Alhassanain(p) Network for Heritage and Islamic Thought

1533 - ما هو مِن القَدَرِ

1533. WHAT IS PART OF FATE

5265. رسولُ اللَّهِ صلى اللَّه عليه وآله : الدَّواءُ مِن القَدَرِ ، وهُو يَنفَعُ مَن يَشاءُ بما شاءَ1

5265. The Prophet (SAWA) said, 'The remedy is a part of fate, and He helps whom He wills and however He wills.'2

5266. رسولُ اللَّهِ صلى اللَّه عليه وآله - لَمّا سُئلَ : أرأيتَ دَواءً نَتَداوى‏ بهِ ، وَرُقىً نَستَرقِي بِها ، وأشياءَ نَفعَلُها ، هَل تَرُدُّ مِن قَدَرِ اللَّهِ ؟ - : بل هِي مِن قَدَرِ اللَّهِ3

5266. The Prophet (SAWA), when asked, 'Have you seen medicine that we can cure ourselves with, amulets we can protect ourselves with, and things we can do to repel the destiny of Allah?' He replied, 'They are all part of the destiny of Allah.'4

5267. الإمامُ عليٌّ عليه السلام - عندَ انصِرافِهِ مِن صِفِّينَ في‏جَوابِ شَيخٍ سَألَهُ عن مَسِيرِهِم إلَى الشامِ : أبِقَضاءٍ وقَدَرٍ ؟ - : والذي خَلَقَ الحَبَّةَ وبَرَأ النَّسَمَةَ ، ما قَطَعنا وادِياً ولا عَلَونا تَلعَةً إلّا بقَضاءٍ وقَدَرٍ لعلَّكَ ظَنَنتَه قَضاءً لازِماً وقَدَراً حاتِماً ، لو كانَ ذلكَ لَسَقَطَ الوَعدُ والوَعيدُ وبَطَلَ الثَّوابُ والعِقابُ ، ولا أتَت لائمَةٌ مِن اللَّهِ لِمُذنِبٍ ولا مَحمَدَةٌ مِن اللَّهِ لُمحسِنٍ ، ولا كانَ الُمحسِنُ أولى‏ بثَوابِ الإحسانِ مِن المُذنِبِ ، ذلكَ مَقالُ أحزابِ عَبَدَةِ الأوثانِ ومَجُوسِها ، ولكنَّ اللَّهَ أمَرَ بالخَيرِ تَخييراً ونَهى‏ عَنِ الشَّرِّ تَحذيراً ، ولم يُعصَ مَغلوباً ولم يُطَعْ مُكرَهاً ، ولا يُمَلِّكُ تَفويضاً5

5267. Imam Ali (AS), returning from the Battle of Siffin, in answer to an old man who asked him about their journey to Syria: 'Is this fate or destiny?' said, 'By He who created the seed and made the human being, we have not gone through a valley or ascended a mountain without it being our fate and destiny.... You might think this to be imperative fate and inevitable destiny. If this were so then promise of reward (wad) and threat of penalty (waid), would cease to apply, and reward and punishment would become null. Allah would not blame the sinners, nor would He praise the good-doers. The benevolent would not be more worthy of reward for good deeds than the sinner, which is the belief of the idol worshippers.... and the Magians. However, Allah has commanded good by choice and forbidden evil by warning, and He is not disobeyed helplessly, nor obeyed forcefully or freely, and nor does He give man absolute control.'6

5268. ابن نُباتَة : إنّ أميرَ المؤمنينَ عليه السلام عَدَلَ مِن عِندِ حائطٍ مائلٍ إلى‏ حائطٍ آخَرَ ، فقيلَ لَهُ : يا أميرَ المؤمنينَ ، تَفِرُّ مِن قَضاءِ اللَّهِ ؟ ! قالَ : أفِرُّ مِن قَضاءِ اللَّهِ إلى‏ قَدَرِ اللَّهِ عَزَّوجلَّ7

5268. Ibn Nubata narrated, 'The Commander of the Faithful (AS) swerved away from a leaning wall away to another wall, so he was asked, 'O Commander of the Faithful, are you fleeing from the decree of Allah?' He said, 'I flee from the decree of Allah to the destiny of Allah, Mighty and Exalted.'8

Notes

1. كنز العمّال : 28082

2. Kanz al-Ummal, no. 28082

3. كنز العمّال : 633

4. Ibid. no. 633

5. كنز العمّال : 1560

6. Ibid. no. 1560

7. بحار الأنوار : 41 / 2 / 3

8. Bihar al-Anwar, v. 41, p. 2, no. 3

333 - القضاء

333. JUDGMENT (in a Court of Justice)

1534 - أهَمِّيَّةُ موقِعِ القَضاءِ

1534. THE IMPORTANCE OF THE STATUS OF JUDGMENT

( يا دَاوُدُ إِنَّا جَعَلْناكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَى‏ فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ إِنَّ الَّذِينَ يَضِلُّونَ عَنْ سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِما نَسُوا يَوْمَ الْحِسابِ)1

“O David! Indeed We have made you a vicegerent on the earth. So judge between people with justice, and do not follow desire, or it will lead you astray from the way of Allah. Indeed those who stray from the way of Allah there is a severe punishment for them because of their forgetting the Day of Reckoning.” 2

5269. الإمامُ عليٌّ عليه السلام - لِشُرَيحٍ - : يا شُرَيحُ ، قد جَلَستَ مَجلِساً لا يَجلِسُهُ إلّا نَبيٌّ أو وَصيُّ نَبيٍّ أو شَقيٌّ3

5269. Imam Ali (AS) said to Shurayh, 'O Shurayh, you are sitting on a seat that only the likes of prophets, successors of prophets or wretched people sit on.'4

5270. الإمامُ عليٌّ عليه السلام - مِن كتابٍ كَتَبَهُ للأشتَرِ لَمّا وَلّاهُ على‏ مِصرَ - : ثُمّ اختَرْ لِلحُكمِ بينَ الناسِ أفضَلَ رَعِيَّتِكَ في نَفسِكَ ، ممَّن لا تَضيقُ بهِ الاُمورُ ، ولا تُمَحِّكُهُ الخُصومُ ، ولا يَتَمادى‏ في الزَّلَّةِ ، ولايَحصَرُ مِنَ الفَي‏ءِ إلَى الحَقِّ إذا عَرَفَهُ ، ولا تُشرِفُ نَفسُهُ على‏ طَمَعٍ ، ولا يَكتَفي بأدنى‏ فَهمٍ دونَ أقصاهُ ، وأوقَفَهُم في الشُّبُهاتِ ، وآخَذَهُم بالحُجَجِ وأقَلَّهُم تَبَرُّماً بمُراجَعَةِ الخَصمِ ، وأصبَرَهُم على‏ تَكشُّفِ الاُمورِ ، وأصرَمَهُم عِند اتِّضاحِ الحُكمِ ، مِمّن لا يَزدَهيهِ إطراءٌ ، ولا يَستَميلُهُ إغراءٌ ، واُولئكَ قَليلٌ ، ثُمّ أكثِر تَعاهُدَ (تَعهُّدَ) قَضائهِ5

5270. Imam Ali (AS), in a letter he wrote to al-Ashtar when he made him governor of Egypt, said, '...Then choose for judgment between people the best of your subjects, who are of excellent character and high caliber and for whom no issue or case is hard. They must not lose their temper, disputes should not let him fall astray they should not exceed in their mistakes, and when the truth is made clear to them they should not hesitate to accept it [change their verdict]. They should not lean towards greed. They should not satisfy themselves with the lowest of understanding over the highest, they must be more precautious than anyone else in doubtful and ambiguous matters. They must attach the greatest importance to reasoning, arguments and proofs. They must exhibit the least annoyance at seeing the opponent, be the most patient in scanning details, and most serious in the issuing of a verdict when the matter is clear. The praisings of people should not deceive them. They should not be misled by flattery, but unfortunately such people are few. After you have selected such men to act as your judges, make it a point to go through some of their judgments and to check their proceedings.'6

5271. الإمامُ الصّادقُ عليه السلام : اتَّقُوا الحُكومَةَ ؛ فإنَّ الحُكومَةَ إنّما هي لِلإمامِ العالِمِ بالقَضاءِ ، العادِلِ في المُسلمينَ ، لِنَبيٍّ أو وَصيِّ نبيٍّ7

5271. Imam al-Sadiq (AS) said, 'Beware of governance, for verily governance is for the leader who is knowledgeable about judgment, just among the Muslims, and for a prophet or the successor of a prophet.'8

Notes

1. ص : 26

2. Quran 38 :26

3. الكافي : 7 / 406 / 2

4. al-Kafi, v. 7, p. 406, no. 2

5. نهج البلاغة : الكتاب 53

6. Nahj al-Balagha, Letter 52

7. الكافي : 7 / 406 / 1

8. al-Kafi, v. 7, p. 406, no. 1

1535 - التَّحاكُمُ إلَى الطّاغوتِ‏

1535. BRINGING A CASE FOR JUDGMENT BEFORE A TYRANT

( أَلَمْ تَرَ إلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِما أُنْزِلَ إِلَيْكَ وَما أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحاكَمُوا إلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ)1

