Alhassanain(p) Network for Heritage and Islamic Thought

833 - مَرضاةُ الخَلقِ وسَخَطُ الخالِقِ‏

833 Pleasing People at the Expense OF ALLAH'S DISPLEASURE

2631. الإمامُ عليٌّ عليه السلام - فيما كَتَبَ إلى‏ محمّدِ بنِ أبي بكرٍ - : إنِ استَطَعتَ أن لاتُسخِطَ رَبَّكَ برِضا أحَدٍ مِن خَلقِهِ فَافعَلْ؛ فإنَّ في اللَّهِ عزّوجلّ خَلَفاً مِن غَيرِهِ ، ولَيسَ في شي‏ءٍ سِواهُ خَلَفٌ مِنهُ1

2631. Imam Ali (AS), in a letter that he wrote to Muhammad b. Abu Bakr, said, 'Try to the best of your ability not to displease your Lord by pleasing any of His creatures, for verily Allah can easily substitute a servant for another but the servant has recourse to no other substitute for Allah.'2

2632. الإمامُ الحسينُ عليه السلام : مَن طَلَبَ رِضا اللَّهِ بِسَخَطِ الناسِ كَفاهُ اللَّهُ اُمُورَ الناسِ ، ومَن طَلَبَ رِضا الناسِ بِسَخَطِ اللَّهِ ، وَكَلَهُ اللَّهُ إلى النّاسِ3

2632. Imam al-Hossein (AS) said, 'He who seeks to please Allah at the expense of displeasing people, Allah suffices him in everything including his affairs with people. But the one who seeks to please people at the expense of Allah's displeasure, Allah relegates him to those very people.'4

Notes

1. الأمالي للطوسي : 29 / 31 .

2. Amali al-Tusi, p. 29 , no. 31

3. بحار الأنوار : 71 / 208 / 17 .

4. Bihar al-Anwar, v. 71 , p. 208 , no. 17

165 - الرفق‏

165 LENIENCY

1

834 - فَضلُ الرِّفقِ‏

834 THE VIRTUE OF LENIENCY

2633. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ الرِّفقَ لَم يُوضَعْ على‏ شي‏ءٍ إلّا زانَهُ ، ولا نُزِعَ مِن شَي‏ءٍ إلّا شانَهُ2

2633. The Prophet (SAWA) said, 'No sooner is leniency added to something than it adorns it, and no sooner is it taken away from something than it spoils it.'3

2634. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما اصطَحَبَ اثنانِ إلّا كانَ أعظَمُهُما أجراً وأحَبُّهُما إلى اللَّهِ عزّوجلّ أرفَقَهُما بصاحِبِهِ4

2634. The Prophet (SAWA) said, 'When two people become friends or accompany each other, the one with the greater reward and the most beloved in Allah's eyes is the one who is the most gentle towards his companion.'5

2635. رسولُ اللَّهِ صلى اللَّه عليه وآله : إذا أرادَ اللَّهُ بأهلِ بيتٍ خَيراً أدخَلَ علَيهِم بابَ رِفقٍ6

2635. The Prophet (SAWA) said, 'When Allah wishes to bestow good on a household, he introduces leniency into it.'7

2636. رسولُ اللَّهِ صلى اللَّه عليه وآله : أعقَلُ الناسِ أشَدُّهُم مُداراةً للناسِ8

2636. The Prophet (SAWA) said, 'The most intelligent person is he who is the most tolerant towards people.'9

2637. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ اللَّهَ عزّوجلّ رَفيقٌ يُحِبُّ الرِّفقَ في الأمرِ كُلِّهِ10

2637. The Prophet (SAWA) said, 'Verily Allah, Mighty and Exalted, is lenient and loves leniency in all matters.'11

2638. الإمامُ عليٌّ عليه السلام : الرِّفقُ مِفتاحُ النَّجاحِ.12

2638. Imam Ali (AS) said, 'Leniency is the key to success.'13

2639. الإمامُ الباقرُ عليه السلام : إنَّ لِكُلِّ شَي‏ءٍ قُفْلاً وقُفلُ الإيمانِ الرِّفقُ14

2639. Imam al-Baqir (AS) said, 'Everything has a lock, and the lock of faith is leniency.'15

2640. الإمامُ الكاظمُ عليه السلام : الرِّفقُ نِصفُ العَيشِ16

2640. Imam al-Kazim (AS) said, 'Moderation is worth half of one's livelihood.'17

Notes

1. Translator's Note: The word rifq in Arabic has no exact English equivalent, and can be translated with two or three English words depending on the context it is used in. It denotes 'leniency', 'gentleness' or 'friendliness' when used to depict a trait or virtue, when used to describe one's attitude towards people or when used to describe Allah's leniency towards His creatures, or it can mean 'moderation' when used in an economic or practical context. In the text it has been translated differently in its different contexts in order to best convey the meaning of the traditions, though the title has been kept as 'leniency' because of its most general implication.

