Alhassanain(p) Network for Heritage and Islamic Thought

1797 - حُرمَةُ هَدايا العُمّالِ‏

1797. THE PROHIBITION OF GIFTS TO ADMINISTRATORS

6364. رسولُ اللَّهِ صلى اللَّه عليه وآله : هَدايا العُمّالِ غُلولٌ1

6364. The Prophet (SAWA) said, 'Gifts to administrators [of the government] are forbidden, all [kinds] of them.'2

6365. أبو حميد الشاهدي : استَعمَلَ النَّبيُّ صلى اللَّه عليه وآله رجُلاً مِن بَني أسَدٍ يُقال لَهُ ابنُ الاُتبِيّةِ على‏ صَدَقَةٍ، فلَمّا قَدِمَ قالَ: هذا لَكُم و هذا اُهدِيَ لِي، فقامَ النَّبيُّ صلى اللَّه عليه وآله عَلَى المِنبَرِ... فحَمِدَ اللَّهَ وأثنى‏ علَيهِ ثُمّ قالَ: ما بالُ العامِلِ نَبعَثُهُ، فَيأتي فَيقولُ : هذا لَكَ و هذا لِي ؟! فهَلّا جَلَسَ في بَيتِ أبِيهِ واُمِّهِ فيَنظُرَ أيُهدى‏ لَهُ أم لا ؟ وَالّذي نَفسي بِيَدِهِ لا يَأتي بشي‏ءٍ إلّا جاءَ بهِ يَومَ القِيامَةِ يَحمِلُهُ على‏ رَقَبَتِهِ ، إن‏كانَ بَعيراً لَهُ رُغاءٌ أو بَقَرَةً لَها خُوارٌ أو شاةً تَيعَرُ3

6365. Abu Hamid al-Saidi said, 'The Prophet (SAWA) employed a man from the tribe of Bani Asad who was called Ibn al-Utbiyya to go and collect some charity and when he came back, he said, 'This is for you, and this is my gift [assuming possession of some of the donation for himself].' So the Prophet (SAWA) ascended the pulpit. He praised Allah and extolled Him, and said, 'What is it with the administrator who we send [to work] and he comes back and says, 'This is for you and this is for me!' He should sit in the house of his mother and father and see if he is given a gift or not?! By He who owns my soul, anything that he takes he will be carrying on his neck on the Day of Resurrection, even if it is a grumbling camel, a bellowing cow, or a moaning sheep.'4

Notes

1. كنز العمّال : 15067

2. Kanz al-Ummal, no. 15068

3. صحيح البخاري : 6 / 2624 / 6753

4. Sahih al-Bukhari, no. 6753

1798 - النَّهيُ عَن قَبولِ هَدِيَّةِ المُشرِكِ‏

1798. PROHIBITION OF ACCEPTING GIFTS FROM POLYTHEISTS

6366. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّا لانَقبَلُ هَدِيَةَ مُشرِكٍ1

6366. The Prophet (SAWA) said, 'We do not accept the gift of a polytheist.'2

6367. الإمامُ عليٌّ عليه السلام : إنّ رسولَ اللَّهِ صلى اللَّه عليه وآله نَهى‏ عَن زَبْدِ المُشرِكينَ ؛ يُريدُ هَدايا أهلِ الحَربِ3

6367. Imam Ali (AS) said, 'The Prophet (SAWA) prohibited the [acceptance of] gifts from the polytheists, meaning gifts from people who were at war with Muslims.'4

Notes

1. كنز العمّال : 14475، 14479

2. Kanz al-Ummal, no. 15068

3. الجعفريّات : 82

4. al-Jafariyat, p. 82

1799 - الحَثُّ عَلى‏ قَبولِ الهَدِيَّةِ

1799. ENJOINMENT OF ACCEPTING A GIFT

6368. رسولُ اللَّهِ صلى اللَّه عليه وآله : لَو اُهدِيَ إلَيَّ كُراعٌ‏1 لَقَبِلتُهُ2

6368. The Prophet (SAWA) said, 'If an animal's leg was gifted to me, I would accept it.'3

6369. رسولُ اللَّهِ صلى اللَّه عليه وآله : مِن تَكرِمَةِ الرّجُلِ لأخيهِ المُسلمِ أن يَقبَلَ تُحفَتَهُ ، ويُتحِفَهُ بما عِندَهُ ، ولا يَتَكَلّفَ لَهُ شيئاً4

6369. The Prophet (SAWA) said, 'A person's honouring of his Muslim brother entails accepting his gift, and that he give him from what he has, and that he does not burden himself for him in any way.'5

6370. رسولُ اللَّهِ صلى اللَّه عليه وآله - لِعائشةَ لَمّا أهدَت إلَيها امرأةٌ مِسكينَةٌ هَدِيَّةً فلَم تَقبَلْها رَحمَةً لَها - : ألَا قَبِلتيها مِنها وكافَيتيها مِنها؟! فلا تَرى‏ أ نَّكِ حَقَّرتيها ! يا عائشةُ ، تَواضَعي فإنَّ اللَّهَ يُحِبُّ المُتواضِعينَ ويُبغِضُ المُستَكبِرينَ6

6370. The Prophet (SAWA) said to A?isha when a poor lady gave her a gift and she did not accept it in compassion for her, 'Why did you not accept it and recompense her with its equivalent?! Do you not see that you have humiliated her? O A?isha, be humble for Allah loves the humble and hates the haughty.'7

(اُنظر) الكرم : باب 1597

(See also: KINDNESS: section 1597)

Notes

1. الكُراع : هو مادون الرُّكبة من الساق (النهاية : 4/165 )

2. الكافي : 5 / 143 / 9

3. al-Kafi, v. 5, p. 143, no. 8

4. الكافي : 5 / 143 / 8

5. Ibid. v. 5, p. 143, no. 9

6. كنز العمّال : 14482

7. Kanz al-Ummal, no. 14482

1800 - العائِدُ في هِبَتِهِ‏

1800. TAKING BACK ONE'S GIFT

6371. رسولُ اللَّهِ صلى اللَّه عليه وآله : العائدُ فِي هِبَتِهِ كالعائدِ في قَيئهِ1

6371. The Prophet (SAWA) said, 'One who takes back a gift he has given is like one who swallows his own vomit.'2

6372. الإمامُ الصّادقُ عليه السلام - في الرّجُلِ يَخرُجُ بِالصَّدَقَةِ لِيُعطِيَها السّائلَ فيَجِدَهُ قد ذَهَبَ - : فلْيُعطِها غَيرَهُ ، ولا يَرُدَّها في مالِهِ3

6372. Imam al-Sadiq (AS) said regarding a man who goes out with charity to give it to a beggar only to find that he has gone, 'Then he should give it to someone else and not return it back to his wealth.'4

Notes

1. كنز العمّال : 46164

2. Ibid. no. 46164

3. بحار الأنوار : 103 / 189 / 5

4. Bihar al-Anwar, v. 103, p. 189, no. 5

393 - الهَرَم‏

393. OLD AGE

1801 - الهََرمُ‏

1801. SENILITY

6373. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَثُلَ ابنُ آدَمَ وإلى‏ جَنبِهِ تِسعٌ وتِسعونَ مَنِيَّةً ، إن أخطَأتهُ المَنايا وَقَعَ في الهَرَمِ1

6373. The Prophet (SAWA) said, 'Man is such that ninety nine deaths are decreed for him, and if the deaths were to miss him, he would fall into senility.'2

6374. الإمامُ عليٌّ عليه السلام : ثَمَرَةُ طُولِ الحَياةِ السَّقَمُ والهَرَمُ3

6374. Imam Ali (AS) said, 'The outcome of a long life is sickness and senility.'4

Notes

1. تنبيه الخواطر : 1 / 272

2. Tanbih al-Khawatir, v. 1, p. 272

3. غرر الحكم : 4623

4. Ghurar al-Hikam, no. 4623

1802 - مايَشِبُّ فِي الإنسانِ عِندَ هَرَمِهِ‏

1802. WHAT BREAKS OUT IN A HUMAN WHEN HE BECOMES SENILE [IN OLD AGE]

6375. رسولُ اللَّهِ صلى اللَّه عليه وآله : يَهرَمُ ابنُ آدَمَ وتَشِبُّ مِنهُ اثنَتانِ : الحِرصُ والأمَلُ1

6375. The Prophet (SAWA) said, 'Man becomes senile, and two things erupt in him: greed and expectation.'2

6376. رسولُ اللَّهِ صلى اللَّه عليه وآله : يَهرَمُ ابنُ آدَمَ ويَشِبُّ مِنهُ اثنانِ : الحِرصُ علَى المالِ ، والحِرصُ علَى العُمرِ3

