Alhassanain(p) Network for Heritage and Islamic Thought

169 - الراحة

169 COMFORT

846 - موجِباتُ الرّاحَةِ

846 Factors that Bring About Comfort

2677. الإمامُ عليٌّ عليه السلام : مَن وَثِقَ بأنَّ ما قَدَّرَ اللَّهُ لَهُ لَن يَفُوتَهُ اسْتَراحَ قَلبُهُ1

2677. Imam Ali (AS) said, 'He who has confidence in the fact that whatever sustenance Allah has apportioned for him will definitely reach him has secured comfort for his heart.'2

2678. الإمامُ عليٌّ عليه السلام : الزَّوجةُ المُوافِقَةُ إحدَى الراحَتَينِ3

2678. Imam Ali (AS) said, 'A compatible wife is one of the two main comforts.'4

2679. الإمامُ عليٌّ عليه السلام : مَنِ اقتَصَرَ على‏ بُلغَةِ الكَفافِ فَقَدِ انتَظَمَ الراحَةَ ، وتَبَوَّأ خَفضَ الدَّعَةِ5

2679. Imam Ali (AS) said, 'He who restricts himself to what is just sufficient for maintenance has secured comfort and leads a carefree life.'6

2680. الإمامُ عليٌّ عليه السلام : الزُّهدُ في الدنيا الراحَةُ العُظمى‏7

2680. Imam Ali (AS) said, 'The greatest comfort lies in practicing abstemiousness in this world.'8

2681. الإمامُ الصّادقُ عليه السلام : الرَّوْحُ والرّاحَةُ في الرِّضا واليَقينِ ، والهَمُّ والحَزَنُ في الشَكِّ والسَّخَطِ9

2681. Imam al-Sadiq (AS) said, 'Tranquility and comfort lie in satisfaction and certainty, whereas worry and sorrow lie in doubt and dissatisfaction.'10

2682. الإمامُ الصّادقُ عليه السلام: أروَحُ الرَّوْحِ اليَأسُ عنِ الناسِ11

2682. Imam al-Sadiq (AS) said, 'Absolute tranquility lies in despairing of [any favours from] people.'12

Notes

1. غرر الحكم : 8763 .

2. Ghurar al-Hikam, no. 8763

3. غرر الحكم : 1633 .

4. Ibid. no. 1633

5. نهج البلاغة : الحكمة 371 .

6. Nahj al-Balagha, Saying 371

7. غرر الحكم : 1316 .

8. Ghurar al-Hikam, no. 1316

9. مشكاة الأنوار : 74 / 138 .

10. Mishkat al-Anwar, no. 34

11. مشكاة الأنوار : 324 / 1026 .

12. Ibid. no. 184

847 - طَلَبُ الرّاحَةِ فِي الدُّنيا

847 Seeking Comfort in This World

2683. بحار الأنوار عن الإمام الصادق عليه السلام - لأصحابِهِ - : لا تَتَمَنَّوا المُستَحِيلَ ، قالوا : ومَن يَتَمَنَّى المُستَحيلَ ؟ ! فقالَ : أنتُم ، ألَستُم تَمَنَّونَ الراحَةَ في الدنيا ؟! قالوا : بَلى‏ ، فقالَ : الراحَةُ للمُؤمِنِ في الدنيا مُستَحيلَةٌ1

2683. Imam al-Sadiq (AS) said, addressing his companions, 'Do not wish for the impossible.' They retorted, 'Who ever wishes for the impossible?' to which he replied, 'You do. Do you not wish for comfort in this world?' They replied, 'Yes', so he (AS) said, 'Comfort is impossible for the believer to secure in this world.'2

Notes

1. بحار الأنوار : 81 / 195 / 52 .

2. Bihar al-Anwar, v. 81 , p. 195 , no. 52

170 - الزراعة

170 AGRICULTURE

848 - استِحبابُ الزَّرعِ وَالغَرسِ‏

848 The Divine Recommendation of Cultivation and Agriculture

2684. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما مِن مسلِمٍ يَغرِسُ غَرساً أو يَزرَعُ زَرعاً ، فَيَأكُلُ مِنهُ طَيرٌ أو إنسانٌ أو بَهيمِةٌ ، إلّا كانَ لَهُ بِه صَدَقةٌ1

2684. The Prophet (SAWA) said, 'Every single Muslim that plants or cultivates anything of which humans, animals or birds may eat from is counted as charity towards them on his behalf.'2