2. الكافي : 2 / 119 / 6 .

3. al-Kafi, v. 2 , p. 119 , no. 6

4. الكافي : 2 / 120 / 15 .

5. Ibid. p. 120 , no. 15

6. شرح نهج البلاغة : 6 / 339 .

7. Sharh Nahj al-Balagha li Ibn Abi al-Hadid, v. 6 , p. 339

8. الأمالي للصدوق : 73 / 41 .

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

10. كنز العمّال : 5370 .

11. Kanz al-Ummal, no. 537

12. غرر الحكم : 294 .

13. Ghurar al-Hikam, no. 294

14. الكافي : 2 / 118 / 1 .

15. al-Kafi, v. 2 , p. 118 , no. 1

16. الكافي : 2 / 120 / 11 .

17. Ibid. p. 120 , no. 11

835 - الرِّفقُ فِي العِبادَةِ

835 MODERATION IN WORSHIP

2641. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ هذا الدِّينَ مَتِينٌ فَأوغِلُوا فيهِ برِفقٍ ، ولا تُكرِهُوا عِبادَةَ اللَّهِ إلى‏ عِبادِ اللَّهِ فتكونوا كالراكِبِ المُنْبَتِّ الذي لا سَفَراً قَطَعَ ولا ظَهْراً أبقى‏1

2641. The Prophet (SAWA) said, 'Verily this religion is firm so penetrate into it gently, and do not arouse aversion for Allah's worship in His servants that they may become like shattered riders who have neither gotten further in their travel nor have any drive left to continue.'2

2642. الإمامُ عليٌّ عليه السلام : خادِعْ نفسَكَ في العِبادَةِ، وارفُقْ بها ولا تَقهَرْها ، وخُذْ عَفوَها ونَشاطَها ، إلّا ما كانَ مَكتوباً علَيكَ مِن الفَريضَةِ ، فإنّهُ لابُدَّ مِن قضائها وتَعاهُدِها عندَ مَحَلِّها3

2642. Imam Ali (AS) said, 'Cajole your soul tactfully to worship, and be gentle with it and do not force it. Make allowances for both its weariness and its activity, except for the daily obligations that are incumbent upon it, for it must fulfil them and undertake them at their prescribed times.'4

انظر : العبادة : باب 1218 .

(See also: WORSHIP: section 1218)

Notes

1. الكافي : 2 / 86 / 1 .

2. Ibid. p. 86 , no. 1

3. نهج البلاغة : الكتاب 69 .

4. Nahj al-Balagha, Letter 69

836 - ثَمَراتُ الرِّفقِ‏

836 THE BENEFITS OF LENIENCY

2643. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ في الرِّفقِ الزِّيادَةَ والبَرَكَةَ ، ومَن يُحرَمِ الرِّفقَ يُحرَمِ الخَيرَ1

2643. The Prophet (SAWA) said, 'Verily in leniency is to be found abundance and benediction, so whoever is divested of leniency is deprived of good.'2

2644. الإمامُ عليٌّ عليه السلام : الرِّفقُ يُيَسِّرُ الصِّعابَ ، ويُسَهِّلُ شَديدَ الأسبابِ3

2644. Imam Ali (AS) said, 'Leniency eases hardships and facilitates difficult situations.'4

2645. الإمامُ الحسينُ عليه السلام : مَن اُحْجِمَ عن الرَّأيِ وعَيِيَتْ بِهِ الحِيَلُ ، كانَ الرِّفقُ مِفتاحَهُ5

2645. Imam al-Husayn (AS) said, 'For him who is rendered helpless in making a decision and who is at a loss of what to do, moderation is the key.'6

2646. الإمامُ زينُ العابدينَ عليه السلام : كانَ آخِرُ ما أوصى‏ بهِ الخضرُ موسى‏ بنَ عِمرانَ عليهما السلام : . ما رَفَقَ أحَدٌ بأحَدٍ في الدنيا إلّا رَفَقَ اللَّهُ عزّوجلّ بهِ يَومَ القِيامَةِ7

2646. Imam Zayn al-Abidin (AS) said, 'The last piece of advice that al-Khidr8 gave to Prophet Moses (AS) was: 'When a person is lenient towards someone in this world, Allah will be lenient with him on the Day of Resurrection.'9

2647. الإمامُ الصّادقُ عليه السلام : إن شِئتَ أن تُكرَمَ فَلِنْ ، وإن شِئتَ أن تُهانَ فاخشُنْ10

2647. Imam al-Sadiq (AS) said, 'If you wish to be honoured [by people] be lenient [towards them], and if you wish to be humiliated then be rough.'11

2648. الإمامُ الصّادقُ عليه السلام : مَن كانَ رفيقاً في أمرِهِ نالَ ما يُريدُ مِنَ الناسِ12

2648. Imam al-Sadiq (AS) said, 'One who is lenient and moderate in his affairs will obtain whatever he wants from people.'13

Notes

1. الكافي : 2 / 119 / 7 .

