Alhassanain(p) Network for Heritage and Islamic Thought

58 - الثورة

58 REVOLUTION

316 - الثَّورَةُ الإسلامِيَّةُ فِي الشَّرقِ قبلَ قيامِ القائمِ عليه السلام‏

316 The Islamic Revolution In The East Before The Rise of The Twelfth Imam (al-Qaim)

1015. رسولُ اللَّهِ صلى اللَّه عليه وآله : يَخرُجُ ناسٌ مِن المَشرِقِ فَيُوطّئونَ للمَهدِيِّ سُلْطانَهُ1

1015. The Prophet (SAWA) said, 'There will be a people who will rise from the east to pave the way for al-Mahdi's rule.'2

1016. الملاحم و الفتن عن عبدِ اللَّهِ : بينَما نحنُ‏جُلوسٌ عندَ رسولِ اللَّهِ صلى اللَّه عليه وآله إذْ مَرَّ فِتْيَةٌ مِن قُرَيشٍ فَتَغيّرَ لَونُهُ، فقُلنا : يا رسولَ اللَّهِ ، إنّا لا نَزالُ نَرى‏ في وَجهِكَ شَيئاً نَكْرَهُهُ! قالَ: إنّا أهلُ بَيتٍ اخْتارَ اللَّهُ لَنا الآخِرَةَ على‏ الدُّنيا، وإنّ أهلَ بَيتي هؤلاءِ سَيُصيبُهُم بَعدي بَلاءٌ وتَطْريدٌ وتَشْريدٌ ، حتّى‏ يَخرُجَ قَومٌ مِن هاهُنا - وأوْمَأَ بيَدِهِ نحوَ المَشرِقِ - مَعَهُم راياتٌ سُودٌ ، يَسْألونَ الحقَّ فلا يُعطَونَهُ ، ويَسْألونَ فلا يُعْطَون فيُقاتِلونَ ويَصْبِرونَ، فيُعْطَونَ ما سَألوا فلا يَقْبَلونَهُ، حتّى‏ يَدْفَعوها إلى‏ رجُلٍ مِن أهلِ بَيتي يَمْلَأُها قِسْطاً وعَدْلاً كما مُلِئَتْ ظُلْماً وجَوراً ، فمَنْ أدْرَكَهُم فلْيَأتِهِم ولَو حَبْواً على‏ الثَّلْجِ3

1016. 'Abdullah [b. 'Abbas] said, 'While we were sitting with the Prophet (SAWA), a group of young men passed by us and the face of the Prophet turned pale. We asked, 'O Messenger of Allah! We see a look of dislike on your face.' He said, 'We are members of a household for whom Allah has chosen the Hereafter over this world. And this household of mine will be afflicted by banishment and exile after my demise, until a people will emerge from these parts - and he pointed to the East - with black flags. They will repeatedly demand what is right and will be denied it, so they will fight steadfastly until they are given what they demand. But they will not accept it for themselves, until they give it to a man from my posterity who will fill [the world] with fairness and justice as it was filled with oppression and injustice before. Whoever lives to know them should join them even if he has to crawl on snow.'4

Notes

1. كنز العمّال : 38657 .

2. Kanz al-Ummal, no. 38657

3. الملاحم والفتن : 314 / 445 .

4. al-Malahim wa al-Fitan, p. 314 , no. 445

317 - دَوْرُ العَجَمِ فِي الثَّورَةِ

317 The Role of Non-Arabs In The Revolution

1017. الإمامُ الباقِر عليه السلام : أصحابُ القائِمِ ثَلاثُمِائَةٍ وثَلاثَةَ عَشَرَ رَجُلاً أولادُ العَجَمِ ، بَعضُهُم يُحمَلُ فِي السَّحابِ نَهاراً يُعرَفُ بِاسمِهِ وَاسمِ أبيهِ ونَسَبِهِ وحِليَتِهِ ، وبَعضُهُم نائِمٌ عَلى‏ فِراشِهِ فَيُوافيهِ في مَكَّةَ عَلى‏ غَيرِ ميعادٍ1

1017. Imam al-Baqir (AS) said, 'The companions of al-Qa?im are three hundred and thirteen men from the children of non-Arabs. Some of them are transported by clouds during the day, and are known by their name, their father's name and their lineage and decorations, and some of them are sleeping in their beds and will meet him [al-Qa?im] in Mecca without a specific time.'2

