soldiers of the mind v2_2

Soldiers of the Mind

Contents Good ........................................................................................................................................................ 2

Evil ....................................................................................................................................................... 8

Disbelief ................................................................................................................................................ 10

Faith ...................................................................................................................................................... 11

Hope Vs Despair .................................................................................................................................... 26

Doubt .................................................................................................................................................... 27

Remembrance ....................................................................................................................................... 29

Anger ..................................................................................................................................................... 38

Arrogance .............................................................................................................................................. 41

Affliction ................................................................................................................................................ 46

Aggressive ............................................................................................................................................. 49

Cleanliness ............................................................................................................................................ 51

Concealment ......................................................................................................................................... 53

Contentment ......................................................................................................................................... 55

Comfort ................................................................................................................................................. 58

Desire .................................................................................................................................................... 59

Covenant ............................................................................................................................................... 66

Truth ...................................................................................................................................................... 68

Falsehood .............................................................................................................................................. 72

Fairness ................................................................................................................................................. 73

Expectation ........................................................................................................................................... 76

Loyalty ................................................................................................................................................... 80

Foolishness ............................................................................................................................................ 81

Fasting ................................................................................................................................................... 84

Greed .................................................................................................................................................... 87

Ignorance .............................................................................................................................................. 91

Justice .................................................................................................................................................... 96

Knowledge ............................................................................................................................................ 98

Laziness ............................................................................................................................................... 122

Obedience ........................................................................................................................................... 123

Patience .............................................................................................................................................. 125

Pride .................................................................................................................................................... 131

Poverty ................................................................................................................................................ 133

Repentance ......................................................................................................................................... 145

Seeking forgiveness ............................................................................................................................. 151

Self-restraint ....................................................................................................................................... 153

Sorrow ................................................................................................................................................. 156

Sincerity .............................................................................................................................................. 160

Truthfulness ........................................................................................................................................ 164

Thinking ............................................................................................................................................... 167

Insight .................................................................................................................................................. 169

Prayer .................................................................................................................................................. 170

Silence ................................................................................................................................................. 181

Vitality ................................................................................................................................................. 183

Remembrance ..................................................................................................................................... 185

Injustice ............................................................................................................................................... 194

Invocation ........................................................................................................................................... 195

Protective (honour of believers) ......................................................................................................... 197

Unmasking (fault finding).................................................................................................................... 197

Kindness to Parents opposing rudeness to parents............................................................................ 200

Good

GOOD

الخير

Good

د خريا ( : صلي الل عليهه و آلههه ) ـ رسول الله 1 ك أن يصه . من يزرع خريا يوشه

1– The Prophet (SAWA) said, ‘The one who sows good is bound to reap good.’[Bihar al-Anwar, v. 77, p. 76, no. 3]

. فهعل اخلريه ذخرية باقهية ، وثرة زاكهية : ( عليهه السالم )ـ اإلمام علي 2

2– Imam Ali (AS) said, ‘A good action is an ever-remaining store and a pure

yield.’[Ghurar al-Hikam, no. 6545]

. ة غارهس شجرةه اخلريه يتنيها أحلى ثر ( : عليهه السالم )ـ اإلمام علي 3

3– Imam Ali (AS) said, ‘The one who plants the tree of goodness will reap the sweetest fruit.’[Ghurar al-Hikam,. no. 6442]

ه بدأ( : عليهه السالم )ـ اإلمام علي 4 . من فعل اخلري فبهنـفسه

4– Imam Ali (AS) said, ‘The one who does good will be the first to reap its result.’[Ghurar al-Hikam,. no. 8177]

. الشر فهعله مهن اخلري أسهل ( : عليهه السالم )ـ اإلمام علي 5

5– Imam Ali (AS) said, ‘A good action is easier [to do] than a bad one.’[Ghurar al-Hikam,. no. 1199]

عالخير جوام

Actions encompassed by Goodness

اع اخلريه خشية الله( : صلي الل عليهه و آلههه ) ـ رسول الله 6 . جه

6– The Prophet (SAWA) said, ‘All of goodness lies in the awe of Allah.’[Tanbih al-Khawatir, v. 2, p. 122]

اع اخلريه ( : عليهه السالم )ـ اإلمام علي 7 مه : ثالث هن جه لة الرحه . إسداء النـعمه ، ورهعاية الذممه ، وصه

7– Imam Ali (AS) said, ‘Three things sum up all of goodness: bestowing of favours, maintaining covenants and pacts, and strengthening blood-kinship.’[Ghurar al-Hikam, no. 4675]

اع اخلريه يف العمله مبا يبقى ، واالستههانةه مبا يفىن( : عليهه السالم )ـ اإلمام علي 8 . جه

8– Imam Ali (AS) said, ‘All of goodness is contained in those actions which remain, and in contempt for all that is transient.’[Ghurar al-Hikam,. no. 4735]

واالةه يف الله( : عليهه السالم )ـ اإلمام علي 9اع اخلريه يف امل عاداةه يف الله جه

حبةه يف الله ، وامل

. ، والبـغضه يف الله ، وامل

9– Imam Ali (AS) said, ‘All of goodness is in friendship for the sake of Allah, enmity for the sake of Allah, love for the sake of Allah and hate for the sake of Allah.’[Ghurar al-Hikam,. no. 4781]

. يف قطعه الطمعه عما يف أيدي الناسه رأيت اخلري كله قده اجتمع ( : عليهه السالم )ـ اإلمام زين العابدين 11

10- Imam Zayn al-Abidin (AS) said, ‘I saw goodness in its entirety was summed up in cutting off one’s greed for other people’s possessions.’[Bihar al-Anwar, v. 73, p. 171, no. 10]

يانة اإلنسانه نـفسه ( : عليهه السالم ) ـ اإلمام زين العابدين 11 . اخلري كله صه

11– Imam Zayn al-Abidin (AS) said, ‘Goodness in its entirety is man’s guarding over

himself.’[Tuhaf al-`Uqoul, no. 278]

رة نياواآلخ ماينالب ه خيرالد

How the Good of this World and the Hereafter is Obtained

رةه ( : صلي الل عليهه و آلههه ) ـ رسول الله 12 نيا واآلخه ة : أربع من اعطهيـهن فـقد اعطهي خري الد . بدنا صابهرا ، ولهسانا ذاكهرا ، وقـلبا شاكهرا ، وزوجة صاله

12– The Prophet (SAWA) said, ‘There are four things which when given to someone, they have indeed been given the good of this world and the Hereafter: a persevering body, a remembering tongue, a thankful heart and a righteous wife.’[Mustadrak al-Wasail, v. 2, p. 414, no. 2338]

رةه يف كهتمانه السر ومصادقةه األخياره ( : عليهه السالم )ـ اإلمام علي 13 نيا واآلخه ع خري الد . جه

13– Imam Ali (AS) said, ‘The good of this world and the Hereafter has been brought together in the concealing of secrets and the befriending of good people.’[Bihar al-Anwar, v. 74, p. 178, no. 17]

رةه ، هن ( : عليهه السالم )ـ اإلمام علي 14 نيا واآلخه . الرضا بالقضاءه ، والصرب على البالءه ، والشكر يف الرخاءه : ثالث من كن فيهه فـقد رزهق خري الد

14– Imam Ali (AS) said, ‘There are three things which if one possesses, they have been endowed with the good of this world and the Hereafter. They are: contentment with [Allah’s] decree, patience in the face of tribulation, and thankfulness in times of ease.’[Ghurar al-Hikam, no. 4670]

رةه إال حبسنه خلقههه وحسنه نهيتههه ما أعطى الله( : عليهه السالم )ـ اإلمام علي 15 نيا واآلخه . سبحانه العبد شيئا مهن خريه الد

15– Imam Ali (AS) said, ‘Allah – glory be to Him - does not give His servant any good of this world or the Hereafter except as a result of his good nature and good intention.’[Ghurar al-Hikam,. no. 9670]

رة ( : عليهه السالم )ـ اإلمام علي 16 نيا واآلخه دق حديث ، وأداء أمانة ، وعهفة بطن ، وحسن خلق : أربع من اعطهيـهن فـقد اعطهي خري الد . صه

16– Imam Ali (AS) said, ‘There are four things which when given to someone, they have indeed been given the good of this world and the Hereafter: truthful speech, fulfilment of trust, restraint in [filling] one’s stomach, and a good nature.’[Ghurar al-Hikam,. no. 2142]

تفسيرالخير

Explanation of Good

لمك ، وأن تباههي ال( : عليهه السالم )ـ اإلمام علي 17 ناس بهعبادةه ربك ليـس اخلـري أن يكثـر مالك وولـدك ، ولكـن اخلري أن يكثـر عهلمك ، وأن يـعظم حهدت الله . ، و إن أسأت استـغفرت الله ، فإن أحسنت حه

17– Imam Ali (AS) said, ‘Goodness does not lie in the increase of your wealth and of your progeny, rather goodness lies in the increase of your knowledge, and the heightening of your clemency, and in your vying with other people in the worship of Allah. If you do good then you should praise Allah, but if you commit evil then seek forgiveness from Allah.’[Nahj al-Balagha, Saying 94]

. الشكر مع النعمةه ، والصرب على النازهلةه : اخلري الذي ال شر فيهه ( : عليهه السالم )ـ اإلمام السن 18

18– Imam al-Hasan (AS) said, ‘Absolute goodness that is untainted with evil is being thankful for bounties and having patience in calamity.’[Tuhaf al-Ùqoul, no. 234]

ب عبدخيرا إذاأرادالله

When Allah Wants Good for a Servant

هه إذا أراد الله( : صلي الل عليهه و آلههه ) ـ رسول الله 19 نيا، وبصره بعيوبه نـفسه ده يف الد ينه، وزه . عزوجل بعبد خريا فـقهه يف الد

19– The Prophet (SAWA) said, ‘When Allah wants good for a servant, He makes him proficient in the knowledge of religion, induces him to abstain from the world and gives him insight into his own faults.’[Bihar al-Anwar, v. 77, p. 80, no. 3]

. منامههه بعبـد خيـرا عاتـبـه يف إذا أراد الله( : صلي الل عليهه و آلههه )ـ رسول الله 21

20– The Prophet (SAWA) said, ‘When Allah wants good for a servant, He censures him in his dreams.’[Kanz al-Ùmmal, no. 30765]

ا قبل موتههه ث يـقبهضه عليهه : وما عسله؟ قال : قيل . بعبد خريا عسله إذا أراد الله : ـ ( صلي الل عليهه و آلههه ) ـ رسول الله21 . يفتح له عمال صاله

21– The Prophet (SAWA) said, ‘When Allah wants good for a servant, He sweetens his affairs’, at which he was asked, ‘How does He sweeten affairs?’ The Prophet (SAWA) replied, ‘He opens the way for him to do righteous deeds before his death and causes him to die in the state of doing good.’[Kanz al-Ùmmal, no. 30763]

. بعبد خريا ألمه القناعة ، وأصلح له زوجه إذا أراد الله( : عليهه السالم )ـ اإلمام علي 22

22– Imam Ali (AS) said, ‘When Allah wants good for a servant, He inspires him with contentment and gives him a righteous spouse.’[Ghurar al-Hikam, no. 4115]

أسرع عزوجل إذا أراد بعبد خريا نكت يف قلبههه نكتة بـيضاء ، فجال القلب بطلبه الق ، ث هو إىل أمرهكم إن الله( : عليهه السالم )ـ اإلمام الصادق 23 . مهن الطريه إىل وكرههه

23– Imam al-Sadiq (AS) said, ‘Verily when Allah wants good for a servant, He marks his heart with a white spot so that his heart is occupied with seeking the truth, then He is faster at fulfilling your needs than a bird flying to its nest.’[Bihar al-Anwar, v. 78, p. 292, no. 2]

ب قومخيرا إذاأرادالله

If Allah Wants Good for a Community

ـر إذا أراد الله( : صلي الل عليهه و آلههه ) ـ رسول الله 24 . بقوم خريا أكثـر فـقهاءهم وأقل جهالم ، فإذا تكلم الفقيه وجد أعوانـا، و إذا تكلم اجلـاههل قهه

24– The Prophet (SAWA) said, ‘When Allah wants good for a community, He increases their scholars and decreases their ignorant ones, so when the scholar speaks, he finds supporters, but when the ignorant one speaks, he is defeated.’[Kanz al-Ùmmal, no. 28692]

. تبارك وتعاىل إذا أراد بقوم بقاء أو نـاء رزقـهـم القصـد والعفاف إن الله( : صلي الل عليهه و آلههه )ـ رسول الله 25

25– The Prophet (SAWA) said, ‘Verily when Allah – Blessed and most High – wants a community to remain and thrive, He endows them with aspiration and chastity.’[al-Durr al-Manthur, v. 3, p. 270]

ينه ، ووقـر صغريهم كبريهم ، ورزقـهم الرفق يف م إذا أراد الله( : صلي الل عليهه و آلههه )ـ رسول الله 26 عيشتهههم ، والقصد بأهله بـيت خريا فـقههم يف الدم غري ذلك تـركهم هال . يف نـفقاتههم ، وبصرهم عيوبـهم فيتوبوا مهنها ، و إذا أراد به

26– The Prophet (SAWA) said, ‘When Allah wants good for a household, He makes them proficient in the knowledge of religion, He causes the younger ones from among them to revere the elders, He bestows them with moderation in their livelihood and with economy in their spending, He gives them insight into their faults, thus causing them to repent, and when He wants other than that [i.e. good for them] then He leaves them unattended.’

علىالمبادرة إلىالخيرات الحث

Enjoinment of Hastening to Undertake Good Deeds

زه ، فإنه ال يدري مىت يـغلق عنه ( : صلي الل عليهه و آلههه ) ـ رسول الله 27 . من فتهح له باب خري فـليـنتهه

27– The Prophet (SAWA) said, ‘He for whom a door of goodness is opened must seize the opportunity for verily he does not know when it will close.’[Bihar al-Anwar, v. 77, p. 165, no. 2]

. يهب مهن اخلريه ما يعجل إن الله( : صلي الل عليهه و آلههه )ـ رسول الله 28

28– The Prophet (SAWA) said, ‘Verily Allah loves those good actions which are hastened towards.’[al-Kafi, v. 2, p. 142, no. 4]

. بادهروا بعمله اخلريه قبل أن تشغلوا عنه بغريههه ( : عليهه السالم )ـ اإلمام علي 29

29– Imam Ali (AS) said, ‘Rush to undertake good actions before you are preoccupied with other things.’[al-Khisal, p. 620, no. 10]

. إذا همت خبري فبادهر ، فإنك ال تدري ما يدث : كان أيب يقول ( : عليهه السالم )ـ اإلمام الصادق 31

30– Imam al-Sadiq (AS) said, ‘My father used to say, ‘When you intend to do a good thing, then hasten to undertake it for you do not know what will happen.’[al-Kafi, v. 2, p. 142, no. 3]

خيراالمور

The Best of Matters

. خري االموره عزائمها ، وشر االموره مدثاتا ( : صلي الل عليهه و آلههه ) ـ رسول الله 31

31– The Prophet (SAWA) said, ‘The best of matters are the religious obligations and the worst of them are the innovations.’[al-Ikhtisas, p. 342]

. خرياالموره خريها عاقهبة ( : صلي الل عليهه و آلههه )ـ رسول الله 32

32– The Prophet (SAWA) said, ‘The best of matters are those with the best

outcomes.’[Amali al-Saduq, p. 395, no. 1]

دت عواقهبه ( : عليهه السالم )ـ اإلمام علي 33 ه ، وحه . خري االموره ما سهلت مبادهئه ، وحسنت خواته

33– Imam Ali (AS) said, ‘The best of matters are those that are easy to start, pleasant to finish and whose outcome is praiseworthy.’[Ghurar al-Hikam, no. 5032]

. خري االمورهأوسطها ( : عليهه السالم )ـ اإلمام الكاظم 34

34– Imam al-Kazim (AS) said, ‘The best matters are those of the middle way.’[Bihar al-Anwar, v. 76, p. 292, no. 16]

م نالخير النهيعنتحقير القليل

Prohibition of Contempt for Little Good

نه شيئا ؛ فإن صغريه كبري ، وقليله كثري ( : عليهه السالم )ـ اإلمام علي 35 . افـعلوا اخلري وال تقهروا مه

35– Imam Ali (AS) said, ‘Do good and do not underestimate it at all, for verily a little good is actually a lot and a small amount of it is much.’[Nahj al-Balagha, Saying 422]

. ال تصغر شيئا مهن اخلريه ، فإنك تراه غدا حيث يسرك ( : عليهه السالم )ـ اإلمام الصادق 36

36– Imam al-Sadiq (AS) said, ‘Do not belittle anything that is good, for verily you will see it tomorrow and it will make you happy.’[Bihar al-Anwar, v. 71, p. 182, no. 37]

ميزانالخير والشر

The Criteria for Good and Evil

، فإذا أردت أن تعرهف اخلري فاعمله اخلري تعرهف أهله ، و إذا أر ( : عليهه السالم )ـ اإلمام علي 37 دت أن تعرهف إن اخلري والشر ال يـعرفانه إال بالناسه . الشر فاعمله الشر تعرهف أهله

37– Imam Ali (AS) said, ‘Verily good and evil can only be known through people, so if you want to know good then do good and you will know its people, and if you want to know evil then commit evil and you will know its people.’[Bihar al-Anwar, v. 78, p. 41, no. 26]

فاتأهل الخير ص

The Characteristics of Good People

رةه رقيقة وجوههم، كثريحياؤهم، قليل حقهم ، كثري نـفعهم ، قليل مك : ـ يف حديثه املهعراجه 38 رهم ، الناس مهنهم يف يا أحد ، إن أهل اخلريه وأهل اآلخهههم متعهبني لا ، تنام أعيـنهم وال تنام قلوبـهم ، أعينـهم باكهية، وقلوبـ راحة ، وأنفسهم مهنهم يف تـعب بني ألنفسه إذا . هم ذاكهرة ، كالمهم موزون ، ماسه

. يريدون كثـرة الطعامه ، وال كثرة الكالمه ، وال كثرة اللباسه شيء طرفة عني ، وال ال يشغلهم عنه الله... كتهب الناس مهن الغافهلني كتهبوا مهن الذاكهرين . عهندهم حي قـيوم الناس عهندهم موتى، والله

38– It is narrated in the tradition recounting the Prophet’s Ascension to the Heavens (al-mi`araj) that Allah addresses the Prophet (SAWA) saying, ‘O Ahmad, Verily the good people and the people worthy of a good Hereafter have gentle countenances and much modesty, they possess little foolishness, they are of much benefit and they are seldom deceptive. People are at ease when with them whereas their souls are exhausted on account of them. Their words are balanced, they take account of their

souls and exhaust them [through making them perform good]. Their eyes sleep but their hearts do not, their eyes weep and their hearts are remembering. When people are recorded as being neglectful, they are recorded amongst the remembering ones… Nothing preoccupies them from Allah for a split second. They do not desire much food, neither wish to speak much nor have many clothes. According to them, people are dead and Allah is the Living One, the All-Sustainer.’[Bihar al-Anwar, v. 77, p. 24, no. 6]

ماهوأفضلم نالخير

What is Better Than Goodness

. ليس خبري مهن اخلريه إال ثوابه ( : عليهه السالم )ـ اإلمام علي 39

39– Imam Ali (AS) said, ‘There is nothing better than goodness except its own reward.’[Ghurar al-Hikam, no. 7487]

. أحسن مهن الصدقه قائله ، وخري مهن اخلريه فاعهله ( : عليهه السالم )ـ اإلمام الصادق 41

40– Imam al-Sadiq (AS) said, ‘Better than truthfulness is the one who practices it, and better than good is its doer.’[Amali al-Tusi, p. 223, no. 385]

له ( : عليهه السالم )ـ اإلمام الادي 41 . خري مهن اخلريه فاعهله ، وأجل مهن اجلميله قائله، وأرجح مهن العهلمه حامه

41– Imam al-Hadi (AS) said, ‘Better than good is its doer, more beautiful than beautiful words is the one who says them and weightier than knowledge is the one who carries it.’[Bihar al-Anwar, v. 78, p. 370, no. 4]

قيمةالداللة علىالخير

The Worth of One Who Guides Towards Good

. الدال على اخلريه كفاعهلههه ( : صلي الل عليهه و آلههه ) ـ رسول الله 42

42– The Prophet (SAWA) said, ‘The one who guides towards good is just as its doer.’[Kanz al-`Ummal, no. 16052]

ثل أجره فاعهلههه ( : صلي الل عليهه و آلههه )ـ رسول الله 43 . من دل على خري فله مه

43– The Prophet (SAWA) said, ‘He who guides towards good has the same reward as the one who does it.’[Sahihe Muslim, no. 1893]

Evil

EVIL

م عيارالخير والشر

The Yardstick of Good and Evil

ري بعده النار ، وما شر بهشر بعده اجلنة ، وكل نعيم دون اجلنةه فهو مقور ، وكل ب (: عليهه السالم )ـ اإلمام علي 1 . الء دون الناره عافهية ما خري خبه

1– 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.’[Nahj al-Balagha, Saying 387]

فيه اخلري والشر ، فخذوا نج اخلريه تتدوا ، واصدهفوا عن سته الش إن الله(: عليهه السالم )ـ اإلمام علي 2 دواسبحانه أنزل كهتابا هادهيا بـني . ر تقصه

2– 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.’[Nahj al-Balagha, Sermon 167]

شرم نالشر

Worse than Evil

: ، وخصلتانه ليس فوقـهما مهن الشر شيء والنفع لهعباده الله اإلميان بهالله: فوقـهما مهن الربه شيء خصلتانه ليس (: صلي الل عليهه و آلههه ) ـ رسول الله 3 . والضر لهعهباده الله الشرك بهالله

3– 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.’[Bihar al-Anwar, v. 77, p. 137, no. 2]

ري مهن اخلريه إال ثوابه (: عليهه السالم )ـ اإلمام علي 4 . إنه ليس شيء بهشر مهن الشر إال عهقابه ، وليس شيء خبه

4– 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.’[Nahj al-Balagha, Sermon 114]

نه (: عليهه السالم )ـ اإلمام علي 5 . فاعهل الشر شر مه

5– Imam Ali (AS) said, 'The doer of evil is worse than the evil itself.’[Nahj al-Balagha, Saying 32]

مفاتيحالشرور

The Keys to All Evils

. عزوجل جعل لهلشر أقفاال وجعل مفاتهيح تهلك األقفاله الشراب ، والكذهب شر مهن الشرابه إن الله(: عليهه السالم )ـ اإلمام الباقر 6

6– 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.’[Bihar al-Anwar, v. 72, p. 236, no. 3]

. الغضب مهفتاح كل شر (: عليهه السالم )ـ اإلمام الصادق 7

7– Imam al-Sadiq (AS) said, 'Anger is the key to all evils.’[Bihar al-Anwar, v. 73, p. 263, no. 4]

ماعالشرور ج

The Merging of Evils

اع الشر إال فيها: إن إبليس يطب شياطينه ويقول (: صلي الل عليهه و آلههه ) ـ رسول الله 8 د جه سكهره والنساءه، فإن ال أجه . عليكم باللحمه وامل

8– 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.’[Bihar al-Anwar,v. 62, p. 293]

علىالشر انط باعاإلنسان

Man's Natural Tendency for Evil

. اخلريه وجاههدوا نفوسكم عليهه؛ فإن الشر مطبوع عليهه اإلنسان تكلفوا فهعل (: صلي الل عليهه و آلههه ) ـ رسول الله 9

9– The Prophet (SAWA) said, 'Force yourselves to do good, and exert yourselves therein, for verily evil is something man naturally tends towards.’[Tanbih al-Khawatir, v. 2, p. 120]

. أكرهه نفسك على الفضائله ، فإن الرذائل أنت مطبوع عليها(: عليهه السالم )ـ اإلمام علي 11

10– Imam Ali (AS) said, 'Compel yourself to good virtues, for verily vices are something you have a natural tendency for.’[Ghurar al-Hikam, no. 2477]

Disbelief

Causes of Disbelief

. كل شيء يره اإلقرار والتسليم فهو اإلميان، وكل شيء يره اإلنكار واجلحود فهو الكفر (: عليهه السالم )ـ اإلمام الباقر 1

1– Imam al-Baqir (AS) said, ‘Everything that is drawn by attestation and submission is faith, and anything that is drawn by refusal and denial is disbelief.’[al-Kafi. v. 2, p. 387, no. 15]

. فهو كافهر ( صلي الل عليهه و آلههه )ويف رسولههه من شك يف الله(: عليهه السالم )ـ اإلمام الصادق 2

2– Imam al-Sadiq (AS) said, ‘He who doubts in Allah and His Messenger (SAWA) is a disbeliever.’[al-Kafi. v. 2, p. 386, no. 10]

أدنىالكفر

The Lowest Level of Disbelief

. أدن الكفره أن يسمع الرجل عن أخيهه الكلهمة فـيحفظها عليهه يريد أن يفضحه با، اولئك ال خالق لم (: صلي الل عليهه و آلههه ) ـ رسول الله 3

3– The Prophet (SAWA) said, ‘The lowest level of disbelief is when a man hears something from his fellow brother, memorizing it and desiring to expose him by it. There is no share of blessings for these people.’[Bihar al-Anwar, v. 78, p. 276, no. 112]

. الرغبة، والرهبة، والسخط، والغضب : أركان الكفره أربعة (: صلي الل عليهه و آلههه ) ـ رسول الله 4

4– The Prophet (SAWA) said, ‘There are four pillars of disbelief: desire, fear, discontentment and anger.’[al-Kafi, v. 2, p. 289, no. 2]

الكفر على أربعه دعائم (: عليهه السالم )ـ اإلمام علي 5 ، والشبهة : بنه ، والشك . الفهسق، والغلو

5– Imam Ali (AS) said, ‘Disbelief was built on four pillars: corruption, extremism, doubt and suspicion.’[al-Kafi. v. 2, p. 391, no. 1]

نه : ـ ملا سئل عن أدن اإللاده ـ( عليهه السالم )ـ اإلمام الصادق 6 . الكهرب مه

6– Imam al-Sadiq (AS), when asked about the lowest level of atheism, said, ‘Arrogance is part of it.’[Ma`ani al-Akhbar, p. 394, no. 37]

ث كذب، وإن وعد أخلف، وإن ائتمهن خان ـ( عليهه السالم )ـ اإلمام الصادق 7 نازهله مهن الكفره وليس : ـ ملا سئل عن منزهلةه رجل إن حدههي أدن امل

. بكافهر

7– Imam al-Sadiq (AS), when asked about the status of a person who lies when he speaks, who breaks promises when he makes them, and who betrays trusts when entrusted with them, replied, ‘These are the lowest of the states of disbelief, even though he may not be a disbeliever.’[al-Kafi, v. 2, p. 290, no. 5]

Faith

Faith (Iman) and Islam

. اإلميان إقرار وعمل ، واإلسالم إقرار بال عمل ( : عليهه السالم )ـ اإلمام الباقر 1

1- Imam al-Baqir (AS) said, ‘Faith is to attest and to act, whereas Islam is to attest without action.’[Tuhaf al-`Uqoul, no. 297]

ماءه ( : عليهه السالم )ـ اإلمامه الصادقه 2 وارهيث وحقن الدناكهح وامل

. إن اإلميان ما وقـر يف القلوبه ، واإلسالم ما عليهه امل

2– Imam al-Sadiq (AS) said, ‘Verily faith is that which is embedded in the hearts, whereas Islam is the means by which marriages, inheritances and safeguarding blood take place.’[al-Kafi, v. 2, p. 26, no. 3]

The Reality of Faith

. ليس اإلميان بالتحلي وال بالتمن ، ولكن اإلميان ما خلص يف القلبه وصدقه األعمال ( : صلي الل عليهه و آلههه ) ـ رسول الله 3

3– The Prophet (SAWA) said, ‘Faith is not [acquired] through embellishment or wishing. Rather faith is that which is pure in the heart and is certified by actions.’[Bihar al-Anwar, v. 69, p. 72, no. 26]

. اإلميان معرهفة بالقلبه ، وقول باللسانه ، وعمل باألركانه ( : صلي الل عليهه و آلههه )ـ رسول الله 4

4– The Prophet (SAWA) said, ‘Faith is inner knowledge by means of the heart, attestation with the tongue and action with the limbs.’[Kanz al-`Ummal, no. 2]

. اإلميان ، الصرب والسماحة ( : صلي الل عليهه و آلههه )ـ رسول الله 5

5– The Prophet (SAWA) said, ‘Faith is patience and liberality.’[Ibid. no. 57]

إن لكل شيء حقيقة ، وما بلغ عبد حقيقة اإلميانه حىت يعلم أن ما أصابه ل يكن لهيخطهئه وما ( : صلي الل عليهه و آلههه )ـ رسول الله 6 . أخطأه ل يكن لهيصيبه

6– The Prophet (SAWA) said, ‘Every thing has a reality, and a servant will never reach the reality of faith until he acknowledges that whatever afflicts him would never have missed him and whatever has missed him would never have afflicted him.’[Ibid. no. 12]

، فإذا فعل ذلك فـقده استحق حقيقة ويرضى لله ال يق العبد حقيقة اإلميانه حىت يـغضب لله( : صلي الل عليهه و آلههه )ـ رسول الله 7 . اإلميانه

7– The Prophet (SAWA) said, ‘A servant will never attain the reality of faith until he is angered only for the sake of Allah and is pleased only for Allah. When he does that, he truly becomes deserving of the reality of faith.’[Ibid. no. 99]

. ال يؤمهن عبد حىت يهب للناسه ما يب لهنفسهه مهن اخلريه ( : صلي الل عليهه و آلههه )ـ رسول الله 8

8– The Prophet (SAWA) said, ‘A servant will not have faith until he loves for others the good that he loves for himself.’[Ibid. no. 95]

. اإلميان إخالص العمله ( : عليهه السالم )ـ اإلمام علي 9

9– Imam Ali (AS) said, ‘Faith is sincerity of action.’[Ghurar al-Hikam, no. 873]

. اإلميان صرب يف البالءه ، وشكر يف الرخاءه ( : عليهه السالم )ـ اإلمام علي 11

10– The Prophet (SAWA) said, ‘Faith is patience during calamity, and thanksgiving during ease.’[Ibid. no. 1350]

. رأس اإلميانه الصدق ( : عليهه السالم )ـ اإلمام علي 11

11– The Prophet (SAWA) said, ‘The fountainhead of faith is honesty.’[Ibid. no. 5222]

. سبحانه أوثق مهنه مبا يف يدههه ال يصدق إميان عبد حىت يكون مبا يف يده الله( : عليهه السالم )ـ اإلمام علي 12

12– The Prophet (SAWA) said, ‘A servant’s faith is not true until his confidence in that which rests in Allah’s Hand is more than that which rests in his own hands.’[Bihar al-Anwar, v. 103, p. 37, no. 79]

. إن مهن حقيقةه اإلميانه أن تـؤثهر الق وإن ضرك على الباطله وإن نـفعك ( : عليهه السالم )ـ اإلمام الصادق 13

13– Imam al-Sadiq (AS) said, ‘Verily the reality of faith is for you to prefer right, even if it is to your detriment, over wrong, even if it is to your benefit.’[Ibid. v. 70, p. 106, no. 2]

Faith and Action

.بصاحبههه أحدها إال اإلميان والعمل أخوانه شريكانه يف قـرن ، ال يـقبل الله( : صلي الل عليهه و آلههه ) ـ رسول الله 14

14– The Prophet (SAWA) said, ‘Faith and action are two brothers, bound together with a single rope. Allah will not accept either one without the other.’[Kanz al-`Ummal, no. 59]

ئة على لهسانه سبعني نبيا ، الذين يقولون ( : صلي الل عليهه و آلههه )ـ رسول الله 15 رجه . اإلميان قول بال عمل : لعهنته امل

15– The Prophet (SAWA) said, ‘The murji’a have been cursed by seventy prophets. They are those who say that faith is attestation without action.’[Ibid. no. 637]

. لو كان اإلميان كالما ل يـنزهل فيهه صوم وال صالة وال حالل وال حرام ( : عليهه السالم )ـ اإلمام علي 16

16– Imam Ali (AS) said, ‘If faith was a mere statement, then fasting, prayers, the lawful and the unlawful things would not have been prescribed for it.’[Bihar al-Anwar, v. 69, p. 19, no. 2]

. بـيـنه يف كهتابهه اإلميان عمل كله ، والقول بعض ذلك العمله بهفرض مهن الله( : عليهه السالم )ـ اإلمام الكاظم 17

17– One of the infallibles (AS) said, ‘Faith is all action, and the statement is but part of the action that Allah has made mandatory, which He has explained in His Book.’[al-Kafi, v. 2, p. 38, no. 7]

Faith and Sins

.إحسان ال يرهج املؤمن من إميانههه ذنب ، كما ال يرهج الكافهر مهن كفرههه ( : صلي الل عليهه و آلههه ) ـ رسول الله 18

18– The Prophet (SAWA) said, ‘A sin cannot expel the faithful person from his faith, just as an act of goodness cannot expel an infidel from his faithlessness.’[Kanz al-`Ummal, no. 1333]

: وما إخالصها؟ قال : قهيل . ملهصا دخل اجلنة « ال إله إال الله»: من قال ( : صلي الل عليهه و آلههه ) ـ كنز العمال عن رسوله الله19زه عن مارهمه الله . أن تجه