“Have you not regarded those who claim that they believe in what has been sent down to you, and what was sent down before you? They desire to seek the judgment of the Rebel, though they were commanded to defy it.” 2

5272. الإمامُ الصّادقُ عليه السلام - في تَحاكُمِ رَجلَينِ مِن أصحابِهِ إلَى الطاغوتِ وبينَهُما مُنازَعَةٌ في دَينٍ أو مِيراثٍ - : مَن تَحاكَمَ إلَى الطاغوتِ فَحُكِمَ لَهُ فإنّما يَأخُذُ سُحتاً وإن كانَ حَقُّهُ ثابِتاً لَهُ ، لأ نّهُ أخَذَ بحُكمِ الطاغوتِ ، وقد أمَرَ اللَّهُ أن يَكفُرَ بهِ3

5272. Imam al-Sadiq (AS), with regard to two of his companions who went to be judged before a tyrant in a dispute they had about a loan or inheritance, said, 'Whoever goes to be judged before a tyrant and he judges in favour of one of them, whatever he is compensated is unlawful, even if it was rightfully his, because he took it by judgment of a tyrant when Allah has ordered him to reject the tyrant.'4

5273. الإمامُ الصّادقُ عليه السلام : إيّاكُم أن يُحاكِمَ بعضُكُم بَعضاً إلى‏ أهلِ الجَورِ ، ولكنِ انظُرُوا إلى‏ رجُلٍ مِنكُم يَعلَمُ شيئاً مِن قَضايانا فاجعَلُوهُ بينَكُم، فإنّي قد جَعَلتُهُ قاضيَاً فتَحاكَمُوا إلَيهِ5

5273. Imam al-Sadiq (AS) said, 'Beware of seeking judgment amongst yourselves from oppressors. Rather, try to find a person among you who has some knowledge about our legal edicts and make him judge between you, for I have made such a person [with these qualifications] a judge, so seek judgment from him.'6

Notes

1. النساء : 60

2. Quran 4 :60

3. الكافي : 7 / 412 / 5

4. al-Kafi, v. 7, p. 412, no. 5

5. كتاب من لا يحضره الفقيه : 3 / 2 / 3216

6. al-Faqih, v. 3, p. 2, no. 3216

1536 - خُطورَةُ عَمَلِ القَضاءِ

1536. THE DANGER IN THE OCCUPATION OF A JUDGE

5274. رَسولُ اللَّه صلى اللَّه عليه وآله : مَن جُعِلَ قاضياً فَقَد ذُبِحَ بغيرِ سِكِّينٍ فقيلَ : يا رسولَ اللَّهِ ، وما الذَّبحُ ؟ قالَ : نارُ جهنَّمَ1

5274. The Prophet (SAWA) said, 'Whoever has been [wrongfully] appointed judge has been slaughtered without a knife.' He was asked, 'O Messenger of Allah, and what is meant by slaughtering?' He said, 'The Fire of Hell.'2

5275. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ القاضيَ العَدلَ لَيُجاءُ بهِ يَومَ القِيامَةِ فَيَلقَى‏ مِن شِدَّةِ الحِسابِ ما يَتَمَنّى‏ أن لا يكونَ قَضى‏ بينَ اثنَينِ في تَمرَةٍ قَطُّ3

5275. The Prophet (SAWA) said, 'The just judge will be brought forward on the Day of Judgment and will be judged so severely that he will wish that he never judged between two people for so much as a date.'4

5276. الإمامُ الصّادقُ عليه السلام : إنَّ النَّواويسَ‏5 شَكَت إلَى اللَّهِ عَزَّوجلَّ شِدَّةَ حَرِّها ، فقالَ لَها عَزَّوجلَّ : اسكُتي ؛ فإنَّ مَواضِعَ القُضاةِ أشَدُّ حَرّاً مِنكِ !6

5276. Imam al-Sadiq (AS) said, 'The Nawawis [a place in Hell] complained to Allah about the severity of the heat within them, so He said to them, 'Quiet! For the resting place of the judges is more severe in heat than yours!'7

Notes

1. مستدرك الوسائل : 17 / 243 / 21233

2. Mustadrak al-Wasa`il, v. 17, p. 243, no. 21233

3. كنز العمّال : 14988

4. Kanz al-Ummal, no. 14988

5. موضع في جهنّم

6. كتاب من لا يحضره الفقيه : 3 / 6 / 3226

7. al-Faqih, v. 3, p. 6, no. 3226

1537 - طَلَبُ القَضاءِ

1537. SEEKING JUDGMENT

5277. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَنِ ابتَغى‏ القَضاءَ وسَألَ فيهِ الشُّفَعاءَ وُكِلَ إلى‏ نفسِهِ ، ومَن اُكرِهَ علَيهِ أنزَلَ اللَّهُ علَيهِ مَلَكاً يُسَدِّدُهُ1

5277. The Prophet (SAWA) said, 'Whoever seeks to be a judge and asks the mediators will be left to himself, and whoever is forced in doing so, Allah will bring down to him an angel to protect him.'2

5278. الإمامُ الصّادقُ عليه السلام : لا يَطمَعَنَّ قَليلُ الفِقهِ في القَضاءِ3

5278. Imam al-Sadiq (AS) said, 'A person of little legal knowledge should not desire to be a judge.'4

Notes

1. كنز العمّال: 14994

2. Kanz al-Ummal, no. 14994

3. بحار الأنوار : 104 / 264 / 5

4. Bihar al-Anwar, v. 104, p. 264, no. 5

1538 - آدابُ القَضاءِ

1538. THE ETIQUETTE OF JUDGING

أ - المُواساةُ بينَ الخُصومِ :

a. Equity Between Opposing Plaintiffs

5279. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَنِ ابتُلِيَ بالقَضاءِ بينَ المُسلمينَ فَلْيَعدِلْ بَينَهُم في لَحظِهِ وإشارَتِهِ ومَقعدِهِ ومَجلِسِهِ1

5279. The Prophet (SAWA) said, 'Whoever is stricken with having to judge between Muslims must do so with fairness, in his glance, his indications, his sitting, and his gatherings.'2

5280. الإمامُ عليٌّ عليه السلام - لِشُرَيحٍ - : ثُمّ واسِ بينَ المسلمينَ بوَجهِكَ ومَنطِقِكَ ومَجلِسِكَ ، حتّى‏ لا يَطمَعَ قَريبُكَ في حَيفِكَ ، ولا يَيأسَ عَدُوُّكَ مِن عَدلِكَ3

5280. Imam Ali (AS), speaking to Shurayh said, '...And act with equity between the Muslims with your face, speech, and sitting, in order that those who are close to you will not hope for bias from you, nor will your enemies despair of your justice.'4

ب - أن لا يَعلُوَ كلامُهُ كلامَ الخصمِ :

b. The Judge Should Not Raise His Voice over the Plaintiff's

5281. الإمامُ عليٌّ عليه السلام - لأبي الأسوَدِ الدُّؤَليِّ لمّا سَألَهُ عن عِلّةِ عَزلِهِ عنِ القَضاءِ وهُو لم يَخُنْ ولم يَجنِ - : إنّي رَأيتُ كلامَكَ يَعلُو على‏ كلامِ الخَصمِ5

5281. Imam Ali, speaking to Abu al-Aswad al-Du?ali when he asked the Imam about the reason why he was discharged from being a judge, when he had neither been treacherous nor committed a crime, replied, 'I saw that your voice was raised above the voice of your plaintiff's.'6

ج - أنْ لا يَتَضَجَّرَ في مجلسِ القضاءِ :

c. Not Becoming Irritated

5282. الإمامُ عليٌّ عليه السلام - لِشُرَيحٍ - : إيّاكَ والتَّضَجُّرَ والتَّأذِّيَ في مَجلِسِ القَضاءِ ، الذي أوجَبَ اللَّهُ فيهِ الأجرَ ، ويُحسِنُ فيهِ الذُّخرَ لِمَن قَضى‏ بالحَقِّ7

5282. Imam Ali (AS) said to Shurayh, 'Beware of becoming bored and irritated in the court of justice, wherein Allah has prescribed a reward and for which there will be good provision for he who judges honestly.'8

د - أن لا يَقضيَ قبلَ سماعِ كلامِ الخَصمَينِ معاً :

d. Not Passing Judgment before Listening to Both Sides

5283. رسولُ اللَّه صلى اللَّه عليه وآله - لِعَليٍّ عليه السلام - : إذا تَقاضى‏ إلَيكَ رَجُلانِ فلا تَقضِ لِلأوّلِ حتّى‏ تَسمَعَ مِن الآخَرِ ؛ فإنّكَ إذا فَعلتَ ذلكَ تَبَيَّنَ لكَ القَضاءُ

