Alhassanain(p) Network for Heritage and Islamic Thought

Good Etiquette

Good Etiquette الأدب

1 . Good etiquette is one of the two distinguishing merits.

1 ـ اَلأدَبُ أحَدُ الْحَسَبَيْنِ

2 . Good etiquette in a person is like a tree whose roots are the intellect.

2 ـ اَلأدبُ في الإنْسانِ كَشَجَرَة أصْلُها العَقلُ

3 . The noblest of personal merits is good etiquette.

3 ـ أشرفُ حَسَب حُسْنُ الأدبِ

4 . The best etiquette is preserving one’s magnanimity.

4 ـ أفْضلُ الأدبِ حِفْظُ المُرُوءَةِ

5 . The best etiquette is that [in] which you start with yourself.

5 ـ أفضلُ الأدبِ ما بَدَأْتَ بِهِ نَفْسَكَ

6 . The best etiquette is for a person to stay within his limits and not go beyond his rank.

6 ـ أفضلُ الأدبِ أنْ يَقِفَ الإنسانُ عِندَ حَدِّهِ ولايَتَعدَّى قَدْرَهُ

7 . The best of etiquettes is that which stops you from what is forbidden.

7 ـ أحسنُ الآدابِ ما كَفَّكَ عَنِ المَحارِمِ

8 . The noblest merit is good etiquette.

8 ـ أكرَمُ حَسَب حُسْنُ الأدبِ

9 . The people of intellect are in need of good etiquette just as the plants thirst for rain.

9 ـ إنَّ بِذَوي العُقُولِ مِنَ الحاجَةِ إلى الأدبِ، كَما يَظْمَأُ الزَّرْعُ إلَى المَطَرِ

10 . People are more in need of good etiquette than of silver and gold.

10 ـ إنَّ النَّاس إلى صالحِ الأدبِ أحْوَجُ مِنْهُمْ إلى الفِضَّةِ والذَّهبِ

11 . Good etiquette is the best merit.

11 ـ الأدبُ أفْضَلُ حَسَب

12 . Etiquettes are renewed vestments.

12 ـ الآدابُ حُلَلٌ مُجَدَّدَةٌ

13 . Good etiquette is the best trait.

13 ـ الأدبُ أحسنُ سَجِيَّة

14 . Etiquette is a reflection of the intellect.

14 ـ الأدبُ صُورَةُ العَقلِ

15 . Good etiquette is the perfection of man.

15 ـ الأدبُ كَمالُ الرَّجُلِ

16 . You are gauged by your etiquette so beautify it with forbearance.

16 ـ إنَّكَ مُقَوَّمٌ بأدَبِكَ، فَزَيِّنْهُ بالحِلمِ

17 . Indeed you are more in need of acquiring good etiquette than you are of acquiring silver and gold.

17 ـ إنّكُمْ إلى اكْتِسابِ الأدَبِ أحوَجُ مِنْكُم إلَى اكْتِسابِ الفِضَّةِ وَالذَّهبِ

18 . Through good etiquette brainpower is sharpened.

18 ـ بِالأدبِ تُشْحَذُ الفِطَنُ

19 . The worst attribute is bad etiquette.

19 ـ بِئسَ النَّسَبُ سُوءُ الأدَبِ

20 . The fruit of good etiquette is good character.

20 ـ ثَمَرةُ الأدبِ حُسْنُ الخُلْقِ

21 . Good etiquette covers up bad lineage.

21 ـ حُسْنُ الأدَبِ يَستُرُ قُبْحَ النَّسَبِ

22 . Good etiquette is the best supporter and finest companion.

22 ـ حُسنُ الأدبِ خَيْرُ مُوارز وأفضلُ قَرين

23 . Good etiquette is the best attribute and noblest means.

23 ـ حُسنُ الأدبِ أفْضلُ نَسَب وأشرَفُ سَبب

24 . The value of good etiquette is nobler than the value of lineage.

24 ـ حَسَبُ الأدبِ أشرَفُ مِنْ حَسَبِ النَّسَبِ

25 . The best thing that parents can bequeath to their children is good etiquette.

25 ـ خَيْرُ ما وَرَّثَ الآباءُ الأبناءَ الأدبُ

26 . The means of purifying [one’s] character is good etiquette.

26 ـ سَبَبُ تَزْكِيَةِ الأخلاقِ حُسْنُ الأدَبِ

27 . The seeker of good etiquette is wiser than the seeker of gold.

27 ـ طالبُ الأدَبِ أحزَمُ مِنْ طالِبِ الذَّهبِ

28 . Seeking [good] etiquette is the embellishment of [one’s] honourable lineage.

28 ـ طَلَبُ الأدَبِ جَمالُ الحَسَبِ

29 . Adopt good etiquette for it is the embellishment of honourable lineage.

29 ـ علَيكَ بِالأدبِ فإنَّهُ زَيْنُ الحَسَبِ

30 . A little good etiquette is better than many noble ancestors.

30 ـ قليلُ الأدَبِ خيْرٌ مِن كَثيرِ النَّسَبِ

31 . Everything requires intellect and intellect requires etiquette.

31 ـ كُلُّ شَيْء يَحْتاجُ إلىَ العَقْلِ، والعَقلُ يَحتاجُ إلىَ الأدبِ

32 . Every distinction is limited except intelligence and good etiquette.

32 ـ كُلُّ الحَسَبِمُتَناه إلاّ العَقْلَ والأدَبَ

33 . In order to discipline yourself, it is enough that you keep away from [doing] that which you hate from others.

33 ـ كَفاكَ مُؤدِّباً لِنَفْسِكَ تَجَنُّبُ ما كَرِهْتَهُ مِنْ غَيْرِكَ

34 . Good etiquette will not be effective until it is accompanied with intellect.

34 ـ لَنْ يَنْجََعَ الأدَبُ حَتّى يُقارِنَهُ العَقْلُ

35 . One whose etiquette decreases, his vices increase.

35 ـ مَنْ قَلَّ أدَبُهُ كَثُرَتْ مَساوِيهِ

36 . One who is abased because of his poor etiquette will not be elevated by his noble lineage.

36 ـ مَنْ وَضَعَهُ دَناءَةُ أدَبِهِ لَمْ يَرْفَعْهُ شَرَفُ حَسَبِهِ

37 . One whose etiquette is bad, his honourable lineage gets tarnished.

37 ـ مَنْ ساءَ أدَبُهُ شانَ حَسَبَهُ

38 . One who is lowered by his lineage is elevated by his good etiquette.

38 ـ مَنْ قَعَدَ بِه حَسَبُهُ نَهَضَ بِهِ أدَبُهُ

39 . One who is held back by his lack of etiquette will not be pushed forward by the weight of his honourable lineage.

39 ـ مَنْ أخَّرَهُ عَدَمُ أدَبِهِ لَمْ يُقَدِّمْهُ كَثافَةُ حَسَبِهِ

40 . Whoever is keen about [acquiring] good etiquette, his vices will decrease.

40 ـ مَنْ كَلَفَ بِالأدَبِ قَلَّتْ مَساوِيهِ

41 . One who is infatuated with [good] etiquette has adorned himself.

41 ـ مَنِاسْتُهْتِرَ بالأدَبِ فَقَدْزانَ نَفْسَهُ

42 . One whose etiquette augments his intellect is like a [lone] shepherd among many sheep.

42 ـ مَنْ زادَ أدَبُهُ على عَقْلِهِ كانَ كالرَّاعي بَيْنَ غَنَم كَثيرَة

43 . One whose etiquette is not his best quality, his simplest condition will be his destruction.

43 ـ مَنْ لَمْ يَكُنْ أفْضلَ خِلالِهِ أدبُهُ كانَ أهْوَنَ أحوالِهِ عَطَبُهُ

44 . One who is not reformed by the discipline of Allah cannot become reformed through self-discipline.

44 ـ مَنْ لَمْ يَصْلُحْ على أدَبِ اللّهِ لَمْ يَصْلُحْ على أدَبِ نَفْسِهِ

45 . The best companion of the intellect is etiquette.

45 ـ نِعمَ قَرينُ العقلِ الأدَبُ

46 . The best attribute is good etiquette.

46 ـ نِعْمَ النَسَّبُ حُسْنُ الأدَبِ

47 . There is no merit like good etiquette.

47 ـ لاحَسَبَ كالأدبِ

48 . There is no adornment like good etiquette.

48 ـ لازينَةَ كالآدابِ

49 . There is no heritage like etiquette.

49 ـ لاميراثَ كالأدَبِ

50 . There is no vestment like good etiquette.

50 ـ لاحُلَلَ كالآدابِ

51 . There is no honour with bad etiquette.

51 ـ لاشرَفَ مَعَ سُوءِ أدَب

52 . One who has a dirty tongue has no etiquette.

52 ـ لاأدبَ لِسَيّي النُّطْقِ

53 . There is no rank higher than good etiquette.

53 ـ لاحَسَبَ أرفَعُ مِنَ الأدبِ

54 . He who has no etiquette has no intelligence.

54 ـ لاعَقْلَ لِمَنْ لا أدَبَ لَهُ

55 . He who lacks good etiquette and inclines towards idle play does not become a leader.

55 ـ لايُرَأَّسُ مَنْ خَلا عَنِ الأدَبِ وصَبا إلى اللَّعَبِ

56 . There are three things which one always needs to seek more of: Good etiquette, avoidance of suspicion, and abstinence from all that is forbidden.

56 ـ ثلاثٌ لَيْسَ عَلَيْهِنَّ مُسْتَزادٌ حُسْنُ الأدَبِ ومُجانَبَةُ الرَّيبِ، والكَفُّ عَنْ المَحارِمِ

Harm And Preventing Harm

Harm and Preventing Harm الأذى وكف الأذى

1 . Harm breeds hatred.

1 ـ اَلأذى يَجْلِبُ القِلى

2 . One who prevents himself from harming [others] will not be opposed [or hated] by anyone.

2 ـ مَنْ كَفَّ أذاهُ لَمْ يُعانِدْهُ أحدٌ

3 . Preventing yourself from harming [others] reforms the hearts of your enemies towards you.

3 ـ مَنْعُ أذاكَ يُصلِحُ لَكَ قُلُوبُ عِداكَ

Eating

Eating الأكل

1 . Eating less is from self-restraint and overeating is from indulgence.

1 ـ قِلَّةُ الأكلِ مِنَ العَفافِ، وكَثْرَتُهُ مِنَ الإسْرافِ

2 . Eating less prevents many maladies of the body.

2 ـ قِلَّةُ الأكْلِ يَمْنَعُ كَثيراً مِنْ أعلالِ الجِسمِ

3 . How often has [the eating of] one food prevented [the eating of] other foods.

3 ـ كَمْ مِنْ أكْلَة مَنَعَتْ أكَلات

4 . Overeating is from gluttony, and gluttony is the worst flaw.

4 ـ كَثرَةُ الأكلِ مِنَ الشَّـرَهِ، والشَّـرَهُ شَـرُّ العُيوبِ

5 . Overeating and oversleeping corrupt the soul and bring about impairment.

5 ـ كَثرَةُ الأكلِ والنَّوْمِ تُفْسِدانِ النَّفْسَ وتَجْلُبانِ المَضَرَّةَ

6 . Overeating causes bad [body] odour.

6 ـ كَثرَةُ الأكلِ تُذَفِّرُ (تُدْفِرُ ).

7 . Be like the bee when it eats it eats what is good and when it secretes it secretes what is good, and when it sits on a twig it does not break it.

7 ـ كُنْ كالنَّحْلَةِ إذا أكَلَتْ أكَلَتْ طَيِّباً، وإذا وَضَعَتْ وَضَعتْ طَيِّباً، وإذا وَقَعَتْ على عُود لَمْ تُكَسِّرْهُ

8 . Whoever eats less, his thoughts become pure.

8 ـ مَنْ قَلَّ أكلُهُ صَفى فِكْرُهُ

9 . One who restricts his eating, his health improves and his thoughts become righteous.

9 ـ مَنِ اقْتَصَرَ في أكْلِهِ كَثُرَتْ صِحَّتُهُ، وصَلُحَتْ فِكْرَتُهُ

10 . One whose efforts are [solely] for [acquiring] that which enters his stomach, his value is [equal to] that which comes out from it.

10 ـ مَنْ كانَتْ هِمَّتُهُ ما يَدْخُلُ بَطْنَهُ كانَتْ قيمَتُهُ ما يَخْرُجُ مِنْهُ

11 . One who eats excessively, his health deteriorates and his expenses become heavy for him to bear.

11 ـ مَن كَثُرَ أكْلُهُ قَلَّتْ صِحَّتُهُ، وثَقُلَتْ على نَفْسهِ مَؤُنتُهُ

Allah And His Attributes

Allah and His Attributes اللّه وصفاته

1 . The knowledge of Allah, the Glorified, tore through the veils of the unseen and encompassed the darkness of inner-beliefs.

