Alhassanain(p) Network for Heritage and Islamic Thought

256 - الطِّيب‏

256. PERFUME

1192 - فَضْلُ الطِّيبِ‏

1192. THE VIRTUE OF USING PERFUME

3845. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ الرِيحَ الطَّيِّبَةَ تَشُدُّ القَلبَ وتَزِيدُ في الجِماعِ1

3845. The Prophet (SAWA) said, ‘Verily the pleasant fragrance strengthens the heart and acts as an aphrodisiac.’2

3846. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن تَطَيَّبَ للَّهِ‏ِ جاءَ يَومَ القِيامَةِ ورِيحُهُ أطيَبُ مِنَ المِسكِ، ومَن تَطَيَّبَ لِغَيرِ اللَّهِ جاءَ يَومَ القِيامَةِ ورِيحُهُ أنتَنُ مِن الجِيفَةِ3

3846. The Prophet (SAWA) said, ‘He who perfumes himself for Allah, most High, will be raised on the Day of Resurrection, smelling more fragrant than sweet musk, whereas he who perfumes himself for other than Allah [for an unlawful purpose] will be raised on the Day of Resurrection smelling more putrid than a corpse.’4

3847. سنن النسائي عن أنس بن مالك : كانَ النبيُّ صلى اللَّه عليه وآله إذا اُتِيَ بِطِيبٍ لَم يَرُدَّهُ5

3847. Anas b. Malik narrated, ‘The Prophet (SAWA) never used to refuse perfume when he was gifted it.’6

3848. الإمامُ عليٌّ عليه السلام : الطِّيبُ نُشْرَةٌ7

3848. Imam Ali (AS) said, ‘Perfume is an amulet [a remedy].’8

3849. الإمامُ الصّادقُ عليه السلام : العِطرُ مِن سُنَنِ المُرسَلِينَ9

3849. Imam al-Sadiq (AS) said, ‘Putting perfume is a practice of the messengers.’10

3850. الإمامُ الصّادقُ عليه السلام : كانَ رسولُ اللَّهِ صلى اللَّه عليه وآله يُنفِقُ في الطِّيبِ أكثَرَ مِمّا يُنفِقُ في الطَّعامِ11

3850. Imam al-Sadiq (AS) narrated, ‘The Prophet (SAWA) used to spend more on perfume than he did on food.’12

3851. الإمامُ الصّادقُ عليه السلام : مَن تَطَيَّبَ أوَّلَ النهارِ لَم يَزَلْ عَقلُهُ مَعهُ إلى اللَّيلِ13

3851. Imam al-Sadiq (AS) said, ‘Whoever perfumes himself first thing in the morning has his intellect [working] with him till nightfall.’14

3852. الإمامُ الكاظمُ عليه السلام : لا يَنبَغِي للرَّجُلِ أن يَدَعَ الطِّيبَ في كُلِّ يَومٍ، فإن لَم يَقدِرْ علَيهِ فَيَومٌ ويَومٌ لا، فإن لَم يَقدِرْ ففي كُلِّ جُمُعَةٍ و لا يَدَعْ15

3852. Imam al-Kazim (AS) said, ‘Man should not leave one day without perfuming himself, and if he is not able to do that, then he should perfume himself every other day, and if he cannot do that, then he should do so every Friday without fail.’16

3853. الإمامُ الرِّضا عليه السلام : الطِّيبُ مِن أخلاقِ الأنبياءِ17

3853. Imam al-Rida (AS) said, ‘Putting perfume is a noble characteristic of the prophets.’18

Notes

1. الكافي : 6 / 510 / 3

2. al-Kafi, v. 6, p. 510, no. 3

3. المصنّف لعبد الرزّاق : 4 / 319 / 7933

4. al-Muasanif li Abdul Razzaq, v. 4, p. 319, no. 7933

5. سنن النسائي : 8 / 189

6. Sunan al-Nasa’i, v. 8, p. 189

7. نهج البلاغة : الحكمة 400

8. Nahj al-Balagha, Saying 400

9. الكافي : 6 / 510 / 2

10. al-Kafi, v. 6, p. 510, no. 2

11. الكافي : 6 / 512 / 18

12. Ibid. p. 512, no. 18

13. الكافي : 6 / 510 / 7

14. Ibid. p. 510, no. 7

15. الكافي : 6 / 510 / 4

16. Ibid. no. 4

17. الكافي : 6 / 510 / 1

18. Ibid. no. 1

1193 - طِيبُ النِّساءِ

1193. THE PERFUME OF WOMEN

3854. رسولُ اللَّهِ صلى اللَّه عليه وآله : طِيبُ النِّساءِ ما ظَهَرَ لَونُهُ وخَفِيَ رِيحُهُ، وطِيبُ الرِّجالِ ما ظَهَرَ رِيحُهُ وخَفِيَ لَونُهُ1

