Alhassanain(p) Network for Heritage and Islamic Thought

280 - التَّعصُّب‏

280. PARTISANSHIP

1305 - ذَمُّ التَّعَصُّبِ‏

1305. REPREHENSION OF PARTISANSHIP

( إذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهُمُ الْحَمِيَّةَ حَمِيَّةَ الْجاهِليَّةِ فَأنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى‏ رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَألْزَمَهُمْ كَلِمَةَ التَّقْوَى‏ وَكانُوا أحَقَّ بِها وَأهْلَها وَكانَ اللَّهُ بِكُلِّ شَيْ‏ءٍ عَلِيماً)1

“When the faithless nourished bigotry in their hearts, the bigotry of pagan ignorance, Allah sent down His composure upon His Apostle and upon the faithful, and made them abide by the word of Godwariness, for they were the worthiest of it and deserved it, and Allah has knowledge of all things.” 2

(اُنظر) مريم : 73 ، 81 والمؤمنون : 33 ، 34 والشعراء : 111 والزخرف : 52 ، 53 والحجرات : 14

(See also: Qur’an 19:73, 19:81, 23:33, 23:34, 26:111, 43:52, 43:53, 49:14)

4271. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن تَعَصَّبَ أو تُعُصِّبَ لَهُ فقَد خَلَعَ رِبْقَ الإيمانِ مِن عُنُقِهِ3

4271. The Prophet (SAWA) said, ‘Whoever is bigoted or partial [to a false cause], or incites partisanship around himself and his own causes [unlawfully], the knot binding him to faith is untied from around his neck.’4

4272. رسولُ اللَّهِ صلى اللَّه عليه وآله : منَ كانَ في قَلبِهِ حَبَّةٌ مِن خَردَلٍ مِن عَصَبِيَّةٍ بَعَثَهُ اللَّهُ يَومَ القِيامَةِ مَعَ أعرابِ الجاهِلِيَّةِ5

4272. The Prophet (SAWA) said, ‘Whoever contains even a mustard seed’s weight of partisanship in his heart, Allah will raise him on the Day of Resurrection among the tribes of pagan and clannish Arabia.’6

4273. رسولُ اللَّهِ صلى اللَّه عليه وآله : لَيسَ مِنّا مَن دَعا إلى‏ عَصَبِيَّةٍ ، ولَيسَ مِنّا مَن قاتَلَ (عَلى‏) عَصَبِيَّةٍ ، ولَيسَ مِنّا مَن ماتَ عَلى‏ عَصَبِيَّةٍ7

4273. The Prophet (SAWA) said, ‘One who calls to partisanship is not one of us, nor one who fights for a bigoted cause, nor one who dies a partisan.’8

4274. الإمامُ عليٌّ عليه السلام - في ذَمِّ إبليسَ - : فافتَخَرَ عَلى‏ آدَمَ بِخَلقِهِ ، وتَعَصَّبَ عَلَيهِ لأِصلِهِ ، فعَدُوُّ اللَّهِ إمامُ المُتَعَصِّبينَ ، وسَلَفُ المُستَكبِرينَ ، الّذي وَضَعَ أساسَ العَصَبِيَّةِ ، ونازَعَ اللَّهَ رِداءَ الجَبريَّةِ ، وادَّرَعَ لِباسَ التَّعَزُّزِ ، وخَلَعَ قِناعَ التَّذَلُّلِ9

4274. Imam Ali (AS), condemning Iblis [Satan], said, ‘So he felt proud of his own creation over Adam’s, and was racist against him because of his origin. The enemy of Allah, therefore, is the leader of all racist bigots, and the forefather of all those who consider themselves superior, who laid the very foundation of bigotry, and tried to wrest the cloak of might from Allah, and assumed the garb of exultation having shed the veil of self-abasement.’10

4275. الإمامُ زينَ العابدينُ عليه السلام - لَمّا سُئلَ عَنِ العَصَبِيَّةِ - : العَصَبِيَّةُ الّتي يَأثَمُ عَلَيها صاحِبُها أن يَرَى الرَّجُلُ شِرارَ قَومِهِ خَيراً مِن خِيارِ قَومٍ آخَرينَ ، ولَيسَ مِنَ العَصَبِيَّةِ أن يُحِبَّ الرَّجُلُ قَومَهُ، ولكِن مِنَ العَصَبِيَّةِ أن يُعينَ قَومَهُ عَلَى الظُّلمِ11

