Alhassanain(p) Network for Heritage and Islamic Thought

1417 - غَزوَةُ الأحزابِ وبَني قُرَيظَةَ

1417. THE BATTLE OF AHZAB1 AND BANi QURAY?A

4771. يزيد بن الأصم : لَمّا كَشَفَ اللَّهُ الأحزابَ ورَجَعَ النبيُّ صلى اللَّه عليه وآله إلى‏ بَيتِهِ يَغسِلُ رَأسَهُ ، أتاهُ جِبرِيلُ فقالَ : عَفا اللَّهُ عنكَ ! وَضَعتَ السلاحَ ولم تَضَعْهُ ملائكةُ السماءِ ! اِئتِنا عندَ حِصنِ بَني قُريظَةَ ، فَنادَى رسولُ اللَّهِ صلى اللَّه عليه وآله فَأتاهُم عِندَ الحِصنِ2

4771. Yazid b. al-Asamm narrated: ‘When Allah, Mighty and Exalted, exposed the factions [to be vanquished by the Muslims], the Prophet (SAWA) returned home to wash his head, when Gabriel came to him, saying, ‘May Allah pardon you! You put down your weapons whilst the angels of the heavens have not! Come and join us at the fortress of Bani Quray?a.’ So the Prophet (SAWA) called [his companions] and they joined them at the fortress.’3

4772. الإمامُ الباقرُ عليه السلام - في قولِهِ تعالى‏ : (يقولُ أَهْلَكْتُ مالاً لُبَداً)4 - : هو عَمرُو بنُ عبدِ وَدٍّ حينَ عَرَضَ علَيهِ عليُّ بنُ أبيِ طالبٍ الإسلامَ يومَ الخَندَقِ وقالَ : فَأينَ ما أنفَقتُ فيكُم مالاً لُبَداً ؟! وكانَ أنفَقَ مالاً في‏الصَّدِّ عن سبيلِ اللَّهِ ، فَقَتَلَهُ عَلِيٌّ عليه السلام5

4772. Imam al-Baqir (AS), with regards to the verse:“He says, I have squandered immense wealth” 6 , said, ‘This refers to Amr b. Abd Wudd when Ali b. Abu Talib proposed to him to submit to Allah [i.e. embrace Islam] on the day of al-Khandaq [the trench], to which he retorted, ‘And what about the immense wealth I have spent on you?!’ for he had spent great wealth in obstructing the cause of Allah, so Ali (AS) killed him.’7

4773. الإمامُ الصّادقُ عليه السلام : لَمّا حَفَرَ رسولُ اللَّهِ صلى اللَّه عليه وآله الخَندَقَ مَرُّوا بِكُديَةٍ ، فَتَناوَلَ رسولُ اللَّهِ صلى اللَّه عليه وآله المِعوَلَ مِن يَدِ أميرِ المؤمنينَ عليه السلام أو مِن يَدِ سلمانَ رضى اللَّه عنه فَضَرَبَ بها ضَربَةً فَتَفَرَّقَت بثلاثِ فِرَقٍ ، فقالَ رسولُ اللَّهِ صلى اللَّه عليه وآله : لَقَد فُتِحَ عَلَيَّ في ضَربَتي هذِهِ كُنُوزُ كِسرى‏ وقَيصرَ ، فقالَ أحَدُهُما لصاحِبِهِ : يَعِدُنا بكُنُوزِ كِسرى‏ وقَيصرَ وما يَقدِرُ أحَدُنا أن يَخرُجَ يَتَخَلّى‏ !8

4773. Imam al-Sadiq (AS) narrated, ‘When the Prophet (SAWA) was digging the trench [with his companions], they hit upon a large rock, so the Prophet (SAWA) took the pickaxe from the Commander of the Faithful Ali (AS)’s hand or Salman’s hand and hit the rock with a blow that shattered it into three pieces. So the Prophet (SAWA) said, ‘With this blow of mine, the treasures of the Khosrau and the Caesar have been opened to me’, upon which one man said to his companions, ‘He gives us promises of the treasures of the Khosrau and the Caesar [with his strength], whilst neither one of us even has the ability to go and relieve himself.’9

