Alhassanain(p) Network for Heritage and Islamic Thought

210 - الشَّباب‏

210 YOUTH

999 - الشّباب‏

999. YOUTH

3190. رسولُ اللَّهِ صلى اللَّه عليه وآله : الشَّبابُ شُعبَةٌ مِن الجُنُونِ1

3190. The Prophet (SAWA) said, 'Youth is a branch of folly.'2

3191. رسولُ اللَّهِ صلى اللَّه عليه وآله : خَيرُ شَبابِكُم مَن تَشَبَّهَ بِكُهُولِكُم ، وشَرُّ كُهُولِكُم مَن تَشَبَّهَ بِشَبابِكُم3

3191. The Prophet (SAWA) said, 'The best of your youth are those who act like the old from among you, and the worst of your old ones are those who act like your youth.'4

3192. الإمامُ عليٌّ عليه السلام : شَيئانِ لا يَعرِفُ فَضلَهُما إلّا مَن فَقَدَهُما : الشَّبابُ، وَالعافِيَةُ5

3192. Imam Ali (AS) said, 'There are two things whose worth is only known to one who has lost them: youth and health.'6

Notes

1. الاختصاص : 343 .

2. al-Ikhtisas, p. 343

3. كنز العمّال : 43058 .

4. Kanz al-Ummal, no. 43058

5. غررالحكم : 5764 .

6. Ghurar al-Hikam, no. 5764

1000 - تَربِيَةُ الأحداثِ‏

1000 . EDUCATING YOUNGSTERS

3193. الإمامُ عليٌّ عليه السلام : إنّما قَلبُ الحَدَثِ كالأرضِ الخاليَةِ ، ما اُلقِيَ فيها مِن شَي‏ءٍ قَبِلَتهُ1

3193. Imam Ali (AS) said, 'Verily the heart of a youngster is like an empty plot of land - it accepts whatever is planted therein.'2

3194. الكافي عَن إسماعيلَ بنِ عبدِ الخالقِ : سمعت أبا عَبدِاللَّه عليه السلام يقول لأبي جعفر الأحول وأنا أسمع : أتَيتَ البَصرةَ ؟ فَقالَ : نَعَم ، قالَ : كيفَ رَأيتَ مُسارَعَةَ الناسِ إلى هذا الأمرِ ودُخُولَهُم فيهِ ؟ قالَ : واللَّهِ إنّهُم لَقليلٌ ، ولَقَد فَعَلُوا وإنّ ذلك لَقليلٌ ، فقالَ : علَيكَ بِالأحداثِ ؛ فإنّهُم أسرَعُ إلى‏ كُلِّ خَيرٍ3

3194. Imam al-Sadiq (AS) asked al-Ahwal, 'Did you go to Basra?' He replied, 'Yes.' Imam (AS) asked, 'How did you find people's hastening to this matter [of Imamate] and embracing it?' He replied, 'By Allah, such people were few in number, and even that which they did do was little.' Imam replied, 'You should put it forth to the youngsters, for verily they hasten towards anything good.'4

Notes

1. تحف العقول : 70 .

2. Tuhaf al-Uqul, no. 70

3. الكافي : 8 / 93 / 66 .

4. al-Kafi, v. 8 , p. 93 , no. 66

1001 - التَّعَلُّمُ فِي الشَّبابِ‏

1001 . LEARNING DURING ONE'S YOUTH

3195. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن تَعَلَّمَ في شَبابِهِ كانَ بِمَنزِلَةِ الرَّسمِ في الحَجَرِ ، ومَن تَعَلَّمَ وهُو كبيرٌ كانَ بمَنزِلَةِ الكِتابِ على‏ وَجهِ الماءِ1

3195. The Prophet (SAWA) said, 'Learning something during one's youth is like engraving in stone, and learning something when one is old is like writing on the surface of water.'2

3196. الإمامُ الباقرُ عليه السلام : لَو اُتِيتُ بِشابٍّ مِن شَبابِ الشِّيعَةِ لا يَتَفَقَّهُ (في الدِّينِ) لأََدَّبتُهُ3

3196. Imam al-Baqir (AS) said, 'If I was brought a young Shia man undevoted to learning [religious matters], I would discipline him.'4

3197. الإمامُ الصّادقُ عليه السلام : لَستُ اُحِبُّ أن أرى‏ الشّابَّ مِنكُم إلّا غادياً في حالَينِ : إمّا عالِماً أو مُتَعَلِّماً ، فإن لَم يَفعَلْ فَرَّطَ ، فإن فَرَّطَ ضَيَّعَ ، وإنْ ضَيَّعَ أثِمَ ، وإن أثِمَ سَكَنَ النارَ والذي بَعَثَ مُحمّداً بِالحَقِّ5

3197. Imam al-Sadiq (AS) said, 'I only like to see the young man from among you occupied in either of two states: learning or teaching, for if he does not [engage in either of these two], he is wasting his time; and by wasting his time, he will lose out; and by losing out, he will be committing a sin; and by committing a sin, he will dwell in the Fire, by the One who sent Muhammad with the truth.'6

Notes

1. بحار الأنوار : 1 / 222 / 6 .