2685. الإمامُ الباقرُ عليه السلام : كانَ أبي يقولُ : خَيرُ الأعمالِ الحَرْثُ ، تَزرَعهُ فَيَأكُلُ مِنهُ البَرُّ والفاجِرُ ، أمّا البَرُّ فَما أكَلَ مِن شي‏ءٍ استَغفَرَ لكَ ، وأمّا الفاجِرُ فما أكَلَ مِنهُ مِن شَي‏ءٍ لَعَنَهُ ، ويَأكُلُ مِنهُ البهائمُ والطَّيرُ3

2685. Imam al-Baqir (AS) narrated that his father used to say, 'The best of occupations is tilling the land, the produce of which is eaten by both the good-doer and the wrongdoer. That which the good-doer eats will seek forgiveness on his [i.e. the grower's] behalf, and that which the wrongdoer eats will curse him [i.e. the wrongdoer]. The birds and animals eat thereof too.'4

2686. الإمامُ الباقرُ عليه السلام : كانَ أميرُ المؤمنينَ عليه السلام يقولُ : مَن وَجَدَ ماءً وتُراباً ثُمّ افتَقَرَ فَأبعَدَهُ اللَّهُ5

2686. Imam al-Baqir (AS) narrated that Imam Ali (AS) used to say, 'He who, in spite of having water and soil at his disposal, is still poor, is dissociated by Allah.'6

2687. الإمامُ الصّادقُ عليه السلام: الزّارِعُونَ كُنُوزُ الأنامِ، يَزرَعُونَ طَيِّباً أخرَجَهُ اللَّهُ عزّوجلّ ، وهُم يومَ القِيامَةِ أحسَنُ الناسِ مَقاماً ، وأقرَبُهُم مَنزِلَةً ، يُدعَوْنَ المُبارَكِينَ7

2687. Imam al-Sadiq (AS) said, 'The farmers are the treasures of mankind for they plant and harvest the good things that Allah has made grow. On the Day of Resurrection, they will occupy the best and nearest position [to Allah] and will be called the blessed ones.'8

2688. الإمامُ الصّادقُ عليه السلام - في قولِ اللَّه عزّوجلّ : (وعَلَى اللَّهِ فَلْيَتَوَكَّلِ المُؤمِنُونَ)9 - : الزّارِعُونَ10

2688. Imam al-Sadiq (AS) said that the verse of Allah in the Qur'an:“And on Allah do the believers rely” refers to the farmers.'11

2689. الإمامُ الصّادقُ عليه السلام - لَمّا سَأ لَهُ يزيدُ بنُ هارونَ الواسِطيُّ عنِ الفَلّاحِينَ - : هُمُ الزّارِعُونَ كُنوزَ اللَّهِ في أرضِهِ ، وما في الأعمالِ شَي‏ءٌ أحَبَّ إلى اللَّهِ مِن الزِّراعَةِ ، وما بَعَثَ اللَّهُ نبيّاً إلّا زَرّاعاً إلّا إدريسَ عليه السلام فإنّهُ كانَ خَيّاطاً12

2689. Imam al-Sadiq (AS) said, 'There is no occupation more beloved to Allah than agriculture, and every single prophet that Allah sent down was a farmer except Prophet Enoch13 (AS) who was a tailor.'14

Notes

1. صحيح البخاري : 2 / 817 / 2195 .

2. Mustadrak al-Wasa'il, v. 13 , p. 460 , no. 15892 , and Sahih al-Bukhari, v. 2 , p. 817 , no. 2195

3. الكافي : 5 / 260 / 5 .

4. al-Kafi, v. 5 , p. 260 , no. 5

5. قرب الإسناد : 115 / 404 .

6. Qurb al-Isnad, p. 115 , no. 404

7. الكافي : 5 / 261 / 7 .

8. al-Kafi, v. 5 , p. 261 , no. 7

9. آل عمران : 160 .

10. بحار الأنوار : 103 / 66 / 16 .

11. Bihar al-Anwar, v. 103 , p. 66 , no. 16

12. وسائل الشيعة : 12 / 25 / 3 .

