Love for World

Summary:

The preoccupation of the world due to its attractions, i.e., ‘حُبُّ الدُّنْيَا’ (love of the world) is highly denounced in Ahadith, except for attaining those items which are from the essential for one and his family! As Imam^-asws says

فَقَالَ الْأَنْبِيَاءُ وَ الْعُلَمَاءُ بَعْدَ مَعْرِفَةِ ذَلِكَ حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ وَ الدُّنْيَا دُنْيَاءَانِ دُنْيَا بَلَاغٍ وَ دُنْيَا مَلْعُونَةٍ .

As Imam^-asws says: Thus the Prophets^-as and the Scholars^-asws said after recognition that: ‘The love of the world is the head of all sins, and the world is (two types of) world – a world of bare necessities and the condemned one’.[1] (an extract, the complete Hadith is also given later)

عَنْهُ عَنْ نُوحِ بْنِ شُعَيْبٍ النَّيْسَابُورِيِّ عَنْ عُبَيْدِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ أَوَّلَ مَا عُصِيَ اللَّهُ بِهِ سِتٌّ حُبُ‏ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الطَّعَامِ وَ حُبُّ النِّسَاءِ وَ حُبُّ النَّوْمِ وَ حُبُّ الرَّاحَةِ.

From him, from Nuh Bin Shuayb Al Neshapouri, from Ubeyd Bin Abdullah Al Dahqaan, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The first of what Allah^-azwj was disobeyed by are six – love for the world, and love for the governance, and love for the food, and lust for the women, and love for the sleep, and love for the comfort’.[2]

An excellent revival of a believer, who fell in love with the world during the time of Rasool-Allah^-saww, is given in Appendix I.

يَا عِيسَى أَذِلَّ قَلْبَكَ بِالْخَشْيَةِ وَ انْظُرْ إِلَى مَنْ هُوَ أَسْفَلُ مِنْكَ وَ لَا تَنْظُرْ إِلَى مَنْ هُوَ فَوْقَكَ وَ اعْلَمْ أَنَّ رَأْسَ كُلِّ خَطِيئَةٍ وَ ذَنْبٍ هُوَ حُبُّ الدُّنْيَا فَلَا تُحِبَّهَا فَإِنِّي لَا أُحِبُّهَا

(Allah^-azwj Said) O Isa^-as! Humble your^-as heart by the reverence, and look to the one who is below you^-as, and do not look to the one who is above you^-as, and know that the head of every error and sin is the love of the world, so do not love it for I^-azwj do not Love it (an extract).[3]

In a lengthy Hadith (Appendix II), Imam^-asws says:

Then (Imam^-asws) said: ‘By Allah^-azwj, Allah^-azwj does not Love the one who loves the world and takes as a friend other than us^-asws, whilst the one who recognises our^-asws rights and loves us^-asws, so he has loved Allah^-azwj’ (see Appendix II).

Finally, two Ahadith are presented on what one should desire from the world, with what purpose and when one attains it, then how to spend it:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ اللَّهِ إِنَّا لَنَطْلُبُ الدُّنْيَا وَ نُحِبُّ أَنْ نُؤْتَاهَا فَقَالَ تُحِبُّ أَنْ تَصْنَعَ بِهَا مَا ذَا قَالَ أَعُودُ بِهَا عَلَى نَفْسِي وَ عِيَالِي وَ أَصِلُ بِهَا وَ أَتَصَدَّقُ بِهَا وَ أَحُجُّ وَ أَعْتَمِرُ فَقَالَ ( عليه السلام ) لَيْسَ هَذَا طَلَبَ الدُّنْيَا هَذَا طَلَبُ الْآخِرَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Abdullah Bin Abu Yafour who said,

‘A man said to Abu Abdullah^-asws, ‘By Allah^-azwj! We tend to seek the world and we love to achieve it’. So he^-asws said: ‘What is that which you love to do with it (the world)?’ He said, ‘Improve by it upon myself, and upon my family, and maintain relationships with it, and give in charity with it, and perform Hajj and Umrah’. So he^-asws said: ‘This is not seeking the world. This is seeking the Hereafter’.[4]

فَمِنْ ثَمَّ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَمْسُ تَمَرَاتٍ أَوْ خَمْسُ قُرَصٍ أَوْ دَنَانِيرُ أَوْ دَرَاهِمُ يَمْلِكُهَا الْإِنْسَانُ وَ هُوَ يُرِيدُ أَنْ يُمْضِيَهَا فَأَفْضَلُهَا مَا أَنْفَقَهُ الْإِنْسَانُ عَلَى وَالِدَيْهِ ثُمَّ الثَّانِيَةُ عَلَى نَفْسِهِ وَ عِيَالِهِ ثُمَّ الثَّالِثَةُ عَلَى قَرَابَتِهِ الْفُقَرَاءِ ثُمَّ الرَّابِعَةُ عَلَى جِيرَانِهِ الْفُقَرَاءِ ثُمَّ الْخَامِسَةُ فِي سَبِيلِ اللَّهِ وَ هُوَ أَخَسُّهَا أَجْر

Thus, Rasool-Allah^-saww said: ‘Five dates, or five discs (of bread), or five Dinars or Dirhams which the human being owns, and he wants to spend these, so the most superior of what the human being can spend upon are his parents. Then secondly upon himself and his family. Then thirdly upon his poor relatives. Then fourthly upon his poor neighbours. Then fifthly in the Way of Allah^-azwj, and it is of the lowest Recompense. (An extract).[5]

Introduction:

Here, we present some Ahadith, out of many, on condemnation of the love of the world and the advice on taking only that from the world which is sufficient for one’s needs.

لي، الأمالي للصدوق الدَّقَّاقُ عَنِ الصُّوفِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى الطَّبَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْخَشَّابِ عَنْ مُحَمَّدِ بْنِ مِحْصَنٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى دَاوُدَ ع مَا لِي أَرَاكَ وُحْدَاناً قَالَ هَجَرْتُ النَّاسَ وَ هَجَرُونِي فِيكَ قَالَ فَمَا لِي أَرَاكَ سَاكِتاً قَالَ خَشْيَتُكَ أَسْكَتَتْنِي

Al Daqaq, from Al Sowfy, from Ubeydullah Bin Musa Al Tabary, from Muhammad Bin Al Husayn Al Khashab, from Muhammad Bin Mohsin, from Yunus Bin Zabyan,

‘From Al-Sadiq Ja’far^-asws Bin Muhammad^-asws having said: ‘Allah^-azwj Blessed and Exalted Revealed to Dawood^-as: “What is the matter I^-azwj See you^-as alone?’ He^-as said: ‘I^-as fled the people and they fled from me, for Your^-azwj Sake’. He^-azwj Said: “So, what is the matter I^-azwj See you^-as silent?’ He^-as said: ‘Your^-azwj fear silences me^-as’.

قَالَ فَمَا لِي أَرَاكَ نَصِباً قَالَ حُبُّكَ أَنْصَبَنِي قَالَ فَمَا لِي أَرَاكَ فَقِيراً وَ قَدْ أَفَدْتُكَ‏ قَالَ الْقِيَامُ بِحَقِّكَ أَفْقَرَنِي قَالَ فَمَا لِي أَرَاكَ مُتَذَلِّلًا قَالَ عَظِيمُ جَلَالِكَ الَّذِي لَا يُوصَفُ ذَلَّلَنِي وَ حَقٌّ ذَلِكَ لَكَ يَا سَيِّدِي

He^-azwj Said: “What is the matter I^-azwj See you^-as fatigued (from worship)?’ He^-as said: ‘Your^-azwj love fatigues me^-as’. He^-azwj Said: “What is the matter I^-azwj See you^-as poor and I^-azwj have Given you^-as?” He^-as said: ‘The standing with Your^-azwj Rights impoverished me^-as’. He^-azwj What is the matter I^-azwj See you^-as humbled?” He^-as said: ‘The Magnificence of Your^-azwj Majesty which cannot be described, humbles me^-as, and the right of that is for You^-azwj, O my^-as Master^-azwj!’