2. al-Kafi, v. 2 , p. 119 , no. 7

3. غرر الحكم : 1778 .

4. Ghurar al-Hikam, no. 1778

5. بحار الأنوار : 78 / 128 / 11 .

6. Bihar al-Anwar, v. 78 , p. 128 , no. 11

7. بحار الأنوار : 73 / 386 / 6 .

8. Khidr: Qur'anic prophet whose equivalent in the biblical tradition in not known (ed.)

9. Ibid. v. 73 , p. 386 , no. 6

10. بحار الأنوار : 78 / 269 / 109 .

11. Ibid. v. 78 , p. 269 , no. 109

12. الكافي : 2 / 120 / 16 .

13. al-Kafi, v. 2 , p. 120 , no. 16

166 - المراقبة

166 SCRUTINY (of Man's Actions)

837 - مُراقَبَةُ اللَّهِ وَالمَلائِكَةِ وَالجَوارِحِ‏

837 MAN'S ACTIONS ARE SCRUTINIZED BY Allah, the Angels and his Own Limbs

(إِنَّ اللَّهَ كانَ عَلَيْكُمْ رَقِيبَاً)1

“Indeed Allah is watchful over you.” 2

(ما يَلْفِظُ مِنْ قَوْلٍ إِلّا لَدَيْهِ رَقِيبٌ عَتِيدٌ)3

“he says no word but that there is a ready observer beside him.” 4

2649. الإمامُ عليٌّ عليه السلام: اِعلَمُوا عِبادَاللَّهِ أَنَّ علَيكُم رَصَداً مِن أنفُسِكُم ، وعُيُوناً من جَوارِحِكُم ، وحُفَّاظَ صِدْقٍ يَحفَظُونَ أعمالَكُم ، وعَدَدَ أنفاسِكم ، لا تَستُرُكُم مِنهُم ظُلمَةُ لَيلٍ داجٍ ، ولا يُكِنُّكُم مِنهُم بابٌ ذو رِتاجٍ5

2649. Imam Ali (AS) said, 'Know O servants of Allah that your own selves monitor you, and your limbs are a watchful eye over you. The truthful guardian angels record your deeds as well as the number of your breaths. Neither can the dark gloomy night conceal you from view, nor can you hide behind a bolted door.'6

انظر : الملائكة : باب 1664 .

(See also: THE ANGELS: section 1664)

Notes

1. النساء : 1 .

2. Qur'an 4 :1

3. ق : 18 .

4. Qur'an 50 :18

5. نهج البلاغة : الخطبة 157 .

6. Nahj al-Balagha, Sermon 157

838 - الحَثُّ عَلَى مُراقَبَةِ النَّفْسِ‏

838 ENJOINMENT OF SELF-SCRUTINY

2650. رسولُ اللَّهِ صلى اللَّه عليه وآله : كان فيها [ أي صُحُفِ إبراهيم عليه السلام‏]... : على العاقِلِ ما لَم يَكُن مَغلوباً على‏ عَقلِهِ أن يكونَ لَهُ ساعاتٌ : ساعَةٌ يُناجِي فيها رَبَّهُ عزّوجلّ ، وساعَةٌ يُحاسِبُ نَفسَهُ ، وساعَةٌ يَتَفَكَّرُ فيما صَنَعَ اللَّهُ عزّوجلّ إلَيهِ ، وساعَةٌ يَخلُو فيها بِحَظِّ نفسِهِ مِنَ‏الحَلالِ؛ فإنّ هذهِ الساعَةَ عَونٌ لِتلكَ الساعاتِ واستِجمامٌ للقُلوبِ وتَوزِيعٌ لها1

2650. The Prophet (SAWA) said, 'The scriptures of Prophet Abraham (AS) contain the following: '...the rational man, as long as he is of sound reason, must put aside several hours during the day - an hour for conversing with his Lord, an hour for [self-scrutiny and] accounting for himself, an hour to ponder over Allah's favours bestowed upon him, and an hour to spend on his own lawful pleasures, for this one hour will be an aid to him in fulfilling his other hours, as well as a time to recuperate and relax.'2

