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

1052 - حقيقةُ الشُّكرِ

1052. True Thanksgiving

3330. الإمامُ عليٌّ عليه السلام : شُكرُ كُلِّ نِعمَةٍ الوَرَعُ عن مَحارِمِ اللَّهِ1

3330. Imam Ali (AS) said, ‘[True] thanksgiving for every bounty lies in restraining oneself from the things that Allah has prohibited.’2

3331. الإمامُ عليٌّ عليه السلام : إذا قَدَرتَ على‏ عَدُوِّكَ فَاجعَلْ العَفوَ عَنهُ شُكراً لِلقُدرَةِ علَيهِ3

3331. Imam Ali (AS) said, ‘When you vanquish your enemy, let your pardon of him serve as thanksgiving for the power [given to you] over him.’4

3332. الإمامُ الباقرُ عليه السلام : اِستَكثِرْ لِنفسِكَ مِنَ اللَّهِ قليلَ الرِّزقِ تَخَلُّصاً إلى الشُّكرِ5

3332. Imam al-Baqir (AS) said, ‘Regard even a little sustenance from Allah as too much for yourself so that you can be thankful.’6

3333. الإمامُ الصّادقُ عليه السلام : شُكرُ النِّعمَةِ اجتِنابُ المَحارِمِ ، وتَمامُ الشُّكرِ قولُ الرجُلِ : الحَمدُ للَّهِ‏ِ رَبِّ العالَمِينَ7

3333. Imam al-Sadiq (AS) said, ‘Thanksgiving for a bounty is accomplished through avoidance of prohibited things, and an expression of complete thanks is when a man says, ‘All praise belongs to Allah, the Lord of the worlds.’8

3334. الإمامُ الصّادقُ عليه السلام : مَن أنعَمَ اللَّهُ علَيهِ بنِعمَةٍ فَعَرَفَها بقَلبِهِ ، فقد أدّى‏ شُكرَها9

3334. Imam al-Sadiq (AS) said, ‘He whom Allah favours with the bestowal of a bounty and who then acknowledges it with his heart has verily conveyed [true] thanks for it.’10

3335. الإمامُ الصّادقُ عليه السلام : كانَ رسولُ اللَّهِ صلى اللَّه عليه وآله إذا وَرَدَ علَيهِ أمرٌ يَسُرُّهُ قالَ : الحَمدُ للَّهِ‏ِ على‏ هذِهِ النِّعمَةِ ، وإذا وَرَدَ علَيهِ أمرٌ يَغتَمُّ بهِ قالَ : الحَمدُ للَّهِ‏ِ على‏ كُلِّ حالٍ11

3335. Imam al-Sadiq (AS) narrated, ‘When the Prophet (SAWA) was faced with a situation that pleased him, he used to say, ‘Praise be to Allah for this bounty’, and when he was faced with a situation that made him sorrowful, he used to say, ‘Praise be to Allah in every situation.’12

3336. مصباح الشريعة - فيما نسبه إلى الإمام الصّادق عليه السلام - : أدنَى الشُّكرِ رُؤيَةُ النِّعمَةِ مِنَ اللَّهِ مِن غَيرِ عِلّةٍ يَتَعَلَّقُ القَلبُ بها دُونَ اللَّهِ والرِّضا بما أعطاه، وأن لا تَعصِيَهُ بِنِعمَتِهِ و تُخالِفَهُ بِشي‏ءٍ مِن أمرِهِ ونَهيِهِ بِسَبَبِ نِعمَتِهِ13

3336. It is narrated in Misbah al-Sharia (The Lantern of the Path) in what has been attributed to Imam al-Sadiq (AS): ‘The lowest level of thankfulness is to see the bounty as coming from Allah directly without attaching the heart to any other cause save Allah Mighty and Exalted [does not consider another cause for it]. It consists of being satisfied with what is given, and not disobeying Him by means of His bounty, nor opposing Him in any of His commands and prohibitions as a result of that bounty.’14

Notes

1. مشكاة الأنوار : 75 / 146

2. Mishkat al-Anwar, p. 35

3. نهج البلاغة : الحكمة 11

4. Nahj al-Balagha, Saying 11

5. تحف العقول : 285

6. Tuhaf al-Uqul, no. 285

7. الكافي : 2 / 95 / 10

8. al-Kafi, v. 2, p. 95, no. 10

9. الكافي : 2 / 96 / 15

10. Ibid. p. 96, no. 15

11. الكافي : 2 / 97 / 19

12. Ibid. p. 97, no. 19

13. مصباح الشريعة : 53

14. Misbah al-Sharia, p. 53

1053 - أشكَرُ النّاسِ‏

1053. The Most Thankful of People

3337. الإمامُ عليٌّ عليه السلام : أشكَرُ الناسِ أقنَعُهُم ، وأكفَرُهُم لِلنِّعَمِ أجشَعُهُم1

3337. Imam Ali (AS) said, ‘The most thankful of people is he who is most content whilst the most ungrateful of people is he who is most covetous.’2