19– The Prophet (SAWA) said, ‘Whoever sincerely says: ‘There is no god but Allah’ (La ilaha illallah) will enter Paradise.’ He was asked, ‘And where does the sincerity of it [i.e. the statement] lie?’ He said, ‘In guarding it from what Allah has prohibited.’[Ibid. no. 205]

قها أن يظهر العمل ال تزال ال إله إال الله( : صلي الل عليهه و آلههه )ـ رسول الله 21 فع من قالا حىت يستخف با ، واالستهخفاف حبه تـنـوه عاصي فال يـنكهروه وال يـغري

. بامل

20– The Prophet (SAWA) said, ‘[The statement] ‘There is no god but Allah’ will benefit whoever recites it until he depreciates it. And depreciating its right is when sins are openly committed, and they neither prohibit them, nor do they change them.’[Ibid. no. 223]

نـعم ، وما دون الكبائره ، قال رسول الله: هل ترهج مهن اإلميانه ؟ ـ : ـ وقد سئل عنه الكبائره ( السالم عليهه )ـ اإلمام الكاظم 21 .«ال يـزن الزان وهو مؤمن وال يسرهق السارق وهو مؤمن »( : صلي الل عليهه و آلههه )

21– Imam al-Kazim (AS), when asked about the grave sins and whether they expel one from faith?’, replied, ‘Yes.’ [And when asked about other than grave sins], said, ‘The Prophet (SAWA) said, ‘An adulterer would never commit adultery whilst still a believer and a thief would never steal whilst still a believer.’[Bihar al-Anwar, v. 69, p. 63, no. 7]

That Which Completes Faith

لومة الئم ، وال يرائي بشيء مهن رجل ال ياف يف الله: ثالثة من كن فيهه يستكمهل إميانه ( : صلي الل عليهه و آلههه ) ـ رسول الله 22رةه ، اختار أمر اآل نيا واآلخر لآلخه نياعملههه ، وإذا عرض عليهه أمرانه أحدها للد رةه على الد . خه

22– The Prophet (SAWA) said, ‘Three qualities, when present in an individual, will complete his faith: a man who does not fear the reproach of an admonisher for the sake of Allah, who never shows off in any of his actions, and who when faced with two matters, one for this world and the other for the Hereafter, he chooses the matter of the Hereafter over the world.’[Kanz al-`Ummal, no. 43247]

هه ، وحىت ياف الله( : صلي الل عليهه و آلههه )ـ رسول الله 23 هه ال يستكمهل عبد اإلميان حىت يهب ألخيهه ما يهب لهنـفسه يف مهزاحههه د . وجه

23- The Prophet (SAWA) said, ‘A servant’s faith is incomplete until he loves for his brother what he loves for himself, and until he fears Allah both in times of jesting as well as seriousness.’[Ibid. no. 106]

صال ال يكمهل عبد اإلميان بالله( : صلي الل عليهه و آلههه )ـ رسول الله 24 ، والتـفويض إىل التوكل على الله: حىت يكون فيه خس خه، ومنع ، وأعطى لله ، وأبـغض يف الله إنه من أحب يف الله. ، والصرب على بالءه الله ، والرضا بهقضاءه الله ، والتسليم ألمره الله الله . ، فقده استكمل اإلميان لله

24– The Prophet (SAWA) said, ‘A servant’s faith in Allah is not complete until he has five attributes in him: complete reliance upon Allah, entrusting [his affairs] to Allah, submission to Allah’s will, contentment with Allah’s decree, and patience in Allah’s tribulations. Certainly one who loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah has in fact completed faith.’[Bihar al-Anwar, v. 10, p. 177, no. 77]

. أكملكم إميانا أحسنكم خلقا ( : عليهه السالم )ـ اإلمام علي 25

25– Imam Ali (AS) said, ‘The most perfect in faith from among you is the one with the best character.’[Ibid. v. 71, p. 387, no. 34]

. العقل ، والهلم ، والعهلم : ثالث من كن فيهه كمل إميانه ( : عليهه السالم )ـ اإلمام علي 26

26– Imam Ali (AS) said, ‘Three attributes, when present in an individual, complete his faith: intellect, clemency and knowledge.’[Ghurar al-Hikam, no. 4658]

. سبحانه سبحانه ، ويبغض من أبـغضه الله ال يكمل إميان عبد حىت يهب من أحبه الله( : عليهه السالم )ـ اإلمام علي 27

27– Imam Ali (AS) said, ‘A servant’s faith is not complete until he loves one whom Allah, the Glorious, loves and hates one whom Allah, the Glorious, hates.’[Ibid. no. 10849]

صال ثالث ( : عليهه السالم )ـ اإلمام الصادق 28 ينه ، وحسن التقديره : ال يستكمهل عبد حقيقة اإلميانه حىت تكون فيه خه الفهقه يف الدعيشةه ، والصرب على الرزايا

. يف امل

28– Imam al-Sadiq (AS) said, ‘A servant cannot attain the reality of faith until there exist in him three attributes: learning the religion, good [i.e. economical] assessment of his living expenses, and patience in sufferings.’[Bihar al-Anwar, v. 78, p. 239, no. 78]

Increase of Faith

إن اإلميان يـبدو لمظة بـيضاء يف القلبه ، فكلما ازداد اإلميان عهظما ازداد البياض ، فإذا استكمهل ( : عليهه السالم )ـ اإلمام علي 29 . اإلميان ابـيض القلب كله

29– Imam Ali (AS) said, ‘Faith appears as a white spot in the heart. So whenever faith increases in magnitude, the whiteness increases. When faith is completed, the entire heart becomes white.’[Kanz al-`Ummal, no. 1734]

The Levels of Faith

. معك حيث ما كنت أفضل اإلميانه أن تعلم أن الله( : صلي الل عليهه و آلههه ) ـ رسول الله 31

30– The Prophet (SAWA) said, ‘The best of faith is to know that Allah is with you wherever you are.’[Kanz al-`Ummal, no. 66]

. أفضل اإلميانه الصرب والسماحة ( : صلي الل عليهه و آلههه )ـ رسول الله 31

31– The Prophet (SAWA) said, ‘The best of faith is patience and liberality.’[Ibid. no. 74]

، وأدناها إماطة األذى عنه الطريقه اإلميان بهضع وسبعون شعبة ، فأفضلها قول ال إله إال الله( : صلي الل عليهه و آلههه )ـ رسول الله 32 . ، والياء شعبة مهن اإلميانه

32– The Prophet (SAWA) said, ‘Faith has about seventy branches, the best of them is the statement: “There is no god but Allah”, and the lowest of them is to remove obstacles from the path. And chastity is a branch of faith.’[Ibid. no. 52]

. أفضل اإلميانه حسن اإليقانه ( : عليهه السالم )ـ اإلمام علي 33

33– Imam Ali (AS) said, ‘The best of faith is excellent conviction.’[Ghurar al-Hikam, no. 2992]

، يصعد مهنه مهرقاة بعد مهرقاة ، فال يـقولن صاحب االثننيه ( : عليهه السالم )ـ اإلمام الصادق 34 نزهلةه السلمه إن اإلميان عشر درجات مبهبه الواحده ره : لهصاحه ونك فيسقهطك من هو فوقك ، وإذا رأيت من فال تسقهط من هو د . لست على شيء ، حىت يـنتهي إىل العاشه

ره ، فإن من كسر مؤمنا لن عليهه ما ال يطيق فـتكسه . فعليهه جبـره هو أسفل مهنك بدرجة فارفـعه إليك برهفق ، وال تمه

34– Imam al-Sadiq (AS) said, ‘Certainly faith is ten levels, like the rungs of a ladder, where each rung is climbed one after the other. The one on the second rung cannot say to the one on the first: ‘You are nothing’ until he completes the ten. Therefore do not knock the one below you down, lest the one above you knocks you down. And when you see one below you in rank, lift him up to your level with gentleness. And do not burden him with that which he cannot bear lest you break him, for verily one who breaks a believer must put him back together again.’[al-Kafi, v. 2, p. 45, no. 2]

على الربه والصدقه واليقنيه والرضا والوفاءه والعهلمه : عز وجل وضع اإلميان على سبعةه أسهم إن الله(: عليهه السالم )ـ اإلمام الصادق 35 . والهلمه

35– Imam al-Sadiq (AS) said, ‘Certainly Allah has divided faith into seven parts: goodness, honesty, conviction, contentedness, loyalty, knowledge and clemency.’[Ibid. p. 42, no. 1]

The Pillars of Faith

املعرفة ، والطاعة ، والعهلم ، والعمل ، والورع ، واالجتههاد ، والصرب ، : اإلميان يف عشرة ( : صلي الل عليهه و آلههه ) ـ رسول الله 36به بطل نهظامه . واليقني ، والرضا ، والتسليم ، فأيها فقد صاحه

36– The Prophet (SAWA) said, ‘Faith is in ten things: inner knowledge, obedience, knowledge, action, piety, striving, patience, conviction, contentedness and submission. And if the individual lacks any one of them, it nullifies the whole structure of his faith.’[Bihar al-Anwar, v. 69, p. 175, no. 28]

، والرضا بهقضاءه ، والتسليم ألمره الله ، والتـفويض إىل الله التوكل على الله: اإلميان على أربعةه أركان ( : عليهه السالم )ـ اإلمام علي 37 . الله

37– Imam Ali (AS) said, ‘Faith rests on four pillars: reliance upon Allah, entrusting one’s affairs to Allah, submission to the will of Allah, and contentment with Allah’s decree.’[Ibid. v. 78, p. 63, no. 154]

. حسن العفافه والرضا بالكفافه مهن دعائمه اإلميانه ( : عليهه السالم )ـ اإلمام علي 38

38– Imam Ali (AS) said, ‘Excellent chastity, and satisfaction with the bare necessities are among the pillars of faith.’[Ghurar al-Hikam, no. 4838]

The Strongest Bonds of Faith

. ، والبـغض يف الله ، والـب يف الله الوالية يف الله: أوثق عرى اإلميانه ( : صلي الل عليهه و آلههه ) ـ رسول الله 39

39– The Prophet (SAWA) said, ‘The strongest bonds of faith are: accepting Allah’s guardianship, to love for the sake of Allah and to hate for the sake of Allah.’[Kanz al-`Ummal, no. 43525]

. أوثق العرى كلهمة التقوى ( : صلي الل عليهه و آلههه )ـ رسول الله 41

40– The Prophet (SAWA) said, ‘The strongest of bonds is the stance of Godwariness’.[ Tanbih al-Khawatir, v. 2, p. 33]

Steadfast and Temporary Faith

نه ما يكون عوارهي بني القلوبه والصدوهر ، إىل ( : عليهه السالم )ـ اإلمام علي 41 فمهن اإلميانه ما يكون ثابتا مستقهرا يف القلوبه ، ومه . أجل معلوم

41– Imam Ali (AS) said, ‘A part of faith is that which is firm and steadfast in the hearts, and another part is that which remains temporarily in the hearts and the breasts up until a certain time.’[Nahj al-Balagha, Sermon 189]

That Which Consolidates Faith

نه الطمع : ـ وقد سئل عما يـثبت اإلميان يف العبده ـ ( عليهه السالم )ـ اإلمام الصادق 42 . الذي يـثبته فيهه الورع ، والذي يرهجه مه

42- Imam al-Sadiq (AS), when asked what consolidates a servant’s faith, replied, ‘The thing that consolidates it in him is piety, and that which takes him out of it [i.e. faith] is greed.’[al-Khisal, p. 9, no. 29]

. ال يـثبت له اإلميان إال بالعمله ، والعمل مهنه ( : عليهه السالم )ـ اإلمام الصادق 43

43- Imam al-Sadiq (AS) said, ‘Faith is only consolidated in him through action, and action is a part of it.’[al-Kafi, v. 2, p. 38, no. 6]

The Taste of Faith

ورسولههه ، ومن كان الله من كان ال شيء أحب إليهه مهن: ذاق طعم اإلميانه كن فيه ثالث من( : صلي الل عليهه و آلههه ) ـ رسول الله 44 . ويبغض لله ، ومن كان يب لله إلن يرق بالنار أحب إليهه مهن أن يـرتد عن دهينههه

44– The Prophet (SAWA) said, ‘Three qualities which, when present in a person, enable him to savour the taste of faith: that nothing is more beloved to him than Allah and His Messenger, that to be burned in the Fire is more beloved to him than to denounce his religion, and that he loves for the sake of Allah and hates for the sake of Allah.’[Kanz al-`Ummal, no. 72]

ه ( : عليهه السالم )ـ اإلمام علي 45 د . ال يهد عبد طعم اإلميانه حىت يرتك الكذب هزله وجه

45- Imam Ali (AS) said, ‘A servant will never savour the taste of faith until he abandons lying, both in jest and earnestness.’[Bihar al-Anwar, v. 72, p. 249, no. 14]

اليد عبد طعم اإلميانه حىت يعلم أن ما أصابه ل يكن لهيخطهئه ، وأن ما أخطأه ل يكن ليصيبه، ( : عليهه السالم )ـ اإلمام علي 46 . عز وجل وأن الضار النافهع هو الله

46- Imam Ali (AS) said, ‘A servant will never savour the taste of faith until he knows that that which afflicts him would never have missed him, and that that which has missed him would never have touched him, and that the only One to induce harm and benefit is Allah, Mighty and Exalted.’[al-

Kafi, v. 2, p. 58, no. 7]

رء من حقيقةه اإلميانه حىت يكون فيهه ثالث خصال ( : عليهه السالم )ـ اإلمام علي 47ينه، والصرب على :ال يذوق امل الفقه يف الد

عاشه صائبه ، وحسن التقديره يف امل

. امل

47- Imam Ali (AS) said, ‘Man will never taste the reality of faith until he possesses three qualities: understanding of religion, perseverance in calamities, and a good assessment of his income.’[Bihar al-Anwar, v. 71, p. 85, no. 29]

Inability to Taste the Sweetness of Faith

. من كان أكثر ههه نيل الشهواته نزهع مهن قلبهه حالوة اإلميانه ( : صلي الل عليهه و آلههه ) ـ رسول الله 48

48– The Prophet (SAWA) said, ‘He whose greatest concern is fulfilling his own desires has the sweetness of faith wrested from his heart.’[Tanbih al-Khawatir, v. 6, p. 116]

. حرام على قلوبهكم أن تعرهف حالوة اإلميانه حىت تزهد يف الدنيا ( : عليهه السالم )ـ اإلمام الصادق 49

49- Imam al-Sadiq (AS) said, ‘It is prohibited for your hearts to experience the sweetness of faith until they abstain from this world [i.e. its pleasures].’[al-Kafi, v. 2, p. 128, no. 2]

That Which Removes One from Faith

أدن الكفره أن يسمع الرجل مهن أخيهه الكلهمة فيحفظها عليهه يريد أن يـفضحه با ، اولئك ال ( : صلي الل عليهه و آلههه ) ـ رسول الله 51 . خالق لم

50– The Prophet (SAWA) said, ‘The most basic level of infidelity is for a man to hear a fellow brother say something and memorize it for future use against him in order to shame him with it. Those are worthless people indeed.’[Bihar al-Anwar, v. 77, p. 193, no. 11]

ات معروفات [ العبد ]قد يرج ( : عليهه السالم )ـ اإلمام الصادق 51 هات مهن الفعله كلها متشابه الكفر ، : مهن اإلميانه خبمسه جه . والشرك ، والضالل ، والفهسق ، وركوب الكبائره

51- Imam al-Sadiq (AS) said, ‘The servant can come out of faith through five means, all resembling each other: infidelity, polytheism [i.e. associating anything with Allah], straying from the truth, immorality, and embarking on committing grave sins.’[Tuhaf al-`Uqoul, no. 330]

That Which Repels Faith

. البخل ، وسوء الظن بالرزقه : خصلتانه ال تتمهعانه يف مؤمن ( : صلي الل عليهه و آلههه ) ـ رسول الله 52

52– The Prophet (SAWA) said, ‘Two traits can never be found at the same time in a believer: miserliness and pessimism about one’s sustenance.’[Bihar al-Anwar, v. 77, p. 172, no. 8]

. الشح ، وسوء اخللقه : خلقان ال يتمهعانه يف مؤمن ( : صلي الل عليهه و آلههه )ـ رسول الله 53

53– The Prophet (SAWA) said, ‘Two traits can never be found at the same time in a believer: avarice and ill-naturedness.’[Ibid. p. 173, no. 8]

. يطبع املؤمن على كل خصلة وال يطبع على الكذبه وال على اخلهيانةه ( : صلي الل عليهه و آلههه )ـ رسول الله 54

54– The Prophet (SAWA) said, ‘The believer can be predisposed to any trait, but he cannot be predisposed to lying or treachery.’[Tuhaf al-`Uqoul, no. 55]

. العسر ، والنكد ، والسد، واللجاجة ، والكهذب ، والبـغي : ستة ال تكون يف مؤمن ( : عليهه السالم )ـ اإلمام الصادق 55

55– Imam al-Sadiq (AS) said, ‘Six things cannot be found in a believer: [a feeling of] hardship, anxiety, jealousy, disputatiousness, dishonesty, and aggression.’[Ibid. p. 377]

The Great Status of the Believer

وعهزيت وجاليل ، ما خلقت مهن خلقي خلقا أحب إيل مهن عبدي : جل ثناؤه يقول إن الله( : صلي الل عليهه و آلههه ) ـ رسول الله 56 . املؤمنه

56– The Prophet (SAWA) said, ‘Verily Allah, exalted be His praise, says: ‘By My Might and Exaltedness, I have not created any creature more beloved to Me than My believing servant.’[Bihar al-Anwar, v. 71, p. 158, no. 75]

قربني املؤمن أكرم على الله( : صلي الل عليهه و آلههه )ـ رسول الله 57 . مهن مالئكتههه امل

57– The Prophet (SAWA) said, ‘The believer is dearer to Allah than His closest angels.’[Kanz al-`Ummal, no. 821]

. املؤمن أعظم حرمة مهن الكعبةه ( : عليهه السالم )ـ اإلمام الصادق 58

58- Imam al-Sadiq (AS) said, ‘The believer is more sanctified than the Ka`ba.’[al-Khisal, p. 27, no. 90]

The Believers Are As One Body

نه عضو تداعى سائر ( : صلي الل عليهه و آلههه ) ـ رسول الله 59 م مثل اجلسده ؛ إذا اشتكى مه م وتراحههه م وتعاطفههه ؤمهنني يف توادههمثل امل

. اجلسده بالسهره والمى

59– The Prophet (SAWA) said, ‘The similitude of the believers in their mutual love, affection and compassion for one another is as one body – if a single limb ails then the rest of the body suffers in insomnia and fever.’[Musnad Ibn ?anbal, v. 6, p. 379, no. 18408]

واهم ، ويسعى بذهمتههم أدناهم( : صلي الل عليهه و آلههه )ـ رسول الله 61 . املؤمنون تـتكافأ دهماؤهم ، وهم يد على من سه

60– The Prophet (SAWA) said, ‘The believers’ blood is coequal, and they are one hand against others, the most inferior among them is empowered by their protection [of him].’[Kanz al-`Ummal, no. 402]

Who is the Believer?

. املؤمن هني لني ، حىت تاله مهن اللنيه أحق ( : صلي الل عليهه و آلههه ) ـ رسول الله 61

61– The Prophet (SAWA) said, ‘The believer is nice and simple, such that he could be mistaken to be stupid because of his simplicity.’[Kanz al-`Ummal, no. 690]

م( : صلي الل عليهه و آلههه )ـ رسول الله 62 . املؤمن من آمنه الناس على دهمائههم وأمواله

62– The Prophet (SAWA) said, ‘The believer is he whom people trust with their blood and their property.’[Ibid. no. 739]

. املؤمن الذي نفسه مهنه يف عناء ، والناس يف راحة ( : صلي الل عليهه و آلههه )ـ رسول الله 63

63– The Prophet (SAWA) said, ‘The believer is he whose soul is inconvenienced because of him so people can be at ease.’[Ibid. no. 752]

! حىت يـبدأ يب: املؤمن يبدأ بالسالمه ، واملنافق يقول ( : صلي الل عليهه و آلههه )ـ رسول الله 64

64– The Prophet (SAWA) said, ‘The believer initiates the greeting of peace (sal?m) whereas the hypocrite says, ‘Not until it is said to me first!’[Ibid. no. 778]

. املؤمن يألف ويؤلف ، وال خري فيمن ال يألف وال يؤلف ، وخري الناسه أنفعهم للناسه ( : صلي الل عليهه و آلههه )ـ رسول الله 65

65– The Prophet (SAWA) said, ‘The believer likes others and is well-liked by them, and there is no good to be found in one who does not get along with others and whom people do not get along with. The best of people is the most useful from among them.’[Ibid. no. 679]

. من سرته حسنته وساءته سيئته فهو مؤمن ( : صلي الل عليهه و آلههه )ـ رسول الله 66

66– The Prophet (SAWA) said, ‘He whose good deed pleases him and whose sin upsets him is indeed a believer.’[Ibid. no. 700]

ف املؤمن ـ ( صلي الل عليهه و آلههه )ـ رسول الله 67 شاهدةه : ـ يصهيطلب مهن االموره أعالها ، ومهن ... لطيف الركاته ، حلو امل

عونةه ... ال ييف على من يبغهض ، وال يأث فيمن يهب ... األخالقه أسناها ن يف عملههه كأنه ناظر إليهه ... قليل املؤونةه ، كثري امل يسه

ي الكف ، ال يـرد سائال ال يقبل الباطل مهن صديقههه ، وال يـرد الق على ... يزهن كالمه ، ويرهس لسانه ... ، غض الطرفه ، سخهنيا كان أكيسهم ، وإن سلك مع أهله اآلخرةه كان أورعهم ... يـعمل عدوهه ، وال يتعلم إال لهيـعلم ، وال يعلم إال له إن سلك مع أهله الد

.

67– The Prophet (SAWA) said, describing the believer, ‘[He is] subtle in his movements, sweet to look at… he seeks out the loftiest of matters, and has the most outstanding moral ethics… he is not prejudiced against he whom he does not like, nor biased in favour of one he loves… he is hardly a burden, and instead is very helpful… he perfects his actions as if he is being watched, lowers his gaze, is liberal in his giving, and never turns away a beggar… he considers his words carefully and guards his tongue… he neither accepts falsehood from a friend, nor rejects the truth from an enemy… he only learns in order that he might know, and he only seeks to know in order that he may act… When he travels with worldly people, he is the smartest of them, and when he travels with the people of the Hereafter, he is the most pious from among them.’[Bihar al-Anwar, v. 67, p. 310, no. 45]

املؤمن بهشره يف وجهههه ، وحزنه يف قلبههه ، أوسع شيء صدرا ، وأذل شيء نـفسا ، يكره الرفعة ، ( : عليهه السالم )ـ اإلمام علي 68ه ، بعيد هه ، كثري صمته ، مشغول وقته ، شكور ، ص بور ، مغمور بفهكرتههه ، ضنني خبلتههه ، سهل اخلليقةه ويشنأ السمعة ، طويل غم

العرهيكةه ، نفسه أصلب مهن الصلده ، وهو أذل مهن العبده . ، لني

68- Imam Ali (AS) said, ‘The believer is such that his joy is evident on his face whereas his sorrow is in his heart. His breast is at its widest [i.e. biggest heart] but his ego is at its lowest. He despises high rank and shuns reputation. His grief is long-lasting and his ambition is lofty. His silence is much and his time occupied. He is grateful, extremely patient, and immersed in deep thought. He is thrifty with his needs. He is good-natured and mild-tempered. His soul is firmer than steel whilst he [i.e. his ego] remains lower than a slave.’[Ibid. v. 69, p. 410, no. 127]

. املؤمن شاكر يف السراءه ، صابر يف البالءه ، خائف يف الرخاءه ( : عليهه السالم )ـ اإلمام علي 69

69- Imam Ali (AS) said, ‘The believer is grateful in times of prosperity, patient during tribulation, and fearful in times of ease.’[Ghurar al-Hikam, no. 1743]

هه ، حذهر مزون ( : عليهه السالم )ـ اإلمام علي 71 . املؤمن غهر كرمي ، مأمون على نفسه

70- Imam Ali (AS) said, ‘The believer is gullible and kind, secure from his

own lower self, yet wary and distressed [on account of it].’[Ibid. no. 1901]

نهيةه املؤمن من طهر قلبه مهن( : عليهه السالم )ـ اإلمام علي 71 . الد

71- Imam Ali (AS) said, ‘The believer is he who has purified his heart of all that is base.’[Ibid. no. 1956]

. املؤمن من وقى دهينه بدنياه ، والفاجر من وقى دنياه بدهينههه ( : عليهه السالم )ـ اإلمام علي 72

72- Imam Ali (AS) said, ‘The believer is he who protects his religion by putting his world at stake, whereas the impudent one is he who protects his worldly affairs by putting his religion at stake.’[Ibid. no. 2160]

. املؤمن يصمت لهيسلم، ويـنطهق لهيـغنم ( : عليهه السالم )ـ اإلمام زين العابدين 73

73- Imam Zayn al-Abidin (AS) said, ‘The believer is silent in order that he remains safe, and speaks [only] in order to benefit.’[al-Kafi, v. 2, p. 231, no. 3]

ؤونةه، جيد التدبريه لهمعيشتههه ، ال يـلسع مهن جحر مرتنيه ( : عليهه السالم )ـ اإلمام الصادق 74عونةه ، خفيف امل

. املؤمن حسن امل

74- Imam al-Sadiq (AS) said, ‘The believer is a great helper, and a very light burden. He is good at economising for his livelihood, and is never stung twice [i.e. never makes the same mistake again].’[Ibid. p. 241, no. 38]

رص يف فهقه ، ونشاط يف هدى ( : عليهه السالم )ـ اإلمام الصادق 75 ... املؤمن له قوة يف دهين ، وحزم يف لهني ، وإميان يف يقني ، وحه . وصالة يف شغل

75- Imam al-Sadiq (AS) said, ‘The believer possesses strength in his religion, prudence in his leniency, faith in conviction, an avid desire for religious understanding, activity in [matters pertaining to] guidance… and prayer during times of preoccupation.’[Ibid. p. 231, no. 4]

املؤمن من طاب مكسبه ، وحسنت خليقته ، وصحت سريرته ، وأنفق الفضل مهن مالههه ، ( : عليهه السالم )ـ اإلمام الصادق 76 . وأمسك الفضل مهن كالمههه

76- Imam al-Sadiq (AS) said, ‘The believer is he whose earnings are pure, whose character is beautiful, whose conscience is clean, who gives away whatever is surplus from his wealth, and guards whatever is surplus from his speech.’[Ibid. p. 235, no. 18]

صال ( : عليهه السالم )ـ اإلمام الرضا 77 صلي الل عليهه )سنة مهن ربهه ، وسنة مهن نبيهه : ال يكون املؤمن مؤمنا حىت تكون فيه ثالث خه، وأما السنة مهن ( صلي الل عليهه و آلههه )ن نبيه ، وسنة مهن وليهه؛ فأما السنة مهن ربهه فكهتمان السر ، وأما السنة مه ( و آلههه فمداراة الناسه . فالصرب يف البأساءه والضراءه ( عليهه السالم )وليهه

77- Imam al-Ridha (AS) said, ‘The believer is not a believer until he possesses three qualities: a practice [characteristic] of his Lord, a practice of his Prophet (SAWA), and a practice of his guardian (AS). As for the practice of his Lord, it is to conceal secrets; the practice of his Prophet (SAWA) is amicableness towards people; and the practice of his guardian (AS) is patience in both times of ease and difficulty.’[Tuhaf al-`Uqoul, no. 442]

The Firmness of the Believer

نه ، واملؤمن ال ( : عليهه السالم )ـ اإلمام الباقر 78 .يستـقل مهن دهينهه شيء املؤمن أصلب مهن اجلبله ، اجلبل يستـقل مه

78- Imam al-Baqir (AS) said, ‘The believer is harder than a mountain, for the mountain is dispensable whereas nothing can separate the believer from his religion.’[al-Kafi, v. 2, p. 241, no. 37]

ر ( : عليهه السالم )ـ اإلمام الصادق 79 إن املؤمن أشد مهن زبره الديده ، إن زبر الديده إذا دخل النار تغيـر ، وإن املؤمن لو قتهل ث نشه . ث قتهل ل يتغيـر قلبه

79- Imam al-Sadiq (AS) said, ‘Verily the believer is stronger than pieces of iron, for when a piece of iron enters the fire it changes, whereas the believer, were he to be killed then resurrected and then killed again, his heart would never change.’[Bihar al-Anwar, v. 67, p. 303, no. 34]

Everything is in Awe of the Believer

. جز يا مؤمهن فـقد أطفأ نورك ليب: تقول جهنم لهلمؤمهنه يوم القهيامةه ( : صلي الل عليهه و آلههه ) ـ رسول الله 81

80- Imam al-Sadiq (AS) said, ‘The believer is he whom all things fear, and that is because he is empowered by the religion of Allah, and does not fear anything. This is the sign of every believer.’[Ibid. p. 305, no. 36]

ءهله السماءه كما ( : عليهه السالم )ـ اإلمام الصادق 81 ؤمهن ليزهر نوره الهءهله األرضه إن امل .تزهر نوم السماءه اله

81- Imam al-Sadiq (AS) said, ‘Everything is in awe of the believer including the reptiles and predators of the earth and the birds in the sky.’[Ibid. p. 71, no. 33]

The Scarcity of the [True] Believer

ول يله أرضه مهن عال مبا يتاج إليه اخلليقة، ومتعلم على سبيله النجاة ، اولئك هم األقلون عددا ، ( : عليهه السالم )ـ اإلمام علي 82 . « وما آمن معه إال قلهيل »: ، مثل قولهه يف قومه نوح ذلك يف اممه األنبياءه ، وجعلهم مثال لهمن تأخر وقد بـني الله

82- Imam Ali (AS) said, ‘He has not kept His earth free of a knowledgeable man whom all of creation need, who is well-versed with the means of salvation. Such [people] are very few in number, and Allah has expounded this among the communities of the prophets, and made them the example for those to come after them, when He said concerning the people of Noah: “And none believed with him except a few”[ Nur al-Thaqalayn, v. 2, p. 358, no. 90]

! املؤمنة أعز مهن املؤمنه ، واملؤمن أعز مهن الكربيته األحره ، فمن رأى منكم الكربيت األحر؟( : عليهه السالم )ـ اإلمام الصادق 83

83- Imam al-Sadiq (AS) said, ‘The believing woman is scarcer than the believing man, and the believing man is scarcer than red sulphur, and who from among you has ever seen red sulphur?!’[al-Kafi, v. 2, p. 242, no. 1]

The Signs of the Believer

الورع يف اخللوةه ، والصدقة يف القهلةه ، والصرب عند املصيبةه ، والهلم : عالمات املؤمنه خس ( : عليهه السالم )ـ اإلمام زين العابدين 84 . عنـد الغضـبه ، والصدق عند اخلوفه

84- Imam Zayn al-Abidin (AS) said, ‘The signs of a believer are five: piety [even] when in seclusion, giving charity in spite of lack, patience in the face of calamity, clemency when angered, and truthfulness in spite of fear.’[Bihar al-Anwar, v. 67, p. 293, no. 15]

، والرضا فيما ورد عليهه مهن سرور بالتسليمه لله: بأي شيء يعلم املؤمن بأنه مؤمن ؟ ـ : ـ وقد سئل ( عليهه السالم )ـ اإلمام الصادق 85 . أو سخط

85- Imam al-Sadiq (AS), when he was asked, ‘How does a believer know that he is indeed a believer?’, replied, ‘Through submission to Allah and satisfaction with whatever joy or [source of] annoyance comes his way.’[Ibid. v. 72, p. 336, no. 24]

The Best of Believers

هه وأهلههه ومالههه ( : عليهه السالم )ـ اإلمام علي 86 . أفضل املؤمنني أفضلهم تـقدهمة مهن نفسه

86- Imam Ali (AS) said, ‘The best of believers is the one who is best at dedicating himself, his family and his wealth [for Allah].’[Sharhe Nahj al-Balagha li Ibn Abi al-Hadid, v. 18, p. 41]

. أخذه وعطاه وسخطه ورهضاه أفضل املؤمنني إميانا من كان لله( : عليهه السالم )ـ اإلمام علي 87

87- Imam Ali (AS) said, ‘The best of believers in terms of faith is he whose giving and withholding, and whose displeasure and pleasure are solely for

Allah.’[Ghurar al-Hikam, no. 3278]

The Merit of One Who Believes in the Prophet without Having Seen Him

ليس إميان من رآن بعجب ولكن العجب كل العجبه لهقوم رأوا أوراقا فيها سواد فآمنوا بهه ( : صلي الل عليهه و آلههه ) ـ رسول الله 88رهه . أولههه وآخه

88– The Prophet (SAWA) said, ‘The faith of one who has seen me is no great wonder, but what is truly amazing is for the people who have only seen pages with black [ink] on it [i.e. the Qur’an] and have believed in it from beginning to end.’[Kanz al-`Ummal, no. 34582]

بل أنتم أصحايب ، وإخوان الذين : ألسنا إخوانك؟ قال : قالوا ! مىت ألقى إخوان ؟( : صلي الل عليهه و آلههه )ـ كنز العمال عنه 89 . آمنوا يبه ول يـرون ، أنا إليههم باألشواقه

89– The Prophet (SAWA) said, exclaiming, ‘When will I see my brothers?!’ to which they replied, ‘Are we not your brothers?’ He said, ‘No, you are my companions. My brothers are those who believe in me without having seen me, and I am filled with longing for them.’[Ibid. no. 34583]

