Alhassanain(p) Network for Heritage and Islamic Thought

1368 - مَن يَكونُ عُمُرُهُ حُجَّةً عَلَيهِ‏

1368. HE WHOSE LIFE WILL BE A PROOF AGAINST HIM

( وَهُمْ يَصْطَرِخُونَ فِيها رَبَّنا أخْرِجْنا نَعْمَلْ صالِحاً غَيْرَ الَّذِي كُنَّا نَعْمَلُ أوَلَمْ نُعَمِّرْكُمْ ما يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجاءَكُمُ النَّذِيرُ فَذُوقُوا فَما لِلظَّالِمِينَ مِنْ نَصِيرٍ)1

“They shall cry therein for help: ‘Our Lord! Bring us out, so that we may act righteously – different from what we used to do!’ ‘Did we not give you a life long enough that one who is heedful might take admonition? And [moreover] the warner had [also] come to you. Now taste [the consequence of your deeds], for the wrongdoers have no helper.’” 2

4594. رسولُ اللَّهِ صلى اللَّه عليه وآله: إذَا كانَ يَومُ القِيامَةِ نودِيَ: أينَ أبناءُ السِّتّينَ ؟ وهُوَالعُمرُ الّذي قالَ اللَّهُ تَعالى‏ : (أوَلَمْ نُعَمِّرْكُم ما يَتَذَكَّرُ فيهِ مَن تَذَكَّرَ)3

4594. The Prophet (SAWA) said, ‘On the Day of Resurrection, it will be announced, ‘Where are the sixty year olds?’ for this is the age referring to which Allah, most High, has said,“Did we not give you a life long enough that one who is heedful might take admonition?” 4

4595. الإمامُ عليٌّ عليه السلام : العُمرُ الّذي أعذَرَ اللَّهُ فيهِ إلَى ابنِ آدَمَ سِتّونَ سَنَةً5

4595. Imam Ali (AS) said, ‘The age up to which Allah accepts the excuse of His servants for certain things is sixty years.’6

4596. الإمامُ عليٌّ عليه السلام : فيالَها حَسرَةً عَلى‏ كُلِّ ذي غَفلَةٍ أن يَكونَ عُمُرُهُ عَلَيهِ حُجَّةً ، وأن تُؤَدِّيَهُ أيّامُهُ إلَى الشِّقوَةِ !7

4596. Imam Ali (AS) said, ‘So alas for every negligent one that his age be a proof against him, and that the days of his life should lead him to perdition!’8

4597. الإمامُ الباقرُ عليه السلام : إذا أتَت عَلَى العَبدِ أربَعونَ سَنَةً قيلَ لَهُ : خُذْ حِذرَكَ ؛ فإنَّكَ غَيرُ مَعذورٍ ، ولَيسَ ابنُ أربَعينَ سَنَةً أحَقَّ بِالعُذرِ مِنِ ابنِ عِشرينَ سَنَةً9

4597. Imam al-Baqir (AS) said, ‘When a man reaches forty years of age, it is said to him, ‘Be on your guard, for now you have no excuse’, and the forty-year old man is no longer as worthy of being excused as the twenty-year old man.’10

Notes

1. فاطر : 37

2. Qur’an 35 :37

3. كنز العمّال : 2924

4. Kanz al-Ummal, no. 2924

5. نهج البلاغة : الحكمة 326

6. Nahj al-Balagha, Saying 326

7. نهج البلاغة : الخطبة 64

8. Ibid. Sermon 64

9. الخصال : 545 / 24

10. al-Khisal, p. 545, no. 24

1369 - ما يَزيدُ فِي العُمُرِ

1369. THAT WHICH LEADS TO AN INCREASE IN LIFESPAN

4598. رسولُ اللَّهِ صلى اللَّه عليه وآله : أكثِرْ مِنَ الطَّهورِ يَزِدِ اللَّهُ في عُمرِكَ1

4598. The Prophet (SAWA) said, ‘Remain mostly in the state of purity and Allah will increase your lifespan.’2

4599. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن سَرَّهُ أن يُبسَطَ لَهُ في رِزقِهِ ويُنسَأَ لَهُ في أجَلِهِ فَلْيَصِلْ رَحِمَهُ3

4599. The Prophet (SAWA) said, ‘Whoever would like his sustenance to be amplified and his destined end to be postponed should maintain relations with his kin.’4

4600. الإمامُ عليٌّ عليه السلام: مَن أرادَ البَقاءَ - ولا بَقاءَ - فَلْيُباكِرِ الغَداءَ ، وَليُجَوِّدِ الحِذاءَ ، وَليُخَفِّفِ الرِّداءَ ، وَلْيُقِلَّ غُشْيانَ النِّساءِ5

4600. Imam Ali (AS) said, ‘He who wishes to remain alive – though there is no remaining forever – should eat his breakfast early, wear good shoes, dress in light clothing, and lessen his sexual intercourse with women.’6

4601. الإمامُ الباقرُ عليه السلام : مُروا شيعَتَنا بِزِيارَةِ قَبرِ الحُسَينِ بنِ عَلِيٍّ عليه السلام ؛ فإنَّ إتيانَهُ يَزيدُ فِي الرِّزقِ ، ويَمُدُّ فِي العُمرِ ، ويَدفَعُ مَدافِعَ السُّوءِ7

4601. Imam al-Baqir (AS) said, ‘Command our Shia to visit the grave of al-Husayn b. Ali (AS), for verily going there increases sustenance, extends one’s life, and repels evil forces.’8

4602. الإمامُ الصّادقُ عليه السلام : مَن حَسُنَت نِيَّتُهُ زِيدَ في عُمرِهِ9

4602. Imam al-Sadiq (AS) said, ‘He who has good intentions is given an increase in lifespan.’10

4603. الإمامُ الصّادقُ عليه السلام : مَن حَسُنَ بِرُّهُ بِأهلِ بَيتِهِ زِيدَ في عُمرِهِ11

4603. Imam al-Sadiq (AS) said, ‘He who excels in his good treatment of his family is given an increase in his lifespan.’12

4604. الإمامُ الصّادقُ عليه السلام: إن أحبَبتَ أن يَزيدَ اللَّهُ في عُمرِكَ فسُرَّ أبَوَيكَ13

4604. Imam al-Sadiq (AS) said, ‘If you would like Allah to increase your lifespan then please your parents.’14

(اُنظر) الرَّحِم : باب 811

(See also: CONSANGUINAL RELATIONS: section 811)

Notes

1. الأمالي للمفيد : 60 / 5

2. Amali al-Mufid, p. 60, no. 5

3. الخصال : 32 / 112

4. al-Khisal, p. 32, no. 112

5. عيون أخبار الرضا : 2 / 38 / 112

6. Uyun Akhbar al-Rida (AS), v. 2, p. 38, no. 112

7. بحار الأنوار : 101 / 4 / 12

8. Bihar al-Anwar, v. 101, p. 4, no. 12

9. بحار الأنوار : 69 / 408 / 117

10. Ibid. v. 69, p. 408, no. 117

11. الأمالي للطوسي : 245 / 425

12. Amali al-Tusi, p. 245, no. 425

13. الزهد للحسين بن سعيد : 33 / 87

14. al-Zuhd li al-Husayn b. Said, p. 33, no. 87

1370 - المُؤمِنُ وطَلَبُ طولِ العُمُرِ

1370. THE BELIEVER AND ASKING FOR A LONG LIFE

4605. فاطمةُ الزَّهراءُ عليها السلام - فِي المُناجاةِ - : اللَّهُمَّ بِعِلمِكَ الغَيبَ ، وقُدرَتِكَ عَلَى الخَلقِ ، أحيِني ما عَلِمتَ الحَياةَ خَيراً لي ، وتَوَفَّني إذا كانَتِ الوَفاةُ خَيراً لي1

4605. Fatima al-Zahra’ (AS) said in her intimate supplication, ‘O Allah, by Your knowledge of the unseen, and Your power over creation, keep me alive so long as You know that life is good for me, and cause me to die when death is good for me.’2

4606. الإمامُ زينُ العابدينَ عليه السلام - مِن دُعائهِ في مَكارِمِ الأخلاقِ - : وعَمِّرْني ما كانَ عُمري بِذْلَةً في طاعَتِكَ ، فإذا كانَ عُمري مَرتَعاً لِلشَّيطانِ فَاقبِضْني إلَيكَ3

4606. Imam Zayn al-Abidin (AS) said in his supplication for noble moral traits, ‘And let me live so long as my life is spent in Your obedience, but when my life becomes a breeding ground for Satan, then take me to You.’4