1 ـ خَرَقَ عِلْمُ اللّهِ سُبْحانَهُ باطِنَ غَيْبِ السُّتََراتِ، وأحاطَ بِغُمُوضِ عَقائدِ السَّريراتِ

2 . Everyone who is called ‘one’ other than Allah, the Glorified, is little; and every honoured one other than Him is inferior; and every strong one other than Him is weak; and every master other than Him is a slave; and every knower other than Him is a learner; and every capable one other than Him is sometimes able and other times unable.

2 ـ كُلُّ مُسَمًّى بِالوَحْدَةِ غَيرُ اللّهِ سُبْحانَهُ قَليلٌ، وكُلُّ عزيز غَيرُهُ ذَليلٌ، وَكُلُّ قَويّ غَيرُهُ ضعيفٌ، وَكُلُّ مالِك غَيرُهُ مَمْلُوكٌ، وكُلُّ عالِم غَيرُهُ مُتَعَلِّمٌ، وَكُلُّ قادِر غيرُهُ يَقْدِرُ ويَعْجِزُ

3 . Every hidden thing is apparent for Allah, exalted are His bounties.

3 ـ كُلُّ باطِن عندَ اللّه جَلّتْ آلاؤُهُ ظاهرٌ

4 . Every secret is manifest for Allah.

4 ـ كُلُّ سِرّ عندَ اللّهِ عَلانِيَةٌ

5 . Whoever contemplates about the essence of Allah, apostatizes.

5 ـ مَنْ تَفَكَّرَ في ذاتِ اللّهِ اَلْحَدَ(تَزَنْدَقَ (

6 . Allah, the Glorified, does not misguide anyone and Allah is not unjust to the servants.

6 ـ ماكانَ اللّهُ سُبْحانَهُ لِيُضِلَّ أحَداً ولَيسَ اللّهُ بِظلاّّم لِلْعَبيدِ

7 . How great is the clemency of Allah, the Glorified, upon the recalcitrant, and how great is His forgiveness to the extravagant servants.

7 ـ ما أعظَمَ حِلْمَ اللّهِ سُبْحانَهُ عَنْ أهْلِ العِنادِ، وما أكْثَرَ عَفْوَهُ عَنْ مُسرِفي العِبادِ

8 . Allah, how great is that which we see of your creation, yet how small its greatness is next to what is hidden from us of your might!

8 ـ ما أعْظَمَ ألّلهُمَّ ما نَرى مِنْ خَلْقِكَ، وما أصغَرَ عَظيمَهُ في جَنْبِ ما غابَ عنَّا مِنْ قُدْرَتِكَ

9 . Allah! How awesome is that which we witness of Your kingdom, yet how negligible is that compared to what is hidden from us of Your grand sovereignty!

9 ـ ما أهْولَ ألّلهُمَّ ما نُشاهِدُهُ مِنْ مَلَكُوتِكَ، وما أحقَرَ ذلِكَ فيما غابَ عنَّا مِنْ عظيمِ سُلْطانِكَ

10 . He is Allah, the One for whom all signs of existence stand witness over the denying heart.

10 ـ هُوَ اللّهُ الَّذي تَشْهَدُ لَهُ أعْلامُ الوُجودِ على قَلْبِ ذي الجُحُودِ

11 . Allah, Great is His Majesty, is not perceived by the eyes through the sense of sight, rather He is perceived by the hearts though the realities of faith.

11 ـ لا تُدْرِكُ اللّهُ جلَّ جَلالُهُ العُيُونُ بِمُشاهَدَةِ الأعيانِ، لكن تُدْرِكُهُ القُلُوبُ بِحَقائقِ الإيمانِ

12 . How can one whose guarantor is Allah, lose?

12 ـ كَيفَ يَضيعُ مَنِ اللّهُ كافِلُهُ؟ !

13 . Allah, the Glorified, has not created anything in vain so that He may be entertained.

13 ـ ما خلَقَ اللّهُ سُبحانَهُ أمْراً عَبَثاً فَيَلْهُوَ

14 . Allah, the Glorified, does not abandon anything to futility thereby rendering it void.

14 ـ ما ترَكَ اللّهُ سُبْحانَهُ أمْراً سُدىً فَيَلْغُوَ

15 . The knowledge of Allah, the Glorified, encompasses the concealed interiors and records the apparent exteriors.

15 ـ قَدْ أحاطَ عِلْمُ اللّهِ سُبْحانَهُ بِالبَواطِنِ، وأحصىَ الظَّواهِرَ

16 . Allah, the Glorified, has recorded your traces, known your actions and ordained your death.

16 ـ قَدْ سَمَّى اللّهُ سُبْحانَهُ آثارَكُمْ، وعَلِمَ أعْمالَكُمْ، وكَتَبَ آجالَكُمْ

17 . Allah, the Glorified, did not create the creation on account of loneliness, nor did He command them [to obey Him] in order to gain anything.

17 ـ لَمْ يَخْلُقِ اللّهِ سُبْحانَهُ الخَلْقَ لِوَحْشَة ولَمْ يَسْتَعْمِلْهُمْ لِمَنْفَعة

18 . Allah, the Glorified, has not created you in vain, and has not abandoned you to wander aimlessly, and He has not left you alone in misguidance and blindness.

18 ـ لَمْ يَخْلُقْكُم اللّهُ سُبْحانَهُ عَبَثاً، ولَمْ يَتْرُكْكُمْ سُدىً، ولَمْ يَدَعْكُمْ في ضلالَة ولا عمى

19 . How amazing the human being is! He sees through [a layer of] fat1 , speaks with a piece of flesh, hears with a bone and breathes through a hole.

19 ـ إعْجِبُوا لِهذا الإنسانِ يَنْظُرُ بِشَحْم ويَتَكَلَّمُ بِلَحم ويَسْمَعُ بِعَظْم وَيَتَنَفَّسُ مِنْ خَرْم

20 . About the unity of Allah, the Exalted, he said: The depths of understanding cannot perceive Him and the heights of [intellectual] endeavors cannot reach Him.

20 ـ وَقالَ في توحيدِاللّهِ تعالى: غَوْصُ الفِتَنِ لايُدْرِكُهُ وبُعدُ الهِمَمِ لا يَبْلُغُهُ

21 . Faces bow down in front of the greatness of Allah, hearts tremble out of fear of Him and souls are sacrificed for His pleasure.

21 ـ تَعْنُوا الوُجُوهُ لِعَظَمَةِ اللّهِ، وتَجِلُّ القُلُوبُ مِنْ مَخافَتِهِ، وتَتَهالَكُ النُفُوسُ على مَراضيهِ

22 . Belief in the oneness of Allah enlivens the soul.

22 ـ اَلتَّوحيدُ حَيوةُ النَّفْسِ

23 . Belief that Allah is one means that you should not [try to] imagine [Him].

23 ـ اَلتَّوحيدُ أنْ لا تَتَوَهَّمَ

24 . Whoever believes in one God is saved.

24 ـ قَدْنَجا مَنْ وَحَّدَ (وَجَدَ، وُحِدَ ).

25 . He (‘a) said about the oneness of Allah: He is near everything but not attached, far from everything but not separate.

25 ـ وقال ـ عليه السلام ـ في توحيدِ اللّهِ: قَريبٌ مِنَ الأشياءِ غَيرُ مُلابِس، بعيدٌ مِنْها غَيْرُ مُبايِن

26 . He (‘a) said about the oneness of Allah, the Glorified: He is neither inside things nor outside them.

26 ـ وقال ـ عليه السلام ـ في توحيدِ اللّهِ سُبْحانَهُ: لَيسَ في الأشياءِ بِوالِج ولا عَنْها بِخارج

27 . If your Lord had a partner, then his prophets would [also] have come to you.

27 ـ لَو كانَ لِرَبِّكَ شَريكٌ لأتَتْكَ رُسُلُهُ

28 . One who believes in the oneness of Allah, the Glorified, does not compare Him to the creation.

28 ـ مَنْ وَحَّدَ اللّهَ سُبْحانَهُ لَمْ يُشَبِّهْهُ بِالخَلْقِ

29 . He, the Glorified, was not perceived by the intellects and thus described, rather, He, the Exalted, described himself before the describers [attempted to describe Him].

29 ـ لَمْ تَرَهُ سُبْحانَهُ العُقُولُ فَتُخْبِرَ عَنْهُ، بَلْ كانَ تعالى قَبلَ الواصِفينَ بِهِ لَهُ

30 . Allah, the Glorified, did not give the intellect knowledge about the limits of His qualities, yet He did not prevent it from gaining the necessary understanding of Him.

30 ـ لَمْ يُطْلِعِ اللّهُ سُبْحانَهُ العُقُولَ عَلى تَحديدِ صِفَتِهِ، وَلَمْ يَحْجُبْها عَنْ واجِبِ مَعرِفَتِهِ

31 . He, the Glorified, can neither be confined in the intellect, thereby changing through the process of thought [or imagination], nor in the shackles of the mind, thereby becoming limited and the object of alteration.

31 ـ لَمْ يَتَناهَ سُبْحانَهُ في العُقُولِ فَيَكُونَ في مَهَبِّ فِكْرِها مُكَيَّفاً ولافي رَوِيَّاتِ خَواطِرِها مُحَدَّداً مُصَرَّفاً

32 . Allah has not settled in anything so that it be said He exists therein, nor is He separated from anything so that it is said He is detached from it.

32 ـ لَمْ يَحْلُلِ اللّهُ سُبْحانَهُ في الأشياءِ فَيكُونَ (فَيُقالَ هُوَ فيها كائِنٌ) فيها كائناً ولَمْ يَنْأ عَنْها فَيُقالَ هُوَ عَنْها بائنٌ

33 . Whoever seeks permission from Allah, He grants it [to him].

33 ـ مَنِ اسْتَأذَنَ علَى اللّهِ أذِنَ لَهُ

Notes

1. Referring to fatty tissue that makes up part of the eye.

Matters

Matters الأُمور

1 . Matters come to pass by divine decree, not by [the] planning [of human beings].

1 ـ اَلاُُمُورُ بالتَّقديرِ لابِالتَّدبيرِ

2 . Deduce that which has not happened from that which has transpired, for matters are similar.

2 ـ اِستَدِلَّ على ما لَمْ يَكنْ بِما كانَ فإنَّ الاُمُورَ أشباهٌ

3 . The most successful matters are those that have been shrouded in secrecy.

3 ـ أنجَحُ الأُمُورِما أحاطَ بِهِ الكِتْمانُ

4 . Indeed when matters are similar, the latter is judged by the former.

4 ـ إنَّ الأُمورَ إذا تَشابَهَتْ اُعْتُبِرَ آخِرُها بِأوَّلِها

5 . Matters are [perfected] through experience [and trial].

5 ـ الأُمُورُ بِالتَّجرِبَةِ

6 . Matters are similar [to one another].

6 ـ الأُمُورُ أشباهٌ

7 . Matters are subservient to destiny until death (or injustice) enters the plan.

7 ـ تَذِلُّ الأُمُورُ لِلْمَقاديرِ حتّى يَكُونََ الحَتْفُ (الحِيْفُ) في التَّدبيرِِ

8 . Seek in your work the course by which your excuse may be credible, your evidence may be established and your integrity may be restored.

8 ـ تَحَرَّ مِنْ أمْرِكَ مايَقُومُ بِهِ عُذرُكَ، وتَثْبُتُ بِِهِ حُجَّتُكَ ويَفيءُ إلَيْكَ بِرُشْدِكَ

9 . The best matters are those which give rise to certitude.

9 ـ خَيْرُ الأُمُورِ ما أسْفَرَ عنِ اليَقينِ

10 . The best matters are those which lead to deliverance [from hellfire].

10 ـ خَيْرُ الأُمُورِ ما أدّى إلَى الخَلاصِ

11 . The best matters are those which are free from cupidity.

11 ـ خَيْرُ الأُمُورِ ما عَرى عَنِ الطَّمَعِ

12 . The best matters are those that reveal the truth.

12 ـ خَيْرُ الأُمُورِ ما أسْفَرَ عَنِ الحقِّ

13 . The best matters are those that are easy to initiate, end well and give praiseworthy results.

13 ـ خَيرُ الأُمُورِ ما سَهُلَتْ مَباديهِ، وحَسُنَتْ خَواتِمُهُ وحُمِدَتْ عَواقِبُهُ

14 . The best matters are those that give the quickest benefit and the most praiseworthy results.

14 ـ خَيْرُ الأُمُورِ أعْجَلُها عائدَةً، وأحْمَدُها عاقبَةً

15 . Take of your matter that which makes your excuse credible and establishes your proof.