Notes

1. Ahzab : the factions (ed.)

2. كنز العمّال : 30115

3. Kanz al-Ummal, no. 30115

4. البلد : 6

5. تفسير القمّي : 2 / 422

6. Qur’an 90 :6

7. Tafsir al-Qummi, v. 2, p. 422

8. الكافي : 8 / 216 / 264

9. al-Kafi, v. 8, p. 216, no. 264

1418 - غَزوَةُ خَيبَرَ

1418. THE BATTLE OF KHAYBAR

4774. بُرَيدة : لَمّا كانَ يومُ خَيبَرَ أخَذَ اللِّواءَ أبو بكرٍ ، فَرَجَعَ ولَم يُفتَحْ لَهُ ، فَلَمّا كانَ مِن الغَدِ أخَذَ عُمَرُ ولَم يُفتَحْ لَهُ ، وقُتِلَ ابنُ مُسلِمَةَ ورَجَعَ الناسُ ، فقالَ رسولُ اللَّهِ صلى اللَّه عليه وآله : لَأدفَعَنَّ لِوائي هذا إلى‏ رَجُلٍ يُحِبُّ اللَّهَ ورسولَهُ ويُحِبُّهُ اللَّهُ ورسولُهُ ، لَن يَرجِعَ حتى‏ يُفتَحَ علَيهِ فَبِتنا طَيِّبةً أنفُسُنا أنَّ الفَتحَ غَداً ، فَصَلّى‏ رسولُ اللَّهِ صلى اللَّه عليه وآله الغَداةَ ثُمّ دَعا بِاللِّواءِ وقامَ قائماً ، فما مِنّا مِن رَجُلٍ لَهُ مَنزِلَةٌ مِن رسولِ اللَّهِ صلى اللَّه عليه وآله إلّا وهُو يَرجُو أن يكونَ ذلكَ الرَّجُلَ ؛ حتّى‏ تَطاوَلتُ أنا لها ورَفَعتُ رَأسِي لِمَنزِلَةٍ كانَت لي مِنهُ ، فَدَعا عليَّ بنَ أبي طالبٍ وهو يَشتَكِي عَينَيهِ فَمَسَحَها ثمَّ دَفَعَ إلَيهِ اللِّواءَ فَفُتِحَ لَهُ!1

4774. Burayda narrated, ‘On the day of Khaybar, Abu Bakr took the flag [in order to attempt the conquest of the fortress of Khaybar] but returned without having conquered it. Then the next day, Umar took it and did not conquer it, and instead Ibn Muslima was killed so the people retreated even further. So the Prophet (SAWA) said, ‘I will deposit this flag of mine with a man who loves Allah and His Prophet, and whom Allah and His Prophet love, and he will not return without conquering it.’ So we rested ourselves assured that the conquest would be tomorrow. So the Prophet (SAWA) performed the morning prayer then called for the flag, and stood up. And every single one of us who held a position with the Prophet (SAWA) hoped that it would be him, until I myself stretched forward and craned my neck due to the position I had near him. Then he called Ali b. Abu Talib, who was afflicted with pain in his eyes. So the Prophet (SAWA) wiped his hands over them, deposited the flag with him, and he conquered it!’2

Notes

1. كنز العمّال : 30120

2. Kanz al-Ummal, no. 30120

1419 - غَزوَةُ الفَتحِ‏

1419. THE CONQUEST OF MAKKAH

4775. كنز العمّال : لَمّا كانَ يومُ الفَتحِ ورسولُ اللَّهِ صلى اللَّه عليه وآله بمكَّةَ ، أرسَلَ إلى‏ صَفوانَ بنِ اُمَيَّةَ وإلى‏ أبي سُفيانَ بنِ حَربٍ وإلَى الحارثِ ابنِ هِشامٍ ، قالَ عمرُ : فَقُلتُ : قَد أمكَنَ اللَّهُ مِنهُم لَأعرِفَنَّهُم بما صَنَعُوا ، حتى‏ قالَ رسولُ اللَّهِ صلى اللَّه عليه وآله : مَثَلِي ومَثَلُكُم كَما قالَ يوسفُ لِإخوَتِهِ : (لا تَثْرِيبَ علَيكُمُ اليومَ يَغْفِرُ اللَّهُ لَكُم وهُو أَرْحَمُ الرّاحِمِينَ)1 ، قالَ عمرُ : فَانفَضَحتُ حَياءً مِن رسولِ اللَّهِ صلى اللَّه عليه وآله؛ كَراهِيَةَ أن يَكونَ بَدَرَ مِنّي وقد قالَ لَهُم رسولُ اللَّهِ صلى اللَّه عليه وآله ما قالَ2

4775. Kanz al-Ummal narrated, ‘On the day of the conquest [of Makkah], when the Prophet (SAWA) entered Makkah, he sent for Safwan b. Umayya, Abu Sufyan b. Harb and Harith b. Hisham. [Umar said], ‘I said, ‘Allah has placed them in our grip, and I will make them taste the consequences of what they have done.’ The Prophet (SAWA), however, said, ‘My stance with you is as the stance that Joseph3 took with his brothers when he said to them,“There shall be no reproach on you today. Allah will forgive you, and He is the most merciful of the merciful.” 4 [Umar narrated], ‘I turned away from the Prophet (SAWA) in shame and disgust at what had escaped from my mouth. And the Prophet (SAWA) said to them what he had to say.’5

