wealth completes the manliness; and guiding the consulting one fulfils the right of the bounty; and refraining from harming is from the perfection of intellect, and in is rest for the body, currently and in the future.
يَا هِشَامُ إِنَّ الْعَاقِلَ لَا يُحَدِّثُ مَنْ يَخَافُ تَكْذِيبَهُ وَ لَا يَسْأَلُ مَنْ يَخَافُ مَنْعَهُ وَ لَا يَعِدُ مَا لَا يَقْدِرُ عَلَيْهِ وَ لَا يَرْجُو مَا يُعَنَّفُ بِرَجَائِهِ وَ لَا يَتَقَدَّمُ عَلَى مَا يَخَافُ الْعَجْزَ عَنْهُ-
O Hisham! The intellectual does not narrate to the one he fears would belie him, nor does he ask the one he fears would refuse him, nor does he promise what he is not able upon, nor does he hope for what will be rebuked by his hopes, nor does he proceed upon what he fears the incapability from (doing) it.
وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يُوصِي أَصْحَابَهُ يَقُولُ أُوصِيكُمْ بِالْخَشْيَةِ مِنَ اللَّهِ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ الْعَدْلِ فِي الرِّضَا وَ الْغَضَبِ وَ الِاكْتِسَابِ فِي الْفَقْرِ وَ الْغِنَى وَ أَنْ تَصِلُوا مَنْ قَطَعَكُمْ وَ تَعْفُوا عَمَّنْ ظَلَمَكُمْ وَ تُعْطُوا عَلَى مَنْ حَرَمَكُمْ
And Amir Al-Momineen-asws had advised his-asws companions saying: ‘I-asws advise you all with the fearfulness from Allah-azwj in the secret and the open, and the justice during the pleasure and the anger, and the earning (moderation in spending) during the poverty and the riches, and you should connect the one who cuts you off, and pardon the one who offends you, and give to the one depriving you.
وَ لْيَكُنْ نَظَرُكُمْ عَبَراً وَ صَمْتُكُمْ فِكْراً وَ قَوْلُكُمْ ذِكْراً وَ طَبِيعَتُكُمُ السَّخَاءَ فَإِنَّهُ لَا يَدْخُلُ الْجَنَّةَ بَخِيلٌ وَ لَا يَدْخُلُ النَّارَ سَخِيٌّ
And let your looking be a lesson, and your silence be contemplation, and your words be Zikr, and your nature be the generous, for a miser will not enter the Paradise not will a generous one enters the Fire’.
يَا هِشَامُ رَحِمَ اللَّهُ مَنِ اسْتَحْيَا مِنَ اللَّهِ حَقَّ الْحَيَاءِ فَحَفِظَ الرَّأْسَ وَ مَا حَوَى وَ الْبَطْنَ وَ مَا وَعَى وَ ذَكَرَ الْمَوْتَ وَ الْبِلَى وَ عَلِمَ أَنَّ الْجَنَّةَ مَحْفُوفَةٌ بِالْمَكَارِهِ وَ النَّارَ مَحْفُوفَةٌ بِالشَّهَوَاتِ
O Hisham! May Allah-azwj have Mercy on the one embarrassed from Allah-azwj as is the right to be embarrassed. So, he protects the head and what it contains, and the belly and what it retains, and he remembers the death and the decay and knows that the Paradise is surrounded by the abhorrence(s) and the Fire is surround by the lustful desires.
يَا هِشَامُ مَنْ كَفَّ نَفْسَهُ عَنْ أَعْرَاضِ النَّاسِ أَقَالَهُ اللَّهُ عَثْرَتَهُ يَوْمَ الْقِيَامَةِ وَ مَنْ كَفَّ غَضَبَهُ عَنِ النَّاسِ كَفَّ اللَّهُ عَنْهُ غَضَبَهُ يَوْمَ الْقِيَامَةِ
O Hisham! One who refrains from (violating) honours of the people, Allah-azwj will Dismiss his stumbles on the Day of Qiyamah, and one who restrains his anger from the people, Allah-azwj will Restrain His-azwj Wrath from him on the Day of Qiyamah.
يَا هِشَامُ إِنَّ الْعَاقِلَ لَا يَكْذِبُ وَ إِنْ كَانَ فِيهِ هَوَاهُ
O Hisham! The intellectual does not lie and even if his personal desires were to be in it.
يَا هِشَامُ وُجِدَ فِي ذُؤَابَةِ سَيْفِ رَسُولِ اللَّهِ ص أَنَّ أَعْتَى النَّاسِ عَلَى اللَّهِ مَنْ ضَرَبَ غَيْرَ ضَارِبِهِ وَ قَتَلَ غَيْرَ قَاتِلِهِ وَ مَنْ تَوَلَّى غَيْرَ مَوَالِيهِ فَهُوَ كَافِرٌ بِمَا أَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ مُحَمَّدٍ ص وَ مَنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً لَمْ يَقْبَلِ اللَّهُ مِنْهُ يَوْمَ الْقِيَامَةِ صَرْفاً وَ لَا عَدْلًا
O Hisham! It was found (written) in a sheath of a sword of Rasool-Allah-azwj: ‘The most violent of the people to Allah-azwj is the one who beats other than his beater, and kills the one other than his killer; and one who takes a master other than his masters so he is a Kafir with what Allah-azwj has Revealed unto His-azwj Prophet-saww Muhammad-saww; and the one who innovates an innovation or shelters an innovator, on the Day of Qiyamah Allah-azwj will neither Accept anything in exchange nor any replacement from him’.
يَا هِشَامُ أَفْضَلُ مَا يَتَقَرَّبُ بِهِ الْعَبْدُ إِلَى اللَّهِ بَعْدَ الْمَعْرِفَةِ بِهِ الصَّلَاةُ وَ بِرُّ الْوَالِدَيْنِ وَ تَرْكُ الْحَسَدِ وَ الْعُجْبِ وَ الْفَخْرِ
O Hisham! The best of what the servant can draw closer to Allah-azwj with, after the recognition with Him-azwj, is the Salat, and righteousness with the parents, and neglecting the envy and the self-fascination and the pride.
يَا هِشَامُ أَصْلَحُ أَيَّامِكَ الَّذِي هُوَ أَمَامَكَ فَانْظُرْ أَيُّ يَوْمٍ هُوَ وَ أَعِدَّ لَهُ الْجَوَابَ فَإِنَّكَ مَوْقُوفٌ وَ مَسْئُولٌ وَ خُذْ مَوْعِظَتَكَ مِنَ الدَّهْرِ وَ أَهْلَهُ فَإِنَّ الدَّهْرَ طَوِيلَةٌ قَصِيرَةٌ فَاعْمَلْ كَأَنَّكَ تَرَى ثَوَابَ عَمَلِكَ لتكن [لِتَكُونَ] أَطْمَعَ فِي ذَلِكَ وَ اعْقِلْ عَنِ اللَّهِ وَ انْظُرْ فِي تَصَرُّفِ الدَّهْرِ وَ أَحْوَالِهِ فَإِنَّ مَا هُوَ آتٍ مِنَ الدُّنْيَا كَمَا وَلَّى مِنْهَا فَاعْتَبِرْ بِهَا-
O Hisham! Correct your days which are in front of you and look at which day it is, and prepare the answer for it, for you will be paused, and questioned and take your preaching from the life and its people, for the long life is (actually) short, therefore work as if you can see the Rewards of your deeds for you to be eager regarding that, and understand about Allah-azwj and look into changes of the times and its situations, for whatever comes from the world is like what is turning back from it, therefore take a lesson with it.
وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِنَّ جَمِيعَ مَا طَلَعَتْ عَلَيْهِ الشَّمْسُ فِي مَشَارِقِ الْأَرْضِ وَ مَغَارِبِهَا بَحْرِهَا وَ بَرِّهَا وَ سَهْلِهَا وَ جَبَلِهَا عِنْدَ وَلِيٍّ مِنْ أَوْلِيَاءِ اللَّهِ وَ أَهْلِ الْمَعْرِفَةِ بِحَقِّ اللَّهِ كَفَيْئِ الظِّلَالِ
Ali-asws Bin Al-Husayn-asws said: ‘Entirety of what the sun emerges upon, in easts of the earth and its wests, its oceans and its lands, and its coasts and its mountains, are like a fleeting shadow in the view of a friend from friends of Allah-azwj and the people of recognition of the rights of Allah-azwj’.
ثُمَّ قَالَ ع أَ وَ لَا حُرٌّ يَدَعُ هَذِهِ اللُّمَاظَةَ لِأَهْلِهَا يَعْنِي الدُّنْيَا فَلَيْسَ لِأَنْفُسِكُمْ ثَمَنٌ إِلَّا الْجَنَّةُ فَلَا تَبِيعُوهَا بِغَيْرِهَا فَإِنَّهُ مَنْ رَضِيَ مِنَ اللَّهِ بِالدُّنْيَا فَقَدْ رَضِيَ بِالْخَسِيسِ
Then he-asws said: ‘And isn’t it worthy it to leave these leftovers in the mouth to its people’ – meaning the world – ‘for there isn’t any price for yourselves except the Paradise, therefore do not be selling it for anything else, for the one who is satisfied with the world from Allah‑azwj, so he is being satisfied with the despicable.
يَا هِشَامُ إِنَّ كُلَّ النَّاسِ يُبْصِرُ النُّجُومَ وَ لَكِنْ لَا يَهْتَدِي بِهَا إِلَّا مَنْ يَعْرِفُ مَجَارِيَهَا وَ مَنَازِلَهَا وَ كَذَلِكَ أَنْتُمْ تَدْرُسُونَ الْحِكْمَةَ وَ لَكِنْ لَا يَهْتَدِي بِهَا مِنْكُمْ إِلَّا مَنْ عَمِلَ بِهَا
O Hisham! All people can see the stars but no one is guided by these except the one who understands its flows and its stages, and like that you are being taught the wisdom, but no one from you will be guided by it except the one who works with it.
يَا هِشَامُ إِنَّ الْمَسِيحَ ع قَالَ لِلْحَوَارِيِّينَ يَا عَبِيدَ السَّوْءِ يَهُولُكُمْ طُولُ النَّخْلَةِ وَ تَذْكُرُونَ شَوْكَهَا وَ مَئُونَةَ مَرَاقِيهَا وَ تَنْسَوْنَ طِيبَ ثَمَرِهَا وَ مَرَافِقَهَا كَذَلِكَ تَذْكُرُونَ مَئُونَةَ عَمَلِ الْآخِرَةِ فَيَطُولُ عَلَيْكُمْ أَمَدُهُ وَ تَنْسَوْنَ مَا تُفْضُونَ إِلَيْهِ مِنْ نَعِيمِهَا وَ نَوْرِهَا وَ ثَمَرِهَا
O Hisham! The Messiah-as said to the disciples: ‘O slaves of evil! The length of the palm tree is terrifying you and you are mentioning its thorns and provisions of its steps, and you are forgetting the goodness of its fruit and its facilities (benefits), Like that, you are mentioning provisions of the deeds of the Hereafter, so its period is lengthy upon you and you are forgetting what you are progressing to, of its bounties, and its lights, and its fruits.
يَا عَبِيدَ السَّوْءِ نَقُّوا الْقَمْحَ وَ طَيِّبُوهُ وَ أَدِقُّوا طَحْنَهُ تَجِدُوا طَعْمَهُ وَ يَهْنِئْكُمْ أَكْلُهُ كَذَلِكَ فَأَخْلِصُوا الْإِيمَانَ وَ أَكْمِلُوهُ تَجِدُوا حَلَاوَتَهُ وَ يَنْفَعْكُمْ غِبُّهُ
O slaves of evil! Purify and sweeten it, and grind it thin you will feel its taste, and eating it would be pleasurable. Like that, purify the Eman and perfect it, you will find its sweetness and its results will benefit you.
بِحَقٍّ أَقُولُ لَكُمْ لَوْ وَجَدْتُمْ سِرَاجاً يَتَوَقَّدُ بِالْقَطِرَانِ فِي لَيْلَةٍ مُظْلِمَةٍ لَاسْتَضَأْتُمْ بِهِ وَ لَمْ يَمْنَعْكُمْ مِنْهُ رِيحُ نَتْنِهِ كَذَلِكَ يَنْبَغِي لَكُمْ أَنْ تَأْخُذُوا الْحِكْمَةَ مِمَّنْ وَجَدْتُمُوهَا مَعَهُ وَ لَا يَمْنَعْكُمْ مِنْهُ سُوءُ رَغْبَتِهِ فِيهَا-
True is what I-as am saying to you. If you were to find a lamp ignited with the pine oil during a dark night, to be illuminated by it, and you will not be prevented by its smelly odour. Like that it is befitting for you if you were to take the wisdom from the one you find it with and his evil desires regarding it should not prevent you from it.
يَا عَبِيدَ الدُّنْيَا بِحَقٍّ أَقُولُ لَكُمْ- لَا تُدْرِكُونَ شَرَفَ الْآخِرَةِ إِلَّا بِتَرْكِ مَا تُحِبُّونَ فَلَا تُنْظِرُوا بِالتَّوْبَةِ غَداً فَإِنَّ دُونَ غَدٍ يَوْماً وَ لَيْلَةً وَ قَضَاءَ اللَّهِ فِيهِمَا يَغْدُو وَ يَرُوحُ
O slaves of the world! True is what I-as am saying to you! You will not achieve nobility of the Hereafter except by neglecting what you love, therefore do not wait with the repentance for tomorrow, for before tomorrow there is a day and a night, and the Decree of Allah-azwj (death) can come and go in these two.
بِحَقٍّ أَقُولُ لَكُمْ إِنَّ مَنْ لَيْسَ عَلَيْهِ دَيْنٌ مِنَ النَّاسِ أَرْوَحُ وَ أَقَلُّ هَمّاً مِمَّنْ عَلَيْهِ الدَّيْنُ وَ إِنْ أَحْسَنَ الْقَضَاءَ وَ كَذَلِكَ مَنْ لَمْ يَعْمَلِ الْخَطِيئَةَ أَرْوَحُ هَمّاً [مِمَّنْ] عَمِلَ الْخَطِيئَةَ وَ إِنْ أَخْلَصَ التَّوْبَةَ وَ أَنَابَ وَ إِنَّ صِغَارَ الذُّنُوبِ وَ مُحَقَّرَاتِهَا مِنْ مَكَايِدِ إِبْلِيسَ يُحَقِّرُهَا لَكُمْ وَ يُصَغِّرُهَا فِي أَعْيُنِكُمْ فَتَجْتَمِعُ وَ تَكْثُرُ فَتُحِيطُ بِكُمْ
True is what I-as am saying to you! The one who hasn’t any debts upon him is at more rest and of less worries than the one having debts upon him, and even if he is good at paying back, and like that the one who does not commit the sins is at more rest (less) worries than the one who does commit the sins, and even if he were to be of sincere repentance and penitent, and that the small sins and deeming them insignificant is from the plots of Iblees-la. He-la makes them seem insignificant to you and belittles them in your eyes, so you will collect and it would be a lot, and will surround you.
بِحَقٍّ أَقُولُ لَكُمْ إِنَّ النَّاسَ فِي الْحِكْمَةِ رَجُلَانِ فَرَجُلٌ أَتْقَنَهَا بِقَوْلِهِ وَ صَدَّقَهَا بِفِعْلِهِ وَ رَجُلٌ أَتْقَنَهَا بِقَوْلِهِ وَ ضَيَّعَهَا بِسُوءِ فِعْلِهِ فَشَتَّانَ بَيْنَهُمَا فَطُوبَى لِلْعُلَمَاءِ بِالْفِعْلِ وَ وَيْلٌ لِلْعُلَمَاءِ بِالْقَوْلِ
True is what I-as am saying to you! Regarding the wisdom, the people are two (types of) men – a man perfects it with his words and ratifies it with his actions, and a man perfects it with his words and wastes it with his evil actions. There is a difference between the two. Therefore, beatitude is for the scholars with the deeds, and woe be to the scholars with the words (only).
يَا عَبِيدَ السَّوْءِ اتَّخِذُوا مَسَاجِدَ رَبِّكُمْ سُجُوناً لِأَجْسَادِكُمْ وَ جِبَاهِكُمْ وَ اجْعَلُوا قُلُوبَكُمْ بُيُوتاً لِلتَّقْوَى وَ لَا تَجْعَلُوا قُلُوبَكُمْ مَأْوًى لِلشَّهَوَاتِ إِنَّ أَجْزَعَكُمْ عِنْدَ الْبَلَاءِ لَأَشَدُّكُمْ حُبّاً لِلدُّنْيَا وَ إِنَّ أَصْبَرَكُمْ عَلَى الْبَلَاءِ لَأَزْهَدُكُمْ فِي الدُّنْيَا
O slaves of evil! Take Masjids of your Lord-azwj as prisons for your bodies and your foreheads, and make your hearts to be houses for the piety, and do not make your hearts as abodes for the lustful desires. The most panicking of you at the afflictions is your most intensely in love for the world, and your most patient upon the afflictions is your most ascetic in the world.
يَا عَبِيدَ السَّوْءِ لَا تَكُونُوا شَبِيهاً بِالْحِدَاءِ الْخَاطِفَةِ وَ لَا بِالثَّعَالِبِ الْخَادِعَةِ وَ لَا بِالذِّئَابِ الْغَادِرَةِ وَ لَا بِالْأُسُدِ الْعَاتِيَةِ كَمَا تَفْعَلُ بالفراس [بِالْفَرَائِسِ] كَذَلِكَ تَفْعَلُونَ بِالنَّاسِ فَرِيقاً تَخْطَفُونَ وَ فَرِيقاً تَخْدَعُونَ وَ فَرِيقاً تَغْدِرُونَ بِهِمْ
O slaves of evil! Do not become resembling the crow with the collecting, nor with the fox in deceiving, nor with the wolves in treachery, nor with the lion in violence like what it does with the prey, like that you are doing with the people. A group is collecting, and a group is deceiving, and a group is having treachery with them.
بِحَقٍّ أَقُولُ لَكُمْ- لَا يُغْنِي عَنِ الْجَسَدِ أَنْ يَكُونَ ظَاهِرُهُ صَحِيحاً وَ بَاطِنُهُ فَاسِداً كَذَلِكَ لَا تُغْنِي أَجْسَادُكُمُ الَّتِي قَدْ أَعْجَبَتْكُمْ وَ قَدْ فَسَدَتْ قُلُوبُكُمْ وَ مَا يُغْنِي عَنْكُمْ أَنْ تُنَقُّوا جُلُودَكُمْ وَ قُلُوبُكُمْ دَنِسَةٌ-
True is what I-as am saying to you! One cannot avail from the body if it’s apparent is healthy and its interior is spoilt. Like that, your bodies which have fascinated you cannot avail you and your hearts are spoilt, and it will not avail you if you were to clean your skins while your hearts are dirty.
لَا تَكُونُوا كَالْمُنْخُلِ يُخْرِجُ مِنْهُ الدَّقِيقَ الطَّيِّبَ وَ يُمْسِكُ النُّخَالَةَ كَذَلِكَ أَنْتُمْ تُخْرِجُونَ الْحِكْمَةَ مِنْ أَفْوَاهِكُمْ وَ يَبْقَى الْغِلُّ فِي صُدُورِكُمْ
Do not be like the sieve from which the good flour comes out and the chaff is withheld. Like that, you are bringing out the wisdom from your mouths while the grudges remain in your chests.
يَا عَبِيدَ الدُّنْيَا إِنَّمَا مَثَلُكُمْ مَثَلُ السِّرَاجِ يُضِيءُ لِلنَّاسِ وَ يُحْرِقُ نَفْسَهُ
O slaves of the world! But rather, your example is an example of the lamp illuminating for the people and burns itself.
يَا بَنِي إِسْرَائِيلَ زَاحِمُوا الْعُلَمَاءَ فِي مَجَالِسِهِمْ وَ لَوْ جُثُوّاً عَلَى الرُّكَبِ فَإِنَّ اللَّهَ يُحْيِي الْقُلُوبَ الْمَيْتَةَ بِنُورِ الْحِكْمَةِ كَمَا يُحْيِي الْأَرْضَ الْمَيْتَةَ بِوَابِلِ الْمَطَرِ
O children of Israel! Throng the scholars in their gatherings and even if you have to kneel upon the knees, for Allah-azwj Revives the dead hearts with the light of wisdom just as He-azwj Revives the dead land with torrential rain’.
يَا هِشَامُ مَكْتُوبٌ فِي الْإِنْجِيلِ طُوبَى لِلْمُتَرَاحِمِينَ أُولَئِكَ هُمُ الْمَرْحُومُونَ يَوْمَ الْقِيَامَةِ طُوبَى لِلْمُصْلِحِينَ بَيْنَ النَّاسِ أُولَئِكَ هُمُ الْمُقَرَّبُونَ يَوْمَ الْقِيَامَةِ طُوبَى لِلْمُطَهَّرَةِ قُلُوبُهُمْ أُولَئِكَ هُمُ الْمُتَّقُونَ يَوْمَ الْقِيَامَةِ طُوبَى لِلْمُتَوَاضِعِينَ فِي الدُّنْيَا أُولَئِكَ يَرْتَقُونَ مَنَابِرَ الْمُلْكِ يَوْمَ الْقِيَامَةِ
O Hisham! It is written in the Evangel: ‘Beatitude is for the merciful ones, they will be Mercied on the Day of Qiyamah! Beatitude is for the ones reconciling between the people, they will be drawn near on the Day of Qiyamah! Beatitude is for the ones of purified hearts, they will be the pious on the Day of Qiyamah! Beatitude is for the humble in the world, they will be ascending the pulpits of kings on the Day of Qiyamah!
يَا هِشَامُ قِلَّةُ الْمَنْطِقِ حُكْمٌ عَظِيمٌ فَعَلَيْكُمْ بِالصَّمْتِ فَإِنَّهُ دَعَةٌ حَسَنَةٌ وَ قِلَّةُ وِزْرٍ وَ خِفَّةٌ مِنَ الذُّنُوبِ فَحَصِّنُوا بَابَ الْحِلْمِ فَإِنَّ بَابَهُ الصَّبْرُ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ الضَّحَّاكَ مِنْ غَيْرِ عَجَبٍ وَ الْمَشَّاءَ إِلَى غَيْرِ أَرَبٍ وَ يَجِبُ عَلَى الْوَالِي أَنْ يَكُونَ كَالرَّاعِي لَا يَغْفُلُ عَنْ رَعِيَّتِهِ وَ لَا يَتَكَبَّرُ عَلَيْهِمْ
O Hisham! Scarcity of speaking is a mighty decision, so upon you all is with being silent, for it is a good behaviour, and scarcity of burden (of sins), and fearing from the sins. Fortify the door of forbearance, for its door is the patience; and Allah-azwj Mighty and Majestic Hates the laughter from without fascination and the walking to other than a need, and He-azwj has Obligated upon the ruler that he should be like the shepherd not being heedless of his citizens nor be arrogant upon them.
فَاسْتَحْيُوا مِنَ اللَّهِ فِي سَرَائِرِكُمْ كَمَا تَسْتَحْيُونَ مِنَ النَّاسِ فِي عَلَانِيَتِكُمْ وَ اعْلَمُوا أَنَّ الْكَلِمَةَ مِنَ الْحِكْمَةِ ضَالَّةُ الْمُؤْمِنِ فَعَلَيْكُمْ بِالْعِلْمِ قَبْلَ أَنْ يُرْفَعَ وَ رَفْعُهُ غَيْبَةُ عَالِمِكُمْ بَيْنَ أَظْهُرِكُمْ
Be embarrassed from Allah-azwj in your privacy just as you are embarrassed from the people in your open; and know that the word of wisdom is a lost property of the Momin, therefore it is upon you with (gaining) the knowledge before it is raised and your scholars are raised from your midst.
يَا هِشَامُ تَعَلَّمْ مِنَ الْعِلْمِ مَا جَهِلْتَ وَ عَلِّمِ الْجَاهِلَ مِمَّا عُلِّمْتَ عَظِّمِ الْعَالِمَ لِعِلْمِهِ وَ دَعْ مُنَازَعَتَهُ وَ صَغِّرِ الْجَاهِلَ لِجَهْلِهِ وَ لَا تَطْرُدْهُ وَ لَكِنْ قَرِّبْهُ وَ عَلِّمْهُ
O Hisham! Learn from the knowledge what you are ignorant of and teach the ignorant one from what you have learnt; revere the scholar for his knowledge and leave debating him, and belittle the ignorance of the ignorant one, but do not repel him, but draw him closer and teach him.
يَا هِشَامُ إِنَّ كُلَّ نِعْمَةٍ عَجَزْتَ عَنْ شُكْرِهَا بِمَنْزِلَةِ سَيِّئَةٍ تُؤَاخَذُ بِهَا وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ إِنَّ لِلَّهِ عِبَاداً كَسَرَتْ قُلُوبَهُمْ خَشْيَةٌ فَأَسْكَتَتْهُمْ عَنِ الْمَنْطِقِ وَ إِنَّهُمْ لَفُصَحَاءُ عُقَلَاءُ يَسْتَبِقُونَ إِلَى اللَّهِ بِالْأَعْمَالِ الزَّكِيَّةِ-
O Hisham! Every bounty you are incapable of thanking for it is as the state of an evil deed you are to be Seized with; and Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him‑asws, said: ‘For Allah-azwj there are servants, their hearts are broken out of fearfulness (of Allah-azwj), so they are silenced from the speaking and (although) they are eloquent, intellectual, preceding to Allah-azwj with the pure deeds.
لَا يَسْتَكْثِرُونَ لَهُ الْكَثِيرَ وَ لَا يَرْضَوْنَ لَهُمْ مِنْ أَنْفُسِهِمْ بِالْقَلِيلِ يَرَوْنَ فِي أَنْفُسِهِمْ أَنَّهُمْ أَشْرَارٌ وَ إِنَّهُمْ لَأَكْيَاسٌ وَ أَبْرَارٌ
They are not deeming the lot (of good deeds) as being a lot to Him-azwj, nor are they satisfied for them from themselves with the little. They are viewing within themselves as being evilest people and (although) they are cleverest and righteous.
يَا هِشَامُ الْحَيَاءُ مِنَ الْإِيمَانِ وَ الْإِيمَانُ فِي الْجَنَّةِ وَ الْبَذَاءُ مِنَ الْجَفَاءِ وَ الْجَفَاءُ فِي النَّارِ
O Hisham! The modesty is from the Eman, and the Eman is from the Paradise, and the immorality is from the disloyalty, and the disloyal one is in the Fire.
يَا هِشَامُ الْمُتَكَلِّمُونَ ثَلَاثَةٌ فَرَابِحٌ وَ سَالِمٌ وَ شَاجِبٌ فَأَمَّا الرَّابِحُ فَالذَّاكِرُ لِلَّهِ وَ أَمَّا السَّالِمُ فَالسَّاكِتُ وَ أَمَّا الشَّاجِبُ فَالَّذِي يَخُوضُ فِي الْبَاطِلِ إِنَّ اللَّهَ حَرَّمَ الْجَنَّةَ عَلَى كُلِّ فَاحِشٍ بَذِيٍّ قَلِيلِ الْحَيَاءِ لَا يُبَالِي مَا قَالَ وَ لَا مَا قِيلَ فِيهِ
O Hisham! The speakers are three – beneficial, and safe, and talkative. As for the beneficial, he is a reminder of Allah-azwj, and as for the safe, he is the silent, and as for the talkative, he is the one wading in the falsehood. Allah-azwj has Prohibited the Paradise unto every immoral, obscene, of little shame, not caring what he says nor what is said regarding him.
وَ كَانَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ يَقُولُ يَا مُبْتَغِيَ الْعِلْمِ إِنَّ هَذَا اللِّسَانَ مِفْتَاحُ خَيْرٍ وَ مِفْتَاحُ شَرٍّ فَاخْتِمْ عَلَى فِيكَ كَمَا تَخْتِمُ عَلَى ذَهَبِكَ وَ وَرِقِكَ
And Abu Zarr-ra, may Allah-azwj be Pleased with him-ra, had said: ‘O seeker of knowledge! This tongue is a key of good and a key of evil, therefore seal upon your mouth just as you seal (to protect) your gold and your silver.
يَا هِشَامُ بِئْسَ الْعَبْدُ عَبْدٌ يَكُونُ ذَا وَجْهَيْنِ وَ ذَا لِسَانَيْنِ يُطْرِي أَخَاهُ إِذَا شَاهَدَهُ وَ يَأْكُلُهُ إِذَا غَابَ عَنْهُ إِنْ أُعْطِيَ حَسَدَهُ وَ إِنِ ابْتُلِيَ خَذَلَهُ إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ وَ أَسْرَعَ الشَّرِّ عُقُوبَةً الْبَغْيُ
O Hisham! The evil servant is a servant who happens to be with two faces and with two tongues. He praises his brother when he sees him and backbites him when he is absent from him. If he is Given, he envies him, and if he is afflicted, he abandons him. The good deed of quickest Reward is the righteousness, and the evil of quickest Punishment is the transgression.
وَ إِنَّ شَرَّ عِبَادِ اللَّهِ مَنْ تُكْرَهُ مُجَالَسَتُهُ لِفُحْشِهِ وَ هَلْ يَكُبُّ النَّاسَ عَلَى مَنَاخِرِهِمْ فِي النَّارِ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ وَ مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُ مَا لَا يَعْنِيهِ
The evil servant of Allah-azwj is one you dislike sitting with him due to his immorality, and will the people be flung upon their nostrils into the Fire except due to harvest of their tongues? And from good Islam of the person is neglecting what does not concern him.
يَا هِشَامُ لَا يَكُونُ الرَّجُلُ مُؤْمِناً حَتَّى يَكُونَ خَائِفاً رَاجِياً وَ لَا يَكُونُ خَائِفاً رَاجِياً حَتَّى يَكُونَ عَامِلًا لِمَا يَخَافُ وَ يَرْجُو
O Hisham! The man cannot be a Momin until he happens to be fearful, hopeful, and he cannot be fearful, hopeful until he happens to be a worker for what he fears and hopes.
يَا هِشَامُ قَالَ اللَّهُ جَلَّ وَ عَزَّ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ قُدْرَتِي وَ بَهَائِي وَ عُلُوِّي فِي مَكَانِي- لَا يُؤْثِرُ عَبْدٌ هَوَايَ عَلَى هَوَاهُ إِلَّا جَعَلْتُ الْغِنَى فِي نَفْسِهِ وَ هَمَّهُ فِي آخِرَتِهِ وَ كَفَفْتُ عَلَيْهِ ضَيْعَتَهُ وَ ضَمَّنْتُ السَّمَاوَاتِ وَ الْأَرْضَ رِزْقَهُ وَ كُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ
O Hisham! Allah-azwj Majestic and Mighty Said: “By My-azwj Mighty and My-azwj Majesty, and My-azwj Magnificence, and My-azwj Power, and My-azwj Glory, and My-azwj Loftiness in My-azwj Position! No servant will prefer My-azwj Desire except I-azwj shall Make the richness to be within himself and his worries to be regarding his Hereafter, and I-azwj shall Withhold his craft upon him, and Guarantee the skies and the earth of his sustenance, and I-asws be from behind his trading every trader!”
يَا هِشَامُ الْغَضَبُ مِفْتَاحُ الشَّرِّ وَ أَكْمَلُ الْمُؤْمِنِينَ إِيمَاناً أَحْسَنُهُمْ خُلُقاً وَ إِنْ خَالَطْتَ النَّاسَ فَإِنِ اسْتَطَعْتَ أَنْ لَا تُخَالِطَ أَحَداً مِنْهُمْ إِلَّا مَنْ كَانَتْ يَدُكَ عَلَيْهِ الْعُلْيَا فَافْعَلْ
O Hisham! The anger is a key of evil; and the most perfect of the Momineen in Eman is best of them in manners; and if you mingle with the people and if you are capable that you do not mingle with anyone of them except the one your hand will be higher upon him, then do so.
يَا هِشَامُ عَلَيْكَ بِالرِّفْقِ فَإِنَّ الرِّفْقَ يُمْنٌ وَ الْخُرْقُ شُؤْمٌ إِنَّ الرِّفْقَ وَ الْبِرَّ وَ حُسْنَ الْخُلُقِ يَعْمُرُ الدِّيَارَ وَ يَزِيدُ فِي الرِّزْقِ
O Hisham! Upon you is with the kindness, for the kindness is a blessing, and the clumsiness is inauspicious. The kindness, and the righteousness, and the good manners build the households and increase in the sustenance.
يَا هِشَامُ قَوْلُ اللَّهِ هَلْ جَزاءُ الْإِحْسانِ إِلَّا الْإِحْسانُ جَرَتْ فِي الْمُؤْمِنِ وَ الْكَافِرِ وَ الْبَرِّ وَ الْفَاجِرِ مَنْ صُنِعَ إِلَيْهِ مَعْرُوفٌ فَعَلَيْهِ أَنْ يُكَافِئَ بِهِ وَ لَيْسَتِ الْمُكَافَاةُ أَنْ تَصْنَعَ كَمَا صَنَعَ حَتَّى تَرَى فَضْلَكَ فَإِنْ صَنَعْتَ كَمَا صَنَعَ فَلَهُ الْفَضْلُ بِالابْتِدَاءِ
O Hisham! Words of Allah-azwj: ‘Is the Recompense of goodness except for the goodness? [55:60]. It flows in the Momin and the Kafir, and the righteous and the immoral. One to whom an act of kindness is done to, upon him is to reciprocate it, and the reciprocation isn’t that you do just as he has done, (but) until you see your extra, for if you were to do just as he has done, for him would be the merit for having initiated.
يَا هِشَامُ إِنَّ مَثَلَ الدُّنْيَا مَثَلُ الْحَيَّةِ مَسُّهَا لَيِّنٌ وَ فِي جَوْفِهَا السَّمُّ الْقَاتِلُ يَحْذَرُهَا الرِّجَالُ ذَوُو الْعُقُولِ وَ يَهْوِي إِلَيْهَا الصِّبْيَانُ بِأَيْدِيهِمْ
O Hisham! An example of the world is an example of the snake. Its touch is soft and the fatal poison is in its interior. The man with intellect is cautious of it and the children incline to it with their hands.
يَا هِشَامُ اصْبِرْ عَلَى طَاعَةِ اللَّهِ وَ اصْبِرْ عَنْ مَعَاصِي اللَّهِ فَإِنَّمَا الدُّنْيَا سَاعَةٌ فَمَا مَضَى مِنْهَا فَلَيْسَ تَجِدُ لَهُ سُرُوراً وَ لَا حُزْناً وَ مَا لَمْ يَأْتِ مِنْهَا فَلَيْسَ تَعْرِفُهُ فَاصْبِرْ عَلَى تِلْكَ السَّاعَةِ الَّتِي أَنْتَ فِيهَا فَكَأَنَّكَ قَدِ اغْتَبَطْتَ
O Hisham! Be patient upon obedience of Allah-azwj and patient from disobeying Allah-azwj, for rather the world is time. Whatever has passed from it, you will not find any happiness for it nor grief, and what has yet to come from it, you don’t know it, therefore be patient upon that time which you are in, for it is as if you are in a good state.
يَا هِشَامُ مَثَلُ الدُّنْيَا مَثَلُ مَاءِ الْبَحْرِ كُلَّمَا شَرِبَ مِنْهُ الْعَطْشَانُ ازْدَادَ عَطَشاً حَتَّى يَقْتُلَهُ
O Hisham! An example of the world is an example of water of the sea. Every time the thirsty one drinks from it, he is increased in thirst until it kills him.
يَا هِشَامُ إِيَّاكَ وَ الْكِبْرَ فَإِنَّهُ لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ كِبْرٍ الْكِبْرُ رِدَاءُ اللَّهِ فَمَنْ نَازَعَهُ رِدَاءَهُ أَكَبَّهُ اللَّهُ فِي النَّارِ عَلَى وَجْهِهِ
O Hisham! Beware of the arrogance, for he will not enter the Paradise, the one who has in him a mustard seed weight of arrogance. The greatness is a Robe of Allah-azwj, so the one who contends Him-azwj of His-azwj Robe, Allah-azwj will Fling him into the Fire upon his face.
يَا هِشَامُ لَيْسَ مِنَّا مَنْ لَمْ يُحَاسِبْ نَفْسَهُ فِي كُلِّ يَوْمٍ فَإِنْ عَمِلَ حَسَناً اسْتَزَادَ مِنْهُ وَ إِنْ عَمِلَ سَيِّئاً اسْتَغْفَرَ اللَّهَ مِنْهُ وَ تَابَ إِلَيْهِ
O Hisham! He isn’t from us, the one who does not reckon himself during every day. If he has done a good deed, he increases from it, and if he has done an evil deed he seeks Forgiveness of Allah-azwj from it and repents to Him-azwj.
يَا هِشَامُ تَمَثَّلَتِ الدُّنْيَا لِلْمَسِيحِ ع فِي صُورَةِ امْرَأَةٍ زَرْقَاءَ فَقَالَ لَهَا كَمْ تَزَوَّجْتِ فَقَالَتْ كَثِيراً قَالَ فَكُلٌّ طَلَّقَكِ قَالَتْ لَا بَلْ كُلًّا قَتَلْتُ قَالَ الْمَسِيحُ ع فَوَيْحٌ لِأَزْوَاجِكَ الْبَاقِينَ كَيْفَ لَا يَعْتَبِرُونَ بِالْمَاضِينَ
O Hisham! The world resembled to the Messiah-as in an image of a blue-eyed woman. He-as said to her: ‘How many have you married?’ She said, ‘Many’. He-as said: ‘So you divorced all?’ She said, ‘No, but I killed all’. The Messiah-as said: ‘Woe be to your remaining husbands, how they are not taking lesson with the past ones!’
يَا هِشَامُ إِنَّ ضَوْءَ الْجَسَدِ فِي عَيْنِهِ فَإِنْ كَانَ الْبَصَرُ مُضِيئاً اسْتَضَاءَ الْجَسَدُ كُلُّهُ وَ إِنَّ ضَوْءَ الرُّوحِ الْعَقْلُ فَإِذَا كَانَ الْعَبْدُ عَاقِلًا كَانَ عَالِماً بِرَبِّهِ وَ إِذَا كَانَ عَالِماً بِرَبِّهِ أَبْصَرَ دِينَهُ وَ إِنْ كَانَ جَاهِلًا بِرَبِّهِ لَمْ يَقُمْ لَهُ دِينٌ وَ كَمَا لَا يَقُومُ الْجَسَدُ إِلَّا بِالنَّفْسِ الْحَيَّةِ فَكَذَلِكَ لَا يَقُومُ الدِّينُ إِلَّا بِالنِّيَّةِ الصَّادِقَةِ وَ لَا تَثْبُتُ النِّيَّةُ الصَّادِقَةُ إِلَّا بِالْعَقْلِ
O Hisham! Illumination of the body is in its eyes, so if the sight was illuminating, the whole of the body would be illuminated, and if the illumination of the soul is the intellect, the servant would be intellectual. He would be a knower of his Lord-azwj, and when he were a knower of his Lord-azwj, he would have insight of his religion, and if he were to be ignorant of his Lord‑azwj, religion would not stand for him, and just as the body cannot stand except with the living soul, the religion cannot stand except with the truthful intention, and the truthful intention cannot be affirmed except with the intellect.
يَا هِشَامُ إِنَّ الزَّرْعَ يَنْبُتُ فِي السَّهْلِ وَ لَا يَنْبُتُ فِي الصَّفَا فَكَذَلِكَ الْحِكْمَةُ تَعْمَرُ فِي قَلْبِ الْمُتَوَاضِعِ وَ لَا تَعْمَرُ فِي قَلْبِ الْمُتَكَبِّرِ الْجَبَّارِ لِأَنَّ اللَّهَ جَعَلَ التَّوَاضُعَ آلَةَ الْعَقْلِ وَ جَعَلَ التَّكَبُّرَ مِنْ آلَةِ الْجَهْلِ أَ لَمْ تَعْلَمْ أَنَّ مَنْ شَمَخَ إِلَى السَّقْفِ بِرَأْسِهِ شَجَّهُ وَ مَنْ خَفَضَ رَأْسَهُ اسْتَظَلَّ تَحْتَهُ وَ أَكَنَّهُ وَ كَذَلِكَ مَنْ لَمْ يَتَوَاضَعْ لِلَّهِ خَفَضَهُ اللَّهُ وَ مَنْ تَوَاضَعَ لِلَّهِ رَفَعَهُ
O Hisham! The vegetation grows in the coast and does not grow in the solid rock. Like that, the wisdom grows in the humble heart and does not grow in the arrogant tyrannical heart, because Allah-azwj has Made the humility as a tool of the intellect, and Made the arrogance from a tool of the ignorance. Don’t you know that the one jumps to the ceiling will injure his head, and the one who lowers his head will be shaded beneath it and it will cover him, and like that the one who does not humble to Allah-azwj, Allah-azwj Drops him, and one who humbles to Allah-azwj, Allah-azwj Raises him.
يَا هِشَامُ مَا أَقْبَحَ الْفَقْرَ بَعْدَ الْغِنَى وَ أَقْبَحَ الْخَطِيئَةَ بَعْدَ النُّسُكِ وَ أَقْبَحُ مِنْ ذَلِكَ الْعَابِدُ لِلَّهِ ثُمَّ يَتْرُكُ عِبَادَتَهُ
O Hisham! How ugly is the poverty after the riches, and how ugly is the sin after the devoutness, and uglier than that is the worshipper of Allah-azwj, then he neglects worshipping Him-azwj.
يَا هِشَامُ لَا خَيْرَ فِي الْعَيْشِ إِلَّا لِرَجُلَيْنِ لِمُسْتَمِعٍ وَاعٍ وَ عَالِمٍ نَاطِقٍ
O Hisham! There is no good in the life except for two (types of) men – a listener retaining and a scholar speaking.
يَا هِشَامُ مَا قُسِمَ بَيْنَ الْعِبَادِ أَفْضَلُ مِنَ الْعَقْلِ نَوْمُ الْعَاقِلِ أَفْضَلُ مِنْ سَهَرِ الْجَاهِلِ مَا بَعَثَ اللَّهُ نَبِيّاً إِلَّا عَاقِلًا حَتَّى يَكُونَ عَقْلُهُ أَفْضَلَ مِنْ جَمِيعِ جَهْدِ الْمُجْتَهِدِينَ وَ مَا أَدَّى الْعَبْدُ فَرِيضَةً مِنْ فَرَائِضِ اللَّهِ حَتَّى عَقَلَ عَنْهُ
O Hisham! Nothing better has been Apportion between the servants than the intellect. Sleep of an intellectual is better than vigil of the ignoramus. Allah-azwj has not Sent any Prophet-as except as an intellectual, until his-as intellect would be superior to entire struggle of the strugglers; and the servant has not fulfilled an Obligation from the Obligations of Allah-azwj until he understands about it.
يَا هِشَامُ قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمُ الْمُؤْمِنَ صَمُوتاً فَادْنُوا مِنْهُ فَإِنَّهُ يُلْقِي الْحِكْمَةَ وَ الْمُؤْمِنُ قَلِيلُ الْكَلَامِ كَثِيرُ الْعَمَلِ وَ الْمُنَافِقُ كَثِيرُ الْكَلَامِ قَلِيلُ الْعَمَلِ
O Hisham! Rasool-Allah-saww said: ‘When you see the Momin being silent, then go near him, for he will cast the wisdom’; and the Momin is of little speech, a lot of action, while the hypocrite is of a lot of talk, little of action.
يَا هِشَامُ أَوْحَى اللَّهُ تَعَالَى إِلَى دَاوُدَ ع قُلْ لِعِبَادِي- لَا تَجْعَلُوا بَيْنِي وَ بَيْنَهُمْ عَالِماً مَفْتُوناً بِالدُّنْيَا فَيَصُدَّهُمْ عَنْ ذِكْرِي وَ عَنْ طَرِيقِ مَحَبَّتِي وَ مُنَاجَاتِي أُولَئِكَ قُطَّاعُ الطَّرِيقِ مِنْ عِبَادِي إِنَّ أَدْنَى مَا أَنَا صَانِعٌ بِهِمْ أَنْ أَنْزِعَ حَلَاوَةَ مَحَبَّتِي وَ مُنَاجَاتِي مِنْ قُلُوبِهِمْ
O Hisham! Allah-azwj the Exalted Revealed to Dawood-as: “Say to My-azwj servants not to make between Me-azwj and them a scholar tempted by the world, for he will block them from My‑azwj Zikr, and from the path of My-azwj love, and whispering to Me-azwj. They are the bandits from My-azwj servants. The least of what I-azwj shall be doing with them is that I-azwj shall Snatch away sweetness of My-azwj Love and My-azwj Whispering from their hearts!”
يَا هِشَامُ مَنْ تَعَظَّمَ فِي نَفْسِهِ لَعَنَتْهُ مَلَائِكَةُ السَّمَاءِ وَ مَلَائِكَةُ الْأَرْضِ وَ مَنْ تَكَبَّرَ عَلَى إِخْوَانِهِ وَ اسْتَطَالَ عَلَيْهِمْ فَقَدْ ضَادَّ اللَّهَ وَ مَنِ ادَّعَى مَا لَيْسَ لَهُ فَهُوَ أَعْنَى لِغَيْرِ رُشْدِهِ
O Hisham! One who magnifies within himself, is cursed by Angels of the sky and Angels of the earth, and one who is arrogant upon his brothers and is superior upon them, so he has opposed Allah-azwj; and the one who claims what isn’t for him, he is exhausting himself for other than his rightful way.
يَا هِشَامُ أَوْحَى اللَّهُ تَعَالَى إِلَى دَاوُدَ ع يَا دَاوُدُ حَذِّرْ فَأَنْذِرْ أَصْحَابَكَ عَنْ حُبِّ الشَّهَوَاتِ فَإِنَّ الْمُعَلَّقَةَ قُلُوبُهُمْ شَهَوَاتِ الدُّنْيَا قُلُوبُهُمْ مَحْجُوبَةٌ عَنِّي
O Hisham! Allah-azwj the Exalted Revealed to Dawood-as: “O Dawood-as! Take caution and warn your-as companions about love of the lustful desires, for the ones attaching their hearts to lustful desires of the world, their hearts are Veiled from Me-azwj!”