2. Bihar al-Anwar, v. 1 , p. 222 , no. 6

3. المحاسن : 1 / 357 / 760 .

4. al-Mahasin, v. 1 , p. 357 , no. 760

5. الأمالي للطوسي : 303 / 604 .

6. Amali al-Tusi, p. 303 , no. 604

1002 - فَضلُ الشّابِّ العابِدِ

1002 . THE VIRTUE OF A WORSHIPPING YOUNG MAN

3198. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ اللَّهَ تعالى‏ يُباهِي بالشابِّ العابِدِ المَلائكةَ ، يقولُ : اُنظُرُوا إلى‏ عَبدي ! تَرَكَ شَهوَتَهُ مِن أجلي1

3198. The Prophet (SAWA) said, 'Verily Allah, most High, boasts about the worshipping young man to His angels, saying, 'Look at My servant! He has abandoned his desires for My sake.'2

3199. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ اللَّهَ تعالى‏ يُحِبُّ الشابَّ التائبَ3

3199. The Prophet (SAWA) said, 'Verily Allah, most High, loves the penitent young man.'4

3200. رسولُ اللَّهِ صلى اللَّه عليه وآله : فَضلُ الشّابِّ العابِدِ الذي تَعَبَّدَ في صِباهُ على الشيخِ الذي تَعَبَّدَ بعدَ ما كَبِرَت سِنُّهُ كَفَضلِ المُرسَلِينَ على‏ سائرِ الناسِ5

3200. The Prophet (SAWA) said, 'The superiority of a young worshipper who worships Allah in his youth over an old man who worships after he has grown old, is as the superiority of the prophets over the rest of people.'6

3201. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ اللَّهَ يُحِبُّ الشابَّ الذي يُفني شَبابَهُ في طاعَةِ اللَّهِ تعالى‏7

3201. The Prophet (SAWA) said, 'Verily Allah loves the young man who spends his entire youth in the obedience of Allah.'8

Notes

1. كنز العمّال : 43057 .

2. Kanz al-Ummal, no. 43057

3. كنز العمّال : 10185 .

4. Ibid. no. 10185

5. كنز العمّال : 43059 .

6. Ibid. no. 43059

7. كنز العمّال : 43060 .

8. Ibid. no. 43060

1003 - تَفسيرُ الفَتى‏

1003 . The True Significance of the Word 'fata'

1

3202. الكافي عَن عليِّ بنِ إبراهيمَ رَفَعَهُ : قالَ أبو عَبدِاللَّه عليه السلام لرَجُلٍ : ما الفَتى‏ عِندَكُم ؟ فقالَ لَهُ : الشابُّ ، فقالَ : لا ، الفَتى‏ : المُؤمِنُ ، إنَّ أصحابَ الكَهفِ كانوا شُيُوخاً فَسَمّاهُمُ اللَّهُ عَزَّوجلَّ فِتيَةً بِإيمانِهِم2

3202. Imam al-Sadiq (AS) once asked a man, 'Who do you consider a fata?' to which the man replied, 'A young man.' Imam said, 'No, a fata is a believer, for verily the Companions of the Cave were middle-aged men, yet Allah called them fitya [plural of fata] because of their belief.'3

Notes

1. Translator's Note: fata: youth - The Arabic term fata refers to youth but has acquired a meaning related much more to the youth associated with the eternal spring of the life of the spirit than to physical young age. Such a person, possessing futuwwa or 'spiritual chivalry', would be adorned with chivalrous characteristics of courage and generosity, and would be regarded with awe, reverence and trust by other Muslims.(See Nasr, Seyyed Hossein, “Spiritual Chivalry” in Islamic Spirituality: Manifestations, ed. Seyyed Hossein Nasr, 304-31 5 , London: SCM Press, 1991 )

2. الكافي : 8 / 395 / 595 .