1018. سنن الترمذى عن صالح بن أبي صالح مولى عمرو بن حريث : سَمِعتُ أبا هُرَيرَةَ يَقولُ : ذَكَرتُ الأَعاجِمَ عِندَ رَسولِ اللَّهِ صلى اللَّه عليه وآله فَقالَ النَّبِيُّ صلى اللَّه عليه وآله : لَأَنَا بِهِم أو بِبَعضِهِم أوثَقُ مِنّي بِكُم أو بِبَعضِكُم3

1018. Sunan al-Tirmidhi, narrating from Salih ibn Salih, the servant of Amr ibn Harith, 'I heard Abu Huraira say: “I mentioned the non-Arabs in front of the Messenger of Allah (SAWA) and he (SAWA) said: “I have trust in them or in some of them more than I have trust in you or in some of you.'4

1019. الإمامُ عليٌّ عليه السلام : كأنّي بالعجمِ فَساطِيطُهُم في مسجدِ الكوفةِ، يُعلِّمونَ النّاسَ القرآنَ كما اُنزِلَ5

1019. Imam Ali (AS) said, 'I can almost see the non-Arabs pitching their tents in the mosque of Kufa, teaching the Qur'an to the people as it was originally revealed.'6

Notes

1. الغيبة للنعماني : ص 329 .

2. Al-Ghaibah, al-Numani, p. 329

3. الترمذى : 5 / 382 .

4. al-Tirmidhi, v. 5 , p. 382

5. الغيبة للنعماني : 318 / 5 .

6. al-Ghayba li al-Numani, p. 318 , no. 5

318 - الثَّورَةُ مِن مَدينَةِ قُمّ‏

318 The Revolution From The City of Qum

1020. الإمامُ الصّادقُ عليه السلام : سَيأتي زَمانٌ تكونُ بَلْدةُ قُمّ وأهلُها حُجّةً على‏ الخلائقِ ، وذلكَ في زمانِ غَيْبَةِ قائمِنا عليه السلام إلى‏ ظُهورِهِ ، ولولا ذلكَ لَسَاخَتِ الأرضُ بأهلِها وإنَّ الملائكةَ لَتَدْفَعُ البَلايا عَن قُمّ وأهلِهِ ، وما قَصدَهُ جَبّارٌ بسُوءٍ إلّا قَصمَهُ قاصِمُ الجَبّارِينَ1

1020. Imam al-Sadiq (AS) said, 'There will come a time when the town of Qum and its people will be an authority (hujja) over the rest of people. This will be during the time of the occultation of our Qa?im (AS) until his reappearance. And if this was not so, the earth would swallow up its people. Verily, the angels guard Qum and its people from disasters, and no tyrant can aim towards it with evil intentions without being annihilated by Allah, the Annihilator of tyrants.'2

1021. بحار الأنوار عن عَفّانِ البَصرِيّ : قالَ لي‏[الإمامُ الصادقُ عليه السلام‏] : أتدري لِمَ سُمّيَ قُمّ ؟ قلتُ : اللَّهُ ورسولُهُ وأنتَ أعلَمُ ، قالَ : إنّما سُمّيَ قُمّ لأنَّ أهلَهُ يَجتَمِعونَ معَ قائمِ آلِ محمّدٍ صلواتُ اللَّهِ علَيهِ ، ويَقومونَ مَعهُ ويَسْتَقيمونَ علَيهِ ويَنْصُرونَهُ3

1021. Imam al-Sadiq (AS) said to Affan al-Basri, 'Do you know the reason for the name Qum?' [Affan] replied, 'Allah, His Messenger, and you know better.' He said, 'It was named Qum because its people will meet with the Qa?im4 of the family of Muhammad, peace be upon him; they will rise with him, stay with him, and support him.'5

1022. الإمامُ الكاظمُ عليه السلام : رجُلٌ مِن أهلِ قُمّ يدعو النّاسَ إلى‏ الحقِّ ، يَجْتَمِعُ مَعهُ قَومٌ كَزُبرِ الحديدِ ، لا تُزِلُّهُمُ الرِّياحُ العَواصِفُ ، ولا يَمَلّونَ مِن الحَربِ ، ولا يَجْبُنونَ ، وعلى‏ اللَّهِ يَتَوكّلونَ ، والعاقِبَةُ للمُتّقِينَ6

1022. Imam al-Kazim (AS) said, 'A man from Qum will call the people to what is right, and he will be joined by men as firm as iron, who will not be shaken by violent storms. They will not be tired of war, nor will they show cowardice. They will rely solely on Allah, and the good end will be for the pious.'7