يَا هِشَامُ إِيَّاكَ وَ الْكِبْرَ عَلَى أَوْلِيَائِي وَ الِاسْتِطَالَةَ بِعِلْمِكَ فَيَمْقُتُكَ اللَّهُ فَلَا تَنْفَعُكَ بَعْدَ مَقْتِهِ دُنْيَاكَ وَ لَا آخِرَتُكَ وَ كُنْ فِي الدُّنْيَا كَسَاكِنِ دَارٍ لَيْسَتْ لَهُ إِنَّمَا يَنْتَظِرُ الرَّحِيلَ
O Hisham! Beware of the arrogance upon my-asws friends and being superior with your knowledge, for Allah-azwj will Hate you, and your world will not benefit you after His-azwj Hate; and be in the world like a dweller in a house which isn’t for him. But rather he awaits the departure.
يَا هِشَامُ مُجَالَسَةُ أَهْلِ الدِّينِ شَرَفُ الدُّنْيَا وَ الْآخِرَةِ وَ مُشَاوَرَةُ الْعَاقِلِ النَّاصِحِ يُمْنٌ وَ بَرَكَةٌ وَ رُشْدٌ وَ تَوْفِيقٌ مِنَ اللَّهِ فَإِذَا أَشَارَ عَلَيْكَ الْعَاقِلُ النَّاصِحُ فَإِيَّاكَ وَ الْخِلَافَ فَإِنَّ فِي ذَلِكَ الْعَطَبَ
O Hisham! The people of religion are nobility of the world and the Hereafter; and consulting the advising intellectual is a good fortune, and blessing, and rightful way, and an inclination from Allah-azwj. Upon you is the advising intellectual, therefore beware of the opposing, for there is destruction in that.
يَا هِشَامُ إِيَّاكَ وَ مُخَالَطَةَ النَّاسِ وَ الْأُنْسَ بِهِمْ إِلَّا أَنْ تَجِدَ مِنْهُمْ عَاقِلًا وَ مَأْمُوناً فَأْنَسْ بِهِ وَ اهْرُبْ مِنْ سَائِرِهِمْ كَهَرَبِكَ مِنَ السِّبَاعِ الضَّارِيَةِ
O Hisham! Beware of mingling with the people and being comforted by them except if you were to find an intellectual from them and a safe one, then be comforted with him, and flee from rest of them like your fleeing from the ferocious lion.
وَ يَنْبَغِي لِلْعَاقِلِ إِذَا عَمِلَ عَمَلًا أَنْ يَسْتَحْيِيَ مِنَ اللَّهِ وَ إِذَا تَفَرَّدَ لَهُ بِالنِّعَمِ أَنْ يُشَارِكَ فِي عَمَلِهِ أَحَداً غَيْرَهُ
And it is befitting for the intellectual when he does a deed that he is embarrassed from Allah‑azwj and when He-azwj Particularises to him with the bounty. From participating anyone else in his deed.
وَ إِذَا خَرَّ بِكَ أَمْرَانِ لَا تَدْرِي أَيُّهُمَا خَيْرٌ وَ أَصْوَبُ فَانْظُرْ أَيُّهُمَا أَقْرَبُ إِلَى هَوَاكَ فَخَالِفْهُ فَإِنَّ كَثِيرَ الصَّوَابِ فِي مُخَالَفَةِ هَوَاكَ وَ إِيَّاكَ أَنْ تَغْلِبَ الْحِكْمَةَ وَ تَضَعَهَا فِي الْجَهَالَةِ-
And when two matter befall you (and) you don’t know which of the two is better and more correct, them look which of the two is closer to your personal desire and oppose it, for most the correctness is in opposing your personal desires; and beware of the wisdom being overcome and you (have to) place it among the ignorant ones’.
قَالَ هِشَامٌ فَقُلْتُ لَهُ فَإِنْ وَجَدْتُ رَجُلًا طَالِباً لَهُ غَيْرَ أَنَّ عَقْلَهُ لَا يَتَّسِعُ لِضَبْطِ مَا أُلْقِي إِلَيْهِ
Hisham said, ‘I said to him-asws, ‘Supposing I were to find a man seeking for it, apart from that his intellect is not capacious enough for exactness of what I cast to him?’
قَالَ ع فَتَلَطَّفْ لَهُ فِي النَّصِيحَةِ فَإِنْ ضَاقَ قَلْبُهُ فَلَا تَعْرِضَنَّ نَفْسَكَ لِلْفِتْنَةِ وَ احْذَرْ رَدَّ الْمُتَكَبِّرِينَ فَإِنَّ الْعِلْمَ يَذِلُّ عَلَى أَنْ يُمْلَى عَلَى مَنْ لَا يُفِيقُ
He-asws said: ‘Be kind to him in the advising. If his heart constricts, then do not expose yourself to the Fitna (discord), and be careful of repelling the arrogant ones, for the knowledge is expended based upon that it would be filling upon the one not waking up (from heedlessness)’.
قُلْتُ فَإِنْ لَمْ أَجِدْ مَنْ يَعْقِلُ السُّؤَالَ عَنْهَا
I said, ‘Supposing I don’t find the one understand the questioning about it?’
قَالَ ع فَاغْتَنِمْ جَهْلَهُ عَنِ السُّؤَالِ حَتَّى تَسْلَمَ مِنْ فِتْنَةِ الْقَوْلِ وَ عَظِيمِ فِتْنَةِ الرَّدِّ
He-asws said: ‘Take advantage of his ignorance about the question until you are safe from temptation of the world, and mighty is the temptation of the responding.
وَ اعْلَمْ أَنَّ اللَّهَ لَمْ يَرْفَعِ الْمُتَوَاضِعِينَ بِقَدْرِ تَوَاضُعِهِمْ وَ لَكِنْ رَفَعَهُمْ بِقَدْرِ عَظَمَتِهِ وَ مَجْدِهِ وَ لَمْ يُؤْمِنِ الْخَائِفِينَ بِقَدْرِ خَوْفِهِمْ وَ لَكِنْ آمَنَهُمْ بِقَدْرِ كَرَمِهِ وَ جُودِهِ وَ لَمْ يُفَرِّجِ الْمَحْزُونِينَ بِقَدْرِ حُزْنِهِمْ وَ لَكِنْ بِقَدْرِ رَأْفَتِهِ وَ رَحْمَتِهِ
And know that Allah-azwj does not Raise the humbling ones in accordance to their humbleness, but He-azwj Raises them in accordance to His-azwj Magnificence and His-azwj Glory, and He-azwj does not Secure the fearful ones in accordance with their fear, but He-azwj Secures them in accordance to His-azwj Benevolence and His-azwj Generousity, and He-azwj does not Relieve the grieving ones in accordance to their grief, but in accordance to His-azwj Clemency and His-azwj Mercy.
فَمَا ظَنُّكَ بِالرَّءُوفِ الرَّحِيمِ الَّذِي يَتَوَدَّدُ إِلَى مَنْ يُؤْذِيهِ بِأَوْلِيَائِهِ فَكَيْفَ بِمَنْ يُؤْذَى فِيهِ وَ مَا ظَنُّكَ بِالتَّوَّابِ الرَّحِيمِ الَّذِي يَتُوبُ عَلَى مَنْ يُعَادِيهِ فَكَيْفَ بِمَنْ يَتَرَضَّاهُ وَ يَخْتَارُ عَدَاوَةَ الْخَلْقِ فِيهِ
So what are your thoughts with the Kind, the Merciful Who Wants to be loved by the ones who hurt Him-azwj through His-azwj friends, so how would He-azwj be with the one who is being hurt for His-azwj Sake? And what are your thoughts with the Oft-turning, the Merciful Who Turns to the one hostile to Him-azwj, so how would He-azwj be with the one who Pleases Him‑azwj and has choses enmity of the people for His-azwj Sake?
يَا هِشَامُ مَنْ أَحَبَّ الدُّنْيَا ذَهَبَ خَوْفُ الْآخِرَةِ مِنْ قَلْبِهِ وَ مَا أُوتِيَ عَبْدٌ عِلْماً فَازْدَادَ لِلدُّنْيَا حُبّاً إِلَّا ازْدَادَ مِنَ اللَّهِ بُعْداً وَ ازْدَادَ اللَّهُ عَلَيْهِ غَضَباً
O Hisham! One who loves the world, the fear of Hereafter will go away from his heart, and a servant is not Given knowledge, so he increases love for the world except it would increase in remoteness from Allah-azwj and Allah-azwj will Increase Wrath upon him.
يَا هِشَامُ إِنَّ الْعَاقِلَ اللَّبِيبَ مَنْ تَرَكَ مَا لَا طَاقَةَ لَهُ بِهِ وَ أَكْثَرُ الصَّوَابِ فِي خِلَافِ الْهَوَى وَ مَنْ طَالَ أَمَلُهُ سَاءَ عَمَلُهُ
O Hisham! The intellectual is the one of understanding, one who neglects what there is no strength for him with it; and most of the correctness is in opposing the personal desires; and the one who prolongs his hope, his deeds will be worse.
يَا هِشَامُ لَوْ رَأَيْتَ مَسِيرَ الْأَجَلِ لَأَلْهَاكَ عَنِ الْأَمَلِ
O Hisham! If you were to see the course of the term, it will distract you from having long hopes.
O Hisham! Beware of the greed, and upon you is with despairing from what is in the hands of people, and kill off the coveting from the created beings, for the coveting is a key to the disgrace, embezzlement of the intellect, and it spoils the personality (manliness), and pollutes the honour, and goes away with the knowledge.
وَ عَلَيْكَ بِالاعْتِصَامِ بِرَبِّكَ وَ التَّوَكُّلِ عَلَيْهِ وَ جَاهِدْ نَفْسَكَ لِتَرُدَّهَا عَنْ هَوَاهَا فَإِنَّهُ وَاجِبٌ عَلَيْكَ كَجِهَادِ عَدُوِّكَ-
And upon you is with holding to your Lord-azwj and the relying upon Him-azwj, and fighting against yourself in order to repel it from its personal desires, for it is obligatory upon you like fighting your enemies’.
قَالَ هِشَامٌ فَقُلْتُ لَهُ فَأَيُّ الْأَعْدَاءِ أَوْجَبُهُمْ مُجَاهَدَةً
Hisham said, ‘I said to him-asws, ‘So which of the enemies is most obligated to fight them?’
قَالَ ع أَقْرَبُهُمْ إِلَيْكَ وَ أَعْدَاهُمْ لَكَ وَ أَضَرُّهُمْ بِكَ وَ أَعْظَمُهُمْ لَكَ عَدَاوَةً وَ أَخْفَاهُمْ لَكَ شَخْصاً مَعَ دُنُوِّهِ مِنْكَ وَ مَنْ يُحَرِّضُ أَعْدَاءَكَ عَلَيْكَ وَ هُوَ إِبْلِيسُ الْمُوَكَّلُ بِوَسْوَاسٍ مِنَ الْقُلُوبِ
He-asws said: ‘The closes of them to you, and their most hostile to you, and their most harmful with you, and their mightiest of enmity towards you, and their most hidden person to you along with his nearness from you, and the one who urges your enemies against you, and he‑la is Iblees-la, the one allocated with insinuations of the hearts.
فَلَهُ فَلْتَشْتَدَّ عَدَاوَتُكَ وَ لَا يَكُونَنَّ أَصْبَرَ عَلَى مُجَاهَدَتِكَ لِهَلَكَتِكَ مِنْكَ عَلَى صَبْرِكَ لِمُجَاهَدَتِهِ فَإِنَّهُ أَضْعَفُ مِنْكَ رُكْناً فِي قُوَّتِهِ وَ أَقَلُّ مِنْكَ ضَرَراً فِي كَثْرَةِ شَرِّهِ إِذَا أَنْتَ اعْتَصَمْتَ بِاللَّهِ فَقَدْ هُدِيتَ إِلى صِراطٍ مُسْتَقِيمٍ
For him-la is to intensify hostility to you, and he-la will not be patient upon fighting you due to him-la being destroyed by you with patience from you to fight him-la, for he-la is weaker than you of defence in his-la strength, and less harmful than you in most of his-la evil when you were to hold tightly with Allah-azwj, so you would have been Guided to the Straight Path (Ali-asws).
يَا هِشَامُ مَنْ أَكْرَمَهُ اللَّهُ بِثَلَاثٍ فَقَدْ لَطُفَ بِهِ عَقْلٍ يَكْفِيهِ مَئُونَةَ هَوَاهُ وَ عِلْمٍ يَكْفِيهِ مَئُونَةَ جَهْلِهِ وَ غِنًى يَكْفِيهِ مَخَافَةَ الْفَقْرِ
O Hisham! One whom Allah-azwj Honours with three, so He-azwj has been Kind with him – intellect sufficing him for the supply of his personal desires, and knowledge sufficing him for supply of his ignorance, and richness sufficing him for the fear of poverty.
يَا هِشَامُ احْذَرْ هَذِهِ الدُّنْيَا وَ احْذَرْ أَهْلَهَا فَإِنَّ النَّاسَ فِيهَا عَلَى أَرْبَعَةِ أَصْنَافٍ رَجُلٌ مُتَرَدِّئٌ مُعَانِقٌ لِهَوَاهُ وَ مُتَعَلِّمٌ مُقْرِئٌ كُلَّمَا ازْدَادَ عِلْماً ازْدَادَ كِبْراً يَسْتَعْلِي بِقِرَاءَتِهِ وَ عِلْمِهِ عَلَى مَنْ هُوَ دُونَهُ وَ عَابِدٌ جَاهِلٌ يَسْتَصْغِرُ مَنْ هُوَ دُونَهُ فِي عِبَادَتِهِ يُحِبُّ أَنْ يُعَظَّمَ وَ يُوَقَّرَ
O Hisham! Be cautious of this world and be cautious of its people, for the people in it are upon four types – a man regressing, hugging to his personal desires; and a learned reader, every time he increases in knowledge, increases in ignorance, considering himself lofty due to his reading and his knowledge over the one who is below him; and an ignorant worshipper belittling the ones who are below him regarding his worship. He loves to be revered and dignified.
وَ ذُو بَصِيرَةٍ عَالِمٌ عَارِفٌ بِطَرِيقِ الْحَقِّ يُحِبُّ الْقِيَامَ بِهِ فَهُوَ عَاجِزٌ أَوْ مَغْلُوبٌ وَ لَا يَقْدِرُ عَلَى الْقِيَامِ بِمَا يَعْرِفُهُ فَهُوَ مَحْزُونٌ مَغْمُومٌ بِذَلِكَ فَهُوَ أَمْثَلُ أَهْلِ زَمَانِهِ وَ أَوْجَهُهُمْ عَقْلًا
And an insightful scholar, knower with the paths of truth. He loves standing with it, but he is incapable, or overcome, and he is not able upon the standing with what he knows. So, he grieves, saddened due to that. He is the best of people of his time and their most perfect of intellect.
يَا هِشَامُ اعْرِفِ الْعَقْلَ وَ جُنْدَهُ وَ الْجَهْلَ وَ جُنْدَهُ تَكُنْ مِنَ الْمُهْتَدِينَ
O Hisham! Recognise the intellect and its army, and the ignorance and its army, you will be from the guided ones’.
قَالَ هِشَامٌ فَقُلْتُ جُعِلْتُ فِدَاكَ لَا نَعْرِفُ إِلَّا مَا عَرَّفْتَنَا
Hisham said, ‘I said, ‘May I be sacrificed for you-asws! We do not know except what you-asws introduce to us!’
فَقَالَ ع يَا هِشَامُ إِنَّ اللَّهَ خَلَقَ الْعَقْلَ وَ هُوَ أَوَّلُ خَلْقٍ خَلَقَهُ اللَّهُ مِنَ الرُّوحَانِيِّينَ عَنْ يَمِينِ الْعَرْشِ مِنْ نُورِهِ فَقَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ فَقَالَ اللَّهُ جَلَّ وَ عَزَّ خَلَقْتُكَ خَلْقاً عَظِيماً وَ كَرَّمْتُكَ عَلَى جَمِيعِ خَلْقِي
He-asws said: ‘O Hisham! Allah-azwj Created the intellect, and it is the first creature from the spiritual beings Allah-azwj Created from right of the Throne, from His-azwj Noor. He-azwj Said to it: “Turn back!” So, it turned back. Then Said to it: “Come forward!” So, it came forward. The Mighty and Majestic Said: “I-azwj have Created you as a mighty creature and Have Honoured you over entirety of My-azwj creatures!”
ثُمَّ خَلَقَ الْجَهْلَ مِنَ الْبَحْرِ الْأُجَاجِ الظُّلْمَانِيِّ فَقَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ لَهُ أَقْبِلْ فَلَمْ يُقْبِلْ فَقَالَ لَهُ اسْتَكْبَرْتَ فَلَعَنَهُ
Then He-azwj Created the ignorance from the bitter dark ocean. He-azwj Said to it: “Turn around!” It turned around. Then Said to it: “Come forward!” But it did not accept. He-azwj Said to it: “Are you being arrogant?” So, He-azwj Cursed it.
ثُمَّ جَعَلَ لِلْعَقْلِ خَمْسَةً وَ سَبْعِينَ جُنْداً فَلَمَّا رَأَى الْجَهْلُ مَا كَرَّمَ اللَّهُ بِهِ الْعَقْلَ وَ مَا أَعْطَاهُ أَضْمَرَ لَهُ الْعَدَاوَةَ
Then He-azwj seventy-five armies to be for the intellect. When the ignorance saw what Allah‑azwj had Honour the intellect with and what He-azwj had Granted it, it hid the hostility towards it.
فَقَالَ الْجَهْلُ يَا رَبِّ هَذَا خَلْقٌ مِثْلِي خَلَقْتَهُ وَ كَرَّمْتَهُ وَ قَوَّيْتَهُ وَ أَنَا ضِدُّهُ وَ لَا قُوَّةَ لِي بِهِ أَعْطِنِي مِنَ الْجُنْدِ مِثْلَ مَا أَعْطَيْتَهُ
The ignorance said, ‘O Lord-azwj! This is a creature like me. You-azwj Created it and Honour it and Strengthened it, while I am opposite to it and there is no strength for me with it. Grant me from army similar to what You-azwj have Granted it!’
فَقَالَ تَبَارَكَ وَ تَعَالَى نَعَمْ فَإِنْ عَصَيْتَنِي بَعْدَ ذَلِكَ أَخْرَجْتُكَ وَ جُنْدَكَ مِنْ جِوَارِي وَ مِنْ رَحْمَتِي
The Blessed and Exalted Said: “Yes! But if you were to disobey Me-azwj after that, I-azwj shall Expel you and your army from My-azwj Vicinity and from My-azwj Mercy!”
فَقَالَ قَدْ رَضِيتُ فَأَعْطَاهُ اللَّهُ خَمْسَةً وَ سَبْعِينَ جُنْداً
It said, ‘I have agreed!’ So, Allah-azwj Granted it seventy-five armies.
فَكَانَ مِمَّا أَعْطَى الْعَقْلَ مِنَ الْخَمْسَةِ وَ السَّبْعِينَ جُنْداً الْخَيْرُ وَ هُوَ وَزِيرُ الْعَقْلِ وَ جَعَلَ ضِدَّهُ الشَّرَّ وَ هُوَ وَزِيرُ الْجَهْلِ الْإِيمَانُ الْكُفْرُ التَّصْدِيقُ التَّكْذِيبُ الْإِخْلَاصُ النِّفَاقُ الرَّجَاءُ الْقُنُوطُ الْعَدْلُ الْجَوْرُ الرِّضَى السَّخَطُ
It was from what He-azwj Granted to the intellect from the seventy-five armies: – (1) The good, and it is Vizier of the intellects, and Made the evil its opposite, and it is Vizier of the ignorance; (2) the Eman v/s the Kufr; (3) the ratification v/s the belying; (4) the sincerity v/s the hypocrisy; (5) the hope v/s the despair; (6) the justice v/s the tyranny; (7) the satisfaction v/s the annoyance.
الشُّكْرُ الْكُفْرَانُ الْيَأْسُ الطَّمَعُ التَّوَكُّلُ الْحِرْصُ الرَّأْفَةُ الْغِلْظَةُ الْعِلْمُ الْجَهْلُ الْعِفَّةُ التَّهَتُّكُ الزُّهْدُ الرَّغْبَةُ الرِّفْقُ الْخُرْقُ الرَّهْبَةُ الْجُرْأَةُ التَّوَاضُعُ الْكِبْرُ
(8) the thanking v/s the denying; (9) the despair (from the people) v/s the coveting; (10) the reliance (upon Allah-azwj v/s the greed; (11) the clemency v/s the harshness; (12) the knowledge v/s the ignorance; (13) the chastity v/s the violation (of sanctity); (14) the ascetism v/s the being desirous; (15) the kindness v/s the cruelness; (16) the fearfulness v/s the audacity; (17) the humility v/s the arrogance.
التُّؤَدَةُ الْعَجَلَةُ الْحِلْمُ السَّفَهُ الصَّمْتُ الْهَذَرُ الِاسْتِسْلَامُ الِاسْتِكْبَارُ التَّسْلِيمُ التَّجَبُّرُ الْعَفْوُ الْحِقْدُ الرَّحْمَةُ الْقَسْوَةُ الْيَقِينُ الشَّكُّ الصَّبْرُ الْجَزَعُ الصَّفْحُ الِانْتِقَامُ الْغِنَى الْفَقْرُ
(18) the slowness v/s the haste; (19) the forbearance v/s the foolishness; (20) the silence v/s talking frivolously; (21) the submissiveness v/s the arrogance; (22) the submission v/s the tyranny; (23) the pardon v/s the grudge; (24) the mercy v/s the cruelty; (25) the certainty v/s the doubt; (26) the patience v/s the panic; (27) the forgiveness v/s the revenge; (28) the richness v/s the poverty.
التَّفَكُّرُ السَّهْوُ الْحِفْظُ النِّسْيَانُ التَّوَاصُلُ الْقَطِيعَةُ الْقَنَاعَةُ الشَّرَهُ الْمُؤَاسَاةُ الْمَنْعُ الْمَوَدَّةُ الْعَدَاوَةُ الْوَفَاءُ الْغَدْرُ الطَّاعَةُ الْمَعْصِيَةُ الْخُضُوعُ التَّطَاوُلُ السَّلَامَةُ الْبَلَاءُ الْفَهْمُ الْغَبَاوَةُ
(29) the contemplation v/s the omission; (30) the memorising v/s the forgetfulness; (31) the connecting v/s the cutting off; (32) the contentment v/s/ the avarice; (33) the consoling v/s the preventing; (34) the cordiality v/s the enmity; (35) the loyalty v/s the betrayal; (36) the obedience v/s the disobedience; (37) the submissiveness v/s defiance; (38) the safety v/s the affliction; (39) the understanding v/s the stupidity.
الْمَعْرِفَةُ الْإِنْكَارُ الْمُدَارَاةُ الْمُكَاشَفَةُ سَلَامَةُ الْغَيْبِ الْمُمَاكَرَةُ الْكِتْمَانُ الْإِفْشَاءُ الْبِرُّ الْعُقُوقُ الْحَقِيقَةُ التَّسْوِيفُ الْمَعْرُوفُ الْمُنْكَرُ التَّقِيَّةُ الْإِذَاعَةُ الْإِنْصَافُ الظُّلْمُ التُّقَى الْحَسَدُ النَّظَافَةُ الْقَذَرُ
(40) the recognition v/s the denial; (41) the politeness v/s the rudeness; (42) safety in the absence v/s the deceiving; (43) the concealing v/s the publicising; (44) the righteousness v/s being disowned (by parents); (45) the reality v/s the delaying; (46) the act of kindness v/s the evil; (47) the Taqiyyah (dissimulation) v/s the broadcasting; (48) fairness v/s the injustice; (49) the piety v/s the envy; (50) the cleanliness v/s the filth.
الْحَيَاءُ الْقِحَةُ الْقَصْدُ الْإِسْرَافُ الرَّاحَةُ التَّعَبُ السُّهُولَةُ الصُّعُوبَةُ الْعَافِيَةُ الْبَلْوَى الْقَوَامُ الْمُكَاثَرَةُ الْحِكْمَةُ الْهَوَى الْوَقَارُ الْخِفَّةُ السَّعَادَةُ الشَّقَاءُ التَّوْبَةُ الْإِصْرَارُ الْمُحَافَظَةُ التَّهَاوُنُ
(51) the modesty v/s shamelessness; (52) the moderation v/s the extravagance; (53) the rest v/s the fatigue; (54) the ease v/s the difficulty; (55) the well-being v/s the affliction (illness); (56) the stature v/s the priding; (57) the wisdom v/s the personal desire; (58) the dignity v/s the ignominy; (59) the fortunate v/s the miserable; (60) the repentance v/s the persistence (sinning); (61) the preserving v/s the negligence.
الدُّعَاءُ الِاسْتِنْكَافُ النَّشَاطُ الْكَسَلُ الْفَرَحُ الْحَزَنُ الْأُلْفَةُ الْفُرْقَةُ السَّخَاءُ الْبُخْلُ الْخُشُوعُ الْعُجْبُ صَوْنُ الْحَدِيثِ النَّمِيمَةُ الِاسْتِغْفَارُ الِاغْتِرَارُ الْكِيَاسَةُ الْحُمْقُ
(62) The supplicating v/s the abstaining from supplicating; (63) the activity v/s the laziness; (64) the happiness v/s the grief; (65) the generousity v/s the stinginess; (66) the fearfulness v/s the self-pride; (67) fortifying the Hadeeth v/s the gossiping; (68) seeking the Forgiveness v/s being deluded; (69) the cleverness v/s the idiocy.
(please note there should be seventy-five but there has been a recording error in his Hadeeth, e.g., Al Kafi V 1 – The Book Of Intellect and Ignorance CH 1 H 14)
يَا هِشَامُ لَا تُجْمَعُ هَذِهِ الْخِصَالُ إِلَّا لِنَبِيٍّ أَوْ وَصِيٍّ أَوْ مُؤْمِنٍ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ وَ أَمَّا سَائِرُ ذَلِكَ مِنَ الْمُؤْمِنِينَ فَإِنَّ أَحَدَهُمْ لَا يَخْلُو مِنْ أَنْ يَكُونَ فِيهِ بَعْضُ هَذِهِ الْجُنُودِ مِنَ أَجْنَادِ الْعَقْلِ يَتَخَلَّصُ مِنْ جُنُودِ الْجَهْلِ فَعِنْدَ ذَلِكَ يَكُونُ فِي الدَّرَجَةِ الْعُلْيَا مَعَ الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ ع
O Hisham! There characteristics cannot be gathered except for a Prophet-as, or a successor‑asws, or a Momin Allah-azwj has Tested his heart for the Eman, and as for rest of that from the Momineen, one of them will not be empty from there being in him some of these armies from the armies of intellect to be finished off (rescued) from armies of ignorance. During that he would be in the lofty ranks with the Prophets-as and the successors-asws.
وَفَّقَنَا اللَّهُ وَ إِيَّاكُمْ لِطَاعَتِهِ.
May Allah-azwj Harmonise us-asws and you all to obeying Him-azwj’’.[1]
2- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ سَعِيدِ بْنِ عَمْرٍو عَنْ إِسْمَاعِيلَ بْنِ بِشْرِ بْنِ عَمَّارٍ قَالَ: كَتَبَ هَارُونُ الرَّشِيدُ إِلَى أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع عِظْنِي وَ أَوْجِزْ
(The book) ‘Al Amaali’ of Al-Sadouq – from his father, from Muhammad Al Attar, from Ja’far Bin Muhammad Bin Malik, from Saeed Bin Amro, from Ismail Bin Bishr Bin Ammar who said,
‘(The caliph) Haroun Al-Rasheed wrote to Abu Al-Hassan Musa Bin Ja’far-asws, ‘Advise me, and be brief!’
فَكَتَبَ إِلَيْهِ مَا مِنْ شَيْءٍ تَرَاهُ عينيك [عَيْنُكَ] إِلَّا وَ فِيهِ مَوْعِظَةٌ.
He-asws wrote to him: ‘There is nothing your eyes see except and there is preaching in it’’.[2]
3- ف، تحف العقول وَ رُوِيَ عَنْهُ ع فِي قِصَارِ هَذِهِ الْمَعَانِي وَ قَالَ ع يَنْبَغِي لِمَنْ عَقَلَ عَنِ اللَّهِ أَنْ لَا يَسْتَبْطِئَهُ فِي رِزْقِهِ وَ لَا يَتَّهِمَهُ فِي قَضَائِهِ.
(The book) ‘Tuhaf Al Uqoul’ –
‘And it is reported from him-asws in brief of this meaning, ‘And he-asws said: ‘It is befitting for the one understanding about Allah-azwj that he neither thinks there is a delay in his sustenance nor accuses Him-azwj in His-azwj Decree’’.[3]
وَ قَالَ: سَأَلْتُهُ عَنِ الْيَقِينِ فَقَالَ ع يَتَوَكَّلُ عَلَى اللَّهِ وَ يُسَلِّمُ لِلَّهِ وَ يَرْضَى بِقَضَاءِ اللَّهِ وَ يُفَوِّضُ إِلَى اللَّهِ.
And he (the narrator) said, ‘I asked him-asws about the certainty. He-asws said: ‘Relying upon Allah-azwj, and submitting to Allah-azwj, and being satisfied with Decree of Allah-azwj, and delegating (affairs) to Allah-azwj’’.[4]
وَ قَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى كَتَبْتُ إِلَيْهِ فِي دُعَاءٍ الْحَمْدُ لِلَّهِ مُنْتَهَى عِلْمِهِ فَكَتَبَ ع لَا تَقُولَنَّ مُنْتَهَى عِلْمِهِ فَإِنَّهُ لَيْسَ لِعِلْمِهِ مُنْتَهًى وَ لَكِنْ قُلْ مُنْتَهَى رِضَاهُ
And Abdullah Bin Yahya said,
‘I wrote to him-asws regarding a supplication, ‘The Praise is for Allah-azwj to the end-point of His‑azwj Knowledge’. He-asws wrote: ‘Do not be saying, ‘end-point of His-azwj Knowledge’, for there isn’t any end-point to His-azwj Knowledge, but say, ‘end-point of His-azwj Satisfaction’’.
وَ سَأَلَهُ رَجُلٌ عَنِ الْجَوَادِ فَقَالَ ع إِنَّ لِكَلَامِكَ وَجْهَيْنِ فَإِنْ كُنْتَ تَسْأَلُ عَنِ الْمَخْلُوقِينَ فَإِنَّ الْجَوَادَ الَّذِي يُؤَدِّي مَا افْتَرَضَ اللَّهُ عَلَيْهِ وَ الْبَخِيلَ مَنْ بَخِلَ بِمَا افْتَرَضَ اللَّهُ
And a man asked him-asws about the extremely generous one. He-asws said: ‘There are two aspects to your speech. If you were asking about the created beings, then the extremely generous is the one who fulfills what Allah-azwj has Obligated upon him, and the miser is the one who is miserly with what Allah-azwj has Obligated upon him.
وَ إِنْ كُنْتَ تَعْنِي الْخَالِقَ فَهُوَ الْجَوَادُ إِنْ أَعْطَى وَ هُوَ الْجَوَادُ إِنْ مَنَعَ لِأَنَّهُ إِنْ أَعْطَاكَ أَعْطَاكَ مَا لَيْسَ لَكَ وَ إِنْ مَنَعَكَ مَنَعَكَ مَا لَيْسَ لَكَ-
And if you were to mean the Creator, He-azwj is the extremely Generous if He-azwj Gives, and He-azwj is the extremely Generous if He-azwj Prevents, because if He-azwj Gives you, He-azwj is Giving what isn’t yours, and if He-azwj Prevents, He-azwj is Preventing what isn’t yours’.
وَ قَالَ لِبَعْضِ شِيعَتِهِ أَيْ فُلَانُ اتَّقِ اللَّهَ وَ قُلِ الْحَقَّ وَ إِنْ كَانَ فِيهِ هَلَاكُكَ فَإِنَّ فِيهِ نَجَاتَكَ أَيْ فُلَانُ اتَّقِ اللَّهَ وَ دَعِ الْبَاطِلَ وَ إِنْ كَانَ فِيهِ نَجَاتُكَ فَإِنَّ فِيهِ هَلَاكَكَ
And he-asws said to one of his-asws Shias: ‘Yes, so and so! Fear Allah-azwj and speak the truth and even if there were to be your destruction in it, for therein is your salvation. Yes, so and so! Fear Allah-azwj and leave the falsehood and even if there were to be your salvation in it, for therein is your destruction’.
وَ قَالَ لَهُ وَكِيلُهُ وَ اللَّهِ مَا خُنْتُكَ
And his-asws representative said to him-asws, ‘By Allah-azwj I have not betrayed you!’
فَقَالَ ع لَهُ خِيَانَتُكَ وَ تَضْيِيعُكَ عَلَيَّ مَالِي سَوَاءٌ وَ الْخِيَانَةُ شَرُّهُمَا عَلَيْكَ.
He-asws said to him: ‘Your betrayal upon me-asws and your wasting my-asws wealth are the same, and the betrayal is eviler of the two upon you’’.[5]
وَ قالَ ع إِيَّاكَ أَنْ تَمْنَعَ فِي طَاعَةِ اللَّهِ فَتُنْفِقَ مِثْلَيْهِ فِي مَعْصِيَةِ اللَّهِ.
And he-asws said: ‘Beware of preventing (not spending) in obedience of Allah-azwj, for you will (end up) spending double of it in disobedience of Allah-azwj’’.[6]
وَ قَالَ ع الْمُؤْمِنُ مِثْلُ كَفَّتَيِ الْمِيزَانِ كُلَّمَا زِيدَ فِي إِيمَانِهِ زِيدَ فِي بَلَائِهِ.
And he-asws said: ‘The Momin is like two hands of the scale. Every time he increases in his Eman, there is an increase in his afflictions’’.[7]
وَ قَالَ ع عِنْدَ قَبْرٍ حَضَرَهُ إِنَّ شَيْئاً هَذَا آخِرُهُ لَحَقِيقٌ أَنْ يُزْهَدَ فِي أَوَّلِهِ وَ إِنَّ شَيْئاً هَذَا أَوَّلُهُ لَحَقِيقٌ أَنْ يُخَافَ آخِرُهُ.
And he-asws said by a grave he-asws had attended: ‘If this is the ending of something, it is a reality that he should be ascetic in its beginning, and if this is the beginning of something, it is a reality that he should fear its ending’’.[8]
وَ قَالَ ع مَنْ تَكَلَّمَ فِي اللَّهِ هَلَكَ وَ مَنْ طَلَبَ الرِّئَاسَةَ هَلَكَ وَ مَنْ دَخَلَهُ الْعُجْبُ هَلَكَ.
And he-asws said: ‘One who speaks regarding (Self) of Allah-azwj is destroyed, and one seeking the governance is destroyed, and one whom the self-fascination enters is destroyed’’.[9]
وَ قَالَ ع اشْتَدَّتْ مَئُونَةُ الدُّنْيَا وَ الدِّينِ فَأَمَّا مَئُونَةُ الدُّنْيَا فَإِنَّكَ لَا تَمُدُّ يَدَكَ إِلَى شَيْءٍ مِنْهَا إِلَّا وَجَدْتَ فَاجِراً قَدْ سَبَقَكَ إِلَيْهِ وَ أَمَّا مَئُونَةُ الْآخِرَةِ فَإِنَّكَ لَا تَجِدُ أَعْوَاناً يُعِينُونَكَ عَلَيْهِ.
And he-asws said: ‘The provision of the world and the religion have intensified (become more difficult). As for provision of the world, you will not extend your hand to anything from it except you will find an immoral one having preceded you to it, and as for the Hereafter, your will not find any supporters to be assisting you upon it’’.[10]
وَ قَالَ ع أَرْبَعَةٌ مِنَ الْوَسْوَاسِ أَكْلُ الطِّينِ وَ فَتُّ الطِّينِ وَ تَقْلِيمُ الْأَظْفَارِ بِالْأَسْنَانِ وَ أَكْلُ اللِّحْيَةِ وَ ثَلَاثٌ يَجْلِينَ الْبَصَرَ النَّظَرُ إِلَى الْخُضْرَةِ وَ النَّظَرُ إِلَى الْمَاءِ الْجَارِي وَ النَّظَرُ إِلَى الْوَجْهِ الْحَسَنِ.
And he-asws said: ‘Four are from the insinuations (of Satan-la) – eating the clay, and crumbling the clay, and clipping the nails with the teeth, and eating the beard. And three polish the sight – looking at the greenery, and looking at the flowing water, and looking at the beautiful face’’.[11]
وَ قَالَ ع لَيْسَ حُسْنُ الْجِوَارِ كَفَّ الْأَذَى وَ لَكِنَّ حُسْنَ الْجِوَارِ الصَّبْرُ عَلَى الْأَذَى.
And he-asws said: ‘Good neighbourliness isn’t restraining the harm, but good neighbourliness is the patience upon the harm (from the neighbours)’’.[12]
وَ قَالَ ع لَا تُذْهِبِ الْحِشْمَةَ بَيْنَكَ وَ بَيْنَ أَخِيكَ وَ أَبْقِ مِنْهَا فَإِنَّ ذَهَابَهَا ذَهَابُ الْحَيَاءِ.
And he-asws said: ‘Do not lose the respect between you and your brother and keep some of it, for if it goes away, the modesty will be gone’.
وَ قَالَ ع لِبَعْضِ وُلْدِهِ يَا بُنَيَّ إِيَّاكَ أَنْ يَرَاكَ اللَّهُ فِي مَعْصِيَةٍ نَهَاكَ عَنْهَا وَ إِيَّاكَ أَنْ يَفْقِدَكَ اللَّهُ عِنْدَ طَاعَةٍ أَمَرَكَ بِهَا
And he-asws said to one of his-asws sons: ‘O my-asws son! Beware of Allah-azwj Seeing you in an act of disobedience He-azwj has Prohibited you from; and beware of Allah-azwj Missing you in an act of obedience He-azwj has Commanded you with.
وَ عَلَيْكَ بِالْجِدِّ وَ لَا تُخْرِجَنَّ نَفْسَكَ مِنَ التَّقْصِيرِ فِي عِبَادَةِ اللَّهِ وَ طَاعَتِهِ فَإِنَّ اللَّهَ لَا يُعْبَدُ حَقَّ عِبَادَتِهِ
And upon you is with the seriousness and not to exit yourself from the deficiency in worshipping Allah-azwj and obeying Him-azwj, for Allah-azwj cannot be worshipped as is right of worshipping Him-azwj.
وَ إِيَّاكَ وَ الْمِزَاحَ فَإِنَّهُ يَذْهَبُ بِنُورِ إِيمَانِكَ وَ يَسْتَخِفُّ مُرُوَّتَكَ
And beware of the jesting (joking) for it will do away the Noor of your Eman and lighten your personality.
وَ إِيَّاكَ وَ الضَّجَرَ وَ الْكَسَلَ فَإِنَّهُمَا يَمْنَعَانِ حَظَّكَ مِنَ الدُّنْيَا وَ الْآخِرَةِ.
And beware of being bored and the laziness, for these two will prevent your share from the world and the Hereafter’’. [13]
وَ قَالَ ع إِذَا كَانَ الْجَوْرُ أَغْلَبَ مِنَ الْحَقِّ لَمْ يَحِلَّ لِأَحَدٍ أَنْ يَظُنَّ بِأَحَدٍ خَيْراً حَتَّى يَعْرِفَ ذَلِكَ مِنْهُ.
And he-asws said: ‘When the tyranny were to be more prevailing than the truth, it is not permissible for anyone that he thinks good with anyone until he knows that from him’’.[14]
وَ قَالَ ع لَيْسَ الْقُبْلَةُ عَلَى الْفَمِ إِلَّا لِلزَّوْجَةِ وَ الْوَلَدِ الصَّغِيرِ.
And he-asws said: ‘There isn’t kissing upon the mouth except for the wife and the young child’’.[15]
وَ قَالَ ع اجْتَهِدُوا فِي أَنْ يَكُونَ زَمَانُكُمْ أَرْبَعَ سَاعَاتٍ سَاعَةً لِمُنَاجَاةِ اللَّهِ وَ سَاعَةً لِأَمْرِ الْمَعَاشِ وَ سَاعَةً لِمُعَاشَرَةِ الْإِخْوَانِ وَ الثِّقَاتِ الَّذِينَ يُعَرِّفُونَكُمْ عُيُوبَكُمْ وَ يُخْلِصُونَ لَكُمْ فِي الْبَاطِنِ وَ سَاعَةً تَخْلُونَ فِيهَا لِلَذَّاتِكُمْ فِي غَيْرِ مُحَرَّمٍ
And he-asws said: ‘Struggle for your time to be of four timings – a time for whispering to Allah‑azwj; and a time for the matters of livelihood; and a time for interacting with the brothers and the trusted ones, those who know your faults and are being sincere to you in the esoteric; and a time you can be alone in it for your pleasures in other than Prohibitions.
وَ بِهَذِهِ السَّاعَةِ تَقْدِرُونَ عَلَى الثَّلَاثَةِ سَاعَاتٍ- لَا تُحَدِّثُوا أَنْفُسَكُمْ بِفَقْرٍ وَ لَا بِطُولِ عُمُرٍ فَإِنَّهُ مَنْ حَدَّثَ نَفْسَهُ بِالْفَقْرِ بَخِلَ وَ مَنْ حَدَّثَهَا بِطُولِ الْعُمُرِ يَحْرِصُ
And with these timings you will be able upon three timings – you will not discuss the poverty within yourselves nor with long lifespan, for the one who discusses himself with the poverty will be miserly, and the one who discusses with long life will be greedy.
اجْعَلُوا لِأَنْفُسِكُمْ حَظّاً مِنَ الدُّنْيَا بِإِعْطَائِهَا مَا تَشْتَهِي مِنَ الْحَلَالِ وَ مَا لَا يَثْلِمُ الْمُرُوَّةَ وَ مَا لَا سَرَفَ فِيهِ وَ اسْتَعِينُوا بِذَلِكَ عَلَى أُمُورِ الدِّينِ فَإِنَّهُ رُوِيَ لَيْسَ مِنَّا مَنْ تَرَكَ دُنْيَاهُ لِدِينِهِ أَوْ تَرَكَ دِينَهُ لِدُنْيَاهُ.
Make for your selves a share from the world by giving it what it yearns for from the Permissible and what does not damage the personality, and what there is no extravagance in it, and be assisted with that upon affairs of the religion, for it is reported, ‘He isn’t from us‑asws, one who neglects his world for his religion, or neglects his religion for his world’’.[16]
وَ قَالَ ع تَفَقَّهُوا فِي دِينِ اللَّهِ فَإِنَّ الْفِقْهَ مِفْتَاحُ الْبَصِيرَةِ وَ تَمَامُ الْعِبَادَةِ وَ السَّبَبُ إِلَى الْمَنَازِلِ الرَّفِيعَةِ وَ الرُّتَبِ الْجَلِيلَةِ فِي الدِّينِ وَ الدُّنْيَا وَ فَضْلُ الْفَقِيهِ عَلَى الْعَابِدِ كَفَضْلِ الشَّمْسِ عَلَى الْكَوَاكِبِ وَ مَنْ لَمْ يَتَفَقَّهْ فِي دِينِهِ لَمْ يَرْضَ اللَّهُ لَهُ عَمَلًا-.
And he-asws said: ‘Ponder in the religion of Allah-azwj, for the pondering is a key to the insight and the completion of worship, and the cause to the lofty dwellings, and the majestic ranks in the religion and the world; and a merit of the pondering one (jurist) over the worshipper is like a merit of the sun over the stars; and the one who does not ponder in His-azwj religion, Allah-azwj will not be Satisfied for him of any deed’.
وَ قَالَ ع لِعَلِيِّ بْنِ يَقْطِينٍ كَفَّارَةُ عَمَلِ السُّلْطَانِ الْإِحْسَانُ إِلَى الْإِخْوَانِ.
And he-asws said to Ali Bin Yaqteen: ‘An atonement of working for the ruler is doing favours to the brothers’’.[17]
هو عليّ بن يقطين بن موسى مولى بنى أسد كوفيّ الأصل سكن بغداد من أصحاب الصادق و الكاظم عليهما السلام و كان وفاة على بن يقطين في أيّام كان أبو الحسن عليه السلام محبوسا في سجن هارون ببغداد و بقى عليه السلام أربع سنين فيه بعد عليّ بن يقطين.
Note: He is Ali Bin Yaqteen Bin Musa, a slave of the clan of Asad. Originally of Al-Kufa, he settled in Baghdad. He is from companions of Al-Sadiq-asws and Al-Kazim-asws, and the death of Ali Bin Yaqteen was during the day Abu Al-Hassan-asws was imprisoned in the prison of Haroun (Al-Rasheed) at Baghdad, and he-asws remain four years in it after Ali Bin Yaqteen.
و له أيضا مسائل عن أبي الحسن عليه السلام و استأذنه في ترك عمل السلطان فلم يأذن له و قال عليه السلام:« لا تفعل فان لنا بك أنسا و لاخوانك لك عزا و عسى أن يجبر اللّه بك كسرا و يكسر بك نائرة المخالفين عن أوليائه يا على كفّارة أعمالكم الاحسان الى اخوانكم».
And for him as well are questions (answered) from Abu Al-Hassan-asws and his seeking permission in leaving working for the ruler, but he-asws did not permit for him and he-asws said: ‘Do not do so, for there comfort for us-asws with you, and for your brothers there is honour for you, and perhaps Allah-azwj will Force through you a breaking and He-azwj will Break through you the fires of the adversaries from His-azwj friends. O Ali! An atonement of your working for the ruler is doing the favours to your brothers’.
و ضمن عليّ بن يقطين لابى الحسن عليه السلام أن لا يأتيه ولى له الا أكرمه. فضمن أبو الحسن عليه السلام له ثلاث خصال: لا يظله سقف سجن أبدا و لا يناله حدّ سيف أبدا و لا يدخل الفقر فيه أبدا.