15 ـ خُذْ مِنْ أمْرِكَ ما يَقُومُ بِهِ عُذْرُكَ، وتَثْبُتُ بِهِ حُجَتُك

16 . Sometimes matters look grim (or inescapable).

16 ـ رُبَّما تَجَهَّمَتِ(تَحَتَّمَتِ) الأُمورُ

17 . The worst matters are those that are the most dubious.

17 ـ شَـرُّ الأُمورِ أكثَرُها شَكاًّ

18 . Blessed is he who is not unaware of the similarity between matters.

18 ـ طُوبى لِمَنْ لَمْ تَغُمَّ عَلَيْهِ مُشْتَبَهاتُ الأُمورِ

19 . Sometimes matters become prevalent (or obscure).

19 ـ قَدْ تَعُمُّ(تُغَمُّ) الأُمورُ

20 . One who suffers the severity of matters is destroyed.

20 ـ مَنْ كابَدَ الأُمورَ هَلَكَ

21 . One who suffers the severity of matters, perishes.

21 ـ مَنْ كابَدَ الأُمُورَ عَطِبَ

22 . One who neglects his [own] affairs is negligent in all matters.

22 ـ مَنْ ضَيَّعَ أمْرَهُ ضَيَّعَ كُلَّ أمْر

23 . The gauge of [successful] matters is [in] their good endings.

23 ـ مِلاكُ الأُمورِ حُسنُ الخَواتِمِ

24 . One who does not safeguard his affairs is destroyed.

24 ـ هَلَكَ مَنْ لَمْ يُحرِزْ أمْرَهُ

25 . Do not embark on any matter until you have knowledge of it.

25 ـ لاتُقْدِمَنَّ على أمْر حتّى تُخْبِرَهُ

26 . Make [matters] easy and not arduous; make [them] light and not strenuous.

26 ـ يَسِّرُُوا وَلا تُعَسِّرُوا، وخَفِّفُوا ولا تُثَقِّلُوا

27 . Every matter has an outcome.

27 ـ لِكُلِّ أمْر مَ آلٌ

28 . What has not [yet] happened can be deduced from what has transpired.

28 ـ يُسْتَدَلُّ عَلى مالَمْ يَكُنْ بِما قَد كانَ

29 . Let the most beloved matters to you be the most universal in justice and the most equitable with [regards to the] rights [of others].

29 ـ لِيَكُنْ أحَبُّ الأُمورِ إلَيكَ أعَمَّها في العَدْلِ وأقسَطَها بِالحقِّ

30 . Be wary of every matter that degrades the one who performs it when it becomes apparent, and abases him.

30 ـ إحذَرْ كُلَّ أمْر إذا ظَهَرَ، أزرى بفاعِلِهِ وحَقَّرَهُ

31 . Be wary of every matter that ruins the Hereafter and improves the worldly life.

31 ـ إحذَرْ كُلَّ أمْر يُفْسِدُ الآجِلَةَ، ويُصْلِحُ الدَّانيةَ

1036 - الشَّفاعَةُ فِي الآخِرَةِ

1036. INTERCESSION IN THE HEREAFTER

( قُلْ للَّهِ‏ِ الشَّفاعَةُ جَمِيعاً1 لَهُ مُلْكُ السَّماواتِ والْأرْضِ ثُمَّ إلَيهِ تُرْجَعُونَ).2

“Say, 'All intercession rests with Allah. To Him belongs the kingdom of the heavens and the earth; then you will be brought back to Him.” 3

( مَنْ ذا الَّذِي يَشْفَعُ عِنْدَهُ إلّا بِإذْنِهِ).4

“Who is it that may intercede with Him except with His permission?” 5

( لا يَمْلِكُونَ الشَّفاعَةَ إلّا مَنِ اتَّخَذَ عِندَ الرَّحمنِ عَهْداً).6

“No one will have the power to intercede [with Allah], except for him who has taken a covenant with the All-beneficent.” 7

( يَوْمَئذٍ لا تَنْفَعُ الشَّفاعَةُ إلّا مَنْ أذِنَ لَهُ الرَّحمنُ وَرَضِيَ لَهُ قَوْلاً).8

“Intercession will not avail that day except from him whom the All-beneficent allows and approves of his word.” 9

(اُنظر) الأنعام : 51 ، 70 والسجدة : 40 والأنبياء : 28

(See also: Qur'an 6:51, 70; 32:40; 22:28)

3282. رسولُ اللَّهِ صلى اللَّه عليه وآله : شَفاعَتي لِاُمَّتي مَن أحَبَّ أهلَ بَيتي10

3282. The Prophet (SAWA) said, 'My intercession will avail those people from my community who love my household.'11

3283. رسولُ اللَّهِ صلى اللَّه عليه وآله : لَأشفَعَنَّ يَومَ القِيامَةِ لِمَن كانَ في قَلبِهِ جَناحُ بَعوضَةٍ إيمانٌ12

3283. The Prophet (SAWA) said, 'On the Day of Resurrection, I will surely intercede for anyone who harbours even a fly's wing's worth of faith in his heart.'13

3284. رسولُ اللَّهِ صلى اللَّه عليه وآله : إذا قُمتُ المَقامَ المَحمودَ تَشَفَّعتُ في أصحابِ الكبائرِ مِن اُمَّتي، فَيُشَفِّعُني اللَّهُ فِيهِم ، واللَّهِ لا تَشَفَّعتُ فِيمَن آذى‏ ذُرِّيَّتي14

3284. The Prophet (SAWA) said, 'When I stand at the Glorious Station, I will intercede on behalf of those of my community who have perpetrated grave sins, and Allah will accept my intercession for them. By Allah, I will not intercede for anyone who hurts my progeny.'15

3285. رسولُ اللَّهِ صلى اللَّه عليه وآله : لِكُلِّ نَبِيٍّ دَعوَةٌ قد دَعا بِها وقد سَألَ سُؤلاً ، وقد خَبَأتُ دَعوَتي لِشَفاعَتِي لِاُمَّتي يَومَ القِيامَةِ16

3285. The Prophet (SAWA) said, 'Every prophet was given the right to a special request which they asked [from Allah], but I suppressed my request in return for the permission to intercede for my community on the Day of Resurrection.'17

3286. الإمامُ الباقرُ عليه السلام - في قولِهِ تعالى‏ : (ولَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضى‏) - : الشَّفاعَةُ ، واللَّهِ الشَّفاعةُ ، واللَّهِ الشَّفاعَةُ18

3286. Imam al-Baqir (AS) said with regards to Allah's verse in the Qur'an [addressing the Prophet (SAWA)]:“Soon your Lord will give you [that with which] you will be pleased” 19 , ' (This is) intercession, by Allah it is intercession, by Allah it is intercession.'20

3287. الإمامُ الصّادقُ عليه السلام - في قولهِ تعالى‏ : ( لا يَمْلِكُونَ الشَّفاعَةَ إلّا مَنِ اتَّخَذَ عِندَ الرَّحمنِ عَهْداً) - : إلّا مَن اُذِنَ لَهُ بِوَلايَةِ أميرِ المؤمنينَ والأئمَّةِ مِن بَعدِهِ فهُو العَهدُ عندَ اللَّهِ21

3287. Imam al-Sadiq (AS) said with regards to Allah's verse in the Qur'an:“No one will have the power to intercede [with Allah], except for him who has taken a covenant with the All-beneficent” , '[This means] except for him who has been allowed intercession through his acceptance of the guardianship of the Commander of the Faithful, Ali (AS) and the Imams after him, as this is the covenant with Allah.'22

Notes

1. قال العلّامة الطباطبائي في تفسير قوله تعالى‏ : (قُلْ للَّهِ‏ِ الشَّفاعَةُ جَميعاً) : توضيح وتأكيد لما مرّ من قوله : (قُلْ أوَلَوْ كانُوا لا يَمْلِكُونَ شَيْئاً) الزمر : 43

واللام في « للَّه » للملك ، وقوله : (لَهُ مُلْكُ السَّماواتِ والأَرْضِ) الزمر : 44

في مقام التعليل للجملة السابقة ، والمعنى : كلّ شفاعة فإنّها مملوكة للَّه فإنّه المالك لكلّ شي‏ء ، إلّا أن يأذن لأحد في شي‏ء منها فيملّكه إياها ، وأمّا استقلال بعض عباده كالملائكة بملك الشفاعة مطلقاً - كما يقولون - فممّا لا يكون ، قال تعالى‏ : (ما مِنْ شَفِيعٍ إلّا مِنْ بَعْدِ إِذْنِهِ) يونس : 3 وللآية معنى آخر أدقّ إذا انضمّت إلى مثل قوله تعالى‏ :(لَيْسَ لَهُمْ مِنْ دُونِهِ وَلِيٌّ ولا شَفِيعٌ) الأنعام : 51 وهو أنّ الشفيع بالحقيقة هو اللَّه سبحانه وغيره من الشفعاء لهم الشفاعة بإذن منه ، فقد تقدّم في بحث الشفاعة في الجزء الأوّل من الكتاب أنّ الشفاعة ينتهي إلى توسّط بعض صفاته تعالى‏ بينه وبين المشفوع له لإصلاح حاله ، كتوسّط الرحمة والمغفرة بينه وبين عبده المذنب لإنجائه من وبال الذنب وتخليصه من العذاب الميزان في تفسير القرآن : 17 / 270

2. الزمر : 44

3. Qur'an 39 :44

4. البقرة : 255

5. Qur'an 2 :255

6. مريم : 87

7. Qur'an 19 :87

8. طه : 109

9. Qur'an 20 :109

10. كنز العمّال : 39057

11. Kanz al-Ummal, no. 39057

12. كنز العمّال : 39043

13. Ibid. no. 39043

14. الأمالي للصدوق : 370 / 462

15. Amali al-Saduq, p. 242, no. 3

16. الخصال : 29 / 103

17. al-Khisal, p. 29, no. 103

18. بحار الأنوار : 8 / 57 / 72

19. Qur'an 93 :5

20. Bihar al-Anwar, v. 8, p. 57, no. 72

21. بحار الأنوار : 8 / 36 / 9

22. Ibid. p. 36, no. 9

1037 - المَحرومُونَ مِنَ الشَّفاعَةِ

1037. THOSE WHO WILL BE DEPRIVED OF INTERCESSION

3288. رسولُ اللَّهِ صلى اللَّه عليه وآله : رَجُلانِ لا تَنالُهُما شَفاعَتي : صاحِبُ سُلطانٍ عَسُوفٌ غَشُومٌ ، وغالٍ في الدِّينِ مارِقٌ1

3288. The Prophet (SAWA) said, 'Two types of people will not be included in my intercession: the tyrannical and iniquitous ruler and the heretical extremist in matters of religion.'2

3289. رسولُ اللَّهِ صلى اللَّه عليه وآله : أمّا شَفاعَتِي ففي أصحابِ الكبائرِ ما خَلا أهلَ الشِّركِ والظُّلمِ3

3289. The Prophet (SAWA) said, 'My intercession is intended for those who have committed grave sins [from among the Muslims], except for those guilty of polytheism and injustice to others.'4

3290. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا يَنالُ شَفاعَتي مَنِ استَخَفَّ بِصلاتِهِ ، ولا يَرِدُ عَلَيَّ الحَوضَ لا واللَّهِ5

3290. The Prophet (SAWA) said, 'He who does not take his daily prayers seriously will neither benefit from my intercession nor meet me at the Heavenly Pond [of Kawthar], no by Allah.'6

3291. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن لم يُؤمِنْ بِشَفاعَتِي فلا أنالَهُ اللَّهُ شَفاعَتِي7

3291. The Prophet (SAWA) said, 'My intercession on behalf of one who does not believe in my intercession will not be accepted by Allah.'8

3292. الإمامُ الصّادقُ عليه السلام لَمّا أمَرَ بِاجتِماعِ قَرابَتِهِ حَولَهُ وقد حَضَرَتهُ الوَفاةُ - : إنَّ شَفاعَتَنا لَن تَنالَ مُستَخِفّاً بِالصَّلاةِ.9

3292. Imam al-Sadiq (AS), when he asked for his relatives to be gathered around him as his death approached, said to them, 'Verily our intercession will not avail one who takes his prayer lightly.'10

3293. الإمامُ الصّادقُ عليه السلام : لَو أنَّ المَلائكَةَ المُقَرَّبِينَ والأنبياءَ المُرسَلِينَ شَفَعُوا في ناصِبٍ ما شُفِّعُوا11

3293. Imam al-Sadiq (AS) said, 'Even if the most favoured angels and all the prophets were to intercede for a Nasibi12 , their intercession would not be accepted.'13