3. al-Kafi, v. 8 , p. 395 , no. 595

211 - الشُّبهَة

211 THE OBSCURE MATTER

1004 - مَعنَى الشُّبهَةِ

1004 MEANING THE OBSCURE MATTER

3203. الإمامُ عليٌّ عليه السلام : إنّما سُمِّيَتِ الشُّبهَةُ شُبهَةً لأ نّها تُشبِهُ الحَقَّ ، فأمّا أولياءُ اللَّهِ فَضِياؤهُم فيها اليَقينُ ودَلِيلُهُم سَمتُ الهُدى‏ ، وأمّا أعداءُ اللَّهِ فَدُعاؤهُم فيها الضَّلالُ ودَليلُهُمُ العَمى‏1

3203. Imam Ali (AS) said, 'The obscure matter has been termed obscure for the very fact that it resembles [and therefore obscures] the truth. The friends of Allah take recourse in conviction as their light therein and the direction of the right path itself as their guide, whereas the enemies of Allah use it to call [others] to deviation and blind following is their guide therein.'2

Notes

1. نهج البلاغة : الخطبة 38 .

2. Nahj al-Balagha, Sermon 38

1005 - خَطَرُ الشُّبهَةِ

1005 . THE DANGER OF OBSCURE MATTER

3204. الإمامُ عليٌّ عليه السلام : اِحذَرُوا الشُّبهَةَ ؛ فإنّها وُضِعَت لِلفِتنَةِ1

3204. Imam Ali (AS) said, 'Be on your guard against the obscure matter, for verily it has been set down in order to test people [ or lead people astray].'2

Notes

1. تحف العقول : 155 .

2. Tuhaf al-Uqul, no. 155

1006 - وُجوبُ الوقوفِ عِندَ الشُّبهَةِ

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

3205. الإمامُ الباقرُ عليه السلام : الوُقوفُ عِندَ الشُّبهَةِ خَيرٌ مِن الاِقتِحامِ في الهَلَكَةِ وتَركُكَ حديثاً لم تَروِه خيرٌ مِن رِوايَتِكَ حديثاً لَم تُحصِهِ1

3205. Imam al-Baqir (AS) said, 'Stopping in the face of an obscure matter is better than plunging headlong into disaster.'2

3206. الإمامُ الصّادقُ عليه السلام : أورَعُ الناسِ مَن وَقَفَ عِندَ الشُّبهَةِ3

3206. Imam al-Sadiq (AS) said, 'The most pious of people is he who stops in the face of an obscure matter.'4

Notes

1. أعلام الدين : 301 .

2. Alam al-Din, p. 301

3. الخصال : 16 / 56 .

4. al-Khisal, p. 16 , no. 56

1007 - وُجوبُ تَركِ الشُّبُهاتِ‏

1007 . OBLIGATION TO ABANDON OBSCURE MATTERS

3207. رسولُ اللَّهِ صلى اللَّه عليه وآله : دَعْ ما يَرِيبُكَ إلى‏ ما لا يَرِيبُكَ ، فَمَن رَعى‏ حَو لَ الحِمى‏ يُوشِكْ أن يَقَعَ فيهِ1

3207. The Prophet (SAWA) said, 'Leave that which fills you with doubts for that which does not, for the one who grazes his animals around the protected area risks entering into it.'2

3208. رسولُ اللَّهِ صلى اللَّه عليه وآله : حَلالٌ بَيِّنٌ ، وحَرامٌ بَيِّنٌ ، وشُبُهاتٌ بَينَ ذلكَ ، فَمَن تَرَكَ الشُّبُهاتِ نَجا مِنَ المُحَرَّماتِ ، ومَن أخَذَ بِالشُّبُهاتِ ارتَكَبَ المُحَرَّماتِ وهَلَكَ مِن حيثُ لا يَعلَمُ3

3208. The Prophet (SAWA) said, 'The lawful is evidently clear, and the unlawful is evidently clear, and obscurities fall between these two. He who abandons these obscurities is saved from the prohibited things, whereas one who delves into obscurities also ends up committing prohibited acts and falls into disaster whence he knows not.'4

Notes

1. تنبيه الخواطر : 1 / 52 .

2. Tanbih al-Khawatir, v. 1 , p. 52

3. الكافي : 1 / 68 / 10 .