4776. الإمامُ عليٌّ عليه السلام : إنَّ رسولَ اللَّهِ صلى اللَّه عليه وآله سارَ إلى‏ بَدرٍ في شهرِ رَمَضانَ ، وافتَتَحَ مَكَّةَ في شهرِ رَمَضانَ6

4776. Imam Ali (AS) said, ‘Verily the Prophet (SAWA) marched to Badr in the month of Ramadan, and conquered Makkah in the month of Ramadan too.’7

4777. الإمامُ الرِّضا عليه السلام : دَخَلَ رسولُ اللَّهِ صلى اللَّه عليه وآله يومَ فَتحِ مكَّةَ والأصنامُ حَولَ الكعبَةِ ، وكانَت ثلاثَمِائةٍ وسِتِّينَ صَنَماً ، فَجَعَلَ يَطعَنُها بِمِخصَرَةٍ في يَدِهِ ويقولُ : (جاءَ الحَقُّ وزَهَقَ الباطلُ إِنَّ الباطلَ كانَ زَهُوقاً) ، جاءَ الحَقُّ ومايُبدِئُ الباطِلُ ومايُعيدُ فَجَعَلَت تُكَبُّ لِوَجهِها8

4777. Imam al-Rida (AS) narrated, ‘The Prophet (SAWA) entered Makkah on the day of the conquest of Makkah and there were idols around the Ka’ba, three hundred and sixty of them in total. He started to knock them over with a baton he held in his hand, saying,“The truth has come and falsehood has vanished. Indeed falsehood is bound to vanish.” 9 The truth has come and falsehood will not resurface or return.’ Then he started to throw them [the idols] down on their faces.’10

Notes

1. يوسف : 92

2. كنز العمّال : 30158

3. Joseph: known as Prophet Yusuf (AS) in the Arabic tradition (ed.)

4. Qur’an 12 :92

5. Kanz al-Ummal, no. 30158

6. الأمالي للطوسي : 342 / 701

7. Amali al-Tusi, p. 342, no. 701

8. بحار الأنوار : 21 / 116 / 11

9. Qur’an 17 :81

10. Bihar al-Anwar, v. 21, p. 116, no. 11

1420 - غزوَةُ حُنَينٍ‏

1420. THE BATTLE OF HUNAYN

4778. الإمامُ الصّادقُ عليه السلام : مامَرَّ بالنبِيِّ صلى اللَّه عليه وآله يَومٌ كانَ أشَدَّ علَيهِ مِن يومِ حُنَينٍ، وذلكَ أنَّ العَرَبَ تَباغَت علَيهِ.1

4778. Imam al-Sadiq (AS) narrated, ‘The Prophet (SAWA) did not encounter a worse day than the day of the battle of Hunayn, and that was because the Arabs revolted against him.’2

Notes

1. بحار الأنوار : 21 / 180 / 16

2. Ibid. p. 180, no. 16

300 - الغِشّ‏

300. SWINDLING

1421 - ذَمُّ الغِشِ‏

1421. THE REPROACHING OF SWINDLING

4779. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن غَشَّ أخاهُ المُسلِمَ نَزَعَ اللَّهُ عَنهُ بَرَكةَ رِزقِهِ، وأفسَدَ علَيهِ مَعيشَتَهُ، ووَكَلَهُ إلى‏ نفسِهِ1

4779. The Prophet (SAWA) said, ‘He who swindles a fellow Muslim brother, Allah snatches away the benediction in his sustenance, thwarts his efforts at earning a livelihood, and relegates him to his own base self.’2

4780. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن باعَ عَيباً لَم يُبَيِّنْهُ لَم يَزَلْ في مَقتِ اللَّهِ ، ولَم تَزَلِ المَلائكةُ تَلعَنُهُ3

4780. The Prophet (SAWA) said, ‘He who sells a flawed commodity, not stating it, remains despised by Allah, and the angels continuously curse him.’4

4781. الترغيب والترهيب : إنَّ رسولَ اللَّهِ صلى اللَّه عليه وآله مَرَّ على‏ صُبْرَةِ طَعامٍ ، فَأدخَلَ يَدَهُ فيها فَنالَت أصابِعُهُ بَلَلاً ، فقالَ : ما هذا يا صاحِبَ الطَّعامِ ؟ قالَ : أصابَتهُ السماءُ يارسولَ اللَّهِ قالَ : أفَلا جَعَلتَهُ فَوقَ الطَّعامِ حتّى‏ يَراهُ الناسُ؟! مَن غَشَّنا فَلَيسَ مِنّا5