3338. الإمامُ زينُ العابدينَ عليه السلام : أشكَرُكُم للَّهِ‏ِ أشكَرُكُم للناسِ3

3338. Imam Zayn al-Abidin (AS) said, ‘The most thankful among you to Allah is he who is most thankful towards people.’4

Notes

1. الإرشاد : 1 / 304

2. al-Irshad, v. 1, p. 304

3. الكافي : 2 / 99 / 30

4. al-Kafi, v. 2, p. 99, no. 30

1054 - الحثُّ على‏ شُكرِ المُحسِنِ‏

1054. ENJOINMENT OF THANKING ONE WHO DOES GOOD TO YOU

3339. الإمامُ الحسنُ عليه السلام : اللُّؤمُ أن لا تَشكُرَ النِّعمَةَ1

3339. Imam al-Hasan (AS) said, ‘It is blameworthy that you do not thank for a favour done unto you.’2

3340. الإمامُ زينُ العابدينَ عليه السلام : أمّا حَقُّ ذِي المَعروفِ علَيكَ فأن تَشكُرَهُ وتَذكُرَ مَعروفَهُ ، وتُكسِبَهُ المَقالَةَ الحَسَنَةَ ، وتُخلِصَ لَهُ الدعاءَ فيما بينَكَ وبينَ اللَّهِ عَزَّوجلَّ ، فإذا فَعَلتَ ذلكَ كنتَ قد شَكَرتَهُ سِرّاً وعَلانِيَةً ، ثُمّ إن قَدَرْتَ على‏ مُكافَأتِهِ يَوماً كافَيتَهُ3

3340. Imam Zayn al-Abidin (AS) said, ‘The right of he who does a kindly act towards you is that you thank him and mention his kindness; that you reward him with beautiful words and supplicate for him sincerely in that which is between you and Allah. If you do that, you have thanked him both secretly and openly. Then if you are able to repay him one day, repay him.’4

Notes

1. تحف العقول : 233

2. Tuhaf al-Uqul, no. 223

3. الخصال : 568 / 1

4. al-Khisal, p. 568, no. 1

1055 - مَن لَم يَشكُرِ المَخلوقَ لَم يَشكُرِ الخالِقَ‏

1055. ONE WHO HAS NOT THANKED THE CREATURE HAS NOT THANKED THE CREATOR

3341. الإمامُ زينُ العابدينَ عليه السلام : يقولُ اللَّهُ تباركَ وتعالى‏ لِعبدٍ مِن عَبِيدِهِ يَومَ القِيامَةِ : أشَكَرتَ فُلاناً ؟ فيقولُ : بَل شَكَرتُكَ يا ربِّ ، فيقولُ : لَم تَشكُرْني إذ لَم تَشكُرْهُ1

3341. Imam Zayn al-Abidin (AS) said, ‘Allah will ask one of His servants on the Day of Resurrection, ‘Did you thank x?’, and the servant will reply, ‘No, but I thanked You instead, O Lord.’ Allah will reply, ‘You have not thanked Me as long as you have not thanked him.’2

3342. الإمامُ الصّادقُ عليه السلام : لَعَنَ اللَّهُ قاطِعِي سَبيلِ المَعروفِ ، وهُو الرجُلُ يُصنَعُ إلَيهِ المَعروفُ فَيَكفُرُهُ ، فَيَمنَعُ صاحِبَهُ مِن أن يَصنَعَ ذلكَ إلى‏ غَيرِهِ3

3342. Imam al-Sadiq (AS) said, ‘Allah curses the one who cuts of the means to kindly acts, who is such that when someone does him a good turn, he is ungrateful and as a result, he deters that person from ever doing the same towards anyone else.’4

3343. الإمامُ الرِّضا عليه السلام : مَن لَم يَشكُرِ المُنعِمَ مِنَ المَخلوقينَ لَم يَشكُرِ اللَّهَ عَزَّوجلَّ5

3343. Imam al-Rida (AS) said, ‘Whoever does not thank the one who does him a favour from among Allah’s creatures has not thanked Allah either.’6

Notes

1. الكافي : 2 / 99 / 30

2. al-Kafi, v. 2, p. 99, no. 30

3. الاختصاص : 241

4. al-Ikhtisas, p. 241

5. عيون أخبار الرِّضا : 2 / 24 / 2

6. Uyun Akhbar al-Rida (AS), v. 2, p. 24, no. 2

222 - الشَّكّ‏

222. DOUBT

1056 - الشَّكُّ فِي الاُصولِ الإعتِقاديَّةِ

1056. DOUBT IN THE PRINCIPLES OF BELIEF

3344. الإمامُ عليٌّ عليه السلام : علَيكَ بِلُزُومِ اليَقينِ وتَجَنُّبِ الشَّكِّ ، فلَيسَ للمَرءِ شَي‏ءٌ أهْلَكَ لِدِينِهِ مِن غَلَبَةِ الشَّكِّ على‏ يَقينِهِ1

3344. Imam Ali (AS) said, ‘You must adhere to conviction and keep away from doubt, for there is nothing more detrimental to a man’s faith than for doubt to overpower his conviction.’2

3345. الإمامُ عليٌّ عليه السلام : ما شَكَكتُ في الحَقِّ مُذ اُرِيتُهُ3

3345. Imam Ali (AS) said, ‘I have never doubted the truth since I have been shown it.’4

3346. الإمامُ عليٌّ عليه السلام : إنّي لَعَلى‏ يَقينٍ مِن رَبِّي ، وغَيرِ شُبهَةٍ مِن دِيني5

3346. Imam Ali (AS) said, ‘Verily I am absolutely convinced about my Lord, and do not entertain any obscurity in my religion.’6