قالَ عليٌّ عليه السلام : فما زِلتُ بَعدَها قاضياً ، وقالَ لَهُ النبيُّ صلى اللَّه عليه وآله : اللّهُمَّ فَهِّمْهُ القَضاءَ9

5283. The Prophet (SAWA) said to Imam Ali (AS), 'When two people bring a case against each other before you to be judged, do not judge the first before you hear out the second. If you adhere to this, judging will become clear for you.' Imam Ali (AS) said, 'And after that I continued to be a judge.' The Prophet (SAWA) said [supplicating for him], 'O Allah, make him understand judgment.'10

ه - عَدَمُ القَضاءِ في الغَضَبِ :

e. Not Passing Judgment While Angry

5284. الإمامُ عليٌّ عليه السلام - لِشُرَيحٍ - : لا تُسارَّ أحَداً في مَجلِسِكَ ، وإن غَضِبتَ فَقُمْ ، فلا تَقضِيَنَّ فأنتَ غَضبانُ11

5284. Imam Ali (AS), said to Shurayh, 'Do not whisper to anyone in your court, and if you get angry leave, and do not judge whilst you are angry.'12

و - أن لا يَقضيَ وهو مُثقَلٌ بالنَّومِ :

f. Not Passing Judgment Whilst Being Overcome by Sleep

5285. دعائم الإسلام : نَهى‏ رسولُ اللَّهِ صلى اللَّه عليه وآله أن يَقضيَ القاضي وهُو غَضبانُ أو جائعٌ أو ناعِسٌ13

5285. Daa'im al-Islam: 'The Prophet (SAWA) forbade for a judge to pass judgment whilst being angry, hungry or tired.'14

ز - أن لا يَقضيَ وهو جُوعانُ أو عَطشانُ :

g. Not Passing Judgment While Hungry or Thirsty

5286. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا يَقضِي القاضِي بَينَ إثنَينِ إلّا وهُوَ شَبعان رَيّان15

5286. The Prophet (SAWA) said, The judge should not pass judgment between two people unless he is satiated with food and water.'16

5287. الإمامُ عليٌّ عليه السلام - لِشُرَيحٍ - : ولا تَقعُدَنَّ في مَجلِسِ القَضاءِ حتّى‏ تَطعَمَ17

5287. Imam Ali (AS), said to Shurayh, 'Do not sit in a session of justice until you have eaten.'18

ح - أن لا يُضيفَ أحدَ الخَصمَينِ :

h. Not Hosting Any of the Plaintiffs as a Guest

5288. الإمامُ الصّادقُ عليه السلام : إنَّ رجُلاً نَزَلَ بأميرِ المؤمنينَ عليه السلام فمَكَثَ عِندَهُ أيّاماً ، ثُمّ تَقَدَّمَ إلَيهِ في خُصومَةٍ لم يَذكُرْها لأميرِ المؤمنينَ عليه السلام ، فقالَ لَهُ : أخَصمٌ أنتَ ؟ قالَ : نَعَم ، قالَ : تَحَوَّلْ عنّا ، إنَّ رسولَ اللَّهِ صلى اللَّه عليه وآله نَهى‏ أن يُضافَ الخَصمُ إلّا ومَعهُ خَصمُهُ19

5288. Imam al-Sadiq (AS) narrated, 'A person was a guest of the Commander of the Faithful (AS) and stayed with him for some days. He then presented him with a prior dispute that he had not mentioned to him (AS). The Imam said to him, 'Are you making a formal complaint?' He said, 'Yes.' The Imam said, 'Transfer from us [from our house], for the Messenger of Allah (SAWA) forbade the hosting of a plaintiff [for whom one is judge] unless the rival plaintiff is also with him.'20

ط - أن لا يُلَقِّنَ الشُّهودَ :

i. Not Suborning the Witnesses

5289. مستدرك الوسائل : إنّ رسولَ اللَّهِ صلى اللَّه عليه وآله نَهى‏ أن يُحابِيَ القاضي أحَدَ الخَصمَينِ بكَثرَةِ النَّظَرِ وحُضورِ الذِّهنِ ، ونَهى‏ عَن تَلقينِ الشُّهودِ21

5289. It is narrated in Mustadrak al-Wasa?il: The Prophet (SAWA) forbade the judge to favour one of the plaintiffs [over the other] by looking at him too much or paying more attention to him, and he also forbade suborning witnesses.'22

Notes

1. كنز العمّال : 15032

2. Kanz al-Ummal, no. 15032

3. وسائل الشيعة : 18 / 155 / 1

4. Wasa?il al-Shia, v. 18, p. 155, no. 1

5. عوالي اللآلي : 2 / 343 / 5

6. Awali al-La'ali, v. 2, p. 343, no. 5

7. الكافي : 7 / 413 / 1

8. al-Kafi, v. 7, p. 413, no. 1

9. كتاب من لا يحضره الفقيه : 3 / 13 / 3238

10. al-Faqih, v. 3, p. 13, no. 3238

11. الكافي : 7 / 413 / 5

12. al-Kafi, v. 7, p. 413, no. 5

13. دعائم الإسلام : 2 / 537 / 1907

14. Daa'im al-Islam, v. 2 p. 537, no. 1907

15. كنز العمّال : 15040

16. Kanz al-Ummal, no. 15040

17. الكافي : 7 / 413 / 1

18. al-Kafi, v. 7, p. 413, no. 1

19. الكافي : 7 / 413 / 4

20. Ibid. v. 7, p. 413, no. 4

21. مستدرك الوسائل : 17 / 350 / 21549

22. Mustadrak al-Wasa?il, v. 17, p. 350, no. 21549

1539 - مَن يُسَدِّدُهُ اللَّهُ مِن القُضاةِ

1539. THE JUDGES WHOSE MISTAKES ALLAH REMEDIES

5290. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما مِن قاضٍ مِن قُضاةِ المُسلمينَ إلّا ومَعهُ مَلَكانِ يُسَدِّدانِهِ إلَى الحَقِّ مالَم يُرِدْ غيرَهُ ، فإذا أرادَ غيرَهُ وجارَ مُتَعمِّداً تَبَرَّأَ مِنهُ المَلَكانِ ووَكَلاهُ إلى‏ نفسِهِ1

5290. The Prophet (SAWA) said, 'There is no Muslim judge who does not have two angels guiding him to the truth as long as he does not seek other than this [i.e. the truth]. If he does want other than the truth and intentionally gives wrong edicts, the two angels disown him and entrust him to his own [base] self.'2

5291. الإمامُ عليٌّ عليه السلام : يَدُ اللَّهِ فوقَ رَأسِ الحاكِمِ تُرَفرِفُ بالرَّحمَةِ ، فإذا حافَ وَكَلَهُ اللَّهُ إلى‏ نفسِهِ3

5291. Imam Ali (AS) said, 'The Hand of Allah hovers above the head of the judge with mercy. If he gives unjust rulings, Allah entrusts him to his own self.'4

Notes

1. كنز العمّال : 14993

2. Kanz al-Ummal, no. 14993

3. الكافي : 7 / 410 / 1

4. al-Kafi, v. 7, p. 410, no. 1

1540 - أصنافُ القُضاةِ

1540. TYPES OF JUDGES

5292. الإمامُ الصّادقُ عليه السلام : القُضاةُ أربَعةٌ : ثلاثةٌ في النارِ وواحِدٌ في الجَنَّةِ : رجُلٌ قَضى‏ بجَورٍ وهُو يَعلَمُ فهُو في النارِ ، ورَجُلٌ قَضى‏ بجَورٍ وهو لا يَعلَمُ فهُو في النارِ ، ورجلٌ قَضى‏ بالحَقِّ وهُو لا يَعلَمُ فهُو في النارِ ، ورجُلٌ قَضى‏ بالحَقِّ وهو يَعلَمُ فهُو في الجَنَّةِ1

5292. Imam al-Sadiq (AS) said, 'Judges are of four types, three of them are in the Hellfire, and one in Heaven: a person who knowingly judges wrongfully is in the Hellfire; a person who unknowingly judges wrongfully is in the Hellfire; a person who unknowingly judges with truth is in the Hellfire; and a person who knowingly judges with truth is in Heaven.'2

