The Scale of Wisdom: A Compendium of Shi’a Hadith [Mizan al-Hikmah] (Bilingual Edition) Volume 3

The Scale of Wisdom: A Compendium of Shi’a Hadith [Mizan al-Hikmah] (Bilingual Edition)5%

The Scale of Wisdom: A Compendium of Shi’a Hadith [Mizan al-Hikmah] (Bilingual Edition) Author:
Translator: N. Virjee, A. Kadhim, M. Dasht Bozorgi, Z. Alsalami and A. Virjee
Publisher: ICAS Press
Category: Texts of Hadith
ISBN: 978-1-904063-34-6

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The Scale of Wisdom: A Compendium of Shi’a Hadith [Mizan al-Hikmah] (Bilingual Edition)

The Scale of Wisdom: A Compendium of Shi’a Hadith [Mizan al-Hikmah] (Bilingual Edition) Volume 3

Author:
Publisher: ICAS Press
ISBN: 978-1-904063-34-6
English

Note!

The original file was more than 50 MG. So, we split it into 4 sections.


1

2

3

1469 - ما يَمنَعُ مِنَ الفَخرِ

1469. THAT WHICH PREVENTS PRIDE

4966. الإمامُ عليٌّ عليه السلام: ما لابنِ آدمَ والفَخرِ ؟ ! أوَّلُهُ نُطفَةٌ ، وآخِرُهُ جِيفَةٌ ، ولا يَرزُقُ نفسَهُ ، ولا يَدفَعُ حَتفَهُ1

4966. Imam Ali (AS) said, 'What is it with the son of Adam [human being] and pride?! His beginning is a sperm and his end is a carcass. He cannot sustain himself, nor can he repel death.'2

4967. الإمامُ زينُ العابدينَ عليه السلام: عَجَباً للمُتَكبِّرِ الفَخورِ الذي كانَ بالأمسِ نُطفَةً ثُمّ هُو غَداً جِيفَةٌ !3

4967. Imam Zayn al-Abidin (AS) said, 'It is surprising to see an arrogant and proud person who yesterday was but a sperm and tomorrow will be but a carcass.'4

Notes

1. نهج البلاغة : الحكمة 454

2. Nahj al-Balagha, Sermon 454

3. الكافي : 2 / 328 / 1

4. al-Kafi, v. 2, p. 328, no. 1

1470 - سيرة النَّبيِّ إذا ذكر لِنَفسِهِ فَضِيلَةً

1470. THE PROPHET'S CONDUCT WHEN MENTIONING A VIRTUE ABOUT HIMSELF

4968. الإمامُ عليٌّ عليه السلام: لقد كانَ رسولُ اللَّهِ صلى اللَّه عليه وآله إذا ذَكَرَ لنفسِهِ فضيلةً قالَ : ولا فَخرَ1

4968. Imam Ali (AS) said, 'When the Prophet (SAWA) would mention a merit of himself, he would say, 'And with no pride'.2

Notes

1. بحار الأنوار : 16 / 341 / 33

2. Bihar al-Anwar, v. 16, p. 341, no. 33

1471 - ما يَنبَغي الفَخرُ بِهِ‏

1471. THAT WHICH ONE SHOULD BE PROUD OF

4969. رسولُ اللَّهِ صلى اللَّه عليه وآله : الفَقرُ فَخرِي1

4969. The Prophet (SAWA) said, 'Poverty is my pride.'2

4970. الإمامُ الصّادقُ عليه السلام : ثلاثٌ هُنَّ فَخرُ المؤمنِ وزَينُهُ في الدنيا والآخِرَةِ : الصلاةُ في آخِرِ اللّيلِ ، وَيأسُهُ مِمّا في أيدي الناسِ ، ووَلايَتُهُ الإمامَ مِن آلِ محمّدٍ صلى اللَّه عليه وآله3

4970. Imam al-Sadiq (AS) said, 'There are three things that are the pride of a believer and his ornament in this world and the Hereafter: prayer at the end of the night [night vigil], his despair of [possessing] that which others own, and his allegiance to the Imam from the progeny of Muhammad (SAWA).'4

Notes

1. بحار الأنوار : 72 / 30

2. Ibid. v. 72, p. 30, no. 26

3. الكافي : 8 / 234 / 311

4. al-Kafi, v. 8, p. 234, no. 311

316 - الفُرس‏

316. THE PERSIANS

1472 - الفُرسُ وَالإيمانُ‏

1472. THE PERSIANS AND FAITH

4971. رسولُ اللَّهِ صلى اللَّه عليه وآله : أعظَمُ الناسِ نَصيباً في الإسلامِ أهلُ فارِسَ1