4275. Imam Zayn al-Abidin (AS) said, ‘Blameworthy and punishable partisanship is when a person considers the evil people of his own community to be better and prefers them over the good people of another community. It is not considered partisanship or bigotry to love one’s own community, rather it is when a person assists them in spite of their wrongdoing and aids them therein.’12

Notes

1. الفتح : 26

2. Qur’an 48 :26

3. الكافي : 2 / 308 / 2

4. al-Kafi, v. 2, p. 308, no. 2

5. الكافي : 2 / 308 / 3

6. Ibid. no. 3

7. سنن أبي داوود : 4 / 332 / 5121

8. Sunan Abi Dawud, no. 5121

9. نهج البلاغة : الخطبة 192

10. Nahj al-Balagha, Sermon 192

11. الكافي : 2 / 308 / 7

12. al-Kafi, v. 2, p. 308, no. 7

1306 - التَّعَصُّبُ المَمدوحُ‏

1306. PRAISEWORTHY PARTISANSHIP

4276. الإمامُ عليٌّ عليه السلام : فإن كانَ لابُدَّ مِنَ العَصَبِيَّةِ فلْيَكُن تَعَصُّبُكُم لِمَكارِمِ الخِصالِ ، ومَحامِدِ الأفعالِ ، ومَحاسِنِ الاُمورِ ، الّتي تَفاضَلَت فيها المُجَداءُ والنُجَداءُ مِن بُيوتاتِ العَرَبِ ، ويَعاسيبُ القَبائلِ ، بِالأخلاقِ الرَّغيبَةِ ، والأحلامِ العَظيمَةِ ، والأخطارِ الجَليلَةِ ، والآثارِ المَحمودَةِ فتَعَصَّبوا لِخِلالِ الحَمدِ مِنَ الحِفظِ لِلجِوارِ ، والوَفاءِ بِالذِّمامِ ، والطَّاعَةِ لِلبِرِّ ، والمَعصِيَةِ لِلكِبرِ ، والأخذِ بِالفَضلِ ، والكَفِّ عَنِ البَغيِ ، والإعظامِ لِلقَتلِ ، والإنصافِ لِلخَلقِ ، والكَظمِ لِلغَيظِ ، واجتِنابِ الفَسادِ في الأرضِ1

4276. Imam Ali (AS) said, ‘And if you cannot avoid partisanship, then let your partisanship be for virtuous qualities, praiseworthy acts, and admirable matters with which the dignified and noble chiefs of the Arab households and the notables of the tribes distinguished themselves, such as attractive manners, great ambitions, momentous positions, and praiseworthy feats. So be partisans of praiseworthy characteristics like protection of one’s neighbour, fulfilment of rights, obedience of good people, opposition to the haughty, adoption of virtue, abstention from intimidating others, shunning bloodshed, doing justice to people, suppressing anger, and avoiding corruption in the land.’2

4277. الإمامُ عليٌّ عليه السلام : إن كُنتُم لا مَحالَةَ مُتَعَصِّبينَ فتَعَصَّبوا لِنُصرَةِ الحَقِّ وإغاثَةِ المَلهوفِ3

4277. Imam Ali (AS) said, ‘If you absolutely must be partisans to a cause, then do so to support the truth and to bring solace to the troubled.’4

Notes

1. نهج البلاغة : الخطبة 192

2. Nahj al-Balagha, no. 192

3. غرر الحكم : 3738

4. Ghurar al-Hikam, no. 3738

281 - العصمة

281. INFALLIBILITY

1307 - مَعنَى العِصمَةِ

1307. THE MEANING OF INFALLIBILITY

4278. معاني الأخبار عن الإمامِ الكاظم عن آبائه عن الإمامِ زينِ العابدينَ عليهم السلام : الإمامُ مِنّا لا يَكونُ إلّا مَعصوماً ، ولَيسَتِ العِصمَةُ في ظاهِرِ الخِلقَةِ فيُعرَفَ بِها ، ولِذلكَ لا يَكونُ إلّا مَنصوصاً فقيلَ لَهُ : يَابنَ رَسولِ اللَّهِ ، فَما مَعنَى المَعصومِ ؟ فقالَ : هُوَ المُعتَصِمُ بِحَبلِ اللَّهِ ، وحَبلُ اللَّهِ هُوَ القُرآنُ ، لا يَفتَرِقانِ إلى‏ يَومِ القِيامَةِ ، والإمامُ يَهدي إلَى القُرآنِ ، والقُرآنُ يَهدي إلَى الإمامِ ، وذلكَ قَولُ اللَّهِ عزَّوجلَّ : (إنَّ هذا القُرآنَ يَهْدي لِلَّتي هِيَ أقْوَمُ)1