Hope Vs Despair

HOPE

علىالرجاء الصاد ق الحث

Enjoinment of True Hope

. وكل خائف هارهب كل راج طالهب (: عليهه السالم )ـ اإلمام علي 1

1– Imam Ali (AS) said, 'Every hopeful person continues seeking, and every fearful one runs away.’[Amali al-Mufid, p. 207, no. 38]

رة بغريه العمله ويـرجي التوبة بطوله األمله ، يقول يف الدنيا : ـ لهرجل سأله أن يعهظه ـ( عليهه السالم )ـ اإلمام علي 2 ال تكن مهن يرجو اآلخه . بعمله الراغهبني بقوله الزاههدهين ويعمل فيها

2– Imam Ali (AS) said to a man soliciting advice from him, 'Do not be of those who hope for [bliss in] the life of the Hereafter without action, and delay repentance by having high expectations [of being forgiven], and who utter words like the ascetics with regard to this world, though in practice they behave like those who covet it.’[Nahj al-Balagha, Saying 150]

ي ويقولون ( عليهه السالم )ـ اإلمام الصادق 3 عاصههؤالءه قوم : ذلك حىت يأتهيـهم املوت ؟ ـنرجو ، فال يزالون ك: ـ لما سئل عن قوم يعملون بامل

ني ، إن من رجا شيئا طلبه ومن خاف مهن شيء هرب مهنه كذبوا ليسوا بهراجه . يـتـرجحون يف األمانه

3– Someone came to Imam al-Sadiq (AS) and told him that there was a group of people who were disobeying Allah, but at the same time they were saying that they hoped [in His mercy], and remained thus until death overtook them. Imam (AS) said, ‘These are people who swing back and forth between their desires. They are lying and are not really hopeful, for the one who hopes for something seeks it, and the one who fears something flees from it.’[al-Kafi, v. 2, p. 68, no. 5]

التحذيرم نرجاء غير الل

Caution Against Placing One's Hopes in Anyone Other Than Allah

واه ، فإنه ما رجا أحد غري الله اهجعلوا كل رجائكم لله(: عليهه السالم )ـ اإلمام علي 4 . تعاىل إال خاب سبحانه وال ترجوا أحدا سه

4– Imam Ali (AS) said, 'Place all your hope in Allah, glory be to Him, and do not hope from anyone else apart from Him, for no sooner does anyone place his hope in anyone other than Allah than he fails.’[Ghurar al-Hikam, no. 2511]

Doubt

DOUBT

الشك

Doubt

. عليك بهلزوم اليقنيه وتنبه الشك ، فليس للمرءه شيء أهلك لهدهينههه مهن غلبةه الشك على يقينههه (: عليهه السالم )ـ اإلمام علي 1

1– 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.’[Ghurar al-Hikam, no. 6146]

. ما شككت يف الق مذ ارهيته (: عليهه السالم )ـ اإلمام علي 2

2– Imam Ali (AS) said, ‘I have never doubted the truth since I have been shown it.’[Ghurar al-Hikam, no. 9482]

. إن لعلى يقني مهن ريب ، وغريه شبهة مهن دهين(: عليهه السالم )ـ اإلمام علي 3

3– Imam Ali (AS) said, ‘Verily I am absolutely convinced about my Lord, and do not entertain any obscurity in my religion.’[Nahj al-Balagha, Sermon 22]

. ال نشك يف ربنا أبدا الرجس هو الشك ، والله: ـ« لهيذههب عنكم الرجس »: ـ يف قولههه تعاىل( عليهه السالم )ـ اإلمام الصادق 4

4– Imam al-Sadiq (AS) with regards to Allah’s verse in the Qur’an: “Indeed Allah desires to repel all impurity from you…”[ Qur’an 33:33], said, ‘Impurity is doubt, and by Allah, we never doubt in our Lord.’[al-Kafi, v. 1, p. 288, no. 1]

أسبابالشك

Causes and Effects of Doubt

. الشك ثرة اجلهله (: عليهه السالم )ـ اإلمام علي 5

5– Imam Ali (AS) said, ‘Doubt is the product of ignorance.’[Ghurar al-Hikam, no. 725]

عليهه فأذله بسلطانههه ، وصغره جباللههه كما اغتـر بهربهه الكرميه شك ، ومن شك تعاىل الله من عتا عن أمره الله(: عليهه السالم )ـ اإلمام علي 6 . وفـرط يف أمرههه

6– Imam Ali (AS) said, ‘Whoever is insolent with regards to Allah’s command becomes prone to doubting, and whoever doubts, Allah, Most Sublime over him, disgraces him with His authority, and belittles him with His Might just as he had shown contempt for His command.’[Nahj al-Sa`ada, v. 1, no. 373]

نوا(: عليهه السالم )مام علي ـ اإل7 كم فـتدهه نفسه . ال ترتابوا فـتشكوا ، وال تشكوا فـتكفروا ، وال تـرخصوا أله

7– 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.’[Bihar al-Anwar, v. 2, p. 54, no. 24]

. الشك يبهط اإلميان (: عليهه السالم )ـ اإلمام علي 8

8– Imam Ali (AS) said, ‘Doubt thwarts faith.’[Ghurar al-Hikam, no. 723]

. الشك يطفهئ نور القلبه (: عليهه السالم )ـ اإلمام علي 9

9– Imam Ali (AS) said, ‘Doubt extinguishes the light of the heart.’[Ghurar al-Hikam, no. 1242]

. ة ثرة الشك الري (: عليهه السالم )ـ اإلمام علي 11

10– Imam Ali (AS) said, ‘The consequence of doubt is confusion.’[Ghurar al-Hikam, no. 4619]

مايرفعالشك

Factors That Dispel Doubt

. بتكرره الفهكره ينجاب الشك (: عليهه السالم )ـ اإلمام علي 11

11– Imam Ali (AS) said, ‘Doubts are dispelled through repetition of one’s thought processes.[ Ghurar al-Hikam, no. 4271]

بت لهمن شك يف الله(: عليهه السالم )ـ اإلمام علي 12 ! وهو يرى خلق الله عجه

12– Imam Ali (AS) said, ‘How I wonder at the one who entertains doubts about Allah whilst beholding the very creation of Allah.’[Nahj al-Balagha, Saying 126]

. ماارتاب ملهص وال شك موقهن (: عليهه السالم )ـ اإلمام علي 13

13– Imam Ali (AS) said, ‘A sincere person does not entertain misgivings and a person convinced [of his faith] does not doubt.’[Ghurar al-Hikam, no. 9532]

شعبالشك

The Aspects of Doubt

على التمارهي ، والوله ، والتـردده ، واالستهسالمه ، فمن جعل املهراء ديدنا ل يصبهح : الشك على أربعه شعب (: عليهه السالم )ـ اإلمام علي 14رةه هلك ليله ، ومن هاله ما بني يديه نكص على عقهبيهه ، ومن تـردد يف الريبه نيا واآلخه لكةه الد وطهئته سنابهك الشياطنيه ، ومنه استسلم له

. فيههما

14– 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.’[Nahj al-Balagha, Saying 31]

Remembrance

REMEMBRANCE

فضلذ كر الله

The Virtue of the Remembrance of Allah

. «أكبـر ولذهكر الله»: شيئا فإنه يقول ال تتارن على ذهكره الله(: صلي الل عليهه و آلههه ) ـ رسول الله 1

1– The Prophet (SAWA) said, ‘Never prefer anything above the remembrance of Allah for verily He says, “and the remembrance of Allah is surely greater.”’[Bihar al-Anwar, v. 77, p. 107, no. 1]

رةه مهن ذهكره الله ليس عمل أحب إىل الله(: صلي الل عليهه و آلههه )ـ عن معاذ عنه 2 : قيل . تعاىل وال أنى لهعبد مهن كل سيئة يف الدنيا واآلخه . ل يؤمر بالقهتاله لوال ذهكر الله: ؟ قال القتال يف سبيله اللهوال

2– The Prophet (SAWA) said, ‘There is no action more beloved to Allah Almighty, or more successful as a means of salvation for a servant of Allah from all the evil of this world and the next than the remembrance of Allah.’ Someone then asked, ‘Not even fighting in the way of Allah?’ The Prophet (SAWA) replied, ‘If it was not for the remembrance of Allah, there would be no command to fight in the way of Allah.’[Kanz al-`Ummal, no. 3931]

بني (: عليهه السالم )ـ اإلمام علي 3 حهة امل . الذكر لذ

3– Imam Ali (AS) said, ‘Remembrance is a source of great pleasure for the lovers [of Allah].’[Ghurar al-Hikam, no. 670]

حبوبه (: عليهه السالم )ـ اإلمام علي 4 . الذكر مالسة امل

4– Imam Ali (AS) said, ‘Remembrance is sitting in the company of the Beloved One.’[Ghurar al-Hikam, no. 322]

ية كل م ذهكر الله(: عليهه السالم )ـ اإلمام علي 5 يمة كل مؤمن سجه ن وشه . سه

5– Imam Ali (AS) said, ‘Remembrance of Allah is the natural disposition of every good-doer and the distinguishing mark of every believer.’[Ghurar al-Hikam, no. 5173]

علىكثرة الذ كر الحث

Enjoinment of Frequent Remembrance [of Allah]

. كثريا ، فإنه ذهكر لك يف السماءه ونور لك يف األرضه عليك بتهالوةه القرآنه وذهكره الله(: صلي الل عليهه و آلههه ) ـ رسول الله 6

6– The Prophet (SAWA) said, ‘I urge you to recite the Qur’an and remember Allah frequently, for verily it [will result in] a remembrance for you in the heavens and a light for you in the earth.’ [al-Khisal, p. 525, no. 13]

ر فقد ذكر الله من ذكر الله(: عليهه السالم )ـ اإلمام علي 7 . كثريا يف السه

7– Imam Ali (AS) said, ‘Whoever remembers Allah in private, has surely remembered Allah much.’[Bihar al-Anwar, v. 93, p. 342, no. 11]

. أمر بكثرةه الذهكره له لهما استطعتم يف كل ساعة مهن ساعاته الليله والنهاره ، فإن ال أكثهروا ذهكر الله(: عليهه السالم )ـ اإلمام الصادق 8

8– Imam al-Sadiq (AS) said, ‘Remember Allah frequently as much as you can every hour of the day and night, for verily Allah has commanded [us] to remember Him abundantly.’[al-Kafi, v. 8, p. 7, no. 1]

ن الذهكره الكثريه الذي قال الله( عليها السالم )تسبيح فاطمة الزهراءه (: عليهه السالم )ـ اإلمام الصادق 9 . « ذهكرا كثريا اذكروا الله»: عزوجل مه

9– Imam al-Sadiq (AS) said, ‘The glorification of Fatima al-Zahra’ [The glorification of Fatima al-Zahra’ (AS), otherwise known as Tasbih al-Zahra’ is composed of reciting Allahu Akbar (Allah is Greater) 34 times, Alhamdulillah (Praise be to Allah) 33 times and Subhanallah (Glory be to Allah) 33 times. Usually it is recommended to recite it after every obligatory prayer (ed.)] (AS) is from the frequent remembrance which Allah mentions, “Remember Allah with a frequent remembrance.”[ al-Kafi, v. 2, p. 500, no. 4]

الذ كر علىدوام الحث

Enjoinment of Engaging in Continuous Remembrance

ر عليها يوم القيامةه ما مهن ساعة تر بابنه آدم ل يذكره الله(: صلي الل عليهه و آلههه ) ـ رسول الله 11 . فيها إال حسه

10– The Prophet (SAWA) said, ‘Every single hour that passes by the son of Adam, that was devoid of the remembrance of Allah will be grieved for on the Day of Resurrection.’[Kanz al-Ùmmal, no. 1819]

ناجاةه الشعبانيةه ـ( عليهه السالم )ـ اإلمام علي 11ك : ـ يف امل . إلي، وألهمن ولا بهذهكرهك إىل ذهكرهك وههيت إىل روحه ناحه أسائك ومل قدسه

11– Imam Ali (AS) said in the intimate supplication of the month of Sha’ban [al-Munajat al-Shaàbaniyya: the intimate supplication of the month of Shaàban recited by Imam Àli (AS) and the Im?ms from his progeny (AS) during the sacred month of Shaàban.], ‘My God! Inspire me with fervour for Your remembrance until I have become inspired with Your remembrance, and a spiritual zeal for the refreshing salvation of Your Names and the place of Your sanctity.’[Bihar al-Anwar, v. 94, p. 98, no. 13]

. لنه مهن يدهمي ذهكرك ، وال ينقض عهدك أسأ لك أن تصلي على ممد وآله ممد ، وأن تع (: عليهه السالم )ـ اإلمام علي 12

12– Imam Ali (AS) said, ‘I ask You to send blessings on Muhammad and the family of Muhammad, and to make me of those who are continuous in Your remembrance and who do not breach Your covenant.’[Bihar al-Anwar, v. 94, p. 99, no. 13]

حسنعلىكل حالذ كرالله

The Remembrance of Allah is Good at All Times

بنههه السنه ( عليهه السالم )ـ اإلمام علي 13 . ذاكهرا على كل حال وكن لله: عهند الوفاةه ـ( عليهه السالم )ـ مهن وصاياه اله

13– Imam Ali (AS) said in counsel to his son ?asan at the time of his death (AS), ‘and be one to remember Allah at all times.’[Amali al-Tusi, p. 8, no. 8]

لك أن أذكرك فيها (: عليهه السالم )قال موسـى (: عليهه السالم )ـ اإلمام الصادق 14 يا موسى ، : قال . يا رب ، إن أكون يف حال اجه . اذكرن على كل حال

14– Imam al-Sadiq (AS) narrated, ‘Prophet Moses (AS) said, ‘My Lord, I am in a [base] state wherin I esteem You too highly to remember You therein’, He said, ‘O Moses, remember Me at all times.’[Bihar al-Anwar, v. 80, p. 176, no. 21]

الذاك رون

The Ones Who Remember

قاتهله يف الفارين (: صلي الل عليهه و آلههه ) ـ رسول الله 15 . الذاكهر يف الغافهلني كامل

15– The Prophet (SAWA) said, ‘The one who remembers [Allah] in the midst of the neglectful ones is as one who fights [in the way of Allah] in the midst of others who flee [from the battle].’[Makarim al-Akhlaq, v. 2, p. 373, no. 2661]

. كل أحد ميوت عطشان إال ذاكهر الله(: صلي الل عليهه و آلههه )ـ رسول الله 16

16– The Prophet (SAWA) said, ‘Everyone will die thirsty except the one who remembers Allah.’[Bihar al-Anwar, v. 81, p. 240, no. 26]

ن فانادهيك أم : لما ناجى ربه عزوجل قال ( عليهه السالم )إن موسى بن عهمران (: صلي الل عليهه و آلههه )ـ رسول الله 17 يا رب ، أبعيد أنت مهيك ؟ فأوحى الله . أنا جلهيس من ذكرن: جالله جل قريب فاناجه

17– The Prophet (SAWA) narrated, ‘Verily when Moses, son of Amran (AS) would engage in intimate supplication with his Lord, he said, ‘My Lord, are you so far from me that I should call You, or are You so near to me that I should whisper?’ so Allah then revealed to Moses, ‘I sit in close proximity with the one who remembers Me.’[Bihar al-Anwar, v. 93, p. 153, no. 11]

. ذهكره طيب الله منه اشتـغل بذهكره الله(: عليهه السالم )ـ اإلمام علي 18

18– Imam Ali (AS) said, ‘The one who occupies himself with the remembrance of Allah, Allah beautifies his remembrance [among people].’[Ghurar al-Hikam, no. 5235]

. سبحانه مالهسه ذاكهر الله(: عليهه السالم )ـ رسول الله 19

19– Imam Ali (AS) said, ‘The one who remembers Allah, glory be to Him, is sitting closely with Him.’[Ghurar al-Hikam, no. 5159]

ؤمن يف صالة ما كان يف ذهكره الله(: عليهه السالم )ـ اإلمام الباقر 21عا ، إن الله ال يزال امل تعاىل يقول ، قائما كان أو جالهسا أو مضطجه

.« ...قهياما وقـعودا وعلى جنوبههم لهالذهين يذكرون ال»

20– Imam al-Baqir (AS) said, ‘The believer remains in a state of prayer as long as he is remembering Allah, whether he is standing, sitting or lying down, for verily Allah says, “Those who remember Allah standing, sitting and lying on their sides”.[ Amali al-Tusi, p. 79, no. 116]

يب ذاكهرا لله(: عليهه السالم )ـ اإلمام الصادق 21 . عزوجل إن الصاعهقة ال تصه

21– Imam al-Sadiq (AS) said, ‘Verily the one who remembers Allah will never be struck by lightning.’[Amali al-Saduq, p. 375, no. 3]

اذكرونياذكركم

Remember Me and I Will Remember You

ك أذكرك يف نفسي : تعاىل قال الله(: عليهه السالم )ـ اإلمام الصادق 22 ابن آدم اذكرن يف اخلالءه أذكرك يف . ابن آدم ، اذكرن يف نفسه . ابن آدم اذكرن يف مالء أذكرك يف مالء خري مهن ملئهك . خالء

22– Imam al-Sadiq (AS) said, ‘Allah Almighty said, ‘O son of Adam, remember Me within yourself and I will remember you within Myself. O son of Adam, remember Me in secret and I will remember you when [you are] in secret. O son of Adam, remember Me when in an assembly and I will remember you in an assembly which is better than your assembly.’[Bihar al-Anwar, v. 93, p. 158, no. 31]

ثمراتالذ كر

The Fruits of Remembrance

فاء القلوبه ذهكر الله(: صلي الل عليهه و آلههه ) ـ رسول الله 23 . شه

23– The Prophet (SAWA) said, ‘The remembrance of Allah is a healing for the hearts.’[Kanz al-`Ummal, no. 1751]

ن النفاقه من أكثـر مهن ذهكره الله(: صلي الل عليهه و آلههه )ـ رسول الله 24 . فقد برهئ مه

24– The Prophet (SAWA) said, ‘The one who remembers Allah abundantly has freed himself from hypocrisy.’[al-Firdaws, v. 3, p. 564, no. 5768]

. أحبه من أكثـر ذهكر الله(: صلي الل عليهه و آلههه )ـ رسول الله 25

25– The Prophet (SAWA) said, ‘The one who remembers Allah abundantly loves Him.’[Bihar al-Anwar, v. 93, p. 160, no. 39]

. من عمر قلبه بدوامه الذهكره حسنت أفعاله يف السر واجلهره (: عليهه السالم )ـ اإلمام علي 26

26– Imam Ali (AS) said, ‘The one whose heart thrives with the continuous remembrance of Allah, his actions will always be good whether done in secret

or openly.’[Ghurar al-Hikam, no. 8872]

. ه بذهكره اللهأصل صالحه القلبه اشتهغال (: عليهه السالم )ـ رسول الله 27

27– Imam Ali (AS) said, ‘The root of reforming the heart is in occupying it with the remembrance of Allah.’[Ghurar al-Hikam, no. 3083]

. عقله ولبه قلبه ونـور سبحانه أحيا الله من ذكر الله(: عليهه السالم )ـ رسول الله 28

28– Imam Ali (AS) said, ‘Whoever remembers Allah, glory be to Him, Allah enlivens his heart and illuminates his intellect and the innermost core of his heart.’[Ghurar al-Hikam, no. 8876]

حبوبه ذهكر الله(: عليهه السالم )ـ رسول الله 29 . قوت النفوسه ومالسة امل

29– Imam Ali (AS) said, ‘The remembrance of Allah is a provision for the souls and a close sitting in the company of the Beloved.’[Ghurar al-Hikam, no. 5166]

. ، فإنه نور القلوبه عليك بهذهكره الله(: عليهه السالم )ـ رسول الله 31

30– Imam Ali (AS) said, ‘I urge you to keep up the remembrance of Allah for verily it is the light of the hearts.’[Ghurar al-Hikam, no. 6103]

. دوام الذهكره ينري القلب والفهكر (: عليهه السالم )ـ رسول الله 31

31– Imam Ali (AS) said, ‘Continuous remembrance [of Allah] enlightens the heart and the mind.’[Ghurar al-Hikam, no. 5144]

ر بهه بعد العشوةه ، وتنقاد بههه بعد س إن الله(: عليهه السالم )ـ رسول الله 32 بحانه جعل الذكر جالء للقلوبه ، تسمع بهه بعد الوقـرةه ، و تبصهعاندةه

. امل

32– Imam Ali (AS) said, ‘Verily Allah, Glory be to Him, has made [His] remembrance a polish for the hearts through which they hear after deafness, see after blindness and yield after resistance.’[Nahj al-Balagha, Sermon 222]

عاءه ـ( عليهه السالم )ـ رسول الله 33 فاء : ـ يف الد . يا منه اسه دواء وذهكره شه

33– Imam Ali (AS) said in supplication, ‘O He whose name is a remedy and whose remembrance is a healing.’[Iqbal al-A`amal, v. 3, p. 337]

. الذكر مهفتاح االنسه (: عليهه السالم )ـ رسول الله 34

34– Imam Ali (AS) said, ‘Remembrance [of Allah] is the key to intimacy (with Him).’[Ghurar al-Hikam, no. 541]

شك مهن ذهكرههه فقد سبحانه يؤنهسك بهذهكرههه فقد أحبك ، إذا رأيت الله إذا رأيت الله(: عليهه السالم )ـ رسول الله 35 لقههه ويوحه يؤنهسك خبه

. أبغضك

35– Imam Ali (AS) said, ‘If you see that Allah, Glory be to Him, has made you intimate with His remembrance, then He loves you. If you see that Allah has made you intimate with His creation and banished you from His remembrance, then He has despised you.’[Ghurar al-Hikam, no. 4040-4041]

. مطردة الشيطانه ذهكر الله(: يهه السالم عل )ـ رسول الله 36

36– Imam Ali (AS) said, ‘The remembrance of Allah is a repellent of Satan.’[Ghurar al-Hikam, no. 5162]

. جالء الصدوره وطمأنهينة القلوبه ذهكر الله(: عليهه السالم )ـ رسول الله 37

37– Imam Ali (AS) said, ‘The remembrance of Allah is a polish for the breasts and a soothing for the hearts.’[Ghurar al-Hikam, no. 5165]

. الذكر يشرح الصدر (: عليهه السالم )ـ رسول الله 38

38– Imam Ali (AS) said, ‘Remembrance [of Allah] expands the breasts.’[Ghurar al-Hikam, no. 835]

علىذ كر الله فيمواق فالحث

Enjoinment of Remembrance of Allah in Certain Situations

أـع ندل قاء العدو

. عزوجل إذا لقهيتم عدوكم يف الربه فأقهلوا الكالم وأكثهروا ذهكر الله(: عليهه السالم )ـ اإلمام علي 39

1. When Facing an Enemy

39– Imam Ali (AS) said, ‘When you face your enemy in battle, then lessen your speech and increase in the remembrance of Allah.’[al-Khisal, p. 617, no. 10]

األسواق بـع نددخول

، فإنه كفارة لهلذنوبه وزهيادة يف السناته ، أكثهروا ذهكر الله(: عليهه السالم )ـ اإلمام علي 41 عزوجل إذا دخلتم األسواق عهند اشتهغاله الناسه . والتكتبوا يف الغافهلني

2. When Entering the Market Place

40– Imam Ali (AS) said, ‘Increase in the remembrance of Allah when you enter the market while people are busy, for verily it will be an expiation of your sins and an increase in good deeds, and you will not be recorded down as being amongst the neglectful ones.’[al-Khisal, p. 614, no. 10]

والق سمة جـعندالهم والحكم

. عهند هك إذا همت، وعهند لهسانهك إذا حكمت ، وعهند يدهك إذا قسمت اذكره الله(: صلي الل عليهه و آلههه ) ـ رسول الله 41

3. During Distress, When Giving Judgment and When Distributing

41– The Prophet (SAWA) said, ‘Remember Allah during your distress when you are distressed, with your tongue when you give judgment and with your hand when distributing anything.’[Bihar al-Anwar, v. 77, p. 171, no. 7]

دـعندالغضب

ابن آدم ، اذكرنه عهند غضبهك أذكرك عهند غضيبه ، فال أمقك فيمن : إىل نيب مهن أنبيائهه أوحى الله(: صلي الل عليهه و آلههه ) ـ رسول الله 42 . أمق

4. When in Anger

42– The Prophet (SAWA) said, ‘Allah revealed to a prophet from among His prophets, ‘O son of Adam, remember Me during your anger and I will remember you during My anger, and I will not destroy you as a result with those whom I destroy.’[Bihar al-Anwar, v. 75, p. 321, no. 50]

وعند اللذات هـفيالخلوات

تهك أذكرك عهند غفالتهك ... يا موسى : ... يف التوراةه مكتوب (: عليهه السالم )ـ اإلمام الباقر 43 . اذكرن يف خلواتهك وعهند سروره لذ

5. When Alone and During Pleasures

43– Imam al-Baqir (AS) said, ‘It is written in the Torah: ‘…O Moses… remember Me in times of loneliness and when enjoying your pleasures and I will remember you in your times of negligence.’[Amali al-Saduq, p. 210, no. 6]

حقيقةالذ كر

The Reality of the Remembrance [of Allah]

يامه وتالوته لهلقرآنه عزوجل فـقد ذكر الله من أطاع الله(: صلي الل عليهه و آلههه ) ـ رسول الله 44 . وإن قـلت صالته وصه

44– The Prophet (SAWA) said, ‘Whoever obeys Allah has remembered Him, even if his prayers, his fasts and his recitation of the Qur’an are few.’[Bihar al-Anwar, v. 77, p. 86, no. 3]

. تعاىل عهند ما أحل وحرم ذهكر الله: ـ«أكبـر ولذهكر الله»: ـ يف قولههه تعاىل( عليهه السالم )ـ اإلمام الصادق 45

45– Imam al-Sadiq (AS) said, with regard to the verse of Allah: “and the remembrance of Allah is greater”, ‘[It means] Remembering Allah with regards to what He has made lawful and unlawful.’[Nur al-Thaqalayn, v. 4, p. 162, no. 61]

. ذهكر خالهص يوافهقه القلب ، وذهكر صارهف ينفهي ذهكر غريههه : انه الذكر ذهكر (: عليهه السالم )ـ اإلمام الصادق 46

46– Imam al-Sadiq (AS) said, ‘There are two types of remembrance, a sincere remembrance which is harmonious with the heart, and a mere remembrance

which negates the remembrance of anyone other than Allah.’[Bihar al-Anwar, v. 93, p. 159, no. 33]

مهن أجله ذهكرههه لك ، فإنه ذكرك وهو غنه عنك فذهكره لك أجل وأشهى وأت مهن ذهكرهك اهجعل ذهكر الله(: عليهه السالم )ـ اإلمام الصادق 47 . العبد بالتوفيقه لهذهكرههه ال يقدهر العبد على ذهكرههه اللهتعاىل فـليعلم أ نه ما ل يذكره فمن أراد أن يذكر الله... له وأسبق

47– Imam al-Sadiq (AS) said, ‘Make your remembrance of Allah for the sake of the fact that He remembers you, for verily He remembers you even though He is needless of you, so His remembrance of you is loftier, more desirable and more complete than your remembrance of Him and it supersedes it…so whoever wishes to remember Allah, most High, should know that as long as Allah does not remember His servant in the context of granting him divine succour to remember Him [in the first place], the servant will not be capable of remembering Him.’[Bihar al-Anwar, v. 93, p. 158, no. 33]

هه من ذكر الله(: عليهه السالم )ـ اإلمام الرضا 48 . ول يستبهق إىل لهقائهه فقده استهزأ بنفسه

48– Imam al-Rida (AS) said, ‘Whoever remembers Allah but does not vie to meet Him has mocked himself.’[Bihar al-Anwar, v. 78, p. 357, no. 11]

بدوامالذ كر مايوج

That Which Brings About Continuous Remembrance [of Allah]

ك اللو : يا رب ، وكيف أدوم على ذهكرهك ؟ فقال : دم على ذهكرهي ، فقال ... يا أحد : ـ يف حديثه املعراجه 49 باخللوةه عنه الناسه ، وبغضه . والامهض ، وفراغه بطنهك وبيتهك مهن الدنيا

49– In the tradition recounting the Prophet (SAWA)’s Ascension to the Heavens (al-mi`araj): ‘O Ahmad… be continuous in My remembrance.’ The Prophet (SAWA) asked, ‘O My Lord, how can I be continuous in Your remembrance?’ He replied, ‘Through seclusion from people, despising the sweet and the sour [of the world], and clearing your stomach and your house of the world.’[Bihar al-Anwar, v. 77, p. 22, no. 6]

. من أحب شيئا لهج بهذهكرههه (: عليهه السالم )ـ اإلمام علي 51

50– Imam Ali (AS) said, ‘Whoever loves something is engaged in remembrance of it.’[Ghurar al-Hikam, no. 7851]

موان عالذ كر

Factors that Prevent the Remembrance [of Allah]

ي أشد مهنه اتباعه الشهوةه ، فال تطهيعوها فـتشغلكم عنه الله(: عليهه السالم )ـ اإلمام علي 51 . ليس يف املعاصه

51– Imam Ali (AS) said, ‘There is nothing worse from amongst the transgressions than submitting to one’s base desires, so do not obey them as they will preoccupy you from [remembering] Allah.’[Ghurar al-Hikam, no. 7520]

ره لى عن ذهكره اللهكل ما أ(: عليهه السالم )ـ اإلمام علي 52 يسه . فهو مهن امل

52– Imam Ali (AS) said, ‘Anything that distracts you from the remembrance of Allah is classified as gambling.’[Bihar al-Anwar, v. 73, p. 157, no. 2]

. فهو مهن إبليس كل ما ألى عن ذهكره الله(: عليهه السالم )ـ اإلمام علي 53

53– Imam Ali (AS) said, ‘Anything that distracts you from the remembrance of Allah is from Iblis [Satan].’[Tanbih al-Khawatir, v. 2, p. 170]

ي ال(: عليهه السالم )دين ـ اإلمام زين العاب54 ا يـثبط ويبطهئ عنه العمله وينسه لكه مهيلةه وسكر الشبعه وغهرة امل

. ذكر إن قسوة البهطنةه وفرتة امل

54– Imam Zayn al-Abidin (AS) said, ‘Verily filling the stomach, weakness of will, the intoxication of being fully satiated and the delusion of power, all hinder and delay one from the performance [of good deeds] and cause one to forget Allah.’[Bihar al-Anwar, v. 78, p. 129, no. 1]

عن الذ كر آثاراإلعراض

The Effects of Disregarding the Remembrance [of Allah]

ي الله(: عليهه السالم )ـ اإلمام علي 55 . نفسه وأعمى قلبه سبحانه أنساه الله من نسه

55– Imam Ali (AS) said, ‘Whoever forgets Allah, Glory be to Him, Allah makes him forget himself and blinds his heart.’[Ghurar al-Hikam, no. 8875]

الذ كرالخف ي

Silent Remembrance

. خري الذكره اخلفهي (: صلي الل عليهه و آلههه ) ـ رسول الله 56

56– The Prophet (SAWA) said, ‘The best remembrance is the silent type.’[Kanz al-`Ummal, no. 1771]

لك إال ما يسمع ، قال الله): الصادق الباقر أو اإلمام ـ اإلمام 57ك »: عزوجل اليكتب امل ال يعلم ثواب ذلك الذكره : «واذكـر ربك يف نفسه

. تعاىل يف نفسه العبده غري الله

57– Imam al-Baqir or Imam al-Sadiq (AS) said, ‘The angel only writes down what he hears, but when Allah, Mighty and Exalted, has said, “And remember your Lord within your heart…”, no one knows the reward of that remembrance in the heart of the servant except Allah, most High.’[Bihar al-Anwar, v. 5, p. 322, no. 7]

Anger

ANGER

كل شر الغضبم فتاح

Anger is the Key to All Evils

. الغضب جرة مهن الشيطانه (: صلي الل عليهه و آلههه ) ـ رسول الله 1

1– The Prophet (SAWA) said, ‘Anger is a smouldering ember [kindled by] Satan.’[Bihar al-Anwar, v. 73, p. 265, no. 15]

بها يندم، فإن ل يندم فجنونه مستحكهم (: عليهه السالم )ـ اإلمام علي 2 ة ضرب مهن اجلنونه ألن صاحه . الهد

2– Imam Ali (AS) said, ‘Rage is a type of madness because the one enraged feels regret later on, and if he does not feel regret, then his madness has become ingrained.’[Nahj al-Balagha, Saying 255]

. الغضب مهفتاح كل شر (: عليهه السالم )ـ اإلمام الصادق 3

3– Imam al-Sadiq (AS) said, ‘Anger is the key to all evils.’[al-Kafi, v. 2, p. 303, no. 3]

.الغضب محقة لهقلبه الكيمه (: عليهه السالم )ـ اإلمام الصادق 4

4– Imam al-Sadiq (AS) said, ‘Anger is such that it destroys the heart of even the wise man.’[al-Kafi, v. 2, p. 305, no. 13]

الغضب علىم لك الحث

Enjoinment of Controlling One’s Anger

. أال اخربهكم بهأشدكم ؟ من ملك نفسه عهند الغضبه (: صلي الل عليهه و آلههه ) ـ رسول الله 5