4971. The Prophet (SAWA) said, 'The people who have the greatest portion of Islam are the people of Persia.'2

4972. سنن الترمذي : تلا رسولُ اللَّهِ صلى اللَّه عليه وآله هذه الآية يوماً : (وإنْ تَتَوَلَّوا يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لايَكُونوا أمْثالَكُمْ) قالوا : و مَن يستبدِل بِنا ؟ قال : فضربَ رسولُ اللَّهِ صلى اللَّه عليه وآله على‏ مَنكبِ سلمانَ ثمّ قالَ : هذا وقومُهُ3

4972. The Prophet (SAWA), when he recited the verse“and if you turn away He will replace you with another people, and they will not be like you” , some people asked him (SAWA), 'Who are those who will replace us?' He replied, putting his hand on the shoulder of Salman, 'This man and his people.'4

4973. مجمع البيان : رُويَ أنّ النبيّ صلى اللَّه عليه وآله سُئلَ عن هذهِ الآيةِ : (يا أيُّها الّذينَ آمَنوا مَنْ يَرْتَدَّ مِنكُم عَن دِينِهِ فسَوفَ يَأتِي اللَّهُ بقَومٍ يُحِبُّهُم ويُحِبُّونَهُ...) فَضَربَ بيَده على‏ عاتِقِ سلمانَ فقالَ - : هذا وذَوُوهُ لو كانَ الدِّينُ مُعَلّقاً بالثُّريّا لَتَناوَلَهُ رِجالٌ مِن أبناءِ فارِسَ5

4973. The Prophet (SAWA), when asked about the verse,“O you who have faith! Should any of you desert his religion, Allah will soon bring a people whom He loves and who love Him” , said, patting the shoulder of Salman, 'He and his people.' He then said, 'If religion was suspended from the stars, some men of Persia would take it.'6

4974. رسولُ اللَّهِ صلى اللَّه عليه وآله : لو كانَ العِلمُ بالثُّريّا لَتَناوَلَهُ رِجالٌ مِن فارِسَ7

4974. The Prophet (SAWA) said, 'If knowledge was suspended from the skies, the men of Persia would reach it.'8

4975. رسولُ اللَّهِ صلى اللَّه عليه وآله : لَو أنَّ الدّينَ مُعَلَّقٌ بِالثُّرَيّا لَتَناوَلَهُ رِجالٌ مِن أبناءِ فارِسَ‏9

4975. The Prophet (SAWA) said, 'If religion was suspended in the heavens some of the men of Persia would obtain it.'10

4976. رسولُ اللَّهِ صلى اللَّه عليه وآله - لمّا ذُكِرَتِ الأعاجِمُ عِندَهُ - : لَأنا بِهِم أو ببَعضِهِم أوثَقُ مِنّي بكُم أو بِبَعضِكُم11

4976. The Prophet (SAWA), when non-Arabs were mentioned in front of him, said, 'Verily I have more trust in them, or in some of them, than I have in you, or in some of you.'12

Notes

1. كنز العمّال : 34126

2. Kanz al-Ummal, no. 34126

3. سنن الترمذي : 5 / 60

4. Sunan al-Tirmidhi , v. 5 p. 60

5. مجمع البيان : 3 / 321

6. Majma al-Bayan, v. 3 p. 321

7. كنز العمّال : 34131

8. Kanz al-Ummal, no. 34131

9. فردوس : 3 / 360

10. al-Firdaws, v. 3, p. 360

11. كنز العمّال : 34128

12. Kanz al-Ummal, no. 34128

317 - الفُرصة

317. OPPORTUNITY

1473 - إغتنم الفُرصَةَ

1473. SEIZE THE OPPORTUNITY

4977. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن فُتِحَ لَهُ بابٌ مِن الخَيرِ فَلْيَنتَهِزْهُ ؛ فإنّهُ لايَدرِي مَتى‏ يُغلَقُ عَنهُ1

4977. The Prophet (SAWA) said, 'If a door of benevolence is open for someone, they should utilize it, for they do not know when it will close.'2

4978. رسولُ اللَّهِ صلى اللَّه عليه وآله : تَركُ الفُرَصِ غُصَصٌ3

4978. The Prophet (SAWA) said, 'Leaving opportunities brings regret.'4

4979. الإمام عليٌّ عليه السلام : الفُرصَةُ تَمُرُّ مَرَّ السَّحابِ ، فانتَهِزُوا فُرَصَ الخَيرِ5