2651. الإمامُ عليٌّ عليه السلام : اِجعَلْ مِن نفسِكَ على‏ نفسِكَ رَقيباً ، واجعَلْ لِآخِرَتِكَ مِن دُنياك نَصيباً3

2651. Imam Ali (AS) said, 'Appoint your own self as a scrutinizer over yourself, and use this world to reserve your share in the Hereafter.'4

2652. الإمامُ عليٌّ عليه السلام : يَنبَغِي أن يكونَ الرجُلُ مُهَيمِناً عَلى‏ نَفسِهِ ، مُراقِباً قَلبَهُ حافِظاً لِسانَهُ5

2652. Imam Ali (AS) said, 'Man must control and survey his own self, scrutinize his heart, and guard his tongue.'6

2653. الإمامُ عليٌّ عليه السلام : رَحِمَ اللَّهُ امرَأً (عَبداً) سَمِعَ حُكْماً فَوَعى‏ ، ودُعِيَ إلى‏ رَشادٍ فَدَنا ، وأخَذَ بِحُجْزَةِ هادٍ فَنَجا ، راقَبَ رَبَّهُ ، وخافَ ذَنبَهُ7

2653. Imam Ali (AS) said, 'Allah has mercy on the servant who scrutinizes his sins carefully and fears his Lord.'8

2654. الإمامُ عليٌّ عليه السلام : على العاقِلِ أن يُحصِيَ على‏ نفسِهِ مَساوِيَها في الدِّينِ والرَأيِ والأخلاقِ والأدَبِ ، فَيَجمَعَ ذلكَ في صَدرِهِ أو في كتابٍ ويَعمَلَ في إزالَتِها9

2654. Imam Ali (AS) said, 'The rational man must calculate his soul's misdeeds against religion, reason, ethical virtues and good moral conduct. He must gather this information within himself or write it down in a book and work at eradicating them.'10

2655. الإمامُ الصّادقُ عليه السلام : كانَ فيما وَعَظَ اللَّهُ تَبارَكَ و تَعالى‏ بهِ عيسَى بنَ مريمَ عليه السلام أن قالَ له : يا عيسى‏ ، كُنْ حَيثُما كُنتَ مُراقِباً لي11

2655. Imam al-Sadiq (AS) said, 'Among the advices that Allah, Blessed and most High, gave to Jesus son of Mary (AS) was, 'O Jesus, wherever you may be, scrutinize yourself on My behalf.'12

2656. الإمامُ الصّادقُ عليه السلام : مَنِ اعتَدَلَ يَوماهُ فهُو مَغبونٌ ، ومَن كانَ في غَدِهِ شَرّاً مِن يَومِهِ فهُو مَفتونٌ ، ومَن لَم يَتَفَقَّدِ النُقصانَ في نفسِهِ دام نَقصُهُ ، ومَن دامَ نَقصُهُ فالمَوتُ خَيرٌ لَهُ13

2656. Imam al-Sadiq (AS) said, 'The man for whom each day passes exactly the same as another [where there is no change in his character or his deeds] is indeed a loser. And the man for whom the next day is always worse than the previous day is indeed cursed. And the man who never sees to improve himself day after day is indeed at a loss, and whoever passes his days in such loss, death is surely better for him.'14

اُنظر : الغفلة : باب 1434 .

(See also: NEGLIGENCE: section 1434)

Notes

1. الخصال : 525 / 13 ، معاني الأخبار : 334 / 1 وفيه «وتفريغ لها» بدل «وتوزيع لها » .

2. al-Khisal, p. 525 , no. 13 and Maani al-Akhbar, p. 334

3. غرر الحكم : 2429 .

4. Ghurar al-Hikam, no. 2429

5. غرر الحكم : 10947 .

6. Ibid. no. 10947

7. نهج البلاغة : الخطبة 76 .

8. Ibid. no. 5205 and also Nahj al-Balagha, Sermon 76

9. بحار الأنوار : 78 / 6 / 58 .

10. Bihar al-Anwar, v. 78 , p. 6 , no. 58

11. بحار الأنوار : 14 / 289 و 293 / 14 .

12. Ibid. v. 14 , pp. 289 and 293 , no. 14

13. بحار الأنوار : 78 / 277 / 113 .