6376. The Prophet (SAWA) said, 'When man becomes senile, two things erupt in him: greed for wealth and greed for age [life].'4

Notes

1. تحف العقول : 56

2. Tuhaf al-Uqul, p. 56

3. الخصال : 73 / 112

4. al-Khisal, p. 73, no. 112

1803 - موجِباتُ الهَرَمِ قَبلَ أوانِهِ‏

1803. WHAT BRINGS ABOUT SENILITY BEFORE ITS TIME

6377. الإمامُ عليٌّ عليه السلام : الهَمُّ نِصفُ الهَرَمِ1

6377. Imam Ali (AS) said, 'Worry is half of senility.'2

6378. الإمامُ الصّادقُ عليه السلام : أربَعَةٌ تُهرِمُ قَبلَ أوانِ الهَرَمِ: أكلُ القَديدِ ، والقُعودُ علَى النَّداوَةِ ، والصُّعودُ في الدَّرَجِ ، ومُجامَعَةُ العَجوزِ3

6378. Imam al-Sadiq (AS) said, 'There are four things that bring about senility before the time of old age: the eating of dry meat, sitting on humid places, climbing stairs, and copulating old people.'4

Notes

1. نهج البلاغة : الحكمة 143

2. Nahj al-Balagha, Saying 143

3. تحف العقول : 317

4. Tuhaf al-Uqul, p. 317

394 - الهَلاك‏

394. DESTRUCTION

1804 - ما يوجِبُ الهَلاكَ‏

1804. WHAT BRINGS ABOUT DESTRUCTION

( وَمَا كُنَّا مُهْلِكِي الْقُرَى‏ إِلَّا وَأَهْلُهَا ظَالِمُونَ)1

“We would never destroy the towns except when their people were wrongdoers.” 2

(اُنظر) يونس 13 والحجّ : 45 والأنفال : 54 والكهف : 59 والشعراء : 139 والدخان : 37 وإبراهيم : 13

(See also: Quran: 10:13, 22:45, 8:54, 18:59, 26:134, 44:37, 14:13)

6379. رسولُ اللَّهِ صلى اللَّه عليه وآله : أمّا المُهلِكاتُ : فشُحٌّ مُطاعٌ ، وهَوَىً مُتَّبَعٌ ، وإعجابُ المَرءِ بنَفسِهِ3

6379. The Prophet (SAWA) said, 'As for the destroyers, [they are]: greed obeyed, inclinations [desires] followed, and a man's admiration of himself.'4

6380. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ الدِّينارَ والدِّرهَمَ أهلَكا مَن كانَ قَبلَكُم ، وهُما مُهلِكاكُم5

6380. The Prophet (SAWA) said, 'Verily the dinar and the dirham have destroyed those before you, and they will destroy you too.'6

6381. الإمامُ عليٌّ عليه السلام : إنّما هَلَكَ مَن هَلَكَ مِمَّن كانَ قَبلَكُم بِرُكوبِهِمُ المَعاصي ، ولَم يَنهَهُم الرَّبّانِيّونَ والأحبارُ...7

6381. Imam Ali (AS) said, 'Verily those who perished before you did so because they embarked upon sins, and the priests and clergies did not prohibit them...'8

6382. الإمامُ عليٌّ عليه السلام : هَلَكَ مَن باعَ اليَقينَ بِالشَّكِّ ، والحَقَّ بِالباطِلِ ، والآجِلَ بِالعاجِلِ9

6382. Imam Ali (AS) said, 'He who sells certainty for doubt, and truth for falsehood, and the Hereafter for the present [life] will perish.'10

6383. الإمامُ عليٌّ عليه السلام : هَلَكَ امرؤٌ لَم يَعرِفْ قَدرَهُ11

6383. Imam Ali (AS) said, 'He who does not know his own value will perish.'12

6384. الإمامُ عليٌّ عليه السلام : هَلَكَ فِيَّ رجُلانِ : مُحِبٌّ غالٍ ، ومُبغِضٌ قالٍ13

6384. Imam Ali (AS) said, 'Two kinds of people perish because of me: one who has extreme love [for me] and one who is a debased hater [of me].'14

6385. الإمامُ الصّادقُ عليه السلام : خَصلَتَينِ‏15 مُهلِكَتَينِ: تُفتي النّاسَ برَأيِكَ ، أو تَدينُ بِما لا تَعلَمُ16

6385. Imam al-Sadiq (AS) said, 'There are two destructive features: giving verdicts to people with your own opinion, and to yield to something that you do not know.'17

6386. الإمامُ الصّادقُ عليه السلام : يُهلِكُ اللَّهُ سِتّاً بِسِتٍّ : الاُمَراءَ بِالجَورِ ، والعَربَ بِالعَصَبيَّةِ ، والدَّهاقِينَ بِالكِبرِ ، والتُّجّارَ بِالخِيانَةِ ، وأهلَ الرُّستاقِ بِالجَهلِ ، والفُقَهاءَ بِالحَسَدِ18

6386. Imam al-Sadiq (AS) said, 'Allah will destroy six things as a result of six other things: rulers for their oppression, Arabs for their partisanship, chiefs for their haughtiness, merchants for their treachery, villagers for their ignorance, and the jurists for their envy.'19

Notes

1. القصص : 59

2. Quran 28: 59

3. الترغيب والترهيب : 1 / 86 / 10

4. al-Targhib wa al-Tarhib, v. 1, p. 86, no. 10

5. الكافي : 2 / 316 / 6

6. al-Kafi, v. 2, p. 316, no. 6

7. تاريخ دمشق : 42 / 502

8. Nahj al-Saada, v. 1, p. 477, and Tarikh Dimashq, v. 42, p. 502

9. غرر الحكم : 10030

10. Ghurar al-Hikam, no. 10030

11. نهج البلاغة : الحكمة 149

12. Nahj al-Balagha, Saying 149

13. نهج البلاغة : الحكمة 117

14. Ibid. Saying 117

15. مفعول به لفعل محذوف تقديره «احذر »

16. تحف العقول : 369

17. Tuhaf al-Uqul, p. 369

18. بحار الأنوار : 78 / 207 / 67

19. Bihar al-Anwar, v. 78, p. 207, no. 67

395 - الهِمَّة

395. AMBITION

1805 - فَضلُ عُلُوِّ الهِمَّةِ

1805. THE VIRTUE OF HIGH AMBITION

6387. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ اللَّهَ تعالى‏ يُحِبُّ مَعالِيَ الاُمورِ وأشرافَها ، ويَكرَهُ سَفسافَها1

6387. The Prophet (SAWA) said, 'Allah Almighty loves the highest and the most dignified of things and hates inferior things.'2

6388. الإمامُ عليٌّ عليه السلام : قَدرُ الرّجُلِ على‏ قَدرِ هِمَّتِهِ3

6388. Imam Ali (AS) said, 'The worth of a man is according to the extent of his ambition.'4

6389. الإمامُ عليٌّ عليه السلام : مَن شَرُفَت هِمَّتُهُ عَظُمَت قِيمَتُهُ5

6389. Imam Ali (AS) said, 'He whose ambition is lofty his value is heightened.'6

6390. الإمامُ زينُ العابدينَ عليه السلام - في الدُّعاءِ - : أسألُكَ مِن الشَّهادَةِ أقسَطَها ، ومِن العِبادَةِ أنشَطَها ومِن الهِمَمِ أعلاها7

6390. Imam Zayn al-Abidin (AS), in a supplication, said, 'I ask You for the most fair witnessing, and the most active of worship and the highest ambition.'8

6391. الإمامُ الباقرُ عليه السلام : لاشَرَفَ كبُعدِ الهِمَّةِ9

6391. Imam al-Baqir (AS) said, 'There is no dignity like great ambition.'10

Notes

1. كنز العمّال : 43021

2. Kanz al-Ummal, no. 43021

3. نهج البلاغة : الحكمة 47

4. Nahj al-Balagha, Saying 47

5. غرر الحكم : 8320

6. Ghurar al-Hikam, no. 8320

7. الصحيفة السجّاديّة الجامعة : الدعاء 199

8. al-Sahifa al-Sajjadiyya, p. 439, no. 199

9. بحار الأنوار : 78 / 165 / 1

10. Bihar al-Anwar, v. 78, p. 165, no. 1

1806 - ثَمَراتُ عُلُوِّ الهِمَّةِ

1806. THE BENEFITS OF HIGH AMBITION

6392. الإمامُ عليٌّ عليه السلام : الحِلمُ والأناةُ تَوأمانِ يُنتِجُهُما عُلُوُّ الهِمَّةِ1