5– The Prophet (SAWA) said, ‘The Prophet (SAWA) said, ‘Shall I tell you who is the toughest and strongest from among you? The one who controls himself when he is angry.’[Nathr al-Durar, v. 1, p. 183]

. ال قـوة كرد الغضبه (: عليهه السالم )ـ اإلمام الباقر 6

6– Imam al-Baqir (AS) said, ‘There is no strength like being able to repel one’s anger.’[Tuhaf al-`Uqoul, no. 286]

. من ل ميلهك غضبه ل ميلهك عقله (: عليهه السالم )ـ اإلمام الصادق 7

7– Imam al-Sadiq (AS) said, ‘He who has no control over his anger has no control over his reason.’[al-Kafi, v. 2, p. 305, no. 13]

الغيظ علىكظم الحث

Enjoinment of Suppressing One’s Anger

هنم بابا ال يدخلها إال من شفى غيظه مبعصيةه الله(: صلي الل عليهه و آلههه ) ـ رسول الله 8 . تعاىل إن جله

8– The Prophet (SAWA) said, ‘Verily there is a door to Hell, the entrance into which will be reserved for one who vented his anger through committing an act of disobedience to Allah, most High.’[Tanbih al-Khawatir, v. 1, p. 121]

. عنه عذابه من كف غضبه كف الله(: صلي الل عليهه و آلههه )ـ رسول الله 9

9– The Prophet (SAWA) said, ‘He who curbs his anger, Allah will curb His punishment from him.’[Bihar al-Anwar, v. 73, p. 263, no. 7]

. قلبه أمنا وإميانا يوم القهيامةه من كظم غيظا وهو يقدهر على إمضائهه حشا الله(: عليهه السالم ) ـ اإلمام الباقر 11

10– Imam al-Baqir (AS) said, ‘He who suppresses his anger despite being able to vent it, Allah will fill his heart with peace and security on the Day of Resurrection.’[al-Kafi, v. 2, p. 110, no. 7]

... . نهعم اجلرعة الغيظ لهمن صبـر عليها (: عليهه السالم )ـ اإلمام الصادق 11

11– Imam al-Sadiq (AS) said, ‘What a good dose anger is for he who can swallow it …’[al-Kafi, v. 2, p. 109, no. 3]

دواءالغضب

The Remedy for Anger

لمههه عنهم، وإذا قيل (: صلي الل عليهه و آلههه ) ـ رسول الله 12 بت فاقعد وتـفكر يف قدرةه الرب على العهباده وحه ، التغضب، فإذا غضه يا عليلمك اهتقه الله: لك ع حه . فانبهذ غضبك، وراجه

12– The Prophet (SAWA) said, ‘O Ali, do not get angry, and if you do get angry, then sit down and reflect upon the power of your Lord over His creation and His clemency towards them in spite of it. And whenever anyone tells you [condescendingly] to fear Allah, expel your anger and remind yourself of your clemency.’[Tuhaf al-`Uqoul, no. 14]

، والشهوة بالعقله (: عليهه السالم )ـ اإلمام علي 13 . داووا الغضب بالصمته

13– Imam Ali (AS) said, ‘Remedy your anger with silence, and your carnal desire through your reason.’[Ghurar al-Hikam, no. 5155]

لل مدحالغضب

The Praiseworthiness of Anger for the Sake of Allah

ك يوم ال ظهل (: عليهه السالم )بن عمران قال موسى(: عليهه السالم )ـ اإلمام زين العابدين 14 ، من أهلك الذين تظهلهم يف ظهل عرشه يا رب

لت: ... إليهه إال ظهلك ؟ فأوحى الله ! مهره إذاجرهح الن مهثل والذين يغضبون لهمحارهمي إذا استحه

14– Prophet Moses (AS) [addressed Allah] saying, ‘O Lord, who are your special people whom You will shade with the shade of Your Throne on the day when no shade will avail except Your Shade?’ So Allah revealed to him, ‘… and those who are angered when the things that I have prohibited are deemed lawful [by people], the way a leopard is angered when it is wounded!’[Wasael al-Shi`aah , v. 11, p. 416, no. 3]

غضب للدنيا، فإذا أغضبه الق ل يعرهفه أحد ول يـقم لهغضبههه شيء حىت الي ( صلي الل عليهه و آلههه )كان (: عليهه السالم )ـ اإلمام علي 15ر له . ينتصه

15– Imam Ali (AS) said, ‘He (SAWA) [i.e. the Prophet] never used to get angry over worldly matters, but when he did get angry for the sake of the truth, he was unrecognisable and nothing could restrain his anger until he had triumphed in his case [for the truth].’[al-Mahajjat al-Baydha, v. 5, p. 303]

ب لله(: عليهه السالم )ـ اإلمام علي 16 قني وغضه ب الله من شنهئ الفاسه . رضاه يوم القهيامةه له وأ ، غضه

16– Imam Ali (AS) said, ‘He who displays his ill-feeling towards the immoral people and gets angry for the sake of Allah, Allah will get angry for his sake and will render him well-pleased on the Day of Resurrection.’[Nahj al-Balagha, Saying 31]

Arrogance

ARROGANCE

التحذ يرم نالك بر

Arrogance

وا مبا كان مهن فهعله الله(: عليهه السالم )ـ اإلمام علي 1 دة ... بإبليس، إذ أحبط عمله الطويل وجهده اجلهيد فاعتربه ! عن كهربه ساعة واحه ! مبثله معصيتههه ؟ فمن ذا بعد إبليس يسلم على الله

1– Ali (AS) said, ‘Take lesson from what Allah did to Satan. He foiled his many deeds and his hardworking efforts…. for being arrogant for an instant! So, who will be saved from Allah with something like his sin?!’[Nahj al-Balagha, Saying 192]

. ما دخل قلب امرهئ شيء مهن الكهربه إال نـقص مهن عقلههه مهثل ما دخله مهن ذلك، قل ذلك أو كثـر (: م عليهه السال)ـ اإلمام الباقر 2

2– Imam al-Baqir (AS) said, ‘If any amount of arrogance enters the heart of a person, it will only bring deficiency to the intellect with the same amount of what entered it, whether it be a little or a lot.’[Bihar al-Anwar, v. 78, p. 186, no. 16]

. من برهئ مهن الكهربه نال الكرامة (: عليهه السالم )ـ اإلمام الصادق 3

3– Imam al-Sadiq (AS) said, ‘Whoever is free from arrogance will obtain dignity.’[Bihar al-Anwar, v. 78, p. 229, no. 5]

. يف الناره شيئا مهن ذلك أكبه الله ، فمن نازع الله الكهرب رهداء الله(: عليهه السالم )ـ اإلمام الصادق 4

4– Imam al-Sadiq (AS) said, ‘Arrogance is the robe of Allah, and whoever wants to wrest Allah of any of it, Allah will throw him onto his face into the Hellfire.’[Bihar al-Anwar, v. 73, p. 215, no. 5]

تفسيرالك بر

The Explanation of Arrogance

، من مات ويف قلبههه مهثقال ذرة مهن كهرب ل يهد رائحة اجلنةه إال أن يتوب قبل ذلك، فقال (: صلي الل عليهه و آلههه ) ـ رسول الله 5 يا : يا أبا ذربن اجلمال حىت ودهدت أن عهالقة سوطي وقهبال رسول الله : كيف تهد قلبك ؟ قال : نعلي حسن، فهل يرهب على ذلك ؟ قال ، إن ليعجه

ده عارهفا للحق مطمئنا إليهه، قال ليس ذلك بالكهربه، ولكن الكهرب أن ترتك الق وتـتجاوزه إىل غريههه، وتنظر إىل الناسه وال ترى أن أحدا : أجهك وال دمه كدمهك عهرضه كعه . رضه

5– The Prophet (AS) said, ‘O Abu Dharr, whoever dies having an atom’s weight of arrogance in his heart will never smell the scent of Heaven unless he repents beforehand.’ Abu Dharr asked, ‘O Messenger of Allah, I am fond of beauty so much so that I wished that the handle of my cane and the lace of my sandal be beautiful. So, should I be afraid of this?’ He said, ‘How do you see your heart?’ Abu Dharr said, ‘I see it knowing the Truth, and certain of Him.’ He (SAWA) said, ‘That is not arrogance. Rather, arrogance is that you leave the Truth and exceed beyond Him to other than Him. You look at people and you do not see their honour as being like your honour or their blood like yours.’[Bihar al-Anwar, v. 77, p. 90, no. 3]

، فإن قبول الق يـبـعد مهن الكهربه (: عليهه السالم )ـ اإلمام علي 6 ، اقبـلوا الق . طلبت اخلضوع فما وجدت إال بقبوله الق

6– Imam Ali (AS) said, ‘I sought after humility and did not find it other than through accepting the truth. Accept the truth, for accepting the truth distances one from arrogance.’[Bihar al-Anwar, v. 69, p. 399, no. 91]

غمص اخللقه وسفه إن أعظم الكهربه (: صلي الل عليهه و آلههه ) قال رسول الله(: عليهه السالم ) قال أبو عبده الله: ـ عبد األعلى بن أعني7، قلت ؟ قال : الق . عزوجل رهداءه يهل الق ويطعن على أهلههه، فمن فـعل ذلك فقد نازع الله: وما غمص اخللقه وسفه الق

7– Imam al-Sadiq (AS) narrated, ‘The Prophet (SAWA) said, ‘The worst of arrogance is despising people and depreciating the truth.’ At this, `Aabd al-

A`ala b. A`ayan asked, ‘And what is despising people and depreciating the truth?’ He said, ‘It is when one is ignorant of the truth and slanders its people, and whoever does this has wrested Allah of His robe.’[al-Kafi, v. 2, p. 310, no. 9]

ستكربههين، فقلت له (: عليهه السالم )ـ حفص بن غياث عن اإلمامه الصادقه 8إنا يرى أن : من ذهب يرى أن له على اآلخره فضال فهو مهن امل

ي ؟ فقال أن يكون قد غفهر له ما أتى وأنت موقوف ماسب، أما فـلعله ! هيهات هيهات : له عليهه فضال بالعافيةه إذا رآه مرتكهبا لهلمعاصه (. عليهه السالم )تـلوت قهصة سحرةه موسى

8– Imam al-Sadiq (AS) said, ‘Whoever thinks that he is superior to someone else is of the arrogant.’ Abu Hafs b. Ghiyath said, ‘I asked him: [What if] one sees that they are superior in their being good when they see others committing sins?’ The Imam said, ‘Far from it, far from it! For maybe he has been forgiven for what he has done and whilst you will be stopped and held accountable. Have you not read the story of the magicians of Moses (AS) in the Qur’an?’[Bihar al-Anwar, v. 8, p. 128, no. 98]

المتكبـ ر

An Arrogant Person

تكبـر (: صلي الل عليهه و آلههه ) ـ رسول الله 9 . أمقت الناسه امل

9– The Prophet (SAWA) said, ‘The most hateful of people are the arrogant.’[Bihar al-Anwar, v. 73, p. 331, no. 23]

ون (: صلي الل عليهه و آلههه )ـ رسول الله 11 ستكربهن الثرثارون، وهم امل . إن أبعدكم يوم القهيامةه مه

10– The Prophet (SAWA) said, ‘The most distanced of you from me on the Day of Judgment will be the braggers, who are the arrogant.’[Bihar al-Anwar, v. 73, p. 232, no. 25]

بت البنه آدم ؛ أوله نطفة وآخه (: عليهه السالم )ـ اإلمام علي 11 ، ث يـتكبـر عجه يفة، وهو قائم بينـهما وهعاء للغائطه ! ره جه

11– Imam Ali (AS) said, ‘How man surprises me! His origin is a sperm and his end is a carcass, and between these two he is a vessel for excrement, and he is still arrogant!’[Bihar al-Anwar, v. 73, p. 234, no. 33]

. ما تكبـر إال وضيع (: عليهه السالم )ـ رسول الله 12

12– Imam Ali (AS) said, ‘Only he who is vile is arrogant.’[Ghurar al-Hikam, no 9467]

هه (: عليهه السالم )ـ اإلمام الصادق 13 . ما مهن رجل تكبـر أو تبـر إال لهذهلة وجدها يف نفسه

13– Imam al-Sadiq (AS) said, ‘A person is arrogant or tyrannical only as a result of a [source of] disgrace he has in himself.’[al-Kafi, v. 2, p. 312, no. 17]

ع الجالك بر

Curing Arrogance

هه (: صلي الل عليهه و آلههه ) ـ رسول الله 14 بن أن يمهل الرجل الشيء يف يدههه يكون مهنهئا ألهلههه يدفع بهه الكهرب عن نفسه . إنه ليعجه

14– The Prophet (SAWA) said, ‘I admire a man who brings something with his hands to please his family, which repels arrogance from himself.’[Tanbih al-Khawatir, v. 1, p. 201]

. من حلب شاته ورقع قميصه وخصف نعله وواكل خادهمه وحل مهن سوقههه، فـقد برهئ مهن الكهربه (: صلي الل عليهه و آلههه )ـ رسول الله 15

15– The Prophet (SAWA) said, ‘Whoever milks his sheep, patches his own clothes, mends his own sandals, trusts his servants, and carries his own goods from the market is free from arrogance.’[Kanz al-Ùmmal, no. 7793]

إن : مشى خلفهم، فسئل عن ذلك فقال موا، ث يـتـقد وأمرهم أن فـوقف خرج إىل البقيعه فـتبهعه أصحابه ( صلي الل عليهه و آلههه )ـ إن النيب 16ي شيء مهن الكهربه .سهعت خفق نهعالهكم، فأشفقت أن يـقع يف نفسه

16– Abu Umama said, ‘The Prophet (SAWA) left to go to Baqià and some of his companions followed him. He stopped and ordered them to proceed and he then walked behind them. He was asked about this, and he said, ‘I heard the beat of your sandals [behind me] and feared that some arrogance would fall into my self.’[Kanz al-Ùmmal, no. 8878]

كارههه، إخراجا للتكربه لكن الله(: عليهه السالم )ـ اإلمام علي 17جاههده، ويبتليههم بهضروبه امل

عهباده بأنواعه الشدائده، ويـتعبدهم بأنواعه امل يتربه

ههم، ولهيجعل ذلك أبوابا فـ . تحا إىل فضلههه مهن قلوبههم، وإسكانا للتذلله يف نفوسه

17– Imam Ali (AS) said, ‘…But Allah tests His worshippers with many different hardships, He makes them engage in different struggles, and He makes them undergo multiple misfortunes. All this in order to extract arrogance from their hearts, to establish humbleness in their selves, and to make them open the doors to His Grace.’[Nahj al-Balagha, Sermon 192]

، والصالة تنزيها عنه الكهربه فـرض الله(: عليهه السالم )ـ اإلمام علي 18 . اإلميان تطهريا مهن الشركه

18– Imam Ali (AS) said, ‘Allah obligated faith as purification from polytheism, and prayer as chastisement from arrogance.’[Nahj al-Balagha, Saying 252]

( عهز )أن يـتواضعوا، و أن يـتعاظم، فإن رهفعة الذين يعلمون عظمة الله ال ينبغي لهمن عرف عظمة الله(: عليهه السالم )ـ اإلمام السن 19 (. له )أن يـتذللوا الذين يعرهفون ما جالل الله

19– Imam Hasan (AS) said, ‘It is not appropriate for he who knows the magnitude of Allah to be haughty, for the glory of those who know the magnitude of Allah is that they become humble, and the honour of those who know the Majesty of Allah is that they humiliate themselves to Him.’[Bihar al-

Anwar, v. 78, p. 104, no. 3]

ثمرةالك بر

The Outcome of Arrogance

يضعه الله(: صلي الل عليهه و آلههه ) ـ رسول الله 21 . من يستكربه

20– The Prophet (SAWA) said, ‘Whoever is arrogant, Allah degrades him.’[Amali al-Saduq, p. 395, no. 1]

. الهرص والكهرب والسد دواع إىل التقحمه يف الذنوبه (: عليهه السالم )ـ اإلمام علي 21

21– Imam Ali (AS) said, ‘Greed, arrogance, and jealousy are all motives for falling into sins.’[Nahj al-Balagha, Saying 371]

. ليس لهمتكرب صديق (: عليهه السالم )ـ اإلمام علي 22

22– Imam Ali (AS) said, ‘An arrogant person has no friend.’[Ghurar al-Hikam, no. 7464]

. ال يـتـعلم من يـتكبـر (: عليهه السالم )ـ اإلمام علي 23

23– Imam Ali (AS) said, ‘He who behaves arrogantly will never learn.’[Ghurar al-Hikam, no. 10586]

. من تكبـر على الناسه ذل (: عليهه السالم )ـ اإلمام علي 24

24– Imam Ali (AS) said, ‘He who behaves arrogantly with people is degraded.’[Bihar al-Anwar, v. 77, p. 235, no. 3]

. لكهربه يف الثناءه السنه ال يطمعن ذو ا(: عليهه السالم )ـ اإلمام الصادق 25

25– Imam al-Sadiq (AS) said, ‘An arrogant person should not avidly expect good praises.’[al-Khisal, p. 434, no. 20]

عه وال تعمر يف إن الزرع ينبت يف السهله وال ينبت يف الصفا، فكذل(: عليهه السالم )ـ اإلمام الكاظم 26 تواضهك الهكمة تعمر يف قلبه امل

ن الله تكربه اجلباره ؛ ألههه شج قلبه امل ، أل تعلم أن من شخ إىل السقفه برأسه ، وجعل التكبـر مهن آلةه اجلهله ه، ومن جعل التواضع آلة العقله

. رفـعه ، ومن تواضع لله خفضه الله وكذلك من ل يـتواضع لله! ظل تته وأكنه؟خفض رأسه است

26– Imam al-Kazim (AS) said, ‘A plant grows in a plain-levelled land and does not grow in a hard rocky place. The same goes for wisdom, as it grows in the humble heart and does not grow in the arrogant haughty heart; for Allah has made humbleness the tool for the intellect, and made arrogance the tool for ignorance. Do you not know that he who turns his head up towards the ceiling will break it, and he who lowers his head will be shaded and sheltered underneath it?! Thus, Allah will abase one who is not humble before Him, and Allah will elevate whoever is humble for Him.’[Tuhaf al-`Uqoul, p. 396]

مثوىالمتكب رين

The Abode of the Arrogant

ة حرهه وسأله أن يأذن له أن لوادهيا لهلمتكربهين يقال له سقر، شكا إىل الله إن يف جهنم (: عليهه السالم )ـ اإلمام الصادق 27 د عزوجل شه . يـتـنـفس، فـتـنـفس فأحرق جهنم

27– Imam al-Sadiq (AS) said, ‘In Hell there is a valley by the name of Saqar reserved for the arrogant, and it complained to Allah about the extremity of its heat and asked Him to be permitted to breathe. So it breathed and ignited Hell.’[al-Kafi, v. 2, p. 310, no. 10]

Affliction

AFFLICTION

أجرالمصائ ب

The Reward for (Enduring an) Affliction

صائب مفاتيح األجره (: عليهه السالم )ـ اإلمام السن 1 . امل

1– Imam al-Hasan (AS) said, ‘Afflictions are the keys to reward.’

أشدالمصائ ب

The Worst of Afflictions

صائبه ـ( عليهه السالم )ـ اإلمام علي 2صيبة بهالدينه : ـ لما سئهل عن أشد امل

. امل

2– Imam Ali (AS) was once asked what the worst affliction was, to which he replied, ‘To be afflicted with a blow to one’s faith.’

نيا(: عليهه السالم )ـ اإلمام علي 3 صائبه والشقاءه الوله بهالد . أعظم امل

3– Imam Ali (AS) said, ‘The greatest affliction and source of wretchedness is infatuation with this world.’

صائبه اجلهل (: سالم عليهه ال )ـ اإلمام علي 4 . أعظم امل

4– Imam Ali (AS) said, ‘The greatest affliction is ignorance.’

صيبةه الكربى: ـ لهرجل قده اشتد جزعه على ولدههه ـ( عليهه السالم )ـ اإلمام الصادق 5ولو ! يا هذا جزهعت لهلمصيبةه الصغرى، وغفلت عنه امل

. ستهعداد له أعظم مهن مصابهك بولدهك كنت لهما صار إليه ولدك مستعهدا لما اشـتد عليه جزعك، فمصابك برتكهك اال

5– Imam al-Sadiq (AS) said to a man who was experiencing intense grief at the loss of his son, ‘You are grieving at the minor affliction and are heedless of the major affliction! If only you prepared yourself for the place that your son has passed away to, your grief would not be so intense, for your affliction at having neglected preparation for it [i.e. the Hereafter] is much greater than the loss of your son.’[Ùyoun Akhbar al-Ridha (AS), v. 2, p. 5, no. 10]

االست رجاعع ندالمصيبة

To Say “Indeed we belong to Allah and to Him do we indeed return” when Struck with an Affliction

صيبةه وجبت له اجلنة (: عليهه السالم )ـ اإلمام الصادق 6جاع عند امل . من الهم االسرته

6– He who is inspired to utter the words, ‘Indeed we belong to Allah, and to Him do we indeed return’ during an affliction, his entrance into Paradise is made obligatory.’[Thawab al-Aàmal, p. 235, no. 2]

أدبالمصاب

The Etiquette of Dealing with an Affliction

. النياحة عمل اجلاههليةه (: صلي الل عليهه و آلههه ) ـ رسول الله 7

7– The Prophet (SAWA) said, ‘Wailing is an act from the pre-Islamic age of ignorance.’[Bihar al-Anwar, v. 82, p. 103, no. 50]

صائب واألمراضه والصدقةه : مهن كنوزه الربه (: صلي الل عليهه و آلههه )ـ اإلمام علي 8 . كهتمان امل

8– The Prophet (SAWA) said, ‘Among the hidden treasures of goodness are: concealing one’s afflictions, one’s illnesses and one’s charity [from others].’[Bihar al-Anwar, v. 82, p. 103, no. 50]

يتههه، فقيل له ( صلي الل عليهه و آلههه )لما مات إبراهيم بكى النيب : ـ عن عائشة9 ، تنهى عنه البكاءه يا رسول الله: حىت جرت دموعه على له . وإنا هذهه رحة، ومن ال يرحم ال يرحم ليس هذا بكاء،: فقال ! وأنت تبكي ؟

9– Àa’isha narrated, ‘When Ibrahim [the Prophet’s son] passed away, the Prophet (SAWA) cried such that tears rolled onto his beard, so people said to him, ‘O Prophet of Allah, you dissuade people from crying and here you are now crying?!’ to which he replied, ‘This is not crying, it is compassion, for he who does not have compassion [for others] will not be treated with compassion [by Allah].’[Amali al-Tusi, p. 388, no. 227]

، فقال ( صلي الل عليهه و آلههه ) مات ميت مهن آله رسوله الله: ـ عن أيب هريرة11 فاجتمع النساء يبكهني عليهه فقام عمر ينهاهن ويطردهن . لب مصاب والعهد قريب دعهن يا عمر، فإن العني دامهعة والق (: صلي الل عليهه و آلههه ) رسول الله

10– Abu Hurayra narrated, ‘A man from the family of the Prophet (SAWA) had passed away and the women were gathered around crying for him when Àumar stood up and prohibited them from doing so, and told them to go away from there. The Prophet (SAWA) then said, ‘Leave them O Àumar, for verily the eye feels teary [at the moment], the heart is afflicted and the pain of the incident is still fresh.’[Sunan al-Nasai, p. 4, no. 19]

إعوال عند مصيبة ، وصوت عند : صوتانه ملعونانه يبغهضهما الله(: صلي الل عليهه و آلههه ) الله عن رسوله ( عليهه السالم )ـ اإلمام علي 11 . نهعمة ؛ يعنه النوح والغهناء

11– Imam Ali (AS) narrated on the authority of the Prophet (SAWA), ‘Two voices are cursed and despised by Allah: howling when struck by an affliction, and singing when blessed with a bounty.’[Daàim al-Islam, v. 1, p. 227]

مايـهو نالمصائ ب

Factors that Ease Afflictions

صيبات (: صلي الل عليهه و آلههه ) ـ رسول الله 12 . من زههد يف الدنيا هانت عليهه امل

12– The Prophet (SAWA) said, ‘Afflictions are easy for one who is abstemious in this world.’[Kanz al-Fawa’id li al-Karajiki, v. 2, p. 163]

. من عظمت عهنده مصيبة فليذكر مصيبته يب؛ فإنا ستـهون عليهه (: صلي الل عليهه و آلههه )ـ رسول الله 13

13– The Prophet (SAWA) said, ‘He who finds an affliction too great to bear should think about [the greatness of his affliction resulting from] my passing away from this world, and his own affliction will become easier to bear.’[Bihar al-Anwar, v. 82, p. 84, no. 26]

كم مهن القبوره، وقهيامهكم بني يديه الله(: عليهه السالم )ـ اإلمام علي 14 ، ويوم خروجه وتهصائب أكثهروا ذهكر امل

. عزوجل، تـهون عليكم امل

14– Imam Ali (AS) said, ‘Increase your remembrance of death, the day that you will rise from your graves, and your standing before Allah, Mighty and Exalted, and your afflictions will become easier to bear.’[al-Khisal, p. 616, no. 10]

صيبةه ـ( عليهه السالم )ـ اإلمام الصادق 15يبيت يف دهين، والمد لله المد لله: ـ إنه كان يقول عند امل الذي لو شاء أن الذي ل يعل مصه

ا كانت . ان على األمره الذي شاء أن يكون وك ، والمد لله(كانت)تكون مصيبيت أعظم مه

15– Imam al-Sadiq (AS) used to say the following when faced with an affliction, ‘All praise is due to Allah, Who did not afflict me in my faith, and all praise is due to Allah Who, if He had willed for my affliction to be greater than it is could have made it so, and all praise is due to Allah for the command that He willed to be and it is.’[Bihar al-Anwar, v. 78, p. 268, no. 183]

يت إذا مات بـعث الله(: عليهه السالم )ـ رسول الله 16، ولوال ذلك ل تعمره ملكا إىل أوجعه أهلههه، فمسح على ق إن امل لبههه فأنساه لوعة الزنه

. الدنيا

16– Imam al-Sadiq (AS) said, ‘Verily when someone dies, Allah sends an angel to the most grieved member of his family, who strokes his heart and makes him forget the agony of grief, and if it were not for this, the world would never again thrive.’[al-Kafi, v. 3, p. 227, no. 1]

الشماتةب المصاب

Gloating at Another’s Affliction

يهه ل يرج مهن الدنيا حىت يفتت (: عليهه السالم )ـ اإلمام الصادق 17 . من شهت مبصيبة نـزلت بأخه

17– Imam al-Sadiq (AS) said, ‘Whoever gloats over an affliction that has befallen his fellow brother does not leave this world until he is tried similarly.’[al-Kafi, v. 2, p. 359, no. 1]

Aggressive

AGGRESSION

AGGRESSION

. إن أعجل الشر عقوبة البغي (: صلي الل عليهه و آلههه ) ـ رسول الله 1

1- The Prophet (SAWA) said, ‘The evil deed to be punished the quickest is agression.’[al-Kafi, v. 2, p. 327, no. 1]

. من سل سيف البـغيه قتهل بهه (: عليهه السالم )ـ اإلمام علي 2

2- Imam Ali (AS) said, ‘Whoever draws the sword of agression will be killed by it [himself].’[Nahj al-Sa`ada, v. 1, p. 52]

. البغي يسلب النعمة (: عليهه السالم )ـ اإلمام علي 3

3- Imam Ali (AS) said, ‘Agression removes [Allah’s] favor.’[Ghurar al-Hikam, no. 382]

ب الدمار (: عليهه السالم )ـ اإلمام علي 4 . البغي يوجه

4- Imam Ali (AS) said, ‘Agression brings about destruction.’[Ibid. no. 795]

. إياك والبغي فإنه يـعجل الصرعة، ويهل بالعامله بهه العهبـر (: عليهه السالم )ـ اإلمام علي 5

5- Imam Ali (AS) said, ‘Avoid agression, for it expedites death and makes of its doer a lesson to others.’[Ibid. no. 2657]

. إن البغي يقـود أصحابه إىل الناره (: عليهه السالم )ـ اإلمام علي 6

6- Imam Ali (AS) said, ‘Agression leads its perpetrators to the Hellfire.’[al-Kafi, v. 2, p. 327, no. 4]

. انظر أن ال تكلمن بكلهمةه بغي أبدا، وإن أعجبتك نفسك وعشريتك (: عليهه السالم )ـ اإلمام الصادق 8

7- Imam al-Sadiq (AS) said, ‘Make sure that you never utter one aggressive word, even if you admire [the strength of] yourself and your tribe.’[Ibid. no. 3]

فة الباغي صه

The Agressor

.الباغي الذي يرج على اإلمامه : ـ« فمنه اضطر غري باغ وال عاد »: ـ يف قولههه تعاىل( عليهه السالم )ـ اإلمام الصادق 9

8- Imam al-Sadiq (AS), with regards to the verse: “But should someone be compelled, without being aggressive or rebellious…”57, said, ‘The agressor is whoever rises to fight against the Im?m.’[Ma`ani al-Akhbar, p. 213, no. 1]

سلهمني ن امل قهتال أهله البغيه مه

Fighting Against Muslim Agressors

فر عنهم حىت يسلهموا أو يـؤتوا اجلهزية عن يد و هم صاغهرون، و : القهتال قهتاالنه (: عليهه السالم )اإلمام علي -11 قهتال أهله الشركه ال يـنـفر عنهم حىت يفهيؤوا إىل أمره الله ه أو يـقتلوا .قهتال ألهله الزيغه ال يـنـ

9- Imam Ali (AS) said, ‘There are two kinds of fighting: one is the fighting against polytheists; they must not be left until they accept Islam or pay the tax with humility. The second is the fighting against the people of innovation [from among Muslims]; and they should not be left until they comply with the command of Allah or else they be killed.’[Wasael al-Shi`aah , v. 11, p. 18, no. 3]

شرهكون ، و يستعان عل(: عليهه السالم )اإلمام علي -11يههم مبن أمكن أن يستعان بهه عليههم يقاتل أهل البـغي و يـقتلون بكل ما يـقتل بهه امل

شرهكون إذا قـدهر عليههم .مهن أهله القهبلةه ، و يـؤسـرون كمـا يؤسـر امل

10- Imam Ali (AS) said, ‘[Rebellious] Agressors [from among Muslims] are to be fought and killed in the same way that one kills polytheists; and Muslims can rally all the support they can against them, and when possible, they can be taken prisoners just as polytheists are taken captive.’[Mustadrak al-Wasail, v. 11, p. 65, no. 12437]

العهداوة إلمام سلمني جواز قتل من نصب امل

The Permission to Kill One Who Declares Enmity Towards the Im?m of the Muslims

لوال أنا ناف عليكم أن يقتل رجل مهنكم برجل مهنهم ـ و رجل مهنكم خري مهن ألفه : ـ يف الناصبه ـ (: عليهه السالم )اإلمام الصادق -12 . رجل مهنهم ـ ألمرناكم بالقتله لم ، و لكن ذلك إىل اإلمامه

11- Imam al-Sadiq (AS) said about one who declares enmity towards the Im?m of the Muslims: ‘If it were not for the fact that we were afraid for your sake – that one of you may be killed for killing one of them, and one of you is worth a thousand of their men – we would order you to kill them; but this is left to [the discretion of] the Imam.’[Wasael al-Shi`aah , v. 11, p. 60, no. 2]

Cleanliness

CLEANLINESS

علىالنظافة الحث

Enjoinment of Cleanliness

. طيب يهب الطيب، نظيف يهب النظافة إن الله(: صلي الل عليهه و آلههه ) ـ رسول الله 1

1– The Prophet (SAWA) said, ‘Indeed Allah is pleasant and loves all that is pleasant. He is clean and loves cleanliness.’[Sunan al-Tirmidhi, no. 2799]

ركم الله(: صلي الل عليهه و آلههه )ـ رسول الله 2 عارههه، وال طهروا هذهه األجساد طه ؛ فإنه ليس عبد يبيت طاههرا إال بات معه ملك يف شه . فإنه بات طاههرا اللهم اغفهر لعبدهك : يـتـقلب ساعة مهن الليله إال قال

2– The Prophet (SAWA) said, ‘Purify these bodies and Allah will purify you. For when a servant sleeps in a state of purity, an angel sleeps with him [engaged] in his remembrance. Any time of the night when he turns over, the angel says, ‘O Allah forgive Your servant, for he has slept pure.’[Kanz al-`Ummal, no. 26003]

. بهئس العبد القاذورة (: صلي الل عليهه و آلههه ) ـ رسول الله 3

3– The Prophet (SAWA) said, ‘How wretched is the servant who is filthy.’[al-Kafi, v. 6, p. 439, no. 6]

تقذرون (: صلي الل عليهه و آلههه )ـ رسول الله 4 . هلك امل

4– The Prophet (SAWA) said, ‘The filthy ones perish.’[Kanz al-Ùmmal, no. 7422]

هه، وسخة ثهيابه، سيئة حاله ـ( صلي الل عليهه و آلههه )ـ رسول الله 5 تعة وإظهار النعمةه : ـ لما أبصر رجال شعثا شعر رأسه . مهن الدينه امل

5– The Prophet (SAWA), when he saw a man whose hair on his head was dishevelled, whose clothes were dirty, and who had a bad appearance, said, ‘It is part of religion to enjoy oneself and to display one’s bounties.’[al-Kafi, v. 6, p. 439, no. 5]

اب خلف البابه ؛ فإنه (: صلي الل عليهه و آلههه )ـ رسول الله 6 . مأوى الشيطانه ال تـؤوا الرت