14. Ibid. v. 78 , p. 277 , no. 113

839 - المُراقَبةُ وَالمُحاسَبةُ

839 SELF-SCRUTINY AND SELF-ACCOUNTABILITY

2657. الإمامُ الكاظمُ عليه السلام : لَيسَ مِنّا مَن لَم يُحاسِبْ نفسَهُ في كُلِّ يَومٍ ، فَإن عَمِلَ حَسَناً استَزادَ اللَّهَ ، وإن عَمِلَ سَيِّئاً استَغفَرَ اللَّهَ مِنهُ وتابَ إلَيهِ1

2657. Imam al-Kazim (AS) said, 'The one who does not take account of himself every single day is not one of us. And when he performs a good deed, he should ask Allah to enable him to do more, and when he commits an evil deed, he must seek Allah's forgiveness and repent for it.'2

Notes

1. الكافي : 2 / 453 / 2 .

2. al-Kafi, v. 2 , p. 453 , no. 2

167 - رمضان‏

167 RAMA?AN

840 - شَهرُ رَمَضانَ‏

840 THE MONTH OF RAMAdaN

(شَهْرُ رَمَضانَ الَّذِي أُنْزِلَ فِيهِ الْقُرآنُ هُدىً للنَّاسِ وَبَيِّناتٍ مِّنَ الهُدَى‏ والْفُرقانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كانَ مَرِيضاً أو عَلَى‏ سَفَرٍ فَعِدَّةٌ مِّنْ أيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا العِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى‏ ما هَداكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ)1

“The month of Ramadan is the one in which the Qur'an was sent down as guidance to mankind, with manifest proofs of guidance and the Distinguisher. So let those of you who witness it fast [in] it, and as for anyone who is sick or on a journey, let it be a [similar] number of other days. Allah desires ease for you, and He does not desire hardship for you, and so that you may complete the number, and magnify Allah for guiding you, and that you may give thanks.” 2

2658. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّما سُمِّيَ الرَّمَضانُ لأ نّهُ يَرمَضُ الذُّنوبَ3

2658. The Prophet (SAWA) said, 'Verily Ramadan has been thus named because it scorches4 away sins.'5

2659. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ أبوابَ السماءِ تُفتَحُ في أوَّلِ ليلةٍ مِن شَهرِرَمَضانَ، ولا تُغلَقُ إلى‏ آخِرِ ليلةٍ مِنهُ6

2659. The Prophet (SAWA) said, 'Verily the gates of the heavens are opened on the first night of the month of Ramadan, and are not closed again until the very last night.'7

2660. رسولُ اللَّهِ صلى اللَّه عليه وآله : لَو يَعلَمُ العَبدُ ما في رَمَضانَ لَوَدَّ أن يكونَ رَمَضانُ السَّنَةَ8

2660. The Prophet (SAWA) said, 'If the servant was to fathom the worth of Ramadan, he would wish that Ramadan lasted the whole year.'9

2661. رسولُ اللَّهِ صلى اللَّه عليه وآله : إذا استَهَلَّ رَمَضانُ غُلِّقَتْ أبوابُ النارِ ، وفُتِحَتْ أبوابُ الجِنانِ ، وصُفِّدَتِ الشَّياطينُ10

2661. The Prophet (SAWA) said, 'As soon as the month of Ramadan sets in, the gates of Hell are locked up, the gates of Paradise are opened, and the devils are bound up.'11

2662. الإمامُ عليٌّ عليه السلام : إنَّ رسولَ اللَّهِ صلى اللَّه عليه وآله خَطَبَنا ذاتَ يَومٍ، فقالَ : أيُّها الناسُ ، إنّهُ قد أقبَلَ إلَيكُم شَهرُ اللَّهِ بالبَرَكَةِ والرّحمَةِ والمَغفِرةِ ، شَهرٌ هُو عِندَ اللَّهِ أفضَلُ الشُّهورِ ، وأيّامُهُ أفضَلُ الأيّامِ ، ولَيالِيهِ أفضَلُ اللَّيالِي ، وساعاتُهُ أفضَلُ الساعاتِ ، هُو شَهرٌ دُعِيتُمْ فيهِ إلى‏ ضِيافَةِ اللَّهِ وجُعِلتُم فيهِ مِن أهلِ كَرامَةِ اللَّهِ ، أنفاسُكُم فيهِ تَسبيحٌ ، ونَومُكُم فيهِ عِبادَةٌ ، وعَمَلُكُم فيهِ مَقبولٌ ، ودُعاؤكُم فيهِ مُستَجابٌ

فَقُمتُ فقلتُ : يا رسولَ اللَّهِ ، ما أفضَلُ الأعمالِ في‏هذا الشَّهرِ؟ فقالَ: يا أباالحسنِ، أفضَلُ الأعمالِ في هذا الشَّهرِ الوَرَعُ عن مَحارِمِ‏اللَّهِ عزّوجلّ12 . 13