4781. It is narrated in al-Targhib wa al-Tarhib: ‘Verily the Prophet (SAWA) once passed by a pile of wheat, so he placed his hand in and his fingers hit upon some moisture, at which he asked the vendor, ‘What is this O vendor of wheat?’ to which he replied, ‘The rain fell on it O Prophet of Allah.’ The Prophet then asked him, ‘Then why did you not place it at the top of the pile that people might see it?! He who swindles us is not of us.’6

4782. الإمامُ عليٌّ عليه السلام - مِن عَهدِهِ إلى‏ بعضِ عُمّالِهِ - : إنَّ أعظَمَ الخِيانَةِ خِيانَةُ الاُمَّةِ، وأفظَعَ الغِشِّ غِشُّ الأئمَّةِ7

4782. Imam Ali (AS) said in his instruction to one of his representatives, ‘Verily the worst act of treachery is the treachery against a Muslim community, and the worst act of swindling is swindling one’s leaders.’8

4783. الإمامُ عليٌّ عليه السلام : مَن غَشَّ الناسَ في دِينِهِم فَهُو مُعانِدٌ للَّهِ‏ِ ورسولِهِ9

4783. Imam Ali (AS) said, ‘He who swindles people in matters of religion is an antagonist of Allah and His Prophet.’10

4784. الإمامُ الصّادقُ عليه السلام : ليسَ مِنّا مَن غَشَّنا.11

4784. Imam al-Sadiq (AS) said, ‘He who swindles us is not of us.’12

4785. الإمامُ الكاظمُ عليه السلام - لَمّا مَرَّ بهشامِ بنِ الحَكَمِ وهو يَبِيعُ السَّابِرِيَّ فِي الظِّلالِ - : يا هِشامُ ، إنّ البَيعَ فِي الظِلِّ غِشٌّ ، وإنَّ الغِشَّ لا يَحِلُّ13

4785. Imam al-Kazim (AS) once passed by Hisham b. al-Hakam selling fine cloth in the shade, so he said to him, ‘O Hisham, verily the sale of goods in the shade is considered fraud, and verily fraud is not allowed.’14

Notes

1. بحار الأنوار : 76 / 365 / 30

2. Bihar al-Anwar, v. 76, p. 365, no. 30

3. كنز العمّال : 9501

4. Kanz al-Ummal, no. 9501

5. الترغيب والترهيب : 2 / 571 / 2

6. al-Targhib wa al-Tarhib, v. 2, p. 581, no. 2

7. نهج البلاغة : الكتاب 26

8. Nahj al-Balagha, Letter 26

9. غرر الحكم : 8891

10. Ghurar al-Hikam, no. 8891

11. الكافي : 5 / 160 / 1

12. al-Kafi, v. 5, p. 160, no. 1

13. الكافي : 5 / 160 / 6

14. Ibid. no. 6

301 - الغَصب‏

301. USURPATION

1422 - حُرمَةُ الغَصبِ‏

1422. THE PROHIBITION OF USURPATION

4786. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَنِ اقتَطَعَ مالَ مؤمنٍ غَصباً بغَيرِ حَقِّهِ لَم يَزَلِ اللَّهُ مُعرِضاً عَنهُ ، ماقِتاً لأِعمالِهِ التي يَعمَلُها مِن البِرِّ والخَيرِ ، لا يُثبِتُها في حَسَناتِهِ حتّى‏ يَتُوبَ ويَرُدَّ المالَ الذي أخَذَهُ إلى‏ صاحِبِهِ1

4786. The Prophet (SAWA) said, ‘He who usurps the property of a believer without having right to it, Allah continues to abandon him, despising all the good and righteous deeds that he performs, not recording them among his good deeds until and unless he repents and returns the property that he seized to its rightful owner.’2

4787. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن غَصَبَ رَجُلاً أرضاً ظُلماً لَقِيَ اللَّهَ تعالى‏ وهُو علَيهِ غَضبانُ3

4787. The Prophet (SAWA) said, ‘He who usurps someone’s land wrongfully will meet Allah [on the Day of Resurrection] wrathful towards him.’4

4788. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا يَحِلُّ لِامرِئٍ مُسلمٍ أن يَأخُذَ مالَ أخِيهِ بغَيرِ حَقِّهِ ؛ وذلكَ لِما حَرَّمَ اللَّهُ عَزَّوجلَّ مالَ المُسلمِ علَى المُسلمِ5

4788. The Prophet (SAWA) said, ‘It is not permissible for a Muslim to seize the property of his fellow brother without right to it, and that is because Allah, Mighty and Exalted, has forbidden the property of a Muslim to another Muslim.’6