3347. الإمامُ الصّادقُ عليه السلام - في قولِهِ تعالى‏ : (لِيُذْهِبَ عَنْكُمُ الرِّجْسَ) - : الرِّجسُ هُو الشَّكُّ ، واللَّهِ لا نَشُكُّ في رَبِّنا أبداً7

3347. Imam al-Sadiq (AS) with regards to Allah’s verse in the Qur’an:“Indeed Allah desires to repel all impurity from you…” 8 , said, ‘Impurity is doubt, and by Allah, we never doubt in our Lord.’9

(اُنظر) اليقين : باب 1910

(See also: CERTAINTY: section 1910)

Notes

1. غرر الحكم : 6146

2. Ghurar al-Hikam, no. 6146

3. غرر الحكم : 9482

4. Ibid. no. 9482

5. نهج البلاغة : الخطبة 22 ، غرر الحكم : 3773

6. Nahj al-Balagha, Sermon 22

7. الكافي : 1 / 288 / 1

8. Qur’an 33 :33

9. al-Kafi, v. 1, p. 288, no. 1

1057 - أسبابُ الشَّكِ‏

1057. Causes of Doubt

3348. الإمامُ عليٌّ عليه السلام : الشَّكُّ ثَمَرَةُ الجَهلِ1

3348. Imam Ali (AS) said, ‘Doubt is the product of ignorance.’2

3349. الإمامُ عليٌّ عليه السلام : مَن عَتا عن أمرِ اللَّهِ شَكَّ ، ومَن شَكَّ تعالَى اللَّهُ علَيهِ فَأذَلَّهُ بسُلطانِهِ ، وصَغَّرَهُ بجَلالِهِ كما اغتَرَّ بِرَبِّهِ الكَريمِ وَفَرَّطَ في أمرِهِ3

3349. Imam Ali (AS) said, ‘Whoever is insolent with regards to Allah’s command becomes prone to doubting, and whoever doubts, Allah will overcome him, disgraces him with His authority, and belittles him with His Might just as he had shown contempt for His command.’4

3350. الإمامُ عليٌّ عليه السلام : لا تَرتابُوا فَتَشُكُّوا ، ولا تَشُكُّوا فَتَكفرُوا ، ولا تُرَخِّصُوا لِأنفُسِكُم فَتُدهِنوا5

3350. Imam Ali (AS) said, ‘Do not give in to misgivings lest you start to doubt, and do not doubt lest you disbelieve, and do not allow yourselves to become emboldened [against Allah] lest you fall into self-deception.’6

Notes

1. غرر الحكم : 725

2. Ghurar al-Hikam, no. 725

3. الكافي : 2 / 392 / 1

4. al-Kafi, v. 2, p. 392, no. 1 and also Nahj al-Saada, v. 1, no. 373

5. بحار الأنوار : 2 / 54 / 24

6. Bihar al-Anwar, v. 2, p. 54, no. 24

1058 - آثارُ الشَّكِ‏

1058. EFFECTS OF DOUBT

3351. الإمامُ عليٌّ عليه السلام : الشَّكُّ يُحبِطُ الإيمانَ1

3351. Imam Ali (AS) said, ‘Doubt thwarts faith.’2

3352. الإمامُ عليٌّ عليه السلام : الشَّكُّ يُطفِئُ نورَ القَلبِ3

3352. Imam Ali (AS) said, ‘Doubt extinguishes the light of the heart.’4

3353. الإمامُ عليٌّ عليه السلام : ثَمرَةُ الشَّكِّ الحَيرَةُ5

3353. Imam Ali (AS) said, ‘The consequence of doubt is confusion.’6

(اُنظر) اليقين : باب 1914

(See also: CERTAINTY: section 1914)

Notes

1. غرر الحكم : 723

2. Ghurar al-Hikam, no. 723

3. غرر الحكم : 1242

4. Ibid. no. 1242

5. غرر الحكم : 4619

6. Ibid. no. 4619

1059 - ما يَرفَعُ الشَّكَ‏

1059. FACTORS THAT DISPEL DOUBT

3354. الإمامُ عليٌّ عليه السلام : بتَكَرُّرِ الفِكرِ يَنجابُ الشَّكُّ1

3354. Imam Ali (AS) said, ‘Doubts are dispelled through excessive thinking.2

3355. الإمامُ عليٌّ عليه السلام : عَجِبتُ لِمَن شَكَّ في اللَّهِ وهو يَرى‏ خَلقَ اللَّهِ !3

3355. Imam Ali (AS) said, ‘How I wonder at the one who entertains doubts about Allah whilst beholding the very creation of Allah.’4

3356. الإمامُ عليٌّ عليه السلام : ماارتابَ مُخلِصٌ ولا شَكَّ مُوقِنٌ5

3356. Imam Ali (AS) said, ‘A sincere person does not entertain misgivings and a person convinced [of his faith] does not doubt.’6

Notes

1. غرر الحكم : 4271

2. Ibid. no. 4271

3. نهج البلاغة : الحكمة 126

4. Nahj al-Balagha, Saying 126

5. غرر الحكم : 9532

6. Ghurar al-Hikam, no. 9532

1060 - شُعَبُ الشَّكِ‏

1060. The Aspects of Doubt

3357. الإمامُ عليٌّ عليه السلام : الشَّكُّ على‏ أربَعِ شُعَبٍ : على التَّمارِي ، والهَولِ ، والتَّرَدُّدِ ، والاستِسلامِ ، فَمَن جَعَلَ المِراءَ دَيدَناً لَم يُصبِحْ لَيلُهُ ، ومَن هالَهُ ما بَينَ يَدَيهَ نَكَصَ على‏ عَقِبَيهِ ، ومَن تَرَدَّدَ في الرَّيبِ وَطِئَتهُ سَنابِكُ الشَّياطينِ ، ومَنِ استَسلَمَ لِهَلَكَةِ الدُّنيا والآخِرَةِ هَلَكَ فيهِما1