2662. Imam Ali (AS) said, 'Verily the Prophet of Allah (AS) addressed us one day, saying,“O people, verily the month of Allah has come to you with benediction, mercy and forgiveness - a month that is the best of months in the sight of Allah, whose days are the best of days, whose nights are the best of nights, and whose hours are the best of hours. It is a month wherein you have been invited to the banquet of Allah and have been made worthy of Allah's magnanimity. Your breaths during this month are considered glorification [of Allah], and your sleep worship. Your actions in it are accepted and your supplication answered...” Upon hearing this, I stood up and asked, 'O Prophet of Allah, what is the best of deeds to be performed in this month?' He replied, 'O Abu al-Hasan, the best of deeds in this month is to restrain oneself from all that Allah, Mighty and Exalted, has prohibited.'14

2663. الإمامُ الباقر عليه السلام : قالَ رسولُ‏اللَّهِ صلى اللَّه عليه وآله لَمّا حَضَرَ شَهرُ رَمَضانَ وذلكَ لثَلاثٍ بَقِينَ مِن شَعبانَ، قالَ لبِلالٍ : نادِ في الناسِ ، فَجَمعَ الناسُ ثُمّ صَعِدَ المِنبَرَ، فَحَمِدَ اللَّهَ وأثنى‏ علَيهِ، ثُمّ قالَ: أيُّها الناسَ ، إنَّ هذا الشَّهرَ قد حَضَرَكُم وهُو سَيِّدُ الشُّهُورِ ، فيهِ ليلةٌ خَيرٌ مِن ألفِ شَهرٍ ، تُغلَقُ فيهِ أبوابُ النِّيرانِ، وتُفتَحُ فيهِ أبوابُ الجِنانِ ، فَمَن أدرَكَهُ فلَم يُغفَرْ لهُ فَأبعَدَهُ اللَّهُ15

2663. Imam al-Baqir (AS) narrated, 'At the end of Shaban, when there were only three days left till the month of Ramadan, the Prophet (SAWA) told Bilal, 'Call all the people', so the people gathered together. The Prophet (SAWA) mounted the pulpit, praised Allah and glorified Him, then continued, 'O people, this month that is coming upon you is the chief of all months. One particular night in it is better than a thousand months. During this month, the gates of Hell are locked up, and the gates of Paradise are opened. So whoever, in spite of experiencing this month is not forgiven, has indeed been distanced by Allah.'16

2664. الإمامُ الصّادقُ عليه السلام - مِن وَصِيَّتِهِ لِولْدِهِ عِندَ دُخُولِ شَهرِ رَمَضانَ - : فاجهَدُوا أنفُسَكُم فإنّ فيهِ تُقسَمُ الأرزاقُ ، وتُكتَبُ الآجالُ ، وفيهِ يُكتَبُ وَفدُ اللَّهِ الذين يَفِدُونَ إلَيهِ ، وفيهِ ليلةٌ العَمَلُ فيها خَيرٌ مِن العَمَلِ في ألفِ شَهرٍ17

2664. Imam al-Sadiq (AS), in his advice to his children heralding the advent of the month of Ramadan, said, 'Exert yourselves [in doing good deeds] for verily in this month sustenance is apportioned, life spans are destined, the names of Allah's select servants who wish to strive towards Him are recorded down, and in this month is a night wherein the good deeds performed equal the deeds of a thousand months.'18

Notes

1. البقرة : 185 .

2. Qur'an 2 :185

3. كنز العمّال : 23688 .

4. Ramadan comes from the Arabic root ra-ma-da: to scorch, burn up, parch (s.th) (ed.)

5. Kanz al-Ummal, no. 23688

6. بحارالأنوار : 96 / 344 / 8 .

7. Bihar al-Anwar, v. 96 , p. 34 , no. 8

8. بحار الأنوار : 96 / 346 / 12 .

9. Ibid. p. 346 , no. 12

10. بحار الأنوار : 96 / 348 / 14 .

11. Ibid. p. 348 , no. 14

12. الأمالي للصدوق : 154 / 149 .

13. (اُنظر) الذنب : باب 1366 .

14. Amali al-Saduq, p. 84 , no. 4

15. الأمالي للصدوق : 113 / 92 .

16. Ibid. p. 56 , no. 2

17. بحار الأنوار : 96 / 375 / 63 .