3854. The Prophet (SAWA) said, ‘Perfumes suitable for women are those that have a visible colour and a subtle fragrance and perfumes suitable for men have a distinct fragrance and a transparent colour.’2

3855. رسولُ اللَّهِ صلى اللَّه عليه وآله : أيُّما امرأةٍ استَعطَرَتْ فَمَرَّت على‏ قَومٍ لِيَجِدُوا مِن رِيحِها فهي زانِيَةٌ3

3855. The Prophet (SAWA) said, ‘Any woman who perfumes herself and goes out among people intending for them to smell her fragrance is an adulteress.’4

Notes

1. الكافي : 6 / 512 / 17

2. Ibid. p. 512, no. 17

3. سنن النسائي : 8 / 153

4. Sunan al-Nasa’i, v. 8, p. 153

257 - الطِّيَرَة

257. THE EVIL OMEN

1194 - التَّطَيُّرُ

1194. DRAWING EVIL OMENS

3856. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن رَدَّتهُ الطِّيَرَةُ عَن حاجَتِهِ فَقَد أشرَكَ1

3856. The Prophet (SAWA) said, ‘He who is driven by an evil omen to abandon fulfilment of his need has indeed associated something with Allah.’2

3857. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن خَرَجَ يُريدُ سَفَراً فَرَجَعَ مِن طَيرٍ فقد كَفَرَ بما اُنزِلَ على‏ محمّدٍ3

3857. The Prophet (SAWA) said, ‘He who leaves his home intending to travel, then returns because of an evil omen has indeed disbelieved in what has been revealed to Muhammad.’4

3858. رسولُ اللَّهِ صلى اللَّه عليه وآله : أصدَقُ الطِّيَرَةِ الفَألُ5

3858. The Prophet (SAWA) said, ‘The truest omen is the optimistic auspice.’6

3859. رسولُ اللَّهِ صلى اللَّه عليه وآله : ليسَ مِنّا مَن تَطَيَّرَ أو تُطُيِّرَ لَهُ7

3859. The Prophet (SAWA) said, ‘One who draws evil omens or believes evil omens drawn by others, or predicts the future or has his future predicted for him, or practices magic or has magic practiced for him, is not one of us.’8

3860. رسولُ اللَّهِ صلى اللَّه عليه وآله : كَفّارَةُ الطِّيَرَةِ التَّوَكُّلُ9

3860. The Prophet (SAWA) said, ‘The penance for taking an evil omen is complete reliance on Allah.’10

3861. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا طِيَرَةَ ولا شُؤمَ11

3861. The Prophet (SAWA) said, ‘There is no such thing as an evil omen or bad luck.’12

3862. مكارم الأخلاق : في الحديث: إنّ النبيَّ صلى اللَّه عليه وآله كانَ يُحِبُّ الفَألَ الحَسَنَ ويَكرَهُ الطِّيَرَةَ ، وكانَ يَأمُرُ مَن رَأى‏ شَيئاً يَكرَهُهُ ويَتَطَيَّرُ مِنهُ أن يقولَ : اللّهُمّ لايُؤتِي الخَيرَ إلّا أنتَ، ولا يَدفَعُ السَّيّئاتِ إلّا أنتَ ، ولا حولَ ولاقُوَّةَ إلّا بكَ13

3862. It is narrated in Makarim al-Akhlaq: ‘Verily the Prophet (SAWA) used to like the optimistic auspice and used to dislike the evil omen. He used to tell people who saw something they disliked and took it to mean an evil omen to say: ‘O Allah, none gives good but You, and none repels evil but You, and there is no power and no strength except with You.’14

3863. الإمامُ الصّادقُ عليه السلام : الطِّيَرَةُ على‏ ما تَجعَلُها إن هَوَّنتَها تَهَوَّنَت، وإن شَدَّدتَها تَشَدَّدَت، وإن لَم تَجعَلْها شَيئاً لَم تَكُن شَيئاً15

3863. Imam al-Sadiq (AS) said, ‘The evil omen takes effect according to what you make of it – if you do not take it seriously, it will not be serious, and if you attach great importance to it, it will bear great importance, and if you do not make anything of it, it will not mean anything.’16