1023. بحار الأنوار عن بعضِ أصحابِنا : كنتُ عندأبي عبدِ اللَّهِ عليه السلام جالِساً إذْ قَرأَ هذهِ الآيةَ: (فَإذا جاءَ وعدُ اُولاهما بعَثْنا عليكم عِباداً لنا اُولي بأسٍ شديدٍ فجاسُوا خِلالَ الدِّيارِ وكانَ وَعْداً مفعولاً)8 فقُلنا : جُعِلْنا فِداكَ ، مَن هؤلاءِ ؟ فقالَ ، ثلاثَ مَرّاتٍ : هُمْ واللَّهِ أهلُ قُمّ9

1023. It is narrated in Bihar al-Anwar: 'One of our companions narrated, 'I was sitting with Abu Abdillah (AS) when he recited the verse:“So when the first occasion of the two [prophecies] came, We aroused against you Our servants possessing great might, and they ransacked [your] habitations, and the promise was bound to be fulfilled.” 10 We asked, 'Who are those, may we be your ransom?' He said three times, 'By Allah! These are the people of Qum.'11

Notes

1. بحار الأنوار : 60 / 213 / 22 .

2. Bihar al-Anwar, v. 60 , p. 213 , no. 22

3. بحار الأنوار : 60 / 216 / 38 .

4. Since Qaim (lit. one who will rise) is from the same root as Qum (ed.)

5. Ibid. p. 216 , no. 38

6. بحار الأنوار : 60 / 216 / 37 .

7. Ibid. no. 37

8. الإسراء : 5 .

9. بحار الأنوار : 60 / 216 / 40 .

10. Qur'an 17 :5

11. Ibid. no. 40

59 - الجبر

59 PREDESTINATION

319 - بُطلانُ الجَبرِ

319 The Fallacy of Predestination

1024. الإمامُ عليٌّ عليه السلام - في بيانِ بُطْلانِ الجَبرِ - : لَو كانَ كذلكَ لَبَطلَ الثَّوابُ والعِقابُ ، والأمرُ والنَّهْيُ والزَّجْرُ ، ولَسقَطَ معنى‏ الوَعْدِ والوَعيدِ ، ولَم تَكُنْ على‏ مُسي‏ءٍ لائمَةٌ، ولا لمُحسنٍ مَحْمَدةٌ ، ولكانَ المُحسنُ أوْلى‏ باللّائمةِ مِن المُذنِبِ ، والمُذنِبُ أولى‏ بالإحسانِ مِن المُحسِنِ، تلكَ مَقالةُ عَبَدَةِ الأوثانِ وخُصَماءِ الرَّحمنِ1

1024. Imam Ali (AS), exposing the fallacy of predestination, said, 'If it were like this, the concepts of reward, punishment, command, and prohibition would be erroneous. The meaning of promise [of Paradise] and threat [of the Hellfire] would be futile, and there would be no blame for a wrongdoer, nor praise for the good-doer. Furthermore, the good-doer would be more blameworthy than the wrongdoer, and the latter would deserve more praise than the former. This [i.e. predestination] is the claim of the idolators and the foes of the Merciful.'2

1025. الإمامُ الصّادقُ عليه السلام : ما اسْتَطعتَ أنْ تَلومَ العبدَ علَيهِ فهُو مِنهُ، وما لَم تَسْتَطِعْ أنْ‏تَلومَ العَبدَ علَيهِ فهُو مِن فِعلِ اللَّهِ ، يقولُ اللَّهُ تعالى‏ للعبدِ : لِمَ عَصَيْتَ ؟ لِمَ‏فَسَقْتَ ؟ لِمَ شَرِبْتَ الخَمرَ ؟ لِمَ زَنَيْتَ؟فهذا فعلُ العبدِ، ولا يقولُ لَه : لِمَ مَرِضْتَ؟ لِمَ قَصُرْتَ ؟ لِمَ ابْيَضَضْتَ ؟ لِمَ اسْوَدَدْتَ؟ لأنَّهُ مِن فِعلِ اللَّهِ تعالى‏3

1025. Imam al-Sadiq (AS) said, 'Anything that you can blame a servant [of Allah] for is his own doing, and whatever you cannot blame him for is Allah's doing. Allah, the Exalted, will ask the servant, 'Why did you disobey [Me]? Why did you commit sins? Why did you drink wine? Why did you commit adultery?' All of this is the servant's doing. But He will not ask him, 'Why were you sick? Why were you short? Why were you white? Why were you black?' because all of this is Allah's doing.'4