Notes

1. بحار الأنوار : 94 / 225 / 1

2. Bihar al-Anwar, v. 94, p. 225, no. 1

3. الصحيفة السجّاديّة : الدعاء 20

4. al-Sahifat al-Sajjadiyya, p. 82, Supplication 20

1371 - حِكمَةُ جَهلِ الإنسانِ بِمِقدارِ عُمُرِهِ‏

1371. THE WISDOM BEHIND MAN’S IGNORANCE OF THE SPAN OF HIS LIFE

4607. الإمامُ الصّادقُ عليه السلام : تَأمَّلِ الآنَ يا مُفَضَّلُ ما سُتِرَ عَنِ الإنسانِ عِلمُهُ مِن مُدَّةِ حَياتِهِ ؛ فإنَّهُ لَو عَرَفَ مِقدارَ عُمرِهِ وكانَ قَصيرَ العُمرِ لَم يَتَهنَّأْ بِالعَيشِ مَعَ تَرَقُّبِ المَوتِ وتَوَقُّعِهِ لِوَقتٍ قَد عَرَفَهُ ، بَل كانَ يَكونُ بِمَنزِلَةِ مَن قَد فَنى‏ مالُهُ أو قارَبَ الفَناءَ ، فقَدِ استَشعَرَ الفَقرَ والوَجَلَ مِن فَناءِ مالِهِ وخَوفِ الفَقرِ ، عَلى‏ أنَّ الّذي يَدخُلُ عَلَى الإنسانِ مِن فَناءِ العُمرِ أعظَمُ مِمّا يَدخُلُ عَلَيهِ مِن فَناءِ المالِ ، لأِنَّ مَن يَقِلُّ مالُه يَأمَلُ أن يَستَخلِفَ مِنهُ فيَسكُنُ إلى‏ ذلكَ ، ومَن أيقَنَ بِفَناءِ العُمرِ استَحكَمَ عَلَيهِ اليَأسُ ، وإن كانَ طَويلَ العُمرِ ثُمَّ عَرَفَ ذلكَ وَثِقَ بِالبَقاءِ ، وَانهَمَكَ فِي اللَّذّاتِ والمَعاصي ، وعَمِلَ عَلى‏ أ نَّهُ يَبلُغُ مِن ذلكَ شَهوَتَهُ ثُمَّ يَتوبُ في آخِرِ عُمرِهِ

فإن قُلتَ : وها هُوَ الآنَ قَد سُتِرَ عَنهُ مِقدارُ حَياتِه وصارَ يَتَرَقَّبُ المَوتَ ، في كُلِّ ساعَةٍ يُقارِفُ الفَواحِشَ ويَنتَهِكُ المَحارِمَ ! قُلنا : إنَّ وَجهَ التَّدبيرِ في هذا البابِ هُوَ الّذي جَرى‏ عَلَيهِ الأمرُ فيهِ ، فإن كانَ الإنسانُ مَعَ ذلكَ لا يَرعَوي ولا يَنصَرِفُ عَنِ المَساوئِ فإنَّما ذلكَ مِن مَرَحِهِ‏1 ومِن قَساوَةِ قَلبِهِ ، لا مِن خَطَأٍ فِي التَّدبيرِ2

4607. Imam al-Sadiq (AS) said, ‘Contemplate now O Mufaddal about the fact that man’s lifespan has been kept concealed from his knowledge; for verily if he was to know the span of his life, and if it were short, he would never take pleasure in living, while being always in anticipation of death and the time that he knows. In fact, he would be like someone whose wealth has perished or is close to perishing, so he feels a sense of poverty and terror at the thought of losing his wealth and a fear of poverty. The feeling which the man who knows that he is going to lose his life is much more intense, for the one whose wealth is diminishing still continues to hope that some of it will be replaced enabling him to live off that, whereas he who is certain of the loss of his life, is taken over by despair. And if instead his lifespan was to be long, and he knew this, he would be certain of staying alive and would therefore become absorbed in vain pleasures and sins, and would act to gratify his desires intending to repent at the end of his life… And if you retort by saying that right now, even though his lifespan is concealed from him and he is anticipating death, he still yields to vile sins and commits forbidden acts, we would reply that the way this matter has been decreed is exactly how it is at the moment, and if man, in spite of that [i.e. his ignorance of his death] does not desist from and shun sins then that is because of his own heedless merriment and the hardness of his heart, and not because of a mistake in divine planning!’3

Notes

1. المَرَحُ : شِدّة الفرح والنشاط (الصحاح : 1/404 )

2. بحار الأنوار : 3 / 83

3. Bihar al-Anwar, v. 3, p. 83

290 - العمل‏

290. ACTION

1372 - الحَثُّ عَلى العَمَلِ الصّالِحِ‏

1372. ENJOINMENT OF RIGHTEOUS ACTION

( مَنْ عَمِلَ صالِحاً مِنْ ذَكَرٍ أوْ اُنْثَى‏ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَياةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أجْرَهُمْ بِأحْسَنِ ما كانُوا يَعْمَلُونَ)1

“Whoever acts righteously, [whether] male or female, should he be faithful – We shall revive him with a good life and pay them their reward by the best of what they used to do.” 2

4608. رسولُ اللَّهِ صلى اللَّه عليه وآله : يَتبَعُ المَيِّتَ ثَلاثَةٌ : أهلُه ومالُهُ وعَمَلُهُ ، فيَرجِعُ اثنانِ ويَبقى‏ واحِدٌ ؛ يَرجِعُ أهلُهُ ومالُه ويَبقى‏ عَمَلُهُ3

4608. The Prophet (SAWA) said, ‘Three things follow a person when he dies: his family, his wealth and his deeds. Two of those retreat and only one remains: his family and wealth retreat and his deeds remain with him.’4

4609. الإمامُ عليٌّ عليه السلام : العَمَلَ العَمَلَ ، ثُمَّ النِّهايَةَ النِّهايَةَ ، والاستِقامَةَ الاستِقامَةَ ، ثُمَّ الصَّبرَ الصَّبرَ ، والوَرَعَ الوَرَعَ ، إنَّ لَكُم نِهايَةً فَانتَهوا إلى‏ نِهايَتِكُم5

4609. Imam Ali (AS) said, ‘I enjoin you with action indeed, then to take it to its completion, then to maintain it regularly, then to persevere in its performance and then to be pious. Verily you have been destined for a great end, so betake yourselves to your destined end.’6

4610. الإمامُ عليٌّ عليه السلام : مَن أبطَأ بِهِ عَمَلُهُ ، لَم يُسرِعْ بِه نَسَبُهُ (حَسَبُه)7

4610. Imam Ali (AS) said, ‘He who lags behind as a result of his deeds will not be accorded a front position because of his lineage.’8

4611. الإمامُ عليٌّ عليه السلام: لا تَكُن مِمَّن يَرجو الآخِرَةَ بِغَيرِ العَمَلِ يُحِبُّ الصّالِحينَ ولا يَعمَلُ عَمَلَهُم ، ويُبغِضُ المُذنِبينَ وهُوَ أحَدُهُم يَخافُ عَلى‏ غَيرِهِ بِأدنى‏ مِن ذَنبِهِ ، ويَرجو لِنَفسِهِ بِأكثَرَ مِن عَمَلِهِ يُقَصِّرُ إذا عَمِلَ ، ويُبالِغُ إذا سَألَ فهُوَ بِالقَولِ مُدِلٌّ ، ومِنَ العَمَلِ مُقِلٌّ !9

4611. Imam Ali (AS) said, ‘Do not be among those who hope for the Hereafter without acting … admiring the righteous people and yet not acting like them, and despising the sinners whilst he is one of them … he fears for others worse chastisement than what he himself deserves for his sin, and for himself hopes for greater [reward] than his actions deserve … When he acts he falls short of the action, and when he asks something, he exaggerates … so he is presumptuous in his speech though performing little action.’10

4612. الإمامُ الصّادقُ عليه السلام : مَن قَبِلَ اللَّهُ مِنهُ صَلاةً واحِدَةً لَم يُعَذِّبْهُ ، ومَن قَبِلَ مِنهُ حَسَنَهً لَم يُعَذِّبْهُ11

4612. Imam al-Sadiq (AS) said, ‘He from whom Allah accepts a single prayer, He will not punish, nor he from whom He accepts a single good deed.’12

4613. الإمامُ الصّادقُ عليه السلام : اِعمَلوا قَليلاً تَنَعَّموا كَثيراً13

4613. Imam al-Sadiq (AS) said, ‘If you act but a little, you will enjoy many bounties.’14

4614. الإمامُ الهاديُّ عليه السلام : النّاسُ فِي الدّنيا بِالأموالِ ، وفي‏الآخِرَةِ بِالأعمالِ15

4614. Imam al-Hadi (AS) said, ‘People transact through wealth in this world and through deeds in the Hereafter.’16

Notes

1. النحل : 97

2. Qur’an 16 :97

3. كنز العمّال : 42761

4. Kanz al-Ummal, no. 42761

5. نهج البلاغة : الخطبة 176

6. Nahj al-Balagha, Sermon 176

7. نهج البلاغة : الحكمة 23 ، 389

8. Ibid. Saying 23

9. نهج البلاغة : الحكمة 150

10. Ibid. Saying 150

11. الكافي : 3 / 266 / 11

12. al-Kafi, v. 3, p. 266, no. 11

13. تنبيه الخواطر : 2 / 183

14. Tanbih al-Khawatir, v. 2, p. 183

15. الدرّة الباهرة : 41

16. al-Durra al-Bahira, p. 41

1373 - العَمَلُ وَالجَزاءُ

1373. ACTION AND RECOMPENSE

( لَيْسَ بِأمانِيِّكُمْ وَلا أمانِيِّ أهْلِ الْكِتابِ مَنْ يَعْمَلْ سُوءً يُجْزَ بِهِ وَلا يَجِدْ لَهُ مِنْ دُونِ اللَّهِ وَلِيّاً وَلا نَصِيراً * وَمَنْ يَعْمَلْ مِنَ الصَّالِحاتِ مِنْ ذَكَرٍ أوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَأُولَئِكَ يَدْخُلُونَ الجَنَّةَ وَلا يُظْلَمُونَ نَقِيراً)1