Notes

1. الكافي : 7 / 407 / 1

2. Ibid. v. 7, p. 407, no. 1

1541 - قُضاةُ الحقّ‏

1541. JUST JUDGES

5293. الإمامُ عليٌّ عليه السلام : أعدَلُ الخَلقِ أقضاهُم بِالحَقِّ1

5293. Imam Ali (AS) said, 'The most just of creation is he who is the most best in judging according to the truth.'2

5294. الإمامُ عليٌّ عليه السلام : خَيرُ النّاسِ قُضاةُ الحَقِّ3

5294. Imam Ali (AS) said, 'The best of people are the judges of truth.'4

Notes

1. غرر الحكم : 3014

2. Ghurar al-Hikam, no. 3014

3. بحار الأنوار : 104 / 266 / 20

4. Bihar al-Anwar, v. 104, p. 266, no. 20

1542 - القَضاءُ بِالبَيِّنَةِ

1542. JUDGING WITH CLEAR EVIDENCE

5295. رسولَ اللَّهِ صلى اللَّه عليه وآله - لمّا اختصم إليه رَجلانِ في مَواريثَ وأشياءَ قد دَرَسَتْ - : لعلَّ بعضَكُم أن يكونَ ألحَنَ بحُجَّتِهِ مِن بَعضٍ ، فَمَن قَضَيتُ لَهُ بشي‏ءٍ مِن حَقِّ أخيهِ فإنّما أقطَعُ لَهُ قِطعَةً مِن النارِ ، فقالَ لَهُ كُلُّ واحِدٍ مِن الرَّجُلَينِ : يا رسولَ اللَّهِ ، حَقّي هذا لِصاحبي ؟ فقالَ : ولكنِ اذهَبا فَتَوَخَّيا ثُمّ اسْتَهِما ثُمّ ليُحَلِّلْ كلُّ واحِدٍ مِنكُما صاحِبَهُ1

5295. The Prophet (SAWA) said to two men when they came to him with a dispute about the inheritance and things that had became effaced, 'One of you might be more agile in his evidence than the other. So if I was to judge something in his favour that was [actually] from the right of his brother, then I am giving him a part of Hell.' Each of the two men asked him, 'O Messenger of Allah, does this right of mine belong to my companion?' He replied, '[No], But go and become brothers and have compassion, and each of you should forgive the other.'2

5296. رسولُ اللَّهِ صلى اللَّه عليه وآله - لامرء القيس وقد اختصم هو ورجل في أرض - : ألكَ بَيِّنَةٌ ؟ قالَ : لا، قالَ : فَيَمِّنْهُ ، قالَ : إذَن واللَّهِ يَذهَبُ بأرضي ! قالَ : إن ذَهَبَ بأرضِكَ بيَمينِهِ كانَ ممَّن لا يَنظُرُ اللَّهُ إلَيهِ يَومَ القِيامَةِ ولا يُزَكِّيهِ ولَهُ عَذابٌ أليمٌ قالَ : فَفَزِعَ الرجُلُ وَرَدَّها إلَيهِ3

5296. The Prophet (SAWA), speaking to Imri? al-Qays who was in a dispute with another person about a piece of land, said, 'Do you have evidence?' He said, 'No'. The Prophet said, 'Then make him swear [by Allah].' He said, 'In that case, by Allah he will take my land!' The Prophet said, 'If by falsely swearing this person takes the land, he will be among those whom Allah will not look at on the Day of Judgment and He will not purify him, and he will be severely punished.' He said, 'The person became frightened as a result and returned the land to him.'4

5297. الإمامُ عليٌّ عليه السلام : خَمسَةُ أشياءَ يَجِبُ علَى القاضي الأخْذُ فيها بظاهِرِ الحُكمِ : الوِلايَةُ والمَناكِحُ والمَواريثُ والذَّبايحُ والشَّهاداتُ ، إذا كانَ ظاهرُ الشُّهودِ مَأموناً جازَت شَهادَتُهُم ولا يَسألُ عن باطِنِهم5

5297. Imam Ali (AS) said, 'There are five things a judge must accept at face value: guardianship, marriage, inheritance, slaughtering, and witnessings. If the witness appears trustworthy, their testimony is permitted, and they should not be asked about their inner aspects.'6

5298. الإمامُ الصّادقُ عليه السلام : إذا قامَ قائمُ آلِ محمّدٍ - علَيهِ وعلَيهِمُ السلامُ - حَكَمَ بينَ الناسِ بحُكمِ داودَ ، لا يَحتاجُ إلى‏ بَيِّنةٍ ، يُلهِمُهُ اللَّهُ تعالى‏ فَيَحكُمُ بعِلمِهِ7

5298. Imam al-Sadiq (AS) said, 'When al-Qaim [the one who will rise] from the household of Muhammad [i.e. the Mahdi] reappears - peace be upon him and them - he will judge among people as the the judging of Prophet David (AS). He will not need evidence as Allah, most High, will inspire into him and he will judge with his knowledge.'8

Notes

1. معاني الأخبار : 279

2. Maani al-Akhbar, p. 279

3. تنبيه الخواطر : 2 / 171

4. Tanbih al-Khawatir, v. 2, p. 171

5. الخصال : 311 / 88

6. al-Khisal, p. 311, no. 88

7. بحار الأنوار : 14 / 14 / 23

8. Bihar al-Anwar, v. 14, p. 14, no. 23

1543 - قَولُ الإمامِ : أما إنَّها حُكومَةٌ !

1543. THE SAYING OF Imam Ali: 'THIS IS INDEED LIKE A COURT OF JUSTICE'

5299. الإمامُ الصّادقُ عليه السلام: إنَّ أميرَ المؤمنينَ عليه السلام ألقَى صِبيانُ الكُتّابِ ألواحَهُم بينَ يدَيهِ لِيُخَيِّرَ بينَهُم ، فقالَ : أما إنّها حُكومَةٌ ! والجَورُ فيها كالجَورِ في الحُكمِ ! أبلِغُوا مُعَلِّمَكُم إن ضَرَبَكُم فَوقَ ثلاثِ ضَرَباتٍ في الأدَبِ اقتُصَّ مِنهُ1

5299. Imam al-Sadiq (AS) narrated, 'Verily, the Commander of the Faithful (AS) made the school children put their writing tablets in front of him so as to choose from them, so he exclaimed, 'This is indeed like a court of justice, and injustice here is like injustice in a verdict! Inform your teacher that if he was to hit you more than three hits for discipline, he will be penalized.'2

Notes

1. وسائل الشيعة : 18 / 582 / 2

2. Wasa?il al-Shia, v. 18, p. 582, no. 2

334 - القلب‏

334. THE HEART

1544 - القَلبُ‏

1544. THE HEART

5300. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ للَّهِ تعالى‏ في الأرضِ أوانِيَ ، ألا وهِي القُلوبُ ، فَأحَبُّها إلَى اللَّهِ ، أرَقُّها وأصفاها وأصلَبُها ؛ أرقُّها للإخوانِ، وأصفاها مِن الذُّنوبِ ، وأصلَبُها في ذاتِ اللَّهِ1

5300. The Prophet (SAWA) said, 'Allah, most High, has receptacles on the earth, and verily they are the hearts. The most beloved of hearts to Allah are the softest ones, the purest ones, and the firmest ones: those that are the softest to their brothers, those that are the most pure from sins, and those that are the firmest in the path of Allah.'2

5301. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ اللَّهَ تباركَ وتعالى‏ لا يَنظُرُ إلى‏ صُوَرِكُم ولا إلى‏ أموالِكُم ولكنْ يَنظُرُ إلى‏ قُلوبِكُم وأعمالِكُم3

5301. The Prophet (SAWA) said, 'Allah Almighty does not look at your appearances, nor at your possessions, rather he looks at your hearts and actions.'4

5302. الإمامُ عليٌّ عليه السلام : القلبُ مُصحَفُ البَصَرِ5

5302. Imam Ali (AS) said, 'The heart is the book of the sight.'6

5303. الإمامُ عليٌّ عليه السلام : إنَّ هذهِ القُلوبَ أوعِيَةٌ ، فخَيرُها أوعاها7

5303. Imam Ali (AS) said, 'Verily these hearts are receptacles, and the best of them are the most receptive.'8

5304. الإمامُ الصّادقُ عليه السلام : مَوضِعُ العَقلِ الدِّماغُ ، والقَسوَةُ والرِّقَّةُ في القلبِ9

5304. Imam al-Sadiq (AS) said, 'The place of the intellect is the brain, and the place of cruelty and softness is in the heart.'10

5305. الإمامُ الصّادقُ عليه السلام : إنَّ مَنزِلَةَ القلبِ مِن الجَسَدِ بمَنزِلَةِ الإمامِ مِن الناسِ11

5305. Imam al-Sadiq (AS) said, 'The status of the heart to the body is the same as that of a leader among people.'12

5306. الإمامُ الجوادُ عليه السلام : القَصدُ إلَى اللَّهِ تعالى‏ بالقُلوبِ أبلَغُ مِن إتعابِ الجَوارحِ بالأعمالِ13

