Alhassanain(p) Network for Heritage and Islamic Thought

Ghulu (Exaggeration)

When Iblees (shaitan la) refused to recognize Nabi Adam (as) by His Noor instead recognizing Him (Nabi Adam as) by his physical appearance, this was the first instance in which doubts were created in the way of recognizing Masoomeen (as). The majority of people today are still following his (iblees la) way of recognizing Masoomeen (as) by Their physical appearances instead of by Their Noor. Then the offspring of Iblees created a second hurdle for humans in order to cast doubt upon the attributes of Masoomeen (as) which were so clear and apparent that no one was able to reject them. They created the ideology of ghulu (exaggeration), and in this way clouded the extremely apparent attributes of Masoomeen (as) with doubts. In reality, today’s Shia has fallen into this trap of declaring everything which is in praise of Masoomeen (as) as ghulu (exaggeration). Whenever any attribute of a masoom is reported, immediately it is declared as an exaggeration by the majority of today’s shias. Unfortunately, this has become a common belief.

With this one doubt, they (offspring of Iblees la) were able to cast doubts upon not only the attributes of Masoomeen (as), but also upon everything else in the religion including oneness of Allah, justice, prophet hood, imamate, and judgment day. They filled the people’s minds with such doubts that they were able to change the whole truth of what the real religion is. These doubts have become so strong the people hesitate to accept any truth about the religion if it differs from their own so called truths. They (offspring of Iblees la) used all their energies to degrade the status of Ahlul Bayt (as) as others (wahabis etc) have used all their energies to degrade the status of RasoolAllah (saw) in order to lower Them (RasoolAllah saw and Ahlul Bayt as) to their level. In this way the wahabis can feel superior as if they

know more about the religion than the ones who originally brought it. Slowly with the passage of time these doubts have been able to cause the people to be unable to understand what the true meaning of marifat (recognition) is. Iman (faith) by one’s tongue only instead of in one’s heart and the showing off of one’s ibadat (acts of worship) has become the “real” religion of the people of today. We have reached the point today where the sacrifices made by previous shias who gave up their lives trying to defend the truth about the attributes of Ahlul Bayt (as) has been rendered futile. Now so called shias of today openly insult Ahlul Bayt (as) whether it be intentionally and unintentionally. Not only do they do this by their tongues but also in their writings. But yet no one has enough belief in their heart to stand up and say to these so called shias “Stop”. They allow them to go on insulting Ahlul Bayt (as) and then accept those insults as truths. They drink these words of kufr (disbelief) in the same way a baby drinks the milk of its mother. Still somehow they call themselves “shia”.  The root of all of this evil is the ideology of ghulu (exaggeration). These so called scholars have scared the shias of today so much by using the word “ghulu” that the shias are afraid to accept the truth of the attributes of Ahlul Bayt (as). Not only do they not accept these truths, but they will not even listen to anyone who tries to speak them out of a so called imaginary fear. They are so afraid of

becoming a “ghali” (exaggerator) because in narrations a ghali has been proved to be a kafir (disbeliever). The people have only heard of this word ghulu, but no one truly knows what its real meaning is. If you give Masoomeen (as) a status which is above that of a great scholar, devotee, or a man of great strength, then it is considered ghulu (exaggeration). This is not ghulu. This misconception about ghulu has forced me to give it such great importance in this book. I feel compelled to clear the doubts of the Shia nation so that they may know not only the truth of Masoomeen (as) but also what is untrue. In this way I hope to remove the fear which is hidden in their hearts.

After reading this chapter, it will become so easy for you to understand the beliefs of Shia. The verdicts which have been given by scholars of Kufr (disbelief) and shirk (polytheism) will become meaningless in your eyes. Both of us should pray that we can solve this problem and find its true solution. In this way the problem will be corrected, and we will know the truth of our beliefs, be able to recognize the true status of Aal e Muhammad (as), and get rid of the fear of religious looters (so called ayatollahs). Then we will truly be able to call ourselves Shia, and only then will we be deserving of the attributes which were revealed for true shias.

Are all Muslims nusairis (one who believes Moula Ali (as) is Allah)?

Since the time of Ameerul Momineen (as), there has always been a group of people who considered Moula Ali (as) as Allah. This is not a permanent religion. Neither does it have compulsory principles nor recommended acts of worship. In our society, they are famously known as “nusairis”. Even though, in different times, they were known by different names. For example, “sajeela”, “sabia”, “gharabia”, “nusairis”, etc. I am very sorry to say when I studied about the different sects of Islam except for a few people, all the Muslims were either nusairis or very near to these beliefs. I will try to make you understand this in six sentences.

Claims of Nusairis

creation and death is only in the hand of Allah

these two acts were revealed by Moula Ali (as)

so it has been proved that Moula Ali (as) is Allah

Claims of Muslims

creation and death is in only in the hand of Allah

it has been proved Moula Ali (as) is not Allah

all those narrations revealed by Moula Ali (as)  regarding creation and death are false

Even though you will see these two groups have very different claims, they have in common the belief of tawheed (Oneness). If the narrations which have been denied one day are proven true, then there will be no difference between nusairis and Muslims. The two groups mentioned above were established because no one could accept the truth of the attributes of Ahlul Bayt (as).

Everyone who likes justice has to admit that whatever understanding of tawheed (Oneness) a person has, due to their own intellect and knowledge, is not the true attributes of Allah. It is simply the level of understanding that

person has reached. It does not mean that Allah is limited to the level of knowledge and understanding which a person has. As one person’s level of intellect determines his understanding of Oneness in the same way a momin’s ideology determines his understanding of wilayat. The stages of faith are different for each person. Those narrations, which reveal the truth of the attributes of Masoomeen (as), you, cannot deny them simply because you cannot accept them as truth. If you deny them simply on this reason alone, this is a proof of mental illness. In order to examine the hadiths, the first thing you have to do is to correct your belief. When belief has been corrected, then any hadith which agrees with your belief you must accept. It does not matter if the hadith is mutwater (consistent), sahih (authentic), hasan (reliable), motaber (authentic), or zaeef (weak). When your strongest belief is, after Allah, Aal e Muhammad (as) are the greatest from everything, Their attributes are uncountable, but yet after all of these absolute proofs from Quran, when you see a hadith which is not authentic or weak regarding the attributes of Aal e Muhammad (as) and you reject that hadith simply because it is weak, this is an undeniable proof that your belief is weak and not real. No saint, peer, mujtihid, scholar, so called ayatollahs, absolutely no one has reached the status in which Hazrat Salman al Farsi (as) has reached. He ( Hz Salman al Farsi as) himself says,“ If I reveal the very few attributes of Ahlul Bayt (as) which have been revealed to me, the people will call me insane and pray for the forgiveness of the one who will murder me.”

What is Ghulu (exaggeration)?

Ghulu is when you exaggerate the truth of what something is by giving it attributes that it does not possess or by raising its status to a level which is higher than what it truly is. This is what ghulu is commonly known as. I have not seen in any dictionary where this word has been used for one specific purpose or group of people. Anyone who gives a higher attribute to a person who does not possess those qualities is considered a ghali. If someone considers others as “Qibla tul Islam” (honor of Islam) or “Marja anam” (great scholar), he will be considered as a ghali. Also one who gives himself these titles will be considered as a ghali. These are the true meanings and explanations of this word “ghulu”, but unfortunately in Shia Islam, this word is specifically used for Ahlul Bayt (as). For Shia, ghulu means when you exaggerate the attributes of Ahlul Bayt (as). Until now the shias take this as the true meaning of the word “ghulu”. This is such a great tragedy that no matter how much grief one suffers from knowing this it will never be enough. Even though it has been proved that when you have marifat (recognition) of two beings, and you knowingly give the  attributes of the one who possesses a high status to the one who possesses the lower status, then this is ghulu. It means that you know the status of Ahlul Bayt (as) and know their limitations and boundaries maa’z aallah. In this case one who uses the word ghulu for Ahlul Bayt (as); he is himself a mushrik (polytheist).

He becomes a mushrik (polytheist) because he claims he knows the boundaries or limits of Allah’s attributes (astarfghullah). The only way we can exaggerate the status of Ahlul Bayt (as) is by claiming They are Allah.

In this book we will prove this statement is absolute truth. In reality it is impossible to exaggerate the status of Ahlul Bayt (as). Even if you consider what someone is doing to be an exaggeration of Their status, in reality he is not doing exaggeration, he is doing taqseer (lowering Their status). This is because no one can know the true limit or boundaries of Ahlul Bayt (as). So when you do not know the limit of something, then it is impossible to exaggerate its status.

“O’ Ali (as), people accuse me that I use “ghulu” when I

describe Your attributes. While in reality, I am unable to

describe Your Attributes. I can never be able to describe

Your attributes (even if I was given thousands of years of

life and I described Your attributes day and night, even then

it would be like a raindrop falling into the ocean).”

The people who consider the sayings of Masoomeen (as) as “ghulu” amaze me, and then they insult Masoomeen (as) openly, while at the same time following so called ayatollahs blindly and giving them (ayatollahs) the respect that should only be given to Masoomeen (as).

Exaggeration in the Favor of Ahlul Bayt

There is no doubt about it that in all narrations both ghali and ghulu have both been condemned by Masoomeen (as). Before becoming so afraid of these words, we have to find out what the true meanings of these words are according to Masoomeen (as) and not according to other people.

Masoomeen (as) explainedAyah 171 of Sura al Nisa in this way:

Moula Ali (as) said,“Do not disassociate Us from the status of abduiyat (servants of Allah). Other than this, whatever you say in regards to Our attributes, you will never be able to describe Our true attributes. Listen! Be aware of “ghulu” (exaggeration)! Be aware of what the Christians did to Isa ibn Mariam (as)! They made Him as their god. I have no relation to those who will do this to Us.”

Moula Ali (as) said,“ I am far away from “ghalis” (exaggerators) the same way Isa ibn Mariam (as) disassociated Himself from Christians.”

Imam Zainul Abideen (as) said,“Jewish love Hazrat Uzair (as). They made Him as their god. So neither they are from Uzair (as) nor is Uzair (as) from them. Christians love Isa ibn Mariam (as). They also made Him as their god. So neither they are from Isa (as) nor is Isa (as) from them. I am the same way. If a group of our Shia loves us and says the same for Us as the Jews said for Uzair (as) and the Christians said for Isa (as), then I am not from them nor are they from Me.”

Imam Jafar Sadiq (as) said, “Our Rabb (Lord) is Allah. We always look towards Him for assistance. Other than this you can describe Our attributes in any way you wish.”

Moula Ali (as) said,“Be aware of “ghulu”. We are Allah’s servants and His Worshippers. Allah is Our Rabb (Lord). Apart from this, describe those attributes given to Us by Allah as you wish.” (Haqaiqul Wasiyat First Edition page 96-100)

In these five hadiths of Masoomeen (as), it has been clearly proven that “ghulu” is only when you consider Masoomeen (as) as your Rabb (Lord) in such a way that you have no other Rabb (Lord) other than Them. Apart from

this, whatever belief we have about Ahlul Bayt (as), it can never be considered as “ghulu”. Masoomeen (as) Themselves said it does not matter how much we describe Their attributes, but we will never find the limit of Their attributes or Their boundaries. When we are not aware of the limit and

boundaries of Ahlul Bayt (as), then how is it possible to increase and go beyond that limit?

Kinds of Ghulu (Exaggeration)

Allama Majilisi inBihar ul Anwar Seventh Edition page 365 has explained the different kinds of ghulu. We are mentioning these fromHaqaiqul Wasiyat First Edition page 101 . Even though we do not agree with what was said, because it is an extract, we will write it as it was written in the book. Allama Majalisi says, “We must be aware of the different kinds of ghulu for the Prophet (saw) and the Aimmah (as).”

Consider Them as your Creator.

to believe They have the same attributes as Allah, They are distributors of rizq, and the creators of everything

They have the ability of resurrection

There is no difference between Allah and Them, They are as One

They have full knowledge of unseen without it being revealed to Them either from Allah or His Angels

Their souls can be transferred (like the “Arya” believed that a soul can be transferred from one body to another either as a punishment or as a reward)

To consider the Imams (as) as prophets

Whenever a person gains Their marifat (recognition), that person then believes there is no need for prayer, fasting, or any other wajibats (obligatory acts of worship), and there is no such act they will do which will be considered as a sin against themselves in which they will be punished for on judgment day nor will they have to repent for it to gain the forgiveness of Allah.

Alhamdulilah no true momin believes in these kinds of ghulu (exaggeration). After writing the different kinds of exaggeration, Allama Majalisi says, “Some scholars used exaggeration themselves in order to explain the meanings of ghulu. They did this because they (scholars) do not have true marifat (recognition) of the Imams (as) and do not know the truth of Their wonderful attributes. Therefore it caused them (scholars) to deny those authentic narrations in which the true attributes of Masoomeen (as) were written.

These so called scholars also wrote that believing the Imams (as) are without mistake, have knowledge of past and future events, and other such attributes are an exaggeration. Even though in various hadiths Masoomeen (as) Themselves have said,“Do not consider Us as Allah. No matter how much you describe Our attributes you will never reach Their limit.” Masoomeen (as) also said,“To describe Our true attributes is very difficult, but to understand those attributes is even more difficult. Only those angels, prophets, and true momins whose faith has been tested by Allah are able to understand the truth of Our attributes.” There is also another hadith which states that if Hz Abu Dhar (ra) knew the truth of Hz Salman al Farsi (as)’s iman (faith) regarding Ahlul Bayt (as), then Hz Abu Dhar (ra) would kill

him. There are so many hadiths; some we have already written and others we will write later in this book. So it is completely wajib (compulsory) on true momins to not deny the true attributes and miracles of Ahlul Bayt (as) in a hurry simply because those attributes are beyond their knowledge or understanding. Unless it has been proved from:

the sayings of Masoomeen (as)

the verses of Quran

is outside of the religion itself

is inconsistent or only mentioned in one instance

If any scholar does not prove a hadith is false by using one of the above mentioned ways, then you cannot deny that hadith. Every true momin believes Ahlul Bayt (as) are creators, give rizq (sustenance),  bring the dead back to life and give death to the life, are present everywhere at all times, and have full knowledge of unseen with the understanding that Allah has blessed Ahlul Bayt (as) with these attributes. Allah is Only One. Ahlul Bayt (as) were created from the attributes of Allah.

Ghulu (Exaggeration) and Taqseer (Lowering the status of Ahlul Bayt as)

Apparently there are two opposite ideologies regarding Masoomeen (as). One ideology is that They have full command over everything.

The other is that They are unable to do anything. This is the reason the ideologies of ghulu (exaggeration) and taqseer (lowering the status of Ahlul Bayt as) were established. Those who have the ideology that They have full command over everything became ghalis (exaggerators). Those who have the ideology They are unable to do anything became muqassir (defamators). These foolish people could not understand that the reason Masoomeen (as) remained silent and took no action against Their oppressors and lived Their worldly lives in a state of such poverty was to show Their followers that They (Masoomeen as) were servants of Allah.

If I say, in front of my teacher, I am an ignorant person, and it causes my children to believe I am ignorant; it is nothing other than foolishness. If a person has a limited ability to understand, and he himself is unable to understand the teachings of any learned person, then when he relates any information, even if it be the truth, he will relate it in such a way that no one will be able to understand it in its true sense. For example, “Ghalib” (a very famous Urdu poet), he has been considered as a poet whose writings are not understandable by the vast majority of people. When people understood the true meanings of his poetry, they then came to know he was a great poet. He was such a great poet that his poetry is still being read and loved by the people of today. When the sayings of a human are so difficult that every person is unable to understand them, then how will we be able to understand the sayings of Allah and Masoomeen (as)? If you relate all of those narrations which give Masoomeen (as) a high status to the ghalis, then it is nothing but pure ignorance. This is why Imam Riza (as) said, “When the “ghalis” saw such servants of Allah (Ahlul Bayt as) who were blessed with such supernatural abilities and used those abilities in such a way as to show the people how to worship Allah, the ghalis took this in the wrong way and believed Us to be Allah himself. When in reality, We are merely servants of Allah. Even though Allah has blessed Us with full command over everything, still We were showing people with Our ibadats (acts of worship) the greatness of Allah.” (Haqaiqul Wasiyat First Edition page 104 ref. Ahtejaj Tibarsi)

On the other hand, there are such people who upon seeing the condemnation of ghalis (exaggerators) in narrations became so afraid of becoming a ghali themselves that they denied all those narrations which tell of the high status of Masoomeen (as). They allowed their fear to become greater than their iman (faith), and due to such weakening of iman, they became unable to accept that such greatness could exist in the form of Masoomeen (as).

Imam Jafar Sadiq (as) said:

“A group of Our shia did taqseer (lowering one’s status) in recognition of Us.” The Imam (as) further said,” If Our shia ponders upon Quran, then certainly they (shia) will never have any doubts in regards to Our attributes.” (Haqaiqul Yaqeen Second Edition page 40 ). As in regards to such people (muqassireen), we will mention a few hadiths so that you will come to know what a great sin taqseer (lowering one’s status) is.

InManaqib ibn Shahr Ashoob First Edition page no. 447 , the author says: We saw Jabir ibn AbdullAllah Ansari (ra) holding his walking stick wondering the streets of Medina saying,

“O’ Ansarians (helpers)! Put the love of Ali(as) ibn Abi Talib (as) in your offspring. One who will deny the attributes of Moula Ali (as) must look at his mother (meaning he is an illegitimate offspring).”

(We must note that here the hadith is not referring to denying Moula Ali (as) Himself. It is simply referring to the denial of His true attributes.)

InYanabiul Muwaddat page 202 , RasoolAllah (saw) said about Aimmah (as),“Those people in my nation who will deny the attributes of My Ahlul Bayt (as) and do not have any care as to Their relation to Me, there is only destruction for those people. My intercession will never reach to such people.”

InNajul Israr First Edition page 78 , Ameerul Momineen (as) said,“One who denies Our wilayat is a kafir (disbeliever). One who denies Our attributes is also a kafir.”

InManaqib ibn Shahr Ashoob Second Edition page no 119 , Moula Ali (as) said,“I swear by my Lord, anyone who will decrease Our attributes, Allah will decrease his reward both in this world and in the hereafter.”

Masoomeen (as) never took notice of such so-called shias who were of a jealous and envious nature or of those who were Shia by name only. These so called shias are the same as the nasibis (enemies of Ahlul Bayt as). The friend is one who even upon hearing a false admiration of his friend, he becomes happy. I cannot understand what type of shia they are that they cannot bear to accept the true attributes of Ahlul Bayt (as) which were given to Masoomeen (as) by Allah.

InBihar ul Anwar Twelfth Edition page no. 614 , Moula Ali (as) said;“Only those true shias whose hearts are filled with Our love and whose intellect can bear Our attributes can guard Our hadiths.” It is really

amazing that Masoomeen (as) always hide Their true attributes. Despite of this, whatever attributes reach to us, we still cannot accept them. Imam Muhammad Baqir (as) said, “We are afraid the people will go astray because of Us and will consider Us as Allah.”   Yet we do not accept even those true attributes which are proven by narrations and sayings of Masoomeen (as) Themselves.

The Worst Thing is Lowering the status of another not Exaggeration

Not a single person can deny that the beginning of sins and deviation began the moment when shaitan refused to do sajdah (prostration) to Nabi Adam (as). Now decide for yourself.

Did shaitan do ghulu (exaggeration) or taqseer (lowering one’s status)? Did he exaggerate the attributes of Nabi Adam (as) or did he decrease them? He ignored the true recognition of Nabi Adam (as), and only looked at His (Nabi Adam as) physical appearance. On the basis of his own qiyas (conjecture),

shaitan thought he was greater than Nabi Adam (as). He (shaitan) became the true reason of deviation in religion. So the story of Nabi Adam (as) is enough for our proof. The beginning of deviation came from taqseer (lowering one’s status). The first muqassir (defamator) was Iblees, and after him, his whole offspring. (this includes so called shias, ayatollahs, usoolis and all enemies of Ahlul Bayt as)

Muqassireen (One Who Lowers the Status of Ahlul Bayt as)

Muqassireen (defamators) have a strange weapon in their hands. Whenever they read or hear such hadiths in which Ahlul Bayt (as) introduce Their true attributes, they (muqassireen) issue a fatwa (verdict) that the narrators of these hadiths were “ghalis” (exaggerators). They use this excuse of “ghali” so that they will not have to provide any proof to their followers, and their followers will simply accept without using any of their own intellect and without insisting the scholars provide proof of their claims. These people relate all the sayings of Masoomeen (as) to “ghalis”. They insult Masoomeen (as) behind the cover of ghalis. It is amazing that such people who in the enimity of Ahlul Bayt (as) have forgotten their own ilm e rajjal ( knowledge of “men” ie ruwat, narrators).

Neither do they tell the names of these so called ghalis nor do they tell their nation, their tribe, their time, or why such narrations were even narrated to begin with. They do not give any sources to prove their claims. They only know of one word which is ghulu (exaggeration). They tried to hide their defamation behind the veil of exaggeration.

Even though there is not one word in those hadiths which is against the Oneness of Allah.

These people do not ponder upon a very important point. If all these narrations and sermons which tell the true attributes of Masoomeen (as) are unauthentic and written by ghalis, then I make this challenge to all the so called ayatollahs to bring even one sentence which is similar to those wonderful sayings which is written in the sermons of Ahlul Bayt (as) where They Themselves are telling of Their true attributes. I have no doubt that not

one so called scholar will be able to do such a thing. So it brings us to this point. If no one today is able to reproduce such eloquent writings, then who actually wrote those so called unauthentic sermons? It can only be the words of Masoomeen (as) because if it were the words of any human, then it could easily be reproduced. A great scholar Syed AbdullAllah Shah Abd writes in his wonderful book“Al Ali Sultan un Naseera” on page 117 , Ameerul Momineen (as) said,“Two kinds of people will go into hell in regards to Me. The first kind is a ghali, one who loves Me in the wrong way. The second kind is a muqassir, one who does not know Me and lowers My status.” This saying proves that both ghalis and muqassir are regarded by Masoomeen (as) in the same way. So we have to create criteria for both ghulu and taqseer. Then we have to separate them from the narrations.  After understanding what is ghulu and taqseer and removing those two things from the narrations, then from the remaining narrations, we will be able to find the true attributes of Masoomeen (as). If people do not do this, then they cannot prove what they are saying to be true because it will become possible to a label a true momin as a ghali and a muqassir as a true momin. As well we also have to correct the Quran. There are so many verses which were revealed in regards to Ahlul Bayt (as), but the scholars have changed the tafseer of these verses so that the truth of Ahlul Bayt (as) has become hidden from the people.

So it has been proved that anyone who will deny those narrations will become a wahabi. The reason is that the wahabis also have these same invented beliefs about Masoomeen (as) such as They are normal human beings who cannot do anything. If one has such beliefs, then you automatically will not be shia anymore. (the Imams (as) have said one with these beliefs is amongst Our enemies). After this Shah Saheb said, “Masoomeen (as) never called Themselves “Allah”. They always said, “We are servants of Allah.” First They prayed to Allah and then described Their attributes. When the hearts of the muqassireen do not believe these attributes, they immediately without proof say these narrations are from ghalis. Due to this so called reason, these narrations become unacceptable. Those narrators and scholars who brought these attributes of Masoomeen (as) to us are the same scholars and narrators of hadiths regarding the other aspects of Islam such as Islam, iman, usool e deen, and furoo e deen. Muqassireen do not object to these narrations. They follow them whole heartedly. If they truly consider those narrators to be ghalis and kafirs, then why do they accept their narrations regarding other aspects of Islam? This is a very strange thing that when these narrators describe the other aspects of religion they are authentic, reliable and true, but when they describe the attributes of Masoomeen (as), they become ghalis, kafirs, unauthentic, unreliable, and untrue. So it has been proven that these narrators are not the issue. In reality, these muqassir intentionally do not want to accept the true attributes of Masoomeen (as) and use the excuse of “ghalis”. The rejection of these narrations without proof is enough to prove one is a muqassir.

Our fifth Imam (as) (Imam Muhammad Baqir as) said, “I am amazed on those who claim to be our friends, lovers, and followers, and consider Us as their Imam, and obey Us the same way they obey Allah, but due to the weakness of their intellect, they break their promise, oath, and allegiance to Us and become their own enemy. They lower Our status. They accuse Us in front of those people whom Allah has blessed with Our full recognition and who are in full obedience to Us.” (Bihar ul Anwar First Edition page 114)

Who is worse, an exaggerator or one who lowers the status of Ahlul Bayt (as)?

We will not decide which is worse ourselves. We will prove this from the sayings of Masoomeen (as) so that no one can have any objections to our decision. In religious groups, it is a very common thinking that a muqassir can be forgiven but a ghali cannot be.  Where this type of thinking originated from, we have absolutely no idea. But here are some hadiths of Masoomeen (as) which will reveal the whole truth.

Quaid ul Sharia fi Aqaid Shia page no. 22 ref. Ahtejaj Tabrisi First Edition page no. 77, in the Sermon of Ghadeer RasoolAllah (saw) said, “O’ People! I contain the Noor of Allah and after Me it will continue in Ali and His offspring until Imam Mahdi (ajf) who will take the rights of Us and Allah.

Because Allah has declared it as a  hujjah (proof) on all muqassireen (those who lower the status of Ahlul Bayt as), rebels, opponents, untrustworthy peoples, sinful peoples, and the oppressors throughout the whole world.”

If you had read this hadith carefully, you will know in this hadith RasoolAllah (saw) mentioned “muqassireen” as first among His enemies. This was the last sermon given by RasoolAllah (saw) and in it you will find absolutely no mention of ghalis.

Quaid ul Sharia page no. 24 ref. Bihar ul Anwar Seventh Edition page no. 275, Moula Ali (as) said,“Anyone who believes in My attributes is a true momin. Anyone who doubts, hesitates in believing, or is surprised; he is a muqassir and a nasibi (enemy of Ahlul Bayt as).”

You will notice that Moula Ali (as) declared both the muqassir and nasibis as one.

Quaid ul Sharia page no. 25 ref. Bihar ul Anwar Seventh Edition , Imam Zainul Abideen (as) said,“These people are muqassireen. They are not your friends. Jabir asked, “O’ Son of RasoolAllah, who are the muqassireen?” Imam (as) replied, “The people who are negligent in the recognition of Aimmah (as) and those who are negligent in the matters of commandments by Aimmah (as), then those people are the muqassireen.”

In the same book page no. 26 ref. Amarat ul Anwar page no. 81 , Imam Zainul Abideen (as) said,“One who neglects in the recognition of Aimmah (as) is a muqassir. Even though he may believe in Our Imamate.”

Quaid ul Sharia ref. tafseer Noor ul Saqlain First Edition page no. 135 , Imam Muhammad Baqir (as) said, “Ghalis will come back to Us. A muqassir can only be related to Us through truth. Otherwise he will never be.”

Quaid ul Sharia ref. Sahih Fatul Abrar Second Edition page no. 365, Imam Jafar Sadiq (as) said,“Muqassireen are those who Allah blessed with Our knowledge and guided them towards Us, but they doubted. One who

will become ghali in Our Love, we will return him back to Us. He will become steadfast and accept Our obedience. When we will call the muqassir to relate with Us and invite them to accept Our attributes, he will never be steadfast and accept Our obedience nor will He relate to Us. Nasibis are your (shias) enemies. Muqassireen are Our enemies.”

In the context of these hadiths, we want you to pay attention to one very important point. The main principle of friendship is that a friend of a friend is your friend.

The enemy of a friend is also your enemy. So it can be said without any doubt, Masoomeen (as) consider Their shias as Their friends. Masoomeen (as) fulfill Their friendship in such a way that They issued very strict orders against the enemies of Their friends. We have been ordered, after shaking hands with a kafir (disbeliever), to go and rub our hands on the wall. Because nasibis are the enemies of shias, we have been ordered, after shaking the hand of a nasibis, to go and wash our hands with water. Furthermore, if two people are dying of hunger, one of them is a kafir (disbeliever ie Hindu, Buddhist, etc) and the other is a nasibi, you are to feed the kafir first. Do not feed the nasibi. It clearly means Masoomeen (as) were not as strict against Their own enemies as They were with Their friends’ enemies. I ask you a question. In this situation, is it not wajib on us that we also fulfill our friendship towards Masoomeen (as) by condemning Their enemies (Muqassireen) in the same way that Masoomeen (as) condemn our enemies?

I have invited you towards the truth. My invitation is for every person who claims to be a friend of Masoomeen (as). I have told you the hadiths of Masoomeen (as) regarding taqseer (lowering the status of another). Now the decision is in your own hands. Now it is your duty to look around yourself and see who is trying to divert you from the recognition of Masoomeen (as).

Do not be deceived by their prayers which are done only for showing off to others and not for the love of Allah. According to Moula Ali (as), this world is full of shaitan’s spider web. This is why a true momin has to be very careful. Otherwise he can fall into shaitan’s trap. Who is a ghali and who is a muqassir? Insha Allah we will discuss this using strong proofs in our next chapter.

Ideologies of Ghulu (exaggeration) in the time of Sheik Sudooq

If once someone suffers from the disease of taqseer (lowering of one’s status), then how does he go astray and what types of actions make him become astray? You will see the answers to these questions in this chapter.

Shahadatul Salisa page no. 50 ref. Bihar ul Anwar Seventh Edition page no. 263, the teacher of Sheik Sudooq, Sheik Abu Jafar Muhammad bin Hasan bin Walid Qumi says, “The first stage of ghulu (exaggeration) is when you refuse to believe that a prophet or imam cannot make a mistake.” (This same ideology can be found in the book “Tareek e Quran”.) It clearly means anyone who believes that a prophet or imams can never make any mistake is considered a ghali. On the base of this ideology, muqassireen accused the narrators of ghulu.

They made doubtful the hadiths regarding the attributes of Masoomeen (as) and opened the door of deviation forever. Apart from Sheik Sudooq, no one has said these narrations are exaggerations.