4789. الإمامُ عليٌّ عليه السلام : الحَجَرُ الغَصِيبُ‏7 فِي الدارِ رَهنٌ على‏ خَرابِها8

4789. Imam Ali (AS) said, ‘One usurped stone in a house is a guarantee for its ruin.’9

4790. الإمامُ الصّادقُ عليه السلام - لَمّا سُئلَ عَمَّن أخَذَ أرضاً بِغَيرِ حَقِّها وبَنى‏ فيها - : يُرفَعُ بِناؤهُ ، وتُسَلَّمُ التُّربَةُ إلى‏ صاحِبِها ؛ ليسَ لِعِرقِ ظالِمٍ حَقٌّ10

4790. Imam al-Sadiq (AS) was once asked about one who has taken land without right to it and built upon it, to which he replied, ‘The building is to be destroyed and the land returned to its rightful owner. The entire lineage of a wrongdoer holds no right.’11

4791. الإمامُ المهديُّ عليه السلام : لا يَحِلُّ لأِحدٍ أن يَتَصَرَّفَ في مالِ غَيرِهِ بغَيرِ إذنِهِ12

4791. Imam al-Hadi (AS) said, ‘It is not permissible for anyone to use the property of another without his permission.’13

Notes

1. عوالي اللآلي : 1 / 364 / 56

2. Awali al-La’ali, v.1, p. 364, no. 56

3. كنز العمّال : 30366

4. Kanz al-Ummal, no. 30366

5. كنز العمّال : 30343

6. Ibid. no. 30343

7. في شرح نهج البلاغة : 19 / 72 «الغصب» بدل «الغصيب »

8. نهج البلاغة : الحكمة 240

9. Nahj al-Balagha, Saying 240

10. وسائل الشيعة : 17 / 311 / 1

11. Wasa’il al-Shia, v. 17, p. 211, no. 1

12. وسائل الشيعة : 17 / 309 / 4

13. Ibid , v.17 , p. 309, no. 4

302 - الغَضَب‏

302. ANGER

1423 - الغَضَبُ مِفتاحُ كُلِّ شَرٍّ

1423. ANGER IS THE KEY TO ALL EVILS

4792. رسولُ اللَّهِ صلى اللَّه عليه وآله : الغَضَبُ جَمرَةٌ مِن الشيطانِ1

4792. The Prophet (SAWA) said, ‘Anger is a smouldering ember [kindled by] Satan.’2

4793. الإمامُ عليٌّ عليه السلام : الحِدَّةُ ضَربٌ مِن الجُنونِ لأنَّ صاحِبَها يَندَمُ ، فإن لَم يَندَمْ فَجُنُونُهُ مُستَحكِمٌ3

4793. Imam Ali (AS) said, ‘Rage is a type of madness because the one enraged feels regret later on, and if he does not feel regret, then his madness has become ingrained.’4

4794. الإمامُ الصّادقُ عليه السلام : الغَضَبُ مِفتاحُ كُلِّ شَرٍّ5

4794. Imam al-Sadiq (AS) said, ‘Anger is the key to all evils.’6

4795. الإمامُ الصّادقُ عليه السلام : الغَضَبُ مَمحَقَةٌ لِقَلبِ الحَكيمِ7

4795. Imam al-Sadiq (AS) said, ‘Anger is such that it destroys the heart of even the wise man.’8

Notes

1. بحار الأنوار : 73 / 265 / 15

2. Bihar al-Anwar, v. 73, p. 265, no. 15

3. نهج البلاغة : الحكمة 255

4. Nahj al-Balagha, Saying 255

5. الكافي : 2 / 303 / 3

6. al-Kafi, v. 2, p. 303, no. 3

7. الكافي : 2 / 305 / 13

8. Ibid. p. 305, no. 13

1424 - الحَثُّ عَلى‏ مِلكِ الغَضَبِ‏

1424. ENJOINMENT OF CONTROLLING ONE’S ANGER

4796. رسولُ اللَّهِ صلى اللَّه عليه وآله : ألا اُخبِرُكُم بِأشَدِّكُم ؟ مَن مَلَكَ نفسَهُ عِندَ الغَضَبِ1

4796. The Prophet (SAWA) said, ‘The Prophet (SAWA) said, ‘Shall I tell you who is the toughest and strongest from among you? The one who controls himself when he is angry.’2

4797. الإمامُ الباقرُ عليه السلام : لا قُوَّةَ كَرَدِّ الغَضَبِ3

4797. Imam al-Baqir (AS) said, ‘There is no strength like being able to repel one’s anger.’4

4798. الإمامُ الصّادقُ عليه السلام : مَن لَم يَملِكْ غَضَبَهُ لَم يَملِكْ عَقلَهُ5