Notes

1. الخصال : 63 / 93

2. al-Khisal, p. 63, no. 93

3. الخصال : 355 / 36

4. Ibid. p. 355, no. 36

5. المحاسن : 1 / 159 / 223

6. al-Mahasin, v. 1, p. 159, no. 323

7. عيون أخبار الرِّضا : 1 / 136 / 35

8. Uyun Akhbar al-Rida (AS), v. 1, p. 136, no. 35

9. المحاسن : 1 / 159 / 225

10. al-Mahasin, v. 1, p. 159, no. 225

11. المحاسن : 1 / 294 / 587 ، واُنظر بحار الأنوار : 8 / 41 / 27 و 68 / 126 / 54

12. Nasibi: one who declares enmity towards the Ahl al-bayt and their followers (ed.)

13. Ibid. p. 294, no. 587

1038 - حاجَةُ الأوَّلينَ وَالآخِرِينَ إلَى الشَّفاعَةِ

1038. THE NEED OF ALL FOR INTERCESSION

3294. بحار الأنوار عَن أبي العبّاسِ المكبرِ عَن الإمام الباقرِ عليه السلام - وقد قالَ لَهُ أبو أيمنَ : ياأباجعفرٍ، تَغُرُّونَ الناسَ وتَقولونَ : شَفاعَةُ محمّدٍ، شَفاعَةُ محمّدٍ ! فَغَضِبَ عليه السلام حتّى‏ تَرَبَّدَ وَجهُهُ - : وَيحَكَ يا أبا أيمَنَ ! أغَرَّكَ إن عَفَّ بَطْنُكَ وفَرجُكَ ؟! أما لَو قد رَأيتَ أفزاعَ القِيامَةِ لقدِ احتَجتَ إلى‏ شَفاعَةِ محمّدٍ صلى اللَّه عليه وآله ، وَيلَكَ فَهل يَشفَعُ إلّا لِمَن وَجَبَت لَهُ النارُ ؟! ثُمَّ قالَ : ما مِن أحَدٍ مِنَ الأوَّلِينَ والآخِرِينَ إلّا وهُو مُحتاجٌ إلى‏ شَفاعَةِ محمّدٍ صلى اللَّه عليه وآله يَومَ القِيامَةِ1

3294. man called Abu Ayman once came to Imam al-Baqir (AS) saying, 'O Abu Jafar, you delude people by saying, 'Muhammad's intercession [will help you], Muhammad's intercession!' At this, the Imam (AS) got so angry that his face was glowering, and said, 'Woe betide you Abu Ayman! If your belly and your private parts keep you away from sin, does that mean they delude you? You would only have to see the atrocities of the Day of Resurrection to need Muhammad (SAWA)'s intercession. Woe unto you! In any case, do you think that he will only intercede for those whose punishment in the Fire is obligatory?!' Then he continued, saying, 'Every single person, from the first to the last, will need the intercession of Muhammad (SAWA) on the Day of Resurrection.'2

Notes

1. بحار الأنوار : 8 / 38 / 16

2. Bihar al-Anwar, v. 8, p. 38, no. 16

1039 - أصْنافُ الشُّفَعاءِ

1039. TYPES OF INTERCESSORS

3295. رسولُ اللَّهِ صلى اللَّه عليه وآله : ثلاثةٌ يَشفَعُونَ إلى اللَّهِ عَزَّوجلَّ فَيُشَفَّعُونَ : الأنبياءُ ، ثُمّ العُلَماءُ ، ثُمّ الشُّهَداءُ1

3295. The Prophet (SAWA) said, 'Three types of people have the right to intercede with Allah, and their intercession will be accepted: the prophets, then the scholars, and then the martyrs.'2

3296. رسولُ اللَّهِ صلى اللَّه عليه وآله : الشَّفاعَةُ لِلأنْبِياءِ والأوصِياءِ والمُؤمِنِينَ والمَلائكةِ3

3296. The Prophet (SAWA) said, '[The right of] Intercession belongs to the prophets, their vicegerents, the believers and the angels.'4

3297. رسولُ اللَّهِ صلى اللَّه عليه وآله : الشُّفَعاءُ خَمسَةٌ : القُرآنُ ، والرَّحِمُ ، والأمانَةُ ، ونَبِيُّكُم ، وأهلُ بَيتِ نَبِيِّكُم5

3297. The Prophet (SAWA) said, 'There are five intercessors: the Qur'an, consanguinity, a trust, your Prophet, and your Prophet's household.'6

3298. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا شَفيعَ أنجَحُ مِنَ التَّوبَةِ7

3298. The Prophet (SAWA) said, 'There is no intercessor more effective than repentance.'8

3299. الإمامُ عليٌّ عليه السلام : شافِعُ الخَلقِ العَمَلُ بِالحَقِّ ولُزومُ الصِّدقِ9

3299. Imam Ali (AS) said, 'The intercessor for all of creation is action according to what is right and adherence to the truth.'10

Notes

1. الخصال : 156 / 197

2. al-Khisal, p. 156, no. 197

3. بحار الأنوار : 8 / 58 / 75

4. Bihar al-Anwar, v. 8, p. 58, no. 75

5. بحار الأنوار : 8 / 43 / 39

6. Ibid. p. 43, no. 39

7.. بحار الأنوار : 8 / 58 / 75

8. Ibid. p. 58, no. 75

9. غرر الحكم : 5789

10. Ghurar al-Hikam, no. 5789

1040 - أحَقُّ النّاسِ بِالشَّفاعَةِ

1040. THE PEOPLE MOST DESERVING OF INTERCESSION

3300. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ أقرَبَكُم مِنّي غَداً وأوجَبَكُم عَلَيَّ شَفاعَةً : أصدَقُكُم لِساناً ، وأدّاكُم لِلأمانَةِ ، وأحسَنُكُم خُلُقاً ، وأقرَبُكُم مِنَ الناسِ1

3300. The Prophet (SAWA) said, 'Verily the closest from among you to me tomorrow [in the Hereafter], and the most eligible of you for my intercession are those who are the most truthful from amongst you, the most conscientious at returning a trust placed in their care, the most good-natured, and the ones who have close ties with people.'2

Notes

1. الأمالي للصدوق : 598 / 826

2. Amali al-Saduq, p. 411, no. 5

1041 - شَفاعَةُ المُؤمِنِ عَلى‏ قَدرِ عَمَلِهِ‏

1041. A BELIEVER'S RIGHT TO INTERCESSION DEPENDS ON THE EXTENT OF HIS DEEDS

3301. رسولُ اللَّهِ صلى اللَّه عليه وآله : في المؤمنينَ مَن يَشفَعُ مِثلَ رَبِيعَةَ ومُضَرَ ، وأقَلُّ المُؤمنينَ شَفاعَةً مَن يَشفَعُ لِثَلاثِينَ إنساناً1

3301. The Prophet (SAWA) said, 'There are people from among the believers who have the right to intercession like Rabia and Mudar. A believer has the right to intercede on behalf of at least thirty people.'2

3302. الإمامُ الباقرُ عليه السلام : يَشفَعُ الرَّجُلُ في القَبيلَةِ ، ويَشفَعُ الرَّجُلُ لِأهلِ البَيتِ ، ويَشفَعُ الرجُلُ لِلرَّجُلَينِ على‏ قَدرِ عَمَلِهِ ، فذلكَ المَقامُ المَحمودُ3

3302. Imam al-Baqir (AS) said, 'A man intercedes on behalf of his tribe, or for his family, or even just for two other people, depending on the extent of his deeds, for that is the Glorious Station.'4

Notes

1. بحار الأنوار : 8 / 58 / 75

2. Bihar al-Anwar, v. 8, p. 58, no. 75

3. بحار الأنوار : 8 / 43 / 41

4. Ibid. p. 43, no. 41

1042 - أدنَى المؤمِنينَ شَفاعَةً

1042. THE MINIMUM NUMBER THAT A BELIEVER CAN INTERCEDE

3303. قالَ رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّي أشفَعُ يَومَ القِيامَةِ فَأشَفَّعُ ، ويَشفَعُ عَلِيٌّ فَيُشَفَّعُ ، ويَشفَعَ أهلُ بَيتي فَيُشفَعَّونَ ، وإنَّ أدنىَ المُؤمِنينَ شَفاعَةً لَيَشفَعُ في أربَعينَ مِن إخوانِهِ كُلٌّ قَدِ استَوجَبُوا النّارُ1

3303. The Prophet (SAWA) said, 'Among believers are those who intercede for as many as the people of Rabi'a and Mo?ar tribes and the believers who have the least right for intercession will intercede for thirty people.'2

3304. الإمامُ الباقرُ عليه السلام : إنّ أدنَى المؤمنينَ شَفاعَةً لَيَشفَعُ لِثلاثينَ إنساناً ، فَعِندَ ذلكَ يقولُ أهلُ النارِ : (فَما لَنا مِنْ شافِعِينَ* ولا صَديقٍ حَمِيمٍ)3 4

3304. Imam al-Baqir (AS) said, The believer who can intercede the least shall intercede for up to thirty people,at this time the dweller of the fire would say ' Now then we have none to intercede [for us] Nor a single friend to feel [ for us].'56

Notes

1. بحار الأنوار : ج 8 ص 30

2. Ibid. v. 8, p. 58, no. 75

3. الشعراء : 100 و 101

4. الكافي : 8 / 101 / 72

5. Qur'an 26 :100,101

6. al-Kafi, v. 8, p. 101, no.72

220 - الشَّقاوة

220. WRETCHEDNESS

1043 - خَصائِصُ الشَّقِيِ‏

1043. CHARACTERISTICS OF A WRETCHED PERSON

3305. الإمامُ عليٌّ عليه السلام : الشَّقِيُّ مَنِ انخَدَعَ لِهَواهُ وغُرُورِهِ1

3305. Imam Ali (AS) said, 'The wretched one is he who lets himself be deceived by his whims and his delusion.'2

3306. الإمامُ عليٌّ عليه السلام : إنَّ الشَّقِيَّ مَن حُرِمَ نَفعَ ما اُوتِيَ مِنَ العَقلِ والتَّجرِبَةِ3

3306. Imam Ali (AS) said, 'Verily the wretched person is he who is deprived of drawing any benefit from his intellect and the experiences that he has been granted.'4

3307. الإمامُ عليٌّ عليه السلام : تَوَقَّوُا المَعاصِيَ واحبِسُوا أنفُسَكُم عنها ؛ فإنَّ الشَّقِيَّ مَن أطلَقَ فيها عِنانَهُ5

3307. Imam Ali (AS) said, 'Be on your guard against sins and restrain yourself from them, for verily the wretched one is he who gives himself free rein to them.'6

Notes

1. نهج البلاغة : الخطبة 86

2. Nahj al-Balagha, Sermon 86

3. نهج البلاغة : الكتاب‏78

4. Ibid. Letter 78

5. غرر الحكم : 4499

6. Ghurar al-Hikam, no. 4499

1044 - الشَّقِيُّ شَقِيٌّ في بَطنِ اُمِّهِ‏

1044. THE WRETCHED ONE WAS WRETCHED AS A FOETUS IN HIS MOTHER'S WOMB

3308. رسولُ اللَّهِ صلى اللَّه عليه وآله : السَّعيدُ مَن سَعِدَ في بَطنِ اُمِّهِ ، والشَّقِيُّ مَن شَقِيَ في بَطنِ اُمِّهِ1

3308. The Prophet (SAWA) said, 'The prosperous one is he who prospered from when he was in his mother's womb, and the wretched one is he who was wretched from when he was in his mother's womb.'2

3309. الإمامُ الصّادقُ عليه السلام : إنّ اللَّهَ عَزَّوجلَّ خَلَقَ السَّعادَةَ والشَّقاوَةَ قَبلَ أن يَخلُقَ خَلْقَهُ ، فَمَن عَلِمَهُ اللَّهُ سَعيداً لَم يُبغِضْهُ أبَداً ، وإن عَمِلَ شَرّاً أبغَضَ عَمَلَهُ ولَم يُبغِضْهُ ، وإن كانَ عَلِمَهُ شَقِيّاً لَم يُحِبَّهُ أبداً ، وإن عَمِلَ صالحاً أحَبَّ عَمَلَهُ وأبغَضَهُ لِما يَصِيرُ إلَيهِ3

3309. Imam al-Sadiq (AS) said, 'Verily Allah, Mighty and Exalted, created prosperity and wretchedness before He even created His creation. So whoever Allah knows will be prosperous, He will never despise, and even when he commits an evil deed, He will despise the deed but not the person. And if He knows that someone will be wretched, He will never love him, and even when he performs a good deed, He will love the deed but despise the person because of what he is to become.'4

3310. الإمامُ الصّادقُ عليه السلام : إنّ اللَّهَ تباركَ وتعالى‏ يَنقُلُ العَبدَ مِنَ الشَّقاءِ إلى السَّعادَةِ ، ولا يَنقُلُهُ مِن السَّعادةِ إلى الشَّقاءِ5