Shahadatul Salisa page no. 51 ref. Marat ul Anwar page no. 42 , Allama Mirza Abul Hasan al Shareef also mentioned the muqassir beliefs of the scholars of Qum. He wrote, “Among the scholars of Qum, the majority of scholars deny all those hadiths which tell the true attributes of Ahlul Bayt (as). They accused these narrators simply because they mentioned the true attributes of Ahlul Bayt (as). For example, Muhammad bin Sanan, Mufasal bin Umar, Unis bin AbdurRahman, etc. If you look deeply into this, most of the narrators which were accused of being ghalis were the ones who narrated those hadiths which clearly show the very high status of Ahlul Bayt (as). Our great scholars wrote these narrations in their books. This means they fully believed in these hadiths. Otherwise, they would not have included them or would have mentioned they did not believe in them. If you ponder upon this with a true heart, you will never be able to find any type of exaggeration in any of these hadiths. Allama Majalisi realized this injustice which was being done by these so called scholars. He wrote,

“The people reject all of these hadiths based upon their own opinion even though the narrators of these hadiths are very trustworthy and pious people. These muqassireen intentionally lower the status of Ahlul Bayt (as) and accuse all the narrators of such hadiths which tell us the high status of Ahlul Bayt (as) of doing ghulu.”

Is this ghulu (exaggeration)?

After the demise of RasoolAllah (saw), when Salman al Farsi (as) was proving Moula Ali (as) as the most deserving person for the caliphate, he said, “If you had accepted Ali (as) as your leader and absolute wali, then you would have been blessed greatly. After accepting if you had ordered the birds which were flying, they would have obeyed your words. If you had called the fish to come out of the rivers, they would have come to you as well.” Upon hearing these words, Umar said, “O’ Salman! It does not matter what you say now. It has happened now.

(Abu Bakr has been chosen as caliph). Allah has taken the right of caliphate from Ahlul Bayt (as) who you (Salman al Farsi as) have considered as your Rabb (Lord).”

(Now we have known the inventor of the ideology that when you are describing the attributes of Moula Ali (as) it means you automatically must consider Him (Moula Ali as) as your Allah.)

Haqaiqul Wasiyat Second Edition page no. 65 ref. Ahtejaj Tabrisi , RasoolAllah (saw) said in the Sermon of Ghadeer, “O’People! Allah has blessed Ali (as) with uncountable attributes. You can never know all of the attributes of Ali (as). Whenever someone describes the attributes of Ali (as), agree with him because whatever he is saying, Ali (as)’s status is much higher than that, and your knowledge is limited.”

Bihar ul Anwar Fourth Edition page no. 54 , Malik Jehni said,“I asked Imam Muhammad Baqir (as), “Allah has blessed You with such greatness and declared You as His Hujjah (Proof upon the Creation) After hearing

these words, and Imam said, “O’Malik! We are much greater than what you just said.”

Speech of Masoom Bihar ul Anwar Fourth Edition page no. 117 , Poet Kumaat said a few lines of poetry in front of Imam Muhammad Baqir (as) in praise of the Imam (as). The explanation of his words was “if I am describing the attributes of Ahlul Bayt (as) and even if I am exaggerating. I still would not in reality be exaggerating because whatever I say it will be truth”. Upon hearing these words, the Imam (as) kept silent.

Bihar ul Anwar First Edition page no. 23 , Imam Hussain (as) said, “We are the offspring of Allah and the inheritors of the Prophet of Allah.”

Bihar ul Anwar Ninth Edition page no. 25 , Imam Muhammad Taqi (as) said,“I swear by Allah if there was not such a danger that the followers of falsehood and the offspring of kufr and polytheists would attack Us, I would have revealed such truths of Masoomeen (as) upon hearing the whole of creation would be so surprised. After this Imam (as) put His hand on His mouth and said, “O’Muhammad! Keep silent the way your forefathers remained silent.”

Haqaiqul Wasiyat Second Edition page no. 48 , Imam Zainul Abideen (as) said,“I have such great knowledge, if I reveal it, the people will say I am an idol worshipper. The Muslims will issue a fatwa that I deserve to be killed.”

Bihar ul Anwar Third Edition Caliphatul Elahiya ,“We have such relations with Allah that sometimes We become Him and sometimes He becomes Us. Despite of this, He remains He and We remain We.”

Absolute Wilayat

Wilayat is the center of belief. This whole universe, its whole realities and secrets, revolves around wilayat because belief is based upon the recognition of religion and the promise of allegiance. This is why before discussing belief it is necessary to understand the true meanings of religion. In this way you will know why we begin with wilayat. For explanation of religion, we will consult Quran and tafseer of Masoomeen (as).

We will reach our decision based upon Their sayings and not upon our own opinion.

30 ar-Room (The Romans): O’Prophet of Allah (Muhammad)! Keep on the deen from a pure heart. This is the nature which Allah has made, and from this nature He created humans. No change can be possible in the creation of Allah. This is the true deen (religion), but the vast majority does not know this.

In order to explain the tafseer of this ayah, we will use the words of Imam Muhammad Baqir (as).(Usool e Kafi Tafseer Qumi and Tafseer Safi) Imam (as) said, “According to this ayah, the religion is the wilayat of Ameer ul Momineen (as). This is the nature, and this is the right religion.”

42 ash-Shura (Consultation) 13: He (Allah) declared sharia (laws) from the deen (religion) for you whom We have given to Nuh and we revealed this upon you. Which We also have given to Ibrahim, Musa, and Isa. So stay on this deen (religion) and do not divert from it.

InTafseer Safi and Qumi Masoomeen (as) have said,“Religion is the wilayat of Moula Ali (as).”

9 at-Tawba (Repentance) 33: Allah is the One who sent His Rasool with guidance and true religion. So that He could rectify all other religions even though the mushrik (polytheists) dislike it.

InUsool e Kafi Kitab e Hujjat chapter 107 hadith no 91 , Imam Jafar Sadiq (as) said,“True deen is wilayat of Moula Ali (as).”

4. 61 as-Saff (The Ranks) 9: (The meaning of this ayah is the same as the one above)

In the tafseer of this ayah, Imam Muhammad Baqir (as) said,“Allah gave an order to His Prophet, Muhammad (saw), to inform the people the true religion is wilayat of Moula Ali (as).”

5 107 al-Ma’oon (Almsgiving) 1: “O’Prophet of Allah (Muhammad)! Have you seen such a person who denies deen (religion)?”

Imam Jafar Sadiq (as) and Imam Riza (as) wrote in the tafseer of this ayah, “Deen is wilayat of Moula Ali (as).” (Akmal ul Deen Bay Wilayat Ameerul Momineen (as) page no. 355)

We have only mentioned five ayahs from Quran. You can understand easily for yourself that the meaning of religion according to Allah is the wilayat of Moula Ali (as). We have been ordered to gain its marifat (recognition). This is the key to gaining the marifat of Usool e Deen (principles of religion). If you do not have the marifat of wilayat, then you will never be able to gain the marifat of principles of religion. This is why according to those great scholars the religion is wilayat of Ameerul Momineen (as). As Allama Dast Ghayab wrote in his book“Wilayat”, “the true religion is wilayat of Ameerul Momineen (as).” Allama Bahraini in his book“Al Hujjah” narrates the sayings of Masoomeen (as),“The true religion is wilayat of Ameerul Momineen (as)”. First of all, we have to understand that wilayat is not like prophet hood and imamate. In fact, wilayat is a commandment upon everything. So basically, wilayat is the physical presence of Allah’s attributes upon the earth.

Allah has said about Himself, “I was a hidden treasure.” No one can know the limits of the Oneness of Allah because Allah Himself has said that it is hidden. When this hidden treasure revealed itself, it revealed itself in the form of wilayat. When it is revealed in human form, it comes in the form of Moula Ali (as). This is why in book“Saleem bin Qais page no. 271”, RasoolAllah (saw) said,“O’ Ali! The one who denies Your wilayat has also denied the Oneness of Allah.” All the attributes of Allah can be found under wilayat. Not one single attribute can be recognized without wilayat. Moula Ali (as) is the caliph of Allah. Every single creation in the whole universe is under His rule except Allah. This order of Allah is absolute wilayat. All the prophets and messengers are also under this absolute wilayat. No one can write anything on this topic because we are so ignorant to the truth of wilayat. Even if Moula Ali (as) blesses someone with the ability to explain, and they try to write about wilayat, then the people would simply deny what was written and reject it as if it was an untruth. No one can understand all the secrets of wilayat nor is anyone permitted to reveal those secrets even if they are able to understand.

“How can we praise You. Our tongues can’t say

Anything because Your attributes are so

Pure and our tongues are so impure.”

Abu Dhar (ra) was a great saint (arif). He had knowledge of the secrets of wilayat. He was also the religious brother of Hz Salman al Farsi (as). Despite of this, Hz Salman (as) had such a status that even Abu Dharr (ra)’s iman could not bear knowing his (Hz Salman as) iman regarding Ahlul Bayt (as). Anyone who cannot bear the attributes of Ahlul Bayt (as) should do the same as Gibrael (as) did and admit their ignorance. You cannot deny the attributes of Masoomeen (as) simply because of your ignorance. This denial does not make you become a scholar. Moula Ali (as) came into this world in human form after passing through 70,000 veils. Even then He is still considered as Allah by some. Human intellect became stunned. Their tongues became speechless. No one could understand even one attribute of Moula Ali (as). At this point, humans became totally flabbergasted. This is why Ibn Abi Al Hudeed (very famous Sunni scholar) said, “There is no doubt Ali (as) is human,

but what type of human is He that the attributes of Allah have been revealed through Him? He is the essence of creation, but His attributes have the essence of Allah. Even the intellect of the wisest of peoples is surprised by Him. What type of surprise is this, which no one can understand.” Imam Shafi (one of the four Sunni “imams”) said, “The greatness of Moula Ali (as) is such that the people consider Him to be Allah. And I (Shafi) could not understand even on my deathbed who was my Rabb (Lord), Ali (as) or Allah?” Imam Shafi also said, “Someone once asked me to praise Ali (as) because the remembrance of Ali (as)’s extinguishes the fire. I said, “How can I praise such a person for whom even the intellect goes astray and starts to pray to Him?”

It seems that Allah revealed Moula Ali (as) for the purpose of testing His creation. One who could understand the difference between Oneness and wilayat will be rewarded with the highest levels of paradise. Moula Ali (as) ‘s attributes are so strange that our intellect and understanding can never truly grasp the truth of all His attributes. Allah revealed Moula Ali (as) in His own House. No one even today can understand this secret.

Mullah Jami says, “Sheik (a scholar) went towards Kaaba, and I towards Najaf. I swear by the Lord of the Kaaba, in this matter, Haqq (truth) was with me. The difference between me and Sheik is I went towards the pearl and he went towards the oyster.”

It is an absolute proven truth that Sura Ikhlas is purely tawheed (Oneness). In this sura, Allah used the word “ahad” (One) for Himself.

Now let’s look at the charismatic personality of Allah’s absolute wali, Moula Ali (as). There are seven days in a week. Every day is associated with some Masoom (as). For example, Friday is associated with Imam Zamana (ajf). Monday is associated with RasoolAllah (saw). The day which is associated with Moula Ali (as) is Sunday. Sunday in Arabic is called “ahad” (One).Kokab Durri page 339 , Moula Ali (as) said,” People of the heavens write my name as “Ahad”. On the fifth heaven, my name is Ali. Allah has given Me a very high status and named me Ameerul Momineen.” In thesame book on page 156 ref. Arbaeen and Firdusul Akhbar ,

Rasool Allah (saw) said, “Ali is to the people the way “Qul hu Allahu Ahad” is to Quran.”

Even with only mentioning one attribute of Moula Ali (as) it becomes clear what a great charismatic personality He is. It does not matter which attribute you look at, you will reach this same conclusion, and if you ponder deeply upon the true meaning of Moula Ali (as)’s name, then it will become so difficult to differentiate Moula Ali (as) from Allah that for some people it will cause them to go astray.  Belief in the wilayat of Moula Ali (as) is the “pul e sirat” (bridge between Hell and Paradise) which everyone will have to cross. It is their belief and recognition of the wilayat of Moula Ali (as) which they will be measured on. This belief will determine how easily or how difficult it is to cross this bridge.

When the Oneness of Allah appears in other than Allah or When others appear to be the Oneness of Allah

Wilayat is a collection of three things, knowledge, commandment, and order (rule).

All of these things must be fully authentic and complete. The knowledge is such a knowledge that it contains absolutely no ignorance because ignorance is the opposite of knowledge. It is such a knowledge which not only has full command over what has already been created, but it has full command over those things which have not been created yet. So if you doubt in the knowledge of the absolute wali, it means you doubt Allah Himself. The command is such that there is no doubt in His ability to be able to fulfill His commandment. Having such doubts in the commandment of the absolute wali of Allah  or just thinking He has the ability to do one thing but not another is equal to doubting Allah’s commandment. It is such an order/rule in which this whole universe is obedient to His order/rule. Allah’s absolute wali (Moula Ali as) is the absolute ruler of the whole of creation; those things which are already in existence and those things which have not yet come into existence. His rule is Allah’s rule. If you try to create a limit from your own opinion for Him, then you are challenging Allah’s commandment and rule. When these three things, knowledge, commandment, and rule, are at their peak, it is called absolute wilayat. The one who possesses these three things at their peak will be the absolute wali. In Quran in various verses, whenever Allah has mentioned wilayat, He also mentioned ilm (knowledge), qudrat (commandment), and hukm (order/rule). We will present here a few Quranic verses and hadiths so that this will become even clearer.

6 al-An’aam (The Cattle) 127-128: “And whatever they have been doing, they have a wali, and one day He will gather them. Certainly Allah is most wise and all knowing.”

 In these verses, Allah has mentioned wilayat with knowledge. This is why Allah’s absolute wali, Moula Ali (as) said, “I have knowledge of everything .” He also said,“I am the caretaker of the knowledge of Allah. ” Not only does He have full command on this knowledge, but He blesses others with knowledge. No one can even touch the knowledge unless he gives himself in complete obedience to the One whose knowledge is the

same as Allah’s knowledge, Moula Ali (as). As Moula Ali (as) Himself said,“I know those secrets of Allah which no one except Allah Himself knows. ”(Khutba Tuntunjia).

42 ash-Shura (Consultation) 9:“Have they created their own wali other than Allah? Allah is the only wali and He is the one who gives life to the dead. He has  absolute command over all  of  creation”

46 al-Ahqaf (The Dunes) 32-33: “Those who do not obey the Ones who call you towards Allah, they will never be able to do any harm against Allah on this earth. There is no wali except Allah. Do they not ponder upon that Allah who created the heavens and the whole universe without any need of rest, He is the One who gives life to the dead, and certainly He  has  absolute command over the whole universe”

In these verses, Allah has mentioned commandment with wilayat. We will explain it in more detail by using the sayings of Masoomeen (as).

Allah has full confidence in His commandment.Usool e Kafi Kitab Tawheed chapter 6 hadith 2

He created things with His commandment and wisdom.Usool e Kafi Kitab Tawheed chapter 11 hadith 3

The wonders of His commandment has no end because everyday He creates something new.Usool e Kafi Kitab Tawheed chapter 22 hadith 7

When this commandment of Allah appears in the form of Moula Ali (as), He Himself then says,“Allah has given Me command regarding His knowledge .”(Usool e Kafi Kitab e Hujjat chapter 14 hadith 1) . So who is there who can even imagine what is the commandment of Moula Ali (as)? That Ali (as) which, according to Quran, is at the status of Allah’s nafs (self). In regards to this nafs of Allah, (Moula Ali as), Masoomeen (as) have said, “Allah listens and sees from His nafs .”(Usool e Kafi Kitab Tawheed chapter 13 hadith 2)

3 aal-Imran (The Family of Imran) 20: “Allah has warned you about His Nafs (self).”

Aqaee Khoemeni writes about this point in his book“Misbah ul Hadaya Ala Calipha wa Wilaya page no. 53” , “Moula Ali (as) has all the same attributes as the Oneness of Allah, and He has full command over all of those attributes. He also has full command over the whole of creation of Allah, but He never revealed these attributes in their full detail to the people because these attributes in their full sense can only be known and seen by Allah.” Since Khomeini has mentioned taqseer and tawheed, we have included it in our book, but we will explain its meaning in a simpler way. When you draw a circle around another circle, then you draw another circle around that one. Then you keep doing this continuously. It does not matter how many circles you draw, but the center and original circle will remain unchanged. This is the explanation of when Allah appears in the form of others and others appear in the form of the Oneness of Allah. It does not harm or change the Oneness of Allah. This also is not shirk (polytheism) nor is it ghulu (exaggeration). It is an established fact.

 2 Al Baqara (The Cow) 17. “Don’t you know the rule of the heavens, earth, and whole universe is only for Allah and there is no wali or helper other than Allah.”

at-Tawba (The Repentance) 115-116: “Certainly the rule of the heavens and the earth is only   for Allah. He is the one who gives life and He is the one who gives death. There is no wali or helper other than Allah.”

In these verses, Allah has mentioned wilayat with order/rule. An absolute wali who has such a rule over all of the universe that it cannot be limited simply to prove He is the leader of any specific area such as Mecca, Medina, etc. When you limit His rule in this way, you are insulting Allah directly. He (Moula Ali as) is “Maalik ul Mulk” (owner of the whole universe).The whole universe is in His obedience, those things already created and those which will be created. Hazrat Miqdad (ra) asked Moula Ali (as),“Are the matters which are in the heavens also under Your commandment?” Moula Ali (as) replied, “O’Son of Aswad, I am the Hujjat (proof) on every creation of Allah which is in the heavens and upon the earth, and upon the angels which are in the heavens. The angels of the heavens cannot even move without My permission.” (Najul Israr Second Edition page no .222)   InKhutbat Al Bayan Moula Ali (as) said,“I am the owner of all affairs from the beginning til the end.”

After Moula Ali (as) ordered the sun to return to an earlier position, the people thought this to be a great miracle. This was nothing more than an ordinary reflection of His unlimited rule. It is a common belief that Moula Ali (as) did this on two different occasions. This is the reason people consider it as a miracle. According to certain researchers Moula Ali (as) ordered the sun to change its position on at least 15 different occasions.(Manqib ibn Shahr Ashoob First Edition page no. 387) By doing this on so many different occasions, it is a proof this is not a miracle of Moula Ali (as). It was a normal thing which was so easy for Him to do, but ignorant people like us consider such as this to be a miracle.

Absolute Master

Because Allah Himself does not come onto the earth to rule, then He must have some entity upon the earth in which He can reveal His rule through. In Quran it is written Allah does this through the personality of Moula Ali (as). Therefore Moula Ali (as) is the absolute master over the whole universe, those things created and those things which have not yet been created.

In order to understand the true meaning of our topic, it is necessary to ponder upon the word “olil amar” (absolute master). In this way you will be able to understand the true rule and commandment of Allah. In order to understand the meaning of absolute master, it is necessary to first understand the word “amr” (absolute commandment). In this book we cannot explain “amr” (absolute commandment) in its full details. However, we will discuss “amr” (absolute commandment) in a few sentences. In Quran this word was used upon different occasions and with different words. To understand absolute commandment, we will use three Quranic verses as references. These three verses will explain the true meaning of absolute commandment comprehensibly.

36 Yaseen 81-83:“The One who created the heavens and the earth, does He not have the commandment (ability) to create that which is likened to them? Yes! He is the One who can create anything, and He

has full knowledge of everything. No one else except Him can say “Kun” (BE) and then it will be. Allah is the most pure. He has full commandment over the whole universe in His Hands. Every creation will return back to Him.”

The first thing notable in these three ayahs is that Allah mentions all three aspects of wilayat (knowledge, commandment, and order/rule). He describes absolute commandment by using the reference of “olil amr” (absolute master). This is an ultimate proof that whoever will be the absolute master will also have the knowledge, commandment, and rule in the same way as Allah. In other words, absolute master can only be the one who is the absolute wali of Allah. If you use this for any other person, it will be a shirk (act of polytheism). It has been revealed in these verses that what has been created and what will be created is all under the command of the one who is the absolute master. Allah has limited the meanings of “amr” (absolute commandment) after saying “innama” (one and only). By limiting the meaning of the word “amr”, Allah Himself has ordered that the word “amr” (absolute commandment) can only be used in relation to the one who is the absolute master, Moula Ali (as). So we can say that the only thing which is not under absolute commandment is Allah. Every single creation, whether it has already been created or will be created, is under the rule of the absolute wali. The absolute wali has full commandment over every single thing and the arrangement of every thing in the whole universe is in His hands. In Sura Qadr we find phrase “Qul e Amr”. The explanation of the meaning of absolute commandment in this ayah tells us that the absolute commandment can only be for the absolute master who was also the absolute master in the time of RasoolAllah (saw).

4.an-Nisa (The Women) 83: “And when they heard any news of peace or fear, they spread this in all directions. If they had passed this onto RasoolAllah (saw) and the Absolute Master, then They would have told them the whole truth……”

In order to confirm our statement, we will present two hadiths which are related to the Sura Qadr. In which Allah has mentioned the absolute commandment which is revealed through the absolute master.

1. RasoolAllah (saw) said,“Believe in the night of revelation of the Quran! Shab e Qadr (night of Power) is associated with Ali (as) ibn Abi Talib (as) and the eleven Imams (as) which will be from His offspring .”(Usool e Kafi Kitab e Hujjat chapter 124 hadith 12)

2.97 al-Qadr (The Power, Fate): “And the angels and the spirit came down and brought “Qul e Amr” from Their Lord.”

In the tafseer of this ayah, Ibn Abbas narrates, “In those months during Laylatul Qadr (night of revelation of Quran) Gibreal (as) use to come to Moula Ali (as) and say salam from Allah.”(Manqib ibn Shahr Ashoob First Edition page no.352)

We have briefly discussed the topic of knowledge, commandment, and order/rule. We discussed only what was necessary so that you may understand our meaning in relation to our topic. However, if you wish to go into full detail regarding these three things, then you can write countless books on each topic. This is the reason we have only discussed those

matters which are directly related to our book and left those things which were not necessary to make our point clear. It has been proven these three things are compulsory for wilayat. Whatever level of knowledge one has in regards to these three things, his level of wilayat will also be at that same level. The level of wilayat which is with Moula Ali (as) and His Offspring (as) will be explained later in our book. At this point we will explain the ideology of ordinary wilayat. In this way it will become clear to everyone.

A Common Example of Commandment

Someone is thirsty. He cannot remove his thirst unless he has command over the waters. First of all, he has to have the knowledge of the location of the water. Suppose he knows where the water is located, but he does not have the necessary means to reach the water. In this case, he cannot remove his thirst. Now suppose he finds a way to reach the water, but he does not have the commandment to get the water because the person who owns the water does not give him permission to drink from the water. Despite of having knowledge and power, he will stay thirsty unless he can somehow gain the permission of the owner of the water.

When he gets all of these things, then he has full commandment over the water and can remove his thirst. This is the first stage of wilayat. Now he can drink the water, but he only has command over the removal of his own thirst. He cannot remove the thirst of any other person. Whoever will get this commandment where he can remove the thirst of others;

his wilayat will be greater than the one who can remove his own thirst but not that of others. Now he has the commandment to remove the thirst of others, but he does not have the commandment to make juice from the water. The one who has this commandment to make juice from the water, his wilayat is greater than the one who can remove the thirst of others but cannot make juice from the water. If we go further, instead of finding the water, we ponder upon how the water was created. We will see that almost every person knows the scientific formula for water. Almost every person knows when you combine two atoms of hydrogen and one atom of oxygen, you will make water.

Even if someone has this knowledge, he still cannot create water from these two things. Only when someone has the knowledge of applied science, and these things are provided to him, then he can create water. This is the lowest stage of wilayat. If this person has been given a commandment to create hydrogen and oxygen, then he will be on a higher level of wilayat than the person who simply knows of these things but cannot create them himself. If he has been a commandment to obtain these things from their source of origin instead of from another person or place, then he will be on an even higher level of wilayat.

If he has been given the commandment to create these things himself without the help or need of any other person or thing, then this wilayat will be greater than all previous mentioned wilayats. Now keep increasing the stages of wilayat. When you see such personalities whose knowledge is the knowledge of Allah, whose commandment is the commandment of Allah, and whose order is the order of Allah, then imagine what is the level of His wilayat? This is the point where you cannot be anything except astonished.

You have to admit your ignorance, and you have to submit yourself to this authority. Only shaitan and his offspring will doubt, deny, or speak any word against this authority.

Creation and Establishment is related to Wilayat

When the will of Allah desired to be made known, the process of creation and establishment was started. This will of Allah appeared from the knowledge of Allah. It is called wilayat. Wilayat is the purpose of the creation of the whole universe. From this

Wilayat, the process of creation, establishment, and invention came about. The attributes of Allah must be revealed through the one who is the absolute wali (Moula Ali as). He is not Allah, but He is the creator of the whole of universe. He is not Allah, but His wilayat is the wilayat of Allah. He is the one who created the process of creation. Imam Jafar Sadiq (as) said,“Before anything there was the will of Allah and from the will of Allah came all of creation.” (Usool e Kafi Kitab Tawheed chapter 14 hadith 4)

In Quran Allah mentioned creation in relation to wilayat. We will point out some Quranic verses which will help to explain this.

6 Al-An’aam (The Cattle) 14: “O’ Rasool! Say to these people, “How can I believe in any other wali except Allah who is the creator of the heavens and the earth?”

13 ar-Ra’ad (The Thunder) 16: “O’Rasool! Say, “Who is the creator of the heavens and the earth? Say, “That is only Allah.” Say, “Have you again believed in a wali other than Allah? Those which cannot give any benefit even to themselves.” Say, “How can one who is blind and one who can see be equal to each other? How can darkness and noor (light) be equal? Have they as proof of their wilayat created any such creations the way Allah has? Say, “Allah is the only creator.”

3. 18 al-Kahf (The Cave) 50-51: “Do you believe in Him (shaitan) and his offspring as your wali instead of Me (Allah)? They are your enemies.Calamitous is the exchange for evil-doers. Imade them not to witness the creation of the heavens and the earth, nor their own creation; nor choose I misleaders for (My) helpers.

4. 29 al-Ankaboot (The Spider) 19-22: “Have they not seen how Allah produced the creation and how he will reproduce it? Certainly, it is very easy for Him.

O’Rasool! Say, “Travel throughout the land and see how He originated creation, Allah is able to do all things. He punishes those whom He wills and shows mercy to those whom He wills, and turns unto Him. You cannot escape from Him on the earth or in the sky, and other than Allah there is no wali or helper.”

32 as-Sajda (The Prostration) 4: “Allah is the one who created the heavens and the earth and all that is between them in six days. Then He sat upon the Throne. Other than Him, you have no wali or helper.”

12 Yusuf (Joseph) 101: “O’Creator of the heavens and the earth! You are my only wali in this world and in the hereafter.”

It has been proved from these ayahs that wilayat is the reason of creation and establishment. Absolute wali is the creator of the whole universe, that which has already been created and that which will be created. As in

Khutbat ul Bayan , Moula Ali (as) said, “I am the creator of all creation .” In order to maintain the belief regarding tawheed, Imam Muhammad Baqir (as) said,

“Talk about the Creator. Do not talk about Allah.” (Usool e Kafi Kitab Tawheed chapter 8 hadith 1) We do not need to go into details of this saying. These are the true beliefs of Shia. We will present only two hadith, one from Moula Ali (as) and the other from Imam Zamana (ajf).

Moula Ali (as) said to Ammar Yasir (ra),“O’Ammar! My “ism” (name) established the whole universe and its inhabitants. I am the One who created the seven heavens .”(Najul Israr First Edition page 447 Bahar ul Moarif) In this hadith it is very important to notice that Moula Ali (as)’s “ism” is the creator of all things, but Moula Ali (as) is the creator of His “ism” Himself.

Imam Zamana (ajf) said,“Allah is Our Creator. We are the Creators of all other things .” (Tareek ul Irfan ala Sahib ul Zaman Second Edition ref Ahtejaj Tabrisi and Bihar ul Anwar)

I do not care about non shias, but it always astonishes me the people who call themselves Shia can still have doubts regarding these attributes of Moula Ali (as). Even though creation is not a very great attribute of Moula Ali (as) that it should astonish you so much yet this one attribute seems to amaze the majority of people and they look no further into the truth of Moula Ali (as) because they are blinded by this one attribute which is so easy for Moula (as) to do. For Him it is absolutely nothing. Aqaee Khoemeni is one very popular religious personality of present times.

In Pakistan a vast majority of people follow and respect him greatly. If the people have no interest in the sayings of Masoomeen (as), then at least they should see what their scholars have written. The people follow their scholars blindly in all other matters. They should also follow blindly those things which their scholars have said regarding Ahlul Bayt (as). We are mentioning an extract from“Akmal ul Deen bay Wilayat Ameerul Momineen (as) page no. 54” in which Khoemeni has written in his book“Misbal ul Hadaya ala Calipha wal Wilayat” ; “RasoolAllah (saw) has mentioned a certain group of momins who were given such a high status even before their creation. So when they enter jannah, due to their high status Allah will speak to them and say, “Allah who is “hayyo ul quyyum” (one who will never die) and these momins will also never die. When I say “Kun” (Be), it immediately is. I have also given this to you. When you say “Kun” (Be), things will be created.”  So those momins have reached such a high status that whenever they say “Kun”, then that thing will be created.

People must ponder upon this. When those who are the lowest slaves of Moula Ali (as) have the ability to create, then imagine what is the status and ability of Moula Ali (as) Himself who has the same command as Allah. If even these momins can be given the ability to create, then you should understand why this attribute should not amaze you and why the ability to create is no great difficulty to Moula Ali (as). The only reason one would doubt in Moula Ali (as)’s ability to create is that their hearts have turned towards shaitan and they have lost their iman. Not only does Moula Ali (as) have full commandment and rule over the whole of the universe, but He also

has this commandment that He can give this attribute to anyone. We have written that wilayat is directly revealed from the knowledge of Allah. In order to explain again we will repeat the sayings of Moula Ali (as). “Allah gave Me commandment in His knowledge.” It clearly means that even before the appearance of Moula Ali (as), He had absolute commandment over the whole universe.

Nearness of Allah

This whole universe was created because of certain reasons. Every reason has a reason itself. This is why there is a huge distance between the true Creator and His creation.  This distance can never be removed. There is no possibility its removal will ever happen. The One whom Allah revealed first, He revealed Him from Himself (Allah). The One whom Allah revealed first (Moula Ali as) is the one who created the whole universe.