4278. Imam Zayn al-Abidin (AS) said, ‘An Imam from among us can only be infallible. Infallibility is not an outward physical feature that can be noticed which is why it must be documented [in the Qur’an or traditions].’ He was then asked, ‘O son of the Prophet, and what does infallible mean?’ to which he replied, ‘It refers to one who clings fast to the rope of Allah, and the rope of Allah is the Qur’an. They do not separate from each other until the Day of Resurrection, and the Imam guides to the Qur’an and the Qur’an guides to the Imam, which is the purport of Allah’s saying [in the Qur’an]:“Verily this Qur’an guides to what is most upright.” 23

4279. الإمامُ الصّادقُ عليه السلام - لَمّا سَألَهُ هِشامٌ عَن مَعنَى المَعصومِ - : المَعصومُ هُوَ المُمتَنِعُ بِاللَّهِ مِن جَميعِ مَحارِمِ اللَّهِ ، وقالَ اللَّهُ تَبارَكَ وتَعالى‏ : (ومَن يَعتَصِمْ بِاللَّهِ فقَد هُدِيَ إلى‏ صِراطٍ مُستَقيمٍ)4

4279. Imam al-Sadiq (AS), in reply to Hisham’s question about the meaning of infallible, said, ‘The infallible [Imam] is prevented by Allah from all acts which Allah has prohibited, and Allah, Blessed and most High, says:“And whoever takes recourse in Allah is certainly guided to a straight path.” 56

Notes

1. معاني الأخبار : 132 / 1

2. Qur’an 17 :9

3. Maani al-Akhbar, p. 132, no. 1

4. معاني الأخبار : 132 / 2

5. Qur’an 3 :101

6. Maani al-Akhbar, p. 132, no. 2

1308 - موجِباتُ العِصمَةِ

1308. FACTORS THAT BRING ABOUT SINLESSNESS

4280. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ اللَّهَ عزَّ ذِكرُهُ يَعصِمُ مَن أطاعَهُ ، ولا يَعتَصِمُ بِهِ مَن عَصاهُ1

4280. The Prophet (SAWA) said, ‘Verily Allah, Exalted be His remembrance, protects [from sin] whoever obeys Him, and whoever disobeys Him does not benefit from His protection.’2

4281. الإمامُ عليٌّ عليه السلام : من اُلهِمَ العِصمَةَ أمِنَ الزَّلَلَ3

4281. Imam Ali (AS) said, ‘He who is divinely granted infallibility is safe from error.’4

4282. الإمامُ عليٌّ عليه السلام: الاعِتبارُ يُثمِرُ العِصمَةَ5

4282. Imam Ali (AS) said, ‘Drawing lessons [from past experiences] gives rise to immunity.’6

4283. الإمامُ عليٌّ عليه السلام : إنَّ التَّقوى‏ عِصمَةٌ لَكَ في حَياتِكَ ، وزُلفى‏لَكَ بَعدَ مَماتِكَ7

4283. Imam Ali (AS) said, ‘Verily Godwariness is a protection [against sin] for you in your life, and a great profit for you after your death.’8

4284. الإمامُ عليٌّ عليه السلام : بِالتَّقوى‏ قُرِنَتِ العِصمَةُ9

4284. Imam Ali (AS) said, ‘Sinlessness is fastened with Godwariness.’10

4285. الإمامُ عليٌّ عليه السلام : الحِكمَةُ عِصمَةٌ ، العِصمَةُ نِعمَةٌ11

4285. Imam Ali (AS) said, ‘Wisdom is sinlessness, and sinlessness is a bounty.’12

4286. الإمامُ عليٌّ عليه السلام - في مُناجاتِهِ - : إلهي ، لا سَبيلَ إلى الاحتِراسِ مِنَ الذَّنبِ إلّا بِعِصمَتِكَ ، ولا وُصولَ إلى عَمَلِ الخَيراتِ إلّا بِمَشِيئَتِكَ ، فكَيفَ لي بِإفادَةِ ما أسلَفتَني فيهِ مَشيئَتَكَ ؟! وكَيفَ لي بِالاحتِراسِ مِنَ الذَّنبِ ما إن لَم تُدرِكْني فيهِ عِصمَتُكَ ؟ !13

4286. Imam Ali (AS) said in his intimate supplication, ‘My God, I have no way to guard myself from sin except through Your protection, and no way to attain good deeds except by Your will. So how can I ever benefit from that which You have preceded with Your will?! And how can I ever guard myself from sins as long as Your protection does not cover me therein?!’14

