Alhassanain(p) Network for Heritage and Islamic Thought

1442 - الغِنى‏ وَالتَّقوى‏

1442. RICHES AND GODWARINESS

( وَوَجَدَك عائِلاً فَأغْنَى‏)1

“Did He not find you needy, and enrich you?” 2

4865. رسولُ اللَّهِ صلى اللَّه عليه وآله : نِعمَ العَونُ على‏ تَقوَى اللَّهِ تَعالى‏ الغِنى‏3

4865. The Prophet (SAWA) said, ‘What a good aid riches can be to Godwariness.’4

4866. الإمامُ الصّادقُ عليه السلام : سَلُوا اللَّهَ الغِنى‏ فِي الدّنيا والعافِيَةَ ، وفي الآخِرَةِ المَغفِرَةَ والجَنَّةَ5

4866. Imam al-Sadiq (AS) said, ‘Ask Allah for riches and vitality in this world’s life, and ask him for forgiveness and Paradise for the life hereafter.’6

(اُنظر) المال : باب 1683 ؛ الدنيا : باب 705

(See also: WEALTH: section 1683; THE WORLD: section 705)

Notes

1. الضحى‏ : 8

2. Qur’an 93 :8

3. الجعفريّات : 155

4. al-Jafariyyat, p. 155

5. الكافي : 5 / 71 / 4

6. al-Kafi, v. 5, p. 71, no. 4

1443 - تَفسيرُ الغِنى‏

1443. The Real Meaning of Being Rich

4867. الإمامُ عليٌّ عليه السلام: لا كَنزَ أغنى‏ مِن القَناعَةِ1

4867. Imam Ali (AS) said, ‘There is no treasure more precious than contentment.’2

4868. الإمامُ عليٌّ عليه السلام : لا غِنى‏ كالعَقلِ3

4868. Imam Ali (AS) said, ‘There is no wealth like the intellect.’4

4869. الإمامُ زينُ العابدينَ عليه السلام : أظهِرِ اليَأسَ مِن الناسِ ؛ فإنَّ ذلكَ هُو الغِنى‏5

4869. Imam Zayn al-Abidin (AS) said, ‘Show your despair of people [and their possessions], for verily that is true wealth.’6

4870. الإمامُ الهاديُّ عليه السلام : الغِنى‏ قِلَّةُ تَمَنِّيكَ والرِّضا بما يَكفِيكَ الفَقرُ شَرَهُ النّفسِ وشِدَّةُ القُنُوطِ7

4870. Imam al-Hadi (AS) said, ‘[Truly] Being rich is to wish for little and to be content with whatever suffices you, and [true] poverty is the voracity of the soul [for more] and severe despondence.’8

(اُنظر) الفقر : باب 1489

(See also: POVERTY: section 1489)

Notes

1. نهج البلاغة : الحكمة 371

2. Nahj al-Balagha, Saying 371

3. نهج البلاغة : الحكمة 54

4. Ibid. Saying 54

5. الأمالي للمفيد : 183 / 6

6. Amali al-Mufid, p. 183, no. 6

7. الدرّة الباهرة : 41

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

1444 - أعظَمُ الغِنى‏

1444. THE GREATEST OF RICHES

4871. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن أرادَ أن يَكونَ أغنَى الناسِ فَلْيَكُنْ بما في يَدِ اللَّهِ أوثَقَ مِنهُ بما في يَدِ غَيرِهِ1

4871. The Prophet (SAWA) said, ‘He who wishes to be the richest of people should be more trusting of what is in Allah’s Hands than what is in others’ hands.’2

4872. رسولُ اللَّهِ صلى اللَّه عليه وآله : اِستَغنُوا عنِ الناسِ ولو بشَوصِ‏3 السِّواكِ4

4872. The Prophet (SAWA) said, ‘Be free from need of people, even for a toothpick.’5

4873. رسولُ اللَّهِ صلى اللَّه عليه وآله : خَيرُ الغِنى‏ غِنَى النفسِ6

4873. The Prophet (SAWA) said, ‘The best of richness is richness of the self [i.e. its being needless of everyone but Allah].’7

4874. الإمامُ عليٌّ عليه السلام : مَنِ استَغنى‏ باللَّهِ افتَقَرَ الناسُ إلَيهِ8

4874. Imam Ali (AS) said, ‘He who is needless of all but Allah is himself needed by people.’9

4875. الإمامُ عليٌّ عليه السلام : الغِنَى الأكبَرُ اليَأسُ عَمّا في أيدِي الناسِ10

4875. Imam Ali (AS) said, ‘The greatest richness is to despair of [obtaining] what other people possess.’11

4876. الإمامُ عليٌّ عليه السلام : إنَّ أغنَى الغِنَى العَقلُ ، وأكبَرَ الفَقرِ الحُمقُ12