“It will be neither after your hopes not the hopes of the People of the Book: whoever commits evil shall be requited for it, and he will not find for himself any guardian or helper besides Allah. And whoever does righteous deeds, whether male or female, should he be faithful – such shall enter Paradise and they will not be wronged [so much as] the speck on a date-stone.” 2

4615. رسولُ اللَّهِ صلى اللَّه عليه وآله : كَما لا يُجتَنى‏ مِنَ الشَّوكِ العِنَبُ كَذلكَ لا يَنزِلُ الفُجّارُ مَنازِلَ الأبرارِ ، وهُما طَريقانِ ، فَأيَّهُما أخَذتُم أدرَكتُم إلَيهِ3

4615. The Prophet (SAWA) said, ‘Just as grapes can never be harvested from thorn bushes, thus can the wrongdoers never come up to the level of the righteous, for they are two distinct paths, whichever one of them you take is where you will arrive.’4

(اُنظر) عنوان 65 «الجزاء»

(See also: REQUITAL 65)

Notes

1. النساء : 123 و 124

2. Qur’an 4 :123-124

3. كنز العمّال : 43676

4. Kanz al-Ummal, no. 43676

1374 - المُداوَمَةُ عَلَى العَمَلِ‏

1374. MAINTENANCE OF CONTINUOUS ACTION

4616. الإمامُ عليٌّ عليه السلام : المُداوَمَةَ المُداوَمَةَ ! فإنَّ اللَّهَ لَم يَجعَلْ لِعَمَلِ المُؤمِنينَ غايَةً إلّا المَوتَ1

4616. Imam Ali (AS) said, ‘Act continuously, act continuously! For verily Allah has not decreed any end to the believer’s actions except death.’2

4617. الإمامُ عليٌّ عليه السلام : قَليلٌ تَدومُ عَلَيهِ ، أرجى‏ مِن كَثيرٍ مَملولٍ مِنهُ3

4617. Imam Ali (AS) said, ‘The little that you perform continuously is weightier than the great amount that you perform with boredom.’4

4618. الإمامُ الباقرُ عليه السلام : ما مِن شَي‏ءٍ أحَبَّ إلَى اللَّهِ عزّوجلّ مِن عَمَلٍ يُداوَمُ عَلَيهِ ، وإن قَلَّ5

4618. Imam al-Baqir (AS) said, ‘There is nothing more beloved to Allah than the performance of an action that is maintained regularly, even if it be little.’6

4619. الإمامُ الصّادق عليه السلام: إذا كانَ الرَّجُلُ عَلى‏ عَمَلٍ فَلْيَدُمْ عَلَيهِ سَنَةً ، ثُمَّ يَتَحَوَّلُ عَنهُ إن شاءَ إلى‏ غَيرِهِ ؛ وذلكَ أنَّ لَيلَةَ القَدرِ يَكونُ فيها في عامِهِ ذلكَ ما شاءَ اللَّهُ أن يَكونَ7

4619. Imam al-Sadiq (AS) said, ‘If a man performs a certain action, he should maintain it regularly for the duration of a year, then he may move on to another act if he wishes, and that is so that the grand Night of Ordainment (laylat al-qadr) is included in his year of performing that particular act, when whatever Allah wills therein happens.’8

Notes

1. مستدرك الوسائل : 1 / 130 / 177

2. Mustadrak al-Wasa’il, v. 1, p. 130, no. 177

3. نهج البلاغة : الحكمة 278

4. Nahj al-Balagha, Saying 278

5. الكافي : 2 / 82 / 3

6. al-Kafi, v. 2, p. 82, no. 3

7. الكافي : 2 / 82 / 1

8. Ibid. no. 1

1375 - أفضَلُ الأعمالِ‏

1375. THE BEST OF ACTIONS

4620. رسولُ اللَّهِ صلى اللَّه عليه وآله: أفضَلُ الأعمالِ أحمَزُها1

4620. The Prophet (SAWA) said, ‘The best of deeds is the most difficult of them.’2

4621. رسولُ اللَّهِ صلى اللَّه عليه وآله : أفضَلُ العَمَلِ أدوَمُهُ وإن قَلَّ3

4621. The Prophet (SAWA) said, ‘The best of deeds is that which is most regular, even if be something small.’4

4622. رسولُ اللَّهِ صلى اللَّه عليه وآله : أحَبُّ الأعمالِ إلَى اللَّهِ سُرورٌ (الذي) تُدخِلُهُ عَلَى المُؤمِنِ ، تَطرُدُ عَنهُ جَوعَتَهُ أو تَكشِفُ عَنهُ كُربَتَهُ5

4622. The Prophet (SAWA) said, ‘The best of deeds in the sight of Allah is the happiness that you bring to a fellow believer, either by driving away his hunger or by relieving him of his distress.’6

4623. الإمامُ عليٌّ عليه السلام : أفضَلُ الأعمالِ ما أكرَهتَ عَلَيهِ نَفسَكَ7

4623. Imam Ali (AS) said, ‘The best of deeds is that which you force yourself to do.’8

4624. الإمامُ عليٌّ عليه السلام: أفضَلُ العَمَلِ ما اُريدَ بِهِ وَجهُ اللَّهِ9

4624. Imam Ali (AS) said, ‘The best of deeds is that whose objective is Allah’s pleasure.’10

4625. الإمامُ عليٌّ عليه السلام : أفضَلُ الأعمالِ لُزومُ الحَقِّ11

4625. Imam Ali (AS) said, ‘The best of deeds is adherence to the truth.’12

4626. الإمامُ الصّادقُ عليه السلام - لَمّا سُئلَ عَن أفضَلِ الأعمالِ - : الصَّلاةُ لِوَقتِها ، وبِرُّ الوالِدَينِ ، والجِهادُ في سَبيلِ اللَّهِ عَزَّوجلَّ13

4626. Imam al-Sadiq (AS), when asked about the best of deeds, replied, ‘Performing the prayer at its prescribed time, being kind to one’s parents and combat in the way of Allah (jihad), Mighty and Exalted.’14

Notes

1. بحار الأنوار : 70 / 191

2. Bihar al-Anwar, v. 70, p. 191

3. تنبيه الخواطر : 1 / 63

4. Tanbih al-Khawatir, v. 1, p. 63

5. الكافي : 2 / 191 / 11

6. al-Kafi, v. 2, p. 191, no. 11

7. بحار الأنوار : 78 / 69 / 20

8. Bihar al-Anwar, v. 78, p. 69, no. 20

9. غرر الحكم : 2958

10. Ghurar al-Hikam, no. 2958

11. غرر الحكم : 3322

12. Ibid. no. 3322

13. الكافي : 2 / 158 / 4

14. al-Kafi, v. 2, p. 158, no. 4

1376 - مَن لا يَنفَعُهُ عَمَلُهُ‏

1376. HE WHOSE DEEDS DO NOT BENEFIT HIM

4627. رسولُ اللَّهِ صلى اللَّه عليه وآله : ثَلاثٌ مَن لَم تَكُنْ فيهِ لَم يَقُمْ لَهُ عَمَلٌ: وَرَعٌ يَحجُزُهُ عَن مَعاصي اللَّهِ عَزَّوجلَّ، وخُلقٌ يُداري بِهِ النّاسَ ، وحِلمٌ يَرُدُّ بِهِ جَهلَ الجاهِلِ1

4627. The Prophet (SAWA) said, ‘There are three qualities which if a person does not possess, his action remains incomplete: piety which safeguards him from acts of disobedience to Allah, a good nature by means of which he maintains amicable relations with people, and clemency by means of which he retorts the rashness of the ignorant.’2

4628. رسولُ اللَّهِ صلى اللَّه عليه وآله: ثَلاثَةٌ لا يَنفَعُ مَعَهُنَّ عَمَلٌ: الشِّركُ بِاللَّهِ ، وعُقوقُ الوالِدَينِ ، والفِرارُ مِنَ الزَّحفِ3

4628. The Prophet (SAWA) said, ‘There are three sins to which the company of a good deed is to no avail: association of anything with Allah, insolence to one’s parents, and fleeing from the midst of a battle.’4

4629. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما عَمِلَ مَن لَم يَحفَظْ لِسانَهُ.5

4629. The Prophet (SAWA) said, ‘He who does not guard his tongue has not performed any good deeds.’6

4630. الإمامُ الباقرُ عليه السلام : لا يَنفَعُ مَعَ الشَّكِّ والجُحودِ عَمَلٌ7

4630. Imam al-Baqir (AS) said, ‘A good deed accompanied by doubt and denial is to no avail.’8

4631. الإمامُ الصّادقُ عليه السلام : لا يَقبَلُ اللَّهُ مِن مُؤمِنٍ عَمَلاً وهُوَ مُضمِرٌ عَلى‏ أخيهِ المُؤمِنِ سُوءاً9

4631. Imam al-Sadiq (AS) said, ‘Allah does not accept a good deed from a believer as long as he harbours ill will against a fellow believing brother.’10

(اُنظر) الصلاة (1) : باب 1132 ؛ الإنفاق : باب 1763

(See also: PRAYER (1): section 1132; SPENDING: section 1763)