Allah is for Him, and He is for Allah. We start every ibadat (act of worship) with this as our niyyat (intention) “Qurbat til illah” (to gain the Nearness of Allah). The purpose of every ibadat (act of worship) is to gain the nearness of Allah. However, no one can reach Allah directly. It does not matter whether you try physically, spiritually, through prayers, fasting, etc. The true purpose of these acts of worship is not to reach Allah Himself directly but to reach His Mazher (Moula Ali as). This is the only way you can reach to Allah. Any way other than this is impossible. How near this Mazher (manifestation of Allah) is to Allah you will see from these hadiths.

“Touched” in Allah

 RasoolAllah (saw) said,“Do not ever say anything against Ali (as) because He is “touched” in Allah.” (Kokab Durri page 161 ref Halyatul Auliya) This is a very famous hadith. We have to explain what does it means. Mumsoos means “touched” by Allah. RasoolAllah (saw) did not say that Moula Ali (as) is touched “from” Allah. RasoolAllah (saw) said Ali (as) is touched“in” Allah. You know very well the difference between from and in. Now you can understand how near Moula Ali (as) is to Allah.

At this point I think I should keep quiet because I do not want to become a target of accusation for the enemies of Moula Ali (as), but it is necessary to mention the way these so called narrators, scholars, and translators have explained this hadith. In Arabic “mumsoos” is also used for a person who is possessed (“touched” in his mind) by a spirit or jinn and becomes insane. So many of the modern day so called narrators and scholars in their explanations of this hadith (maaz’ Allah) have said that RasoolAllah (saw) is saying Moula Ali (as) has become “insane” in the love of Allah so do not say anything against Him. These callous people who so easily will sell their iman consider Moula Ali (as) (naudbillah) to be insane simply because their filthy hearts do not want to accept the truth about Moula Ali (as).

After explaining what it means to be near to Allah in regards to Moula Ali (as), now we will prove it fromSura Kahf ayah 50-51: “Do you believe in Him (shaitan) and his offspring as your wali instead of Me (Allah)? They are your enemies.Calamitous is the exchange for evil-doers. Imade them not to witness the creation of the heavens and the earth, nor their own creation; nor do choose I misleaders for (My) helpers.”

In these verses Allah has declared, in the same way as it is declared there is no Allah other than Allah, there is no wali other than the absolute wali, Moula Ali (as). From this ayah we can understand that the absolute wali of Allah is a witness not only to the creation of other things, but is also a witness to the creation of His own self.

Being a witness on His own self is a proof of His nearness to Allah. It clearly means there was no witness at the time when Allah revealed Moula Ali (as) from His nafs (self). Whatever was created after Him, He is a witness of that creation. From the beginning of time until present day, it is a common belief among the people that the universe was created simply by the word “Kun” (Be). All of the intellectuals and scholars agree upon this principle that in one single moment one essence appeared from one other essence. So we have to believe the essence which was revealed from the nearness of Allah was only one in the same way that Allah is only One. Now we have to recognize Him. We will not be able to recognize Him from the opinions of so called philosophers, scholars, or self made ayatollahs. We will recognize Him from the “tongue of Allah”, Moula Ali (as).

Manaqib ibn Shahr Ashoob First Edition page no 455 ,“All the prophets are a witness upon their own nations. Our Prophet (saw) is a witness upon all other prophets. Moula Ali (as) is witness on RasoolAllah (saw) and His Own Self.” This is an ultimate proof there was no witness at the time of the appearance of Moula Ali (as).

Kokab Durri page no. 200 , Moula Ali (as) said,“I am the first person whom Allah created as His Hujjat (Proof of Allah upon all creation).”

InKhutbat ul Bayan , Moula Ali (as) said,“I am the one that looked everywhere and did not see anything except myself. I am standing in the skies where only souls are able to travel and I am the only ‘one’ who is able to breath there.” (Najul Israr First Edition).

In order to reveal the nearness of Moula Ali (as), Allah Himself did such an arrangement of the universe which will remain until the end of time. The first house made by Allah on this earth was the house of Ali (as). In Quran Allah says, “The first house in which people were ordered to do tawaf (circulate) of was in Mecca and is

so holy it guides the whole universe.” We will not try to prove the Kaaba is the house of Moula Ali (as) instead of being the house of Allah. It is true that Allah associated this House towards Himself, but the word “bait” (house) itself is a proof that only the person who at least spent one night in the house can be the owner. That person cannot be other than Moula Ali (as) and His Holy Mother both of whom spent three nights there. We will present a very authentic extract which we took fromNafsul Rasool Second Edition whose author is Allama Ali Haider. This is an extract from Aini Nazami’s essay.

In this book while discussing about “nuqta baye bismillah” (the dot on the “bay” of bismillah) he has provided very convincing proofs. These proofs I will write for you word for word. Now it is up to you how much you ponder upon his words and what you take away from his sayings. Anyone who has “noor e wilayat” (light of wilayat) in his heart will find no

difficulty in obtaining the truth from this extract.  I am not speaking to those who do not wish to understand. Aini Nazami says:

“If we look into beliefs, we will find that there are only two things which are necessities of deen (religion). It is compulsory to believe in both of those things. Those two things are tawheed (Oneness) and “Maad” (Judgment Day). There are also two acts which are compulsory to perform. They are to enjoin the good and forbid the evil. These same four things are also in Sura Al Fatiha and in bismillah. Now we will come to the

letter “bay” which is a relationship between “abd o Rabb” (Mabood; creation and Creator). Upon the emergence of this relationship, the human automatically becomes the slave of Allah. “Bay” cannot exist without the dot. The whole reality of “bay” is based upon this dot. This dot is Moula Ali (as). In the dictionary of saints the first appearance of love is “bay”. The dot was the first creation from the existence of “bay”. If this dot is not there, neither will “bay” exist nor will it ever be seen. Without this dot, no creation can be created. If this dot did not exist, then no human would have existed as well. If the human does not exist, then how would the hidden treasure of Allah become known?

This is why Imam Jafar Sadiq (as) said,“If We had not appeared in this world, then no one would have known or prayed to Allah.” This dot is what connects “abd o Rabb” (creation and Creator).  For saints this dot (Moula Ali as) is the source of wahadat (Oneness of Allah). In sharia the source of wahadat (Oneness of Allah) is the Imam (Moula Ali as). It means that for us ignorant people who can never truly understand this attribute of Moula Ali (as) and can never reach that height of understanding, we must directly look at Moula Ali (as) in order to understand and gain nearness to Allah. “

Even though this extract is very brief, but from its depths, you can gain so much knowledge about the truth of the status of Moula Ali (as). The complete explanation of the topic of our book can be found in this extract if you take the time to ponder upon the depths of its meaning. In Aini Nazami’s discussion, he has taken our topic even one step further. He gives more detail and insight into the relationship between Moula Ali (as) and Allah than we have done in our book. We were discussing Moula Ali (as)’s appearance before all other creations, but Aini Nazami is not discussing who appeared first or who appeared last. He is saying the only true existance is Moula Ali (as), and all other creations are only in existance because of Moula Ali (as). If there had not been Moula Ali (as), then there would have been no other creation.