4876. Imam Ali (AS) said, ‘Verily the most affluent of riches is intellect, and the worst poverty is stupidity.’13

4877. الإمامُ الباقرُ (أ)و الإمامُ الصّادقُ عليهما السلام: مَن قَنِعَ بما رَزَقَهُ اللَّهُ فهُو مِن أغنَى الناسِ14

4877. Imam al-Baqir or Imam al-Sadiq (AS) said, ‘He who is content with whatever sustenance Allah has provided him is the richest of people.’15

4878. الإمامُ الصّادقُ عليه السلام : مَن رُزِقَ ثلاثاً نالَ ثلاثاً وهُو الغِنَى الأكبَرُ : القَناعَةُ بما اُعطِيَ ، واليَأسُ مِمّا في أيدِي الناسِ ، وتَركُ الفُضولِ16

4878. Imam al-Sadiq (AS) said, ‘Whoever has been granted three things, receives three other things in addition, and this is the greatest wealth: contentment with what one has been given, despair of other people’s possessions, and abandonment of all that is superfluous.’17

Notes

1. الكافي : 2 / 139 / 8

2. al-Kafi, v. 2, p. 139, no. 8

3. بشَوصِ السِّواك : بغُسالته، وقيل : بما يتفتّت منه عند التسوّك (النهاية : 2 / 509 )

4. كنز العمّال : 7156

5. Kanz al-Ummal, no. 7156

6. أمالي الصدوق : 394 / 1

7. Amali al-Saduq, p. 394, no. 1

8. كشف الغمّة : 3 / 137

9. Kashf al-Ghamma, v. 3, p. 137

10. نهج البلاغة : الحكمة 342

11. Nahj al-Balagha, Saying 342

12. نهج البلاغة : الحكمة 38

13. Ibid. Saying 38

14. الكافي : 2 / 139 / 9

15. al-Kafi, v. 2, p. 139, no. 9

16. تحف العقول : 318

17. Tuhaf al-Uqul, no. 318

1445 - مِفتاحُ الغِنى‏

1445. THE KEY TO AFFLUENCE

4879. الإمامُ عليٌّ عليه السلام : مِفتاحُ الغِنَى اليَقينُ1

4879. Imam Ali (AS) said, ‘The key to affluence is conviction.’2

4880. الإمامُ عليٌّ عليه السلام : لا يكونُ غَنيّاً حتّى‏ يكونَ عَفيفاً3

4880. Imam Ali (AS) said, ‘One cannot be rich unless one has self-restraint.’4

4881. الإمامُ عليٌّ عليه السلام : مَن أصبَحَ والآخِرَةُ هَمُّهُ استَغنى‏ بغَيرِ مالٍ ، واستَأنَسَ بغَيرِ أهلٍ ، وعَزَّ بغَيرِ عَشيرَةٍ5

4881. Imam Ali (AS) said, ‘He who lives and his only concern is the Hereafter will achieve richness without wealth, will find solace without family, and is honoured without having a clan.’6

4882. الإمامُ الباقرُ عليه السلام : إنَّ أهلَ التَّقوى‏ هُمُ الأغنياءُ، أغناهُمُ القَليلُ مِن الدنيا فَمَؤونَتُهُم يَسِيرَةٌ7

4882. Imam al-Baqir (AS) said, ‘Verily the Godwary people are the rich, and they have been enriched by their possession of very little of this world, therefore their provisions are very light.’8

Notes

1. بحار الأنوار : 78 / 9 / 65

2. Bihar al-Anwar, v. 78, p. 9, no. 65

3. بحار الأنوار : 78 / 8 / 64

4. Ibid. p. 8, no. 64

5. الأمالي للطوسي : 580 / 1198

6. Amali al-Tusi, p. 580, no. 1198

7. تحف العقول : 287

8. Tuhaf al-Uqul, no. 287

1446 - مَن يُضاعَفُ لَهُ الأجرُ مِنَ الأغنِياءِ

1446. THE RICH PEOPLE WHOSE REWARD WILL BE DOUBLED

( وَما أمْوالُكُمْ وَلا أوْلادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنا زُلْفَى‏ إلَّا مَنْ آمَنَ وَعَمِلَ صالِحاً فَأُولئِكَ لَهُمْ جَزاءُ الضِّعْفِ بِما عَمِلُوا وَهُمْ في الْغُرُفاتِ آمِنُونَ)1

“It is not your wealth, nor your children, that will bring you close to Us in nearness, except those who have faith and act righteously. It is they for whom there will be a twofold reward for what they did, and they will be secure in lofty abodes.” 2