Notes

1. كنز العمّال : 28566

2. Kanz al-Ummal, no. 28566

3. كنز العمّال : 28570

4. Ibid. no. 28570

5. كنز العمّال : 28584

6. Ibid. no. 28584

7. الترغيب والترهيب : 4 / 33 / 4

8. al-Targhib wa al-Tarhib, v. 4, p. 33, no. 4

9. الكافي : 8 / 198 / 236

10. al-Kafi, v. 8, p. 198, no. 236

11. تفسير نور الثقلين : 4 / 382 / 35

12. Nur al-Thaqalayn, v. 4, p. 382, no. 35

13. مكارم الأخلاق : 2 / 153 / 2374 و2375 ، اُنظر كنز العمّال : 7 / 136

14. Makarim al-Akhlaq, v. 2, p. 153, no. 2374 ,2375

15. الكافي : 8 / 197 / 235

16. al-Kafi, v. 8, p. 197, no. 235

258 - الظُّفر

258. NAILS

1195 - الحَثُّ عَلى‏ تَقليمِ الأظفارِ

1195. ENCOURAGING THE CLIPPING OF ONE’S NAILS

3864. رسولُ اللَّهِ صلى اللَّه عليه وآله : تَقليمُ الأظفارِ يَمنَعُ الداءَ الأعظَمَ، و يُدِرُّ الرِّزقَ1

3864. The Prophet (SAWA) said, ‘Clipping one’s nails prevents the worst disease, and yields abundant sustenance.’2

3865. الإمامُ الباقرُ عليه السلام : إنّما قَصُّ الأظفارِ لأنّها مَقِيلُ الشَّيطانِ، ومِنهُ يَكونُ النِّسيانُ3

3865. Imam al-Baqir (AS) said, ‘Do cut your nails indeed for verily they are Satan’s resting place, and from him ensues forgetfulness.’4

3866. الإمامُ الصّادقُ عليه السلام : إنّ أستَرَ وأخفى‏ ما يُسَلَّطُ الشَّيطانُ مِنِ ابنِ آدَمَ أن صارَ أن يَسكُنَ تَحتَ الأظافِيرِ.5

3866. Imam al-Sadiq (AS) said, ‘Verily the most hidden and subtle way that Satan has managed to gain control over man is that he has made himself an abode under his nails [i.e. in unclean places].’6

Notes

1. الكافي : 6 / 490 / 1

2. al-Kafi, v. 6, p. 490, no. 1

3. الكافي : 6 / 490 / 6

4. Ibid. no. 6

5. الكافي : 6 / 490 / 7

6. Ibid. no. 7

1196 - الحَثُّ عَلى‏ تَركِ الأظافيرِ لِلنِّساءِ

1

1196. ENCOURAGING WOMEN TO LEAVE THEIR NAILS (LONG)

2

3867. الكافي : قال رسولُ اللَّهِ - للرِّجالِ - : قُصُّوا أظافِيرَكُم، وللنِّساءِ : اُترُكْنَ فإنّهُ أزيَنُ لَكُنَّ3

3867. It is narrated in al-Kafi on the authority of al-Sakuni that the Prophet of Allah (AS) said to men, ‘Cut your nails’, and to women, ‘Leave them for verily that is more beautiful for you.’4

Notes

1. من الواضح أنّ الترغيب في إطالة الأظافير للنساء هو في حالة مراعاة نظافتها ، وعدم خروجها عن الحدّ المتعارف عليه

2. It is evident that encouraging ladies to have long nails as an ornament is provided that they keep them clean and they are not longer than normal size.

3. الكافي : 6 / 491 / 15

4. Ibid. p. 491, no. 15

259 - الظُّلْم‏

259. WRONGDOING

1

1197 - التَّحذيرُ مِنَ الظُّلمِ‏

1197. Caution Against Wrongdoing

( وَاللَّهُ لا يَهْدِي القَوْمَ الظَّالِمِينَ)2

“And Allah does not guide the wrongdoing ones.” 3

( إِنَّهُ لا يُفْلِحُ الظَّالِمُونَ)4

“Indeed the wrongdoers will not be felicitous.” 5

3868. رسولُ اللَّهِ صلى اللَّه عليه وآله : إيّاكُم والظُّلمَ؛ فإنّهُ يُخرِبُ قُلوبَكُم6

