Fear and Hope

Summary:

One’s strive to become a good Momin should always continue, but from one perspective, it reaches to an ‘excellence’ level when his fear of the Punishment and hope for the Forgiveness from Allah^-azwj become equitant, as per the Ahadith.

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ أَبِي سَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَتَّى يَكُونَ خَائِفاً رَاجِياً وَ لَا يَكُونُ خَائِفاً رَاجِياً حَتَّى يَكُونَ عَامِلًا لِمَا يَخَافُ وَ يَرْجُو .

From him, from Ahmad Bin Muhammad, from Ibn Sinan, from Ibn Muskan, from Al Hassan Bin Abu Sara who said,

‘I heard Abu Abdullah^-asws saying: ‘ A ‘Momin’ (Believer) will not happen to be a Momin until he happens to be fearful and hopeful; and he cannot happen to be fearful and hopeful, until he happens to work for what he fears from and hopes for’.[1]

وُهَيْبٌ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ الَّذِينَ يُؤْتُونَ ما آتَوْا وَ قُلُوبُهُمْ وَجِلَةٌ قَالَ هِيَ شَفَاعَتُهُمْ وَ رَجَاؤُهُمْ يَخَافُونَ أَنْ تُرَدَّ عَلَيْهِمْ أَعْمَالُهُمْ إِنْ لَمْ يُطِيعُوا اللَّهَ عَزَّ ذِكْرُهُ وَ يَرْجُونَ أَنْ يَقْبَلَ مِنْهُمْ.

Wuheyb, from Abu Baseer, who has narrated the following:

I asked Abu Abdullah^-asws about the Statement of Allah^-azwj Mighty and Majestic: “[23:60] And those who give that which they give with hearts afraid”, he^-asws said: ‘This is for their intercession, and their hopes, they (our^-asws shias) fear that their (good) deeds would be rejected (and thrown) back to them if they had not obeyed (with total submission to) Allah^-azwj but they are hoping that these would be Accepted from our^-asws (intercession)’.[2]

يُونُسُ عَنْ سِنَانِ بْنِ طَرِيفٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) يَقُولُ يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَخَافَ اللَّهَ تَبَارَكَ وَ تَعَالَى خَوْفاً كَأَنَّهُ مُشْرِفٌ عَلَى النَّارِ وَ يَرْجُوَهُ رَجَاءً كَأَنَّهُ مِنْ أَهْلِ الْجَنَّةِ ثُمَّ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عِنْدَ ظَنِّ عَبْدِهِ إِنْ خَيْراً فَخَيْراً وَ إِنْ شَرّاً فَشَرّاً.

Yunus, from Sinan Bin Tareyf who said:

I heard Abu Abdullah^-asws saying: ‘It is befitting for ‘لِلْمُؤْمِنِ’ (the Believer) that he should fear Allah^-azwj with such a fear as if he is overlooking upon the Fire, and hope with such a hope as if he is from the inhabitants of the Paradise’. Then said: ‘Allah^-azwj is with the expectation of His^-azwj servant. If he expects good, so it will be good, and if he expects evil, so it will be evil’.[3]

Introduction:

Some Ahadith, on being fearful for our slip-ups but still hopeful for being forgiven by Allah^-azwj are presented.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ أَوْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا كَانَ فِي وَصِيَّةِ لُقْمَانَ قَالَ كَانَ فِيهَا الْأَعَاجِيبُ وَ كَانَ أَعْجَبَ مَا كَانَ فِيهَا أَنْ قَالَ لِابْنِهِ خَفِ اللَّهَ عَزَّ وَ جَلَّ خِيفَةً لَوْ جِئْتَهُ بِبِرِّ الثَّقَلَيْنِ لَعَذَّبَكَ وَ ارْجُ اللَّهَ رَجَاءً لَوْ جِئْتَهُ بِذُنُوبِ الثَّقَلَيْنِ لَرَحِمَكَ

A number of our companions from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Mansour Bin Yunus, from Al Haris Bin Al Mugheira, or his father, from;