18. Bihar al-Anwar, v. 96 , p. 375 , no. 63

841 - غُفرانُ اللَّهِ في شَهرِ رَمَضانَ‏

841 ALLAH'S FORGIVENESS IN THE MONTH OF RAMAdaN

2665. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن أدرَكَ شَهرَ رَمَضانَ فلَم يُغفَرْ لَهُ فَأبعَدَهُ اللَّهُ1

2665. The Prophet (SAWA) said, 'He who experiences the month of Ramadan and remains unforgiven has indeed been distanced by Allah.'2

2666. رسولُ اللَّهِ صلى اللَّه عليه وآله - في خُطبتِهِ عندَ إقبالِ شهرِ رمضانَ - : إنّ الشَّقِيَّ مَن حُرِمَ غُفرانَ اللَّهِ في هذا الشَّهرِ العَظيمِ3

2666. The Prophet (SAWA), in his sermon heralding the advent of the month of Ramadan, said, 'Verily the most unfortunate is he who is deprived of Allah's forgiveness in this great month.'4

2667. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَنْ لم يُغفَرْ لَهُ في شَهرِ رمضانَ ففِي أيِّ شهرٍ يُغفَرُ لَهُ ؟!5

2667. The Prophet (SAWA) said, 'If a person remains unforgiven in the month of Ramadan, then what other month is there left for him to be forgiven in?!'6

2668. الإمامُ الصّادقُ عليه السلام : مَن لَم يُغفَرْ لَهُ في شهرِ رمضانَ لَم يُغفَرْ لَهُ إلى مِثلِهِ مِن قابِلٍ إلّا أن يَشهَدَ عَرَفَةَ.7

2668. Imam al-Sadiq (AS) said, 'If a person remains unforgiven in the month of Ramadan, he will not be forgiven in any other month after it unless he is able to attend the plains of Arafa [during the obligatory pilgrimage].'8

Notes

1. بحار الأنوار : 74 / 74 / 62 .

2. Ibid. v. 74 , p. 74 , no. 62

3. عيون أخبار الرِّضا : 1 / 295 / 53 .

4. Uyun Akhbar al-Rida (AS), v. 1 , p. 295 , no. 53

5. الأمالي للصدوق : 107 / 79 .

6. Amali al-Saduq, p. 52 , no. 2

7. بحار الأنوار : 96 / 342 / 6 .

8. Bihar al-Anwar, v. 96 , p. 342 , no. 6

168 - الروح‏

168 THE SPIRIT

842 - مَعرِفَةُ الرُّوحِ‏

842 THE SPIRIT

(وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أمْرِ رَبِّي وَما أُوتِيتُمْ مِنَ العِلْمِ إلّا قَلِيلاً)1

“They question you concerning the Spirit. Say, 'The Spirit is of the command of my Lord, and you have not been given of the knowledge except a few [of you].'2

انظر : الزمر : 42

(See also: Qur'an 39:42)

2669. الإمامُ الصّادقُ عليه السلام : إنّ الأرواحَ لا تُمازِجُ البَدَنَ ولا تُواكِلُهُ ، وإنّما هِي كِلَلٌ لِلبَدَنِ مُحِيطَةٌ به3

2669. Imam al-Sadiq (AS) said, 'Verily the spirits neither merge with the body nor are they dependent of it. Rather they are like a thin veil surrounding the body.'4

2670. الإمامُ الصّادقُ عليه السلام : الرُّوحُ جِسمٌ رَقِيقٌ قد اُلبِسَ قالَباً كثيفاً5

2670. Imam al-Sadiq (AS) said, 'The spirit is a subtle form that is in enveloped in a dense shell [i.e. the body].'6

Notes

1. الإسراء : 85 .

2. Qur'an 17 :85

3. بحار الأنوار : 61 / 40 / 11 .

4. Bihar al-Anwar, v. 61 , p. 40 , no. 11

5. بحار الأنوار : 61 / 34 / 7 .

6. Ibid. p. 34 , no. 7

843 - الأرواحُ جُنودٌ مُجَنَّدَةٌ

843 SPIRITS ARE PRE-MOBILIZED GROUPS

2671. رسولُ اللَّهِ صلى اللَّه عليه وآله : الأرواحُ جُنودٌ مُجَنَّدَةٌ ، فما تَعارَفَ مِنها ائتَلَفَ ، وما تَناكَرَ مِنها اختَلَفَ1

2671. The Prophet (SAWA) said, 'Spirits are pre-mobilized groups in that they are mutually attracted to other spirits that they are in harmony with and they mutually repel those that they differ.'2

2672. الإمامُ عليٌّ عليه السلام : المَوَدَّةُ تَعاطُفُ القُلوبِ في ائتِلافِ الأرواحِ3