3868. The Prophet (SAWA) said, ‘Beware of wrongdoing for verily it corrupts your hearts.’7

3869. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّه لَيَأتِيَ العَبدُ يَومَ القِيامَةِ وقد سَرَّتهُ حَسَناتُهُ، فَيَجِي‏ءُ الرجُلُ فيقولُ : يا ربِّ ظَلَمَني هَذا، فَيُؤخَذُ مِن حَسَناتِهِ فَيُجعَلُ في حَسَناتِ الذي سَألَهُ، فما يَزالُ كذلكَ حتّى‏ ما يَبقى‏ لَهُ حَسَنةٌ، فإذا جاءَ مَن يَسألُهُ نَظَرَ إلى‏ سَيِّئاتِهِ فَجُعِلَت مَع سيّئاتِ الرَّجُلِ، فلا يَزالُ يُستَوفى‏ مِنهُ حتّى‏ يَدخُلَ النارَ8

3869. The Prophet (SAWA) said, ‘Verily the servant will come on the Day of Resurrection having performed many good deeds which please him, when a man will come, complaining [to Allah], ‘O Lord, this man has wronged me’, whereupon some of his good deeds will be taken and transferred to the good deeds of the plaintiff. The situation will continue thus until finally he will be left with no good deeds, and then the plaintiff’s evil deeds will start being transferred to his own evil deeds, and he will continue to pay for them thus until he will enter the Fire.’9

3870. رسولُ اللَّهِ صلى اللَّه عليه وآله : اتَّقُوا الظُّلمَ؛ فإنّهُ ظُلُماتٌ يَومَ القِيامَةِ10

3870. The Prophet (SAWA) said, ‘Fear wrongdoing, for verily it is a source of darkness on the Day of Resurrection.’11

3871. الإمامُ عليٌّ عليه السلام : الظُّلمُ ألأمُ الرَّذائلِ12

3871. Imam Ali (AS) said, ‘Wrongdoing is the most painful of all vices.’13

3872. الإمامُ عليٌّ عليه السلام : الظُّلمُ يُزِلُّ القَدَمَ، ويَسلُبُ النِّعَمَ ويُهلِكُ الاُمَمَ14

3872. Imam Ali (AS) said, ‘Wrongdoing causes feet to slip, snatches away bounties and destroys nations.’15

3873. الإمامُ عليٌّ عليه السلام - في خُطبَةٍ لَهُ يَتَبَرَّأُ مِن الظُّلمِ - : واللَّهِ لأََن أبِيتَ عَلى‏ حَسَكِ السَّعدانِ مُسَهَّداً، أو اُجَرَّ في الأغلالِ مُصَفَّداً، أحَبُّ إلَيَّ مِن أن ألقَى اللَّهَ ورسولَهُ يَومَ القِيامَةِ ظالِماً لِبَعضِ العِبادِ، وغاصِباً لِشَي‏ءٍ مِن الحُطامِ، وكيفَ أظلِمُ أحَداً لِنَفسٍ يُسرِعُ إلى البِلى‏ قُفُولُها، ويَطُولُ في الثَّرى‏ حُلُولُها ؟!16

3873. Imam Ali (AS) said, denouncing wrongdoing, ‘By Allah, I would rather spend a sleepless night on the thorns of the Sadan tree [a type of prickly tree], or be driven as a prisoner in shackles, than meet Allah and His Messenger on the Day of Resurrection having wronged any servant or having usurped any kind of worldly wealth. How can I wrong anyone for the sake of this soul that is rapidly hastening towards destruction and is to remain under the earth for a long time?’17

3874. الإمامُ عليٌّ عليه السلام - أيضاً - : واللَّهِ لو اُعطِيتُ الأقاليمَ السَّبعَةَ بما تَحتَ أفلاكِها، على‏ أن أعصِيَ اللَّهَ في‏نَملَةٍ أسلُبُها جُلْبَ‏شَعِيرَةٍ ما فَعَلتُهُ.18

3874. Imam Ali (AS) said, ‘By Allah, if I was given all the seven domains with all that exists under its celestial spheres in order that I may disobey Allah to the extent of snatching a single grain of barley from an ant, I would not do it.’19

3875. الإمامُ عليٌّ عليه السلام : إيّاكَ والظُّلمَ؛ فَمَن ظَلَمَ كَرُهَت أيّامُهُ20

3875. Imam Ali (AS) said, ‘Beware of wrongdoing, for the living days of one who wrongs others become odious.’21

3876. الإمامُ عليٌّ عليه السلام : لَيسَ شَي‏ءٌ أدعى‏ إلى‏ تَغييرِ نِعمَةِ اللَّهِ وتَعجِيلِ نِقْمَتِهِ مِن إقامَةٍ على‏ ظُلمٍ؛ فإنّ اللَّهَ سَميعُ دَعوَةِ المُضطَهَدِينَ (المَظلومِينَ)، وهُو للظالِمينَ بِالمِرصادِ22