1026. الإمامُ الكاظمُ عليه السلام : إنّ السَّيّئاتِ لا تَخْلو مِن إحدى‏ ثلاثٍ : إمّا أنْ تكونَ مِن اللَّهِ - ولَيستْ مِنهُ - فلا يَنبغي للرَّبِّ أنْ يُعذّبَ العبدَ على‏ ما لا يَرْتَكِبُ ، وإمَّا أنْ تكونَ مِنهُ ومِن العبدِ - ولَيستْ كذلكَ - فلا يَنبغي للشَّريكِ القَوِيِّ أنْ يظلِمَ الشَّريكَ‏الضَّعيفَ ، وإمّا أنْ تكونَ مِن العبدِ - وهِي مِنهُ - فإنْ عَفا فبِكَرَمِهِ وجُودِهِ ، وإنْ عاقَبَ فبِذَنبِ العبدِ وجَريرَتِهِ5

1026. Imam al-Kazim (AS) said, 'Sins cannot be other than one of three cases: either they originate from Allah - which they do not - and in this case it would not be proper for the Lord to punish His servant for what he has not committed; or that they originate from Him and the servant together - which they do not - and in this case it would not be proper for the strong partner to wrong the weak partner; or that they originate from the servant - which they do - and in this case, if Allah forgives, it is due to His kindness and liberality, or if He punishes, it is as a result of the sin and crime of the servant.'6

Notes

1. بحار الأنوار : 5 / 13 / 19 .

2. Bihar al-Anwar, v. 5 , p. 13 , no. 19

3. بحار الأنوار : 5 / 59 / 109 .

4. Ibid. p. 59 , no. 109

5. بحار الأنوار : 78 / 323 / 23 .

6. Ibid. v. 78 , p. 323 , no. 23

320 - لا جَبرَ ولا تَفويضَ‏

320 Neither Free Will Nor Predestination

1027. التوحيد عن الإمامِ الباقرِ والإمامِ الصّادقِ عليهما السلام : إنّ اللَّهَ عزّ وجلّ أرحَمُ بخَلقِهِ مِن أنْ يُجْبِرَ خَلقَهُ على‏ الذُّنوبِ ثُمّ يُعذِّبَهُم علَيها ، واللَّهُ أعزُّ مِن أنْ يُريدَ أمراً فلا يكونَ قالَ : فسُئلا عليهما السلام : هلْ بينَ الجَبرِ والقدَرِ مَنزلةٌ ثالثةٌ ؟ قالا : نَعَمْ ، أوسَعُ مِمّا بينَ السّماءِ والأرضِ1

1027. Imam al-Baqir and Imam al-Sadiq (AS) said, 'Allah, the Exalted, is too merciful to coerce His servants to sin and then punish them for it. He is also too mighty to want something and it not be accomplished.' Then they were asked whether there is a stance between free will and predestination, to which they replied, 'Yes, [a stance] wider than the space between the earth and the sky.'2

1028. بحار الأنوار عن المُفَضَّلِ عن الإمامِ الصّادقِ عليه السلام : لا جَبرَ ولا تَفويضَ ، ولكنْ أمرٌ بينَ أمرَينِ قالَ : قلتُ : ما أمرٌ بينَ أمرَينِ ؟ قالَ : مَثَلُ ذلك مَثَلُ رجُلٍ رأيتَهُ على‏ معصيةٍ فنَهَيْتَهُ فلَم يَنْتَهِ ، فتَرَكتَهُ ففعلَ تلكَ المعصيةَ، فليسَ حَيثُ لَم يَقْبلْ مِنكَ فَتَركْتَهُ كُنتَ أنتَ الّذي أمَرتَهُ بالمعصيةِ3

1028. Imam al-Sadiq (AS) said, according to what Mufaddal b. Umar narrated on his authority, 'There is neither predestination nor free will, but a stance in between them.' [Mufaddal] asked, 'What is the stance in between?' He replied, 'It is like when you observe a man in sin and you advise him against it but he does not desist from it, so you leave him to his sin. Leaving him to sin after he has rejected your advice does not mean that you commanded him to sin.'4

Notes

1. التوحيد : 360 / 3 .

2. al-Tawhid, p. 360 , no. 3

3. بحار الأنوار : 5 / 17 / 27 .