3357. Imam Ali (AS) said, ‘There are four aspects to doubt: unreasonable debating [born out of a desire to doubt everything], fear, wavering and undue submission. The one who always resorts to unreasonable debating never again sees the light after darkness. The one who is afraid of what befalls him [doubting as a result] is always turning back on his heels. The one who wavers between his misgivings is trampled by Satan underfoot, and the one who succumbs to the perils of this world and the next is destroyed in them both.’2

Notes

1. نهج البلاغة : الحكمة 31

2. Nahj al-Balagha, Saying 31

223 - الشَّهادة (1) في القضاء

223. BEARING WITNESS (IN A COURT OF JUSTICE)

1061 - الشَّهادَةُ بِالقِسطِ

1061. Bearing Witness With Fairness

( يا أيُّها الَّذِينَ آمَنُوا كُونُوا قَوّامِينَ للَّهِ‏ِ شُهَداءَ بِالْقِسْطِ وَلا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى‏ ألَّا تَعْدِلُوا اعدِلُوا هُوَ أقْرَبُ لِلتَّقوَى‏ وَاتَّقُوا اللَّهَ إنَّ اللَّهَ خَبِيرٌ بِما تَعْمَلُونَ).1

“O you who have faith! Be maintainers of justice as witnesses for the sake of Allah, and ill feeling towards a people should never lead you to be unfair. Be fair; that is nearer to Godwariness, and be wary of Allah. Allah is indeed well aware of what you do.” 2

3358. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّي عَدلٌ لا أشهَدُ إلّا على‏ عَدلٍ3

3358. The Prophet (SAWA) said, ‘Verily I am just and only ever bear witness with justice.’4

3359. الإمامُ عليٌّ عليه السلام : القِسْطُ رُوحُ الشهادَةِ.5

3359. Imam Ali (AS) said, ‘Fairness is the spirit of bearing witness.’6

Notes

1. المائدة : 8

2. Qur’an 5 :8

3. كنز العمّال : 17735

4. Kanz al-Ummal, no. 17735

5. غرر الحكم : 356

6. Ghurar al-Hikam, no. 356

1062 - الحَثُّ عَلى‏ أداءِ الشَّهادَةِ

1062. Enjoinment of Bearing Witness

( وَأقِيْمُوا الشَّهادَةَ للَّهِ‏ِ).1

“And bear witness for the sake of Allah.” 2

( وَلا يَأبَ الشُّهَداءُ إذا ما دُعُوا).3

“The witnesses must not refuse when they are called.” 4

3360. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن شَهِدَ شهادَةَ حَقٍّ لِيُحيِيَ بها حَقَّ امرِئٍ مُسلمٍ أتى‏ يَومَ القِيامَةِ ولِوَجهِهِ نُورٌ مَدَّ البَصَرِ ، يَعرِفُهُ الخلايِقُ بِاسمِهِ ونَسَبِهِ5

3360. The Prophet (SAWA) said, ‘He who bears witness in truth for the sake of restoring a fellow Muslim’s rights, will come on the Day of Resurrection with a light emanating from his face spreading as far as the eye can see, and all will know him by name and lineage.’6

3361. الإمامُ الصّادقُ عليه السلام - في قوله تعالى : (وَلا يَأبَ الشُّهَداءُا) - : لا يَنبَغِي لِأَحَدٍ إذا ما دُعِيَ للشهادَةِ شَهِدَ علَيها أن يَقولَ : لا أشهَدُ لَكُم7

3361. Imam al-Sadiq (AS) with regards to Allah’s verse in the Qur’an:“The witnesses must not refuse when they are called” , said, ‘When called to bear witness to something that one has indeed witnessed, nobody has the right to say, ‘I refuse to bear witness to you.’8

3362. الإمامُ الصّادقُ عليه السلام : إذا دُعِيتَ إلى الشهادَةِ فَأجِبْ9

3362. Imam al-Sadiq (AS) said, ‘When you are called to bear witness, do respond.’10

Notes

1. الطلاق : 2

2. Qur’an 65 :2

3. البقرة : 282

4. Qur’an 2 :282

5. بحار الأنوار : 104 / 311 / 9

6. Bihar al-Anwar, v. 104, p. 311, no. 9

7. تفسير العيّاشيّ : 1 / 156 / 524

8. Tafsir al-Ayyashi, v. 1, p. 156, no. 524

9. تهذيب الأحكام : 6 / 275 / 752

10. al-Tahdhib, v. 6, p. 275, no. 752

1063 - كِتمانُ الشَّهادَةِ

1063. Concealing One’s Testimony

( وَمَنْ أظْلَمُ مِمَّنْ كَتَمَ شَهادَةً عِندَهُ مِنَ اللَّهِ).1

“And who is a greater wrongdoer than him who conceals a testimony that is with him from Allah?” 2