3310. Imam al-Sadiq (AS) said, 'Verily Allah, Blessed and most High, may transfer a servant from wretchedness to prosperity, but He never transfers anyone from prosperity to wretchedness.'6

3311. التوحيد عن محمّدَ بنِ أبي عُمَيرٍ : سَألتُ أبا الحسنِ موسى‏ بنِ جَعفرٍ عليهما السلام عَن معنى‏ قولِ رَسول اللَّهِ صلى اللَّه عليه وآله: «الشَّقِيُّ مَن شَقِيَ في بَطنِ اُمِّهِ ، والسَّعيدُ مَن سَعِدَ في بَطنِ اُمِّهِ» ، فقالَ : الشَّقِيُّ مَن عَلِمَ اللَّهُ وهُو في بَطنِ اُمِّهِ أ نّهُ سَيَعمَلُ أعمالَ الأشقِياءِ ، والسَّعيدُ مَن عَلِمَ اللَّهُ وهُو في بَطنِ اُمِّهِ أ نّهُ سَيَعمَلُ أعمالَ السُّعَداءِ.7

3311. Imam al-Kazim (AS) was once asked by Ibn Abi 'Umayr about the Prophet (SAWA)'s saying, 'The prosperous one is he who prospered from when he was in his mother's womb, and the wretched one is he who was wretched from when he was in his mother's womb', to which he replied, 'The wretched one is he who, from when he was in his mother's womb, Allah knew would commit acts characteristic of wretched people, and the prosperous one is he who, from when he was in his mother's womb, Allah knew would perform acts characteristic of prosperous people.'8

Notes

1. كنز العمّال : 491

2. Kanz al-Ummal, no. 491

3. التوحيد : 357 / 5

4. al-Tawhid, p. 357, no. 5

5. التوحيد : 358 / 6

6. Ibid. p. 358, no. 6

7. التوحيد : 356 / 3

8. Ibid. p. 356, no. 3

1045 - ما يوجِبُ الشَّقاءَ

1045. THAT WHICH BRINGS ABOUT WRETCHEDNESS

3312. الإمامُ عليٌّ عليه السلام : سَبَبُ الشَّقاءِ حُبُّ الدُّنيا1

3312. Imam Ali (AS) said, 'The cause of wretchedness is love of this world.'2

3313. الإمامُ الحسينُ عليه السلام - في دعاءِ يَومِ عَرَفَةَ - : اللّهُمّ اجعَلْني أخشاكَ كَأنّي أراكَ ، وأسعِدْني بتَقواكَ ، ولا تُشقِني بِمَعصِيَتِكَ3

3313. Imam al-Husayn (AS) said in his supplication of Arafa, 'O Allah, make me fear you as if I see you, let me prosper through being conscious of my duty to You, and keep me from becoming wretched as a consequence of Your disobedience.'4

Notes

1. غرر الحكم : 5516

2. Ghurar al-Hikam, no. 4499

3. بحار الأنوار : 98 / 218 / 3

4. Bihar al-Anwar, v. 98, p. 218, no. 3

1046 - أشقَى النّاسِ‏

1046. THE MOST WRETCHED OF ALL PEOPLE

3314. عيسى عليه السلام : أشقَى الناسِ مَن هُو مَعروفٌ عندَ الناسِ بِعِلمِهِ مَجهولٌ بِعَمَلِهِ1

3314. Prophet Jesus (AS) said, 'The most wretched of people is he who is reputed amongst people for his knowledge but not known for his action thereof.'2

3315. رسولُ اللَّهِ صلى اللَّه عليه وآله : أشقَى الأشقياءِ مَنِ اجتَمَعَ علَيهِ فَقرُ الدُّنيا وعَذابُ الآخِرَةِ3

3315. The Prophet (SAWA) said, 'The most wretched of all wretched people is he who faces poverty in this world as well as punishment in the Hereafter.'4

3316. الإمامُ عليٌّ عليه السلام - وقد سُئلَ عن أشقَى الناسِ - : مَن باعَ دِينَهُ بِدُنيا غَيرِهِ5

3316. Imam Ali (AS) when asked who the most wretched of all people was, replied, 'He who sells his Hereafter for someone else's profit in this world.'6

Notes

1. بحار الأنوار : 2 / 52 / 19

2. Ibid. v. 2, p. 52, no. 19

3. كنز العمّال : 16683

4. Kanz al-Ummal, no. 16683

5. الأمالي للصدوق : 478 / 644

6. Amali al-Saduq, p. 322, no. 4

1047 - عَلاماتُ الشَّقاءِ

1047. THE SYMPTOMS OF WRETCHEDNESS

3317. رسولُ اللَّهِ صلى اللَّه عليه وآله : مِن علاماتِ الشَّقاءِ : جُمُودُ العَينِ ، وقَسوَةُ القَلبِ ، وشِدَّةُ الحِرصِ في طَلَبِ الرِّزقِ ، والإصرارُ على الذَّنبِ1

3317. The Prophet (SAWA) said, 'Among the symptoms of wretchedness are: a look of apathy in the eyes, hardness of the heart, intense greed in seeking out one's livelihood, and persistence in committing sins.'2

3318. الإمامُ عليٌّ عليه السلام : مِن عَلامةِ الشَّقاءِ غِشُّ الصَّديقِ3

3318. Imam Ali (AS) said, 'One of the symptoms of wretchedness is swindling one's own friend.'4

3319. الإمامُ عليٌّ عليه السلام : مِن علاماتِ الشَّقاءِ الإساءَةُ إلى الأخيارِ5

3319. Imam Ali (AS) said, 'Among the symptoms of wretchedness is maltreatment of good people.'6

Notes

1. الخصال : 243 / 96

2. al-Khisal, p. 243, no. 96

3. غرر الحكم : 9297

4. Ghurar al-Hikam, no. 9297

5. غرر الحكم : 9307

6. Ibid. no. 9307

221 - الشُّكر

221. THANKSGIVING

1048 - الحَثُّ عَلَى الشُّكرِ للَّهِ‏ِ

1048. Enjoinment of Thanksgiving TO ALLAH

( فاذْكُرُونِي أذْكُركُمْ واشْكُرُوا لِي وَلا تَكفُرُونِ).1

“Remember Me, and I will remember you, and thank Me, and do not be ungrateful to Me.” 2

3320. الإمامُ عليٌّ عليه السلام : الشُّكرُ زِينَةُ الغِنى‏ ، والصَّبرُ زِينَةُ البَلوى‏3

3320. Imam Ali (AS) said, ‘Thankfulness is the adornment of wealth, whereas patience is the adornment of tribulation.’4

3321. الإمامُ عليٌّ عليه السلام : أوَّلُ ما يَجِبُ علَيكُم للَّهِ‏ِ سبحانَهُ ، شُكرُ أيادِيهِ وابتِغاءُ مَراضِيهِ5

3321. Imam Ali (AS) said, ‘The first duty incumbent upon you towards Allah, Glory be to Him, is thanksgiving for His favours and seeking out His pleasure.’6

3322. الإمامُ الصّادقُ عليه السلام : في كُلِّ نَفَسٍ مِن أنفاسِكَ شُكرٌ لازِمٌ لكَ ، بَل ألفٌ وأكثَرُ7

3322. Imam al-Sadiq (AS) said, ‘Every single breath you take necessitates an essential thanks from you, or rather a thousand thanks or more.’8

Notes

1. البقرة : 152

2. Qur’an 2 :152

3. الإرشاد : 1 / 300

4. al-Irshad, v. 1, p. 300

5. غرر الحكم : 3329

6. Ghurar al-Hikam, no. 3329

7. بحار الأنوار : 71 / 52 / 77

8. Bihar al-Anwar, v. 71, p. 52, no. 77

1049 - فَضلُ الشّاكِرِ

1049. THE THANKFUL ONE

( بَلِ اللَّهَ فاعبُدْ وَكُنْ مِنَ الشَّاكِرِينَ).1

“Rather, worship Allah, and be among the thankful ones.” 2

3323. مصباح الشريعة : لَو كانَ عندَ اللَّهِ عِبادَةٌ تَعَبَّدُ بها عِبادَةُ المُخلِصينَ أفضَلَ مِن الشُّكرِ على‏ كُلِّ حالٍ لَأطلَقَ لَفظَهُ فيهِم مِن جَميعِ الخَلقِ بها ، فَلمّا لَم يَكُن أفضَلُ مِنها خَصَّها

مِن بَينِ العِباداتِ وخَصَّ أربابَها ، فقالَ : (وقَليلٌ مِنْ عِبادِيَ الشَّكُورُ)3

3323. It is narrated in Misbah al-Sharia, ‘If there was to be an act of worship for Allah’s sincere servants to carry out better in the sight of Allah than thanksgiving to Him in every situation, He would have definitely singled out these worshippers for a mention from amongst the rest of creation for their carrying out this special act of worship. And for the very fact that there is no better act of worship than it [i.e. thanksgiving], He has distinguished it from all other acts of worship and has distinguished those who practice it, saying,“And very few of My servants are truly thankful.” 4

3324. الإمامُ الهاديُّ عليه السلام : الشاكِرُ أسعَدُ بالشُّكرِ مِنهُ بِالنِّعمَةِ التي أوجَبَتِ الشُّكرَ ؛ لأنَّ النِّعَمَ مَتاعٌ ، والشُّكرَ نِعَمٌ وعُقبى‏5

3324. Imam al-Hadi (AS) said, ‘The thankful person prospers more as a result of his thanks than as a result of the bounty which incited the thanks, because bounties are sources of delight [in this world] whereas to thank brings bounties in this world and the hereafter.’6

3325. الإمامُ العسكريُّ عليه السلام : لا يَعرِفُ النِّعمَةَ إلّا الشاكِرُ ، ولا يَشكُرُ النِّعمَةَ إلّا العارِفُ7

3325. Imam al-Askari (AS) said, ‘None but the thankful one knows the true worth of a bounty, and none but the one with inner knowledge [or gnostic] is truly thankful for a bounty.’8

Notes

1. الزمر : 66

2. Qur’an 39 :66

3. مصباح الشريعة : ص 55

4. Misbah al-Sharia, p. 55

5. تحف العقول : 483

6. Tuhaf al-Uqul, no. 483

7. أعلام الدين : 313

8. Alam al-Din, p. 313

1050 - دَورُ الشُّكرِ فِي الزِّيادَةِ

1050. The Role of Thankfulness IN THE INCREASE (OF BOUNTIES)

( وَإذْ تَأذَّنَ رَبُّكُمْ لَئنْ شَكَرْتُم لَأزِيْدَنَّكُمْ وَلَئنْ كَفَرتُمْ إنَّ عَذابِي لَشَدِيدٌ).1

“And when your Lord proclaimed, ‘If you are thankful, I will surely increase you [in bounty], but if you are ungrateful, My punishment is indeed severe.” 2

3326. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما فَتَحَ اللَّهُ على‏ عَبدٍ بابَ شُكرٍ فَخَزَنَ عنهُ بابَ الزِّيادَةِ3

3326. The Prophet (SAWA) said, ‘Allah does not open the door of thanks for His servant and keep the door of increase shut.’4

3327. الإمامُ عليٌّ عليه السلام : ما أنعَمَ اللَّهُ على‏ عَبدٍ نِعمَةً فَشَكَرَها بِقَلبِهِ ، إلّا استَوجَبَ المَزِيدَ فيها قَبلَ أن يُظهِرَ شُكرَها عَلى‏ لِسانِهِ5

3327. Imam Ali (AS) said, ‘When Allah bestows a bounty upon a servant, no sooner does the latter feel thankful for it in his heart than he becomes deserving of increase therein before the expression of thanks has even reached his tongue.’6

Notes

1. إبراهيم : 7

2. Qur’an 14 :7

3. الكافي : 2 / 94 / 2

4. al-Kafi, v. 2, p. 94, no. 2

5. الأمالي للطوسي : 580 / 1197

6. Amali al-Tusi, p. 580, no. 1197

1051 - وُجوبُ الشُّكرِ عَلَى الشُّكرِ

1051. THE NECESSITY OF THANKSGIVING FOR THE ABILITY TO THANK

3328. الإمامُ زينُ العابدينَ عليه السلام - في المناجاةِ - : فكيفَ لي بتَحصيلِ الشُّكرِ ، وشُكرِي إيّاكَ يَفتَقِرُ إلى‏ شُكرٍ ؟! فَكُلَّما قُلتُ : لكَ الحَمدُ ، وَجَبَ عَلَيَّ لذلكَ أن أقولَ : لكَ الحَمدُ1

3328. Imam Zayn al-Abidin (AS) said in his supplication, ‘So how can I ever achieve thanksgiving?! For my thanking You requires thanksgiving in itself. Whenever I say, ‘To You belong Praise [Thanks]’, it becomes thereby incumbent upon me to say, ‘To You belongs Praise [Thanks].’2