قَالَ اللَّهُ جَلَّ جَلَالُهُ فَأَبْشِرْ بِالْفَضْلِ مِنِّي فَلَكَ مَا تُحِبُّ يَوْمَ تَلْقَانِي خَالِطِ النَّاسَ وَ خَالِقْهُمْ بِأَخْلَاقِهِمْ وَ زَايِلْهُمْ‏ فِي أَعْمَالِهِمْ تَنَلْ مَا تُرِيدُ مِنِّي يَوْمَ الْقِيَامَةِ.

Allah^-azwj, Majestic is His^-azwj Majesty, Said: “Then, receive glad tidings with the Grace from Me^-azwj. For you^-as would be with whatever you^-as love, on the Day of Qiyamah. Mingle with the people and behave with their good behaviour and keep away from them in their (evil) deeds, you^-as will attain what you^-as want from Me^-azwj on the Day of Qiyamah”.

وَ قَالَ الصَّادِقُ ع‏ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ع يَا دَاوُدُ بِي فَافْرَحْ وَ بِذِكْرِي فَتَلَذَّذْ وَ بِمُنَاجَاتِي فَتَنَعَّمْ فَعَنْ‏ قَلِيلٍ‏ أُخْلِي‏ الدَّارَ مِنَ‏ الْفَاسِقِينَ‏ وَ أَجْعَلُ لَعْنَتِي عَلَى الظَّالِمِينَ‏[6].

And Al-Sadiq^-asws said: ‘Allah^-azwj Mighty and Majestic Revealed to Dawood^-as: “O Dawood^-as! Be happy with Me^-azwj, and derive pleasure with My^-azwj Mention, and achieve bliss with whispering to Me^-azwj, for after a little while I^-azwj shall Empty the house (world) from the transgressors and Make My^-azwj Curse to be upon the unjust”’.[7]

إكمال الدين لي، الأمالي للصدوق أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: إِنَّ دَاوُدَ ع‏ خَرَجَ ذَاتَ يَوْمٍ يَقْرَأُ الزَّبُورَ وَ كَانَ إِذَا قَرَأَ الزَّبُورَ لَا يَبْقَى جَبَلٌ وَ لَا حَجَرٌ وَ لَا طَائِرٌ وَ لَا سَبُعٌ إِلَّا جَاوَبَهُ فَمَا زَالَ يَمُرُّ حَتَّى انْتَهَى إِلَى جَبَلٍ فَإِذَا عَلَى‏ ذَلِكَ‏ الْجَبَلِ‏ نَبِيٌ‏ عَابِدٌ يُقَالُ‏ لَهُ‏ حِزْقِيلُ‏

My father, from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

‘From Al-Sadiq Ja’far^-asws Bin Muhammad^-asws having said: ‘One day Dawood^-as went out reciting the Psalms, and it was so that whenever he^-as recited the Psalms, there neither remained any stone, nor bird, nor wild animal except (that it) answered him^-as. He^-as did not cease going until he^-as ended up to a mountain, and upon that mountain there was a Prophet^-as worshipping, called Hizkeel^-as.

فَلَمَّا سَمِعَ دَوِيَّ الْجِبَالِ وَ أَصْوَاتَ السِّبَاعِ وَ الطَّيْرِ عَلِمَ أَنَّهُ دَاوُدُ ع فَقَالَ دَاوُدُ يَا حِزْقِيلُ أَ تَأْذَنُ لِي فَأَصْعَدَ إِلَيْكَ قَالَ لَا فَبَكَى دَاوُدُ ع فَأَوْحَى اللَّهُ جَلَّ جَلَالُهُ إِلَيْهِ يَا حِزْقِيلُ لَا تُعَيِّرْ دَاوُدَ وَ سَلْنِي الْعَافِيَةَ

When he^-as heard the resonance of the mountain and the voices of the animals and the bird, he^-as knew that it was Dawood^-as. Dawood^-as said: ‘O Hizkeel^-as! Do you^-as allow me to ascend to you^-as?’ He^-as said: ‘No’. Dawood^-as cried, so Allah^-azwj, Majestic is His^-azwj Majesty Revealed to him^-as: “O Hizkeel^-as! Do not fault Dawood^-as and ask Me^-azwj for the well-being!”

فَقَامَ حِزْقِيلُ فَأَخَذَ بِيَدِ دَاوُدَ فَرَفَعَهُ إِلَيْهِ فَقَالَ دَاوُدُ يَا حِزْقِيلُ هَلْ هَمَمْتَ بِخَطِيئَةٍ قَطُّ قَالَ لَا قَالَ فَهَلْ دَخَلَكَ الْعُجْبُ مِمَّا أَنْتَ فِيهِ مِنْ عِبَادَةِ اللَّهِ عَزَّ وَ جَلَّ قَالَ لَا قَالَ فَهَلْ رَكَنْتَ إِلَى الدُّنْيَا فَأَحْبَبْتَ أَنْ تَأْخُذَ مِنْ شَهْوَتِهَا وَ لَذَّتِهَا قَالَ بَلَى رُبَّمَا عَرَضَ بِقَلْبِي قَالَ فَمَا ذَا تَصْنَعُ إِذَا كَانَ ذَلِكَ‏^[8] قَالَ أَدْخُلُ هَذَا الشِّعْبَ فَأَعْتَبِرُ بِمَا فِيهِ

Hizkeel^-as stood up and grabbed a hand of Dawood^-as and raised him^-as to him^-as. Dawood^-as said: ‘O Hizkeel^-as! Do you^-as think of sinning (mistake) at all?’ He^-as said: ‘No’. He^-as said: ‘Does the self-conceitedness (self-importance) enter you from what you^-as are in from worship of Allah^-azwj Mighty and Majestic?’ He^-as said: ‘No’.

He^-as said: ‘Do you^-as tend to incline towards the world and love to take from its desires and its pleasures?’ He^-as said: ‘Yes, sometimes my heart is exposed’. He^-as said: ‘So what is it that you do when that happens?’ He^-as said: ‘I^-as enter this cave and learn lessons with what is therein’.

قَالَ فَدَخَلَ دَاوُدُ النَّبِيُّ ع الشِّعْبَ فَإِذَا سَرِيرٌ مِنْ حَدِيدٍ عَلَيْهِ جُمْجُمَةٌ بَالِيَةٌ وَ عِظَامٌ فَانِيَةٌ وَ إِذَا لَوْحٌ مِنْ حَدِيدٍ فِيهِ كِتَابَةٌ فَقَرَأَهَا دَاوُدُ ع فَإِذَا هِيَ أَنَا أَرْوَى سَلَمٍ‏^[9] مَلَكْتُ أَلْفَ سَنَةٍ وَ بَنَيْتُ أَلْفَ مَدِينَةٍ وَ افْتَضَضْتُ أَلْفَ بِكْرٍ فَكَانَ آخِرَ أَمْرِي أَنْ صَارَ التُّرَابُ فِرَاشِي وَ الْحِجَارَةُ وِسَادَتِي وَ الدِّيدَانُ وَ الْحَيَّاتُ جِيرَانِي فَمَنْ رَآنِي فَلَا يَغْتَرَّ بِالدُّنْيَا^[10].

He^-asws said: ‘The Prophet^-as entered the cave, and there was a bed of iron, upon it was a decayed skull and perished bones, and there was an iron table wherein was a letter. He^-as read it, and there it was: ‘I am Arwy Salam. I ruled for a thousand years, and built a thousand cities, and married a thousand virgins. The last of my matters is that the dust became my bed, and the stones my pillow, and the insects and the snakes my neighbours. So, the one who sees me, he should not be deceived by the world’’.[11]

Love of the world and the greed upon it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَأْسُ كُلِّ خَطِيئَةٍ حُبُّ الدُّنْيَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Dorost Bin Abu Mansour, from a man,

(It has been narrated) from Abu Abdullah^-asws and Hisham, from Abu Abdullah^-asws having said: ‘The head (the root) of all sins is ‘حُبُّ الدُّنْيَا’ love of the world’.[12]

عَنْهُ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ لَيْسَ لَهَا رَاعٍ هَذَا فِي أَوَّلِهَا وَ هَذَا فِي آخِرِهَا بِأَسْرَعَ فِيهَا مِنْ حُبِّ الْمَالِ وَ الشَّرَفِ فِي دِينِ الْمُؤْمِنِ .