13. Prophet Enoch (AS) is known as Idris in the Arabic tradition (ed.)

14. al-Wasa'il, v. 12 p. 25 , no.3

171 - الزكاة

171 ALMS-TAX (zakat)

849 - وُجوبُ الزَّكاةِ

849 THE OBLIGATORY ALMS-TAX

(خُذْ مِنْ أمْوالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِها وَصَلِّ عَلَيهِمْ إنَّ صَلَاتَكَ سَكَنٌ لَّهُمْ واللَّهُ سَمِيعٌ عَلِيمٌ)1

“Take charity from their possessions to cleanse them and purify them thereby, and bless them. Indeed your blessing is a comfort to them, and Allah is all-hearing all-knowing.” 2

(وَأقِيمُوا الصَّلاةَ وَآتُوا الزَّكاةَ وَما تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ إنَّ اللَّهَ بِما تَعْمَلُونَ بَصِيرٌ)3

“And establish the prayer and give the zakat. Any good that you send ahead for your souls, you shall find it with Allah. Indeed Allah sees best what you do.” 4

2690. الإمامُ الصّادقُ عليه السلام : ما فَرَضَ اللَّهُ عَزّ ذِكرُهُ على‏ هذهِ الاُمّةِ أشَدَّ علَيهِم مِنَ الزَّكاةِ ، وما تَهلِكُ عامَّتُهُم إلّا فيها5

2690. Imam al-Sadiq (AS) said, 'Allah - exalted be His remembrance - has not obligated anything more difficult for this community than paying the alms-tax, and the downfall of the majority of people lies in [their failure to pay] it.'6

2691. الإمامُ الصّادقُ عليه السلام : لا صلاةَ لِمَن لا زكاةَ لَهُ ، ولا زكاةَ لِمَن لا وَرَعَ لَهُ7

2691. Imam al-Sadiq (AS) said, 'The prayer of one who does not give the alms-tax is void, and the alms-tax of the impious is void.'8

2692. الإمامُ الصّادقُ عليه السلام : إنّما وُضِعَتِ الزَّكاةُ اِختِباراً للأغنِياءِ ومَعُونَةً لِلفُقَراءِ ، ولَو أنَّ الناسَ أدَّوا زكاةَ أموالِهِم ما بَقِيَ مسلمٌ فَقيراً مُحتاجاً ، ولَاسْتَغنى‏ بما فَرَضَ اللَّهُ عزّوجلّ لَهُ ، وإنّ الناسَ ما افتَقَرُوا ، ولا احتاجُوا ، ولا جاعُوا ، ولا عَرُوا إلّا بِذُنوبِ الأغنياءِ9

2692. Imam al-Sadiq (AS) said, 'The alms-tax has been prescribed as a test for the rich and an aid to the poor. If people duly paid the alms-tax on their wealth, there would not remain a single poor or needy Muslim, and all would suffice themselves through what Allah has prescribed. Verily people are only impoverished, needy, hungry and naked as a result of the sins of the wealthy.'10

Notes

1. التوبة : 103 .

2. Qur'an 9 :103

3. البقرة : 110 .

4. Qur'an 2 :110

5. الأمالي للطوسي : 693 / 1474 .

6. Amali al-Tusi, p. 693 , no. 1474

7. مشكاة الأنوار : 96 / 212 .

8. Mishkat al-Anwar, no. 46

9. كتاب من لا يحضره الفقيه : 2 / 7 / 1579 .

10. al-Faqih, v. 2 , p. 7 , no. 1579

850 - دَورُ الزَّكاةِ في نَماءِ المالِ‏

850 THE ROLE OF THE ALMS-TAX IN THE INCREASE OF WEALTH

2693. رسولُ اللَّهِ صلى اللَّه عليه وآله : إذا أرَدتَ أن يُثرِيَ اللَّهُ مالَكَ فَزَكِّهِ1

2693. The Prophet (SAWA) said, 'If you want Allah to enrich your wealth then give the alms-tax from it.'2

2694. الإمامُ عليٌّ عليه السلام: حَصِّنُوا أموالَكُم بالزَّكاةِ3

2694. Imam Ali (AS) said, 'Strengthen your capital by paying the alms-tax.'4

2695. الإمامُ الحسنُ عليه السلام : ما نَقَصَتْ زكاةٌ مِن مالٍ قَطُّ5

2695. Imam al-Hasan (AS) said, 'The giving of the alms-tax never diminishes wealth.'6

2696. الإمامُ الباقرُ عليه السلام : وَجَدنا في كتابِ رسولِ اللَّهِ صلى اللَّه عليه وآله... إذا مَنَعُوا الزَّكاةَ مَنَعَتِ الأرضُ بَرَكَتَها مِنَ الزَّرعِ والثِّمارِ والمَعادِنِ كُلِّها7

2696. Imam al-Baqir (AS) narrated, 'We found the following written in the book of the Prophet (SAWA): ...When the alms-tax is withheld, the earth withholds all its yield of plants, fruits and minerals.'8