Table of Contents

210 - الشَّباب‏ 57

210 YOUTH 57

999 - الشّباب‏ 57

999. YOUTH 57

Notes 57

1000 - تَربِيَةُ الأحداثِ‏ 58

1000 EDUCATING YOUNGSTERS 58

Notes 58

1001 - التَّعَلُّمُ فِي الشَّبابِ‏ 59

1001 LEARNING DURING ONE'S YOUTH 59

Notes 59

1002 - فَضلُ الشّابِّ العابِدِ 60

1002 THE VIRTUE OF A WORSHIPPING YOUNG MAN 60

Notes 60

1003 - تَفسيرُ الفَتى‏ 61

1003 The True Significance of the Word 'fata' 61

Notes 61

211 - الشُّبهَة 62

211 THE OBSCURE MATTER 62

1004 - مَعنَى الشُّبهَةِ 62

1004 MEANING THE OBSCURE MATTER 62

Notes 62

1005 - خَطَرُ الشُّبهَةِ 63

1005 THE DANGER OF OBSCURE MATTER 63

Notes 63

1006 - وُجوبُ الوقوفِ عِندَ الشُّبهَةِ 64

1006 The Necessity of Stopping In The Face of An Obscure Matter 64

Notes 64

1007 - وُجوبُ تَركِ الشُّبُهاتِ‏ 65

1007 OBLIGATION TO ABANDON OBSCURE MATTERS 65

Notes 65

212 - الشَّجر 66

212 TREES 66

1008 - أهَمِّيَّةُ غَرسِ الشَّجَرِ 66

1008 THE IMPORTANCE OF PLANTING TREES 66

Notes 66

1009 - النَّهْيُ عَنْ قَطعِ الشَّجَرِ 67

1009 FORBIDANCE FROM CUTTING DOWN TREES 67

Notes 67

213 - الشَّجاعة 68

213 COURAGE 68

1010 - فَضْلُ الشَّجاعَةِ 68

1010 THE VIRTUE O F COURAGE 68

Notes 68

1011 - ما يورِثُ الشَّجاعَةَ 69

1011 That Which Engenders Courage 69

Notes 69

1012 - أشجَعُ النّاسِ‏ 71

1012 The Most Courageous of People 71

Notes 71

1013 - آفَةُ الشَّجاعَةِ 73

1013 THE BANE OF COURAGE 73

Notes 73

214 - الشَّرّ 74

214 EVIL 74

1014 - مِعيارُ الخَيرِ وَالشَّرِّ 74

1014 The Yardstick of Good and Evil 74

Notes 74

1015 - شَرٌّ مِنَ الشَّرِّ 76

1015 WORSE THAN EVIL 76

Notes 76

1016 - مَفاتيحُ الشُّرورِ 77

1016 THE KEYS TO ALL EVILS 77

Notes 77

1017 - جِماعُ الشُّرورِ 78

1017 THE MERGING OF EVILS 78

Notes 78

1018 - انطِباعُ الإنسانِ عَلَى الشَّرِّ 79

1018. Man's Natural Tendency for Evil 79

Notes 79

215 - الشِّرك‏ 80

215. POLYTHEISM 80

1019 - التَّحذيرُ مِنَ الشِّركِ‏ 80

1019. CAUTION AGAINST POLYTHEISM 80

Notes 80

1020 - تَعليمُ الشِّركِ‏ 81

1020. INSTRUCTION OF POLYTHEISM 81

Notes 81

1021 - أدنَى الشِّركِ‏ 82

1021. The Minimum Degree of Polytheism 82

Notes 82

1022 - الشِّركُ الخَفِيُ‏ 83

1022. Hidden Polytheism 83

Notes 84

216 - الشَّيطان‏ 85

216. SATAN 85

1023 - الاعتِبارُ بِما فَعَلَ اللَّهُ بِإبليسَ‏ 85

1023. THE LESSON TO BE LEARNED FROM HOW ALLAH DEALT WITH SATAN 85

Notes 85

1024 - الاستِعاذَةُ بِاللَّهِ مِنَ الشَّيطانِ‏ 86

1024. SEEKING REFUGE IN ALLAH FROM SATAN 86

Notes 86

1025 - عَداوَةُ الشَّيطانِ لِلإنسانِ‏ 87

1025. Satan's Enmity Towards Man 87

Notes 87

1026 - التَّحذيرُ مِن فِتَنِ الشَّيطانِ‏ 88

1026. CAUTION AGAINST SATAN'S TEMPTATIONS 88

Notes 88

1027 - عَبَدَةُ الشَّيطانِ‏ 89

1027. Satan Worshippers 89

Notes 89

1028 - غَواياتُ الشَّيطانِ‏ 90

1028. Satan's Allurements 90

Notes 91

1029 - ما يَعصِمُ مِنَ الشَّيطانِ‏ 92

1029. That Which Renders One IMMUNE FROM SATAN 92

Notes 92

1030 - ما يُسَلِّطُ الشَّيطانَ‏ 94

1030. THAT WHICH BRINGS ONE UNDER SATAN'S AUTHORITY 94

Notes 94

217 - الشِّعر 95

217. POETRY 95

1031 - تَفسيرُ ما وَرَدَ في ذَمِّ الشُّعَراءِ 95

1031. EXPLANATION OF THE VERSE OF THE QUR'AN CONDEMNING POETS 95

Notes 95

1032 - الشِّعرُ جِهادٌ بِاللِّسانِ‏ 96

1032. Poetry is Jihad With the Tongue 96

Notes 96

218 - الشِّعار 98

218. THE BATTLE CRY 98

1033 - الشِّعارُ فِى الحَرْبِ‏ 98

1033. The Battle Cry 98

Notes 98

1034 - شِعارُ المُسلِمينَ فِي القِيامَةِ 99

1034. THE MUSLIMS' VICTORY CRY ON THE DAY OF RESURRECTION 99

Notes 99

219 - الشفاعة 100

219. INTERCESSION 100

1035 - الشَّفاعَةُ فِي الدُّنيا 100

1035. Intercession in the Life of THIS WORLD 100

Notes 100

1036 - الشَّفاعَةُ فِي الآخِرَةِ 101

1036. INTERCESSION IN THE HEREAFTER 101

“Who is it that may intercede with Him except with His permission?”⁵ 101

Notes 102

1037 - المَحرومُونَ مِنَ الشَّفاعَةِ 104

1037. THOSE WHO WILL BE DEPRIVED OF INTERCESSION 104

Notes 104

1038 - حاجَةُ الأوَّلينَ وَالآخِرِينَ إلَى الشَّفاعَةِ 106

1038. THE NEED OF ALL FOR INTERCESSION 106

Notes 106

1039 - أصْنافُ الشُّفَعاءِ 107

1039. TYPES OF INTERCESSORS 107

Notes 107

1040 - أحَقُّ النّاسِ بِالشَّفاعَةِ 108

1040. THE PEOPLE MOST DESERVING OF INTERCESSION 108

Notes 108

1041 - شَفاعَةُ المُؤمِنِ عَلى‏ قَدرِ عَمَلِهِ‏ 109

1041. A BELIEVER'S RIGHT TO INTERCESSION DEPENDS ON THE EXTENT OF HIS DEEDS 109

Notes 109

1042 - أدنَى المؤمِنينَ شَفاعَةً 110

1042. THE MINIMUM NUMBER THAT A BELIEVER CAN INTERCEDE 110

Notes 110

220 - الشَّقاوة 111

220. WRETCHEDNESS 111

1043 - خَصائِصُ الشَّقِيِ‏ 111

1043. CHARACTERISTICS OF A WRETCHED PERSON 111

Notes 111

1044 - الشَّقِيُّ شَقِيٌّ في بَطنِ اُمِّهِ‏ 112

1044. THE WRETCHED ONE WAS WRETCHED AS A FOETUS IN HIS MOTHER'S WOMB 112

Notes 112

1045 - ما يوجِبُ الشَّقاءَ 114

1045. THAT WHICH BRINGS ABOUT WRETCHEDNESS 114

Notes 114

1046 - أشقَى النّاسِ‏ 115

1046. THE MOST WRETCHED OF ALL PEOPLE 115

Notes 115

1047 - عَلاماتُ الشَّقاءِ 116

1047. THE SYMPTOMS OF WRETCHEDNESS 116

Notes 116

221 - الشُّكر 117

221. THANKSGIVING 117

1048 - الحَثُّ عَلَى الشُّكرِ للَّهِ‏ِ 117

1048. Enjoinment of Thanksgiving TO ALLAH 117

Notes 117

1049 - فَضلُ الشّاكِرِ 118

1049. THE THANKFUL ONE 118

Notes 118

1050 - دَورُ الشُّكرِ فِي الزِّيادَةِ 120

1050. The Role of Thankfulness IN THE INCREASE (OF BOUNTIES) 120

Notes 120

1051 - وُجوبُ الشُّكرِ عَلَى الشُّكرِ 121

1051. THE NECESSITY OF THANKSGIVING FOR THE ABILITY TO THANK 121

Notes 121

1052 - حقيقةُ الشُّكرِ 122

1052. True Thanksgiving 122

Notes 123

1053 - أشكَرُ النّاسِ‏ 124

1053. The Most Thankful of People 124

Notes 124

1054 - الحثُّ على‏ شُكرِ المُحسِنِ‏ 125

1054. ENJOINMENT OF THANKING ONE WHO DOES GOOD TO YOU 125

Notes 125

1055 - مَن لَم يَشكُرِ المَخلوقَ لَم يَشكُرِ الخالِقَ‏ 126

1055. ONE WHO HAS NOT THANKED THE CREATURE HAS NOT THANKED THE CREATOR 126

Notes 126

222 - الشَّكّ‏ 127

222. DOUBT 127

1056 - الشَّكُّ فِي الاُصولِ الإعتِقاديَّةِ 127

1056. DOUBT IN THE PRINCIPLES OF BELIEF 127

Notes 127

1057 - أسبابُ الشَّكِ‏ 128

1057. Causes of Doubt 128

Notes 128

1058 - آثارُ الشَّكِ‏ 129

1058. EFFECTS OF DOUBT 129

Notes 129

1059 - ما يَرفَعُ الشَّكَ‏ 130

1059. FACTORS THAT DISPEL DOUBT 130

Notes 130

1060 - شُعَبُ الشَّكِ‏ 131

1060. The Aspects of Doubt 131

Notes 131

223 - الشَّهادة (1) في القضاء 132

223. BEARING WITNESS (IN A COURT OF JUSTICE) 132

1061 - الشَّهادَةُ بِالقِسطِ 132

1061. Bearing Witness With Fairness 132

Notes 132

1062 - الحَثُّ عَلى‏ أداءِ الشَّهادَةِ 133

1062. Enjoinment of Bearing Witness 133

Notes 133

1063 - كِتمانُ الشَّهادَةِ 134

1063. Concealing One’s Testimony 134

Notes 134

1064 - مَن تَجوزُ شَهادَتُهُ‏ 135

1064. THOSE WHOSE TESTIMONY IS DEEMED VALID 135

Notes 135

1065 - أدَبُ الشَّهادَةِ 136

1065. THE ETIQUETTE OF GIVING TESTIMONY 136

Notes 136

224 - الشَّهادة (2) القتل في سبيل اللَّه‏ 137

224. MARTYRDOM IN THE WAY OF ALLAH 137

1066 - فَضلُ الشَّهادَةِ 137

1066. THE VIRTUE OF MARTYRDOM 137

Notes 138

1067 - ثَوابُ طَلَبِ الشَّهادَةِ 139

1067. The Reward of Seeking Martyrdom 139

Notes 139

1068 - الشَّهادَةُ الحُكمِيَّةُ 140

1068. Honorary Martyrdom 140

Notes 140

1069 - ثَوابُ الجَريحِ في سَبيلِ اللَّهِ‏ 141

1069. THE REWARD OF ONE WHO IS Wounded in the Way of Allah 141

Notes 141

225 - الشُّهرة 142

225. FAME 142

1070 - الشُّهرَةُ المَحمودَةُ 142

1070. PRAISEWORTHY FAME 142

Notes 142

1071 - الشُّهرَةُ المَذمومَةُ 143

1071. BLAMEWORTHY FAME 143

Notes 143

1072 - ذَمُّ شُهرَةِ اللِّباسِ وشُهرَةِ العِبادَةِ 144

1072. THE CENSURE OF CLOTHING OR ACTS OF WORSHIP THAT DRAW ATTENTION 144

Notes 144

226 - الشُّورى‏ 145

226. COUNSEL 145

1073 - الحَثُّ عَلَى المَشورَةِ 145

1073. Enjoinment of Consultation 145

Notes 145

1074 - مَن لا يَنبَغي مُشاوَرَتُهُم‏ 146

1074. PEOPLE WHOSE COUNSEL SHOULD NOT BE SOUGHT 146

Notes 146

1075 - حُدودُ المَشوِرَةِ 147

1075. Boundries of counceling 147

Notes 147

1076 - الحَثُّ عَلى‏ إرشادِ المُستَشيرِ 148

1076. ENJOINMENT OF GUIDING ONE WHO SEEKS YOUR COUNSEL 148

Notes 148

1077 - إستشارة الأعداء 149

1077. To Consult With the Enemy 149

Notes 149

227 - الشَّيب‏ 150

227. OLD AGE 150

1078 - الشَّيبُ‏ 150

1078. Old Age 150

Notes 151

1079 - الحَثُّ عَلى‏ إجلالِ الكَبيرِ 152

1079. ENJOINMENT OF VENERATING THE OLD 152

Notes 152

228 - الشِّيعة 153

228. THE SHIA 153

1080 - فَضلُ شِيعَةِ أهلِ البَيتِ عليهم السلام‏ 153

1080. THE VIRTUE OF THE Shia OF THE HOUSEHOLD OF THE PROPHET 153

Notes 153

1081 - عَلاماتُ شيعَةِ أهلِ البَيتِ عليهم السلام‏ 154

1081. THE SIGNS OF THE SHIA OF AHLUL-BAYT (AS) 154

Notes 155

1082 - مَن لَيسَ مِن شيعَةِ أهلِ البَيتِ عليهم السلام‏ 156

1082. THOSE WHO ARE NOT CONSIDERED TO BE SHIA 156

Notes 157

1083 - أصنافُ مَن يُسَمّى‏ بِالشِّيعَةِ 158

1083. Types of Those Who are Called Shia 158

Notes 158

1084 - نَهيُ الشِّيعَةِ عَنِ الغُلُوِّ 159

1084. Prohibition of Extremism for the Shia 159

Notes 159

1085 - ما يَنبَغي لِلشِّيعةِ في مُواجَهَةِ النَّاسِ‏ 160

1085. DUTIES INCUMBENT ON THE SHIA IN THEIR INTERACTIONS WITH PEOPLE 160

Notes 160

1086 - مَقامُ الشِّيعَةِ فِي القِيامَةِ 161

1086. THE STATION OF THE SHIA ON THE DAY OF RESURRECTION 161

Notes 161

229 - الصَّبر 162

229. PATIENCE 162

1087 - فَضلُ الصَّبرِ 162

1087. The Virtue of Patience 162

Notes 163

1088 - الصَّبرُ ومَعالِي الاُمورِ 164

1088. Patience and Great Things 164

Notes 164

1089 - الصَّبرُ وَالنَّصرُ 165

1089. PERSEVERANCE AND VICTORY 165

Notes 165

1090 - ثَوابُ الصّابِرِ 166

1090. The Reward of the Patient One 166

Notes 166

1091 - تَفسيرُ الصَّبرِ 167

1091. THE TRUE MEANING OF PATIENCE 167

Notes 167

1092 - صَبرُ شيعَةِ أهلِ البَيتِ عليهم السلام‏ 169

1092. THE PATIENCE POSSESSED BY THE SHIA OF THE AHL AL-BAYT (AS) 169

Notes 169

1093 - آثارُ الجَزَعِ‏ 170

1093. THE EFFECTS OF ANXIETY 170

Notes 170

1094 - ما يورِثُ الصَّبرَ 171

1094. FACTORS THAT BRING ABOUT PATIENCE 171

Notes 171

230 - الصِّدق‏ 172

230. TRUTHFULNESS 172

1095 - فَضلُ الصِّدقِ وَالصَّادِقِ‏ 172

1095. The Virtue of Truthfulness and the Truthful 172

Notes 173

1096 - الإختِبارُ بِصِدقِ الحَدِيثِ‏ 175

1096. TESTING PEOPLE THROUGH Truthfulness in Speech 175

Notes 175

1097 - أصدَقُ الأقوالِ‏ 176

1097. The Most Truthful of Sayings 176

Notes 176

231 - الصَّدِيق‏ 177

231. THE FRIEND 177

1098 - أهَمِّيَّةُ الصَّدِيقِ‏ 177

1098. The Friend 177

Notes 177

1099 - تَشاكُلُ النُّفوسِ‏ 178

1099. Resemblance of Souls 178

Notes 178

1100 - مَن يَنبَغي مُصادَقَتُهُ‏ 179

1100. People Whom One Should Befriend 179

Notes 179

1101 - مَن لا يَنبَغي مُصادَقَتُهُ‏ 181

1101. PEOPLE WHOM ONE MUST NOT BEFRIEND 181

Notes 182

1102 - ما يُفسِدُ الصَّداقَةَ 183

1102. THAT WHICH CORRUPTS A FRIENDSHIP 183

Notes 183

1103 - حُدودُ الصَّداقَةِ 185

1103. The Extent of One’s Friendship 185

Notes 185

1104 - أفضلُ الأصحابِ‏ 186

1104. The Best of Companions 186

Notes 186

1105 - حَقُّ الصّاحِبِ‏ 187

1105. The Right of One’s Companion 187

Notes 187

232 - الصدقة 188

232. CHARITY 188

1106 - فَضلُ الصَّدَقَةِ 188

1106. The Virtue of Charity 188

Notes 188

1107 - تَلَقِّي اللَّهِ لِلصَّدَقاتِ‏ 190

1107. ALLAH’S FIRSTHAND RECEIPT OF CHARITIES 190

Notes 190

1108 - الصَّدَقَةُ ودَفعُ البَلاءِ 191

1108. CHARITY AND REPELLING ADVERSITIES 191

Notes 191

1109 - الصَّدَقَةُ مِفتاحُ الرِّزقِ‏ 192

1109. CHARITY IS THE KEY TO (INCREASED) SUSTENANCE 192

Notes 192

1110 - كُلُّ مَعروفٍ صَدَقَةٌ 193

1110. EVERY KINDLY ACT IS CONSIDERED CHARITY 193

Notes 193

1111 - أفضَلُ الصَّدَقَةِ 195

1111. THE BEST FORM OF CHARITY 195

Notes 196

1112 - فَضلُ صَدَقَةِ السِّرِّ وآثارُها 197

1112. THE VIRTUE OF GIVING CHARITY IN SECRET AND ITS GOOD EFFECTS 197

Notes 198

1113 - حَدُّ الصَّدَقَةِ 199

1113. THE AMOUNT OF CHARITY TO BE GIVEN 199

Notes 199

1114 - مَواردُ الصَّدَقةِ 200

1114. The Recipients of Charity 200

Notes 200

1115 - أدَبُ العَطاءِ 202

1115. The Etiquette of Giving 202

Notes 202

233 - الصراط 203

233. THE PATH 203

1116 - خَطَرُ مَعبَرِ الصِّراطِ 203

1116. THE DANGER OF CROSSING THE PATH 203

Notes 203

1117 - تَفسيرُ الصِّراطِ المُستَقيمِ‏ 204

1117. THE TRUE MEANING OF THE STRAIGHT PATH 204

Notes 204

1118 - صِراطُ الآخِرَةِ وَالمُرورُ عَلَيها 206

1118. Crossing the Path of the Hereafter (THE BRIDGE OVER HELL) 206

Notes 206

234 - الصِّغَر 208

234. CHILDHOOD 208

1119 - الصِّغَرُ 208

1119. CHILDHOOD 208

Notes 208

235 - المُصافحة 210

235. SHAKING HANDS 210

1120 - التَّرغِيبُ بِالمُصافَحَةِ 210

1120. ENCOURAGING THE SHAKING OF HANDS 210

Notes 210

1121 - النَّهيُ عَن مُصافَحَةِ المَرأةِ 212

1121. PROHIBITION OF SHAKING A WOMAN’S HAND 212

Notes 212

236 - الصُّلح 1 (المُسالمةُ في الحربِ ) 213

236. PEACEMAKING 213

1122 - الصُّلحُ في الحَربِ‏ 213

1122. PEACEMAKING IN WAR 213

Notes 213

1123 - صُلحُ الإمامِ الحَسَنِ عليه السلام‏ 214

1123. IMAM AL-HASAN (AS)’S PEACE TREATY 214

Notes 214

1124 - أهَمِّيَّةُ الإصلاحِ بَينَ النّاسِ‏ 215

1124. THE IMPORTANCE OF MAKING PEACE BETWEEN PEOPLE 215

Notes 215

1125 - جَوازُ الكَذِبِ فِي الإصلاحِ‏ 217

1125. THE PERMISSIBILITY OF LYING FOR THE SAKE OF RECONCILIATION 217

Notes 217

237 - الصلاة (1 ) 218

237. THE PRAYER (1) 218

1126 - فَضلُ الصَّلاةِ 218

1126. THE VIRTUE OF PRAYER 218

Notes 219

1127 - آثارُ الصَّلاةِ 221

1127. THE EFFECTS OF THE PRAYER 221

Notes 222

1128 - فَضلُ المُصَلِّي‏ 223

1128. THE VIRTUE OF ONE WHO PRAYS 223

Notes 223

1129 - الخُشوعُ فِي الصَّلاةِ 224

1129. HUMBLENESS IN PRAYER 224

Notes 225

1130 - شَرائطُ وموانعُ قَبولِ الصَّلاةِ 227

1130. CONDITIONS AND IMPEDIMENTS TO THE ACCEPTANCE OF THE PRAYER 227

Notes 228

1131 - مَن تُقبَلُ صَلاتُهُ‏ 229

1131. HE WHOSE PRAYER IS ACCEPTED 229

Notes 229

1132 - دَورُ حُضورِ القَلبِ في قَبولِ الصَّلاةِ 230

1132. THE ROLE OF PRESENCE OF THE HEART IN THE ACCEPTANCE OF THE PRAYER 230

Notes 230

1133 - مَن لَيسَ لَهُ صَلاةٌ 232

1133. HE WHOSE PRAYER IS NOT COUNTED 232

Notes 232

1134 - النَّهيُ عَنِ التَّكاسُلِ فِي الصَّلاةِ 233

1134. PROHIBITION OF LAZINESS IN PRAYER 233

Notes 233

1135 - المُحافَظَةُ عَلى‏ أوقاتِ الصَّلاةِ 235

1135. Observance of the Prescribed Timings of the Prayer 235

Notes 235

1136 - الحَثُّ عَلَى الصَّلاةِ في أوَّلِ وَقتِها 236

1136. ENJOINMENT OF PERFORMING THE Prayer at the Earliest Moment of THE TIME PRESCRIBED FOR IT 236

Notes 236

1137 - تارِكُ الصَّلاةِ وَالكُفرُ 237

1137. ABANDONMENT OF THE PRAYER AND DISBELIEF 237

Notes 237

1138 - التَّحذيرُ مِنَ الاستِخفافِ بِالصَّلاةِ 238

1138. Caution Against Taking THE PRAYER LIGHTLY 238

Notes 238

1139 - صَلاةُ الجَماعَةِ 239

1139. THE CONGREGATIONAL PRAYER 239

Notes 239

1140 - ما يَلزَمُ مُراعاتُهُ لِلإمامِ‏ 240

1140. DUTIES THAT THE LEADER OF THE CONGREGATION MUST OBSERVE 240

Notes 240

238 - الصّلاة (2) «صَلاةُ اللَّيل » 242

238. THE PRAYER (2) 242

The Night Prayer 242

1141 - فَضلُ صَلاةِ اللَّيلِ‏ 242

1141. The Virtue of the Night Prayer 242

Notes 244

1142 - ما يُوجِبُ الحِرمانَ من صلاةِ الليلِ‏ 245

1142. THAT WHICH CAUSES ONE TO BE Deprived of the Opportunity to Perform the Night Prayer 245

Notes 245

1143 - أجرُ مَن نَوى‏ صَلاةَ اللَّيلِ فَيَنامُ عَنها 246

1143. THE RECOMPENSE OF ONE WHO Intends to Perform the Night PRAYER, BUT STAYS ASLEEP 246

Notes 246

239 - الصّلاة (3) صلاةُ الجمعةِ 247

239. THE PRAYER (3) 247

The Friday Prayer 247

1144 - « أهَمِّيَّةُ صَلاةِ الجُمُعَةِ » 247

1144. THE IMPORTANCE OF FRIDAY PRAYER 247

Notes 248

1145 - أدَبُ سَماعِ الخُطبَةِ 249

1145. ETIQUETTE OF LISTENING TO THE SERMON 249

Notes 249

240 - الصّلاة (4) «الصلاةُ على النبيِّ وآلهِ » 250

240. PRAYER (4) 250

INVOKING BLESSINGS ON THE PROPHET AND HIS HOUSEHOLD (SAWA) 250

1146 - فَضلُ‏الصَّلاةِ عَلَى النَّبِيِّ وآله‏ 250

1146. THE VIRTUE INVOKING BLESSINGS ON THE PROPHET (SAWA) 250

Notes 251

1147 - كَيفِيَّةُ الصَّلاةِ عَلَى النَّبِيِّ وآله‏ 252

1147. THE METHOD OF INVOKING BLESSINGS ON THE PROPHET (SAWA) AND HIS PROGENY 252

Notes 252

241 - الصَّمت‏ 253

241. SILENCE 253

1148 - فَضْلُ الصَّمتِ‏ 253

1148. The Virtue of Silence 253

Notes 253

1149 - ثَمَراتُ الصَّمتِ‏ 254

1149. THE FRUITS OF SILENCE 254

Notes 254

1150 - الصَّمتُ المَذمُومُ‏ 256

1150. Blameworthy Silence 256

Notes 256

242 - المصيبة 257

242. AFFLICTION 257

1151 - أجرُ المَصائِبِ‏ 257

1151. The Reward for (Enduring an) Affliction 257

Notes 257

1152 - أشَدُّ المَصائِبِ‏ 258

1152. THE WORST OF AFFLICTIONS 258

Notes 258

1153 - الاستِرجاعُ‏1 عِندَ المُصيبَةِ 259

1153. To Say “Indeed we belong to Allah and to Him do we indeed return” when Struck with an Affliction 259

Notes 259

1154 - أدَبُ المُصابِ‏ 260

1154. The Etiquette of Dealing with an Affliction 260

Notes 261

1155 - ما يُهَوِّنُ المَصائِبَ‏ 262

1155. Factors that Ease Afflictions 262

Notes 262

1156 - ذَمُّ الشِّماتَةِ بِالمُصابِ‏ 264

1156. Reprehension of Gloating at Another’s Affliction 264

Notes 264

243 - الصوت‏ 265

243. THE VOICE 265

1157 - مَدحُ خَفضِ الصَّوتِ وَذَمُّ رَفعِهِ‏ 265

1157. PRAISING THE LOWERING OF ONE’S VOICE AND DENOUNCING THE RAISING OF IT 265

Notes 265

244 - الصَّوم‏ 267

244. FASTING 267

1158 - فَضْلُ الصِّيامِ‏ 267

1158. The Virtue of Fasting 267

Notes 268

1159 - الحَثُّ عَلَى الصِّيامِ تَطَوُّعاً 270

1159. ENJOINMENT OF FASTING OUT OF ONE’S OWN ACCORD 270

Notes 270

1160 - أدَبُ الصَّومِ‏ 271

1160. THE ETIQUETTE OF FASTING 271

Notes 271

1161 - فَضلُ الصَّومِ فِي الحَرِّ والشِّتاءِ 272

1161. THE VIRTUE OF FASTING IN HOT AND COLD WEATHER 272

Notes 272

245 - الضِّحك‏ 273

245. LAUGHTER 273

1162 - مَدحُ التَّبسُّمِ‏ 273

1162. THE PRAISING OF SMILING 273

Notes 273

1163 - ذَمُّ كَثرَةِ الضِّحكِ وَالقَهقَهَةِ 274

1163. THE REPROACHING OF LAUGHING TOO MUCH AND TOO LOUD 274

Notes 274

246 - المُستضعف‏ 276

246. THE ABASED PEOPLE 276

1164 - المُستَضعَفون‏ 276

1164. THE ABASED PEOPLE 276

Notes 276

1165 - دَولَةُ المُستَضعَفينِ‏ 277

1165. THE RETURN OF POWER TO THE ABASED PEOPLE 277

Notes 277

1166 - الاِستِضعافُ المَعنَويُ‏ 278

1166. SPIRITUAL WEAKNESS 278

Notes 278

247 - الضَّلالة 280

247. STRAYING FROM THE STRAIGHT PATH 280

1167 - موجِباتُ الضَّلَالَةِ 280

1167. FACTORS THAT CAUSE ONE TO STRAY (FROM THE STRAIGHT PATH) 280

Notes 281

1168 - المُضِلُّونَ‏ 282

1168. THOSE WHO LEAD OTHERS ASTRAY 282

Notes 282

1169 - هادِمُ أركانِ الضَّلالَةِ 283

1169. THAT WHICH DESTROYS THE PILLARS OF MISGUIDANCE 283

Notes 283

248 - الضمان‏ 284

248. LIABILITY 284

1170 - ثُبوتُ الضَّمانِ بِالإتلافِ‏ 284

1170. LIABILITY AS A RESULT OF SQUANDERING THE PROPERTY OF OTHERS 284

Notes 284

1171 - ذَمُّ التَّعَرُّضِ لِلكَفالَةِ وَالضَّمانِ‏ 285

1171. THE CENSURE OF RISKING BAILING OR CULPABILITY 285

Notes 285

1172 - لا ضَمانَ فِي العارِيَةِ 286

1172. THERE IS NO LIABILITY ON SOMETHING BORROWED 286

Notes 286

249 - الضِّيافة 287

249. HOSPITALITY 287

1173 - فَضْلُ الضِّيافَةِ 287

1173. THE VIRTUE OF HOSPITALITY 287

Notes 287

1174 - مَن يَنبَغي ضِيافَتُهُ‏ 289

1174. PEOPLE WHOM ONE SHOULD INVITE AS GUESTS 289

Notes 289

1175 - الحَثُّ عَلى‏ إجابَةِ دَعوَةِ المُؤمِنِ‏ 290

1175. ENJOINMENT OF ACCEPTING THE INVITATION OF A FELLOW BELIEVER 290

Notes 290

1176 - التَّكلُّفُ لِلضَّيفِ‏ 291

1176. MAKING A SPECIAL EFFORT FOR ONE’S GUEST 291

Notes 291

1177 - أدَبُ الضِّيافَةِ 293

1177. THE ETIQUETTE OF HOSPITALITY 293

Notes 294

250 - الطِّبّ‏ 295

250. MEDICINE 295

1178 - الطَّبيبُ الحَقيقِيُ‏ 295

1178. THE REAL DOCTOR 295

Notes 295

1179 - ما يُستَغنى‏ بِهِ عَنِ الطِّبِ‏ 296

1179. THAT WHICH MAKES ONE NEEDLESS OF MEDICINE 296

Notes 296

1180 - تجنب الدواء مَهما أمكَنَ‏ 297

1180. AVOIDING MEDICINE AS MUCH AS POSSIBLE 297

Notes 297

251 - الإطعام‏ 298

251. FEEDING OTHERS 298

1181 - فَضلُ إطعامِ الجائِعِ‏ 298

1181. THE VIRTUE OF FEEDING A HUNGRY PERSON 298

Notes 299

252 - الطَّلاق‏ 300

252. DIVORCE 300

1182 - ذَمُّ الطَّلاقِ‏ 300

1182. THE CENSURE OF DIVORCE 300

Notes 300

1183 - حِكمَةُ الطَّلاقِ ثَلاثاً 302

1183. THE WISDOM IN RESTRICTING THE DIVORCE TO THREE TIMES 302

Notes 303

253 - الطَّمَع‏ 304

253. GREED 304

1184 - ذَمُّ الطَّمَعِ‏ 304

1184. REPREHENSION OF GREED 304

Notes 305

1185 - الطَّمَعُ المَمدوحُ‏ 307

1185. PRAISEWORTHY AVIDITY 307

Notes 307

254 - الطَّهارَة 308

254. PURITY 308

1186 - الطَّهورُ 308

1186. RITUAL PURIFICATION 308

Notes 308

1187 - المُطَهِّراتُ‏ 309

1187. PURIFYING AGENTS 309

1 - الماءُ 309

1. Water: 309

2 - الشّمسُ‏ 309

2. The Sun: 309

3 - التُّرابُ‏ 309

3. Earth: 309

4 - النارُ 309

4. Fire: 309

Notes 310