2672. Imam Ali (AS) said, 'Love is when hearts harbour mutual affection due to the harmony between their spirits.'4

2673. كنز العمّال عن شقيق بن سلمة : جاءَ رجُلٌ إلى‏ عَلِيٍّ وكَلَّمَهُ ، فقالَ في عُرضِ الحديثِ : إنّي اُحِبُّكَ ، فقالَ لَهُ عَلِيٌّ : كَذَبتَ قالَ : لِمَ يا أميرَ المؤمنينَ ؟ قالَ : لأنّي لا أرى‏ قَلبِي يُحِبُّكَ ، قالَ النبيُّ صلى اللَّه عليه وآله: إنّ الأرواحَ كانَت تَلاقى‏ في الهَواءِ فَتَشامُّ ، ما تَعارَفَ مِنها ائتَلَفَ ، وما تَناكَرَ مِنها اختَلَفَ

فلَمّا كانَ من أمرِ عَلِيٍّ ما كانَ ، كانَ مِمَّن خَرَجَ علَيهِ5

2673. Shaqiq b. Salama narrated that a man once came to Imam Ali (AS) and was talking to him. In the course of the conversation, he told Imam Ali (AS) that he loved him. Imam replied, 'That is not true.' The man asked, 'Why, O Commander of the Faithful?' He replied, 'Because I do not find my heart loving you, and the Prophet (SAWA) said, 'Verily spirits meet each other in the air and sense each other, and those that are in harmony with each other are mutually attracted, and those that clash repel each other.'6

(اُنظر) الصديق : باب 1101

(See also: THE FRIEND: section 1101 )

Notes

1. كنز العمّال : 24660 .

2. Kanz al-Ummal, 24660

3. غرر الحكم : 2057 .

4. Ghurar al-Hikam, no. 2057

5. كنز العمّال : 25560 .

6. Kanz al-Ummal, no. 25560

844 - أحوالُ الرُّوحِ‏

844 THE STATES OF THE SPIRIT

2674. الإمامُ عليٌّ عليه السلام : إنّ لِلجِسمِ سِتَّةَ أحوالٍ: الصِّحّةُ ، والمَرضُ ، والمَوتُ ، والحَياةُ ، والنَّومُ ، واليَقَظَةُ ، وكذلكَ الرُّوحُ ، فحياتُها عِلمُها ، ومَوتُها جَهلُها ، ومَرَضُها شَكُّها ، وصِحَّتُها يَقِينُها ، ونَومُها غَفلَتُها ، ويَقَظَتُها حِفظُها1

2674. Imam Ali (AS) said, 'The body experiences six different states: health, sickness, death, life, sleep and wakefulness, and so does the spirit. Its life is its knowledge and its death ignorance; its sickness is doubt whereas its health is certainty; its sleep is its negligence and its wakefulness is its consciousness.'2

Notes

1. بحار الأنوار : 61 / 40 / 10 .

2. Bihar al-Anwar, v. 61 , p. 40 , no. 10

845 - الرُّوحُ عِندَ النَّومِ‏

845 THE SPIRIT DURING SLEEP

2675. الإمامُ الصّادقُ عليه السلام - عندما سَألَه أبو بصيرٍ عنِ الرُّوحِ عِندَ النَّومِ أخارِجٌ مِن البَدَنِ ؟ - : لا يا أبا بصيرٍ ، فإنَّ الرُّوحَ إذا فارَقَتِ البَدَنَ لَم تَعُدْ إلَيهِ ، غَيرَ أنّها بمَنزِلَةِ عَينِ الشَّمسِ مَركُوزةٌ في السماءِ في كَبِدِها ، وشُعاعُها في الدنيا1

2675. Imam al-Sadiq (AS), when asked by his companion Abu Basir whether the spirit remains with the body during sleep or leaves it, replied, 'No, O Abu Basir, verily if the spirit were to leave the body it would never again return to it. It is actually like the sun that is fixed in its place in the centre of the sky, yet its rays extend out to the earth.'2

2676. الإمامُ الكاظمُ عليه السلام : إنّ المَرءَ إذا نامَ فإنّ رُوحَ الحَيَوانِ باقِيَةٌ في البَدَنِ ، والذي يَخرُجُ مِنهُ رُوحُ العَقلِ.3

2676. Imam al-Kazim (AS) said, 'When man sleeps, the animal spirit within him remains with his body, and that which leaves it is the rational spirit.'4

انظر : النوم : باب 1778 .

(See also: SLEEPING: section 1778)

Notes

1. جامع الأخبار : 488 / 1360 .

2. Jami al-Akhbar, p. 488 , no. 1360

3. بحار الأنوار : 61 / 43 / 19 .

4. Bihar al-Anwar, v. 61 , p. 43 , no. 19