( لا تَكتُمُوا الشَّهادَةَ وَمَنْ يَكتُمها فَإنَّهُ آثِمٌ قَلْبُهُ وَاللَّهُ بِما تَعْمَلُونَ عَلِيمٌ).3

“And do not conceal testimony; anyone who conceals it, his heart will indeed be sinful. And Allah knows best what you do.” 4

3363. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن كَتَمَ شَهادَةً إذا دُعِيَ إلَيها كانَ كَمَن شَهِدَ بِالزُّورِ5

3363. The Prophet (SAWA) said, ‘Whoever conceals his testimony when he is called to give it is as one who bears false testimony.’6

3364. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن رَجَعَ عن شهادَتِهِ وكَتَمَها ، أطعَمَهُ اللَّهُ لَحمَهُ على‏ رُؤوسِ الخَلائقِ ، ويَدخُلُ النارَ وهو يَلُوكُ لِسانَهُ7

3364. The Prophet (SAWA) said, ‘Whoever revokes his testimony and conceals it, Allah will make him eat his own flesh in front of all creation and he will enter the Fire chewing his own tongue.’8

Notes

1. البقرة : 140

2. Qur’an 2 :140

3. البقرة : 283

4. Qur’an 2 :283

5. كنز العمّال : 17743

6. Kanz al-Ummal, no. 17743

7. ثواب الأعمال : 333

8. Thawab al-Amal, no. 333

1064 - مَن تَجوزُ شَهادَتُهُ‏

1064. THOSE WHOSE TESTIMONY IS DEEMED VALID

3365. الإمامُ عليٌّ عليه السلام - لِشُرَيحٍ - : اِعلَمْ أنّ المسلمينَ عُدولٌ بعضُهُم عَلى‏ بَعضٍ ، إلّا مَجلوداً في حَدٍّ لَم يَتُب مِنهُ، أو مَعروفاً بشهادَةِ الزُّورِ، أو ظَنِيناً1

3365. Imam Ali (AS) said to Shurayh, ‘Know that Muslims are equitable [and admissible as witnesses] towards one another, except for one who has been lashed on account of a crime and has not repented for it [and is therefore, still resentful as a result], one who is known to give false testimony, and one who is a suspect himself.’2

3366. الإمامُ الصّادقُ عليه السلام : لا أقبَلُ شهادَةَ الفاسِقِ إلّا على‏ نَفسِهِ3

3366. Imam al-Sadiq (AS) said, ‘I do not accept the testimony of a corrupt person, unless it be against himself.’4

3367. الإمامُ الصّادقُ عليه السلام : إنّ أميرَ المؤمنينَ عليه السلام كانَ لا يَقبَلُ شهادَةَ فَحّاشٍ، ولا ذِي مُخْزِيَةٍ في الدِّينِ5

3367. Imam al-Sadiq (AS) said, ‘Verily the Commander of the Faithful (AS) never used to accept the testimony of an obscene person, nor one who brought shame on religion through his disgraceful acts.’6

Notes

1. كتاب من لا يحضره الفقيه : 3 / 15 / 3243

2. al-Faqih, v. 13, p. 15, no. 3243

3. الكافي : 7 / 395 / 5

4. al-Kafi, v. 7, p. 395, no. 5

5. الكافي : 7 / 396 / 7

6. Ibid. p. 396, no. 7

1065 - أدَبُ الشَّهادَةِ

1065. THE ETIQUETTE OF GIVING TESTIMONY

3368. رسولُ اللَّهِ صلى اللَّه عليه وآله - وقد سُئلَ عن الشهادَةِ - : هل تَرَى الشمسَ ؟ على‏ مِثلِها فَاشهَدْ أو دَعْ1

3368. The Prophet (SAWA) was once asked about bearing witness, to which he replied, ‘Do you witness the sun? Thus must you bear witness or else do not.’2

3369. الإمامُ الصّادقُ عليه السلام : لا تَشهَدَنَّ بشهادَةٍ حتّى‏ تَعرِفَها كما تَعرِفُ كَفَّكَ3

3369. Imam al-Sadiq (AS) said, ‘Do not ever bear witness to something unless you know it like the back of your hand.’4

Notes

1. وسائل الشيعة : 18 / 250 / 3

2. Wasa’il al-Shia, v. 18, p. 250, no. 3

3. الكافي : 7 / 383 / 3

4. al-Kafi, v. 7, p. 383, no. 3

224 - الشَّهادة (2) القتل في سبيل اللَّه‏

224. MARTYRDOM IN THE WAY OF ALLAH

1066 - فَضلُ الشَّهادَةِ

1066. THE VIRTUE OF MARTYRDOM

( وَلا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أمْواتاً بَلْ أحْياءٌ عِندَ رَبِّهِم يُرْزَقُونَ).1

“Do not suppose those who were slain in the way of Allah to be dead; rather they are living and provided for near their Lord.” 2

3370. رسولُ اللَّهِ صلى اللَّه عليه وآله : فَوقَ كُلِّ ذِي بِرٍّ بِرٌّ حتّى‏ يُقتَلَ الرجُلُ في سبيلِ اللَّهِ ، فإذا قُتِلَ في سبيلِ اللَّهِ فليسَ فَوقَهُ بِرٌّ3

3370. The Prophet (SAWA) said, ‘Above every act of piety is yet a greater act of piety until a man is killed in the way of Allah, and when he is killed in the way of Allah, there is no act of piety greater.’4