4287. الإمامُ الباقرُ عليه السلام : إذا عَلِمَ اللَّهُ تَعالى‏ حُسنَ نِيَّةٍ مِن أحَدٍ اكتَنَفَهُ بِالعِصمَةِ15

4287. Imam al-Baqir (AS) said, ‘When Allah, most High, knows the good intention of a person, He encompasses him with His protection from all sides.’16

(اُنظر) الشيطان : باب 1031

(See also: SATAN: section 1031)

Notes

1. الكافي : 8 / 82 / 39

2. al-Kafi, v. 8, p. 82, no. 39

3. غرر الحكم : 8469

4. Ghurar al-Hikam, no. 8469

5. غرر الحكم : 879

6. Ibid. no. 879

7. غرر الحكم : 3466

8. Ibid. no. 3466

9. غرر الحكم : 4316

10. Ibid. no. 4316

11. غرر الحكم : 12

12. Ibid. no. 12

13. البلد الأمين : 315

14. al-Balad al-Amin, p. 315

15. بحار الأنوار : 78 / 188 / 41

16. Bihar al-Anwar, v. 78, p. 188, no. 41

1309 - عِصمَةُ الإمامِ‏

1309. THE INFALLIBILITY OF THE IMAM

1

4288. الإمامُ الصّادقُ عليه السلام - في صِفَةِ الإمامِ - : مَعصوماً مِنَ الزَّلّاتِ ، مَصوناً عَنِ الفَواحِشِ كُلِّها2

4288. Imam al-Sadiq (AS) said, describing the Imam, ‘He is immune from committing all errors, well-protected from all acts of indecency.’3

4289. الإمامُ الصّادقُ عليه السلام : نَحنُ تَراجِمَةُ أمرِ اللَّهِ ، نَحنُ قَومٌ مَعصُومونَ4

4289. Imam al-Sadiq (AS) said, ‘We are the interpreters of Allah’s command, we are the infallible people.’5

4290. الإمامُ الرِّضا عليه السلام : الإمامُ : المُطَهَّرُ مِنَ الذُّنوبِ ، والمُبَرَّأُ عَنِ العُيوبِ6

4290. Imam al-Rida (AS) said, ‘An Imam is: purified from sins, immune from all flaws.’7

4291. الإمامُ الرِّضا عليه السلام : . فهُوَ مَعصومٌ مُؤَيَّدٌ مُوَفَّقٌ مُسَدَّدٌ ، قَد أمِنَ مِنَ الخَطايا والزَّلَلِ والعِثارِ ، يَخُصُّهُ اللَّهُ بِذلكَ لِيَكونَ حُجَّتَهُ عَلى‏ عِبادِهِ وشاهِدَهُ عَلى‏ خَلقِهِ8

4291. Imam al-Rida (AS) said, ‘He [i.e. the Imam] is therefore infallible, divinely supported, aided, and shielded; being immune from all mistakes, errors and lapses. Allah has endowed him that in order to make Him His proof on the servants and His witness over creation.’9

Notes

1. The word ‘Imam’ in this sub-section refers specifically to the Imams from the Prophet’s household, from the progeny of Imam Ali (AS) (ed.)

2. الكافي : 1 / 204 / 2

3. al-Kafi, v. 1, p. 204, no. 2

4. الكافي : 1 / 269 / 6

5. Ibid. p. 269, no. 6

6. الكافي : 1 / 200 / 1

7. Ibid. p. 200, no. 1

8. الكافي : 1 / 203 / 1

9. Ibid. p. 203, no. 1

282 - التّعظيم‏

282. VENERATION

1310 - تَعظيمُ الاُمَراءِ

1310. VENERATION OF RULERS

4292. رسول اللَّه صلى اللَّه عليه وآله: مَن مَدَحَ سُلطاناً جائراً وتَخَفَّفَ وتَضَعضَعَ لَهُ طَمَعاً فيهِ كانَ قَرينَهُ إلَى النّارِ1

4292. The Prophet (SAWA) said, ‘He who praises a tyrant ruler and is humble and subordinate to him out of greed in him will be his partner in Hellfire.’2

4293. رسولُ اللَّهِ صلى اللَّه عليه وآله: مَن أحَبَّ أن يَمثُلَ لَهُ الرِّجالُ فَلْيَتبَوَّأْ مَقعَدَهُ في النّارِ3