4. al-Kafi, v. 1 , p. 68 , no. 10

212 - الشَّجر

212 TREES

1008 - أهَمِّيَّةُ غَرسِ الشَّجَرِ

1008 THE IMPORTANCE OF PLANTING TREES

3209. رسولُ اللَّهِ صلى اللَّه عليه وآله : إن قامَتِ السَّاعةُ وفي يَدِ أحَدِكُم فَسِيلَةٌ ، فإنِ استَطاعَ أن لا يَقومَ حتّى‏ يَغرِسَها فَلْيَغرِسْها1

3209. The Prophet (SAWA) said, 'When the Last Hour comes, if any of you happens to be holding a seedling in his hand, then if he is able to, let him not stand until he has planted it.'2

3210. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما مِن مُسلِمٍ يَزرَعُ زَرعاً أو يَغرِسُ غَرساً فَيَأكُلُ مِنهُ طَيرٌ أو إنسانٌ أو بَهِيمَةٌ إلّا كانَت لَهُ بِهِ صَدَقَةٌ3

3210. The Prophet (SAWA) said, 'Every single Muslim that cultivates or plants anything of which humans, animals or birds may eat from is counted as charity towards them on his behalf.'4

3211. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما مِن رَجُلٍ يَغرِسُ غَرساً إلّا كَتَبَ اللَّهُ لَهُ مِنَ الأجرِ قَدْرَ ما يَخرُجُ مِن ثَمَرِ ذلكَ الغَرسِ5

3211. The Prophet (SAWA) said, 'Every single person that cultivates something, Allah rewards him as much as the fruit produced by that plant.'6

3212. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن نَصَبَ شَجرَةً وصَبَرَ على‏ حِفظِها والقِيامِ علَيها حتّى‏ تُثمِرَ ، كانَ لَهُ في كُلِّ شَي‏ءٍ يُصابُ مِن ثَمَرِها صَدَقةٌ عِندَ اللَّهِ7

3212. The Prophet (SAWA) said, 'Whoever plants a tree and patiently maintains it and tends to it until its fruition, every single fruit consumed from that tree is regarded by Allah as charity [on his behalf].'8

Notes

1. كنز العمّال : 9056 .

2. Kanz al-Ummal, no. 9056

3. كنز العمّال : 9051 .

4. Ibid. no. 9051

5. كنز العمّال : 9057 .

6. Ibid. no. 9075

7. كنز العمّال : 9081 .

8. Ibid. no. 9081

1009 - النَّهْيُ عَنْ قَطعِ الشَّجَرِ

1009 . FORBIDANCE FROM CUTTING DOWN TREES

3213. الإمامُ الصّادقُ عليه السلام : لا تَقطَعُوا الثِّمارَ فَيَبعَثُ اللَّهُ عَليكُمُ العَذابَ صَبّاً1

3213. Imam al-Sadiq (AS) said, 'Do not cut down fruit trees for Allah will pour down punishment unto you.'2

3214. الإمامُ الصّادقُ عليه السلام : مَكروهٌ قَطعُ النَّخلِ3

3214. Imam al-Sadiq (AS): Cutting down a palm tree is [religiously] detested.'4

(اُنظر) عنوان 170 « الزراعة»

(See also: AGRICULTURE 170)

Notes

1. الكافي : 5 / 264 / 9 .

2. al-Kafi, v. 5 , p. 264 , no. 9

3. الكافي : 5 / 264 / 8 .

4. Ibid. no. 8

213 - الشَّجاعة

213 COURAGE

1010 - فَضْلُ الشَّجاعَةِ

1010 THE VIRTUE O F COURAGE

3215. الإمامُ عليٌّ عليه السلام : الشَّجاعَةُ عِزٌّ حاضِرٌ1

3215. Imam Ali (AS) said, 'Courage is might at hand.'2

3216. الإمامُ عليٌّ عليه السلام : الشَّجاعةُ نُصرَةٌ حاضِرَةٌ وفَضيلَةٌ ظاهِرَةٌ3

3216. Imam Ali (AS) said, 'Courage is a ready victory and an obvious virtue.'4

3217. الإمامُ عليٌّ عليه السلام : لَو تَمَيَّزَتِ الأشياءُ لَكانَ الصِّدقُ مَع الشَّجاعَةِ ، وكانَ الجُبنُ مَع الكَذِبِ5

3217. Imam Ali (AS) said, 'If qualities were to be classified, honesty would be with courage, and cowardice with dishonesty.'6

3218. الإمامُ الحسنُ عليه السلام - وقد سُئلَ عنِ الشَّجاعةِ - : مُواقَفَةُ الأقرانِ ، والصَّبرُ عِندَ الطِّعانِ7

3218. Imam al-Hasan (AS) was once asked about courage, to which he replied, 'It is to know when to stand up to one's opponents, and when to be patient in the face of criticism and slander.'8

Notes

1. غرر الحكم : 572 .