3371. رسولُ اللَّهِ صلى اللَّه عليه وآله : أشرَفُ المَوتِ قَتلُ الشهادَةِ5

3371. The Prophet (SAWA) said, ‘The most dignified way to die is to be martyred.’6

3372. رسولُ اللَّهِ صلى اللَّه عليه وآله : لَوَدِدتُ أ نّي أغزُو في سَبيلِ اللَّهِ فَأُقتَلُ ، ثُمّ أغزُو فَأُقتَلُ ، ثُمّ أغزُو فَأُقتَلُ7

3372. The Prophet (SAWA) said, ‘I wish that I may fight in the way of Allah and be killed in the way of Allah, then fight again and be killed again many times over.’8

3373. رسولُ اللَّهِ صلى اللَّه عليه وآله : يُغفَرُ للشَّهيدِ كُلُّ ذَنبٍ إلّا الدَّينَ9

3373. The Prophet (SAWA) said, ‘The martyred one is forgiven every sin except his debt [to others].’10

3374. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن لَقِيَ العَدُوَّ فَصَبَرَ حتّى‏ يُقتَلَ أو يَغلِبَ لَم يُفتَنْ في قَبرِهِ11

3374. The Prophet (SAWA) said, ‘He who faces his enemy and resists until either he is killed or he vanquishes him will not be tormented in the grave.’12

3375. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما مِن نفسٍ تَموتُ لها عندَ اللَّهِ خَيرٌ يَسُرُّها أ نّها تَرجِعُ إلَى الدنيا ، ولا أنَّ لَهَا الدنيا وما فيها ، إلّا الشهيدَ ؛ فإنّهُ يَتَمَنّى‏ أن يَرجِعَ فَيُقتَلَ فِي الدنيا ؛ لِما يَرى‏ مِن فَضلِ الشهادَةِ13

3375. The Prophet (SAWA) said, ‘Nobody who dies and who has a good position with Allah that pleases him ever wishes to return back to this world, not even to be given the world and all that is in it, except the martyr, for he wishes to return to it in order that he may be martyred again because of the virtue that he has seen in martyrdom.’14

3376. الإمامُ عليٌّ عليه السلام : إنّكُم إن لا تُقتَلُوا تَمُوتُوا ، والذي نَفسُ عَلِيٍّ بيدِهِ ، لَألفُ ضَربَةٍ بالسَّيفِ عَلَى الرَّأسِ أيسَرُ مِن مَوتٍ على‏ فِراشٍ15

3376. Imam Ali (AS) said, ‘Verily if you are not killed then you are going to die anyway, and I swear by the One Who holds Ali’s soul in His Hand, a thousand strikes of the sword on one’s head is easier to bear than to die in one’s bed.’16

Notes

1. آل عمران : 169

2. Qur’an 3 :169

3. الكافي : 2 / 348 / 4

4. al-Kafi, v. 2, p. 348, no. 4

5.. بحار الأنوار : 100 / 8 / 4

6. Bihar al-Anwar, v. 100, p. 8, no. 4

7. صحيح مسلم : 3 / 1496 / 103

8. Sahih Muslim, no. 1876

9. كنز العمّال : 11110

10. Kanz al-Ummal, no. 11110

11. كنز العمّال : 10662

12. Ibid. no. 10662

13. صحيح مسلم : 3 / 1498 / 108

14. Sahih Muslim, no. 1877

15. الإرشاد : 1 / 238

16. al-Irshad, v. 1, p. 238

1067 - ثَوابُ طَلَبِ الشَّهادَةِ

1067. The Reward of Seeking Martyrdom

3377. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن سَألَ اللَّهَ الشهادَةَ بصِدقٍ بَلَّغَهُ اللَّهُ مَنازِلَ الشُّهَداءِ وإن ماتَ على‏ فِراشِهِ1

3377. The Prophet (SAWA) said, ‘Whoever sincerely asks Allah to grant him martyrdom, Allah makes him attain the station of the martyrs, even if he dies in his own bed.’2

Notes

1. صحيح مسلم : 3 / 1517 / 157

2. Sahih Muslim, no. 1909

1068 - الشَّهادَةُ الحُكمِيَّةُ

1068. Honorary Martyrdom

3378. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن قُتِلَ دُونَ مَظلِمَتِهِ فهُو شَهيدٌ1

3378. The Prophet (SAWA) said, ‘Whoever is unjustly killed is a martyr.’2

3379. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن عَشِقَ فَكَتَمَ وعَفَّ فَماتَ فهُو شَهيدٌ3

3379. The Prophet (SAWA) said, ‘Whoever loves someone passionately, then suppresses his love in order to remain chaste and dies in the process, is a martyr.’4

3380. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن ماتَ على‏ حُبِّ آلِ محمّدٍ ماتَ شَهيداً5

3380. The Prophet (SAWA) said, ‘Whoever dies loving the household of Muhammad dies a martyr.’6

3381. الإمامُ زينُ‏العابدينَ عليه السلام : مَن ماتَ على‏ مُوالاتِنا في غَيبةِ قائمِنا أعطاهُ اللَّهُ أجرَ ألفِ شَهيدٍ مِثلِ شُهَداءِ بَدرٍ واُحُدٍ7