4293. The Prophet (SAWA) said, ‘Whoever likes people to stand up for him should take a seat for himself in the Fire.’4

4294. بحار الأنوار عن أبي ذَرٍّ رحمه اللَّه عليه : رَأيتُ سَلمانَ وبِلالاً يُقبِلانِ إلَى النَّبِيِّ صلى اللَّه عليه وآله إذ انكَبَّ سَلمانُ عَلى‏ قَدَمِ رَسولِ اللَّهِ صلى اللَّه عليه وآله‏يُقَبِّلُها ، فزَجَرَهُ النّبِيُّ صلى اللَّه عليه وآله عَن ذلكَ ، ثُمّ قالَ لَهُ : يا سَلمانُ ، لا تَصنَعْ بي ما تَصنَعُ الأعاجِمُ بِمُلوكِها ، أنا عَبدٌ مِن عَبيدِ اللَّهِ آكُلُ مِمّا يَأكُلُ العَبدُ ، وأقعُدُ كَما يَقعُدُ العَبدُ5

4294. Bihar al-Anwar, narrating from Abu Dharr, ‘I saw Salman and Bilal approaching the Prophet (SAWA) when Salman threw himself at the Prophet (SAWA)’s feet, kissing them. So the Prophet (SAWA) stopped him from doing that, and said to him, ‘O Salman, do not do unto me as the foreigners do with their kings – I am a servant from among the servants of Allah, eating what a servant eats and sitting how a servant sits.’6

4295. الإمامُ عليّ عليه السلام - لدهاقين الأنبار لمّا ترجّلوا لَهُ وَاشتَدُّوا بَينَ يَدَيهِ عند مسيره إلى الشام - : ما هذا الّذي صَنَعتُموهُ ؟ فَقالوا : خُلقٌ مِنّا نُعَظِّمُ بِهِ اُمَراءَنا ، فقالَ : وَاللَّهِ ما يَنتَفِعُ بِهذا اُمَراؤكُم ! وإنَّكُم لَتَشُقُّونَ عَلى أنفُسِكُم في دُنياكُم ، وتَشقَونَ بِهِ في آخِرَتِكُم ، وما أخسَرَ المَشَقَّةَ وَراءَها العِقابُ ، وأربَحَ الدَّعَةَ مَعَها الأمانُ مِنَ النّارِ !7

4295. Imam Ali (AS) was proceeding towards Syria, when the peasants of al-Anbar upon seeing him, dismounted from their mounts and started running towards him. He enquired, ‘What is this you are doing?’ to which they replied, ‘This is the way we respect our leaders.’ So he said, ‘By Allah, this does not benefit your leaders in any way, whilst you are belabouring yourself in this world and earning misery for yourselves in the Hereafter. How wasteful is the labour in whose wake lies chastisement, and how profitable the composure which brings safety from the Fire!’8

Notes

1. أمالي الصدوق : 347 / 1

2. Amali al-Saduq, p. 347, no. 1

3. بحار الأنوار : 16 / 240

4. Bihar al-Anwar v16 p 240

5. بحار الأنوار : 76 / 63 / 3

6. Ibid. v. 76, p. 63, no. 3

7. نهج البلاغة : الحكمة 37

8. Nahj al-Balagha, Saying 37

1311 - ما يَنبَغي مِنَ التَّعظيمِ‏

1311. THE EXTENT OF VENERATION RECOMMENDED

( ذلِكَ وَمَنْ يُعَظِّمْ شَعائِرَ اللَّهِ فَإنَّها مِنْ تَقْوَى الْقُلُوبِ)1

“That, and whoever venerates the sacraments of Allah – indeed that arises from the godwariness in the hearts.” 2

( ذلِكَ وَمَنْ يُعَظِّمْ حُرُماتِ اللَّهِ فَهُوَ خَيْرٌ لَهُ عِنْدَ رَبِّهِ وَأُحِلَّتْ لَكُمُ الْأنْعامُ إلَّا ما يُتْلَى‏ عَلَيْكُمْ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأوْثانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ)3

“That, and whoever venerates the sacraments of Allah, that is better for him with his Lord. You are permitted [animals of] grazing livestock except for what will be recited to you. So avoid the abomination of idols, and avoid false speech.” 4

4296. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ مِن تَعظيمِ جَلالِ اللَّهِ عزَّوجلَّ كَرامَةَ ذي الشَّيبَةِ ، وحامِلِ القُرآنِ ، والإمامِ العادِلِ5

4296. The Prophet (SAWA) said, ‘Verily venerating Allah’s Exaltedness involves honouring the old, the bearer of the Qur’an and the just Imam.’6

4297. الإمامُ الصّادقُ عليه السلام - لَمّا سُئلَ عَنِ القِيامِ تَعظيماً لِلرَّجُلِ - : مَكروهٌ إلّا لِرَجُلٍ في الدِّينِ7