2697. الإمامُ الكاظمُ عليه السلام : إنّ اللَّهَ عزّوجلّ وَضَعَ الزَّكاةَ قُوتاً للفُقَراءِ وتَوفِيراً لِأموالِكُم9

2697. Imam al-Kazim (AS) said, 'Verily Allah has fixed the alms-tax as a provision for the poor and a proliferation of your wealth.'10

2698. الإمامُ الرِّضا عليه السلام : إذا حُبِسَتِ الزَّكاةُ ماتَتِ المَواشِي11

2698. Imam al-Rida (AS) said, 'When the alms-tax is not paid, livestock die as a result.'12

(اُنظر) الإنفاق : باب 1759

(See also: SPENDING: section 1759)

Notes

1. بحار الأنوار : 96 / 23 / 54 .

2. Bihar al-Anwar, v. 96 , p. 23 , no. 54

3. بحار الأنوار : 78 / 60 / 138 .

4. Ibid. v. 78 , p. 60 , no. 138

5. بحار الأنوار : 96 / 23 / 56 .

6. Ibid. v. 96 , p. 23 , no. 56

7. الكافي : 2 / 374 / 2 .

8. al-Kafi, v. 2 , p. 374 , no. 2

9. الكافي : 3 / 498 / 6 .

10. Ibid. v. 3 , p. 498 , no. 6

11. بحار الأنوار : 73 / 373 / 8 .

12. Bihar al-Anwar, v. 73 , p. 373 , no. 8

851 - مانِعُ الزَّكاةِ

851 THE ONE WHO REFUSES TO PAY THE ALMS-TAX

2699. الإمامُ الباقرُ عليه السلام : الذي يَمنَعُ الزَّكاةَ يُحَوِّلُ اللَّهُ مالَهُ يَومَ القِيامَةِ شُجاعاً مِن نارٍ لَهُ رِيمَتانِ‏1 فَيُطَوِّقُهُ إيّاهُ ثُمّ يقالُ لَهُ : اِلزَمْهُ كما لَزِمَكَ في الدنيا ، وهُو قولُ اللَّهِ (سَيُطَوَّقُونَ ما بَخِلُوا بِهِ يَوم القيامة)2 .3

2699. Imam al-Baqir (AS) said, 'He who refuses to pay the alms-tax, on the Day of Resurrection Allah will transform his wealth into a cobra with two venom glands that will coil itself around him and be told, 'Tighten your grip on him just as he was tight-fisted with you in the world.' This is in accordance with Allah's verse in the Qur'an:“They will be collared with what they grudge...” 45

2700. الإمامُ الصّادقُ عليه السلام : مَن مَنَعَ الزَّكاةَ سَألَ الرَّجعَةَ عندَ المَوتِ، وهُو قولُ اللَّهِ عزّوجلّ : (حَتّى‏ إذا جاءَ أحَدَهُمُ المَوْتُ قالَ رَبِّ ارْجِعُونِ * لَعَلِّي أعْمَلُ صالِحاً فيما تَرَكْتُ)6 .7

2700. Imam al-Sadiq (AS) said, 'Those who refuse to pay the alms-tax ask to be returned to the world at the time of death, as per Allah's verse in the Qur'an:“When death comes to one of them, he says, 'My Lord! Take me back, that I may act righteously in what I have left behind.” 89

2701. الإمامُ الصّادقُ عليه السلام : السُّرّاقُ ثلاثةٌ : مانعُ الزَّكاةِ ، ومُستَحِلُّ مُهُورِ النِّساءِ ، وكذلكَ مَنِ استَدانَ ولَم يَنوِ قَضاءَهُ10

2701. Imam al-Sadiq (AS) said, 'There are three types of people that are considered thieves: the one who refuses to pay the alms-tax, the one who spends his wife's dowry unlawfully, and the one who takes a loan with no intention to repay it.'11

2702. الإمامُ الصّادقُ عليه السلام : مَن مَنَعَ قِيراطاً مِنَ الزَّكاةِ فَلْيَمُتْ إن شاءَ يَهُوديّاً وإن شاءَ نَصرانيّاً12

2702. Imam al-Sadiq (AS) said, 'He who refuses to pay [as meagre an amount as] a sixteen of a dirham in alms-tax may as well die a Jew or a Christian.'13

Notes

1. كذا ، ولعلّ الصحيح «زَبيبَتان» (كما في هامش المصدر ).

2. آل عمران : 180 .

3. بحار الأنوار : 96 / 8 / 3 .

4. Qur'an 3 :180

5. Bihar al-Anwar, v. 96 , p. 8 , no. 3

6. المؤمنون : 99 - 100 .