Notes

1. الخصال : 125 / 121

2. al-Khisal, p. 125, no. 121

3. كنز العمّال : 43824 و 43937

4. Kanz al-Ummal, no. 43824 and 43937

5. بحار الأنوار : 77 / 85

6. Bihar al-Anwar, v. 77, p. 85

7. الكافي : 2 / 400 / 7

8. al-Kafi, v. 2, p. 400, no. 7

9. الكافي : 2 / 361 / 8

10. Ibid. p. 361, no. 8

1377 - الأعمالُ الَّتي يَنبَغِي الحَذَرُ مِنها

1377. DEEDS THAT ONE MUST BE CAUTIOUS OF

4632. الإمامُ عليٌّ عليه السلام : اِحذَرْ كُلَّ عَمَلٍ يَرضاهُ صاحِبُهُ لِنَفسِهِ ، ويَكرَهُهُ لِعامَّةِ المُسلِمينَ1

4632. Imam Ali (AS) said, ‘Be cautious of every deed which the doer is pleased to perform himself but hates Muslims at large to perform it.’2

4633. الإمامُ عليٌّ عليه السلام : اِحذَرْ كُلَّ عَمَلٍ يُعمَلُ بِهِ فِي السِّرِّ ، ويُستَحى‏ مِنهُ فِي العَلانِيَةِ3

4633. Imam Ali (AS) said, ‘Be cautious of every deed which is performed in secret but is embarrassing to perform in public.’4

4634. الإمامُ عليٌّ عليه السلام : إيّاكَ وكُلَّ عَمَلٍ إذا ذُكِرَ لِصاحِبِهِ أنكَرَهُ5

4634. Imam Ali (AS) said, ‘Beware of any deed whose performance would be deplored by its doer if mentioned to him.’6

Notes

1. شرح نهج البلاغة : 18 / 41

2. Sharh Nahj al-Balagha li Ibn Abi al-Hadid, v. 18, p. 41

3. نهج‏البلاغة : الكتاب 69

4. Nahj al-Balagha, Letter 69

5. بحار الأنوار : 71 / 369 / 19

6. Bihar al-Anwar, v. 71, p. 369, no. 19

1378 - إتقانُ العَمَلِ‏

1378. PERFECTION OF A GOOD DEED

4635. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ اللَّهَ تَعالى‏ يُحِبُّ إذا عَمِلَ أحَدُكُم عَمَلاً أن يُتقِنَهُ1

4635. The Prophet (SAWA) said, ‘Verily Allah, most High, loves for you to perfect a good deed when you perform it.’2

4636. الإمامُ الصّادقُ عليه السلام : لَمّا ماتَ إبراهيمُ ابنُ رَسولِ اللَّهِ صلى اللَّه عليه وآله رَأى النَّبِيُّ صلى اللَّه عليه وآله في قَبرِهِ خَلَلاً فسَوّاهُ بِيَدِهِ، ثُمَّ قالَ : إذا عَمِلَ أحَدُكُم عَمَلاً فَلْيُتقِنْ3

4636. Imam al-Sadiq (AS) narrated, ‘When Ibrahim, the son of the Prophet (SAWA) passed away, the Prophet (SAWA) saw a gap in his grave, which he filled with his hand, and then said, ‘When any of you performs a good deed, he should perfect it.’4

Notes

1. كنز العمّال : 9128

2. Kanz al-Ummal, no. 9128

3. وسائل الشيعة : 2 / 883 / 1

4. Wasa’il al-Shia, v. 2, p. 883, no. 1

1379 - عَرضُ الأعمالِ عَلَى اللَّهِ والنَّبِيِّ صلى اللَّه عليه وآله والأئِمَّةِ عليهم السلام‏

1379. THE EXPOSITION OF DEEDS TO ALLAH AND THE PROPHET AND THE IMAMS (AS)

( وُقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ وَسَتُرَدُّونَ إلَى‏ عالِمِ الْغَيْبِ وَالشَّهادَةِ فَيُنَبِّئُكُمْ بِما كُنْتُمْ تَعْمَلُونَ)1

“And say, ‘Go on working, for Allah will see your conduct, and His Apostle and the faithful [as well], and you will be returned to the Knower of the sensible and the Unseen, and He will inform you concerning what you used to do.” 2

4637. رسولُ اللَّهِ صلى اللَّه عليه وآله : تُعرَضُ الأعمالُ يَومَ الاثنَينِ والخَميسِ ، فمِن مُستَغفِرٍ فيُغفَرُ لَهُ ، ومِن تائبٍ فيُتابُ عَلَيهِ، ويُرَدُّ أهلُ الضَّغائنِ بِضَغائنِهِم حَتّى‏ يَتوبوا3

4637. The Prophet (SAWA) said, ‘People’s deeds are presented every Monday and Thursday. The deeds of one who seeks forgiveness are forgiven to him, and those of the repentant are pardoned, whilst the deeds of those who harbour rancour are returned to them because of their rancour until they repent for them.’4

4638. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ أعمالَكُم تُعرَضُ عَلَيَّ كُلَّ يَومٍ ، فَما كانَ مِن حَسَنٍ استَزَدتُ اللَّهَ لَكُم ، وما كانَ مِن قَبيح استَغفَرتُ اللَّهَ لَكُم5

4638. The Prophet (SAWA) said, ‘Verily your deeds are exposed to me every day, and whatever good I see I ask Allah to increase them for you, and whatever bad I see, I seek forgiveness from Allah for you.’6

4639. الإمامُ الحسينُ عليه السلام : إنَّ أعمالَ هذهِ الاُمَّةِ ما مِن صَباحٍ إلّا وتُعرَضُ عَلَى اللَّهِ تَعالى‏7

4639. Imam al-Husayn (AS) said, ‘Verily the deeds of this community are exposed to Allah, most High, every single morning.’8

4640. الإمامُ الصّادقُ عليه السلام - لَمّا سُئلَ عَن قَولِهِ تَعالى‏ : (وَقُلِ اعْمَلوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسولُهُ وَالمُؤمِنونَ) - : إيّانا عَنى‏.9

4640. Imam al-Sadiq (AS) was asked about Allah’s verse:“And say, ‘Go on working, for Allah will see your conduct, and His Apostle and the faithful [as well]” , replied, ‘It is us that He means [by the faithful].’10

4641. الإمامُ الرِّضا عليه السلام - وقَد قالَ عَبدُ اللَّهِ بنُ أبانَ لَهُ : إنَّ قَوماً مِن مَواليكَ سَألوني أن تَدعُوَ اللَّهَ لَهُم - : وَاللَّهِ إنّي لَأعرِضُ أعمالَهُم عَلَى اللَّهِ في كُلِّ يَومٍ11

4641. Imam al-Rida (AS), when Abdullah b. Aban said to him, ‘Verily a group of your adherents have asked me to request you to supplicate Allah on their behalf’, replied, ‘By Allah, verily I am the one who presents their deeds to Allah every day.’12

Notes

1. التوبة : 105

2. Qur’an 9 :105

3. الترغيب والترهيب : 3 / 458 / 17

4. al-Targhib wa al-Tarhib, v. 3, p. 458, no. 17

5. كتاب من لا يحضره الفقيه : 1 / 191 / 582

6. al-Faqih, v. 1, p. 191, no. 582

7. عيون أخبار الرضا : 2 / 44 / 156

8. Uyun Akhbar al-Rida (AS), v. 2, p. 44, no. 156

9. بحار الأنوار : 23 / 337 / 6

10. Bihar al-Anwar, v. 23, p. 337, no. 22

11. وسائل الشيعة : 11 / 392 / 25

12. Wasa’il al-Shia, v. 11, p. 392, no. 25

1380 - كِتابُ الأعمالِ‏

1380. THE BOOK OF DEEDS

( هَذَا كِتابُنا يَنْطِقُ عَلَيْكُمْ بِالْحَقِّ إنَّا كُنَّا نَسْتَنْسِخُ ما كُنْتُمْ تَعْمَلُونَ)1

“This is Our book, which speaks truly against you. Indeed We used to record what you used to do.” 2

(اُنظر) الأنعام : 61 ويونس : 21 والرعد : 11 ومريم : 79 والمؤمنون : 62 ويس : 12 و ق : 17، 18 والقمر : 25 ، 53 والإنفطار : 10 - 12 والطارق : 4

(See also: Qur’an 6:61, 10:21, 13:11, 19:79, 23:62, 10:12, 50:17, 50:18, 54:25, 54:53, 82:10-12, 86:4)

4642. الإمامُ عليٌّ عليه السلام : صاحِبُ اليَمينِ يَكتُبُ الحَسَناتِ ، وصاحِبُ الشِّمالِ يَكتُبُ السَّيِّئاتِ ، ومَلَكا النَّهارِ يَكتُبانِ عَمَلَ العَبدِ بِالنَّهارِ ، ومَلَكا اللَّيلِ يَكتُبانِ عَمَلَ العَبدِ فِي اللَّيلِ3

4642. Imam Ali (AS) said, ‘The angel on man’s right [shoulder] records his good deeds, whilst the angel on the left records his evil deeds. The two angels of the day record the servant’s deeds by day, and the two angels of the night record the servant’s deeds by night.’4

(اُنظر) الملائكة : باب 1664 ؛ المراقبة : باب 839 ؛ المعاد : باب 1394

(See also: THE ANGELS: section 1664; SCRUTINY (OF MAN’S ACTIONS): no. 839; RESURRECTION: section 1394)