1188 - الطَّهارَةُ المَعنَوِيَّةُ 311

1188. SPIRITUAL PURITY 311

Notes 311

255 - الطاعة 313

255. OBEDIENCE 313

1189 - طاعَةُ اللَّهِ وآثارُها 313

1189. OBEDIENCE TO ALLAH AND ITS EFFECTS 313

Notes 313

1190 - مَن يَنبَغي طاعَتُهُ‏ 314

1190. HE WHO IS ENTITLED TO BE OBEYED 314

Notes 314

1191 - مَن لا يَنبَغي طاعَتُهُ‏ 315

1191. HE WHO MUST NOT BE OBEYED 315

Notes 315

256 - الطِّيب‏ 317

256. PERFUME 317

1192 - فَضْلُ الطِّيبِ‏ 317

1192. THE VIRTUE OF USING PERFUME 317

Notes 318

1193 - طِيبُ النِّساءِ 319

1193. THE PERFUME OF WOMEN 319

Notes 319

257 - الطِّيَرَة 320

257. THE EVIL OMEN 320

1194 - التَّطَيُّرُ 320

1194. DRAWING EVIL OMENS 320

Notes 321

258 - الظُّفر 322

258. NAILS 322

1195 - الحَثُّ عَلى‏ تَقليمِ الأظفارِ 322

1195. ENCOURAGING THE CLIPPING OF ONE’S NAILS 322

Notes 322

1196 - الحَثُّ عَلى‏ تَركِ الأظافيرِ لِلنِّساءِ 323

1196. ENCOURAGING WOMEN TO LEAVE THEIR NAILS (LONG) 323

Notes 323

259 - الظُّلْم‏ 324

259. WRONGDOING 324

1197 - التَّحذيرُ مِنَ الظُّلمِ‏ 324

1197. Caution Against Wrongdoing 324

Notes 326

1198 - أنواعُ الظُّلمِ‏ 327

1198. TYPES OF WRONGDOING 327

Notes 327

1199 - أفحَشُ الظُّلمِ‏ 328

1199. The Most Atrocious Type of Wrong 328

Notes 328

1200 - إمهالُ الظَّالِمِ‏ 330

1200. GRANTING RESPITE TO THE WRONGDOER 330

Notes 330

1201 - نَدامَةُ الظّالِمِ‏ 331

1201. THE WRONGDOER’S REGRET 331

Notes 331

1202 - التَّحذيرُ مِن إعانَةِ الظَّالِمِ‏ 332

1202. CAUTION AGAINST AIDING THE WRONGDOER 332

Notes 332

1203 - الحَثُّ عَلى‏ إعانَةِ المَظلومِ‏ 334

1203. ENJOINMENT OF AIDING THE WRONGED 334

Notes 334

1204 - التَّحذيرُ مِن دَعوةِ المَظلومِ‏ 335

1204. BEING WARY OF THE PLEA [TO ALLAH] OF ONE WHO HAS BEEN WRONGED 335

Notes 335

260 - الظَّنّ‏ 336

260. CONJECTURE 336

1205 - ظَنُّ العاقِلِ‏ 336

1205. Conjecture of the Intellectual 336

Notes 336

1206 - الحَثُّ عَلى‏ حُسنِ الظَّنِّ بِفِعلِ المُؤمِنِ‏ 337

1206. ENJOINMENT TO ENTERTAIN GOOD OPINION ABOUT THE DEED OF A BELIEVER 337

Notes 337

1207 - فَضلُ حُسنِ الظَّنِ‏ 338

1207. THE VIRTUE OF ENTERTAINING GOOD OPINIONS 338

Notes 338

1208 - التّحذيرُ مِن سوءِ الظَّنِ‏ 339

1208. CAUTION AGAINST ENTERTAINING LOW OR SUSPICIOUS OPINIONS 339

Notes 339

1209 - ضَرورَةُ التَّجَنُّبِ عَمّا يُوجِبُ سُوءَ الظَّنِ‏ 341

1209. THE NECESSITY OF AVOIDING THAT WHICH INCITES SUSPICIOUS THOUGHTS 341

Notes 341

1210 - مَوارِدُ جَوازِ سوءِ الظَّنِ‏ 342

1210. INSTANCES WHEN SUSPICION IS ALLOWED 342

Notes 342

261 - العِبادة 343

261. WORSHIP 343

1211 - الحَثُّ عَلَى العِبادَةِ 343

1211. ENCOURAGING WORSHIP 343

Notes 343

1212 - دَورُ التَّفَقُّهِ واليقينِ فِي العِبادَةِ 345

1212. THE ROLE OF UNDERSTANDING AND CONVICTION IN WORSHIP 345

Notes 345

1213 - أنواعُ العِبادَةِ 346

1213. TYPES OF WORSHIP 346

Notes 347

1214 - أنواعُ العُبّادِ 348

1214. TYPES OF WORSHIPPERS 348

Notes 348

1215 - أفضلُ العِبادَةِ 349

1215. THE BEST FORM OF WORSHIP 349

Notes 350

1216 - النَّشاطُ فِي العِبادَةِ 351

1216. Eagerness and Vitality in Worship 351

Notes 351

262 - العِبرة 352

262. THE MORAL LESSON 352

1217 - الحَثُّ عَلَى الاتِّعاظِ بِالعِبَرِ 352

1217. ENJOINMENT OF TAKING LESSON FROM MORAL ADVICE 352

Notes 352

1218 - ما يَنبَغِي الاعتِبارُ بِهِ‏ 354

1218. THINGS THAT MUST BE CONTEMPLATED UPON AND DRAWN LESSONS FROM 354

Notes 355

1219 - ثَمَرَةُ الاعتِبارِ 356

1219. THE BENEFITS OF TAKING LESSON 356

Notes 356

263 - العُجب‏ 357

263. SELF-ADMIRATION 357

1220 - ذَمُّ العُجبِ‏ 357

1220. REPREHENSION OF SELF-ADMIRATION 357

Notes 358

1221 - الحَثُّ عَلَى استِقلالِ الخَيرِ مِنَ النَّفسِ‏ 359

1221. ENJOINMENT OF UNDERVALUING THE GOOD THAT ONE DOES 359

Notes 359

1222 - مُعالَجَةُ العُجبِ‏ 360

1222. TREATMENT OF SELF-ADMIRATION 360

Notes 360

264 - المعجزة 361

264. THE MIRACLE 361

1223 - المُعجِزَةُ عَلامَةُ مَعرِفَةِ أنبِياءِ اللَّهِ وحُجَجِهِ‏ 361

1223. MIRACLE IS A SIGN IN KNOWING THE MESSENGERS OF ALLAH AND THE IMAMS 361

Notes 361

1224 - حِكمَةُ اختِلافِ مُعجِزاتِ الأنبِياءِ 362

1224. THE WISDOM BEHIND THE DIVERSITY OF THE PROPHETS’ MIRACLES 362

Notes 362

265 - العجلة 363

265. HASTE 363

1225 - ذَمُّ العَجَلَةِ 363

1225. REPROACHING HASTINESS 363

Notes 363

1226 - الحَثُّ عَلَى المُبادَرَةِ إلَى الخَيراتِ‏ 365

1226. ENJOINMENT OF RUSHING TO DO GOOD DEEDS 365

Notes 365

266 - العدل‏ 366

266. JUSTICE 366

1227 - قيمَةُ العَدلِ‏ 366

1227. THE IMPORTANCE OF JUSTICE 366

Notes 367

1228 - صِفاتُ العادِلِ‏ 368

1228. QUALITIES OF A JUST PERSON 368

Notes 368

1229 - الوَصِيَّةُ بِالعَدلِ عَلَى الصَّدِيقِ وَالعَدُوِّ 369

1229. ADVICE TO BE JUST AND FAIR WITH ONE’S FRIEND AND ENEMY 369

Notes 369

1230 - أعدَلُ النّاسِ‏ 370

1230. THE MOST JUST OF PEOPLE 370

Notes 370

267 - العداوة 371

267. ENMITY 371

1231 - النَّهيُ عَنِ المُعاداةِ 371

1231. PROHIBITION OF SHOWING ENMITY TOWARD ANYONE 371

Notes 371

1232 - بَذرُ العَداوَةِ 373

1232. THE SEED OF ENMITY 373

Notes 373

1233 - مَن يَنبَغي أن يُسمّى‏ عَدُوّاً 374

1233. ONE WHO MUST BE CONSIDERED AN ENEMY 374

Notes 374

1234 - أعدى‏ عَدُوِّكَ‏ 375

1234. YOUR ARCHENEMY 375

Notes 375

1235 - التَّحذيرُ مِن ائتِمانِ العَدُوِّ 376

1235. CAUTION AGAINST FEELING SECURE FROM ONE’S ENEMY 376

Notes 376

1236 - استِصلاحُ الأعداءِ 377

1236. RECONCILING WITH ONE’S ENEMIES 377

Notes 377

1237 - ما يَنبَغي التَّسَلُّحُ بِهِ عَلَى الأعداءِ 378

1237. HOW TO ARM ONESELF AGAINST ENEMIES 378

Notes 378

1238 - عَداوَةُ النّاسِ لِما جَهِلوا 379

1238. PEOPLE’S HOSTILITY TOWARDS THAT WHICH THEY ARE IGNORANT OF 379

Notes 379

268 - الاعتِذار 380

268. MAKING EXCUSES 380

1239 - التَّحذيرُ مِمّا يُعتَذَرُ مِنهُ‏ 380

1239. CAUTION AGAINST DOING SOMETHING That One Would Later Have to EXCUSE ONESELF FOR 380

Notes 380

1240 - الحَثُّ عَلى‏ قَبولِ عُذرِ مَنِ اعتَذَرَ 381

1240. ENJOINMENT OF ACCEPTING THE EXCUSE OF ONE WHO EXCUSES HIMSELF 381

Notes 381

269 - العِرض‏ 382

269. GOOD REPUTE 382

1241 - الحَثُّ عَلى‏ صِيانَةِ العِرضِ‏ 382

1241. ENJOINMENT OF KEEPING UP ONE’S REPUTATION 382

Notes 382

1242 - ثَوابُ الكَفِّ عَن أعراضِ المُسلِمينَ‏ 383

1242. THE REWARD FOR REFRAINING FROM TARNISHING FELLOW MUSLIMS’ REPUTATIONS 383

Notes 383

1243 - ثَوابُ الدِّفاعِ عَن عِرضِ المُسلِمِ‏ 384

1243. THE REWARD FOR DEFENDING THE REPUTATION OF A FELLOW MUSLIM 384

Notes 384

270 - المَعرِفَة 385

270. INNER KNOWLEDGE 385

1244 - قيمَةُ المَعرِفَةِ 385

1244. The Importance of Inner Knowledge 385

Notes 385

1245 - مَوانِعُ المَعرِفَةِ 387

1245. IMPEDIMENTS TO INNER KNOWLEDGE 387

Notes 387

1246 - مَعرِفَةُ النَّفسِ‏ 388

1246. THE INNER KNOWLEDGE OF THE SELF 388

Notes 389

271 - المعرفة (2) «مَعرِفةُ اللَّهِ سبحانه » 391

271. INNER KNOWLEDGE OF ALLAH 391

1247 - فَضلُ مَعرِفَةِ اللَّهِ‏ 391

Notes 392

1248 - آثارُ مَعرِفَةِ اللَّهِ‏ 393

1248. THE FRUITS OF INNER KNOWLEDGE OF ALLAH 393

Notes 394

1249 - صِفَةُ العارِفِ‏ 395

1249. THE DESCRIPTION OF THE ONE WHO KNOWS ALLAH [OR THE GNOSTIC] 395

Notes 395

1250 - أدنَى مَراتِبِ مَعرِفَةِ اللَّهِ‏ 396

1250. THE LOWEST DEGREE OF INNER KNOWLEDGE OF ALLAH 396

Notes 396

1251 - مَعرِفَةُ اللَّهِ بِاللَّهِ‏ 397

1251. ATTAINING INNER KNOWLEDGE OF ALLAH THROUGH ALLAH HIMSELF 397

Notes 397

1252 - النَّهيُ عَنِ التَّفَكُّرِ في ذاتِ اللَّهِ‏ 398

1252. PROHIBITION OF PONDERING ABOUT ALLAH’S ESSENCE 398

Notes 398

1253 - عَجزُ العُقولِ عَن مَعرِفَةِ كُنهِهِ‏ 399

1253. THE INTELLECTS’ INCAPACITY TO FATHOM HIS ESSENCE 399

Notes 400

1254 - نِطاقُ تُوصِيفِ اللَّهِ‏ 401

1254. THE EXTENT TO WHICH ONE IS ALLOWED TO DESCRIBE ALLAH 401

Notes 402

1255 - قيمَةُ التَّوحيدِ وَتَفسِيرُهُ‏ 403

1255. THE VALUE OF THE BELIEF IN ALLAH’S DIVINE UNITY AND ITS EXPLANATION (TAWhiD) 403

Notes 403

1256 - دَليلُ التَّوحيدِ 404

1256. THE PROOF OF ALLAH’S DIVINE UNITY 404

Notes 405

1257 - لا تُدرِكُهُ الأبصارُ وتراه القلوب‏ 407

1257. THE SIGHTS CANNOT APPREHEND HIM BUT THE HEARTS BEHOLD HIM 407

Notes 407

1258 - أزَلِيٌّ وأبَدِيٌ‏ 409

1258. ETERNAL AND EVERLASTING 409

Notes 409

1259 - حَيٌ‏ 411

1259. LIVING (OMNIPRESENT) 411

Notes 411

1260 - عالِمٌ‏ 412

1260. ALL-KNOWING (OMNISCIENT) 412

Notes 413

1261 - عادِلٌ‏ 414

1261. JUST 414

Notes 414

1262 - خالِقٌ‏ 416

1262. THE CREATOR 416

Notes 416

1263 - قادِرٌ 418

1263. ALL-POWERFUL (OMNIPOTENT) 418

Notes 418

1264 - مُتَكَلِّمٌ‏ 419

1264. THE SPEAKER 419

Notes 419

1265 - مُريدٌ 420

1265. THE ONE WHO WILLS 420

Notes 420

1266 - ظاهِرٌ وباطِنٌ‏ 421

1266. THE MANIFEST AND THE HIDDEN 421

Notes 421

1267 - مالِكٌ‏ 422

1267. THE MASTER 422

Notes 422

1268 - سَميعٌ بصيرٌ 423

1268. THE ALL-HEARING AND THE ALL-SEEING 423

Notes 423

1269 - لَطيفٌ وخَبيرٌ 424

1269. THE SUBTLE AND THE ALL-AWARE 424

Notes 424

1270 - قَوِيٌّ عزيزٌ 425

1270. THE ALL-STRONG AND THE ALMIGHTY 425

Notes 425

1271 - حَكيمٌ‏ 427

1271. THE ALL-WISE 427

Notes 427

1272 - صَمَدٌ 428

1272. THE ALL-EMBRACING, ALL NEEDLESS 428

Notes 428

1273 - هُوَ في كُلِّ مَكانٍ‏ 429

1273. HE IS EVERYWHERE 429

Notes 429

1274 - صِفاتُ الذّاتِ وصِفاتُ الفِعلِ‏ 430

1274. ATTRIBUTES OF HIS ESSENCE AND ATTRIBUTES OF HIS ACTION 430

Notes 430

1275 - جَوامِعُ الصّفاتِ‏ 431

1275. COMPREHENSIVE ATTRIBUTES 431

Notes 431

272 - المعروف (1) «فِعلُ المَعروف » 433

272. ACTS OF COMMON COURTESY(1) 433

Performing acts of common courtesy 433

1276 - فَضْلُ المَعروفِ‏ 433

1276. THE VIRTUE OF COMMON COURTESY 433

Notes 434

1277 - الحَثُّ عَلى‏ بَذلِ المَعروفِ إلَى البَرِّ وَالفاجِرِ 435

1277. ENJOINMENT OF SPREADING KINDNESS TO BOTH GOOD AND BAD PEOPLE 435

Notes 435

1278 - تَداوُلُ الأيدي فِي المَعروفِ‏ 436

1278. CIRCULATION OF GOOD ACTS FROM HAND TO HAND 436

Notes 436

1279 - النَّهيُ عَنِ الامتِنانِ بِالمَعروفِ‏ 437

1279. PROHIBITION OF MAKING SOMEONE FEEL OBLIGED FOR AN ACT OF COURTESY 437

Notes 437

1280 - إتمامُ المَعروفِ‏ 438

1280. COMPLETION OF A GOOD ACT 438

Notes 438

1281 - النَّهيُ عَن تَحقيرِ المَعروفِ‏ 439

1281. PROHIBITION OF HOLDING ACTS OF COMMON COURTESY IN CONTEMPT 439

Notes 439

1282 - عَلامَةُ قَبولِ المَعروفِ‏ 440

1282. The Mark of Acceptance of A GOOD ACT 440

Notes 440

1283 - ثَوابُ المَعروفِ‏ 441

1283. THE REWARD FOR GOOD ACTS 441

Notes 441

273 - المعروف (2) «الأمر بالمعروف والنّهي عن المنكر » 443

273. ACTS OF COMMON COURTESY (2) 443

ENJOINING GOOD AND PROHIBITING WRONG 443

1284 - أهَمِّيَّةُ الأمرِ بِالمَعروفِ وَالنَّهيِ عَنِ المُنكَرِ 443

1284. IMPORTANCE OF ENJOINING GOOD AND PROHIBITING WRONG 443

Notes 444

1285 - خَطَرُ تَركِ الأمرِ بِالمَعروفِ وَالنَّهيِ عَنِ المُنكَرِ 446

1285. THE DANGER OF ABANDONING the Enjoinment of Good and THE PROHIBITION OF WRONG 446

Notes 446

1286 - مَن رَضِيَ بِفِعلِ قَومٍ‏ 447

1286. HE WHO CONTENTS HIMSELF WITH A PEOPLE’S (WRONG) ACTION 447

Notes 447

1287 - شَرائِطُ الآمِرِ بِالمَعروفِ‏ 448

1287. THE CONDITIONS TO BE OBSERVED BY ONE WHO ENJOINS GOOD 448

Notes 449

1288 - أدنى‏ مَراتِبِ النَّهيِ عَنِ المُنكَرِ 450

1288. THE LOWEST LEVEL OF PROHIBITION OF WRONG 450

Notes 450

274 - العزّة 452

274. HONOUR 452

1289 - تَفسيرُ العِزِّ 452

1289. THE EXPLANATION OF HONOUR 452

Notes 452

1290 - موجِباتُ العِزِّ 454

1290. FACTORS THAT ELICIT HONOUR 454

Notes 455

1291 - ما يوجِبُ بَقاءَ العِزِّ 457

1291. THAT WHICH CAUSES HONOUR TO LAST 457

Notes 457

275 - العزلة 458

275. SOLITUDE 458

1292 - فَضلُ العُزلَةِ 458

1292. THE VIRTUE OF SOLITUDE 458

Notes 458

1293 - ما يوجِبُ العُزلَةَ 459

1293. THAT WHICH DRIVES ONE TO SOLITUDE 459

Notes 459

1294 - مَن لا يَنبَغي لَهُ العُزلَةُ 460

1294. ONE WHO MUST NOT ADOPT SOLITUDE 460

Notes 460

276 - التّعزية 461

276. CONDOLENCE 461

1295 - تَعزِيَةُ المُصابِ‏ 461

1295. CONDOLING WITH ONE WHO IS GRIEF-STRICKEN 461

Notes 461

1296 - ما يُقالُ في تَعزِيَةِ المُصابِ‏ 462

1296. WHAT TO SAY WHEN GIVING CONDOLENCES TO A GRIEF-STRICKEN PERSON 462

Notes 462

1297 - تَهنِئَةُ المُصابِ أولى‏ مِن تَعزِيَتِه ! 463

1297. CONGRATULATING THE GRIEF-STRICKEN IS MORE APPROPRIATE THAN CONDOLING HIM 463

Notes 463

277 - العشرة 464

277. SOCIAL INTERACTION 464

1298 - أدَبُ العِشرَةِ مَعَ النّاسِ‏ 464

1298. The Etiquette of Social Interaction WITH PEOPLE 464

Notes 464

1299 - أدَبُ العِشرَةِ مَعَ الأهلِ‏ 465

1299. THE ETIQUETTE OF SOCIAL INTERACTION WITH ONE’S FAMILY 465

Notes 465

1300 - ما يَنبَغي في مُخالَطَةِ النّاسِ‏ 466

1300. WHAT IS REQUIRED WHEN INTERACTING WITH PEOPLE 466

Notes 467

278 - عاشوراء 468

278. ASH?RA’ 468

1301 - عاشوراءُ والبُكاءُ عَلَى الحُسَينِ عليه السلام وأصحابِهِ‏ 468

1301. ASHuRa AND WEEPING FOR Imam AL-Husayn(AS) AND HIS COMPANION ’ 468

Notes 469

279 - العشق‏ 470

279. INFATUATION 470

1302 - ذَمُّ العِشقِ‏ 470

Notes 470

1303 - ثَوابُ مَن عَشِقَ وعَفَ‏ 471

1303. THE REWARD FOR ONE WHO DESPITE HIS INFATUATION RESTRAINS HIMSELF 471

Notes 471

1304 - عِشقُ اللَّهِ‏ 472

1304. INFATUATION WITH ALLAH 472

Notes 472

280 - التَّعصُّب‏ 473

280. PARTISANSHIP 473

1305 - ذَمُّ التَّعَصُّبِ‏ 473

1305. REPREHENSION OF PARTISANSHIP 473

Notes 474

1306 - التَّعَصُّبُ المَمدوحُ‏ 475

1306. PRAISEWORTHY PARTISANSHIP 475

Notes 475

281 - العصمة 476

281. INFALLIBILITY 476

1307 - مَعنَى العِصمَةِ 476

1307. THE MEANING OF INFALLIBILITY 476

Notes 476

1308 - موجِباتُ العِصمَةِ 477

1308. FACTORS THAT BRING ABOUT SINLESSNESS 477

Notes 478

1309 - عِصمَةُ الإمامِ‏ 479

1309. THE INFALLIBILITY OF THE IMAM 479

Notes 479

282 - التّعظيم‏ 480

282. VENERATION 480

1310 - تَعظيمُ الاُمَراءِ 480

1310. VENERATION OF RULERS 480

Notes 481

1311 - ما يَنبَغي مِنَ التَّعظيمِ‏ 482

1311. THE EXTENT OF VENERATION RECOMMENDED 482

Notes 483

283 - العفّة 484

283. SELF-RESTRAINT 484

1312 - الحَثُّ عَلَى العَفافِ‏ 484

1312. ENJOINMENT OF SELF-RESTRAINT 484

Notes 484

1313 - الحَثُّ عَلى‏ عِفَّةِ البَطنِ وَالفَرجِ‏ 486

1313. ENJOINMENT OF RESTRAINING THE STOMACH AND THE PRIVATE PARTS 486

Notes 486

1314 - أصلُ العَفافِ‏ 487

1314. THE ROOT OF SELF-RESTRAINT 487

Notes 487

1315 - ثَمَرَةُ العِفَّةِ 488

1315. THE FRUIT OF SELF-RESTRAINT 488

Notes 488

284 - العفو 489

284. PARDON 489

1316 - فَضيلَةُ العَفوِ 489

1316. THE VIRTUE OF PARDON 489

Notes 490

1317 - الحَثُّ عَلَى الصَّفحِ الجَميلِ‏ 491

1317. ENJOINMENT OF GRACEFUL CONDONANCE 491

Notes 491

1318 - الحَثُّ عَلَى العَفوِ عِندَ القُدرَةِ 492

1318. ENJOINMENT OF PARDON IN SPITE OF ONE’S POWER (TO PUNISH) 492

Notes 492

1319 - العَفوُ وإستِصلاحُ القُلوبِ‏ 493

1319. PARDON AND IMPROVEMENT OF HEARTS 493

Notes 493

1320 - ما لا يَنبَغي مِنَ العَفوِ 494

1320. THAT WHICH MUST NOT BE PARDONED 494

Notes 494

1321 - عَفوُ اللَّهِ‏ 495

1321. ALLAH’S PARDON 495

Notes 496

285 - العافية 497

285. VITALITY 497

1322 - قِيمَةُ العافِيَةِ 497

1322. THE VALUE OF VITALITY 497

Notes 497

1323 - ما يورِثُ العافِيَةَ 498

1323. THAT WHICH ENGENDERS VITALITY 498

Notes 498

1324 - الحَثُّ عَلى‏ طَلَبِ العافِيَةِ مِنَ اللَّهِ‏ 499

1324. ENJOINMENT OF SEEKING VITALITY FROM ALLAH 499

Notes 500

1325 - دُعاءٌ في طَلَبِ العافِيَةِ 501

1325. SUPPLICATIONS TO ASK FOR VITALITY 501

Notes 501

1326 - الضَّنائِنُ‏ 502

1326. ALLAH’S CLOSE SERVANTS 502

Notes 502

286 - العقل‏ 503

286. THE INTELLECT 503

1327 - قِيمَةُ العَقلِ‏ 503

1327. THE VALUE OF INTELLECT 503

Notes 505

1328 - دَورُ العَقلِ فِي العِقابِ وَالثَّوابِ‏ 506

1328. THE ROLE OF THE INTELLECT IN CHASTISEMENT AND REWARD 506

Notes 507

1329 - حُجِّيَّةُ العَقلِ‏ 508

1329. THE AUTHORITATIVENESS OF THE INTELLECT 508

Notes 508

1330 - تَفسيرُ العَقلِ‏ 509

1330. THE EXPLANATION OF INTELLECT 509

Notes 510

1331 - صِفاتُ العاقِلِ‏ 511

1331. THE ATTRIBUTES OF AN INTELLIGENT PERSON 511

Notes 512

1332 - ما يَزيدُ العَقلَ‏ 514

1332. THAT WHICH INCREASES THE INTELLECT 514

Notes 514

1333 - ما يُعتَبَرُ بِهِ العَقلُ‏ 516

1333. WHAT IS REGARDED AS INTELLECT 516

Notes 517

1334 - ما يُضعِفُ العَقلَ‏ 518

1334. THAT WHICH WEAKENS THE INTELLECT 518

Notes 518

1335 - ما يَدُلُّ عَلى‏ ضَعفِ العَقلِ‏ 520

1335. EVIDENCE OF WEAK INTELLECT 520

Notes 520

1336 - ثَمَرَةُ العَقلِ‏ 521

1336. THE FRUIT OF THE INTELLECT 521

Notes 521

1337 - عَدُوُّ العَقلِ‏ 522

1337. THE INTELLECT’S ADVERSARY 522

Notes 522

287 - الاعتكاف‏ 523

287. RETREAT IN THE MOSQUE (itikaf) 523

1338 - الاعتِكافُ‏ 523

1338. RETREAT IN THE MOSQUE 523

Notes 524

288 - العلم‏ 525

288. KNOWLEDGE 525

1339 - فَضلُ العِلمِ‏ 525

1339. THE VIRTUE OF KNOWLEDGE 525

Notes 528

1340 - فَضلُ العِلمِ عَلَى العِبادَةِ 530

1340. THE SUPERIORITY OF KNOWLEDGE TO ACTS OF WORSHIP 530

Notes 531

1341 - مَوتُ العالِمِ‏ 532

1341. THE DEATH OF A SCHOLAR 532

Notes 532

1342 - النَّظَرُ إلى‏ وَجهِ العالِمِ عِبادَةٌ 533

1342. LOOKING AT THE FACE OF A SCHOLAR IS AN ACT OF WORSHIP 533

Notes 533

1343 - الحَثُّ عَلى‏ طَلَبِ العِلمِ‏ 534

1343. ENJOINMENT OF SEEKING KNOWLEDGE 534

Notes 534

1344 - فَضْلُ طالِبِ العِلمِ‏ 535

1344. THE VIRTUE OF THE SEEKER OF KNOWLEDGE 535

Notes 536

1345 - بَرَكاتُ التَّعليمِ‏ 538

1345. THE BLESSINGS OF TEACHING 538

Notes 539

1346 - صِفَةُ حَشْرِ المُعَلِّمِ‏ 540

1346. THE WAY THE TEACHER WILL BE RESURRECTED 540

Notes 540

1347 - التَعَلُّمُ للَّهِ‏ِ ولِغَيرِ اللَّهِ‏ 541

1347. GAINING KNOWLEDGE FOR ALLAH AND FOR OTHER THAN ALLAH 541

Notes 542

1348 - ما يَنبَغي في اختِيارِ المُعَلِّم‏ 543

1348. WHAT IS NECESSARY IN CHOOSING A TEACHER 543

Notes 543

1349 - حُقوقُ المُتَعَلِّمِ عَلَى المُعَلِّمِ‏ 545

1349. THE RIGHTS OF THE STUDENT TO BE OBSERVED BY THE TEACHER 545

Notes 545

1350 - حُقوقُ المُعَلِّمِ عَلَى المُتَعَلِّمِ‏ 547

1350. THE RIGHTS OF THE TEACHER TO BE OBSERVED BY THE STUDENT 547

Notes 548

1351 - تَكريمُ العالِمِ‏ 549

1351. HONOURING THE SCHOLAR 549

Notes 549

1352 - ما يَنبَغي عَلَى المُتَعَلِّمِ‏ 550

1352. DUTIES INCUMBENT ON THE STUDENT 550

Notes 550

1353 - فَضلُ العُلَماءِ 551

1353. THE VIRTUE OF THE SCHOLARS 551

Notes 551

1354 - ثَمَرَةُ العِلمِ‏ 552

1354. THE FRUIT OF KNOWLEDGE 552

Notes 552

1355 - ما يَنبَغي عَلَى العالِمِ‏ 553

1355. THE DUTIES INCUMBENT UPON A PERSON OF KNOWLEDGE 553

Notes 553

1356 - ذمّ العمل بلا علم‏ 554

1356. REPREHENSION OF PRACTISING WITHOUT KNOWLEDGE 554

Notes 554

1357 - وجوب العمل بالعلم‏ 555

1357. THE NECESSITY OF PRACTISING UPON ONE’S KNOWLEDGE 555

Notes 556

1358 - تَشديدُ العُقوبَةِ عَلَى العالِمِ التّارِكِ لِعِلمِهِ‏ 558

1358. THE SEVERITY OF THE CHASTISEMENT of the Knowledgeable Man Who ABANDONS HIS KNOWLEDGE 558

Notes 559

1359 - ذَمُّ عُلَماءِ السُّوءِ 560

1359. REPREHENSION OF EVIL SCHOLARS 560

Notes 561

1360 - آدابُ العِلمِ‏ 562

1360. THE ETIQUETTES OF KNOWLEDGE 562

Notes 562

1361 - ذَمُّ عِلمٍ لا يَنفَعُ‏ 563

1361. THE REPREHENSIBILITY OF KNOWLEDGE THAT IS OF NO USE 563

Notes 563

1362 - أنواعُ العُلومِ‏ 564

1362. THE VARIOUS TYPES OF KNOWLEDGE 564

Notes 565

1363 - العِلمُ اللّدُنِّيُ‏ 566

1363. INSPIRED KNOWLEDGE 566

Notes 566

1364 - أعلَمُ النّاسِ‏ 567

1364. THE MOST KNOWLEDGEABLE OF PEOPLE 567

Notes 567

1365 - انحِصارُ العِلمِ الصَّحيحِ بِأهلِ البَيتِ عليهم السلام‏ 568

1365. EXCLUSIVE CONFINEMENT OF TRUE Knowledge to The Household of THE PROPHET (AHL AL-BAYT) 568

Notes 568

289 - العُمر 569

289. LIFESPAN 569

1366 - العُمُرُ 569

1366. Lifespan 569

Notes 569

1367 - الحَثُّ عَلى‏ اغتِنامِ العُمُرِ 570

1367. ENCOURAGING MAKING THE MOST OF ONE’S LIFE 570

Notes 571

1368 - مَن يَكونُ عُمُرُهُ حُجَّةً عَلَيهِ‏ 572

1368. HE WHOSE LIFE WILL BE A PROOF AGAINST HIM 572

Notes 572

1369 - ما يَزيدُ فِي العُمُرِ 574

1369. THAT WHICH LEADS TO AN INCREASE IN LIFESPAN 574

Notes 574

1370 - المُؤمِنُ وطَلَبُ طولِ العُمُرِ 576

1370. THE BELIEVER AND ASKING FOR A LONG LIFE 576

Notes 576

1371 - حِكمَةُ جَهلِ الإنسانِ بِمِقدارِ عُمُرِهِ‏ 577

1371. THE WISDOM BEHIND MAN’S IGNORANCE OF THE SPAN OF HIS LIFE 577

Notes 578

290 - العمل‏ 579

290. ACTION 579

1372 - الحَثُّ عَلى العَمَلِ الصّالِحِ‏ 579

1372. ENJOINMENT OF RIGHTEOUS ACTION 579

Notes 580

1373 - العَمَلُ وَالجَزاءُ 581

1373. ACTION AND RECOMPENSE 581

Notes 581

1374 - المُداوَمَةُ عَلَى العَمَلِ‏ 582

1374. MAINTENANCE OF CONTINUOUS ACTION 582

Notes 582

1375 - أفضَلُ الأعمالِ‏ 583

1375. THE BEST OF ACTIONS 583

Notes 583

1376 - مَن لا يَنفَعُهُ عَمَلُهُ‏ 585

1376. HE WHOSE DEEDS DO NOT BENEFIT HIM 585

Notes 585

1377 - الأعمالُ الَّتي يَنبَغِي الحَذَرُ مِنها 587

1377. DEEDS THAT ONE MUST BE CAUTIOUS OF 587

Notes 587

1378 - إتقانُ العَمَلِ‏ 588

1378. PERFECTION OF A GOOD DEED 588

Notes 588

1379 - عَرضُ الأعمالِ عَلَى اللَّهِ والنَّبِيِّ صلى اللَّه عليه وآله والأئِمَّةِ عليهم السلام‏ 589