And Ali Bin Yaqteen had guaranteed to Abu Al-Hassan-asws that no friend of his-asws will come to him except he would honour him, so Abu Al-Hassan-asws guaranteed three things to him – neither will he be shaded by a ceiling of a prison, ever, nor will sharpness of a sword attain him, ever, nor will the poverty enter into him, ever’.
وَ قَالَ ع كُلَّمَا أَحْدَثَ النَّاسُ مِنَ الذُّنُوبِ مَا لَمْ يَكُونُوا يَعْمَلُونَ أَحْدَثَ اللَّهُ لَهُمْ مِنَ الْبَلَاءِ مَا لَمْ يَكُونُوا يَعُدُّونَ.
And he-asws said: ‘Every time the people innovate from the sins what they had not been doing (before), Allah-azwj will Innovate for them the afflictions what they had not been counting (anticipating)’’.[18]
وَ قَالَ: إِذَا كَانَ الْإِمَامُ عَادِلًا كَانَ لَهُ الْأَجْرُ وَ عَلَيْكَ الشُّكْرُ وَ إِذَا كَانَ جَائِراً كَانَ عَلَيْهِ الْوِزْرُ وَ عَلَيْكَ الصَّبْرُ.
And he-asws said: ‘When the leader were to be just, for him would be the Recompense, and upon you is the thanking, and when he were to be tyrannous, upon him would be the burden and upon you is with being patient’’.[19]
وَ قَالَ أَبُو حَنِيفَةَ حَجَجْتُ فِي أَيَّامِ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع فَلَمَّا أَتَيْتُ الْمَدِينَةَ دَخَلْتُ دَارَهُ فَجَلَسْتُ فِي الدِّهْلِيزِ أَنْتَظِرُ إِذْنَهُ إِذْ خَرَجَ صَبِيٌّ يَدْرُجُ فَقُلْتُ يَا غُلَامُ أَيْنَ يَضَعُ الْغَرِيبُ الْغَائِطَ مِنْ بَلَدِكُمْ
And Abu Haneefa said, ‘I performed Hajj during the days of Abu Abdullah Al-Sadiq-asws. When I came to Al-Medina, I entered his-asws house. I sat down in the threshold awaiting his-asws permission when a young boy came out having just begun to walk. I said, ‘O boy! Where can the strange place the toilet in your-asws city?’
قَالَ عَلَى رِسْلِكَ ثُمَّ جَلَسَ مُسْتَنِداً إِلَى الْحَائِطِ ثُمَّ قَالَ تَوَقَّ شُطُوطَ الْأَنْهَارِ وَ مَسَاقِطَ الثِّمَارِ وَ أَفْنِيَةَ الْمَسَاجِدِ وَ قَارِعَةَ الطَّرِيقِ وَ تَوَارَ خَلْفَ جِدَارٍ وَ شُلْ ثَوْبَكَ وَ لَا تَسْتَقْبِلِ الْقِبْلَةَ وَ لَا تَسْتَدْبِرْهَا وَ ضَعْ حَيْثُ شِئْتَ
He-asws said: ‘Slow down!’ Then he-asws sat leaning to the wall, then said: ‘Stay away from the river banks, and falling of the fruits, and courtyards of the Masjids, and middle of the road, and cover yourself behind a wall, and raise your cloth, and neither face the Qiblah nor let it be behind you, and place (your toilet) wherever you so desire to’.
فَأَعْجَبَنِي مَا سَمِعْتُ مِنَ الصَّبِيِّ فَقُلْتُ لَهُ مَا اسْمُكَ
It astonished me what I had heard from the boy. I said to him-asws, ‘What is your-asws name?’
فَقَالَ أَنَا مُوسَى بْنُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ
He-asws said: ‘I-asws am Musa-asws Bin Ja’far-asws Bin Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws’.
فَقُلْتُ لَهُ يَا غُلَامُ مِمَّنِ الْمَعْصِيَةُ
I said to him-asws, ‘O boy! From who is the disobedience?’
فَقَالَ ع إِنَّ السَّيِّئَاتِ لَا تَخْلُو مِنْ إِحْدَى ثَلَاثٍ إِمَّا أَنْ تَكُونَ مِنَ اللَّهِ وَ لَيْسَتْ مِنْهُ فَلَا يَنْبَغِي لِلرَّبِّ أَنْ يُعَذِّبَ الْعَبْدَ عَلَى مَا لَا يَرْتَكِبُ وَ إِمَّا أَنْ تَكُونَ مِنْهُ وَ مِنَ الْعَبْدِ وَ لَيْسَتْ كَذَلِكَ فَلَا يَنْبَغِي لِلشَّرِيكِ الْقَوِيِّ أَنْ يَظْلِمَ الشَّرِيكَ الضَّعِيفَ وَ إِمَّا أَنْ تَكُونَ مِنَ الْعَبْدِ وَ هِيَ مِنْهُ فَإِنْ عَفَا فَبِكَرَمِهِ وَ جُودِهِ وَ إِنْ عَاقَبَ فَبِذَنْبِ الْعَبْدِ وَ جَرِيرَتِهِ
He-asws said: ‘The evil deed is not vacant from one of three – either it happens from Allah-azwj, and it isn’t from Him-azwj, so it wouldn’t be befitting for the Lord-azwj that He-azwj Punishes the servant based upon what he had not committed; or it would be from Him-azwj and from the servant, and it isn’t like that, for it is not befitting for the strong partner that he oppressing the weak partner; or it happens from the servant, and it is from him. So, if He-azwj Pardons, it is due to His-azwj Benevolence and His-azwj Generousity, and if He-azwj Punishes, it is due to the sin of the servant and his crime’.
قَالَ أَبُو حَنِيفَةَ فَانْصَرَفْتُ وَ لَمْ أَلْقَ أَبَا عَبْدِ اللَّهِ ع وَ اسْتَغْنَيْتُ بِمَا سَمِعْتُ
Abu Haneefa said, ‘I left and did not meet Abu Abdullah-asws, and I had become needless due to what I had heard’.
وَ قَالَ لَهُ أَبُو أَحْمَدَ الْخُرَاسَانِيُّ الْكُفْرُ أَقْدَمُ أَمِ الشِّرْكُ
And Abu Ahmad Al-Khurasani said to him-asws, ‘Is the Kufr older or the Shirk?’
فَقَالَ ع لَهُ مَا لَكَ وَ لِهَذَا مَا عَهْدِي بِكَ تُكَلِّمُ النَّاسَ
He-asws said to him: ‘What is it to you and this? It is not my-asws agreement with you to speak to the people!’
قُلْتُ أَمَرَنِي هِشَامُ بْنُ الْحَكَمِ أَنْ أَسْأَلَكَ
I said, ‘Hisham Bin Al-Hakam instructed me to ask you-asws’.
فَقَالَ قُلْ لَهُ الْكُفْرُ أَقْدَمُ أَوَّلُ مَنْ كَفَرَ إِبْلِيسُ- أَبى وَ اسْتَكْبَرَ وَ كانَ مِنَ الْكافِرِينَ وَ الْكُفْرُ شَيْءٌ وَاحِدٌ وَ الشِّرْكُ يُثْبِتُ وَاحِداً وَ يُشْرِكُ مَعَهُ غَيْرَهُ
He-asws said: ‘Tell him the Kufr is older. The first one to commit Kufr was Iblees-la. He refused and was arrogant, and he became from the Kafirs [2:34]; and the Kufr is one thing while the Shirk affirms One-azwj and associates another with Him-azwj’.
وَ رَأَى رَجُلَانِ يَتَسَابَّانِ فَقَالَ ع الْبَادِي أَظْلَمُ وَ وِزْرُهُ وَ وِزْرُ صَاحِبِهِ عَلَيْهِ مَا لَمْ يَعْتَدِ الْمَظْلُومُ.
And he-asws saw two men reviling each other. He-asws said: ‘The beginning is more unjust and his burden (of sin) and burden of his companion is upon him so long as the oppressed had not transgressed’’.[20]
وَ قَالَ ع يُنَادِي مُنَادٍ يَوْمَ الْقِيَامَةِ أَلَا مَنْ كَانَ لَهُ عَلَى اللَّهِ أَجْرٌ فَلْيَقُمْ فَلَا يَقُومُ إِلَّا مَنْ عَفا وَ أَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ.
And he-asws said: ‘A caller will call out on the Day of Qiyamah: ‘Indeed! One who were to have a Recompense for him upon Allah-azwj, let him stand!’ No one will be standing But, one who pardons and amends, so his Recompense is upon Allah. [42:40]’’.[21]
وَ قَالَ ع السَّخِيُّ الْحَسَنُ الْخُلُقِ فِي كَنَفِ اللَّهِ- لَا يَتَخَلَّى اللَّهُ عَنْهُ حَتَّى يُدْخِلَهُ الْجَنَّةَ وَ مَا بَعَثَ اللَّهُ نَبِيّاً إِلَّا سَخِيّاً وَ مَا زَالَ أَبِي يُوصِينِي بِالسَّخَاءِ وَ حُسْنِ الْخُلُقِ حَتَّى مَضَى-
And he-asws said: ‘The generous one of the good manners is in the Patronage of Allah-azwj. Allah‑azwj will not Leave him alone until He-azwj Enters him into the Paradise, and Allah-azwj has not Sent any Prophet-saww except as generous, and my-asws father-asws did not cease to advise me-asws with being generous and good manners until he-asws passed away’.
وَ قَالَ السِّنْدِيُّ بْنُ شَاهَكَ وَ كَانَ الَّذِي وَكَّلَهُ الرَّشِيدُ بِحَبْسِ مُوسَى ع لَمَّا حَضَرَتْهُ الْوَفَاةُ دَعْنِي أُكَفِّنْكَ
And Al-Sindi Bin Shahak said, and he was the one (the caliph) Al-Rasheed had allocated him with imprisoning Musa-asws, ‘When the expiry presented to him-asws, he-asws called me. (I said), ‘Shall I enshroud you-asws?’
فَقَالَ ع إِنَّا أَهْلُ بَيْتٍ حَجُّ صَرُورَتِنَا وَ مُهُورُ نِسَائِنَا وَ أَكْفَانُنَا مِنْ طَهُورِ أَمْوَالِنَا
He-asws said: ‘We-asws People-asws of the Household, our-asws unmarried ones perform Hajj, and dowries of our-asws women, and our-asws shrouds are from our-asws clean wealth’.
وَ قَالَ ع لِفَضْلِ بْنِ يُونُسَ أَبْلِغْ خَيْراً وَ قُلْ خَيْراً وَ لَا تَكُنْ إِمَّعَةً
And he-asws said to Fazl Bin Yunus: ‘Communicate good, and speak good and do not be ‘Imma’a’!’
قُلْتُ وَ مَا الْإِمَّعَةُ
I said, ‘And what is the ‘Imma’a’?’
قَالَ لَا تَقُلْ أَنَا مَعَ النَّاسِ وَ أَنَا كَوَاحِدٍ مِنَ النَّاسِ إِنَّ رَسُولَ اللَّهِ ص قَالَ يَا أَيُّهَا النَّاسُ إِنَّمَا هُمَا نَجْدَانِ نَجْدُ خَيْرٍ وَ نَجْدُ شَرِّ فَلَا يَكُنْ نَجْدُ الشَّرِّ أَحَبَّ إِلَيْكُمْ مِنْ نَجْدِ الْخَيْرِ
He-asws said: ‘Do not say, ‘I am with the people’, and ‘I am like one of the people’. Rasool-Allah‑saww had said: ‘O you people! But rather there are two paths – a path of good and a path of evil, so do not let the evil path be more beloved to you than the good path!’
وَ رُوِيَ أَنَّهُ مَرَّ بِرَجُلٍ مِنْ أَهْلِ السَّوَادِ دَمِيمِ الْمَنْظَرِ فَسَلَّمَ عَلَيْهِ وَ نَزَلَ عِنْدَهُ وَ حَادَثَهُ طَوِيلًا ثُمَّ عَرَضَ ع عَلَيْهِ نَفْسَهُ فِي الْقِيَامِ بِحَاجَةٍ إِنْ عَرَضَتْ لَهُ فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَ تَنْزِلُ إِلَى هَذَا ثُمَّ تَسْأَلُهُ عَنْ حَوَائِجِهِ وَ هُوَ إِلَيْكَ أَحْوَجُ
And it is reported that he-asws passed by a man from people of the desert of ugly looks. He-asws greeted unto him and lodged with him and discussed with him at length. Then he-asws presented himself in the standing with a need if (ever) a need presented to him. It was said, ‘O son-asws of Rasool-Allah-saww! You-asws are lodging to this one, then you-asws asked him about his needs while he is needier to you-asws?’
فَقَالَ ع عَبْدٌ مِنْ عَبِيدِ اللَّهِ وَ أَخٌ فِي كِتَابِ اللَّهِ وَ جَارٌ فِي بِلَادِ اللَّهِ يَجْمَعُنَا وَ إِيَّاهُ خَيْرُ الْآبَاءِ آدَمُ ع وَ أَفْضَلُ الْأَدْيَانِ الْإِسْلَامُ وَ لَعَلَّ الدَّهْرَ يَرُدُّ مِنْ حَاجَاتِنَا إِلَيْهِ فَيَرَانَا بَعْدَ الزَّهْوِ عَلَيْهِ مُتَوَاضِعِينَ بَيْنَ يَدَيْهِ
He-asws said: ‘(He is) a servant from servants of Allah-azwj, and a brother in the Book of Allah‑azwj, and a neighbour in the country of Allah-azwj. We-asws and him are united in best of the fathers, Adam-as, and the best of the religions, Al-Islam, and perhaps the times will turn from our-asws need to him, so he will see us after the priding upon him, being humble in front of him’.
ثُمَّ قَالَ ع نُوَاصِلُ مَنْ لَا يَسْتَحِقُّ وِصَالَنَا مَخَافَةَ أَنْ نَبْقَى بِغَيْرِ صَدِيقٍ.
Then he-asws said: ‘We-asws tend to connect the one who is not deserving our-asws connection fearing that we-asws might remain without any friend’’.[22]
وَ قَالَ ع لَا تَصْلُحُ الْمَسْأَلَةُ إِلَّا فِي ثَلَاثَةٍ فِي دَمٍ مُنْقَطِعٍ أَوْ غُرْمٍ مُثْقِلٍ أَوْ حَاجَةٍ مُدْقِعَةٍ.
And he-asws said: ‘The begging is not correct except regarding three – regarding a wergild not able to pay, or a heavy liability, or a severe need’’.[23]
وَ قَالَ ع عَوْنُكَ لِلضَّعِيفِ مِنْ أَفْضَلِ الصَّدَقَةِ.
And he-asws said: ‘Your assistance to the weak is from the best charities’’.[24]
وَ قَالَ ع تَعَجُّبُ الْجَاهِلِ مِنَ الْعَاقِلِ أَكْثَرُ مِنْ تَعَجُّبِ الْعَاقِلِ مِنَ الْجَاهِلِ.
And he-asws said: ‘The wonder of the ignorant one from the intellectual is more than the wonder of the intellectual from the ignorant one’’.[25]
وَ قَالَ ع الْمُصِيبَةُ لِلصَّابِرِ وَاحِدَةٌ وَ لِلْجَازِعِ اثْنَتَانِ.
And he-asws said: ‘The difficulty for the patient is one and for the one panicking are two (difficulties)’’.[26]
وَ قَالَ ع يَعْرِفُ شِدَّةَ الْجَوْرِ مَنْ حُكِمَ بِهِ عَلَيْهِ.
And he-asws said: ‘The severity of tyranny is recognised by the one who was judged with against him’’.[27]
4- ف، تحف العقول رُوِيَ عَنْ مُوسَى بْنِ جَعْفَرٍ ع أَنَّهُ قَالَ: صَلَاةُ النَّوَافِلِ قُرْبَانٌ إِلَى اللَّهِ لِكُلِّ مُؤْمِنٍ وَ الْحَجُّ جِهَادُ كُلِّ ضَعِيفٍ وَ لِكُلِّ شَيْءٍ زَكَاةٌ وَ زَكَاةُ الْجَسَدِ صِيَامُ النَّوَافِلِ وَ أَفْضَلُ الْعِبَادَةِ بَعْدَ الْمَعْرِفَةِ انْتِظَارُ الْفَرَجِ وَ مَنْ دَعَا قَبْلَ الثَّنَاءِ عَلَى اللَّهِ وَ الصَّلَاةِ عَلَى النَّبِيِّ ص كَانَ كَمَنْ رَمَى بِسَهْمٍ بِلَا وَتَرٍ-
(The book) ‘Tuhaf Al Uqoul’ –
‘It is reported from Musa-asws Bin Ja’far-asws having said: ‘Optional Salat is an offering to Allah‑azwj for every Momin, and the Hajj is a Jihad of every weak one, and there is Zakat for all things, and Zakat of the body is the optional fast; and the best worship after the recognition is awaiting the relief (Al-Qaim-ajfj); and the one who supplicates before the praise upon Allah‑azwj and the Salawaat upon the Prophet-saww would be like the one who shoots an arrow without a bow string.
وَ مَنْ أَيْقَنَ بِالْخَلَفِ جَادَ بِالْعَطِيَّةِ وَ إن [مَا عَالَ] امْرُؤٌ اقْتَصَدَ وَ التَّدْبِيرُ نِصْفُ الْعَيْشِ وَ التَّوَدُّدُ إِلَى النَّاسِ نِصْفُ الْعَقْلِ وَ كَثْرَةُ الْهَمِّ يُورِثُ الْهَرَمَ وَ الْعَجَلَةُ هِيَ الْخُرْقُ وَ قِلَّةُ الْعِيَالِ أَحَدُ الْيَسَارَيْنِ وَ مَنْ أَحْزَنَ وَالِدَيْهِ فَقَدْ عَقَّهُمَا
And the one who is certain of the replacement will be generous with the giving; and a person being moderate will not be destitute; and the management is half the good life; and being affectionate to the people is half the intellect; and a lot of worrying inherits the old age; and the haste is stupidity; and scarcity of the dependants is one of the eases; and the one who aggrieves his parents so he has been disowned from them.
وَ مَنْ ضَرَبَ بِيَدِهِ عَلَى فَخِذِهِ أَوْ ضَرَبَ بِيَدِهِ الْوَاحِدَةِ عَلَى الْأُخْرَى عِنْدَ الْمُصِيبَةِ فَقَدْ حَبِطَ أَجْرُهُ وَ الْمُصِيبَةُ لَا تَكُونُ مُصِيبَةً يَسْتَوْجِبُ صَاحِبُهَا أَجْرَهَا إِلَّا بِالصَّبْرِ وَ الِاسْتِرْجَاعِ عِنْدَ الصَّدْمَةِ
And one who strikes with his hand upon his thigh, or strike with the one hand upon the other at the calamity, his Recompense has been nullified; and the calamity cannot be a calamity obliging its owner of its Recompense except with the patience, and saying, ‘We are for Allah‑azwj and we are returning from Him-azwj’ at the shock.
وَ الصَّنِيعَةُ لَا تَكُونُ صَنِيعَةً إِلَّا عِنْدَ ذِي دِينٍ أَوْ حَسَبٍ وَ اللَّهُ يُنْزِلُ الْمَعُونَةَ عَلَى قَدْرِ الْمَئُونَةِ وَ يُنْزِلُ الصَّبْرَ عَلَى قَدْرِ الْمُصِيبَةِ- وَ مَنِ اقْتَصَدَ وَ قَنِعَ بَقِيَتْ عَلَيْهِ النِّعْمَةُ وَ مَنْ بَذَّرَ وَ أَسْرَفَ زَالَتْ عَنْهُ النِّعْمَةُ
And the favour cannot be a favour except to the one with religion or pedigree; and Allah-azwj Sends down the Assistance in accordance to the provision (required), and Sends down the patience in accordance to the calamity; and one who is moderate and contented, the bounty will last upon him, and the one who wastes and is extravagant, the bounty will decline from him.
وَ أَدَاءُ الْأَمَانَةِ وَ الصِّدْقُ يَجْلِبَانِ الرِّزْقَ وَ الْخِيَانَةُ وَ الْكَذِبُ يَجْلِبَانِ الْفَقْرَ وَ النِّفَاقَ وَ إِذَا أَرَادَ اللَّهُ بِالذَّرَّةِ شَرّاً أَنْبَتَ لَهَا جَنَاحَيْنِ فَطَارَتْ فَأَكَلَهَا الطَّيْرُ
And fulfilling the entrustment and the truthfulness both attract the sustenance, while the betrayal and the lying both attract the poverty and the hypocrisy; and when Allah-azwj Wants evil with the particle (ant), Builds two wings for it, so it flies and the bird eats it.
وَ الصَّنِيعَةُ لَا تَتِمُّ صَنِيعَةً عِنْدَ الْمُؤْمِنِ لِصَاحِبِهَا إِلَّا بِثَلَاثَةِ أَشْيَاءَ تَصْغِيرِهَا وَ سَتْرِهَا وَ تَعْجِيلِهَا فَمَنْ صَغَّرَ الصَّنِيعَةَ عِنْدَ الْمُؤْمِنِ فَقَدْ عَظَّمَ أَخَاهُ وَ مَنْ عَظَّمَ الصَّنِيعَةَ عِنْدَهُ فَقَدْ صَغَّرَ أَخَاهُ وَ مَنْ كَتَمَ مَا أَوْلَاهُ مِنْ صَنِيعَةٍ فَقَدْ كَرُمَ فَعَالُهُ وَ مَنْ عَجَّلَ مَا وَعَدَ فَقَدْ هَنِئَ الْعَطِيَّةَ.
And the favour cannot be a complete favour with the Momin to his companion except with three things – belittling it, and veiling it, and hastening it. The one who belittles the favour with the Momin, so he has magnified his Recompense, and one who magnifies the favour with him, so he has belittled his Recompense; and the one who conceal the favour he does to him, so he has honoured his deed, and the one who hastens what he promises, so he has made the award pleasurable’’.[28]
5- كشف، كشف الغمة قَالَ الْآبِيُّ فِي كِتَابِ نَثْرِ الدُّرَرِ سَمِعَ مُوسَى ع رَجُلًا يَتَمَنَّى الْمَوْتَ فَقَالَ لَهُ هَلْ بَيْنَكَ وَ بَيْنَ اللَّهِ قَرَابَةٌ يُحَامِيكَ لَهَا
(The book) ‘Kashf Al Ghumma’ – Al Aaby said in the book ‘Nashr Al Durar’,
‘Musa-asws heard a man wishing for the death. He-asws said to him: ‘Is there kinship between you and Allah-azwj He-azwj will Protect you due to it?’
قَالَ لَا
He said, ‘No’.
قَالَ فَهَلْ لَكَ حَسَنَاتٌ قَدَّمْتَهَا تَزِيدُ عَلَى سَيِّئَاتِكَ
He-asws said: ‘Are there good deeds for you having sent these ahead which increase upon your evil deeds?’
قَالَ لَا
He said, ‘No’.
قَالَ فَأَنْتَ إِذاً تَتَمَنَّى هَلَاكَ الْأَبَدِ
He-asws said: ‘So then you are wishing for the permanent destruction!’
وَ قَالَ ع مَنِ اسْتَوَى يَوْمَاهُ فَهُوَ مَغْبُونٌ وَ مَنْ كَانَ آخِرُ يَوْمَيْهِ شَرَّهُمَا فَهُوَ مَلْعُونٌ وَ مَنْ لَمْ يَعْرِفِ الزِّيَادَةَ فِي نَفْسِهِ فَهُوَ فِي نُقْصَانٍ وَ مَنْ كَانَ إِلَى النُّقْصَانِ فَالْمَوْتُ خَيْرٌ لَهُ مِنَ الْحَيَاةِ-.
And he-asws said: ‘One whose two days are equated, he is embezzled, and one the end of his day was eviler (than the beginning), he is accursed, and the one who does not recognise the increase within himself, he is in loss, and one who were to be going to the loss (does more evil deeds), then the death is better for him than the life’’.[29]
وَ رُوِيَ عَنْهُ ع أَنَّهُ قَالَ- اتَّخِذُوا الْقِيَانَ فَإِنَّ لَهُنَّ فِطَناً وَ عُقُولًا لَيْسَتْ لِكَثِيرٍ مِنَ النِّسَاءِ كَأَنَّهُ أَرَادَ النَّجَابَةَ فِي أَوْلَادِهِنَّ-.
And it is reported from him-asws having said: ‘Take the maids, for there is discernment for them and intellect which isn’t for most of the women’ – it is as if he-asws intended the excellence in their children’’.[30]
قُلْتُ الْقِيَانُ جَمْعُ قَيْنَةٍ وَ هِيَ الْأَمَةُ مُغَنِّيَةً كَانَتْ أَوْ غَيْرَ مُغَنِّيَةٍ قَالَ أَبُو عُمَرَ وَ كُلُّ عَبْدٍ هُوَ عِنْدَ الْعَرَبِ قَيْنٌ وَ الْأَمَةُ قَيْنَةٌ وَ بَعْضُ النَّاسِ يَظُنُّ الْقَيْنَةَ الْمُغَنِّيَةَ خَاصَّةً وَ لَيْسَ كَذَلِكَ.
Note: I said, ‘(Al-Qiyan) is a plural of ‘Qayna’, and it is the maid, whether she were to be a singer or not a singer. Abu Umar said, ‘And every slave in possession of the Arabs is ‘Qayn’ and the maid is ‘Qayna’, and some of the people think ‘Al-Qayna’ is the female singer in particular, and it isn’t like that’’.
وَ قَالَ ابْنُ حُمْدُونٍ فِي تَذْكِرَتِهِ قَالَ مُوسَى بْنُ جَعْفَرٍ ع وَجَدْتُ عِلْمَ النَّاسِ فِي أَرْبَعٍ أَوَّلُهَا أَنْ تَعْرِفَ رَبَّكَ وَ الثَّانِيَةُ أَنْ تَعْرِفَ مَا صَنَعَ بِكَ وَ الثَّالِثَةُ أَنْ تَعْرِفَ مَا أَرَادَ مِنْكَ وَ الرَّابِعَةُ أَنْ تَعْرِفَ مَا يُخْرِجُكَ مِنْ دِينِكَ.
And Ibn Hamdoun said, in his (book) ‘Tazkira’ –
‘Musa-asws Bin Ja’far-asws said: ‘I-asws have found knowledge of the people being in four. It’s first is your knowing your Lord-azwj, and the second is your knowing what He-azwj will Do with you, and the third is your knowing what He-azwj Wants from you, and the fourth is your knowing what will expel you from your religion.
مَعْنَى هَذِهِ الْأَرْبَعِ الْأُولَى وُجُوبُ مَعْرِفَةِ اللَّهِ تَعَالَى الَّذِي هِيَ اللُّطْفُ الثَّانِيَةُ مَعْرِفَةُ مَا صَنَعَ بِكَ مِنَ النِّعَمِ الَّتِي يَتَعَيَّنُ عَلَيْكَ لِأَجْلِهَا الشُّكْرُ وَ الْعِبَادَةُ
Meaning of these four – the first is obligation of recognising Allah-azwj, which is the kindness. The second is recognising what He-azwj has Done with you, from the bounties which is a duty upon you of the thanking and worshipping for its reason.
الثَّالِثَةُ أَنْ تَعْرِفَ مَا أَرَادَهُ مِنْكَ فِيمَا أَوْجَبَهُ عَلَيْكَ وَ نَدَبَكَ إِلَى فِعْلِهِ لِتَفْعَلَهُ عَلَى الْحَدِّ الَّذِي أَرَادَهُ مِنْكَ فَتَسْتَحِقَّ بِذَلِكَ الثَّوَابَ وَ الرَّابِعَةُ أَنْ تَعْرِفَ الشَّيْءَ الَّذِي يُخْرِجُكَ عَنْ طَاعَةِ اللَّهِ فَتَجْتَنِبَهُ.
The third is your knowing what He-azwj Wants from you regarding what He-azwj has Obligated upon you and Appointed you to do it. If you were to do it upon the limits which He-azwj Wants from you, so you will be deserving the Rewards due to that; and the fourth is your knowing the thing which will expel you from obedience of Allah-azwj, so you should shun it’’.[31]
6- كش، رجال الكشي عَنْ حَمْدَوَيْهِ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ الْخُزَاعِيِّ عَنْ عَلِيِّ بْنِ سُوَيْدٍ السَّائِيِ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ مُوسَى ع وَ هُوَ فِي الْحَبْسِ أَسْأَلُهُ فِيهِ عَنْ حَالِهِ وَ عَنْ جَوَابِ مَسَائِلَ كَتَبْتُ بِهَا إِلَيْهِ
(The book) ‘Rijaal’ of Al Kashi – from Hamdawiya, from Al-Hassan Bin Musa, from Ismail Bin Mihran, from Muhammad Bin Mansour Al Khuzaie, from Ali Bin Suweyd Al Saie who said,
‘I wrote to Abu Al-Hassan Musa-asws while he-asws was in custody asking in it about his-asws state, and about answers of the issues I had written with to him-asws. He-asws wrote:
فَكَتَبَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ الْحَمْدُ لِلَّهِ الْعَلِيِّ الْعَظِيمِ الَّذِي بِعَظَمَتِهِ وَ نُورِهِ أَبْصَرَ قُلُوبَ الْمُؤْمِنِينَ وَ بِعَظَمَتِهِ وَ نُورِهِ عَادَاهُ الْجَاهِلُونَ وَ بِعَظَمَتِهِ ابْتَغَى إِلَيْهِ الْوَسِيلَةَ بِالْأَعْمَالِ الْمُخْتَلِفَةِ وَ الْأَدْيَانِ الشَّتَّى فَمُصِيبٌ وَ مُخْطِئٌ وَ ضَالٌّ وَ مهتدي [مُهْتَدٍ] وَ سَمِيعٌ وَ أَصَمُّ وَ أَعْمَى وَ بَصِيرٌ وَ حَيْرَانُ
‘In the Name of Allah-azwj the Beneficent, the Merciful! The Praise is for Allah-azwj the Exalted, the Magnificent, Who due to His-azwj Magnificence and His-azwj Noor is Insightful with hearts of the Momineen, and due to His-azwj Magnificent and His-azwj Noor the ignorant ones are hostile to Him-azwj, and due to His-azwj Magnificent the means is sought to Him-azwj with the different deeds and various religions. So, they are correct and erroneous, and straying and guided, and hearing and deaf, and blind and seeing, and confused.
فَالْحَمْدُ لِلَّهِ الَّذِي عَرَّفَ وَصْفَ دِينِهِ بِمُحَمَّدٍ ص
The Praise is for Allah-azwj Who Introduced description of His-azwj religion through Muhammad‑saww.
أَمَّا بَعْدُ فَإِنَّكَ امْرُؤٌ أَنْزَلَكَ اللَّهُ مِنْ آلِ مُحَمَّدٍ بِمَنْزِلَةٍ خَاصَّةٍ مَوَدَّةً بِمَا أَلْهَمَكَ مِنْ رُشْدِكَ وَ بَصَّرَكَ مِنْ أَمْرِ دِينِكَ بِفَضْلِهِمْ وَ رَدِّ الْأُمُورِ إِلَيْهِمْ وَ الرِّضَا بِمَا قَالُوا
As for after, you are a person Allah-azwj has Accorded you a special status from Progeny-asws of Muhammad‑saww, affectionate with what He-azwj has Inspired you of your rightful way, and Made you insightful of matters of your religion due to their-asws grace, and to refer the matter to them-asws, and the satisfaction with whatever they-asws say’.
فِي كَلَامٍ طَوِيلٍ وَ قَالَ ادْعُ إِلَى صِرَاطِ رَبِّكَ فِينَا مَنْ رَجَوْتَ إِجَابَتَهُ وَ لَا تَحْصُرْ حَصْرَنَا وَ وَالِ آلَ مُحَمَّدٍ ص
In a lengthy speech, and he-asws said: ‘Call to the path of your Lord-azwj regarding us-asws to the one who hopes for its answer, and do not confine us-asws, and befriend the Progeny-asws of Muhammad-saww.
And do not be saying at what reaches to you from us-asws, or (if) it is attributed to us-asws, ‘This is false’, and even though if you were to know differently to it, for you don’t know what we‑asws have said it for, and upon which perspective we-asws have described it.
وَ لَا تَقُلْ لِمَا بَلَغَكَ عَنَّا أَوْ نُسِبَ إِلَيْنَا هَذَا بَاطِلٌ وَ إِنْ كُنْتَ تَعْرِفُ خِلَافَهُ فَإِنَّكَ لَا تَدْرِي لِمَا قُلْنَاهُ وَ عَلَى أَيِّ وَجْهٍ وَصَفْنَاهُ آمِنْ بِمَا أَخْبَرْتُكَ وَ لَا تُفْشِ مَا اسْتَكْتَمْتُكَ أُخْبِرُكَ أَنَّ مِنْ أَوْجَبِ حَقِّ أَخِيكَ أَنْ لَا تَكْتُمَهُ شَيْئاً يَنْفَعُهُ لِأَمْرِ دُنْيَاهُ وَ لِأَمْرِ آخِرَتِهِ.
Believe is what I-asws am informing you and do not spread what I-asws am telling you to conceal. I-asws am informing you that from the most obligatory rights of your brother is that you do not conceal anything that would benefit him of matters of his world nor for matters of his hereafter’’.[32]
7- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ الْخُزَاعِيِّ عَنْ عَلِيِّ بْنِ سُوَيْدٍ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ عَلِيِّ بْنِ سُوَيْدٍ وَ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ عَنْ عَلِيِّ بْنِ سُوَيْدٍ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ مُوسَى ع وَ هُوَ فِي الْحَبْسِ كِتَاباً أَسْأَلُهُ عَنْ حَالِهِ وَ عَنْ مَسَائِلَ كَثِيرَةٍ فَاحْتَبَسَ الْجَوَابُ عَلَى أَشْهُرٍ ثُمَّ أَجَابَنِي بِجَوَابٍ هَذِهِ نُسْخَتُهُ.
(The book) ‘Al Kafi’ – From the number, from Sahl, from Ismail Bin Mihran, from Muhammad Bin Mansour Al Khuzaie, from Ali Bin Suweyd and Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from his uncle Hamza Bin Bazie, from Ali Bin Suweyd and Al-Hassan Bin Muhammad, from Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Ismail Bin Mihran, from Muhammad Bin Mansrou, from Ali Bin Suweyd who said, ‘
‘I wrote to Abu Al-Hassan Musa-asws while heasws was in custody asking him-asws about his-asws condition and about numerous matters. The answer did not come for months, then he-asws answered me by an answer and this is its copy: –
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ الْحَمْدُ لِلَّهِ الْعَلِيِّ الْعَظِيمِ الَّذِي بِعَظَمَتِهِ وَ نُورِهِ أَبْصَرَ قُلُوبَ الْمُؤْمِنِينَ وَ بِعَظَمَتِهِ وَ نُورِهِ عَادَاهُ الْجَاهِلُونَ وَ بِعَظَمَتِهِ وَ نُورِهِ ابْتَغَى مَنْ فِي السَّمَاوَاتِ وَ مَنْ فِي الْأَرْضِ إِلَيْهِ الْوَسِيلَةَ بِالْأَعْمَالِ الْمُخْتَلِفَةِ وَ الْأَدْيَانِ الْمُتَضَادَّةِ فَمُصِيبٌ وَ مُخْطِئٌ وَ ضَالٌّ وَ مُهْتَدٍ وَ سَمِيعٌ وَ أَصَمُّ وَ بَصِيرٌ وَ أَعْمَى وَ حَيْرَانُ
In the Name of Allah-azwj the Beneficent, the Merciful! The Praise is for Allah-azwj the Exalted, the Magnificent Who is Insightful of hearts of the Momineen due to His-azwj Magnificent and His-azwj Noor, and the ignorant ones are hostile to Him-azwj due to His-azwj Magnificence and His-azwj Noor, and due to His-azwj Magnificence and His-azwj Noor, the ones in the skies and the ones in the earth seek the means to Him with the different deeds and the contradictory religions. So they are correct and erroneous, and straying and guided, and hearing and deaf, and seeing and blind, and confused.
فَالْحَمْدُ لِلَّهِ الَّذِي عَرَفَ وَ وَصَفَ دِينَهُ مُحَمَّدٌ ص.
The Praise is for Allah-azwj Who Introduced and Described His-azwj religion by Muhammad-saww.
أَمَّا بَعْدُ فَإِنَّكَ امْرُؤٌ أَنْزَلَكَ اللَّهُ مِنْ آلِ مُحَمَّدٍ بِمَنْزِلَةٍ خَاصَّةٍ وَ حَفِظَ مَوَدَّةَ مَا اسْتَرْعَاكَ مِنْ دِينِهِ وَ مَا أَلْهَمَكَ مِنْ رُشْدِكَ وَ بَصَّرَكَ مِنْ أَمْرِ دِينِكَ بِتَفْضِيلِكَ إِيَّاهُمْ وَ بِرَدِّكَ الْأُمُورَ إِلَيْهِمْ
As for after, you are a person Allah-azwj has Accorded you a status from Progeny-asws of Muhammad-saww with a special status, and protect affection of what He-azwj has Placed you in care of His-azwj religion, and what He-azwj has Inspired you of your rightful way, and Made you insightful of the matters of your religion, by your preferring them-asws and referring the matters to them.
كَتَبْتَ تَسْأَلُنِي عَنْ أُمُورٍ كُنْتُ مِنْهَا فِي تَقِيَّةٍ وَ مِنْ كِتْمَانِهَا فِي سَعَةٍ فَلَمَّا انْقَضَى سُلْطَانُ الْجَبَابِرَةِ وَ جَاءَ سُلْطَانُ ذِي السُّلْطَانِ الْعَظِيمِ بِفِرَاقِ الدُّنْيَا الْمَذْمُومَةِ إِلَى أَهْلِهَا الْعُتَاةِ عَلَى خَالِقِهِمْ
You wrote to ask me-asws about matter you were in Taqiyyah (dissimulation) from these, and regarding leeway of concealing these. When the authority of the tyrants are termination and the Authority of the One-azwj with the Mighty Authority comes with separation of the world it will be condemned to its people, the ones insolent to their Creator.
رَأَيْتُ أَنْ أُفَسِّرَ لَكَ مَا سَأَلْتَنِي عَنْهُ مَخَافَةَ أَنْ يَدْخُلَ الْحَيْرَةُ عَلَى ضُعَفَاءِ شِيعَتِنَا مِنْ قِبَلِ جَهَالَتِهِمْ فَاتَّقِ اللَّهَ عَزَّ ذِكْرُهُ وَ خُصَّ بِذَلِكَ الْأَمْرِ أَهْلَهُ
I-asws see that if I-asws were to explain to you what you have asked me-asws about, there is fear that the confusion might enter upon our-asws weak Shias due to their ignorance. Therefore fear Allah-azwj, Mighty is His-azwj Mention, and special its rightful ones with that matter.
وَ احْذَرْ أَنْ تَكُونَ سَبَبَ بَلِيَّةٍ عَلَى الْأَوْصِيَاءِ أَوْ حَارِشاً عَلَيْهِمْ بِإِفْشَاءِ مَا اسْتَوْدَعْتُكَ وَ إِظْهَارِ مَا اسْتَكْتَمْتُكَ وَ لَنْ تَفْعَلَ إِنْ شَاءَ اللَّهُ-
And be cautious of becoming a cause of calamity upon the successors-asws or harassment upon them by publicising what I-asws am entrusting to you and revealing what I-asws am telling you to conceal, and you will never do so, if Allah-azwj so Desires.
إِنَّ أَوَّلَ مَا أَنْهَى إِلَيْكَ أَنِّي أَنْعَى إِلَيْكَ نَفْسِي فِي لَيَالِيَّ هَذِهِ غَيْرَ جَازِعٍ وَ لَا نَادِمٍ وَ لَا شَاكٍّ فِيمَا هُوَ كَائِنٌ مِمَّا قَدْ قَضَى اللَّهُ جَلَّ وَ عَزَّ وَ حَتَمَ
The first of what I-asws am communicating to you is, I-asws hereby obituarise myself-asws to you during this night of mine-asws, without being alarmed, nor regret, nor any doubt in what is to happen from what Allah-azwj Majestic and Mighty has Decreed and is inevitable.
فَاسْتَمْسِكْ بِعُرْوَةِ الدِّينِ آلِ مُحَمَّدٍ وَ الْعُرْوَةِ الْوُثْقَى الْوَصِيِّ بَعْدَ الْوَصِيِّ وَ الْمُسَالَمَةِ لَهُمْ وَ الرِّضَا بِمَا قَالُوا
Therefore, hold on to the handle of the religion Progeny-asws of Muhammad-saww, and the firmest handhold of the successor-asws after the successor-asws, and the submitting to them-asws and the satisfaction with whatever they-asws say.
وَ لَا تَلْتَمِسْ دِينَ مَنْ لَيْسَ مِنْ شِيعَتِكَ وَ لَا تُحِبَّنَّ دِينَهُمْ فَإِنَّهُمُ الْخَائِنُونَ الَّذِينَ خَانُوا اللَّهَ وَ رَسُولَهُ وَ خَانُوا أَمَانَاتِهِمْ
And do not seek religion of the one who isn’t from your Shias not love their religion, for they are the betrayers, those who have betrayed Allah-azwj and His-azwj Rasool-saww, and they have betrayed their entrustment.
وَ تَدْرِي مَا خَانُوا أَمَانَاتِهِمُ ائْتُمِنُوا عَلَى كِتَابِ اللَّهِ فَحَرَّفُوهُ وَ بَدَّلُوهُ وَ دُلُّوا عَلَى وُلَاةِ الْأَمْرِ مِنْهُمْ فَانْصَرَفُوا عَنْهُمْ فَأَذَاقَهُمُ اللَّهُ لِباسَ الْجُوعِ وَ الْخَوْفِ بِما كانُوا يَصْنَعُونَ
And do you know what entrustment they have betrayed? They had been entrusted upon the Book of Allah-azwj, but they altered it and discarded it, and they had been pointed upon Masters-asws of the Command from them, but they turned away from them-asws, so Allah-azwj will Make them taste the clothing of hunger and the fear due to what they had done [16:112].
وَ سَأَلْتَ عَنْ رَجُلَيْنِ اغْتَصَبَا رَجُلًا مَالًا كَانَ يُنْفِقُهُ عَلَى الْفُقَرَاءِ وَ الْمَسَاكِينِ وَ أَبْنَاءِ السَّبِيلِ وَ فِي سَبِيلِ اللَّهِ فَلَمَّا اغْتَصَبَاهُ ذَلِكَ لَمْ يَرْضَيَا حَيْثُ غَصَبَاهُ حَتَّى حَمَّلَاهُ إِيَّاهُ كُرْهاً فَوْقَ رَقَبَتِهِ إِلَى مَنَازِلِهِمَا فَلَمَّا أَحْرَزَاهُ تَوَلَّيَا إِنْفَاقَهُ أَ يَبْلُغَانِ بِذَلِكَ كُفْراً
And you asked about two men usurping a man’s wealth he was spending upon the poor, and the needy, and the traveller, and in the Way of Allah-azwj. When they usurped that, they were not satisfied when they usurped him until they carried him by force upon his neck to their houses. When they had got hold of him, they took charge of his spending. Did they reach Kufr due to that?
وَ لَعَمْرِي لَقَدْ نَافَقَا قَبْلَ ذَلِكَ وَ رَدَّا عَلَى اللَّهِ جَلَّ وَ عَزَّ كَلَامَهُ وَ هَزِئَا بِرَسُولِهِ ص وَ هُمَا الْكَافِرَانِ عَلَيْهِمَا لَعْنَةُ اللَّهِ وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ
And by my-asws life! They had both become hypocrites before that and had rebutted upon Allah-azwj Majestic and Mighty His-azwj Speech, and have mocked with His-azwj Rasool-saww, and they are both Kafirs. Upon them is Curse of Allah-azwj, and of the Angels, and of the people in their entirety.
وَ اللَّهِ مَا دَخَلَ قَلْبَ أَحَدٍ مِنْهُمَا شَيْءٌ مِنَ الْإِيمَانِ مُنْذُ خُرُوجِهِمَا مِنْ حَالَتَيْهِمَا وَ مَا ازْدَادَ إِلَّا شَكّاً كَانَا خَدَّاعَيْنِ مُرْتَابَيْنِ مُنَافِقَيْنِ حَتَّى تَوَفَّتْهُمَا مَلَائِكَةُ الْعَذَابِ إِلَى مَحَلِّ الْخِزْيِ فِي دَارِ الْمُقَامِ.
By Allah-azwj! Nothing from the Eman had entered into the heart of anyone one of them since their exit from their state, and they did not increase except in doubt. They are deceitful, suspicious, hypocrites, until the Angels of Punishment will cause them to die (taking them) to the place of disgrace in the house of ever-lasting stay.
وَ سَأَلْتَ عَمَّنْ حَضَرَ ذَلِكَ الرَّجُلَ وَ هُوَ يُغْصَبُ مَالُهُ وَ يُوضَعُ عَلَى رَقَبَتِهِ مِنْهُمْ عَارِفٌ وَ مُنْكِرٌ فَأُولَئِكَ أَهْلُ الرِّدَّةِ الْأُولَى مِنْ هَذِهِ الْأُمَّةِ فَعَلَيْهِمْ لَعْنَةُ اللَّهِ وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ.
And you asked about the one who was present with that man while he was usurped of his wealth and placed upon his neck, from them were knowers and ones disliking. They are the people foremost of the apostasy from this community. Upon them is Curse of Allah-azwj, and of the Angels, and of the people in their entirety.