Notes

1. الجاثية : 29

2. Qur’an 45 :29

3. بحار الأنوار : 5 / 327 / 22

4. Bihar al-Anwar, v. 5, p. 327, no. 22

1036 - الشَّفاعَةُ فِي الآخِرَةِ

1036. INTERCESSION IN THE HEREAFTER

( قُلْ للَّهِ‏ِ الشَّفاعَةُ جَمِيعاً1 لَهُ مُلْكُ السَّماواتِ والْأرْضِ ثُمَّ إلَيهِ تُرْجَعُونَ).2

“Say, 'All intercession rests with Allah. To Him belongs the kingdom of the heavens and the earth; then you will be brought back to Him.” 3

( مَنْ ذا الَّذِي يَشْفَعُ عِنْدَهُ إلّا بِإذْنِهِ).4

“Who is it that may intercede with Him except with His permission?” 5

( لا يَمْلِكُونَ الشَّفاعَةَ إلّا مَنِ اتَّخَذَ عِندَ الرَّحمنِ عَهْداً).6

“No one will have the power to intercede [with Allah], except for him who has taken a covenant with the All-beneficent.” 7

( يَوْمَئذٍ لا تَنْفَعُ الشَّفاعَةُ إلّا مَنْ أذِنَ لَهُ الرَّحمنُ وَرَضِيَ لَهُ قَوْلاً).8

“Intercession will not avail that day except from him whom the All-beneficent allows and approves of his word.” 9

(اُنظر) الأنعام : 51 ، 70 والسجدة : 40 والأنبياء : 28

(See also: Qur'an 6:51, 70; 32:40; 22:28)

3282. رسولُ اللَّهِ صلى اللَّه عليه وآله : شَفاعَتي لِاُمَّتي مَن أحَبَّ أهلَ بَيتي10

3282. The Prophet (SAWA) said, 'My intercession will avail those people from my community who love my household.'11

3283. رسولُ اللَّهِ صلى اللَّه عليه وآله : لَأشفَعَنَّ يَومَ القِيامَةِ لِمَن كانَ في قَلبِهِ جَناحُ بَعوضَةٍ إيمانٌ12

3283. The Prophet (SAWA) said, 'On the Day of Resurrection, I will surely intercede for anyone who harbours even a fly's wing's worth of faith in his heart.'13

3284. رسولُ اللَّهِ صلى اللَّه عليه وآله : إذا قُمتُ المَقامَ المَحمودَ تَشَفَّعتُ في أصحابِ الكبائرِ مِن اُمَّتي، فَيُشَفِّعُني اللَّهُ فِيهِم ، واللَّهِ لا تَشَفَّعتُ فِيمَن آذى‏ ذُرِّيَّتي14

3284. The Prophet (SAWA) said, 'When I stand at the Glorious Station, I will intercede on behalf of those of my community who have perpetrated grave sins, and Allah will accept my intercession for them. By Allah, I will not intercede for anyone who hurts my progeny.'15

3285. رسولُ اللَّهِ صلى اللَّه عليه وآله : لِكُلِّ نَبِيٍّ دَعوَةٌ قد دَعا بِها وقد سَألَ سُؤلاً ، وقد خَبَأتُ دَعوَتي لِشَفاعَتِي لِاُمَّتي يَومَ القِيامَةِ16

3285. The Prophet (SAWA) said, 'Every prophet was given the right to a special request which they asked [from Allah], but I suppressed my request in return for the permission to intercede for my community on the Day of Resurrection.'17

3286. الإمامُ الباقرُ عليه السلام - في قولِهِ تعالى‏ : (ولَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضى‏) - : الشَّفاعَةُ ، واللَّهِ الشَّفاعةُ ، واللَّهِ الشَّفاعَةُ18

3286. Imam al-Baqir (AS) said with regards to Allah's verse in the Qur'an [addressing the Prophet (SAWA)]:“Soon your Lord will give you [that with which] you will be pleased” 19 , ' (This is) intercession, by Allah it is intercession, by Allah it is intercession.'20

3287. الإمامُ الصّادقُ عليه السلام - في قولهِ تعالى‏ : ( لا يَمْلِكُونَ الشَّفاعَةَ إلّا مَنِ اتَّخَذَ عِندَ الرَّحمنِ عَهْداً) - : إلّا مَن اُذِنَ لَهُ بِوَلايَةِ أميرِ المؤمنينَ والأئمَّةِ مِن بَعدِهِ فهُو العَهدُ عندَ اللَّهِ21

3287. Imam al-Sadiq (AS) said with regards to Allah's verse in the Qur'an:“No one will have the power to intercede [with Allah], except for him who has taken a covenant with the All-beneficent” , '[This means] except for him who has been allowed intercession through his acceptance of the guardianship of the Commander of the Faithful, Ali (AS) and the Imams after him, as this is the covenant with Allah.'22

Notes

1. قال العلّامة الطباطبائي في تفسير قوله تعالى‏ : (قُلْ للَّهِ‏ِ الشَّفاعَةُ جَميعاً) : توضيح وتأكيد لما مرّ من قوله : (قُلْ أوَلَوْ كانُوا لا يَمْلِكُونَ شَيْئاً) الزمر : 43

واللام في « للَّه » للملك ، وقوله : (لَهُ مُلْكُ السَّماواتِ والأَرْضِ) الزمر : 44

في مقام التعليل للجملة السابقة ، والمعنى : كلّ شفاعة فإنّها مملوكة للَّه فإنّه المالك لكلّ شي‏ء ، إلّا أن يأذن لأحد في شي‏ء منها فيملّكه إياها ، وأمّا استقلال بعض عباده كالملائكة بملك الشفاعة مطلقاً - كما يقولون - فممّا لا يكون ، قال تعالى‏ : (ما مِنْ شَفِيعٍ إلّا مِنْ بَعْدِ إِذْنِهِ) يونس : 3 وللآية معنى آخر أدقّ إذا انضمّت إلى مثل قوله تعالى‏ :(لَيْسَ لَهُمْ مِنْ دُونِهِ وَلِيٌّ ولا شَفِيعٌ) الأنعام : 51 وهو أنّ الشفيع بالحقيقة هو اللَّه سبحانه وغيره من الشفعاء لهم الشفاعة بإذن منه ، فقد تقدّم في بحث الشفاعة في الجزء الأوّل من الكتاب أنّ الشفاعة ينتهي إلى توسّط بعض صفاته تعالى‏ بينه وبين المشفوع له لإصلاح حاله ، كتوسّط الرحمة والمغفرة بينه وبين عبده المذنب لإنجائه من وبال الذنب وتخليصه من العذاب الميزان في تفسير القرآن : 17 / 270

2. الزمر : 44

3. Qur'an 39 :44

4. البقرة : 255

5. Qur'an 2 :255

6. مريم : 87

7. Qur'an 19 :87

8. طه : 109

9. Qur'an 20 :109

10. كنز العمّال : 39057

11. Kanz al-Ummal, no. 39057

12. كنز العمّال : 39043

13. Ibid. no. 39043

14. الأمالي للصدوق : 370 / 462

15. Amali al-Saduq, p. 242, no. 3

16. الخصال : 29 / 103

17. al-Khisal, p. 29, no. 103

18. بحار الأنوار : 8 / 57 / 72

19. Qur'an 93 :5

20. Bihar al-Anwar, v. 8, p. 57, no. 72

21. بحار الأنوار : 8 / 36 / 9

22. Ibid. p. 36, no. 9

1037 - المَحرومُونَ مِنَ الشَّفاعَةِ

1037. THOSE WHO WILL BE DEPRIVED OF INTERCESSION

3288. رسولُ اللَّهِ صلى اللَّه عليه وآله : رَجُلانِ لا تَنالُهُما شَفاعَتي : صاحِبُ سُلطانٍ عَسُوفٌ غَشُومٌ ، وغالٍ في الدِّينِ مارِقٌ1

3288. The Prophet (SAWA) said, 'Two types of people will not be included in my intercession: the tyrannical and iniquitous ruler and the heretical extremist in matters of religion.'2

3289. رسولُ اللَّهِ صلى اللَّه عليه وآله : أمّا شَفاعَتِي ففي أصحابِ الكبائرِ ما خَلا أهلَ الشِّركِ والظُّلمِ3

3289. The Prophet (SAWA) said, 'My intercession is intended for those who have committed grave sins [from among the Muslims], except for those guilty of polytheism and injustice to others.'4

3290. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا يَنالُ شَفاعَتي مَنِ استَخَفَّ بِصلاتِهِ ، ولا يَرِدُ عَلَيَّ الحَوضَ لا واللَّهِ5

3290. The Prophet (SAWA) said, 'He who does not take his daily prayers seriously will neither benefit from my intercession nor meet me at the Heavenly Pond [of Kawthar], no by Allah.'6

3291. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن لم يُؤمِنْ بِشَفاعَتِي فلا أنالَهُ اللَّهُ شَفاعَتِي7

3291. The Prophet (SAWA) said, 'My intercession on behalf of one who does not believe in my intercession will not be accepted by Allah.'8

3292. الإمامُ الصّادقُ عليه السلام لَمّا أمَرَ بِاجتِماعِ قَرابَتِهِ حَولَهُ وقد حَضَرَتهُ الوَفاةُ - : إنَّ شَفاعَتَنا لَن تَنالَ مُستَخِفّاً بِالصَّلاةِ.9