2. Ghurar al-Hikam, no. 572

3. غرر الحكم : 1700 .

4. Ibid. no. 1700

5. غرر الحكم : 7597 .

6. Ibid. no. 7597

7. بحار الأنوار : 78 / 104 / 2 .

8. Tuhaf al-Uqul, no. 226 and Bihar al-Anwar, v. 78 , p. 104 , no. 2

1011 - ما يورِثُ الشَّجاعَةَ

1011 . That Which Engenders Courage

3219. الإمامُ عليٌّ عليه السلام : جُبِلَتِ الشَّجاعَةُ على‏ ثلاثِ طَبائعَ ، لِكُلِّ واحِدَةٍ مِنهُنَّ فَضيلَةٌ لَيسَت لِلاُخرى‏ : السَّخاءُ بِالنَّفسِ ، والأنَفَةُ مِنَ الذُّلِّ ، وطَلبُ الذِّكرِ ، فإنْ تَكامَلَت في الشُّجاعِ كانَ البَطَلَ الذي لا يُقامُ لِسَبِيلِهِ ، والمَوسومَ بالإقدامِ في عَصرِهِ ، وإن تَفاضَلَت فيهِ بَعضُها على‏ بَعضٍ كانَت شَجاعَتُهُ في ذلكَ الذي تَفاضَلَت فيهِ أكثَرَ وأشَدَّ إقداماً1

3219. Imam Ali (AS) said, 'Courage has been created based on three natural characteristics, each of which has an exclusive merit over the rest. They are: self-esteem, dignity [in the face of humiliation], and seeking a good reputation. If they all attain perfection in the courageous man, he is an invincible hero, distinguished for his boldness in his generation. And if some of them are perfected in him more than others, then his courage will far supercede in those particular qualities over the rest.'2

3220. الإمامُ عليٌّ عليه السلام : قَدرُالرَّجُل على‏ قَدرِ هِمَّتِهِ، وصِدقُهُ على‏ قَدرِ مُرُوَّتِهِ ، وشَجاعَتُهُ على‏ قَدرِ أنَفَتِهِ3

3220. Imam Ali (AS) said, 'A man's worth is in proportion to the extent of his ambition, his honesty is in proportion to the extent of his gallantry, and his courage is in proportion to the extent of his dignity [in the face of humiliation].'4

3221. الإمامُ عليٌّ عليه السلام : شَجاعَةُ الرَّجُلِ عَلى‏ قَدرِ هِمَّتِهِ ، وغَيرَتُهُ على‏ قَدرِ حَمِيَّتِهِ5

3221. Imam Ali (AS) said, 'A man's courage is in proportion to the extent of his ambition, and his zeal in proportion to the extent of his ardour.'6

3222. الإمامُ عليٌّ عليه السلام : على قَدرِ الحَمِيَّةِ تكونُ الشَّجاعَةُ7

3222. Imam Ali (AS) said, '[A man's] courage is in proportion to the extent of [his] ardour [resistence against humiliation].'8

Notes

1. بحار الأنوار : 78 / 236 / 66 .

2. Bihar al-Anwar, v. 78 , p. 236 , no. 66

3. نهج البلاغة : الحكمة 47 .

4. Nahj al-Balagha, Saying 47

5. غرر الحكم : 5763 .

6. Ghurar al-Hikam, no. 5763

7. غرر الحكم : 6180 .

8. Ibid. no. 6180

1012 - أشجَعُ النّاسِ‏

1012 . The Most Courageous of People

3223. رسولُ اللَّهِ صلى اللَّه عليه وآله : ألا اُخبِرُكُم بأشَدِّكُم وأقواكُم ؟ قالوا : بلى‏ يا رسولَ اللَّهِ قالَ : أشَدُّكُم وأقواكُمُ الذي إذا رَضِيَ لَم يُدخِلْهُ رِضاهُ في إثمٍ ولا باطِلٍ ، وإذا سَخِطَ لَم يُخرِجْهُ سَخَطُهُ مِن قَولِ الحَقِّ ، وإذا قَدَرَ لَم يَتَعاطَ ما لَيسَ لَهُ بِحَقٍّ1