4883. الإمامُ الصّادقُ عليه السلام - لَمّا ذَكَرَ رجُلٌ عندَهُ الأغنياءَ ووَقَعَ فيهِم - : اُسكُتْ ! فإنَّ الغَنيَّ إذا كانَ وَصُولاً لِرَحِمِهِ بارّاً بِإخوانِهِ ، أضعَفَ اللَّهُ لَهُ الأجرَ ضِعفَينِ ؛ لأنَّ اللَّهَ يقولُ : (وما أموالُكُم ولا أولادُكُم بالّتي تُقَرِّبُكُم عِندَنا زُلْفى‏ إلّا مَن آمَنَ وعَمِلَ صالِحاً فاُولئكَ لَهُم جَزاءُ الضِّعْفِ بِما عَمِلُوا وهُمْ في الغُرُفاتِ آمِنونَ ) الآية3

4883. Imam al-Sadiq (AS), when a man mentioned the rich people in his presence, defaming them, replied, ‘Be quiet! For verily if the rich man maintains relations with his kin and does good to his fellow brothers [with the aid of his riches], Allah doubles his reward for him, for Allah has said,“It is not your wealth, nor your children, that will bring you close to Us in nearness, except those who have faith and act righteously. It is they for whom there will be a twofold reward for what they did, and they will be secure in lofty abodes.” 4

Notes

1. سبأ : 37

2. Qur’an 34 :37

3. تفسير القمّي : 2 / 203

4. Tafsir al-Qummi, v. 2, p. 203

1447 - مَسؤولِيَّةُ الأغنِياءِ عَن جوعِ الفُقَراءِ

1447. THE RICH PEOPLE’S RESPONSIBILITY FOR THE POOR PEOPLE’S HUNGER

4884. الإمامُ عليٌّ عليه السلام : إنّ اللَّهَ سبحانَهُ فَرَضَ في أموالِ الأغنياءِ أقواتَ الفُقَراءِ ، فما جاعَ فَقيرٌ إلّا بما مُتِّعَ بهِ غَنيٌّ ، واللَّهُ تعالى‏ سائلُهُم عن ذلكَ1

4884. Imam Ali (AS) said, ‘Verily Allah, Glory be to Him, allotted the food provisions of the poor within the wealth of the rich, so no poor man goes hungry except as a result of what a rich man has denied him, and Allah, most High, will question him about that.’2

4885. الإمامُ عليٌّ عليه السلام : إنَّ اللَّهَ فَرَضَ علَى الأغنياءِ في أموالِهِم بقَدْرِ ما يَكفِي فُقَراءَهُم ، وإن جاعُوا وعَرُوا وجَهَدُوا فَبِمَنعِ الأغنياءِ ، وحَقٌّ عَلَى اللَّهِ أن يُحاسِبَهُم يَومَ القِيامَةِ ويُعذِّبَهُم علَيهِ3

4885. Imam Ali (AS) said, ‘Verily Allah made it obligatory on the rich in their wealth a proportion to what would also suffice the poor from among them, so if they go hungry or are naked or exhausted, it is only because of the rich people’s deprivation of them. And Allah has a right to take them to account for it on the Day of Resurrection and to punish them for it.’4

4886. الإمامُ عليٌّ عليه السلام : لا وِزرَ أعظَمُ مِن وِزرِ غَنيٍّ مَنَعَ المُحتاجَ5

4886. Imam Ali (AS) said, ‘There is no burden greater than the burden that a rich person carries for depriving the needy.’6

Notes

1. نهج البلاغة : الحكمة 328

2. Nahj al-Balagha, Saying 328

3. كنز العمّال : 16840

4. Kanz al-Ummal, no. 16840

5. غرر الحكم : 10738

6. Ghurar al-Hikam, no. 10738

308 - الغِناء

308. MUSIC

1

1448 - ذَمُّ الغِناءِ

1448. REPROACHING MUSIC

( فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأوْثانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ)2

“So avoid the abomination of idols, and avoid false speech.” 3

4887. رسولُ اللَّهِ صلى اللَّه عليه وآله: إنَّ اللَّهَ بَعَثَنَي رَحمَةً للعالَمينَ، ولأِمحَقَ المَعازِفَ والمَزاميرَ واُمورَ الجاهِليّةِ4

4887. The Prophet (SAWA) said, ‘Verily Allah, Mighty and Exalted, sent me as a mercy to the worlds, and in order to eradicate string instruments, the flute and others pre-Islamic pagan practices.’5

4888. رسولُ اللَّهِ صلى اللَّه عليه وآله : صَوتانِ مَلعونانِ فِي الدنيا والآخِرَةِ : مِزمارٌ عندَ نِعمَةٍ ، ورَنَّةٌ عندَ مُصيبَةٍ6