7. بحار الأنوار : 96 / 21 / 50 .

8. Qur'an 23 :99

9. Bihar al-Anwar, v. 96 , p. 21 , no. 50

10. بحار الأنوار : 96 / 12 / 15 .

11. Ibid. p. 12 , no. 15

12. ثواب الأعمال : 281 / 7 .

13. Thawab al-Amal, p. 281 , no. 7

852 - المُستَحِقُّونَ لِلزَّكاةِ

852 Those Who are Entitled to Receive THE ALMS-TAX

(إنَّما الصَّدَقاتُ لِلْفُقَراءِ والْمَساكِينِ والْعامِلِينَ عَلَيْها والْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقابِ والْغارِمِينَ وَفِي سَبِيلِ اللَّهِ وابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ واللَّهُ عَليمٌ حَكيمٌ)1

“Charities are only for the poor and the needy, and those employed to collect them, and those whose hearts are to be reconciled, and for [the freedom of] slaves and the debtors, and in the way of Allah, and for the traveller. [This is] an ordinance from Allah, and Allah is all-knowing, all-wise.” 2

2703. الإمامُ الصّادقُ عليه السلام - في قولِهِ تعالى‏ : (إنّما الصَّدَقاتُ للفُقَراءِ ...) - : الفَقيرُ الذي لا يَسأ لُ الناسَ ، والمِسكينُ أجهَدُ مِنهُ ، والبائسُ أجهَدُهُم3

2703. Imam al-Sadiq (AS), with regards to Allah's verse in the Qur'an:“Charities are only for the poor...” , said, 'The poor man is he who does not beg from people [despite his poverty], the destitute lives in even harsher conditions than him, and the wretched one lives in the most straitened circumstances of all.'4

(اُنظر) الصدقة : باب 1116

(See also: CHARITY: section 1116)

Notes

1. التوبة : 60 .

2. Qur'an 9 :60

3. الكافي : 3 / 501 / 16 .

4. al-Kafi, v. 3 , p. 501 , no. 16

853 - لِكُلِّ شَي‏ءٍ زَكاةٌ

853 There is a zakat for Everything

1

2704. الإمامُ عليٌّ عليه السلام : زكاةُ القُدرَةِ ، الإنصافُ2

2704. Imam Ali (AS) said, 'The zakat of power is equity.'3

2705. الإمامُ عليٌّ عليه السلام : زكاةُ الجَمالِ ، العَفافُ4

2705. Imam Ali (AS) said, 'The zakat of beauty is chastity.'5

2706. الإمامُ عليٌّ عليه السلام : زكاةُ اليَسارِ ، بِرُّ الجِيرانِ وصِلَةُ الأرحامِ6

2706. Imam Ali (AS) said, 'The zakat of prosperity is goodness to one's neighbours and maintaining relations with one's kin.'7

2707. الإمامُ عليٌّ عليه السلام : زكاةُ الصِّحَّةِ ، السَّعيُ في طاعَةِ اللَّهِ8

2707. Imam Ali (AS) said, 'The zakat of health is exerting oneself in Allah's obedience.'9

2708. الإمامُ عليٌّ عليه السلام : زكاةُ الشَّجاعةِ ، الجِهادُ في سبيلِ اللَّهِ10

2708. Imam Ali (AS) said, 'The zakat of courage is fighting in the way of Allah.'11

2709. الإمامُ عليٌّ عليه السلام : علَيكَ بالصَّومِ ؛ فَإنّهُ زكاةُ البَدَنِ12

2709. Imam Ali (AS) said, 'Fast, for that is the zakat of the body.'13

2710. الإمامُ الصّادقُ عليه السلام : إنَّ لِكُلِّ شَي‏ءٍ زكاةً ، وزكاةُ العِلمِ أن يُعَلِّمَهُ أهلَهُ14

2710. Imam al-Sadiq (AS) said, 'Verily upon everything is its zakat, and the zakat of knowledge is to teach it to those who are worthy of it.'15

2711. الإمامُ الصّادقُ عليه السلام : المَعروفُ زكاةُ النِّعَمِ ، والشَّفاعةُ زكاةُ الجاهِ ، والعِلَلُ زكاةُ الأبدانِ ، والعَفوُ زَكاةُ الظَّفَرِ ، وما أدّيتَ زكاتَهُ فهُو مَأمونُ السَّلْبِ16