3292. Imam al-Sadiq (AS), when he asked for his relatives to be gathered around him as his death approached, said to them, 'Verily our intercession will not avail one who takes his prayer lightly.'10

3293. الإمامُ الصّادقُ عليه السلام : لَو أنَّ المَلائكَةَ المُقَرَّبِينَ والأنبياءَ المُرسَلِينَ شَفَعُوا في ناصِبٍ ما شُفِّعُوا11

3293. Imam al-Sadiq (AS) said, 'Even if the most favoured angels and all the prophets were to intercede for a Nasibi12 , their intercession would not be accepted.'13

Notes

1. الخصال : 63 / 93

2. al-Khisal, p. 63, no. 93

3. الخصال : 355 / 36

4. Ibid. p. 355, no. 36

5. المحاسن : 1 / 159 / 223

6. al-Mahasin, v. 1, p. 159, no. 323

7. عيون أخبار الرِّضا : 1 / 136 / 35

8. Uyun Akhbar al-Rida (AS), v. 1, p. 136, no. 35

9. المحاسن : 1 / 159 / 225

10. al-Mahasin, v. 1, p. 159, no. 225

11. المحاسن : 1 / 294 / 587 ، واُنظر بحار الأنوار : 8 / 41 / 27 و 68 / 126 / 54

12. Nasibi: one who declares enmity towards the Ahl al-bayt and their followers (ed.)

13. Ibid. p. 294, no. 587

1038 - حاجَةُ الأوَّلينَ وَالآخِرِينَ إلَى الشَّفاعَةِ

1038. THE NEED OF ALL FOR INTERCESSION

3294. بحار الأنوار عَن أبي العبّاسِ المكبرِ عَن الإمام الباقرِ عليه السلام - وقد قالَ لَهُ أبو أيمنَ : ياأباجعفرٍ، تَغُرُّونَ الناسَ وتَقولونَ : شَفاعَةُ محمّدٍ، شَفاعَةُ محمّدٍ ! فَغَضِبَ عليه السلام حتّى‏ تَرَبَّدَ وَجهُهُ - : وَيحَكَ يا أبا أيمَنَ ! أغَرَّكَ إن عَفَّ بَطْنُكَ وفَرجُكَ ؟! أما لَو قد رَأيتَ أفزاعَ القِيامَةِ لقدِ احتَجتَ إلى‏ شَفاعَةِ محمّدٍ صلى اللَّه عليه وآله ، وَيلَكَ فَهل يَشفَعُ إلّا لِمَن وَجَبَت لَهُ النارُ ؟! ثُمَّ قالَ : ما مِن أحَدٍ مِنَ الأوَّلِينَ والآخِرِينَ إلّا وهُو مُحتاجٌ إلى‏ شَفاعَةِ محمّدٍ صلى اللَّه عليه وآله يَومَ القِيامَةِ1

3294. man called Abu Ayman once came to Imam al-Baqir (AS) saying, 'O Abu Jafar, you delude people by saying, 'Muhammad's intercession [will help you], Muhammad's intercession!' At this, the Imam (AS) got so angry that his face was glowering, and said, 'Woe betide you Abu Ayman! If your belly and your private parts keep you away from sin, does that mean they delude you? You would only have to see the atrocities of the Day of Resurrection to need Muhammad (SAWA)'s intercession. Woe unto you! In any case, do you think that he will only intercede for those whose punishment in the Fire is obligatory?!' Then he continued, saying, 'Every single person, from the first to the last, will need the intercession of Muhammad (SAWA) on the Day of Resurrection.'2

Notes

1. بحار الأنوار : 8 / 38 / 16

2. Bihar al-Anwar, v. 8, p. 38, no. 16

1039 - أصْنافُ الشُّفَعاءِ

1039. TYPES OF INTERCESSORS

3295. رسولُ اللَّهِ صلى اللَّه عليه وآله : ثلاثةٌ يَشفَعُونَ إلى اللَّهِ عَزَّوجلَّ فَيُشَفَّعُونَ : الأنبياءُ ، ثُمّ العُلَماءُ ، ثُمّ الشُّهَداءُ1

3295. The Prophet (SAWA) said, 'Three types of people have the right to intercede with Allah, and their intercession will be accepted: the prophets, then the scholars, and then the martyrs.'2

3296. رسولُ اللَّهِ صلى اللَّه عليه وآله : الشَّفاعَةُ لِلأنْبِياءِ والأوصِياءِ والمُؤمِنِينَ والمَلائكةِ3

3296. The Prophet (SAWA) said, '[The right of] Intercession belongs to the prophets, their vicegerents, the believers and the angels.'4

3297. رسولُ اللَّهِ صلى اللَّه عليه وآله : الشُّفَعاءُ خَمسَةٌ : القُرآنُ ، والرَّحِمُ ، والأمانَةُ ، ونَبِيُّكُم ، وأهلُ بَيتِ نَبِيِّكُم5

3297. The Prophet (SAWA) said, 'There are five intercessors: the Qur'an, consanguinity, a trust, your Prophet, and your Prophet's household.'6

3298. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا شَفيعَ أنجَحُ مِنَ التَّوبَةِ7

3298. The Prophet (SAWA) said, 'There is no intercessor more effective than repentance.'8

3299. الإمامُ عليٌّ عليه السلام : شافِعُ الخَلقِ العَمَلُ بِالحَقِّ ولُزومُ الصِّدقِ9

3299. Imam Ali (AS) said, 'The intercessor for all of creation is action according to what is right and adherence to the truth.'10

Notes

1. الخصال : 156 / 197

2. al-Khisal, p. 156, no. 197

3. بحار الأنوار : 8 / 58 / 75

4. Bihar al-Anwar, v. 8, p. 58, no. 75

5. بحار الأنوار : 8 / 43 / 39

6. Ibid. p. 43, no. 39

7.. بحار الأنوار : 8 / 58 / 75

8. Ibid. p. 58, no. 75

9. غرر الحكم : 5789

10. Ghurar al-Hikam, no. 5789

1040 - أحَقُّ النّاسِ بِالشَّفاعَةِ

1040. THE PEOPLE MOST DESERVING OF INTERCESSION

3300. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ أقرَبَكُم مِنّي غَداً وأوجَبَكُم عَلَيَّ شَفاعَةً : أصدَقُكُم لِساناً ، وأدّاكُم لِلأمانَةِ ، وأحسَنُكُم خُلُقاً ، وأقرَبُكُم مِنَ الناسِ1

3300. The Prophet (SAWA) said, 'Verily the closest from among you to me tomorrow [in the Hereafter], and the most eligible of you for my intercession are those who are the most truthful from amongst you, the most conscientious at returning a trust placed in their care, the most good-natured, and the ones who have close ties with people.'2

Notes

1. الأمالي للصدوق : 598 / 826

2. Amali al-Saduq, p. 411, no. 5

1041 - شَفاعَةُ المُؤمِنِ عَلى‏ قَدرِ عَمَلِهِ‏

1041. A BELIEVER'S RIGHT TO INTERCESSION DEPENDS ON THE EXTENT OF HIS DEEDS

3301. رسولُ اللَّهِ صلى اللَّه عليه وآله : في المؤمنينَ مَن يَشفَعُ مِثلَ رَبِيعَةَ ومُضَرَ ، وأقَلُّ المُؤمنينَ شَفاعَةً مَن يَشفَعُ لِثَلاثِينَ إنساناً1

3301. The Prophet (SAWA) said, 'There are people from among the believers who have the right to intercession like Rabia and Mudar. A believer has the right to intercede on behalf of at least thirty people.'2

3302. الإمامُ الباقرُ عليه السلام : يَشفَعُ الرَّجُلُ في القَبيلَةِ ، ويَشفَعُ الرَّجُلُ لِأهلِ البَيتِ ، ويَشفَعُ الرجُلُ لِلرَّجُلَينِ على‏ قَدرِ عَمَلِهِ ، فذلكَ المَقامُ المَحمودُ3

3302. Imam al-Baqir (AS) said, 'A man intercedes on behalf of his tribe, or for his family, or even just for two other people, depending on the extent of his deeds, for that is the Glorious Station.'4

Notes

1. بحار الأنوار : 8 / 58 / 75

2. Bihar al-Anwar, v. 8, p. 58, no. 75

3. بحار الأنوار : 8 / 43 / 41

4. Ibid. p. 43, no. 41

1042 - أدنَى المؤمِنينَ شَفاعَةً

1042. THE MINIMUM NUMBER THAT A BELIEVER CAN INTERCEDE

3303. قالَ رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّي أشفَعُ يَومَ القِيامَةِ فَأشَفَّعُ ، ويَشفَعُ عَلِيٌّ فَيُشَفَّعُ ، ويَشفَعَ أهلُ بَيتي فَيُشفَعَّونَ ، وإنَّ أدنىَ المُؤمِنينَ شَفاعَةً لَيَشفَعُ في أربَعينَ مِن إخوانِهِ كُلٌّ قَدِ استَوجَبُوا النّارُ1

3303. The Prophet (SAWA) said, 'Among believers are those who intercede for as many as the people of Rabi'a and Mo?ar tribes and the believers who have the least right for intercession will intercede for thirty people.'2