5306. Imam al-Jawad (AS) said, 'Seeking Allah with the hearts is more effective than tiring the limbs with actions.'14

Notes

1. كنز العمّال : 1225

2. Kanz al-Ummal, no. 1225

3. الأمالي للطوسي : 536 / 1162

4. Amali al-Tusi, p. 536, no. 1162

5. نهج البلاغة : الحكمة 409

6. Nahj al-Balagha, Saying 409

7. نهج البلاغة : الحكمة 147

8. Ibid. Saying 147

9. تحف العقول : 371

10. Tuhaf al-Uqul, p. 371

11. علل الشرائع : 109 / 8

12. Ilal al-Sharai, p. 109, no. 8

13. الدّرة الباهرة : 39

14. al-Durra al-Bahira, p. 39

324 - التفكّر

324. THINKING

1499 - الحَثُّ عَلَى التَّفَكُّرِ

1499. ENCOURAGING THINKING

( كَذلِكَ يُبَيِّنُ اللَّهُ لَكُمْ اْلْآياتِ لَعَلَّكُمْ تَتَفَكَّرُونَ)1

“Thus does Allah clarify His signs for you so that you may reflect.” 2

(اُنظر) البقرة : 266 ، 269 وآل عمران : 13 ، 137 ، 191 والأنعام : 11 ، 36 ، 50 ، 152 والأعراف : 3 ، 176 ، 185 ، 201 ويونس : 24 ، 73 ، 101 ويوسف : 109 ، 111 ، والرعد : 3 والحِجر : 75 والنحل : 11 ، 36 والمؤمنون : 85 والفرقان : 50 ، 73 والنمل : 62 ، 69 والعنكبوت : 20 ، 24 ، 35 ، 43 والروم : 8 ، 9 ، 21 والمؤمن : 13 ، 58 ، 82 والجاثية : 3 - 5 ، 13 و محمد : 10 والقمر : 4 ، 15 والحشر : 2 والحاقّة : 11 والمزّمّل : 19 و الإنسان : 29

(See also: Qur'an 2:266, 2:269, 3:13, 3:137, 3:191, 6:11, 6:36, 6:50, 6:152, 7:3, 7:176, 7:185, 7:201, 10:24, 10:73, 10:101, 12:109, 12:111, 13:3, 15:75, 16:11, 16:36, 23:85, 25: 50, 25:73, 27:62, 27:69, 29:20, 29:24, 29:35, 29:43, 30:8, 30:9, 30:21, 40:13, 40:58, 40:82, 45:3-5, 45:13, 47:10, 54:4, 54:15, 59:2, 69:11, 73:19, 76:29)

5111. الإمامُ عليٌّ عليه السلام : التفكُّرُ يَدعُو إلَى البِرِّ والعَمَلِ بهِ3

5111. Imam Ali (AS) said, 'Thinking instigates goodness and action upon it.'4

5112. الإمامُ عليٌّ عليه السلام : مَن تَفَكَّرَ أبصَرَ5

5112. Imam Ali (AS) said, 'He who thinks perceives.'6

5113. الإمامُ عليٌّ عليه السلام : مَن أكثَرَ الفِكرَ فيما تَعَلَّمَ أتقَنَ عِلمَهُ ، وفَهِمَ ما لم يَكُن يَفهَمُ7

5113. Imam Ali (AS) said, 'Whoever increases his thinking in whatever he learns, his knowledge will become proficient, and he will come to understand whatever he did not understand before.'8

5114. الإمامُ عليٌّ عليه السلام : لا عِلمَ كالتَّفكُّرِ9

5114. Imam Ali (AS) said, 'There is no knowledge like thinking.'10

5115. الإمامُ عليٌّ عليه السلام : الفِكرُ مِرآةٌ صافِيَةٌ11

5115. Imam Ali (AS) said, 'Thinking is a transparent mirror.'12

5116. الإمامُ الحسنُ عليه السلام : التفكُّرُ حَياةُ قَلبِ البَصيرِ13

5116. Imam Hasan (AS) said, 'Thinking is the life of the heart of the cognizant.'14

5117. الإمامُ الحسنُ عليه السلام : اُوصيكُم بتَقوَى اللَّهِ وإدامَةِ التَّفَكُّرِ ؛ فإنَّ التَّفَكُّرَ أبو كُلِّ خَيرٍ واُمُّهُ15

5117. Imam Hasan (AS) said, 'I advise you with Godwariness and continuous thinking, for thinking is the father and mother of all good.'16

5118. الإمامُ الصّادقُ عليه السلام: الفِكرَةُ مِرآةُ الحَسَناتِ وكَفّارَةُ السَّيّئاتِ17

5118. Imam al-Sadiq (AS) said, 'A thought is the mirror of merits and the penance for vices.'18

Notes

1. البقرة : 219

2. Quran 2: 219

3. الكافي : 2 / 55 / 5

4. al-Kafi, v. 2, p. 55, no. 5

5. نهج البلاغة : الكتاب 31

6. Nahj al-Balagha, Letter 31

7. غرر الحكم : 8917

8. Ghurar al-Hikam, no. 8917

9. نهج البلاغة : الحكمة 113

10. Nahj al-Balagha, Saying 113

11. نهج البلاغة : الحكمة 5

12. Ibid. Saying 5

13. بحار الأنوار : 78 / 115 / 11

14. Bihar al-Anwar, v. 78, p. 115, no. 11

15. تنبيه الخواطر : 1 / 52

16. Tanbih al-Khawatir, v. 1, p. 52

17. بحار الأنوار : 71 / 326 / 20

18. Bihar al-Anwar, v. 71, p. 327, no. 22

1500 - لا عِبادَةَ كَالتَّفَكُّرِ

1500. THERE IS NO WORSHIP LIKE THINKING

5119. اُمُّ أبي ذَرٍّ - وقد سُئلَت عن عِبادَةِ أبي ذَرٍّ - : كانَ نَهارَهُ أجمَعَ يَتفكَّرُ في ناحِيَةٍ عن الناسِ1

5119. The mother of Abu Dharr when asked about the worship of Abu Dharr, said, 'He spent his whole day thinking in a place far away from people.'2

5120. الإمامُ الصّادقُ عليه السلام : أفضَلُ العِبادَةِ إدمانُ التَّفكُّرِ في اللَّهِ وفي قُدرَتِهِ3

5120. Imam al-Sadiq (AS) said, 'The best of worship is perpetually thinking about Allah and His power.'4

5121. الإمامُ الصّادقُ عليه السلام : تَفَكُّرُ ساعَةٍ خَيرٌ مِن عِبادَةِ سَنَةٍ (إنَّما يَتَذَكَّرُ اُولُوا الأَلبابِ)5

5121. Imam al-Sadiq (AS) said, 'Thinking for an hour is better than worshipping for a year, for“Only those who possess intellect take admonition.” 67

(اُنظر) العبادة : باب 1215 ، 1217

(See also: WORSHIP: section 1215, 1217)

Notes

1. تنبيه الخواطر : 1 / 250

2. Tanbih al-Khawatir, v. 1, p. 250

3. الكافي : 2 / 55 / 3

4. al-Kafi, v. 2, p. 55, no. 3

5. بحار الأنوار : 71 / 327 / 22

6. Quran 39 :9

7. Bihar al-Anwar, v. 71, p. 327, no. 22

1501 - مايُصَفِّي الفِكرَ

1501. THAT WHICH PURIFIES THOUGHT

5122. الإمامُ عليٌّ عليه السلام: مَن قَلَّ أكلُهُ صَفا فِكرُهُ1

5122. Imam Ali (AS) said, 'Whoever eats less, their thought will be more purified.'2

5123. الإمامُ عليٌّ عليه السلام : كيفَ تَصفُو فِكرَةُ مَن يَستَديمُ الشِّبَعَ ؟ !3

5123. Imam Ali (AS) said, 'How can one's thought be purified if they are constantly full.'4

Notes

1. غرر الحكم : 8462

2. Ghurar al-Hikam, no. 8462

3. غرر الحكم : 6975

4. Ibid. no. 6975

1502 - التَّفَكُّرُ المَنهِيُّ عَنهُ‏

1502. PROHIBITED THINKING

5124. الإمامُ عليٌّ عليه السلام : الفِكرُ في غَيرِ الحِكمَةِ هَوَسٌ1

5124. Imam Ali (AS) said, 'Thinking outside [the bounds] of wisdom is fantasy.'2

5125. الإمامُ عليٌّ عليه السلام : مَن كَثُرَ فِكرُهُ في المَعاصي دَعَتهُ إلَيها3

5125. Imam Ali (AS) said, 'Whoever thinks much about sins, will be prompted to commit them.'4

5126. الإمامُ عليٌّ عليه السلام : مَن تَفَكَّرَ في ذاتِ اللَّهِ أَلحَدَ5

5126. Imam Ali (AS) said, 'He who contemplates in the essence of Allah becomes a disbeliever.'6

(اُنظر) المعرفة (2) : باب 1254

(See also: INNER KNOWLEDGE OF ALLAH: section 1254)

Notes

1. غرر الحكم : 1278

2. Ibid. no. 1278

3. غرر الحكم : 8561

4. Ibid. no. 8561

5. غرر الحكم : ح 8487 ، عيون الحكم والمواعظ : ص 449 ح 7976

6. Ibid. no. 8487

325 - القبر

325. THE GRAVE

1503 - القَبرُ أوَّلُ مَنازِلِ الآخِرَةِ

1503. THE GRAVE THE FIRST STAGE OF THE HEREAFTER

5127. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ القَبرَ أوَّلُ مَنازِلِ الآخِرَةِ ، فإن نَجا مِنهُ فما بَعدَهُ أيسَرُ مِنهُ ، وإنْ لم يَنجُ مِنهُ فما بَعدَهُ لَيسَ أقلَّ مِنهُ1