4888. The Prophet (SAWA) said, ‘Two sounds are cursed in this world as well as in the Hereafter: the sound of the flute played [in celebration] for a bounty, and the twang [of string instruments played] during a calamity.’7

4889. الإمامُ الصّادقُ عليه السلام : الغِناءُ مِمّا أوعَدَ اللَّهُ عَزَّوجلَّ علَيهِ النارَ ، وهُو قَولُهُ عَزَّوجلَّ : (ومِنَ الناسِ مَن يَشْتَري لَهْوَ الحَديثِ لِيُضِلَّ عن سَبيلِ اللَّهِ بِغَيْرِ عِلْمٍ ويَتَّخِذَها هُزُواً اُولئكَ لَهُم عَذابٌ مُهينٌ)8

4889. Imam al-Sadiq (AS) said, ‘Singing (or music) is one of the things that Allah, Mighty and Exalted, has threatened to requite with the Fire, and this is the purport of Allah’s verse:“Among the people is he who buys diversionary words that he may lead [people] astray from Allah’s way without any knowledge, and he takes it in derision.” 9 ,10

Notes

1. The Arabic word ghina’ lexically means ‘singing’ but has been translated in juristic books to denote music in general because of the connotations suggested in the prophetic traditions (ed.)

2. الحجّ : 30

3. Qur’an 22 :30

4. بحار الأنوار : 79 / 250 / 2

5. Bihar al-Anwar, v. 79, p. 250, no. 2

6. كنز العمّال : 40661

7. Kanz al-Ummal, no. 40661

8. كتاب من لا يحضره الفقيه : 4 / 58 / 5092

9. Qur’an 31 :6

10. Man La Yahduruhu al-Faqih v 4 p58 no5092

1449 - ميراثُ الغِناءِ

1449. The Effects Engendered by Music

4890. رسولُ اللَّهِ صلى اللَّه عليه وآله : الغِناءُ رُقْيَةُ الزِّنا1

4890. The Prophet (SAWA) said, ‘Music is a charm of adultery.’2

4891. رسولُ اللَّهِ صلى اللَّه عليه وآله : ثلاثٌ يُقسِينَ القَلبَ : استِماعُ اللهوِ ، وطَلَبُ الصَّيدِ ، وإتيانُ بابِ السُّلطانِ3

4891. The Prophet (SAWA) said, ‘Three things harden the heart: listening to diversionary words (lahw)4 , hunting, and frequenting the sultan.’5

4892. الإمامُ الصّادقُ عليه السلام : الغِناءُ يُورِثُ النِّفاقَ6

4892. Imam al-Sadiq (AS) said, ‘Music engenders hypocrisy.’7

(اُنظر) عنوان 356 «اللهو»

(See also: AMUSEMENT 356)

Notes

1. بحار الأنوار : 79 / 247 / 26

2. Bihar al-Anwar, v. 79, p. 247, no. 26

3. بحارالأنوار : 79 / 252 / 6

4. lahw: translated as ‘diversionary talk’ in the translation of the Qur’an, and often interpreted as music in exegeses of the Qur’an (ed.)

5. Ibid. p. 252, no. 6

6. بحار الأنوار : 79 / 241 / 7

7. Ibid. p. 241, no. 7

309 - الغَيب‏

309. THE UNSEEN

1450 - النَّبِيُّ يَعلَمُ الغَيبَ بِتَعليمِ اللَّهِ‏

1450. THE PROPHET KNOWS THE UNSEEN THROUGH ALLAH’S INSTRUCTION

4893. الإمامُ الصّادقُ عليه السلام : ضَلَّت ناقَةُ رسولِ اللَّهِ صلى اللَّه عليه وآله في غَزوَةِ تَبُوكَ ، فقالَ المُنافقونَ : يُحَدِّثُنا عَنِ الغَيبِ ولا يَعلَمُ مَكانَ ناقَتِهِ ! فأتاهُ جَبرَئيلُ عليه السلام فَأخبَرَهُ بما قالوا ، وقالَ : إنَّ ناقَتَكَ في شِعْبِ كذا ، مُتَعَلِّقٌ زِمامُها بشَجَرَةِ بَحرٍ فَنادى‏ رسولُ اللَّهِ صلى اللَّه عليه وآله: الصلاةَ جامِعَةً، قالَ : فاجتَمَعَ الناسُ ، فقالَ : أيُّها الناسُ ، إنّ ناقَتي بِشِعبِ كذا ، فَبادَرُوا إلَيها حتّى‏ أتَوها1