6– The Prophet (SAWA) said, ‘Do not place dirt behind the door, for it is the shelter of the devil.’[Wasael al-Shiàah , v. 3, p. 572, no. 3]

. ال تـبـيتوا القمامة يف بيوتهكم وأخرهجوها نارا ؛ فإنا مقعد الشيطانه (: صلي الل عليهه و آلههه )ـ رسول الله 7

7– The Prophet (SAWA) said, ‘Do not leave garbage overnight in your houses, and take it out in the daytime, for it is the dwelling place of the devil.’[al-Faqih, v. 4, p. 5, no. 4968]

أما كان يهد هذا ما يسكن بهه : فرأى رجال شعهثا قد تـفرق شعره، فقال ( صلي الل عليهه و آلههه ) أتانا رسول الله: ـ عن جابره بنه عبد الله8خة فقال ( و)ال آخر ورأى رج ! شعره ؟ ل بهه ثوبه ؟: عليهه ثياب وسه ! أما كان هذا يهد ماء يغسه

8– Jabir b. Àabdullah al-Ansari said, ‘The Prophet (SAWA) visited us, and he saw an untidy man whose hair was dishevelled, so he said, ‘Did this man not find anything with which to tame his hair?!’ He then saw another man, who was wearing dirty clothes, so he said, ‘Did this man not have any water to wash his clothes with?!’[Sunan Abi Dawud, no. 4062]

عزوجل يبغهض مهن عهبادههه القاذورة لنته الريحه الذي يتأذى بههه، تـعهدوا أنفسكم ؛ فإن اللهتـنظفوا باملاءه مهن ا(: عليهه السالم )ـ اإلمام علي 9 . الذي يتأنف بهه من جلس إليهه

9– Imam Ali (AS) said, ‘Clean yourselves with water from the bad smells that are offensive, and get yourselves ready; for Allah Almighty hates the dirty from among His servants whose seating companions become disdained as a result of him.’[al-Khisal, p. 620, no. 10]

. فإن تركه يف البيته يورهث الفقر نظفوا بيوتكم مهن حوكه العنكبوته ؛(: عليهه السالم )ـ اإلمام علي 11

10– Imam Ali (AS) said, ‘Clean your houses of cobwebs, for leaving them in the house brings about poverty.’[Wasael al-Shiàah, v. 3, p. 575, no. 2]

. كنس البيوته ينفي الفقر (: عليهه السالم )ـ اإلمام الباقر 11

11– Imam al-Baqir (AS) said, ‘Sweeping of the houses eradicates poverty.’[Wasael al-Shiàah, v. 3, p. 571, no. 2]

. غسل اإلناءه وكسح الفهناءه، ملبة للرزقه (: عليهه السالم )ـ اإلمام الصادق 12

12– Imam al-Sadiq (AS) said, ‘Washing dishes and sweeping the courtyard attracts sustenance.’[al-Khisal, p. 54, no. 73]

اإلسالموالنظافة

Islam and Cleanliness

تعاىل بـىن اإلسالم على النظافةه، ولن يدخل اجلنة إال كل تـنظفوا بكل ما استطعتم ؛ فإن الله(: صلي الل عليهه و آلههه ) ـ رسول الله 13 . نظيف

13– The Prophet (SAWA) said, ‘Keep yourselves as clean as possible, for Allah Almighty built Islam on cleanliness, and no one will ever enter Heaven unless they are clean.’[Kanz al-`Ummal, no. 26002]

ك النظيف إن الله(: صلي الل عليهه و آلههه )ـ رسول الله 14 . يهب الناسه

14– The Prophet (SAWA) said, ‘Indeed Allah loves the clean worshipper.’[Kanz al-`Ummal, no. 26000]

. منه اتذ ثوبا فليـنظفه (: صلي الل عليهه و آلههه )ـ رسول الله 15

15– The Prophet (SAWA) said, ‘Whoever wears clothes must clean them.’[al-Kafi, v. 6, p. 441, no. 3]

. النظيف مهن الثيابه يذههب الم والزن، وهو طهور للصالةه (: عليهه السالم )ـ اإلمام علي 16

16– Imam Ali (AS) said, ‘Clean clothes take away sorrow and grief, and it is [a source of] purity for prayers.’[al-Kafi, v. 6, p. 444, no. 14]

. مهن أخالقه األنبياءه التـنظف (: عليهه السالم )ـ اإلمام الرضا 17

17– Imam al-Rida (AS) said, ‘From the morals of the prophets is cleanliness.’[Bihar al-Anwar, v. 78, p. 335, no. 4]

Concealment

CONCEALMENT

ية الثورة اإلسالم أسرار ك تمان وجوب

Obligation of Concealing Secrets

. الصمت حكم، والسكوت سالمة، والكهتمان طرف مهن السعادةه (: عليهه السالم )ـ اإلمام علي 1

1– Imam Ali (AS) said, ‘To keep silent is a law, quietness is safe, and concealing [secrets] is a part of prosperity.’[Tuhaf al-`Uqoul, p. 223]

. النـزق وقهلة الكهتمانه : أن افتديت خصلتنيه يف الشيعةه لنا بهبـعضه لمه ساعهدي ودهدت والله(: عليهه السالم )ـ اإلمام زين العابدين 2

2– Imam Zayn al-`Aabidin (AS) said, ‘By Allah I would love to sacrifice the meat of my forearm for two vices of our followers: foolishness and little concealment [of secrets].’[al-Kafi, v. 2, p. 221, no. 1]

ديثهنا والله(: عليهه السالم )ـ اإلمام الباقر 3 . ، إن أحب أصحايبه إيل أورعهم وأفقههم وأكتمهم له

3– Imam al-Baqir (AS) said, ‘By Allah, the most beloved of my companions to me are those who are the most pious, the most knowledgeable, and the most discrete with our speech.’[al-Kafi, v. 2, p. 223, no. 7]

، فمن هتك علينا أذله الله إن (: عليهه السالم )ـ اإلمام الصادق 4 . أمرنا مستور مقنع باملهيثاقه

4– Imam al-Sadiq (AS) said, ‘Our affairs are hidden and veiled with a covenant, so Allah will humiliate whoever discloses us.’[al-Kafi, v. 2, p. 226, no. 15]

هاد يف سبيله الله(: عليهه السالم )دق ـ اإلمام الصا5 رنا جه . كهتمان سه

5– Imam al-Sadiq (AS) said, ‘Concealing our secrets is struggling on the path of Allah.’[Bihar al-Anwar, v. 75, p. 70, no. 7]

. من أذاع علينا حديثنا فهو مبنزهلةه من جحدنا حقنا (: عليهه السالم )ـ اإلمام الصادق 6

6– Imam al-Sadiq (AS) said, ‘Whoever announces our [private] speech is like one who denies us our rights.’[al-Kafi, v. 2, p. 370, no. 2]

. ما قـتـلنا من أذاع حديثنا قتل خطأ ولكن قـتـلنا قتل عمد (: عليهه السالم )مام الصادق ـ اإل7

7– Imam al-Sadiq (AS) said, ‘He who announces our [private] speech does not kill us accidentally, rather, he kills us intentionally.’[al-Kafi, v. 2, p. 370, no. 4]

، وقائله عند غريه أهلههه كافهر (: عليهه السالم )ـ اإلمام الصادق 8 . مذيع السر شاك

8– Imam al-Sadiq (AS) said, ‘The announcer of a secret is a doubter, and he who speaks about it to those who are unworthy of it is an infidel.’[al-Kafi, v. 2, p. 371, no. 1]

ما قـتـلوهم والله: ـ« ويـقتلون النبيني بغريه الق ذلك بأنـهم كانوا يكفرون بآياته الله»: ـ يف قولههه تعاىل( عليهه السالم )ـ اإلمام الصادق 9

ذوا عليها فقتهلوا . بأيديههم وال ضربوهم بأسيافهههم، ولكنـهم سهعوا أحاديثـهم فأذاعوها، فاخه

9– Imam al-Sadiq (AS), with respect to Allah’s verse in the Qur’an: "That, because they would defy the signs of Allah and kill the prophets unjustly" [Qur’an 2:61] said, ‘By Allah, they did not kill them with their hands, nor did they strike them with their swords, but they listened to their [private] speeches and publicized them, so they were punished because of it and killed.’[al-Kafi, v. 2, p. 371, no. 6]

هل كتمت علي شيئا قط ؟ فـبقهيت أتذكر، فلما رأى ما يب : عن حديث كثري ، فقال ( عليهه السالم ) سألت أبا عبده الله: ـ أبو بصري 11ثت بهه أصحابك فال بأس، إنا اإلذاعة أن تدث بهه غري أصحابهك : قال . أما ما حد

10– Abu Basir narrated, ‘I asked Abu Abdillah [Imam al-Sadiq] (AS) about numerous narrations and he asked, ‘Have you concealed anything about me?’ So, I was trying to remember if I had, and when he saw how I was, he said, ‘Anything you speak to your companions is fine, but publicizing it is when you say it to those other than your companions.’[al-Mahasin, v. 1, p. 403, no. 910]

مدحالعبد الكتوم

Praise of the Discreet Worshipper

ف الله طوىب لهكل عبد نومة ، عرف الناس ول يعرهفه الناس، عرفه الله(: عليهه السالم )ـ اإلمام علي 11 ، اولئك مصابيح الدى، يكشه برهضوان لهم الله رائني يف رحة مهنه، ليس اولئك عنهم كل فهتنة مظلهمة ، سيدخه

ذاييعه البذره وال اجلفاةه امل

. بامل

11– Imam Ali (AS) said, ‘Blessed be every unimportant worshipper that no one cares for. He knows people but people do not know him. Allah knows him with satisfaction; they are the lanterns of guidance.’[al-Kafi, v. 2, p. 225, no. 12]

الذي : وما النومة يا أمري املؤمنني ؟ قال : قيل . إن بعدهي فهتنا مظلهمة عمياء مشككة، ال يبقى فيها إال النومة (: عليهه السالم )ـ قال علي 12هه . ال يدري الناس ما يف نفسه

12– Imam Ali (AS) said, ‘After me there will be dark, blind, obscure afflictions. No one will be saved from them other than a person who is not cared about.’ He was asked: ‘And who is one who is not cared about, O Commander of the Faithful?’ He replied, ‘He who people do not know what is in his self.’[Ma`ani al-Akhbar, p. 166, no. 1]

Contentment

CONTENTMENT

القناعة

Contentment

. وضعت الغهىن يف القناعةه وهم يطلبونه يف كثرةه املاله فال يهدونه (: عليهه السالم )تعاىل إىل داوود ـ أوحى الله1

1- ‘Uddat al-Daài: ‘Allah Almighty revealed unto Prophet David (AS) saying, ‘I put wealth in contentment, whilst they seek it [contentment] in abundance of wealth but do not find it.’[‘Uddat al-Daài, p. 166; Bihar al-Anwar, v. 78, p. 453, no. 21]

. القناعة مال ال ينفد (: صلي الل عليهه و آلههه ) ـ رسول الله 2

2– The Prophet (SAWA) said, ‘Contentment is wealth that does not deplete.’[Kanz al-Ùmmal, no. 7080]

. ههي القناعة : ـ« فـلنحيهيـنه حياة طيبة »: ـ ملا سئل عن قولههه تعاىل( عليهه السالم )ـ اإلمام علي 3

3– Imam Ali (AS), when asked about Allah’s verse in the Qur’an: “We shall revive him with a good life”[ Qur’an 16:97] said, ‘It is contentment.’[Nahj al-Balagha, Saying 229]

. أشكر الناسه أقنـعهم، وأكفرهم لهلنـعمه أجشعهم(: عليهه السالم )ـ اإلمام علي 4

4– Imam Ali (AS) said, ‘The most thankful of people are the most content, and the most ungrateful for blessings are the greediest.’[Bihar al-Anwar, v. 77, p. 422, no. 40]

. ، عليكم بالقناعةه تستغنوا طلبت الغهىن فما وجدت إال بالقناعةه (: عليهه السالم )ـ اإلمام علي 5

5– Imam Ali (AS) said, ‘I searched for wealth and I did not find it other than through contentment. Adhere to contentment and you will become rich.’[Bihar al-Anwar, v. 69, p. 399, no. 91]

. ال كنز أغىن مهن القناعةه (: عليهه السالم )ـ اإلمام علي 6

6– Imam Ali (AS) said, ‘There is no treasure richer than contentment.’[Nahj al-Balagha, Saying 371]

. اعلم أن مروة القناعةه والرضا أكثر مهن مروةه اإلعطاءه (: عليهه السالم )ـ اإلمام السن 7

7– Imam Hasan (AS) said, ‘Know that the valour in contentment and satisfaction is greater than the valour in giving.’[Bihar al-Anwar, v. 78, p. 111, no. 6]

مايور ثالقناعة

What Brings About Contentment

. على قدره العهفةه تكون القناعة (: عليهه السالم )ـ اإلمام علي 8

8– Imam Ali (AS) said, ‘Contentment is proportionate to the degree of self-restraint.’[Ghurar al-Hikam, no. 6179]

. من عقل قنهع (: عليهه السالم )ـ اإلمام علي 9

9– Imam Ali (AS) said, ‘He who uses his intellect is content.’[Ghurar al-Hikam, no. 7724]

م (: عليهه السالم )ـ اإلمام الصادق 11 قدرةه، فإن ذلك أقنع لك مبا قسهقدرةه وال تنظر إىل من هو فوقك يف امل

انظر إىل من هو دونك يف امل

. لك

10– Imam al-Sadiq (AS) said, ‘Look at those who are less capable than you, and do not look at those who are more capable than you, as it is more contenting for you in what has been allotted for you.’[al-Kafi, v. 8 p. 244 no. 338]

ثمرةالقناعة

The Fruit of Contentment

. اهقنع مبا اوتهيته يهف عليك الهساب (: صلي الل عليهه و آلههه ) ـ رسول الله 11

11– The Prophet (SAWA) said, ‘Be content with what has been given to you, and the Account [on the Day of Resurrection] will be made easy for you.’[Bihar al-Anwar, v. 77, p. 187, no. 37]

. أعون شيء على صالحه النفسه القناعة (: عليهه السالم )ـ اإلمام علي 12

12– Imam Ali (AS) said, ‘The most helpful thing in reforming the self is contentment.’[Ghurar al-Hikam, no. 3191]

. من قنهع ل يغتم (: عليهه السالم )ي ـ اإلمام عل13

13– Imam Ali (AS) said, ‘Whoever is content will not be depressed.’[Ghurar al-Hikam, no. 7771]

. بالقناعةه يكون العهز (: عليهه السالم )ـ اإلمام علي 14

14– Imam Ali (AS) said, ‘Through contentment comes dignity.’[Ghurar al-Hikam, no. 4244]

. سبحانه القناعة وأصلح له زوجه أنعم الناسه عيشا من منحه الله(: عليهه السالم )ـ اإلمام علي 15

15– Imam Ali (AS) said, ‘The most blessed of people in his livelihood is he who Allah Almighty has granted contentment to, and has given a righteous spouse.’[Ghurar al-Hikam, no. 3290]

. القنوع راحة األبدانه (: عليهه السالم )ـ اإلمام السني 16

16– Imam Husayn (AS) said, ‘Contentment is comfort of the body.’[Bihar al-Anwar, v. 78, p. 128, no. 11]

ي مهن الله(: عليهه السالم )ـ اإلمام الصادق 17 ي الله من رضه عاشه رضه . مهنه بهاليسريه مهن العمله بهاليسريه مهن امل

17– Imam al-Sadiq (AS) said, ‘Whoever accepts from Allah the little livelihood, Allah will accept from him the little in actions.’[al-Kafi,v. 2, p. 138, no. 3]

منلميقن عهاليسير

Those Who are not Content with the Little

. من ل يقنهعه اليسري ل ينفعه الكثري (: عليهه السالم )ـ اإلمام علي 18

18– Imam Ali (AS) said, ‘Those who are not content with a little will not be content with a lot.[ Bihar al-Anwar, v. 78, p. 71, no. 33]

لك وال تنظر إىل ما عهند غريهك وال تـتمن ما لست نائله ؛ فإنه من قنهع شبهع ومن ل اقنع مبا قسم الله(: عليهه السالم )ـ اإلمام الصادق 19رتهك . يقنع ل يشبع، وخذ حظك مهن آخه

19– Imam al-Sadiq (AS) said, ‘Be content with what Allah has allotted for you, do not look at what others have, and do not wish for what you cannot acquire, for whoever is content will be full and whoever is not content will never be full, and take your portion of your Hereafter.’[al-Kafi, v. 8, p. 243, no. 337]

Comfort

COMFORT

باتالراحة موج

Factors that Bring About Comfort

ر الله(: عليهه السالم )ـ اإلمام علي 1 . له لن يـفوته اسرتاح قلبه من وثهق بأن ما قد

1– Imam Ali (AS) said, 'He who has confidence in the fact that whatever sustenance Allah has apportioned for him will definitely reach him has secured comfort for his heart.’[Ghurar al-Hikam, no. 8763]

وافهقة إحدى الراحتنيه (: عليهه السالم )ـ اإلمام علي 2 . الزوجة امل

2– Imam Ali (AS) said, 'A compatible wife is one of the two main comforts.’[Ghurar al-Hikam, no. 1633]

عةه منه اقتصر على بلغةه الك (: عليهه السالم )ـ اإلمام علي 3 . فافه فـقده انتظم الراحة ، وتـبـوأ خفض الد

3– Imam Ali (AS) said, 'He who restricts himself to what is just sufficient for maintenance has secured comfort and leads a carefree life.’[Nahj al-Balagha, Saying 371]

. الزهد يف الدنيا الراحة العظمى(: عليهه السالم )ـ اإلمام علي 4

3– Imam Ali (AS) said, 'The greatest comfort lies in practicing abstemiousness in this world.’[Ghurar al-Hikam, no. 1316]

. لراحة يف الرضا واليقنيه ، والم والزن يف الشك والسخطه الروح وا(: عليهه السالم )ـ اإلمام الصادق 5

4– Imam al-Sadiq (AS) said, 'Tranquility and comfort lie in satisfaction and certainty, whereas worry and sorrow lie in doubt and dissatisfaction.’[Mishkat al-Anwar, no. 34]

. أروح الروحه اليأس عنه الناسه (: عليهه السالم )ـ اإلمام الصادق 6

5– Imam al-Sadiq (AS) said, 'Absolute tranquility lies in despairing of [any favours from] people.’[Mishkat al-Anwar, no. 184]

نيا طلبالراحة ف يالد

Seeking Comfort in This World

يل ، قالوا: ـ ألصحابههه ـ( عليهه السالم )ـ عن اإلمام الصادق 7 ستحهستحيل؟: ال تـتمنوا امل

أنتم، ألستم تنون الراحة يف : فقال ! ومن يـتمىن امل

. الراحة للمؤمهنه يف الدنيا مستحيلة : بلى ، فقال : قالوا! الدنيا ؟

6– Imam al-Sadiq (AS) said, addressing his companions, 'Do not wish for the impossible.’ They retorted, 'Who ever wishes for the impossible?' to which he replied, 'You do. Do you not wish for comfort in this world?' They replied, 'Yes', so he (AS) said, 'Comfort is impossible for the believer to secure in this world.’[Bihar al-Anwar, v. 81, p. 195, no. 52]

Desire

THE DESIRE

خطرالهوى

The Danger of Desire

، (: عليهه السالم )تعاىل بهه عيسى ـ فيما وعظ الله1 وبهقاتهيا وال تستنبههن الههيا، وافطهم نفسك عنه الشهواته امل ياعيسى، التستيقهظن عاصه

. وكل شهوة تباعهدك مهن فاهجرها

1– It is narrated in al-Kafi: From what Allah advised Jesus (AS): ‘O Jesus, do not wake up disobedient and do not regain consciousness [engaged] in amusement. Wean yourself from destructive desires, and abandon every passion that distances you from Me.’[al-Kafi, v. 8, p. 136, no. 103]

بههه (: صلي الل عليهه و آلههه ) ـ رسول الله 2 . إنا سي الوى أل نه يهوي بصاحه

2– The Prophet (SAWA) said, ‘Desires (hawa) have been called thus because they overthrow (yahwi) the one who possesses them.’[Sunan al-DArimI, p. 407]

أهلكتـهم بهالذنوبه فأهلكون باالستهغفاره، فلما رأيت ذلك أهلكتـهم باألهواءه فهم : إن إبليس قال (: صلي الل عليهه و آلههه )ـ رسول الله 3 . يسبون أ نـهم مهتدون فال يستغفهرون

3– The Prophet (SAWA) said, ‘Satan said, ‘I have destroyed them with sins and they have destroyed me with their repentance, 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.’[al-TarghIb wa al-TarhIb, v. 1, p. 87, no. 13]

.... إنا بدء وقوعه الفهته أهواء تـتبع، وأحكام تبتدع (: عليهه السالم )اإلمام علي ـ 4

4– Imam Ali (AS) said, ‘The onset of calamities is when desires are followed, laws are innovated…’[Nahj al-Balagha, Sermon 50]

. الوى: ـ ملا سئل عن أغلبه السالطهنيه وأقواها قال ـ( عليهه السالم )ـ اإلمام علي 5

5– Imam Ali (AS), when asked about the most conquering and strongest of rulers, said, ‘The desire.’[Bihar al-Anwar, v. 70, p. 76, no. 6]

كارههه، وإن النار حفت (: عليهه السالم ) ـ اإلمام علي 6بت)إن اجلنة حفت بهامل . بهالشهواته ( حجه

6– Imam Ali (AS) said, ‘Heaven is encircled by bad deeds and Hell is encircled with desires.’[Nahj al-Balagha, Sermon 176]

. اللذة تلهي(: عليهه السالم )ـ اإلمام علي 7

7– Imam Ali (AS) said, ‘Pleasure deters.’[Ghurar al-Hikam, no. 27]

ا هالكه (: عليهه السالم )ـ اإلمام علي 8 . قل من غرهي بهاللذاته إال كان به

8– Imam Ali (AS) said, ‘It is seldom that he who is seduced by pleasures is not

destroyed by them.’[Ghurar al-Hikam, no. 6813]

عاصي الله(: عليهه السالم )ـ اإلمام علي 9 ذ مبه . ذالا أورثه الله من تـلذ

9– Imam Ali (AS) said, ‘He who takes pleasure in acts of disobedience to Allah, Allah will strike him with humiliation.’[Ghurar al-Hikam, no. 8823]

الهوىإلهمعبود

Desire is a Worshipped God

. مهن هوى متبع أعظم عهند الله ما تت ظهل السماءه مهن إله يعبد مهن دونه الله(: صلي الل عليهه و آلههه ) ـ رسول الله 11

10– 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.’[al-Durr al-Manthur, v. 2, p. 261]

. الوى إله معبود، العقل صدهيق ممود (: عليهه السالم )ـ اإلمام علي 11

11– Imam Ali (AS) said, ‘The desire is a worshipped god, and the intellect is a praiseworthy friend.’[Ghurar al-Hikam, no. 2217-2218]

ل عبد شهوتههه (: عليهه السالم )ـ اإلمام علي 12 . اجلاهه

12– Imam Ali (AS) said, ‘An ignorant person is a worshipper of his desires.’[Ghurar al-Hikam, no. 449]

الهوى آثاراتباع

The Effects of Yielding to One’s Desires

. رب شهوةه ساعة تورهث حزنا طويال (: صلي الل عليهه و آلههه ) ـ رسول الله 13

13– The Prophet (SAWA) said, ‘Many a desire of one moment brings about long-lasting grief.’[Bihar al-Anwar, v. 77, p. 82, no. 3]

نيا (: عليهه السالم )ـ اإلمام علي 14 رةه والد يكم مبجانـبةه الوى ؛ فإن الوى يدعو إىل العمى، وهو الضالل يف اآلخه . اوصه

14– 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.’[Mustadrak al-Wasail, v. 12, p. 113, no. 13666]

. شريك العمى الوى(: عليهه السالم )ـ اإلمام علي 15

15– Imam Ali (AS) said, ‘The desire is the partner of blindness.’[Nahj al-Balagha, Letter 31]

. منه اتـبع هواه أعماه، وأصمه، وأذله، وأضله (: عليهه السالم )ـ اإلمام علي 16

16– Imam Ali (AS) said, ‘He who follows his desires, it blinds him, deafens him, humiliates him, and leads him astray.’[Ghurar al-Hikam, no. 9168]

رها عطب (: عليهه السالم )ـ اإلمام علي 17 . أول الشهوةه طرب، وآخه

17– Imam Ali (AS) said, ‘The beginning of desire is [heralded] by singing, and its end by censure.’[Ghurar al-Hikam, no. 3133]

ايـتها هلكة (: عليهه السالم )ـ اإلمام علي 18 . إياكم وغلبة الشهواته على قلوبهكم ؛ فإن بهدايـتها ملكة، ونه

18– Imam Ali (AS) said, ‘Beware of having desires overcome your hearts, for their beginning is an ingrained habit and their end is ruin.’[Ghurar al-Hikam, no. 2746]

، معلول العقله (: عليهه السالم )ـ اإلمام علي 19 . قرين الشهوةه مريض النفسه

19– Imam Ali (AS) said, ‘The associate of the desire has a sick soul and an ill intellect.’[Ghurar al-Hikam, no. 2790]

. عبد الشهوةه أذل مهن عبدهالرق (: عليهه السالم )ـ اإلمام علي 21

20– Imam Ali (AS) said, ‘The slave of his own desire is more humiliated than an owned slave.’[Ghurar al-Hikam, no. 6298]

! كم مهن عقل أسري تت هوى أمري (: عليهه السالم )ـ اإلمام علي 21

21– Imam Ali (AS) said, ‘How many an imprisoned intellect is under the power of a commanding desire!’[Nahj al-Balagha, Saying 211]

ا فقد أعانا على هلكهها (: عليهه السالم )ـ اإلمام علي 22 . من أطاع نفسه يف شهواته

22– Imam Ali (AS) said, ‘He who obeys his self in its desires has aided in its destruction.’[Ghurar al-Hikam, no. 8794]

اهحذروا أهواءكم كما تذرون أعداءكم، فليس شيء أعدى لهلرجاله مهن اتباعه أهوائههم، وحصائده (: عليهه السالم )ـ اإلمام الصادق 23نتهههم . ألسه

23– 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].’[al-Kafi, v. 2, p. 335, no. 1]

مخالفةالهوى

Opposing One’s Desires

. رأس العقله ماهدة الوى(: عليهه السالم )ـ اإلمام علي 24

24– Imam Ali (AS) said, ‘The peak of reason is to combat desires.’[Ghurar al-Hikam, no. 5263]

. ردع النفسه عنه الوى اجلههاد األكبـر (: عليهه السالم )ـ اإلمام علي 25

25– Imam Ali (AS) said, ‘Prohibiting one’s self from desire is the greater struggle (jihad).’[Ghurar al-Hikam, no. 5393]

. غالهبه الوى مغالبة اخلصمه خصمه، وحارهبه ماربة العدو عدوه (: عليهه السالم )ـ اإلمام علي 26

26– Imam Ali (AS) said, ‘Conquer desire the way you would overcome an opponent, and fight it the way you would fight an enemy.’[Ghurar al-Hikam, no. 6421]

. كم تلهكوها غالهبوا أنفسكم على تركه العاداته تغلهبوها، وجاههدوا أهواء (: عليهه السالم )ـ اإلمام علي 27

27– Imam Ali (AS) said, ‘Conquer your selves through abandoning habits and you will overcome them, and combat your desires and you will control them.’[Ghurar al-Hikam, no. 6418]

ا ؛ فإنا إن قوهيت ملكتك واستقادتك ول تقدهر على مقاومتهها (: عليهه السالم )ـ اإلمام علي 28 . غالهبه الشهوة قبل قـوةه ضراوته

28– Imam Ali (AS) said, ‘Take over the desire before it becomes ravenously strong, for if it is empowered it will control you and lead you, and you will not be able to resist it.’[Ghurar al-Hikam, no. 6444]

الفه الشهوةه (: عليهه السالم )ـ اإلمام علي 29 . الرشد يف خه

29– Imam Ali (AS) said, ‘Maturity lies in opposing desires.’[Bihar al-Anwar, v. 78, p. 53, no. 87]

الفه الوى (: عليهه السالم )أين طريق الراحةه ؟ فقال (: عليهه السالم [ )اإلمامه الصادقه ] ـ قيل له 31 فمىت يهد عبد الراحة ؟ : قيل . يف خه . عهند أوله يوم يصري يف اجلنةه (: عليهه السالم )فقال

30– Imam al-Sadiq (AS), when asked, ‘Where does the path to comfort lie?’, replied, ‘In opposing desire.’[Tuhaf al-`Uqoul, p. 370]

إذا مر بك أمرانه ال تدري أيـهما خري وأصوب، فانظر أيـهما أقرب إىل هواك فخالهفه ؛ فإن كثري (: عليهه السالم )ـ اإلمام الكاظم 31 . الصوابه يف مالفةه هواك

31– Imam al-Kazim (AS) said, ‘When two things come your way and you do not know which one is good and correct, then look at which one of them is closer to your desire and then oppose it, for most good is found in opposing your desires.’[Tuhaf al-`Uqoul, p. 398]

غلبةالهوى

Overpowering Desire

ال يؤثهر عبد هواه على هواي إال شتت عليهه أمره، ولبست ... وعهزيت وجاليل : عزوجل يقول الله(: صلي الل عليهه و آلههه ) ـ رسول الله 32 . عليهه دنياه، وشغلت قلبه با، ول اؤتههه مهنها إال ما قدرت له

32– The Prophet (SAWA) said, ‘It is forbidden for every heart that is ruled by desires to have piety reside therein.’[Tanbih al-Khawatir, v. 2, p. 122]

. حرام على كل قلب متـوله بهالشهواته أن يسكنه الورع (: صلي الل عليهه و آلههه )ـ رسول الله 33

33– The Prophet (SAWA) said, ‘It is forbidden for every heart that is full of desires to journey through the realms of the Heavens.’[Tanbih al-Khawatir, v. 2, p. 122]

. حرام على كل قلب عزي بهالشهواته أن يول يف ملكوته السماواته (: صلي الل عليهه و آلههه )ـ رسول الله 34

34– The Prophet (SAWA) said, ‘Allah Almighty said, ‘By My Might and Exaltedness…no sooner does a servant prefer his own desire over My desire than I disperse his affairs, cover him over with this world, occupy his heart with it, and do not give him thereof other than what I have allotted for him.’[al-Kafi, v. 2, p. 335, no. 2]

. من قوهي هواه ضعف عزمه (: عليهه السالم )ـ اإلمام علي 35

35– Imam Ali (AS) said, ‘He whose desire becomes strong, his determination weakens.’[Ghurar al-Hikam, no. 7959]

. غلول بهالشهوةه أن ينتفهع بهالهكمةه حرام على كل عقل م (: عليهه السالم )ـ اإلمام علي 36

36– Imam Ali (AS) said, ‘It is forbidden for every intellect that is shackled by desires to benefit from wisdom.’[Ghurar al-Hikam, no. 4902]

منغلبهواه أشجعالناس

The Most Courageous of People is he who Overcomes his Desires

دينة وحده (: عليهه السالم )ـ سليمان 37واه أشد مهن الذي يفتح امل . إن الغالهب له

37– Solomon (AS) said, ‘Someone who prevails over his desires is stronger than he who captures a city by himself.’[Tanbih al-Khawatir, v. 1, p. 60]

. أشجع الناسه من غلب هواه (: صلي الل عليهه و آلههه ) ـ رسول الله 38

38– The Prophet (SAWA) said, ‘The most courageous of people is he who overcomes his desires.’[Ma`ani al-Akhbar, p. 195, no. 1]

هه (: صلي الل عليهه و آلههه )ـ رسول الله 39 . إن الشديد ليس من غلب الناس، ولكهن الشديد من غلب على نفسه

39– The Prophet (SAWA) said, ‘A strong person is not one who overcomes

people, but a strong person is one who overcomes his own self.’[Tanbih al-Khawatir, v. 2, p. 10]

مايضع فالشهوة

That Which Weakens Carnal Desires

. اذكر أ نك ساكهن القربه ؛ فـليمنعك ذلك مهن الشهواته ...: تبارك وتعاىل فقال له ناجاه الله( عليهه السالم )ـ إن موسى 41

40– It is narrated in al-Mahajjat al-Bayza: Allah Almighty revealed unto Prophet Moses (AS), ‘Remember that you will be residing in a grave, and that will prevent you from a lot of carnal desires.’[al-Mahajja al-Bayza, v. 5, p. 169]

. كلما قوهيته الهكمة ضعفته الشهوة (: عليهه السالم )ـ اإلمام علي 41

41– Imam Ali (AS) said, ‘Whenever wisdom is strengthened carnal desire is weakened.’[Ghurar al-Hikam, no. 7205]

. قله استهان بهالشهواته من كمل ع (: عليهه السالم )ـ اإلمام علي 42

42– Imam Ali (AS) said, ‘He whose intellect is complete finds carnal desires insignificant.’[Ghurar al-Hikam, no. 8226]

. العهفة تضعهف الشهوة (: عليهه السالم )ـ اإلمام علي 43

43– Imam Ali (AS) said, ‘Chastity weakens carnal desire.’[Ghurar al-Hikam, no. 2148]