3223. The Prophet (SAWA) said, 'Shall I tell you who is the toughest and strongest from among you?' They replied, 'Yes, Messenger of Allah, do tell us', so the Prophet (SAWA) said, 'The strongest and toughest of you is he who, when he is happy, his happiness does not lead him to committing a sin or anything wrong, and when he gets angry, his anger does not prevent him from speaking the truth, and when he is empowered in any way, he does not take hold of that which is not lawfully his.'2

3224. الإمامُ عليٌّ عليه السلام : أشجَعُ الناسِ أسخاهُم3

3224. Imam Ali (AS) said, 'The most courageous of people is the most generous of them.'4

3225. الإمامُ عليٌّ عليه السلام : أشجَعُ الناسِ مَن غَلَبَ الجَهلَ بِالحِلمِ5

3225. Imam Ali (AS) said, 'The most courageous of people is he who conquers his ignorance with clemency.'6

3226. الإمامُ عليٌّ عليه السلام : لا أشجَعَ مِن لَبِيبٍ7

3226. Imam Ali (AS) said, 'There is no one more courageous than a man of understanding.'8

3227. الإمامُ عليٌّ عليه السلام : أقوَى الناسِ أعظَمُهم سُلطاناً على‏ نَفسِهِ9

3227. Imam Ali (AS) said, 'The strongest of people is the one with the greatest authority over his own self.'10

(اُنظر) الهوى : باب 1816

(See also: THE DESIRE: section 1816)

Notes

1. معاني الأخبار : 366 / 1 .

2. Maani al-Akhbar, p. 366 , no. 1

3. غرر الحكم : 2899 .

4. Ghurar al-Hikam, no. 2899

5. غرر الحكم : 3257 .

6. Ibid. no. 3357

7. غرر الحكم : 10591 .

8. Ibid. no. 10591

9. غرر الحكم : 3188 .

10. Ibid. no. 3188

1013 - آفَةُ الشَّجاعَةِ

1013 . THE BANE OF COURAGE

3228. الإمامُ عليٌّ عليه السلام : آفَةُ الشَّجاعَةِ إضاعَةُ الحَزمِ1

3228. Imam Ali (AS) said, 'The bane of courage is losing one's judiciousness.'2

3229. الإمامُ العسكريُّ عليه السلام : إنَّ للشَّجاعَةِ مِقداراً ، فإن زادَ علَيهِ فهُو تَهَوُّرٌ3

3229. Imam al-Askari (AS) said, 'Verily... courage has a limit, which when overstepped becomes foolhardiness.'4

Notes

1. غرر الحكم : 3938 .

2. Ibid. no. 3938

3. بحار الأنوار : 78 / 377 / 3 .

4. Bihar al-Anwar, v. 78 , p. 377 , no. 3

214 - الشَّرّ

214 EVIL

1014 - مِعيارُ الخَيرِ وَالشَّرِّ

1014 The Yardstick of Good and Evil

(كُتِبَ عَلَيْكُمُ القِتَالُ وَهُوَ كُرْهٌ لَكُمْ وَعَسَى‏ أَنْ تَكْرَهُوا شَيْئاً وَهُوَ خَيْرٌ لَكُمْ وَعَسَى‏ أَنْ تُحِبُّوا شَيْئاً وَهُوَ شَرٌّ لَكُمْ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لا تَعْلَمُونَ).1

“Warfare has been prescribed for you, though it is repulsive to you. Yet it may be that you dislike something while it is good for you, and it may be that you love something while it is bad for you, and Allah knows and you do not know.” 2

(وَيَدْعُ الإِنْسانُ بِالشَّرِ دُعاءَهُ بِالخَيْرِ وَكانَ الإنْسانُ عَجُولاً).3

“Man prays for evil as [avidly as] he prays for good, and man is overhasty.” 4

3230. الإمامُ عليٌّ عليه السلام : ما خَيرٌ بِخَيرٍ بَعدَهُ النارُ ، وما شَرٌّ بِشَرٍّ بَعدَهُ الجَنَّةُ ، وكُلُّ نَعيمٍ دُونَ الجَنَّةِ فهُو مَحقورٌ ، وكُلُّ بَلاءٍ دُونَ النارِ عافِيَةٌ5

3230. Imam Ali (AS) said, 'That good whose end consequence is the Fire is not good, and that hardship whose end consequence is Paradise is not bad. Every bliss other than Paradise is inferior, and every calamity other than the Fire itself is a comfort.'6

3231. الإمامُ عليٌّ عليه السلام : إنّ اللَّهَ سبحانَهُ أنزَلَ كِتاباً هادِيَاً بَيَّنَ فيه الخَيرَ والشَّرَّ ، فَخُذُوا نَهجَ الخَيرِ تَهتَدُوا ، واصدِفُوا عَن سَمْتِ الشَّرِّ تَقصِدُوا7

3231. Imam Ali (AS) said, 'Allah, Glorified be He, has sent down a guiding Book wherein He has explained good and evil, so adopt the course of good so that you be rightly guided, and turn away from the direction of evil so that you remain focused on the right way.'8

(اُنظر) الدعاء : باب 701

(See also: SUPPLICATION: section 701)

Notes

1. البقرة : 216 .