4297. Imam al-Sadiq (AS) when asked about standing in veneration of someone, replied, ‘It is an abominable act, except when standing for a man of religion.’8

4298. الإمامُ الكاظمُ عليه السلام : عَظِّمِ العالِمَ لِعِلمِهِ ودَعْ مُنازَعتَهُ ، وصَغِّرِ الجاهِلَ لِجَهلِهِ ولا تَطرُدْهُ ، ولكِن قَرِّبْهُ وعَلِّمْهُ9

4298. Imam al-Kazim (AS) said, ‘Venerate the scholar for his knowledge and abandon argumentation with him. Depreciate the ignorant man for his ignorance but do not drive him away. Rather draw him near and teach him.’10

بيان :

قالَ الشهيدُ قدّس اللَّه روحه في قواعده : يجوز تعظيم المؤمن بما جرت به عادة الزمان وإن لم يكن منقولاً عن‏السَّلف ؛ لدلالة العُمومات عليه ، قال تعالى‏ : (ذلكَ ومَنْ يُعَظِّمْ شَعائرَ اللَّهِ فإنَّها مِن تَقوَى القُلوبِ) وقالَ تعالى‏ : (ذلكَ ومَن يُعَظِّمْ حُرُماتِ اللَّهِ فهُوَ خَيرٌ لَهُ عِندَ رَبِّه) ولقول النبيّ صلى اللَّه عليه وآله : لاتَباغَضوا ولا تَحاسَدوا ولا تَدابَروا ولا تَقاطَعوا وكونوا عِبادَ اللَّهِ إخواناً فعلى‏ هذا يجوز القيام والتعظيم بانحناءٍ وشبهه ، وربّما وجب إذا أدّى‏ تركه إلَى التباغض والتقاطع أو إهانة المؤمن وقد صحّ أنَّ النبيَّ صلى اللَّه عليه وآله قام إلى‏ فاطِمَةَ عليها السلام وإلى‏ جَعفَرٍ رضى اللَّه عنه لَمّا قَدِمَ مِن الحَبشَةِ ، وقال للأنصار : قُوموا إلى‏ سَيِّدِكُم ونُقِل أنَّهُ صلى اللَّه عليه وآله قامَ لِعِكرِمَةَ بنِ أبي جَهلٍ لَمّا قَدِم مِنَ اليَمنِ فَرَحاً بِقُدومِه

Shahid al-Awwal (may Allah sanctify his soul) wrote in his al-Qawaid, ‘The veneration of a believer is allowed according to what is current amongst the norms of the time, even though the practice has not been handed down from our forefathers but because of the general laws indicating to it. Allah, most High, says,“That, and whoever venerates the sacraments of Allah – indeed that arises from the godwariness in the hearts” , and He, most High, says,“That, and whoever venerates the sacraments of Allah, that is better for him with his Lord. You are permitted [animals of] grazing livestock except for what will be recited to you. So avoid the abomination of idols, and avoid false speech” , and the Prophet (SAWA) said, ‘Do not display hatred towards each other, nor be jealous of each other, nor oppose each other, nor break off relations with each other, but rather be brothers as servants of Allah.’ Based on this, standing and veneration through curtsying and the like is allowed, and may even be obligatory if abandonment of it will lead to mutual hatred and breaking of relations or to the insult of a believer. It is a fact that the Prophet (SAWA) stood up for Fatima (AS) and for Jafar [may Allah be pleased with him] when he arrived from Abyssinia, and he said to the ansar, ‘Stand up for your leader.’ It has been reported that he (SAWA) stood up for Ikrima b. Abi Jahl when he arrived from Yemen, gladdened by his arrival.’

Notes

1. الحجّ : 32

2. Qur’an 22:32

3. الحجّ : 30

4. Qur’an 22:30

5. كنز العمّال : 25507

6. Kanz al-Ummal, no. 25507

7. المحاسن : 1 / 364 / 786

8. al-Mahasin, v. 1, p. 364, no. 786

9. تحف العقول : 394

10. Tuhaf al-Uqul, no. 394

283 - العفّة

283. SELF-RESTRAINT

1312 - الحَثُّ عَلَى العَفافِ‏

1312. ENJOINMENT OF SELF-RESTRAINT

( وَلْيَسْتَعْفِفِ الَّذِينَ لا يَجِدُونَ نِكاحاً حَتَّى‏ يُغْنِيَهُمُ اللَّهُ مِنْ فَضْلِهِ)1