Abu Abdullah^-asws replied when I (narrator) said to him^-asws, ‘What was in the bequest of Luqman^-as?’ He^-asws said: ‘Therein were marvels, and the most impressive of what was in it – was that he^-as said to his^-as son:

‘Fear Allah^-azwj Mighty and Majestic with such a fear that even if you go to Him^-azwj with the righteous deeds of the Jinn and the human, (fearing) that He^-azwj would Punish you; and hope to Allah^-azwj with such a hope that if you were to go to Him^-azwj with the sins of the humans and the Jinn, (hoping) He^-azwj would be Merciful to you’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ أَبِي يَقُولُ إِنَّهُ لَيْسَ مِنْ عَبْدٍ مُؤْمِنٍ إِلَّا [وَ] فِي قَلْبِهِ نُورَانِ نُورُ خِيفَةٍ وَ نُورُ رَجَاءٍ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا وَ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا .

Then Abu Abdullah^-asws said: ‘My^-asws father^-asws was saying that there is none from a believing servant except in his heart would be two lights – a light of fear, and a light of hope. If this one was to be weighed it would not increase upon this, and if this one was to be weighed, it would no increase upon this’ (equal in strength).[4]

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا إِسْحَاقُ خَفِ اللَّهَ كَأَنَّكَ تَرَاهُ وَ إِنْ كُنْتَ لَا تَرَاهُ فَإِنَّهُ يَرَاكَ فَإِنْ كُنْتَ تَرَى أَنَّهُ لَا يَرَاكَ فَقَدْ كَفَرْتَ وَ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ يَرَاكَ ثُمَّ بَرَزْتَ لَهُ بِالْمَعْصِيَةِ فَقَدْ جَعَلْتَهُ مِنْ أَهْوَنِ النَّاظِرِينَ عَلَيْكَ .

Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘O Is’haq! Fear Allah^-azwj as if you can see Him^-azwj, and even although you are not seeing him, but He^-saww (surely) Sees you. So if you were to think that He^-azwj cannot see you, then you would have (certainly) disbelieved; but if you believe that He^-azwj sees you and you disobey Him^-azwj, so you would have Made Him^-azwj to be from the most insignificant of the onlookers upon you’.[5]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ خَافَ اللَّهَ أَخَافَ اللَّهُ مِنْهُ كُلَّ شَيْ‏ءٍ وَ مَنْ لَمْ يَخَفِ اللَّهَ أَخَافَهُ اللَّهُ مِنْ كُلِّ شَيْ‏ءٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Al Haysam Bin Waqid who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who fears Allah^-azwj, Allah^-azwj would Make everything to fear him; and the one who does not fear Allah^-azwj, Allah would Make him to fear from everything’.[6]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ حَمْزَةَ بْنِ عَبْدِ اللَّهِ الْجَعْفَرِيِّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ عَرَفَ اللَّهَ خَافَ اللَّهَ وَ مَنْ خَافَ اللَّهَ سَخَتْ نَفْسُهُ عَنِ الدُّنْيَا .

A number of our companions, from Ahmad Bin Abdu Abdullah, from his father, from Hamza Bin Abdullah Bin Al Ja’fary, from Jameel Bin Darraj, from Abu Hamza who said,

‘Abu Abdullah^-asws said: ‘The one who recognises Allah^-azwj would fear Allah^-azwj, and the one who fears Allah^-azwj, would ignore his own soul in this world’.[7]

عَنْهُ عَنِ ابْنِ أَبِي نَجْرَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ قَوْمٌ يَعْمَلُونَ بِالْمَعَاصِي وَ يَقُولُونَ نَرْجُو فَلَا يَزَالُونَ كَذَلِكَ حَتَّى يَأْتِيَهُمُ الْمَوْتُ فَقَالَ هَؤُلَاءِ قَوْمٌ يَتَرَجَّحُونَ فِي الْأَمَانِيِّ كَذَبُوا لَيْسُوا بِرَاجِينَ إِنَّ مَنْ رَجَا شَيْئاً طَلَبَهُ وَ مَنْ خَافَ مِنْ شَيْ‏ءٍ هَرَبَ مِنْهُ .