2711. Imam al-Sadiq (AS) said, 'Good moral conduct is the zakat of bounties, intercession is the zakat of high status, ailments are the zakat of the body, amnesty is the zakat of victory, and all that you give out zakat on is protected from being snatched away from you.'17

Notes

1. zakat: in general Islamic terminology and specifically in Islamic jurisprudence and law, this refers to the alms-tax payable on one's wealth or property. Semantically, the word itself means 'purity' and comes from the root zaka (to purify, increase, augment, make thrive). Therefore zakat is that which is given out from something in order to purify it and increase its worth, and the traditions in this section indicate that in addition to the zakat payable on wealth, there is also a zakat payable on all other bounties of Allah that He has bestowed on man, in order to purify them, increase their worth and make them thrive. In this section, therefore, the word zakat has been left in the Arabic to differentiate it from the juristic term 'alms-tax' (ed.)

2. غرر الحكم : 5448 .

3. Ghurar al-Hikam, no. 5448

4. غرر الحكم : 5449 .

5. Ibid. no. 5449

6. غرر الحكم : 5453 .

7. Ibid. no. 5453

8. غرر الحكم : 5454 .

9. Ibid. no. 5454

10. غرر الحكم : 5455 .

11. Ibid. no. 5455

12. بحار الأنوار : 78 / 99 / 1 .

13. Bihar al-Anwar, v. 78 , p. 99 , no. 1

14. بحار الأنوار : 78 / 247 / 77 .

15. Ibid. p. 247 , no. 77

16. بحار الأنوار : 78 / 268 / 182 .

17. Ibid. p. 268 , no. 182

854 - زَكاةُ الفِطرَةِ

854 OBLIGATORY ALMS-TAX PAYABLE ON ?D AL-FITR

1

2712. الإمامُ عليٌّ عليه السلام : مَن أدّى‏ زكاةَ الفِطرَةِ تَمَّمَ اللَّهُ لَهُ بها ما نَقَصَ مِن زكاةِ مالِهِ2

2712. Imam Ali (AS) said, 'He who pays the obligatory alms-tax at the end of Ramadan, Allah uses it to make up for any deficit in the alms-tax paid on his wealth.'3

2713. الإمامُ الصّادقُ عليه السلام : إنّ مِن تَمامِ الصَّومِ إعطاءَ الزَّكاةِ - يعني الفِطرَةَ - كما أنَّ الصَّلاةَ على النبِيّ صلى اللَّه عليه وآله مِن تَمامِ الصّلاةِ ، لأ نّه مَن صامَ ولَم يُؤَدِّ الزَّكاةَ فلا صَومَ لَهُ إذا تَرَكَها مُتَعَمِّداً4

2713. Imam al-Sadiq (AS) said, 'Giving the alms-tax at the end of the month of Ramadan completes and constitutes fasting just as sending blessings on the Prophet (SAWA) at the end of the prayer completes and constitutes the prayer. Verily the one who fasts and yet intentionally does not pay the alms-tax due, his fasting is invalid.'5

Notes

1. Termed zakat al-fitra. ?d al-Fitr: festival marking the end of the month of Ramadan (ed.)

2. وسائل الشيعة : 6 / 220 / 4 .

3. Wasa'il al-Shia, v. 6 , p. 220 , no. 4

4. كتاب من لا يحضره الفقيه : 2 / 183 / 2085 .

5. al-Faqih, v. 2 , p. 183 ,no. 2085

172 - الزمان‏

172 TIME

855 - مَعرِفَةُ الزَّمانِ‏

855 PERCEPTION OF TIME

2714. الإمامُ عليٌّ عليه السلام : حَسْبُ المَرءِ مِن عِرفانِهِ ، عِلمُهُ بِزَمانِهِ1

2714. Imam Ali (AS) said, 'The worth of a man with regard to his perception of things is his knowledge of time.'2

2715. الإمامُ عليٌّ عليه السلام : أعرَفُ الناسِ بالزّمانِ ، مَن لَم يَتَعَجَّبْ مِن أحداثِهِ3

2715. Imam Ali (AS) said, 'The man who best understands time is he who is not taken aback by its proceedings.'4

2716. الإمامُ الصّادقُ عليه السلام : العالِمُ بِزَمانِهِ ، لا تَهجُمُ علَيهِ اللَّوابِسُ5

2716. Imam al-Sadiq (AS) said, 'He who knows [the workings of] his time is never overwhelmed by its obscurities.'6

Notes

1. بحار الأنوار : 78 / 80 / 66 .

2. Bihar al-Anwar, v. 78 , p. 80 , no. 66

3. غرر الحكم : 3252 .