From him, from his father, from Usman Bin Isa, from Abu Ayoub, from Muhammad Bin Muslim, from;

Abu Ja’far^-asws said: ‘Two ferocious wolves among sheep which do not have shepherd for them, this one among its front ones and this one among its back ones, would not be quicker among them (to devour them) than the love of the wealth and the honour (popularity) would be (devouring) in the Religion of the Momin’.[13]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الشَّيْطَانَ يُدِيرُ ابْنَ آدَمَ فِي كُلِّ شَيْ‏ءٍ فَإِذَا أَعْيَاهُ جَثَمَ لَهُ عِنْدَ الْمَالِ فَأَخَذَ بِرَقَبَتِهِ .

Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad in Yahya Al Khazzaz, from Giyas Bin Ibrahim, from;

Abu Abdullah^-asws said: ‘The Satan^-la revolves around the children of Adam^-as with regards to everything. So when he^-la gets tired of (waiting for) him, he^-la crouches by him with the (thoughts of the) wealth, so he^-la seizes him by his neck’.[14]

Patience, Thanking and Recognising the numerous Bounties of Allah^-azwj:

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي أُسَامَةَ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ لَمْ يَتَعَزَّ بِعَزَاءِ اللَّهِ تَقَطَّعَتْ نَفْسُهُ حَسَرَاتٍ عَلَى الدُّنْيَا وَ مَنْ أَتْبَعَ بَصَرَهُ مَا فِي أَيْدِي النَّاسِ كَثُرَ هَمُّهُ وَ لَمْ يَشْفِ غَيْظَهُ وَ مَنْ لَمْ يَرَ لِلَّهِ عَزَّ وَ جَلَّ عَلَيْهِ نِعْمَةً إِلَّا فِي مَطْعَمٍ أَوْ مَشْرَبٍ أَوْ مَلْبَسٍ فَقَدْ قَصَرَ عَمَلُهُ وَ دَنَا عَذَابُهُ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Abu Asama Zayd,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who does not get consoled by the Consolation of Allah^-azwj, the regret upon the world will cut-off his self; and the one who pursues with his vision what is in the hands of the people, his worries would be numerous and his anger would not subside; and the one who does not see the Bounties of Allah^-azwj Mighty and Majestic upon him, except regarding the food and the drink or clothes, so his deeds would be deficient and his Punishment has approached’.[15]

The Love for the Wealth, the Greed and the Envy:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ زَيْدٍ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ أَبِي وَكِيعٍ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الْأَعْوَرِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الدِّينَارَ وَ الدِّرْهَمَ أَهْلَكَا مَنْ كَانَ قَبْلَكُمْ وَ هُمَا مُهْلِكَاكُمْ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Yaqoub Bin Zayd, from Ziyad Al Qindy, from Abu Wakie, from Abu Is’haq Al Sabie, from Al Haris Al Awr,

Amir Al-Momineen^-asws says that Rasool-Allah^-saww said: ‘The Dinar and the Dirham both destroyed the ones who were before you, and they will both destroy you all (as well)’.[16]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَحْيَى بْنِ عُقْبَةَ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَثَلُ الْحَرِيصِ عَلَى الدُّنْيَا مَثَلُ دُودَةِ الْقَزِّ كُلَّمَا ازْدَادَتْ مِنَ الْقَزِّ عَلَى نَفْسِهَا لَفّاً كَانَ أَبْعَدَ لَهَا مِنَ الْخُرُوجِ حَتَّى تَمُوتَ غَمّاً

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yahya Bin Uqba Al Azdy,

(It has been narrated) from Abu Abdullah^-asws that ‘Abu Ja’far^-asws having said: An example of the greedy one upon the world is like an example of the silkworm. Every time it increases enveloping the silk upon itself it becomes even more remote from the exiting (from its cocoon) until it dies sadly’.

وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَغْنَى الْغِنَى مَنْ لَمْ يَكُنْ لِلْحِرْصِ أَسِيراً

And Abu Abdullah^-asws said: ‘The richest of the rich is the one who does not happen to be a prisoner of the greediness’.

وَ قَالَ لَا تُشْعِرُوا قُلُوبَكُمُ الِاشْتِغَالَ بِمَا قَدْ فَاتَ فَتَشْغَلُوا أَذْهَانَكُمْ عَنِ الِاسْتِعْدَادِ لِمَا لَمْ يَأْتِ .

And he^-asws said: ‘Do not let your hearts be pre-occupied with what has been lost, for you will be pre-occupying your minds from the preparation for what has not yet come’.[17]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ بْنِ هَمَّامٍ عَنْ مَعْمَرِ بْنِ رَاشِدٍ عَنِ الزُّهْرِيِّ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ عُبَيْدِ اللَّهِ قَالَ سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا مِنْ عَمَلٍ بَعْدَ مَعْرِفَةِ اللَّهِ عَزَّ وَ جَلَّ وَ مَعْرِفَةِ رَسُولِهِ ( صلى الله عليه وآله ) أَفْضَلَ مِنْ بُغْضِ الدُّنْيَا فَإِنَّ لِذَلِكَ لَشُعَباً كَثِيرَةً وَ لِلْمَعَاصِي شُعَبٌ

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, altogether from Al Qasim Bin Muhammad, from Suleyman Al Minqary, from Abdul Razzaq Bin Hammam, from Moamar Bin Rashid, from Al Zuhry Muhammad Bin Muslim Bin Ubeydullah who said,

‘Ali^-asws Bin Al-Husayn^-asws was asked, ‘Which of the deeds is superior in the Presence of Allah^-azwj?’ He^-asws said: ‘There is no deed, after the recognition of Allah^-azwj Mighty and Majestic and recognition of His^-azwj Rasool^-saww more superior than the hatred of the world. There are many branches for that, and for the disobedience, there is one branch’.

فَأَوَّلُ مَا عُصِيَ اللَّهُ بِهِ الْكِبْرُ مَعْصِيَةُ إِبْلِيسَ حِينَ أَبَى وَ اسْتَكْبَرَ وَ كَانَ مِنَ الْكَافِرِينَ

So the first of what Allah^-azwj was disobeyed with was the arrogance, being the disobedience of Iblees^-la, where he^-la refused (to prostrate) and was arrogant, and he^-la was from the disbelievers’.

ثُمَّ الْحِرْصُ وَ هِيَ مَعْصِيَةُ آدَمَ وَ حَوَّاءَ ( عليهما السلام ) حِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُمَا فَكُلا مِنْ حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ فَتَكُونا مِنَ الظَّالِمِينَ فَأَخَذَا مَا لَا حَاجَةَ بِهِمَا إِلَيْهِ فَدَخَلَ ذَلِكَ عَلَى ذُرِّيَّتِهِمَا إِلَى يَوْمِ الْقِيَامَةِ وَ ذَلِكَ أَنَّ أَكْثَرَ مَا يَطْلُبُ ابْنُ آدَمَ مَا لَا حَاجَةَ بِهِ إِلَيْهِ

Then (it was) the greed, and it is the disobedience of Adam^-as and Hawwa^-as [7:19] so eat from wherever you desire, but do not go near this tree, for then you will be of the unjust. So they^-as both took what there was no need to it for them both. Thus, that entered into their^-as offspring up to the Day of Judgement, and that is that most of what the son of Adam^-as seeks is what there is no need to it for him.

ثُمَّ الْحَسَدُ وَ هِيَ مَعْصِيَةُ ابْنِ آدَمَ حَيْثُ حَسَدَ أَخَاهُ فَقَتَلَهُ فَتَشَعَّبَ مِنْ ذَلِكَ حُبُّ النِّسَاءِ وَ حُبُّ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الرَّاحَةِ وَ حُبُّ الْكَلَامِ وَ حُبُّ الْعُلُوِّ وَ الثَّرْوَةِ فَصِرْنَ سَبْعَ خِصَالٍ فَاجْتَمَعْنَ كُلُّهُنَّ فِي حُبِّ الدُّنْيَا

Then (it was) the envy, and it is a disobedience of the son^-la of Adam^-as where he^-la envied his^-la brother^-as, and he^-la killed him^-as.

So there branched out from that, the love of women, and the love of the world, and love of the leadership, and love of the relaxation, and love of the speech, and love of the exaltedness and the wealth. Thus, these came to be seven traits, and they all gathered in the love of the world.