From him, from Ibn Abu Najran, from the one who mentioned it, from;

Abu Abdullah^-asws, replied, ‘(when) I said to him^-asws, ‘A group are acting in disobedience and they are saying, ‘We are (living in hope)’. So they are not ceasing to be like that until the death comes to them’.

So he^-asws said: ‘They are a people swaying in the beliefs. They are lying! They are not with the hope. The one who hopes for something would seek it, and the one who fears from something, would flee from it’.[8]

A similar Hadith is given in footnotes.[9]

One Seeking Fame will not be Fearing Allah^-azwj:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ صَالِحِ بْنِ حَمْزَةَ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مِنَ الْعِبَادَةِ شِدَّةَ الْخَوْفِ مِنَ اللَّهِ عَزَّ وَ جَلَّ يَقُولُ اللَّهُ إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ وَ قَالَ جَلَّ ثَنَاؤُهُ فَلا تَخْشَوُا النَّاسَ وَ اخْشَوْنِ وَ قَالَ تَبَارَكَ وَ تَعَالَى وَ مَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجاً

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Salih Bin Hamza, raising it, said,

‘Abu Abdullah^-asws said: ‘From the worship is the intense fear from Allah^-azwj Mighty and Majestic. Allah^-azwj is Saying [35:28] but rather it is those of His servants only who have knowledge who fear Allah. And He^-azwj, Majestic is His^-azwj Praise, Said [5:44] therefore fear not the people and fear Me. And the Blessed and High Said [65:2] and whoever is fearful of Allah, He will make for him an outlet’.

قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ حُبَّ الشَّرَفِ وَ الذِّكْرِ لَا يَكُونَانِ فِي قَلْبِ الْخَائِفِ الرَّاهِبِ .

He (the narrator) said, ‘And Abu Abdullah^-asws said: ‘Love for fame and to be mentioned (popularity/dominance) will not exist in the heart of the one who is fearful (of Allah^-azwj)’.[10]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ مِمَّا حُفِظَ مِنْ خُطَبِ النَّبِيِّ ( صلى الله عليه وآله ) أَنَّهُ قَالَ يَا أَيُّهَا النَّاسُ إِنَّ لَكُمْ مَعَالِمَ فَانْتَهُوا إِلَى مَعَالِمِكُمْ وَ إِنَّ لَكُمْ نِهَايَةً فَانْتَهُوا إِلَى نِهَايَتِكُمْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Hamza Bin Humran who said,

‘I heard Abu Abdullah^-asws saying: ‘From the preserved sermons of the Prophet^-saww is that he^-saww said: ‘O you people! For you there are teachers, so end up to your teachers, and that for you are terminals, so end up to your terminals.

أَلَا إِنَّ الْمُؤْمِنَ يَعْمَلُ بَيْنَ مَخَافَتَيْنِ بَيْنَ أَجَلٍ قَدْ مَضَى لَا يَدْرِي مَا اللَّهُ صَانِعٌ فِيهِ وَ بَيْنَ أَجَلٍ قَدْ بَقِيَ لَا يَدْرِي مَا اللَّهُ قَاضٍ فِيهِ

Indeed! The Believer acts between the two fears – between a term which has passed, not knowing what Allah^-azwj would be Doing with regards to it, and between a term which remains (the future), not knowing what Allah^-azwj has Judged with regards to it.

فَلْيَأْخُذِ الْعَبْدُ الْمُؤْمِنُ مِنْ نَفْسِهِ لِنَفْسِهِ وَ مِنْ دُنْيَاهُ لآِخِرَتِهِ وَ فِي الشَّبِيبَةِ قَبْلَ الْكِبَرِ وَ فِي الْحَيَاةِ قَبْلَ الْمَمَاتِ فَوَ الَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ مَا بَعْدَ الدُّنْيَا مِنْ مُسْتَعْتَبٍ وَ مَا بَعْدَهَا مِنْ دَارٍ إِلَّا الْجَنَّةُ أَوِ النَّارُ .