3876. Imam Ali (AS) said, ‘Nothing induces the reversal of Allah’s bounty or the hastening of His retribution than continuous injustice [to others]; for verily Allah hears the call of the oppressed and lies in wait for the oppressors.’23

3877. الإمامُ عليٌّ عليه السلام : مَن ظَلَمَ قُصِمَ عُمرُهُ24

3877. Imam Ali (AS) said, ‘The life of one who wrongs others is shattered.’25

3878. الإمامُ عليٌّ عليه السلام : راكِبُ الظُّلمِ يَكبُو بِهِ مَركَبُهُ26

3878. Imam Ali (AS) said, ‘The one who takes wrongdoing as a mount is thrown off by it.’27

3879. الإمامُ عليٌّ عليه السلام : مَن جارَ أهلَكَهُ جَورُهُ28

3879. Imam Ali (AS) said, ‘The one who tyrannises others is ruined by his own tyranny.’29

3880. الإمامُ الصّادقُ عليه السلام : نهى‏ رسولُ اللَّهِ صلى اللَّه عليه وآله أن يُؤكَلَ ماتَحمِلُ النَّملَةُ بِفِيها وقَوائمِها30

3880. Imam al-Sadiq (AS) narrated, ‘The Prophet (SAWA) forbade anyone from eating anything that an ant carries in its mouth or holds in its grip.’31

Notes

1. The Arabic ?ulm comes from the root ?a-la-ma meaning to do wrong, to act wrongfully, injuriously, unjustly or tyrannically in its intransitive usage, and to wrong (others or oneself), to treat someone wrongfully, unjustly, injuriously or tyrannically when transitive. The title has been translated quite generally as ‘wrongdoing’, though each tradition has been translated to best denote the meaning of ?ulm in that particular context (ed.)

2. البقرة : 258

3. Qur’an 2 :258

4. الأنعام : 21، يوسف : 23

5. Qur’an 6 :21 , 12 :23

6. كنز العمّال : 7639

7. Kanz al-Ummal, no. 7639

8. روضة الواعظين : 512

9. Rawdat al-Wai?in, p. 512

10. الكافي : 2 / 332 / 11

11. al-Kafi, v. 2, p. 332, no. 11

12. غرر الحكم : 804

13. Ghurar al-Hikam, no. 804

14. غرر الحكم : 1734

15. Ibid. no. 1734

16. نهج البلاغة : الخطبة 224

17. Nahj al-Balagha, Sermon 224

18. نهج البلاغة : الخطبة 224

19. Ibid.

20. غرر الحكم : 2638

21. Ghurar al-Hikam, no. 2638

22. نهج البلاغة : الكتاب 53، غرر الحكم : 7523

23. Nahj al-Balagha, Letter 53

24. غرر الحكم : 7940

25. Ghurar al-Hikam, no. 7940

26. غرر الحكم : 5391

27. Ibid. no. 5391

28. غرر الحكم : 7835

29. Ibid. no. 7835

30. الكافي : 5 / 307 / 11

31. al-Kafi, v. 5, p. 305, no. 11

1198 - أنواعُ الظُّلمِ‏

1198. TYPES OF WRONGDOING

3881. الإمامُ عليٌّ عليه السلام : ألا وإنَّ الظُّلمَ ثلاثةٌ : فَظُلمٌ لا يُغفَرُ، وظُلمٌ لا يُترَكُ، وظُلمٌ مَغفورٌ لا يُطلَبُ، فأمّا الظُّلمُ الذي لا يُغفَرُ فالشِّركُ بِاللَّهِ وأمّا الظُّلمُ الذي يُغفَرُ فَظُلمُ العَبدِ نفسَهُ عندَ بعضِ الهَناتِ، وأمّا الظُّلمُ الذي لا يُترَكُ فظُلمُ العِبادِ بَعضِهِم بَعضاً1

3881. Imam Ali (AS) said, ‘Know that wrongdoing is of three types: the wrongdoing that is unforgivable, the wrongdoing that cannot be left unaccounted, and the wrongdoing that is forgivable and unquestioned. The wrong that is unforgivable is association of anything with Allah …the wrong that is forgivable is when the servant is unjust to himself and wrongs himself with regard to his faults, and the wrong that cannot be left unaccounted is the wrong that people do unto each other.’2

(اُنظر) الذنب : باب 771

(See also: SINNING: section 771)