4. Bihar al-Anwar, v. 5 , p. 17 , no. 27

321 - اللَّهُ أولى‏ بِالحَسَناتِ‏

321 Allah Deserves All Credit For Good Deeds

1029. الإمامُ الرِّضا عليه السلام : قالَ اللَّهُ تعالى‏ : يابنَ آدمَ ، بِمَشِيَّتي كُنتَ أنتَ الّذي تَشاءُ ، وبِنِعْمَتي أدَّيْتَ إلَيَّ فَرائضي، وبِقُدرَتي قَوِيتَ على‏ مَعْصيَتي، خَلَقتُكَ سَميعاً بَصيراً ، أنا أوْلى‏ بحَسَناتِكَ مِنكَ ، وأنتَ أوْلى‏ بسَيّئاتِكَ مِنّي1

1029. Imam al-Rida (AS) said, 'Allah, most High, said, 'O son of Adam! By My will you attained free will, and with the help of My favour, you perform your obligations towards Me, and with My power you feel empowered to disobey Me. I created you with sight and hearing, so I deserve more credit for your good deeds than you, while you are to blame for your own misdeeds.'2

Notes

1. بحار الأنوار : 5 / 4 / 3 و ص‏ 56 / 99 و ص‏ 57 / 104 .

2. Ibid. p. 4 , no. 3

322 - ما يَنبغي في مواجَهةِ الجَبرِيَّةِ

322 Actions To Be Taken Against The Proponents of Determinism

1030. الإمامُ الصّادقُ عليه السلام : مَن زعَمَ أنّ اللَّهَ يَجبُرُ عِبادَه على‏ المعاصي أو يُكلِّفُهُم ما لا يُطيقونَ فلا تأكُلوا ذَبيحَتَهُ ، ولا تَقْبَلوا شَهادَتَهُ ، ولا تُصَلُّوا وَراءهُ ، ولا تُعطُوهُ مِن الزّكاةِ شيئاً1

1030. Imam al-Sadiq (AS) said, 'He who claims that Allah coerces His servants to disobey Him or burdens them with that which they cannot endure, you must not eat from an animal that he has slaughtered, nor should you believe his testimony, nor pray behind him, nor give him any part of your alms.'2

Notes

1. بحار الأنوار : 5 / 11 / 17 .

2. Ibid. p. 11 , no. 17

60 - الجبّار

60 TYRANT

323 - ذَمُّ التَّجَبُّرِ وصِفَةُ الجَبابِرَةِ

323 Condemnation of Tyranny

(وَ اسْتَفْتَحُوا وَ خَابَ كُلُّ جَبَّارٍ عَنِيدٍ)1

“But they sought victory and decision ( there and then), and frustration was the lot of every powerful obstinate transgressor..” 2

( وَ تِلْكَ عَادٌ جَحَدُوا بَِايَتِ رَبِّهِمْ وَ عَصَوْا رُسُلَهُ وَ اتَّبَعُوا أَمْرَ كُلِ‏ّ جَبَّارٍ عَنِيدٍ )3

“Such were the “ Ad” people:they rejected the Signs of their Lord and Cherisher; disobeyed His Messengers; and followed the command of every powerful, obstinate transgressor.”4

1031. رسولُ اللَّهِ صلى اللَّه عليه وآله : كُلُّ جبّارٍ عَنيدٍ مَن أبى‏ أنْ‏يقولَ : لا إله إلّا اللَّهُ5

1031. The Prophet (SAWA) said, 'A recalcitrant tyrant is anyone who refuses to say: 'There is no god but Allah.'6

1032. الإمامُ عليٌّ عليه السلام : لا يَزْكو عَملُ مُتَجَبّرٍ7

1032. Imam Ali (AS) said, 'The work of a tyrant can never be pure.'8

1033. الإمامُ عليٌّ عليه السلام: فلا تُكَلِّموني بما تُكَلَّمُ بهِ الجَبابِرَةُ، ولا تَتَحَفَّظوا منّي بما يُتَحَفَّظُ بهِ عندَ أهلِ البادِرَةِ، ولا تُخالِطوني بالمُصانَعَةِ9

1033. Imam Ali (AS) said, 'Do not address me the way tyrants are addressed, nor should you be reluctant in my presence as it is done in the presence of the oppressors, nor should you associate with me with hypocrisy.'10

Notes

1. ابراهيم : 15 .

2. Qur'an 14 :15

3. هود : 59 .

4. Qur'an 11 :59

5. التوحيد : 20 / 9 .

6. al-Tawhid, p. 22 , no. 9

7. غرر الحكم : 10587 .

8. Ghurar al-Hikam, no. 10587

9. نهج البلاغة : الخطبة 216 .