6392. Imam Ali (AS) said, 'Tolerance and sobriety are twins, and high ambition produces them.'2

6393. الإمامُ عليٌّ عليه السلام : الكَرَمُ نَتيجَةُ عُلُوِّ الهِمَّةِ3

6393. Imam Ali (AS) said, 'Generosity is the product of high ambition.'4

6394. الإمامُ عليٌّ عليه السلام : الفِعلُ الجَميلُ يُنبئُ عَن عُلُوِّ الهِمَّةِ5

6394. Imam Ali (AS) said, 'Good action is a sign of high ambition.'6

6395. الإمامُ عليٌّ عليه السلام : بقَدرِ الهِمَمِ تَكونُ الهُمومُ7

6395. Imam Ali (AS) said, 'Worries are proportionate to the extent of one's ambition.'8

6396. الإمامُ عليٌّ عليه السلام : على‏ قَدرِ الهِمَّةِ تَكونُ الحَمِيَّةُ9

6396. Imam Ali (AS) said, 'Enthusiasm is proportionate to the extent of one's ambition.'10

6397. الإمامُ عليٌّ عليه السلام : شَجاعَةُ الرّجُلِ على‏ قَدرِ هِمَّتِهِ11

6397. Imam Ali (AS) said, 'The bravery of a man is proportionate to his ambition.12

6398. الإمامُ الباقرُ عليه السلام : اِستَجلِبْ عِزَّ اليأسِ بِبُعدِ الهِمَّةِ13

6398. Imam al-Baqir (AS) said, 'Attract the dignity of dismay with far ambition.'14

Notes

1. نهج البلاغة : الحكمة 460

2. Nahj al-Balagha, Saying 460

3. غرر الحكم : 1477

4. Ghurar al-Hikam, no. 1477

5. غرر الحكم : 1388

6. Ibid. no. 1388

7. غرر الحكم : 4277

8. Ibid. no. 4277

9. غرر الحكم : 1674

10. Ibid. no. 1674

11. غرر الحكم : 5763

12. Ibid. no. 7850 ,5763

13. بحار الأنوار:78 / 164 / 1

14. Bihar al-Anwar, v. 78, p. 10, no. 1

1807 - قِصَرُ الهِمَّةِ

1807. LOW AMBITION

6399. الإمامُ عليٌّ عليه السلام : مَن صَغُرَت هِمَّتُهُ بَطَلَت فَضيلَتُهُ1

6399. Imam Ali (AS) said, 'He who has low ambition, his virtue ceases.'2

6400. الإمامُ عليٌّ عليه السلام : مِن صِغَرِ الهِمَّةِ حَسَدُ الصَّديقِ علَى النِّعمَةِ3

6400. Imam Ali (AS) said, 'He whose ambition is short, he will envy a friend in his blessings.'4

6401. الإمامُ عليٌّ عليه السلام : لا هِمَّةَ لِمَهينٍ5

6401. Imam Ali (AS) said, 'A disgraceful person has no ambition.'6

6402. الإمامُ الصّادقُ عليه السلام : ثَلاثٌ يَحجُزنَ المرءَ عَن طَلَبِ المَعالي : قِصَرُ الهِمَّةِ ، وقِلَّةُ الحِيلَةِ، وضَعفُ الرّأيِ7

6402. Imam al-Sadiq (AS) said, 'There are three things that hinder a person from seeking the lofty: low ambition, few stratagems, and weak opinion.'8

Notes

1. غرر الحكم : 8019

2. Ghurar al-Hikam, no. 8019

3. غرر الحكم : 9256

4. Ibid. no. 9256

5. بحار الأنوار : 78 / 10 / 67

6. Bihar al-Anwar, v. 78, p. 10, no. 67

7. تحف العقول : 318

8. Tuhaf al-Uqul, p. 318

1808 - مَن كانَت هِمَّتُهُ بَطنَهُ‏

1808. HE WHOSE SOLE CONCERN IS HIS STOMACH

6403. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن كانَت هِمَّتُهُ أكلَهُ ، كانَت قِيمَتُهُ ما أكَلَهُ1

6403. The Prophet (SAWA) said, 'He whose sole concern is his food, his worth is [equivalent] to that which he eats.'2

6404. الإمامُ عليٌّ عليه السلام : مَن كانَت هِمَّتُهُ ما يَدخُلُ بَطنَهُ ، كانَت قِيمَتُهُ مايَخرُجُ مِنهُ3

6404. Imam Ali (AS) said, 'He whose sole concern is what enters his stomach, his worth is [equivalent to] what comes out of it.'4

6405. الإمامُ عليٌّ عليه السلام : ما أبعَدَ الخَيرَ مِمَّن هِمَّتُهُ بَطنُهُ وفَرجُهُ !5

6405. Imam Ali (AS) said, 'How far away is goodness from he whose sole concern is his stomach and private parts.'6

(اُنظر) الأكل : باب 64

(See also: FOOD: section 64)

Notes

1. تنبيه الخواطر : 1 / 48

2. Tanbih al-Khawatir, v. 1, p. 48

3. غرر الحكم : 8830

4. Ghurar al-Hikam, no. 8830

5. غرر الحكم : 9642

6. Ibid. no. 9642

396 - الهَوى‏

396. THE DESIRE

1809 - الهَوى‏ إلهٌ مَعبودٌ

1809. DESIRE IS A WORSHIPPED GOD

( أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلهَهُ هَوَاهُ وأَضَلَّهُ اللَّهُ عَلَى‏ عِلْمٍ وَخَتَمَ عَلَى‏ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَى‏ بَصَرِهِ غِشَاوَةً فَمَنْ يَهْدِيهِ مِنْ بَعْدِ اللَّهِ أَفَلَا تَذَكَّرُونَ)1

“Have you seen him who has taken his desire to be his god and whom Allah has led astray knowingly, and set a seal upon his hearing and his heart, and drawn a blind on his sight? So who will guide him after Allah? Will you not then take admonition?” 2

6406. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما تَحَت ظِلِّ السَّماءِ مِن إلهٍ يُعبَدُ مِن دُونِ اللَّهِ أعظَمَ عِندَ اللَّهِ مِن هَوىً مُتَّبَعٍ3

6406. The Prophet (SAWA) said, 'There is no god worshipped beneath the shadow of the sky other than Allah, considered worse by Allah than a desire pursued.'4

6407. الإمامُ عليٌّ عليه السلام : الهَوى‏ إلهٌ مَعبودٌ ، العَقلُ صَدِيقٌ مَحمودٌ5

6407. Imam Ali (AS) said, 'The desire is a worshipped god, and the intellect is a praiseworthy friend.'6

6408. الإمامُ عليٌّ عليه السلام : الجاهِلُ عَبدُ شَهوَتِهِ7

6408. Imam Ali (AS) said, 'An ignorant person is a worshipper of his desires.'8

Notes

1. الجاثية : 23

2. Quran 45: 23

3. الدرّ المنثور : 6 / 261

4. al-Durr al-Manthur, v. 2, p. 261

5. غرر الحكم : 2217 ، 2218

6. Ghurar al-Hikam, no. 2217-221 8

7. غرر الحكم : 449

8. Ibid. no. 449

1810 - التَّحذِيرُ مِن اتِّباعِ الهَوى‏

1810. WARNING AGAINST FOLLOWING DESIRE

6409. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّما سُمِّيَ الهَوى‏ لأ نّهُ يَهوي بصاحِبِهِ1

6409. The Prophet (SAWA) said, 'Desires (hawa) have been called thus because they overthrow (yahwi) the one who possesses them.'2

6410. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ إبليسَ قالَ : أهلَكتُهُم بِالذُّنوبِ فأهلَكوني بالاستِغفارِ، فلَمّا رأيتُ ذلكَ أهلَكتُهُم بالأهواءِ فهُم يَحسَبونَ أ نّهُم مُهتَدونَ فلا يَستَغفِرونَ3

6410. The Prophet (SAWA) said, 'Satan said, 'I have destroyed them with sins and they have destroyed me with their seeking for forgiveness from Allah, so when I saw this, I destroyed them with their own desire, so they think that they are guided and they do not seek forgiveness.'4

6411. الإمامُ عليٌّ عليه السلام : إنّما بَدءُ وُقوعِ الفِتَنِ أهواءٌ تُتَّبَعُ ، وأحكامٌ تُبتَدَعُ .5

6411. Imam Ali (AS) said, 'The onset of calamities is when desires are followed, laws are innovated...'6

6412. الإمامُ عليٌّ عليه السلام - لمّا سُئلَ عن أغلَبِ السَّلاطِينِ وأقواها قالَ - : الهَوى‏7