5127. The Prophet (SAWA) said, 'The grave is the first station of the Hereafter. If one is saved from it, whatever comes after it is easier. And if he is not saved from it, whatever comes after it is no less difficult than it.'2

5128. رسولُ اللَّهِ صلى اللَّه عليه وآله - لَمّا مَرَّ بقَبرٍ دُفِنَ فيهِ بالأمسِ إنسانٌ وأهلُهُ يَبكُونَ - : لَرَكعَتانِ خَفيفَتانِ ممّا تَحتَقِرُونَ أحَبُّ إلى‏ صاحِبِ هذا القَبرِ مِن دُنياكُم كُلِّها3

5128. The Prophet (SAWA), when he passed by a grave wherein someone had been buried the day before, and the person's family was crying over the grave, said, 'Two simple units of prayer that you deem insignificant are dearer to the person in this grave than the whole of your world.'4

5129. رسولُ اللَّهِ صلى اللَّه عليه وآله : أوّلُ عَدلِ الآخِرَةِ القُبورُ ، لا يُعرَفُ شَريفٌ مِن وَضيعٍ5

5129. The Prophet (SAWA) said, 'The first [experience of the] justice of the Hereafter is the grave, it does not differentiate between the base-born and the noble.'6

5130. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما رَأيتُ مَنظَراً إلّا والقَبرُ أفظَعُ مِنهُ7

5130. The Prophet (SAWA) said, 'I have never seen a scene more horrid than the grave.'8

5131. الإمامُ عليٌّ عليه السلام : جاوِرِ القُبورَ تَعتَبِرْ9

5131. Imam Ali (AS) said, 'Live near the graves and you will take a lesson.'10

5132. الإمامُ الصّادقُ عليه السلام : إنّ لِلقَبرِ كلاماً في كُلِّ يَوم ، يقولُ : أنا بَيتُ الغُربَةِ ، أنا بَيتُ الوَحشَةِ ، أنا بَيتُ الدُّودِ ، أنا القَبرُ ، أنا رَوضَةٌ مِن رِياضِ الجَنّةِ أو حُفرَةٌ مِن حُفَرِ النارِ11

5132. Imam al-Sadiq (AS) said, 'The grave speaks every day. It says: I am the house of loneliness, I am the house of gloom, I am the house of worms, I am the grave, I am a garden of the gardens of Heaven, or a hole from among the holes of Hell.'12

5133. الإمامُ الكاظمُ عليه السلام - عندَ قَبرٍ - : إنّ شيئاً هذا آخِرُهُ لَحَقيقٌ أن يُزهَدَ في أوَّلِهِ ، وإنّ شيئاً هذا أوَّلُهُ لَحَقيقٌ أن يُخافَ آخِرُهُ13

5133. Imam al-Kazim (AS) said at a graveside, 'Verily the thing [i.e. life] whose end is this [grave] deserves to be spent in asceticism, and verily the thing [i.e. the Hereafter] which begins with this [grave] deserves to be feared.'14

Notes

1. بحار الأنوار : 6 / 242 / 64

2. Bihar al-Anwar, v. 6, p. 242, no. 64

3. تنبيه الخواطر : 2 / 225

4. Tanbih al-Khawatir, v. 2, p. 225

5. الجعفريّات : 205

6. al-Jafariyyat, p. 205

7. تنبيه الخواطر : 1 / 284

8. Tanbih al-Khawatir, v. 1, p. 284

9. غرر الحكم : 4800

10. Ghurar al-Hikam, no. 4800

11. الكافي : 3 / 242 / 2

12. al-Kafi, v. 3, p. 242, no. 2

13. معاني الأخبار : 343 / 1

14. Maani al-Akhbar, p. 343, no. 1

1504 - سُؤالُ القَبرِ

1504. QUESTIONING IN THE GRAVE

5134. رسولُ اللَّهِ صلى اللَّه عليه وآله - في قولِهِ تعالى‏ : (يُثَبِّتُ اللَّهُ الّذينَ آمَنوا بالقَولِ الثّابتِ في الحَياةِ الدُّنيا وفي الآخِرَةِ)1 - : في القَبرِ إذا سُئلَ المَوتى‏2

5134. The Prophet (SAWA), with regards to Allah's verse in the Qur'an:”Allah fortifies those who have faith with an immutable word in the life of this world and in the Hereafter”3 , said, 'In the grave when the dead are interrogated'.4

5135. الإمامُ الصّادقُ عليه السلام : يُسألُ المَيِّتُ في قَبرِهِ عن خَمسٍ : عن صَلاتِهِ ، وزَكاتِهِ ، وحَجِّهِ ، وصيامِهِ ، ووَلايَتِهِ إيّانا أهلَ البَيتِ ، فتَقولُ الوَلايةُ مِن جانِبِ القَبرِ للأربَعِ : ما دَخَلَ فِيكُنَّ مِن نَقصٍ فَعلَيَّ تَمامُهُ5

5135. Imam al-Sadiq (AS) said, 'A dead person will be questioned about five things: his prayer, his alms-tax (zakat), his obligatory pilgrimage (hajj), his fasting, and his acceptance of our divine guardianship (wilaya), the ahl al-bayt. Our guardianship will address the other four from inside the grave, 'Any deficiency that is in you, I will fill.'6

5136. الإمامُ الصّادقُ عليه السلام : لا يُسألُ في القَبرِ إلّا مَن مَحَضَ الإيمانَ مَحضاً ، أو مَحَضَ الكُفرَ مَحضاً7

5136. Imam al-Sadiq (AS) said, 'A person will not be questioned in their grave unless they have total pureness of faith or total disbelief.'8

Notes

1. إبراهيم : 27

2. بحار الأنوار : 6 / 228 / 29

3. Quran 14 :27

4. Bihar al-Anwar, v. 6, p. 228, no. 29

5. الكافي : 3 / 241 / 15

6. al-Kafi, v. 3, p. 241, no. 15

7. الكافي : 3 / 236 / 4

8. Ibid. v. 3, p. 236, no. 4

1505 - عَذابُ القَبرِ

1505. PUNISHMENT IN THE GRAVE

5137. الإمامُ عليٌّ عليه السلام : يا عِبادَ اللَّهِ ، ما بعدَ المَوتِ لِمَن لم يُغفَرْ لَهُ أشدَّ مِن المَوتِ ؛ القَبرُ ، فاحذَرُوا ضِيقَهُ وضَنكَهُ وظُلمَتَهُ وغُربَتَهُ وإنّ المَعيشَةَ الضَّنْكَ الّتي حَذَّرَ اللَّهُ مِنها عَدُوَّهُ عَذابُ القَبرِ1

5137. Imam Ali (AS) said, 'O servants of Allah! That which comes after death for those who have not been forgiven is worse than death itself and it is the grave. So, be warned of its tightness, its hardship, its darkness and its loneliness And the hard life that Allah has warned His enemies about is the punishment of the grave.'2

5138. الإمامُ عليٌّ عليه السلام : فإنّكُم لو قد عايَنتُم ما قد عايَنَ مَن ماتَ مِنكُم لَجَزِعتُم ووَهِلتُم وسَمِعتُم وأطَعتُم ، ولكنْ مَحجوبٌ عَنكُم ما قد عايَنُوا، وقَريبٌ ما يُطرَحُ الحِجابُ‏3 !4

5138. Imam Ali (AS) said, 'If you were to see what the dead from among you have seen, you would become grieved, and you would be frightened, and you would listen and obey. However, what they have seen is veiled from you, and the veil will soon be lifted!'5

5139. الإمامُ الباقرُ عليه السلام : مَن أتَمَّ رُكوعَهُ لم تَدخُلْهُ وَحشَةٌ في قَبرِهِ6

5139. Imam al-Baqir (AS) said, 'Whoever's bowings in his prayer [ruku] are perfect will not experience fright in their grave.'7

Notes

1. الأمالي للطوسي : 28 / 31

2. Amali al-Tusi, p. 28, no. 31

3. نهج البلاغة : الخطبة 20

4. قال ابن أبي الحديد : وهذا الكلام يدلُّ على‏ صحَّة القول بعذاب القبر ، وأصحابنا كلُّهم يذهبون إليه وإن شنَّع عليهم أعداؤهم من الأشعريَّة وغيرهم بجحده (شرح نهج البلاغة : 1 / 298 )

5. Nahj al-Balagha, Sermon 20

6. ثواب الأعمال : 55 / 1

7. Thawab al-Amal, p. 55 no. 1

326 - القتل‏

326. KILLING

1506 - حُرمَةُ قَتلِ النَّفسِ‏

1506. THE PROHIBITION OF KILLING A SOUL [I.E. A HUMAN BEING]

( مِنْ أَجْلِ ذلِكَ كَتَبْنا عَلَى‏ بَنِي إِسْرَائيلَ أَنَّهُ مَنْ قَتَلَ نَفْسَاً بِغَيْرِ نَفْسٍ أوْ فَسادٍ فِي الأَرْضِ فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً وَمَنْ أَحْياها فَكَأَنَّما أَحْيا النَّاسَ جَمِيعاً)1