Notes

1. نهج البلاغة : الخطبة 176

2. Nahj al-Balagha, Sermon 176

1199 - أفحَشُ الظُّلمِ‏

1199. The Most Atrocious Type of Wrong

3882. رسولُ اللَّهِ صلى اللَّه عليه وآله : اشتَدَّ غَضَبُ اللَّهِ عَلى‏ مَن ظَلَمَ مَن لا يَجِدُ ناصِراً غَيرَ اللَّهِ1

3882. The Prophet (SAWA) said, ‘The wrath of Allah is indeed severe on one who wrongssomebody that has no one to help him apart from Allah.’2

3883. الإمامُ عليٌّ عليه السلام : ظُلمُ الضَّعيفِ أفحَشُ الظُّلمِ3

3883. Imam Ali (AS) said, ‘Wronging the weak is the most atrocious type of injustice.’4

3884. الإمامُ عليٌّ عليه السلام - لَمّا سُئلَ : أيُّ ذنبٍ أعجَلُ عُقوبَةً لِصاحِبِهِ ؟ - : مَن ظَلَمَ مَن لا ناصِرَ لَهُ إلّا اللَّهُ، وجاوَرَ النِّعمَةَ بِالتَّقصيرِ ، واستَطالَ بِالبَغيِ على الفَقيرِ5

3884. Imam Ali (AS) was once asked, ‘Which sin hastens punishment down on its perpetrator the fastest?’ to which he replied, ‘He who wrongs somebody that has no helper save Allah, he who repays bounties with negligence and laxity, and he who displays arrogant and intimidating behaviour towards the poor.’6

3885. الإمامُ عليٌّ عليه السلام : مِن أفحَشِ الظُّلمِ ظُلمُ الكِرامِ7

3885. Imam Ali (AS) said, ‘One of the most atrocious types of injustice is to wrong kind people.’8

3886. الإمامُ الباقرُ عليه السلام : لَمّا حَضَرَ عليَّ بنَ الحُسينِ عليهما السلام الوَفاةُ ضَمَّني إلى‏ صَدرِهِ، ثُمّ قالَ : يا بُنَيَّ ، اُوصِيكَ بما أوصانِي بهِ أبي عليه السلام حينَ حَضَرَتهُ الوَفاةُ وبما ذَكَرَ أنَّ أباهُ أوصاهُ بهِ ، قالَ : يا بُنَيَّ ، إيّاكَ وظُلمَ مَن لا يَجِدُ علَيكَ ناصِراً إلّا اللَّهَ9

3886. Imam al-Baqir (AS) narrated that when his father, Imam Ali Zayn al-Abidin (AS) was approaching death, he hugged him close to his chest and said, ‘O my son, I am advising you of the same thing that my father advised me in his will when he was approaching death, and the same thing that he said his father advised him - O my son! Beware of wronging one who has no helper against you but Allah.’10

Notes

1. كنز العمّال : 7605

2. Kanz al-Ummal, no. 7605

3. نهج البلاغة : الكتاب 31، غرر الحكم : 6054

4. Nahj al-Balagha, Letter 31

5. بحار الأنوار : 75 / 320 / 43

6. Bihar al-Anwar, v. 75, p. 320, no. 43

7. غرر الحكم : 9272

8. Ghurar al-Hikam, no. 9272

9. الكافي : 2 / 331 / 5

10. al-Kafi, v. 2, p. 231, no. 5

1200 - إمهالُ الظَّالِمِ‏

1200. GRANTING RESPITE TO THE WRONGDOER

1

3887. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ اللَّهَ يُمهِلُ الظَّالِمَ حتّى‏ يقولَ : قد أهمَلَنِي! ثُمّ يَأخُذُهُ أخذَةً رابِيَةً، إنّ اللَّهَ حَمِدَ نفسَهُ عِندَ هَلاكِ الظّالِمِينَ ، فقالَ : (فَقُطِعَ دَابِرُ القَوْمِ الّذينَ ظَلَمُوا وَالحَمْدُ للَّهِ‏ِ رَبِّ العالَمِينَ)2 .3

3887. The Prophet (SAWA) said, ‘Verily Allah gives such respite to the wrongdoer, until he says [rejoicingly], ‘He [Allah] has indeed forgotten about me!’ Then Allah seizes him with a terrible seizing. Verily Allah has praised Himself with regard to the way in which He destroys wrongdoers, saying in the Qur’an:“Thus the wrongdoing ones were rooted out, and all praise belongs to Allah, the Lord of all the worlds.” 45