4893. Imam al-Sadiq (AS) narrated, ‘The Prophet (SAWA)’s she-camel got lost in the battle of TAbuk, so the hypocrites started to say [mockingly], ‘He talks to us about the Unseen but does not even know where his own she-camel is!’ So the archangel Gabriel (AS) came to him and informed him of what they were saying, and told him that his she-camel was in a particular valley, with its reins attached to a large tree. So the Prophet (SAWA) made the call for congregational prayer, and when the people had gathered, he told them , ‘O people, verily my she-camel is in such and such a valley’, so they ran to bring it for him.’2

Notes

1. قصص الأنبياء : 308 / 408

2. Qasas al-Anbiya’, p. 308, no. 408

1451 - الإمامُ وعِلمُ الغَيبِ‏

1451. The Imam and the Knowledge OF THE UNSEEN

4894. الإمامُ عليٌّ عليه السلام لَمّا قالَ لَهُ بعضُ أصحابِهِ (وكانَ كَلبِيّاً) : لَقَد اُعطِيتَ يا أميرَالمؤمنينَ عِلمَ الغَيبِ ، فَضَحِكَ عليه السلام - : يا أخا كَلبٍ، ليسَ هُو بعِلمِ غَيبٍ ، وإنّما هُو تَعَلُّمٌ مِن ذِي عِلمٍ ، وإنَّما عِلمُ الغَيبِ عِلمُ الساعَةِ ، وما عَدَّدَهُ اللَّهُ سبحانَهُ بقولِهِ : (إِنَّ اللَّهَ عِندَهُ عِلمُ السّاعَةِ ويُنَزِّلُ الغَيثَ ويَعْلَمُ ما في الأرْحامِ)1 2

4894. When one of Imam Ali (AS)’s companions (from the tribe of Kalb) said to him, ‘Indeed you have been given knowledge of the Unseen, O Commander of the Faithful’, Imam Ali (AS) laughed, saying, ‘O brother of Kalb, this is not knowledge of the Unseen, but instruction from the Possessor of Knowledge. Verily the knowledge of the Unseen is the knowledge of the Hour, and what Allah, Glory be to Him, has listed in his verse:“Indeed the knowledge of the Hour is with Allah. He sends down the rain, and He knows what is in the wombs.” 3

4895. الإمامُ الصّادقُ عليه السلام - لمّا سُئلَ : هل يَعلَمُ الإمامُ بالغَيبِ - : لا ، ولكن إذا أرادَ أن يَعلَمَ الشي‏ءَ أعلَمَهُ اللَّهُ ذلكَ4

4895. Imam al-Sadiq (AS), when asked, ‘Does the Imam know the Unseen?’ replied, ‘No, but whenever he wishes to know something, Allah makes him know it.’5

4896. الإمامُ الكاظمُ عليه السلام - لَمّا سَألَهُ رَجُلٌ مِن أهلِ فارِسَ : أتَعلَمُونَ الغَيبَ؟ - : قالَ أبو جعفرٍ عليه السلام : يُبسَطُ لَنا العِلمُ فَنَعلَمُ ، ويُقبَضُ عنّا فلا نَعلَمُ وقالَ : سِرُّ اللَّهِ عَزَّوجلَّ أسَرَّهُ إلى‏ جَبرَئيلَ عليه السلام ، وأسَرَّهُ جَبرَئيلُ إلى‏ محمّدٍ صلى اللَّه عليه وآله ، وأسَرَّهُ محمّدٌ إلى‏ مَن شاءَ اللَّهُ6

4896. Imam al-Kazim (AS), when a man from Persia asked him, ‘Do you know the Unseen’, replied, ‘Abu Jafar (AS) [i.e. Imam al-Baqir] said, ‘Knowledge is expounded for us so we know it, and it can be taken away from us so we do not know.’ And he said, ‘Allah, Mighty and Exalted, entrusted his secret to Gabriel (AS), and Gabriel entrusted it to Muhammad (SAWA), and Muhammad (SAWA) entrusted it to those whom Allah willed.’7

Notes

1. لقمان : 34

2. نهج البلاغة :الخطبة 128

3. Nahj al-Balagha, Sermon 128

4. الكافي : 1 / 257 / 4

5. al-Kafi, v. 1, p. 257, no. 4

6. الكافي : 1 / 256 / 1

7. Ibid. p. 256, no. 1

310 - الغِيبة

310. BACKBITING

1452 - النَّهيُ عنِ الغِيبَةِ

1452. PROHIBITION OF BACKBITING

( وَلا يَغْتَبْ بَعْضُكُمْ بَعْضاً أيُحِبُّ أحَدُكُمْ أنْ يَأْكُلَ لَحْمَ أخِيهِ مَيْتاً فَكَرِهْتُمُوهُ وَاتَّقُوا اللَّهَ إنَّ اللَّهَ تَوَّابٌ رَحِيمٌ)1

“And do not backbite about one another. Will any of you love to eat the flesh of his dead brother? You would hate it. And be wary of Allah; indeed Allah is all-clement, all-merciful.” 2