فَقَالَ الْأَنْبِيَاءُ وَ الْعُلَمَاءُ بَعْدَ مَعْرِفَةِ ذَلِكَ حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ وَ الدُّنْيَا دُنْيَاءَانِ دُنْيَا بَلَاغٍ وَ دُنْيَا مَلْعُونَةٍ .

Thus the Prophets^-as and the Scholars^-asws said after recognition that: ‘The love of the world is the head of all sins, and the world is (two types of) world – a world of bare necessities and the condemned one’.[18]

وَ بِهَذَا الْإِسْنَادِ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي مُنَاجَاةِ مُوسَى ( عليه السلام ) يَا مُوسَى إِنَّ الدُّنْيَا دَارُ عُقُوبَةٍ عَاقَبْتُ فِيهَا آدَمَ عِنْدَ خَطِيئَتِهِ وَ جَعَلْتُهَا مَلْعُونَةً مَلْعُونٌ مَا فِيهَا إِلَّا مَا كَانَ فِيهَا لِي

And by this chain, from Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullah^-asws having said: ‘In the Manifesto of Musa^-as (it was): “O Musa^-as! The world is a house of Punishment. Adam^-as was Punished during his^-as error, and I^-azwj Made it to be Accursed. Accursed is whatever is therein, except for what there is in it (performed) for Me^-azwj”.

يَا مُوسَى إِنَّ عِبَادِيَ الصَّالِحِينَ زَهِدُوا فِي الدُّنْيَا بِقَدْرِ عِلْمِهِمْ وَ سَائِرَ الْخَلْقِ رَغِبُوا فِيهَا بِقَدْرِ جَهْلِهِمْ وَ مَا مِنْ أَحَدٍ عَظَّمَهَا فَقَرَّتْ عَيْنَاهُ فِيهَا وَ لَمْ يُحَقِّرْهَا أَحَدٌ إِلَّا انْتَفَعَ بِهَا .

O Musa^-as! My^-azwj righteous servants are being ascetic in the world in accordance to their knowledge, and the rest of the creatures are desiring with regards to it in accordance with their ignorance; and there is no one who magnifies it (the world) and his eyes would be delighted in it, and no one would belittle it except that he would benefit from it’.[19]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ عُثْمَانَ بْنِ سَعِيدٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُهَاجِرٍ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) عَلَى قَرْيَةٍ قَدْ مَاتَ أَهْلُهَا وَ طَيْرُهَا وَ دَوَابُّهَا فَقَالَ أَمَا إِنَّهُمْ لَمْ يَمُوتُوا إِلَّا بِسَخْطَةٍ وَ لَوْ مَاتُوا مُتَفَرِّقِينَ لَتَدَافَنُوا فَقَالَ الْحَوَارِيُّونَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ ادْعُ اللَّهَ أَنْ يُحْيِيَهُمْ لَنَا فَيُخْبِرُونَا مَا كَانَتْ أَعْمَالُهُمْ فَنَجْتَنِبَهَا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Mansour Bin Al Abbas, from Saeed Bin Janah, from Usman Bin Saeed, from Abdul Hameed Bin Ali Al Kufy, from Muhajir Al Asady,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Isa^-as Bin Maryam^-as passed by a town whose inhabitants had died, along with its birds and its animals. So he^-as said: ‘But they did not die except by the Wrath (of Allah^-azwj), and had they died separately, they would have buried each other’. So the disciples said, ‘O Spirit of Allah^-azwj and His^-azwj Word! Supplicate to Allah^-azwj that He^-azwj should Revive them so they can inform us what their deeds were (that led them to this destruction), so that we can stay away from these’.

فَدَعَا عِيسَى ( عليه السلام ) رَبَّهُ فَنُودِيَ مِنَ الْجَوِّ أَنْ نَادِهِمْ فَقَامَ عِيسَى ( عليه السلام ) بِاللَّيْلِ عَلَى شَرَفٍ مِنَ الْأَرْضِ فَقَالَ يَا أَهْلَ هَذِهِ الْقَرْيَةِ فَأَجَابَهُ مِنْهُمْ مُجِيبٌ لَبَّيْكَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ فَقَالَ وَيْحَكُمْ مَا كَانَتْ أَعْمَالُكُمْ قَالَ عِبَادَةُ الطَّاغُوتِ وَ حُبُّ الدُّنْيَا مَعَ خَوْفٍ قَلِيلٍ وَ أَمَلٍ بَعِيدٍ وَ غَفْلَةٍ فِي لَهْوٍ وَ لَعِبٍ

So Isa^-as supplicated to his^-as Lord^-azwj, and there was a Call from the air: ‘Call them!’ So Isa^-as stood at night upon a high ground and he^-as said: ‘O inhabitants of this town!’ So one of them responded answering, ‘O Spirit of Allah^-azwj and His^-azwj Word, here I am!’ So he^-as said: ‘Woe be unto you all! What were your deeds?’ He said, ‘Worshipping the tyrants and love of the world along with little fear, and having long hopes and neglectfully engaged in the ‘لَهْوٍ وَ لَعِبٍ’  – useless and playful activities’.

فَقَالَ كَيْفَ كَانَ حُبُّكُمْ لِلدُّنْيَا قَالَ كَحُبِّ الصَّبِيِّ لِأُمِّهِ إِذَا أَقْبَلَتْ عَلَيْنَا فَرِحْنَا وَ سُرِرْنَا وَ إِذَا أَدْبَرَتْ عَنَّا بَكَيْنَا وَ حَزِنَّا قَالَ كَيْفَ كَانَتْ عِبَادَتُكُمْ لِلطَّاغُوتِ قَالَ الطَّاعَةُ لِأَهْلِ الْمَعَاصِي قَالَ كَيْفَ كَانَ عَاقِبَةُ أَمْرِكُمْ قَالَ بِتْنَا لَيْلَةً فِي عَافِيَةٍ وَ أَصْبَحْنَا فِي الْهَاوِيَةِ فَقَالَ وَ مَا الْهَاوِيَةُ فَقَالَ سِجِّينٌ قَالَ وَ مَا سِجِّينٌ قَالَ جِبَالٌ مِنْ جَمْرٍ تُوقَدُ عَلَيْنَا إِلَى يَوْمِ الْقِيَامَةِ

So he^-as said: ‘How was your love for the world?’ He said, ‘Like the love of the child for its mother. Whenever it came upon us, we were happy and joyful, and when it was distant from us, we cried and grieved. He^-as said: ‘How was your worship for the tyrants?’ He said, ‘The obedience to the disobedient ones’. He^-as said: ‘How was your end of your affairs?’ He said, ‘We slept at night in good health and we woke up in the morning in the Abyss’. So he^-as said: ‘And what is the Abyss?’ So he said, ‘A prison’ He^-as said: ‘And what is the prison?’ He said, ‘A mountain of burning coal inflamed upon us up to the Day of Judgment’.

قَالَ فَمَا قُلْتُمْ وَ مَا قِيلَ لَكُمْ قَالَ قُلْنَا رُدَّنَا إِلَى الدُّنْيَا فَنَزْهَدَ فِيهَا قِيلَ لَنَا كَذَبْتُمْ قَالَ وَيْحَكَ كَيْفَ لَمْ يُكَلِّمْنِي غَيْرُكَ مِنْ بَيْنِهِمْ قَالَ يَا رُوحَ اللَّهِ إِنَّهُمْ مُلْجَمُونَ بِلِجَامٍ مِنْ نَارٍ بِأَيْدِي مَلَائِكَةٍ غِلَاظٍ شِدَادٍ وَ إِنِّي كُنْتُ فِيهِمْ وَ لَمْ أَكُنْ مِنْهُمْ فَلَمَّا نَزَلَ الْعَذَابُ عَمَّنِي مَعَهُمْ فَأَنَا مُعَلَّقٌ بِشَعْرَةٍ عَلَى شَفِيرِ جَهَنَّمَ لَا أَدْرِي أُكَبْكَبُ فِيهَا أَمْ أَنْجُو مِنْهَا

He^-as said: ‘So what did you all say and what was said to you?’ He said, ‘We said, ‘Return us to the world and we would be ascetic therein’. It was Said to us, ‘You are all lying’. He^-as said: ‘How come there did not speak to me^-as anyone apart from you, in among them?’ He said, ‘O Spirit of Allah^-azwj! They are being reined by the rein of Fire at the hands of intensely harsh Angels, and I was among them and did not happen to be from them. So when the Punishment descended, I was generalised with them, and I was attached to a branch upon the edge of Hell, not knowing whether I would be plunging into it or whether I would be Rescued from it’.