6412. Imam Ali (AS), when asked about the most conquering and strongest of rulers, said, 'The desire.'8

6413. الإمامُ عليٌّ عليه السلام : إنّ الجَنّةَ حُفَّت بِالمَكارِهِ ، وإنّ النّارَ حُفَّت (حُجِبَت) بِالشَّهَواتِ9

6413. Imam Ali (AS) said, 'Heaven is encircled by sufferings and troubles and Hell is encircled with desires.'10

6414. الإمامُ عليٌّ عليه السلام : اللَّذّةُ تُلهي11

6414. Imam Ali (AS) said, 'Pleasure deters [from Allah and the hereafter].'12

6415. الإمامُ عليٌّ عليه السلام : قَلَّ مَن غَرِيَ بِاللَّذّاتِ إلّا كانَ بِها هَلاكُهُ13

6415. Imam Ali (AS) said, 'It is seldom that he who is seduced by pleasures is not destroyed by them.'14

Notes

1. سنن الدارمي : 1 / 115 / 401

2. Sunan al-Darimi, p. 407

3. الترغيب والترهيب : 1 / 87 / 13

4. al-Targhib wa al-Tarhib, v. 1, p. 87, no. 13

5. نهج البلاغة : الخطبة 50

6. Nahj al-Balagha, Sermon 50

7. بحار الأنوار : 70 / 76 / 6

8. Bihar al-Anwar, v. 70, p. 76, no. 6

9. نهج البلاغة : الخطبة 176

10. Nahj al-Balagha, Sermon 176

11. غرر الحكم : 27

12. Ghurar al-Hikam, no. 27

13. غرر الحكم : 6813

14. Ibid. no. 6813

1811 - آثارُ اتّباعِ الهَوى‏

1811. THE EFFECTS OF YIELDING TO ONE'S DESIRES

( بَلِ اتَّبَعَ الَّذِينَ ظَلَمُوا أَهْوَاءَهُمْ بِغَيْرِ عِلْمٍ فَمَنْ يَهْدِي مَنْ أَضَلَّ اللَّهُ وَمَالَهُمْ مِنْ نَاصِرِينَ)1

“Rather the wrongdoers follow their own desires without any knowledge. So who will guide those whom Allah has led astray? They will have no helpers.” 2

6416. رسولُ اللَّهِ صلى اللَّه عليه وآله : رُبَّ شَهوَةِ ساعَةٍ تُورِثُ حُزناً طَويلاً3

6416. The Prophet (SAWA) said, 'Many a desire of one moment brings about long-lasting grief.'4

6417. الإمامُ عليٌّ عليه السلام : اُوصِيكُم بمُجانَبَةِ الهَوى‏ ؛ فإنّ الهَوى‏ يَدعو إلَى العَمى‏، وهُوَ الضَّلال في الآخِرَةِ والدُّنيا5

6417. Imam Ali (AS) said, 'I advise you to keep away from desires, for desires instigate blindness, and it is straying both in the Hereafter and in this world.'6

6418. الإمامُ عليٌّ عليه السلام : الهَوى‏ شَريكُ العَمى‏7

6418. Imam Ali (AS) said, 'The desire is the partner of blindness.'8

6419. الإمامُ عليٌّ عليه السلام : مَنِ اتَّبَعَ هَواهُ أعماهُ ، وأصَمَّهُ ، وأذَلَّهُ ، وأضَلَّهُ9

6419. Imam Ali (AS) said, 'He who follows his desires, it blinds him, deafens him, humiliates him, and leads him astray.'10

6420. الإمامُ عليٌّ عليه السلام : أوَّلُ الشَّهوَةِ طَرَبٌ ، وآخِرُها عَطَبٌ11

6420. Imam Ali (AS) said, 'The beginning of desire is [heralded] by joy, and its end by ruin.'12

6421. الإمامُ عليٌّ عليه السلام : إيّاكُم وغَلَبَةَ الشَّهَواتِ على‏ قُلوبِكُم ؛ فإنَّ بِدايَتَها مَلَكَةٌ ، ونِهايَتَها هَلَكَةٌ13

6421. Imam Ali (AS) said, 'Beware of having desires overcome your hearts, for their beginning is an enslavement and their end is ruin.'14

6422. الإمامُ عليٌّ عليه السلام : قَرينُ الشَّهوَةِ مَريضُ النّفسِ ، مَعلولُ العَقلِ15

6422. Imam Ali (AS) said, 'The associate of the desire has a sick soul and an ill intellect.'16

6423. الإمامُ عليٌّ عليه السلام : عَبدُ الشَّهوَةِ أذَلُّ مِن عَبدِالرِّقِّ17

6423. Imam Ali (AS) said, 'The slave of his own desire is more humiliated than an owned slave.'18

6424. الإمامُ عليٌّ عليه السلام : كَم مِن عَقلٍ أسيرٍ تَحتَ هَوى‏ أميرٍ !19

6424. Imam Ali (AS) said, 'How many an imprisoned intellect is under the power of a commanding desire!'20

6425. الإمامُ عليٌّ عليه السلام : مَن أطاعَ نَفسَهُ في شَهَواتِها فَقد أعانَها على‏ هُلْكِها21

6425. Imam Ali (AS) said, 'He who obeys his self in its desires has aided in its destruction.'22

6426. الإمامُ عليٌّ عليه السلام : مَن تَلَذَّذَ بِمَعاصي اللَّهِ أورَثَهُ اللَّهُ ذُلّاً23

6426. Imam Ali (AS) said, 'He who takes pleasure in acts of disobedience to Allah, Allah will strike him with humiliation.'24

6427. الإمامُ الصّادقُ عليه السلام : اِحذَروا أهواءكُم كما تَحذَرونَ أعداءكُم ، فلَيسَ شَي‏ءٌ أعدى‏ لِلرِّجالِ مِن اتِّباعِ أهوائهِم ، وحَصائدِ ألسِنَتِهِم25

6427. Imam al-Sadiq (AS) said, 'Be on your guard against your desires as you guard against your enemies, for there is nothing worse as an enemy to men than following their desires and the consequences of their tongues [i.e. speech].'26

Notes

1. الروم : 29

2. Quran 30: 29

3. بحار الأنوار : 77 / 82 / 3

4. Bihar al-Anwar, v. 77, p. 82, no. 3

5. دعائم الإسلام : 2 / 350

6. Daa'im al-Islam, v. 2, p. 350

7. نهج البلاغة : الكتاب 31

8. Nahj al-Balagha, Letter 31

9. غرر الحكم : 9168

10. Ghurar al-Hikam, no. 9168

11. غرر الحكم : 3133

12. Ibid. no. 3133

13. غرر الحكم : 2746

14. Ibid. no. 2746

15. غرر الحكم : 6790

16. Ibid. no. 2790

17. غرر الحكم : 6298

18. Ibid. no. 6298

19. نهج البلاغة : الحكمة 211

20. Nahj al-Balagha, Saying 211

21. غرر الحكم : 8794

22. Ghurar al-Hikam, no. 8794

23. غرر الحكم : 8823

24. Ibid. no. 8823

25. الكافي : 2 / 335 / 1

26. al-Kafi, v. 2, p. 335, no. 1

1533 - ما هو مِن القَدَرِ

1533. WHAT IS PART OF FATE

5265. رسولُ اللَّهِ صلى اللَّه عليه وآله : الدَّواءُ مِن القَدَرِ ، وهُو يَنفَعُ مَن يَشاءُ بما شاءَ1

5265. The Prophet (SAWA) said, 'The remedy is a part of fate, and He helps whom He wills and however He wills.'2

5266. رسولُ اللَّهِ صلى اللَّه عليه وآله - لَمّا سُئلَ : أرأيتَ دَواءً نَتَداوى‏ بهِ ، وَرُقىً نَستَرقِي بِها ، وأشياءَ نَفعَلُها ، هَل تَرُدُّ مِن قَدَرِ اللَّهِ ؟ - : بل هِي مِن قَدَرِ اللَّهِ3

5266. The Prophet (SAWA), when asked, 'Have you seen medicine that we can cure ourselves with, amulets we can protect ourselves with, and things we can do to repel the destiny of Allah?' He replied, 'They are all part of the destiny of Allah.'4