4. Ghurar al-Hikam, no. 3252

5. تحف العقول : 356 .

6. Tuhaf al-Uqul, no. 356

856 - ذَمُّ الثِّقَةِ بِالزَّمانِ‏

856 DENOUNCING HAVING TRUST IN TIME

2717. الإمامُ عليٌّ عليه السلام : مَن وَثِقَ بِالزَّمانِ صُرِعَ1

2717. Imam Ali (AS) said, 'He who places his trust in time has gone mad.'2

2718. الإمامُ عليٌّ عليه السلام : مَن أمَنَ الزَمانَ خانَهُ ، ومَن أعظَمَهُ أهانَهُ3

2718. Imam Ali (AS) said, 'Whoever trusts time is betrayed by it, and whoever holds it in high esteem is abased by it.'4

2719. الإمامُ عليٌّ عليه السلام : مَن أمَنَ الزَّمانَ خانَهُ ، ومَن تَعَظَّمَ علَيهِ أهانَهُ ، ومَن تَرَغَّمَ علَيهِ أرغَمَهُ ، ومَن لَجَأَ إلَيهِ أسلَمَهُ ، ولَيسَ كُلُّ مَن رَمى‏ أصابَ ، وإذا تَغَيَّرَ السُّلطانُ تَغَيَّرَ الزَّمانُ5

2719. Imam Ali (AS) said, 'Whoever trusts time is betrayed by it, whoever attaches great importance to it is abased by it, whoever is angry with time, it spites him even more, and whoever takes refuge with time is forsaken by it. Not everyone who throws hits the target. When the sultan changes so does the time.'6

2720. الإمامُ عليٌّ عليه السلام : الزَّمانُ يَخُونُ صاحِبَهُ ، ولا يَستَعتِبُ لِمَن عاتَبَهُ7

2720. Imam Ali (AS) said, 'Time betrays the one who believes he possesses time, and it does not seek to please the one who blames it.'8

2721. الإمامُ عليٌّ عليه السلام : مَن تَشاغَلَ بالزَّمانِ شَغَلَهُ9

2721. Imam Ali (AS) said, 'Whoever preoccupies himself with time is occupied by it in turn.'10

Notes

1. عيون أخبار الرِّضا : 2 / 54 / 204 .

2. Uyun Akhbar al-Rida (AS), v. 2 , p. 54 , no. 204

3. غرر الحكم : 8028 .

4. Ghurar al-Hikam, no. 8028

5. بحار الأنوار : 77 / 213 / 1 .

6. Bihar al-Anwar, v. 77 , p. 213 , no. 1

7. غرر الحكم : 2093 .

8. Ghurar al-Hikam, no. 2093

9. غرر الحكم : 7890 .

10. Ibid. no. 7890

857 - ذَمُّ مُكابَرَةِ الزَّمانِ‏

857 Denouncing The Contending With Time

2722. الإمامُ عليٌّ عليه السلام: مَن عَتَبَ عَلى الزمانِ طالَت مَعتَبَتُهُ1

2722. Imam Ali (AS) said, 'He who blames time will find no end to his frustration.'2

2723. الإمامُ عليٌّ عليه السلام : مَن عانَدَ الزَّمانَ أرغَمَهُ ، ومَنِ استَسلَمَ إلَيهِ لَم يَسلَمْ3

2723. Imam Ali (AS) said, 'Whoever resists time is spited by it even more, and whoever surrenders to it is not safe either.'4

2724. الإمامُ عليٌّ عليه السلام : مَن كابَرَ الزَّمانَ عَطِبَ ، ومن يَنقِمْ علَيهِ غَضِبَ5

2724. Imam Ali (AS) said, 'Whoever contends with time is thwarted, and whoever is resentful towards it ends up getting angry himself.'6

Notes

1. عيون أخبار الرِّضا : 2 / 53 / 204 .

2. Uyun Akhbar al-Rida (AS), v. 2 , p. 53 , no. 204

3. غرر الحكم : 9054 .

4. Ghurar al-Hikam, no. 9054

5. تحف العقول : 85 .