فَالْتَفَتَ عِيسَى ( عليه السلام ) إِلَى الْحَوَارِيِّينَ فَقَالَ يَا أَوْلِيَاءَ اللَّهِ أَكْلُ الْخُبْزِ الْيَابِسِ بِالْمِلْحِ الْجَرِيشِ وَ النَّوْمُ عَلَى الْمَزَابِلِ خَيْرٌ كَثِيرٌ مَعَ عَافِيَةِ الدُّنْيَا وَ الْآخِرَةِ .

So Isa^-as turned towards the disciples and he^-as said: ‘O friends of Allah^-azwj! Eating the dry bread with the crushed salt, and sleeping upon the garbage is much better for the well-being in the world and the Hereafter’.[20]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا فَتَحَ اللَّهُ عَلَى عَبْدٍ بَاباً مِنْ أَمْرِ الدُّنْيَا إِلَّا فَتَحَ اللَّهُ عَلَيْهِ مِنَ الْحِرْصِ مِثْلَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj does not Open upon a servant, a door from the matters of the world except Allah^-azwj Opens upon him, from the greed, the like of it’.[21]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ عِيسَى ابْنُ مَرْيَمَ ( صلوات الله عليه )  تَعْمَلُونَ لِلدُّنْيَا وَ أَنْتُمْ تُرْزَقُونَ فِيهَا بِغَيْرِ عَمَلٍ وَ لَا تَعْمَلُونَ لِلْآخِرَةِ وَ أَنْتُمْ لَا تُرْزَقُونَ فِيهَا إِلَّا بِالْعَمَلِ وَيْلَكُمْ عُلَمَاءَ سَوْءٍ الْأَجْرَ تَأْخُذُونَ وَ الْعَمَلَ تُضَيِّعُونَ

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Isa^-as Bin Maryam^-as said: ‘You are working for the world although you are being Graced therein without (having to perform) a deed, and you are not working for the Hereafter although you will not be Graced therein except with (the performance of) the deeds. Woe be unto you evil scholars! You are taking the recompense and wasting the deeds?

يُوشِكُ رَبُّ الْعَمَلِ أَنْ يُقْبَلَ عَمَلُهُ وَ يُوشِكُ أَنْ يُخْرَجُوا مِنْ ضِيقِ الدُّنْيَا إِلَى ظُلْمَةِ الْقَبْرِ كَيْفَ يَكُونُ مِنْ أَهْلِ الْعِلْمِ مَنْ هُوَ فِي مَسِيرِهِ إِلَى آخِرَتِهِ وَ هُوَ مُقْبِلٌ عَلَى دُنْيَاهُ وَ مَا يَضُرُّهُ أَحَبُّ إِلَيْهِ مِمَّا يَنْفَعُهُ .

He is on the verge, perhaps Allah^-azwj would Accept his deeds, and he is on the verge of exiting from the narrowness of the world to the darkness of the grave. How can one be of the learned who is on his way to the next life while he is holding on to the world and what is harmful to him is more beloved to him than what is beneficial to him?’.[22]

عَنْهُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَمْرٍو فِيمَا أَعْلَمُ عَنْ أَبِي عَلِيٍّ الْحَذَّاءِ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَبْعَدُ مَا يَكُونُ الْعَبْدُ مِنَ اللَّهِ عَزَّ وَ جَلَّ إِذَا لَمْ يُهِمَّهُ إِلَّا بَطْنُهُ وَ فَرْجُهُ .

From him, from Muhammad Bin Amro regarding what I know, from Abu Ali Al Haza’a, from Hareyz, from Zurara and Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The furthest what the servant can be from Allah^-azwj Mighty and Majestic is when he is not worried except for his belly and his private part’.[23]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَصْبَحَ وَ أَمْسَى وَ الدُّنْيَا أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ تَعَالَى الْفَقْرَ بَيْنَ عَيْنَيْهِ وَ شَتَّتَ أَمْرَهُ وَ لَمْ يَنَلْ مِنَ الدُّنْيَا إِلَّا مَا قَسَمَ اللَّهُ لَهُ وَ مَنْ أَصْبَحَ وَ أَمْسَى وَ الْآخِرَةُ أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ الْغِنَى فِي قَلْبِهِ وَ جَمَعَ لَهُ أَمْرَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan and Abdul Aziz Al Abdy, from Abdullah Bin Abu Yafour,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one is such during the morning and evening that the world is his greatest worry, Allah^-azwj the Exalted would Make the poverty to be in front of his eyes, and Scatter his affairs, and he would not attain from the world except for what Allah^-azwj has Apportioned for him; but the one, during morning and evening is such that the Hereafter is the greatest of his worries, Allah^-azwj would Make the richness to be in his heart, and Gather his affairs for him’.[24]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ سِنَانٍ عَنْ حَفْصِ بْنِ قُرْطٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَثُرَ اشْتِبَاكُهُ بِالدُّنْيَا كَانَ أَشَدَّ لِحَسْرَتِهِ عِنْدَ فِرَاقِهَا .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Sinan, from Hafs Bin Qurt,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who is more engaged with the world, his regret would be more intense during its separation’ (from the world at death).[25]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ تَعَلَّقَ قَلْبُهُ بِالدُّنْيَا تَعَلَّقَ قَلْبُهُ بِثَلَاثِ خِصَالٍ هَمٍّ لَا يَفْنَى وَ أَمَلٍ لَا يُدْرَكُ وَ رَجَاءٍ لَا يُنَالُ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdul Aziz Al Abdy, from Ibn Abu Yafour who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who attaches his heart with the world, his heart would be attached with three traits – worries which will not end, and work which will not be realised (completed), and the hopes which will not fulfil for him’.[26]

A believer will not mourn upon loosing something from the world:

مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ فِي الْمَجَالِسِ عَنْ مُحَمَّدِ بْنِ‏الْحَسَنِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّازِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ قَالَ عِيسَى ابْنُ مَرْيَمَ ع لِلْحَوَارِيِّينَ يَا بَنِي إِسْرَائِيلَ لَا تَأْسَوْا عَلَى مَا فَاتَكُمْ مِنْ دُنْيَاكُمْ إِذَا سَلِمَ دِينُكُمْ كَمَا لَا يَأْسَى أَهْلُ الدُّنْيَا عَلَى مَا فَاتَهُمْ مِنْ دِينِهِمْ إِذَا سَلِمَتْ دُنْيَاهُمْ

Mohammed bin Ali bin Hussain narrates through a chain of narrators that he heard from Abul Hassan^-asws that Isa^-as Ibn Mariam^-as advised his^-as disciples:  ‘O Children of Israel! You should not grieve upon losing livelihood as long as your ‘Eman’ is intact as those who are indulged in the World care less upon losing ‘Eman’ as long as their livelihood is secure.[27]

Appendix I: Story of a Worshipper who fell in Love with world:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ كَانَ عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مُؤْمِنٌ فَقِيرٌ شَدِيدُ الْحَاجَةِ مِنْ أَهْلِ الصُّفَّةِ وَ كَانَ مُلَازِماً لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) عِنْدَ مَوَاقِيتِ الصَّلَاةِ كُلِّهَا لَا يَفْقِدُهُ فِي شَيْ‏ءٍ مِنْهَا وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَرِقُّ لَهُ وَ يَنْظُرُ إِلَى حَاجَتِهِ وَ غُرْبَتِهِ فَيَقُولُ يَا سَعْدُ لَوْ قَدْ جَاءَنِي شَيْ‏ءٌ لَأَغْنَيْتُكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Abu Baseer who said,

‘I heard Abu Ja’far^-asws saying: ‘During the era of Rasool-Allah^-saww, there was an extremely poor Believer (named Sa’ad) who was needy to the people of the platform (a raised platform used by the Prophet^-saww as a welcoming point for newcomers or destitute), and he used to adhere to Rasool-Allah^-saww during the times of the Salat (Prayer), all of (the time), not missing out anything from these (Salat); and Rasool-Allah^-saww used to have compassion for him and would look into his needs and his poverty, and he^-saww was saying: ‘O Sa’ad! If somethings comes to me^-saww, I^-saww would make you needless’.