. من كرمت عليهه نفسه هانت عليهه شهواته (: عليهه السالم )ـ اإلمام علي 44

44– Imam Ali (AS) said, ‘He whose own self is dear to him, his carnal desires become insignificant for him.’[Nahj al-Balagha, Saying 449]

، شغل التـفكر قلبه ـ عهباد الله فاتقوا الله(: عليهه السالم )ـ اإلمام علي 45 .، وظلف الزهد شهواتههه ...ـ تقهية ذهي لب

45– Imam Ali (AS) said, ‘So have piety in Allah – servants of Allah – with a piety that has a conscience, and a heart occupied with thought….and asceticism that has cleaved his desires.’[Nahj al-Balagha, Sermon 83]

. منه اشتاق إىل اجلنةه سال عنه الشهواته (: عليهه السالم )ـ اإلمام علي 46

46– Imam Ali (AS) said, ‘He who longs for Heaven will forget desires.’[Nahj al-Balagha, Saying 31]

منغلبهواه

He who Overcomes his Desires

اليؤثهر عبد هواي على هواه إال استحفظته مالئكيت، وكفلت ... وعهزيت وجاليل : عزوجل يقول الله(: صلي الل عليهه و آلههه ) ـ رسول الله 47

ني ر ( األرض )السماواته واألرضه ارةه كل تاجه نيا وههي راغهمة رهزقه، وكنت له مهن وراءه ته . ، وأتته الد

47– The Prophet (SAWA) said, ‘Allah Almighty said, ‘By My Might and Exaltedness…no sooner does a servant prefer My desire over his own desire than I protect him with My angels, and charge the heavens and the earth with his sustenance. I will be behind every transaction he makes with every trader, and the world will only come to him forcefully.’[al-Kafi, v. 2, p. 335, no. 2]

. من غلب شهوته ظهر عقله (: عليهه السالم )ـ اإلمام علي 48

48– Imam Ali (AS) said, ‘Whoever overcomes his carnal desire his intellect will become manifest.’[Ghurar al-Hikam, no. 7953]

. من ل ميلهك شهوته ل ميلهك عقله (: عليهه السالم )ـ اإلمام علي 49

49- Imam Ali (AS) said, ‘He who cannot control his desire cannot control his intellect.’[Ghurar al-Hikam, no. 8995]

. مبهلكه الشهوةه التـنـزهه عن كل عاب (: عليهه السالم )ـ اإلمام علي 51

50– Imam Ali (AS) said, ‘In controlling desire there is immunity from every deficiency.’[Ghurar al-Hikam, no. 4354]

. رد الشهوةه أقضى لا، وقضاؤها أشد لا(: عليهه السالم )ـ اإلمام علي 51

51– Imam Ali (AS) said, ‘Repelling one’s desire is the best way to eradicate it, and fulfilling it only strengthens it.’[Ghurar al-Hikam, no. 5390]

وعهزيت وجاليل وعظميت وبائي وعلو ارتهفاعي، ال يؤثهر عبد مؤمن هواي على هواه يف : عزوجل قال الله(: عليهه السالم )ـ اإلمام الباقر 52رتههه، وضمنت الس ته يف آخه هه، وهه نيا إال جعلت غهناه يف نفسه ر شيء مهن أمره الد ارةه كل تاجه . ماواته واألرض رهزقه، وكنت له مهن وراءه ته

52– Imam al-Baqir (AS) said, ‘Allah Almighty has said, ‘By My Might and Exaltedness, My Greatness and Loftiness, and by My High Status, no sooner does a servant prefer My desire over his own desire than I will suffice him in his losses, I will guarantee his sustenance upon the Heavens and the earth, and I will be behind his every transaction with every trader.’[al-Kafi, v. 2, p. 137, no. 1]

Covenant

COVENANT

علىالوفاء ب العهد الحث

THE COVENANT *

ل (: صلي الل عليهه و آلههه ) ـ رسول الله 1 سلهمون عهند شروطهههم فيما احه . امل

1– The Prophet (SAWA) said, ‘Muslims [make and] fulfil their promises according to what is permissible.’[Kanz al-Ùmmal, no. 10909]

ا بهغريه طهيبه نفس مهنه ، فأنا أال من ظلم معاهدا ، أوه انتـقصه ، أو كلفه فوق طاقتههه، أو أخذ مهنه شيئ(: صلي الل عليهه و آلههه )ـ رسول الله 2 . حجيجه يوم القهيامةه

2– The Prophet (SAWA) said, ‘Verily whoever is not true to an agreement, or breaks it, or promises beyond that which he is capable of, or omits something from it without good intention therein, then I will hold it against him on the Day of Resurrection.’[Kanz al-Ùmmal, no. 10924]

. عليههم عدوهم إذا نـقضوا العهد سلط الله(: صلي الل عليهه و آلههه )ـ رسول الله 3

3– The Prophet (SAWA) said, ‘When they break a covenant, Allah allows their enemy to gain mastery over them.’[Bihar al-Anwar, v. 100, p. 46, no. 3]

. ال دهين لهمن ال عهد له (: صلي الل عليهه و آلههه )ـ رسول الله 4

4– The Prophet (SAWA) said, ‘He who does not keep a promise has no religion.’[Nawadir al-Ràwandi, p. 5]

، ومنه ، ومن نـقضها خذله الله إن العهود قالئد يف األعناقه إىل يومه القهيامةه ، فمن وصلها وصله الله(: عليهه السالم )ـ اإلمام علي 5ا خاصمته إىل الذي أكدها وأخذ خلقه حبههفظهها . استخف به

5– Imam Ali (AS) said, ‘Verily promises are chains on people’ s necks until the Day of Resurrection. So whoever fulfils them is delivered by Allah, and whoever breaks them is forsaken by Allah, and whoever takes them lightly will have to contend with the One Who has placed special emphasis on them and Who has enjoined upon His creation to fulfil them.’[Ghurar al-Hikam, no. 3650]

جتهماعا ـ مع تـفرقه أهوائههم، شيء الناس أشد عليهه ا ليس مهن فرائضه الله: ـ مهن كهتابههه لهألشرته لما واله مهصر ـ( عليهه السالم )ـ اإلمام علي 6 . وتشتته آرائههم ـ مهن تعظيمه الوفاءه بهالعهوده

6– Imam Ali (AS), in a letter he wrote to al-Ashtar when he appointed him governor of Egypt, said, ‘Among all things made incumbent by Allah, there is nothing on which people are more strongly united, in spite of the difference of their opinions and the diversity of their views, than the respect for fulfilling promises.’[Nahj al-Balagha, Letter 53]

. حسن العهده مهن اإلميانه (: عليهه السالم )ـ اإلمام علي 7

7– Imam Ali (AS) said, ‘Verily fulfilment of a promise is part of faith.’[Ghurar al-

http://www.darolhadith.com/modules.php?name=my_AlfabetMenu&vid=215&scid=3#*

Hikam, no. 3379]

. وذهمته من ل يـرع عهوده ما أيقن بهالله(: عليهه السالم )ـ اإلمام علي 8

8– Imam Ali (AS) said, ‘He who does not observe his promises and his guarantee does not have conviction in Allah.’[Ghurar al-Hikam, no. 9577]

ره : ... عزوجل الهءحد فيههن رخصة ثالث ل يعله الله(: عليهه السالم )ـ اإلمام الباقر 9 . الوفاء بهالعهده لهلبـر والفاجه

9– Imam al-Baqir (AS) said, ‘There are three things wherein Allah, Mighty and Exalted, has not granted anyone a concession … the fulfilment of one’ s promise, be it to the good person or the bad.’[al-Kafi, v. 2, p. 162, no. 15]

غزلا امرأة مهن بن تيمه بنه مرة اليت نـقضت: ـ« وال تكونوا كاليت نـقضت غزلا مهن بـعده قوة»: ـ يف قولهه تعاىل( عليهه السالم )ـ اإلمام علي 11 عادت بهنت كعبه بنه سعده بنه تيمه بنه كعبه بنه لؤي بنه غالهب ، كانت حقاء تغزهل الشعر ، فإذا غزلت نـقضته ث ( ريطة )رابهطة : يقال لا

ن بـعده قوةوال تكونوا كا»: فـغزلته ، فقال الله تبارك وتعاىل أمر بهالوفاءه ونى عن نقضه العهده ، فضرب لم مثال إن الله«ليت نـقضت غزلا مه .

10– Imam al-Baqir (AS) with regards to Allah’ s verse “Do not be like her who would undo her yarn, breaking it up after [spinning it to] strength, by making your oaths a means of [mutual] deceit among yourselves …”[ Qur’ an 1692], said, ‘The one who undid her yarn was a woman from the tribe of Bani Taym b. Murrah, called Rabita (Rayta), daughter of Kaàb b. Saàd b. Taym b. Kaàb b. Luàayya b. Ghalib. She was a stupid woman who would spin hair, and after she had spun it, she would undo it then start to spin it all over again. So Allah said, “Do not be like her who would undo her yarn …” Verily Allah, Blessed and most High, has commanded the fulfilment of the oath and has prohibited its breaking, and has made this a parable for them.’[Tafsir al-Qummi, v. 1, p. 389]

. العهوده : ـ« وا بهالعقوده آمنوا أوف ياأيها الذين »: ـ لما سئل عن قولههه تعاىل( عليهه السالم )ـ اإلمام الصادق 11

11– Imam al-Sadiq (AS), when asked about the verse “O you who have faith! Keep your agreements”, replied, ‘[It refers to] promises.’[Tafsir al-Qummi, v. 1, p. 289, no. 5]

* The Arabic word Àahd, here translated as covenant, includes anything by way of a promise, a pledge, a vow, a contract, an oath, a covenant or any such agreement between people (ed.)

Truth

http://www.darolhadith.com/modules.php?name=my_AlfabetMenu&vid=215&scid=3#1

THE TRUTH

الحق

The Truth

. الق أقوى ظهري ( : عليهه السالم )ـ اإلمام علي 1

1- Imam Ali (AS) said, ‘The truth is the strongest support.’[Ghurar al-Hikam, no. 716]

. أال وإن الق مطايا ذلل ، ركهبها أهلها واعطوا أزهمتها ، فسارت بههم الوينا حىت أتت ظهالا ظليال ( : عليهه السالم )ـ اإلمام علي 2

2- Imam Ali (AS) said, ‘Know that the truth is [like] tame mounts, whose owners have mounted them and have been handed their reins. They take them gently until they came to ample shade.’[Nahj al-Sa`ada, v. 3, p. 294]

، ومن عاند الق لزهمه الوهن ( : عليهه السالم )ـ اإلمام علي 3 . من يطلبه العهز بغريه حق يذهل

3- Imam Ali (AS) said, ‘He who seeks might unrightfully will be humiliated, and he who opposes the truth will be afflicted with weakness.’[Tuhaf al-`Uqoul, no. 95]

بل نـقذهف بالق على الباطهله »: ق الباطهل، وذلك قوله ليس مهن باطل يقوم بإزاءه الق إال غلب ال( : عليهه السالم )ـ اإلمام الصادق 4 . « ...فيدمغه

4- Imam al-Sadiq (AS) said, ‘No sooner does falsehood stand against the truth than the truth defeats the falsehood, for that is the purport of His verse: “Rather We hurl the truth against falsehood, and it crushes its head…”[ Bihar al-Anwar, v. 5, p. 305, no. 24]

. العهز أن تذهل للحق إذا لزهمك ( : عليهه السالم )ـ اإلمام الصادق 5

5- Imam al-Sadiq (AS) said, ‘Honour is that you humble yourself to the truth when you face it.’[Bihar al-Anwar, v. 78, p. 228, no. 105]

ث قلالحق

The Weight of the Truth

ء ( : عليهه السالم )ـ اإلمام علي 6 . إن الق ثقيل مرهيء ، وإن الباطهل خفيف ويبه

6- Imam Ali (AS) said, ‘Truly the truth is heavy but wholesome, whereas falsehood is light but plagued.’[Nahj al-Balagha, Saying 376]

ا : الوفاة ضمن إىل صدرههه ث قال ( عليهه السالم )لما حضرت أيب علي ابن السنيه ( : عليهه السالم )ـ اإلمام الباقر 7 أي بن ، اوصيك مبه

ني حضرته الوفاة ـ ومبا ذكر أن أباه على الق وإن كان مرا : بهه ـ أوصاه ( عليهه السالم )أوصان أيب حه . أي بـن ، اصربه

7- Imam al-Baqir (AS) said, ‘At the time of his death, my father, Ali b. al-Husayn (AS) hugged me close to his chest and said, ‘O my son! I advise you as my father advised me at the time of his death, and he proceeded to mention that his father had advised him, saying: ‘O my son! Endure the truth even if it be bitter.’[Bihar al-Anwar, v. 70, p. 184, no. 52]

الحق ولوعلىالنفس وجوبقول

The Necessity of Telling the Truth Even to One’s Own Detriment

. أتقى الناسه من قال الق فيما له وعليهه ( : صلي الل عليهه و آلههه ) ـ رسول الله 8

8- The Prophet (SAWA) said, ‘The most God wary of people is he who speaks the truth, be it for or against him.’[Amali al-Saduq, p. 27, no. 4]

ك قله ...صحيفة فهيها( صلي الل عليهه و آلههه ) يف قائمةه سيف مهن سيوفه رسوله الله( : عليهه السالم )ـ اإلمام علي 9 . الق ولو على نفسه

9- Imam Ali (AS) said, ‘It is written on the hilt of one of the Prophet (SAWA)’s swords: ‘Speak the truth even if it be against yourself.’[Bihar al-Anwar, v. 74, p. 157, no. 2]

من كان العمل بالق أحب إليهه ـ وإن نـقصه وكرثه ـ مهن الباطهله وإن جر إليهه إن أفضل الناسه عند الله( : عليهه السالم )ـ اإلمام علي 11 . فائدة وزاده

10- Imam Ali (AS) said, ‘The best of people in the sight of Allah is he who likes to act according to what is right - even if it brings him loss and misery - more than what is wrong, even if it brings him profit and increase of wealth.’[Nahj al-Balagha, Sermon 125]

ودعه الباطهل وإن كان فيهه ناتك فإن فيهه هالكك ... وإن كان فيهه هالكك ، فإن فيهه ناتك قله الق ( : عليهه السالم )ـ اإلمام الكاظم 11 .

11- Imam al-Kazim (AS) said, ‘Speak the truth even if it entails your own ruin, for verily your deliverance is therein… and abandon falsehood even if it entails your deliverance, for truly therein is your ruin.’[Tuhaf al-`Uqoul, no. 408]

قولالحق ف يالر ضاوالغضب

Speaking the Truth When Pleased or Angered

أال إن أفضل اجلههاده كلهمة حق عند . أال ال مينـعن رجال مهابة الناسه أن يتكلم بالق إذا علهمه ( : صلي الل عليهه و آلههه ) ـ رسول الله 12 . سلطان جائر

12- The Prophet (SAWA) said, ‘Lo! Fear of people must never prevent any man from telling the truth when he knows it; truly the best jihad is a true word spoken before an unjust ruler.’[Kanz al-`Ummal, no. 43588]

يف الغهىن والفقره ، و كلهمةه الق يف ، اوصيك بتـقوى اللهيا بن : ـ ( عليهه السالم )ـ مهن وصاياه البنههه السنيه ( عليهه السالم )ـ اإلمام علي 13 . الرضا والغضبه

13- Imam Ali (AS) said in one of his wills to his son, al-Husayn (AS), ‘O my son! I advise you to fear Allah in both affluence and poverty, and to tell the truth both when pleased as well as when angered.’[Tuhaf al-Ùqoul, no. 88]

قبولالحق

Accepting the Truth

اقـبله الق مهن أتاك بهه ـ صغري أو كبري ـ وإن كان بغيضا ، واردده الباطهل على من جاء بهه مهن صغري ( : صلي الل عليهه و آلههه ) ـ رسول الله 14 . أو كبري وإن كان حبيبا

14- The Prophet (SAWA) said, ‘Accept the truth from anyone who comes to you with it – be he lowly or noble, even if he himself is detestable to you. And reject falsehood from anyone who comes to you with it – be he lowly or noble, even if he is beloved to you.’[Kanz al-Ùmmal, no. 43152]

الحق ميزانمعر فة

The Criterion of Knowing the Truth

، اعرهفه الق تعرهف أهله إن الق اليعرف ( : عليهه السالم )ـ اإلمام علي 15 . بالرجاله

15- Imam Ali (AS) said, ‘Verily the truth is not known through men; know the truth [first] and you will know its people.’[Majmaà al-Bayan, v. 1, p. 211]

حدإالجرىعليه اليجر يالحقأل

The Truth Can Side Equally With or Against Someone

الق أوسع األشياءه يف التواصفه ، وأضيـقها يف التناصفه ، ال يري ألحد إال جرى عليهه ، وال يري عليهه ( : عليهه السالم )ـ اإلمام علي 16 . سبحانه هإال جرى له ، ولو كان ألحد أن يري له وال يري عليهه لكان ذلك خالهصا لل

16- Imam Ali (AS) said, ‘The truth is the widest thing in description, but the narrowest in practicing justice. No sooner does it side with someone than it will side against him [at another time], and no sooner does it side against someone than it will side for him later. And if anyone is to side with it, never going against it, then that would be purely for Allah, glory be to Him.’[Nahj al-Balagha, Sermon 216]

. د عن إقامةه الق عليهه ال تنـعنكم رهعاية الق ألح( : عليهه السالم )ـ اإلمام علي 17

17- Imam Ali (AS) said, ‘Do not let consideration for a person’s right hinder you from upholding the truth when it is against him.’[Ghurar al-Hikam, no. 10338]

Falsehood

FALSEHOOD

Falsehood

. الباطهل غرور خادهع (: عليهه السالم )ـ اإلمام علي 1

1- Imam Ali (AS) said, ‘Falsehood is a deceiving deluder.’[Ghurar al-Hikam, no. 549]

. فألنقب الباطهل حىت يرج الق مهن جنبههه (: عليهه السالم )ـ اإلمام علي 2

2- Imam Ali (AS) said, ‘I will rip falsehood open, until the truth emerges from its belly.’[Sharhe Nahj al-Balagha li Ibn Abi al-Hadid, v. 2, p. 185]

. الق طريق اجلنةه، والباطل طريق الناره، وعلى كل طريق داع (: عليهه السالم )مام علي ـ اإل3

3- Imam Ali (AS) said, ‘Truth is the road to Paradise, and falsehood is the road to Hell; and on each road there is a caller [calling to it].’[Nahj al-Sa`ada, v. 3, p. 291]

. ظلم الق من نصر الباطل (: عليهه السالم )اإلمام علي -4

4- Imam Ali (AS) said, ‘He who supports falsehood oppresses the truth.’[Ghurar al-Hikam, no. 6041]

Discerning The Truth From Falsehood

. رأيت : سهعت، والق أن تقول : الباطل أن تقول ... أما إنه ليس بني الق والباطله إال أربع أصابهع (: عليهه السالم )ـ اإلمام علي 5

5- Imam Ali (AS) said, ‘Verily, there is nothing between truth and falsehood but a span of four fingers … Falsehood is to say, ‘I heard,’ while the truth is to say, ‘I saw.’[Sharhe Nahj al-Balagha li Ibn Abi al-Hadid, v. 3, p. 240]

The Truth Disguised As Falsehood

رتادهين، ولو أن الق خلص مهن لبسه الباطله انـقطعت (: عليهه السالم )ـ اإلمام علي 6 فلو أن الباطل خلص مهن مهزاجه الق ل يف على امل

غث غث ومهن هذا ضه عانهدين، ولكن يؤخذ مهن هذا ضه . عنه ألسن امل

6- Imam Ali (AS) said, ‘Even if falsehood was isolated from being mixed with the truth, it would not be indefinable by those who aspire it; and even if the

truth was free from being disguised as falsehood, the tongues of its opponents would still be silenced; but it is often made by taking a little from one and a little from the other.’[Sharhe Nahj al-Balagha li Ibn Abi al-Hadid, v. 3, p. 240]

موهةه كم مهن ضاللة زخرهفت بآية مهن كتابه الله(: عليهه السالم )ـ اإلمام علي 7رهم النحاس بالفهضةه امل ! كما يـزخرف الد

7- Imam Ali (AS) said, ‘Many an innovation was glossed with verses from the Book of Allah, just as the copper dirham is plated with silver coating.’[Ghurar al-Hikam, no. 6969]

Falsehood Cannot be Ascertained as the Truth

أن أن يعل الق يف قلبه املؤمنه باطال ال شك فيهه، وأىب الله أن يـعرف باطال حقا، أىب الله أىب الله(: عليهه السالم )ـ اإلمام الصادق 8خالهفه حقا ال شك فيهه، ولو ل يعل هذا ه

. كذا ما عرهف حق مهن باطل يعل الباطل يف قلبه الكافره امل

8- Imam al-Sadiq (AS) said, ‘Allah has refused to present falsehood as a certain truth, and He has refused to present the truth to the heart of a believer as a certain falsehood; He has also refused to present falsehood to the heart of a disbeliever as a certain truth. And had he not done thus, the truth would never be distinguished from falsehood.’[Bihar al-Anwar, v. 5, p. 303, no. 12]

. ال يستيقهن القلب أن الق باطل أبدا، وال يستيقهن أن الباطل حق أبدا (: عليهه السالم )ـ اإلمام الصادق 9

9- Imam al-Sadiq (AS) said, ‘The heart can never ascertain that the truth is falsehood, nor can it ever ascertain that falsehood is the truth.’[Tafsir al-‘Ayyashi, v. 2, p. 53, no. 39]

Fairness

FAIRNESS

اإلنصاف

Fairness

. التـفضل : اإلنصاف، واإلحسان : العدل : ـ« يأمر بالعدله واإلحسانه إن الله»ـ يف قولهه تعاىل ( عليهه السالم )ـ اإلمام علي 1

1– Imam Ali (AS) said, ‘Fairness is the best of characteristics.’[Ghurar al-Hikam, no. 971]

. اإلنصاف أفضل الشيمه (: عليهه السالم )ـ اإلمام علي 2

2– Imam Ali (AS) said, ‘Fairness brings harmony between hearts.’[Ghurar al-

Hikam, no. 1130]

. اإلنصاف يؤلف القلوب (: عليهه السالم )ـ اإلمام علي 3

3– Imam Ali (AS) said, ‘With fairness relationships last.’[Ghurar al-Hikam, no. 4190]

. بالنصفةه تدوم الوصلة (: عليهه السالم )ـ اإلمام علي 4

4– Imam Ali (AS) said, ‘With fairness relations are increased.’ [Nahj al-Balagha, Saying 224]

لون (: عليهه السالم )ـ اإلمام علي 5 واصه . بالنصفةه يكثـر امل

5– Imam Ali (AS) said, ‘The zakat of power is fairness.’[Ghurar al-Hikam, no. 5448]

. زكاة القدرةه اإلنصاف (: عليهه السالم )ـ اإلمام علي 6

6– Imam al-Baqir (AS), with regard to Allah’s verse in the Qur’an: "Indeed Allah enjoins justice and kindness"1155, said, ‘Justice is fairness, and kindness is courteousness.’[Qur’an 16: 90]

. ال عدل كاإلنصافه (: عليهه السالم )ـ اإلمام الباقر 7

7– Imam al-Baqir (AS) said, ‘There is no justice like fairness.’[Nahj al-Balagha, Saying 231]

منالينص ف علىإنصاف الحث

Enjoinment of Fairness towards Those who are not fair

فه (: عليهه السالم )ـ اإلمام علي 8 ف من ال ينصه ن ينصه . املؤمه

8– Imam Ali (AS) said, ‘A believer is fair to one who is not fair to him.’[Bihar al-Anwar, v. 78, p. 165, no. 1]

. أعدل الناسه من أنصف من ظلمه (: عليهه السالم )ـ اإلمام علي 9

9– Imam Ali (AS) said, ‘The most just of people is he who is fair towards those who oppress him.’[Ghurar al-Hikam, no. 3186]

ل من قطعك (: عليهه السالم )ـ اإلمام الصادق 11 ف من خاصمك... صه .وانصه

10– Imam al-Sadiq (AS) said, ‘It is not of fairness to demand fairness from brothers.’[Amali al-Tusi, p. 280, no. 537]

نالنفس نت صافم اال

Fairness in Spite of Oneself

هه، فذلك املؤمهن حقا (: صلي الل عليهه و آلههه ) ـ رسول الله 11 . من واسى الفقري، وأنصف الناس مهن نفسه

11– The Prophet (SAWA) said, ‘Whoever is charitable towards a poor person, and is fair towards people in spite of himself, then he is the true believer.’[al-Khisal, p. 47, no. 48]

هه مهن غريه حاكهم عليهه (: عليهه السالم )ـ اإلمام علي 12 . أنصف الناسه من أنصف مهن نفسه

12– Imam Ali (AS) said, ‘The fairest of people is he who is fair in spite of himself without someone judging over him.’[Ghurar al-Hikam, no. 3345]

هه ل يزهده الله(: عليهه السالم )ـ اإلمام علي 13 ف الناس مهن نفسه . إال عهزا أال إنه من ينصه

13– Imam Ali (AS) said, ‘Indeed he who is fair to people in spite of himself, Allah will only increase him in dignity.’[al-Kafi, v. 2, p. 144, no. 4]

رءه (: عليهه السالم )ـ اإلمام علي 14هه ... حسب امل . وله الق إذا بان له ومهن إنصافههه قب... من عقلههه إنصافه مهن نفسه

14– Imam Ali (AS) said, ‘It is enough for a person … endowed with intellect to be fair [to others] in spite of himself … and [for a person] endowed with fairness to accept the truth when it becomes clear to him.’[Kashf al-Ghamma, v. 3, p. 137-138]

ك ومهن خاصةه أهلهك ومن لك فيهه هوى أنصهفه الله: ـ يف عهدههه إىل مالهك األشرته ـ( عليهه السالم )ـ اإلمام علي 15 وأنصهفه الناس مهن نفسه ! ... مهن رعيتهك، فإنك إال تفعل تظلهم

15– Imam Ali (AS), in his letter to Malik al-Ashtar said, ‘…be fair for Allah and be fair to people in spite of yourself, and in spite of your close members of your family, and in spite of those towards whom you have inclinations from among your followers, for if you do not do so you will be oppressing.’[Nahj al-Balagha, Letter 53]

هه بالق إن لله(: عليهه السالم )ـ اإلمام الباقر 16 . جنة ال يدخلها إال ثالثة، أحدهم من حكم يف نفسه

16– Imam al-Baqir (AS) said, ‘Allah has a Heaven that no one enters other than three kinds of people: one of them is he who judges himself with truth.’[al-Kafi, v. 2, p. 148, no. 19]

ف منالينتص

Those who are not fair

فون مهن ثالثة أبدا (: عليهه السالم )ـ اإلمام علي 17 ره، والكرمي مهن اللئيمه : ثالثة ال ينتصه ، والبـر مهن الفاجه . العاقهل مهن األحقه

17– Imam Ali (AS) said, ‘There are three types of people who cannot expect

fairness from three other types of people: an intelligent man from a fool, a righteous man from a corrupt man, and a kind man from a vile man.’[Ghurar al-Hikam, no. 4674]

مهن جاههل (: عليهه السالم )ـ اإلمام علي 18 ف عاله ره، ال ينتصه ف البـر مهن الفاجه . ال ينتصه

18– Imam Ali (AS) said, ‘A righteous man cannot expect fairness from a corrupt man, nor can a knowledgeable man expect fairness from an ignorant man.’[Ghurar al-Hikam, no. 10732-10733]

Expectation

EXPECTATION

Expectation is a Mercy

ميت ، ولوال األمل ما أرضعت والهدة ولدها، وال غرس غارهس شجرا ( : صلي الل عليهه و آلههه ) رسول الله -1 . األمل رحة اله

1- The Prophet (SAWA) said, ‘Expectation is a mercy for my community; without expectation no mother would nurse her child, nor would anyone plant a tree.’[Bihar al-Anwar, v. 77, p. 173, no. 8]

. األمل رفيق مؤنهس ( : عليهه السالم )اإلمام علي -2

2- Imam Ali (AS) said, ‘Expectation is an amiable companion.’[Ghurar al-Hikam, no. 1042]

. اللهم انزع عنه األمل (: عليهه السالم )جالهس وشيخ يعمل مبههسحاة ويثري بهه األرض ، فقال عيسى ( عليهه السالم )بينما عيسى بن مرمي -3 . اردد إليهه األمل، فقام فجعل يعمل اللهم (: عليهه السالم )فـوضع الشيخ املهسحاة واضطجع، فـلبهث ساعة فقال عيسى

3- It is narrated in TanbÐh al-KhawÁÔir: ‘While Jesus son of Mary (AS) was sitting, he saw a man working the land with a shovel. Jesus (AS) said, ‘O Allah, take his expectation away from him!’ The man put his shovel down and rested on the ground for an hour. Then Jesus (AS) said, ‘O Allah, give him back his expectation!’ The man stood up and returned to work.’[Tanbih al-Khawatir, v. 1, p. 272]

Expectations Never Cease

. من كان يأمل أن يعيش غدا فإنه يأمل أن يعيش أبدا ( : صلي الل عليهه و آلههه ) رسول الله -4

4- The Prophet (SAWA) said, ‘A man who expects to be alive tomorrow is a man who expects to be alive forever.’[Bihar al-Anwar, v. 73, p. 167, no. 31]

. األمل ال غاية له ( : عليهه السالم )اإلمام علي -5

5- Imam Ali (AS) said, ‘There is no end to expectation.’[Ghurar al-Hikam, no. 1010]

. اآلمال ال تـنتهي ( : عليهه السالم )اإلمام علي -6

6- Imam Ali (AS) said, ‘Expectations never cease.’[Ibid. no. 639]

Warning Against False Expectations

ستدبهرههه ، ومغبوط يف أوله ل ( : عليهه السالم )اإلمام علي -7 رههه اتـقوا باطهل األمله ، فـرب مستـقبهله يوم ليس مبه . يلههه قامت بواكهيهه يف آخه

7- Imam Ali (AS) said, ‘Guard yourselves against false expectation, for many a person who begins the day does not live to see its end, and many a one is envied at the beginning of the night while his mourners have assembled by the end of it.’[Ghurar al-Hikam, no. 2572]

. يغهر من رآه ، ويلهف من رجاه : األمل كالسرابه ( : عليهه السالم )اإلمام علي -8

8- Imam Ali (AS) said, ‘Expectation is like the mirage - it deceives those who view it and leaves behind those who place their hope on it.’[Ibid. no. 1896]

تـعمي عيون البصائره ( : عليهه السالم )اإلمام علي -9 . األمانه

9- Imam Ali (AS) said, ‘Wishes blind the eyes of insight.’[Ibid. no. 1375]

. األمل سلطان الشياطهنيه على قـلوبه الغافهلهني ( : عليهه السالم )اإلمام علي -11

10- Imam Ali (AS) said, ‘Expectation is the sultan of the Satans over the hearts of the oblivious.’[Ibid. no. 1828]

. ثرة األمله فساد العمله ( : عليهه السالم )اإلمام علي -11

11- Imam Ali (AS) said, ‘The fruit of expectation is the spoilage of deeds.’[Ibid. no. 4641]

. إن األمل يسهي القلب ، ويكذهب الوعد ، ويكثهر الغفلة ، ويورهث السرة ( : عليهه السالم )اإلمام علي -12

12- Imam Ali (AS) said, ‘Expectation causes the heart to forget, breaks promises, increases oblivion, and brings about grief.’[Bihar al-Anwar, v. 78, p. 35, no. 117]

فأكذهبوا األمل ؛ فإنه . إن األمل يذههب العقل ، ويكذهب الوعد ، ويث على الغفلةه ، ويورهث السرة ( : عليهه السالم )اإلمام علي -13به مأزور . غرور، وإن صاحه

13- Imam Ali (AS) said, ‘Expectation drives reason away, breaks promises, encourages oblivion, and brings about grief. So distrust expectation, for it is deceitful and its addict is a sinner.’[Ibid. v. 77, p. 293, no. 2]

. على عبدههه يف غريه أملههه ، وكم مهن مؤمل أمال اخلهيار يف غريههه كم مهن نهعمة لله( : عليهه السالم )اإلمام الصادق -14

14- Imam al-Sadiq (AS) said, ‘How many a favor Allah grants His servant without his having expected them, and how many a hopeful one entertains high hopes when [Allah’s] choice favours others.’[Ibid. v. 71, p. 152, no. 55]

Expectation and Death

: أخذ ثالثة أعواد فـغرس عودا بني يديهه واآلخر إىل جنبههه ، وأما الثالث فأبـعده وقال ( صلي الل عليهه و آلههه [ ) رسول الله]روي أنه -15جل ، وهذا األمل يـتعاطاه ابن آدم ويتلهجه األجل دون هذا اإلنسان، وهذا األ: قال . ورسوله أعلم الله: هل تدرون ما هذا ؟ قالوا

. األمله

15- It has been narrated that the Prophet (SAWA) took three sticks and set one of them in front of him, another one next to it, and the third far away from the two. He then asked, ‘Do you know what this is?’ to which they replied, ‘Allah and His Messenger know better.’ He said, ‘This one is man, and this is death [next to it], while that one is expectation, which man entertains [about his long life], but death falls upon him prior to his expectation.’[Tanbih al-Khawatir, v. 1, p. 272]

. لو رأى العبد أجله وسرعته إليهه أبـغض األمل ( : عليهه السالم )اإلمام علي -16

16- Imam Ali (AS) said, ‘If man were to see his death [approaching] and the speed at which it draws near to him, he would despise expectation.’[Bihar al-Anwar, v. 73, p. 95, no. 79]