3381. Imam Zayn al-Abidin (AS) said, ‘Whoever dies accepting our guardianship during the occultation of the one who will rise up [the awaited twelfth Imam, al-Mahdi], Allah will grant him the reward of a thousand such martyrs as died in the battles of Badr and Uhud.’8

Notes

1. كنز العمّال : 11205

2. Kanz al-Ummal, 11205

3. كنز العمّال : 11203

4. Ibid. no. 11203

5. بحار الأنوار : 68 / 137 / 76

6. Bihar al-Anwar, v. 68, p. 137, no. 76

7. بحار الأنوار : 82 / 173 / 6

8. Ibid. v. 82, p. 173, no. 6

1069 - ثَوابُ الجَريحِ في سَبيلِ اللَّهِ‏

1069. THE REWARD OF ONE WHO IS Wounded in the Way of Allah

3382. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن جُرِحَ في سَبيلِ اللَّهِ جاءَ يَومَ القِيامَةِ رِيحُهُ كَرِيحِ المِسكِ ولَونُهُ لَونُ الزَّعفَرانِ ، علَيهِ طابَعُ الشُّهَداءِ ، ومَن سَألَ اللَّهَ الشهادَةَ مُخلِصاً أعطاهُ اللَّهُ أجرَ شَهيدٍ وإن ماتَ على‏ فِراشِهِ1

3382. The Prophet (SAWA) said, ‘Whoever is wounded in the way of Allah will rise up on the Day of Resurrection, his fragrance as sweet as musk and his colour as vibrant as saffron, and he will have the stamp of a martyr on him. And whoever sincerely asks Allah to grant him martyrdom, Allah grants him the reward of a martyr, even if he dies in his own bed.’2

Notes

1. كنز العمّال : 11144

2. Kanz al-Ummal, no. 11144

210 - الشَّباب‏

210 YOUTH

999 - الشّباب‏

999. YOUTH

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

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

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

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

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

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

Notes

1. الاختصاص : 343 .

2. al-Ikhtisas, p. 343

3. كنز العمّال : 43058 .

4. Kanz al-Ummal, no. 43058

5. غررالحكم : 5764 .

6. Ghurar al-Hikam, no. 5764

1000 - تَربِيَةُ الأحداثِ‏

1000 . EDUCATING YOUNGSTERS

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

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

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

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

Notes

1. تحف العقول : 70 .

2. Tuhaf al-Uqul, no. 70

3. الكافي : 8 / 93 / 66 .

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

1001 - التَّعَلُّمُ فِي الشَّبابِ‏

1001 . LEARNING DURING ONE'S YOUTH

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

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

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

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

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

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

Notes

1. بحار الأنوار : 1 / 222 / 6 .

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

3. المحاسن : 1 / 357 / 760 .

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

5. الأمالي للطوسي : 303 / 604 .

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

1002 - فَضلُ الشّابِّ العابِدِ

1002 . THE VIRTUE OF A WORSHIPPING YOUNG MAN

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

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

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

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

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

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

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

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

Notes

1. كنز العمّال : 43057 .

2. Kanz al-Ummal, no. 43057

3. كنز العمّال : 10185 .

4. Ibid. no. 10185

5. كنز العمّال : 43059 .

6. Ibid. no. 43059

7. كنز العمّال : 43060 .

8. Ibid. no. 43060

1003 - تَفسيرُ الفَتى‏

1003 . The True Significance of the Word 'fata'

1

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

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

Notes

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

2. الكافي : 8 / 395 / 595 .

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

211 - الشُّبهَة

211 THE OBSCURE MATTER

1004 - مَعنَى الشُّبهَةِ

1004 MEANING THE OBSCURE MATTER

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

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

Notes

1. نهج البلاغة : الخطبة 38 .

2. Nahj al-Balagha, Sermon 38

1005 - خَطَرُ الشُّبهَةِ

1005 . THE DANGER OF OBSCURE MATTER

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

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

Notes

1. تحف العقول : 155 .

2. Tuhaf al-Uqul, no. 155

1006 - وُجوبُ الوقوفِ عِندَ الشُّبهَةِ

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

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

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

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

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

Notes

1. أعلام الدين : 301 .

2. Alam al-Din, p. 301

3. الخصال : 16 / 56 .

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

1007 - وُجوبُ تَركِ الشُّبُهاتِ‏

1007 . OBLIGATION TO ABANDON OBSCURE MATTERS

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

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

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

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

Notes

1. تنبيه الخواطر : 1 / 52 .

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

3. الكافي : 1 / 68 / 10 .

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

212 - الشَّجر

212 TREES

1008 - أهَمِّيَّةُ غَرسِ الشَّجَرِ

1008 THE IMPORTANCE OF PLANTING TREES

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

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

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

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

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

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

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

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

Notes

1. كنز العمّال : 9056 .

2. Kanz al-Ummal, no. 9056

3. كنز العمّال : 9051 .

4. Ibid. no. 9051

5. كنز العمّال : 9057 .

6. Ibid. no. 9075

7. كنز العمّال : 9081 .

8. Ibid. no. 9081

1009 - النَّهْيُ عَنْ قَطعِ الشَّجَرِ

1009 . FORBIDANCE FROM CUTTING DOWN TREES

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

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

3214. الإمامُ الصّادقُ عليه السلام : مَكروهٌ قَطعُ النَّخلِ3

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

(اُنظر) عنوان 170 « الزراعة»

(See also: AGRICULTURE 170)

Notes

1. الكافي : 5 / 264 / 9 .