1379. THE EXPOSITION OF DEEDS TO ALLAH AND THE PROPHET AND THE IMAMS (AS) 589

Notes 590

1380 - كِتابُ الأعمالِ‏ 591

1380. THE BOOK OF DEEDS 591

Notes 591

1381 - تَجَسُّمُ الأعمالِ‏ 592

1381. Embodiment of Deeds 592

Notes 592

291 - العَهد 594

291. THE COVENANT 594

1382 - الَحثُّ عَلَى الوَفاءِ بِالعَهدِ 594

1382. ENJOINMENT OF FULFILLING ONE’S COVENANT 594

Notes 596

292 - المَعاد 597

292. RESURRECTION 597

1383 - المَعادُ 597

1383. Resurrection 597

Notes 597

1384 - دلائلُ إثباتِ المَعادِ 598

1384. THE PROOFS AFFIRMING RESURRECTION 598

Notes 599

1385 - اِقتِرابُ السّاعَةِ 600

1385. THE DRAWING NEAR OF THE HOUR 600

Notes 600

1386 - تَفَرُّدُ اللَّهِ بِعِلمِ السّاعَةِ 601

1386. ALLAH’S EXCLUSIVE KNOWLEDGE OF THE HOUR 601

Notes 601

1387 - أشراطُ السّاعَةِ 602

1387. THE PORTENTS OF THE HOUR 602

Notes 602

1388 - يَومُ الخُروجِ‏ 604

1388. THE DAY OF RISING [FROM THE GRAVES] 604

Notes 604

1389 - صِفَةُ المَحشَرِ 605

1389. THE DESCRIPTION OF THE [DAY OF] CONGREGATION 605

Notes 605

1390 - المُتَّقونَ فِي القِيامَةِ 607

1390. THE GODWARY PEOPLE ON THE DAY OF RESURRECTION 607

Notes 607

1391 - المُجرِمونَ فِي القِيامَةِ 608

1391. THE GUILTY ONES ON THE DAY OF RESURRECTION 608

Notes 608

1392 - كِتابُ الأعمالِ‏ 610

1392. THE BOOK OF DEEDS 610

Notes 611

1393 - أصحابُ اليَمينِ والشمال‏ 612

1393. THE PEOPLE OF THE RIGHT HAND AND OF THE LEFT HAND 612

Notes 612

293 - العادَة 614

293. THE HABIT 614

1394 - دورُ العادَةِ فِي الحَياةِ 614

1394. THE ROLE OF HABIT IN LIFE 614

Notes 615

1395 - غَلَبَةُ العادَةِ 616

1395. OVERCOMING THE HABIT 616

Notes 616

1396 - صُعوبَةُ نَقلِ العاداتِ‏ 617

1396. THE DIFFICULTY OF REMOVING A HABIT 617

Notes 617

294 - العِيد 618

294. ID – THE FESTIVAL 618

1397 - العيدُ الحَقِيقي‏ 618

1397. ID – THE TRUE FESTIVAL 618

Notes 618

1398 - عيدُ النَّيروزِ 620

1398. NAYRuZ FESTIVAL 620

Notes 621

1399 - زينَةُ الأعيادِ 623

1399. THE ADORNMENT OF THE FESTIVALS 623

Notes 623

295 - العَيب‏ 624

295. THE FAULT 624

1400 - مَدحُ مَن شَغَلَهُ عَيبُهُ عَن عُيوبِ النّاسِ‏ 624

1400. PRAISE FOR ONE WHOSE OWN Fault Preoccupies Him from FINDING FAULT IN OTHERS 624

Notes 624

1401 - ذَمُّ الاشتِغالِ بِعُيوبِ النّاسِ ومُداهَنَةِ النَّفسِ‏ 626

1401. THE REPREHENSION OF PREOCCUPYING ONESELF WITH THE FAULTS OF WHILST FLATTERING ONESELF 626

Notes 626

1402 - فَضلُ سَترِ العُيوبِ‏ 628

1402. THE VIRTUE OF CONCEALING FAULTS 628

Notes 628

1403 - الحَثُّ عَلى‏ إهداءِ العُيوبِ‏ 629

1403. ENCOURAGING CONFERRING SOMEONE’S FAULTS TO THEM 629

Notes 629

1404 - ذَمُّ تَتَبُّعِ العُيوبِ‏ 630

1404. REPREHENSIBILITY OF PURSUING OF PEOPLE’S FAULTS 630

Notes 631

1405 - ما يُغَطِّي العُيوبَ‏ 632

1405. WHAT COVERS UP THE FAULTS 632

Notes 632

1406 - مَن جَهِلَ شَيئاً عابَهُ‏ 633

1406. HE WHO IS IGNORANT OF SOMETHING FINDS FAULT WITH IT 633

Notes 633

296 - التَّعيير 634

296. CONDEMNATION 634

1407 - ذَمُّ التَّعييرِ 634

1407. THE CENSURE OF CONDEMNATION 634

Notes 635

297 - العَيش‏ 636

297. LIFESTYLE 636

1408 - أهنَأُ العَيشِ‏ 636

1408. The Most Wholesome Lifestyle 636

Notes 636

1409 - ما يُكَدِّرُ العَيشَ‏ 637

1409. FACTORS WHICH SPOIL ONE’S LIFESTYLE 637

Notes 637

298 - الغُرور 638

298. DELUSION 638

1410 - خَطَرُ الغُرورِ وصِفَةُ المَغرُورِ 638

1410. THE DANGER OF DELUSION AND THE CHARACTERISTICS OF THE DELUDED 638

Notes 638

1411 - الاِغتِرارُ بِاللَّهِ‏ 640

1411. DELUDING ONESELF ABOUT ALLAH 640

Notes 640

1412 - الاِغتِرارُ بِالدُّنيا 642

1412. BEING DELUDED BY THIS WORLD 642

Notes 642

1413 - الاِغتِرارُ بِالنَّفسِ‏ 643

1413. SELF-DELUSION 643

Notes 643

299 - الغَزوة 644

299. THE BATTLES (Fought by the Prophet) 644

1414 - غَزوَةُ بَدرٍ 644

1414. THE BATTLE OF BADR 644

Notes 644

1415 - غَزوَةُ اُحُدٍ 646

1415. THE BATTLE OF UHUD 646

Notes 647

1416 - غَزوَةُ ذاتِ الرِّقاعِ‏ 648

1416. THE BATTLE OF DHAT AL-RIQA 648

Notes 648

1417 - غَزوَةُ الأحزابِ وبَني قُرَيظَةَ 649

1417. THE BATTLE OF AHZAB1 AND BANi QURAY?A 649

Notes 650

1418 - غَزوَةُ خَيبَرَ 651

1418. THE BATTLE OF KHAYBAR 651

Notes 651

1419 - غَزوَةُ الفَتحِ‏ 652

1419. THE CONQUEST OF MAKKAH 652

Notes 653

1420 - غزوَةُ حُنَينٍ‏ 654

1420. THE BATTLE OF HUNAYN 654

Notes 654

300 - الغِشّ‏ 655

300. SWINDLING 655

1421 - ذَمُّ الغِشِ‏ 655

1421. THE REPROACHING OF SWINDLING 655

Notes 656

301 - الغَصب‏ 657

301. USURPATION 657

1422 - حُرمَةُ الغَصبِ‏ 657

1422. THE PROHIBITION OF USURPATION 657

Notes 658

302 - الغَضَب‏ 659

302. ANGER 659

1423 - الغَضَبُ مِفتاحُ كُلِّ شَرٍّ 659

1423. ANGER IS THE KEY TO ALL EVILS 659

Notes 659

1424 - الحَثُّ عَلى‏ مِلكِ الغَضَبِ‏ 660

1424. ENJOINMENT OF CONTROLLING ONE’S ANGER 660

Notes 660

1425 - الحَثُّ عَلى‏ كَظمِ الغَيظِ 661

1425. ENJOINMENT OF SUPPRESSING ONE’S ANGER 661

Notes 661

1426 - دَواءُ الغَضَبِ‏ 663

1426. THE REMEDY FOR ANGER 663

Notes 663

1427 - مدحُ الغَضَبِ للَّهِ‏ِ 664

1427. THE PRAISEWORTHINESS OF ANGER FOR THE SAKE OF ALLAH 664

Notes 664

303 - الاستِغفار 665

303. SEEKING FORGIVENESS 665

1428 - فَضْلُ الاستِغفارِ 665

1428. THE VIRTUE OF SEEKING FORGIVENESS 665

Notes 666

1429 - الاستِغفارُ وزِيادَةُ الرِّزقِ‏ 667

1429. SEEKING FORGIVENESS AND INCREASE IN SUSTENANCE 667

Notes 667

1430 - استِغفارُ المُقَرَّبينَ‏ 669

1430. THE SEEKING OF FORGIVENESS BY THOSE BROUGHT NEAR TO ALLAH 669

Notes 669

1431 - التَّحذيرُ مِنَ الاستِغفارِ مَعَ الإصرارِ 670

1431. CAUTION AGAINST SEEKING FORGIVENESS ALONGSIDE PERSISTENT SINNING 670

Notes 670

304 - الغَفلة 671

304. NEGLIGENCE 671

1432 - التَّحذيرُ مِنَ الغَفلَةِ 671

1432. CAUTION AGAINST NEGLIGENCE 671

Notes 671

1433 - ما يَمنَعُ الغَفلَةَ 673

1433. THAT WHICH PREVENTS NEGLIGENCE 673

Notes 673

1434 - عَلاماتُ الغافِلِ‏ 674

1434. THE DISTINGUISHING CHARACTERISTICS OF A NEGLIGENT PERSON 674

Notes 674

1435 - آثارُ الغَفلَةِ 675

1435. THE EFFECTS OF NEGLIGENCE 675

Notes 675

1436 - مَدحُ التَّغافُلِ‏ 676

1436. THE PRAISE OF FEIGNING NEGLIGENCE (OR IGNORANCE) 676

Notes 676

305 - الغِلّ‏ 677

305. RANCOUR 677

1437 - التَّحذيرُ مِنَ الغِلِ‏ 677

1437. WARNING AGAINST RANCOUR 677

Notes 677

1438 - مالا يَغُلُّ عَلَيهِ قَلبُ المُسلِمِ‏ 679

1438. THAT WHICH THE HEART OF A MUSLIM CANNOT HARBOUR RANCOUR TOWARDS 679

Notes 679

1439 - التَّحذِيرُ مِنَ الغُلولِ‏ 680

1439. THE ONE WHO BREACHES HIS TRUST (OUT OF RANCOUR) HARBOUR 680

Notes 680

306 - الغُلُوّ 682

306. EXTREMISM (IN RELIGION) 682

1440 - التَّحذيرُ مِن الغُلوِّ فِي الدِّين‏ 682

1440. Caution Against Extremism IN RELIGION 682

Notes 684

307 - الغِنى‏ 686

307. RICHES 686

1441 - الغِنى‏ وَالطُّغيانُ‏ 686

1441. RICHNESS AND REBELLION 686

Notes 687

1442 - الغِنى‏ وَالتَّقوى‏ 688

1442. RICHES AND GODWARINESS 688

“Did He not find you needy, and enrich you?”² 688

Notes 688

1443 - تَفسيرُ الغِنى‏ 689

1443. The Real Meaning of Being Rich 689

Notes 689

1444 - أعظَمُ الغِنى‏ 690

1444. THE GREATEST OF RICHES 690

Notes 690

1445 - مِفتاحُ الغِنى‏ 692

1445. THE KEY TO AFFLUENCE 692

Notes 692

1446 - مَن يُضاعَفُ لَهُ الأجرُ مِنَ الأغنِياءِ 693

1446. THE RICH PEOPLE WHOSE REWARD WILL BE DOUBLED 693

Notes 693

1447 - مَسؤولِيَّةُ الأغنِياءِ عَن جوعِ الفُقَراءِ 694

1447. THE RICH PEOPLE’S RESPONSIBILITY FOR THE POOR PEOPLE’S HUNGER 694

Notes 694

308 - الغِناء 695

308. MUSIC 695

1448 - ذَمُّ الغِناءِ 695

1448. REPROACHING MUSIC 695

Notes 695

1449 - ميراثُ الغِناءِ 697

1449. The Effects Engendered by Music 697

Notes 697

309 - الغَيب‏ 698

309. THE UNSEEN 698

1450 - النَّبِيُّ يَعلَمُ الغَيبَ بِتَعليمِ اللَّهِ‏ 698

1450. THE PROPHET KNOWS THE UNSEEN THROUGH ALLAH’S INSTRUCTION 698

Notes 698

1451 - الإمامُ وعِلمُ الغَيبِ‏ 699

1451. The Imam and the Knowledge OF THE UNSEEN 699

Notes 699

310 - الغِيبة 701

310. BACKBITING 701

1452 - النَّهيُ عنِ الغِيبَةِ 701

1452. PROHIBITION OF BACKBITING 701

Notes 702

1453 - الغيبَةُ وَالدِّينُ‏ 703

1453. BACKBITING AND FAITH 703

Notes 703

1454 - تَفسيرُ الغيبَةِ 704

1454. THE MEANING OF BACKBITING 704

Notes 705

1455 - مَن يَجوزُ اغتِيابُهُ‏ 706

1455. PEOPLE WHOM ONE IS ALLOWED TO BACKBITE 706

Notes 706

1456 - سَماعُ الغيبَةِ 707

1456. LISTENING TO BACKBITING 707

Notes 707

1457 - ثَوابُ رَدِّ الغيبَةِ 708

1457. THE REWARD FOR DETERRING BACKBITING 708

Notes 708

1458 - كَفّارَةُ الاغتِيابِ‏ 709

1458. THE PENANCE FOR BACKBITING 709

Notes 709

311 - الغَيرة 710

311. POSSESSIVENESS 710

1459 - مدحُ الغَيرةِ 710

1459. THE PRAISE OF POSSESSIVENESS 710

Notes 711

1460 - ذمُّ التَّغايُرِ في غيرِ مَوضِعِ الغَيرةِ 712

1460. CENSURE OF BEING JEALOUS or Overpossessive Over One Another IN THE WRONG SITUATION 712

Notes 712

312 - الفِتنة 714

312. TRIAL AND TEMPTATION 714

1461 - الفِتنَةِ 714

1461. Trial and Temptation 714

Notes 714

1462 - أنواعُ الفِتَنِ‏ 716

1462. KINDS OF TRIAL 716

Notes 716

1463 - مَن تَنجَلي عَنهُمُ الفِتَنُ‏ 718

1463. THOSE WHO ARE CLEARED FROM TRIALS 718

Notes 718

1464 - النَّوادِرُ 719

1464. Miscellaneous 719

Notes 719

313 - الفَتوى‏ 720

313. THE VERDICT 720

1465 - مَن أفتَى النّاسَ بِرَأيِهِ‏ 720

1465. THOSE WHO GIVE VERDICTS OF THEIR OWN OPINION TO PEOPLE 720

Notes 720

1466 - جَوازُ الإفتاءِ لِلعالِمِ‏ 722

1466. THE PERMISSIBILITY FOR A SCHOLAR TO ISSUE A VERDICT 722

Notes 722

314 - الفُحش‏ 723

314. OBSCENE LANGUAGE 723

1467 - التَّحذيرُ مِنَ الفُحشِ‏ 723

1467. CAUTION AGAINST THE USE OF OBSCENE LANGUAGE 723

Notes 724

315 - الفَخر 725

315. PRIDE 725

1468 - ذَمُّ التَّفاخُرِ 725

1468. REPREHENSION OF SHOWING PRIDE 725

Notes 726

1469 - ما يَمنَعُ مِنَ الفَخرِ 727

1469. THAT WHICH PREVENTS PRIDE 727

Notes 727

1470 - سيرة النَّبيِّ إذا ذكر لِنَفسِهِ فَضِيلَةً 728

1470. THE PROPHET'S CONDUCT WHEN MENTIONING A VIRTUE ABOUT HIMSELF 728

Notes 728

1471 - ما يَنبَغي الفَخرُ بِهِ‏ 729

1471. THAT WHICH ONE SHOULD BE PROUD OF 729

Notes 729

316 - الفُرس‏ 730

316. THE PERSIANS 730

1472 - الفُرسُ وَالإيمانُ‏ 730

1472. THE PERSIANS AND FAITH 730

Notes 731

317 - الفُرصة 732

317. OPPORTUNITY 732

1473 - إغتنم الفُرصَةَ 732

1473. SEIZE THE OPPORTUNITY 732

Notes 733

318 - الفَرائض‏ 734

318. OBLIGATIONS 734

1474 - الحَثُّ عَلى‏ أداءِ الفَرائِضِ‏ 734

1474. ENJOINMENT OF FULFILLING RELIGIOUS OBLIGATIONS 734

Notes 735

1475 - ما فَرَضَ اللَّهُ سُبحانَهُ عَلَى النّاسِ‏ 736

1475. THAT WHICH ALLAH HAS MADE OBLIGATORY FOR PEOPLE 736

Notes 736

1476 - جامِعُ الفَرائِضِ‏ 737

1476. THE SUM OF ALL OBLIGATIONS 737

Notes 737

319 - الفَراغ‏ 738

319. IDLENESS 738

1477 - الفَراغُ‏ 738

1477. IDLENESS 738

Notes 740

320 - الفَساد 741

320. CORRUPTION 741

1478 - مايُفسِدُ العامَّةَ 741

1478. THAT WHICH CORRUPTS PEOPLE IN GENERAL 741

1 - المَعصِيةُ 741

1. Sin 741

2 - الاختِلافُ‏ 741

2. Dissention 741

3 - مَنعُ الحقِ‏ 741

3. Preventing the truth 741

Notes 742

1479 - مَعرِفَةُ الفَسادِ والمُفسِدِ 743

1479. WHAT IS CORRUPTION AND WHO IS THE CORRUPTOR? 743

Notes 743

1480 - ما يَدفَعُ الفَسادَ 745

1480. THAT WHICH REPELS CORRUPTION 745

Notes 745

321 - الفضل‏ 747

321. MERIT 747

1481 - الفَضائِلُ‏ 747

1481. Merits 747

Notes 748

1482 - أفضَلُ الفَضائِلِ‏ 749

1482. THE BEST OF MERITS 749

Notes 749

1483 - أفضَلُ النّاسِ‏ 750

1483. THE MOST VIRTUOUS OF PEOPLE 750

Notes 750

322 - الفَقر 752

322. POVERTY 752

1484 - ذمُّ الفَقرِ 752

1484. THE REPREHENSION OF POVERTY 752

Notes 753

1485 - مَدحُ الفَقرِ 754

1485. PRAISING POVERTY 754

Notes 754

1486 - ما رُوِيَ في تفضيلِ الفَقرِ علَى الغِنى‏ 755

1486. TRADITIONS NARRATED ABOUT THE VIRTUE OF POVERTY OVER WEALTH 755

Notes 757

1487 - تفسيرُ الفَقرِ 758

1487. THE INTERPRETATION OF POVERTY 758

Notes 759

1488 - الفَقرُ المَمدوحُ والمَذمومُ‏ 760

1488. PRAISEWORTHY AND DISPARAGED POVERTY 760

Notes 760

1489 - تحقيرُ الفَقيرِ 762

1489. HUMILIATING THE POOR 762

Notes 762

1490 - مايَنفِي الفَقرَ 763

1490. THAT WHICH BANISHES POVERTY 763

Notes 763

1491 - مايوجِبُ الفَقرَ 764

1491. THAT WHICH BRINGS POVERTY 764

Notes 764

1492 - اعتِذارُ اللَّهِ سُبحانَه مِنَ الفُقَراءِ ! 766

1492. ALLAH'S EXCUSE TO THE POOR 766

Notes 766

1493 - زينَةُ الفَقرِ 767

1493. THE ADORNMENT OF POVERTY 767

Notes 767

1494 - طوبى‏ لِلفُقَراء ! 768

1494. BLESSED ARE THE POOR! 768

Notes 769

323 - الفِقه‏ 770

323. JURISPRUDENCE 770

1495 - الحَثُّ عَلَى التَّفَقُّهِ فِي الدِّينِ‏ 770

1495. ENCOURAGING THE LEARNING OF RELIGION 770

Notes 770

1496 - خَصائِصُ الفَقيهِ‏ 772

1496. QUALIFICATIONS OF A SCHOLAR (Faqih)? 772

Notes 772

1497 - شِدَّةُ الفَقيهِ عَلى‏ إبليسَ‏ 774

1497. THE POWER OF THE JURIST OVER SATAN 774

Notes 774

1498 - مَوتُ الفَقيهِ‏ 775

1498. THE DEATH OF A JURIST 775

Notes 775

Table of Contents

210 - الشَّباب‏ 57

210 YOUTH 57

999 - الشّباب‏ 57

999. YOUTH 57

Notes 57

1000 - تَربِيَةُ الأحداثِ‏ 58

1000 EDUCATING YOUNGSTERS 58

Notes 58

1001 - التَّعَلُّمُ فِي الشَّبابِ‏ 59

1001 LEARNING DURING ONE'S YOUTH 59

Notes 59

1002 - فَضلُ الشّابِّ العابِدِ 60

1002 THE VIRTUE OF A WORSHIPPING YOUNG MAN 60

Notes 60

1003 - تَفسيرُ الفَتى‏ 61

1003 The True Significance of the Word 'fata' 61

Notes 61

211 - الشُّبهَة 62

211 THE OBSCURE MATTER 62

1004 - مَعنَى الشُّبهَةِ 62

1004 MEANING THE OBSCURE MATTER 62

Notes 62

1005 - خَطَرُ الشُّبهَةِ 63

1005 THE DANGER OF OBSCURE MATTER 63

Notes 63

1006 - وُجوبُ الوقوفِ عِندَ الشُّبهَةِ 64

1006 The Necessity of Stopping In The Face of An Obscure Matter 64

Notes 64

1007 - وُجوبُ تَركِ الشُّبُهاتِ‏ 65

1007 OBLIGATION TO ABANDON OBSCURE MATTERS 65

Notes 65

212 - الشَّجر 66

212 TREES 66

1008 - أهَمِّيَّةُ غَرسِ الشَّجَرِ 66

1008 THE IMPORTANCE OF PLANTING TREES 66

Notes 66

1009 - النَّهْيُ عَنْ قَطعِ الشَّجَرِ 67

1009 FORBIDANCE FROM CUTTING DOWN TREES 67

Notes 67

213 - الشَّجاعة 68

213 COURAGE 68

1010 - فَضْلُ الشَّجاعَةِ 68

1010 THE VIRTUE O F COURAGE 68

Notes 68

1011 - ما يورِثُ الشَّجاعَةَ 69

1011 That Which Engenders Courage 69

Notes 69

1012 - أشجَعُ النّاسِ‏ 71

1012 The Most Courageous of People 71

Notes 71

1013 - آفَةُ الشَّجاعَةِ 73

1013 THE BANE OF COURAGE 73

Notes 73

214 - الشَّرّ 74

214 EVIL 74

1014 - مِعيارُ الخَيرِ وَالشَّرِّ 74

1014 The Yardstick of Good and Evil 74

Notes 74

1015 - شَرٌّ مِنَ الشَّرِّ 76

1015 WORSE THAN EVIL 76

Notes 76

1016 - مَفاتيحُ الشُّرورِ 77

1016 THE KEYS TO ALL EVILS 77

Notes 77

1017 - جِماعُ الشُّرورِ 78

1017 THE MERGING OF EVILS 78

Notes 78

1018 - انطِباعُ الإنسانِ عَلَى الشَّرِّ 79

1018. Man's Natural Tendency for Evil 79

Notes 79

215 - الشِّرك‏ 80

215. POLYTHEISM 80

1019 - التَّحذيرُ مِنَ الشِّركِ‏ 80

1019. CAUTION AGAINST POLYTHEISM 80

Notes 80

1020 - تَعليمُ الشِّركِ‏ 81

1020. INSTRUCTION OF POLYTHEISM 81

Notes 81

1021 - أدنَى الشِّركِ‏ 82

1021. The Minimum Degree of Polytheism 82

Notes 82

1022 - الشِّركُ الخَفِيُ‏ 83

1022. Hidden Polytheism 83

Notes 84

216 - الشَّيطان‏ 85

216. SATAN 85

1023 - الاعتِبارُ بِما فَعَلَ اللَّهُ بِإبليسَ‏ 85

1023. THE LESSON TO BE LEARNED FROM HOW ALLAH DEALT WITH SATAN 85

Notes 85

1024 - الاستِعاذَةُ بِاللَّهِ مِنَ الشَّيطانِ‏ 86

1024. SEEKING REFUGE IN ALLAH FROM SATAN 86

Notes 86

1025 - عَداوَةُ الشَّيطانِ لِلإنسانِ‏ 87

1025. Satan's Enmity Towards Man 87

Notes 87

1026 - التَّحذيرُ مِن فِتَنِ الشَّيطانِ‏ 88

1026. CAUTION AGAINST SATAN'S TEMPTATIONS 88

Notes 88

1027 - عَبَدَةُ الشَّيطانِ‏ 89

1027. Satan Worshippers 89

Notes 89

1028 - غَواياتُ الشَّيطانِ‏ 90

1028. Satan's Allurements 90

Notes 91

1029 - ما يَعصِمُ مِنَ الشَّيطانِ‏ 92

1029. That Which Renders One IMMUNE FROM SATAN 92

Notes 92

1030 - ما يُسَلِّطُ الشَّيطانَ‏ 94

1030. THAT WHICH BRINGS ONE UNDER SATAN'S AUTHORITY 94

Notes 94

217 - الشِّعر 95

217. POETRY 95

1031 - تَفسيرُ ما وَرَدَ في ذَمِّ الشُّعَراءِ 95

1031. EXPLANATION OF THE VERSE OF THE QUR'AN CONDEMNING POETS 95

Notes 95

1032 - الشِّعرُ جِهادٌ بِاللِّسانِ‏ 96

1032. Poetry is Jihad With the Tongue 96

Notes 96

218 - الشِّعار 98

218. THE BATTLE CRY 98

1033 - الشِّعارُ فِى الحَرْبِ‏ 98

1033. The Battle Cry 98

Notes 98

1034 - شِعارُ المُسلِمينَ فِي القِيامَةِ 99

1034. THE MUSLIMS' VICTORY CRY ON THE DAY OF RESURRECTION 99

Notes 99

219 - الشفاعة 100

219. INTERCESSION 100

1035 - الشَّفاعَةُ فِي الدُّنيا 100

1035. Intercession in the Life of THIS WORLD 100

Notes 100

1036 - الشَّفاعَةُ فِي الآخِرَةِ 101

1036. INTERCESSION IN THE HEREAFTER 101

“Who is it that may intercede with Him except with His permission?”⁵ 101

Notes 102

1037 - المَحرومُونَ مِنَ الشَّفاعَةِ 104

1037. THOSE WHO WILL BE DEPRIVED OF INTERCESSION 104

Notes 104

1038 - حاجَةُ الأوَّلينَ وَالآخِرِينَ إلَى الشَّفاعَةِ 106

1038. THE NEED OF ALL FOR INTERCESSION 106

Notes 106

1039 - أصْنافُ الشُّفَعاءِ 107

1039. TYPES OF INTERCESSORS 107

Notes 107

1040 - أحَقُّ النّاسِ بِالشَّفاعَةِ 108

1040. THE PEOPLE MOST DESERVING OF INTERCESSION 108

Notes 108

1041 - شَفاعَةُ المُؤمِنِ عَلى‏ قَدرِ عَمَلِهِ‏ 109

1041. A BELIEVER'S RIGHT TO INTERCESSION DEPENDS ON THE EXTENT OF HIS DEEDS 109

Notes 109

1042 - أدنَى المؤمِنينَ شَفاعَةً 110

1042. THE MINIMUM NUMBER THAT A BELIEVER CAN INTERCEDE 110

Notes 110

220 - الشَّقاوة 111

220. WRETCHEDNESS 111

1043 - خَصائِصُ الشَّقِيِ‏ 111

1043. CHARACTERISTICS OF A WRETCHED PERSON 111

Notes 111

1044 - الشَّقِيُّ شَقِيٌّ في بَطنِ اُمِّهِ‏ 112

1044. THE WRETCHED ONE WAS WRETCHED AS A FOETUS IN HIS MOTHER'S WOMB 112

Notes 112

1045 - ما يوجِبُ الشَّقاءَ 114

1045. THAT WHICH BRINGS ABOUT WRETCHEDNESS 114

Notes 114

1046 - أشقَى النّاسِ‏ 115

1046. THE MOST WRETCHED OF ALL PEOPLE 115

Notes 115

1047 - عَلاماتُ الشَّقاءِ 116

1047. THE SYMPTOMS OF WRETCHEDNESS 116

Notes 116

221 - الشُّكر 117

221. THANKSGIVING 117

1048 - الحَثُّ عَلَى الشُّكرِ للَّهِ‏ِ 117

1048. Enjoinment of Thanksgiving TO ALLAH 117

Notes 117

1049 - فَضلُ الشّاكِرِ 118

1049. THE THANKFUL ONE 118

Notes 118

1050 - دَورُ الشُّكرِ فِي الزِّيادَةِ 120

1050. The Role of Thankfulness IN THE INCREASE (OF BOUNTIES) 120

Notes 120

1051 - وُجوبُ الشُّكرِ عَلَى الشُّكرِ 121

1051. THE NECESSITY OF THANKSGIVING FOR THE ABILITY TO THANK 121

Notes 121

1052 - حقيقةُ الشُّكرِ 122

1052. True Thanksgiving 122

Notes 123

1053 - أشكَرُ النّاسِ‏ 124

1053. The Most Thankful of People 124

Notes 124

1054 - الحثُّ على‏ شُكرِ المُحسِنِ‏ 125

1054. ENJOINMENT OF THANKING ONE WHO DOES GOOD TO YOU 125

Notes 125

1055 - مَن لَم يَشكُرِ المَخلوقَ لَم يَشكُرِ الخالِقَ‏ 126

1055. ONE WHO HAS NOT THANKED THE CREATURE HAS NOT THANKED THE CREATOR 126

Notes 126

222 - الشَّكّ‏ 127

222. DOUBT 127

1056 - الشَّكُّ فِي الاُصولِ الإعتِقاديَّةِ 127

1056. DOUBT IN THE PRINCIPLES OF BELIEF 127

Notes 127

1057 - أسبابُ الشَّكِ‏ 128

1057. Causes of Doubt 128

Notes 128

1058 - آثارُ الشَّكِ‏ 129

1058. EFFECTS OF DOUBT 129

Notes 129

1059 - ما يَرفَعُ الشَّكَ‏ 130

1059. FACTORS THAT DISPEL DOUBT 130

Notes 130

1060 - شُعَبُ الشَّكِ‏ 131

1060. The Aspects of Doubt 131

Notes 131

223 - الشَّهادة (1) في القضاء 132

223. BEARING WITNESS (IN A COURT OF JUSTICE) 132

1061 - الشَّهادَةُ بِالقِسطِ 132

1061. Bearing Witness With Fairness 132

Notes 132

1062 - الحَثُّ عَلى‏ أداءِ الشَّهادَةِ 133

1062. Enjoinment of Bearing Witness 133

Notes 133

1063 - كِتمانُ الشَّهادَةِ 134

1063. Concealing One’s Testimony 134

Notes 134

1064 - مَن تَجوزُ شَهادَتُهُ‏ 135

1064. THOSE WHOSE TESTIMONY IS DEEMED VALID 135

Notes 135

1065 - أدَبُ الشَّهادَةِ 136

1065. THE ETIQUETTE OF GIVING TESTIMONY 136

Notes 136

224 - الشَّهادة (2) القتل في سبيل اللَّه‏ 137

224. MARTYRDOM IN THE WAY OF ALLAH 137

1066 - فَضلُ الشَّهادَةِ 137

1066. THE VIRTUE OF MARTYRDOM 137

Notes 138

1067 - ثَوابُ طَلَبِ الشَّهادَةِ 139

1067. The Reward of Seeking Martyrdom 139

Notes 139

1068 - الشَّهادَةُ الحُكمِيَّةُ 140

1068. Honorary Martyrdom 140

Notes 140

1069 - ثَوابُ الجَريحِ في سَبيلِ اللَّهِ‏ 141

1069. THE REWARD OF ONE WHO IS Wounded in the Way of Allah 141

Notes 141

225 - الشُّهرة 142

225. FAME 142

1070 - الشُّهرَةُ المَحمودَةُ 142

1070. PRAISEWORTHY FAME 142

Notes 142

1071 - الشُّهرَةُ المَذمومَةُ 143

1071. BLAMEWORTHY FAME 143

Notes 143

1072 - ذَمُّ شُهرَةِ اللِّباسِ وشُهرَةِ العِبادَةِ 144

1072. THE CENSURE OF CLOTHING OR ACTS OF WORSHIP THAT DRAW ATTENTION 144

Notes 144

226 - الشُّورى‏ 145

226. COUNSEL 145

1073 - الحَثُّ عَلَى المَشورَةِ 145

1073. Enjoinment of Consultation 145

Notes 145

1074 - مَن لا يَنبَغي مُشاوَرَتُهُم‏ 146

1074. PEOPLE WHOSE COUNSEL SHOULD NOT BE SOUGHT 146

Notes 146

1075 - حُدودُ المَشوِرَةِ 147

1075. Boundries of counceling 147

Notes 147

1076 - الحَثُّ عَلى‏ إرشادِ المُستَشيرِ 148

1076. ENJOINMENT OF GUIDING ONE WHO SEEKS YOUR COUNSEL 148

Notes 148

1077 - إستشارة الأعداء 149

1077. To Consult With the Enemy 149

Notes 149

227 - الشَّيب‏ 150

227. OLD AGE 150

1078 - الشَّيبُ‏ 150

1078. Old Age 150

Notes 151

1079 - الحَثُّ عَلى‏ إجلالِ الكَبيرِ 152

1079. ENJOINMENT OF VENERATING THE OLD 152

Notes 152

228 - الشِّيعة 153

228. THE SHIA 153

1080 - فَضلُ شِيعَةِ أهلِ البَيتِ عليهم السلام‏ 153

1080. THE VIRTUE OF THE Shia OF THE HOUSEHOLD OF THE PROPHET 153

Notes 153

1081 - عَلاماتُ شيعَةِ أهلِ البَيتِ عليهم السلام‏ 154

1081. THE SIGNS OF THE SHIA OF AHLUL-BAYT (AS) 154

Notes 155

1082 - مَن لَيسَ مِن شيعَةِ أهلِ البَيتِ عليهم السلام‏ 156

1082. THOSE WHO ARE NOT CONSIDERED TO BE SHIA 156

Notes 157

1083 - أصنافُ مَن يُسَمّى‏ بِالشِّيعَةِ 158

1083. Types of Those Who are Called Shia 158

Notes 158

1084 - نَهيُ الشِّيعَةِ عَنِ الغُلُوِّ 159

1084. Prohibition of Extremism for the Shia 159

Notes 159

1085 - ما يَنبَغي لِلشِّيعةِ في مُواجَهَةِ النَّاسِ‏ 160

1085. DUTIES INCUMBENT ON THE SHIA IN THEIR INTERACTIONS WITH PEOPLE 160

Notes 160

1086 - مَقامُ الشِّيعَةِ فِي القِيامَةِ 161

1086. THE STATION OF THE SHIA ON THE DAY OF RESURRECTION 161

Notes 161

229 - الصَّبر 162

229. PATIENCE 162

1087 - فَضلُ الصَّبرِ 162

1087. The Virtue of Patience 162

Notes 163

1088 - الصَّبرُ ومَعالِي الاُمورِ 164

1088. Patience and Great Things 164

Notes 164

1089 - الصَّبرُ وَالنَّصرُ 165

1089. PERSEVERANCE AND VICTORY 165