2. Qur'an 2 :216

3. الإسراء : 11 .

4. Qur'an 17 :11

5. نهج البلاغة : الحكمة 387 .

6. Nahj al-Balagha, Saying 387

7. نهج البلاغة : الخطبة 167 .

8. Ibid. Sermon 167

1015 - شَرٌّ مِنَ الشَّرِّ

1015 . WORSE THAN EVIL

3232. رسولُ اللَّهِ صلى اللَّه عليه وآله : خَصلَتانِ ليسَ فَوقَهُما مِنَ البِرِّ شَي‏ءٌ : الإيمانُ بِاللَّه والنَّفعُ لِعبادِ اللَّهِ ، وخَصلَتانِ لَيسَ فَوقَهُما مِنَ الشَّرِّ شَي‏ءٌ : الشِّركُ بِاللَّهِ والضُّرُّ لِعِبادِ اللَّهِ1

3232. The Prophet (SAWA) said, 'There are two virtues unexcelled by anything better: faith in Allah, and being of benefit to Allah's servants. And there are two iniquities unsurpassed by anything worse: associating something with Allah, and causing harm to Allah's servants.'2

3233. الإمامُ عليٌّ عليه السلام : إنّهُ ليسَ شَي‏ءٌ بِشرٍّ مِنَ الشَّرِّ إلّا عِقابَهُ ، ولَيسَ شَي‏ءٌ بِخَيرٍ مِنَ الخَيرِ إلّا ثَوابَهُ3

3233. Imam Ali (AS) said, 'There is nothing worse than an evil deed except for its own punishment, and there is nothing better than a good deed except for its own reward.'4

3234. الإمامُ عليٌّ عليه السلام : فاعِلُ الشَّرِّ شَرٌّ مِنهُ5

3234. Imam Ali (AS) said, 'The doer of evil is worse than the evil itself.'6

(اُنظر) الخير : باب 681

(See also: GOOD: section 681)

Notes

1. بحار الأنوار : 77 / 137 / 2 .

2. Bihar al-Anwar, v. 77 , p. 137 , no. 2

3. نهج البلاغة : الخطبة 114 .

4. Nahj al-Balagha, Sermon 114

5. نهج البلاغة : الحكمة 32 .

6. Ibid. Saying 32

1016 - مَفاتيحُ الشُّرورِ

1016 . THE KEYS TO ALL EVILS

3235. الإمامُ الباقرُ عليه السلام : إنَّ اللَّهَ عَزَّوجلَّ جَعَلَ لِلشَّرِّ أقفالاً وجَعَلَ مَفاتِيحَ تِلكَ الأقفالِ الشَّرابَ ، والكَذِبُ شَرٌّ مِنَ الشَّرابِ1

3235. Imam al-Baqir (AS) said, 'Verily Allah, Mighty and Exalted, created locks for all evils, and he made the keys to those locks to be alcohol; and lying is worse than alcohol.'2

3236. الإمامُ الصّادقُ عليه السلام : الغَضَبُ مِفتاحُ كُلِّ شَرٍّ3

3236. Imam al-Sadiq (AS) said, 'Anger is the key to all evils.'4

(اُنظر) الكذب : 1584

(See also: LYING: section 1584 )

Notes

1. بحار الأنوار : 72 / 236 / 3 .

2. Bihar al-Anwar, v. 72 , p. 236 , no. 3

3. بحار الأنوار : 73 / 263 / 4 .

4. Ibid. v. 73 , p. 263 , no. 4

1017 - جِماعُ الشُّرورِ

1017 . THE MERGING OF EVILS

3237. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ إبليسَ يَخطُبُ شَياطينَهُ ويقولُ: علَيكُم باللَّحمِ والمُسكِرِ والنِّساءِ، فَإنّي لا أجِدُ جِماعَ الشَّرِّ إلّا فيها1

3237. The Prophet (SAWA) said, 'Verily Satan addresses his devils saying, 'Avail yourselves to meat, intoxicants and women, for verily I do not see the merging together of more evils except through these.'2

(اُنظر) الخير : 671

(See also: GOOD: section 671)

Notes

1. بحار الأنوار : 62 / 293 .