وَ سَأَلْتَ عَنْ مَبْلَغِ عِلْمِنَا وَ هُوَ عَلَى ثَلَاثَةِ وُجُوهٍ مَاضٍ وَ غَابِرٍ وَ حَادِثٍ فَأَمَّا الْمَاضِي فَمُفَسَّرٌ وَ أَمَّا الْغَابِرُ فَمَزْبُورٌ أَمَّا الْحَادِثُ فَقَذْفٌ فِي الْقُلُوبِ وَ نَقْرٌ فِي الْأَسْمَاعِ وَ هُوَ أَفْضَلُ عِلْمِنَا وَ لَا نَبِيَّ بَعْدَ نَبِيِّنَا مُحَمَّدٍ ص.
And you asked about the extent of our-asws knowledge, and it is upon three aspects – past, and ancient, and newly-occurring. As for the past, it is interpreted, and as for the ancient, it is written. As for the newly-occurring, it is cast into the hearts and reverberated into the ears, and it is the best of our-asws knowledge, and there is no Prophet-as after our Prophet-saww Muhammad-saww.
وَ سَأَلْتَ عَنْ أُمَّهَاتِ أَوْلَادِهِمْ وَ عَنْ نِكَاحِهِمْ وَ عَنْ طَلَاقِهِمْ فَأَمَّا أُمَّهَاتُ أَوْلَادِهِمْ فَهُنَّ عَوَاهِرُ إِلَى يَوْمِ الْقِيَامَةِ نِكَاحٌ بِغَيْرِ وَلِيٍّ وَ طَلَاقٌ بِغَيْرِ عِدَّةٍ وَ أَمَّا مَنْ دَخَلَ فِي دَعْوَتِنَا فَقَدْ هَدَمَ إِيمَانُهُ ضَلَالَهُ وَ يَقِينُهُ شَكَّهُ.
And you asked about the mothers of their children (taken as captives without permission of the Imam-asws), and about marrying them, and about divorcing them. As for mothers of their children, they are adulteresses up to the Day of Qiyamah, having married without a guardian, and divorced without (the Prescribed) waiting period, and as for the one who entered into our-asws call, his straying had demolished his Eman and his doubt (had demolished) his certainty.
وَ سَأَلْتَ عَنِ الزَّكَاةِ فِيهِمْ فَمَا كَانَ مِنَ الزَّكَاةِ فَأَنْتُمْ أَحَقُّ بِهِ لِأَنَّا قَدْ أَحْلَلْنَا ذَلِكَ لَكُمْ مَنْ كَانَ مِنْكُمْ وَ أَيْنَ كَانَ.
And you asked about the Zakat among them. Whatever was from the Zakat, you (Shias) are more rightful with it, because we-asws has legalised that for you all, the ones who were from you, and wherever he may be.
وَ سَأَلْتَ عَنِ الضُّعَفَاءِ فَالضَّعِيفُ مَنْ لَمْ تُرْفَعْ إِلَيْهِ حُجَّةٌ وَ لَمْ يَعْرِفِ الِاخْتِلَافَ فَإِذَا عَرَفَ الِاخْتِلَافَ فَلَيْسَ بِضَعِيفٍ.
And you asked about the weak. The weak is the one no argument has been raised to him nor does he know the differing. When he recognises the differing, he isn’t with weakness.
وَ سَأَلْتَ عَنِ الشَّهَادَةِ لَهُمْ فَأَقِمِ الشَّهَادَةَ لِلَّهِ عَزَّ وَ جَلَّ وَ لَوْ عَلَى نَفْسِكَ أَوِ الْوَالِدَيْنِ وَ الْأَقْرَبِينَ فِيمَا بَيْنَكَ وَ بَيْنَهُمْ فَإِنْ خِفْتَ عَلَى أَخِيكَ ضَيْماً فَلَا
And you asked about the testifying for them. Establish the testimony for Allah-azwj Mighty and Majestic, and even if it was against yourself or the parents and the near of kin, regarding what is between you and them. If you fear injustice upon your brother, then no!
وَ ادْعُ إِلَى شَرَائِطِ اللَّهِ عَزَّ ذِكْرُهُ بِمَعْرِفَتِنَا مَنْ رَجَوْتَ إِجَابَتَهُ وَ لَا تَحَصَّنْ بِحِصْنِ رِيَاءٍ وَ وَالِ آلَ مُحَمَّدٍ ع
And call to the conditions (Placed) by Allah-azwj, Mighty is His-azwj Mention, of having our-asws recognition, the one who hopes for His-azwj Answer; and do not fortify with fortification of showing off; and befriend Progeny-asws of Muhammad-saww.
وَ لَا تَقُلْ لِمَا بَلَغَكَ عَنَّا وَ نُسِبَ إِلَيْنَا هَذَا بَاطِلٌ وَ إِنْ كُنْتَ تَعْرِفُ مِنَّا خِلَافَهُ فَإِنَّكَ لَا تَدْرِي لِمَا قُلْنَاهُ وَ عَلَى أَيِّ وَجْهٍ وَصَفْنَاهُ
And do not say for whatever reaches you from us-asws and is attributed to us-asws, ‘This is false’, and even if you were to know from us-asws different to it, for you don’t know what we-asws have said it for and upon which aspect we-asws have described it.
آمِنْ بِمَا أُخْبِرُكَ وَ لَا تُفْشِ مَا اسْتَكْتَمْنَاكَ مِنْ خَبَرِكَ إِنَّ مِنْ وَاجِبِ حَقِّ أَخِيكَ أَنْ لَا تَكْتُمَهُ شَيْئاً تَنْفَعُهُ بِهِ لِأَمْرِ دُنْيَاهُ وَ آخِرَتِهِ وَ لَا تَحْقِدَ عَلَيْهِ وَ إِنْ أَسَاءَ وَ أَجِبْ دَعْوَتَهُ إِذَا دَعَاكَ وَ لَا تُخَلِّ بَيْنَهُ وَ بَيْنَ عَدُوِّهِ مِنَ النَّاسِ وَ إِنْ كَانَ أَقْرَبَ إِلَيْهِ مِنْكَ وَ عُدْهُ فِي مَرَضِهِ
Believe in what I-asws am informing you and do not spread what we-asws are telling you to conceal of your news. From the obligatory rights of your brother is that you will not conceal anything benefiting of matters of his world and his Hereafter, nor having any grudge upon him and even if he were to be bad, and answer his invitation whenever he invites you, and do not leave him alone between him and his enemy from the people and even if he were to be closer to him than you, and console him in his illness.
لَيْسَ مِنْ أَخْلَاقِ الْمُؤْمِنِينَ الْغِشُّ وَ لَا الْأَذَى وَ لَا الْخِيَانَةُ وَ لَا الْكِبْرُ وَ لَا الْخَنَا وَ لَا الْفُحْشُ وَ لَا الْأَمْرُ بِهِ
It isn’t from the manners of the Momineen, neither the cheating, nor the harming, nor the betrayal, nor the arrogance, nor the slander, nor the immorality, nor instructing with it.
فَإِذَا رَأَيْتَ الْمُشَوَّهَ الْأَعْرَابِيَّ فِي جَحْفَلٍ جَرَّارٍ فَانْتَظِرْ فَرَجَكَ وَ لِشِيعَتِكَ الْمُؤْمِنِينَ فَإِذَا انْكَسَفَتِ الشَّمْسُ فَارْفَعْ بَصَرَكَ إِلَى السَّمَاءِ وَ انْظُرْ مَا فَعَلَ اللَّهُ عَزَّ وَ جَلَّ بِالْمُجْرِمِينَ
When you see the deformed Bedouins in a large battalion, then await your relief and for your Momineen Shias. When the sun is eclipsed then raise your sight towards the sky and await what Allah-azwj Mighty and Majestic Does with the criminals.
فَقَدْ فَسَّرْتُ لَكَ جُمَلًا مُجْمَلًا وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الْأَخْيَارِ.
I-asws have explained to you a summarised word, and may Allah-azwj Send Salawaat upon Muhammad-saww and his-asws goodly Progeny-asws’’.[33]
8- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الْكَاظِمُ ع الْمَعْرُوفُ غُلٌّ لَا يَفُكُّهُ إِلَّا مُكَافَاةٌ أَوْ شُكْرٌ لَوْ ظَهَرَتِ الْآجَالُ افْتَضَحَتِ الْآمَالُ مَنْ وَلَّدَهُ الْفَقْرُ أَبْطَرَهُ الْغِنَى مَنْ لَمْ يَجِدْ لِلْإِسَاءَةِ مَضَضاً لَمْ يَكُنْ لِلْإِحْسَانِ عِنْدَهُ مَوْقِعٌ مَا تَسَابَّ اثْنَانِ إِلَّا انْحَطَّ الْأَعْلَى إِلَى مَرْتَبَةِ الْأَسْفَلِ.
(The book) ‘Al Durr Al Bahira’ –
And Al-Kazim-asws said: ‘The act of kindness is a shackle which cannot be broken except by reciprocation or thanking; if the terms (time of deaths) were to be revealed, the hopes will be exposed; one who was born of poverty the riches would spoil him; one who does not feel pain at the offence there will not be any place with him for the favour; no two will revile each other except the higher one will drop to the level of the lower one’’.[34]
9- أَعْلَامُ الدِّينِ، قَالَ مُوسَى بْنُ جَعْفَرٍ ع أَوْلَى الْعِلْمِ بِكَ مَا لَا يَصْلُحُ لَكَ الْعَمَلُ إِلَّا بِهِ وَ أَوْجَبُ الْعَمَلِ عَلَيْكَ مَا أَنْتَ مَسْئُولٌ عَنِ الْعَمَلِ بِهِ وَ أَلْزَمُ الْعِلْمِ لَكَ مَا دَلَّكَ عَلَى صَلَاحِ قَلْبِكَ وَ أَظْهَرَ لَكَ فَسَادَهُ وَ أَحْمَدُ الْعِلْمِ عَاقِبَةً مَا زَادَ فِي عِلْمِكَ الْعَاجِلِ
(The book) ‘A’laam Al Deen’ –
‘Musa-asws Bin Ja’far-asws said: ‘The knowledge foremost with you is what the deed cannot be correct except by it; and the deed most obligated upon you is what you will be Questioned about having done it; and the knowledge most necessary to you is what points upon the correction of your heart and reveals its corruption to you; and the knowledge of most praise-worthy result is what increases in your current knowledge.
فَلَا تَشْتَغِلَنَّ بِعِلْمِ مَا لَا يَضُرُّكَ جَهْلُهُ وَ لَا تَغْفُلَنَّ عَنْ عِلْمِ مَا يَزِيدُ فِي جَهْلِكَ تَرْكُهُ.
Therefore, do not be pre-occupied with knowledge what ignoring it will not harm you, nor be neglectful from knowledge what will increase in your ignorance if you were to leave it’’.[35]
وَ قَالَ ع لَوْ ظَهَرَتِ الْآجَالُ افْتَضَحَتِ الْآمَالُ.
And he-asws said: ‘If the terms (time of deaths) are revealed, the hopes will be exposed’’.[36]
وَ قَالَ ع مَنْ أَتَى إِلَى أَخِيهِ مَكْرُوهاً فَبِنَفْسِهِ بَدَأَ.
And he-asws said: ‘One who comes to his brother with an abhorrence, so he has begun with himself’’.[37]
وَ قَالَ ع مَنْ لَمْ يَجِدْ لِلْإِسَاءَةِ مَضَضاً لَمْ يَكُنْ عِنْدَهُ لِلْإِحْسَانِ موقعا [مَوْقِعٌ].
And he-asws said: ‘One who does not feel pain at the offence there will not be any place with him for the favour’.
وَ قَالَ عَبْدُ الْمُؤْمِنِ الْأَنْصَارِيُّ دَخَلْتُ عَلَى الْإِمَامِ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع وَ عِنْدَهُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْجَعْفَرِيُّ فَتَبَسَّمْتُ إِلَيْهِ فَقَالَ أَ تُحِبُّهُ
And Abdul Momin Al-Ansari said, ‘I entered to see the Imam Abu Al-Hassan Musa-asws Bin Ja’far‑asws and in his-asws presence was Muhammad Bin Abdullah Al-Ja’fary. I smiled at him. He‑asws said: ‘Do you love him?’
فَقُلْتُ نَعَمْ وَ مَا أَحْبَبْتُهُ إِلَّا لَكُمْ
I said, ‘Yes, and I do not love him except for you-asws (Imams-asws)’.
فَقَالَ ع هُوَ أَخُوكَ وَ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأُمَّهِ وَ أَبِيهِ وَ إِنْ لَمْ يَلِدْهُ أَبُوهُ مَلْعُونٌ مَنِ اتَّهَمَ أَخَاهُ مَلْعُونٌ مَنْ غَشَّ أَخَاهُ مَلْعُونٌ مَنْ لَمْ يَنْصَحْ أَخَاهُ مَلْعُونٌ مَنِ اغْتَابَ أَخَاهُ.
He-asws said: ‘He is your brother, and the Momin is a brother of the Momin, of his mother and his father, and even though his father has not begotten him. Accursed is the one who accuses his brother! Accursed is the one who cheats his brother! Accursed is the one who does not advise his brother! Accurses is the one who backbites his brother’’.[38]
وَ قَالَ ع مَا تَسَابَّ اثْنَانِ إِلَّا انْحَطَّ الْأَعْلَى إِلَى مَرْتَبَةِ الْأَسْفَلِ
And he-asws said: ‘No two will revile each other except the higher one will drop to the level of the lower one’.
وَ قَدِمَ عَلَى الرَّشِيدِ رَجُلٌ مِنَ الْأَنْصَارِ يُقَالُ لَهُ- نُفَيْعٌ وَ كَانَ عَارِفاً فَحَضَرَ يَوْماً بَابَ الرَّشِيدِ وَ تَبِعَهُ عَبْدُ الْعَزِيزِ بْنُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَ حَضَرَ مُوسَى بْنُ جَعْفَرٍ ع عَلَى حِمَارٍ لَهُ فَتَلَقَّاهُ الْحَاجِبُ بِالْإِكْرَامِ وَ الْإِجْلَالِ وَ أَعْظَمَهُ مَنْ كَانَ هُنَاكَ وَ عَجَّلَ لَهُ الْإِذْنَ
And a man from the Helpers called Nufie arrived to (the caliph) Al-Rasheed, and he was a Gnostic. One day he presented at the door of Al-Rasheed, and Abdul Aziz Bin Umar Bin Abdul Aziz followed him, and Musa-asws Bin Ja’far-asws presented upon a donkey of his-asws. The guard received him-asws with the honour and the reverence, and the ones who were there revered him-asws, and he hastened the permission for him-asws.
فَقَالَ نُفَيْعٌ لِعَبْدِ الْعَزِيزِ مَنْ هَذَا الشَّيْخُ
Nufie said to Abdul Aziz, ‘Who is this sheykh?’
فَقَالَ لَهُ أَ وَ مَا تَعْرِفُهُ هَذَا شَيْخُ آلِ أَبِي طَالِبٍ هَذَا مُوسَى بْنُ جَعْفَرٍ ع
He said to him, ‘And don’t you recognise him-asws? This sheykh is of the Progeny-asws of Abu Talib-as. This is Musa-asws Bin Ja’far-asws!’
فَقَالَ نُفَيْعٌ مَا رَأَيْتُ أَعْجَبَ مِنْ هَؤُلَاءِ الْقَوْمِ يَفْعَلُونَ هَذَا بِرَجُلٍ لَوْ يَقْدِرُ عَلَى زَوَالِهِمْ عَنِ السَّرِيرِ لَفَعَلَ أَمَا إِنْ خَرَجَ لَأَسُوءَنَّهُ
Nufie said, ‘I have not seen any stranger than these people! They are doing this with a man‑asws, if he-asws were able upon removing them from the Throne, he-asws would do so. But, if he-asws goes out, I shall speak bad about him-asws’.
فَقَالَ لَهُ عَبْدُ الْعَزِيزِ- لَا تَفْعَلْ فَإِنَّ هَؤُلَاءِ أَهْلُ بَيْتٍ قَلَّمَا تَعَرَّضَ لَهُمْ أَحَدٌ بِخِطَابٍ إِلَّا وَسَمُوهُ فِي الْجَوَابِ وَسْمَةً يَبْقَى عَارُهَا عَلَيْهِ أَبَدَ الدَّهْرِ
Abdul Aziz said to him, ‘Don’t do so, for they-asws are People-asws of the Household. Whenever someone objects to them with an address, they-asws mark him in the answer with a mark, it’s shame remains upon him for all time’.
وَ خَرَجَ مُوسَى ع فَقَامَ إِلَيْهِ نُفَيْعٌ فَأَخَذَ بِلِجَامِ حِمَارِهِ ثُمَّ قَالَ لَهُ مَنْ أَنْتَ
And Musa-asws went out, so Nufie stood up to him-asws and grabbed a rein of his-asws donkey, then said to him-asws, ‘Who are you-asws?’
قَالَ يَا هَذَا إِنْ كُنْتَ تُرِيدُ النَّسَبَ فَأَنَا ابْنُ مُحَمَّدٍ حَبِيبِ اللَّهِ بْنِ إِسْمَاعِيلَ ذَبِيحِ اللَّهِ بْنِ إِبْرَاهِيمَ خَلِيلِ اللَّهِ
He-asws said: ‘O you! If you were intending the lineage, so I-asws am a son-asws of Muhammad‑saww, Beloved of Allah-azwj, son-saww of Ismail-as Slaughter of Allah-azwj, son-as Ibrahim-as Friend of Allah-azwj.
وَ إِنْ كُنْتَ تُرِيدُ الْبَلَدَ فَهُوَ الَّذِي فَرَضَ جَلَّ وَ عَزَّ عَلَيْكَ وَ عَلَى الْمُسْلِمِينَ إِنْ كُنْتَ مِنْهُمُ الْحَجَّ إِلَيْهِ
And if you were intending the city, it is which the Mighty and Majestic has Obligated upon the Muslims, of you were from them, to be performing Hajj to it.
وَ إِنْ كُنْتَ تُرِيدُ الْمُفَاخَرَةَ فَوَ اللَّهِ مَا رَضِيَ مشركي [مُشْرِكُو] قَوْمِي مُسْلِمِي قَوْمِكَ أَكْفَاءً لَهُمْ حَتَّى قَالُوا يَا مُحَمَّدُ أَخْرِجْ لَنَا أَكْفَاءَنَا مِنْ قُرَيْشٍ خَلِّ عَنِ الْحِمَارِ
And if you were intending the priding, so by Allah-azwj! The Polytheists of my-asws people were not satisfied with Muslims of your people as a match for them, to the extent that they said, ‘O Muhammad-saww! Bring out to us our match (peers) from Qureysh!’ Get away from the donkey!’
فَخَلَّى عَنْهُ وَ يَدُهُ تُرْعَدُ وَ انْصَرَفَ بِخِزْيٍ
He let go of it and his hand was shaking and he left disgraced.
فَقَالَ لَهُ عَبْدُ الْعَزِيزِ أَ لَمْ أَقُلْ لَكَ.
Abdul Aziz said to him, ‘Did I not say to you?’’
وَ قِيلَ حَجَّ الرَّشِيدُ فَلَقِيَ مُوسَى ع عَلَى بَغْلَةٍ لَهُ فَقَالَ للرشيد [الرَّشِيدُ] مَنْ مِثْلُكَ فِي حَسَبِكَ وَ نَسَبِكَ وَ تَقَدُّمِكَ يَلْقَانِي عَلَى بَغْلَةٍ
And it is said, ‘(The caliph) Al-Rasheed performed Hajj. He met Musa-asws upon a mule of his‑asws. Al-Rasheed said, ‘Who is like you-asws in your-asws ancestry and your-asws lineage, and your-asws coming ahead meeting me while being upon a mule?’
فَقَالَ تَطَأْطَأَتْ عَنْ خُيَلَاءِ الْخَيْلِ وَ ارْتَفَعَتْ عَنْ ذِلَّةِ الْحَمِيرِ.
He-asws said: ‘(It is being) lower than pomp of the horse, and higher than humiliation of the donkey’’.[39]
باب 26 مواعظ الرضا ع
CHAPTER 26 – PREACHING BY AL-REZA-asws
1- ف، تحف العقول رُوِيَ عَنْهُ ع فِي قِصَارِ هَذِهِ الْمَعَانِي قَالَ الرِّضَا ع لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَتَّى تَكُونَ فِيهِ ثَلَاثُ خِصَالٍ سُنَّةٌ مِنْ رَبِّهِ وَ سُنَّةٌ مِنْ نَبِيِّهِ ص وَ سُنَّةٌ مِنْ وَلِيِّهِ ع
(The book) ‘Tuhaf Al Uqoul’ –
It is reported from him-asws in brief of this meaning – Al-Reza-asws said: ‘The Momin cannot be a Momin until there happen to be three traits in him – a Sunnah from his Lord-azwj, and a Sunnah from his Prophet-saww, and a Sunnah from his Guardian-asws.
فَأَمَّا السُّنَّةُ مِنْ رَبِّهِ فَكِتْمَانُ السِّرِّ وَ أَمَّا السُّنَّةُ مِنْ نَبِيِّهِ ص فَمُدَارَاةُ النَّاسِ وَ أَمَّا السُّنَّةُ مِنْ وَلِيِّهِ ع فَالصَّبْرُ فِي الْبَأْسَاءِ وَ الضَّرَّاءِ.
As for the Sunnah from his Lord-azwj, it is concealment of the secret, and as for Sunnah from his Prophet-saww, it is politeness with the people, and as for the Sunnah from his Guardian-asws, it is being patient during the disasters and the harms’’.[40]
وَ قَالَ ع صَاحِبُ النِّعْمَةِ يَجِبُ أَنْ يُوَسِّعَ عَلَى عِيَالِهِ.
And he-asws said: ‘The owner of the bounties is obliged to be capacious upon his dependants’’.[41]
وَ قَالَ ع لَيْسَ الْعِبَادَةُ كَثْرَةَ الصِّيَامِ وَ الصَّلَاةِ وَ إِنَّمَا الْعِبَادَةُ كَثْرَةُ التَّفَكُّرِ فِي أَمْرِ اللَّهِ.
And he-asws said: ‘The worship isn’t abundance of the fasts and the Salats, and rather the worship us abundance of the contemplation regarding Commands of Allah-azwj’’.[42]
وَ قَالَ ع مِنْ أَخْلَاقِ الْأَنْبِيَاءِ التَّنَظُّفُ.
And he-asws said: ‘From manners of the Prophets is the cleanliness’’.[43]
وَ قَالَ ع ثَلَاثٌ مِنْ سُنَنِ الْمُرْسَلِينَ الْعِطْرُ وَ إِحْفَاءُ الشَّعْرِ وَ كَثْرَةُ الطَّرُوقَةِ.
And he-asws said: ‘Three are from Sunnah(s) (conducts) of the Messengers-as – the perfume, and shortening the hair, and abundance of love for women’’.[44]
وَ قَالَ ع لَمْ يَخُنْكَ الْأَمِينُ وَ لَكِنِ ائْتَمَنْتَ الْخَائِنَ.
And he-asws said: ‘The trustworthy does not betray you, but you entrust the betrayer’’.[45]
قَالَ ع إِذَا أَرَادَ اللَّهُ أَمْراً سَلَبَ الْعِبَادَ عُقُولَهُمْ فَأَنْفَذَ أَمْرَهُ وَ تَمَّتْ إِرَادَتُهُ فَإِذَا أَنْفَذَ أَمْرَهُ رَدَّ إِلَى كُلِّ ذِي عَقْلٍ عَقْلَهُ فَيَقُولُ كَيْفَ ذَا وَ مِنْ أَيْنَ ذَا.
And he-asws said: ‘When Allah-azwj Wants a matter, He-azwj Strips the servants of their intellects. He-azwj Implements His-azwj Command and Completes what He-azwj Wants. When He-azwj has Implemented His-azwj Command, He-azwj Returns to everyone with intellect, his intellect, so he says, ‘How can that be so? And from where is that?’’[46]
وَ قَالَ ع الصَّمْتُ بَابٌ مِنْ أَبْوَابِ الْحِكْمَةِ إِنَّ الصَّمْتَ يَكْسِبُ الْمَحَبَّةَ إِنَّهُ دَلِيلٌ عَلَى كُلِّ خَيْرٍ.
And he-asws said: ‘The silence is a door from the doors of wisdom. If the silence earns the love, it is evidence upon all good’’.[47]
وَ قَالَ ع مَا مِنْ شَيْءٍ مِنَ الْفُضُولِ إِلَّا وَ هُوَ يَحْتَاجُ إِلَى الْفُضُولِ مِنَ الْكَلَامِ.
And he-asws said: ‘There is nothing from the vanity except it is needy to the vanity from the speech’’.[48]
وَ قَالَ ع الْأَخُ الْأَكْبَرُ بِمَنْزِلَةِ الْأَبِ-.
And he-asws said: ‘The older brother is at the status of the father’’.[49]
وَ سُئِلَ ع عَنِ السَّفِلَةِ فَقَالَ مَنْ كَانَ لَهُ شَيْءٌ يُلْهِيهِ عَنِ اللَّهِ.
And he-asws was asked about the lowly one. He-asws said: ‘One who were to have something for him distracting him from Allah-azwj’’.
And he-asws said: ‘And he-asws was sprinkling sand on the letter (to dry the ink), and he-asws said: ‘There is no problem with it’.
وَ كَانَ ع يُتَرِّبُ الْكِتَابَ وَ يَقُولُ لَا بَأْسَ بِهِ وَ كَانَ إِذَا أَرَادَ أَنْ يَكْتُبَ تَذَكُّرَاتِ حَوَائِجِهِ كَتَبَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَذْكُرُ إِنْ شَاءَ اللَّهُ ثُمَّ يَكْتُبُ مَا يُرِيدُ.
And when he intended to write a reminder of his-asws needs, he-asws wrote: ‘In the Name of Allah-azwj the Beneficent, the Merciful! I-asws shall remember if Allah-azwj so Desires’. Then he‑asws would write whatever heasws wanted to’’.[50]
وَ قَالَ ع إِذَا ذَكَرْتَ الرَّجُلَ وَ هُوَ حَاضِرٌ فَكَنِّهِ وَ إِذَا كَانَ غَائِباً فَسَمِّهِ.
And he-asws said: ‘Whenever you remember the man while he is present, then teknonym him, and when he were to be absent, then name him’’.[51]
وَ قَالَ ع صَدِيقُ كُلِّ امْرِئٍ عَقْلُهُ وَ عَدُوُّهُ جَهْلُهُ.
And he-asws said: ‘A friend of every person is his intellect, and his ignorance is his enemy’’.[52]
وَ قَالَ ع التَّوَدُّدُ إِلَى النَّاسِ نِصْفُ الْعَقْلِ.
And he-asws said: ‘Being affectionate to the people is half the intellect’’.[53]
وَ قَالَ ع إِنَّ اللَّهَ يُبْغِضُ الْقِيلَ وَ الْقَالَ وَ إِضَاعَةَ الْمَالِ وَ كَثْرَةَ السُّؤَالِ.
And he-asws said: ‘Allah-azwj Hates the, ‘It was said’, and the, ‘He said’, and wasting the wealth, and asking a lot of questions’’.[54]
وَ قَالَ ع لَا يَتِمُّ عَقْلُ امْرِئٍ مُسْلِمٍ حَتَّى تَكُونَ فِيهِ عَشْرُ خِصَالٍ الْخَيْرُ مِنْهُ مَأْمُولٌ وَ الشَّرُّ مِنْهُ مَأْمُونٌ يَسْتَكْثِرُ قَلِيلَ الْخَيْرِ مِنْ غَيْرِهِ وَ يَسْتَقِلُّ كَثِيرَ الْخَيْرِ مِنْ نَفْسِهِ- لَا يَسْأَمُ مِنْ طَلَبِ الْحَوَائِجِ إِلَيْهِ وَ لَا يَمَلُّ مِنْ طَلَبِ الْعِلْمِ طُولَ دَهْرِهِ
And he-asws said: ‘The intellect of the Muslim person cannot be complete until there happen to be ten traits in him – The good is hoped from him and the evil is safe from him; he deems the little good from others as being a lot and belittles a lot of good from himself; he does not get tired from the ones seeking the needs to him nor does he get fed up from seeking the knowledge the length of his life.
الْفَقْرُ فِي اللَّهِ أَحَبُّ إِلَيْهِ مِنَ الْغِنَى وَ الذُّلُّ فِي اللَّهِ أَحَبُّ إِلَيْهِ مِنَ الْعِزِّ فِي عَدُوِّهِ وَ الْخُمُولُ أَشْهَى إِلَيْهِ مِنَ الشُّهْرَةِ
The poverty for the Sake of Allah-azwj is more beloved to him than the riches, and the humiliation (suffered) for the Sake of Allah-azwj is more beloved to him than the honour among his enemies; and the anonymity is more desirable to him than the fame’.
ثُمَّ قَالَ ع الْعَاشِرَةُ وَ مَا الْعَاشِرَةُ قِيلَ لَهُ مَا هِيَ
Then he-asws said: ‘The ‘Aashira’, what is the ‘Aashira’?’ It was said to him-asws, ‘And what is it?’
قَالَ ع لَا يَرَى أَحَداً إِلَّا قَالَ هُوَ خَيْرٌ مِنِّي وَ أَتْقَى إِنَّمَا النَّاسُ رَجُلَانِ رَجُلٌ خَيْرٌ مِنْهُ وَ أَتْقَى وَ رَجُلٌ شَرٌّ مِنْهُ وَ أَدْنَى
He-asws said: ‘He does not see anyone except he says, ‘He is better than me and more pious’. But rather the people are two (types of) men – a man better than him and more pious, and a man eviler than him and lower (less pious).
فَإِذَا لَقِيَ الَّذِي شَرٌّ مِنْهُ وَ أَدْنَى قَالَ لَعَلَّ خَيْرَ هَذَا بَاطِنٌ وَ هُوَ خَيْرٌ لَهُ وَ خَيْرِي ظَاهِرٌ وَ هُوَ شَرٌّ لِي
When he meets the one who is eviler than him and lower (less pious), he says, ‘Perhaps the goodness of this one is hidden and it is better for him, and my goodness is apparent and it is eviler for me’.
وَ إِذَا رَأَى الَّذِي هُوَ خَيْرٌ مِنْهُ وَ أَتْقَى تَوَاضَعَ لَهُ لِيَلْحَقَ بِهِ فَإِذَا فَعَلَ ذَلِكَ فَقَدْ عَلَا مَجْدُهُ وَ طَابَ خَيْرُهُ وَ حَسُنَ ذِكْرُهُ وَ سَادَ أَهْلَ زَمَانِهِ
And when he sees the one who is better than him and more pious, he humbles to him in order to join with him. When he does that, so he has raised his glory, and his goodness would be good, and his mention would be good, and he will be a chief of the people of his time’.
وَ سَأَلَهُ رَجُلٌ عَنْ قَوْلِ اللَّهِ- وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ فَقَالَ ع لِلتَّوَكُّلِ دَرَجَاتٌ مِنْهَا أَنْ تَثِقَ بِهِ فِي أَمْرِكَ كُلِّهِ فِيمَا فَعَلَ بِكَ فَمَا فَعَلَ بِكَ كُنْتَ رَاضِياً
And a man asked him-asws about Words of Allah-azwj: And one who relies upon Allah, so He would Suffice him. [65:3]. He-asws said: ‘There are levels for the reliance. From these are, you trust in Him-azwj regarding your affairs, all of them, regarding whatever He-azwj Does with you. So, whatever He-azwj Does with you, you should be satisfied.
وَ تَعْلَمَ أَنَّهُ لَمْ يَأْلُكَ خَيْراً وَ نَظَراً وَ تَعْلَمَ أَنَّ الْحُكْمَ فِي ذَلِكَ لَهُ فَتَتَوَكَّلَ عَلَيْهِ بِتَفْوِيضِ ذَلِكَ إِلَيْهِ
And know that He-azwj does not Yoke you with good and consideration; and know that the wisdom in that is for Him-azwj, therefore rely upon Him-azwj by delegating that to Him-azwj.
وَ مِنْ ذَلِكَ الْإِيمَانُ بِغُيُوبِ اللَّهِ الَّتِي لَمْ يُحِطْ عِلْمُكَ بِهَا فَوَكَلْتَ عِلْمَهَا إِلَيْهِ وَ إِلَى أُمَنَائِهِ عَلَيْهَا وَ وَثِقْتَ بِهِ فِيهَا وَ فِي غَيْرِهَا
And from that is the belief in hidden matters of Allah-azwj with your knowledge has not encompassed with it, therefore relying of its knowledge to Him-azwj, and to His-azwj Trustees upon it, and trust with Him-azwj regarding these and regarding other (matters)’.
وَ سَأَلَهُ أَحْمَدُ بْنُ نَجْمٍ عَنِ الْعُجْبِ الَّذِي يُفْسِدُ الْعَمَلَ فَقَالَ ع لِلْعُجْبِ دَرَجَاتٌ مِنْهَا أَنْ يُزَيَّنَ لِلْعَبْدِ سُوءُ عَمَلِهِ فَيَرَاهُ حَسَناً فَيُعْجِبَهُ وَ يَحْسَبَ أَنَّهُ يُحْسِنُ صُنْعاً وَ مِنْهَا أَنْ يُؤْمِنَ الْعَبْدُ بِرَبِّهِ فَيَمُنَّ عَلَى اللَّهِ وَ لِلَّهِ الْمِنَّةُ عَلَيْهِ فِيهِ.
And Ahmad Bin Najm asked him-asws about the fascination which spoils the deed. He-asws said: ‘There are levels for the fascination. From these is that for the servant, his evil deeds are adorned for him, so he sees it as a good deed, and it fascinates him, and he reckons that he is doing good; and from these is that the servant believes in his Lord-azwj and thinks he is doing a favour upon Allah-azwj, while for Allah-azwj is the Favour upon him regarding it’’.[55]
قَالَ الْفَضْلُ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع- يُونُسُ بْنُ عَبْدِ الرَّحْمَنِ يَزْعُمُ أَنَّ الْمَعْرِفَةَ إِنَّمَا هِيَ اكْتِسَابٌ
Al-Fazl said, ‘I said to Abu Al-Hassan Al-Reza-asws, ‘Yunus Bin Abdul Rahman claims that the recognition, rather it is earned’.
قَالَ ع لَا مَا أَصَابَ إِنَّ اللَّهَ يُعْطِي الْإِيمَانَ مَنْ يَشَاءُ فَمِنْهُمْ مَنْ يَجْعَلُهُ مُسْتَقَرّاً فِيهِ وَ مِنْهُمْ مَنْ يَجْعَلُهُ مُسْتَوْدَعاً عِنْدَهُ فَأَمَّا الْمُسْتَقَرُّ فَالَّذِي لَا يَسْلُبُهُ اللَّهُ ذَلِكَ أَبَداً وَ أَمَّا الْمُسْتَوْدَعُ فَالَّذِي يُعْطَاهُ الرَّجُلُ ثُمَّ يَسْلُبُهُ إِيَّاهُ.
He-asws said: ‘No, it cannot be achieved. Allah-azwj Gives the Eman to the one He-azwj so Desires to. From them is one He-azwj has Made it to be settled (permanently) in him, and from them is one He-azwj has Made it as a loan (temporary) with him. As for the settled, it is which Allah-azwj will not be Confiscating that, ever, and as for the loan, it is which the man is Given, then He‑azwj Strips him of it’’.[56]
وَ قَالَ صَفْوَانُ بْنُ يَحْيَى سَأَلْتُ الرِّضَا ع عَنِ الْمَعْرِفَةِ هَلْ لِلْعِبَادِ فِيهَا صُنْعٌ
And Safwan Bin Yahya said, ‘I asked Al-Reza-asws about the recognition, ‘Is there any making for the servants in (achieving) it?’
قَالَ ع لَا
He-asws said: ‘No’.
قُلْتُ لَهُمْ فِيهَا أَجْرٌ
I said, ‘Is there Recompense for them regarding (achieving) it?’
قَالَ ع نَعَمْ تَطَوَّلَ عَلَيْهِمْ بِالْمَعْرِفَةِ وَ تَطَوَّلَ عَلَيْهِمْ بِالصَّوَابِ.
He-asws said: ‘Yes! He-azwj Gifts the recognition to them and Gifts the correctness to them’’.[57]
وَ قَالَ الْفُضَيْلُ بْنُ يَسَارٍ سَأَلْتُ الرِّضَا ع عَنْ أَفَاعِيلِ الْعِبَادِ مَخْلُوقَةٌ هِيَ أَمْ غَيْرُ مَخْلُوقَةٍ
And Al-Mufazzal Bin Yasaar said, ‘I asked Al-Reza-asws about the actions of the servants, ‘Are these creation or non-creations?’
قَالَ ع هِيَ وَ اللَّهِ مَخْلُوقَةٌ أَرَادَ خَلْقَ تَقْدِيرٍ لَا خَلْقَ تَكْوِينٍ
He-asws said: ‘By Allah-azwj, these are creations! He-azwj Intended creation in Pre-determination, not as creation of coming into being (as a form)’’.
ثُمَّ قَالَ ع إِنَّ الْإِيمَانَ أَفْضَلُ مِنَ الْإِسْلَامِ بِدَرَجَةٍ وَ التَّقْوَى أَفْضَلُ مِنَ الْإِيمَانِ بِدَرَجَةٍ وَ الْيَقِينَ أَفْضَلُ مِنَ الْإِيمَانِ بِدَرَجَةٍ وَ لَمْ يُعْطَ بَنُو آدَمَ أَفْضَلَ مِنَ الْيَقِينِ-
Then he-asws said: ‘The Eman is superior to Al-Islam by a level, and the piety is superior to the Eman by a level, and the certainty is superior to the Eman by a level, and the children of Adam‑as were not been Given anything superior to the certainty’’.
وَ سُئِلَ عَنْ خِيَارِ الْعِبَادِ فَقَالَ ع الَّذِينَ إِذَا أَحْسَنُوا اسْتَبْشَرُوا وَ إِذَا أَسَاءُوا اسْتَغْفَرُوا وَ إِذَا أُعْطُوا شَكَرُوا وَ إِذَا ابْتُلُوا صَبَرُوا وَ إِذَا غَضِبُوا عَفَوْا-.
And he-asws was asked about the best servants. He-asws said: ‘Those when they do good deeds they are joyful, and when they do bad deeds they seek Forgiveness, and when they are given they thank, and when they are afflicted they are patient, and when they are angry they pardon’’.
وَ سُئِلَ ع عَنْ حَدِّ التَّوَكُّلِ فَقَالَ ع أَنْ لَا تَخَافَ أَحَداً إِلَّا اللَّهَ.
And he-asws was asked about the limit of reliance. He-asws said: ‘It is that you should not fear anyone except Allah-azwj’’.[58]
وَ قَالَ ع مِنَ السُّنَّةِ إِطْعَامُ الطَّعَامِ عِنْدَ التَّزْوِيجِ.
And he-asws said: ‘From the Sunnah is feeding the food at the wedding’’.[59]
وَ قَالَ ع الْإِيمَانُ أَرْبَعَةُ أَرْكَانٍ التَّوَكُّلُ عَلَى اللَّهِ وَ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ وَ التَّفْوِيضُ إِلَى اللَّهِ وَ قَالَ الْعَبْدُ الصَّالِحُ- وَ أُفَوِّضُ أَمْرِي إِلَى اللَّهِ … فَوَقاهُ اللَّهُ سَيِّئاتِ ما مَكَرُوا.
And he-asws said: ‘The Eman has four elements – the reliance upon Allah-azwj, and the satisfaction with Decree of Allah-azwj, and the submission to the Command of Allah-azwj, and the delegating (of affairs) to Allah-azwj; and the righteous servant (the Momin of people of Pharaoh-la) said: and I entrust my matters to Allah, [40:44] So Allah Saved him from the evil of what they planned, [40:45]’’.[60]
وَ قَالَ ع صِلْ رَحِمَكَ وَ لَوْ بِشَرْبَةٍ مِنْ مَاءٍ وَ أَفْضَلُ مَا تُوصَلُ بِهِ الرَّحِمُ كَفُّ الْأَذَى عَنْهَا
And he-asws said: ‘Connect your kinship, and even if it is with a drink of water, and best of what you can connect the kinship with is restraining the harm from them’.
وَ قَالَ فِي كِتَابِ اللَّهِ لا تُبْطِلُوا صَدَقاتِكُمْ بِالْمَنِّ وَ الْأَذى.
And he-asws said: ‘In the Book of Allah-azwj: Do not invalidate your charities by reminders of generosity and (causing) distress, [2:264]’’.[61]
وَ قَالَ ع إِنَّ مِنْ عَلَامَاتِ الْفِقْهِ الْحِلْمَ وَ الْعِلْمَ وَ الصَّمْتُ بَابٌ مِنْ أَبْوَابِ الْحِكْمَةِ إِنَّ الصَّمْتَ يَكْسِبُ الْمَحَبَّةَ إِنَّهُ دَلِيلٌ عَلَى كُلِّ خَيْرٍ.
And he-asws said: ‘From the signs of understanding is the forbearance and the knowledge. And the silence is a door from the doors of wisdom. If the silence earns the love, its evidence is upon all good’’.[62]
وَ قَالَ ع إِنَّ الَّذِي يَطْلُبُ مِنْ فَضْلٍ يَكُفُّ بِهِ عِيَالَهُ أَعْظَمُ أَجْراً مِنَ الْمُجَاهِدِ فِي سَبِيلِ اللَّهِ
And he-asws said: ‘The one seeks from the Grace to suffice his dependants with is of mightier Recompense than the fighter in the Way of Allah-azwj’.
وَ قِيلَ لَهُ كَيْفَ أَصْبَحْتَ
And it was said to him-asws, ‘How have you-asws become?’
فَقَالَ ع أَصْبَحْتُ بِأَجَلٍ مَنْقُوصٍ وَ عَمَلٍ مَحْفُوظٍ وَ الْمَوْتُ فِي رِقَابِنَا وَ النَّارُ مِنْ وَرَائِنَا وَ لَا نَدْرِي مَا يَفْعَلُ بِنَا.
He-asws said: ‘I-asws have become reduce by the term (life-span), and preserving of deeds while the death is in our necks, and the Fire is from behind us, and we don’t know what is to be Done with us’’.[63]
وَ قَالَ ع خَمْسٌ مَنْ لَمْ تَكُنْ فِيهِ فَلَا تَرْجُوهُ لِشَيْءٍ مِنَ الدُّنْيَا وَ الْآخِرَةِ مَنْ لَمْ تَعْرِفِ الْوَثَاقَةَ فِي أَرُومَتِهِ وَ الْكَرَمَ فِي طِبَاعِهِ وَ الرَّصَانَةَ فِي خُلُقِهِ وَ النُّبْلَ فِي نَفْسِهِ وَ الْمَخَافَةَ لِرَبِّهِ.
And he-asws said: ‘Five (matters) one who does not have these in him, so do not hope to him for anything from the world and the Hereafter – one you don’t know the bond (kinship/loyalty) in his origin, and the benevolence in his nature, and the steadfastness in his manners, and the nobility within himself, and the fear of his Lord-azwj’’.[64]
وَ قَالَ ع مَا الْتَقَتْ فِئَتَانِ قَطُّ إِلَّا نُصِرَ أَعْظَمُهُمَا عَفْواً.
And he-asws said: ‘No two groups will meet in battle at all except the mightier of the two in pardoning will be victorious’’.[65]
وَ قَالَ ع السَّخِيُّ يَأْكُلُ مِنْ طَعَامِ النَّاسِ لِيَأْكُلُوا مِنْ طَعَامِهِ وَ الْبَخِيلُ لَا يَأْكُلُ مِنْ طَعَامِ النَّاسِ لِئَلَّا يَأْكُلُوا مِنْ طَعَامِهِ.
And he-asws said: ‘The generous eat from food of the people for them to be eating from his food, while the miser does not eat from food of the people lest they eat from his food’’.[66]
وَ قَالَ ع إِنَّا أَهْلُ بَيْتٍ نَرَى وَعْدَنَا عَلَيْنَا دَيْناً كَمَا صَنَعَ رَسُولُ اللَّهِ ص.
And he-asws said: ‘We-asws, People-asws of the Household, we-asws view our-asws promises (made) as a debt upon us-asws just as Rasool-Allahsaww had done’’.[67]
وَ قَالَ ع يَأْتِي عَلَى النَّاسِ زَمَانٌ تَكُونُ الْعَافِيَةُ فِيهِ عَشَرَةَ أَجْزَاءٍ تِسْعَةٌ مِنْهَا فِي اعْتِزَالِ النَّاسِ وَ وَاحِدٌ فِي الصَّمْتِ
And he-asws said: ‘A time shall come upon the people, during it the well-being will be in ten segments, nine-tenths of these would be in isolating from the people, and one would be in the silence’.
وَ قَالَ لَهُ مُعَمَّرُ بْنُ خَلَّادٍ عَجَّلَ اللَّهُ فَرَجَكَ فَقَالَ ع يَا مُعَمَّرُ ذَاكَ فَرَجُكُمْ أَنْتُمْ فَأَمَّا أَنَا فَوَ اللَّهِ مَا هُوَ إِلَّا مِزْوَدٌ فِيهِ كَفُّ سَوِيقٍ مَخْتُومٌ بِخَاتَمٍ.
And Muammar Bin Khallad said to him-asws, ‘May Allah-azwj Hasten your-asws relief’.
He-asws said: ‘O Muammar! That is your relief. As for me-asws, by Allah-azwj it is not except it is a sack of provision wherein is a handful of barley, sealed with a seal’’.[68]
وَ قَالَ ع عَوْنُكَ لِلضَّعِيفِ أَفْضَلُ مِنَ الصَّدَقَةِ.
And he-asws said: ‘Your assisting the weak is better than the charity’’.[69]
وَ قَالَ ع لَا يَسْتَكْمِلُ عَبْدٌ حَقِيقَةَ الْإِيمَانِ حَتَّى تَكُونَ فِيهِ خِصَالٌ ثَلَاثٌ التَّفَقُّهُ فِي الدِّينِ وَ حُسْنُ التَّقْدِيرِ فِي الْمَعِيشَةِ وَ الصَّبْرُ عَلَى الرَّزَايَا-.
And he-asws said: ‘A servant will not perfect the realities of Eman until there happen to be three characteristics in him – the pondering in the religion, and the goodly assessment regarding the livelihood, and the patience upon the disasters’’.