“That is why We decreed for the children of Israel that whoever kills a soul, without [its being guilty of] manslaughter or corruption on the earth, is as though he had killed all mankind, and whoever saves a life is as though he has saved all mankind.” 2

(اُنظر) النساء : 29 ، 92 ، 93 والمائدة : 28 والأنعام : 140 ، 151 والكهف : 74 والفرقان : 68 والتكوير : 9

(See also: Qur'an 4:29, 4:92, 4:93, 5:28, 6:140, 6:151, 18:74, 25:68, 81:9)

5140. رسولُ اللَّهِ صلى اللَّه عليه وآله : أعتَى الناسِ مَن قَتَلَ غيرَ قاتِلِهِ ، أو ضَرَبَ غيرَ ضارِبِهِ3

5140. The Prophet (SAWA) said, 'The most aggressive of people is he who kills someone other than his killer, or strikes someone other than one who struck him.'4

5141. رسولُ اللَّهِ صلى اللَّه عليه وآله : أوَّلُ ما يُقضى‏ بينَ الناسِ يَومَ القِيامَةِ في الدِّماءِ5

5141. The Prophet (SAWA) said, 'The first thing that will be judged between people on the Day of Resurrection is the blood shed [between them].'6

5142. رسولُ اللَّهِ صلى اللَّه عليه وآله : لَزَوالُ الدنيا جَميعاً أهوَنُ علَى اللَّهِ مِن دَمٍ سُفِكَ بغيرِ حَقٍّ7

5142. The Prophet (SAWA) said, 'The eradication of the whole world is more insignificant for Allah than the blood that has been shed without right.'8

5143. الإمامُ الرِّضا عليه السلام : حَرَّمَ اللَّهُ قَتلَ النفسِ لِعِلَّةِ فَسادِ الخَلقِ في تَحليلِهِ لو أحَلَّ ، وفَنائهِم وفَسادِ التَّدبيرِ9

5143. Imam al-Rida (AS) said, 'Allah forbade the killing of human beings for the reason that creation would be corrupted were it to be permissible, and due to their annihilation and the chaos [that would ensue].'10

Notes

1. المائدة : 32

2. Quran 5 :32

3. الأمالي للصدوق : 73 / 41

4. Amali al-Saduq, p. 28, no. 4

5. كنز العمّال : 39887

6. Kanz al-Ummal, no. 39887

7. الترغيب والترهيب : 3 / 293 / 6

8. al-Targhib wa al-Tarhib, v. 3, p. 293, no. 6

9. كتاب من لا يحضره الفقيه : 3 / 565 / 4934

10. al-Faqih, v. 3, p. 565, no. 4934

1507 - قَتلُ المُؤمِنِ‏

1507. KILLING OF A BELIEVER

( وَمَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزاؤُهُ جَهَنَّمُ خالِداً فِيها وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأعَدَّ لَهُ عَذَاباً عَظِيماً)1

“Should anyone kill a believer intentionally, his requital shall be hell, to remain in it [forever]; Allah shall be wrathful at him and curse him and he shall prepare for him a great punishment” 2

5144. رسولُ اللَّهِ صلى اللَّه عليه وآله : يا أيُّها الناسُ ، أيُقتَلُ قَتيلٌ وأنا بَينَ أظهُرِكُم لا يُعلَمُ مَن قَتَلَهُ ؟! لو أنّ أهلَ السماءِ والأرضِ اجتَمَعُوا على‏ قَتلِ رجُلٍ مُسلمٍ لَعَذَّبَهُم اللَّهُ بلا عَددٍ ولا حِسابٍ3

5144. The Prophet (SAWA) said, 'O people! Will a person be killed whilst I am among you, and it is not known whom the killer is?! If all the people of the heavens and the earth were to get together and kill a Muslim [believer], Allah would punish them all without account and judgment.'4

5145. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن أعانَ على‏ قَتلِ مؤمنٍ بشَطرِ كَلِمَةٍ لَقِيَ اللَّهَ يَومَ القِيامَةِ مَكتوبٌ بينَ عَينَيهِ : آيِسٌ مِن رَحمَةِ اللَّهِ5

5145. The Prophet (SAWA) said, 'Whoever helps in the killing of a believer even with a part of a word, he will meet Allah on the Day of Judgment with the following words written between his eyes: 'Doomed from the mercy of Allah.'6

5146. الإمامُ الباقرُ عليه السلام : مَن قَتَلَ مُؤمناً مُتَعمِّداً أثبَتَ اللَّهُ تعالى‏ علَيهِ جَميعَ الذُّنوبِ ، وبَرِئَ المَقتولُ مِنها ، وذلكَ قولُ اللَّهِ تعالى‏ : (أُرِيدُ أن تَبُوأَ بِإثْمِي وإثْمِكَ فتَكونَ مِن أصْحابِ النّارِ)7 8

5146. Imam al-Baqir (AS) said, 'Whoever intentionally kills a believer, Allah will affirm for him all the sins, and will acquit sins from the one he has killed. This is according to Allah's verse in the Qur'an:“I desire that you earn [the burden of] my sin and your sin, to become one of the inmates of the Fire.” 910

5147. الإمامُ الصّادقُ عليه السلام - لمّا سُئلَ : المؤمنُ يَقتُلُ المؤمنَ مُتَعمِّداً هَل لَهُ تَوبَةٌ ؟ - : إن كانَ قَتَلَهُ لِإيمانِهِ فلا تَوبةَ لَهُ ، وإن كانَ قَتَلَهُ لِغَضَبٍ أو لِسَبَبِ شي‏ءٍ مِن أمرِ الدنيا فإنَّ توبَتَهُ أن يُقادَ مِنهُ11

5147. Imam al-Sadiq (AS) was once asked, 'A believer intentionally kills a believer, does he have the right to repent?' The Imam replied, 'If his killing him was due to his belief, then he does not have the right to repentance. But if he killed him due to anger or any other worldly reason, then his repentance is that he be killed for it.'12

Notes

1. النساء : 93

2. Quran 4 :93

3. كنز العمّال : 39952

4. Kanz al-Ummal, no. 39952

5. كنز العمّال : 39895، وراجع وسائل الشيعة : 8 / 615 باب 163

6. Ibid. no. 39895

7. المائدة : 29

8. ثواب الأعمال : 328 / 9

9. Quran 5 :29

10. Thawab al-A'mal, p. 328, no. 9

11. الكافي : 7 / 276 / 2 ، راجع وسائل الشيعة : 19 / 19 باب 9

12. al-Kafi, v. 7, p. 276, no. 2

1508 - تَحريمُ قَتلِ الإنسانِ نَفسَهُ‏

1508. THE PROHIBITION OF SUICIDE

( يا أَيُّها الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْباطِلِ إِلَّا أَنْ تَكُونَ تِجارَةً عَنْ تَرَاضٍ مِنكُمْ وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كانَ بِكُمْ رَحِيماً)1

“O you who have faith! Do not eat up your wealth among yourselves unrightfully, but it should be trade by mutual consent. And do not kill yourselves. Indeed Allah is most merciful to you.” 2

5148. الإمامُ الباقرُ عليه السلام : إنّ المؤمنَ يُبتَلى‏ بكُلِّ بَليَّةٍ ويَموتُ بكُلِّ مِيتَةٍ إلّا أنّهُ لا يَقتُلُ نفسَهُ3

5148. Imam al-Baqir (AS) said, 'A believer may be afflicted with all kinds of misfortunes, and may die in all sorts of ways, but he must not kill himself.'4

5149. الإمامُ الصّادقُ عليه السلام : مَن قَتَلَ نفسَه مُتَعمِّداً فهُو في نارِ جَهنَّمَ خالِداً فيها5

5149. Imam al-Sadiq (AS) said, 'Whoever intentionally kills himself will dwell in the Hellfire forever.'6

Notes

1. النساء : 29

2. Quran 4 :29

3. الكافي : 3 / 112 / 8

4. al-Kafi, v. 3, p. 112, no. 8

5. كتاب من لا يحضره الفقيه : 4 / 95 / 5163

6. al-Faqih, v. 4, p. 95, no. 5163

327 - القرآن‏

327. THE Quran

1509 - عَلَيكُم بِالقُرآنِ‏

1509. ADHERE TO THE QUR'AN

( وَلَقَدْ آتَيْنَاكَ سَبْعاً مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ)1

“Certainly We have given you [the surah of] the seven oft-repeated verses and the great Quran.” 2

( وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ)3

“Certainly We have made the Quran simple for the sake of admonishment. So is there anyone who will be admonished?” 4