3888. تفسير نور الثقلين : قال الإمامُ الباقرُ عليه السلام : أملَى اللَّهُ عزّ وجلّ لِفرعَونَ ما بينَ الكَلِمَتَينِ أربَعينَ سَنَةً، ثُمّ أخَذَهُ اللَّهُ نَكالَ الآخِرَةِ والاُولى‏، وكانَ بينَ أن قالَ اللَّهُ عزّوجلّ لموسى‏ وهارونَ عليهما السلام : (قد أُجِيبَتْ دَعوَتُكُما)6 وبينَ أن عَرَّفَهُ اللَّهُ تعالى‏ الإجابَةَ أربَعينَ سَنَةً7

3888. Imam al-Baqir (AS) said, ‘Allah gave Pharaoh a long respite of forty years, between His two addresses to him, then Allah seized him with the punishment of this life and the Hereafter. So forty years passed between the time that Allah said to Prophet Moses (AS) and Prophet Aaron (AS):“Your supplication has already been granted” and between the time He actually showed them the answer to their supplication [i.e. through Pharaoh’s annihilation].’8

Notes

1. Allah grants the wrongdoer respite or a time delay before punishing him in order to see if he will mend his ways, and so that the wrongdoer may fully become deserving of His punishment through his lack of conscience and continued wrongdoing in spite of having been given respite after guidance, and moreover in order to bring upon him a surprise attack just when he has justified his wrongdoing to himself (ed.)

2. الأنعام : 45

3. بحار الأنوار : 75 / 322 / 51

4. Qur’an 6 :45

5. Bihar al-Anwar, v. 75, p. 322, no. 51

6. يونس : 89

7. الخصال : 539 / 11

8. al-Khisal, p. 539, no. 11, and Nur al-Thaqalayn, v. 5, p. 500, no. 21

1201 - نَدامَةُ الظّالِمِ‏

1201. THE WRONGDOER’S REGRET

( وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى‏ يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا)1

“A day when the wrongdoer will bite his hands, saying, ‘I wish I had followed the Apostle’s way!” 2

3889. رسولُ اللَّهِ صلى اللَّه عليه وآله : الظُّلمُ نَدامَةٌ3

3889. The Prophet (SAWA) said, ‘Wrongdoing results in regret.’4

3890. الإمامُ عليُّ عليه السلام : يَومُ العَدلِ على الظّالِمِ أشَدُّ مِن يَومِ الجَورِ على المَظلُومِ5

3890. Imam Ali (AS) said, ‘The day that justice is brought to the wrongdoer is much more severe than the day oppression is done unto the oppressed.’6

3891. الإمامُ الباقرُ عليه السلام : ما يَأخُذُ المَظلومُ مِن دِينِ الظَّالِمِ أكثَرُ ممّا يَأخُذُ الظَّالِمُ مِن دُنيا المَظلومِ7

3891. Imam al-Baqir (AS) said, ‘The wronged one profits much more from his oppressor’s Hereafter [i.e. his account of deeds] than the oppressor profits from the world [i.e. the wealth or honour] of the one he is wronging.’8

Notes

1. الفرقان : 27

2. Qur’an 25 :27

3. بحار الأنوار : 75 / 322 / 52

4. Bihar al-Anwar, v. 75, p. 322, no. 52

5. نهج البلاغة : الحكمة 341

6. Nahj al-Balagha, Saying 241

7. بحار الأنوار : 75 / 311 / 15

8. Bihar al-Anwar, v. 75, p. 311, no. 15

1202 - التَّحذيرُ مِن إعانَةِ الظَّالِمِ‏

1202. CAUTION AGAINST AIDING THE WRONGDOER

(وَلا تَركَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَما لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِياءَ ثُمَّ لا تُنْصَرُونَ)1

“And do not incline toward the wrongdoers, lest the Fire should touch you, and you will not have any friend besides Allah, then you will not be helped.” 2

3892. رسولُ اللَّهِ صلى اللَّه عليه وآله : إذا كانَ يَومُ القِيامَةِ نادى‏ مُنادٍ : أينَ الظَّلَمَةُ وأعوانُهُم ؟ مَن لاقَ لَهُم دَواةً، أو رَبَطَ لَهُم كِيساً ، أو مَدَّ لَهُم مُدَّةَ قَلَمٍ ، فَاحشُرُوهُم مَعَهُم3

3892. The Prophet (SAWA) said, ‘On the Day of Resurrection, a caller will call out, ‘Where are the wrongdoers and their helpers? Whoever prepared the inkwell for them, or tied their purse for them, or supplied them with a pen – gather them all together with them.’4

3893. الإمامُ الصّادقُ عليه السلام : العامِلُ بِالظُّلمِ والمُعينُ لَهُ والرَّاضِي بهِ شُرَكاءُ ثَلاثَتُهُم5