وَ قَالَ ع لِأَبِي هَاشِمٍ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِ يَا دَاوُدُ إِنَّ لَنَا عَلَيْكُمْ حَقّاً بِرَسُولِ اللَّهِ ص وَ إِنَّ لَكُمْ عَلَيْنَا حَقّاً فَمَنْ عَرَفَ حَقَّنَا وَجَبَ حَقُّهُ وَ مَنْ لَمْ يَعْرِفْ حَقَّنَا فَلَا حَقَّ لَهُ-.
And he-asws said to Abu Hashim Dawood Bin Al-Qasim Al-Jafari: ‘O Dawood! There is a right for us-asws upon you all due to Rasool-Allah-saww, and there is a right for you all upon us-asws. So, the one who recognises our-asws right his right would be obligated, and the one who does not recognise our-asws, there is no right for him’’.
And one day he-asws attended a gathering of (the caliph) Al-Mamoun and Zul Riyasateyn (his minister) was present. They discussed the night and the day, which of the two had been Created before its counterpart. Zul Riyasateyn asked Al-Reza-asws about that.
فَقَالَ ع لَهُ تُحِبُّ أَنْ أُعْطِيَكَ الْجَوَابَ مِنْ كِتَابِ اللَّهِ أَمْ حِسَابِكَ
He-asws said to him: ‘Would you like me-asws to give you the answer from the Book of Allah-azwj or your (astrological) calculation?’
فَقَالَ أُرِيدُهُ أَوَّلًا مِنَ الْحِسَابِ
He said, ‘I want it first from the (astrological) calculation’.
فَقَالَ ع أَ لَيْسَ تَقُولُونَ إِنَّ طَالِعَ الدُّنْيَا السَّرَطَانُ وَ إِنَّ الْكَوَاكِبَ كَانَتْ فِي أَشْرَافِهَا
He-asws said: ‘Aren’t you saying that the ascendant of the world is the Cancer, and that the star happen to be in its rising?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ فَزُحَلُ فِي الْمِيزَانِ وَ الْمُشْتَرِي فِي السَّرَطَانِ وَ الْمِرِّيخُ فِي الْجَدْيِ وَ الزُّهَرَةُ فِي الْحُوتِ وَ الْقَمَرُ فِي الثَّوْرِ وَ الشَّمْسُ فِي وَسَطِ السَّمَاءِ فِي الْحَمَلِ وَ هَذَا لَا يَكُونُ إِلَّا نَهَاراً
He-asws said: ‘Saturn in the Libra, and Jupiter in the Cancer, and the Mars in the Capricorn, and the Venus in the Pisces, and the Moon in the Taurus, and the Sun is in the middle of the sky in Aries, and (all) this cannot happen except at day time’.
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ فَمِنْ كِتَابِ اللَّهِ
He said, ‘So, from the Book of Allah-azwj?’
قَالَ ع قَوْلُهُ لَا الشَّمْسُ يَنْبَغِي لَها أَنْ تُدْرِكَ الْقَمَرَ وَ لَا اللَّيْلُ سابِقُ النَّهارِ أَيْ إِنَّ النَّهَارَ سَبَقَهُ.
He-asws said: ‘His-azwj Words: The sun, it is not befitting for it that it should overtake the moon, nor for the night to precede the day, and all are floating in an orbit [36:40] – i.e., the day preceded it’’.[70]
قَالَ عَلِيُّ بْنُ شُعَيْبٍ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الرِّضَا ع فَقَالَ لِي يَا عَلِيُّ مَنْ أَحْسَنُ النَّاسِ مَعَاشاً
Ali Bin Shueyb said, ‘I entered to see Abu Al-Hassan Al-Reza-asws. He-asws said to me: ‘O Ali! Who is best of the people in livelihood?
قُلْتُ يَا سَيِّدِي أَنْتَ أَعْلَمُ بِهِ مِنِّي
I said, ‘O my Master-asws! You-asws are more knowing with it than me!’
فَقَالَ ع يَا عَلِيُّ مَنْ حَسَّنَ مَعَاشَ غَيْرِهِ فِي مَعَاشِهِ يَا عَلِيُّ مَنْ أَسْوَأُ النَّاسِ مَعَاشاً
He-asws said: ‘O Ali! One who improves livelihood of others in his livelihood. O Ali-asws! Who is evilest of the people in livelihood?’
قُلْتُ أَنْتَ أَعْلَمُ
I said, ‘You-asws are more knowing’.
قَالَ مَنْ لَمْ يُعِشْ غَيْرَهُ فِي مَعَاشِهِ يَا عَلِيُّ أَحْسِنُوا جِوَارَ النِّعَمِ فَإِنَّهَا وَحْشِيَّةٌ مَا نَأَتْ عَنْ قَوْمٍ فَعَادَتْ إِلَيْهِمْ
He-asws said: ‘One who does not let others live in his livelihood. O Ali-asws! Improve the vicinity of the bounty for it is wild (scared). Whatever distances from a people does not return to them’’.
يَا عَلِيُّ إِنَّ شَرَّ النَّاسِ مَنْ مَنَعَ رِفْدَهُ وَ أَكَلَ وَحْدَهُ وَ جَلَدَ عَبْدَهُ.
O Ali! Evilest of the people is one who prevents his supply, and eats alone, and whips his slave’’.
وَ قَالَ لَهُ ع رَجُلٌ فِي يَوْمِ الْفِطْرِ إِنِّي أَفْطَرْتُ الْيَوْمَ عَلَى تَمْرٍ وَ طِينِ الْقَبْرِ
And a man said to him-asws, ‘During the day of (Eid) Al-Fitr, I broke fast of the day upon dates and clay of the grave (of Al Husayn-asws)’.
فَقَالَ ع جَمَعْتَ السُّنَّةَ وَ الْبَرَكَةَ-.
He-asws said: ‘You gathered the Sunnah and the Blessing’’.
وَ قَالَ ع لِأَبِي هَاشِمٍ الْجَعْفَرِيِّ يَا أَبَا هَاشِمٍ الْعَقْلُ حِبَاءٌ مِنَ اللَّهِ وَ الْأَدَبُ كُلْفَةٌ فَمَنْ تَكَلَّفَ الْأَدَبَ قَدَرَ عَلَيْهِ وَ مَنْ تَكَلَّفَ الْعَقْلَ لَمْ يَزْدَدْ بِذَلِكَ إِلَّا جَهْلًا.
And he-asws said to Abu Hashim Al-Ja’fary: ‘O Abu Hashim! The intellect is an Endowment from Allah-azwj, and the discipline Encumbered. So, the one who encumbers the discipline is able upon it, and the one who encumbers the intellect does not increase with that except ignorance’’. [71]
وَ قَالَ أَحْمَدُ بْنُ عُمَرَ وَ الْحُسَيْنُ بْنُ يَزِيدَ دَخَلْنَا عَلَى الرِّضَا ع فَقُلْنَا إِنَّا كُنَّا فِي سَعَةٍ مِنَ الرِّزْقِ وَ غَضَارَةٍ مِنَ الْعَيْشِ فَتَغَيَّرَتِ الْحَالُ بَعْضَ التَّغَيُّرِ فَادْعُ اللَّهَ أَنْ يَرُدَّ ذَلِكَ إِلَيْنَا
Ahmad Bin Umar and Al Husayn Bin Yazeed said,
‘We entered to see Al-Reza-asws. We said, ‘We used to be in capaciousness of the sustenance and affluence from the affluent lifestyle. The situation changes with some of the changes, therefore supplicate to Allah-azwj to Return that to us!’
فَقَالَ ع أَيَّ شَيْءٍ تُرِيدُونَ تَكُونُونَ مُلُوكاً أَ يَسُرُّكُمْ أَنْ تَكُونُوا مِثْلَ طَاهِرٍ وَ هَرْثَمَةَ وَ إِنَّكُمْ عَلَى خِلَافِ مَا أَنْتُمْ عَلَيْهِ
He-asws said: ‘Which thing are you intending. Are you wanting to become kings? Will it make you happy if you were to be like Tahir and Harsama and you would be opposite to what you are upon (Wilayah)?’
فَقُلْتُ لَا وَ اللَّهِ مَا سَرَّنِي أَنَّ لِيَ الدُّنْيَا بِمَا فِيهَا ذَهَباً وَ فِضَّةً وَ إِنِّي عَلَى خِلَافِ مَا أَنَا عَلَيْهِ
I said, ‘No, by Allah-azwj it will not make be happy if the world with whatever is in it were gold and silver and for me to be opposite to what I am upon (at the moment)!’
فَقَالَ ع إِنَّ اللَّهَ يَقُولُ- اعْمَلُوا آلَ داوُدَ شُكْراً وَ قَلِيلٌ مِنْ عِبادِيَ الشَّكُورُ أَحْسِنِ الظَّنَّ بِاللَّهِ فَإِنَّ مَنْ حَسُنَ ظَنُّهُ بِاللَّهِ كَانَ اللَّهُ عِنْدَ ظَنِّهِ
He-asws said: ‘Allah-azwj Says: Work gratefully, family of Dawood, and a few from My servants are grateful [34:13]. Have good thoughts with Allah-azwj, for the one having good thoughts with Allah-azwj, Allah-azwj would be with his thoughts (good with him).
وَ مَنْ رَضِيَ بِالْقَلِيلِ مِنَ الرِّزْقِ قُبِلَ مِنْهُ الْيَسِيرُ مِنَ الْعَمَلِ وَ مَنْ رَضِيَ بِالْيَسِيرِ مِنَ الْحَلَالِ خَفَّتْ مَئُونَتُهُ وَ نُعِّمَ أَهْلُهُ وَ بَصَّرَهُ اللَّهُ دَاءَ الدُّنْيَا وَ دَوَاءَهَا وَ أَخْرَجَهُ مِنْهَا سَالِماً إِلَى دَارِ السَّلَامِ
And the one who is satisfied with the little from the sustenance, He-azwj will Accept from him the less from the deeds, and the one who is satisfied with the less from the Permissible (sustenance), his provisions would be light, and his family would be blissful, and Allah-azwj will Cause him to be insightful of diseases of the world and its cures, and Extract him from it safely to the house of peace’.
وَ قَالَ لَهُ ابْنُ السِّكِّيتِ مَا الْحُجَّةُ عَلَى الْخَلْقِ الْيَوْمَ
And Ibn Al-Sikeet said to him-asws, ‘What is the argument upon the creatures today?’
فَقَالَ ع الْعَقْلُ يَعْرِفُ بِهِ الصَّادِقَ عَلَى اللَّهِ فَيُصَدِّقُهُ وَ الْكَاذِبَ عَلَى اللَّهِ فَيُكَذِّبُهُ
He-asws said: ‘The intellect. By it one can recognise the one being truthful upon Allah-azwj so he would ratify him, and the liar upon Allah-azwj, so he would belie him’.
فَقَالَ ابْنُ السِّكِّيتِ هَذَا وَ اللَّهِ هُوَ الْجَوَابُ.
Ibn Al-Sikeet said, ‘By Allah-azwj, this, it is the answer!’’[72]
وَ قَالَ ع لَا يُقَبِّلِ الرَّجُلُ يَدَ الرَّجُلِ فَإِنَّ قُبْلَةَ يَدِهِ كَالصَّلَاةِ لَهُ.
And he-asws said: ‘The man should not kiss the hands of a man, for kissing his hand is like (praying) the Salat to him’’.[73]
وَ قَالَ ع قُبْلَةُ الْأُمِّ عَلَى الْفَمِ وَ قُبْلَةُ الْأُخْتِ عَلَى الْخَدِّ وَ قُبْلَةُ الْإِمَامِ بَيْنَ عَيْنَيْهِ.
And he-asws said: ‘Kiss the mother upon the mouth, and kiss the sister upon the cheek, and kiss the Imam-asws between his-asws eyes’’.[74]
وَ قَالَ ع لَيْسَ لِبَخِيلٍ رَاحَةٌ وَ لَا لِحَسُودٍ لَذَّةٌ وَ لَا لِمُلُوكٍ وَفَاءٌ وَ لَا لِكَذُوبٍ مُرُوَّةٌ.
And he-asws said: ‘There is no rest for the miser, nor any pleasure for an envier, nor any loyalty for the kings, nor any personality (manliness) for the liars’’.[75]
2- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ مِسْعَرِ بْنِ عَلِيِّ بْنِ زِيَادٍ عَنْ حَرِيزِ بْنِ سَعْدِ بْنِ أَحْمَدَ بْنِ مَالِكٍ عَنِ الْعَبَّاسِ بْنِ الْمَأْمُونِ عَنْ أَبِيهِ قَالَ: قَالَ لِي عَلِيُّ بْنُ مُوسَى الرِّضَا ع ثَلَاثَةٌ مُوَكَّلٌ بِهَا ثَلَاثَةٌ تَحَامُلُ الْأَيَّامِ عَلَى ذَوِي الْأَدَوَاتِ الْكَامِلَةِ وَ اسْتِيلَاءُ الْحِرْمَانِ عَلَى الْمُتَقَدِّمِ فِي صَنَعْتِهِ وَ مُعَادَاةُ الْعَوَامِّ عَلَى أَهْلِ الْمَعْرِفَةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from a group, from Abu Al Mufazzal, from Mis’ar Bin Ali Bin Ziyad, from Hareez Bin Sa’ad Bin Ahmad Bin Malik, from Al Abbas Bin Al Mamoun, from his father who said,
‘Ali-asws Bin Musa Al-Reza-asws said to me: ‘Three have been allocated with three – burden of the days (are allocated to be) upon the ones with perfect tools, and the seizure of the deprivation (is allocated to be) upon the one advanced in his craft, and the hostility of the general public (is allocated to be) upon the people of recognition’’.[76]
3- ص، قصص الأنبياء عليهم السلام بِإِسْنَادِهِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدَةَ قَالَ: دَخَلْتُ عَلَى الرِّضَا ع فَبَعَثَ إِلَى صَالِحِ بْنِ سَعِيدٍ فَحَضَرْنَا جَمِيعاً فَوَعَظَنَا ثُمَّ قَالَ إِنَّ الْعَابِدَ مِنْ بَنِي إِسْرَائِيلَ لَمْ يَكُنْ عَابِداً حَتَّى يَصْمُتَ عَشْرَ سِنِينَ فَإِذَا صَمَتَ عَشْرَ سِنِينَ كَانَ عَابِداً
(The book) ‘Qasas Al Anbiya-as’, may the greetings be upon them-as – by his chain to Al Sadouq, from his father, from Sa’ad, from Ibn Isa, from Ali Bin Sayf, from Muhammad Bin Ubeyda who said,
‘I entered to see Al-Reza-asws. He-asws sent for Salih Bin Saeed, so we presented together. He‑asws preached us, then said: ‘The worshipper from the children of Israel could not become a worshipper until he had been silent for ten years. When he had been silent for ten years, he would (then) be a worshipper’.
ثُمَّ قَالَ قَالَ أَبُو جَعْفَرٍ ع كُنْ خَيْراً لَا شَرَّ مَعَهُ كُنْ وَرَقاً لَا شَوْكَ مَعَهُ وَ لَا تَكُنْ شَوْكاً لَا وَرَقَ مَعَهُ وَ شَرّاً لَا خَيْرَ مَعَهُ
Then he-asws said: ‘Abu Ja’far-asws had said: ‘Be good having not evil with it, be a leaf having no thorn with it, and do not be a thorn having not leaf with it, and evil not having any good with it!’
ثُمَّ قَالَ إِنَّ اللَّهَ تَعَالَى يُبْغِضُ الْقِيلَ وَ الْقَالَ وَ إِيضَاعَ الْمَالِ وَ كَثْرَةَ السُّؤَالِ-
Then he-asws said: ‘Allah-azwj the Exalted Hates the, ‘It was said’, and ‘He said’, and wastage of wealth, and too many questions’.
ثُمَّ قَالَ إِنَّ بَنِي إِسْرَائِيلَ شَدَّدُوا فَشَدَّدَ اللَّهُ عَلَيْهِمْ قَالَ لَهُمْ مُوسَى ع اذْبَحُوا بَقَرَةً قَالُوا مَا لَوْنُهَا فَلَمْ يَزَالُوا شُدِّدُوا حَتَّى ذَبَحُوا بَقَرَةً يُمْلَأُ جِلْدُهَا ذَهَباً
Then he-asws said: ‘The children of Israel became difficult, so Allah-azwj became Difficult upon them. Musa-as had said to them: ‘Slaughter a cow!’ They said, ‘What is it’s colour?’ They did not cease to be difficult until they did slaughter a cow (having bought it for) its skin full of gold’.
ثُمَّ قَالَ إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ع قَالَ إِنَّ الْحُكَمَاءَ ضَيَّعُوا الْحِكْمَةَ لَمَّا وَضَعُوا عِنْدَ غَيْرِ أَهْلِهَا.
Then he-asws said: ‘Ali-asws Bin Abu Talib-asws said: ‘The wise ones wasted the wisdom when they placed it with other than its rightful ones’’.[77]
4- ضا، فقه الرضا عليه السلام سَلُوا رَبَّكُمُ الْعَافِيَةَ فِي الدُّنْيَا وَ الْآخِرَةِ فَإِنَّهُ أَرْوِي عَنِ الْعَالِمِ أَنَّهُ قَالَ الْمُلْكُ الْخَفِيُّ إِذَا حَضَرَتْ لَمْ يُؤْبَهْ لَهَا وَ إِنْ غَابَتْ عُرِفَ فَضْلُهَا
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – ‘Ask your Lord-azwj for the well-being in the world and the Hereafter, for it is reported from the Scholar-asws that he-asws had said: ‘The kingdom (good health) is hidden. When it is present, it is not turned to (paid attention to), and if it disappears, its merit is recognised.
وَ اجْتَهِدُوا أَنْ يَكُونَ زَمَانُكُمْ أَرْبَعَ سَاعَاتٍ سَاعَةً لِلَّهِ لِمُنَاجَاتِهِ وَ سَاعَةً لِأَمْرِ الْمَعَاشِ وَ سَاعَةً لِمُعَاشَرَةِ الْإِخْوَانِ الثِّقَاتِ وَ الَّذِينَ يُعَرِّفُونَكُمْ عُيُوبَكُمْ وَ يُخْلِصُونَ لَكُمْ فِي الْبَاطِنِ وَ سَاعَةً تَخْلُونَ فِيهَا لِلَذَّاتِكُمْ
And struggle for your time to be of four timings – a time for Allah-azwj for whispering to Him‑azwj, and a timing for the matters of livelihood, and a timing for socialising with the trusted brother and those who introduce your faults to you and are being sincere to you in the esoteric, and a timing you can be alone in it for your pleasures.
وَ بِهَذِهِ السَّاعَةِ تَقْدِرُونَ عَلَى الثَّلَاثِ السَّاعَاتِ- لَا تُحَدِّثُوا أَنْفُسَكُمْ بِالْفَقْرِ وَ لَا بِطُولِ الْعُمُرِ فَإِنَّهُ مَنْ حَدَّثَ نَفْسَهُ بِالْفَقْرِ بَخِلَ وَ مَنْ حَدَّثَهَا بِطُولِ الْعُمُرِ حَرَصَ
And by these timings, you are able upon the three timings – neither discuss yourself with the poverty nor with long life, for the one who discusses himself with the poverty will be miserly, and the one who discusses it with the long life will be greedy.
Make for your souls a share from the world by giving it what it desires from the Permissibles, and what does not damage the personality, nor having extravagance in it, and be assisted with upon matters of the world, for it has been reported: ‘He isn’t from us-asws, one who neglects his world for his religion, nor his religion for his world’.
وَ تَفَقَّهُوا فِي دِينِ اللَّهِ فَإِنَّهُ أَرْوِي مَنْ لَمْ يَتَفَقَّهْ فِي دِينِهِ مَا يُخْطِئُ أَكْثَرُ مِمَّا يُصِيبُ فَإِنَّ الْفِقْهَ مِفْتَاحُ الْبَصِيرَةِ وَ تَمَامُ الْعِبَادَةِ وَ السَّبَبُ إِلَى الْمَنَازِلِ الرَّفِيعَةِ وَ حَازَ الْمَرْءُ الْمَرْتَبَةَ الْجَلِيلَةَ فِي الدِّينِ وَ الدُّنْيَا
And ponder in the religion of Allah-azwj, for it has been reported: ‘One who does not ponder in his religion, what he does wrong will be more than what he gets right’, for the pondering is a key of insight, and completes the worship, and the means to the lofty dwellings, and the person gets the majestic rank in the religion and the world.
فَضْلُ الْفَقِيهِ عَلَى الْعِبَادِ كَفَضْلِ الشَّمْسِ عَلَى الْكَوَاكِبِ وَ مَنْ لَمْ يَتَفَقَّهْ فِي دِينِهِ لَمْ يُزَكِّ اللَّهُ لَهُ عَمَلًا.
The merit of a pondering one upon the worshipper is like a merit of the sun upon the stars, and the one who does not ponder in his religion, Allah-azwj will not Purify any deed for him’’.[78]
وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: لَوْ وَجَدْتُ شَابّاً مِنْ شُبَّانِ الشِّيعَةِ لَا يَتَفَقَّهُ لَضَرَبْتُهُ ضَرْبَةً بِالسَّيْفِ
And it is reported from the Scholar-asws having said: ‘If I-asws were to find a youth from the Shias not pondering (in the religion) I-asws strike him a strike of the sword’.
وَ رَوَى غَيْرِي عِشْرُونَ سَوْطاً
And it is reported by others, ‘Twenty lashes’.
وَ أَنَّهُ قَالَ تَفَقَّهُوا وَ إِلَّا أَنْتُمْ أَعْرَابٌ جُهَّالٌ.
And he-asws said: ‘Ponder (in the religion), or else you are ignorant Bedouins!’’[79]
وَ رُوِيَ أَنَّهُ قَالَ: مَنْزِلَةُ الْفَقِيهِ فِي هَذَا الْوَقْتِ كَمَنْزِلَةِ الْأَنْبِيَاءِ فِي بَنِي إِسْرَائِيلَ.
And it is reported that he-asws said: ‘The status of a jurist (pondering one) in this era is like the status of Prophets-as among the children of Israel’’.[80]
رُوِيَ أَنَّ الْفَقِيهَ يَسْتَغْفِرُ لَهُ مَلَائِكَةُ السَّمَاءِ وَ أَهْلُ الْأَرْضِ وَ الْوَحْشُ وَ الطَّيْرُ وَ حِيتَانُ الْبَحْرِ-
It is reported that the jurist (pondering one), they seek Forgiveness for him, Angels of the sky, and people of the earth, and the beasts, and the birds, and fishes of the sea.
وَ عَلَيْكُمْ بِالْقَصْدِ فِي الْغِنَى وَ الْفَقْرِ وَ الْبِرُّ مِنَ الْقَلِيلِ وَ الْكَثِيرِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُعْظِمُ شِقَّةَ التَّمْرَةِ حَتَّى يَأْتِيَ يَوْمَ الْقِيَامَةِ كَجَبَلِ أُحُدٍ
And upon you is with the moderation during the riches and the poverty, and the acts of righteousness from the little and the more, for Allah-azwj Blessed and Exalted will Magnify a part of a day to the extent that it will be brought on the Day of Qiyamah like being like Mount Ohad.
إِيَّاكُمْ وَ الْحِرْصَ وَ الْحَسَدَ فَإِنَّهُمَا أَهْلَكَا الْأُمَمَ السَّالِفَةَ وَ إِيَّاكُمْ وَ الْبُخْلَ فَإِنَّهَا عَاهَةٌ لَا تَكُونُ فِي حُرٍّ وَ لَا مُؤْمِنٍ إِنَّهَا خِلَافُ الْإِيمَانِ
Beware of the greed and the envy, for these two have destroyed the previous communities! And beware of the miserliness for it is a handicap which can neither be in a free person nor a Momin. It opposes the Eman.
عَلَيْكُمْ بِالتَّقِيَّةِ فَإِنَّهُ رُوِيَ مَنْ لَا تَقِيَّةَ لَهُ لَا دِينَ لَهُ وَ رُوِيَ تَارِكُ التَّقِيَّةِ كَافِرٌ وَ رُوِيَ اتَّقِ حَيْثُ لَا يُتَّقَى التَّقِيَّةُ دِينٌ مُنْذُ أَوَّلِ الدَّهْرِ إِلَى آخِرِهِ
Upon you is with the Taqiyyah (dissimulation), for it has been reported: ‘One having not Taqiyyah for him, there is no religion for him’. And it is reported: ‘The neglecter of Taqiyyah is a Kafir’. And it is reported: ‘And utilise Taqiyyah where they are not using Taqiyyah. The Taqiyyah has been religion since the beginning of times to its end’.
وَ رُوِيَ أَنَّ أَبَا عَبْدِ اللَّهِ ع كَانَ يَمْضِي يَوْماً فِي أَسْوَاقِ الْمَدِينَةِ وَ خَلْفَهُ أَبُو الْحَسَنِ مُوسَى فَجَذَبَ رَجُلٌ ثَوْبَ أَبِي الْحَسَنِ ثُمَّ قَالَ لَهُ مَنِ الشَّيْخُ فَقَالَ لَا أَعْرِفُ
And it is reported that Abu Abdullah-asws was one day passing by in the markets of Al-Medina and Abu Al-Hassan Musa-asws was behind him. A man grabbed hold of the cloth of Abu Al-Hassan-asws, then said to him-asws: ‘Who is the Sheykh?’ He-asws said: ‘I-asws don’t know’.
تَزَاوَرُوا تَحَابُّوا وَ تَصَافَحُوا وَ لَا تَحَاشَمُوا فَإِنَّهُ رُوِيَ الْمُحْتَشِمُ وَ الْمُحْتَشَمُ فِي النَّارِ-
Visit each other, gift each other, shake hands and do not be angry with each other, for it is reported: ‘The angry one and the angering one are in the Fire!’
لَا تَأَكَّلُوا النَّاسَ بِآلِ مُحَمَّدٍ فَإِنَّ التَّأَكُّلَ بِهِمْ كُفْرٌ- لَا تَسْتَقِلُّوا قَلِيلَ الرِّزْقِ فَتُحْرَمُوا كَثِيرَهُ-
Do not eat (earn from) the people through the Progeny-asws of Muhammad-saww, for the eating through them-asws is Kufr; Do not belittle the little sustenance, for you will be deprived a lot.
عَلَيْكُمْ فِي أُمُورِكُمْ بِالْكِتْمَانِ فِي أُمُورِ الدِّينِ وَ الدُّنْيَا فَإِنَّهُ رُوِيَ أَنَّ الْإِذَاعَةَ كُفْرٌ وَ رُوِيَ الْمُذِيعُ وَ الْقَاتِلُ شَرِيكَانِ وَ رُوِيَ مَا تَكْتُمُهُ مِنْ عَدُوِّكَ فَلَا يَقِفْ عَلَيْهِ وَلِيُّكَ-
Upon you all during your lifetimes is with the concealment in matters of religion and the world, for it has been reported: ‘The publicising is Kufr’. And it is reported: ‘The publiciser and the killer are both partners’. And it is reported: ‘Whatever you conceal from your enemy, do not pause your friend upon it’.
لَا تَغْضَبُوا مِنَ الْحَقِّ إِذَا صَدَعْتُمْ وَ لَا تَغُرَّنَّكُمُ الدُّنْيَا فَإِنَّهَا لَا تَصْلُحُ لَكُمْ كَمَا لَا تَصْلُحُ لِمَنْ كَانَ قَبْلَكُمْ مِمَّنِ اطْمَأَنَّ إِلَيْهَا
Do not be angered from the truth when it is proclaimed to you, nor be deceived by the world for it is not correct for you just as it is not correct for the ones who were before you, from the ones who had been reassured to it’.
وَ رُوِيَ أَنَّ الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَ الْقَبْرَ بَيْتُهُ وَ الْجَنَّةَ مَأْوَاهُ وَ الدُّنْيَا جَنَّةُ الْكَافِرِ وَ الْقَبْرَ سِجْنُهُ وَ النَّارَ مَأْوَاهُ
And it is reported: ‘The world is a prison of the Momin, and the grave is his house, and the Paradise is his abode, while the world is a garden of the Kafir, and the grave is his prison, and the Fire is his abode’.
عَلَيْكُمْ بِالصِّدْقِ وَ إِيَّاكُمْ وَ الْكَذِبَ فَإِنَّهُ لَا يَصْلُحُ إِلَّا لِأَهْلِهِ أَكْثِرُوا مِنْ ذِكْرِ الْمَوْتِ- فَإِنَّهُ أَرْوِي أَنَّ ذِكْرَ الْمَوْتِ أَفْضَلُ الْعِبَادَةِ
Upon you all is with the truthfulness, and beware of the lying, for it is not correct except for its rightful ones; frequent from remembering the death, for it has been reported: ‘Remembering the death is the best worship’.
وَ أَكْثِرُوا مِنَ الصَّلَوَاتِ عَلَى مُحَمَّدٍ وَ آلِهِ ع وَ الدُّعَاءَ لِلْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ فِي آنَاءِ اللَّيْلِ وَ النَّهَارِ فَإِنَّ الصَّلَاةَ عَلَى مُحَمَّدٍ وَ آلِهِ أَفْضَلُ أَعْمَالِ الْبِرِّ
And frequent from the Salawaat upon Muhammad-saww and his-saww Progeny-asws, and the supplicating for the Momineen and the Mominaat in the middle of the night and the day, for the Salawaat upon Muhammad-saww and his-saww Progeny-asws is best of the righteous deeds.
وَ احْرِصُوا عَلَى قَضَاءِ حَوَائِجِ الْمُؤْمِنِينَ وَ إِدْخَالِ السُّرُورِ عَلَيْهِمْ وَ دَفْعِ الْمَكْرُوهِ عَنْهُمْ فَإِنَّهُ لَيْسَ شَيْءٌ مِنَ الْأَعْمَالِ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ بَعْدَ الْفَرَائِضِ أَفْضَلَ مِنْ إِدْخَالِ السُّرُورِ عَلَى الْمُؤْمِنِ-
And be eager upon fulfilling needs of the Momineen and entering the gladness upon them, and repel the abhorrence(s) away from them, for there isn’t anything from the deeds in the Presence of Allah-azwj Mighty and Majestic, after the Obligation, better than entering the gladness upon the Momin.
لَا تَدَعُوا الْعَمَلَ الصَّالِحَ وَ الِاجْتِهَادَ فِي الْعِبَادَةِ اتِّكَالًا عَلَى حُبِّ آلِ مُحَمَّدٍ ع لَا تَدَعُوا حُبَّ آلِ مُحَمَّدٍ ع وَ التَّسْلِيمَ لِأَمْرِهِمْ اتِّكَالًا عَلَى الْعِبَادَةِ فَإِنَّهُ لَا يُقْبَلُ أَحَدُهُمَا دُونَ الْآخَرِ
Do not leave the righteous deeds and the struggling in the worship relying upon love of love of Progeny-asws of Muhammad-saww. Do not leave love of Progeny-asws of Muhammad-saww and the submitting to their-asws instructions, relying upon the worship, for one of these is not Accepted without the other.
وَ اعْلَمُوا أَنَّ رَأْسَ طَاعَةِ اللَّهِ سُبْحَانَهُ التَّسْلِيمُ لِمَا عَقَلْنَاهُ وَ مَا لَمْ نَعْقِلْهُ فَإِنَّ رَأْسَ الْمَعَاصِي الرَّدُّ عَلَيْهِمْ وَ إِنَّمَا امْتَحَنَ اللَّهُ عَزَّ وَ جَلَّ النَّاسَ بِطَاعَتِهِ لِمَا عَقَلُوهُ وَ مَا لَمْ يَعْقِلُوهُ إِيجَاباً لِلْحُجَّةِ وَ قَطْعاً لِلشُّبْهَةِ
And know that the top obedience of Allah-azwj the Glorious is the submission to what we have understood and what we have not understood, for the top disobedience is the rebuttal against them-asws, and rather Allah-azwj Mighty and Majestic Tests the people with obedience to Him-azwj at what they have understood and what they have not understood, responding to the argument and cutting off the lustful desires.
وَ اتَّقُوا اللَّهَ وَ قُولُوا قَوْلًا سَدِيداً يُصْلِحْ لَكُمْ أَعْمالَكُمْ- وَ يُدْخِلْكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ وَ مَساكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ
O you those who believe! Fear Allah and speak the correct speech [33:70] He will Correct your deeds for you [33:71] and Enter you into Gardens beneath which the rivers flow, and goodly dwellings in the Gardens of Eden [61:12].
وَ لَا يَفُوتَنَّكُمْ خَيْرُ الدُّنْيَا فَإِنَّ الْآخِرَةَ لَا تُلْحَقُ وَ لَا تُنَالُ إِلَّا بِالدُّنْيَا.
And do not miss out on goodness of the world, for the Hereafter can neither be grasped nor attained except through the world’’.[81]
5- ضا، فقه الرضا عليه السلام نَرْوِي انْظُرْ إِلَى مَنْ هُوَ دُونَكَ فِي الْمَقْدُرَةِ وَ لَا تَنْظُرْ إِلَى مَنْ هُوَ فَوْقَكَ فَإِنَّ ذَلِكَ أَقْنَعُ لَكَ وَ أَحْرَى أَنْ تَسْتَوْجِبَ الزِّيَادَةَ
(The book) ‘Fiqh Al-Reza-asws’ – We are reporting: ‘Look at the one who is below you in the ability and do not look at the one who is above you, for that would be of more contentment to you and worthier of obligating the increase.
وَ اعْلَمْ أَنَّ الْعَمَلَ الدَّائِمَ الْقَلِيلَ عَلَى الْيَقِينِ وَ الْبَصِيرَةِ أَفْضَلُ عِنْدَ اللَّهِ مِنَ الْعَمَلِ الْكَثِيرِ عَلَى غَيْرِ يَقِينٍ وَ الْجَهْدِ-
And know that the little deed done constantly based upon the certainty and the insight is superior in the Presence of Allah-azwj than a lot of deeds done based upon uncertainty and the effort.
وَ اعْلَمْ أَنَّهُ لَا وَرَعَ أَنْفَعُ مِنْ تَجَنُّبِ مَحَارِمِ اللَّهِ وَ الْكَفِّ عَنْ أَذَى الْمُؤْمِنِ وَ لَا عَيْشَ أَهْنَأُ مِنْ حُسْنِ الْخُلُقِ وَ لَا مَالَ أَنْفَعُ مِنَ الْقُنُوعِ 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 harming the Momin; and there is no life more pleasurable than good manners, nor any wealth more beneficial than the contentment, nor any ignorance more harmful than the self-fascination.
وَ لَا تُخَاصِمِ الْعُلَمَاءَ وَ لَا تُلَاعِبْهُمْ وَ لَا تُحَارِبْهُمْ وَ لَا تُوَاضِعْهُمْ
And do not dispute with the scholar nor play around with them, nor battle them, nor drop them’.
وَ نَرْوِي مَنِ احْتَمَلَ الْجَفَا لَمْ يَشْكُرِ النِّعْمَةَ
And we are reporting: ‘One who endures the disloyalty (forsaking) has not thanked for the bounty’.
وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ رَحِمَ اللَّهُ عَبْداً حَبَّبَنَا إِلَى النَّاسِ وَ لَمْ يُبَغِّضْنَا إِلَيْهِمْ وَ ايْمُ اللَّهِ لَوْ يَرْوُونَ مَحَاسِنَ كَلَامِنَا لَكَانُوا أَعَزَّ وَ لَمَا اسْتَطَاعَ أَحَدٌ أَنْ يَتَعَلَّقَ عَلَيْهِمْ بِشَيْءٍ.
And I am reporting from the Scholar-asws having said: ‘May Allah-azwj have Mercy on a servant who makes us beloved to the people and does not make us-asws hateful to them, and I-asws swear by Allah-azwj, if they were to see the excellence of our-asws speech, they would be dearer and no one would be capable of attaching anything upon them’’.[82]
وَ أَرْوِي عَنِ الْعَالِمِ أَنَّهُ قَالَ: عَلَيْكُمْ بِتَقْوَى اللَّهِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ أَدَاءِ الْأَمَانَةِ وَ صِدْقِ الْحَدِيثِ وَ حُسْنِ الْجِوَارِ فَبِهَذَا جَاءَ مُحَمَّدٌ ص
And I am reporting from the Scholar-asws having said: ‘Upon you is with fearing Allah-azwj, and the devoutness, and the struggle, and fulfilling the entrustment, and the truthful narration, and the good neighbourliness, for this is what Muhammad-saww had come with.
صَلُّوا فِي عَشَائِرِكُمْ وَ صِلُوا أَرْحَامَكُمْ وَ عُودُوا مَرْضَاكُمْ وَ احْضُرُوا جَنَائِزَكُمْ كُونُوا زَيْناً وَ لَا تَكُونُوا شَيْناً حَبِّبُونَا إِلَى النَّاسِ وَ لَا تُبَغِّضُونَا جُرُّوا إِلَيْنَا كُلَّ مَوَدَّةٍ وَ ادْفَعُوا عَنَّا كُلَّ قَبِيحٍ وَ مَا قِيلَ فِينَا مِنْ خَيْرٍ فَنَحْنُ أَهْلُهُ وَ مَا قِيلَ فِينَا مِنْ شَرٍّ فَمَا نَحْنُ كَذَلِكَ- الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ
Connect in your clans and connect your kinships, and console your sick, and attend your funerals, and do not be shameful. Make us-asws beloved to the people and do not make us-asws hateful. Attract every affection towards us-asws and repel every ugliness away from us-asws, and whatever from good is said regarding us-asws, we-asws are its rightful, and whatever from evil is said regarding us-asws, we-asws are not like that. The Praise is for Allah-azwj, Lord-azwj of the world!’
And it is reported that a man said to Al-Sadiq-asws, may the greetings and the Mercy be upon him-asws, ‘O son-asws of Rasool-Allah-saww! In what is the manliness?’
وَ يُرْوَى أَنْ رَجُلًا قَالَ لِلصَّادِقِ السَّلَامُ وَ الرَّحْمَةُ عَلَيْهِ يَا ابْنَ رَسُولِ اللَّهِ فِيمَ الْمُرُوَّةُ فَقَالَ أَلَّا يَرَاكَ اللَّهُ حَيْثُ نَهَاكَ وَ لَا يَفْقِدَكَ حَيْثُ أَمَرَكَ.
He-asws said: ‘Allah-azwj should not See you where He-azwj has Prohibited you from, nor Miss you where He-azwj has Commanded you to be’’.[83]
6- كشف، كشف الغمة قَالَ الْآبِيُّ فِي نَثْرِ الدُّرَرِ سُئِلَ الرِّضَا ع عَنْ صِفَةِ الزَّاهِدِ فَقَالَ مُتَبَلِّغٌ بِدُونِ قُوتِهِ مُسْتَعِدٌّ لِيَوْمِ مَوْتِهِ مُتَبَرِّمٌ بِحَيَاتِهِ
(The book) ‘Kashf Al Ghumma’ – Al Aaby said in ‘Nashr Al Durar’ –
‘Al-Reza-asws was asked about description of the ascetism. He-asws said: ‘The one satisfied with less than his daily subsistence, preparing for the day of his death, fed up with his life’.
وَ سُئِلَ ع عَنِ الْقَنَاعَةِ فَقَالَ الْقَنَاعَةُ تَجْتَمِعُ إِلَى صِيَانَةِ النَّفْسِ وَ عِزِّ الْقَدْرِ وَ طَرْحِ مُؤَنِ الِاسْتِكْثَارِ وَ التَّعَبُّدِ لِأَهْلِ الدُّنْيَا وَ لَا يَسْلُكُ طَرِيقَ الْقَنَاعَةِ إِلَّا رَجُلَانِ إِمَّا مُتَعَلِّلٌ يُرِيدُ أَجْرَ الْآخِرَةِ أَوْ كَرِيمٌ مُتَنَزِّهٌ عَنْ لِئَامِ النَّاسِ
And he-asws was asked about the contentment. He-asws said: ‘The contentment combines to self-preservation, and the worthy honour, and dropping the extravagance, and the servitude to people of the world, and no one cannot travel the path of contentment except two men – either a worshipper intending Recompense of the Hereafter, or a benevolent one removed from the lowly people’.
وَ امْتَنَعَ عِنْدَهُ رَجُلٌ مِنْ غَسْلِ الْيَدِ قَبْلَ الطَّعَامِ فَقَالَ اغْسِلْهَا وَ الْغَسْلَةُ الْأُولَى لَنَا وَ أَمَّا الثَّانِيَةُ فَلَكَ فَإِنْ شِئْتَ فَاتْرُكْهَا.
And a man in his-asws presence refused from washing the hand before the meal, so he-asws said: ‘Wash it, and the first washing is for us, and as for the second it is for you. If you so desire, you can leave it’’ (washing hands).[84]
قَالَ ع فِي قَوْلِ اللَّهِ تَعَالَى فَاصْفَحِ الصَّفْحَ الْجَمِيلَ قَالَ عَفْوٌ بِغَيْرِ عِتَابٍ
He-asws said regarding Words of Allah-azwj the Exalted: therefore pardon with the beautiful pardoning [15:85]. He-asws said: ‘Pardoning without reproach’.
وَ فِي قَوْلِهِ خَوْفاً وَ طَمَعاً قَالَ خَوْفاً لِلْمُسَافِرِ وَ طَمَعاً لِلْمُقِيمِ.
And regarding His-azwj Words: fear and hope [13:12]. He-asws said: ‘Fear of the traveller and greed of the stayer (not travelling)’’.[85]
7- وَ مِنْ تَذْكِرَةِ ابْنِ حُمْدُونٍ، قَالَ ع مَنْ رَضِيَ مِنَ اللَّهِ عَزَّ وَ جَلَّ بِالْقَلِيلِ مِنَ الرِّزْقِ رَضِيَ مِنْهُ بِالْقَلِيلِ مِنَ الْعَمَلِ
And from ‘Tazkira’ – Ibn Hamdoun –
‘He-asws said: ‘One who is satisfied from Allah-azwj Mighty and Majestic with the little from the sustenance, He-azwj will be Satisfied from him with the little from the deeds’.
وَ قَالَ لَا يَعْدَمُ الْمَرْءُ دَائِرَةَ السَّوْءِ مَعَ نَكْثِ الصَّفْقَةِ وَ لَا يَعْدَمُ تَعْجِيلَ الْعُقُوبَةِ مَعَ ادِّرَاءِ الْبَغْيِ
And he-asws said: ‘The person will not lack the evil circle with having broken the agreement, nor will he lack the hastened Punished with deceptive transgression’.
وَ قَالَ النَّاسُ ضَرْبَانِ بَالِغٌ لَا يَكْتَفِي وَ طَالِبٌ لَا يَجِدُ.
And he-asws said: ‘The people are of two types – One reaching not satisfied, and a seeker not finding’’.[86]
8- كش، رجال الكشي عَنْ حَمْدَوَيْهِ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ: كَتَبَ الْحُسَيْنُ بْنُ مِهْرَانَ إِلَى أَبِي الْحَسَنِ الرِّضَا ع كِتَاباً قَالَ فَكَانَ يَمْشِي شَاكّاً فِي وُقُوفِهِ قَالَ فَكَتَبَ إِلَى أَبِي الْحَسَنِ يَأْمُرُهُ وَ يَنْهَاهُ فَأَجَابَهُ أَبُو الْحَسَنِ بِجَوَابٍ وَ بَعَثَ بِهِ إِلَى أَصْحَابِهِ فَنَسَخُوهُ وَ رَدُّوا إِلَيْهِ لِئَلَّا يَسْتُرَهُ حُسَيْنُ بْنُ مِهْرَانَ وَ كَذَلِكَ كَانَ يَفْعَلُ إِذَا سُئِلَ عَنْ شَيْءٍ فَأَحَبَّ سَتْرَ الْكِتَابِ فَهَذِهِ نُسْخَةُ الْكِتَابِ الَّذِي أَجَابَهُ بِهِ-
(The book) ‘Rijal’ of Al Kashy – from Hamdawiya, from Al-Hassan Bin Musa, from Ismail Bin Mihran, from Ahmad Bin Muhammad who said,
‘Al-Husayn Bin Mihran wrote a letter to Abu Al-Hassan Al-Reza-asws. He was walking complaining regarding his pausing. So, he wrote to Abu Al-Hassan-asws to instruct him and forbid him. Abu Al-Hassan-asws answered him with an answer and sent it to his-asws companions. They copied it and returned it to him-asws lest Husayn Bin Mihran conceal it, and he-asws used to do that whenever he-asws was asked about something. I loved the writing of the letter. This is a copy of the letter which he-asws had answered with: –
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ عَافَانَا اللَّهُ وَ إِيَّاكَ جَاءَنِي كِتَابُكَ تَذْكُرُ فِيهِ الرَّجُلَ الَّذِي عَلَيْهِ الْجِنَايَةُ وَ الْعَيْنُ وَ تَقُولُ أَخَذْتَهُ وَ تَذْكُرُ مَا تَلْقَانِي بِهِ وَ تَبْعَثُ إِلَيَّ بِغَيْرِهِ
‘In the Name of Allah-azwj the Beneficent, the Merciful! May Allah-azwj Keep us-asws and you well! Your letter has come to me-asws mentioning in it the man upon whom is the crime and the embezzlement, and you are saying I-asws have seized him, and you mentioned what you faced me-asws with it, and you sent to me-asws with someone else.