3304. الإمامُ الباقرُ عليه السلام : إنّ أدنَى المؤمنينَ شَفاعَةً لَيَشفَعُ لِثلاثينَ إنساناً ، فَعِندَ ذلكَ يقولُ أهلُ النارِ : (فَما لَنا مِنْ شافِعِينَ* ولا صَديقٍ حَمِيمٍ)3 4

3304. Imam al-Baqir (AS) said, The believer who can intercede the least shall intercede for up to thirty people,at this time the dweller of the fire would say ' Now then we have none to intercede [for us] Nor a single friend to feel [ for us].'56

Notes

1. بحار الأنوار : ج 8 ص 30

2. Ibid. v. 8, p. 58, no. 75

3. الشعراء : 100 و 101

4. الكافي : 8 / 101 / 72

5. Qur'an 26 :100,101

6. al-Kafi, v. 8, p. 101, no.72

220 - الشَّقاوة

220. WRETCHEDNESS

1043 - خَصائِصُ الشَّقِيِ‏

1043. CHARACTERISTICS OF A WRETCHED PERSON

3305. الإمامُ عليٌّ عليه السلام : الشَّقِيُّ مَنِ انخَدَعَ لِهَواهُ وغُرُورِهِ1

3305. Imam Ali (AS) said, 'The wretched one is he who lets himself be deceived by his whims and his delusion.'2

3306. الإمامُ عليٌّ عليه السلام : إنَّ الشَّقِيَّ مَن حُرِمَ نَفعَ ما اُوتِيَ مِنَ العَقلِ والتَّجرِبَةِ3

3306. Imam Ali (AS) said, 'Verily the wretched person is he who is deprived of drawing any benefit from his intellect and the experiences that he has been granted.'4

3307. الإمامُ عليٌّ عليه السلام : تَوَقَّوُا المَعاصِيَ واحبِسُوا أنفُسَكُم عنها ؛ فإنَّ الشَّقِيَّ مَن أطلَقَ فيها عِنانَهُ5

3307. Imam Ali (AS) said, 'Be on your guard against sins and restrain yourself from them, for verily the wretched one is he who gives himself free rein to them.'6

Notes

1. نهج البلاغة : الخطبة 86

2. Nahj al-Balagha, Sermon 86

3. نهج البلاغة : الكتاب‏78

4. Ibid. Letter 78

5. غرر الحكم : 4499

6. Ghurar al-Hikam, no. 4499

1044 - الشَّقِيُّ شَقِيٌّ في بَطنِ اُمِّهِ‏

1044. THE WRETCHED ONE WAS WRETCHED AS A FOETUS IN HIS MOTHER'S WOMB

3308. رسولُ اللَّهِ صلى اللَّه عليه وآله : السَّعيدُ مَن سَعِدَ في بَطنِ اُمِّهِ ، والشَّقِيُّ مَن شَقِيَ في بَطنِ اُمِّهِ1

3308. The Prophet (SAWA) said, 'The prosperous one is he who prospered from when he was in his mother's womb, and the wretched one is he who was wretched from when he was in his mother's womb.'2

3309. الإمامُ الصّادقُ عليه السلام : إنّ اللَّهَ عَزَّوجلَّ خَلَقَ السَّعادَةَ والشَّقاوَةَ قَبلَ أن يَخلُقَ خَلْقَهُ ، فَمَن عَلِمَهُ اللَّهُ سَعيداً لَم يُبغِضْهُ أبَداً ، وإن عَمِلَ شَرّاً أبغَضَ عَمَلَهُ ولَم يُبغِضْهُ ، وإن كانَ عَلِمَهُ شَقِيّاً لَم يُحِبَّهُ أبداً ، وإن عَمِلَ صالحاً أحَبَّ عَمَلَهُ وأبغَضَهُ لِما يَصِيرُ إلَيهِ3

3309. Imam al-Sadiq (AS) said, 'Verily Allah, Mighty and Exalted, created prosperity and wretchedness before He even created His creation. So whoever Allah knows will be prosperous, He will never despise, and even when he commits an evil deed, He will despise the deed but not the person. And if He knows that someone will be wretched, He will never love him, and even when he performs a good deed, He will love the deed but despise the person because of what he is to become.'4

3310. الإمامُ الصّادقُ عليه السلام : إنّ اللَّهَ تباركَ وتعالى‏ يَنقُلُ العَبدَ مِنَ الشَّقاءِ إلى السَّعادَةِ ، ولا يَنقُلُهُ مِن السَّعادةِ إلى الشَّقاءِ5

3310. Imam al-Sadiq (AS) said, 'Verily Allah, Blessed and most High, may transfer a servant from wretchedness to prosperity, but He never transfers anyone from prosperity to wretchedness.'6

3311. التوحيد عن محمّدَ بنِ أبي عُمَيرٍ : سَألتُ أبا الحسنِ موسى‏ بنِ جَعفرٍ عليهما السلام عَن معنى‏ قولِ رَسول اللَّهِ صلى اللَّه عليه وآله: «الشَّقِيُّ مَن شَقِيَ في بَطنِ اُمِّهِ ، والسَّعيدُ مَن سَعِدَ في بَطنِ اُمِّهِ» ، فقالَ : الشَّقِيُّ مَن عَلِمَ اللَّهُ وهُو في بَطنِ اُمِّهِ أ نّهُ سَيَعمَلُ أعمالَ الأشقِياءِ ، والسَّعيدُ مَن عَلِمَ اللَّهُ وهُو في بَطنِ اُمِّهِ أ نّهُ سَيَعمَلُ أعمالَ السُّعَداءِ.7

3311. Imam al-Kazim (AS) was once asked by Ibn Abi 'Umayr about the Prophet (SAWA)'s saying, 'The prosperous one is he who prospered from when he was in his mother's womb, and the wretched one is he who was wretched from when he was in his mother's womb', to which he replied, 'The wretched one is he who, from when he was in his mother's womb, Allah knew would commit acts characteristic of wretched people, and the prosperous one is he who, from when he was in his mother's womb, Allah knew would perform acts characteristic of prosperous people.'8

Notes

1. كنز العمّال : 491

2. Kanz al-Ummal, no. 491

3. التوحيد : 357 / 5

4. al-Tawhid, p. 357, no. 5

5. التوحيد : 358 / 6

6. Ibid. p. 358, no. 6

7. التوحيد : 356 / 3

8. Ibid. p. 356, no. 3

1045 - ما يوجِبُ الشَّقاءَ

1045. THAT WHICH BRINGS ABOUT WRETCHEDNESS

3312. الإمامُ عليٌّ عليه السلام : سَبَبُ الشَّقاءِ حُبُّ الدُّنيا1

3312. Imam Ali (AS) said, 'The cause of wretchedness is love of this world.'2

3313. الإمامُ الحسينُ عليه السلام - في دعاءِ يَومِ عَرَفَةَ - : اللّهُمّ اجعَلْني أخشاكَ كَأنّي أراكَ ، وأسعِدْني بتَقواكَ ، ولا تُشقِني بِمَعصِيَتِكَ3

3313. Imam al-Husayn (AS) said in his supplication of Arafa, 'O Allah, make me fear you as if I see you, let me prosper through being conscious of my duty to You, and keep me from becoming wretched as a consequence of Your disobedience.'4

Notes

1. غرر الحكم : 5516

2. Ghurar al-Hikam, no. 4499

3. بحار الأنوار : 98 / 218 / 3

4. Bihar al-Anwar, v. 98, p. 218, no. 3

1046 - أشقَى النّاسِ‏

1046. THE MOST WRETCHED OF ALL PEOPLE

3314. عيسى عليه السلام : أشقَى الناسِ مَن هُو مَعروفٌ عندَ الناسِ بِعِلمِهِ مَجهولٌ بِعَمَلِهِ1

3314. Prophet Jesus (AS) said, 'The most wretched of people is he who is reputed amongst people for his knowledge but not known for his action thereof.'2

3315. رسولُ اللَّهِ صلى اللَّه عليه وآله : أشقَى الأشقياءِ مَنِ اجتَمَعَ علَيهِ فَقرُ الدُّنيا وعَذابُ الآخِرَةِ3

3315. The Prophet (SAWA) said, 'The most wretched of all wretched people is he who faces poverty in this world as well as punishment in the Hereafter.'4

3316. الإمامُ عليٌّ عليه السلام - وقد سُئلَ عن أشقَى الناسِ - : مَن باعَ دِينَهُ بِدُنيا غَيرِهِ5

3316. Imam Ali (AS) when asked who the most wretched of all people was, replied, 'He who sells his Hereafter for someone else's profit in this world.'6

Notes

1. بحار الأنوار : 2 / 52 / 19

2. Ibid. v. 2, p. 52, no. 19

3. كنز العمّال : 16683

4. Kanz al-Ummal, no. 16683

5. الأمالي للصدوق : 478 / 644

6. Amali al-Saduq, p. 322, no. 4

1047 - عَلاماتُ الشَّقاءِ

1047. THE SYMPTOMS OF WRETCHEDNESS

3317. رسولُ اللَّهِ صلى اللَّه عليه وآله : مِن علاماتِ الشَّقاءِ : جُمُودُ العَينِ ، وقَسوَةُ القَلبِ ، وشِدَّةُ الحِرصِ في طَلَبِ الرِّزقِ ، والإصرارُ على الذَّنبِ1