6. Tuhaf al-Uqul, no. 85

858 - تَعَيُّبُ الزَّمانِ‏

858 CRITICISING TIME

2725. عيون أخبار الرِّضا عن الرَّيّانِ بنِ الصَّلتِ: أنشَدَنِي الرِّضا عليه السلام لعبدِالمُطَّلِبِ :

يَعِيبُ الناسُ كُلُّهُمُ زَماناوما لِزَمانِنا عَيبٌ سِوانا

نَعِيبُ زَمانَنا والعَيبُ فِيناولو نَطَقَ الزَّمانُ بِنا هَجانا

وإنَّ الذِئبَ يَترُكُ لَحمَ ذِئبٍ‏ويَأكُلُ بَعضُنا بَعضاً عِيانا

لَبِسْنا لِلخداعِ مسوكَ طِيبٍ‏ووَيلٌ لِلغَرِيبِ إذا أتانا.1

2725. Al-Rayyan b. al-Salt narrated that Imam al-Rida (AS) recited some verses composed by Abd al-Muttalib:

All of people place the blame on time

When the trouble with time is only ourselves;

We reprove time while the fault lies within us

If time could speak, it would surely mock us.

The wolf shuns the meat of a fellow wolf

Whereas we devour each other in broad daylight.

Attired to deceive with our beautiful clothes,

Yet woe betide the stranger when he approaches us.2

Notes

1. عيون أخبار الرِّضا : 2 / 177 / 5 .

2. Uyun Akhbar al-Rida (AS), v. 2 , p. 177 , no. 5

173 - الزنا

173 FORNICATION

859 - النَّهيُ عَنِ الزِّنا

859 PROHIBITION OF FORNICATION

(وَلا تَقْرَبُوا الزِّنَى‏ إنَّهُ كانَ فاحِشَةً وَساءَ سَبِيلاً)1

“Do not approach fornication. It is indeed an indecency and an evil way.” 2

(اُنظر) النور : 33 و الفرقان : 68

(See also: Qur'an 24:33, 25:68)

2726. رسولُ اللَّهِ صلى اللَّه عليه وآله : اِشتَدَّ غَضَبُ اللَّهِ عزّوجلّ عَلَى امرأةٍ ذاتِ بَعلٍ مَلَأتْ عَينَها مِن غَيرِ زَوجِها أو غَيرِ ذِي مَحرَمٍ مِنها ، فإنّها إن فَعَلَتْ ذلكَ أحبَطَ اللَّهُ كُلَّ عَمَلٍ عَمِلَتهُ ، فإن أوطَأتْ فِراشَهُ غَيرَهُ كانَ حَقّاً عَلَى‏اللَّهِ أن‏يُحرِقَها بِالنارِ بعدَ أن يُعَذِّبَها في قَبرِها3

2726. The Prophet (SAWA) said, 'Allah's wrath is indeed severe on the married woman who fills her eyes with desire for men other than her husband or looks lustfully at anyone other than her unmarriageable kin [i.e. husband], upon which Allah thwarts every single good deed she has ever committed. And if she welcomes anyone other than her husband in his bed, Allah will rightfully burn her in the Fire after He has chastised her in her grave.'4

2727. الإمامُ عليٌّ عليه السلام : ما زَنى‏ غَيُورٌ قَطُّ5

2727. Imam Ali (AS) said, 'A man who is possessive [over his own wife] will never commit adultery.'6

2728. الإمامُ الصّادقُ عليه السلام : إنَّ أشَدَّ الناسِ عَذاباً يَومَ القِيامَةِ رَجُلٌ أقَرَّ نُطفَتَهُ في رَحِمٍ تَحْرُمُ علَيهِ7

2728. Imam al-Sadiq (AS) said, 'The one to face the severest punishment on the Day of Resurrection will be the man who deposited his sperm in a womb that was forbidden to him.'8

2729. الإمامُ الرِّضا عليه السلام : حُرِّمَ الزِّنا لِما فيهِ مِنَ الفَسادِ مِن قَتلِ الأنفُسِ ، وذَهابِ الأنسابِ ، وتَركِ التَّربيَةِ للأطفالِ ، وفَسادِ المَوارِيثِ ، وما أشبَهَ ذلكَ مِن وُجُوهِ الفَسادِ9

2729. Imam al-Rida (AS) said, 'Fornication has been prohibited due to the corruption it engenders, from murder to illegitimacy to ill-breeding of children to broken lineages and all sorts of other social ills.'10

Notes

1. الإسراء : 32 .

2. Qur'an 17 :32

3.. بحار الأنوار : 76 / 366 / 30 .

4. Bihar al-Anwar, v. 76 , p. 366 , no. 30

5. نهج البلاغة : الحكمة 305 .

6. Nahj al-Balagha, Saying 305

7. بحار الأنوار : 79 / 26 / 28 .

8. Bihar al-Anwar, v. 79 , p. 26 , no. 28

9. بحار الأنوار : 79 / 24 / 19 .

10. Ibid. p. 24 , no. 19