فَاحْتَجَجْتَ فِيهِ فَأَكْثَرْتَ وَ عَمِيتَ عَلَيْهِ أَمْراً وَ أَرَدْتَ الدُّخُولَ فِي مِثْلِهِ تَقُولُ إِنَّهُ عَمِلَ فِي أَمْرِي بِعَقْلِهِ وَ حِيلَتِهِ نَظَراً مِنْهُ لِنَفْسِهِ وَ إِرَادَةَ أَنْ تَمِيلَ إِلَيْهِ قُلُوبُ النَّاسِ لِيَكُونَ مِثْلَهُ الْأَمْرُ بِيَدِهِ وَلَّيْتُهُ يَعْمَلُ فِيهِ بِرَأْيِهِ وَ يَزْعُمُ أَنِّي طَاوَعْتُهُ فِيمَا أَشَارَ بِهِ عَلَيَّ
You argued in it and it is a lot and have generalised matters upon it, and I-asws want to enter into similar to it. You are saying he is working regarding my-asws instructions with his intellect and his ploys as a consideration from him for himself and wants to incline hearts of the people to him for similar to it be the matter in his hands, in his charge, he can work regarding it with his own opinion, and he claims that I-asws have complied with him regarding what he has indicated to me-asws.
وَ هَذَا أَنْتَ تُشِيرُ عَلَيَّ فِيمَا يَسْتَقِيمُ عِنْدَكَ فِي الْعَقْلِ وَ الْحِيلَةِ بَعْدَكَ لَا يَسْتَقِيمُ الْأَمْرُ إِلَّا بِأَحَدِ أَمْرَيْنِ إِمَّا قَبِلْتَ الْأَمْرَ عَلَى مَا كَانَ يَكُونُ عَلَيْهِ وَ إِمَّا أَعْطَيْتَ الْقَوْمَ مَا طَلَبُوا وَ قَطَعْتَ عَلَيْهِمْ وَ إِلَّا فَالْأَمْرُ عِنْدَنَا مُعَوَّجٌ وَ النَّاسُ غَيْرُ مُسَلِّمِينَ مَا فِي أَيْدِيهِمْ مِنْ مَالٍ وَ ذَاهِبُونَ بِهِ
And this, you are indicating to me-asws regarding what is straight in your view, regarding the intellect and the ploy after you. The matter cannot be straight except with one of the two matters – either you accept the matter being upon what they had been upon, or you give the people what they are seeking and cut upon them, or else the matter in our-asws view is crooked and the people are not safe of what wealth there is in their hands and they are going with it.
فَالْأَمْرُ لَيْسَ بِعَقْلِكَ وَ لَا بِحِيلَتِكَ يَكُونُ وَ لَا تَفْعَلِ الَّذِي نَحَلْتَهُ بِالرَّأْيِ وَ الْمَشُورَةِ وَ لَكِنَّ الْأَمْرَ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَحْدَهُ لَا شَرِيكَ لَهُ يَفْعَلُ فِي خَلْقِهِ مَا يَشَاءُ
So, the matter isn’t with your intellect nor does it happen with your ploys, nor are you doing which we-asws have made permissible with the views and the consultation, but the matter is up to Allah-azwj Mighty and Majestic Alone, there is no associate for Him-azwj. He-azwj Does among His-azwj creatures whatever He-azwj so Desires to.
مَنْ يَهْدِي اللَّهُ فَلَا مُضِلَّ لَهُ وَ مَنْ يُضْلِلْهُ فَلا هادِيَ لَهُ وَ لَنْ تَجِدَ لَهُ مُرْشِداً-
One whom Allah-azwj Guides, there is no strayer for him, and one whom He-azwj Lets to stray, there is no guide for him, and you will never find a guide for him’.
فَقُلْتُ وَ اعْمَلْ فِي أَمْرِهِمْ وَ احْتَلْ فِيهِ فَكَيْفَ لَكَ بِالْحِيلَةِ وَ اللَّهُ يَقُولُ- وَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمانِهِمْ لا يَبْعَثُ اللَّهُ مَنْ يَمُوتُ بَلى وَعْداً عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَ الْإِنْجِيلِ إِلَى قَوْلِهِ عَزَّ وَ جَلَ وَ لِيَقْتَرِفُوا ما هُمْ مُقْتَرِفُونَ
I-asws say, and work in their affairs and be occupied in it. How can the ploy be for you and Allah‑saww is Saying: And they are swearing by Allah with the most emphatic of their oaths, ‘Allah will not Resurrect ones who die!’ Yes, (It is) a true Promise binding upon Him, [16:38], in the Torah and the Evangel, up to Words of Mighty and Majestic: and let them earn whatever they are earning [6:113].
فَلَوْ تُجِيبُهُمْ فِيمَا سَأَلُوا عَنْهُ اسْتَقَامُوا وَ أَسْلَمُوا وَ قَدْ كَانَ مِنِّي مَا أَنْكَرْتَ وَ أَنْكَرُوا مِنْ بَعْدِي وَ مُدَّ لِي بَقَائِي وَ مَا كَانَ ذَلِكَ إِلَّا رَجَاءَ الْإِصْلَاحِ لِقَوْلِ أَمِيرِ الْمُؤْمِنِينَ ع
If you were to answer them regarding what they are asking about, they will be straight and submit, and there has happened from me-asws what you dislike and they will dislike from after me-asws, and extension for me-asws of my-asws lifespan, and that cannot happen except hoping for the correction due to the words of Amir Al-Momineen-asws: –
وَ اقْتَرِبُوا وَ اقْتَرِبُوا وَ سَلُوا وَ سَلُوا فَإِنَّ الْعَلِيمَ يُفِيضُ فَيْضاً وَ جَعَلَ يَمْسَحُ بَطْنَهُ وَ يَقُولُ مَا مُلِئَ طَعَاماً وَ لَكِنْ مَلَأْتُهُ عِلْماً وَ اللَّهِ مَا آيَةٌ أُنْزِلَتْ فِي بَرٍّ وَ لَا بَحْرٍ وَ لَا سَهْلٍ وَ لَا جَبَلٍ إِلَّا أَنِّي أَعْلَمُهَا وَ أَعْلَمُ فِيمَنْ نَزَلَتْ
‘And come closer, and come closer, and ask, and ask, for the All-Knowing has Poured with a pouring’ – and he-asws went on to wipe his-asws belly and saying: ‘It is not filled with food, but I-asws have filled it with knowledge. By Allah-azwj! There is no Verse Revealed, neither in land, nor sea, nor coast, nor mountain except I-asws know it, and know regarding who it was Revealed’.
وَ قَوْلُ أَبِي عَبْدِ اللَّهِ ع إِلَى اللَّهِ أَشْكُو أَهْلَ الْمَدِينَةِ إِنَّمَا أَنَا فِيهِمْ كَالشَّعَرِ أَنْتَقِلُ يُرِيدُونَنِي أَلَّا أَقُولَ الْحَقَّ وَ اللَّهِ لَا أَزَالُ أَقُولُ الْحَقَّ حَتَّى أَمُوتَ
And words of Abu Abdullah-asws: ‘I-asws complain to Allah-azwj of the people of Al-Medina But rather I-asws am among them like the hair. I-asws move where they want me-asws to. Indeed! I‑asws am speaking the truth. By Allah-azwj, I-asws will not cease speaking the truth until I-asws die!’
فَلَمَّا قُلْتُ حَقّاً أُرِيدُ بِهِ حِقْنَ دِمَائِكُمْ وَ جَمْعَ أَمْرِكُمْ عَلَى مَا كُنْتُمْ عَلَيْهِ أَنْ يَكُونَ سِرُّكُمْ مَكْتُوماً عِنْدَكُمْ غَيْرَ فَاشٍ فِي غَيْرِكُمْ وَ قَدْ قَالَ رَسُولُ اللَّهِ ص سِرّاً أَسَرَّهُ اللَّهُ تَعَالَى إِلَى جَبْرَئِيلَ وَ أَسَرَّهُ جَبْرَئِيلُ إِلَى مُحَمَّدٍ ص وَ أَسَرَّهُ مُحَمَّدٌ ص إِلَى عَلِيٍّ وَ أَسَرَّهُ عَلِيٌّ إِلَى مَنْ شَاءَ
When I-asws say the truth, I-asws am intending by it to say your blood and gathering your affairs upon what you were upon. Your secrets had been hidden with you, not spread out among others, and Rasool-Allah-saww said: ‘A secret of Allah-azwj the Exalted Divulged to Jibraeel, and Jibraeel-as divulged it to Muhammad-saww, and Muhammad-saww divulged it to Ali-asws, and Ali‑asws divulged it to the one he-asws so desired’’.
ثُمَّ قَالَ قَالَ أَبُو جَعْفَرٍ ثُمَّ أَنْتُمْ تُحَدِّثُونَ بِهِ فِي الطَّرِيقِ
Then he-asws said: ‘Abu Ja’far-asws said: ‘Then you-asws are narrating with it in the roads’.
فَأَرَدْتُ حَيْثُ مَضَى صَاحِبُكُمْ أَنْ أَلَّفَ أَمْرَكُمْ عَلَيْكُمْ لِئَلَّا تَضَعُوهُ فِي غَيْرِ مَوْضِعِهِ وَ لَا تَسْأَلُوا عَنْهُ غَيْرَ أَهْلِهِ فَيَكُونُ فِي مَسْأَلَتِكُمْ إِيَّاهُمْ هَلَاكُكُمْ فَلَمَّا دَعَا إِلَى نَفْسِهِ وَ لَمْ يَكُنْ دَاخِلَهُ-
I-asws intended, where your companion has gone, to unite your affairs upon you lest you place it in other than its place, and you should not ask other than its rightful ones, for in your asking them will be your destruction, when he called to himself and he had not entered it.
ثُمَّ قُلْتُمْ لَا بُدَّ إِذَا كَانَ ذَلِكَ مِنْهُ يَثْبُتُ عَلَى ذَلِكَ وَ لَا يَتَحَوَّلُ عَنْهُ إِلَى غَيْرِهِ
Then you said when that happened from him, ‘There is no escape from being affirmed upon that and not to transfer away from it to something else’.
قُلْتُ لِأَنَّهُ كَانَ لَهُ مِنَ التَّقِيَّةِ وَ الْكَفُّ أَوْلَى وَ أَمَّا إِذَا تَكَلَّمَ فَقَدْ لَزِمَهُ الْجَوَابُ فِيمَا يَسْأَلُ عَنْهُ وَ صَارَ الَّذِي كُنْتُمْ تَزْعُمُونَ أَنَّكُمْ تُذَمُّونَ بِهِ فَإِنَّ الْأَمْرَ مَرْدُودٌ إِلَى غَيْرِكُمْ وَ إِنَّ الْفَرْضَ عَلَيْكُمْ اتِّبَاعُهُمْ فِيهِ إِلَيْكُمْ
I (you all said), ‘Because it happened from him out of Taqiyyah (dissimulation)’, and the refraining is foremost, and as for when you speak, then the answer is necessitated regarding what has been asked about, and that which you had been claiming, you will be becoming being condemned with it, for the matter is returned to others, and that the obligation upon you all is following them in it (has come) to you.
فَصَبَرْتُمْ مَا اسْتَقَامَ فِي عُقُولِكُمْ وَ آرَائِكُمْ وَ صَحَّ بِهِ الْقِيَاسُ عِنْدَكُمْ بِذَلِكَ لَازِماً لِمَا زَعَمْتُمْ مِنْ أَنْ لَا يَصِحَّ أَمْرُنَا زَعَمْتُمْ حَتَّى يَكُونَ ذَلِكَ عَلَيَّ لَكُمْ
So, you have come to what is straight in your intellects and your views, and the analogy has corrected with in your view with that. It necessitates to what you are claiming from, ‘Our matters are not correct’, you are claiming until that happens to be upon me for you all.
فَإِنْ قُلْتُمْ لَمْ يَكُنْ كَذَلِكَ لِصَاحِبِكُمْ فَصَارَ الْأَمْرُ أَنْ وَقَعَ إِلَيْكُمْ نَبَذْتُمْ أَمْرَ رَبِّكُمْ وَرَاءَ ظُهُورِكُمْ فَ لا أَتَّبِعُ أَهْواءَكُمْ قَدْ ضَلَلْتُ إِذاً وَ ما أَنَا مِنَ الْمُهْتَدِينَ-
If you were to say, ‘That will not happen like that’ for your companion, so the matter has become such that it has fallen to you. You have discarded the Commands of your Lord-azwj behind your backs: Say: ‘I will not follow your whims. You have strayed, (if I do so) then I would not be from the rightly Guided ones [6:56].
وَ مَا كَانَ بُدٌّ مِنْ أَنْ تَكُونُوا كَمَا كَانَ مِنْ قَبْلِكُمْ قَدْ أُخْبِرْتُمْ أَنَّهَا السُّنَنُ وَ الْأَمْثَالُ الْقُذَّةُ بِالْقُذَّةِ وَ مَا كَانَ يَكُونُ
There was no escape from your becoming like what the ones before you had become. I-asws have informed you it is the Sunnah(s) and the examples, the arrow with the arrow (in a quiver, i.e., the same as them), and whatever had happened will be happening.
مَا طَلَبْتُمْ مِنَ الْكَفِّ أَوَّلًا وَ مِنَ الْجَوَابِ آخِراً شِفَاءً لِصُدُورِكُمْ وَ لِإِذْهَابِ شَكِّكُمْ وَ قَدْ كَانَ بُدٌّ مِنْ أَنْ يَكُونَ مَا قَدْ كَانَ مِنْكُمْ وَ لَا يَذْهَبُ عَنْ قُلُوبِكُمْ حَتَّى يُذْهِبَهُ اللَّهُ عَنْكُمْ
What you had sought from the first restraint and from the last answer is healing for your chests and for removal of your doubts, and it was inevitable from happening what has happened from you, and it will not be going away from your hearts until Allah-azwj Removes it from you.
وَ لَوْ قَدِرَ النَّاسُ كُلُّهُمْ عَلَى أَنْ يُحِبُّونَا وَ يَعْرِفُوا حَقَّنَا وَ يُسَلِّمُوا لِأَمْرِنَا فَعَلُوا وَ لَكِنَ اللَّهَ يَفْعَلُ ما يَشاءُ وَ يَهْدِي إِلَيْهِ مَنْ أَنابَ
And if all the people had been able upon loving us-asws and recognise our-asws right and submit to our-asws matter, they would have done so, but Surely Allah Lets to stray whomsoever He so Desires to, and Guides to Himself those who turn (to Him) [13:27].
فَقَدْ أَجَبْتُكَ فِي مَسَائِلَ كَثِيرَةٍ فَانْظُرْ أَنْتَ وَ مَنْ أَرَادَ الْمَسَائِلَ مِنْهَا وَ تَدَبَّرَهَا- فَإِنْ لَمْ يَكُنْ فِي الْمَسَائِلِ شِفَاءٌ فَقَدْ مَضَى إِلَيْكُمْ مِنِّي مَا فِيهِ حُجَّةٌ وَ مُعْتَبَرٌ
I-asws have answered you regarding many issues, therefore you and the one who wants the issues from it, should look and ponder over it. If there does not happen to be healing in the issues, so it has gone to you from me-asws what therein are arguments, and lessons.
وَ كَثْرَةُ الْمَسَائِلِ مُعْتِبَةٌ عِنْدَنَا مَكْرُوهَةٌ إِنَّمَا يُرِيدُ أَصْحَابُ الْمَسَائِلِ الْمِحْنَةَ لِيَجِدُوا سَبِيلًا إِلَى الشُّبْهَةِ وَ الضَّلَالَةِ وَ مَنْ أَرَادَ لَبْساً لَبِسَ اللَّهُ عَلَيْهِ وَ وَكَلَهُ إِلَى نَفْسِهِ وَ لَا تَرَى أَنْتَ وَ أَصْحَابُكَ إِنِّي أَجَبْتُ بِذَلِكَ
And (asking) many questions are faulted in our-asws presence, disliked. But rather, the companions of the question intend the testing in order for them to find a way to the lustful desires and the straying, and the one who intends the confusion, Allah-azwj will Confuse upon him and Allocate him to himself, and you and your companions will not find me-asws having answered with that (confusion).
وَ إِنْ شِئْتُ صَمَتُّ فَذَاكَ إِلَيَّ لَا مَا تَقُولُهُ أَنْتَ وَ أَصْحَابُكَ لَا تَدْرُونَ كَذَا وَ كَذَا بَلْ لَا بُدَّ مِنْ ذَلِكَ إِذْ نَحْنُ مِنْهُ عَلَى يَقِينٍ وَ أَنْتُمْ مِنْهُ فِي شَكٍ.
And if I-asws so desire to be silent, that is up to me-asws, not what you and your companions are saying, ‘You-asws don’t know such and such’, but there is escape from that when we-asws are upon certainty from it while you all are in doubt from it’’.[87]
اعلم أن النسخ في هذا المكتوب مشوه لا يسعنا تصحيحها
Note: Know that the copying in this writing is distorted and we cannot correct it.
9- د، العدد القوية مِنْ كِتَابِ الذَّخِيرَةِ قَالَ الرِّضَا مَنْ حَاسَبَ نَفْسَهُ رَبِحَ وَ مَنْ غَفَلَ عَنْهَا خَسِرَ وَ مَنْ خَافَ أَمِنَ وَ مَنِ اعْتَبَرَ أَبْصَرَ وَ مَنْ أَبْصَرَ فَهِمَ وَ مَنْ فَهِمَ عَلِمَ وَ صَدِيقُ الْجَاهِلِ فِي تَعَبٍ
(The book) ‘Al-Adad Al-Qawiya’, from the book ‘Al Zakhira’ –
‘Al-Reza-asws said: ‘One who reckons himself gains, and one who is heedless from it incurs loss; and one who fears (Allah-azwj) is safe, and one who takes lesson will be insightful, and one who has insight will understand, and the one who understands will know; and a friend of an ignorant one will be fatigued.
وَ أَفْضَلُ الْمَالِ مَا وُقِيَ بِهِ الْعِرْضُ وَ أَفْضَلُ الْعَقْلِ مَعْرِفَةُ الْإِنْسَانِ نَفْسَهُ وَ الْمُؤْمِنُ إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ عَنْ حَقٍّ وَ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ إِذَا قَدَرَ لَمْ يَأْخُذْ أَكْثَرَ مِنْ حَقِّهِ.
And the best wealth is what the honour can be saved with, and the best intellect is the human being recognising himself; and when the Momin is angered his anger does not expel him from truth, and when he is pleased his pleasure does not enter him into falsehood, and when he is powerful he does not take more than his right’’.[88]
وَ قَالَ ع الْغَوْغَاءُ قَتَلَةُ الْأَنْبِيَاءِ وَ الْعَامَّةُ اسْمٌ مُشْتَقٌّ مِنَ الْعَمَى مَا رَضِيَ اللَّهُ لَهُمْ أَنْ شَبَّهَهُمْ بِالْأَنْعَامِ حَتَّى قَالَ- بَلْ هُمْ أَضَلُّ سَبِيلًا-.
And he-asws said: ‘The riff raff killed the Prophets-as, and the generality (Al-Amma) is a named derived from the blindness (Al-Ama). Allah-azwj is not Pleased with resembling them with the cattle until He-azwj Said: ‘But, they are more straying of the way [25:44]’’.[89]
وَ قَالَ ع قَالَ لِيَ الْمَأْمُونُ هَلْ رَوَيْتَ شَيْئاً مِنَ الشِّعْرِ
And he-asws said: ‘Al-Mamoun (the caliph) said to me-asws, ‘Have you-asws reported anything from the poems?’
قُلْتُ وَ رَوَيْتُ مِنْهُ الْكَثِيرَ
I-asws said: ‘And I-asws have reported a lot from it’.
فَقَالَ أَنْشِدْنِي أَحْسَنَ مَا رَوَيْتَهُ فِي الْحِلْمِ
He said, ‘Recite to me the best of what you-asws have reported regarding the forbearance’.
فَأَنْشَدْتُهُ-
| إِذَا كَانَ دُونِي مَنْ بُلِيتُ بِجَهْلِهِ- | أَبَيْتُ لِنَفْسِي أَنْ أُقَابِلَ بِالْجَهْلِ- | |
| وَ إِنْ كَانَ مِثْلِي فِي مَحَلِّي مِنَ النُّهَى- | هَرَبْتُ لِحِلْمِي كَيْ أَجِلَّ عَنِ الْمِثْلِ- | |
| وَ إِنْ كُنْتُ أَدْنَى مِنْهُ فِي الْفَضْلِ وَ الْحِجَى- | عَرَفْتُ لَهُ حَقَّ التَّقَدُّمِ وَ الْفَضْلِ |
So I-asws recited: ‘And when someone besides me afflicted with his ignorance, I would refuse myself to be faced with the ignorance, and if the likes of me were to be in my place from the prohibition, I would take with my forbearance, lest I would be hasty about the resembling, and if I were to be lower than him in the merit and the virtue, I would recognise for him the right of precedence and the merit’.
قَالَ الْمَأْمُونُ مَنْ قَائِلُهُ
Al-Mamoun said to him-asws, ‘Who said it?’
قُلْتُ بَعْضُ فِتْيَانِنَا
He-asws said: ‘One of our youths’.
قَالَ فَأَنْشِدْنِي أَحْسَنَ مَا رَوَيْتَهُ فِي السُّكُوتِ عَنِ الْجَاهِلِ
He said, ‘Recite to me the best of what you-asws have reported regarding the silence from the ignoramus’.
فَقُلْتُ-
| إِنِّي لَيَهْجُرُنِي الصَّدِيقُ تَجَنُّباً | فَأُرِيهِ أَنَّ لِهَجْرِهِ أَسْبَاباً- | |
| وَ أَرَاهُ إِنْ عَاتَبْتُهُ أَغْرَيْتُهُ- | فَأَرَى لَهُ تَرَكَ الْعِتَابِ عِتَاباً- | |
| وَ إِذَا ابْتُلِيتُ بِجَاهِلٍ مُتَحَلِّمٍ- | يَجِدُ الْمُحَالَ مِنَ الْأُمُورِ صَوَاباً- | |
| أَوْلَيْتُهُ عَنِّي السُّكُوتَ وَ رُبَّمَا- | كَانَ السُّكُوتُ عَنِ الْجَوَابِ جَوَاباً |
I-asws said: ‘I, when a friend forsakes me avoiding me, I shall show him that there are reasons for his forsaking, and I shall show him that if you were to reprimand him, it would deceive him, so I view for him to leave the reprimand admonishing. And if I were to be afflicted with a controlling ignorant, who finds the impossible matters to be correct, I shall give him the silence from me. Sometimes the silence from the answering is an answer’.
فَقَالَ مَنْ قَائِلُهُ
He said, ‘Who said it?’
قُلْتُ بَعْضُ فِتْيَانِنَا-.
I-asws said: ‘One of our-asws youths’’.[90]
وَ مِنْ كِتَابِ النُّزْهَةِ قَالَ- مَوْلَانَا الرِّضَا ع مَنْ رَضِيَ مِنَ اللَّهِ عَزَّ وَ جَلَّ بِالْقَلِيلِ مِنَ الرِّزْقِ رَضِيَ اللَّهُ مِنْهُ بِالْقَلِيلِ مِنَ الْعَمَلِ مَنْ كَثُرَتْ مَحَاسِنُهُ مُدِحَ بِهَا وَ اسْتَغْنَى التَّمَدُّحَ بِذِكْرِهَا مَنْ شَبَّهَ اللَّهَ بِخَلْقِهِ فَهُوَ مُشْرِكٌ وَ مَنْ نَسَبَ إِلَيْهِ مَا نَهَى عَنْهُ فَهُوَ كَافِرٌ بِهِ
And from ‘Kitab Al Nazha’ who said,
‘Our Master-asws Al-Reza-asws said: ‘One who is satisfied with the little sustenance from Allah‑azwj Mighty and Majestic, Allah-azwj will be satisfied with the little from the deeds; and one whose good deeds are many will be praised with it, and the praise is needless of being mentioned; one who resembles Allah-azwj with His-azwj creatures, so he is a Polytheist, and the one who attributes to Him-azwj what He-azwj has Prohibited from, he is a Kafir with Him-azwj.
مَنْ لَمْ تُتَابِعْ رَأْيَكَ فِي صَلَاحِهِ فَلَا تُصْغِ إِلَى رَأْيِهِ وَ انْتَظِرْ بِهِ أَنْ يُصْلِحَهُ شَرٌّ وَ مَنْ طَلَبَ الْأَمْرَ مِنْ وَجْهِهِ لَمْ يَزِلَّ وَ إِنْ زَلَّ لَمْ تَخْذُلْهُ الْحِيلَةُ- لَا يَعْدَمُ الْمَرْءُ دَائِرَةَ الشَّرِّ مَعَ نَكْثِ الصَّفْقَةِ وَ لَا يَعْدَمُ تَعْجِيلَ الْعُقُوبَةِ مَعَ ادِّرَاعِ الْبَغْيِ
One who does not follow your opinion in correcting him, do not listen to his opinion, and await with him to correct his evil; and one who seeks the matter from its (proper) aspect will not slip, and even if he does slip, the ploy (to recover) will not abandon him. The person will not lack the evil circle with having broken the agreement, nor will he lack the hastened punishment with having done the immorality.
النَّاسُ ضَرْبَانِ بَالِغٌ لَا يَكْتَفِي وَ طَالِبٌ لَا يَجِدُ طُوبَى لِمَنْ شُغِلَ قَلْبُهُ بِشُكْرِ النِّعْمَةِ- لَا يَخْتَلِطْ بِالسُّلْطَانِ فِي أَوَّلِ اضْطِرَابِ الْأُمُورِ يَعْنِي أَوَّلَ الْمُخَالَطَةِ
The people are of two types – a reaching one not sufficed and a seeker not finding. Beatitude is for one whose heart is pre-occupied with thanking for the bounties. Do not mingle with the ruler in the first desperation of the matters, meaning the first one to mingle with.
الْقَنَاعَةُ تَجْمَعُ إِلَى صِيَانَةِ النَّفْسِ وَ عِزِّ الْقُدْرَةِ وَ طَرْحِ مَئُونَةِ الِاسْتِكْثَارِ وَ التَّعَبُّدِ لِأَهْلِ الدُّنْيَا وَ لَا يَسْلُكُ طَرِيقَ الْقَنَاعَةِ إِلَّا رَجُلَانِ إِمَّا مُتَعَبِّدٌ يُرِيدُ أَجْرَ الْآخِرَةِ أَوْ كَرِيمٌ يَتَنَزَّهُ عَنْ لِئَامِ النَّاسِ
The contentment combines to self-preservation, and the worthy honour, and dropping the extravagance, and the servitude to people of the world, and no one cannot travel the path of contentment except two men – either a worshipper intending Recompense of the Hereafter, or a benevolent one removed from the lowly people’.
كَفَاكَ مَنْ يُرِيدُ نُصْحَكَ بِالنَّمِيمَةِ مَا يَجِدُ مِنْ سُوءِ الْحِسَابِ فِي الْعَاقِبَةِ الِاسْتِرْسَالُ بِالْأُنْسِ يُذْهِبُ الْمَهَابَةَ-.
Stop the one advising you by gossiping what he will find in the Hereafter is the evil Reckoning; continuous friendliness does away the respect’’.[91]
وَ قَالَ ع لِلْحَسَنِ بْنِ سَهْلٍ فِي تَعْزِيَتِهِ التَّهْنِئَةُ بِآجِلِ الثَّوَابِ أَوْلَى مِنَ التَّعْزِيَةِ عَلَى عَاجِلِ الْمُصِيبَةِ.
And he-asws said to Al-Hassan Bin Sahl in consoling him: ‘The congratulations for the future Rewards is foremost than the consoling upon the current calamity’’.[92]
وَ قَالَ ع مَنْ صَدَقَ النَّاسَ كَرِهُوهُ الْمَسْكَنَةُ مِفْتَاحُ الْبُؤْسِ- إِنَّ لِلْقُلُوبِ إِقْبَالًا وَ إِدْبَاراً وَ نَشَاطاً وَ فُتُوراً فَإِذَا أَقْبَلَتْ بَصُرَتْ وَ فَهِمَتْ وَ إِذَا أَدْبَرَتْ كَلَّتْ وَ مَلَّتْ فَخُذُوهَا عِنْدَ إِقْبَالِهَا وَ نَشَاطِهَا وَ اتْرُكُوهَا عِنْدَ إِدْبَارِهَا وَ فُتُورِهَا- لَا خَيْرَ فِي الْمَعْرُوفِ إِذَا رَخَّصَ-.
And he-asws said: ‘One who ratifies the people, they will dislike him; the neediness is a key to misery; for the hearts there is coming forward and turning back, and activity and apathy (laziness). When it comes forward, it is insightful and understands, and when it turns back it gets bored and fed up. Therefore, take it during it’s coming forward and its activity, and leave it during its turning back and its apathy. There is no good in the act of kindness when it is cheap’’.[93]
وَ قَالَ ع لِلصُّوفِيَةِ لَمَّا قَالُوا لَهُ إِنَّ الْمَأْمُونَ قَدْ رَدَّ هَذَا الْأَمْرَ إِلَيْكَ وَ إِنَّكَ لَأَحَقُّ النَّاسِ بِهِ إِلَّا أَنَّهُ يَحْتَاجُ مَنْ يَتَقَدَّمُ مِنْكَ بِقِدَمِكَ إِلَى لُبْسِ الصُّوفِ وَ مَا يَخْشُنُ لُبْسُهُ
And he-asws said to the Sufis when they said to him-asws, ‘(The caliph) Al-Mamoun has returning this command to you-asws and you-asws are the most rightful of the people with it, except that it is needy to someone from you-asws who can proceed to wearing the wool and what wearing it is coarse’.
وَيْحَكُمْ إِنَّمَا يُرَادُ مِنَ الْإِمَامِ قِسْطُهُ وَ عَدْلُهُ إِذَا قَالَ صَدَقَ وَ إِذَا حَكَمَ عَدَلَ وَ إِذَا وَعَدَ أَنْجَزَ وَ الْخَيْرُ مَعْرُوفٌ- قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ وَ إِنَّ يُوسُفَ الصِّدِّيقَ لَبِسَ الدِّيبَاجَ الْمَنْسُوجَ بِالذَّهَبِ وَ جَلَسَ عَلَى مُتَّكَآتِ فِرْعَوْنَ.
(He-asws said: ‘Woe be unto you all! But rather what is wanted from the Imam-asws is his-asws fairness and his-asws justice. When he-asws speak, he-asws is truthful, and when he-asws judges, he‑asws is just, and when he-asws promises, he-asws fulfills, and the goodness is well known. Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32]; and Yusuf-as the truthful wore the brocade woven with the gold, and he-as sat upon the recliners of Pharaoh-la’’.[94]
قَالَ ع فِي صِفَةِ الزَّاهِدِ مُتَبَلِّغٌ بِدُونِ قُوتِهِ مُسْتَعِدٌّ لِيَوْمِ مَوْتِهِ مُتَبَرِّمٌ بِحَيَاتِهِ
He-asws said in description of the ascetic: ‘The one satisfied with less than his daily subsistence, preparing for the day of his death, fed up with his life’.
وَ قَالَ فِي تَفْسِيرِ فَاصْفَحِ الصَّفْحَ الْجَمِيلَ عَفْوٌ بِغَيْرِ عِتَابٍ
And he-asws said in interpretation of therefore pardon with the beautiful pardoning [15:85]. He-asws said: ‘Pardoning without reproach’.
وَ قَالَ لِلْمَأْمُونِ لَمَّا أَرَادَ قَتْلَ رَجُلٍ إِنَّ اللَّهَ لَا يَزِيدُكَ بِحُسْنِ الْعَفْوِ إِلَّا عِزّاً فَعَفَا عَنْهُ.
And he-asws said to (the caliph) Al-Mamoun when he had intended to kill a man: ‘The goodly pardon will not increase you except in honour’. So, he pardoned him’’.[95]
وَ قَالَ بَعْضُ أَصْحَابِهِ رُوِيَ لَنَا عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: لَا جَبْرَ وَ لَا تَفْوِيضَ بَلْ أَمْرٌ بَيْنَ أَمْرَيْنِ فَمَا مَعْنَاهُ
And one of his-asws companions said, ‘It is reported to us from Al-Sadiq-asws having said: ‘There is neither compulsion nor delegation, but it is a matter between the two matters’, so what is it’s meaning?’
قَالَ مَنْ زَعَمَ أَنَّ اللَّهَ فَوَّضَ أَمْرَ الْخَلْقِ وَ الرِّزْقِ إِلَى عِبَادِهِ فَقَدْ قَالَ بِالتَّفْوِيضِ
He-asws said: ‘One who claims that Allah-azwj Delegates the Commands to the created being and the sustenance to His-azwj servants, so he has spoken with the delegation’.
قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ وَ الْقَائِلُ بِهِ مُشْرِكٌ
I said, ‘O son-asws of Rasool-Allah-azwj, and the speaker with it is a Polytheist?’
فَقَالَ نَعَمْ وَ مَنْ قَالَ بِالْجَبْرِ فَقَدْ ظَلَّمَ اللَّهَ تَعَالَى
He-asws said: ‘Yes, and the one who says with the compulsion so he has (made) Allah-azwj the Exalted as unjust’.
فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ فَمَا أَمْرٌ بَيْنَ أَمْرَيْنِ
I said, ‘O son-asws of Rasool-Allah-saww! So, what is the matter between the two matters?’
فَقَالَ وُجُودُ السَّبِيلِ إِلَى إِتْيَانِ مَا أُمِرُوا بِهِ وَ تَرْكِ مَا نُهُوا عَنْهُ-.
He-asws said: ‘Finding the way to doing what has been Commanded with and neglecting what has been Prohibited from’’.[96]
وَ قَالَ: وَ قَدْ قَالَ لَهُ رَجُلٌ إِنَّ اللَّهَ تَعَالَى فَوَّضَ إِلَى الْعِبَادِ أَفْعَالَهُمْ
And he-asws and a man had said to him: ‘Allah-azwj the Exalted Delegated to the servants, their actions’.
فَقَالَ هُمْ أَضْعَفُ مِنْ ذَلِكَ
He-asws said: ‘They are weaker than that and less’.
وَ أَقَلُّ قَالَ فَجَبَرَهُمْ
He said, ‘So He-azwj Compels them?’
قَالَ هُوَ أَعْدَلُ مِنْ ذَلِكَ وَ أَجَلُّ
He-asws said: ‘He-azwj is more Just than that and more Majestic’.
قَالَ فَكَيْفَ تَقُولُ
He said, ‘How are you-asws saying?’
قَالَ نَقُولُ إِنَّ اللَّهَ أَمَرَهُمْ وَ نَهَاهُمْ وَ أَقْدَرَهُمْ عَلَى مَا أَمَرَهُمْ بِهِ وَ نَهَاهُمْ عَنْهُ-.
He-asws said: ‘We-asws are saying that Allah-azwj Commands them and Prohibits them, and He‑azwj has Enabled them upon what He-azwj has Commanded them with and Prohibited them from’’.
سَأَلَهُ ع الْفَضْلُ بْنُ الْحَسَنِ بْنِ سَهْلٍ الْخَلْقُ مَجْبُورُونَ
He-asws was asked by Al-Fazl Bin Al-Hassan Bin Sahl, ‘The people are compelled?’
قَالَ اللَّهُ أَعْدَلُ مِنْ أَنْ يُجْبِرَ وَ يُعَذِّبَ
He-asws said: ‘Allah-azwj is more Just than to Compel and (then) Punish’.
قَالَ فَمُطْلَقُونَ
He said, ‘So they are free?’
قَالَ اللَّهُ أَحْكَمُ أَنْ يُهْمِلَ عَبْدَهُ وَ يَكِلَهُ إِلَى نَفْسِهِ
He-asws said: ‘Allah-azwj is Wiser than to Load His-azwj servant and Allocate it to himself.
اصْحَبِ السُّلْطَانَ بِالْحَذَرِ وَ الصَّدِيقَ بِالتَّوَاضُعِ وَ الْعَدُوَّ بِالتَّحَرُّزِ وَ الْعَامَّةَ بِالْبِشْرِ الْإِيمَانُ فَوْقَ الْإِسْلَامِ بِدَرَجَةٍ وَ التَّقْوَى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ وَ الْيَقِينُ فَوْقَ التَّقْوَى بِدَرَجَةٍ وَ لَمْ يُقْسَمْ بَيْنَ الْعِبَادِ شَيْءٌ أَقَلُّ مِنَ الْيَقِينِ-.
Accompany the ruler with the caution, and the friend with the humbleness, and the enemy with the guarding, and the general public with the smile. The Eman is above Al-Islam by a level, and the piety is above the Eman by a level, and the certainty is above the piety by a level, and nothing has been Apportioned between the servants lesser than the certainty’’.
وَ سُئِلَ عَنِ الْمَشِيَّةِ وَ الْإِرَادَةِ فَقَالَ الْمَشِيَّةُ الِاهْتِمَامُ بِالشَّيْءِ وَ الْإِرَادَةُ إِتْمَامُ ذَلِكَ الشَّيْءِ
And he-asws was asked about the Desire and the Intention (of Allah-azwj). He-asws said: ‘The Desire is embarking with the thing, and the Intention is completion of that thing.
الْأَجَلُ آفَةُ الْأَمَلِ وَ الْعُرْفُ ذَخِيرَةُ الْأَبَدِ وَ الْبِرُّ غَنِيمَةُ الْحَازِمِ وَ التَّفْرِيطُ مُصِيبَةُ ذِي الْقُدْرَةِ وَ الْبُخْلُ يُمَزِّقُ الْعِرْضَ وَ الْحُبُّ دَاعِي الْمَكَارِهِ وَ أَجَلُّ الْخَلَائِقِ وَ أَكْرَمُهَا اصْطِنَاعُ الْمَعْرُوفِ وَ إِغَاثَةُ الْمَلْهُوفِ وَ تَحْقِيقُ أَمَلِ الْآمِلِ وَ تَصْدِيقُ مَخِيلَةِ الرَّاجِي وَ الِاسْتِكْثَارُ مِنَ الْأَصْدِقَاءِ فِي الْحَيَاةِ وَ الْبَاكِينَ بَعْدَ الْوَفَاةِ.
The death is a scourge of the hopes, and the custom is a treasure for ever, and the righteousness is a gain of the resolute one, and the negligence is a calamity of the one with ability, and the miserliness rips the honour, and the love calls to the hardship, and revering the people and honouring them is doing the act of kindness, and helping the distressed, and realises the hope of the hoping one, and ratification is imagination of the hoping one, and having many friends during the lifetime and (increases) mourners after the death’’.[97]
مِنْ كِتَابِ الدُّرِّ، قَالَ ع اتَّقُوا اللَّهَ أَيُّهَا النَّاسُ فِي نِعَمِ اللَّهِ عَلَيْكُمْ فَلَا تُنَفِّرُوهَا عَنْكُمْ بِمَعَاصِيهِ بَلِ اسْتَدِيمُوهَا بِطَاعَتِهِ وَ شُكْرِهِ عَلَى نِعَمِهِ وَ أَيَادِيهِ
From the book ‘Al Durr’ –
‘He-asws said: ‘Fear Allah-azwj O you people, regarding bounties of Allah-azwj upon you all, so do not turn these away from you by disobeying Him-azwj, but make these permanent by obeying Him-azwj, and thanking Him-azwj upon His-azwj bounties, and His-azwj Assistance.
وَ اعْلَمُوا أَنَّكُمْ لَا تَشْكُرُونَ اللَّهَ بِشَيْءٍ بَعْدَ الْإِيمَانِ بِاللَّهِ وَ رَسُولِهِ وَ بَعْدَ الِاعْتِرَافِ بِحُقُوقِ أَوْلِيَاءِ اللَّهِ مِنْ آلِ مُحَمَّدٍ ع أَحَبَّ إِلَيْكُمْ مِنْ مُعَاوَنَتِكُمْ لِإِخْوَانِكُمُ الْمُؤْمِنِينَ عَلَى دُنْيَاهُمُ الَّتِي هِيَ مَعْبَرٌ لَهُمْ إِلَى جَنَّاتِ رَبِّهِمْ فَإِنَّ مَنْ فَعَلَ ذَلِكَ كَانَ مِنْ خَاصَّةِ اللَّهِ
And know that you will not be thanking Allah-azwj for anything after the Eman with Allah-azwj and His-azwj Rasool-saww, and after the acknowledgement with rights of the Guardians-asws from Progeny-asws of Muhammad-saww, more beloved to you all than your assisting your Momineen brothers upon their world which is a crossing for them to the Gardens of their Lord-azwj. Surely, the one who does that would be from the special ones of Allah-azwj.
مَنْ حَاسَبَ نَفْسَهُ رَبِحَ وَ مَنْ غَفَلَ عَنْهَا خَسِرَ وَ مَنْ خَافَ أَمِنَ وَ مَنِ اعْتَبَرَ أَبْصَرَ وَ مَنْ أَبْصَرَ فَهِمَ وَ مَنْ فَهِمَ عَقَلَ وَ صَدِيقُ الْجَاهِلِ فِي تَعَبٍ وَ أَفْضَلُ الْمَالِ مَا وُقِيَ بِهِ الْعِرْضُ وَ أَفْضَلُ الْعَقْلِ مَعْرِفَةُ الْإِنْسَانِ نَفْسَهُ
One who reckons himself will gain, one being heedless from it will incur loss, and the one who fears (Allah-azwj) will be safe, and the one taking a lesson will have insight, and the one being insightful will understand, and the one who understands will have intellect; and a friend of the ignorant one will be in fatigue; and the best wealth is what the honour can be saved with; and the best intellect is the human being recognising himself.
وَ الْمُؤْمِنُ إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ عَنْ حَقٍّ وَ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ إِذَا قَدَرَ لَمْ يَأْخُذْ أَكْثَرَ مِنْ حَقِّهِ
And when the Momin is angered his anger does not exit him from truth, and when he is pleased his pleasure does not enter him into falsehood, and when he is powerful he does not take more than his right.
الْغَوْغَاءُ قَتَلَةُ الْأَنْبِيَاءِ وَ الْعَامَّةُ اسْمٌ مُشْتَقٌّ مِنَ الْعَمَى مَا رَضِيَ اللَّهُ لَهُمْ أَنْ شَبَّهَهُمْ بِالْأَنْعَامِ حَتَّى قَالَ بَلْ هُمْ أَضَلُّ سَبِيلًا
The riff raff killed the Prophets-as, and the (word) ‘Al-Amma’ (general public) is a name derived from ‘Al-Ama’ (blindness). Allah-azwj was not Satisfied for them by Resembling them with the cattle until He-azwj Said: ‘But, they are more straying of the way [25:44]’.
صَدِيقُ كُلِّ امْرِئٍ عَقْلُهُ وَ عَدُوُّهُ جَهْلُهُ الْعَقْلُ حِبَاءٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ الْأَدَبُ كُلْفَةٌ فَمَنْ تَكَلَّفَ الْأَدَبَ قَدَرَ عَلَيْهِ وَ مَنْ تَكَلَّفَ الْعَقْلَ لَمْ يَزِدْهُ إِلَّا جَهْلًا
A friend of every person is his intellect, and his ignorance is his enemy; the intellect is a Gift from Allah-azwj Mighty and Majestic, and the etiquette is Encumbered. The one who encumbers the etiquette is able upon it, and the one who encumbers the intellect it will not increase him except in ignorance.
التَّوَاضُعُ دَرَجَاتٌ مِنْهَا أَنْ يَعْرِفَ الْمَرْءُ قَدْرَ نَفْسِهِ فَيُنْزِلَهَا مَنْزِلَتَهَا بِقَلْبٍ سَلِيمٍ- لَا يُحِبُ أَنْ يَأْتِيَ إِلَى أَحَدٍ إِلَّا مِثْلَ مَا يُؤْتَى إِلَيْهِ إِنْ أَتَى إِلَيْهِ سَيِّئَةً وَارَاهَا بِالْحَسَنَةِ كَاظِمُ الْغَيْظِ عَافٍ عَنِ النَّاسِ وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ.
The humbleness has levels. From these is that the person recognises the worth of himself, so he accords its status with a sound heart. He will not like it coming to anyone except similar to what is coming to him. If an evil deed comes to him, he covers it with the good deed like swallowing the rage, pardoning the people, and Allah-azwj Loves the good doers’’.[98]
10- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الرِّضَا ع مَنْ شَبَّهَ اللَّهَ بِخَلْقِهِ فَهُوَ مُشْرِكٌ وَ مَنْ نَسَبَ إِلَيْهِ مَا نَهَى عَنْهُ فَهُوَ كَافِرٌ.
(The book) ‘Al Durr Al Bahira’ –
‘Al-Reza-asws said: ‘One who resembles Allah-azwj with His-azwj created being, he is a Polytheist, and the one who attributes to Him-azwj what He-azwj has Prohibited from, he is a Kafir’’.[99]
وَ قَالَ ع مَنْ طَلَبَ الْأَمْرَ مِنْ وَجْهِهِ لَمْ يَزِلَّ فَإِنْ زَلَّ لَمْ تَخْذُلْهُ الْحِيلَةُ.
And he-asws said: ‘One who seeks the matter from its aspect will not slips. If he does slip, the ploy (to recover) will not abandon him’’.[100]
وَ قَالَ ع لَا يَعْدَمُ الْمَرْءُ دَائِرَةَ السَّوْءِ مَعَ نَكْثِ الصَّفْقَةِ وَ لَا يَعْدَمُ تَعْجِيلَ الْعُقُوبَةِ مَعَ ادِّرَاعِ الْبَغْيِ.
And he-asws said: ‘‘The person will not lack the evil circle with having broken the agreement, nor will he lack the hastened Punished with deceptive transgression’’.[101]
وَ قَالَ ع الْأُنْسُ يُذْهِبُ الْمَهَابَةَ وَ الْمَسْأَلَةُ مِفْتَاحٌ فِي الْبُؤْسِ
And he-asws said: ‘The amiability goes to the glory; the begging is a key regarding the misery’.
وَ أَرَادَ الْمَأْمُونُ قَتْلَ رَجُلٍ فَقَالَ لَهُ ع مَا تَقُولُ يَا أَبَا الْحَسَنِ
And Al-Mamoun intended to kill a man. He said to him-asws, ‘What are you-asws saying, O Abu Al-Hassan-asws?’
فَقَالَ إِنَّ اللَّهَ لَا يَزِيدُ بِحُسْنِ الْعَفْوِ إِلَّا عِزّاً فَعَفَا عَنْهُ.