10. Nahj al-Balagha, Sermon 216

324 - سوءُ عاقِبَةِ الجَبابِرَةِ

324 The Evil End of The Tyrants

1034. رسولُ اللَّهِ صلى اللَّه عليه وآله : يُحْشَرُ الجَبّارونَ والمُتَكبِّرون يَومَ القيامةِ في صُورةِ الذَّرِّ، يَطأُهُمُ النّاسُ لِهَوانِهِم على‏ اللَّهِ1

1034. The Prophet (SAWA) said, 'The tyrants and the arrogant people will be raised on the Day of Judgment in the form of tiny ants, which the rest of the people will trample underfoot - as a sign of their low esteem before Allah.'2

1035. الإمامُ عليٌّ عليه السلام : مَن تَجَبّرَ كُسِرَ3

1035. Imam Ali (AS) said, 'Whoever acts tyrannically will be broken.'4

1036. الإمامُ عليٌّ عليه السلام : مَن تَجَبّرَ حَقّرَهُ اللَّهُ ووَضَعَهُ5

1036. Imam Ali (AS) said, 'Allah will humiliate and depose whoever acts tyrannically.'6

1037. الإمامُ عليٌّ عليه السلام : إيّاكَ والتَّجَبُّرَ على‏ عبادِ اللَّه ؛ فإنَّ كلَّ مُتَجَبّرٍ يَقْصِمُهُ اللَّهُ7

1037. Imam Ali (AS) said, 'Beware of behaving tyrannically with the servants of Allah, for [eventually] Allah annihilates every tyrant.'8

1038. الإمامُ الصّادقُ عليه السلام : الجَبّارونَ أبْعَدُ النّاسِ‏مِن اللَّهِ عزّ وجلّ يَومَ القيامةِ9

1038. Imam al-Sadiq (AS) said, 'The tyrants will be the farthest away from Allah on the Day of Judgment.'10

Notes

1. تنبيه الخواطر : 1 / 199 .

2. Tanbih al-Khawatir, v. 1 , p. 199

3. غرر الحكم : 7697 .

4. Ghurar al-Hikam, no. 7697

5. غرر الحكم : 8471 .

6. Ibid. no. 8471

7. غرر الحكم : 2695 .

8. Ibid. no. 2695

9. وسائل الشيعة : 11 / 304 / 7 .

10. Wasa'il al-Shia, v. 11 , p. 304 , no. 7

61 - الجُبن‏

61 COWARDICE

325 - ذَمُّ الجُبنِ‏

325 Censure of Cowardice

1039. الإمامُ عليٌّ عليه السلام : الجُبنُ مَنْقَصةٌ1

1039. Imam Ali (AS) said, 'Cowardice is a defect.'2

1040. الإمامُ عليٌّ عليه السلام : الجُبنُ والحِرصُ والبُخلُ غرائزُ سُوءٍ يَجمعُها سُوءُ الظَّنِّ باللَّهِ سبحانَهُ3

1040. Imam Ali (AS) said, 'Cowardice, greed, and miserliness are vile traits that are the result of distrust in Allah.'4

1041. الإمامُ عليٌّ عليه السلام : احْذَروا الجُبنَ؛فإنَّهُ عارٌ ومَنْقَصةٌ5

1041. Imam Ali (AS) said, 'Beware of cowardice, for it is a [source of] shame and a defect.'6

1042. الإمامُ عليٌّ عليه السلام : شِدّةُ الجُبنِ مِن عَجْزِ النَّفْسِ وضَعفِ اليقينِ7

1042. Imam Ali (AS) said, 'Sheer cowardice ensues from the impotence of the soul and the weakness of conviction.'8

1043. الإمامُ الحسنُ عليه السلام - وقد سُئلَ عن الجُبن - : الجُرأةُ على‏ الصَّديقِ ، والنُّكُولُ عَن العَدُوِّ9

1043. Imam al-Hasan (AS), when asked about cowardice, replied, '[It is] aggressiveness with one's friends, and flight from one's enemy.'10

Notes

1. نهج البلاغة : الحكمة 3 .

2. Nahj al-Balagha, Saying 3

3. غرر الحكم : 1837 .

4. Ghurar al-Hikam, no. 1837

5. غرر الحكم : 2582 .

6. Ibid. no. 2582

7. غرر الحكم : 5773 .

8. Ibid. no. 5773

9. تحف العقول : 225 .

10. Tuhaf al-Uqul, no. 225

326 - الجَبانُ وَالغَزوُ

326 The Coward and War

1044. رسول اللَّه صلى اللَّه عليه وآله : مَن أحَسَّ مِن نَفسِهِ جُبناً فَلا يَغزُ1

1044. The Prophet (SAWA) said, 'Whoever feels fear in himself should not go to war.'2

1045. الإمامُ عليٌّ عليه السلام : لا يَحِلُّ للجَبانِ أنْ يَغْزوَ لأنّهُ يَنْهَزمُ سريعاً ، ولكنْ لِيَنْظُرْ ما كانَ يُريدُ أنْ يَغْزوَ بهِ فليُجَهِّزْ بهِ غيرَهُ ؛ فإنَّ لَهُ مِثلَ أجرِهِ ولا يَنْقصُ مِن أجرِهِ شي‏ءٌ3

1045. Imam Ali (AS) said, 'A coward is not allowed to participate in a campaign, because he would flee fast. However, he must take whatever he was going to use for the conquest [i.e. weaponry] and give it to someone else. Thus, he will have the same reward, without decrease in the reward of the other thereof.'4

Notes

1. دعائم الإسلام : 1 / 342 .