4979. Imam Ali (AS) said, 'Opportunity passes away quickly the way clouds pass.'6

4980. الإمامُ عليٌّ عليه السلام: الفُرصَةُ سَريعَةُ الفَوتِ ، وبَطِيئَةُ العَودِ7

4980. Imam Ali (AS) said, 'Opportunity is quick to pass on, and slow to come back.'8

4981. الإمامُ عليٌّ عليه السلام: الفُرصَةُ غُنمٌ9

4981. Imam Ali (AS) said, 'Opportunity is a treasure.'10

4982. الإمامُ عليٌّ عليه السلام: إضاعَةُ الفُرصَةِ غُصَّةٌ11

4982. Imam Ali (AS) said, 'Losing an opportunity is distressful.'12

4983. الإمامُ عليٌّ عليه السلام: الاُمورُ مَرهونَةٌ بأوقاتِها13

4983. Imam Ali (AS) said, 'Matters are secured [depending] on their own time.'14

4984. الإمامُ عليٌّ عليه السلام: مِن الخُرقِ المُعاجَلَةُ قبلَ الإمكانِ ، والأناةُ بعدَ الفُرصَةِ15

4984. Imam Ali (AS) said, 'Hastening to something before its time arrives is clumsiness, as is delaying after an opportunity [arises].'16

4985. الإمامُ الصّادقُ عليه السلام : مَنِ انتَظَرَ بمُعاجَلَةِ الفُرصَةِ مُؤاجَلةَ الاستِقصاءِ سَلَبَتهُ الأيّامُ فُرصَتَهُ ؛ لأنّ مِن شَأنِ الأيّامِ السَّلبَ ، وسَبيلُ الزَّمَنِ الفَوتُ17

4985. Imam al-Sadiq (AS) said, 'Whoever tarries despite the fleeting opportunity, [lengthening] his investigation into the matter, the [passing] days will snatch away the opportunity, because it is the nature of days to snatch away [opportunities], just as it is the path[ nature] of time to pass away.'18

(اُنظر) العمر : باب 1369

(See also: LIFESPAN: section 1369)

Notes

1. كنز العمّال : 43134

2. Ibid. no. 43134

3. بحار الأنوار :77 / 165 / 2

4. Bihar al-Anwar, v. 77, p. 165, no. 2

5. نهج البلاغة : الحكمة 21

6. Nahj al-Balagha, Saying 21

7. غرر الحكم : 2019

8. Ghurar al-Hikam, no. 2019

9. غرر الحكم : 194

10. Ibid. no. 194

11. نهج البلاغة : الحكمة 118

12. Nahj al-Balagha, Saying 118

13. بحار الأنوار : 77 / 165 / 2

14. Bihar al-Anwar, v. 77, p. 165, no. 2

15. نهج البلاغة : الحكمة 363

16. Nahj al-Balagha, Saying 363

17. بحار الأنوار : 78 / 268 / 181

18. Bihar al-Anwar, v. 78, p. 268, no. 181

318 - الفَرائض‏

318. OBLIGATIONS

1474 - الحَثُّ عَلى‏ أداءِ الفَرائِضِ‏

1474. ENJOINMENT OF FULFILLING RELIGIOUS OBLIGATIONS

4986. رسولُ اللَّهِ صلى اللَّه عليه وآله : اِعمَلْ بفَرائضِ اللَّهِ تَكُن أتقَى الناسِ1

4986. The Prophet (SAWA) said, 'Perform the obligations [laid down by] Allah and you will become the most pious of people.'2

4987. الإمامُ عليٌّ عليه السلام : الفَرائضَ الفَرائضَ ! أدُّوها إلَى اللَّهِ تُؤَدِّكُم إلَى الجَنَّةِ3

4987. Imam Ali (AS) said, 'Obligations! Obligations! Fulfil them for Allah and it will lead you to Heaven.'4

4988. الإمامُ عليٌّ عليه السلام : اِجعَلُوا ما افتَرَضَ اللَّهُ علَيكُم مِن طَلَبِكُم ، وَاسألوهُ مِن أداءِ حَقِّهِ ما سَألَكُم5

4988. Imam Ali (AS) said, 'Make your quest that which Allah has made obligatory upon you, and ask Him to [enable you to] fulfil the right of what He has asked of you.'6