3317. The Prophet (SAWA) said, 'Among the symptoms of wretchedness are: a look of apathy in the eyes, hardness of the heart, intense greed in seeking out one's livelihood, and persistence in committing sins.'2

3318. الإمامُ عليٌّ عليه السلام : مِن عَلامةِ الشَّقاءِ غِشُّ الصَّديقِ3

3318. Imam Ali (AS) said, 'One of the symptoms of wretchedness is swindling one's own friend.'4

3319. الإمامُ عليٌّ عليه السلام : مِن علاماتِ الشَّقاءِ الإساءَةُ إلى الأخيارِ5

3319. Imam Ali (AS) said, 'Among the symptoms of wretchedness is maltreatment of good people.'6

Notes

1. الخصال : 243 / 96

2. al-Khisal, p. 243, no. 96

3. غرر الحكم : 9297

4. Ghurar al-Hikam, no. 9297

5. غرر الحكم : 9307

6. Ibid. no. 9307

221 - الشُّكر

221. THANKSGIVING

1048 - الحَثُّ عَلَى الشُّكرِ للَّهِ‏ِ

1048. Enjoinment of Thanksgiving TO ALLAH

( فاذْكُرُونِي أذْكُركُمْ واشْكُرُوا لِي وَلا تَكفُرُونِ).1

“Remember Me, and I will remember you, and thank Me, and do not be ungrateful to Me.” 2

3320. الإمامُ عليٌّ عليه السلام : الشُّكرُ زِينَةُ الغِنى‏ ، والصَّبرُ زِينَةُ البَلوى‏3

3320. Imam Ali (AS) said, ‘Thankfulness is the adornment of wealth, whereas patience is the adornment of tribulation.’4

3321. الإمامُ عليٌّ عليه السلام : أوَّلُ ما يَجِبُ علَيكُم للَّهِ‏ِ سبحانَهُ ، شُكرُ أيادِيهِ وابتِغاءُ مَراضِيهِ5

3321. Imam Ali (AS) said, ‘The first duty incumbent upon you towards Allah, Glory be to Him, is thanksgiving for His favours and seeking out His pleasure.’6

3322. الإمامُ الصّادقُ عليه السلام : في كُلِّ نَفَسٍ مِن أنفاسِكَ شُكرٌ لازِمٌ لكَ ، بَل ألفٌ وأكثَرُ7

3322. Imam al-Sadiq (AS) said, ‘Every single breath you take necessitates an essential thanks from you, or rather a thousand thanks or more.’8

Notes

1. البقرة : 152

2. Qur’an 2 :152

3. الإرشاد : 1 / 300

4. al-Irshad, v. 1, p. 300

5. غرر الحكم : 3329

6. Ghurar al-Hikam, no. 3329

7. بحار الأنوار : 71 / 52 / 77

8. Bihar al-Anwar, v. 71, p. 52, no. 77

1049 - فَضلُ الشّاكِرِ

1049. THE THANKFUL ONE

( بَلِ اللَّهَ فاعبُدْ وَكُنْ مِنَ الشَّاكِرِينَ).1

“Rather, worship Allah, and be among the thankful ones.” 2

3323. مصباح الشريعة : لَو كانَ عندَ اللَّهِ عِبادَةٌ تَعَبَّدُ بها عِبادَةُ المُخلِصينَ أفضَلَ مِن الشُّكرِ على‏ كُلِّ حالٍ لَأطلَقَ لَفظَهُ فيهِم مِن جَميعِ الخَلقِ بها ، فَلمّا لَم يَكُن أفضَلُ مِنها خَصَّها

مِن بَينِ العِباداتِ وخَصَّ أربابَها ، فقالَ : (وقَليلٌ مِنْ عِبادِيَ الشَّكُورُ)3

3323. It is narrated in Misbah al-Sharia, ‘If there was to be an act of worship for Allah’s sincere servants to carry out better in the sight of Allah than thanksgiving to Him in every situation, He would have definitely singled out these worshippers for a mention from amongst the rest of creation for their carrying out this special act of worship. And for the very fact that there is no better act of worship than it [i.e. thanksgiving], He has distinguished it from all other acts of worship and has distinguished those who practice it, saying,“And very few of My servants are truly thankful.” 4

3324. الإمامُ الهاديُّ عليه السلام : الشاكِرُ أسعَدُ بالشُّكرِ مِنهُ بِالنِّعمَةِ التي أوجَبَتِ الشُّكرَ ؛ لأنَّ النِّعَمَ مَتاعٌ ، والشُّكرَ نِعَمٌ وعُقبى‏5

3324. Imam al-Hadi (AS) said, ‘The thankful person prospers more as a result of his thanks than as a result of the bounty which incited the thanks, because bounties are sources of delight [in this world] whereas to thank brings bounties in this world and the hereafter.’6

3325. الإمامُ العسكريُّ عليه السلام : لا يَعرِفُ النِّعمَةَ إلّا الشاكِرُ ، ولا يَشكُرُ النِّعمَةَ إلّا العارِفُ7

3325. Imam al-Askari (AS) said, ‘None but the thankful one knows the true worth of a bounty, and none but the one with inner knowledge [or gnostic] is truly thankful for a bounty.’8

Notes

1. الزمر : 66

2. Qur’an 39 :66

3. مصباح الشريعة : ص 55

4. Misbah al-Sharia, p. 55

5. تحف العقول : 483

6. Tuhaf al-Uqul, no. 483

7. أعلام الدين : 313

8. Alam al-Din, p. 313

1050 - دَورُ الشُّكرِ فِي الزِّيادَةِ

1050. The Role of Thankfulness IN THE INCREASE (OF BOUNTIES)

( وَإذْ تَأذَّنَ رَبُّكُمْ لَئنْ شَكَرْتُم لَأزِيْدَنَّكُمْ وَلَئنْ كَفَرتُمْ إنَّ عَذابِي لَشَدِيدٌ).1

“And when your Lord proclaimed, ‘If you are thankful, I will surely increase you [in bounty], but if you are ungrateful, My punishment is indeed severe.” 2

3326. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما فَتَحَ اللَّهُ على‏ عَبدٍ بابَ شُكرٍ فَخَزَنَ عنهُ بابَ الزِّيادَةِ3

3326. The Prophet (SAWA) said, ‘Allah does not open the door of thanks for His servant and keep the door of increase shut.’4

3327. الإمامُ عليٌّ عليه السلام : ما أنعَمَ اللَّهُ على‏ عَبدٍ نِعمَةً فَشَكَرَها بِقَلبِهِ ، إلّا استَوجَبَ المَزِيدَ فيها قَبلَ أن يُظهِرَ شُكرَها عَلى‏ لِسانِهِ5

3327. Imam Ali (AS) said, ‘When Allah bestows a bounty upon a servant, no sooner does the latter feel thankful for it in his heart than he becomes deserving of increase therein before the expression of thanks has even reached his tongue.’6

Notes

1. إبراهيم : 7

2. Qur’an 14 :7

3. الكافي : 2 / 94 / 2

4. al-Kafi, v. 2, p. 94, no. 2

5. الأمالي للطوسي : 580 / 1197

6. Amali al-Tusi, p. 580, no. 1197

1051 - وُجوبُ الشُّكرِ عَلَى الشُّكرِ

1051. THE NECESSITY OF THANKSGIVING FOR THE ABILITY TO THANK

3328. الإمامُ زينُ العابدينَ عليه السلام - في المناجاةِ - : فكيفَ لي بتَحصيلِ الشُّكرِ ، وشُكرِي إيّاكَ يَفتَقِرُ إلى‏ شُكرٍ ؟! فَكُلَّما قُلتُ : لكَ الحَمدُ ، وَجَبَ عَلَيَّ لذلكَ أن أقولَ : لكَ الحَمدُ1

3328. Imam Zayn al-Abidin (AS) said in his supplication, ‘So how can I ever achieve thanksgiving?! For my thanking You requires thanksgiving in itself. Whenever I say, ‘To You belong Praise [Thanks]’, it becomes thereby incumbent upon me to say, ‘To You belongs Praise [Thanks].’2

3329. الإمامُ الصّادقُ عليه السلام : أوحَى اللَّهُ تعالى‏ إلى‏ موسى‏ عليه السلام : يا موسى‏ ، اشكُرْني حَقَّ شُكرِي ، فقالَ : يا ربِّ كيفَ أشكُرُكَ حَقَّ شُكرِكَ ، وليسَ مِن شُكرٍ أشكُرُكَ بهِ إلّا وأنتَ أنعَمتَ بهِ عَلَيَّ ؟ ! فقالَ : يا موسى‏ شَكَرتَني حَقَّ شُكري حينَ عَلِمتَ أنَّ ذلكَ مِنّي3

3329. Imam al-Sadiq (AS) said, ‘Allah, most High, revealed to Prophet Moses (AS) saying, ‘O Moses, thank Me with the thanks that is due to Me.’ Moses asked, ‘O Lord, but how can I thank You with the thanks that is due to You, when every single expression of thanks that I may convey has been bestowed upon Me by You?’ He replied, ‘O Moses, you thank Me with the thanks that is due to Me when you acknowledge that it is indeed from Me.’4

Notes

1. بحار الأنوار : 94 / 146 / 21

2. Bihar al-Anwar, v. 94, p. 146, no. 21

3. قصص الأنبياء : 161 / 178

4. Qasas al-Anbiya’ li al-Rawandi, p. 161, no. 178