“Those who cannot afford marriage should be continent until Allah enriches them out of His grace.” 2

( يَحْسَبُهُمُ الْجاهِلُ أغْنِياءَ مِنَ التَّعَفُّفِ)3

“The unaware suppose them to be well-off because of their reserve.” 4

4299. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ اللَّهَ يُحِبُّ الحَيِيَّ المُتَعفِّفَ ، ويُبغِضُ البَذِيَّ السّائلَ المُلحِفَ5

4299. The Prophet (SAWA) said, ‘Verily Allah, Mighty and Exalted, loves the reserved and shy and chaste person, and despises the bawdy and importunate beggar.’6

4300. الإمامُ عليٌّ عليه السلام : ما المُجاهِدُ الشَّهيدُ في سَبيلِ اللَّهِ بِأعظَمَ أجراً مِمَّن قَدَرَ فعَفَّ ، لَكادَ العَفيفُ أن يَكونَ مَلَكاً مِنَ المَلائكَةِ7

4300. Imam Ali (AS) said, ‘The fighter who is martyred in the way of Allah has no greater reward than the one who is able to sate himself but remains chaste. The chaste person may well become one of the angels.’8

4301. الإمامُ عليٌّ عليه السلام : العِفَّةُ رَأسُ كُلِّ خَيرٍ9

4301. Imam Ali (AS) said, ‘Self-restraint is the root of all good.’10

4302. الإمامُ عليٌّ عليه السلام : العِفَّةُ أفضَلُ الفُتُوَّةِ11

4302. Imam Ali (AS) said, ‘Self-restraint is the best part of spiritual chivalry (futuwwa).’12

4303. الإمامُ عليٌّ عليه السلام : العَفافُ يَصونُ النَّفسَ ويُنَزِّهُها عَنِ الدَّنايا13

4303. Imam Ali (AS) said, ‘Self-restraint protects the soul from all sides and keeps it away from base things.’14

4304. الإمامُ عليٌّ عليه السلام : زَكاةُ الجَمالِ العَفافُ15

4304. Imam Ali (AS) said, ‘The zakat of beauty is chastity.’16

4305. الإمامُ الصّادقُ عليه السلام : عِفّوا عَن نِساءِ النّاسِ تَعِفَّ نِساؤكُم17

4305. Imam al-Sadiq (AS) said, ‘Restrain yourselves from other people’s women and your own women will remain chaste.’18

Notes

1. النور : 33

2. Qur’an 24 :33

3. البقرة : 273

4. Qur’an 2 :273

5. الأمالي للطوسي : 39 / 43

6. Amali al-Tusi, p. 39, no. 43

7. نهج البلاغة : الحكمة 474

8. Nahj al-Balagha, Saying 474

9. غرر الحكم : 1168

10. Ghurar al-Hikam, no. 1168

11. غرر الحكم : 529

12. Ibid. no. 529

13. غرر الحكم : 1989

14. Ibid. no. 1989

15. غرر الحكم : 5449

16. Ibid. no. 5449

17. الخصال : 55 / 75

18. al-Khisal, p. 55, no. 75

1313 - الحَثُّ عَلى‏ عِفَّةِ البَطنِ وَالفَرجِ‏

1313. ENJOINMENT OF RESTRAINING THE STOMACH AND THE PRIVATE PARTS

4306. رسولُ اللَّهِ صلى اللَّه عليه وآله : أكثَرُ ما تَلِجُ بِهِ اُمَّتيَ النّارَ الأجوَفانِ : البَطنُ والفَرجُ1

4306. The Prophet (SAWA) said, ‘Most of my community who will enter the Fire will be as a result of two cavities: the stomach and the private parts.’2

4307. رسولُ اللَّهِ صلى اللَّه عليه وآله: إنَّ موسى‏ - صلّى اللَّهُ عليهِ و سَلَّمَ - آجَرَ نَفسَهُ ثَمانِيَ سِنينَ ، أو عَشراً ، عَلى‏ عِفَّةِ فَرجِهِ وطَعامِ بَطنِهِ3

4307. The Prophet (SAWA) said, ‘Verily Moses (AS) engaged himself for eight or ten years in restraining his private parts and his stomach.’4

4308. الإمامُ الباقرُ عليه السلام : ما عُبِدَ اللَّهُ بِشَي‏ءٍ أفضَلَ مِن عِفَّةِ بَطنٍ وفَرجٍ5

4308. Imam al-Baqir (AS) said, ‘Allah can be worshipped with no act better than restraint of the stomach and the private parts.’6