. األمل يـنسي األجل ( : عليهه السالم )اإلمام علي -17

17- Imam Ali (AS) said, ‘Expectation makes one forget death.’[Ghurar al-Hikam, no. 874]

. أقـرب شيء األجل، أبـعد شيء األمل ( : عليهه السالم )اإلمام علي -18

18- Imam Ali (AS) said, ‘The closest thing is death, and the remotest thing is expectation.’[Ibid. no. 2920-2921]

ن األمله حىت تدخل يف األجله ال تلو ( : عليهه السالم )اإلمام علي -19 . النـفس مه

19- Imam Ali (AS) said, ‘A soul does not depart from his expectation until it enters the realm of death.’[Ibid. no. 10844]

ول أال وإنكم يف أيامه أمل مهن ورائهه أجل ، فمن عمهل يف أيامه أملههه قـبل حضوره أجلههه فـقد نـفعه عمله ( : عليهه السالم )اإلمام علي -21 . يضرره أجله

20- Imam Ali (AS) said, ‘Indeed you are in the days of expectation that is followed by death. So he who works in the days of his expectation before death arrives will benefit from his work and will not be hurt by death.’[Bihar al-Anwar, v. 77, p. 333, no. 21]

. لو ظهرته اآلجال افتضحته اآلمال ( : عليهه السالم )اإلمام الكاظم -21

21- Imam al-Kazim (AS) said, ‘If times of death were revealed, expectations would be debunked.’[A`alam al-Din, p. 305]

The Results of High Expectations

ي القلبه من بعهيد ( : عليهه السالم )عز وجل بهه موسى فيما ناجى الله -22 نيا أملك فـيـقسو قـلبك ، والقاسه . يا موسى ، ال تطول يف الد

22- Part of what Allah, the Exalted, told Prophet Moses (AS): ‘O Moses! Do not extend your expectation in this world’s life lest your heart become hard, for the hard-hearted is far from Me.’[al-Kafi, v. 2, p. 329, no. 1]

. منه اتسع أمله قصر عمله ( : عليهه السالم )اإلمام علي -23

23- Imam Ali (AS) said, ‘A man who has high expectations is deficient in his action.’[Bihar al-Anwar, v. 77, p. 421, no. 40]

رة ( : عليهه السالم )اإلمام علي -24 . أما طول األمله فـيـنسي اآلخه

24- Imam Ali (AS) said, ‘As for high expectation, it causes you to forget the Hereafter.’[al-Kafi, v. 2, p. 336, no. 3]

Low Expectation

ي ، وإذا أمسيت فـقل : قصر أملك ، فإذا أصبحت فـقل : ـ البنه مسعود ـ ( صلي الل عليهه و آلههه ) رسول الله -25 إن ال : إن ال امسهب لهقاء الله نيا ، وأحه . اصبهح ، واعزهم على مفارقةه الد

25- The Prophet (SAWA) told Ibn MasÝÙd, ‘Lower your expectation such that when you wake up in the morning, you say, ‘I will not see the night’ and when you go to sleep at night, you say, ‘I will not see the morning.’ And be prepared to depart from this life and yearn to meet Allah.’[Bihar al-Anwar, v. 77, p. 101, no. 1]

ه الهساب، ويستـغنه عما خلف، ويـفتقهر إىل ما ( : عليهه السالم )اإلمام علي -26 اب، ويواجه من أيـقن أنه يفارهق األحباب، ويسكن الرتم ، كان حرهيا بهقهصره األمله وط . وله العمله قد

26- Imam Ali (AS) said, ‘A man who is sure about leaving his loved ones, dwelling under the earth, facing the final Account, and that he will be needless of what he leaves behind, and needy of what he has sent forth [for the Hereafter] deserves to shorten his expectation and lengthen his action.’[Ibid. v. 73, p. 167, no. 31]

نيا بهقهصره األمله ( : عليهه السالم )اإلمام الباقر -27 . تـزود مهن الد

27- Imam al-Baqir (AS) said, ‘Equip yourself with low expectation for this world’s life.’[Tuhaf al-`Uqoul, no. 286]

Prohibition of Placing One’s Expectation in Other than Allah

. ألقطعن أمل كل مؤمن أمل دون باإلياسه : عز وجل يقول الله( : صلي الل عليهه و آلههه ) رسول الله -28

28- The Prophet (SAWA) said, ‘Allah, Mighty and Exalted says, ‘I will cut off the expectation of every believer who places it in someone other than Me [and replace it] with despair.’[Sahifat al-Imam al-Ridha(AS), p. 276, no. 20]

. من أمل إنسانا فـقد هابه ( : عليهه السالم )اإلمام علي -29

29- Imam Ali (AS) said, ‘He who places his expectation in a human is indeed fearful of him.’[Bihar al-Anwar, v. 78, p. 79, no. 61]

Loyalty

LOYALTY

الوفـاء

Loyalty

ره فـليفه إذا وعد من كان يؤمهن بالله(: صلي الل عليهه و آلههه ) ـ رسول الله 1 . واليومه اآلخه

1– The Prophet (SAWA) said, ‘He who believes in Allah and the Day of Judgment must fulfil his promise when he promises.’[Bihar al-Anwar, v. 77, p. 149, no. 77]

صن السؤدده (: عليهه السالم )ـ اإلمام علي 2 . الوفاء حه

2– Imam Ali (AS) said, ‘Loyalty is the fortress of chiefdom.’[Ghurar al-Hikam, no. 1044]

. الوفاء عنوان وفوره الدينه، وقـوةه األمانةه (: عليهه السالم )ـ اإلمام علي 3

3– Imam Ali (AS) said, ‘Loyalty is the epitome of the thriving of religion, and the strength of trust.’[Ghurar al-Hikam, no. 1430]

. أفضل األمانةه الوفاء بهالعهده (: عليهه السالم )ـ اإلمام علي 4

4– Imam Ali (AS) said, ‘The best trust is fulfilment of promises.’[Ghurar al-Hikam, no. 3018]

. أفضل الصدقه الوفاء بهالعهوده (: عليهه السالم )ـ اإلمام علي 5

5– Imam Ali (AS) said, ‘The best of honesty is fulfilment of promises.’[Ghurar al-Hikam, no. 3020]

. بعهدههه ال يويف ال تعتمهد على مودةه من(: عليهه السالم )ـ اإلمام علي 6

6– Imam Ali (AS) said, ‘Do not depend on the friendship of one who does not fulfil his promises.’[Ghurar al-Hikam, no. 10260]

، والوفاء بهالعهده : ـ لما سئل عن جيعه شرايعه الدينه ـ( عليهه السالم )ـ اإلمام زين العابدين 7 ، والكم بهالعدله . قول الق

7- Imam Zayn al-Abidin (AS), when he was asked [to summarize] all the laws of religion, said, ‘To tell the truth, to judge with fairness and to fulfil a promise.’[al-Khisal, p. 113, no. 90]

ره، وبهر الوالهدينه : ثالثة ال عذر ألحد فيها(: عليهه السالم )ـ اإلمام الصادق 8 ره، والوفاء بهالعهده لهلبـر والفاجه بـرينه أداء األمانةه إىل البـر والفاجهرينه . كانا أو فاجه

8– Imam al-Sadiq (AS) said, ‘There are three actions for which no one has an excuse: returning a trust to both the pious and the immoral; fulfilment of a promise to both the pious and the immoral; and goodness to one’s parents, whether they be pious or immoral.’[al-Khisal, p. 123, no. 118]

Foolishness

FOOLISHNESS

الحمق

Foolishness

. المق أدوأ الداءه ( : عليهه السالم )ـ اإلمام علي 1

1– Imam Ali (AS) said, ‘Foolishness is the worst disease.’[Ghurar al-Hikam, no. 687]

. أفـقر الفقره المق ( : عليهه السالم )ـ اإلمام علي 2

2– Imam Ali (AS) said, ‘The greatest poverty is foolishness.’[Ghurar al-Hikam, no. 2849]

هه ما العدو إىل( : عليهه السالم )ـ اإلمام علي 3 . عدوهه أسوأ تضيهيعا مهن األحقه إىل نـفسه

3– Imam Ali (AS) said, ‘A person does not ruin his enemy worse than a fool ruins himself.’[Nahj al-Sa’ada, v. 3, p. 225]

فاتاألحمق ص

The Characteristics of a Fool

هه وال : ـ لما سئل عنه األحقه ـ ( عليهه السالم )ـ عيسى 4 ب الق كله لنـفسه هه ، الذي يرى الفضل كله له ال عليهه ، ويوجه عجب برأيهه ونـفسهامل

يلة يف مداواتهه ب عليها حقا ، فذاك األحق الذي ال حه . يوجه

4– Prophet Jesus (AS) when asked about the traits of the fool said, ‘He is one who is proud of himself and his own opinion, who sees all good traits as coming from himself and sees no one better than himself, who has decided that all rights are his and others have no right over him, so this is the fool for whom there is no cure for his disease.’[al-Ikhtisas, p. 221]

هه فذلك األحق بعينههه ( : عليهه السالم )ـ اإلمام علي 5 يها لهنـفسه . من نظر يف عيوبه الناسه فأنكرها ث رضه

5– Imam Ali (AS) said, ‘The one who pries into the faults of people, rebukes them and then adopts those faults himself is truly a fool.’[Nahj al-Balagha, Saying 349]

. ، وكثـرةه الذل يف املهحنةه تعرف حاقة الرجله باألشره يف النعمةه ( : عليهه السالم )ـ اإلمام علي 6

6– Imam Ali (AS) said, ‘The foolishness of a man is recognised by three things: idle talk, answering something he was not asked, and being careless in matters.’[Ghurar al-Hikam, no. 4542]

. مهن أماراته األحقه كثـرة تـلونههه ( : عليهه السالم )ـ اإلمام علي 7

7– Imam Ali (AS) said, ‘Among the signs of the fool is his profusely whimsical nature.’[Ghurar al-Hikam, no. 9445]

. ى الناسه كل ما حدثوك ؛ فكفى بذلك حقا ال تـرد عل( : عليهه السالم )ـ اإلمام علي 8

8– Imam Ali (AS) said, ‘Do not refute everything that people say to you for that is enough to classify you as foolish.’[Ghurar al-Hikam, no. 10251]

مصاحبةاألحمق

Taking the Fool as a Companion

ب األحق أو تالهطه ، واهجره وال تادهثه : ـ ( عليهه السالم )ـ يف وصيتهه البنهه الباقره ( عليهه السالم )العابدين زين ـ اإلمام 9 إياك يا بن أن تصاحهرا ، إن تكلم فضحه حقه ل أفسد ، وإنه اسرتعهي أضاع ؛ فإن األحق هجنة غائبا كان أو حاضه ال . ، وإن سكت قصر بهه عهيه ، وإن عمه

حه ، وال يسرتيح مقارهنه ، تـود امه فعه ، وال يطيع ناصه هه يـغنيهه ، وال عهلم غريهه يـنـ ، وجاره بعد أنا ثكلته ، وامرأته أنا فـقدته عهلمه مهن نـفسهجلهسه أعىن من فوقه ، وإن كان أكبـرهم أفسد من دونه . دارههه ، وجليسه الوحدة مهن مالستههه

. إن كان أصغر من يف امل

9– Imam Zayn al-Abidin (AS) in his counsel to his son al-Baqir (AS) said, ‘My son, beware of taking a fool as a companion or mingling with him; keep away from him and do not converse with him for verily the fool is a lowly person whether he is absent or present. When he talks he exposes his foolishness and when he is silent he displays his inability to express himself. If he acts he spoils and when he is given responsibility he fails it. His own knowledge does not suffice him and others’ knowledge is of no benefit to him, he does not follow the one who advises him, his associates do not find rest [from him], his mother wishes to be bereaved of him, his wife wishes to lose him, his neighbour wishes to live far from him and the one who sits with him would rather be absent from his company. If he is the lowest [in status] in the gathering he abases those above him and if he is the highest of them he denigrates the others.’[Amali al-Tusi, p. 613, no. 1278]

. من ل يتنهب مصادقة األحقه أوشك أن يـتخلق بأخالقههه ( : عليهه السالم )ـ اإلمام الصادق 11

10– Imam al-Sadiq (AS) said, ‘The one who does not refrain from the friendship of a fool will soon adopt his character.’[Amali al-Saduq, p. 222, no. 1]

أحمقالناس

The Most Foolish of People

. أحق الناسه من ظن أنه أعقل الناسه ( : عليهه السالم )ـ اإلمام علي 11

11– Imam Ali (AS) said, ‘The most foolish of people is the one who thinks that he is the most intelligent.’[Ghurar al-Hikam, no. 3089]

. أحق الناسه من مينع الربه ويطلب الشكر ، ويفعل الشر ويـتوقع ثواب اخلريه ( : السالم عليهه )ـ اإلمام علي 12

12– Imam Ali (AS) said, ‘The most foolish of people is the one who prevents goodness but expects thanks, and he commits evil and expects the reward of good.’[Ghurar al-Hikam, no. 3283]

. أحق الناسه من أنكر على غريههه رذيلة وهو مقيم عليها ( : عليهه السالم )ـ اإلمام علي 13

13– Imam Ali (AS) said, ‘The most foolish of people is he who rebukes others for their vices while he possesses the same.’[Ghurar al-Hikam, no. 3343]

جواباألحمق

Answering the Fool

. جوابههه ( مهن)السكوت على األحقه أفضل ( : عليهه السالم )ـ اإلمام علي 14

14– Imam al-Sadiq (AS) said, ‘Maintaining silence with the fool is the best response.’[Ghurar al-Hikam, no. 1160]

Fasting

FASTING

الصوم

Fasting

؛ فإنه مسمة للعروقه ومذهبة لألشره (: صلي الل عليهه و آلههه ) ـ رسول الله 1 . عليكم بهالصومه

1– The Prophet (SAWA) said, ‘Fasting is incumbent upon you, for verily it severs the roots [of desires] and removes wildness.’[Kanz al-`Ummal, no. 23610]

. لهكل شيء زكاة وزكاة األبدانه الصيام (: صلي الل عليهه و آلههه )ـ رسول الله 2

2– The Prophet (SAWA) said, ‘Everything has a zakat, and the zakat of the bodies is to fast.’[Faza’il al-Ashhur al-Thalatha, p. 75, no. 57]

حوا(: صلي الل عليهه و آلههه )ـ رسول الله 3 . صوموا تصه

3– The Prophet (SAWA) said, ‘Fast and you will be healthy.’[al-Da`aawat, p. 76, no. 179]

هه، ما ل يغتب مسلهما الصائم يف عهبادةه الله(: صلي الل عليهه و آلههه )ـ رسول الله 4 . وإن كان نائما على فهراشه

4– The Prophet (SAWA) said, ‘The fasting person is in constant worship of Allah, even when he is sleeping in his bed, as long as he does not backbite a

fellow Muslim.’[Thawab al-A`amal, p. 75, no. 1]

مهن صائم يضر قوما يطعمون إال سبحت أعضاؤه، وكانت صالة املالئكةه عليهه، وكانت صالتـهم ما (: صلي الل عليهه و آلههه )ـ رسول الله 5 . استهغفارا

5– The Prophet (SAWA) said, ‘No sooner does a fasting person come upon a group of people eating than his limbs glorify Allah on his behalf, the angels invoke blessings on him, and this invocation of theirs is counted as seeking forgiveness on his behalf.’[Ibid. p. 77, no. 1]

. الصوم جنة مهن الناره (: صلي الل عليهه و آلههه )ـ رسول الله 6

6– The Prophet (SAWA) said, ‘Fasting acts as a shield from the Fire.’[al-Kafi, v. 4, p. 62, no. 1]

. الصيام تثبهيتا لهإلخالصه فـرض الله(: عليها السالم )ـ فاطمة الزهراء 7

7– Fatima al-Zahra’ (AS) said, ‘Allah made fasting obligatory in order to reinforce sincere devotion [to Him].’[Bihar al-Anwar, v. 96, p. 368, no. 4]

. الصيام والج تسكهني القلوبه (: عليهه السالم )ـ اإلمام الباقر 8

8– Imam al-Baqir (AS) said, ‘The fast and the obligatory pilgrimage (Hajj) pacify the heart.’[Amali al-Tusi, p. 296, no. 582]

. الصوم يله وأنا أجزهي عليهه : تبارك وتعاىل يقول إن الله(: عليهه السالم )ـ اإلمام الصادق 9

9– Imam al-Sadiq (AS) said, ‘Verily Allah, Blessed and most High, says, ‘The fast is solely for Me and I am its reward.’[al-Kafi, v. 4, p. 63, no. 6]

. نوم الصائمه عهبادة، وصمته تسبيح، وعمله متـقبل، ودعاؤه مستجاب (: عليهه السالم )ـ اإلمام الصادق 11

10– Imam al-Sadiq (AS) said, ‘A fasting person’s sleep is worship, his silence is glorification of Allah, his good deeds are accepted, and his supplication is answered.’[al-Faqih, v. 2, p. 76, no. 1783]

. فرحة عند إفطارههه، وفرحة عند لهقاءه ربهه : لهلصائمه فرحتانه (: عليهه السالم )ـ اإلمام الصادق 11

11– Imam al-Sadiq (AS) said, ‘A fasting person has two sources of joy: his joy when he opens his fast and his joy at meeting his Lord.’[al-Kafi, v. 4, p. 65, no. 15]

. من فطر صائما فله مهثل أجرههه (: عليهه السالم )ـ اإلمام الصادق 12

12– Imam al-Sadiq (AS) said, ‘Whoever offers a fasting person something with which to open his fast obtains the same reward as him.’[Ibid. p. 68, no. 1]

؛ فـيمن على الفقريه : ـ ملا سئل عن عهلةه وجوبه الصومه ـ( عليهه السالم )ـ اإلمام العسكري 13 د الغنه مس اجلوعه . لهيجه

13– Imam al-Àaskari (AS) was once asked the reasoning behind the obligation of fasting, to which he replied, ‘That the rich may experience the pain of hunger and bestow his generosity thereby upon the poor.’[Bihar al-Anwar, v. 96, p. 369, no. 50]

تطوعا علىالص يام الحث

Enjoinment of Fasting of One’s Own Accord

. ء األرضه ذهبا ماوف أجره دون يومه الهسابه من صام يوما تطوعا فلو اعطهي مهل(: صلي الل عليهه و آلههه ) ـ رسول الله 14

14– The Prophet (SAWA) said, ‘He who fasts a single day of his own accord is rewarded to such an extent that even if he was to be given the whole world’s worth of gold for it, the reward he deserves would not be fulfilled until the Day of Resurrection.’[Maàni al-Akhbar, p. 409, no. 91]

غفهرة من صام يوما تطوعا ابتهغاء ثوابه الله(: صلي الل عليهه و آلههه )ـ رسول الله 15 . وجبت له امل

15– The Prophet (SAWA) said, ‘He who fasts a single day of his own accord, wishing to procure the reward of Allah, [Allah makes] his forgiveness mandatory.’[Amali al-Saduq, p. 443, no. 2]

من جاء »: عزوجل يقول من صام ثالثة أيام مهن كل شهر كان كمن صام الدهر كله؛ ألن الله(: صلي الل عليهه و آلههه )ـ رسول الله 16ابالسنةه فله عشر أم .«ثاله

16– The Prophet (SAWA) said, ‘Whoever [voluntarily] fasts three days every month is considered as having fasted his whole life, for verily Allah, Mighty and Exalted, says, “Whoever brings virtue shall receive ten times its like” [Qur’an 6:160].[ Daàim al-Islam, v. 1, p. 283]

له الله إن الرجل ليصوم يوما تطوعا يرهيد بهه ما عهند الله(: عليهه السالم )ـ اإلمام الصادق 17 . بهه اجلنة عزوجل فـيدخه

17– Imam al-Sadiq (AS) said, ‘Verily when a man fasts a single day of his own accord, desiring thereby what is with Allah, Mighty and Exalted, Allah gives him entrance into Paradise because of it.’[al-Kafi, v. 4, p. 63, no. 5]

أدبالصوم

The Etiquette of Fasting

عزوجل من ل تصم جوارهحه عن مارهمهي فال حاجة يل يف أن يدع طعامه وشرابه مهن يقول الله(: صلي الل عليهه و آلههه ) ـ رسول الله 18 . أجلهي

18– The Prophet (SAWA) said, ‘Allah, Mighty and Exalted, says, ‘He whose limbs do not fast by refraining from what I have prohibited, then there is no need for him to refrain from food and drink for My sake.’[al-Firdaws, v. 5, p. 242, no. 8075]

حارهمه كما ميتنهع الرجل مهن الطعامه والشرابه (: عليهه السالم )ـ اإلمام علي 19 . الصيام اجتهناب امل

19– Imam Ali (AS) said, ‘Fasting is just as much keeping away from prohibited things as it is keeping away from food and drink.’[Bihar al-Anwar, v. 96, p. 294, no. 21]

يامههه إذا ل يصن لهسانه وسعه وبصره وجوارهحه؟(: عليها السالم )ـ فاطمة الزهراء 21 ! ما يصنع الصائم بهصه

20– Fatima al-Zahra’ (AS) said, ‘What is the fasting person doing with his fast if he is not guarding his tongue, his hearing, his sight and his limbs [from sins]?! [Daàim al-Islam, v. 1, p. 268]

د أشياء غري هذا، وقال (: عليهه السالم ) قال أبو عبده الله: ـ ممد بن مسلم21 لدك وعد ال : إذا صمت فـليصم سعك وبصرك وشعرك وجه . يكون يوم صومهك كيومه فهطرهك

21– Muhammad b. Muslim narrated, ‘Abu Àabdillah (AS) [i.e. Imam al-Sadiq] said, ‘When you fast, your hearing must fast, along with your sight, your hair, your skin…’ and he listed a number of other things, and said, ‘The day that you fast must not be like a day that you do not fast.’[al-Kafi, v. 4, p. 87, no. 1]

والش تاء ف يالحر فضلالصوم

The Virtue of Fasting in Hot and Cold Weather

. الصوم يف الشتاءه الغنيمة البارهدة (: صلي الل عليهه و آلههه ) ـ رسول الله 22

22– The Prophet (SAWA) said, ‘Fasting in cold weather is an easy thing to do.’[al-Faqih, v. 4, p. 356, no. 5762]

. أفضل اجلههاده الصوم يف الر (: عليهه السالم )ـ اإلمام الصادق 23

23– Imam al-Sadiq (AS) said, ‘The best jihad is fasting in hot weather.’[Bihar al-Anwar, v. 96, p. 256, no. 38]

ؤمهنه، يطول فيهه ليله فـيستعهني بهه على قهيامههه، ويقصر فيهه ناره فـيستعهني بهه على (: عليهه السالم )ـ اإلمام الصادق 24يامههه الشتاء ربهيع امل . صه

24– Imam al-Sadiq (AS) said, ‘Winter is the springtime of a believer – its nights are long, so he can make use of them to stand in prayer, whereas its days are short and he can make use of them to fast.’[Maàni al-Akhbar, p. 228, no. 1]

Greed

GREED

ذمالطمع

Reprehension of Greed

. الطمع يذههب الهكمة مهن قلوبه العلماءه (: صلي الل عليهه و آلههه ) ـ رسول الله 1

1– The Prophet (SAWA) said, ‘Greed takes away wisdom from the hearts of

the knowledgeable men.’[Kanz al-`Ummal, no. 7576]

. إن الصفاة الزالل الذي ال تثبت عليهه أقدام العلماءه الطمع (: عليهه و آلههه صلي الل )ـ رسول الله 2

2– The Prophet (SAWA) said, ‘Verily greed is a slippery fluid on which the feet

of knowledgeable men never become firmly rooted.’[Tanbih al-Khawatir, v. 1,

p. 49]

ر (: صلي الل عليهه و آلههه )ـ رسول الله 3 . إياك والطمع؛ فإنه فقر حاضه

3– The Prophet (SAWA) said, ‘Beware of greed for it is ready poverty.’[Kanz

al-`Ummal, no. 8852]

. مؤبد الطمع رهق (: عليهه السالم )ـ اإلمام علي 4

4– Imam Ali (AS) said, ‘Greed is an eternal slavery.’[Nahj al-Balagha, Saying

180]

. من أراد أن يعهيش حرا أيام حياتههه فال يسكهنه الطمع قلبه (: عليهه السالم )ـ اإلمام علي 5

5– Imam Ali (AS) said, ‘Whoever wishes to spend the days of his life as a free

man must not allow greed to abide in his heart.’[Tanbih al-Khawatir, v. 1, p.

49]

. الطامع يف وثاقه الذل (: عليهه السالم )ـ اإلمام علي 6

6– Imam Ali (AS) said, ‘The greedy person is shackled in disgrace.’[Sharhe

Nahj al-Balagha li Ibn Abi al-Hadid, v. 19, p. 50]

هه منه استشعر الطمع (: عليهه السالم )ـ اإلمام علي 8 . أزرى بهنفسه

7– Imam Ali (AS) said, ‘The person most neglectful of his own soul is the one

who is full of greed.’[Sharhe Nahj al-Balagha li Ibn Abi al-Hadid, v. 18, p. 84]

. ال أذل مهن طامهع (: عليهه السالم )ـ اإلمام علي 9

8– Imam Ali (AS) said, ‘No one is more despicable than a greedy

person.’[Ghurar al-Hikam, no. 10593]

طامهعه (: عليهه السالم )ـ اإلمام علي 11 . أكثـر مصارهعه العقوله تت بـروقه امل

9– Imam Ali (AS) said, ‘The intellects are most often destroyed as a result of

their subservience to bursts of avid desires.’[Sharhe Nahj al-Balagha li Ibn Abi

al-Hadid, v. 19, p. 41]

. ال يتمهع الورع والطمع (: عليهه السالم )ـ اإلمام علي 11

10– Imam Ali (AS) said, ‘Piety and greed can never come together.’[Ghurar al-

Hikam, no. 10578]

. د له طمع يقوده بهئس العبد عب(: عليهه السالم )ـ اإلمام الباقر 12

11– Imam al-Baqir (AS) said, ‘How wretched the servant who is a slave of his

own greed, which controls him.’[al-Kafi, v. 2, p. 320, no. 2]

خلوقهني؛ فإن : ـ لشام وهو يعهظه ـ( عليهه السالم )ـ اإلمام الكاظم 13، وأمهته الطمع مهن امل ا يف أيدهي الناسه إياك والطمع، وعليك باليأسه مه

، ، وتدنهيس العهرضه رواته، واختهالق امل ، واختهالس العقله . والذهاب بهالعهلمه الطمع مهفتاح لهلذل

12– Imam al-Kazim (AS) said to Hashim, exhorting him, ‘You must beware of

greed, and despair of acquiring anything in the possession of others.

Suppress the greed in others for verily greed is the key to disgrace, it exploits

the intellect, fabricates valorous qualities for itself, tarnishes one’s reputation,

and does away with one’s knowledge.’[Bihar al-Anwar, v. 78, p. 315, no. 1]

ية سيئة (: عليهه السالم )ـ اإلمام الادي 14 . الطمع سجه

13– Imam al-Hadi (AS) said, ‘Greed is an evil characteristic.’[al-Durra al-

Bahira, p. 42]

ؤمهنه أن تكون له رغبة تذهله (: عليهه السالم )ـ اإلمام العسكري 15 . ما أقبح بامل

14– Imam al-`Aaskari (AS) said, ‘How revolting it is for the believer to have an

avid desire that disgraces him.’[Bihar al-Anwar, v. 78, p. 374, no. 35]

الطمعالممدوح

Praiseworthy Avidity *

. إذا رأيت موالي ذنويب فزهعت، وإذا رأيت عفوك طمهعت : ـ يف الدعاءه ـ( عليهه السالم )ـ اإلمام زين العابدين 16

15– Imam Zayn al-Abidin (AS) said in one of his supplications, ‘When I

consider my sins my Lord, I am horrified [at them], and when I consider Your

pardon, I am avidly eager [for it].’[Bihar al-Anwar, v. 98, p. 83, no. 2]

ك مهن الر : ـ أيضا ـ( عليهه السالم )ـ اإلمام زين العابدين 17 أفةه فإنا أسألك لهقدميه الرجاءه فيك، وعظيمه الطمعه منك؛ الذي أوجبته على نفسه . والرحةه

16– Imam Zayn al-Abidin (AS) said in another one of his supplications, ‘For

indeed I ask You because of my eternal hope in You and because of the great

desire that I entertain about You; which is the graciousness and mercy that

You have made obligatory upon Yourself.’[Iqbal al-A`amal, v. 1, p. 168]

* Translator’s Note: Since ‘greed’ is a word that has intrinsically negative implications, in this sub-section outlining its positive and praiseworthy aspects, we will proceed to refer to it as ‘avidity.’