2. Daa?im al-Islam, v. 1 , p. 342

3. بحار الأنوار : 100 / 49 / 16 .

4. Bihar al-Anwar, v. 100 , p. 49 , no. 16

62 - الجدال‏

1

62 THE DISPUTE

327 - الجِدالُ المَذمومُ‏

327 Reproached Dispute

(وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَانٍ مَرِيدٍ)2

“Among the people are those who dispute about Allah without any knowledge, and follow every froward devil” 3

(ما يُجَادِلُ فِي آيَاتِ اللَّهِ إلَّا الَّذِينَ كَفَرُوا فَلا يَغْرُرْكَ تَقَلُّبُهُمْ فِي البِلادِ)4

“No one disputes the signs of Allah except the faithless. So do not be misled by their bustle in the towns.” 5

(اُنظر) آل عمران : 66 و الأعراف: 71 و الأنفال : 6 و الكهف : 54 ، 56 ومريم : 97 و الحجّ : 8 ، 9 ، 68 والفرقان : 50 والشورى : 35 والزخرف : 57

(See also: Qur'an 3:66, 7:71, 8:6, 18:54, 18:56, 19:97, 22:8-9, 22:68, 25:50, 42:35, 43:57)

1046. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما ضَلَّ قَومٌ إلّا أوْثَقوا الجَدَلَ6

1046. The Prophet (SAWA) said, 'No sooner do a people go astray than they exaggerate in dispute.'7

1047. الإمامُ عليٌّ عليه السلام : إيّاكُم والجِدالَ ؛ فإنّه يُورِثُ‏الشَّكَّ8

1047. Imam Ali (AS) said, 'Avoid dispute, for it brings about doubt.'9

(اُنظر) عنوان 363 «المراء» ؛ عنوان 377 «المناظرة»

(See also: DISPUTATION 363 and Debate 377)

Notes

1. لأجل التعرّف على موضوع الجدال والحوار في تاريخ الفلسفة والأديان يراجع مدخل كتاب «الحواريين الحضارات في الكتاب والسنّة » .

2. الحجّ : 3 .

3. Qur'an 22 :3

4. غافر : 4 .

5. Qur'an 40 :4

6. بحار الأنوار : 2 / 138 / 52 .

7. Bihar al-Anwar, v. 2 , p. 138 , no. 52

8. الخصال : 615 / 10 .

9. al-Khisal, p. 615 , no. 10

328 - الجِدالُ الحَسَنُ‏

328 Positive Debating

(ادْعُ إِلَى‏ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ)1

“Invite to the way of your Lord with wisdom and good advice and dispute with them in a manner that is best. Indeed your Lord knows best those who stray from His way, and He knows best those who are guided.” 2

1048. الإمامُ عليٌّ عليه السلام - فِي الحِكَمِ المنسوبَةِ إلَيهِ - : مُرُوا الأَحداثَ بِالمِراءِ وَالجِدالِ ، وَ الكُهولَ بِالفِكرِ ، وَالشُّيوخَ بِالصَّمتِ3

1048. Imam Ali (AS) from the wise sayings attributed to him said, 'Command the young with arguing and debating, the adult with thought, and the elder with silence.'4

1049. الإمامُ العسكريُّ عليه السلام : ذُكرَ عند الصّادقِ عليه السلام الجِدالُ في الدِّينِ، وأنّ رسولَ اللَّهِ صلى اللَّه عليه وآله والأئمّةَ المعصومينَ عليهم السلام قد نَهَوا عنه ، فقالَ الصّادقُ عليه السلام : لَم يُنْهَ عنهُ مطلَقاً ، لكنَّهُ نهى‏ عنِ الجِدالِ بغيرِ الّتي هِي أحسَنُ5

1049. Imam al-'Askari (AS) narrated, 'The subject of disputing about religion was mentioned in the presence of al-Sadiq (AS), and that the Prophet (SAWA) and the infallible Imams(AS) prohibited it. So al-Sadiq (AS) said, 'He never prohibited it absolutely, but only prohibited dispute in ways that are not the best.'6

Notes

1. النحل : 125 .