Thus, let the believing servant take from his own soul for himself, and from his world for his Hereafter, and (should act) during the youth before the old age, and during the lifetime before the death, for by the One^-azwj in Whose Hand is the soul of Muhammad^-saww, there will not be an effort (time for deeds) after the world, and there will not be a house except for the Paradise and the Hell’.[11]

عَنْهُ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِمَنْ خافَ مَقامَ رَبِّهِ جَنَّتانِ قَالَ مَنْ عَلِمَ أَنَّ اللَّهَ يَرَاهُ وَ يَسْمَعُ مَا يَقُولُ وَ يَعْلَمُ مَا يَعْمَلُهُ مِنْ خَيْرٍ أَوْ شَرٍّ فَيَحْجُزُهُ ذَلِكَ عَنِ الْقَبِيحِ مِنَ الْأَعْمَالِ فَذَلِكَ الَّذِي خَافَ مَقَامَ رَبِّهِ وَ نَهَى النَّفْسَ عَنِ الْهَوَى .

From him, from Ahmad, from Ibn Mahboub, from Dawood Al Raqqy, from;

Abu Abdullah^-asws (said) regarding the Words of Allah^-azwj Mighty and Majestic [55:46] And for the one who fears to stand before his Lord would have the two Gardens. He^-asws said: ‘The one who knows that Allah^-azwj Sees him and Hears whatever he is saying, and he knows that whatever he does, be it from good or evil, so that would detain him from the ugly ones of the deeds, so that would be the one who fears to stand before His^-azwj Lord^-azwj, and has prevented himself from the personal desires’.[12]

Finally, a Hadith related to the rewards of being fearful to Allah^-azwj is included in Appendix.

Appendix: Rewards of Being Fearful to Allah^-azwj

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه )  [قَالَ] قَالَ إِنَّ رَجُلًا رَكِبَ الْبَحْرَ بِأَهْلِهِ فَكُسِرَ بِهِمْ فَلَمْ يَنْجُ مِمَّنْ كَانَ فِي السَّفِينَةِ إِلَّا امْرَأَةُ الرَّجُلِ فَإِنَّهَا نَجَتْ عَلَى لَوْحٍ مِنْ أَلْوَاحِ السَّفِينَةِ حَتَّى أَلْجَأَتْ عَلَى جَزِيرَةٍ مِنْ جَزَائِرِ الْبَحْرِ وَ كَانَ فِي تِلْكَ الْجَزِيرَةِ رَجُلٌ يَقْطَعُ الطَّرِيقَ وَ لَمْ يَدَعْ لِلَّهِ حُرْمَةً إِلَّا انْتَهَكَهَا فَلَمْ يَعْلَمْ إِلَّا وَ الْمَرْأَةُ قَائِمَةٌ عَلَى رَأْسِهِ فَرَفَعَ رَأْسَهُ إِلَيْهَا فَقَالَ إِنْسِيَّةٌ أَمْ جِنِّيَّةٌ فَقَالَتْ إِنْسِيَّةٌ فَلَمْ يُكَلِّمْهَا كَلِمَةً حَتَّى جَلَسَ مِنْهَا مَجْلِسَ الرَّجُلِ مِنْ أَهْلِهِ

Ali Bin Ibrahim, from Ahmad Bin Muhammad Bin Khalid, from Al Hassan Bin Al Husayn, from Muhammad Bin Sinan, from Abu Saeed Al Mukary, from Abu Hamza Al Sumaly, from;

Ali^-asws Bin Al-Husayn^-asws having said: ‘A man sailed the sea with his family, and it (the ship) broke (capsized) upon them. So none were rescued from the ones who were in the ship except for the wife of the man. So she was saved upon a plank from the planks of the ship until she came to an island from the islands of the sea; and it was so that in that island was a man who was a bandit and he had not left any Prohibition of Allah^-azwj except that he had violated it. So he did not know, and the woman was standing by his head. So he raised his head towards her and he said, ‘A human or a Jinn?’ So she said, ‘A human’. So he did not speak to her a word until he sat upon her with a sitting which the man tends to sit upon his wife with.