4798. Imam al-Sadiq (AS) said, ‘He who has no control over his anger has no control over his reason.’6

Notes

1. نثر الدرر : 1 / 183

2. Nathr al-Durar, v. 1, p. 183

3. تحف العقول : 286

4. Tuhaf al-Uqul, no. 286

5. الكافي : 2 / 305 / 13

6. al-Kafi, v. 2, p. 305, no. 13

1425 - الحَثُّ عَلى‏ كَظمِ الغَيظِ

1425. ENJOINMENT OF SUPPRESSING ONE’S ANGER

( وَالْكاظِمِينَ الْغَيْظَ وَالْعافِينَ عَنِ النَّاسِ)1

“…and those who suppress their anger, and excuse [the faults of] the people.” 2

( وَإذا ما غَضِبُوا هُمْ يَغْفِرُونَ )3

“Those who forgive when angered.” 4

4799. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ لِجَهَنَّمَ باباً لا يَدخُلُها إلّا مَن شَفى‏ غَيظَهُ بمَعصيَةِ اللَّهِ تعالى‏5

4799. The Prophet (SAWA) said, ‘Verily there is a door to Hell, the entrance into which will be reserved for one who vented his anger through committing an act of disobedience to Allah, most High.’6

4800. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن كَفَّ غَضَبَهُ كَفَّ اللَّهُ عَنهُ عَذابَهُ7

4800. The Prophet (SAWA) said, ‘He who curbs his anger, Allah will curb His punishment from him.’8

4801. الإمامُ الباقرُ عليه السلام : مَن كَظَمَ غَيظاً وهو يَقدِرُ على‏ إمضائهِ حَشا اللَّهُ قَلبَهُ أمناً وإيماناً يومَ القِيامَةِ9

4801. Imam al-Baqir (AS) said, ‘He who suppresses his anger despite being able to vent it, Allah will fill his heart with peace and security on the Day of Resurrection.’10

4802. الإمامُ الصّادقُ عليه السلام: نِعمَ الجُرعَةُ الغَيظُ لِمَن صَبَرَ علَيها .11

4802. Imam al-Sadiq (AS) said, ‘What a good dose anger is for he who can swallow it …’12

Notes

1. آل عمران : 134

2. Qur’an 3 :134

3. الشورى‏ : 37

4. Qur’an 42 :37

5. تنبيه الخواطر : 1 / 121

6. Tanbih al-Khawatir, v. 1, p. 121

7. بحار الأنوار : 73 / 263 / 7

8. Bihar al-Anwar, v. 73, p. 263, no. 7

9. الكافي : 2 / 110 / 7

10. al-Kafi, v. 2, p. 110, no. 7

11. الكافي : 2 / 109 / 2

12. Ibid. p. 109, no. 3

1426 - دَواءُ الغَضَبِ‏

1426. THE REMEDY FOR ANGER

4803. رسولُ اللَّهِ صلى اللَّه عليه وآله : يا عليُّ ، لاتَغضَبْ ، فإذا غَضِبتَ فَاقعُدْ وتَفَكَّرْ في قُدرَةِ الرَّبِّ علَى العِبادِ وحِلمِهِ عَنهُم ، وإذا قيلَ لكَ : اِتَّقِ اللَّهَ فَانبِذْ غَضَبَكَ ، وراجِعْ حِلمَكَ1

4803. The Prophet (SAWA) said, ‘O Ali, do not get angry, and if you do get angry, then sit down and reflect upon the power of your Lord over His creation and His clemency towards them. And whenever anyone tells you [condescendingly] to fear Allah, expel your anger and remind yourself of your clemency.’2

4804. الإمامُ عليٌّ عليه السلام : داوُوا الغَضَبَ بالصَّمتِ ، والشَّهوَةَ بالعَقلِ3

4804. Imam Ali (AS) said, ‘Remedy your anger with silence, and your carnal desire through your reason.’4

Notes

1. تحف العقول : 14

2. Tuhaf al-Uqul, no. 14

3. غرر الحكم : 5155

4. Ghurar al-Hikam, no. 5155

1427 - مدحُ الغَضَبِ للَّهِ‏ِ

1427. THE PRAISEWORTHINESS OF ANGER FOR THE SAKE OF ALLAH

4805. الإمامُ زين العابدين عليه السلام : قالَ موسى عليه السلام : يا ربِّ ، مَن أهلُكَ الذينَ تُظِلُّهُم في ظِلِّ عَرشِكَ يومَ لا ظِلَّ إلّا ظِلُّكَ ؟ فَأوحَى اللَّهُ إلَيهِ : والذينَ يَغضَبُونَ لِمَحارِمي‏إذا استُحِلَّت‏مِثلَ‏النِّمِرِ إذاجُرِحَ!1