4897. رسولُ اللَّهِ صلى اللَّه عليه وآله: مَرَرتُ ليلةَ اُسرِيَ بي على‏ قَومٍ يَخمِشُونَ وُجوهَهُم بأظفارِهمِ ، فقلتُ : يا جَبرَئيلُ ، مَن هؤلاءِ ؟ فقالَ : هؤلاءِ الذينَ يَغتابُونَ الناسَ ويَقَعُونَ في أعراضِهِم3

4897. The Prophet (SAWA) said, ‘On the night that I was taken on my Night-Journey [to the heavens], I passed by a group of people scratching their own faces with their nails, so I asked, ‘O Gabriel, who are these people?’ so he replied, ‘These are people who backbit about other people and disparaged their reputations.’4

4898. رسولُ اللَّهِ صلى اللَّه عليه وآله : الغِيبَةُ أشَدُّ مِن الزِّنا ، قيلَ : وكيفَ ؟ قالَ : الرجلُ يَزني ثُمّ يَتوبُ فَيَتُوبُ اللَّهُ علَيهِ ، وإنّ صاحِبَ الغِيبَةِ لايُغفَرُ لَهُ حتّى‏ يَغفِرَ لَهُ صاحِبُهُ5

4898. The Prophet (SAWA) said, ‘Backbiting is worse than adultery’, at which he was asked, ‘How so?’ He replied, ‘A man commits adultery, then repents, and Allah pardons him for it, whereas the backbiter is not forgiven until his victim forgives him.’6

4899. الإمامُ عليٌّ عليه السلام : الغِيبَةُ جُهدُ العاجِزِ7

4899. Imam Ali (AS) said, ‘Backbiting is the attempt of one who is incapable [of doing better himself].’8

4900. الإمامُ الحسينُ عليه السلام - لِرجُلٍ اغتابَ عِندَهُ رجُلاً - : يا هذا، كُفَّ عنِ الغِيبَةِ؛ فإنّها إدامُ كِلابِ النارِ9

4900. Imam al-Husayn (AS) said to a man who was backbiting about a man in his presence, ‘Stop backbiting, for verily it is the food of the dogs of Hell.’10

4901. الإمامُ الصّادقُ عليه السلام : لا تَغتَبْ فتُغتَبُ ، ولا تَحفِرْ لِأخِيكَ حُفرَةً فَتَقَعَ فيها ؛ فإنَّكَ كما تَدينُ تُدانُ11

4901. Imam al-Sadiq (AS) said, ‘Do not backbite lest you become a victim of backbiting, and do not dig a hole for your brother lest you fall in it yourself, for you will be paid back whatever you put in.’12

4902. الإمامُ الصّادقُ عليه السلام : قالَ رَجُلٌ لعليِّ بنِ الحسينِ عليهما السلام : إنَّ فُلاناً يَنسُبُكَ إلى‏ أ نّكَ ضالٌّ مُبتدِعٌ ! فقالَ لَهُ عليُّ بنُ الحسينِ عليهما السلام : مارَعَيتَ حقَّ مُجالَسَةِ الرجُلِ حيثُ نَقَلتَ إلَينا حَديثَهُ ، ولا أدَّيتَ حَقِّي حيثُ أبلَغتَني عن أخي ما لَستُ أعلَمُهُ ! إيّاكَ والغِيبَةَ فإنّها إدامُ كِلابِ النارِ ، وَاعلَمْ أنّ مَن أكثَرَ مِن ذِكرِ عُيوبِ الناسِ شَهِدَ علَيهِ الإكثارُ أ نّهُ إنّما يَطلُبُها بقَدرِ ما فيهِ13

4902. Imam al-Sadiq (AS) said, ‘A man once came and told Ali b. al-Husayn (AS) [i.e. Imam Zayn al-Abidin], ‘Verily x has said that you are astray and that you are an innovator!’ So Ali b. al-Husayn (AS) said to him, ‘Neither have you observed the right of the man you sat with by transmitting to us what he spoke about, nor have you observed my right by informing me of something about my brother which I would not have known! … Beware of backbiting for verily it is the food of the dogs of Hell, and know that whoever frequently talks about people’s faults, the frequency of his backbiting is a witness [to the fact] that he only finds faults in others according to the extent present in himself.’14