5267. الإمامُ عليٌّ عليه السلام - عندَ انصِرافِهِ مِن صِفِّينَ في‏جَوابِ شَيخٍ سَألَهُ عن مَسِيرِهِم إلَى الشامِ : أبِقَضاءٍ وقَدَرٍ ؟ - : والذي خَلَقَ الحَبَّةَ وبَرَأ النَّسَمَةَ ، ما قَطَعنا وادِياً ولا عَلَونا تَلعَةً إلّا بقَضاءٍ وقَدَرٍ لعلَّكَ ظَنَنتَه قَضاءً لازِماً وقَدَراً حاتِماً ، لو كانَ ذلكَ لَسَقَطَ الوَعدُ والوَعيدُ وبَطَلَ الثَّوابُ والعِقابُ ، ولا أتَت لائمَةٌ مِن اللَّهِ لِمُذنِبٍ ولا مَحمَدَةٌ مِن اللَّهِ لُمحسِنٍ ، ولا كانَ الُمحسِنُ أولى‏ بثَوابِ الإحسانِ مِن المُذنِبِ ، ذلكَ مَقالُ أحزابِ عَبَدَةِ الأوثانِ ومَجُوسِها ، ولكنَّ اللَّهَ أمَرَ بالخَيرِ تَخييراً ونَهى‏ عَنِ الشَّرِّ تَحذيراً ، ولم يُعصَ مَغلوباً ولم يُطَعْ مُكرَهاً ، ولا يُمَلِّكُ تَفويضاً5

5267. Imam Ali (AS), returning from the Battle of Siffin, in answer to an old man who asked him about their journey to Syria: 'Is this fate or destiny?' said, 'By He who created the seed and made the human being, we have not gone through a valley or ascended a mountain without it being our fate and destiny.... You might think this to be imperative fate and inevitable destiny. If this were so then promise of reward (wad) and threat of penalty (waid), would cease to apply, and reward and punishment would become null. Allah would not blame the sinners, nor would He praise the good-doers. The benevolent would not be more worthy of reward for good deeds than the sinner, which is the belief of the idol worshippers.... and the Magians. However, Allah has commanded good by choice and forbidden evil by warning, and He is not disobeyed helplessly, nor obeyed forcefully or freely, and nor does He give man absolute control.'6

5268. ابن نُباتَة : إنّ أميرَ المؤمنينَ عليه السلام عَدَلَ مِن عِندِ حائطٍ مائلٍ إلى‏ حائطٍ آخَرَ ، فقيلَ لَهُ : يا أميرَ المؤمنينَ ، تَفِرُّ مِن قَضاءِ اللَّهِ ؟ ! قالَ : أفِرُّ مِن قَضاءِ اللَّهِ إلى‏ قَدَرِ اللَّهِ عَزَّوجلَّ7

5268. Ibn Nubata narrated, 'The Commander of the Faithful (AS) swerved away from a leaning wall away to another wall, so he was asked, 'O Commander of the Faithful, are you fleeing from the decree of Allah?' He said, 'I flee from the decree of Allah to the destiny of Allah, Mighty and Exalted.'8

Notes

1. كنز العمّال : 28082

2. Kanz al-Ummal, no. 28082

3. كنز العمّال : 633

4. Ibid. no. 633

5. كنز العمّال : 1560

6. Ibid. no. 1560

7. بحار الأنوار : 41 / 2 / 3

8. Bihar al-Anwar, v. 41, p. 2, no. 3

333 - القضاء

333. JUDGMENT (in a Court of Justice)

1534 - أهَمِّيَّةُ موقِعِ القَضاءِ

1534. THE IMPORTANCE OF THE STATUS OF JUDGMENT

( يا دَاوُدُ إِنَّا جَعَلْناكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَى‏ فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ إِنَّ الَّذِينَ يَضِلُّونَ عَنْ سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِما نَسُوا يَوْمَ الْحِسابِ)1

“O David! Indeed We have made you a vicegerent on the earth. So judge between people with justice, and do not follow desire, or it will lead you astray from the way of Allah. Indeed those who stray from the way of Allah there is a severe punishment for them because of their forgetting the Day of Reckoning.” 2

5269. الإمامُ عليٌّ عليه السلام - لِشُرَيحٍ - : يا شُرَيحُ ، قد جَلَستَ مَجلِساً لا يَجلِسُهُ إلّا نَبيٌّ أو وَصيُّ نَبيٍّ أو شَقيٌّ3

5269. Imam Ali (AS) said to Shurayh, 'O Shurayh, you are sitting on a seat that only the likes of prophets, successors of prophets or wretched people sit on.'4

5270. الإمامُ عليٌّ عليه السلام - مِن كتابٍ كَتَبَهُ للأشتَرِ لَمّا وَلّاهُ على‏ مِصرَ - : ثُمّ اختَرْ لِلحُكمِ بينَ الناسِ أفضَلَ رَعِيَّتِكَ في نَفسِكَ ، ممَّن لا تَضيقُ بهِ الاُمورُ ، ولا تُمَحِّكُهُ الخُصومُ ، ولا يَتَمادى‏ في الزَّلَّةِ ، ولايَحصَرُ مِنَ الفَي‏ءِ إلَى الحَقِّ إذا عَرَفَهُ ، ولا تُشرِفُ نَفسُهُ على‏ طَمَعٍ ، ولا يَكتَفي بأدنى‏ فَهمٍ دونَ أقصاهُ ، وأوقَفَهُم في الشُّبُهاتِ ، وآخَذَهُم بالحُجَجِ وأقَلَّهُم تَبَرُّماً بمُراجَعَةِ الخَصمِ ، وأصبَرَهُم على‏ تَكشُّفِ الاُمورِ ، وأصرَمَهُم عِند اتِّضاحِ الحُكمِ ، مِمّن لا يَزدَهيهِ إطراءٌ ، ولا يَستَميلُهُ إغراءٌ ، واُولئكَ قَليلٌ ، ثُمّ أكثِر تَعاهُدَ (تَعهُّدَ) قَضائهِ5

5270. Imam Ali (AS), in a letter he wrote to al-Ashtar when he made him governor of Egypt, said, '...Then choose for judgment between people the best of your subjects, who are of excellent character and high caliber and for whom no issue or case is hard. They must not lose their temper, disputes should not let him fall astray they should not exceed in their mistakes, and when the truth is made clear to them they should not hesitate to accept it [change their verdict]. They should not lean towards greed. They should not satisfy themselves with the lowest of understanding over the highest, they must be more precautious than anyone else in doubtful and ambiguous matters. They must attach the greatest importance to reasoning, arguments and proofs. They must exhibit the least annoyance at seeing the opponent, be the most patient in scanning details, and most serious in the issuing of a verdict when the matter is clear. The praisings of people should not deceive them. They should not be misled by flattery, but unfortunately such people are few. After you have selected such men to act as your judges, make it a point to go through some of their judgments and to check their proceedings.'6

5271. الإمامُ الصّادقُ عليه السلام : اتَّقُوا الحُكومَةَ ؛ فإنَّ الحُكومَةَ إنّما هي لِلإمامِ العالِمِ بالقَضاءِ ، العادِلِ في المُسلمينَ ، لِنَبيٍّ أو وَصيِّ نبيٍّ7

5271. Imam al-Sadiq (AS) said, 'Beware of governance, for verily governance is for the leader who is knowledgeable about judgment, just among the Muslims, and for a prophet or the successor of a prophet.'8

Notes

1. ص : 26

2. Quran 38 :26

3. الكافي : 7 / 406 / 2

4. al-Kafi, v. 7, p. 406, no. 2

5. نهج البلاغة : الكتاب 53

6. Nahj al-Balagha, Letter 52

7. الكافي : 7 / 406 / 1

8. al-Kafi, v. 7, p. 406, no. 1

1535 - التَّحاكُمُ إلَى الطّاغوتِ‏

1535. BRINGING A CASE FOR JUDGMENT BEFORE A TYRANT

( أَلَمْ تَرَ إلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِما أُنْزِلَ إِلَيْكَ وَما أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحاكَمُوا إلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ)1

“Have you not regarded those who claim that they believe in what has been sent down to you, and what was sent down before you? They desire to seek the judgment of the Rebel, though they were commanded to defy it.” 2

5272. الإمامُ الصّادقُ عليه السلام - في تَحاكُمِ رَجلَينِ مِن أصحابِهِ إلَى الطاغوتِ وبينَهُما مُنازَعَةٌ في دَينٍ أو مِيراثٍ - : مَن تَحاكَمَ إلَى الطاغوتِ فَحُكِمَ لَهُ فإنّما يَأخُذُ سُحتاً وإن كانَ حَقُّهُ ثابِتاً لَهُ ، لأ نّهُ أخَذَ بحُكمِ الطاغوتِ ، وقد أمَرَ اللَّهُ أن يَكفُرَ بهِ3