4805. Imam Zayn al-Abidin (AS) said, ‘Prophet Moses (AS) [addressed Allah] saying, ‘O Lord, who are your special people whom You will shade with the shade of Your Throne on the day when no shade will avail except Your Shade?’ So Allah revealed to him, ‘… and those who are angered when the things that I have prohibited are deemed lawful [by people], the way a leopard is angered when it is wounded!’2

4806. الإمامُ عليٌّ عليه السلام: كانَ صلى اللَّه عليه وآله لايَغضَبُ للدنيا ، فإذا أغضَبَهُ الحقُّ لَم يَعرِفْهُ أحَدٌ ولم يَقُمْ لِغَضَبِهِ شَي‏ءٌ حتّى‏ يَنتَصِرَ لَهُ3

4806. Imam Ali (AS) said, ‘He [the Prophet] (SAWA) never used to get angry over worldly matters, but when he did get angry for the sake of the truth, he was unrecognisable and nothing could restrain his anger until he had triumphed in his case [for the truth].’4

4807. الإمامُ عليٌّ عليه السلام : مَن شَنِئ الفاسِقينَ وغَضِبَ للَّهِ‏ِ ، غَضِبَ اللَّهُ لَهُ وأرضاهُ يومَ القِيامَةِ5

4807. Imam Ali (AS) said, ‘He who displays his ill-feeling towards the immoral people and gets angry for the sake of Allah, Allah will get angry for his sake and will render him well-pleased on the Day of Resurrection.’6

Notes

1. وسائل الشيعة : 11 / 416 / 3

2. Wasa’il al-Shia, v. 11, p. 416, no. 3

3. المحجّة البيضاء : 5 / 303

4. al-Mahajjat al-Bayda’, v. 5, p. 303

5. نهج البلاغة : الحكمة 31

6. Nahj al-Balagha, Saying 31

303 - الاستِغفار

303. SEEKING FORGIVENESS

1428 - فَضْلُ الاستِغفارِ

1428. THE VIRTUE OF SEEKING FORGIVENESS

( وَالَّذِينَ إذا فَعَلُوا فاحِشَةً أَوْ ظَلَمُوا أنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ)1

“And those who, when they commit an indecent act or wrong themselves, remember Allah, and plead [Allah’s] forgiveness for their sins – and who forgives sins except Allah? – and who do not knowingly persist in what they have committed.” 2

( وَمَنْ يَعْمَلْ سُوءًا أوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُوراً رَحِيماً )3

4808. لقمانُ عليه السلام - في وصيَّتِهِ لابنِهِ - : يا بُنَيَّ ، لا يكونُ الدِّيكُ أكيَسَ مِنكَ ،يقومُ في وَقتِ السَّحَرِ ويَستَغفِرُ ، وأنتَ نائمٌ !4

4808. Luqman (AS) in his advice to his son, said, ‘O my son, do not let the rooster be smarter than you – it rises at dawn seeking forgiveness whilst you sleep!’5

4809. رسولُ اللَّهِ صلى اللَّه عليه وآله: خَيرُ الدعاءِ الاستِغفارُ6

4809. The Prophet (SAWA) said, ‘The best supplication is seeking forgiveness.’7

4810. رسولُ اللَّهِ صلى اللَّه عليه وآله : خَيرُ العِبادَةِ الاستِغفارُ8

4810. The Prophet (SAWA) said, ‘The best act of worship is seeking forgiveness.’9

4811. رسولُ اللَّهِ صلى اللَّه عليه وآله : أكثِرُوا مِن الاستِغفارِ ؛ فإنّ اللَّهَ عَزَّوجلَّ لم يُعَلِّمْكُمُ الاستِغفارَ إلّا وهُو يُريدُ أن يَغفِرَ لَكُم10

4811. 4816. The Prophet (SAWA) said, ‘Increase your seeking of forgiveness, for verily Allah, Mighty and Exalted, has only taught you to seek forgiveness because He wants to forgive you.’11

4812. الإمامُ عليٌّ عليه السلام : عَجِبتُ لِمَن يَقنَطُ ومَعهُ الاستِغفارُ !12

4812. Imam Ali (AS) said, ‘I am surprised at the one who despairs whilst he has [the ability to seek] forgiveness!’13

4813. الإمامُ عليٌّ عليه السلام : تَعَطَّرُوا بالاستِغفارِ لاتَفضَحْكُم روائحُ الذُّنوبِ14

4813. Imam Ali (AS) said, ‘Perfume yourselves with seeking forgiveness so that you are not exposed by the stench of sins.’15

4814. الإمامُ عليٌّ عليه السلام : مَن اُعطِيَ الاستِغفارَ لم يُحرَمِ المَغفِرَةَ16