فَلَمَّا أَنْ هَمَّ بِهَا اضْطَرَبَتْ فَقَالَ لَهَا مَا لَكِ تَضْطَرِبِينَ فَقَالَتْ أَفْرَقُ مِنْ هَذَا وَ أَوْمَأَتْ بِيَدِهَا إِلَى السَّمَاءِ قَالَ فَصَنَعْتِ مِنْ هَذَا شَيْئاً قَالَتْ لَا وَ عِزَّتِهِ قَالَ فَأَنْتِ تَفْرَقِينَ مِنْهُ هَذَا الْفَرَقَ وَ لَمْ تَصْنَعِي مِنْ هَذَا شَيْئاً وَ إِنَّمَا أَسْتَكْرِهُكِ اسْتِكْرَاهاً فَأَنَا وَ اللَّهِ أَوْلَى بِهَذَا الْفَرَقِ وَ الْخَوْفِ وَ أَحَقُّ مِنْكِ

So when he was intending with her, she became restless. So he said to her, ‘What is the matter with you being so restless?’ So she said, ‘I am scared of this’, and she gestured by her hand towards the sky. He said, ‘So have you done anything from this (adultery) before?’ She said, ‘No, by His^-azwj Honour’. He said, ‘So you are being scared from Him^-azwj by this fright and you have not done anything from this (before), and rather I am coercing you with a coercion. So (now), by Allah^-azwj, I am closer with this fright and the fear, and more deserving than you (of being scared)’.

قَالَ فَقَامَ وَ لَمْ يُحْدِثْ شَيْئاً وَ رَجَعَ إِلَى أَهْلِهِ وَ لَيْسَتْ لَهُ هِمَّةٌ إِلَّا التَّوْبَةُ وَ الْمُرَاجَعَةُ فَبَيْنَا هُوَ يَمْشِي إِذْ صَادَفَهُ رَاهِبٌ يَمْشِي فِي الطَّرِيقِ فَحَمِيَتْ عَلَيْهِمَا الشَّمْسُ فَقَالَ الرَّاهِبُ لِلشَّابِّ ادْعُ اللَّهَ يُظِلَّنَا بِغَمَامَةٍ فَقَدْ حَمِيَتْ عَلَيْنَا الشَّمْسُ فَقَالَ الشَّابُّ مَا أَعْلَمُ أَنَّ لِي عِنْدَ رَبِّي حَسَنَةً فَأَتَجَاسَرَ عَلَى أَنْ أَسْأَلَهُ شَيْئاً

He^-asws said: ‘So he moved away and without doing anything he returned back to his family, and there was no eagerness for him except for the repentance, and the review (of his sins). Once he was walking (on a path) when he came across a priest walking in the street. The sun was bright upon the two of them, and the priest said to the youth (once the robber), ‘Supplicate to Allah^-azwj to Shade us with a cloud, for the sun is too hot upon us’. So the youth said, ‘I do not know of a (single) good deed which is with my Lord^-azwj, so it would be too audacious of me to ask Him^-azwj for anything’.

قَالَ فَأَدْعُو أَنَا وَ تُؤَمِّنُ أَنْتَ قَالَ نَعَمْ فَأَقْبَلَ الرَّاهِبُ يَدْعُو وَ الشَّابُّ يُؤَمِّنُ فَمَا كَانَ بِأَسْرَعَ مِنْ أَنْ أَظَلَّتْهُمَا غَمَامَةٌ فَمَشَيَا تَحْتَهَا مَلِيّاً مِنَ النَّهَارِ ثُمَّ تَفَرَّقَتِ الْجَادَّةُ جَادَّتَيْنِ فَأَخَذَ الشَّابُّ فِي وَاحِدَةٍ وَ أَخَذَ الرَّاهِبُ فِي وَاحِدَةٍ فَإِذَا السَّحَابَةُ مَعَ الشَّابِّ فَقَالَ الرَّاهِبُ أَنْتَ خَيْرٌ مِنِّي لَكَ اسْتُجِيبَ وَ لَمْ يُسْتَجَبْ لِي فَأَخْبِرْنِي مَا قِصَّتُكَ فَأَخْبَرَهُ بِخَبَرِ الْمَرْأَةِ فَقَالَ غُفِرَ لَكَ مَا مَضَى حَيْثُ دَخَلَكَ الْخَوْفُ فَانْظُرْ كَيْفَ تَكُونُ فِيمَا تَسْتَقْبِلُ .