3329. الإمامُ الصّادقُ عليه السلام : أوحَى اللَّهُ تعالى‏ إلى‏ موسى‏ عليه السلام : يا موسى‏ ، اشكُرْني حَقَّ شُكرِي ، فقالَ : يا ربِّ كيفَ أشكُرُكَ حَقَّ شُكرِكَ ، وليسَ مِن شُكرٍ أشكُرُكَ بهِ إلّا وأنتَ أنعَمتَ بهِ عَلَيَّ ؟ ! فقالَ : يا موسى‏ شَكَرتَني حَقَّ شُكري حينَ عَلِمتَ أنَّ ذلكَ مِنّي3

3329. Imam al-Sadiq (AS) said, ‘Allah, most High, revealed to Prophet Moses (AS) saying, ‘O Moses, thank Me with the thanks that is due to Me.’ Moses asked, ‘O Lord, but how can I thank You with the thanks that is due to You, when every single expression of thanks that I may convey has been bestowed upon Me by You?’ He replied, ‘O Moses, you thank Me with the thanks that is due to Me when you acknowledge that it is indeed from Me.’4

Notes

1. بحار الأنوار : 94 / 146 / 21

2. Bihar al-Anwar, v. 94, p. 146, no. 21

3. قصص الأنبياء : 161 / 178

4. Qasas al-Anbiya’ li al-Rawandi, p. 161, no. 178

1036 - الشَّفاعَةُ فِي الآخِرَةِ

1036. INTERCESSION IN THE HEREAFTER

( قُلْ للَّهِ‏ِ الشَّفاعَةُ جَمِيعاً1 لَهُ مُلْكُ السَّماواتِ والْأرْضِ ثُمَّ إلَيهِ تُرْجَعُونَ).2

“Say, 'All intercession rests with Allah. To Him belongs the kingdom of the heavens and the earth; then you will be brought back to Him.” 3

( مَنْ ذا الَّذِي يَشْفَعُ عِنْدَهُ إلّا بِإذْنِهِ).4

“Who is it that may intercede with Him except with His permission?” 5

( لا يَمْلِكُونَ الشَّفاعَةَ إلّا مَنِ اتَّخَذَ عِندَ الرَّحمنِ عَهْداً).6

“No one will have the power to intercede [with Allah], except for him who has taken a covenant with the All-beneficent.” 7

( يَوْمَئذٍ لا تَنْفَعُ الشَّفاعَةُ إلّا مَنْ أذِنَ لَهُ الرَّحمنُ وَرَضِيَ لَهُ قَوْلاً).8

“Intercession will not avail that day except from him whom the All-beneficent allows and approves of his word.” 9

(اُنظر) الأنعام : 51 ، 70 والسجدة : 40 والأنبياء : 28

(See also: Qur'an 6:51, 70; 32:40; 22:28)

3282. رسولُ اللَّهِ صلى اللَّه عليه وآله : شَفاعَتي لِاُمَّتي مَن أحَبَّ أهلَ بَيتي10

3282. The Prophet (SAWA) said, 'My intercession will avail those people from my community who love my household.'11

3283. رسولُ اللَّهِ صلى اللَّه عليه وآله : لَأشفَعَنَّ يَومَ القِيامَةِ لِمَن كانَ في قَلبِهِ جَناحُ بَعوضَةٍ إيمانٌ12

3283. The Prophet (SAWA) said, 'On the Day of Resurrection, I will surely intercede for anyone who harbours even a fly's wing's worth of faith in his heart.'13

3284. رسولُ اللَّهِ صلى اللَّه عليه وآله : إذا قُمتُ المَقامَ المَحمودَ تَشَفَّعتُ في أصحابِ الكبائرِ مِن اُمَّتي، فَيُشَفِّعُني اللَّهُ فِيهِم ، واللَّهِ لا تَشَفَّعتُ فِيمَن آذى‏ ذُرِّيَّتي14

3284. The Prophet (SAWA) said, 'When I stand at the Glorious Station, I will intercede on behalf of those of my community who have perpetrated grave sins, and Allah will accept my intercession for them. By Allah, I will not intercede for anyone who hurts my progeny.'15

3285. رسولُ اللَّهِ صلى اللَّه عليه وآله : لِكُلِّ نَبِيٍّ دَعوَةٌ قد دَعا بِها وقد سَألَ سُؤلاً ، وقد خَبَأتُ دَعوَتي لِشَفاعَتِي لِاُمَّتي يَومَ القِيامَةِ16

3285. The Prophet (SAWA) said, 'Every prophet was given the right to a special request which they asked [from Allah], but I suppressed my request in return for the permission to intercede for my community on the Day of Resurrection.'17

3286. الإمامُ الباقرُ عليه السلام - في قولِهِ تعالى‏ : (ولَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضى‏) - : الشَّفاعَةُ ، واللَّهِ الشَّفاعةُ ، واللَّهِ الشَّفاعَةُ18

3286. Imam al-Baqir (AS) said with regards to Allah's verse in the Qur'an [addressing the Prophet (SAWA)]:“Soon your Lord will give you [that with which] you will be pleased” 19 , ' (This is) intercession, by Allah it is intercession, by Allah it is intercession.'20

3287. الإمامُ الصّادقُ عليه السلام - في قولهِ تعالى‏ : ( لا يَمْلِكُونَ الشَّفاعَةَ إلّا مَنِ اتَّخَذَ عِندَ الرَّحمنِ عَهْداً) - : إلّا مَن اُذِنَ لَهُ بِوَلايَةِ أميرِ المؤمنينَ والأئمَّةِ مِن بَعدِهِ فهُو العَهدُ عندَ اللَّهِ21

3287. Imam al-Sadiq (AS) said with regards to Allah's verse in the Qur'an:“No one will have the power to intercede [with Allah], except for him who has taken a covenant with the All-beneficent” , '[This means] except for him who has been allowed intercession through his acceptance of the guardianship of the Commander of the Faithful, Ali (AS) and the Imams after him, as this is the covenant with Allah.'22

Notes

1. قال العلّامة الطباطبائي في تفسير قوله تعالى‏ : (قُلْ للَّهِ‏ِ الشَّفاعَةُ جَميعاً) : توضيح وتأكيد لما مرّ من قوله : (قُلْ أوَلَوْ كانُوا لا يَمْلِكُونَ شَيْئاً) الزمر : 43

واللام في « للَّه » للملك ، وقوله : (لَهُ مُلْكُ السَّماواتِ والأَرْضِ) الزمر : 44

في مقام التعليل للجملة السابقة ، والمعنى : كلّ شفاعة فإنّها مملوكة للَّه فإنّه المالك لكلّ شي‏ء ، إلّا أن يأذن لأحد في شي‏ء منها فيملّكه إياها ، وأمّا استقلال بعض عباده كالملائكة بملك الشفاعة مطلقاً - كما يقولون - فممّا لا يكون ، قال تعالى‏ : (ما مِنْ شَفِيعٍ إلّا مِنْ بَعْدِ إِذْنِهِ) يونس : 3 وللآية معنى آخر أدقّ إذا انضمّت إلى مثل قوله تعالى‏ :(لَيْسَ لَهُمْ مِنْ دُونِهِ وَلِيٌّ ولا شَفِيعٌ) الأنعام : 51 وهو أنّ الشفيع بالحقيقة هو اللَّه سبحانه وغيره من الشفعاء لهم الشفاعة بإذن منه ، فقد تقدّم في بحث الشفاعة في الجزء الأوّل من الكتاب أنّ الشفاعة ينتهي إلى توسّط بعض صفاته تعالى‏ بينه وبين المشفوع له لإصلاح حاله ، كتوسّط الرحمة والمغفرة بينه وبين عبده المذنب لإنجائه من وبال الذنب وتخليصه من العذاب الميزان في تفسير القرآن : 17 / 270

2. الزمر : 44

3. Qur'an 39 :44

4. البقرة : 255

5. Qur'an 2 :255

6. مريم : 87

7. Qur'an 19 :87

8. طه : 109

9. Qur'an 20 :109

10. كنز العمّال : 39057

11. Kanz al-Ummal, no. 39057

12. كنز العمّال : 39043

13. Ibid. no. 39043

14. الأمالي للصدوق : 370 / 462

15. Amali al-Saduq, p. 242, no. 3

16. الخصال : 29 / 103

17. al-Khisal, p. 29, no. 103

18. بحار الأنوار : 8 / 57 / 72

19. Qur'an 93 :5

20. Bihar al-Anwar, v. 8, p. 57, no. 72

21. بحار الأنوار : 8 / 36 / 9

22. Ibid. p. 36, no. 9

1037 - المَحرومُونَ مِنَ الشَّفاعَةِ

1037. THOSE WHO WILL BE DEPRIVED OF INTERCESSION

3288. رسولُ اللَّهِ صلى اللَّه عليه وآله : رَجُلانِ لا تَنالُهُما شَفاعَتي : صاحِبُ سُلطانٍ عَسُوفٌ غَشُومٌ ، وغالٍ في الدِّينِ مارِقٌ1

3288. The Prophet (SAWA) said, 'Two types of people will not be included in my intercession: the tyrannical and iniquitous ruler and the heretical extremist in matters of religion.'2

3289. رسولُ اللَّهِ صلى اللَّه عليه وآله : أمّا شَفاعَتِي ففي أصحابِ الكبائرِ ما خَلا أهلَ الشِّركِ والظُّلمِ3

3289. The Prophet (SAWA) said, 'My intercession is intended for those who have committed grave sins [from among the Muslims], except for those guilty of polytheism and injustice to others.'4

3290. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا يَنالُ شَفاعَتي مَنِ استَخَفَّ بِصلاتِهِ ، ولا يَرِدُ عَلَيَّ الحَوضَ لا واللَّهِ5

3290. The Prophet (SAWA) said, 'He who does not take his daily prayers seriously will neither benefit from my intercession nor meet me at the Heavenly Pond [of Kawthar], no by Allah.'6

3291. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن لم يُؤمِنْ بِشَفاعَتِي فلا أنالَهُ اللَّهُ شَفاعَتِي7

3291. The Prophet (SAWA) said, 'My intercession on behalf of one who does not believe in my intercession will not be accepted by Allah.'8

3292. الإمامُ الصّادقُ عليه السلام لَمّا أمَرَ بِاجتِماعِ قَرابَتِهِ حَولَهُ وقد حَضَرَتهُ الوَفاةُ - : إنَّ شَفاعَتَنا لَن تَنالَ مُستَخِفّاً بِالصَّلاةِ.9

3292. Imam al-Sadiq (AS), when he asked for his relatives to be gathered around him as his death approached, said to them, 'Verily our intercession will not avail one who takes his prayer lightly.'10

3293. الإمامُ الصّادقُ عليه السلام : لَو أنَّ المَلائكَةَ المُقَرَّبِينَ والأنبياءَ المُرسَلِينَ شَفَعُوا في ناصِبٍ ما شُفِّعُوا11

3293. Imam al-Sadiq (AS) said, 'Even if the most favoured angels and all the prophets were to intercede for a Nasibi12 , their intercession would not be accepted.'13

Notes

1. الخصال : 63 / 93

2. al-Khisal, p. 63, no. 93

3. الخصال : 355 / 36

4. Ibid. p. 355, no. 36

5. المحاسن : 1 / 159 / 223

6. al-Mahasin, v. 1, p. 159, no. 323

7. عيون أخبار الرِّضا : 1 / 136 / 35

8. Uyun Akhbar al-Rida (AS), v. 1, p. 136, no. 35

9. المحاسن : 1 / 159 / 225

10. al-Mahasin, v. 1, p. 159, no. 225

11. المحاسن : 1 / 294 / 587 ، واُنظر بحار الأنوار : 8 / 41 / 27 و 68 / 126 / 54

12. Nasibi: one who declares enmity towards the Ahl al-bayt and their followers (ed.)

13. Ibid. p. 294, no. 587

1038 - حاجَةُ الأوَّلينَ وَالآخِرِينَ إلَى الشَّفاعَةِ

1038. THE NEED OF ALL FOR INTERCESSION

3294. بحار الأنوار عَن أبي العبّاسِ المكبرِ عَن الإمام الباقرِ عليه السلام - وقد قالَ لَهُ أبو أيمنَ : ياأباجعفرٍ، تَغُرُّونَ الناسَ وتَقولونَ : شَفاعَةُ محمّدٍ، شَفاعَةُ محمّدٍ ! فَغَضِبَ عليه السلام حتّى‏ تَرَبَّدَ وَجهُهُ - : وَيحَكَ يا أبا أيمَنَ ! أغَرَّكَ إن عَفَّ بَطْنُكَ وفَرجُكَ ؟! أما لَو قد رَأيتَ أفزاعَ القِيامَةِ لقدِ احتَجتَ إلى‏ شَفاعَةِ محمّدٍ صلى اللَّه عليه وآله ، وَيلَكَ فَهل يَشفَعُ إلّا لِمَن وَجَبَت لَهُ النارُ ؟! ثُمَّ قالَ : ما مِن أحَدٍ مِنَ الأوَّلِينَ والآخِرِينَ إلّا وهُو مُحتاجٌ إلى‏ شَفاعَةِ محمّدٍ صلى اللَّه عليه وآله يَومَ القِيامَةِ1