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

3. الكافي : 5 / 264 / 8 .

4. Ibid. no. 8

213 - الشَّجاعة

213 COURAGE

1010 - فَضْلُ الشَّجاعَةِ

1010 THE VIRTUE O F COURAGE

3215. الإمامُ عليٌّ عليه السلام : الشَّجاعَةُ عِزٌّ حاضِرٌ1

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

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

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

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

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

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

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

Notes

1. غرر الحكم : 572 .

2. Ghurar al-Hikam, no. 572

3. غرر الحكم : 1700 .

4. Ibid. no. 1700

5. غرر الحكم : 7597 .

6. Ibid. no. 7597

7. بحار الأنوار : 78 / 104 / 2 .

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

1011 - ما يورِثُ الشَّجاعَةَ

1011 . That Which Engenders Courage

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

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

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

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

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

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

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

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

Notes

1. بحار الأنوار : 78 / 236 / 66 .

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

3. نهج البلاغة : الحكمة 47 .

4. Nahj al-Balagha, Saying 47

5. غرر الحكم : 5763 .

6. Ghurar al-Hikam, no. 5763

7. غرر الحكم : 6180 .

8. Ibid. no. 6180

1012 - أشجَعُ النّاسِ‏

1012 . The Most Courageous of People

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

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

3224. الإمامُ عليٌّ عليه السلام : أشجَعُ الناسِ أسخاهُم3

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

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

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

3226. الإمامُ عليٌّ عليه السلام : لا أشجَعَ مِن لَبِيبٍ7

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

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

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

(اُنظر) الهوى : باب 1816

(See also: THE DESIRE: section 1816)

Notes

1. معاني الأخبار : 366 / 1 .

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

3. غرر الحكم : 2899 .

4. Ghurar al-Hikam, no. 2899

5. غرر الحكم : 3257 .

6. Ibid. no. 3357

7. غرر الحكم : 10591 .

8. Ibid. no. 10591

9. غرر الحكم : 3188 .

10. Ibid. no. 3188

1013 - آفَةُ الشَّجاعَةِ

1013 . THE BANE OF COURAGE

3228. الإمامُ عليٌّ عليه السلام : آفَةُ الشَّجاعَةِ إضاعَةُ الحَزمِ1

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

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

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

Notes

1. غرر الحكم : 3938 .

2. Ibid. no. 3938

3. بحار الأنوار : 78 / 377 / 3 .

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

214 - الشَّرّ

214 EVIL

1014 - مِعيارُ الخَيرِ وَالشَّرِّ

1014 The Yardstick of Good and Evil

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

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

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

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

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

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

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

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

(اُنظر) الدعاء : باب 701

(See also: SUPPLICATION: section 701)

Notes

1. البقرة : 216 .

2. Qur'an 2 :216

3. الإسراء : 11 .

4. Qur'an 17 :11

5. نهج البلاغة : الحكمة 387 .

6. Nahj al-Balagha, Saying 387

7. نهج البلاغة : الخطبة 167 .

8. Ibid. Sermon 167

1015 - شَرٌّ مِنَ الشَّرِّ

1015 . WORSE THAN EVIL

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

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

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

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

3234. الإمامُ عليٌّ عليه السلام : فاعِلُ الشَّرِّ شَرٌّ مِنهُ5

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

(اُنظر) الخير : باب 681

(See also: GOOD: section 681)

Notes

1. بحار الأنوار : 77 / 137 / 2 .

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

3. نهج البلاغة : الخطبة 114 .

4. Nahj al-Balagha, Sermon 114

5. نهج البلاغة : الحكمة 32 .

6. Ibid. Saying 32

1016 - مَفاتيحُ الشُّرورِ

1016 . THE KEYS TO ALL EVILS

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

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

3236. الإمامُ الصّادقُ عليه السلام : الغَضَبُ مِفتاحُ كُلِّ شَرٍّ3

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

(اُنظر) الكذب : 1584

(See also: LYING: section 1584 )

Notes

1. بحار الأنوار : 72 / 236 / 3 .

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

3. بحار الأنوار : 73 / 263 / 4 .

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

1017 - جِماعُ الشُّرورِ

1017 . THE MERGING OF EVILS

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

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

(اُنظر) الخير : 671

(See also: GOOD: section 671)

Notes

1. بحار الأنوار : 62 / 293 .

2. Ibid.v. 62 , p. 293

1018 - انطِباعُ الإنسانِ عَلَى الشَّرِّ

1018. Man's Natural Tendency for Evil

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

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

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

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

(اُنظر) الذنب : باب 771

(See also: sinning: section 771)

Notes

1. تنبيه الخواطر : 2 / 120

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

3. غرر الحكم : 2477

4. Ghurar al-Hikam, no. 2477

215 - الشِّرك‏

215. POLYTHEISM

1

1019 - التَّحذيرُ مِنَ الشِّركِ‏

1019. CAUTION AGAINST POLYTHEISM

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

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

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

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

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

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

Notes

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

2. لقمان : 13

3. Qur'an 31 :13

4. النساء : 116

5. Qur'an 4 :116

6. مكارم الأخلاق : 2 / 357 / 2660

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

1020 - تَعليمُ الشِّركِ‏

1020. INSTRUCTION OF POLYTHEISM

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

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

Notes

1. الكافي : 2 / 415 / 1

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


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