4989. الإمامُ عليٌّ عليه السلام: خادِعْ نفسَكَ في العِبادَةِ ، وارفُقْ بها ولا تَقهَرْها ، وخُذْ عَفوَها ونَشاطَها ، إلّا ما كانَ مَكتوباً علَيكَ مِن الفَريضَةِ ؛ فإنّهُ لا بُدَّ مِن قَضائها وتَعاهُدِها عِندَ مَحَلِّها7

4989. Imam Ali (AS) said, 'Lure your soul to worship, and be lenient towards it, and do not force it. Accept its excuse and take advantage of its vitality, except what has been prescribed for you as an obligation; for they must be performed, and carried out at their right time.'8

4990. الإمامُ عليٌّ عليه السلام: لا عِبادَةَ كَأداءِ الفَرائضِ9

4990. Imam Ali (AS) said, 'There is no worship like the performance of obligatory acts.'10

4991. الإمامُ عليٌّ عليه السلام : إنّك إنِ اشتَغَلتَ بفَضائلِ النَّوافِلِ عَن أداءِ الفَرائضِ ، فلَن يقومَ فَضلٌ تَكسِبُهُ بِفَرضٍ تُضَيِّعُهُ11

4991. Imam Ali (AS) said, 'If you were to preoccupy yourself with supererogatory acts instead of the obligatory, you will not gain a single merit by losing an obligation.'12

4992. الإمامُ الحسنُ عليه السلام : إنّ اللَّهَ عَزَّوجلَّ بِمَنِّهِ ورَحمَتِهِ لَمّا فَرَضَ عَليكُمُ الفَرائضَ لم يَفرِضْ علَيكُم لِحاجَةٍ مِنهُ إلَيهِ ، بَل رَحمَةً مِنهُ إلَيكُم (علَيكُم) لا إلهَ إلّا هُو ، لِيَميزَ الخَبيثَ مِن الطَّيِّبِ ، ولِيَبتَلِيَ ما في صُدورِكُم ، ولِيُمَحِّصَ ما في قُلوبِكُم13

4992. Imam Hasan (AS) said, 'When Allah with His Generosity and Benevolence made the obligations a duty upon you, He did not do so for a need He has for them. Rather, it is as a result of the Benevolence He has over you - there is no god but He - and in order to distinguish between the bad and the good, and to test what is in your chests, and to purify what is in your hearts.'14

4993. الإمامُ زينُ العابدينَ عليه السلام : مَن عَمِلَ بما افتَرَضَ اللَّهُ علَيهِ فهُو مِن خَيرِ الناسِ15

4993. Imam Zayn al-Abidin (AS) said, 'Those who act according to what Allah has made obligatory are the best of people.16

4994. الإمامُ الصّادقُ عليه السلام: قالَ اللَّهُ تبارَكَ‏وتعالى‏: ما تَحَبَّبَ إلَيَّ عبدِي بِأحَبَّ ممّا افتَرَضتُ علَيهِ17

4994. Imam al-Sadiq (AS) said, 'Allah, Blessed and most High, said, 'There is nothing more beloved to Me, through which My servant may endear himself to Me than through the duties I ask him to fulfil.'18

Notes

1. الكافي : 2 / 82 / 4

2. al-Kafi, v. 2, p. 82, no. 4

3. نهج البلاغة : الخطبة 167

4. Nahj al-Balagha, Sermon 167

5. نهج البلاغة : الخطبة 113

6. Ibid. Sermon 113

7. نهج‏البلاغة : الكتاب‏69

8. Ibid. Letter 69

9. نهج البلاغة : الحكمة 113

10. Ibid. Saying 113

11. غرر الحكم : 3793

12. Ghurar al-Hikam, no. 3793

13. بحار الأنوار : 23 / 99 / 3

14. Bihar al-Anwar, v. 23, p. 99, no. 3

15. الكافي : 2 / 81 / 1

16. al-Kafi, v. 2, p. 81, no. 1

17. الكافي : 2 / 82 / 5

18. Ibid. v. 2, p. 82, no. 5

1475 - ما فَرَضَ اللَّهُ سُبحانَهُ عَلَى النّاسِ‏

1475. THAT WHICH ALLAH HAS MADE OBLIGATORY FOR PEOPLE

4995. الإمامُ عليٌّ عليه السلام : إنّ اللَّهَ تعالى‏ فَرَضَ على‏ أئمّةِ العَدلِ (الحقِّ) أن يُقَدِّرُوا أنفُسَهُم بِضَعَفَةِ الناسِ ، كيلا يَتَبيَّغَ بالفَقيرِ فَقرُهُ1