3893. Imam al-Sadiq (AS) said, ‘The perpetrator of the wrong act, his accomplice and the one who approves of it - all three are equally to blame for the wrong.’6

3894. الإمامُ الصّادقُ عليه السلام : لَولا أنَّ بَنِي اُمَيَّةَ وَجَدُوا مَن يَكتُبُ لَهُم، ويَجبِي لَهُمُ الفَي‏ءَ، ويُقاتِلُ عَنهُم، ويَشهَدُ جَماعَتَهُم، لَما سَلَبُونا حَقَّنا7

3894. Imam al-Sadiq (AS) said, ‘If it was not for the fact that the Bani Umayya found people to scribe for them, to shade them, to fight for them, and to attend their gatherings, they would never have been able to snatch away our rights [by themselves].’8

3895. الإمامُ الصّادقُ عليه السلام - في قولِهِ تعالى‏ : (ولا تَرْكَنُوا إِلى الَّذِينَ ظَلَمُوا ...) - : هُوَ الرَّجُلُ يَأتِي السُّلطانَ فَيُحِبُّ بَقاءَهُ إلى‏ أن يُدخِلَ يَدَهُ إلى‏ كِيسِهِ فَيُعطِيَهُ9

3895. Imam al-Sadiq (AS) with respect to Allah’s verse in the Qur’an:“And do not incline toward the wrongdoers, lest the Fire should touch you, and you will not have any friend besides Allah, then you will not be helped” , said, ‘This refers to the man who attends to an unjust ruler, wishing his rule to continue in order that he may put his hand in his purse and give him thereof.’10

Notes

1. هود : 113 .

2. Qur’an 11 :113

3. بحار الأنوار : 75 / 372 / 17 .

4. Bihar al-Anwar, v. 75 , p. 373 , no. 17

5. الكافي : 2 / 333 / 16 .

6. al-Kafi, v. 2 , p. 333 , no. 16

7. الكافي : 5 / 106 / 4 ، اُنظر تمام الكلام .

8. Ibid. v. 5 , p. 106 , no. 4

9. الكافي : 5 / 108 / 12 .

10. Ibid. v. 5 , p. 108 , no. 12

1203 - الحَثُّ عَلى‏ إعانَةِ المَظلومِ‏

1203. ENJOINMENT OF AIDING THE WRONGED

(مَن يَشْفَعْ شَفاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْها وَمَن يَشْفَعْ شَفاعَةً سَيِّئَةً يَكُنْ لَهُ كِفْلٌ مِنْها وَكانَ اللَّهُ عَلَى كُلِّ شَيْ‏ءٍ مُقِيتاً)1

“Whoever intercedes for a good cause shall receive a share of it, and whoever intercedes for an evil cause shall share its burden, and Allah is prepotent over all things.” 2

3896. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن أخَذَ لِلمَظلومِ مِنَ الظَّالِمِ كانَ مَعِيَ في الجَنَّةِ مُصاحِباً3

3896. The Prophet (SAWA) said, ‘Whoever takes the side of the oppressed over the oppressor will be with me as my companion in Paradise.’4

3897. الإمامُ عليٌّ عليه السلام - للحَسَنَينِ عليهما السلام - : قُولا بِالحَقِّ، واعمَلا لِلأجرِ، وكُونا للظَّالِمِ خَصماً ولِلمَظلومِ عَوناً5

3897. Imam Ali (AS) said to Imam Hasan and Imam Husayn (AS), ‘Speak the truth, and do good deeds to secure a good reward, and be adversaries to the oppressor and aiders of the oppressed.’6

3898. الإمامُ الكاظمُ عليه السلام - لِعليِّ بنِ يَقطينٍ - : إنّ للَّهِ‏ِ تعالى‏ أولياءَ مَع أولياءِ الظَّلَمَةِ لِيَدفَعَ بِهِم عَن أوليائهِ، وأنتَ مِنهُم يا عليُّ7

3898. Imam al-Kazim (AS) said to Ali b. Yaqtin, ‘Verily Allah, most High, has friends just like the friends of the oppressors, with the aid of whom He defends His friends, and you are one of them, O Ali.’8

Notes

1. النساء : 85 .

2. Qur’an 4 :85

3. بحار الأنوار : 75 / 359 / 75 .

4. Bihar al-Anwar, v. 75 , p. 359 , no. 75

5. بحار الأنوار : 100 / 90 / 75 .

6. Ibid. v. 100 , p. 90 , no. 75

7. بحار الأنوار : 75 / 349 / 56 .

8. Ibid. v. 75 , p. 349 , no. 56