5272. Imam al-Sadiq (AS), with regard to two of his companions who went to be judged before a tyrant in a dispute they had about a loan or inheritance, said, 'Whoever goes to be judged before a tyrant and he judges in favour of one of them, whatever he is compensated is unlawful, even if it was rightfully his, because he took it by judgment of a tyrant when Allah has ordered him to reject the tyrant.'4

5273. الإمامُ الصّادقُ عليه السلام : إيّاكُم أن يُحاكِمَ بعضُكُم بَعضاً إلى‏ أهلِ الجَورِ ، ولكنِ انظُرُوا إلى‏ رجُلٍ مِنكُم يَعلَمُ شيئاً مِن قَضايانا فاجعَلُوهُ بينَكُم، فإنّي قد جَعَلتُهُ قاضيَاً فتَحاكَمُوا إلَيهِ5

5273. Imam al-Sadiq (AS) said, 'Beware of seeking judgment amongst yourselves from oppressors. Rather, try to find a person among you who has some knowledge about our legal edicts and make him judge between you, for I have made such a person [with these qualifications] a judge, so seek judgment from him.'6

Notes

1. النساء : 60

2. Quran 4 :60

3. الكافي : 7 / 412 / 5

4. al-Kafi, v. 7, p. 412, no. 5

5. كتاب من لا يحضره الفقيه : 3 / 2 / 3216

6. al-Faqih, v. 3, p. 2, no. 3216

1536 - خُطورَةُ عَمَلِ القَضاءِ

1536. THE DANGER IN THE OCCUPATION OF A JUDGE

5274. رَسولُ اللَّه صلى اللَّه عليه وآله : مَن جُعِلَ قاضياً فَقَد ذُبِحَ بغيرِ سِكِّينٍ فقيلَ : يا رسولَ اللَّهِ ، وما الذَّبحُ ؟ قالَ : نارُ جهنَّمَ1

5274. The Prophet (SAWA) said, 'Whoever has been [wrongfully] appointed judge has been slaughtered without a knife.' He was asked, 'O Messenger of Allah, and what is meant by slaughtering?' He said, 'The Fire of Hell.'2

5275. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ القاضيَ العَدلَ لَيُجاءُ بهِ يَومَ القِيامَةِ فَيَلقَى‏ مِن شِدَّةِ الحِسابِ ما يَتَمَنّى‏ أن لا يكونَ قَضى‏ بينَ اثنَينِ في تَمرَةٍ قَطُّ3

5275. The Prophet (SAWA) said, 'The just judge will be brought forward on the Day of Judgment and will be judged so severely that he will wish that he never judged between two people for so much as a date.'4

5276. الإمامُ الصّادقُ عليه السلام : إنَّ النَّواويسَ‏5 شَكَت إلَى اللَّهِ عَزَّوجلَّ شِدَّةَ حَرِّها ، فقالَ لَها عَزَّوجلَّ : اسكُتي ؛ فإنَّ مَواضِعَ القُضاةِ أشَدُّ حَرّاً مِنكِ !6

5276. Imam al-Sadiq (AS) said, 'The Nawawis [a place in Hell] complained to Allah about the severity of the heat within them, so He said to them, 'Quiet! For the resting place of the judges is more severe in heat than yours!'7

Notes

1. مستدرك الوسائل : 17 / 243 / 21233

2. Mustadrak al-Wasa`il, v. 17, p. 243, no. 21233

3. كنز العمّال : 14988

4. Kanz al-Ummal, no. 14988

5. موضع في جهنّم

6. كتاب من لا يحضره الفقيه : 3 / 6 / 3226

7. al-Faqih, v. 3, p. 6, no. 3226

1537 - طَلَبُ القَضاءِ

1537. SEEKING JUDGMENT

5277. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَنِ ابتَغى‏ القَضاءَ وسَألَ فيهِ الشُّفَعاءَ وُكِلَ إلى‏ نفسِهِ ، ومَن اُكرِهَ علَيهِ أنزَلَ اللَّهُ علَيهِ مَلَكاً يُسَدِّدُهُ1

5277. The Prophet (SAWA) said, 'Whoever seeks to be a judge and asks the mediators will be left to himself, and whoever is forced in doing so, Allah will bring down to him an angel to protect him.'2

5278. الإمامُ الصّادقُ عليه السلام : لا يَطمَعَنَّ قَليلُ الفِقهِ في القَضاءِ3

5278. Imam al-Sadiq (AS) said, 'A person of little legal knowledge should not desire to be a judge.'4

Notes

1. كنز العمّال: 14994

2. Kanz al-Ummal, no. 14994

3. بحار الأنوار : 104 / 264 / 5

4. Bihar al-Anwar, v. 104, p. 264, no. 5

1538 - آدابُ القَضاءِ

1538. THE ETIQUETTE OF JUDGING

أ - المُواساةُ بينَ الخُصومِ :

a. Equity Between Opposing Plaintiffs

5279. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَنِ ابتُلِيَ بالقَضاءِ بينَ المُسلمينَ فَلْيَعدِلْ بَينَهُم في لَحظِهِ وإشارَتِهِ ومَقعدِهِ ومَجلِسِهِ1

5279. The Prophet (SAWA) said, 'Whoever is stricken with having to judge between Muslims must do so with fairness, in his glance, his indications, his sitting, and his gatherings.'2

5280. الإمامُ عليٌّ عليه السلام - لِشُرَيحٍ - : ثُمّ واسِ بينَ المسلمينَ بوَجهِكَ ومَنطِقِكَ ومَجلِسِكَ ، حتّى‏ لا يَطمَعَ قَريبُكَ في حَيفِكَ ، ولا يَيأسَ عَدُوُّكَ مِن عَدلِكَ3

5280. Imam Ali (AS), speaking to Shurayh said, '...And act with equity between the Muslims with your face, speech, and sitting, in order that those who are close to you will not hope for bias from you, nor will your enemies despair of your justice.'4

ب - أن لا يَعلُوَ كلامُهُ كلامَ الخصمِ :

b. The Judge Should Not Raise His Voice over the Plaintiff's

5281. الإمامُ عليٌّ عليه السلام - لأبي الأسوَدِ الدُّؤَليِّ لمّا سَألَهُ عن عِلّةِ عَزلِهِ عنِ القَضاءِ وهُو لم يَخُنْ ولم يَجنِ - : إنّي رَأيتُ كلامَكَ يَعلُو على‏ كلامِ الخَصمِ5

5281. Imam Ali, speaking to Abu al-Aswad al-Du?ali when he asked the Imam about the reason why he was discharged from being a judge, when he had neither been treacherous nor committed a crime, replied, 'I saw that your voice was raised above the voice of your plaintiff's.'6

ج - أنْ لا يَتَضَجَّرَ في مجلسِ القضاءِ :

c. Not Becoming Irritated

5282. الإمامُ عليٌّ عليه السلام - لِشُرَيحٍ - : إيّاكَ والتَّضَجُّرَ والتَّأذِّيَ في مَجلِسِ القَضاءِ ، الذي أوجَبَ اللَّهُ فيهِ الأجرَ ، ويُحسِنُ فيهِ الذُّخرَ لِمَن قَضى‏ بالحَقِّ7

5282. Imam Ali (AS) said to Shurayh, 'Beware of becoming bored and irritated in the court of justice, wherein Allah has prescribed a reward and for which there will be good provision for he who judges honestly.'8

د - أن لا يَقضيَ قبلَ سماعِ كلامِ الخَصمَينِ معاً :

d. Not Passing Judgment before Listening to Both Sides

5283. رسولُ اللَّه صلى اللَّه عليه وآله - لِعَليٍّ عليه السلام - : إذا تَقاضى‏ إلَيكَ رَجُلانِ فلا تَقضِ لِلأوّلِ حتّى‏ تَسمَعَ مِن الآخَرِ ؛ فإنّكَ إذا فَعلتَ ذلكَ تَبَيَّنَ لكَ القَضاءُ

قالَ عليٌّ عليه السلام : فما زِلتُ بَعدَها قاضياً ، وقالَ لَهُ النبيُّ صلى اللَّه عليه وآله : اللّهُمَّ فَهِّمْهُ القَضاءَ9

5283. The Prophet (SAWA) said to Imam Ali (AS), 'When two people bring a case against each other before you to be judged, do not judge the first before you hear out the second. If you adhere to this, judging will become clear for you.' Imam Ali (AS) said, 'And after that I continued to be a judge.' The Prophet (SAWA) said [supplicating for him], 'O Allah, make him understand judgment.'10

ه - عَدَمُ القَضاءِ في الغَضَبِ :

e. Not Passing Judgment While Angry

5284. الإمامُ عليٌّ عليه السلام - لِشُرَيحٍ - : لا تُسارَّ أحَداً في مَجلِسِكَ ، وإن غَضِبتَ فَقُمْ ، فلا تَقضِيَنَّ فأنتَ غَضبانُ11