4995. Imam Ali (AS) said, 'Allah, most High, has made obligatory upon the leaders of justice [truth] to equate themselves with the weak ones from among of people, so that the poor cannot be intimidated as a result of his poverty.'2

4996. الإمامُ عليٌّ عليه السلام : إنّ اللَّهَ سبحانَهُ فَرَضَ في أموالِ الأغنياءِ أقواتَ الفُقَراءِ ، فما جاعَ فَقيرٌ إلّا بما مُتِّعَ بهِ غَنيٌّ3

4996. Imam Ali (AS) said, 'Allah, Glory be to Him, made the provisions of the poor incumbent upon the wealth of the rich; so no poor person goes hungry except as a result of what the rich person enjoys.'4

4997. الإمامُ عليٌّ عليه السلام : فَرَضَ اللَّهُ الإيمانَ تَطهيراً مِن الشِّركِ ، والصلاةَ تَنزيهاً عنِ الكِبرِ ، والزكاةَ تَسبيباً للرِّزقِ5

4997. Imam Ali (AS) said, 'Allah made faith incumbent in order to purify [people] from polytheism, and prayer to eliminate arrogance, and the alms-tax as a mediator for sustenance [of the needy] .'6

4998. الإمامُ عليٌّ عليه السلام : إنّ اللَّهَ فَرَضَ على‏ جَوارِحِكَ كُلِّها فَرائضَ يَحتَجُّ بها علَيكَ يَومَ القِيامَةِ7

4998. Imam Ali (AS) said, 'Allah has ordained a duty for all of your body parts, and they will be used as proofs and witnesses over you on the Day of Resurrection .'8

Notes

1. نهج البلاغة : الخطبة 209

2. Nahj al-Balagha, Sermon 209

3. نهج البلاغة : الحكمة 328

4. Ibid. Saying 328

5. نهج البلاغة : الحكمة 252

6. Ibid. Saying 252

7. نهج البلاغة : الحكمة 382

8. Ibid. Saying 382

1476 - جامِعُ الفَرائِضِ‏

1476. THE SUM OF ALL OBLIGATIONS

4999. الإمامُ عليٌّ عليه السلام : أمّا ما فَرَضَهُ اللَّهُ سبحانَهُ في كتابِهِ فدَعائمُ الإسلامِ ، وهِي خَمسُ دَعائمَ وعلى‏ هذهِ الفَرائضِ الخَمسِ بُنِيَ الإسلامُ ، فَجَعَلَ سبحانَهُ لِكُلِّ فَريضَةٍ مِن هذهِ الفَرائضِ أربَعةَ حُدودٍ لايَسَعُ أحَداً جَهلُها ، أوَّلُها : الصلاةُ ، ثُمّ الزكاةُ ، ثُمّ الصيامُ ، ثُمّ الحَجُّ ، ثُمّ الوَلايَةُ ، وهِي خاتِمَتُها والجامِعَةُ لِجَميعِ الفَرائضِ والسُّنَنِ1

4999. Imam Ali (AS) said, 'As for what Allah has made obligatory in His Book, they are the pillars of Islam, and they are five pillars. It is on these five pillars that Islam was founded, and He Almighty allocated for each of these obligatory duties four boundaries in which everyone must know. The first of them is prayer, then alms-tax (zakat), then fasting, then Hajj pilgrimage, then guardianship (wilaya), in which the latter is the seal of them and it encompasses all obligatory and recommended acts.'2

Notes

1. بحارالأنوار : 68 / 388 / 39

2. Bihar al-Anwar, v. 68, p. 388, no. 39

319 - الفَراغ‏

319. IDLENESS

1477 - الفَراغُ‏

1477. IDLENESS

( فَإذا فَرَغْتَ فَانْصَبْ * وَإلى‏ رَبِّكَ فَارْغَبْ)1

“So when you are done with, appoint, and turn eagerly to your Lord.” 2

5000. رسولُ اللَّهِ صلى اللَّه عليه وآله : أشَدُّ الناسِ حِساباً يَومَ القِيامَةِ المَكفِيُّ الفارِغُ، إن كانَ الشُغلُ مَجهَدَةً فالفَراغُ مَفسَدَةٌ3