قَالَ فَأَبْطَأَ ذَلِكَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَاشْتَدَّ غَمُّ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لِسَعْدٍ فَعَلِمَ اللَّهُ سُبْحَانَهُ مَا دَخَلَ عَلَى رَسُولِ اللَّهِ مِنْ غَمِّهِ لِسَعْدٍ فَأَهْبَطَ عَلَيْهِ جَبْرَئِيلَ ( عليه السلام ) وَ مَعَهُ دِرْهَمَانِ فَقَالَ لَهُ يَا مُحَمَّدُ إِنَّ اللَّهَ قَدْ عَلِمَ مَا قَدْ دَخَلَكَ مِنَ الْغَمِّ لِسَعْدٍ أَ فَتُحِبُّ أَنْ تُغْنِيَهُ فَقَالَ نَعَمْ فَقَالَ لَهُ فَهَاكَ هَذَيْنِ الدِّرْهَمَيْنِ فَأَعْطِهِمَا إِيَّاهُ وَ مُرْهُ أَنْ يَتَّجِرَ بِهِمَا

He^-asws said: ‘That was slow upon Rasool-Allah^-saww, so the gloom for Sa’ad was intense upon Rasool-Allah^-saww. So Allah^-azwj the Glorious Knew what had entered upon Rasool-Allah^-saww from his^-saww gloom for Sa’ad. So Jibraeel^-as descended and with him^-as were two Dirhams, and he^-as said to him^-saww: ‘Allah^-azwj has Known of what has entered you^-saww from the gloom for Sa’ad. Would you^-saww like to have him Enriched?’ So he^-saww said: ‘Yes’. So he^-as said: ‘So give these two Dirhams to him and instruct him that he should do some business with these’.

قَالَ فَأَخَذَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثُمَّ خَرَجَ إِلَى صَلَاةِ الظُّهْرِ وَ سَعْدٌ قَائِمٌ عَلَى بَابِ حُجُرَاتِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يَنْتَظِرُهُ فَلَمَّا رَآهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ يَا سَعْدُ أَ تُحْسِنُ التِّجَارَةَ فَقَالَ لَهُ سَعْدٌ وَ اللَّهِ مَا أَصْبَحْتُ أَمْلِكُ مَالًا أَتَّجِرُ بِهِ فَأَعْطَاهُ النَّبِيُّ ( صلى الله عليه وآله ) الدِّرْهَمَيْنِ وَ قَالَ لَهُ اتَّجِرْ بِهِمَا وَ تَصَرَّفْ لِرِزْقِ اللَّهِ فَأَخَذَهُمَا سَعْدٌ وَ مَضَى مَعَ النَّبِيِّ ( صلى الله عليه وآله ) حَتَّى صَلَّى مَعَهُ الظُّهْرَ وَ الْعَصْرَ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) قُمْ فَاطْلُبِ الرِّزْقَ فَقَدْ كُنْتُ بِحَالِكَ مُغْتَمّاً  ا سَعْدُ

He^-asws said: ‘So Rasool-Allah^-saww took them, then went out to the Noon Prayer, Sa’ad was standing at the door of the chamber of Rasool-Allah^-saww awaiting him^-saww. So when Rasool-Allah^-saww saw him, he^-saww said: ‘O Sa’ad! Are you good at trading?’ So Sa’ad said to him^-saww, ‘By Allah^-azwj! I have not become an owner of wealth to trade with’. So the Prophet^-saww gave him the two Dirhams and said to him: ‘Trade with these two, and disperse (to seek) the sustenance of Allah^-azwj’. So Sa’ad took them and went along with Rasool-Allah^-saww until he prayed with him^-saww the Zohr and the Asr Prayers. So the Prophet^-saww said to him: ‘Arise, and seek the sustenance, for I^-saww have been concerned for you, O Sa’ad’.

قَالَ فَأَقْبَلَ سَعْدٌ لَا يَشْتَرِي بِدِرْهَمٍ شَيْئاً إِلَّا بَاعَهُ بِدِرْهَمَيْنِ وَ لَا يَشْتَرِي شَيْئاً بِدِرْهَمَيْنِ إِلَّا بَاعَهُ بِأَرْبَعَةِ دَرَاهِمَ فَأَقْبَلَتِ الدُّنْيَا عَلَى سَعْدٍ فَكَثُرَ مَتَاعُهُ وَ مَالُهُ وَ عَظُمَتْ تِجَارَتُهُ فَاتَّخَذَ عَلَى بَابِ الْمَسْجِدِ مَوْضِعاً وَ جَلَسَ فِيهِ فَجَمَعَ تِجَارَتَهُ إِلَيْهِ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَقَامَ بِلَالٌ لِلصَّلَاةِ يَخْرُجُ وَ سَعْدٌ مَشْغُولٌ بِالدُّنْيَا لَمْ يَتَطَهَّرْ وَ لَمْ يَتَهَيَّأْ كَمَا كَانَ يَفْعَلُ قَبْلَ أَنْ يَتَشَاغَلَ بِالدُّنْيَا فَكَانَ النَّبِيُّ ( صلى الله عليه وآله ) يَقُولُ يَا سَعْدُ شَغَلَتْكَ الدُّنْيَا عَنِ الصَّلَاةِ فَكَانَ يَقُولُ مَا أَصْنَعُ أُضَيِّعُ مَالِي هَذَا رَجُلٌ قَدْ بِعْتُهُ فَأُرِيدُ أَنْ أَسْتَوْفِيَ مِنْهُ وَ هَذَا رَجُلٌ قَدِ اشْتَرَيْتُ مِنْهُ فَأُرِيدُ أَنْ أُوفِيَهُ

He^-asws said: ‘So Sa’ad went and he did not buy anything with one Dirham except that he sold it for two Dirhams, and he did not buy anything for two Dirhams except that he sold it for four Dirhams. So the world turned towards Sa’ad and abundant was his wealth, and his business was great. So he took a place at the door of the Masjid and sat therein, and he gathered his business around him, and when Bilal called for the Prayer, Rasool-Allah^-saww came out and Sa’ad was busy with the (affairs of the) world, not having cleansed himself (with ablution) and not being welcoming like he used to do before but he became pre-occupied with the world. So the Prophet^-saww was saying: ‘O Sa’ad! You are too pre-occupied with the world from the Prayer?’ So he was saying, ‘I do not want to waste my wealth. This man, I have sold to him and want payment from him, and this man, I have bought from him, so I want to pay him’.

قَالَ فَدَخَلَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مِنْ أَمْرِ سَعْدٍ غَمٌّ أَشَدُّ مِنْ غَمِّهِ بِفَقْرِهِ فَهَبَطَ عَلَيْهِ جَبْرَئِيلُ ( عليه السلام ) فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ قَدْ عَلِمَ غَمَّكَ بِسَعْدٍ فَأَيُّمَا أَحَبُّ إِلَيْكَ حَالُهُ الْأُولَى أَوْ حَالُهُ هَذِهِ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) يَا جَبْرَئِيلُ بَلْ حَالُهُ الْأُولَى قَدْ أَذْهَبَتْ دُنْيَاهُ بِآخِرَتِهِ فَقَالَ لَهُ جَبْرَئِيلُ ( عليه السلام ) إِنَّ حُبَّ الدُّنْيَا وَ الْأَمْوَالِ فِتْنَةٌ وَ مَشْغَلَةٌ عَنِ الْآخِرَةِ قُلْ لِسَعْدٍ يَرُدُّ عَلَيْكَ الدِّرْهَمَيْنِ اللَّذَيْنِ دَفَعْتَهُمَا إِلَيْهِ فَإِنَّ أَمْرَهُ سَيَصِيرُ إِلَى الْحَالَةِ الَّتِي كَانَ عَلَيْهَا أَوَّلًا

He^-asws said: ‘So sadness entered into Rasool-Allah^-saww from the affair of Sa’ad which was more intense than his^-saww sadness with his poverty. So Jibraeel^-as descended and he^-as said: ‘O Muhammad^-saww! Allah^-azwj has Known your^-saww sadness with Sa’ad, so which of the two states of his is more beloved to you^-saww, the former or this state of his’. So the Prophet^-saww said to him: ‘O Jibraeel^-as! But, his former state, for his world has done away with his Hereafter’. So Jibraeel^-as said to him^-saww: ‘The love of the world and the wealth is a trial and it pre-occupies from the Hereafter. Tell Sa’ad to return to you^-saww the two Dirhams which you^-saww had handed over to him, so his affair would come to be in the state which was upon him formerly’.