He-asws said: ‘Allah-azwj does not Increase with beautiful pardon except honour’. So, he pardoned him’’.[102]
وَ قَالَ ع اصْحَبِ السُّلْطَانَ بِالْحَذَرِ وَ الصَّدِيقَ بِالتَّوَاضُعِ وَ الْعَدُوَّ بِالتَّحَرُّزِ وَ الْعَامَّةَ بِالْبِشْرِ.
And he-asws said: ‘Accompany the ruler with the caution, and the friend with the humbleness, and the enemy with the guarding, and the general public with the smile’’.[103]
وَ قَالَ ع الْمَشِيَّةُ الِاهْتِمَامُ بِالشَّيْءِ وَ الْإِرَادَةُ إِتْمَامُ ذَلِكَ الشَّيْءِ.
And he-asws said: ‘The Desire is embarking with the thing, and the Intention is completion of that thing’’.[104]
11- كَنْزُ الْكَرَاجُكِيِ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ شَاذَانَ الْقُمِّيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ صَالِحٍ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَيُّوبَ بْنِ نُوحٍ قَالَ قَالَ الرِّضَا ع سَبْعَةُ أَشْيَاءَ بِغَيْرِ سَبْعَةِ أَشْيَاءَ مِنَ الِاسْتِهْزَاءِ مَنِ اسْتَغْفَرَ بِلِسَانِهِ وَ لَمْ يَنْدَمْ بِقَلْبِهِ فَقَدِ اسْتَهَزَأَ بِنَفْسِهِ وَ مَنْ سَأَلَ اللَّهَ التَّوْفِيقَ وَ لَمْ يَجْتَهِدْ فَقَدِ اسْتَهَزَأَ بِنَفْسِهِ وَ مَنِ اسْتَحْزَمَ وَ لَمْ يَحْذَرْ فَقَدِ اسْتَهَزَأَ بِنَفْسِهِ
(The book) ‘Kanz’ of Al Karajaky – from Muhammad Bin Ahmad Bin Shazan Al Qummi, from his father, from Ahmad Bin Muhammad Bin Salih, from Sa’ad Bin Abdullah, from Ayoub Bin Nuh who said,
‘Al-Reza-asws said: ‘Seven things without seven things is from the mockery – one who seeks Forgiveness with his tongue and does not regret with his heart, so he has mocked himself; and the one who asks Allah-azwj for the inclination and does not struggle so he has mocked himself; and the one who is resolute and is not careful so he has mocked himself.
وَ مَنْ سَأَلَ اللَّهَ الْجَنَّةَ وَ لَمْ يَصْبِرْ عَلَى الشَّدَائِدِ فَقَدِ اسْتَهَزَأَ بِنَفْسِهِ وَ مَنْ تَعَوَّذَ بِاللَّهِ مِنَ النَّارِ وَ لَمْ يَتْرُكْ شَهَوَاتِ الدُّنْيَا فَقَدِ اسْتَهَزَأَ بِنَفْسِهِ وَ مَنْ ذَكَرَ اللَّهَ وَ لَمْ يَسْتَبِقْ إِلَى لِقَائِهِ فَقَدِ اسْتَهَزَأَ بِنَفْسِهِ.
And one who asks Allah-azwj for the Paradise and is not patience upon the adversities so he has mocked himself; and one who seeks Refuge with Allah-azwj from the Fire and does not neglect the lustful desires of the world so he has mocked himself; and one who mentions Allah-azwj and does not anticipate meeting Him-azwj so he has mocked himself’’.[105]
12- أَعْلَامُ الدِّينِ، قَالَ الرِّضَا ع مَنْ رَضِيَ عَنِ اللَّهِ تَعَالَى بِالْقَلِيلِ مِنَ الرِّزْقِ رَضِيَ اللَّهُ مِنْهُ بِالْقَلِيلِ مِنَ الْعَمَلِ.
(The book) ‘A’laam Al Deen’ –
‘Al-Reza-asws said: ‘One who is satisfied from Allah-azwj the Exalted with the little from the sustenance, Allah-azwj will be Satisfied from him with the little from the deeds’’.[106]
وَ قَالَ ع مَنْ شَبَّهَ اللَّهَ بِخَلْقِهِ فَهُوَ مُشْرِكٌ وَ مَنْ نَسَبَ إِلَيْهِ مَا نَهَى عَنْهُ فَهُوَ كَافِرٌ.
And he-asws said: ‘One who resembles Allah-azwj with His-azwj created being, he is a Polytheist, and one who attributes to Him-azwj what He-azwj has Prohibited from him, he is a Kafir’’.[107]
وَ قَالَ ع لَا يَسْلُكُ طَرِيقَ الْقَنَاعَةِ إِلَّا رَجُلَانِ إِمَّا مُتَعَبِّدٌ يُرِيدُ أَجْرَ الْآخِرَةِ أَوْ كَرِيمٌ يَتَنَزَّهُ مِنْ لِئَامِ النَّاسِ.
And he-asws said: ‘No one cannot travel the path of contentment except two men – either a worshipper intending Recompense of the Hereafter, or a benevolent one removed from the lowly people’’.[108]
وَ قَالَ ع الِاسْتِرْسَالُ بِالْأُنْسِ يُذْهِبُ الْمَهَابَةَ.
And he-asws said: ‘Continuous friendliness takes away the respect’’.[109]
وَ قَالَ ع مَنْ صَدَقَ النَّاسَ كَرِهُوهُ-.
And he-asws said: ‘One who ratifies the people, they will dislike him’’.
وَ قَالَ ع لِلْحَسَنِ بْنِ سَهْلٍ وَ قَدْ عَزَّاهُ بِمَوْتِ وَلَدِهِ التَّهْنِئَةُ بِآجِلِ الثَّوَابِ أَوْلَى مِنَ التَّعْزِيَةِ عَلَى عَاجِلِ الْمُصِيبَةِ.
And he-asws said to Al-Hassan Bin Sahl, and he was consoling him for the death of his son: ‘Congratulating for the future Rewards is foremost than the consoling upon the current calamity’’.[110]
وَ قَالَ ع إِنَّ لِلْقُلُوبِ إِقْبَالًا وَ إِدْبَاراً وَ نَشَاطاً وَ فُتُوراً فَإِذَا أَقْبَلَتْ بَصُرَتْ وَ فَهِمَتْ وَ إِذَا أَدْبَرَتْ كَلَّتْ وَ مَلَّتْ فَخُذُوهَا عِنْدَ إِقْبَالِهَا وَ نَشَاطِهَا وَ اتْرُكُوهَا عِنْدَ إِدْبَارِهَا وَ فُتُورِهَا-.
And he-asws said: ‘For the hearts there is coming forward and turning back, and activity and apathy. When it comes forward, it is insightful and understands, and when it turns back it gets bored and fed up. Therefore, take it during it’s coming forward and its activity, and leave it during its turning back and its apathy’.
وَ قَالَ ع لِلْحَسَنِ بْنِ سَهْلٍ وَ قَدْ سَأَلَهُ عَنْ صِفَةِ الزَّاهِدِ فَقَالَ ع مُتَبَلِّغٌ بِدُونِ قُوتِهِ مُسْتَعِدٌّ لِيَوْمِ مَوْتِهِ مُتَبَرِّمٌ بِحَيَاتِهِ.
And he-asws said to Al-Hassan Bin Sahl, and he has asked him-asws about description of the ascetic. He-asws said: ‘The one satisfied with less than his daily subsistence, preparing for the day of his death, fed up with his life’’.[111]
وَ قَالَ ع فِي تَفْسِيرِ قَوْلِهِ تَعَالَى فَاصْفَحِ الصَّفْحَ الْجَمِيلَ فَقَالَ عَفْواً مِنْ غَيْرِ عُقُوبَةٍ وَ لَا تَعْنِيفٍ وَ لَا عَتْبٍ-.
And he-asws said in interpretation of Words of the Exalted: therefore pardon with the beautiful pardoning [15:85]. He-asws said: ‘Pardoning without punishment, nor reprimand, nor faulting’.
وَ أُتِيَ الْمَأْمُونُ بِرَجُلٍ يُرِيدُ أَنْ يَقْتُلَهُ وَ الرِّضَا ع جَالِسٌ فَقَالَ مَا تَقُولُ يَا أَبَا الْحَسَنِ
And (the caliph) Al Mamoun was brought a man. He wanted to kill him, and Al-Reza-asws was seated. He said, ‘What are you-asws saying, O Abu Al-Hassan-asws?’
فَقَالَ إِنَّ اللَّهَ تَعَالَى لَا يَزِيدُكَ بِحُسْنِ الْعَفْوِ إِلَّا عِزّاً فَعَفَا عَنْهُ-.
He-asws said: ‘Allah-azwj the Exalted will not Increase with goodly pardoning except in honour’. So, he pardoned him’.
وَ سُئِلَ ع عَنِ الْمَشِيَّةِ وَ الْإِرَادَةِ فَقَالَ الْمَشِيَّةُ الِاهْتِمَامُ بِالشَّيْءِ وَ الْإِرَادَةُ إِتْمَامُ ذَلِكَ الشَّيْءِ.
And he-asws was asked about the Desire (of Allah-azwj) and the Intention. He-asws said: ‘The Desire is embarking with the thing, and the Intention is completion of that thing’’.[112]
وَ قَالَ ع الْأَجَلُ آفَةُ الْأَمَلِ وَ الْعُرْفُ ذَخِيرَةُ الْأَبَدِ وَ الْبِرُّ غَنِيمَةُ الْحَازِمِ وَ التَّفْرِيطُ مُصِيبَةُ ذَوِي الْقُدْرَةِ وَ الْبُخْلُ يُمَزِّقُ الْعِرْضَ وَ الْحُبُّ دَاعِي الْمَكَارِهِ وَ أَجَلُّ الْخَلَائِقِ وَ أَكْرَمُهَا اصْطِنَاعُ الْمَعْرُوفِ وَ إِغَاثَةُ الْمَلْهُوفِ وَ تَحْقِيقُ أَمَلِ الْآمِلِ وَ تَصْدِيقُ مَخِيلَةِ الرَّاجِي وَ الِاسْتِكْثَارُ مِنَ الْأَصْدِقَاءِ فِي الْحَيَاةِ يُكْثِرُ الْبَاكِينَ بَعْدَ الْوَفَاةِ.
And he-asws said: ‘The death is a scourge of the hopes, and the custom is a treasure for ever, and the righteousness is a gain of the resolute one, and the negligence is a calamity of the one with ability, and the miserliness rips the honour, and the love calls to the hardship, and revering the people and honouring them is doing the act of kindness, and helping the distressed, and realises the hope of the hoping one, and ratification is imagination of the hoping one, and the having many friends during the lifetime increases the mourners after the death’’.[113]
باب 27 مواعظ أبي جعفر محمد بن علي الجواد صلوات الله عليه
CHAPTER 27 – PREACHING BY ABU JA’FAR MUHAMMAD-asws BIN ALI AL-JAWAD-asws, MAY THE SALAWAAT OF ALLAH-azwj UPON HIM-asws
1- ف، تحف العقول قَالَ لِلْجَوَادِ ع رَجُلٌ أَوْصِنِي
(The book) ‘Tuhaf Al Uqoul’ –
‘A man said to Al-Jawad-asws, ‘Advise me!’
قَالَ وَ تَقْبَلُ
He-asws said: ‘And you will accept?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ تَوَسَّدِ الصَّبْرَ وَ اعْتَنِقِ الْفَقْرَ وَ ارْفَضِ الشَّهَوَاتِ وَ خَالِفِ الْهَوَى وَ اعْلَمْ أَنَّكَ لَنْ تَخْلُوَ مِنْ عَيْنِ اللَّهِ فَانْظُرْ كَيْفَ تَكُونُ.
He-asws said: ‘(Make) the patience as pillow, and hug the poverty, and reject the lustful desires, and oppose the personal desires, and know you will never be away from the Eye of Allah-azwj therefore look how you are being’’.[114]
وَ قَالَ ع أَوْحَى اللَّهُ إِلَى بَعْضِ الْأَنْبِيَاءِ أَمَّا زُهْدُكَ فِي الدُّنْيَا فَتُعَجِّلُكَ الرَّاحَةَ وَ أَمَّا انْقِطَاعُكَ إِلَيَّ فَيُعَزِّزُكَ بِي وَ لَكِنْ هَلْ عَادَيْتَ لِي عَدُوّاً أَوْ وَالَيْتَ لِي وَلِيّاً.
And he-asws said: ‘Allah-azwj Revealed to one of the Prophets-as: “As for your-as ascetism in the world, it will hasten the comfort to you, and as for your cutting off (from others) to Me-azwj, it will endear you with Me-azwj, but have you-as been inimical to an enemy for Me-azwj or befriended a friend for Me-azwj?”
وَ كَتَبَ إِلَى بَعْضِ أَوْلِيَائِهِ أَمَّا هَذِهِ الدُّنْيَا فَإِنَّا فِيهَا مُغْتَرِفُونَ وَ لَكِنْ مَنْ كَانَ هَوَاهُ هَوَى صَاحِبِهِ وَ دَانَ بِدِينِهِ فَهُوَ مَعَهُ حَيْثُ كَانَ وَ الْآخِرَةُ هِيَ دَارُ الْقَرَارِ.
And he-asws wrote to one of his-asws friends: ‘As for this world, we-asws are scooping in it, but the one whose personal desires were personal desires of his companion, and he makes it a religion with his religion, so he would be with him wherever he may me, and the Hereafter, it is the house of settlement’’.[115]
وَ قَالَ ع الْمُؤْمِنُ يَحْتَاجُ إِلَى ثَلَاثِ خِصَالٍ تَوْفِيقٍ مِنَ اللَّهِ وَ وَاعِظٍ مِنْ نَفْسِهِ وَ قَبُولٍ مِمَّنْ يَنْصَحُهُ.
And he-asws said: ‘The Momin is needy to three traits – inclination from Allah-azwj, and preaching from himself, and accepting from the ones advising him’’.[116]
2- كا، الكافي مِنَ الرَّوْضَةِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ وَ الْحُسَيْنِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ يَزِيدَ بْنِ عَبْدِ اللَّهِ عَمَّنْ حَدَّثَهُ قَالَ: كَتَبَ أَبُو جَعْفَرٍ ع إِلَى سَعْدٍ الْخَيْرِ بِسْمِ [اللَّهِ] الرَّحْمَنِ الرَّحِيمِ أَمَّا بَعْدُ فَإِنِّي أُوصِيكَ بِتَقْوَى اللَّهِ فَإِنَّ فِيهَا السَّلَامَةَ مِنَ التَّلَفِ وَ الْغَنِيمَةَ فِي الْمُنْقَلَبِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقِي بِالتَّقْوَى عَنِ الْعَبْدِ مَا عَزَبَ عَنْهُ عَقْلُهُ وَ يُجْلِي بِالتَّقْوَى عَنْهُ عَمَاهُ وَ جَهْلَهُ وَ بِالتَّقْوَى نَجَا نُوحٌ وَ مَنْ مَعَهُ فِي السَّفِينَةِ وَ صَالِحٌ وَ مَنْ مَعَهُ مِنَ الصَّاعِقَةِ
(The book) ‘Al Kafi’ from ‘Al Rawza’ – from Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from his uncle Hamza Bin Bazie, and Al Husayn Bin Muhammad Al Ashari, from Ahmad Bin Muhammad Bin Abdullah, from Yazeed Bin Abdullah from the one who narrated it, said,
‘Abu Ja’far-asws wrote to Sa’ad Al-Khayr: ‘In the Name of Allah-azwj, the Beneficent, the Merciful. As for after, I-asws hereby bequeath to you to fear Allah-azwj for therein is safety from destruction and a gain during the returning (to Allah-azwj). Allah-azwj Mighty and Majestic Protects the servant by means of his piety from whatever his intellect was remote from; and by means of piety he gets clarity from his blindness and his ignorance. And it was by piety that Noah-as got salvation and those who were with him-as in the ark, and Salih-as and the ones with him-as from the thunderbolt.
وَ بِالتَّقْوَى فَازَ الصَّابِرُونَ وَ نَجَتْ تِلْكَ الْعُصَبُ مِنَ الْمَهَالِكِ وَ لَهُمْ إِخْوَانٌ عَلَى تِلْكَ الطَّرِيقَةِ يَلْتَمِسُونَ تِلْكَ الْفَضِيلَةَ نَبَذُوا طُغْيَانَهُمْ مِنَ الْإِيرَادِ بِالشَّهَوَاتِ لِمَا بَلَغَهُمْ فِي الْكِتَابِ مِنَ الْمَثُلَاتِ حَمِدُوا رَبَّهُمْ عَلَى مَا رَزَقَهُمْ وَ هُوَ أَهْلُ الْحَمْدِ وَ ذَمُّوا أَنْفُسَهُمْ عَلَى مَا فَرَّطُوا وَ هُمْ أَهْلُ الذَّمِّ-
And it was by piety that the patient ones succeeded and survived from the calamities, and they have brethren upon that path seeking those preferences, having renounced their insolence and their intentions by the desires when the examples from the Book reached them. They praised their Lord-azwj on what He-azwj has Graced them with and that He-azwj was the One-azwj Deserving of the Praise, and they blamed their own selves upon what they had wasted and that they themselves were deserving of the condemnation.
وَ اعْلَمُوا أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى الْحَلِيمَ الْعَلِيمَ إِنَّمَا غَضَبُهُ عَلَى مَنْ لَمْ يَقْبَلْ مِنْهُ رِضَاهُ وَ إِنَّمَا يَمْنَعُ مَنْ لَمْ يَقْبَلْ مِنْهُ عَطَاهُ وَ إِنَّمَا يُضِلُّ مَنْ لَمْ يَقْبَلْ مِنْهُ هُدَاهُ
And they knew that Allah-azwj Blessed and Exalted, is the Forbearing, the Knowledgeable, however, He-azwj is Wrathful on the one who does not care about His-azwj Pleasure and (as a result) He-azwj Withholds from the one who does not accept His-azwj Favours, and but rather the one does not accept guidance from Him-azwj goes astray.
ثُمَّ أَمْكَنَ أَهْلَ السَّيِّئَاتِ مِنَ التَّوْبَةِ بِتَبْدِيلِ الْحَسَنَاتِ دَعَا عِبَادَهُ فِي الْكِتَابِ إِلَى ذَلِكَ بِصَوْتٍ رَفِيعٍ لَمْ يَنْقَطِعْ وَ لَمْ يَمْنَعْ دُعَاءَ عِبَادِهِ فَلَعَنَ اللَّهُ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلَ اللَّهُ وَ كَتَبَ عَلَى نَفْسِهِ الرَّحْمَةَ فَسَبَقَتْ قَبْلَ الْغَضَبِ
Then it is possible for the sinful people to turn to the repentance and change to the doing of good deeds. He-azwj has Called His-azwj servants in the Book to that with a Loud Voice. He-azwj Never Cut-off nor Prevented the calling of His-azwj servants. Allah-azwj has Cursed the ones who conceal what Allah-azwj has Revealed, and Obligated upon Himself-azwj, the Mercy to be before the Wrath.
فَتَمَّتْ صِدْقاً وَ عَدْلًا فَلَيْسَ يَبْتَدِئُ الْعِبَادَ بِالْغَضَبِ قَبْلَ أَنْ يُغْضِبُوهُ وَ ذَلِكَ مِنْ عِلْمِ الْيَقِينِ وَ عِلْمِ التَّقْوَى وَ كُلُّ أُمَّةٍ قَدْ رَفَعَ اللَّهُ عَنْهُمْ عِلْمَ الْكِتَابِ حِينَ نَبَذُوهُ وَ وَلَّاهُمْ عَدُوَّهُمْ حِينَ تَوَلَّوْهُ
He-azwj Completed the Truth and the Mercy, so there is no beginning for the servant with the Wrath before he arouses His-azwj Anger, and that is from the knowledge of certainty and the knowledge of piety. And every community from whom Allah-azwj has Raised the Knowledge from them (Taken away), the Knowledge of the Book is when they rejected it, and befriended His-azwj enemies when they made them to be the rulers.
وَ كَانَ مِنْ نَبْذِهِمُ الْكِتَابَ أَنْ أَقَامُوا حُرُوفَهُ وَ حَرَّفُوا حُدُودَهُ فَهُمْ يَرْوُونَهُ وَ لَا يَرْعَوْنَهُ وَ الْجُهَّالُ يُعْجِبُهُمْ حِفْظُهُمْ لِلرِّوَايَةِ وَ الْعُلَمَاءُ يَحْزُنُهُمْ تَرْكُهُمْ لِلرِّعَايَةِ
And from their rejection of the Book was that they established its letters and distorted its Limits. They were narrating it but were not acting upon it. And the ignorant ones were pleased with the preservation of the narrations, whereas the scholars became aggrieved at their abandonment of the correct aspects of the narrations.
وَ كَانَ مِنْ نَبْذِهِمُ الْكِتَابَ أَنْ وَلَّوْهُ الَّذِينَ لَا يَعْلَمُونَ فَأَوْرَدُوهُمُ الْهَوَى وَ أَصْدَرُوهُمْ إِلَى الرَّدَى وَ غَيَّرُوا عُرَى الدِّينِ ثُمَّ وَرَّثُوهُ فِي السَّفَهِ وَ الصِّبَا-
And from their rejection of the Book was that they made such people as rulers who did not know, so they took them (in a direction) of wherever their own desires led them, and released them to the death (ruination). They amended the ties of the Religion, and then they left it as a legacy among the foolish and the childish (people).
فَالْأُمَّةُ يَصْدُرُونَ عَنْ أَمْرِ النَّاسِ بَعْدَ أَمْرِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ عَلَيْهِ يُرَدُّونَ- بِئْسَ لِلظَّالِمِينَ بَدَلًا وَلَايَةُ النَّاسِ بَعْدَ وَلَايَةِ اللَّهِ وَ ثَوَابُ النَّاسِ بَعْدَ ثَوَابِ اللَّهِ وَ رِضَا النَّاسِ بَعْدَ رِضَا اللَّهِ
The community was issued with the commands devised by the people instead of the Commands of Allah-azwj Blessed and High, and it is to them that they referred to. Evil it was what the unjust took in exchange, the governance of the people instead of the Governance of Allah-azwj, and took the reward of the people instead of the Reward of Allah-azwj, and the pleasure of the people instead of the Pleasure of Allah-azwj.
فَأَصْبَحَتِ الْأُمَّةُ كَذَلِكَ وَ فِيهِمُ الْمُجْتَهِدُونَ فِي الْعِبَادَةِ عَلَى تِلْكَ الضَّلَالَةِ مُعْجَبُونَ مَفْتُونُونَ فَعِبَادَتُهُمْ فِتْنَةٌ لَهُمْ وَ لِمَنِ اقْتَدَى بِهِمْ- وَ قَدْ كَانَ فِي الرُّسُلِ ذِكْرَى لِلْعَابِدِينَ
So this is how the community has become, and among them were those who strived in the worship upon that misguidance. They (the people) were fascinated by them, and admired them, and their worship became a strife (Fitna) for them as well as those who followed them, whereas in the Rasools-as there was a Reminder for the worshippers.
إِنَّ نَبِيّاً مِنَ الْأَنْبِيَاءِ كَانَ يَسْتَكْمِلُ الطَّاعَةَ ثُمَّ يَعْصِي اللَّهَ تَبَارَكَ وَ تَعَالَى فِي الْبَابِ الْوَاحِدِ فَيُخْرَجُ بِهِ مِنَ الْجَنَّةِ وَ يُنْبَذُ بِهِ فِي بَطْنِ الْحُوتِ ثُمَّ لَا يُنَجِّيهِ إِلَّا الِاعْتِرَافُ وَ التَّوْبَةُ
Of these Prophets-as was a Prophet-as (Yunus-as who was complete in his-as worship, but then he-as disobeyed Allah-azwj Blessed and Exalted in one aspect, so he-as was expelled from the Paradise, and he-as was thrown into the belly of the whale. Then he-as was not rescued until he-as acknowledge (Al-Wilayah) and repented.
فَاعْرِفْ أَشْبَاهَ الْأَحْبَارِ وَ الرُّهْبَانِ الَّذِينَ سَارُوا بِكِتْمَانِ الْكِتَابِ وَ تَحْرِيفِهِ- فَما رَبِحَتْ تِجارَتُهُمْ وَ ما كانُوا مُهْتَدِينَ
So understand that there are similar ones to the priests and the Monks who go around concealing the Book, and alter it. Their business did not give them any gain and they were not of the guided ones.
ثُمَّ اعْرِفْ أَشْبَاهَهُمْ مِنْ هَذِهِ الْأُمَّةِ الَّذِينَ أَقَامُوا حُرُوفَ الْكِتَابِ وَ حَرَّفُوا حُدُودَهُ فَهُمْ مَعَ السَّادَةِ وَ الْكُبُرَّةِ فَإِذَا تَفَرَّقَتْ قَادَةُ الْأَهْوَاءِ كَانُوا مَعَ أَكْثَرِهِمْ دُنْيَا وَ ذلِكَ مَبْلَغُهُمْ مِنَ الْعِلْمِ- لَا يَزَالُونَ كَذَلِكَ فِي طَمَعٍ وَ طَبَعٍ
Then understand those that are similar to them in this community who establish the letters of the Book and alter its Limits. They are with the chiefs and the notables, and when they disperse there are guided by the desires and they are with those who have a lot of the world (wealth), and that is what has reached to them from the knowledge. They do not cease to be like that in the greed and the nature.
وَ لَا يَزَالُ يُسْمَعُ صَوْتُ إِبْلِيسَ عَلَى أَلْسِنَتِهِمْ بِبَاطِلٍ كَثِيرٍ يَصْبِرُ مِنْهُمُ الْعُلَمَاءُ عَلَى الْأَذَى وَ التَّعْنِيفِ وَ يَعِيبُونَ عَلَى الْعُلَمَاءِ بِالتَّكْلِيفِ وَ الْعُلَمَاءُ فِي أَنْفُسِهِمْ خَانَةٌ إِنْ كَتَمُوا النَّصِيحَةَ إِنْ رَأَوْا تَائِهاً ضَالًّا لَا يَهْدُونَهُ أَوْ مَيِّتاً لَا يُحْيُونَهُ
The voice of Iblees-la does not cease to be heard from their tongues with the falsehood, a great deal. The scholars observe patience from them from the harm that they suffer and their bullying, whereas they themselves blame the scholars for having burdened them, while the scholars in themselves are disloyal for having concealed the advice when they see a lost and strayed one with no guidance to him, or for not having revived a dead one.
فَبِئْسَ مَا يَصْنَعُونَ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَخَذَ عَلَيْهِمُ الْمِيثَاقَ فِي الْكِتَابِ أَنْ يَأْمُرُوا بِالْمَعْرُوفِ وَ بِمَا أُمِرُوا بِهِ وَ أَنْ يَنْهَوْا عَمَّا نُهُوا عَنْهُ وَ أَنْ يَتَعَاوَنُوا عَلَى الْبِرِّ وَ التَّقْوَى وَ لَا يَتَعَاوَنُوا عَلَى الْإِثْمِ وَ الْعُدْوَانِ
Evil it is what they do because Allah-azwj Blessed and Exalted has Taken a Covenant to them in the Book that they would enjoin the doing of good and by what He-azwj has Commanded for, and forbid them from what He-azwj has Forbidden them from, and that they would help each other upon the goodness, and the piety, and will not co-operate upon the sins and the animosity.
فَالْعُلَمَاءُ مِنَ الْجُهَّالِ فِي جَهْدٍ وَ جِهَادٍ إِنْ وَعَظَتْ قَالُوا طَغَتْ وَ إِنْ عَلَّمُوا الْحَقَ الَّذِي تَرَكُوا قَالُوا خَالَفَتْ وَ إِنِ اعْتَزَلُوهُمْ قَالُوا فَارَقَتْ وَ إِنْ قَالُوا هَاتُوا بُرْهَانَكُمْ عَلَى مَا تُحَدِّثُونَ قَالُوا نَافَقَتْ وَ إِنْ أَطَاعُوهُمْ قَالُوا عَصَتِ اللَّهَ عَزَّ وَ جَلَ
The scholars are in a struggle in their efforts from the ignorant ones, that if they give good advice, the people would say that they have transgressed. And if they come to know the truth which they had avoided, they would say that they have opposed. And if they quit they would say that they have separated, and they say, ‘Give us your proof on what you are narrating’, they would say that they have become hypocrites, and if they obey them, they would say that Allah-azwj Mighty and Majestic has been disobeyed.
فَهَلَكَ جُهَّالٌ فِيمَا لَا يَعْلَمُونَ أُمِّيُّونَ فِيمَا يَتْلُونَ يُصَدِّقُونَ بِالْكِتَابِ عِنْدَ التَّعْرِيفِ وَ يُكَذِّبُونَ بِهِ عِنْدَ التَّحْرِيفِ فَلَا يُنْكِرُونَ أُولَئِكَ أَشْبَاهُ الْأَحْبَارِ وَ الرُّهْبَانِ قَادَةٌ فِي الْهَوَى سَادَةٌ فِي الرَّدَى وَ آخَرُونَ مِنْهُمْ جُلُوسٌ بَيْنَ الضَّلَالَةِ وَ الْهُدَى- لَا يَعْرِفُونَ إِحْدَى الطَّائِفَتَيْنِ مِنَ الْأُخْرَى يَقُولُونَ مَا كَانَ النَّاسُ يَعْرِفُونَ هَذَا وَ لَا يَدْرُونَ مَا هُوَ
The ignorant ones are destroyed in what they do not know, unlettered in what they recite. They ratify the Book when it is defined and deny it in its altered state, and so they are not deniers as such. They are similar to the priest and the Monks, leaders in matters of desires and chiefs in matters of ruination, and others from among them are seated in between the misguidance and the guidance, not understanding one community from the other. They are saying that the people do not know this, nor will they return to what it is.
وَ صَدَّقُوا-تَرْكَهُمْ رَسُولَ اللَّهِ ص عَلَى الْبَيْضَاءِ لَيْلُهَا مِنْ نَهَارِهَا لَمْ يَظْهَرْ فِيهِمْ بِدْعَةٌ وَ لَمْ يُبَدَّلْ فِيهِمْ سُنَّةٌ لَا خِلَافَ عِنْدَهُمْ وَ لَا اخْتِلَافَ فَلَمَّا غَشِيَ النَّاسَ ظُلْمَةُ خَطَايَاهُمْ صَارُوا إِمَامَيْنِ دَاعٍ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى وَ دَاعٍ إِلَى النَّارِ
And they are right. Rasool-Allah-saww left them upon the clarity, its night from its day. No innovations appeared among them, nor was the Sunnah changed among them. There was no opposition from them or differences among them. So what made the people to be covered in darkness of their errors (sins) is when two imams appeared, one-asws calling to Allah-azwj Blessed and Exalted, and one calling to the Fire.
فَعِنْدَ ذَلِكَ نَطَقَ الشَّيْطَانُ فَعَلَا صَوْتُهُ عَلَى لِسَانِ أَوْلِيَائِهِ وَ كَثُرَ خَيْلُهُ وَ رَجِلُهُ وَ شَارَكَ فِي الْمَالِ وَ الْوَلَدِ مَنْ أَشْرَكَهُ فَعُمِلَ بِالْبِدْعَةِ وَ تُرِكَ الْكِتَابُ وَ السُّنَّةُ وَ نَطَقَ أَوْلِيَاءُ اللَّهِ بِالْحُجَّةِ وَ أَخَذُوا بِالْكِتَابِ وَ الْحِكْمَةِ
At that time Satan-la spoke in a loud voice by the tongues of his-la friends and numerous were his horsemen, and infantry, and he included them in the wealth and the sons, the ones who associated with him-la. So they acted by the innovations, and avoided the Book and the Sunnah, whereas the Guardians-asws of Allah-azwj spoke by the Proof and took to the Book and the Wisdom.
فَتَفَرَّقَ مِنْ ذَلِكَ الْيَوْمِ أَهْلُ الْحَقِّ وَ أَهْلُ الْبَاطِلِ وَ تَخَاذَلَ وَ تَهَادَنَ أَهْلُ الْهُدَى وَ تَعَاوَنَ أَهْلُ الضَّلَالَةِ حَتَّى كَانَتِ الْجَمَاعَةُ مَعَ فُلَانٍ وَ أَشْبَاهِهِ
From that day on, the people of the truth separated from the people of the falsehood. The people of guidance were abandoned and insulted, whilst the people of the misguidance helped each other until they became a group with so and so, and the like of him.
فَاعْرِفْ هَذَا الصِّنْفَ وَ صِنْفٌ آخَرُ فَأَبْصِرْهُمْ رَأْيَ الْعَيْنِ تَحْيَا وَ الْزَمْهُمْ حَتَّى تَرِدَ أَهْلَكَ فَ إِنَّ الْخاسِرِينَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَ أَهْلِيهِمْ يَوْمَ الْقِيامَةِ أَلا ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ-.
So, understand this type, and the other type and look at them by the eyes of the excellent ones, and be firm with them until you come to your family, for the losers are the one who have lost themselves and their families on the Day of Qiyamah. Indeed! That is the clear loss’.
إِلَى هَاهُنَا رِوَايَةُ الْحُسَيْنِ وَ فِي رِوَايَةِ مُحَمَّدِ بْنِ يَحْيَى زِيَادَةٌ-
(Up to here is the report of Al-Husayn, and in the report of Muhammad Bin Yahya this is the extra bit).
لَهُمْ عِلْمٌ بِالطَّرِيقِ فَإِنْ كَانَ دُونَهُمْ بَلَاءٌ فَلَا تَنْظُرْ إِلَيْهِمْ فَإِنْ كَانَ دُونَهُمْ عَسْفٌ مِنْ أَهْلِ الْعَسْفِ وَ خَسْفٌ وَ دُونَهُمْ بَلَايَا تَنْقَضِي ثُمَّ تَصِيرُ إِلَى رَخَاءٍ
‘They (people of the truth) know the path, if without them there are afflictions do not hold it against them. If without them there is tyranny from the tyrannous people, and sinking of the earth and other afflictions, it will soon pass, then you will travel to the prosperity.
ثُمَّ اعْلَمْ أَنَّ إِخْوَانَ الثِّقَةِ ذَخَائِرُ بَعْضُهُمْ لِبَعْضٍ وَ لَوْ لَا أَنْ تَذْهَبَ بِكَ الظُّنُونُ عَنِّي لَجَلَيْتُ لَكَ عَنْ أَشْيَاءَ مِنَ الْحَقِّ غَطَّيْتُهَا وَ لَنَشَرْتُ لَكَ أَشْيَاءَ مِنَ الْحَقِّ كَتَمْتُهَا وَ لَكِنِّي أَتَّقِيكَ وَ أَسْتَبْقِيكَ وَ لَيْسَ الْحَلِيمُ الَّذِي لَا يَتَّقِي أَحَداً فِي مَكَانِ التَّقْوَى وَ الْحِلْمُ لِبَاسُ الْعَالِمِ فَلَا تَعْرَيَنَّ مِنْهُ وَ السَّلَامُ.
Then know that the reliable brothers are an ammunition, some of them for the other. Had it not been that you would leave from me-asws due to your conjectures, I-asws would have clarified for you certain things from the truth which I-asws have kept covered, and would make public certain things from the truth which I-asws have kept concealed, but I-asws fear for you, and want you to remain (alive), and it is not for the forbearing person that he would not fear for anyone in the place of the piety, and the forbearance is the robe of the scholar, so do not be without it. And the greetings’’.[117]
3- كا، الكافي رِسَالَةٌ أَيْضاً مِنْهُ إِلَيْهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ قَالَ: كَتَبَ أَبُو جَعْفَرٍ ع إِلَى سَعْدٍ الْخَيْرِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَمَّا بَعْدُ فَقَدْ جَاءَنِي كِتَابُكَ تَذْكُرُ فِيهِ مَعْرِفَةَ مَا لَا يَنْبَغِي تَرْكُهُ وَ طَاعَةَ مَنْ رِضَا اللَّهِ رِضَاهُ فَقَبِلْتُ مِنْ ذَلِكَ لِنَفْسِكَ مَا كَانَتْ نَفْسُكَ مُرْتَهَنَةً لَوْ تَرَكْتَهُ
(The book) ‘Al Kafi’ – A message as well from him-asws to him, from Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail bin Bazie, from his uncle Hamza Bin Bazie who said,
‘Abu Ja’far-asws wrote to Sa’d Al-Khayr: ‘In the Name of Allah-azwj, the Beneficent, the Merciful. Having said that, your letter came to me-asws in which you have asked how much it is necessary to learn and the obedience to the one-asws whose pleasure is the Pleasure of Allah-azwj. You accepted from that for yourself what was pledged for yourself if you leave it.
تَعْجَبُ إِنَّ رِضَا اللَّهِ وَ طَاعَتَهُ وَ نَصِيحَتَهُ لَا تُقْبَلُ وَ لَا تُوجَدُ وَ لَا تُعْرَفُ إِلَّا فِي عِبَادٍ غُرَبَاءَ أَخِلَّاءَ مِنَ النَّاسِ
You are (also) amazed (by the fact) that the Pleasure of Allah-azwj, and obedience to Him-azwj, and His-azwj Advice is neither accepted, nor found, nor recognised except within the servants who are unrecognised (unknown to public), who are alone (away) from the people.
قَدِ اتَّخَذَهُمُ النَّاسُ سِخْرِيّاً لِمَا يَرْمُونَهُمْ بِهِ مِنَ الْمُنْكَرَاتِ وَ كَانَ يُقَالُ لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَتَّى يَكُونَ أَبْغَضَ إِلَى النَّاسِ مِنْ جِيفَةِ الْحِمَارِ
The people have taken them in ridicule and they ascribe to them evil matters to the extent that it was said that one cannot be a Momin and is not a Momin until he becomes more hated by the people than the carcass of a donkey.
وَ لَوْ لَا أَنْ يُصِيبَكَ مِنَ الْبَلَاءِ مِثْلُ الَّذِي أَصَابَنَا فَتَجْعَلُ فِتْنَةَ النَّاسِ كَعَذابِ اللَّهِ وَ أُعِيذُكَ بِاللَّهِ وَ إِيَّانَا مِنْ ذَلِكَ لَقَرُبْتَ عَلَى بُعْدِ مَنْزِلَتِكَ
And if you suffer from the affliction similar to what we-asws have suffered, so do not consider the strife of the people (against you) like a Punishment of Allah-azwj, and I-asws seek Refuge with Allah-azwj as well as for you all from that, to Bring near your destination which though is a far distance.
وَ اعْلَمْ رَحِمَكَ اللَّهُ أَنَّا لَا نَنَالُ مَحَبَّةَ اللَّهِ إِلَّا بِبُغْضِ كَثِيرٍ مِنَ النَّاسِ وَ لَا وَلَايَتَهُ إِلَّا بِمُعَادَاتِهِمْ وَ فَوْتُ ذَلِكَ قَلِيلٌ يَسِيرٌ لِدَرْكِ ذَلِكَ مِنَ اللَّهِ لِقَوْمٍ يَعْلَمُونَ
And know, may Allah-azwj have Mercy upon you, that one cannot achieve the Love of Allah-azwj except by hatred from a lot of the people, nor His-azwj Wilayah except by being their enemy, and losing (their friendship) is very little in comparison to that which is Gained from Allah-azwj, for a people who know.
يَا أَخِي إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ فِي كُلٍّ مِنَ الرُّسُلِ بَقَايَا مِنْ أَهْلِ الْعِلْمِ يَدْعُونَ مَنْ ضَلَّ إِلَى الْهُدَى وَ يَصْبِرُونَ مَعَهُمْ عَلَى الْأَذَى يُجِيبُونَ دَاعِيَ اللَّهِ وَ يَدْعُونَ إِلَى اللَّهِ
O my-asws brother, verily Allah-azwj Mighty and Majestic has Made regarding everyone from the Rasools-as a successor-as who remains, from the people of the knowledge, calling the one who has strayed towards the guidance, and observes patience along with them upon the suffering, answering to the Call of Allah-azwj and calling towards Allah-azwj.
فَأَبْصِرْهُمْ رَحِمَكَ اللَّهُ فَإِنَّهُمْ فِي مَنْزِلَةٍ رَفِيعَةٍ وَ إِنْ أَصَابَتْهُمْ فِي الدُّنْيَا وَضِيعَةٌ إِنَّهُمْ يُحْيُونَ بِكِتَابِ اللَّهِ الْمَوْتَى وَ يُبْصِرُونَ بِنُورِ اللَّهِ مِنَ الْعَمَى
So look at them-asws, may Allah-azwj have Mercy upon you, for they-asws are in a high position even though they would be in affliction in the world and considered to be menial. They-asws revive the dead by the Book of Allah-azwj, and they-asws visualise by the Light of Allah-azwj from the blindness.
كَمْ مِنْ قَتِيلٍ لِإِبْلِيسَ قَدْ أَحْيَوْهُ وَ كَمْ مِنْ تَائِهٍ ضَالٍّ قَدْ هَدَوْهُ يَبْذُلُونَ دِمَاءَهُمْ دُونَ هَلَكَةِ الْعِبَادِ وَ مَا أَحْسَنَ أَثَرَهُمْ عَلَى الْعِبَادِ وَ أَقْبَحَ آثَارَ الْعِبَادِ عَلَيْهِمْ.
How many who had been killed by the Iblees-la were revived by them-asws, and how many lost and strayed ones were guided by them-asws, sacrificing their-asws blood to save the servants from destruction, and how good are their-asws effects upon the servants, and how ugly are the effects of the people against them-asws’’.[118]
4- الدُّرَّةُ الْبَاهِرَةُ، قَالَ أَبُو جَعْفَرٍ الْجَوَادُ ع كَيْفَ يُضَيَّعُ مَنِ اللَّهُ كَافِلُهُ وَ كَيْفَ يَنْجُو مَنِ اللَّهُ طَالِبُهُ وَ مَنِ انْقَطَعَ إِلَى غَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَيْهِ وَ مَنْ عَمِلَ عَلَى غَيْرِ عِلْمٍ مَا يُفْسِدُ أَكْثَرُ مِمَّا يُصْلِحُ
(The book) ‘Al Durr Al Bahira’ –
‘Abu Ja’far Al-Jawad-asws said: ‘How can he be wasted, the one Allah-azwj has Guaranteed, and how can he be rescued the one whom Allah-azwj Seeks; and one who cuts off (from Allah-azwj) to other than Allah-azwj, Allah-azwj will Allocate to him; and the one who works based upon no knowledge, what he spoils will be more than what he corrects.
الْقَصْدُ إِلَى اللَّهِ تَعَالَى بِالْقُلُوبِ أَبْلَغُ مِنْ إِتْعَابِ الْجَوَارِحِ بِالْأَعْمَالِ- مَنْ أَطَاعَ هَوَاهُ أَعْطَى عَدُوَّهُ مُنَاهُ مَنْ هَجَرَ الْمُدَارَاةَ قَارَبَهُ الْمَكْرُوهُ وَ مَنْ لَمْ يَعْرِفِ الْمَوَارِدَ أَعْيَتْهُ الْمَصَادِرُ وَ مَنِ انْقَادَ إِلَى الطُّمَأْنِينَةِ قَبْلَ الْخِبْرَةِ فَقَدْ عَرَضَ نَفْسَهُ لِلْهَلَكَةِ
The aiming to Allah-azwj the Exalted is further reaching than exhausting the limbs with the actions; one who obeys his personal desires will give his enemy his wishes; one who abandons politeness the abhorrence will draw near to him; and one who does not recognise the resources, the sources will tire him; and one who yields to the reassurance before the news has exposed himself to the destruction.
وَ لِلْعَاقِبَةِ الْمُتْعِبَةِ مَنْ عَتَبَ مِنْ غَيْرِ ارْتِيَابٍ أَعْتَبَ مِنْ غَيْرِ اسْتِعْتَابٍ رَاكِبُ الشَّهَوَاتِ لَا تُسْتَقَالُ لَهُ عَثْرَةٌ اتَّئِدْ تُصِبْ أَوْ تَكَدْ الثِّقَةُ بِاللَّهِ ثَمَنٌ لِكُلِّ غَالٍ وَ سُلَّمٌ إِلَى كُلِّ عَالٍ إِيَّاكَ وَ مُصَاحَبَةَ الشَّرِيرِ فَإِنَّهُ كَالسَّيْفِ الْمَسْلُولِ يَحْسُنُ مَنْظَرُهُ وَ يَقْبُحُ أَثَرُهُ
And for the end result is the tiredness; one who reproaches without suspicion has reproached the one without advice; one who indulges in lustful desires, no stumble will be Forgiven for him whether he attains it or almost; the trusting with Allah-azwj is a price for every for every expensive (thing) and a ladder to every high place. Beware of accompanying the evil one, for he is like the unsheathed sword, good to look at and ugly are its effects.
إِذَا نَزَلَ الْقَضَاءُ ضَاقَ الْفَضَاءُ كَفَى بِالْمَرْءِ خِيَانَةً أَنْ يَكُونَ أَمِيناً لِلْخَوَنَةِ غِنَى الْمُؤْمِنِ غِنَاهُ عَنِ النَّاسِ- نِعْمَةٌ لَا تُشْكَرُ كَسَيِّئَةٍ لَا تُغْفَرُ- لَا يَضُرُّكَ سَخَطُ مَنْ رِضَاهُ الْجَوْرُ- مَنْ لَمْ يَرْضَ مِنْ أَخِيهِ بِحُسْنِ النِّيَّةِ لَمْ يَرْضَ بِالْعَطِيَّةِ.
When the Decree descends, the atmosphere is constricted; it suffices with the person as a betrayal to be entrusting to a betrayer; richness of the Momin is his needlessness from the people; a bounty not thanked for is like an evil deed not Forgiven; it will not harm you, anger of the one whose pleasure is tyranny; one who is not satisfied from his brother with good intention will not be satisfied with the gift’’.[119]
5- أَعْلَامُ الدِّينِ، قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الْجَوَادُ ع كَيْفَ يُضَيَّعُ مَنِ اللَّهُ كَافِلُهُ وَ كَيْفَ يَنْجُو مَنِ اللَّهُ طَالِبُهُ وَ مَنِ انْقَطَعَ إِلَى غَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَيْهِ وَ مَنْ عَمِلَ عَلَى غَيْرِ عِلْمٍ مَا أَفْسَدَ أَكْثَرُ مِمَّا يُصْلِحُ.