Notes

1. الكافي : 2 / 79 / 5

2. al-Kafi, v. 2, p. 79, no. 5

3. سنن ابن ماجة : 2 / 817 / 2444

4. Sunan Ibn Maja, no. 2444

5. الكافي : 2 / 79 / 1

6. al-Kafi, v. 2, p. 79, no. 5

1314 - أصلُ العَفافِ‏

1314. THE ROOT OF SELF-RESTRAINT

4309. الإمامُ عليٌّ عليه السلام : أصلُ العَفافِ القَناعَةُ، وثَمَرَتُها قِلَّةُ الأحزانِ1

4309. Imam Ali (AS) said, ‘The root of self-restraint is contentment, and its fruit is fewer sorrows.’2

4310. الإمامُ عليٌّ عليه السلام : الرِّضا بِالكَفافِ يُؤَدّي إلَى العَفافِ3

4310. Imam Ali (AS) said, ‘Satisfaction with one’s lot leads to self-restraint.’4

4311. الإمامُ عليٌّ عليه السلام : قَدرُ الرَّجُلِ عَلى‏ قَدرِ هِمَّتِهِ وعِفَّتُهُ عَلى‏ قَدرِ غَيرَتِهِ5

4311. Imam Ali (AS) said, ‘The worth of a man is proportionate to his ambition … and his chastity is in proportion with his sense of self-worth.’6

4312. الإمامُ عليٌّ عليه السلام : مَن عَقَلَ عَفَّ7

4312. Imam Ali (AS) said, ‘He who uses his intellect restrains himself.’8

Notes

1. مطالب السؤول : 50

2. Matalib al-Sa’ul, p. 50

3. غرر الحكم : 1512

4. Ghurar al-Hikam, no. 1512

5. نهج البلاغة : الحكمة 47

6. Nahj al-Balagha, Saying 47

7. غرر الحكم : 7646

8. Ghurar al-Hikam, no. 7646

1315 - ثَمَرَةُ العِفَّةِ

1315. THE FRUIT OF SELF-RESTRAINT

4313. رسولُ اللَّهِ صلى اللَّه عليه وآله : أمّا العَفافُ : فيَتَشَعَّبُ مِنهُ الرِّضا ، والاستِكانَةُ ، والحَظُّ ، والرّاحَةُ ، والتَّفَقُّدُ ، والخُشوعُ ، والتَّذَكُّرُ ، والتَّفَكُّرُ ، والجُودُ ، والسَّخاءُ ، فهذا ما يَتَشَعَّبُ لِلعاقِلِ بِعَفافِه رِضىً بِاللَّهِ وبِقِسمِهِ1

4313. The Prophet (SAWA) said, ‘As for self-restraint, from it branches out satisfaction, resignation, good fortune, comfort, a sense of consideration, humbleness, a sense of remembrance, contemplation, magnanimity and generosity. These are the many ramifications for the intelligent man who practices self-restraint and is satisfied with Allah and with his share.’2

4314. الإمامُ عليٌّ عليه السلام: العِفَّةُ تُضَعِّفُ الشَّهوَةَ3

4314. Imam Ali (AS) said, ‘Self-restraint weakens carnal desire.’4

4315. الإمامُ عليٌّ عليه السلام : ثَمَرَةُ العِفَّةِ القَناعَةُ5

4315. Imam Ali (AS) said, ‘The fruit of self-restraint is contentment.’6

4316. الإمامُ عليٌّ عليه السلام : ثَمَرَةُ العِفَّةِ الصِّيانَةُ7

4316. Imam Ali (AS) said, ‘The fruit of self-restraint is preservation [of oneself].’8

4317. الإمامُ عليٌّ عليه السلام : مَن عَفَّ خَفَّ وِزرُهُ ، وعَظُمَ عِندَ اللَّهِ قَدرُهُ9

4317. Imam Ali (AS) said, ‘He who practices self-restraint, his burden decreases and his worth in Allah’s eyes increases.’10

4318. الإمامُ عليٌّ عليه السلام : بِالعَفافِ تَزكو الأعمالُ11

4318. Imam Ali (AS) said, ‘Actions are purified through practice of self-restraint.’12

Notes

1. تحف العقول : 17

2. Tuhaf al-Uqul, no. 17

3. غرر الحكم : 2148

4. Ghurar al-Hikam, no. 2148

5. غرر الحكم : 4637

6. Ibid. no. 4637

7. غرر الحكم : 4593

8. Ibid. no. 4593

9. غرر الحكم : 8597

10. Ibid. no. 4597

11. غرر الحكم : 4238

12. Ibid. no. 4238