2. Qur'an 16 :125

3. شرح نهج البلاغة : 20 / 285 / 260 .

4. Sharh Nahj al-Balagha, v. 20 , p. 285 , no. 260

5. بحار الأنوار : 2 / 125 / 2 .

6. Bihar al-Anwar, v. 2 , p. 125 , no. 2

63 - التجربة

63 EXPERIENCE

329 - بَرَكاتُ التَّجرِبَةِ

329 Blessings of Experiences

1050. الإمامُ عليٌّ عليه السلام: التّجارِبُ علمٌ مُستفادٌ1

1050. Imam Ali (AS) said, 'Experiences are a beneficial knowledge.'2

1051. الإمامُ عليٌّ عليه السلام - لابنهِ عليه السلام - : فَبادَرْتُك بِالأَدَبِ قَبْل أَنْ يَقْسوَ قلبُكَ وَيَشتغِلَ لُبُّكَ لتَستَقْبِلَ‏بجِدِّ رأيِكَ من الأمرِ ما قَد كَفاكَ أهلُ التَّجارِبِ بُغيَتَهُ وتَجرِبَتَهُ، فتكونَ قد كُفِيتَ مَؤونَةَ الطَّلَبِ وعُوفِيتَ مِن‏عِلاجِ التَّجرِبَةِ3

1051. Imam Ali (AS) said to his son (AS), 'I started teaching you manners before your heart hardened and your mind became preoccupied in order for you to comprehend with your mind what experienced people have spared you from searching and experiencing. Thus you were spared the hardship of search and the pain of experience.'4

1052. الإمامُ عليٌّ عليه السلام: كفى‏ بالتَّجارِبِ مُؤدِّباً5

1052. Imam Ali (AS) said, 'Experience suffices as a trainer.'6

1053. الإمامُ عليٌّ عليه السلام: رأيُ الرّجُلِ على‏ قَدْرِ تَجرِبَتِهِ7

1053. Imam Ali (AS) said, 'The worth of a man's opinion is measured by his experience.'8

1054. الإمامُ عليٌّ عليه السلام: العَقلُ غَريزةٌ تَزيدُ بالعِلْمِ والتَّجارِبِ9

1054. Imam Ali (AS) said, 'Reason is an instinct that is enhanced by knowledge and experience.'10

1055. الإمامُ عليٌّ عليه السلام : العَقلُ حِفْظُ التَّجارِبِ11

1055. Imam Ali (AS) said, 'Reason is to retain and preserve experiences.'12

Notes

1. غرر الحكم : 1036 .

2. Ghurar al-Hikam, no. 1036

3. تحف العقول : 70 ، شرح نهج البلاغة : 16 / 66 .

4. Tuhaf al-Uqul, no. 70

5. غرر الحكم : 7016 .

6. Ghurar al-Hikam, no. 7016

7. غرر الحكم : 5426 .

8. Ibid. no. 5426

9. غرر الحكم : 1717 .

10. Ibid. no. 1717

11. غرر الحكم : 673 .

12. Ibid. no. 673

330 - مَضارُّ عَدَمِ التَّجرِبَةِ

330 Harms Due to Lack of Experience

1056. الإمامُ عليٌّ عليه السلام : مَن لَم يُجَرِّبِ الاُمورَ خُدِعَ1

1056. Imam Ali (AS) said, 'He who does not test things out is bound to be deceived.'2

1057. الإمامُ عليٌّ عليه السلام: مَن أحْكَمَ التَّجارِبَ سَلِمَ مِن المَعاطِبِ ، مَن غَنِيَ عَنِ التَّجارِبِ عَمِيَ عنِ العَواقِبِ3

1057. Imam Ali (AS) said, 'He who masters his experiences will be safe from harm, while he who feels needless of experiences will be blind to consequences [of actions].'4

1058. الإمامُ الصّادقُ عليه السلام: لا يَطْمَعنَّ القليلُ التَّجرِبةِ المُعْجَبُ برأيِهِ في رِئاسةٍ5

1058. Imam al-Sadiq (AS) said, 'A man with little experience and admiration of his own opinion must not aspire for power.'6

Notes

1. بحار الأنوار : 77 / 420 / 40 .

2. Bihar al-Anwar, v. 77 , p. 420 , no. 40

3. غرر الحكم : 8040 - 8680 .

4. Ghurar al-Hikam, no. 8040 , 8680

5. الخصال : 434 / 20 .

6. al-Khisal, p. 434 , no. 20