2. Ibid.v. 62 , p. 293

1018 - انطِباعُ الإنسانِ عَلَى الشَّرِّ

1018. Man's Natural Tendency for Evil

3238. رسولُ اللَّهِ صلى اللَّه عليه وآله : تَكَلَّفُوا فِعلَ الخَيرِ وجاهِدُوا نفوسَكُم علَيهِ ؛ فإنَّ الشَّرَّ مَطبوعٌ علَيهِ الإنسانُ1

3238. The Prophet (SAWA) said, 'Force yourselves to do good, and exert yourselves therein, for verily evil is something man naturally tends towards.'2

3239. الإمامُ عليٌّ عليه السلام : أكرِهْ نفسَكَ على الفَضائلِ ، فإنَّ الرذائلَ أنتَ مَطبوعٌ علَيها3

3239. Imam Ali (AS) said, 'Compel yourself to good virtues, for verily vices are something you have a natural tendency for.'4

(اُنظر) الذنب : باب 771

(See also: sinning: section 771)

Notes

1. تنبيه الخواطر : 2 / 120

2. Tanbih al-Khawatir, v. 2, p. 120

3. غرر الحكم : 2477

4. Ghurar al-Hikam, no. 2477

215 - الشِّرك‏

215. POLYTHEISM

1

1019 - التَّحذيرُ مِنَ الشِّركِ‏

1019. CAUTION AGAINST POLYTHEISM

) وَإِذْ قالَ لُقْمانُ لِابْنِهِ وَهُوَ يَعِظُهُ يا بُنَيَّ لا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ).2

“When Luqman said to his son, as he advised him: 'O my son! Do not ascribe any partners to Allah. Polytheism is indeed a great injustice.” 3

( إِنَّ اللَّهَ لا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ ما دُونَ ذَلِكَ لِمَن يَشاءُ وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ ضَلّ ضَلالاً بَعِيداً).4

“Indeed Allah does not forgive that any partner should be ascribed to Him, but He forgives anything besides that to whomever He wishes. And whoever ascribes partners to Allah has certainly strayed into far error.” 5

3240. رسولُ اللَّهِ صلى اللَّه عليه وآله - لعبد اللَّه بن مسعود - : يابنَ مَسعودٍ ، إيّاكَ أن تُشرِكَ بِاللَّهِ طَرفَةَ عَينٍ وإن نُشِرتَ بِالمِنشارِ ، أو قُطِّعتَ ، أو صُلِبتَ ، أو اُحرِقتَ بِالنارِ6

3240. The Prophet (SAWA) said, 'O Ibn Masud, beware of ever associating anything with Allah for even the twinkling of an eye, even if you are to be cut up with a saw, amputated, crucified or burnt with fire.'7

Notes

1. Translator's Note: The word shirk in Arabic implies a much wider meaning that the English 'polytheism' which has been defined as: worshipping or believing in more than one deity, idolatry. In Islam, its purport, in addition to ascribing partners to Allah, includes any form of association of anything or anyone with Allah's authority, His worship, His Names, His attributes, and His Greatness. This includes, therefore, vices such as self-worth, pride, showing-off, etc... Shirk has been translated in the text as polytheism for ease of translation.

2. لقمان : 13

3. Qur'an 31 :13

4. النساء : 116

5. Qur'an 4 :116

6. مكارم الأخلاق : 2 / 357 / 2660

7. Makarim al-Akhlaq, v. 2, p. 357, no. 2660

1020 - تَعليمُ الشِّركِ‏

1020. INSTRUCTION OF POLYTHEISM

3241. الإمامُ الصّادقُ عليه السلام : إنَّ بَني اُمَيَّةَ أطلَقُوا لِلنّاسِ تَعليمَ الإيمانِ ولَم يُطلِقُوا تَعليمَ الشِّركِ ؛ لِكَي إذا حَمَلُوهُم علَيهِ لَم يَعرِفُوهُ1

3241. Imam al-Sadiq (AS) narrated, 'Verily the Umayyads used to allow the teaching of faith to people but did not permit polytheism to be taught, so that when it came to their converting them [the people] to it, they would not be able to recognise it.'2

Notes

1. الكافي : 2 / 415 / 1

2. al-Kafi, v. 2, p. 415, no. 1