Notes

1. الحجرات : 12

2. Qur’an 49 :12

3. تنبيه الخواطر : 1 / 115

4. Tanbih al-Khawatir, v. 1, p. 115

5. الترغيب والترهيب : 3 / 511 / 24

6. al-Targhib wa al-Tarhib, v. 3, p. 511, no. 24

7. نهج البلاغة : الحكمة 461

8. Nahj al-Balagha, Saying 461

9. تحف العقول : 245

10. Tuhaf al-Uqul, no. 245

11. بحار الأنوار : 75 / 249 / 16

12. Bihar al-Anwar, v. 75, p. 249, no. 16

13. بحار الأنوار : 75 / 246 / 8

14. Ibid. p. 246, no. 8

1453 - الغيبَةُ وَالدِّينُ‏

1453. BACKBITING AND FAITH

4903. رسولُ اللَّهِ صلى اللَّه عليه وآله : الغِيبَةُ أسرَعُ في دِينِ الرجُلِ المُسلمِ مِن الآكِلَةِ في جَوفِهِ1

4903. The Prophet (SAWA) said, ‘Backbiting eats away at a Muslim man’s faith faster than a gangrenous sore can eat away to the inside.’2

4904. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَنِ اغتابَ مُسلِماً أو مُسلمَةً لم يَقبَلِ اللَّهُ صَلاتَهُ ولاصيامَهُ أربَعينَ يَوماً ولَيلةً ، إلّا أن يَغفِرَ لَهُ صاحِبُهُ3

4904. The Prophet (SAWA) said, ‘Whoever backbites a fellow Muslim man or woman, Allah neither accepts his prayer nor his fasting for forty days and nights, until and unless the victim of his backbiting forgives him.’4

4905. رسولُ اللَّهِ صلى اللَّه عليه وآله : يُؤتى‏ بأحَدٍ يَومَ القِيامَةِ يُوقَفُ بينَ يَدَيِ اللَّهِ ويُدفَعُ إلَيهِ كتابُهُ فلا يَرى‏ حَسَناتِهِ ، فيقولُ : إلهي ، ليسَ هذا كتابِي ! فإنّي لا أرى‏ فيها طاعَتي ؟ ! فيقالُ لَهُ : إنّ رَبَّكَ لايَضِلُّ ولايَنسى‏ ، ذَهَبَ عَمَلُكَ بِاغتِيابِ الناسِ ثُمّ يُؤتى‏ بآخَرَ ويُدفَعُ إلَيهِ كتابُهُ فَيَرى‏ فيهِ طاعاتٍ كثيرَةً ، فيقولُ : إلهي ، ما هذا كتابِي ! فإنّي ما عَمِلتُ هذهِ الطَّاعاتِ ! فيقالُ : لأنَّ فلاناً اغتابَكَ فَدُفِعَت حَسَناتُهُ إلَيكَ5

4905. The Prophet (SAWA) said, ‘On the Day of Resurrection, a man will be brought forth to stand before Allah, and his book of deeds will be presented to him, and he will not see any of his good deeds therein, upon which he will exclaim, ‘My God, this is not my book! For verily I do not see any of my acts of obedience therein?!’ So he will be told, ‘Verily your Lord neither loses nor forgets [deeds], but your deeds have gone because of your backbiting people.’ Then another man will be brought forth, and will be presented his book of deeds, and he will see many acts of obedience recorded therein, and will exclaim, ‘My God, this is not my book! For verily I did not perform all these acts of obedience!’ and he will be told, ‘It is because so and so backbit you, so his deeds have been transferred to you.’6

Notes

1. الكافي : 2 / 357 / 1

2. al-Kafi, v. 2, p. 357, no. 1

3. بحار الأنوار : 75 / 258 / 53

4. Bihar al-Anwar, v. 75, p. 258, no. 53

5. جامع الأخبار : 412 / 1144

6. Jami al-Akhbar, p. 412, no. 1144

1454 - تَفسيرُ الغيبَةِ

1454. THE MEANING OF BACKBITING

4906. رسولُ اللَّهِ صلى اللَّه عليه وآله - لأبي ذرّ - : يا أباذرٍّ، إيّاكَ والغِيبَةَ؛ فإنَّ الغِيبَةَ أشَدُّ مِن الزِّنا قلتُ : يارسولَ اللَّهِ ، وما الغِيبَةُ ؟ قالَ : ذِكرُكَ أخاكَ بما يَكرَهُ ، قلتُ : يارسولَ اللَّهِ ، فإن كانَ فيهِ ذاكَ الذي يُذكَرُ بهِ ؟ قالَ : اِعلَمْ أ نَّكَ إذا ذَكَرتَهُ بما هو فيهِ فقدِ اغتَبتَهُ ، وإذا ذَكَرتَهُ بما ليسَ فيهِ فَقَد بَهَتَّهُ1

4906. The Prophet (SAWA) said to Abu Dharr, ‘O Abu Dharr, beware of backbiting, for verily backbiting is worse than adultery…’ [Abu Dharr narrates], I asked, ‘O Prophet of Allah, and what is backbiting?’ to which he replied, ‘Your mentioning something about your fellow brother that he would not like.’ I asked, ‘O Prophet of Allah, and what if the thing mentioned about him was actually true about him?’ so he replied, ‘Know that if you say something about him that is true then you have indeed backbit about him, and if you what you have said is not true, then you have indeed slandered him.’2