5284. Imam Ali (AS), said to Shurayh, 'Do not whisper to anyone in your court, and if you get angry leave, and do not judge whilst you are angry.'12

و - أن لا يَقضيَ وهو مُثقَلٌ بالنَّومِ :

f. Not Passing Judgment Whilst Being Overcome by Sleep

5285. دعائم الإسلام : نَهى‏ رسولُ اللَّهِ صلى اللَّه عليه وآله أن يَقضيَ القاضي وهُو غَضبانُ أو جائعٌ أو ناعِسٌ13

5285. Daa'im al-Islam: 'The Prophet (SAWA) forbade for a judge to pass judgment whilst being angry, hungry or tired.'14

ز - أن لا يَقضيَ وهو جُوعانُ أو عَطشانُ :

g. Not Passing Judgment While Hungry or Thirsty

5286. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا يَقضِي القاضِي بَينَ إثنَينِ إلّا وهُوَ شَبعان رَيّان15

5286. The Prophet (SAWA) said, The judge should not pass judgment between two people unless he is satiated with food and water.'16

5287. الإمامُ عليٌّ عليه السلام - لِشُرَيحٍ - : ولا تَقعُدَنَّ في مَجلِسِ القَضاءِ حتّى‏ تَطعَمَ17

5287. Imam Ali (AS), said to Shurayh, 'Do not sit in a session of justice until you have eaten.'18

ح - أن لا يُضيفَ أحدَ الخَصمَينِ :

h. Not Hosting Any of the Plaintiffs as a Guest

5288. الإمامُ الصّادقُ عليه السلام : إنَّ رجُلاً نَزَلَ بأميرِ المؤمنينَ عليه السلام فمَكَثَ عِندَهُ أيّاماً ، ثُمّ تَقَدَّمَ إلَيهِ في خُصومَةٍ لم يَذكُرْها لأميرِ المؤمنينَ عليه السلام ، فقالَ لَهُ : أخَصمٌ أنتَ ؟ قالَ : نَعَم ، قالَ : تَحَوَّلْ عنّا ، إنَّ رسولَ اللَّهِ صلى اللَّه عليه وآله نَهى‏ أن يُضافَ الخَصمُ إلّا ومَعهُ خَصمُهُ19

5288. Imam al-Sadiq (AS) narrated, 'A person was a guest of the Commander of the Faithful (AS) and stayed with him for some days. He then presented him with a prior dispute that he had not mentioned to him (AS). The Imam said to him, 'Are you making a formal complaint?' He said, 'Yes.' The Imam said, 'Transfer from us [from our house], for the Messenger of Allah (SAWA) forbade the hosting of a plaintiff [for whom one is judge] unless the rival plaintiff is also with him.'20

ط - أن لا يُلَقِّنَ الشُّهودَ :

i. Not Suborning the Witnesses

5289. مستدرك الوسائل : إنّ رسولَ اللَّهِ صلى اللَّه عليه وآله نَهى‏ أن يُحابِيَ القاضي أحَدَ الخَصمَينِ بكَثرَةِ النَّظَرِ وحُضورِ الذِّهنِ ، ونَهى‏ عَن تَلقينِ الشُّهودِ21

5289. It is narrated in Mustadrak al-Wasa?il: The Prophet (SAWA) forbade the judge to favour one of the plaintiffs [over the other] by looking at him too much or paying more attention to him, and he also forbade suborning witnesses.'22

Notes

1. كنز العمّال : 15032

2. Kanz al-Ummal, no. 15032

3. وسائل الشيعة : 18 / 155 / 1

4. Wasa?il al-Shia, v. 18, p. 155, no. 1

5. عوالي اللآلي : 2 / 343 / 5

6. Awali al-La'ali, v. 2, p. 343, no. 5

7. الكافي : 7 / 413 / 1

8. al-Kafi, v. 7, p. 413, no. 1

9. كتاب من لا يحضره الفقيه : 3 / 13 / 3238

10. al-Faqih, v. 3, p. 13, no. 3238

11. الكافي : 7 / 413 / 5

12. al-Kafi, v. 7, p. 413, no. 5

13. دعائم الإسلام : 2 / 537 / 1907

14. Daa'im al-Islam, v. 2 p. 537, no. 1907

15. كنز العمّال : 15040

16. Kanz al-Ummal, no. 15040

17. الكافي : 7 / 413 / 1

18. al-Kafi, v. 7, p. 413, no. 1

19. الكافي : 7 / 413 / 4

20. Ibid. v. 7, p. 413, no. 4

21. مستدرك الوسائل : 17 / 350 / 21549

22. Mustadrak al-Wasa?il, v. 17, p. 350, no. 21549

1539 - مَن يُسَدِّدُهُ اللَّهُ مِن القُضاةِ

1539. THE JUDGES WHOSE MISTAKES ALLAH REMEDIES

5290. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما مِن قاضٍ مِن قُضاةِ المُسلمينَ إلّا ومَعهُ مَلَكانِ يُسَدِّدانِهِ إلَى الحَقِّ مالَم يُرِدْ غيرَهُ ، فإذا أرادَ غيرَهُ وجارَ مُتَعمِّداً تَبَرَّأَ مِنهُ المَلَكانِ ووَكَلاهُ إلى‏ نفسِهِ1

5290. The Prophet (SAWA) said, 'There is no Muslim judge who does not have two angels guiding him to the truth as long as he does not seek other than this [i.e. the truth]. If he does want other than the truth and intentionally gives wrong edicts, the two angels disown him and entrust him to his own [base] self.'2

5291. الإمامُ عليٌّ عليه السلام : يَدُ اللَّهِ فوقَ رَأسِ الحاكِمِ تُرَفرِفُ بالرَّحمَةِ ، فإذا حافَ وَكَلَهُ اللَّهُ إلى‏ نفسِهِ3

5291. Imam Ali (AS) said, 'The Hand of Allah hovers above the head of the judge with mercy. If he gives unjust rulings, Allah entrusts him to his own self.'4

Notes

1. كنز العمّال : 14993

2. Kanz al-Ummal, no. 14993

3. الكافي : 7 / 410 / 1

4. al-Kafi, v. 7, p. 410, no. 1

1540 - أصنافُ القُضاةِ

1540. TYPES OF JUDGES

5292. الإمامُ الصّادقُ عليه السلام : القُضاةُ أربَعةٌ : ثلاثةٌ في النارِ وواحِدٌ في الجَنَّةِ : رجُلٌ قَضى‏ بجَورٍ وهُو يَعلَمُ فهُو في النارِ ، ورَجُلٌ قَضى‏ بجَورٍ وهو لا يَعلَمُ فهُو في النارِ ، ورجلٌ قَضى‏ بالحَقِّ وهُو لا يَعلَمُ فهُو في النارِ ، ورجُلٌ قَضى‏ بالحَقِّ وهو يَعلَمُ فهُو في الجَنَّةِ1

5292. Imam al-Sadiq (AS) said, 'Judges are of four types, three of them are in the Hellfire, and one in Heaven: a person who knowingly judges wrongfully is in the Hellfire; a person who unknowingly judges wrongfully is in the Hellfire; a person who unknowingly judges with truth is in the Hellfire; and a person who knowingly judges with truth is in Heaven.'2

Notes

1. الكافي : 7 / 407 / 1

2. Ibid. v. 7, p. 407, no. 1

1541 - قُضاةُ الحقّ‏

1541. JUST JUDGES

5293. الإمامُ عليٌّ عليه السلام : أعدَلُ الخَلقِ أقضاهُم بِالحَقِّ1

5293. Imam Ali (AS) said, 'The most just of creation is he who is the most best in judging according to the truth.'2

5294. الإمامُ عليٌّ عليه السلام : خَيرُ النّاسِ قُضاةُ الحَقِّ3

5294. Imam Ali (AS) said, 'The best of people are the judges of truth.'4

Notes

1. غرر الحكم : 3014

2. Ghurar al-Hikam, no. 3014

3. بحار الأنوار : 104 / 266 / 20

4. Bihar al-Anwar, v. 104, p. 266, no. 20

1542 - القَضاءُ بِالبَيِّنَةِ

1542. JUDGING WITH CLEAR EVIDENCE

5295. رسولَ اللَّهِ صلى اللَّه عليه وآله - لمّا اختصم إليه رَجلانِ في مَواريثَ وأشياءَ قد دَرَسَتْ - : لعلَّ بعضَكُم أن يكونَ ألحَنَ بحُجَّتِهِ مِن بَعضٍ ، فَمَن قَضَيتُ لَهُ بشي‏ءٍ مِن حَقِّ أخيهِ فإنّما أقطَعُ لَهُ قِطعَةً مِن النارِ ، فقالَ لَهُ كُلُّ واحِدٍ مِن الرَّجُلَينِ : يا رسولَ اللَّهِ ، حَقّي هذا لِصاحبي ؟ فقالَ : ولكنِ اذهَبا فَتَوَخَّيا ثُمّ اسْتَهِما ثُمّ ليُحَلِّلْ كلُّ واحِدٍ مِنكُما صاحِبَهُ1