قَالَ فَخَرَجَ النَّبِيُّ ( صلى الله عليه وآله ) فَمَرَّ بِسَعْدٍ فَقَالَ لَهُ يَا سَعْدُ أَ مَا تُرِيدُ أَنْ تَرُدَّ عَلَيَّ الدِّرْهَمَيْنِ اللَّذَيْنِ أَعْطَيْتُكَهُمَا فَقَالَ سَعْدٌ بَلَى وَ مِائَتَيْنِ فَقَالَ لَهُ لَسْتُ أُرِيدُ مِنْكَ يَا سَعْدُ إِلَّا الدِّرْهَمَيْنِ فَأَعْطَاهُ سَعْدٌ دِرْهَمَيْنِ قَالَ فَأَدْبَرَتِ الدُّنْيَا عَلَى سَعْدٍ حَتَّى ذَهَبَ مَا كَانَ جَمَعَ وَ عَادَ إِلَى حَالِهِ الَّتِي كَانَ عَلَيْهَا .

He^-asws said: ‘So the Prophet^-saww went out and passed by Sa’ad, and he^-saww said to him: ‘O Sa’ad! Do you want to return to me the two Dirhams which I^-saww had given to you?’ So Sa’ad said, ‘Yes, and two hundred (even)’. So he^-saww said to him: ‘I^-saww do not want (that much) from you, O Sa’ad, except for the two Dirhams’. So Sa’ad gave him^-saww the two Dirhams. So the world turned its back upon Sa’ad until the entirety of whatever he had went away, and he returned back to his state which was upon him (formerly)’.[28]

Appendix II: Allah^-azwj does not Like Those Who Love the World

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ [وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ] عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ قَالَ إِنْ قَدَرْتُمْ أَنْ لَا تُعْرَفُوا فَافْعَلُوا وَ مَا عَلَيْكَ إِنْ لَمْ يُثْنِ النَّاسُ عَلَيْكَ وَ مَا عَلَيْكَ أَنْ تَكُونَ مَذْمُوماً عِنْدَ النَّاسِ إِذَا كُنْتَ مَحْمُوداً عِنْدَ اللَّهِ تَبَارَكَ وَ تَعَالَى إِنَّ أَمِيرَ الْمُؤْمِنِينَ (عليه السلام) كَانَ يَقُولُ لَا خَيْرَ فِي الدُّنْيَا إِلَّا لِأَحَدِ رَجُلَيْنِ رَجُلٍ يَزْدَادُ فِيهَا كُلَّ يَوْمٍ إِحْسَاناً وَ رَجُلٍ يَتَدَارَكُ مَنِيَّتَهُ بِالتَّوْبَةِ وَ أَنَّى لَهُ بِالتَّوْبَةِ فَوَ اللَّهِ أَنْ لَوْ سَجَدَ حَتَّى يَنْقَطِعَ عُنُقُهُ مَا قَبِلَ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ عَمَلًا إِلَّا بِوَلَايَتِنَا أَهْلَ الْبَيْتِ أَلَا وَ مَنْ عَرَفَ حَقَّنَا أَوْ رَجَا الثَّوَابَ بِنَا وَ رَضِيَ بِقُوتِهِ نِصْفَ مُدٍّ كُلَّ يَوْمٍ وَ مَا يَسْتُرُ بِهِ عَوْرَتَهُ وَ مَا أَكَنَّ بِهِ رَأْسَهُ وَ هُمْ مَعَ ذَلِكَ وَ اللَّهِ خَائِفُونَ وَجِلُونَ وَدُّوا أَنَّهُ حَظُّهُمْ مِنَ الدُّنْيَا

Ali Bin Ibrahim, from his father, from Al-Qasim Bin Muhammad, and Ali Bin Muhammad, from Al-Qasim Bin Muhammad, from Suleyman Bin Dawood Al-Munkary, from Hafs Bin Gayaas, who has said:

Abu Abdullah^-asws having said: ‘If you have the ability to make yourselves unknown, you better do it. And it should not matter to you if the people do not praise you, and it should not matter to you either that you are condemned by the people whilst you are being Praised in the Presence of Allah^-azwj.

Amir Al-Momineen^-asws used to say: ‘There is no good in the world except for one of the two men – a man who increases in it the good deeds every day and a man who corrects himself, ready to face death by the repentance. But, what is meant by the repentance? By Allah^-azwj! If he were to perform prostrations to the extent that his neck breaks off, Allah^-azwj will not Accept deeds from him except by our^-asws Wilayah, the People^-asws of the Household. Indeed, (Acceptance) is for the ones who recognise our^-asws rights and hope for Reward by us^-asws, (they) are pleased with their strength of half a ‘Mudd’ (Unit of measurement) of food every day, not being able to cover their private parts (insufficient clothing), and no covering over their head (roof), but still they are very much fearful of Allah^-azwj and are pleased with the (little) share from the world.

وَ كَذَلِكَ وَصَفَهُمُ اللَّهُ عَزَّ وَ جَلَّ حَيْثُ يَقُولُ وَ الَّذِينَ يُؤْتُونَ ما آتَوْا وَ قُلُوبُهُمْ وَجِلَةٌ مَا الَّذِي أَتَوْا بِهِ أَتَوْا وَ اللَّهِ بِالطَّاعَةِ مَعَ الْمَحَبَّةِ وَ الْوَلَايَةِ وَ هُمْ فِي ذَلِكَ خَائِفُونَ أَنْ لَا يُقْبَلَ مِنْهُمْ وَ لَيْسَ وَ اللَّهِ خَوْفُهُمْ خَوْفَ شَكٍّ فِيمَا هُمْ فِيهِ مِنْ إِصَابَةِ الدِّينِ وَ لَكِنَّهُمْ خَافُوا أَنْ يَكُونُوا مُقَصِّرِينَ فِي مَحَبَّتِنَا وَ طَاعَتِنَا

And that is how Allah^-azwj has Described them where He^-azwj has Said: “[23:60] And those who dispense their charity with their hearts full of fear”. That’s what they come with? By Allah^-azwj! They come with obedience along with the love, and the Wilayah, and they are with regards to that, (but they are still) fearful that it may not be Accepted from them. By Allah^-azwj, they are not fearful with the fear of doubt with regards to what they are in from the difficulties of Religion, but they are fearful that they might have been deficient (Muqassir) in our^-asws love and being (less) obedient to us^-asws’.

ثُمَّ قَالَ إِنْ قَدَرْتَ أَنْ لَا تَخْرُجَ مِنْ بَيْتِكَ فَافْعَلْ فَإِنَّ عَلَيْكَ فِي خُرُوجِكَ أَنْ لَا تَغْتَابَ وَ لَا تَكْذِبَ وَ لَا تَحْسُدَ وَ لَا تُرَائِيَ وَ لَا تَتَصَنَّعَ وَ لَا تُدَاهِنَ ثُمَّ قَالَ نَعَمْ صَوْمَعَةُ الْمُسْلِمِ بَيْتُهُ يَكُفُّ فِيهِ بَصَرَهُ وَ لِسَانَهُ وَ نَفْسَهُ وَ فَرْجَهُ إِنَّ مَنْ عَرَفَ نِعْمَةَ اللَّهِ بِقَلْبِهِ اسْتَوْجَبَ الْمَزِيدَ مِنَ اللَّهِ عَزَّ وَ جَلَّ قَبْلَ أَنْ يُظْهِرَ شُكْرَهَا عَلَى لِسَانِهِ وَ مَنْ ذَهَبَ يَرَى أَنَّ لَهُ عَلَى الْآخَرِ فَضْلًا فَهُوَ مِنَ الْمُسْتَكْبِرِينَ

Then said: ‘If you could afford not to go out of your houses, then do so, as when you go out then it becomes obligatory on you that you would not backbite, and not lie, and not be envious, and not show-off, and not pretend, and not flatter’. Then said: ‘Yes, a silo for the Muslim is his house in which he restrains his vision, and his tongue, and his self, and his genitals. The one, who recognises the Favours of Allah^-azwj by his heart, obligates more for himself from Allah^-azwj, before he even expresses his appreciation for it upon his tongue, and the one who goes around considering himself to be better than others, so he is from the arrogant ones’.