He said, ‘So I shall supplicate, and you say ‘Ameen’’. He said, ‘Yes’. So the priest came forward supplicating and the youth said ‘Ameen’. And it was so that soon a cloud shaded them. So they both walked under it careful during the day. Then their ways separated into two, and the youth took to one, and the priest took to the other. So the cloud (went) with the youth. So the priest said, ‘You are better than I am. For you it (the supplication) was Answered and it was not Answered for me. So inform me what your story is. So he informed him of the news of the woman. So he said, ‘There has been Forgiveness for you what is past (from the sins) when the fear entered into you, therefore consider how you want to be in the future’’.[13]

‘Worship Under Fear’

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَإِنْ خِفْتُمْ فَرِجالًا أَوْ رُكْباناً كَيْفَ يُصَلِّي وَ مَا يَقُولُ إِذَا خَافَ مِنْ سَبُعٍ أَوْ لِصٍّ كَيْفَ يُصَلِّي قَالَ يُكَبِّرُ وَ يُومِئُ إِيمَاءً بِرَأْسِهِ .

Ahmad Bin Muhammad, from Ali Bin Al-Hakam, from Aban, from Abdul Rahman Bin Abu Abdullah who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [2:239] But if you are in danger, then (perform your Salat) on foot or on horseback, ‘How should be pray Salāt, and what are you^-asws saying where there is fear from predatory wild animals, or thieves, how should we be praying Salāt?’ He^-asws said: ‘He should exclaim a Takbīr and indicate gesturing with his head’.[14]

The Salāt of the pursuit, and the cover, and the combat

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ الْقُمِّيُّ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا جَالَتِ الْخَيْلُ تَضْطَرِبُ السُّيُوفُ أَجْزَأَهُ تَكْبِيرَتَانِ فَهَذَا تَقْصِيرٌ آخَرُ .

Ali Bin Ibrahim Bin Hashim, from his father, from Amro Bin Usman, from Muhammad Bin Uzafir,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the horses gallop and the swords are restless, two exclamations of Takbīr would suffice him. So this is another reduction’.[15]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ فُضَيْلٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فِي صَلَاةِ الْخَوْفِ عِنْدَ الْمُطَارَدَةِ وَ الْمُنَاوَشَةِ يُصَلِّي كُلُّ إِنْسَانٍ مِنْهُمْ بِالْإِيمَاءِ حَيْثُ كَانَ وَجْهُهُ وَ إِنْ كَانَتِ الْمُسَايَفَةُ وَ الْمُعَانَقَةُ وَ تَلَاحُمُ الْقِتَالِ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه ) صَلَّى لَيْلَةَ صِفِّينَ وَ هِيَ لَيْلَةُ الْهَرِيرِ لَمْ تَكُنْ صَلَاتُهُمُ الظُّهْرُ وَ الْعَصْرُ وَ الْمَغْرِبُ وَ الْعِشَاءُ عِنْدَ وَقْتِ كُلِّ صَلَاةٍ إِلَّا التَّكْبِيرَ وَ التَّهْلِيلَ وَ التَّسْبِيحَ وَ التَّحْمِيدَ وَ الدُّعَاءَ فَكَانَتْ تِلْكَ صَلَاتَهُمْ لَمْ يَأْمُرْهُمْ بِإِعَادَةِ الصَّلَاةِ .

Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara and Fuzayl and Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘In a Salāt of the fear during a pursuit and the skirmishes, every person from them would be praying Salāt by the gesturing, wherever he was facing; and even if there was the fencing, and the wrestling, and close contact of the fighting, for Amir Al-Momineen^-asws prayed Salāt on the night of Siffeen, and it is the night of Al-Hareer (intense fighting), their Salāts did not take place for Al-Zohr, and Al-Asr, and Al-Maghrib, and Al-Isha during the timing of each Salāt, except for the exclamation of the Takbīr, and the extollation of the Oneness, and the Glorification, and the Praise, and the supplication. So that was their Salāt. He^-asws did not order them with the repeating of the Salāt (making up for it)’.[16]

عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ قَالَ سَمِعْتُ بَعْضَ أَصْحَابِنَا يَذْكُرُ أَنَّ أَقَلَّ مَا يُجْزِئُ فِي حَدِّ الْمُسَايَفَةِ مِنَ التَّكْبِيرِ تَكْبِيرَتَانِ لِكُلِّ صَلَاةٍ إِلَّا الْمَغْرِبَ فَإِنَّ لَهَا ثَلَاثاً .

From him, from his father, from Abdullah Bin Al-Mugheira who said,

‘I heard one of our companions mention that what would suffice during a time of the fencing, from the exclamations of the Takbīr, is two exclamations of Takbīrs for each Salāt, except for Al-Maghrib, for it there are three’.[17]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ أَحْمَدُ بْنُ إِدْرِيسَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَلَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَقْصُرُوا مِنَ الصَّلاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا قَالَ فِي الرَّكْعَتَيْنِ تُنْقَصُ مِنْهُمَا وَاحِدَةٌ .

Ali Bin Ibrahim, from his father, and Ahmad Bin Idrees and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Hammad Bin Isa, from Hareyz,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [4:101 there is no blame on you if you shorten the Prayer, if you fear that those who disbelieve will cause you distress, said: ‘In the two Rak’at (of Salāt), one would be reduced from these two’.[18]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ صَلَاةِ الْقِتَالِ فَقَالَ إِذَا الْتَقَوْا فَاقْتَتَلُوا فَإِنَّ الصَّلَاةَ حِينَئِذٍ التَّكْبِيرُ وَ إِنْ كَانُوا وُقُوفاً لَا يَقْدِرُونَ عَلَى الْجَمَاعَةِ فَالصَّلَاةُ إِيمَاءٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked him^-asws about the Salāt during the fighting, so he^-asws said: ‘When they meet and fight, so the Salāt during that is the exclamation of the Takbīr; and if they were paused, not be able upon the (enemy) group, so the Salāt is (in the form of) gestures’.[19]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَ رَأَيْتَ إِنْ لَمْ يَكُنِ الْمُوَاقِفُ عَلَى وُضُوءٍ كَيْفَ يَصْنَعُ وَ لَا يَقْدِرُ عَلَى النُّزُولِ قَالَ يَتَيَمَّمُ مِنْ لِبْدِهِ أَوْ سَرْجِهِ أَوْ مَعْرَفَةِ دَابَّتِهِ فَإِنَّ فِيهَا غُبَاراً وَ يُصَلِّي وَ يَجْعَلُ السُّجُودَ أَخْفَضَ مِنَ الرُّكُوعِ وَ لَا يَدُورُ إِلَى الْقِبْلَةِ وَ لَكِنْ أَيْنَمَا دَارَتْ دَابَّتُهُ غَيْرَ أَنَّهُ يَسْتَقْبِلُ الْقِبْلَةَ بِأَوَّلِ تَكْبِيرَةٍ حِينَ يَتَوَجَّهُ .