5000. The Prophet (SAWA) said, 'The one to be the most harshly judged on the Day of Resurrection will be the capable yet idle [people]. If work is tiring, idleness is corruptive.'4

5001. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ اللَّهَ يُبغِضُ الصَّحيحَ الفارِغَ ، لا في شُغلِ الدنيا ولا في شُغلِ الآخِرَةِ5

5001. The Prophet (SAWA) said, 'Verily Allah hates the healthy-bodied idle person, who is neither concerned with his worldly life, nor the Hereafter.'6

5002. رسولُ اللَّهِ صلى اللَّه عليه وآله : خَلَّتانِ كثيرٌ مِن الناسِ فيهِما مَفتونٌ : الصِّحَّةُ والفَراغُ7

5002. The Prophet (SAWA) said, 'There are two things most people are tested with: health and idleness.'8

5003. الإمامُ عليٌّ عليه السلام: مِن الفَراغِ تكونُ الصَّبوَةُ9

5003. Imam Ali (AS) said, 'From idleness comes desire.'10

5004. الإمامُ عليٌّ عليه السلام : اِعلَمْ أنَّ الدنيا دارُ بَلِيَّةٍ لم يَفرُغْ صاحِبُها فيها قَطُّ ساعَةً إلّا كانَت فَرغَتُهُ علَيهِ حَسرَةً يَومَ القِيامَةِ11

5004. Imam Ali (AS) said, 'Know that the world is a place of trial wherein there is no time a person can afford to be idle, for that time will be a source of regret for him on the Day of Resurrection.'12

5005. الإمامُ عليٌّ عليه السلام : ما أحَقَّ الإنسانَ أن تكونَ لَهُ ساعَةٌ لا يَشغَلُهُ عَنها شاغِلٌ !13

5005. Imam Ali (AS) said, 'How deserving man is of having an hour where no one disturbs him!'14

5006. الإمامُ عليٌّ عليه السلام : إنْ يَكُنِ الشُّغلُ مَجهَدَةً فاتِّصالُ الفَراغِ مَفسَدَةٌ15

5006. Imam Ali (AS) said, 'If work is tiring, then continuous idleness is corruptive.'16

5007. الإمامُ زينُ العابدينَ عليه السلام - في دعائهِ - : وَاشغَلْ قُلوبَنا بِذِكرِكَ عن كُلِّ ذِكرٍ ، وألسِنَتَنا بشُكرِكَ عن كُلِّ شُكرٍ ، وجَوارِحَنا بطاعَتِكَ عن كُلِّ طاعَةٍ ، فإن قَدَّرتَ لنا فَراغاً مِن شُغلٍ فاجعَلْهُ فَراغَ سلامَةٍ ، لاتُدرِكُنا فيهِ تَبِعَةٌ ، ولاتَلحَقُنا فيهِ سَأمَةٌ ، حتّى‏ يَنصَرِفَ عنّا كُتّابُ السَّيّئاتِ بصَحيفَةٍ خالِيَةٍ مِن ذِكرِ سَيِّئاتِنا ، ويَتَوَلّى‏ كُتّابُ الحَسَناتِ عنّا مَسرورِينَ17

5007. Imam Zayn al-Abidin (AS) said in his supplication, '...and divert our hearts from every other act of remembrance through Your remembrance, our tongues from every other act of thanksgiving through [being preoccupied with] thanking You, our limbs from every other act of obedience through [being preoccupied with] obedience to You! If You have ordained for us idleness in an occupation, make it an idleness of safety, wherein no ill consequence visits us nor weariness overtakes us as a result! Then the writers of evil deeds may depart from us with a page empty of the mention of our evil deeds, and the writers of good deeds may leave us happy with the good deeds of ours which they have written.'18

5008. الإمامُ عليٌّ عليه السلام - مِن دعائهِ في مكارمِ الأخلاقِ - : اللّهُمَّ صَلِّ على‏ محمّدٍ وآلِهِ ، واكفِني ما يَشغَلُنِي الاهتِمامُ بهِ ، واستَعمِلْني بما تَسألُنِي غَداً عَنهُ ، واستَفرِغْ أيّامِي فيما خَلَقتَنِي لَهُ19

5008. Imam Zayn al-Abidin (AS) said in his supplication, 'O Allah, bless Muhammad and his Household, and spare me the concerns which distract me [from any act of worship], employ me in that which You will ask me about tomorrow, and let me pass my days [engaged] in that for which You have created me!'20