3294. man called Abu Ayman once came to Imam al-Baqir (AS) saying, 'O Abu Jafar, you delude people by saying, 'Muhammad's intercession [will help you], Muhammad's intercession!' At this, the Imam (AS) got so angry that his face was glowering, and said, 'Woe betide you Abu Ayman! If your belly and your private parts keep you away from sin, does that mean they delude you? You would only have to see the atrocities of the Day of Resurrection to need Muhammad (SAWA)'s intercession. Woe unto you! In any case, do you think that he will only intercede for those whose punishment in the Fire is obligatory?!' Then he continued, saying, 'Every single person, from the first to the last, will need the intercession of Muhammad (SAWA) on the Day of Resurrection.'2

Notes

1. بحار الأنوار : 8 / 38 / 16

2. Bihar al-Anwar, v. 8, p. 38, no. 16

1039 - أصْنافُ الشُّفَعاءِ

1039. TYPES OF INTERCESSORS

3295. رسولُ اللَّهِ صلى اللَّه عليه وآله : ثلاثةٌ يَشفَعُونَ إلى اللَّهِ عَزَّوجلَّ فَيُشَفَّعُونَ : الأنبياءُ ، ثُمّ العُلَماءُ ، ثُمّ الشُّهَداءُ1

3295. The Prophet (SAWA) said, 'Three types of people have the right to intercede with Allah, and their intercession will be accepted: the prophets, then the scholars, and then the martyrs.'2

3296. رسولُ اللَّهِ صلى اللَّه عليه وآله : الشَّفاعَةُ لِلأنْبِياءِ والأوصِياءِ والمُؤمِنِينَ والمَلائكةِ3

3296. The Prophet (SAWA) said, '[The right of] Intercession belongs to the prophets, their vicegerents, the believers and the angels.'4

3297. رسولُ اللَّهِ صلى اللَّه عليه وآله : الشُّفَعاءُ خَمسَةٌ : القُرآنُ ، والرَّحِمُ ، والأمانَةُ ، ونَبِيُّكُم ، وأهلُ بَيتِ نَبِيِّكُم5

3297. The Prophet (SAWA) said, 'There are five intercessors: the Qur'an, consanguinity, a trust, your Prophet, and your Prophet's household.'6

3298. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا شَفيعَ أنجَحُ مِنَ التَّوبَةِ7

3298. The Prophet (SAWA) said, 'There is no intercessor more effective than repentance.'8

3299. الإمامُ عليٌّ عليه السلام : شافِعُ الخَلقِ العَمَلُ بِالحَقِّ ولُزومُ الصِّدقِ9

3299. Imam Ali (AS) said, 'The intercessor for all of creation is action according to what is right and adherence to the truth.'10

Notes

1. الخصال : 156 / 197

2. al-Khisal, p. 156, no. 197

3. بحار الأنوار : 8 / 58 / 75

4. Bihar al-Anwar, v. 8, p. 58, no. 75

5. بحار الأنوار : 8 / 43 / 39

6. Ibid. p. 43, no. 39

7.. بحار الأنوار : 8 / 58 / 75

8. Ibid. p. 58, no. 75

9. غرر الحكم : 5789

10. Ghurar al-Hikam, no. 5789

1040 - أحَقُّ النّاسِ بِالشَّفاعَةِ

1040. THE PEOPLE MOST DESERVING OF INTERCESSION

3300. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ أقرَبَكُم مِنّي غَداً وأوجَبَكُم عَلَيَّ شَفاعَةً : أصدَقُكُم لِساناً ، وأدّاكُم لِلأمانَةِ ، وأحسَنُكُم خُلُقاً ، وأقرَبُكُم مِنَ الناسِ1

3300. The Prophet (SAWA) said, 'Verily the closest from among you to me tomorrow [in the Hereafter], and the most eligible of you for my intercession are those who are the most truthful from amongst you, the most conscientious at returning a trust placed in their care, the most good-natured, and the ones who have close ties with people.'2

Notes

1. الأمالي للصدوق : 598 / 826

2. Amali al-Saduq, p. 411, no. 5

1041 - شَفاعَةُ المُؤمِنِ عَلى‏ قَدرِ عَمَلِهِ‏

1041. A BELIEVER'S RIGHT TO INTERCESSION DEPENDS ON THE EXTENT OF HIS DEEDS

3301. رسولُ اللَّهِ صلى اللَّه عليه وآله : في المؤمنينَ مَن يَشفَعُ مِثلَ رَبِيعَةَ ومُضَرَ ، وأقَلُّ المُؤمنينَ شَفاعَةً مَن يَشفَعُ لِثَلاثِينَ إنساناً1

3301. The Prophet (SAWA) said, 'There are people from among the believers who have the right to intercession like Rabia and Mudar. A believer has the right to intercede on behalf of at least thirty people.'2

3302. الإمامُ الباقرُ عليه السلام : يَشفَعُ الرَّجُلُ في القَبيلَةِ ، ويَشفَعُ الرَّجُلُ لِأهلِ البَيتِ ، ويَشفَعُ الرجُلُ لِلرَّجُلَينِ على‏ قَدرِ عَمَلِهِ ، فذلكَ المَقامُ المَحمودُ3

3302. Imam al-Baqir (AS) said, 'A man intercedes on behalf of his tribe, or for his family, or even just for two other people, depending on the extent of his deeds, for that is the Glorious Station.'4

Notes

1. بحار الأنوار : 8 / 58 / 75

2. Bihar al-Anwar, v. 8, p. 58, no. 75

3. بحار الأنوار : 8 / 43 / 41

4. Ibid. p. 43, no. 41

1042 - أدنَى المؤمِنينَ شَفاعَةً

1042. THE MINIMUM NUMBER THAT A BELIEVER CAN INTERCEDE

3303. قالَ رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّي أشفَعُ يَومَ القِيامَةِ فَأشَفَّعُ ، ويَشفَعُ عَلِيٌّ فَيُشَفَّعُ ، ويَشفَعَ أهلُ بَيتي فَيُشفَعَّونَ ، وإنَّ أدنىَ المُؤمِنينَ شَفاعَةً لَيَشفَعُ في أربَعينَ مِن إخوانِهِ كُلٌّ قَدِ استَوجَبُوا النّارُ1

3303. The Prophet (SAWA) said, 'Among believers are those who intercede for as many as the people of Rabi'a and Mo?ar tribes and the believers who have the least right for intercession will intercede for thirty people.'2

3304. الإمامُ الباقرُ عليه السلام : إنّ أدنَى المؤمنينَ شَفاعَةً لَيَشفَعُ لِثلاثينَ إنساناً ، فَعِندَ ذلكَ يقولُ أهلُ النارِ : (فَما لَنا مِنْ شافِعِينَ* ولا صَديقٍ حَمِيمٍ)3 4

3304. Imam al-Baqir (AS) said, The believer who can intercede the least shall intercede for up to thirty people,at this time the dweller of the fire would say ' Now then we have none to intercede [for us] Nor a single friend to feel [ for us].'56

Notes

1. بحار الأنوار : ج 8 ص 30

2. Ibid. v. 8, p. 58, no. 75

3. الشعراء : 100 و 101

4. الكافي : 8 / 101 / 72

5. Qur'an 26 :100,101

6. al-Kafi, v. 8, p. 101, no.72

220 - الشَّقاوة

220. WRETCHEDNESS

1043 - خَصائِصُ الشَّقِيِ‏

1043. CHARACTERISTICS OF A WRETCHED PERSON

3305. الإمامُ عليٌّ عليه السلام : الشَّقِيُّ مَنِ انخَدَعَ لِهَواهُ وغُرُورِهِ1

3305. Imam Ali (AS) said, 'The wretched one is he who lets himself be deceived by his whims and his delusion.'2

3306. الإمامُ عليٌّ عليه السلام : إنَّ الشَّقِيَّ مَن حُرِمَ نَفعَ ما اُوتِيَ مِنَ العَقلِ والتَّجرِبَةِ3

3306. Imam Ali (AS) said, 'Verily the wretched person is he who is deprived of drawing any benefit from his intellect and the experiences that he has been granted.'4

3307. الإمامُ عليٌّ عليه السلام : تَوَقَّوُا المَعاصِيَ واحبِسُوا أنفُسَكُم عنها ؛ فإنَّ الشَّقِيَّ مَن أطلَقَ فيها عِنانَهُ5

3307. Imam Ali (AS) said, 'Be on your guard against sins and restrain yourself from them, for verily the wretched one is he who gives himself free rein to them.'6

Notes

1. نهج البلاغة : الخطبة 86

2. Nahj al-Balagha, Sermon 86

3. نهج البلاغة : الكتاب‏78

4. Ibid. Letter 78

5. غرر الحكم : 4499

6. Ghurar al-Hikam, no. 4499

1044 - الشَّقِيُّ شَقِيٌّ في بَطنِ اُمِّهِ‏

1044. THE WRETCHED ONE WAS WRETCHED AS A FOETUS IN HIS MOTHER'S WOMB

3308. رسولُ اللَّهِ صلى اللَّه عليه وآله : السَّعيدُ مَن سَعِدَ في بَطنِ اُمِّهِ ، والشَّقِيُّ مَن شَقِيَ في بَطنِ اُمِّهِ1

3308. The Prophet (SAWA) said, 'The prosperous one is he who prospered from when he was in his mother's womb, and the wretched one is he who was wretched from when he was in his mother's womb.'2

3309. الإمامُ الصّادقُ عليه السلام : إنّ اللَّهَ عَزَّوجلَّ خَلَقَ السَّعادَةَ والشَّقاوَةَ قَبلَ أن يَخلُقَ خَلْقَهُ ، فَمَن عَلِمَهُ اللَّهُ سَعيداً لَم يُبغِضْهُ أبَداً ، وإن عَمِلَ شَرّاً أبغَضَ عَمَلَهُ ولَم يُبغِضْهُ ، وإن كانَ عَلِمَهُ شَقِيّاً لَم يُحِبَّهُ أبداً ، وإن عَمِلَ صالحاً أحَبَّ عَمَلَهُ وأبغَضَهُ لِما يَصِيرُ إلَيهِ3

3309. Imam al-Sadiq (AS) said, 'Verily Allah, Mighty and Exalted, created prosperity and wretchedness before He even created His creation. So whoever Allah knows will be prosperous, He will never despise, and even when he commits an evil deed, He will despise the deed but not the person. And if He knows that someone will be wretched, He will never love him, and even when he performs a good deed, He will love the deed but despise the person because of what he is to become.'4

3310. الإمامُ الصّادقُ عليه السلام : إنّ اللَّهَ تباركَ وتعالى‏ يَنقُلُ العَبدَ مِنَ الشَّقاءِ إلى السَّعادَةِ ، ولا يَنقُلُهُ مِن السَّعادةِ إلى الشَّقاءِ5

3310. Imam al-Sadiq (AS) said, 'Verily Allah, Blessed and most High, may transfer a servant from wretchedness to prosperity, but He never transfers anyone from prosperity to wretchedness.'6

3311. التوحيد عن محمّدَ بنِ أبي عُمَيرٍ : سَألتُ أبا الحسنِ موسى‏ بنِ جَعفرٍ عليهما السلام عَن معنى‏ قولِ رَسول اللَّهِ صلى اللَّه عليه وآله: «الشَّقِيُّ مَن شَقِيَ في بَطنِ اُمِّهِ ، والسَّعيدُ مَن سَعِدَ في بَطنِ اُمِّهِ» ، فقالَ : الشَّقِيُّ مَن عَلِمَ اللَّهُ وهُو في بَطنِ اُمِّهِ أ نّهُ سَيَعمَلُ أعمالَ الأشقِياءِ ، والسَّعيدُ مَن عَلِمَ اللَّهُ وهُو في بَطنِ اُمِّهِ أ نّهُ سَيَعمَلُ أعمالَ السُّعَداءِ.7

3311. Imam al-Kazim (AS) was once asked by Ibn Abi 'Umayr about the Prophet (SAWA)'s saying, 'The prosperous one is he who prospered from when he was in his mother's womb, and the wretched one is he who was wretched from when he was in his mother's womb', to which he replied, 'The wretched one is he who, from when he was in his mother's womb, Allah knew would commit acts characteristic of wretched people, and the prosperous one is he who, from when he was in his mother's womb, Allah knew would perform acts characteristic of prosperous people.'8