Muhammad Bin Ahmad, from Hammad, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I said to him^-asws, ‘What is your^-asws view if there do not happen to be soldier covering the position does not happen to be upon an ablution. What should he do and he is not able upon the dismounting?’ He^-asws said: ‘He can perform Tayammum from his pad, or his saddle, or the mane of his animal, for there would be dust therein; and he can pray Salāt and make the Sajdah to be lower than the Rukū, and he would not turn towards the Qiblah, but in whichever direction his animal turns, apart from that he should face the Qiblah with the first exclamation of Takbīr where he was attentive’.[20]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَلْقَى السَّبُعَ وَ قَدْ حَضَرَتِ الصَّلَاةُ وَ لَا يَسْتَطِيعُ الْمَشْيَ مَخَافَةَ السَّبُعِ فَإِنْ قَامَ يُصَلِّي خَافَ فِي رُكُوعِهِ وَ سُجُودِهِ السَّبُعَ وَ السَّبُعُ أَمَامَهُ عَلَى غَيْرِ الْقِبْلَةِ فَإِنْ تَوَجَّهَ إِلَى الْقِبْلَةِ خَافَ أَنْ يَثِبَ عَلَيْهِ الْأَسَدُ كَيْفَ يَصْنَعُ قَالَ فَقَالَ يَسْتَقْبِلُ الْأَسَدَ وَ يُصَلِّي وَ يُومِئُ بِرَأْسِهِ إِيمَاءً وَ هُوَ قَائِمٌ وَ إِنْ كَانَ الْأَسَدُ عَلَى غَيْرِ الْقِبْلَةِ .

Muhammad Bin Yahya, from Al-Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’far^-asws, from his brother^-asws Abu Al-Hassan^-asws, said, ‘I asked him^-asws about the man who faces the predatory wild animal and the time for the Salāt comes up, and he is not able upon the walking, fearing the predatory wild animal. So if he were to stand to Pray Salāt, he would fear the lion in his Rukū and his Sajdah, and the lion is in front of him upon (a direction) other than the Qiblah. So if he were to divert towards the Qiblah, he fears that the lion would leap upon him. How should he deal with it?’ So he^-asws said: ‘He should face the lion, and he should pray Salāt gesturing by his head with gestures, and he would be standing; and even if the lion was upon (a direction) other than the Qiblah’.[21]

[1] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 11

[2] Al-Kafi, Vol. 8, H. 14742

[3] Al-Kafi, Vol. 8, H 14910

[4] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 1

[5] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 2

[6] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 3

[7] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 4

[8] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 5

[9] وَ رَوَاهُ عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ قَوْماً مِنْ مَوَالِيكَ يُلِمُّونَ بِالْمَعَاصِي وَ يَقُولُونَ نَرْجُو فَقَالَ كَذَبُوا لَيْسُوا لَنَا بِمَوَالٍ أُولَئِكَ قَوْمٌ تَرَجَّحَتْ بِهِمُ الْأَمَانِيُّ مَنْ رَجَا شَيْئاً عَمِلَ لَهُ وَ مَنْ خَافَ مِنْ شَيْ‏ءٍ هَرَبَ مِنْهُ .

And it is reported by Ali Bin Muhammad, raising it, said,

‘I said to Abu Abdullah^asws, ‘A group of people from the ones in your^asws Wilayah are committing minor sins of disobedience and are saying, ‘We (live in hope)’. So he^asws said: ‘They are lying! There are no friends for us^asws (like) those people. The belief is swaying with them. The one who hopes for something would work for it, and the one who fears from something, would flee from it’.[9]

[10] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 7

[11] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 9

[12] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 10

[13] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 8

[14] Al Kafi V 3 – The Book Of Salāt CH 86 H 6

[15] Al Kafi V 3 – The Book Of Salāt CH 87 H 1

[16] Al Kafi V 3 – The Book Of Salāt CH 87 H 2

[17] Al Kafi V 3 – The Book Of Salāt CH 87 H 3

[18] Al Kafi V 3 – The Book Of Salāt CH 87 H 4

[19] Al Kafi V 3 – The Book Of Salāt CH 87 H 5

[20] Al Kafi V 3 – The Book Of Salāt CH 87 H 6

[21] Al Kafi V 3 – The Book Of Salāt CH 87 H 7