Notes 165

1090 - ثَوابُ الصّابِرِ 166

1090. The Reward of the Patient One 166

Notes 166

1091 - تَفسيرُ الصَّبرِ 167

1091. THE TRUE MEANING OF PATIENCE 167

Notes 167

1092 - صَبرُ شيعَةِ أهلِ البَيتِ عليهم السلام‏ 169

1092. THE PATIENCE POSSESSED BY THE SHIA OF THE AHL AL-BAYT (AS) 169

Notes 169

1093 - آثارُ الجَزَعِ‏ 170

1093. THE EFFECTS OF ANXIETY 170

Notes 170

1094 - ما يورِثُ الصَّبرَ 171

1094. FACTORS THAT BRING ABOUT PATIENCE 171

Notes 171

230 - الصِّدق‏ 172

230. TRUTHFULNESS 172

1095 - فَضلُ الصِّدقِ وَالصَّادِقِ‏ 172

1095. The Virtue of Truthfulness and the Truthful 172

Notes 173

1096 - الإختِبارُ بِصِدقِ الحَدِيثِ‏ 175

1096. TESTING PEOPLE THROUGH Truthfulness in Speech 175

Notes 175

1097 - أصدَقُ الأقوالِ‏ 176

1097. The Most Truthful of Sayings 176

Notes 176

231 - الصَّدِيق‏ 177

231. THE FRIEND 177

1098 - أهَمِّيَّةُ الصَّدِيقِ‏ 177

1098. The Friend 177

Notes 177

1099 - تَشاكُلُ النُّفوسِ‏ 178

1099. Resemblance of Souls 178

Notes 178

1100 - مَن يَنبَغي مُصادَقَتُهُ‏ 179

1100. People Whom One Should Befriend 179

Notes 179

1101 - مَن لا يَنبَغي مُصادَقَتُهُ‏ 181

1101. PEOPLE WHOM ONE MUST NOT BEFRIEND 181

Notes 182

1102 - ما يُفسِدُ الصَّداقَةَ 183

1102. THAT WHICH CORRUPTS A FRIENDSHIP 183

Notes 183

1103 - حُدودُ الصَّداقَةِ 185

1103. The Extent of One’s Friendship 185

Notes 185

1104 - أفضلُ الأصحابِ‏ 186

1104. The Best of Companions 186

Notes 186

1105 - حَقُّ الصّاحِبِ‏ 187

1105. The Right of One’s Companion 187

Notes 187

232 - الصدقة 188

232. CHARITY 188

1106 - فَضلُ الصَّدَقَةِ 188

1106. The Virtue of Charity 188

Notes 188

1107 - تَلَقِّي اللَّهِ لِلصَّدَقاتِ‏ 190

1107. ALLAH’S FIRSTHAND RECEIPT OF CHARITIES 190

Notes 190

1108 - الصَّدَقَةُ ودَفعُ البَلاءِ 191

1108. CHARITY AND REPELLING ADVERSITIES 191

Notes 191

1109 - الصَّدَقَةُ مِفتاحُ الرِّزقِ‏ 192

1109. CHARITY IS THE KEY TO (INCREASED) SUSTENANCE 192

Notes 192

1110 - كُلُّ مَعروفٍ صَدَقَةٌ 193

1110. EVERY KINDLY ACT IS CONSIDERED CHARITY 193

Notes 193

1111 - أفضَلُ الصَّدَقَةِ 195

1111. THE BEST FORM OF CHARITY 195

Notes 196

1112 - فَضلُ صَدَقَةِ السِّرِّ وآثارُها 197

1112. THE VIRTUE OF GIVING CHARITY IN SECRET AND ITS GOOD EFFECTS 197

Notes 198

1113 - حَدُّ الصَّدَقَةِ 199

1113. THE AMOUNT OF CHARITY TO BE GIVEN 199

Notes 199

1114 - مَواردُ الصَّدَقةِ 200

1114. The Recipients of Charity 200

Notes 200

1115 - أدَبُ العَطاءِ 202

1115. The Etiquette of Giving 202

Notes 202

233 - الصراط 203

233. THE PATH 203

1116 - خَطَرُ مَعبَرِ الصِّراطِ 203

1116. THE DANGER OF CROSSING THE PATH 203

Notes 203

1117 - تَفسيرُ الصِّراطِ المُستَقيمِ‏ 204

1117. THE TRUE MEANING OF THE STRAIGHT PATH 204

Notes 204

1118 - صِراطُ الآخِرَةِ وَالمُرورُ عَلَيها 206

1118. Crossing the Path of the Hereafter (THE BRIDGE OVER HELL) 206

Notes 206

234 - الصِّغَر 208

234. CHILDHOOD 208

1119 - الصِّغَرُ 208

1119. CHILDHOOD 208

Notes 208

235 - المُصافحة 210

235. SHAKING HANDS 210

1120 - التَّرغِيبُ بِالمُصافَحَةِ 210

1120. ENCOURAGING THE SHAKING OF HANDS 210

Notes 210

1121 - النَّهيُ عَن مُصافَحَةِ المَرأةِ 212

1121. PROHIBITION OF SHAKING A WOMAN’S HAND 212

Notes 212

236 - الصُّلح 1 (المُسالمةُ في الحربِ ) 213

236. PEACEMAKING 213

1122 - الصُّلحُ في الحَربِ‏ 213

1122. PEACEMAKING IN WAR 213

Notes 213

1123 - صُلحُ الإمامِ الحَسَنِ عليه السلام‏ 214

1123. IMAM AL-HASAN (AS)’S PEACE TREATY 214

Notes 214

1124 - أهَمِّيَّةُ الإصلاحِ بَينَ النّاسِ‏ 215

1124. THE IMPORTANCE OF MAKING PEACE BETWEEN PEOPLE 215

Notes 215

1125 - جَوازُ الكَذِبِ فِي الإصلاحِ‏ 217

1125. THE PERMISSIBILITY OF LYING FOR THE SAKE OF RECONCILIATION 217

Notes 217

237 - الصلاة (1 ) 218

237. THE PRAYER (1) 218

1126 - فَضلُ الصَّلاةِ 218

1126. THE VIRTUE OF PRAYER 218

Notes 219

1127 - آثارُ الصَّلاةِ 221

1127. THE EFFECTS OF THE PRAYER 221

Notes 222

1128 - فَضلُ المُصَلِّي‏ 223

1128. THE VIRTUE OF ONE WHO PRAYS 223

Notes 223

1129 - الخُشوعُ فِي الصَّلاةِ 224

1129. HUMBLENESS IN PRAYER 224

Notes 225

1130 - شَرائطُ وموانعُ قَبولِ الصَّلاةِ 227

1130. CONDITIONS AND IMPEDIMENTS TO THE ACCEPTANCE OF THE PRAYER 227

Notes 228

1131 - مَن تُقبَلُ صَلاتُهُ‏ 229

1131. HE WHOSE PRAYER IS ACCEPTED 229

Notes 229

1132 - دَورُ حُضورِ القَلبِ في قَبولِ الصَّلاةِ 230

1132. THE ROLE OF PRESENCE OF THE HEART IN THE ACCEPTANCE OF THE PRAYER 230

Notes 230

1133 - مَن لَيسَ لَهُ صَلاةٌ 232

1133. HE WHOSE PRAYER IS NOT COUNTED 232

Notes 232

1134 - النَّهيُ عَنِ التَّكاسُلِ فِي الصَّلاةِ 233

1134. PROHIBITION OF LAZINESS IN PRAYER 233

Notes 233

1135 - المُحافَظَةُ عَلى‏ أوقاتِ الصَّلاةِ 235

1135. Observance of the Prescribed Timings of the Prayer 235

Notes 235

1136 - الحَثُّ عَلَى الصَّلاةِ في أوَّلِ وَقتِها 236

1136. ENJOINMENT OF PERFORMING THE Prayer at the Earliest Moment of THE TIME PRESCRIBED FOR IT 236

Notes 236

1137 - تارِكُ الصَّلاةِ وَالكُفرُ 237

1137. ABANDONMENT OF THE PRAYER AND DISBELIEF 237

Notes 237

1138 - التَّحذيرُ مِنَ الاستِخفافِ بِالصَّلاةِ 238

1138. Caution Against Taking THE PRAYER LIGHTLY 238

Notes 238

1139 - صَلاةُ الجَماعَةِ 239

1139. THE CONGREGATIONAL PRAYER 239

Notes 239

1140 - ما يَلزَمُ مُراعاتُهُ لِلإمامِ‏ 240

1140. DUTIES THAT THE LEADER OF THE CONGREGATION MUST OBSERVE 240

Notes 240

238 - الصّلاة (2) «صَلاةُ اللَّيل » 242

238. THE PRAYER (2) 242

The Night Prayer 242

1141 - فَضلُ صَلاةِ اللَّيلِ‏ 242

1141. The Virtue of the Night Prayer 242

Notes 244

1142 - ما يُوجِبُ الحِرمانَ من صلاةِ الليلِ‏ 245

1142. THAT WHICH CAUSES ONE TO BE Deprived of the Opportunity to Perform the Night Prayer 245

Notes 245

1143 - أجرُ مَن نَوى‏ صَلاةَ اللَّيلِ فَيَنامُ عَنها 246

1143. THE RECOMPENSE OF ONE WHO Intends to Perform the Night PRAYER, BUT STAYS ASLEEP 246

Notes 246

239 - الصّلاة (3) صلاةُ الجمعةِ 247

239. THE PRAYER (3) 247

The Friday Prayer 247

1144 - « أهَمِّيَّةُ صَلاةِ الجُمُعَةِ » 247

1144. THE IMPORTANCE OF FRIDAY PRAYER 247

Notes 248

1145 - أدَبُ سَماعِ الخُطبَةِ 249

1145. ETIQUETTE OF LISTENING TO THE SERMON 249

Notes 249

240 - الصّلاة (4) «الصلاةُ على النبيِّ وآلهِ » 250

240. PRAYER (4) 250

INVOKING BLESSINGS ON THE PROPHET AND HIS HOUSEHOLD (SAWA) 250

1146 - فَضلُ‏الصَّلاةِ عَلَى النَّبِيِّ وآله‏ 250

1146. THE VIRTUE INVOKING BLESSINGS ON THE PROPHET (SAWA) 250

Notes 251

1147 - كَيفِيَّةُ الصَّلاةِ عَلَى النَّبِيِّ وآله‏ 252

1147. THE METHOD OF INVOKING BLESSINGS ON THE PROPHET (SAWA) AND HIS PROGENY 252

Notes 252

241 - الصَّمت‏ 253

241. SILENCE 253

1148 - فَضْلُ الصَّمتِ‏ 253

1148. The Virtue of Silence 253

Notes 253

1149 - ثَمَراتُ الصَّمتِ‏ 254

1149. THE FRUITS OF SILENCE 254

Notes 254

1150 - الصَّمتُ المَذمُومُ‏ 256

1150. Blameworthy Silence 256

Notes 256

242 - المصيبة 257

242. AFFLICTION 257

1151 - أجرُ المَصائِبِ‏ 257

1151. The Reward for (Enduring an) Affliction 257

Notes 257

1152 - أشَدُّ المَصائِبِ‏ 258

1152. THE WORST OF AFFLICTIONS 258

Notes 258

1153 - الاستِرجاعُ‏1 عِندَ المُصيبَةِ 259

1153. To Say “Indeed we belong to Allah and to Him do we indeed return” when Struck with an Affliction 259

Notes 259

1154 - أدَبُ المُصابِ‏ 260

1154. The Etiquette of Dealing with an Affliction 260

Notes 261

1155 - ما يُهَوِّنُ المَصائِبَ‏ 262

1155. Factors that Ease Afflictions 262

Notes 262

1156 - ذَمُّ الشِّماتَةِ بِالمُصابِ‏ 264

1156. Reprehension of Gloating at Another’s Affliction 264

Notes 264

243 - الصوت‏ 265

243. THE VOICE 265

1157 - مَدحُ خَفضِ الصَّوتِ وَذَمُّ رَفعِهِ‏ 265

1157. PRAISING THE LOWERING OF ONE’S VOICE AND DENOUNCING THE RAISING OF IT 265

Notes 265

244 - الصَّوم‏ 267

244. FASTING 267

1158 - فَضْلُ الصِّيامِ‏ 267

1158. The Virtue of Fasting 267

Notes 268

1159 - الحَثُّ عَلَى الصِّيامِ تَطَوُّعاً 270

1159. ENJOINMENT OF FASTING OUT OF ONE’S OWN ACCORD 270

Notes 270

1160 - أدَبُ الصَّومِ‏ 271

1160. THE ETIQUETTE OF FASTING 271

Notes 271

1161 - فَضلُ الصَّومِ فِي الحَرِّ والشِّتاءِ 272

1161. THE VIRTUE OF FASTING IN HOT AND COLD WEATHER 272

Notes 272

245 - الضِّحك‏ 273

245. LAUGHTER 273

1162 - مَدحُ التَّبسُّمِ‏ 273

1162. THE PRAISING OF SMILING 273

Notes 273

1163 - ذَمُّ كَثرَةِ الضِّحكِ وَالقَهقَهَةِ 274

1163. THE REPROACHING OF LAUGHING TOO MUCH AND TOO LOUD 274

Notes 274

246 - المُستضعف‏ 276

246. THE ABASED PEOPLE 276

1164 - المُستَضعَفون‏ 276

1164. THE ABASED PEOPLE 276

Notes 276

1165 - دَولَةُ المُستَضعَفينِ‏ 277

1165. THE RETURN OF POWER TO THE ABASED PEOPLE 277

Notes 277

1166 - الاِستِضعافُ المَعنَويُ‏ 278

1166. SPIRITUAL WEAKNESS 278

Notes 278

247 - الضَّلالة 280

247. STRAYING FROM THE STRAIGHT PATH 280

1167 - موجِباتُ الضَّلَالَةِ 280

1167. FACTORS THAT CAUSE ONE TO STRAY (FROM THE STRAIGHT PATH) 280

Notes 281

1168 - المُضِلُّونَ‏ 282

1168. THOSE WHO LEAD OTHERS ASTRAY 282

Notes 282

1169 - هادِمُ أركانِ الضَّلالَةِ 283

1169. THAT WHICH DESTROYS THE PILLARS OF MISGUIDANCE 283

Notes 283

248 - الضمان‏ 284

248. LIABILITY 284

1170 - ثُبوتُ الضَّمانِ بِالإتلافِ‏ 284

1170. LIABILITY AS A RESULT OF SQUANDERING THE PROPERTY OF OTHERS 284

Notes 284

1171 - ذَمُّ التَّعَرُّضِ لِلكَفالَةِ وَالضَّمانِ‏ 285

1171. THE CENSURE OF RISKING BAILING OR CULPABILITY 285

Notes 285

1172 - لا ضَمانَ فِي العارِيَةِ 286

1172. THERE IS NO LIABILITY ON SOMETHING BORROWED 286

Notes 286

249 - الضِّيافة 287

249. HOSPITALITY 287

1173 - فَضْلُ الضِّيافَةِ 287

1173. THE VIRTUE OF HOSPITALITY 287

Notes 287

1174 - مَن يَنبَغي ضِيافَتُهُ‏ 289

1174. PEOPLE WHOM ONE SHOULD INVITE AS GUESTS 289

Notes 289

1175 - الحَثُّ عَلى‏ إجابَةِ دَعوَةِ المُؤمِنِ‏ 290

1175. ENJOINMENT OF ACCEPTING THE INVITATION OF A FELLOW BELIEVER 290

Notes 290

1176 - التَّكلُّفُ لِلضَّيفِ‏ 291

1176. MAKING A SPECIAL EFFORT FOR ONE’S GUEST 291

Notes 291

1177 - أدَبُ الضِّيافَةِ 293

1177. THE ETIQUETTE OF HOSPITALITY 293

Notes 294

250 - الطِّبّ‏ 295

250. MEDICINE 295

1178 - الطَّبيبُ الحَقيقِيُ‏ 295

1178. THE REAL DOCTOR 295

Notes 295

1179 - ما يُستَغنى‏ بِهِ عَنِ الطِّبِ‏ 296

1179. THAT WHICH MAKES ONE NEEDLESS OF MEDICINE 296

Notes 296

1180 - تجنب الدواء مَهما أمكَنَ‏ 297

1180. AVOIDING MEDICINE AS MUCH AS POSSIBLE 297

Notes 297

251 - الإطعام‏ 298

251. FEEDING OTHERS 298

1181 - فَضلُ إطعامِ الجائِعِ‏ 298

1181. THE VIRTUE OF FEEDING A HUNGRY PERSON 298

Notes 299

252 - الطَّلاق‏ 300

252. DIVORCE 300

1182 - ذَمُّ الطَّلاقِ‏ 300

1182. THE CENSURE OF DIVORCE 300

Notes 300

1183 - حِكمَةُ الطَّلاقِ ثَلاثاً 302

1183. THE WISDOM IN RESTRICTING THE DIVORCE TO THREE TIMES 302

Notes 303

253 - الطَّمَع‏ 304

253. GREED 304

1184 - ذَمُّ الطَّمَعِ‏ 304

1184. REPREHENSION OF GREED 304

Notes 305

1185 - الطَّمَعُ المَمدوحُ‏ 307

1185. PRAISEWORTHY AVIDITY 307

Notes 307

254 - الطَّهارَة 308

254. PURITY 308

1186 - الطَّهورُ 308

1186. RITUAL PURIFICATION 308

Notes 308

1187 - المُطَهِّراتُ‏ 309

1187. PURIFYING AGENTS 309

1 - الماءُ 309

1. Water: 309

2 - الشّمسُ‏ 309

2. The Sun: 309

3 - التُّرابُ‏ 309

3. Earth: 309

4 - النارُ 309

4. Fire: 309

Notes 310

1188 - الطَّهارَةُ المَعنَوِيَّةُ 311

1188. SPIRITUAL PURITY 311

Notes 311

255 - الطاعة 313

255. OBEDIENCE 313

1189 - طاعَةُ اللَّهِ وآثارُها 313

1189. OBEDIENCE TO ALLAH AND ITS EFFECTS 313

Notes 313

1190 - مَن يَنبَغي طاعَتُهُ‏ 314

1190. HE WHO IS ENTITLED TO BE OBEYED 314

Notes 314

1191 - مَن لا يَنبَغي طاعَتُهُ‏ 315

1191. HE WHO MUST NOT BE OBEYED 315

Notes 315

256 - الطِّيب‏ 317

256. PERFUME 317

1192 - فَضْلُ الطِّيبِ‏ 317

1192. THE VIRTUE OF USING PERFUME 317

Notes 318

1193 - طِيبُ النِّساءِ 319

1193. THE PERFUME OF WOMEN 319

Notes 319

257 - الطِّيَرَة 320

257. THE EVIL OMEN 320

1194 - التَّطَيُّرُ 320

1194. DRAWING EVIL OMENS 320

Notes 321

258 - الظُّفر 322

258. NAILS 322

1195 - الحَثُّ عَلى‏ تَقليمِ الأظفارِ 322

1195. ENCOURAGING THE CLIPPING OF ONE’S NAILS 322

Notes 322

1196 - الحَثُّ عَلى‏ تَركِ الأظافيرِ لِلنِّساءِ 323

1196. ENCOURAGING WOMEN TO LEAVE THEIR NAILS (LONG) 323

Notes 323

259 - الظُّلْم‏ 324

259. WRONGDOING 324

1197 - التَّحذيرُ مِنَ الظُّلمِ‏ 324

1197. Caution Against Wrongdoing 324

Notes 326

1198 - أنواعُ الظُّلمِ‏ 327

1198. TYPES OF WRONGDOING 327

Notes 327

1199 - أفحَشُ الظُّلمِ‏ 328

1199. The Most Atrocious Type of Wrong 328

Notes 328

1200 - إمهالُ الظَّالِمِ‏ 330

1200. GRANTING RESPITE TO THE WRONGDOER 330

Notes 330

1201 - نَدامَةُ الظّالِمِ‏ 331

1201. THE WRONGDOER’S REGRET 331

Notes 331

1202 - التَّحذيرُ مِن إعانَةِ الظَّالِمِ‏ 332

1202. CAUTION AGAINST AIDING THE WRONGDOER 332

Notes 332

1203 - الحَثُّ عَلى‏ إعانَةِ المَظلومِ‏ 334

1203. ENJOINMENT OF AIDING THE WRONGED 334

Notes 334

1204 - التَّحذيرُ مِن دَعوةِ المَظلومِ‏ 335

1204. BEING WARY OF THE PLEA [TO ALLAH] OF ONE WHO HAS BEEN WRONGED 335

Notes 335

260 - الظَّنّ‏ 336

260. CONJECTURE 336

1205 - ظَنُّ العاقِلِ‏ 336

1205. Conjecture of the Intellectual 336

Notes 336

1206 - الحَثُّ عَلى‏ حُسنِ الظَّنِّ بِفِعلِ المُؤمِنِ‏ 337

1206. ENJOINMENT TO ENTERTAIN GOOD OPINION ABOUT THE DEED OF A BELIEVER 337

Notes 337

1207 - فَضلُ حُسنِ الظَّنِ‏ 338

1207. THE VIRTUE OF ENTERTAINING GOOD OPINIONS 338

Notes 338

1208 - التّحذيرُ مِن سوءِ الظَّنِ‏ 339

1208. CAUTION AGAINST ENTERTAINING LOW OR SUSPICIOUS OPINIONS 339

Notes 339

1209 - ضَرورَةُ التَّجَنُّبِ عَمّا يُوجِبُ سُوءَ الظَّنِ‏ 341

1209. THE NECESSITY OF AVOIDING THAT WHICH INCITES SUSPICIOUS THOUGHTS 341

Notes 341

1210 - مَوارِدُ جَوازِ سوءِ الظَّنِ‏ 342

1210. INSTANCES WHEN SUSPICION IS ALLOWED 342

Notes 342

261 - العِبادة 343

261. WORSHIP 343

1211 - الحَثُّ عَلَى العِبادَةِ 343

1211. ENCOURAGING WORSHIP 343

Notes 343

1212 - دَورُ التَّفَقُّهِ واليقينِ فِي العِبادَةِ 345

1212. THE ROLE OF UNDERSTANDING AND CONVICTION IN WORSHIP 345

Notes 345

1213 - أنواعُ العِبادَةِ 346

1213. TYPES OF WORSHIP 346

Notes 347

1214 - أنواعُ العُبّادِ 348

1214. TYPES OF WORSHIPPERS 348

Notes 348

1215 - أفضلُ العِبادَةِ 349

1215. THE BEST FORM OF WORSHIP 349

Notes 350

1216 - النَّشاطُ فِي العِبادَةِ 351

1216. Eagerness and Vitality in Worship 351

Notes 351

262 - العِبرة 352

262. THE MORAL LESSON 352

1217 - الحَثُّ عَلَى الاتِّعاظِ بِالعِبَرِ 352

1217. ENJOINMENT OF TAKING LESSON FROM MORAL ADVICE 352

Notes 352

1218 - ما يَنبَغِي الاعتِبارُ بِهِ‏ 354

1218. THINGS THAT MUST BE CONTEMPLATED UPON AND DRAWN LESSONS FROM 354

Notes 355

1219 - ثَمَرَةُ الاعتِبارِ 356

1219. THE BENEFITS OF TAKING LESSON 356

Notes 356

263 - العُجب‏ 357

263. SELF-ADMIRATION 357

1220 - ذَمُّ العُجبِ‏ 357

1220. REPREHENSION OF SELF-ADMIRATION 357

Notes 358

1221 - الحَثُّ عَلَى استِقلالِ الخَيرِ مِنَ النَّفسِ‏ 359

1221. ENJOINMENT OF UNDERVALUING THE GOOD THAT ONE DOES 359

Notes 359

1222 - مُعالَجَةُ العُجبِ‏ 360

1222. TREATMENT OF SELF-ADMIRATION 360

Notes 360

264 - المعجزة 361

264. THE MIRACLE 361

1223 - المُعجِزَةُ عَلامَةُ مَعرِفَةِ أنبِياءِ اللَّهِ وحُجَجِهِ‏ 361

1223. MIRACLE IS A SIGN IN KNOWING THE MESSENGERS OF ALLAH AND THE IMAMS 361

Notes 361

1224 - حِكمَةُ اختِلافِ مُعجِزاتِ الأنبِياءِ 362

1224. THE WISDOM BEHIND THE DIVERSITY OF THE PROPHETS’ MIRACLES 362

Notes 362

265 - العجلة 363

265. HASTE 363

1225 - ذَمُّ العَجَلَةِ 363

1225. REPROACHING HASTINESS 363

Notes 363

1226 - الحَثُّ عَلَى المُبادَرَةِ إلَى الخَيراتِ‏ 365

1226. ENJOINMENT OF RUSHING TO DO GOOD DEEDS 365

Notes 365

266 - العدل‏ 366

266. JUSTICE 366

1227 - قيمَةُ العَدلِ‏ 366

1227. THE IMPORTANCE OF JUSTICE 366

Notes 367

1228 - صِفاتُ العادِلِ‏ 368

1228. QUALITIES OF A JUST PERSON 368

Notes 368

1229 - الوَصِيَّةُ بِالعَدلِ عَلَى الصَّدِيقِ وَالعَدُوِّ 369

1229. ADVICE TO BE JUST AND FAIR WITH ONE’S FRIEND AND ENEMY 369

Notes 369

1230 - أعدَلُ النّاسِ‏ 370

1230. THE MOST JUST OF PEOPLE 370

Notes 370

267 - العداوة 371

267. ENMITY 371

1231 - النَّهيُ عَنِ المُعاداةِ 371

1231. PROHIBITION OF SHOWING ENMITY TOWARD ANYONE 371

Notes 371

1232 - بَذرُ العَداوَةِ 373

1232. THE SEED OF ENMITY 373

Notes 373

1233 - مَن يَنبَغي أن يُسمّى‏ عَدُوّاً 374

1233. ONE WHO MUST BE CONSIDERED AN ENEMY 374

Notes 374

1234 - أعدى‏ عَدُوِّكَ‏ 375

1234. YOUR ARCHENEMY 375

Notes 375

1235 - التَّحذيرُ مِن ائتِمانِ العَدُوِّ 376

1235. CAUTION AGAINST FEELING SECURE FROM ONE’S ENEMY 376

Notes 376

1236 - استِصلاحُ الأعداءِ 377

1236. RECONCILING WITH ONE’S ENEMIES 377

Notes 377

1237 - ما يَنبَغي التَّسَلُّحُ بِهِ عَلَى الأعداءِ 378

1237. HOW TO ARM ONESELF AGAINST ENEMIES 378

Notes 378

1238 - عَداوَةُ النّاسِ لِما جَهِلوا 379

1238. PEOPLE’S HOSTILITY TOWARDS THAT WHICH THEY ARE IGNORANT OF 379

Notes 379

268 - الاعتِذار 380

268. MAKING EXCUSES 380

1239 - التَّحذيرُ مِمّا يُعتَذَرُ مِنهُ‏ 380

1239. CAUTION AGAINST DOING SOMETHING That One Would Later Have to EXCUSE ONESELF FOR 380

Notes 380

1240 - الحَثُّ عَلى‏ قَبولِ عُذرِ مَنِ اعتَذَرَ 381

1240. ENJOINMENT OF ACCEPTING THE EXCUSE OF ONE WHO EXCUSES HIMSELF 381

Notes 381

269 - العِرض‏ 382

269. GOOD REPUTE 382

1241 - الحَثُّ عَلى‏ صِيانَةِ العِرضِ‏ 382

1241. ENJOINMENT OF KEEPING UP ONE’S REPUTATION 382

Notes 382

1242 - ثَوابُ الكَفِّ عَن أعراضِ المُسلِمينَ‏ 383

1242. THE REWARD FOR REFRAINING FROM TARNISHING FELLOW MUSLIMS’ REPUTATIONS 383

Notes 383

1243 - ثَوابُ الدِّفاعِ عَن عِرضِ المُسلِمِ‏ 384

1243. THE REWARD FOR DEFENDING THE REPUTATION OF A FELLOW MUSLIM 384

Notes 384

270 - المَعرِفَة 385

270. INNER KNOWLEDGE 385

1244 - قيمَةُ المَعرِفَةِ 385

1244. The Importance of Inner Knowledge 385

Notes 385

1245 - مَوانِعُ المَعرِفَةِ 387

1245. IMPEDIMENTS TO INNER KNOWLEDGE 387

Notes 387

1246 - مَعرِفَةُ النَّفسِ‏ 388

1246. THE INNER KNOWLEDGE OF THE SELF 388

Notes 389

271 - المعرفة (2) «مَعرِفةُ اللَّهِ سبحانه » 391

271. INNER KNOWLEDGE OF ALLAH 391

1247 - فَضلُ مَعرِفَةِ اللَّهِ‏ 391

Notes 392

1248 - آثارُ مَعرِفَةِ اللَّهِ‏ 393

1248. THE FRUITS OF INNER KNOWLEDGE OF ALLAH 393

Notes 394

1249 - صِفَةُ العارِفِ‏ 395

1249. THE DESCRIPTION OF THE ONE WHO KNOWS ALLAH [OR THE GNOSTIC] 395

Notes 395

1250 - أدنَى مَراتِبِ مَعرِفَةِ اللَّهِ‏ 396

1250. THE LOWEST DEGREE OF INNER KNOWLEDGE OF ALLAH 396

Notes 396

1251 - مَعرِفَةُ اللَّهِ بِاللَّهِ‏ 397

1251. ATTAINING INNER KNOWLEDGE OF ALLAH THROUGH ALLAH HIMSELF 397

Notes 397

1252 - النَّهيُ عَنِ التَّفَكُّرِ في ذاتِ اللَّهِ‏ 398

1252. PROHIBITION OF PONDERING ABOUT ALLAH’S ESSENCE 398

Notes 398

1253 - عَجزُ العُقولِ عَن مَعرِفَةِ كُنهِهِ‏ 399

1253. THE INTELLECTS’ INCAPACITY TO FATHOM HIS ESSENCE 399

Notes 400

1254 - نِطاقُ تُوصِيفِ اللَّهِ‏ 401

1254. THE EXTENT TO WHICH ONE IS ALLOWED TO DESCRIBE ALLAH 401

Notes 402

1255 - قيمَةُ التَّوحيدِ وَتَفسِيرُهُ‏ 403

1255. THE VALUE OF THE BELIEF IN ALLAH’S DIVINE UNITY AND ITS EXPLANATION (TAWhiD) 403

Notes 403

1256 - دَليلُ التَّوحيدِ 404

1256. THE PROOF OF ALLAH’S DIVINE UNITY 404

Notes 405

1257 - لا تُدرِكُهُ الأبصارُ وتراه القلوب‏ 407

1257. THE SIGHTS CANNOT APPREHEND HIM BUT THE HEARTS BEHOLD HIM 407

Notes 407

1258 - أزَلِيٌّ وأبَدِيٌ‏ 409

1258. ETERNAL AND EVERLASTING 409

Notes 409

1259 - حَيٌ‏ 411

1259. LIVING (OMNIPRESENT) 411

Notes 411

1260 - عالِمٌ‏ 412

1260. ALL-KNOWING (OMNISCIENT) 412

Notes 413

1261 - عادِلٌ‏ 414

1261. JUST 414

Notes 414

1262 - خالِقٌ‏ 416

1262. THE CREATOR 416

Notes 416

1263 - قادِرٌ 418

1263. ALL-POWERFUL (OMNIPOTENT) 418

Notes 418

1264 - مُتَكَلِّمٌ‏ 419

1264. THE SPEAKER 419

Notes 419

1265 - مُريدٌ 420

1265. THE ONE WHO WILLS 420

Notes 420

1266 - ظاهِرٌ وباطِنٌ‏ 421

1266. THE MANIFEST AND THE HIDDEN 421

Notes 421

1267 - مالِكٌ‏ 422

1267. THE MASTER 422

Notes 422

1268 - سَميعٌ بصيرٌ 423

1268. THE ALL-HEARING AND THE ALL-SEEING 423

Notes 423

1269 - لَطيفٌ وخَبيرٌ 424

1269. THE SUBTLE AND THE ALL-AWARE 424

Notes 424

1270 - قَوِيٌّ عزيزٌ 425

1270. THE ALL-STRONG AND THE ALMIGHTY 425

Notes 425

1271 - حَكيمٌ‏ 427

1271. THE ALL-WISE 427

Notes 427

1272 - صَمَدٌ 428

1272. THE ALL-EMBRACING, ALL NEEDLESS 428

Notes 428

1273 - هُوَ في كُلِّ مَكانٍ‏ 429

1273. HE IS EVERYWHERE 429

Notes 429

1274 - صِفاتُ الذّاتِ وصِفاتُ الفِعلِ‏ 430

1274. ATTRIBUTES OF HIS ESSENCE AND ATTRIBUTES OF HIS ACTION 430

Notes 430

1275 - جَوامِعُ الصّفاتِ‏ 431

1275. COMPREHENSIVE ATTRIBUTES 431

Notes 431

272 - المعروف (1) «فِعلُ المَعروف » 433

272. ACTS OF COMMON COURTESY(1) 433

Performing acts of common courtesy 433

1276 - فَضْلُ المَعروفِ‏ 433

1276. THE VIRTUE OF COMMON COURTESY 433

Notes 434

1277 - الحَثُّ عَلى‏ بَذلِ المَعروفِ إلَى البَرِّ وَالفاجِرِ 435

1277. ENJOINMENT OF SPREADING KINDNESS TO BOTH GOOD AND BAD PEOPLE 435

Notes 435

1278 - تَداوُلُ الأيدي فِي المَعروفِ‏ 436

1278. CIRCULATION OF GOOD ACTS FROM HAND TO HAND 436

Notes 436

1279 - النَّهيُ عَنِ الامتِنانِ بِالمَعروفِ‏ 437

1279. PROHIBITION OF MAKING SOMEONE FEEL OBLIGED FOR AN ACT OF COURTESY 437

Notes 437

1280 - إتمامُ المَعروفِ‏ 438

1280. COMPLETION OF A GOOD ACT 438

Notes 438

1281 - النَّهيُ عَن تَحقيرِ المَعروفِ‏ 439

1281. PROHIBITION OF HOLDING ACTS OF COMMON COURTESY IN CONTEMPT 439

Notes 439

1282 - عَلامَةُ قَبولِ المَعروفِ‏ 440

1282. The Mark of Acceptance of A GOOD ACT 440

Notes 440

1283 - ثَوابُ المَعروفِ‏ 441

1283. THE REWARD FOR GOOD ACTS 441

Notes 441

273 - المعروف (2) «الأمر بالمعروف والنّهي عن المنكر » 443

273. ACTS OF COMMON COURTESY (2) 443

ENJOINING GOOD AND PROHIBITING WRONG 443

1284 - أهَمِّيَّةُ الأمرِ بِالمَعروفِ وَالنَّهيِ عَنِ المُنكَرِ 443

1284. IMPORTANCE OF ENJOINING GOOD AND PROHIBITING WRONG 443

Notes 444

1285 - خَطَرُ تَركِ الأمرِ بِالمَعروفِ وَالنَّهيِ عَنِ المُنكَرِ 446

1285. THE DANGER OF ABANDONING the Enjoinment of Good and THE PROHIBITION OF WRONG 446

Notes 446

1286 - مَن رَضِيَ بِفِعلِ قَومٍ‏ 447

1286. HE WHO CONTENTS HIMSELF WITH A PEOPLE’S (WRONG) ACTION 447

Notes 447

1287 - شَرائِطُ الآمِرِ بِالمَعروفِ‏ 448

1287. THE CONDITIONS TO BE OBSERVED BY ONE WHO ENJOINS GOOD 448

Notes 449

1288 - أدنى‏ مَراتِبِ النَّهيِ عَنِ المُنكَرِ 450

1288. THE LOWEST LEVEL OF PROHIBITION OF WRONG 450

Notes 450

274 - العزّة 452

274. HONOUR 452

1289 - تَفسيرُ العِزِّ 452