4814. Imam Ali (AS) said, ‘He who is given the opportunity to seek forgiveness is not deprived forgiveness.’17

4815. الإمامُ الصّادقُ عليه السلام : إنّ العَبدَ إذا أذنَبَ ذَنباً اُجِّلَ مِن غُدوَةٍ إلَى الليلِ ، فإنِ استَغفَرَ اللَّهَ لم يُكتَبْ علَيهِ18

4815. Imam al-Sadiq (AS) said, ‘Verily when a servant commits a sin, it is kept on hold from morning until night, so if he seeks forgiveness for it, it is not recorded against him.’19

Notes

1. آل عمران : 135

2. Qur’an 3 :135

3. النساء : 110

4. مستدرك الوسائل : 12 / 146 / 13744

5. Mustadrak al-Wasa’il, v. 12, p. 146, no. 13744

6. الكافي : 2 / 504 / 1

7. al-Kafi, v. 2, p. 504, no. 1

8. الكافي : 2 / 517 / 2

9. al-Kafi, v. 2, p. 517, no. 2

10. تنبيه الخواطر : 1 / 5

11. Tanbih al-Khawatir, v. 1, p. 5

12. نهج البلاغة : الحكمة 87

13. Nahj al-Balagha, Saying 87

14. بحار الأنوار : 93 / 278 / 7

15. Bihar al-Anwar, v. 93, p. 278, no. 7

16. نهج البلاغة : الحكمة 135

17. Nahj al-Balagha, Saying 135

18. الكافي : 2 / 437 / 1

19. al-Kafi, v. 2, p. 437, no. 1

1429 - الاستِغفارُ وزِيادَةُ الرِّزقِ‏

1429. SEEKING FORGIVENESS AND INCREASE IN SUSTENANCE

( وَأنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إلَيْهِ يُمَتِّعْكُمْ مَتاعاً حَسَناً إِلَى‏ أجَلٍ مُسَمَّىً وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ)1

“Whoever commits evil or wrongs himself and then pleads Allah for forgiveness, will find Allah all-forgiving, all-merciful.” 2

“Plead with your Lord for forgiveness, then turn to Him penitently. He will provide you with a good provision for a specified term and grant His grace to every meritorious person.” 3

( وَيا قَوْمِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُرْسِلِ السَّماءَ عَلَيْكُمْ مِدْراراً وَيَزِدْكُمْ قُوَّةً إلَى‏ قُوَّتِكُمْ وَلا تَتَوَلَّوْا مُجْرِمِينَ)4

“O my people! Plead with your Lord for forgiveness, then turn to Him penitently: He will send copious rains for you from the sky, and add power to your [present] power. So do not turn your backs [on Him] as guilty ones.” 5

4816. الإمامُ عليٌّ عليه السلام: وقد جَعَلَ اللَّهُ سبحانَهُ الاستِغفارَ سَبَباً لِدُرورِ الرِّزقِ ورَحمَةِ الخَلقِ ، فقالَ سبحانَهُ : (اسْتَغْفِرُوا رَبَّكُمْ إنّهُ كانَ غَفّاراً )6 فَرَحِمَ اللَّهُ امرَأً استَقبَلَ تَوبَتَهُ ، واستَقالَ خَطيئتَهُ ، وبادَرَ مَنِيّتَهُ7

4816. Imam Ali (AS) said, ‘Allah the Glorified has made asking for forgiveness a means for increasing the sustenance of the people and His mercy upon them and He the Glorified has said:“ask for forgiveness from your Lord, verily He is all-forgiving.” 8 Therefore, the mercy of Allah be upon he who repents and asks for abandoning his sin and does good deeds before the arrival of his death.’9

4817. الإمامُ عليٌّ عليه السلام : الاستِغفارُ يَزِيدُ في الرِّزقِ10

4817. Imam Ali (AS) said, ‘Seeking forgiveness increases sustenance.’11

4818. الإمامُ عليٌّ عليه السلام : اِستَغفِرْ تُرزَقْ12

4818. Imam Ali (AS) said, ‘Seek forgiveness and you will be provided sustenance.’13

(اُنظر) الرزق : باب 821 ، 822

(See also: SUSTENANCE: section 821, 822)

Notes

1. هود : 3

2. Qur’an 4 :110

3. Qur’an 11 :3

4. هود : 52

5. Qur’an 11 :52

6. نوح : 10

7. نهج البلاغة : الخطبة 143

8. Qur’an 71 :10

9. Nahj al-Balagha, Sermon 143

10. بحار الأنوار : 93 / 277 / 4

11. Bihar al-Anwar, v. 93, p. 277, no. 4

12. غرر الحكم : 2228

13. Ghurar al-Hikam, no. 2228

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