5150. رسولُ اللَّهِ صلى اللَّه عليه وآله : إذا التَبَسَتِ الاُمورُ علَيكُم كَقِطَعِ اللَّيلِ المُظلِمِ فعلَيكُم بالقرآنِ ؛ فإنّهُ شافِعٌ‏مُشَفَّعٌ ،وماحِلٌ مُصدَّقٌ ، ومَن جَعَلَهُ أمامَهُ قادَهُ إلَى الجَنَّةِ ، ومَن جَعَلَهُ خَلفَهُ قادَهُ إلَى النارِ5

5150. The Prophet (SAWA) said, 'When matters become obscure for you like the darkness of the night, then turn to the Quran, for it is the mediating intercessor and the trustworthy deviser. Whoever puts it in front of them, it will lead them to Heaven, and whoever puts it behind them, it will drag them to Hell'.6

5151. رسولُ اللَّهِ صلى اللَّه عليه وآله - لَمّا قِيلَ لَهُ : اُمَّتُكَ سَتُفتَتَنُ ، فَسُئلَ : ما المَخرَجُ مِن ذلكَ ؟ - : كتابُ اللَّهِ العَزيزُ ، الذي لا يَأتيهِ الباطِلُ مِن بَينِ يَدَيهِ ولا مِن خَلفِهِ ، تَنزيلٌ مِن حَكيمٍ حَميدٍ ، مَنِ ابتَغَى العِلمَ في غَيرِهِ أضَلَّهُ اللَّهُ7

5151. The Prophet (SAWA), when it was said to him that his community will be tested, they asked how they may be delivered from it, to which he replied, 'The noble Book of Allah that cannot be overcome with falsehood, neither from in front nor from behind. It is descended from the all-Wise, the Praised One. Allah will lead astray whoever seeks knowledge in other than it.'8

5152. رسولُ اللَّهِ صلى اللَّه عليه وآله: علَيكُم بالقرآنِ، فاتَّخِذُوهُ إماماً وقائداً9

5152. The Prophet (SAWA) said, 'You must adhere to the Quran, so take it as an Imam and a leader.'10

5153. رسولُ اللَّهِ صلى اللَّه عليه وآله : فَضلُ القرآنِ على‏ سائرِ الكلامِ كَفَضلِ اللَّهِ على‏ خَلقِهِ11

5153. The Prophet (SAWA) said, 'The superiority of the Quran over any other speech is as the superiority of Allah over His creation.'12

5154. رسولُ اللَّهِ صلى اللَّه عليه وآله : القرآنُ غِنىً ، لا غِنىً دونَهُ ، ولا فَقرَ بعدَهُ13

5154. 5163. The Prophet (SAWA) said, 'The Quran is rich, and there is no richness without it, and no poverty after it.'14

5155. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن اُعطِيَ القرآنَ فَظَنَّ أنّ أحَداً اُعطِيَ أكثَرَ ممّا اُعطيَ فقد عَظَّمَ صَغيراً وصَغَّرَ كبيراً15

5155. The Prophet (SAWA) said, 'Whoever is given the Quran, and then doubts that someone has been given something more than him, this person has aggrandized something little and belittled something great.'16

5156. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن أرادَ عِلمَ الأوَّلينَ والآخِرينَ فَلْيُثَوِّرِ القرآنَ‏17 ،18

5156. The Prophet (SAWA) said, 'Whoever wants the knowledge of the first and the last should explore the Quran.' 1920

5157. الإمامُ عليٌّ عليه السلام : فَتَجلّى‏ لَهُم سبحانَهُ في كتابِهِ مِن غَيرِ أن يَكُونوا رَأوهُ بما أراهُم مِن قُدرَتِهِ21

5157. Imam Ali (AS) said, 'He, most High, has manifested Himself for them in His Book, without them seeing Him, by showing them His power.'22

5158. الإمامُ عليٌّ عليه السلام : اللَّهَ اللَّهَ في القرآنِ ، لا يَسبِقُكُم بالعَمَلِ بهِ غَيرُكُم23

5158. Imam Ali (AS) said, 'Allah Allah [i.e. I advise you] with the Quran, nobody other than you should be quicker in acting according to it.'24

5159. الإمامُ عليٌّ عليه السلام : تَعَلَّمُوا كتابَ اللَّهِ تباركَ وتعالى‏ ؛ فإنّهُ أحسَنُ الحَديثِ وأبلَغُ المَوعِظَةِ ، وتَفَقَّهُوا فيه فإنّهُ رَبيعُ القُلوبِ ، واستَشفُوا بنُورِهِ فإنّه شِفاءٌ لِما في الصُّدورِ ، وأحسِنُوا تِلاوَتَهُ فإنّهُ أحسَنُ القَصصِ25

5159. Imam Ali (AS) said, 'Learn the Book of Allah Almighty; for it is the best of speech and the most eloquent exhortation. Get educated through it, for it is the spring of the hearts. Get cured by its light, for it is the cure for everything in the heart. Excel in its recitation for it is the best of stories.'26

5160. الإمامُ عليٌّ عليه السلام : إنّ فيهِ شِفاءً مِن أكبَرِ الداءِ ، وهُو الكُفرُ والنِّفاقُ ، والغَيُّ والضَّلالُ27

5160. Imam Ali (AS) said, 'In it there is the cure for the greatest sickness, which is disbelief, hypocrisy, error, and going astray.'28

5161. الإمامُ زينُ العابدينَ عليه السلام : لو ماتَ مَن بَينَ المَشرِقِ والمَغرِبِ لَما استَوحَشتُ بعدَ أن يكونَ القرآنُ مَعي29

5161. Imam Zayn al-Abidin (AS) said, 'If everyone from the east to the west was to die, I would not feel lonely if I had the Quran with me.'30

Notes

1. الحِجر : 87

2. Quran 15 :87

3. القمر : 17

4. Quran 54 :17

5. كنز العمّال : 4027

6. Kanz al-Ummal, no. 4027

7. تفسير العيّاشيّ : 1 / 6 / 11 ، اُنظر تمام الحديث

8. Tafsir al-Ayyashi, v. 1, p. 6, no. 11

9. كنز العمّال : 4029

10. Kanz al-Ummal, no. 4029

11. بحار الأنوار :92 / 19 / 18

12. Bihar al-Anwar, v. 92, p. 19, no. 18

13. بحار الأنوار : 92 / 19 / 18

14. Ibid. v. 92, p. 19, no. 18

15. معاني الأخبار : 279

16. Maani al-Akhbar, p. 279

17. فليُثَوِّر القرآن : أي لينقّر عنه ويفكّر في معانيه وتفسيره وقراءته (النهاية : 1 / 229 )

18. كنز العمّال : 2454

19. Meaning that they should contemplate in its meaning and interpret its exegesis. (See: al-Nihaya, v. 1, p. 229)

20. Kanz al-Ummal, no. 2454

21. نهج البلاغة : الخطبة 147

22. Nahj al-Balagha, Sermon 147

23. نهج البلاغة : الكتاب 47

24. Ibid. Letter 4

25. تحف العقول : 150

26. Tuhaf al-Uqul, 150

27. نهج البلاغة : الخطبة 176

28. Ibid. Sermon 176

29. الكافي : 2 / 602 / 13

30. al-Kafi, v. 2, p. 602, no. 13

1510 - القُرآنُ في كُلِّ زَمانٍ جَديدٌ

1510. THE QUR'AN IS NEW IN EVERY ERA

5162. الإمامُ عليٌّ عليه السلام : لا تُخلِقُهُ كَثرَةُ الرَّدِّ ووُلوجُ السَّمعِ1

5162. Imam Ali (AS) said, 'The frequency of its recitation and its falling on ears does not render it old.'2

5163. الإمامُ الصّادقُ عليه السلام - لمّا سُئلَ : ما بالُ القرآنِ لا يَزدادُ علَى النَّشرِ والدَّرسِ إلّا غَضاضَةً؟ - : لأنَّ اللَّهَ تباركَ وتعالى‏ لم يَجعَلْهُ لِزمانٍ دونَ زَمانٍ ، ولا لِناسٍ دونَ ناسٍ ، فهُو في كلِّ زَمانٍ جَديدٌ ، وعِند كُلِّ قَومٍ غَضٌّ إلى‏ يَومِ القِيامَةِ3

5163. Imam al-Sadiq (AS), when asked, 'Why is it that the Quran only increases in freshness the more it is promulgated and taught?' He replied, 'Because Allah, Blessed and most High, did not make the Quran for a certain time and not another, or for certain people and not others. It is new in every time and fresh for all people until the Day of Judgment.'4

Notes

1. نهج البلاغة : الخطبة 156

2. Nahj al-Balagha, Sermon 156

3. بحار الأنوار : 92 / 15 / 8 وعن يعقوب بن السكّيت النحوي قال : سألت أبا الحسن الثالث عليه السلام ما بال القرآن - وذكر نحوه - بحار الأنوار : 92 / 15 / 9

4. Bihar al-Anwar, v. 92, p. 15, no. 8