5009. الإمامُ عليٌّ عليه السلام - أيضاً - : وارزُقْنِي صِحَّةً في عِبادَةٍ ، وفَراغاً في زَهادَةٍ21

5009. Imam Zayn al-Abidin (AS), in his supplication said, '...and grant me health for the sake of worshipping [You], and free time accompanied with piety.'22

5010. الإمامُ زينُ العابدينَ عليه السلام - مِن دعائهِ في يومِ عَرَفَةَ - : وأذِقْني طَعمَ الفَراغِ لِما تُحِبُّ بِسَعَةٍ مِن سَعَتِكَ ، والاجتِهادِ فيما يُزلِفُ لَدَيكَ وعِندَك ، وأتحِفْني بتُحفَةٍ من تُحَفاتِكَ ، واجعَلْ تِجارَتِي رابِحَةً ، وكَرَّتي غيرَ خاسِرَةٍ ، وأخِفنِي مَقامَكَ ، وشَوِّقْني لِقاءَكَ23

5010. Imam Zayn al-Abidin (AS) said in his supplication on the day of Arafa, 'Let me taste, through some of Your boundless plenty, the flavour of being free for what You love, and striving in what brings about proximity with You and to You, and give me a gift from among Your gifts! Make my commerce profitable and my return without loss, fill me with fear of Your station, and make me yearn for the meeting with You.'24

5011. الإمامُ الكاظمُ عليه السلام : إنّ اللَّهَ تعالى‏ لَيُبغِضُ العَبدَ النَّوَّامَ ، إنّ اللَّهَ تعالى‏ لَيُبغِضُ العَبدَ الفارِغَ25

5011. Imam al-Kazim (AS) said, 'Verily Allah, most High, hates the servant who sleeps much; verily Allah, most High, hates the idle servant.'26

Notes

1. الشَرح : 7 ، 8

2. Quran 94 :7,8

3. تنبيه الخواطر : 1 / 60

4. Tanbih al-Khawatir, v. 1, p. 60

5. شرح نهج البلاغة : 17 / 146

6. Sharh Nahj al-Balagha li B. Abi al-Hadid, v. 17, p. 146

7. الكافي : 8 / 152 / 136

8. al-Kafi, v. 8, p. 152, no. 136

9. غرر الحكم : 9251

10. Ghurar al-Hikam, no. 9251

11. نهج‏البلاغة : الكتاب‏59

12. Nahj al-Balagha, Letter 59

13. غرر الحكم : 9684

14. Ghurar al-Hikam, no. 9684

15. بحار الأنوار : 77 / 419 / 40

16. Bihar al-Anwar, v. 77, p. 419, no. 40

17. الصحيفة السجّاديّة : الدعاء 11

18. al-Sahifa al-Sajjadiyya, Supplication 11

19. الصحيفة السجّاديّة : الدعاء 20

20. Ibid. supplication 20

21. الصحيفة السجّاديّة : الدعاء 20

22. Ibid. supplication 20

23. الصحيفة السجّاديّة : الدعاء 47

24. Ibid. supplication 47

25. كتاب من لا يحضره الفقيه : 3 / 169 / 3635

26. al-Faqih, v. 3, p. 169, no. 3635

320 - الفَساد

320. CORRUPTION

1478 - مايُفسِدُ العامَّةَ

1478. THAT WHICH CORRUPTS PEOPLE IN GENERAL

1 - المَعصِيةُ

1. Sin

( ظَهَرَ الْفَسادُ فِي الْبَرِّ وَالْبَحْرِ بِما كَسَبَتْ أيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ)1

“Corruption has appeared in land and sea because of the doings of the people's hands, that He may make them taste something of what they have done, so that they may come back.” 2

5012. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ المَعصيَةَ إذا عَمِلَ بها العَبدُ سِرّاً لم تَضُرَّ إلّا عامِلَها ، وإذا عَمِلَ بها عَلانِيَةً ولم يُغَيَّرْ علَيهِ أضَرَّت بالعامَّةِ3

5012. The Prophet (SAWA) said, 'If a servant [of Allah] was to secretly sin, he would only harm himself, and if he was to commit it openly and he is not stopped, people would be harmed by it.'4

(اُنظر) الذنب : باب 777

(See also: SINNING: section 777)

2 - الاختِلافُ‏

2. Dissention

5013. الإمامُ عليٌّ عليه السلام : وأيمُ اللَّهِ ، ما اختَلَفَت اُمَّةٌ بَعدَ نَبِيِّها إلّا ظَهَرَ باطِلُها على‏حَقِّها إلّا ماشاءَاللَّهُ5