4907. رسولُ اللَّهِ صلى اللَّه عليه وآله : الغِيبَةُ ذِكرُكَ أخاكَ بما يَكرَهُ3

4907. The Prophet (SAWA) said, ‘Backbiting is to say something about your brother that he would not like.’4

4908. الترغيب والترهيب عن عَمرُو بن شُعَيبٍ - عن أبيهِ عن جدِّهِ - : أنّهم ذَكَرُوا عندَ رسولِ اللَّهِ صلى اللَّه عليه وآله رجُلاً فقالوا : لا يَأكُلُ حتّى‏ يُطعَمَ ، ولا يَرحَلُ حتى‏ يُرحَلَ لَهُ ، فقالَ النبيُّ صلى اللَّه عليه وآله : اغتَبتُمُوهُ ، فقالوا : يا رسولَ اللَّهِ ، إنّما حَدَّثْنا بما فيهِ ! قال : حَسبُكَ إذا ذَكَرتَ أخاكَ بما فيهِ5

4908. It is narrated in al-Targhib wa al-Tarhib: Amr b. Shu’ayb narrated, on the authority of his father, on the authority of his grandfather that some people spoke about a man in the presence of the Prophet (SAWA), saying, ‘He does not eat unless he is fed, and does not go out unless a mount is made ready for him.’ The Prophet (SAWA) said, ‘You have talked about him behind his back’ to which they replied, ‘O Prophet of Allah, we have only said what is true!’ so he exclaimed, ‘It is bad enough to talk about your brother regarding what is true [let alone what is false]!’6

4909. الإمامُ الكاظمُ عليه السلام: مَن ذَكَرَ رجُلاً مِن خَلفِهِ بما هُو فيهِ ممّا عَرَفَهُ الناسُ لم يَغتَبْهُ ، ومَن ذَكَرَهُ مِن خَلفِهِ بما هُو فيهِ ممّا لايَعرِفُهُ الناسُ اغتابَهُ7

4909. Imam al-Kazim (AS) said, ‘He who talks about someone behind his back, mentioning what is true about him, and what people already know, then he has not backbit about him, whereas he who talks about someone behind his back about something that is true but that people do not know about, then he has backbit about him.’8

Notes

1. بحار الأنوار : 77 / 89 / 3

2. Bihar al-Anwar, v. 77, p. 89, no. 3

3. كنز العمّال : 8024 ،

4. Kanz al-Ummal, no. 8024

5. الترغيب والترهيب : 3 / 506 / 13

6. al-Targhib wa al-Tarhib, v. 3, p. 506, no. 13

7. الكافي : 2 / 358 / 6

8. al-Kafi, v. 2, p. 358, no. 6

1455 - مَن يَجوزُ اغتِيابُهُ‏

1455. PEOPLE WHOM ONE IS ALLOWED TO BACKBITE

4910. رسولُ اللَّهِ صلى اللَّه عليه وآله : أربَعةٌ لَيست غِيبَتُهُم غِيبَةً: الفاسِقُ المُعلِنُ بِفِسقِهِ ، والإمامُ الكَذّابُ إن أحسَنتَ لم يَشكُرْ وإن أسَأتَ لم يَغفِرْ، والمُتَفَكِّهونَ بالاُمَّهاتِ ، والخارِجُ عنِ الجَماعَةِ الطاعِنُ على‏ اُمَّتِي الشاهِرُ علَيها بسَيفِهِ1

4910. The Prophet (SAWA) said, ‘Four types of people are such that talking about them behind their backs is not considered backbiting: the immoral person who makes a public display of his immorality; the dishonest leader who, even if you were to be good to would not appreciate you and if you were to be bad to would not forgive you; those who joke about their [and others’] mothers; and one who is a dissenter, who defames my community, and draws his sword against it.’2

4911. رسولُ اللَّهِ صلى اللَّه عليه وآله : حتّى‏ مَتى‏ تَرعَوُونَ عن ذِكرِ الفاجِرِ ؟! اِهتِكُوهُ حتّى‏ يَحذَرَهُ الناسُ3

4911. The Prophet (SAWA) said, ‘Until when will you sidestep talking about the impudent person?! Disgrace him [through disclosing his insolent acts] so that people may be on their guard against him.’4

Notes

1. بحار الأنوار : 75 / 261 / 64

2. Bihar al-Anwar, v. 75, p. 261, no. 64

3. كنز العمّال : 8074

4. Kanz al-Ummal, no. 8074