فَقُلْتُ لَهُ إِنَّمَا يَرَى أَنَّ لَهُ عَلَيْهِ فَضْلًا بِالْعَافِيَةِ إِذَا رَآهُ مُرْتَكِباً لِلْمَعَاصِي فَقَالَ هَيْهَاتَ هَيْهَاتَ فَلَعَلَّهُ أَنْ يَكُونَ قَدْ غُفِرَ لَهُ مَا أَتَى وَ أَنْتَ مَوْقُوفٌ مُحَاسَبٌ أَ مَا تَلَوْتَ قِصَّةَ سَحَرَةِ مُوسَى ( عليه السلام ) ثُمَّ قَالَ كَمْ مِنْ مَغْرُورٍ بِمَا قَدْ أَنْعَمَ اللَّهُ عَلَيْهِ وَ كَمْ مِنْ مُسْتَدْرَجٍ بِسَتْرِ اللَّهِ عَلَيْهِ وَ كَمْ مِنْ مَفْتُونٍ بِثَنَاءِ النَّاسِ عَلَيْهِ ثُمَّ قَالَ إِنِّي لَأَرْجُو النَّجَاةَ لِمَنْ عَرَفَ حَقَّنَا مِنْ هَذِهِ الْأُمَّةِ إِلَّا لِأَحَدِ ثَلَاثَةٍ صَاحِبِ سُلْطَانٍ جَائِرٍ وَ صَاحِبِ هَوًى وَ الْفَاسِقِ الْمُعْلِنِ

So I said to him^-asws, ‘But what if he sees himself as better due to the (spiritual) health when he sees the one who is indulging in the sins?’ He^-asws said: ‘Far be it! Far be it! It may be that he has been Forgiven for his sins whilst you have been Paused for the Accounting. Have you not recited the story of the magicians (at the time) of Musa^-as?’ Then said: ‘How many are proud with what Allah^-azwj has Favoured them with, and how many have been enticed by the Veil of Allah^-azwj upon them, and how many have been infatuated by the praises of the people upon him’. Then said: ‘I^-asws hope for the salvation for the ones who recognise our^-asws rights, from this community except for one of the three – an unjust ruler, a follower of desires, an openly immoral one’.

ثُمَّ تَلَا قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ ثُمَّ قَالَ يَا حَفْصُ الْحُبُّ أَفْضَلُ مِنَ الْخَوْفِ ثُمَّ قَالَ وَ اللَّهِ مَا أَحَبَّ اللَّهَ مَنْ أَحَبَّ الدُّنْيَا وَ وَالَى غَيْرَنَا وَ مَنْ عَرَفَ حَقَّنَا وَ أَحَبَّنَا فَقَدْ أَحَبَّ اللَّهَ تَبَارَكَ وَ تَعَالَى

Then he^-asws recited: “[3:31] Say: If you love Allah, then follow me, Allah will love you”, then said: ‘O Hafs, the love is higher than the fear’. Then said: ‘By Allah^-azwj, Allah^-azwj does not Love the one who loves the world, and takes as a friend other than us^-asws, whilst the one who recognises our^-asws rights and loves us^-asws, so he has loved Allah^-azwj’.

فَبَكَى رَجُلٌ فَقَالَ أَ تَبْكِي لَوْ أَنَّ أَهْلَ السَّمَاوَاتِ وَ الْأَرْضِ كُلَّهُمُ اجْتَمَعُوا يَتَضَرَّعُونَ إِلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يُنْجِيَكَ مِنَ النَّارِ وَ يُدْخِلَكَ الْجَنَّةَ لَمْ يُشَفَّعُوا فِيكَ [ثُمَّ كَانَ لَكَ قَلْبٌ حَيٌّ لَكُنْتَ أَخْوَفَ النَّاسِ لِلَّهِ عَزَّ وَ جَلَّ فِي تِلْكَ الْحَالِ] ثُمَّ قَالَ لَهُ يَا حَفْصُ كُنْ ذَنَباً وَ لَا تَكُنْ رَأْساً يَا حَفْصُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ خَافَ اللَّهَ كَلَّ لِسَانُهُ

A man wept, so he^-asws said: ‘Are you crying? Even if the inhabitants of the heavens and the earth all get together crying to Allah^-azwj to be Rescued from the Fire and to be entered into the Paradise, they would not be able to intercede for you. Then if you had for yourself a living heart you would be the most fearful of the people to Allah^-azwj in that condition’. Then said to him: ‘O Hafs, be a follower and not a leader. O Hafs, the Rasool^-saww Allah^-azwj said: ‘The one who fears Allah^-azwj, would be of little speech’.

ثُمَّ قَالَ بَيْنَا مُوسَى بْنُ عِمْرَانَ ( عليه السلام ) يَعِظُ أَصْحَابَهُ إِذْ قَامَ رَجُلٌ فَشَقَّ قَمِيصَهُ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا مُوسَى قُلْ لَهُ لَا تَشُقَّ قَمِيصَكَ وَ لَكِنِ اشْرَحْ لِي عَنْ قَلْبِكَ

Then said: ‘Once Musa^-as Bin Imran^-as was advising his^-as companions, when a man stood up, and tore his shirt. So Allah^-azwj Revealed unto him^-as: “O Musa^-as! Say to him, ‘Do not tear your shirt, but open for Me^-azwj your heart’”.

ثُمَّ قَالَ مَرَّ مُوسَى بْنُ عِمْرَانَ ( عليه السلام ) بِرَجُلٍ مِنْ أَصْحَابِهِ وَ هُوَ سَاجِدٌ فَانْصَرَفَ مِنْ حَاجَتِهِ وَ هُوَ سَاجِدٌ عَلَى حَالِهِ فَقَالَ لَهُ مُوسَى ( عليه السلام ) لَوْ كَانَتْ حَاجَتُكَ بِيَدِي لَقَضَيْتُهَا لَكَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا مُوسَى لَوْ سَجَدَ حَتَّى يَنْقَطِعَ عُنُقُهُ مَا قَبِلْتُهُ حَتَّى يَتَحَوَّلَ عَمَّا أَكْرَهُ إِلَى مَا أُحِبُّ.

Then said: ‘Musa^-as Bin Imran^-as passed by a man from his^-as companion, and he was prostrating. So after returning back from what he^-as had to do, (Musa^-as) saw him still in prostration. So Musa^-as said to him: ‘If (the fulfilment) of your need was in my^-as hands, I^-asws would have fulfilled it for you’. So Allah^-azwj Revealed unto him^-as; “O Musa^-as! Even if he were to prostrate until his neck breaks, I^-azwj will not Accept it until he turns away from what I^-azwj Abhor and towards what I^-azwj Love”.[29]

[1] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 8

[2] Al Mahaasin – V 1 Bk 5 H 459

[3] Al Kafi  – Vol. 8, H. 14551

[4] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 10

[5] Al Kafi – V 5 – The Book of Subsistence Ch 1 H 1

[6] ( 4) أمالي الصدوق: 118.

[7] Bihar Al Anwaar– V 12, The book of Prophet-hood, Ch 2 H 3, بحار الأنوار (ط – بيروت)، ج‏14، ص: 34

[8] ( 2) في كمال الدين: فما كنت تصنع إذا كان ذلك؟.

[9] ( 3) في نسخة و في المصدر: أروى شلم.

[10] ( 4) كمال الدين: 289- 290 أمالي الصدوق: 61.

[11] Bihar Al Anwaar– V 12, The book of Prophet-hood, Ch 2 H 3, بحار الأنوار (ط – بيروت)، ج‏14، ص: 25

[12] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 1

[13] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 3

[14] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 4

[15] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 5

[16] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 6

[17] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 7

[18] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 8

[19] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 9

[20] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 11

[21] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 12

[22] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 13

[23] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 14

[24] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 15

[25] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 16

[26] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 17

[27] وسائل‏الشيعة ج : 16 ص : 193

[28] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 37

[29] Al-Kafi, Vol. 8, H. 14546