Notes

1. كنز العمّال : 491

2. Kanz al-Ummal, no. 491

3. التوحيد : 357 / 5

4. al-Tawhid, p. 357, no. 5

5. التوحيد : 358 / 6

6. Ibid. p. 358, no. 6

7. التوحيد : 356 / 3

8. Ibid. p. 356, no. 3

1045 - ما يوجِبُ الشَّقاءَ

1045. THAT WHICH BRINGS ABOUT WRETCHEDNESS

3312. الإمامُ عليٌّ عليه السلام : سَبَبُ الشَّقاءِ حُبُّ الدُّنيا1

3312. Imam Ali (AS) said, 'The cause of wretchedness is love of this world.'2

3313. الإمامُ الحسينُ عليه السلام - في دعاءِ يَومِ عَرَفَةَ - : اللّهُمّ اجعَلْني أخشاكَ كَأنّي أراكَ ، وأسعِدْني بتَقواكَ ، ولا تُشقِني بِمَعصِيَتِكَ3

3313. Imam al-Husayn (AS) said in his supplication of Arafa, 'O Allah, make me fear you as if I see you, let me prosper through being conscious of my duty to You, and keep me from becoming wretched as a consequence of Your disobedience.'4

Notes

1. غرر الحكم : 5516

2. Ghurar al-Hikam, no. 4499

3. بحار الأنوار : 98 / 218 / 3

4. Bihar al-Anwar, v. 98, p. 218, no. 3

1046 - أشقَى النّاسِ‏

1046. THE MOST WRETCHED OF ALL PEOPLE

3314. عيسى عليه السلام : أشقَى الناسِ مَن هُو مَعروفٌ عندَ الناسِ بِعِلمِهِ مَجهولٌ بِعَمَلِهِ1

3314. Prophet Jesus (AS) said, 'The most wretched of people is he who is reputed amongst people for his knowledge but not known for his action thereof.'2

3315. رسولُ اللَّهِ صلى اللَّه عليه وآله : أشقَى الأشقياءِ مَنِ اجتَمَعَ علَيهِ فَقرُ الدُّنيا وعَذابُ الآخِرَةِ3

3315. The Prophet (SAWA) said, 'The most wretched of all wretched people is he who faces poverty in this world as well as punishment in the Hereafter.'4

3316. الإمامُ عليٌّ عليه السلام - وقد سُئلَ عن أشقَى الناسِ - : مَن باعَ دِينَهُ بِدُنيا غَيرِهِ5

3316. Imam Ali (AS) when asked who the most wretched of all people was, replied, 'He who sells his Hereafter for someone else's profit in this world.'6

Notes

1. بحار الأنوار : 2 / 52 / 19

2. Ibid. v. 2, p. 52, no. 19

3. كنز العمّال : 16683

4. Kanz al-Ummal, no. 16683

5. الأمالي للصدوق : 478 / 644

6. Amali al-Saduq, p. 322, no. 4

1047 - عَلاماتُ الشَّقاءِ

1047. THE SYMPTOMS OF WRETCHEDNESS

3317. رسولُ اللَّهِ صلى اللَّه عليه وآله : مِن علاماتِ الشَّقاءِ : جُمُودُ العَينِ ، وقَسوَةُ القَلبِ ، وشِدَّةُ الحِرصِ في طَلَبِ الرِّزقِ ، والإصرارُ على الذَّنبِ1

3317. The Prophet (SAWA) said, 'Among the symptoms of wretchedness are: a look of apathy in the eyes, hardness of the heart, intense greed in seeking out one's livelihood, and persistence in committing sins.'2

3318. الإمامُ عليٌّ عليه السلام : مِن عَلامةِ الشَّقاءِ غِشُّ الصَّديقِ3

3318. Imam Ali (AS) said, 'One of the symptoms of wretchedness is swindling one's own friend.'4

3319. الإمامُ عليٌّ عليه السلام : مِن علاماتِ الشَّقاءِ الإساءَةُ إلى الأخيارِ5

3319. Imam Ali (AS) said, 'Among the symptoms of wretchedness is maltreatment of good people.'6

Notes

1. الخصال : 243 / 96

2. al-Khisal, p. 243, no. 96

3. غرر الحكم : 9297

4. Ghurar al-Hikam, no. 9297

5. غرر الحكم : 9307

6. Ibid. no. 9307

221 - الشُّكر

221. THANKSGIVING

1048 - الحَثُّ عَلَى الشُّكرِ للَّهِ‏ِ

1048. Enjoinment of Thanksgiving TO ALLAH

( فاذْكُرُونِي أذْكُركُمْ واشْكُرُوا لِي وَلا تَكفُرُونِ).1

“Remember Me, and I will remember you, and thank Me, and do not be ungrateful to Me.” 2

3320. الإمامُ عليٌّ عليه السلام : الشُّكرُ زِينَةُ الغِنى‏ ، والصَّبرُ زِينَةُ البَلوى‏3

3320. Imam Ali (AS) said, ‘Thankfulness is the adornment of wealth, whereas patience is the adornment of tribulation.’4

3321. الإمامُ عليٌّ عليه السلام : أوَّلُ ما يَجِبُ علَيكُم للَّهِ‏ِ سبحانَهُ ، شُكرُ أيادِيهِ وابتِغاءُ مَراضِيهِ5

3321. Imam Ali (AS) said, ‘The first duty incumbent upon you towards Allah, Glory be to Him, is thanksgiving for His favours and seeking out His pleasure.’6

3322. الإمامُ الصّادقُ عليه السلام : في كُلِّ نَفَسٍ مِن أنفاسِكَ شُكرٌ لازِمٌ لكَ ، بَل ألفٌ وأكثَرُ7

3322. Imam al-Sadiq (AS) said, ‘Every single breath you take necessitates an essential thanks from you, or rather a thousand thanks or more.’8

Notes

1. البقرة : 152

2. Qur’an 2 :152

3. الإرشاد : 1 / 300

4. al-Irshad, v. 1, p. 300

5. غرر الحكم : 3329

6. Ghurar al-Hikam, no. 3329

7. بحار الأنوار : 71 / 52 / 77

8. Bihar al-Anwar, v. 71, p. 52, no. 77

1049 - فَضلُ الشّاكِرِ

1049. THE THANKFUL ONE

( بَلِ اللَّهَ فاعبُدْ وَكُنْ مِنَ الشَّاكِرِينَ).1

“Rather, worship Allah, and be among the thankful ones.” 2

3323. مصباح الشريعة : لَو كانَ عندَ اللَّهِ عِبادَةٌ تَعَبَّدُ بها عِبادَةُ المُخلِصينَ أفضَلَ مِن الشُّكرِ على‏ كُلِّ حالٍ لَأطلَقَ لَفظَهُ فيهِم مِن جَميعِ الخَلقِ بها ، فَلمّا لَم يَكُن أفضَلُ مِنها خَصَّها

مِن بَينِ العِباداتِ وخَصَّ أربابَها ، فقالَ : (وقَليلٌ مِنْ عِبادِيَ الشَّكُورُ)3

3323. It is narrated in Misbah al-Sharia, ‘If there was to be an act of worship for Allah’s sincere servants to carry out better in the sight of Allah than thanksgiving to Him in every situation, He would have definitely singled out these worshippers for a mention from amongst the rest of creation for their carrying out this special act of worship. And for the very fact that there is no better act of worship than it [i.e. thanksgiving], He has distinguished it from all other acts of worship and has distinguished those who practice it, saying,“And very few of My servants are truly thankful.” 4

3324. الإمامُ الهاديُّ عليه السلام : الشاكِرُ أسعَدُ بالشُّكرِ مِنهُ بِالنِّعمَةِ التي أوجَبَتِ الشُّكرَ ؛ لأنَّ النِّعَمَ مَتاعٌ ، والشُّكرَ نِعَمٌ وعُقبى‏5

3324. Imam al-Hadi (AS) said, ‘The thankful person prospers more as a result of his thanks than as a result of the bounty which incited the thanks, because bounties are sources of delight [in this world] whereas to thank brings bounties in this world and the hereafter.’6

3325. الإمامُ العسكريُّ عليه السلام : لا يَعرِفُ النِّعمَةَ إلّا الشاكِرُ ، ولا يَشكُرُ النِّعمَةَ إلّا العارِفُ7

3325. Imam al-Askari (AS) said, ‘None but the thankful one knows the true worth of a bounty, and none but the one with inner knowledge [or gnostic] is truly thankful for a bounty.’8

Notes

1. الزمر : 66

2. Qur’an 39 :66

3. مصباح الشريعة : ص 55

4. Misbah al-Sharia, p. 55

5. تحف العقول : 483

6. Tuhaf al-Uqul, no. 483

7. أعلام الدين : 313

8. Alam al-Din, p. 313

1050 - دَورُ الشُّكرِ فِي الزِّيادَةِ

1050. The Role of Thankfulness IN THE INCREASE (OF BOUNTIES)

( وَإذْ تَأذَّنَ رَبُّكُمْ لَئنْ شَكَرْتُم لَأزِيْدَنَّكُمْ وَلَئنْ كَفَرتُمْ إنَّ عَذابِي لَشَدِيدٌ).1

“And when your Lord proclaimed, ‘If you are thankful, I will surely increase you [in bounty], but if you are ungrateful, My punishment is indeed severe.” 2

3326. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما فَتَحَ اللَّهُ على‏ عَبدٍ بابَ شُكرٍ فَخَزَنَ عنهُ بابَ الزِّيادَةِ3

3326. The Prophet (SAWA) said, ‘Allah does not open the door of thanks for His servant and keep the door of increase shut.’4

3327. الإمامُ عليٌّ عليه السلام : ما أنعَمَ اللَّهُ على‏ عَبدٍ نِعمَةً فَشَكَرَها بِقَلبِهِ ، إلّا استَوجَبَ المَزِيدَ فيها قَبلَ أن يُظهِرَ شُكرَها عَلى‏ لِسانِهِ5

3327. Imam Ali (AS) said, ‘When Allah bestows a bounty upon a servant, no sooner does the latter feel thankful for it in his heart than he becomes deserving of increase therein before the expression of thanks has even reached his tongue.’6

Notes

1. إبراهيم : 7

2. Qur’an 14 :7

3. الكافي : 2 / 94 / 2

4. al-Kafi, v. 2, p. 94, no. 2

5. الأمالي للطوسي : 580 / 1197

6. Amali al-Tusi, p. 580, no. 1197

1051 - وُجوبُ الشُّكرِ عَلَى الشُّكرِ

1051. THE NECESSITY OF THANKSGIVING FOR THE ABILITY TO THANK

3328. الإمامُ زينُ العابدينَ عليه السلام - في المناجاةِ - : فكيفَ لي بتَحصيلِ الشُّكرِ ، وشُكرِي إيّاكَ يَفتَقِرُ إلى‏ شُكرٍ ؟! فَكُلَّما قُلتُ : لكَ الحَمدُ ، وَجَبَ عَلَيَّ لذلكَ أن أقولَ : لكَ الحَمدُ1

3328. Imam Zayn al-Abidin (AS) said in his supplication, ‘So how can I ever achieve thanksgiving?! For my thanking You requires thanksgiving in itself. Whenever I say, ‘To You belong Praise [Thanks]’, it becomes thereby incumbent upon me to say, ‘To You belongs Praise [Thanks].’2

3329. الإمامُ الصّادقُ عليه السلام : أوحَى اللَّهُ تعالى‏ إلى‏ موسى‏ عليه السلام : يا موسى‏ ، اشكُرْني حَقَّ شُكرِي ، فقالَ : يا ربِّ كيفَ أشكُرُكَ حَقَّ شُكرِكَ ، وليسَ مِن شُكرٍ أشكُرُكَ بهِ إلّا وأنتَ أنعَمتَ بهِ عَلَيَّ ؟ ! فقالَ : يا موسى‏ شَكَرتَني حَقَّ شُكري حينَ عَلِمتَ أنَّ ذلكَ مِنّي3

3329. Imam al-Sadiq (AS) said, ‘Allah, most High, revealed to Prophet Moses (AS) saying, ‘O Moses, thank Me with the thanks that is due to Me.’ Moses asked, ‘O Lord, but how can I thank You with the thanks that is due to You, when every single expression of thanks that I may convey has been bestowed upon Me by You?’ He replied, ‘O Moses, you thank Me with the thanks that is due to Me when you acknowledge that it is indeed from Me.’4

Notes

1. بحار الأنوار : 94 / 146 / 21

2. Bihar al-Anwar, v. 94, p. 146, no. 21

3. قصص الأنبياء : 161 / 178

4. Qasas al-Anbiya’ li al-Rawandi, p. 161, no. 178