5295. The Prophet (SAWA) said to two men when they came to him with a dispute about the inheritance and things that had became effaced, 'One of you might be more agile in his evidence than the other. So if I was to judge something in his favour that was [actually] from the right of his brother, then I am giving him a part of Hell.' Each of the two men asked him, 'O Messenger of Allah, does this right of mine belong to my companion?' He replied, '[No], But go and become brothers and have compassion, and each of you should forgive the other.'2

5296. رسولُ اللَّهِ صلى اللَّه عليه وآله - لامرء القيس وقد اختصم هو ورجل في أرض - : ألكَ بَيِّنَةٌ ؟ قالَ : لا، قالَ : فَيَمِّنْهُ ، قالَ : إذَن واللَّهِ يَذهَبُ بأرضي ! قالَ : إن ذَهَبَ بأرضِكَ بيَمينِهِ كانَ ممَّن لا يَنظُرُ اللَّهُ إلَيهِ يَومَ القِيامَةِ ولا يُزَكِّيهِ ولَهُ عَذابٌ أليمٌ قالَ : فَفَزِعَ الرجُلُ وَرَدَّها إلَيهِ3

5296. The Prophet (SAWA), speaking to Imri? al-Qays who was in a dispute with another person about a piece of land, said, 'Do you have evidence?' He said, 'No'. The Prophet said, 'Then make him swear [by Allah].' He said, 'In that case, by Allah he will take my land!' The Prophet said, 'If by falsely swearing this person takes the land, he will be among those whom Allah will not look at on the Day of Judgment and He will not purify him, and he will be severely punished.' He said, 'The person became frightened as a result and returned the land to him.'4

5297. الإمامُ عليٌّ عليه السلام : خَمسَةُ أشياءَ يَجِبُ علَى القاضي الأخْذُ فيها بظاهِرِ الحُكمِ : الوِلايَةُ والمَناكِحُ والمَواريثُ والذَّبايحُ والشَّهاداتُ ، إذا كانَ ظاهرُ الشُّهودِ مَأموناً جازَت شَهادَتُهُم ولا يَسألُ عن باطِنِهم5

5297. Imam Ali (AS) said, 'There are five things a judge must accept at face value: guardianship, marriage, inheritance, slaughtering, and witnessings. If the witness appears trustworthy, their testimony is permitted, and they should not be asked about their inner aspects.'6

5298. الإمامُ الصّادقُ عليه السلام : إذا قامَ قائمُ آلِ محمّدٍ - علَيهِ وعلَيهِمُ السلامُ - حَكَمَ بينَ الناسِ بحُكمِ داودَ ، لا يَحتاجُ إلى‏ بَيِّنةٍ ، يُلهِمُهُ اللَّهُ تعالى‏ فَيَحكُمُ بعِلمِهِ7

5298. Imam al-Sadiq (AS) said, 'When al-Qaim [the one who will rise] from the household of Muhammad [i.e. the Mahdi] reappears - peace be upon him and them - he will judge among people as the the judging of Prophet David (AS). He will not need evidence as Allah, most High, will inspire into him and he will judge with his knowledge.'8

Notes

1. معاني الأخبار : 279

2. Maani al-Akhbar, p. 279

3. تنبيه الخواطر : 2 / 171

4. Tanbih al-Khawatir, v. 2, p. 171

5. الخصال : 311 / 88

6. al-Khisal, p. 311, no. 88

7. بحار الأنوار : 14 / 14 / 23

8. Bihar al-Anwar, v. 14, p. 14, no. 23

1543 - قَولُ الإمامِ : أما إنَّها حُكومَةٌ !

1543. THE SAYING OF Imam Ali: 'THIS IS INDEED LIKE A COURT OF JUSTICE'

5299. الإمامُ الصّادقُ عليه السلام: إنَّ أميرَ المؤمنينَ عليه السلام ألقَى صِبيانُ الكُتّابِ ألواحَهُم بينَ يدَيهِ لِيُخَيِّرَ بينَهُم ، فقالَ : أما إنّها حُكومَةٌ ! والجَورُ فيها كالجَورِ في الحُكمِ ! أبلِغُوا مُعَلِّمَكُم إن ضَرَبَكُم فَوقَ ثلاثِ ضَرَباتٍ في الأدَبِ اقتُصَّ مِنهُ1

5299. Imam al-Sadiq (AS) narrated, 'Verily, the Commander of the Faithful (AS) made the school children put their writing tablets in front of him so as to choose from them, so he exclaimed, 'This is indeed like a court of justice, and injustice here is like injustice in a verdict! Inform your teacher that if he was to hit you more than three hits for discipline, he will be penalized.'2

Notes

1. وسائل الشيعة : 18 / 582 / 2

2. Wasa?il al-Shia, v. 18, p. 582, no. 2

334 - القلب‏

334. THE HEART

1544 - القَلبُ‏

1544. THE HEART

5300. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ للَّهِ تعالى‏ في الأرضِ أوانِيَ ، ألا وهِي القُلوبُ ، فَأحَبُّها إلَى اللَّهِ ، أرَقُّها وأصفاها وأصلَبُها ؛ أرقُّها للإخوانِ، وأصفاها مِن الذُّنوبِ ، وأصلَبُها في ذاتِ اللَّهِ1

5300. The Prophet (SAWA) said, 'Allah, most High, has receptacles on the earth, and verily they are the hearts. The most beloved of hearts to Allah are the softest ones, the purest ones, and the firmest ones: those that are the softest to their brothers, those that are the most pure from sins, and those that are the firmest in the path of Allah.'2

5301. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ اللَّهَ تباركَ وتعالى‏ لا يَنظُرُ إلى‏ صُوَرِكُم ولا إلى‏ أموالِكُم ولكنْ يَنظُرُ إلى‏ قُلوبِكُم وأعمالِكُم3

5301. The Prophet (SAWA) said, 'Allah Almighty does not look at your appearances, nor at your possessions, rather he looks at your hearts and actions.'4

5302. الإمامُ عليٌّ عليه السلام : القلبُ مُصحَفُ البَصَرِ5

5302. Imam Ali (AS) said, 'The heart is the book of the sight.'6

5303. الإمامُ عليٌّ عليه السلام : إنَّ هذهِ القُلوبَ أوعِيَةٌ ، فخَيرُها أوعاها7

5303. Imam Ali (AS) said, 'Verily these hearts are receptacles, and the best of them are the most receptive.'8

5304. الإمامُ الصّادقُ عليه السلام : مَوضِعُ العَقلِ الدِّماغُ ، والقَسوَةُ والرِّقَّةُ في القلبِ9

5304. Imam al-Sadiq (AS) said, 'The place of the intellect is the brain, and the place of cruelty and softness is in the heart.'10

5305. الإمامُ الصّادقُ عليه السلام : إنَّ مَنزِلَةَ القلبِ مِن الجَسَدِ بمَنزِلَةِ الإمامِ مِن الناسِ11

5305. Imam al-Sadiq (AS) said, 'The status of the heart to the body is the same as that of a leader among people.'12

5306. الإمامُ الجوادُ عليه السلام : القَصدُ إلَى اللَّهِ تعالى‏ بالقُلوبِ أبلَغُ مِن إتعابِ الجَوارحِ بالأعمالِ13

5306. Imam al-Jawad (AS) said, 'Seeking Allah with the hearts is more effective than tiring the limbs with actions.'14

Notes

1. كنز العمّال : 1225

2. Kanz al-Ummal, no. 1225

3. الأمالي للطوسي : 536 / 1162

4. Amali al-Tusi, p. 536, no. 1162

5. نهج البلاغة : الحكمة 409

6. Nahj al-Balagha, Saying 409

7. نهج البلاغة : الحكمة 147

8. Ibid. Saying 147

9. تحف العقول : 371

10. Tuhaf al-Uqul, p. 371

11. علل الشرائع : 109 / 8

12. Ilal al-Sharai, p. 109, no. 8

13. الدّرة الباهرة : 39

14. al-Durra al-Bahira, p. 39