(The book) ‘A’laam Al Deen’ –
‘Abu Ja’far Muhammad-asws Bin Ali Al-Jawad-asws said: ‘‘How can he be wasted, the one Allah‑azwj has Guaranteed, and how can he be rescued the one whom Allah-azwj Seeks; and one who cuts off (from Allah-azwj) to other than Allah-azwj, Allah-azwj will Allocate that person to him; and the one who works based upon no knowledge, what he spoils will be more than what he corrects’’.[120]
وَ قَالَ ع مَنْ أَطَاعَ هَوَاهُ أَعْطَى عَدُوَّهُ مُنَاهُ.
And he-asws said: ‘One who obeys his personal desires gives his enemy his wishes’’.[121]
وَ قَالَ ع مَنْ هَجَرَ الْمُدَارَاةَ قَارَنَهُ الْمَكْرُوهُ وَ مَنْ لَمْ يَعْرِفِ الْمَوَارِدَ أَعْيَتْهُ الْمَصَادِرُ وَ مَنِ انْقَادَ إِلَى الطُّمَأْنِينَةِ قَبْلَ الْخِبْرَةِ فَقَدْ عَرَضَ نَفْسَهُ لِلْهَلَكَةِ وَ لِلْعَاقِبَةِ الْمُتْعِبَةِ.
And he-asws said: ‘One who abandons politeness the abhorrence will draw near to him; and one who does not recognise the resources, the sources will tire him; and one who yields to the reassurance before the news has exposed himself to the destruction, and for the end-result there is tiredness’’.[122]
وَ قَالَ ع قَدْ عَادَاكَ مَنْ سَتَرَ عَنْكَ الرُّشْدَ اتِّبَاعاً لِمَا تَهْوَاهُ.
He-asws said: ‘He has been hostile to you, one veiling the right way from you to follow his personal desires’’.[123]
وَ قَالَ ع رَاكِبُ الشَّهَوَاتِ لَا تُقَالُ عَثْرَتُهُ.
And he-asws said: ‘An indulger his stumble will not be Forgiven’’.[124]
وَ قَالَ ع الثِّقَةُ بِاللَّهِ تَعَالَى ثَمَنٌ لِكُلِّ غَالٍ وَ سُلَّمٌ إِلَى كُلِّ عَالٍ.
And he-asws said: ‘The trusting with Allah-azwj is a price for every expensive and a ladder to every high place’’.[125]
وَ قَالَ ع إِيَّاكَ وَ مُصَاحَبَةَ الشَّرِيرِ فَإِنَّهُ كَالسَّيْفِ يَحْسُنُ مَنْظَرُهُ وَ يَقْبُحُ أَثَرُهُ.
Beware of accompanying the evil one, for he is like the unsheathed sword, good to look at and ugly are its effects’’.[126]
وَ قَالَ ع الْحَوَائِجُ تُطْلَبُ بِالرَّجَاءِ وَ هِيَ تَنْزِلُ بِالْقَضَاءِ وَ الْعَافِيَةُ أَحْسَنُ عَطَاءٍ.
And he-asws said: ‘The needs are sought with the hopes, and these descend by the Decree, and the good health is the best Gift’’.[127]
وَ قَالَ ع إِذَا نَزَلَ الْقَضَاءُ ضَاقَ الْفَضَاءُ.
And he-asws said: ‘When the Decree descends, the atmosphere is constricted’’.[128]
وَ قَالَ ع لَا تُعَادِي أَحَداً حَتَّى تَعْرِفَ الَّذِي بَيْنَهُ وَ بَيْنَ اللَّهِ تَعَالَى فَإِنْ كَانَ مُحْسِناً فَإِنَّهُ لَا يُسْلِمُهُ إِلَيْكَ وَ إِنْ كَانَ مُسِيئاً فَإِنَّ عِلْمَكَ بِهِ يَكْفِيكَهُ فَلَا تُعَادِهِ.
And he-asws said: ‘Do not be hostile to anyone until you know that which is between him and Allah-azwj the Exalted. If it were to be good, then He-azwj will not Submit him to you, and if it were to be bad, then your knowledge of him suffices you, so do not be hostile to him’’.[129]
وَ قَالَ ع لَا تَكُنْ وَلِيّاً لِلَّهِ فِي الْعَلَانِيَةِ عَدُوّاً لَهُ فِي السِّرِّ.
And he-asws said: ‘And one cannot be a friend of Allah-azwj in the open, being an enemy to Him‑azwj in the private’’.[130]
وَ قَالَ ع التَّحَفُّظُ عَلَى قَدْرِ الْخَوْفِ.
And he-asws said: ‘Protection (of Allah-azwj) is in accordance to the fear (of Allah-azwj)’’.[131]
وَ قَالَ ع عِزُّ الْمُؤْمِنِ فِي غِنَاهُ عَنِ النَّاسِ.
And he-asws said: ‘Honour of the Momin is in his being needless of the people’’.[132]
وَ قَالَ ع نِعْمَةٌ لَا تُشْكَرُ كَسَيِّئَةٍ لَا تُغْفَرُ.
And he-asws said: ‘A bounty not thanked for is like an evil deed not Forgiven’’.[133]
وَ قَالَ ع لَا يَضُرُّكَ سَخَطُ مَنْ رِضَاهُ الْجَوْرُ.
And he-asws said: ‘It will not harm you, anger of the one whose pleasure is the tyranny’’.[134]
وَ قَالَ ع مَنْ لَمْ يَرْضَ مِنْ أَخِيهِ بِحُسْنِ النِّيَّةِ لَمْ يَرْضَ مِنْهُ بِالْعَطِيَّةِ.
And he-asws said: ‘One who is not satisfied from his brother with good intention will not be satisfied from him with the gift’’.[135]
وَ قَالَ ع الْأَيَّامُ تَهْتِكُ لَكَ الْأَمْرَ عَنِ الْأَسْرَارِ الْكَامِنَةِ.
And he-asws said: ‘The days disclose the matter to you from the hidden secrets’’.[136]
وَ قَالَ ع [لَا] تَعْرِفُ عَنِ الشَّيْءِ إِذَا صَنَعْتَهُ لِقِلَّةِ صُحْبَتِهِ إِذَا أُعْطِيتَهُ.
And he-asws said: ‘You do not know about the thing when you do it due to lack of its accompaniment, when you give it’’.[137]
باب 28 مواعظ أبي الحسن الثالث ع و حكمه
CHAPTER 28 – PREACHING OF ABU AL-HASSAN-asws THE 3RD AND HIS-asws WISDOM
1- ف، تحف العقول قَالَ أَبُو الْحَسَنِ الثَّالِثُ ع الشَّاكِرُ أَسْعَدُ بِالشُّكْرِ مِنْهُ بِالنِّعْمَةِ الَّتِي أَوْجَبْتِ الشُّكْرَ لِأَنَّ النِّعَمَ مَتَاعٌ وَ الشُّكْرَ نِعَمٌ وَ عُقْبَى.
(The book) ‘Tuhaf Al Uqoul’ –
‘Abu Al-Hassan-asws the 3rd said: ‘The thanking one is happier with the thanking from him for the bounty which Allah-azwj has Obligated the thanking (for it), because the bounty is a chattel, while the thanking is a bounty and of end-result’’.[138]
وَ قَالَ ع إِنَّ اللَّهَ جَعَلَ الدُّنْيَا دَارَ بَلْوَى وَ الْآخِرَةَ دَارَ عُقْبَى وَ جَعَلَ بَلْوَى الدُّنْيَا لِثَوَابِ الْآخِرَةِ سَبَباً وَ ثَوَابَ الْآخِرَةِ مِنْ بَلْوَى الدُّنْيَا عِوَضاً.
And he-asws said: ‘Allah-azwj Made the world as a house of affliction and the Hereafter as a house of consequence, and Made afflictions of the world as a cause for Rewards of the Hereafter, and Rewards of the Hereafter as a compensation from the afflictions of the world’’.[139]
وَ قَالَ ع إِنَّ الظَّالِمَ الْحَالِمَ يَكَادُ أَنْ يُعْفَى عَلَى ظُلْمِهِ بِحِلْمِهِ وَ إِنَّ الْمُحِقَّ السَّفِيهَ يَكَادُ أَنْ يُطْفِئَ نُورَ حَقِّهِ بِسَفَهِهِ.
And he-asws said: ‘The forbearing oppressors almost pardons upon his injustice due to his forbearance, and the foolish one would almost put out the Noor (light) of his truth with his foolishness’’.[140]
وَ قَالَ ع مَنْ جَمَعَ لَكَ وُدَّهُ وَ رَأْيَهُ فَاجْمَعْ لَهُ طَاعَتَكَ.
And he-asws said: ‘One his affection and his opinion are gathered for you, so obedience to you has been gathered for him’’.[141]
وَ قَالَ ع مَنْ هَانَتْ عَلَيْهِ نَفْسُهُ فَلَا تَأْمَنْ شَرَّهُ.
And he-asws said: ‘One whose soul is insignificant unto him, you are not safe from his evil’’.[142]
وَ قَالَ ع الدُّنْيَا سُوقٌ رَبِحَ فِيهَا قَوْمٌ وَ خَسِرَ آخَرُونَ.
And he-asws said: ‘The world is a market, a people profit in it and a people incur loss in it’’.[143]
2- كشف، كشف الغمة مِنْ دَلَائِلِ الْحِمْيَرِيِّ عَنْ فَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ قَالَ: ضَمَّنِي وَ أَبَا الْحَسَنِ طَرِيقُ مُنْصَرَفِي مِنْ مَكَّةَ إِلَى خُرَاسَانَ وَ هُوَ سَائِرٌ إِلَى الْعِرَاقِ فَسَمِعْتُهُ وَ هُوَ يَقُولُ مَنِ اتَّقَى اللَّهَ يُتَّقَى وَ مَنْ أَطَاعَ اللَّهَ يُطَاعُ
(The book) ‘Kashaf Al Ghumma’, from ‘Dalail’ of Al Himeyri – from Fat’h Bin Yazeed Al Jurjany who said,
‘I and Abu Al-Hassan-asws were in the road during my leaving from Makkah to Khurasan, and he-asws was travelling to Al-Iraq. I heard him-asws and he-asws was saying: ‘One who fears Allahazwj will be feared, and one who obeys Allah-azwj will be obeyed’’.
قَالَ فَتَلَطَّفْتُ إِلَى الْوُصُولِ إِلَيْهِ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلَامَ وَ أَمَرَنِي بِالْجُلُوسِ وَ أَوَّلُ مَا ابْتَدَأَنِي بِهِ أَنْ قَالَ يَا فَتْحُ مَنْ أَطَاعَ الْخَالِقَ لَمْ يُبَالِ بِسَخَطِ الْمَخْلُوقِ وَ مَنْ أَسْخَطَ الْخَالِقَ فَأَيْقَنَ أَنْ يُحِلَّ بِهِ الْخَالِقُ سَخَطَ الْمَخْلُوقِ
He (the narrator) said, ‘I turned to go to him-asws. I greeted unto him-asws, and he-asws responded the greeting to me and instructed me with being seated, and the first of what he-asws initiated me with is he-asws said: ‘O Fat’h! One who obeys the Creator will not care of the anger of the Created beings, and one who Angers the Creator, he should be certain that the Creator will Release with him anger of the Created beings.
And the Creator cannot be described except with what He-azwj has Described Himself-azwj, and I-asws describe the Creator as being One-azwj Who, the sensory perceptions are incapable of realising Him-azwj, and the imaginations from attaining Him-azwj, and the thoughts from limiting Him-azwj, and the sights from encompassing Him-azwj.
جَلَّ عَمَّا يَصِفُهُ الْوَاصِفُونَ وَ تَعَالَى عَمَّا يَنْعَتُهُ النَّاعِتُونَ نَأَى فِي قُرْبِهِ وَ قَرُبَ فِي نَأْيِهِ فَهُوَ فِي نَأْيِهِ قَرِيبٌ وَ فِي قُرْبِهِ بَعِيدٌ كَيَّفَ الْكَيْفَ فَلَا يُقَالُ كَيْفَ وَ أَيَّنَ الْأَيْنَ فَلَا يُقَالُ أَيْنَ إِذْ هُوَ مُنْقَطِعُ الْكَيْفِيَّةِ وَ الْأَيْنِيَّةِ
He-azwj is too Majestic from the describers to be describing Him-azwj and too Exalted from what attributers to be attributing Him-azwj. He-azwj is remote in His-azwj nearness and near in His-azwj remoteness. Thus Heazwj is near in His-azwj remoteness and far in His-azwj nearness. He-azwj is ‘how-ness’ of the ‘how’, so it cannot be said, ‘how’, and He-azwj is ‘where-ness’ of the ‘where’ so it cannot be said, ‘where’, then He-azwj is termination of the ‘how-ness’ and the ‘where-ness’.
هُوَ الْوَاحِدُ الْأَحَدُ الصَّمَدُ- لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ فَجَلَّ جَلَالُهُ
He-azwj is the Alone, the One, the Last. He does not beget and is not begotten [112:3] And there does not happen to be anyone a match for Him’ [112:4]. Majestic is His-azwj Majesty.
أَمْ كَيْفَ يُوصَفُ بِكُنْهِهِ- مُحَمَّدٌ وَ قَدْ قَرَنَهُ الْجَلِيلُ بِاسْمِهِ وَ شَرِكَهُ فِي عَطَائِهِ وَ أَوْجَبَ لِمَنْ أَطَاعَهُ جَزَاءَ طَاعَتِهِ إِذْ يَقُولُ- وَ ما نَقَمُوا إِلَّا أَنْ أَغْناهُمُ اللَّهُ وَ رَسُولُهُ مِنْ فَضْلِهِ-
Or how can Muhammad-saww be described by his-saww essence and the Majestic has Joined him‑saww with His-azwj Name, and Participated Him-azwj in His-azwj obedience, and Obligated for the obeying himsaww the Rewards of obedience to Him-azwj when He-azwj Said: and they hated except if Allah and His Rasool were to Enrich them from His Grace [9:74].
وَ قَالَ يَحْكِي قَوْلَ مَنْ تَرَكَ طَاعَتَهُ وَ هُوَ يُعَذِّبُهُ بَيْنَ أَطْبَاقِ نِيرَانِهَا وَ سَرَابِيلِ قَطِرَانِهَا- يا لَيْتَنا أَطَعْنَا اللَّهَ وَ أَطَعْنَا الرَّسُولَا
And He-azwj Said Narrating words of the one who neglects obeying Him-asws, and He-azwj will Punish him between the layers of its fires and the trousers of its tar, ‘Oh, if only we have obeyed Allah and obeyed the Rasool!’ [33:66].
أَمْ كَيْفَ يُوصَفُ بِكُنْهِهِ مَنْ قَرَنَ الْجَلِيلُ طَاعَتَهُمْ بِطَاعَةِ رَسُولِهِ حَيْثُ قَالَ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ
Or how can he-asws be described with his-asws (treats), the one whom the Majestic has Combined their-asws obedience with obedience of His-azwj Rasool-saww whereby He-azwj Said: Obey Allah and obey the Rasool and those with (Divine) Authority from you. [4:59].
وَ قَالَ وَ لَوْ رَدُّوهُ إِلَى اللَّهِ وَ إِلَى الرَّسُولِ وَ إِلى أُولِي الْأَمْرِ مِنْهُمْ وَ قَالَ إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَماناتِ إِلى أَهْلِها وَ قَالَ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ
And He-azwj Said: ‘and if they had referred it – to Allah-azwj and – to the Rasool and to the (Divine) Authority from them [4:83]. And Said: Allah Commands you to render the entrustments to their owners, [4:58]. And Said: therefore ask the people of Al-Zikr if you don’t know [21:7].
يَا فَتْحُ كَمَا لَا يُوصَفُ الْجَلِيلُ جَلَّ جَلَالُهُ وَ الرَّسُولُ وَ الْخَلِيلُ وَ وَلَدُ الْبَتُولِ فَكَذَلِكَ لَا يُوصَفُ الْمُؤْمِنُ الْمُسَلِّمُ لِأَمْرِنَا
O Fat’h! Just as the Majestic, Majestic is His-azwj Majestic, and the Rasool-saww, and the Friend, and sons-asws the chaste (Syeda Fatima-asws) cannot be described, the Momin submitting to our-asws instructions cannot be described.
فَنَبِيُّنَا أَفْضَلُ الْأَنْبِيَاءِ وَ خَلِيلُنَا أَفْضَلُ الْأَخِلَّاءِ وَ وَصِيُّهُ أَكْرَمُ الْأَوْصِيَاءِ اسْمُهُمَا أَفْضَلُ الْأَسْمَاءِ وَ كُنْيَتُهُمَ أَفْضَلُ الْكُنَى وَ أَحْلَاهَا
Our Prophet-saww is superior of the Prophets-as, and our Friend is superior of the friends, and his-asws successor-asws are most honourable of the successors. Their-asws names are the superior names and their-asws teknonyms are the superior teknonyms and their sweetest.
لَوْ لَمْ يُجَالِسْنَا إِلَّا كُفْوٌ لَمْ يُجَالِسْنَا أَحَدٌ وَ لَوْ لَمْ يُزَوِّجْنَا إِلَّا كُفْوٌ لَمْ يُزَوِّجْنَا أَحَدٌ
If we-asws don’t sit except to a matching one, we-asws would not sit with anyone, and if we-asws don’t marry except our-asws matches we-asws would not marry anyone.
أَشَدُّ النَّاسِ تَوَاضُعاً أَعْظَمُهُمْ حِلْماً وَ أَنْدَاهُمْ كَفّاً وَ أَمْنَعُهُمْ كَنَفاً وَرِثَ عَنْهُمَا أَوْصِيَاؤُهُمَا عِلْمَهُمَا فَارْدُدْ إِلَيْهِمَا الْأَمْرَ وَ سَلِّمْ إِلَيْهِمْ أَمَاتَكَ اللَّهُ مَمَاتَهُمْ وَ أَحْيَاكَ حَيَاتَهُمْ
The most intense of the people in humbleness is their mightiest in forbearance, and liberal of hand, and strongest of them in protection. Their (Rasool-Allah-asws and Ali-asws) knowledge was inherited by their-asws successors-asws, therefore refer the matters to them-asws and submit to them-asws. May Allah-azwj Cause you to die their-asws deaths and live their-asws lives.
إِذَا شِئْتَ رَحِمَكَ اللَّهُ
(You can leave) whenever you so desire. May Allah-saww have Mercy on you’’.
قَالَ فَتْحٌ فَخَرَجْتُ فَلَمَّا كَانَ الْغَدُ تَلَطَّفْتُ فِي الْوُصُولِ إِلَيْهِ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلَامَ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ أَ تَأْذَنُ لِي فِي مَسْأَلَةٍ اخْتَلَجَ فِي صَدْرِي أَمْرُهَا لَيْلَتِي
Fat’h said, ‘I went out. When it was the next morning I turn to go to him-asws. I greeted unto him-asws and he-asws responded the greeting to me. I said, ‘O son-asws of Rasool-Allah-saww! Will you-asws permit me in questioning regarding what has been stirring in my chest during my night?’
قَالَ سَلْ وَ إِنْ شَرَحْتُهَا فَلِي وَ إِنْ أَمْسَكْتُهَا فَلِي فَصَحِّحْ نَظَرَكَ وَ تَثْبُتُ فِي مَسْأَلَتِكِ وَ أَصْغِ إِلَى جَوَابِهَا سَمْعَكَ وَ لَا تَسْأَلْ مَسْأَلَةً تَعَنَّتَّ وَ اعْتَنِ بِمَا تَعْتَنِي بِهِ فَإِنَّ الْعَالِمَ وَ الْمُتَعَلِّمَ شَرِيكَانِ فِي الرُّشْدِ مَأْمُورَانِ بِالنَّصِيحَةِ مَنْهِيَّانِ عَنِ الْغِشِّ
He-asws said: ‘Ask, and if I-asws were to explain it, it will be up to me-asws, and if I-asws were to withhold it, it is up to me-asws. Be correct in your consideration and affirmed in your questioning, and open your hearing in listening to its answer, and do not ask any question in intransigence, and take care of what you take care of me-asws with, for the teacher and the student are both participants in the rightful guidance, both Commanded with the good advice and Prohibited from the cheating.
وَ أَمَّا الَّذِي اخْتَلَجَ فِي صَدْرِكَ لَيْلَتَكَ فَإِنْ شَاءَ الْعَالِمُ أَنْبَأَكَ بِإِذْنِ اللَّهِ إِنَّ اللَّهَ لَمْ يُظْهِرْ عَلى غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ
And as for which was stirring in your chest in your night, if he-asws so desires, the scholar-asws will inform you by the Permission of Allah-azwj. Allah-azwj does not Reveal His hidden matters upon anyone [72:26] Except one He Chooses from a Rasool, [72:27].
فَكُلُّ مَا كَانَ عِنْدَ الرَّسُولِ كَانَ عِنْدَ الْعَالِمِ وَ كُلُّ مَا اطَّلَعَ عَلَيْهِ الرَّسُولُ فَقَدِ اطَّلَعَ أَوْصِيَاؤُهُ عَلَيْهِ كَيْلَا تَخْلُوَ أَرْضُهُ مِنْ حُجَّةٍ يَكُونُ مَعَهُ عِلْمٌ يَدُلُّ عَلَى صِدْقِ مَقَالَتِهِ وَ جَوَازِ عَدَالَتِهِ
Thus, all what was in the possession of the Rasool-saww was in the possession of the scholar‑asws, and all what the Rasool-saww had been Notified upon so he-saww notified his-saww successors-asws upon it lest His-azwj earth be vacant from a Divine Authority, the knowledge being with him‑asws evidencing upon truthfulness of his-asws words and the permissibility of his-asws justice.
يَا فَتْحُ عَسَى الشَّيْطَانُ أَرَادَ اللَّبْسَ عَلَيْكَ فَأَوْهَمَكَ فِي بَعْضِ مَا أَوْدَعْتُكَ وَ شَكَّكَكَ فِي بَعْضِ مَا أَنْبَأْتُكَ حَتَّى أَرَادَ إِزَالَتَكَ عَنْ طَرِيقِ اللَّهِ وَ صِرَاطِهِ الْمُسْتَقِيمِ
O Fat’h! Perhaps the Satan-la wants the confusion to be upon you so he-la makes you imagine regarding part of what I-asws am entrusting you with and making you doubt in part of what I‑asws am informing you, to the extent that he-la may remove you from the way of Allah-azwj and His-azwj Straight Path’.
فَقُلْتَ مَنْ أَيْقَنْتُ أَنَّهُمْ كَذَا فَهُمْ أَرْبَابٌ
I said, ‘One who is certain they-asws are like that, so they-asws are lords?’
مَعَاذَ اللَّهِ إِنَّهُمْ مَخْلُوقُونَ مَرْبُوبُونَ مُطِيعُونَ لِلَّهِ دَاخِرُونَ رَاغِبُونَ فَإِذَا جَاءَكَ الشَّيْطَانُ مِنْ قِبَلِ مَا جَاءَكَ فَاقْمَعْهُ بِمَا أَنْبَأْتُكَ بِهِ-
(He-asws said): ‘Allah-azwj Forbid! They-asws are created beings, Nourished, obedient to Allah-azwj, humble, desirous. Whenever the Satan-la comes to you, from before coming to you, then suppress him-la with what I-asws am informing you with’.
فَقُلْتُ جُعِلْتُ فِدَاكَ فَرَّجْتَ عَنِّي وَ كَشَفْتَ مَا لَبَّسَ الْمَلْعُونُ عَلَيَّ بِشَرْحِكَ فَقَدْ كَانَ أَوْقَعَ بِخَلَدِي أَنَّكُمْ أَرْبَابٌ-
I said, ‘May I be sacrificed for you-asws! You-asws have relieved from me and have uncovered by your-asws explanation what the accursed had confused upon me, for it has occurred in my mind that you (Imams-asws) are lords’’.
قَالَ فَسَجَدَ أَبُو الْحَسَنِ ع وَ هُوَ يَقُولُ فِي سُجُودِهِ- رَاغِماً لَكَ يَا خَالِقِي دَاخِراً خَاضِعاً
He (the narrator) said, ‘Abu Al-Hassan-asws performed Sajdah and he-asws was saying in his-asws Sajdah: ‘Degrading myself-asws to You-azwj O my-asws Creator, submissive, humbling!’’
قَالَ فَلَمْ يَزَلْ كَذَلِكَ حَتَّى ذَهَبَ لَيْلِي ثُمَّ قَالَ يَا فَتْحُ كِدْتَ أَنْ تَهْلِكَ وَ تُهْلِكَ وَ مَا ضَرَّ عِيسَى إِذَا هَلَكَ مَنْ هَلَكَ فَاذْهَبْ إِذَا شِئْتَ رَحِمَكَ اللَّهُ
He (the narrator) said, ‘He-asws did not cease to be like that until my night had gone. Then he‑asws said: ‘O Fat’h! You were almost destroyed, and destroyed, and what (a lot of) harm he‑la does when he-la destroys the one he-la destroys! You can go whenever you so desire to. May Allah-azwj have Mercy on you’’.
قَالَ فَخَرَجْتُ وَ أَنَا فَرِحٌ بِمَا كَشَفَ اللَّهُ عَنِّي مِنَ اللَّبْسِ بِأَنَّهُمْ هُمْ وَ حَمِدْتُ اللَّهَ عَلَى مَا قَدَرْتُ عَلَيْهِ
He (the narrator) said, ‘I went out and I was joyful with what Allah-azwj had Removed from me of the confusion of them-asws (being lords), and I praised Allah-azwj upon what He-azwj had Determined upon.
فَلَمَّا كَانَ فِي الْمَنْزِلِ الْآخَرِ دَخَلْتُ عَلَيْهِ وَ هُوَ مُتَّكٍ وَ بَيْنَ يَدَيْهِ حِنْطَةٌ مَقْلُوَّةٌ يَعْبَثُ بِهَا وَ قَدْ كَانَ أَوْقَعَ الشَّيْطَانُ فِي خَلَدِي أَنَّهُ لَا يَنْبَغِي أَنْ يَأْكُلُوا وَ يَشْرَبُوا إِذْ كَانَ ذَلِكَ آفَةً وَ الْإِمَامُ غَيْرُ مَئُوفٍ-
When it was in the last stage (of the journey), I entered to see him-asws and he-asws was reclining and in front of him-asws was fried wheat he-asws was considering eating it, and the Satan-la had occurred in my mind that it is not befitting to eat and drink when that was a scourge and the Imam-asws was not accustomed (to it).
فَقَالَ اجْلِسْ يَا فَتْحُ فَإِنَّ لَنَا بِالرُّسُلِ أُسْوَةً كَانُوا يَأْكُلُونَ وَ يَشْرَبُونَ وَ يَمْشُونَ فِي الْأَسْواقِ وَ كُلُّ جِسْمٍ مَغْذُوٌّ بِهَذَا إِلَّا الْخَالِقَ الرَّازِقَ لِأَنَّهُ جَسَّمَ الْأَجْسَامَ وَ هُوَ لَمْ يُجَسَّمْ
He-asws said: ‘Be seated, O Fat’h! There is an example for us-asws with the Rasools-as. They were eating and drinking and walking the markets, and everybody is fed with this except the Creator, the Sustainer, because He-azwj Embodied the bodies and He-azwj is not embodied.
وَ لَمْ يُجَزَّأْ بِتَنَاهٍ وَ لَمْ يَتَزَايَدْ وَ لَمْ يَتَنَاقَصْ مُبَرَّأٌ مِنْ ذَاتِهِ مَا رُكِّبَ فِي ذَاتِ مَنْ جَسَّمَهُ الْوَاحِدُ الْأَحَدُ الصَّمَدُ الَّذِي لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ
And He-azwj is not segmented, and does not increase, and does not decrease, exonerated in His-azwj Self. Who can embody the One, the First, the Last Who does not beget and is not begotten [112:3] And there does not happen to be anyone a match for Him’ [112:4]?
مُنْشِئُ الْأَشْيَاءِ مُجَسِّمُ الْأَجْسَامِ- وَ هُوَ السَّمِيعُ الْعَلِيمُ اللَّطِيفُ الْخَبِيرُ الرَّءُوفُ الرَّحِيمُ تَبَارَكَ وَ تَعَالَى عَمَّا يَقُولُ الظَّالِمُونَ عُلُوّاً كَبِيراً
Grower of the things, Embodying the bodies, and He-azwj is the Hearing, the all-Knowing, the Subtle, the Informed, the Kind, the Merciful, Blessed and Exalted from what the unjust ones are saying, Lofty, Great.
لَوْ كَانَ كَمَا يُوصَفُ لَمْ يُعْرَفِ الرَّبُّ مِنَ الْمَرْبُوبِ وَ لَا الْخَالِقُ مِنَ الْمَخْلُوقِ وَ لَا الْمُنْشِئُ مِنَ الْمُنْشَإِ وَ لَكِنَّهُ فَرَّقَ بَيْنَهُ وَ بَيْنَ مَنْ جَسَّمَهُ وَ شَيَّأَ الْأَشْيَاءَ إِذْ كَانَ لَا يُشْبِهُهُ شَيْءٌ يُرَى وَ لَا يُشْبِهُ شَيْئاً.
Had He-azwj been like what they are describing, the Lord-azwj Nourisher could not be recognised from the nourished ones, nor the Creator from the Created beings, nor the Grower from the grown, but there is a difference between Him-azwj and the ones He-azwj Embodied, and Brought the things into being when nothing resembling Him-azwj was seen, nor did anything resemble Him-azwj’’.[144]
3- الدُّرَّةُ الْبَاهِرَةُ، قَالَ أَبُو الْحَسَنِ الثَّالِثُ ع مَنْ رَضِيَ عَنْ نَفْسِهِ كَثُرَ السَّاخِطُونَ عَلَيْهِ الْغِنَى قِلَّةُ تَمَنِّيكَ وَ الرِّضَا بِمَا يَكْفِيكَ وَ الْفَقْرُ شِرَّةُ النَّفْسِ وَ شِدَّةُ الْقُنُوطِ وَ الرَّاكِبُ الْحَرُونِ أَسِيرُ نَفْسِهِ وَ الْجَاهِلُ أَسِيرُ لِسَانِهِ النَّاسُ فِي الدُّنْيَا بِالْأَمْوَالِ وَ فِي الْآخِرَةِ بِالْأَعْمَالِ-.
(The book) ‘Al Durr Al Bahira’ –
‘Abu Al-Hassan-asws the 3rd said: ‘One who is satisfied from himself, there will be a lot of people angry upon him; the richness is scarcity preventing you and the satisfaction with what suffices you, while the poverty is evilness of the soul and intensity of despair; the indulger in obstinacy is a prisoner of himself, and the ignorant one is a prisoner of his tongue; the people in the world are with the wealth and in the Hereafter they are with the deeds’’.[145]
وَ قَالَ ع لِشَخْصٍ وَ قَدْ أَكْثَرَ مِنْ إِفْرَاطِ الثَّنَاءِ عَلَيْهِ أَقْبِلْ عَلَى مَا شَأْنُكَ فَإِنَّ كَثْرَةَ الْمَلَقِ يَهْجُمُ عَلَى الظِّنَّةِ وَ إِذَا حَلَلْتَ مِنْ أَخِيكَ فِي مَحَلِّ الثِّقَةِ فَاعْدِلْ عَنِ الْمَلَقِ إِلَى حُسْنِ النِّيَّةِ
And he-asws said to a person, and he had been excessive in praising upon him-asws: ‘Turn to your occupation, for the abundant flattery attacks upon the thoughts, and when you are free from your brother in a trusted place, then turn from the flattery to good intention.
الْمُصِيبَةُ لِلصَّابِرِ وَاحِدَةٌ وَ لِلْجَازِعِ اثْنَتَانِ الْعُقُوقُ ثُكْلُ مَنْ لَمْ يَثْكَلْ الْحَسَدُ مَاحِي الْحَسَنَاتِ وَ الدَّهْرُ جَالِبُ الْمَقْتِ وَ الْعُجْبُ صَارِفٌ عَنْ طَلَبِ الْعِلْمِ دَاعٍ إِلَى الغَمْطِ
The calamity for the patient one, is one, and for the panicky one, is two (calamities); disownment (by parents) is a bereavement of the one not bereaved; the envy obliterates the good deeds; and the times attract the hate; and the self-fascination turns one away from seeking the knowledge calling to the demeaning (the people).
وَ الْجَهْلِ وَ الْبُخْلُ أَذَمُّ الْأَخْلَاقِ وَ الطَّمَعُ سَجِيَّةُ سَيِّئَةٌ وَ الْهَزْءُ فُكَاهَةُ السُّفَهَاءِ وَ صِنَاعَةُ الْجُهَّالِ وَ الْعُقُوقُ يُعْقِبُ الْقِلَّةَ وَ تُؤَدِّي إِلَى الذِّلَّةِ.
And the ignorance and the stinginess are the most despicable of the manners; and the greed is an evil nature; and mockery is humour of the foolish ones and making of the ignoramuses; and the disownment results in the scarcity and leads to the disgrace’’.[146]
4- أَعْلَامُ الدِّينِ، قَالَ أَبُو الْحَسَنِ الثَّالِثُ ع مَنْ رَضِيَ عَنْ نَفْسِهِ كَثُرَ السَّاخِطُونَ عَلَيْهِ.
(The book) ‘A’laam Al Deen’ –
‘Abu Al-Hassan-asws the 3rd: ‘One who is satisfied from himself, there will be a lot of people angry upon him’’.[147]
وَ قَالَ ع الْمَقَادِيرُ تُرِيكَ مَا لَمْ يَخْطُرْ بِبَالِكَ.
And he-asws said: ‘The destinies (Pre-determinations) will show you what had not occurred in your mind’’.[148]
وَ قَالَ ع مَنْ أَقْبَلَ مَعَ … وَلِيَ مَعَ انْقِضَائِهِ.
And he-asws said: ‘One who comes forwards with …….. will turn back with his termination’’.
فيه سقط
Note: There is a word dropped in it.
وَ قَالَ ع رَاكِبُ الْحَرُونِ أَسِيرُ نَفْسِهِ وَ الْجَاهِلُ أَسِيرُ لِسَانِهِ.
And he-asws said: ‘The indulger in obstinacy is a prisoner of himself, and the ignorant one is a prisoner of his tongue’’.[149]
وَ قَالَ ع النَّاسُ فِي الدُّنْيَا بِالْأَمْوَالِ وَ فِي الْآخِرَةِ بِالْأَعْمَالِ.
And he-asws said: ‘The people in the world are with the wealth and in the Hereafter they are with the deeds’’.[150]
وَ قَالَ ع الْمِرَاءُ يُفْسِدُ الصَّدَاقَةَ الْقَدِيمَةَ وَ يُحَلِّلُ الْعُقْدَةَ الْوَثِيقَةَ وَ أَقَلُّ مَا فِيهِ أَنْ تَكُونَ فِيهِ الْمُغَالَبَةُ وَ الْمُغَالَبَةُ أُسُّ أَسْبَابِ الْقَطِيعَةِ.
And he-asws said: ‘The showing off spoils the old friendship and loosens the tight knot, and the lease of what is in it is, there happens to be the dominance in it, and the dominance is the root cause of the cutting off (of relationships)’’.[151]
وَ قَالَ ع الْعِتَابُ مِفْتَاحُ الثِّقَالِ وَ الْعِتَابُ خَيْرٌ مِنَ الْحِقْدِ.
And he-asws said: ‘The reproach is a key to heavy-handedness, and the reproach is better than the grudge’’.[152]
وَ قَالَ ع الْمُصِيبَةُ لِلصَّابِرِ وَاحِدَةٌ وَ لِلْجَازِعِ اثْنَتَانِ.
And he-asws said: ‘The calamity for the patient one, is one, and for the panicky one, is two’’.[153]
وَ قَالَ يَحْيَى بْنُ عَبْدِ الْحَمِيدِ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ لِرَجُلٍ ذَمَّ إِلَيْهِ وَلَداً لَهُ فَقَالَ الْعُقُوقُ ثُكْلُ مَنْ لَمْ يَثْكَلْ.
And Yahya Bin Abdul Hameed said,
‘I heard Abu Al-Hassan-asws saying to a man who had condemned to him-asws a son of his: ‘The disownment is a bereavement of one not bereaved’’.[154]
وَ قَالَ ع الْهَزْلُ فُكَاهَةُ السُّفَهَاءِ وَ صِنَاعَةُ الْجُهَّالِ.
And he-asws said: ‘The mockery is humour of the foolish ones and making of the ignoramuses’’.[155]
وَ قَالَ ع فِي بَعْضِ مَوَاعِظِهِ السَّهَرُ أَلَذُّ لِلْمَنَامِ وَ الْجُوعُ يَزِيدُ فِي طِيبِ الطَّعَامِ يُرِيدُ بِهِ الْحَثَّ عَلَى قِيَامِ اللَّيْلِ وَ صِيَامِ النَّهَارِ.
And he-asws said in one of his-asws preaching: ‘The vigil is more pleasurable for the sleep, and the hunger increase in the goodness (of taste) of the food intending by it the urging upon standing at night and fasting at daytime’’.[156]
وَ قَالَ ع اذْكُرْ مَصْرَعَكَ بَيْنَ يَدَيْ أَهْلِكَ وَ لَا طَبِيبَ يَمْنَعُكَ وَ لَا حَبِيبَ يَنْفَعُكَ.
And he-asws said: ‘Mention your death in front of your family, and no doctor can defend you nor can any beloved one benefit you’’.[157]
وَ قَالَ ع اذْكُرْ حَسَرَاتِ التَّفْرِيطِ بِأَخْذِ تَقْدِيمِ الْحَزْمِ.
And he-asws said: ‘Remember regrets of the missed (opportunities) by taking proceeding to prepare’’.[158]
وَ قَالَ ع الْغَضَبُ عَلَى مَنْ تَمْلِكُ لُؤْمٌ.
And he-asws said: ‘The anger upon the one you own (control) is a blame’’.[159]
وَ قَالَ ع الْحِكْمَةُ لَا تَنْجَعُ فِي الطِّبَاعِ الْفَاسِدَةِ.
And he-asws said: ‘The wisdom is not effective in corrupt natures’’.[160]
وَ قَالَ ع خَيْرٌ مِنَ الْخَيْرِ فَاعِلُهُ وَ أَجْمَلُ مِنَ الْجَمِيلِ قَائِلُهُ وَ أَرْجَحُ مِنَ الْعِلْمِ حَامِلُهُ وَ شَرٌّ مِنَ الشَّرِّ جَالِبُهُ وَ أَهْوَلُ مِنَ الْهَوْلِ رَاكِبُهُ.
And he-asws said: ‘Better than the good deed is it’s doer, and more beautiful than the beautiful (word) is it’s speaker, and more gainful than the knowledge is it’s carrier, and eviler than the evil is it’s attractor, and more terrifying than the terror is the one who does it’’.[161]
وَ قَالَ ع إِيَّاكَ وَ الْحَسَدَ فَإِنَّهُ يَبِينُ فِيكَ وَ لَا يَعْمَلُ فِي عَدُوِّكَ.
And he-asws said: ‘Beware of the envy, for it appears within you and does not work in your enemy’’.[162]
وَ قَالَ ع إِذَا كَانَ زَمَانٌ الْعَدْلُ فِيهِ أَغْلَبُ مِنَ الْجَوْرِ فَحَرَامٌ أَنْ يَظُنَّ بِأَحَدٍ سُوءاً حَتَّى يَعْلَمَ ذَلِكَ مِنْهُ وَ إِذَا كَانَ زَمَانٌ الْجَوْرُ أَغْلَبُ فِيهِ مِنَ الْعَدْلِ فَلَيْسَ لِأَحَدٍ أَنْ يَظُنَّ بِأَحَدٍ خَيْراً مَا لَمْ يَعْلَمْ ذَلِكَ مِنْهُ-.
And he-asws said: ‘When it would be the era wherein the justice would be more prevalent than the tyranny, it would be Prohibited to have evil thoughts about anyone until that is known from him, and when it were to be an era in which the tyranny is more prevalent than the justice, it isn’t for anyone to think good with anyone for as long as he does not know them from him’’.[163]
وَ قَالَ ع لِلْمُتَوَكِّلِ فِي جَوَابِ كَلَامٍ دَارَ بَيْنَهُمَا- لَا تَطْلُبِ الصَّفَا مِمَّنْ كَدَرْتَ عَلَيْهِ وَ لَا الْوَفَاءَ لِمَنْ غَدَرْتَ وَ لَا النُّصْحَ مِمَّنْ صَرَفْتَ سُوءَ ظَنِّكَ إِلَيْهِ فَإِنَّمَا قَلْبُ غَيْرِكَ كَقَلْبِكَ لَهُ
And he-asws said to (the caliph) Al-Mutawakkil in answer to a speech which flowed between them: ‘Do not seek the clearness from the one you have thrown dirt upon him, nor the loyalty for the one you have betrayed, nor the good advice from the one you have used your evil thoughts to him, for rather the heart of others is like your heart is to him’.
وَ قَالَ لَهُ وَ قَدْ سَأَلَهُ عَنِ الْعَبَّاسِ مَا تَقُولُ بَنُو أَبِيكَ فِيهِ
And he-asws said to him, and he had asked him-asws about Al-Abbas (Bin Abdul Muttalib-as), ‘What are the sons of your-asws father-asws regarding him?’
فَقَالَ مَا يَقُولُونَ فِي رَجُلٍ فَرَضَ اللَّهُ طَاعَتَهُ عَلَى الْخَلْقِ وَ فَرَضَ طَاعَةَ الْعَبَّاسِ عَلَيْهِ.
He-asws said: ‘What are you saying regarding a man Allah-azwj has Obligated obedience to him‑asws upon the creatures, and Obligated the obedience of Allah-azwj to him-asws?’’[164]
وَ قَالَ ع الْقَوُا النِّعَمَ بِحُسْنِ مُجَاوَرَتِهَا وَ الْتَمِسُوا الزِّيَادَةَ فِيهَا بِالشُّكْرِ عَلَيْهَا وَ اعْلَمُوا أَنَّ النَّفْسَ أَقْبَلُ شَيْءٍ لِمَا أُعْطِيَتْ وَ أَمْنَعُ شَيْءٍ لِمَا مُنِعَتْ.
And he-asws said: ‘Receive the bounty by goodness of its vicinity, and seek the increase in it with the thanking upon it, and know that the soul accepts a thing when it is given, and refuses a thing when it is prevented’’.[165]
[1] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 1
[2] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 2
[3] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 1
[4] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 2
[5] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 3
[6] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 4
[7] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 5
[8] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 6
[9] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 7
[10] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 8
[11] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 9
[12] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 10
[13] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 11
[14] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 12
[15] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 13
[16] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 14
[17] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 15
[18] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 16
[19] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 17
[20] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 18
[21] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 19
[22] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 20
[23] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 21
[24] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 22
[25] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 23
[26] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 24
[27] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 3 / 25
[28] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 4
[29] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 5 a
[30] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 5 b
[31] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 5 c
[32] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 6
[33] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 7
[34] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 8
[35] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 9 a
[36] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 9 b
[37] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 9 c
[38] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 9 d
[39] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 25 H 9 e
[40] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 1
[41] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 2
[42] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 3
[43] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 4
[44] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 5
[45] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 6
[46] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 7
[47] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 8
[48] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 9
[49] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 10
[50] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 11
[51] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 12
[52] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 13
[53] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 14
[54] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 15
[55] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 16
[56] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 17
[57] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 18
[58] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 19
[59] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 20
[60] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 21
[61] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 22
[62] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 23
[63] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 24
[64] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 25
[65] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 26
[66] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 27
[67] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 28
[68] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 29
[69] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 30
[70] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 31
[71] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 32
[72] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 33
[73] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 34
[74] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 35
[75] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 36
[76] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 2
[77] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 3
[78] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 4 / 1
[79] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 4 / 2
[80] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 4 / 3
[81] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 4 / 4
[82] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 5 a
[83] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 5 b
[84] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 6 a
[85] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 6 b
[86] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 7
[87] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 8
[88] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 9 / 1
[89] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 9 / 2
[90] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 9 / 3
[91] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 9 /4
[92] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 9 / 5
[93] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 9 / 6
[94] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 9 / 7
[95] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 9 / 8
[96] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 9 / 9
[97] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 9 / 10
[98] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 9 / 11
[99] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 10 / 1
[100] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 10 / 2
[101] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 10 / 3
[102] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 10 / 4
[103] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 10 / 5
[104] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 10 / 6
[105] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 11
[106] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 12 / 1
[107] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 12 / 2
[108] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 12 / 3
[109] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 12 / 4
[110] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 12 / 5
[111] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 12 / 6
[112] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 12 / 7
[113] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 12 / 8
[114] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 1 a
[115] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 1 b
[116] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 1 c
[117] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 2
[118] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 3
[119] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 4
[120] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 / 1
[121] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 / 2
[122] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 / 3
[123] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 / 4
[124] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 /5
[125] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 /6
[126] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 /7
[127] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 /8
[128] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 /9
[129] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 /10
[130] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 /11
[131] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 /12
[132] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 /13
[133] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 /14
[134] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 /15
[135] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 /16
[136] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 /17
[137] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 27 H 5 /18
[138] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 1 / 1
[139] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 1 / 2
[140] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 1 / 3
[141] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 1 / 4
[142] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 1 / 5
[143] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 1 / 6
[144] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 2
[145] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 3
[146] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 4
[147] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 5
[148] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 6
[149] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 7
[150] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 8
[151] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 9
[152] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 10
[153] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 11
[154] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 12
[155] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 13
[156] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 14
[157] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 15
[158] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 16
[159] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 17
[160] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 18
[161] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 19
[162] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 20
[163] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 21
[164] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 22
[165] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 28 H 23