1289. THE EXPLANATION OF HONOUR 452

Notes 452

1290 - موجِباتُ العِزِّ 454

1290. FACTORS THAT ELICIT HONOUR 454

Notes 455

1291 - ما يوجِبُ بَقاءَ العِزِّ 457

1291. THAT WHICH CAUSES HONOUR TO LAST 457

Notes 457

275 - العزلة 458

275. SOLITUDE 458

1292 - فَضلُ العُزلَةِ 458

1292. THE VIRTUE OF SOLITUDE 458

Notes 458

1293 - ما يوجِبُ العُزلَةَ 459

1293. THAT WHICH DRIVES ONE TO SOLITUDE 459

Notes 459

1294 - مَن لا يَنبَغي لَهُ العُزلَةُ 460

1294. ONE WHO MUST NOT ADOPT SOLITUDE 460

Notes 460

276 - التّعزية 461

276. CONDOLENCE 461

1295 - تَعزِيَةُ المُصابِ‏ 461

1295. CONDOLING WITH ONE WHO IS GRIEF-STRICKEN 461

Notes 461

1296 - ما يُقالُ في تَعزِيَةِ المُصابِ‏ 462

1296. WHAT TO SAY WHEN GIVING CONDOLENCES TO A GRIEF-STRICKEN PERSON 462

Notes 462

1297 - تَهنِئَةُ المُصابِ أولى‏ مِن تَعزِيَتِه ! 463

1297. CONGRATULATING THE GRIEF-STRICKEN IS MORE APPROPRIATE THAN CONDOLING HIM 463

Notes 463

277 - العشرة 464

277. SOCIAL INTERACTION 464

1298 - أدَبُ العِشرَةِ مَعَ النّاسِ‏ 464

1298. The Etiquette of Social Interaction WITH PEOPLE 464

Notes 464

1299 - أدَبُ العِشرَةِ مَعَ الأهلِ‏ 465

1299. THE ETIQUETTE OF SOCIAL INTERACTION WITH ONE’S FAMILY 465

Notes 465

1300 - ما يَنبَغي في مُخالَطَةِ النّاسِ‏ 466

1300. WHAT IS REQUIRED WHEN INTERACTING WITH PEOPLE 466

Notes 467

278 - عاشوراء 468

278. ASH?RA’ 468

1301 - عاشوراءُ والبُكاءُ عَلَى الحُسَينِ عليه السلام وأصحابِهِ‏ 468

1301. ASHuRa AND WEEPING FOR Imam AL-Husayn(AS) AND HIS COMPANION ’ 468

Notes 469

279 - العشق‏ 470

279. INFATUATION 470

1302 - ذَمُّ العِشقِ‏ 470

Notes 470

1303 - ثَوابُ مَن عَشِقَ وعَفَ‏ 471

1303. THE REWARD FOR ONE WHO DESPITE HIS INFATUATION RESTRAINS HIMSELF 471

Notes 471

1304 - عِشقُ اللَّهِ‏ 472

1304. INFATUATION WITH ALLAH 472

Notes 472

280 - التَّعصُّب‏ 473

280. PARTISANSHIP 473

1305 - ذَمُّ التَّعَصُّبِ‏ 473

1305. REPREHENSION OF PARTISANSHIP 473

Notes 474

1306 - التَّعَصُّبُ المَمدوحُ‏ 475

1306. PRAISEWORTHY PARTISANSHIP 475

Notes 475

281 - العصمة 476

281. INFALLIBILITY 476

1307 - مَعنَى العِصمَةِ 476

1307. THE MEANING OF INFALLIBILITY 476

Notes 476

1308 - موجِباتُ العِصمَةِ 477

1308. FACTORS THAT BRING ABOUT SINLESSNESS 477

Notes 478

1309 - عِصمَةُ الإمامِ‏ 479

1309. THE INFALLIBILITY OF THE IMAM 479

Notes 479

282 - التّعظيم‏ 480

282. VENERATION 480

1310 - تَعظيمُ الاُمَراءِ 480

1310. VENERATION OF RULERS 480

Notes 481

1311 - ما يَنبَغي مِنَ التَّعظيمِ‏ 482

1311. THE EXTENT OF VENERATION RECOMMENDED 482

Notes 483

283 - العفّة 484

283. SELF-RESTRAINT 484

1312 - الحَثُّ عَلَى العَفافِ‏ 484

1312. ENJOINMENT OF SELF-RESTRAINT 484

Notes 484

1313 - الحَثُّ عَلى‏ عِفَّةِ البَطنِ وَالفَرجِ‏ 486

1313. ENJOINMENT OF RESTRAINING THE STOMACH AND THE PRIVATE PARTS 486

Notes 486

1314 - أصلُ العَفافِ‏ 487

1314. THE ROOT OF SELF-RESTRAINT 487

Notes 487

1315 - ثَمَرَةُ العِفَّةِ 488

1315. THE FRUIT OF SELF-RESTRAINT 488

Notes 488

284 - العفو 489

284. PARDON 489

1316 - فَضيلَةُ العَفوِ 489

1316. THE VIRTUE OF PARDON 489

Notes 490

1317 - الحَثُّ عَلَى الصَّفحِ الجَميلِ‏ 491

1317. ENJOINMENT OF GRACEFUL CONDONANCE 491

Notes 491

1318 - الحَثُّ عَلَى العَفوِ عِندَ القُدرَةِ 492

1318. ENJOINMENT OF PARDON IN SPITE OF ONE’S POWER (TO PUNISH) 492

Notes 492

1319 - العَفوُ وإستِصلاحُ القُلوبِ‏ 493

1319. PARDON AND IMPROVEMENT OF HEARTS 493

Notes 493

1320 - ما لا يَنبَغي مِنَ العَفوِ 494

1320. THAT WHICH MUST NOT BE PARDONED 494

Notes 494

1321 - عَفوُ اللَّهِ‏ 495

1321. ALLAH’S PARDON 495

Notes 496

285 - العافية 497

285. VITALITY 497

1322 - قِيمَةُ العافِيَةِ 497

1322. THE VALUE OF VITALITY 497

Notes 497

1323 - ما يورِثُ العافِيَةَ 498

1323. THAT WHICH ENGENDERS VITALITY 498

Notes 498

1324 - الحَثُّ عَلى‏ طَلَبِ العافِيَةِ مِنَ اللَّهِ‏ 499

1324. ENJOINMENT OF SEEKING VITALITY FROM ALLAH 499

Notes 500

1325 - دُعاءٌ في طَلَبِ العافِيَةِ 501

1325. SUPPLICATIONS TO ASK FOR VITALITY 501

Notes 501

1326 - الضَّنائِنُ‏ 502

1326. ALLAH’S CLOSE SERVANTS 502

Notes 502

286 - العقل‏ 503

286. THE INTELLECT 503

1327 - قِيمَةُ العَقلِ‏ 503

1327. THE VALUE OF INTELLECT 503

Notes 505

1328 - دَورُ العَقلِ فِي العِقابِ وَالثَّوابِ‏ 506

1328. THE ROLE OF THE INTELLECT IN CHASTISEMENT AND REWARD 506

Notes 507

1329 - حُجِّيَّةُ العَقلِ‏ 508

1329. THE AUTHORITATIVENESS OF THE INTELLECT 508

Notes 508

1330 - تَفسيرُ العَقلِ‏ 509

1330. THE EXPLANATION OF INTELLECT 509

Notes 510

1331 - صِفاتُ العاقِلِ‏ 511

1331. THE ATTRIBUTES OF AN INTELLIGENT PERSON 511

Notes 512

1332 - ما يَزيدُ العَقلَ‏ 514

1332. THAT WHICH INCREASES THE INTELLECT 514

Notes 514

1333 - ما يُعتَبَرُ بِهِ العَقلُ‏ 516

1333. WHAT IS REGARDED AS INTELLECT 516

Notes 517

1334 - ما يُضعِفُ العَقلَ‏ 518

1334. THAT WHICH WEAKENS THE INTELLECT 518

Notes 518

1335 - ما يَدُلُّ عَلى‏ ضَعفِ العَقلِ‏ 520

1335. EVIDENCE OF WEAK INTELLECT 520

Notes 520

1336 - ثَمَرَةُ العَقلِ‏ 521

1336. THE FRUIT OF THE INTELLECT 521

Notes 521

1337 - عَدُوُّ العَقلِ‏ 522

1337. THE INTELLECT’S ADVERSARY 522

Notes 522

287 - الاعتكاف‏ 523

287. RETREAT IN THE MOSQUE (itikaf) 523

1338 - الاعتِكافُ‏ 523

1338. RETREAT IN THE MOSQUE 523

Notes 524

288 - العلم‏ 525

288. KNOWLEDGE 525

1339 - فَضلُ العِلمِ‏ 525

1339. THE VIRTUE OF KNOWLEDGE 525

Notes 528

1340 - فَضلُ العِلمِ عَلَى العِبادَةِ 530

1340. THE SUPERIORITY OF KNOWLEDGE TO ACTS OF WORSHIP 530

Notes 531

1341 - مَوتُ العالِمِ‏ 532

1341. THE DEATH OF A SCHOLAR 532

Notes 532

1342 - النَّظَرُ إلى‏ وَجهِ العالِمِ عِبادَةٌ 533

1342. LOOKING AT THE FACE OF A SCHOLAR IS AN ACT OF WORSHIP 533

Notes 533

1343 - الحَثُّ عَلى‏ طَلَبِ العِلمِ‏ 534

1343. ENJOINMENT OF SEEKING KNOWLEDGE 534

Notes 534

1344 - فَضْلُ طالِبِ العِلمِ‏ 535

1344. THE VIRTUE OF THE SEEKER OF KNOWLEDGE 535

Notes 536

1345 - بَرَكاتُ التَّعليمِ‏ 538

1345. THE BLESSINGS OF TEACHING 538

Notes 539

1346 - صِفَةُ حَشْرِ المُعَلِّمِ‏ 540

1346. THE WAY THE TEACHER WILL BE RESURRECTED 540

Notes 540

1347 - التَعَلُّمُ للَّهِ‏ِ ولِغَيرِ اللَّهِ‏ 541

1347. GAINING KNOWLEDGE FOR ALLAH AND FOR OTHER THAN ALLAH 541

Notes 542

1348 - ما يَنبَغي في اختِيارِ المُعَلِّم‏ 543

1348. WHAT IS NECESSARY IN CHOOSING A TEACHER 543

Notes 543

1349 - حُقوقُ المُتَعَلِّمِ عَلَى المُعَلِّمِ‏ 545

1349. THE RIGHTS OF THE STUDENT TO BE OBSERVED BY THE TEACHER 545

Notes 545

1350 - حُقوقُ المُعَلِّمِ عَلَى المُتَعَلِّمِ‏ 547

1350. THE RIGHTS OF THE TEACHER TO BE OBSERVED BY THE STUDENT 547

Notes 548

1351 - تَكريمُ العالِمِ‏ 549

1351. HONOURING THE SCHOLAR 549

Notes 549

1352 - ما يَنبَغي عَلَى المُتَعَلِّمِ‏ 550

1352. DUTIES INCUMBENT ON THE STUDENT 550

Notes 550

1353 - فَضلُ العُلَماءِ 551

1353. THE VIRTUE OF THE SCHOLARS 551

Notes 551

1354 - ثَمَرَةُ العِلمِ‏ 552

1354. THE FRUIT OF KNOWLEDGE 552

Notes 552

1355 - ما يَنبَغي عَلَى العالِمِ‏ 553

1355. THE DUTIES INCUMBENT UPON A PERSON OF KNOWLEDGE 553

Notes 553

1356 - ذمّ العمل بلا علم‏ 554

1356. REPREHENSION OF PRACTISING WITHOUT KNOWLEDGE 554

Notes 554

1357 - وجوب العمل بالعلم‏ 555

1357. THE NECESSITY OF PRACTISING UPON ONE’S KNOWLEDGE 555

Notes 556

1358 - تَشديدُ العُقوبَةِ عَلَى العالِمِ التّارِكِ لِعِلمِهِ‏ 558

1358. THE SEVERITY OF THE CHASTISEMENT of the Knowledgeable Man Who ABANDONS HIS KNOWLEDGE 558

Notes 559

1359 - ذَمُّ عُلَماءِ السُّوءِ 560

1359. REPREHENSION OF EVIL SCHOLARS 560

Notes 561

1360 - آدابُ العِلمِ‏ 562

1360. THE ETIQUETTES OF KNOWLEDGE 562

Notes 562

1361 - ذَمُّ عِلمٍ لا يَنفَعُ‏ 563

1361. THE REPREHENSIBILITY OF KNOWLEDGE THAT IS OF NO USE 563

Notes 563

1362 - أنواعُ العُلومِ‏ 564

1362. THE VARIOUS TYPES OF KNOWLEDGE 564

Notes 565

1363 - العِلمُ اللّدُنِّيُ‏ 566

1363. INSPIRED KNOWLEDGE 566

Notes 566

1364 - أعلَمُ النّاسِ‏ 567

1364. THE MOST KNOWLEDGEABLE OF PEOPLE 567

Notes 567

1365 - انحِصارُ العِلمِ الصَّحيحِ بِأهلِ البَيتِ عليهم السلام‏ 568

1365. EXCLUSIVE CONFINEMENT OF TRUE Knowledge to The Household of THE PROPHET (AHL AL-BAYT) 568

Notes 568

289 - العُمر 569

289. LIFESPAN 569

1366 - العُمُرُ 569

1366. Lifespan 569

Notes 569

1367 - الحَثُّ عَلى‏ اغتِنامِ العُمُرِ 570

1367. ENCOURAGING MAKING THE MOST OF ONE’S LIFE 570

Notes 571

1368 - مَن يَكونُ عُمُرُهُ حُجَّةً عَلَيهِ‏ 572

1368. HE WHOSE LIFE WILL BE A PROOF AGAINST HIM 572

Notes 572

1369 - ما يَزيدُ فِي العُمُرِ 574

1369. THAT WHICH LEADS TO AN INCREASE IN LIFESPAN 574

Notes 574

1370 - المُؤمِنُ وطَلَبُ طولِ العُمُرِ 576

1370. THE BELIEVER AND ASKING FOR A LONG LIFE 576

Notes 576

1371 - حِكمَةُ جَهلِ الإنسانِ بِمِقدارِ عُمُرِهِ‏ 577

1371. THE WISDOM BEHIND MAN’S IGNORANCE OF THE SPAN OF HIS LIFE 577

Notes 578

290 - العمل‏ 579

290. ACTION 579

1372 - الحَثُّ عَلى العَمَلِ الصّالِحِ‏ 579

1372. ENJOINMENT OF RIGHTEOUS ACTION 579

Notes 580

1373 - العَمَلُ وَالجَزاءُ 581

1373. ACTION AND RECOMPENSE 581

Notes 581

1374 - المُداوَمَةُ عَلَى العَمَلِ‏ 582

1374. MAINTENANCE OF CONTINUOUS ACTION 582

Notes 582

1375 - أفضَلُ الأعمالِ‏ 583

1375. THE BEST OF ACTIONS 583

Notes 583

1376 - مَن لا يَنفَعُهُ عَمَلُهُ‏ 585

1376. HE WHOSE DEEDS DO NOT BENEFIT HIM 585

Notes 585

1377 - الأعمالُ الَّتي يَنبَغِي الحَذَرُ مِنها 587

1377. DEEDS THAT ONE MUST BE CAUTIOUS OF 587

Notes 587

1378 - إتقانُ العَمَلِ‏ 588

1378. PERFECTION OF A GOOD DEED 588

Notes 588

1379 - عَرضُ الأعمالِ عَلَى اللَّهِ والنَّبِيِّ صلى اللَّه عليه وآله والأئِمَّةِ عليهم السلام‏ 589

1379. THE EXPOSITION OF DEEDS TO ALLAH AND THE PROPHET AND THE IMAMS (AS) 589

Notes 590

1380 - كِتابُ الأعمالِ‏ 591

1380. THE BOOK OF DEEDS 591

Notes 591

1381 - تَجَسُّمُ الأعمالِ‏ 592

1381. Embodiment of Deeds 592

Notes 592

291 - العَهد 594

291. THE COVENANT 594

1382 - الَحثُّ عَلَى الوَفاءِ بِالعَهدِ 594

1382. ENJOINMENT OF FULFILLING ONE’S COVENANT 594

Notes 596

292 - المَعاد 597

292. RESURRECTION 597

1383 - المَعادُ 597

1383. Resurrection 597

Notes 597

1384 - دلائلُ إثباتِ المَعادِ 598

1384. THE PROOFS AFFIRMING RESURRECTION 598

Notes 599

1385 - اِقتِرابُ السّاعَةِ 600

1385. THE DRAWING NEAR OF THE HOUR 600

Notes 600

1386 - تَفَرُّدُ اللَّهِ بِعِلمِ السّاعَةِ 601

1386. ALLAH’S EXCLUSIVE KNOWLEDGE OF THE HOUR 601

Notes 601

1387 - أشراطُ السّاعَةِ 602

1387. THE PORTENTS OF THE HOUR 602

Notes 602

1388 - يَومُ الخُروجِ‏ 604

1388. THE DAY OF RISING [FROM THE GRAVES] 604

Notes 604

1389 - صِفَةُ المَحشَرِ 605

1389. THE DESCRIPTION OF THE [DAY OF] CONGREGATION 605

Notes 605

1390 - المُتَّقونَ فِي القِيامَةِ 607

1390. THE GODWARY PEOPLE ON THE DAY OF RESURRECTION 607

Notes 607

1391 - المُجرِمونَ فِي القِيامَةِ 608

1391. THE GUILTY ONES ON THE DAY OF RESURRECTION 608

Notes 608

1392 - كِتابُ الأعمالِ‏ 610

1392. THE BOOK OF DEEDS 610

Notes 611

1393 - أصحابُ اليَمينِ والشمال‏ 612

1393. THE PEOPLE OF THE RIGHT HAND AND OF THE LEFT HAND 612

Notes 612

293 - العادَة 614

293. THE HABIT 614

1394 - دورُ العادَةِ فِي الحَياةِ 614

1394. THE ROLE OF HABIT IN LIFE 614

Notes 615

1395 - غَلَبَةُ العادَةِ 616

1395. OVERCOMING THE HABIT 616

Notes 616

1396 - صُعوبَةُ نَقلِ العاداتِ‏ 617

1396. THE DIFFICULTY OF REMOVING A HABIT 617

Notes 617

294 - العِيد 618

294. ID – THE FESTIVAL 618

1397 - العيدُ الحَقِيقي‏ 618

1397. ID – THE TRUE FESTIVAL 618

Notes 618

1398 - عيدُ النَّيروزِ 620

1398. NAYRuZ FESTIVAL 620

Notes 621

1399 - زينَةُ الأعيادِ 623

1399. THE ADORNMENT OF THE FESTIVALS 623

Notes 623

295 - العَيب‏ 624

295. THE FAULT 624

1400 - مَدحُ مَن شَغَلَهُ عَيبُهُ عَن عُيوبِ النّاسِ‏ 624

1400. PRAISE FOR ONE WHOSE OWN Fault Preoccupies Him from FINDING FAULT IN OTHERS 624

Notes 624

1401 - ذَمُّ الاشتِغالِ بِعُيوبِ النّاسِ ومُداهَنَةِ النَّفسِ‏ 626

1401. THE REPREHENSION OF PREOCCUPYING ONESELF WITH THE FAULTS OF WHILST FLATTERING ONESELF 626

Notes 626

1402 - فَضلُ سَترِ العُيوبِ‏ 628

1402. THE VIRTUE OF CONCEALING FAULTS 628

Notes 628

1403 - الحَثُّ عَلى‏ إهداءِ العُيوبِ‏ 629

1403. ENCOURAGING CONFERRING SOMEONE’S FAULTS TO THEM 629

Notes 629

1404 - ذَمُّ تَتَبُّعِ العُيوبِ‏ 630

1404. REPREHENSIBILITY OF PURSUING OF PEOPLE’S FAULTS 630

Notes 631

1405 - ما يُغَطِّي العُيوبَ‏ 632

1405. WHAT COVERS UP THE FAULTS 632

Notes 632

1406 - مَن جَهِلَ شَيئاً عابَهُ‏ 633

1406. HE WHO IS IGNORANT OF SOMETHING FINDS FAULT WITH IT 633

Notes 633

296 - التَّعيير 634

296. CONDEMNATION 634

1407 - ذَمُّ التَّعييرِ 634

1407. THE CENSURE OF CONDEMNATION 634

Notes 635

297 - العَيش‏ 636

297. LIFESTYLE 636

1408 - أهنَأُ العَيشِ‏ 636

1408. The Most Wholesome Lifestyle 636

Notes 636

1409 - ما يُكَدِّرُ العَيشَ‏ 637

1409. FACTORS WHICH SPOIL ONE’S LIFESTYLE 637

Notes 637

298 - الغُرور 638

298. DELUSION 638

1410 - خَطَرُ الغُرورِ وصِفَةُ المَغرُورِ 638

1410. THE DANGER OF DELUSION AND THE CHARACTERISTICS OF THE DELUDED 638

Notes 638

1411 - الاِغتِرارُ بِاللَّهِ‏ 640

1411. DELUDING ONESELF ABOUT ALLAH 640

Notes 640

1412 - الاِغتِرارُ بِالدُّنيا 642

1412. BEING DELUDED BY THIS WORLD 642

Notes 642

1413 - الاِغتِرارُ بِالنَّفسِ‏ 643

1413. SELF-DELUSION 643

Notes 643

299 - الغَزوة 644

299. THE BATTLES (Fought by the Prophet) 644

1414 - غَزوَةُ بَدرٍ 644

1414. THE BATTLE OF BADR 644

Notes 644

1415 - غَزوَةُ اُحُدٍ 646

1415. THE BATTLE OF UHUD 646

Notes 647

1416 - غَزوَةُ ذاتِ الرِّقاعِ‏ 648

1416. THE BATTLE OF DHAT AL-RIQA 648

Notes 648

1417 - غَزوَةُ الأحزابِ وبَني قُرَيظَةَ 649

1417. THE BATTLE OF AHZAB1 AND BANi QURAY?A 649

Notes 650

1418 - غَزوَةُ خَيبَرَ 651

1418. THE BATTLE OF KHAYBAR 651

Notes 651

1419 - غَزوَةُ الفَتحِ‏ 652

1419. THE CONQUEST OF MAKKAH 652

Notes 653

1420 - غزوَةُ حُنَينٍ‏ 654

1420. THE BATTLE OF HUNAYN 654

Notes 654

300 - الغِشّ‏ 655

300. SWINDLING 655

1421 - ذَمُّ الغِشِ‏ 655

1421. THE REPROACHING OF SWINDLING 655

Notes 656

301 - الغَصب‏ 657

301. USURPATION 657

1422 - حُرمَةُ الغَصبِ‏ 657

1422. THE PROHIBITION OF USURPATION 657

Notes 658

302 - الغَضَب‏ 659

302. ANGER 659

1423 - الغَضَبُ مِفتاحُ كُلِّ شَرٍّ 659

1423. ANGER IS THE KEY TO ALL EVILS 659

Notes 659

1424 - الحَثُّ عَلى‏ مِلكِ الغَضَبِ‏ 660

1424. ENJOINMENT OF CONTROLLING ONE’S ANGER 660

Notes 660

1425 - الحَثُّ عَلى‏ كَظمِ الغَيظِ 661

1425. ENJOINMENT OF SUPPRESSING ONE’S ANGER 661

Notes 661

1426 - دَواءُ الغَضَبِ‏ 663

1426. THE REMEDY FOR ANGER 663

Notes 663

1427 - مدحُ الغَضَبِ للَّهِ‏ِ 664

1427. THE PRAISEWORTHINESS OF ANGER FOR THE SAKE OF ALLAH 664

Notes 664

303 - الاستِغفار 665

303. SEEKING FORGIVENESS 665

1428 - فَضْلُ الاستِغفارِ 665

1428. THE VIRTUE OF SEEKING FORGIVENESS 665

Notes 666

1429 - الاستِغفارُ وزِيادَةُ الرِّزقِ‏ 667

1429. SEEKING FORGIVENESS AND INCREASE IN SUSTENANCE 667

Notes 667

1430 - استِغفارُ المُقَرَّبينَ‏ 669

1430. THE SEEKING OF FORGIVENESS BY THOSE BROUGHT NEAR TO ALLAH 669

Notes 669

1431 - التَّحذيرُ مِنَ الاستِغفارِ مَعَ الإصرارِ 670

1431. CAUTION AGAINST SEEKING FORGIVENESS ALONGSIDE PERSISTENT SINNING 670

Notes 670

304 - الغَفلة 671

304. NEGLIGENCE 671

1432 - التَّحذيرُ مِنَ الغَفلَةِ 671

1432. CAUTION AGAINST NEGLIGENCE 671

Notes 671

1433 - ما يَمنَعُ الغَفلَةَ 673

1433. THAT WHICH PREVENTS NEGLIGENCE 673

Notes 673

1434 - عَلاماتُ الغافِلِ‏ 674

1434. THE DISTINGUISHING CHARACTERISTICS OF A NEGLIGENT PERSON 674

Notes 674

1435 - آثارُ الغَفلَةِ 675

1435. THE EFFECTS OF NEGLIGENCE 675

Notes 675

1436 - مَدحُ التَّغافُلِ‏ 676

1436. THE PRAISE OF FEIGNING NEGLIGENCE (OR IGNORANCE) 676

Notes 676

305 - الغِلّ‏ 677

305. RANCOUR 677

1437 - التَّحذيرُ مِنَ الغِلِ‏ 677

1437. WARNING AGAINST RANCOUR 677

Notes 677

1438 - مالا يَغُلُّ عَلَيهِ قَلبُ المُسلِمِ‏ 679

1438. THAT WHICH THE HEART OF A MUSLIM CANNOT HARBOUR RANCOUR TOWARDS 679

Notes 679

1439 - التَّحذِيرُ مِنَ الغُلولِ‏ 680

1439. THE ONE WHO BREACHES HIS TRUST (OUT OF RANCOUR) HARBOUR 680

Notes 680

306 - الغُلُوّ 682

306. EXTREMISM (IN RELIGION) 682

1440 - التَّحذيرُ مِن الغُلوِّ فِي الدِّين‏ 682

1440. Caution Against Extremism IN RELIGION 682

Notes 684

307 - الغِنى‏ 686

307. RICHES 686

1441 - الغِنى‏ وَالطُّغيانُ‏ 686

1441. RICHNESS AND REBELLION 686

Notes 687

1442 - الغِنى‏ وَالتَّقوى‏ 688

1442. RICHES AND GODWARINESS 688

“Did He not find you needy, and enrich you?”² 688

Notes 688

1443 - تَفسيرُ الغِنى‏ 689

1443. The Real Meaning of Being Rich 689

Notes 689

1444 - أعظَمُ الغِنى‏ 690

1444. THE GREATEST OF RICHES 690

Notes 690

1445 - مِفتاحُ الغِنى‏ 692

1445. THE KEY TO AFFLUENCE 692

Notes 692

1446 - مَن يُضاعَفُ لَهُ الأجرُ مِنَ الأغنِياءِ 693

1446. THE RICH PEOPLE WHOSE REWARD WILL BE DOUBLED 693

Notes 693

1447 - مَسؤولِيَّةُ الأغنِياءِ عَن جوعِ الفُقَراءِ 694

1447. THE RICH PEOPLE’S RESPONSIBILITY FOR THE POOR PEOPLE’S HUNGER 694

Notes 694

308 - الغِناء 695

308. MUSIC 695

1448 - ذَمُّ الغِناءِ 695

1448. REPROACHING MUSIC 695

Notes 695

1449 - ميراثُ الغِناءِ 697

1449. The Effects Engendered by Music 697

Notes 697

309 - الغَيب‏ 698

309. THE UNSEEN 698

1450 - النَّبِيُّ يَعلَمُ الغَيبَ بِتَعليمِ اللَّهِ‏ 698

1450. THE PROPHET KNOWS THE UNSEEN THROUGH ALLAH’S INSTRUCTION 698

Notes 698

1451 - الإمامُ وعِلمُ الغَيبِ‏ 699

1451. The Imam and the Knowledge OF THE UNSEEN 699

Notes 699

310 - الغِيبة 701

310. BACKBITING 701

1452 - النَّهيُ عنِ الغِيبَةِ 701

1452. PROHIBITION OF BACKBITING 701

Notes 702

1453 - الغيبَةُ وَالدِّينُ‏ 703

1453. BACKBITING AND FAITH 703

Notes 703

1454 - تَفسيرُ الغيبَةِ 704

1454. THE MEANING OF BACKBITING 704

Notes 705

1455 - مَن يَجوزُ اغتِيابُهُ‏ 706

1455. PEOPLE WHOM ONE IS ALLOWED TO BACKBITE 706

Notes 706

1456 - سَماعُ الغيبَةِ 707

1456. LISTENING TO BACKBITING 707

Notes 707

1457 - ثَوابُ رَدِّ الغيبَةِ 708

1457. THE REWARD FOR DETERRING BACKBITING 708

Notes 708

1458 - كَفّارَةُ الاغتِيابِ‏ 709

1458. THE PENANCE FOR BACKBITING 709

Notes 709

311 - الغَيرة 710

311. POSSESSIVENESS 710

1459 - مدحُ الغَيرةِ 710

1459. THE PRAISE OF POSSESSIVENESS 710

Notes 711

1460 - ذمُّ التَّغايُرِ في غيرِ مَوضِعِ الغَيرةِ 712

1460. CENSURE OF BEING JEALOUS or Overpossessive Over One Another IN THE WRONG SITUATION 712

Notes 712

312 - الفِتنة 714

312. TRIAL AND TEMPTATION 714

1461 - الفِتنَةِ 714

1461. Trial and Temptation 714

Notes 714

1462 - أنواعُ الفِتَنِ‏ 716

1462. KINDS OF TRIAL 716

Notes 716

1463 - مَن تَنجَلي عَنهُمُ الفِتَنُ‏ 718

1463. THOSE WHO ARE CLEARED FROM TRIALS 718

Notes 718

1464 - النَّوادِرُ 719

1464. Miscellaneous 719

Notes 719

313 - الفَتوى‏ 720

313. THE VERDICT 720

1465 - مَن أفتَى النّاسَ بِرَأيِهِ‏ 720

1465. THOSE WHO GIVE VERDICTS OF THEIR OWN OPINION TO PEOPLE 720

Notes 720

1466 - جَوازُ الإفتاءِ لِلعالِمِ‏ 722

1466. THE PERMISSIBILITY FOR A SCHOLAR TO ISSUE A VERDICT 722

Notes 722

314 - الفُحش‏ 723

314. OBSCENE LANGUAGE 723

1467 - التَّحذيرُ مِنَ الفُحشِ‏ 723

1467. CAUTION AGAINST THE USE OF OBSCENE LANGUAGE 723

Notes 724

315 - الفَخر 725

315. PRIDE 725

1468 - ذَمُّ التَّفاخُرِ 725

1468. REPREHENSION OF SHOWING PRIDE 725

Notes 726

1469 - ما يَمنَعُ مِنَ الفَخرِ 727

1469. THAT WHICH PREVENTS PRIDE 727

Notes 727

1470 - سيرة النَّبيِّ إذا ذكر لِنَفسِهِ فَضِيلَةً 728

1470. THE PROPHET'S CONDUCT WHEN MENTIONING A VIRTUE ABOUT HIMSELF 728

Notes 728

1471 - ما يَنبَغي الفَخرُ بِهِ‏ 729

1471. THAT WHICH ONE SHOULD BE PROUD OF 729

Notes 729

316 - الفُرس‏ 730

316. THE PERSIANS 730

1472 - الفُرسُ وَالإيمانُ‏ 730

1472. THE PERSIANS AND FAITH 730

Notes 731

317 - الفُرصة 732

317. OPPORTUNITY 732

1473 - إغتنم الفُرصَةَ 732

1473. SEIZE THE OPPORTUNITY 732

Notes 733

318 - الفَرائض‏ 734

318. OBLIGATIONS 734

1474 - الحَثُّ عَلى‏ أداءِ الفَرائِضِ‏ 734

1474. ENJOINMENT OF FULFILLING RELIGIOUS OBLIGATIONS 734

Notes 735

1475 - ما فَرَضَ اللَّهُ سُبحانَهُ عَلَى النّاسِ‏ 736

1475. THAT WHICH ALLAH HAS MADE OBLIGATORY FOR PEOPLE 736

Notes 736

1476 - جامِعُ الفَرائِضِ‏ 737

1476. THE SUM OF ALL OBLIGATIONS 737

Notes 737

319 - الفَراغ‏ 738

319. IDLENESS 738

1477 - الفَراغُ‏ 738

1477. IDLENESS 738

Notes 740

320 - الفَساد 741

320. CORRUPTION 741

1478 - مايُفسِدُ العامَّةَ 741

1478. THAT WHICH CORRUPTS PEOPLE IN GENERAL 741

1 - المَعصِيةُ 741

1. Sin 741

2 - الاختِلافُ‏ 741

2. Dissention 741

3 - مَنعُ الحقِ‏ 741

3. Preventing the truth 741

Notes 742

1479 - مَعرِفَةُ الفَسادِ والمُفسِدِ 743

1479. WHAT IS CORRUPTION AND WHO IS THE CORRUPTOR? 743

Notes 743

1480 - ما يَدفَعُ الفَسادَ 745

1480. THAT WHICH REPELS CORRUPTION 745

Notes 745

321 - الفضل‏ 747

321. MERIT 747

1481 - الفَضائِلُ‏ 747

1481. Merits 747

Notes 748

1482 - أفضَلُ الفَضائِلِ‏ 749

1482. THE BEST OF MERITS 749

Notes 749

1483 - أفضَلُ النّاسِ‏ 750

1483. THE MOST VIRTUOUS OF PEOPLE 750

Notes 750

322 - الفَقر 752

322. POVERTY 752

1484 - ذمُّ الفَقرِ 752

1484. THE REPREHENSION OF POVERTY 752

Notes 753

1485 - مَدحُ الفَقرِ 754

1485. PRAISING POVERTY 754

Notes 754

1486 - ما رُوِيَ في تفضيلِ الفَقرِ علَى الغِنى‏ 755

1486. TRADITIONS NARRATED ABOUT THE VIRTUE OF POVERTY OVER WEALTH 755

Notes 757

1487 - تفسيرُ الفَقرِ 758

1487. THE INTERPRETATION OF POVERTY 758

Notes 759

1488 - الفَقرُ المَمدوحُ والمَذمومُ‏ 760

1488. PRAISEWORTHY AND DISPARAGED POVERTY 760

Notes 760

1489 - تحقيرُ الفَقيرِ 762

1489. HUMILIATING THE POOR 762

Notes 762

1490 - مايَنفِي الفَقرَ 763

1490. THAT WHICH BANISHES POVERTY 763

Notes 763

1491 - مايوجِبُ الفَقرَ 764

1491. THAT WHICH BRINGS POVERTY 764

Notes 764

1492 - اعتِذارُ اللَّهِ سُبحانَه مِنَ الفُقَراءِ ! 766

1492. ALLAH'S EXCUSE TO THE POOR 766

Notes 766

1493 - زينَةُ الفَقرِ 767

1493. THE ADORNMENT OF POVERTY 767

Notes 767

1494 - طوبى‏ لِلفُقَراء ! 768

1494. BLESSED ARE THE POOR! 768

Notes 769

323 - الفِقه‏ 770

323. JURISPRUDENCE 770

1495 - الحَثُّ عَلَى التَّفَقُّهِ فِي الدِّينِ‏ 770

1495. ENCOURAGING THE LEARNING OF RELIGION 770

Notes 770

1496 - خَصائِصُ الفَقيهِ‏ 772

1496. QUALIFICATIONS OF A SCHOLAR (Faqih)? 772

Notes 772

1497 - شِدَّةُ الفَقيهِ عَلى‏ إبليسَ‏ 774

1497. THE POWER OF THE JURIST OVER SATAN 774

Notes 774

1498 - مَوتُ الفَقيهِ‏ 775

1498. THE DEATH OF A JURIST 775

Notes 775