5013. Imam Ali (AS) said, 'By Allah, no sooner does a community dissent after their prophet than falsehood prevails over the truth, save that which Allah wills...'6

(اُنظر) الإختلاف : باب 628

(See also: DIFFERENCES: section 628)

3 - مَنعُ الحقِ‏

3. Preventing the truth

5014. رسولُ اللَّهِ صلى اللَّه عليه وآله : لن تُقَدَّسَ اُمّةٌ لايُؤخَذُ للضَّعيفِ فيها حَقُّهُ مِن القَوِيِّ غيرَ مُتَعتَعٍ7

5014. The Prophet (SAWA) said, 'A community who does not let the weak uphold his rights from the strong without obstacle will never be sanctified.'8

Notes

1. الروم : 41

2. Quran 30 :41

3. بحار الأنوار : 100 / 74 / 15

4. Bihar al-Anwar, v. 100, p. 74, no. 15

5. الأمالي للمفيد : 235 / 5

6. Amali al-Mufid, p. 235, no. 5

7. بحار الأنوار : 77 / 258 / 1

8. Bihar al-Anwar, v. 77, p. 258, no. 1

1479 - مَعرِفَةُ الفَسادِ والمُفسِدِ

1479. WHAT IS CORRUPTION AND WHO IS THE CORRUPTOR?

( إنَّما جَزاءُ الَّذِينَ يُحارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأرْضِ فَسادَاً أنْ يُقَتَّلُوا)1

“Indeed the requital of those who wage war against Allah and His Apostle, and try to cause corruption on the earth, is that they shall be slain...” 2

( قالَتْ إِنَّ الْمُلُوكَ إِذا دَخَلُوا قَرْيَةً أفْسَدُوها وَجَعَلُوا أعِزَّةَ أهْلِها أذِلَّةً وَكَذلِكَ يَفْعَلُونَ)3

“She said, 'Indeed when kings enter a town, they devastate it, and reduce the mightiest of its people to the most abased. That is how they act.” 4

( وَإذا قِيلَ لَهُمْ لا تُفْسِدُوا فِي الْأرْضِ قالُوا إنَّما نَحْنُ مُصْلِحُونَ)5

“When they are told, 'Do not cause corruption on the earth', they said, 'We are only reformers!” 6

( وَلا تُطِيعُوا أمْرَ الْمُسْرِفِينَ * الَّذِينَ يُفْسِدُونَ فِي الْأرْضِ وَلا يُصْلِحُونَ)7

“And do not obey the dictates of the profligate, who cause corruption in the land and do not bring about reform.” 8

5015. رسولُ اللَّهِ صلى اللَّه عليه وآله : صِنفانِ مِن اُمَّتي إذا صَلُحا صَلُحَت اُمَّتي ، وإذا فَسَدا فَسَدَت اُمَّتي ، قيلَ : يارسولَ اللَّهِ ، ومَن هُما ؟ قالَ : الفُقَهاءُ والاُمَراءُ9

5015. The Prophet (SAWA) said, 'There are two kinds of people from my community who if they are sound my community will be sound, and if they are corrupt my comm.unity will become corrupt.' The Prophet was asked, 'And who are they O messenger of Allah?' He replied, 'The jurists and the rulers.'10

5016. الإمامُ عليٌّ عليه السلام : إنَّ مِن الفَسادِ إضاعَةُ الزادِ11

5016. Imam Ali (AS) said, 'Verily, from corruption comes the loss of provisions.'12

5017. الإمامُ الرِّضا عليه السلام: مِن الفَسادِ قَطعُ الدِّرهَمِ والدِّينارِ وطَرحُ النَّوى‏13

5017. Imam al-Rida (AS) said, 'of the things that are corruptive are blocking dirhams and dinars [i.e. blocking their circulation in society through hoarding] and disposing of seeds.'14

Notes

1. المائدة : 33

2. Quran 5 :33

3. النمل : 34

4. Quran 27 :34

5. البقرة : 11

6. Quran 2 :11

7. الشعراء : 151 ، 152

8. Quran 26 :151,152

9. الخصال : 37 / 12

10. al-Khisal, p. 37, no. 12

11. الكافي : 8 / 23 / 4

12. al-Kafi, v. 8, p. 23, no. 4

13. كتاب من لا يحضره الفقيه : 3 / 167 / 3625

14. al-Faqih, v. 3, p. 167, no. 3625

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


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