Ignorance

IGNORANCE

اجلهله

Ignorance

. اجلهل أدوأ الداءه ( : عليهه السالم )ـ اإلمام علي 1

1- Imam Ali (AS) said, ‘Ignorance is the worst affliction.’[Ghurar al-Hikam, no. 820]

. اجلهل مهيت األحياءه وملد الشقاءه ( : عليهه السالم )ـ اإلمام علي 2

2- Imam Ali (AS) said, ‘Ignorance is death for the living and perpetuates wretchedness.’[Ibid. no. 1464]

. اجلهل فساد كل أمر ( : عليهه السالم )ـ اإلمام علي 3

3- Imam Ali (AS) said, ‘Ignorance is the ruination of every affair.’[Ibid. no. 930]

. اجلهل أصل كل شر ( : عليهه السالم )ـ اإلمام علي 4

4- Imam Ali (AS) said, ‘Ignorance is the root of every evil.’[Ibid. no. 819]

. الهرص والشره والبخل نتيجة اجلهله ( : عليهه السالم )ـ اإلمام علي 5

5- Imam Ali (AS) said, ‘Greed, voracity, and stinginess are a result of ignorance.’[Ibid. no. 1694]

. اجلهل خصم ( : عليهه السالم )ـ اإلمام العسكري 6

6– Imam al-`Askari (AS) said, ‘Ignorance is an enemy.’[al-Durra al-B?hira, no. 44]

اجلاههله

The Ignorant

ل من عصى الله( : صلي الل عليهه و آلههه ) ـ رسول الله 7 نظره عظيم اخلطره إن اجلاهه . وإن كان جيل امل

7- The Prophet (SAWA) said, ‘The ignorant is one who disobeys Allah, even if he is beautiful to look at and of great importance.’[Bihar al-Anwar, v. 1, p. 160, no. 39]

فة اجلاههله ( : صلي الل عليهه و آلههه )ـ رسول الله 8 أن يظلهم من خالطه ، ويـتعدى على من هو دونه ، ويتطاول على من هو فوقه ، : صه

.... كالمه بغريه تدبر

8- The Prophet (SAWA) said, ‘The characteristic of an ignorant person is that he oppresses whoever he associates with, acts unjustly towards his subordinates, flatters his superiors, and his speech is without deliberation.’[Tuhaf al-`Uqoul, no. 29]

. وال يقبل مهن النصيحه له اجلاههل ال يـعرهف تـقصريه ( : عليهه السالم )علي ـ اإلمام 9

9- Imam Ali (AS) said, ‘An ignorant person does not see his own shortcomings and is not willing to accept any advice concerning them.’[Ghurar al-Hikam, no. 1809]

. اجلاههل ميت وإن كان حيا ( : عليهه السالم )ـ اإلمام علي 11

10- Imam Ali (AS) said, ‘An ignorant person is dead, even though he is living.’[Ibid. no. 1125]

واه وغرورههه ( : عليهه السالم )ـ اإلمام علي 11 . اجلاههل منه اندع له

11- Imam Ali (AS) said, ‘The ignorant is one who has allowed himself to be deceived by his desires and whims.’[Ghurar al-Hikam, no. 1285]

. ال ترى اجلاههل إال مفرهطا أو مفرطا ( : عليهه السالم )ـ اإلمام علي 12

12- Imam Ali (AS) said, ‘You will not see an ignorant person except that he is either committing excess in what he does or falling short of what he ought to do.’[Nahj al-Balagha, Saying 70]

طالهب ( : عليهه السالم )ـ اإلمام علي 13ا اجلاههل منه استـعبدته امل . إن

13- Imam Ali (AS) said, ‘The ignorant is one whose desires have enslaved him.’[Ghurar al-Hikam, no. 3864]

. اجلاههل عبد شهوتهه ( : عليهه السالم )ـ اإلمام علي 14

14- Imam Ali (AS) said, ‘The ignorant is a slave of his desires.’[Ibid. no. 449]

. ضالل عمل اجلاههله وبال ، وعهلمه ( : عليهه السالم )ـ اإلمام علي 15

15– Imam Ali (AS) said, ‘The deeds of the ignorant are doomed and his knowledge is error.’[Ibid. no. 6327]

ل من عد نفسه ( : عليهه السالم )ـ اإلمام علي 16 باعهدا ـ مبا جههل مهن معرفةه العهلمه ـ عالهما ، وبهرأيهه مكتفيا ، فما يزال للعلماءه م إن اجلاهه: مهن االموره مضلال ، فإذا ورد عليهه مهن االموره ما ل يـعرهفه أنكره وكذب بهه وقال جبهالتههه وعليههم زارهيا ، ولهمن خالفه مطئا ، ولهما ل يـعرهف

ا يـلتبهس عليهه رأيه ! وذلك لهثهقتههه بهرأيهه وقهلةه معرهفتههه جبهالتههه ! كان؟وأن ! وما أظن أن يكون ! وما أراه كان ! ما أعرهف هذا فما يـنـفك مبا يرى مه

ا ا، وعن طلبه العهلمه مستكربه ا ال يـعرهف للجهله مستفيدا، وللحق منكهرا، ويف اجلهالةه متحري .مه

16– Imam Ali (AS) said, ‘The ignorant is one who considers himself knowledgeable about what he is [in actual fact] ignorant of, and he is content with his own opinion. His attachment to scholars only increases his estrangement [from knowledge] since he is constantly finding fault with them. He deems invalid the views of those who oppose him, and that which he does not understand he sees as fallacious. If he comes across something that he does not know, he denies it and falsifies it saying, ‘I have never heard of this!’ or ‘I do not see it as possible! or ‘How can it be!’ or ‘Where is this from?’ This is due to his confidence in his own opinion and the paucity of his awareness of his own ignorance. For this reason he is attached to what he sees as beneficial from his own mistaken opinion, and as a consequence, denies the truth, remains confused in his own ignorance and too proud to seek knowledge.’[Tuhaf al-`Uqoul, no. 73]

عارضة قبل أن يـفهم، والكم مبا ال يـعلم (: عليهه السالم )ـ اإلمام الصادق 17 . مهن أخالقه اجلاههله اإلجابة قبل أن يسمع، وامل

17– Imam al-Sadiq (AS) said, ‘The attributes of the ignorant are that: he answers before listening, objects before understanding, and passes judgment on that which he does not know.’[A`alam al-Din, no. 303]

ري لهسانههه ( : عليهه السالم )ـ اإلمام الادي 18 . اجلاههل أسه

18– Imam al-Hadi (AS) said, ‘The ignorant is a prisoner of his tongue.’[al-Durra al-Bahira, no. 41]

أجهل الناسه

The Most Ignorant of People

غرت بقوله مادهح متملق ، يسن له القبيح ويبغض إليهه النصيح ( : عليهه السالم )ـ اإلمام علي 19 . أجهل الناسه امل

19– Imam Ali (AS) said, ‘The most ignorant of people is one who is deluded by the praise of a flatterer who beautifies evil to him and renders a sincere advice detestable.’[Ghurar al-Hikam, no. 3262]

هلههه ( : عليهه السالم )ـ اإلمام علي 21 رءه جبه . غاية اجلهله تـبجح امل

20– Imam Ali (AS) said, ‘The utter extremity of ignorance is for one to glorify his own ignorance.’[Ghurar al-Hikam, no. 6371]

هه ( :عليهه السالم )ـ اإلمام علي 21 . أعظم اجلهله جهل اإلنسانه أمر نـفسه

21– Imam Ali (AS) said, ‘The greatest form of ignorance is for a person to be ignorant of the condition of his own self.’[Ibid. no. 2936]

كفى بهذلهك جهال

What is Sufficient to be Considered Ignorant

. كفى باملرءه جهال أن يرتكهب ما نى عنه ( : عليهه السالم )ـ اإلمام علي 22

22– Imam Ali (AS) said, ‘It suffices for one to be considered ignorant if he commits that which is forbidden.’[MaO?lib al-Sa’Ul, no. 55]

. حسبك مهن اجلهله أن تعجب بعهلمهك ( : عليهه السالم )ـ اإلمام علي 23

23– Imam Ali (AS) said, ‘Self-admiration in one’s knowledge is sufficient to be considered ignorance.’ [Amali al-Tusi, p. 56, no. 78]

. يهل قدره كفى باملرءه جهال أن ( : الم عليهه الس )ـ اإلمام علي 24

24– Imam Ali (AS) said, ‘It suffices as ignorance to be unaware of one’s status.’[Ghurar al-Hikam, no. 7050]

. ال تـتكلم بكل ما تعلم فكفى بذلك جهال ( : عليهه السالم )ـ اإلمام علي 25

25– Imam Ali (AS) said, ‘Do not utter all that you know since that is enough to be considered ignorance.’[Ibid. no. 10187]

اره بالله كفى خبشيةه الله( : عليهه السالم )ـ اإلمام الصادق 26 . جهال عهلما ، وكفى باالغرته

26– Imam al-Sadiq (AS) said, ‘[Possessing] fear of Allah suffices as knowledge, and being conceited towards Him suffices as ignorance.’[Bih?r al-Anw?r, v. 70, p. 379, no. 26]

تفسري اجلهله

The Interpretation of Ignorance

. مهن اجلهل أن تظههر كل ماعلهمت ( : صلي الل عليهه و آلههه ) ـ رسول الله 27

27– The Prophet (SAWA) said, ‘Ignorance is to display all that you know.’[Tanbih al-Khawatir, v. 2, p. 122]

نيا مع ما تعايهن مهنها جهل الركون ( : عليهه السالم )ـ اإلمام علي 28 . إىل الد

28- Imam Ali (AS) said, ‘Relying on this world in spite of all that you face therein is ignorance.’[Nahj al-Balagha, Saying 384]

ستحيله جهل ( : عليهه السالم )ـ اإلمام علي 29 . رغبتك يف امل

29- Imam Ali (AS) said, ‘Your desire for the impossible is ignorance.’[Ghurar al-Hikam, no. 5384]

سرعة الوثوبه على الفرصةه قبل االستهمكانه مهنها ، واالمتهناع عنه : ـ ملا سأله أبوه عن تفسريه اجلهله ـ ( عليهه السالم )ـ اإلمام السن 31 . اجلوابه

30- Imam al-Hasan (AS), when his father asked him the meaning of ignorance, said, ‘It is hastening to snatch up an opportunity before having made oneself capable [of fulfilling it], and it is to refuse to answer.’[Maàni al-Akhbar, p. 401, no. 62]

نا: اجلهل يف ثالث ( : عليهه السالم )ـ اإلمام الصادق 31 . بذةه بغريه بيان ، والتجسسه عما ال يعنيف تبدله اإلخوانه ، وامل

31- Imam al-Sadiq (AS) said, ‘Ignorance lies in three things: in compromising one’s brothers, declaring war without the command to do so, and spying into affairs that do not concern one.’[Tuhaf al-Ùqoul, no. 317]

. من غريه عجب مهن اجلهله الضحك ( : عليهه السالم )ـ اإلمام العسكري 32

32– Imam al-Àskari (AS) said, ‘Ignorance is to laugh without any reason.’[Ibid. no. 487]

اإلنسان عدو لهما يهل

Man is Averse To What He is Ignorant of

لوه ( : عليهه السالم )ـ اإلمام علي 33 . الناس أعداء ما جهه

33- Imam Ali (AS) said, ‘People are antagonists of what they are ignorant of.’[MaO?lib al-Sa’Ul, no. 57]

. من جههل شيئا عابه ( : عليهه السالم )ـ اإلمام علي 34

34- Imam Ali (AS) said, ‘He who is ignorant of something finds fault with it.’[Kashf al-Ghamma, v. 3, p. 137]

بل كذبوا »: من جههل شيئا عاداه ، فأنزل الله: قلت ...صديقي با يف كهتابههه تعاىل ت قلت أربعا أنزل الله( : عليهه السالم )ـ اإلمام علي 35ا ل ييطوا بهعلمههه .«مبه

35- Imam Ali (AS) said, ‘I have said four things which Allah has verified with verses He has revealed in His Book … I said: ‘He who is ignorant of something will oppose it’, and He revealed: “Rather, they deny that whose knowledge they do not comprehend”.[ Qur’an 10:39]

. ال تعادوا ما تهلون ؛ فإن أكثر العهلمه فيما ال تـعرهفون ( : عليهه السالم )ـ اإلمام علي 36

36- Imam Ali (AS) said, ‘Do not oppose that which you are ignorant of; for most knowledge lies in that which you cannot fathom.’[Bihar al-Anwar, no. 10246]

Justice

JUSTICE

قيمةالعدل

The Importance of Justice

. العدل أساس بهه قهوام العاله (: عليهه السالم )ـ اإلمام علي 1

1– Imam Ali (AS) said, ‘Justice is the base that supports the whole world.’[Matalib al-Sa’ul, p. 61]

، وتسنهية لهإلسالمه جعل الله(: عليهه السالم )ـ اإلمام علي 2 ظالهه واآلثامه، وتنزيها مهن امل . سبحانه العدل قهواما لهألنامه

2– Imam Ali (AS) said, ‘Allah, Glory be to Him, made justice a support for mankind, an eliminator of wrongs and sins, and an elevator of Islam.’[Ghurar al-Hikam, no. 4789]

. العدل قهوام الرعهيةه وجال الوالةه (: عليهه السالم )ـ اإلمام علي 3

3– Imam Ali (AS) said, ‘Justice is the support of the masses and the beauty [adorning] the governors.’[Ghurar al-Hikam, no. 1954]

. العدل جنة الدوله (: عليهه السالم )ـ اإلمام علي 4

4– Imam Ali (AS) said, ‘Justice is the shield of the nations.’[Ghurar al-Hikam, no. 1873]

. بهالعدله تصلح الرعهية (: عليهه السالم )ـ اإلمام علي 5

5– Imam Ali (AS) said, ‘The masses behave righteously through justice.’[Ghurar al-Hikam, no. 4215]

. بهالعدله تـتضاعف البـركات (: عليهه السالم )ـ اإلمام علي 6

6– Imam Ali (AS) said, ‘Blessings are multiplied through justice.’[Ghurar al-Hikam, no. 4211]

. العدل نهظام اإلمرةه (: عليهه السالم )ـ اإلمام علي 7

7– Imam Ali (AS) said, ‘Justice is the regulatory system of authority.’[Ghurar al-Hikam, no. 774]

. ما عمرته البلدان مبههثله العدله (: عليهه السالم )ـ اإلمام علي 8

8– Imam Ali (AS) said, ‘Nothing can cause nations to flourish like justice.’[Ghurar al-Hikam, no. 9534]

عها، واجلود يرهجها مهن : ـ لما سئل عن أفضلهيةه العدله أو اجلوده ـ( عليهه السالم )ـ اإلمام علي 9 العدل يضع االمور مواضه، فالعدل أشرفـهما وأفضلهما هتهها، والعدل سائس عام، واجلود عارهض خاص . جه

9– Imam Ali (AS) was once asked which was better, justice or generosity, to which he replied, ‘Justice puts things in their rightful place, whereas generosity takes them away from their course. Justice is a general predominant state, whereas generosity is a transient characteristic. Justice is therefore the nobler and better of the two.’[Nahj al-Balagha, Saying 437]

. العدل تسكينا لهلقلوبه ... فـرض (: عليها السالم )ـ فاطمة الزهراء 11

10– Fatima al-Zahra’ (AS) said, ‘Allah has made justice incumbent as a source of tranquility for the hearts.’[`AeIlal al-Shara’i`a , p. 247, no. 2]

ن املاءه يصيبه الظمآن (: عليهه السالم )ـ اإلمام الصادق 11 . العدل أحلى مه

11– Imam al-Sadiq (AS) said, ‘Justice is sweeter than water to a thirsty man.’[al-Kafi, v. 2, p. 146, no. 11]

ن املهسكه (: عليهه السالم )ـ اإلمام الصادق 12 ن الزبده، وأطيب ريا مه ن الشهده، وألني مه . العدل أحلى مه

12– Imam al-Sadiq (AS) said, ‘Justice is sweeter than honey, softer than butter and smells more fragrant than musk.’[Ghurar al-Hikam, p. 147, no. 15]

فاتالعاد ل ص

Qualities of a Just Person

ثـهم فلم يكذهبـهم، ووعدهم فلم يلهفهم، فـهو (: صلي الل عليهه و آلههه ) ـ رسول الله 13 من عامل الناس فلم يظلهمهم، وحد . مهن كملت مروءته، وظهرت عدالته، ووجبت اخوته، وحرمت غهيبته

13– The Prophet (SAWA) said, ‘He who treats people in such a way that he never wrongs them, and speaks to them and never lies to them, and when he makes a promise to them he never breaks it, such a person is perfect in his valorous qualities, his justice is manifest, and it becomes obligatory to consider him as one’s brother and prohibited to backbite him.’[al-Khisal, p. 208, no. 28]

بوه كان عدال (: صلي الل عليهه و آلههه )ـ رسول الله 14 . من صاحب الناس بهالذي يهب أن يصاحه

14– The Prophet (SAWA) said, ‘He who associates with people as he himself would like others to associate with him is indeed just.’[Kanz al-Fawa’id, v. 2, p. 162]

وف يالغضب علىالعدو يةب العدل الوص

Advice to Be Just and Fair with One’s Enemy and When Struck with Anger

بنههه السنيه ( عليهه السالم )ـ اإلمام علي 15 يتههه اله وبهالعدله ... يف الغهىن والفقره اوصيك بهتقوى الله: ـ( عليهه السالم )ـ يف وصه . على الصديقه والعدو

15– Imam Ali (AS) said in his will to his son al-Husayn (AS), ‘I advise you to be wary of your duty to Allah in wealth and poverty … and [I advise you] of being just towards both friend and foe.’[Tuhaf al-`Uqoul, no. 88]

أعدلالناس

The Most Just of People

. أعدل الناسه من أنصف عن قـوة (: عليهه السالم )ـ اإلمام علي 16

16– Imam Ali (AS) said, ‘The most just person is he who uses his strength even-handedly.’[Ghurar al-Hikam, no. 3242]

. أعدل اخللقه أقضاهم بالق (: عليهه السالم )ـ اإلمام علي 17

17– Imam Ali (AS) said, ‘The most just from all creation is he who fulfils rights most indiscriminately.’[Ghurar al-Hikam, no. 3014]

هه غاية (: عليهه السالم )ـ اإلمام علي 18 رء يف نفسه . العدله أن يعدهل امل

18– Imam Ali (AS) said, ‘The peak of justice is that a man be just towards his own self.’[Ghurar al-Hikam, no. 6368]

Knowledge

KNOWLEDGE

فضلالع لم

The Virtue of Knowledge

د ، وذنب اجلاههله ذنبانه (: صلي الل عليهه و آلههه ) الله ـ رسول 1 .ذنب العالهه واحه

1– The Prophet (SAWA) said, ‘When committing a sin, the knowledgeable man is guilty of the one sin whereas the ignorant man is guilty of two [i.e. the sin itself and the sin of ignorance].’[Kanz al-`Ummal, no. 28784]

. العهلم رأس اخلريه كلهه ، واجلهل رأس الشر كلهه (: صلي الل عليهه و آلههه )ـ رسول الله 2

2– The Prophet (SAWA) said, ‘Knowledge is the root of all good whereas ignorance is the root of all evil.’[Bihar al-Anwar, v. 77, p. 175, no. 9]

ن ... طلب العهلمه فريضة على كل مسلهم (: صلي الل عليهه و آلههه )ـ رسول الله 3 بههه يطاع الرب ويعبد ، وبههه توصل األرحام ، ويعرف الالل مه . ويرمه األشقهياء الرامه ، العهلم إمام العمله والعمل تابهعه ، يلهم بههه السعداء ،

3– The Prophet (SAWA) said, ‘The quest for knowledge is incumbent upon every Muslim… by virtue of it the Lord is obeyed and worshipped, consanguinal relations are maintained, and the lawful is distinguished from the prohibited. Knowledge leads to action and action follows it. The fortunate ones are inspired by it whereas the wretched ones are deprived of it.’[Amali al-Tusi, p. 488, no. 1069]

. ، وأقل الناسه قيمة أقـلهم عهلما أكثـر الناسه قيمة أكثـرهم عهلما (: صلي الل عليهه و آلههه )ـ رسول الله 4

4– The Prophet (SAWA) said, ‘The worthiest of people are those who have the most knowledge, and the least of them in worth are those with the least knowledge.’[Amali al-Saduq, p. 27, no. 4]

. أقرب الناسه مهن درجةه النبـوةه أهل اجلههاده وأهل العهلمه (: صلي الل عليهه و آلههه )ـ رسول الله 5

5– The Prophet (SAWA) said, ‘The people who are closest to the rank of prophethood are the people of knowledge and striving.’[al-Mahajjat al-Baydha, v. 1, p. 14]

. يوزن يوم القهيامةه مهداد العلماءه ودهماء الشهداءه فريجح مهداد العلماءه على دهماءه الشهداءه (: صلي الل عليهه و آلههه )ـ رسول الله 6

6– The Prophet (SAWA) said, ‘On the Day of Resurrection, the ink of the scholars will be weighed up against the blood of the martyrs, and the ink of the scholars will preponderate over the blood of the martyrs.’[Tafsir al-Durr al-Manthur, v. 3, no. 423]

. عهلم ، غاية الفضائله العهلم رأس الفضائله ال(: عليهه السالم )ـ اإلمام علي 7

7– Imam Ali (AS) said, ‘The fountainhead of all virtues is knowledge and the peak of all virtues is knowledge.’[Ghurar al-Hikam, no. 5234]

.والنفس حرون العهلم قائد ، والعمل سائق ، (: عليهه السالم )ـ اإلمام علي 8

8– Imam Ali (AS) said, ‘Knowledge commands, action drives, and the carnal soul is the obstinate mount.’[Tuhaf al-`Uqoul, no. 208]

. العهلم مهصباح العقله (: عليهه السالم )ـ اإلمام علي 9

9– Imam Ali (AS) said, ‘Knowledge is the lamp of the intellect.’[Ghurar al-Hikam, no. 536]

. العـهلم نهعـم الدليل (: عليهه السالم )ـ اإلمام علي 11

10– Imam Ali (AS) said, ‘Knowledge is indeed a good guide.’[Ghurar al-Hikam, no. 837]

. العهلم أشرف األحسابه (: عليهه السالم )ـ اإلمام علي 11

11– Imam Ali (AS) said, ‘Knowledge is the noblest source of repute.’[Kanz al-Fawa’ id li al-Karajiki, v. 1, p. 319]

ؤمهنه (: عليهه السالم )ـ اإلمام علي 12 . العهلم ضالة امل

12– Imam Ali (AS) said, ‘Knowledge is the lost property of the believer.’[`Uyoun Akhbar al-Ridha (AS), v. 2, p. 66, no. 295]

ب إليهه (: عليهه السالم )ـ اإلمام علي 13 نه ، ويفرح بههه إذا نسه ، وكفى بهاجلهله ذما يربأ مهنه من هو فيهه كفى بهالعهلمه شرفا أن يدعهيه من ال يسه .

13– Imam Ali (AS) said, ‘Knowledge is such a dignified thing that he who is not proficient at it claims to be so, and one is pleased for it to be attributed to him. And ignorance is such a rebuked thing that even the one who possesses it claims to be free of it.’[Munyat al-Murid, p. 110]

ن العهلمه (: عليهه السالم )ـ اإلمام علي 14 . ال كنز أنفع مه

14– Imam Ali (AS) said, ‘There is no treasure more profitable than knowledge.’[al-Kafi, v. 8, p. 19, no. 4]

. ال شرف كالعهلمه (: عليهه السالم )ـ اإلمام علي 15

15– Imam Ali (AS) said, ‘There is no source of dignity like knowledge.’[Nahj al-Balagha, Saying 113]

ع بههه (: عليهه السالم )ـ اإلمام علي 16 ا جعهل فيهه إال وهعاء العهلمه ؛ فإنه يـتسه . كل وهعاء يضيق مبه

16– Imam Ali (AS) said, ‘Every container becomes cramped by what is placed therein, except the container that holds knowledge, for verily it expands because of it.’[Nahj al-Balagha, Saying 205]

. عبدا حظر عليهه العهلم إذا أرذل الله(: عليهه السالم )ـ اإلمام علي 17

17– Imam Ali (AS) said, ‘When Allah wishes to repudiate someone, he deprives him of knowledge.’[Nahj al-Balagha, Saying 288]

. العهلم حياة (: عليهه السالم )ـ اإلمام علي 18

18– Imam Ali (AS) said, ‘Knowledge is life.’[Ghurar al-Hikam, no. 185]

ن العمى ، وقـوة األبدانه مهن الضعفه إن العهلم حياة القلوبه ، ونور األ(: عليهه السالم )ـ اإلمام علي 19 . بصاره مه

19– Imam Ali (AS) said, ‘Verily knowledge is the life of the hearts, the light of the eyes from blindness and the strength of the bodies against weakness.’[Amali al-Saduq, p. 493, no. 1]

ن : ـ لهكميل لما أخذ بهيدههه وأخرجه إىل اجلبانه فلما أصحر تـنـفس الصعداء وقال ـ( عليهه السالم )ـ اإلمام علي 21 يا كميل ، العهلم خري مه . العهلم يزكو على اإلنفاقه ، وصنيع املاله يزول بهزوالههه املاله ، العهلم يرسك وأنت ترس املال ، واملال تنقصه النـفقة ، و

20– Imam Ali (AS) once took Kumayl out to the desert, and when they reached the desert, he let out a deep sigh and said, ‘O Kumayl, knowledge is better than wealth for wealth is reduced by spending whereas knowledge causes your spendings to flourish, and any good product of wealth ceases when it ceases to exist.’[Nahj al-Balagha, Saying 147]

ا بقهي الدهر ، أعيانـهم مفقودة ، وأمثالم يفه القلوبه هلك خزان األمواله وهم أحياء ، والعلماء باقون م(: عليهه السالم )ـ اإلمام علي 21 . موجودة

21– Imam Ali (AS) said, ‘The treasurers of wealth perish during their own lifetimes, whereas the knowledgeable ones remain alive for all time, their individual selves may pass away, but the likes of them continue to remain in the hearts.’[Nahj al-Balagha,]

ل ميت وإن كان حيا (: عليهه السالم )ـ اإلمام علي 22 حي وإن كان ميتا ، اجلاهه . العاله

22– Imam Ali (AS) said, ‘The scholar is alive even when he is dead, whereas the ignorant man is dead even though he may be alive.’[Ghurar al-Hikam, no. 1124-1125]

. إن العلماء ورثة األنبهياءه (: عليهه السالم )ـ اإلمام الصادق 24

23– Imam al-Sadiq (AS) said, ‘Verily the scholars are the heirs of the prophets.’[al-Kafi, v. 1, p. 32, no. 2]

علىالع بادة فضلالع لم

The Superiority of Knowledge to Acts of Worship

. قليل العهلمه خري مهن كثريه العهبادةه (: صلي الل عليهه و آلههه ) ـ رسول الله 24

24– The Prophet (SAWA) said, ‘A little knowledge is better than a lot of worship.’[al-Mahajjat al-Baydha, v. 1, p. 22]

. نوم مع عهلم خري مهن صالة على جهل (: صلي الل عليهه و آلههه )ـ رسول الله 25

25– The Prophet (SAWA) said, ‘To sleep having knowledge is better than to pray in ignorance.’[Munyat al-Murid, p. 104]

إن فضل العالهه على العابهده كفضله الشمسه على الكواكهبه ، وفضل العابهده على غريه العابهده كفضله (: صلي الل عليهه و آلههه )ـ رسول الله 26 . القمره على الكواكهبه

26– The Prophet (SAWA) said, ‘Verily the knowledgeable man is superior to the [mere] worshipper as the sun is to the stars, and the worshipper is superior to the one who does not worship as the superiority of the moon to the stars.’[Bihar al-Anwar, v. 2, p. 19, no. 49]

هه ينظر يف عملههه ، خري مهن عهبادةه العابهده سبعني عاما (: صلي الل عليهه و آلههه )ـ رسول الله 27 . ساعة مهن عاله يـتكهئ على فهراشه

27– The Prophet (SAWA) said, ‘An hour spent by a knowledgeable man lying on his bed thinking about his deeds is better than seventy years spent by the worshipper performing acts of worship.’[Rawdhat al-Waàizin, no. 16]

درجتنيه حضر الفرسه سبعني عاما ؛ وذلك أن فضل العالهه على العابهده بهسبعني درجة ، بني كل (: صلي الل عليهه و آلههه )ـ رسول الله 28 فينهى عنها ، والعابهد مقبهل على عهبادتههه ال يـتـوجه لا رها العاله . وال يعرهفها الشيطان يضع البهدعة لهلناسه فيبصه

28– The Prophet (SAWA) said, ‘The knowledgeable man is superior to the [mere] worshipper by seventy degrees, the distance between two degrees spanning the gallop of a horse for seventy years; and this is because Satan plants an innovation amongst people which the knowledgeable man notices and prohibits, whilst the worshipper attends to his worship neither taking any notice of it nor recognising it.’[Rawdhat al-Waàizin, no. 17]

د أشد على إبليس مهن ألفه عابه ! والذي نفس ممد بهيدهه (: صلي الل عليهه و آلههه )ـ رسول الله 29 لعاله واحه هه والعاله د ؛ ألهن العابهد لهنفسه . لهغريههه

29– The Prophet (SAWA) said, ‘By the One Who holds Muhammad’ s soul in His Grasp! Verily one knowledgeable man is more difficult for Satan to bear than seventy worshippers, for the worshipper serves himself whilst the knowledgeable man serves others.’[Kanz al-Ùmmal, no. 28908]

. تذاكر العهلمه ساعة خري مهن قهيامه ليلة (: عليهه السالم )ـ اإلمام الباقر 31

30– Imam al-Baqir (AS) said, ‘Revising knowledge for an hour is better than staying up the whole night in worship.’[al-Ikhtisas, p. 245]

ينتفهع بهعهلمهه ، أفضل مهن سبعني ألفه عابهد (: عليهه السالم )ـ اإلمام الباقر 31 . عاله

31– Imam al-Baqir (AS) said, ‘The knowledgeable man who is beneficial [to others] as a result of his knowledge is better than seventy thousand worshippers.’[al-Daàawat, p. 62, no. 153]

موتالعال م

The Death of a Scholar

. موت العالهه مصيبة ال تبـر وثلمة ال تسد، وهو نم طـمهس ، وموت قبيلة أيسر مهن موته عاله (: صلي الل عليهه و آلههه ) ـ رسول الله 32

32– The Prophet (SAWA) said, ‘The death of a scholar is an affliction that cannot be compensated and a void that cannot be filled, for he is a star that has been obliterated. The death of a whole tribe is easier to bear than the death of a scholar.’[Kanz al-Ùmmal, no. 28858]

ع بادة النظرإلىوجه العال م

Looking at the Face of a Scholar is an Act of Worship

. النظر يف وجهه العالهه حبا له عهبادة (: صلي الل عليهه و آلههه ) ـ رسول الله 33

33– The Prophet (SAWA) said, ‘Looking at the face of a scholar out of love for him is an act of worship.’[Nawadir al-Rawandi, p. 11]

ـ لما سئل عن( عليهه السالم )ـ اإلمام الصادق 34 هو العاله الذي إذا : النظر يف وجوهه العلماءه عهبادة ـ(: صلي الل عليهه و آلههه )قوله النيبهرة ، و الف ذلك فالنظر إليهه فهتنة نظرت إليهه ذكرك اآلخه . من كان خه

34– Imam al-Sadiq (AS) was once asked regarding the Prophet (SAWA)’ s saying, ‘Looking at the faces of scholars is an act of worship’ , to which he replied, ‘It refers to the scholar whom looking at reminds you of the Hereafter, and whoever is not thus, then looking at him is a trial.’[Tanbih al-Khawatir, v. 1, p. 84]

الع لم علىطلب الحث

Enjoinment of Seeking Knowledge

. اطلبوا العهلم ولو بهالصنيه؛ فإن طلب العهلمه فريضة على كل مسلهم (: صلي الل عليهه و آلههه ) ـ رسول الله 35

35– The Prophet (SAWA) said, ‘Seek knowledge even in China, for verily to seek knowledge is an obligation on every Muslim.’[Kanz al-Ùmmal, no. 28697]

. يهب بغاة العهلمه طلب العهلمه فريضة على كل مسلهم ، أال إن الله(: صلي الل عليهه و آلههه )ـ رسول الله 36

36– The Prophet (SAWA) said, ‘Seeking knowledge is an obligation on every Muslim. Indeed how Allah loves those who strive in their quest for knowledge.’[al-Kafi, v. 1, p. 30, no. 1]

. من ل يصربه على ذل التـعلمه ساعة بقهي يف ذل اجلهله أبدا (: صلي الل عليهه و آلههه )ـ رسول الله 37

37– The Prophet (SAWA) said, ‘He who cannot endure the submissiveness entailed in learning for an hour will remain submissive to ignorance forever.’[Àawali al-La’ àli, v. 1, p. 285, no. 135]

. طالهب العهلمه وطالهب الدنيا : منهومانه اليشبع طالهبـهما(: صلي الل عليهه و آلههه )ـ رسول الله 38

38– The Prophet (SAWA) said, ‘There are two insatiable types of people who are never satisfied by their quest the seeker of knowledge and the seeker after this world.’[Kanz al-Ùmmal, no. 28726]

هجه وخوضه اللججه (: عليهه السالم )ـ اإلمام الصادق 39 . لو علهم الناس ما يف طلبه العهلمه لطلبوه ولو بهسفكه امل

39– Imam al-Sadiq (AS) said, ‘If people knew [the benefits] of seeking knowledge, they would seek it in spite of having to shed blood or dive into the deepest seas.’[al-Targhib wa al-Tarhib, v. 1, p. 97, no. 16]

طال بالع لم

The Seeker of Knowledge

. طالهب العهلمه بني اجلهاله كالي بني األمواته (: صلي الل عليهه و آلههه ) ـ رسول الله 41

40– The Prophet (SAWA) said, ‘The seeker of knowledge among ignorant people is as the living one among the dead.’[Kanz al-Ùmmal, no. 28726]

وت لهطالهبه العهلمه وهو على هذهه الالةه مات وهو شهيد (: صلي الل عليهه و آلههه )ـ رسول الله 41 . إذا جاء امل

41– The Prophet (SAWA) said, ‘When death comes to the seeker of knowledge whilst he is in that state [of seeking knowledge], he dies as a martyr.’[al-Targhib wa al-Tarhib, v. 1, p. 97, no. 16]

ع من طلب العهلم فهو يف سبيله الله(: صلي الل عليهه و آلههه )ـ رسول الله 42 . حىت يرجه

42– The Prophet (SAWA) said, ‘He who goes out to seek knowledge is indeed on the path of Allah until he returns.’[Kanz al-Ùmmal, no. 28702]

ن أن من طلب العهلم فهو كالصائمه ناره ، القائمه ليله ، وإن بابا مهن العهلمه يـتـعلمه الرجل خري له مه (: صلي الل عليهه و آلههه )ـ رسول الله 43 . يكون أبو قـبيس ذهبا فأنفقه يف سبيله الله

43– The Prophet (SAWA) said, ‘He who seeks knowledge is as one who spends his day fasting and his night praying. Verily a chapter of knowledge that a man learns is better for him than for him to have as much gold as a mountain and give it all away in the way of Allah.’[Munyat al-Murid, p. 100]

. له بهرهزقههه من طلب العهلم تكفل الله(: صلي الل عليهه و آلههه )ـ رسول الله 44

44– The Prophet (SAWA) said, ‘He who goes out to seek knowledge, Allah guarantees his sustenance for him.’[Kanz al-Ùmmal, no. 28701]

. طالهب العهلمه طالهب الرحةه ، طالهب العهلمه ركن اإلسالمه ، ويعطى أجره مع النبهيني (: صلي الل عليهه و آلههه )ـ رسول الله 45

45– The Prophet (SAWA) said, ‘The seeker of knowledge is the seeker of mercy; the seeker of knowledge is the pillar of Islam and is given his recompense with the prophets.’[Kanz al-Ùmmal, no. 28729]

الئكة أجنهحتها وتستغفهر له (: صلي الل عليهه و آلههه )ـ رسول الله 46 . إن طالهب العهلمه تبسط له امل

46– The Prophet (SAWA) said, ‘Verily the angels spread their wings over the seeker of knowledge and seek forgiveness on his behalf.’[Kanz al-Ùmmal, no. 28745]

. طريقا إىل اجلنةه بهه من سلك طريقا يطلب فيهه عهلما، سلك الله(: صلي الل عليهه و آلههه )ـ رسول الله 47

47– The Prophet (SAWA) said, ‘He who traverses a path in order to gain knowledge thereupon, Allah makes him traverse the path to Paradise.’[Amali al-Saduq, p. 58, no. 9]

. من كان يف طلبه العهلمه كانته اجلنة يف طلبههه (: صلي الل عليهه و آلههه )ـ رسول الله 48

48– The Prophet (SAWA) said, ‘He who goes out to seek knowledge is himself sought after by Paradise.’[Kanz al-Ùmmal, no. 28842]

باع البـر وأنعامه (: صلي الل عليهه و آلههه ) ـ رسول الله 49 يتان البحره ، وهوام األرضه ، وسه . إن طالهب العهلمه ليستغفهر له كل شيء ؛ حىت حه

49– The Prophet (SAWA) said, ‘Verily everything seeks forgiveness for the seeker of knowledge, including the fishes in the sea, the reptiles on the land, and the predators and livestock of the earth.’[Amali al-Mufid, p. 29, no. 1]

. ة من جاءته منهيته وهو يطلب العهلم فبينه وبني األنبياءه درج (: عليهه السالم )ـ اإلمام علي 51

50– Imam Ali (AS) said, ‘He who is overtaken by death whilst he is seeking knowledge, there remains but a difference of one level between him and the Prophets.’[Majmaà al-Bayan, v. 9, p. 380]

التعليم

Teaching

لكوته األعظمه عظيما (: عليهه السالم )ـ عيسى 51 . من علهم ، وعمهل ، وعلم ، عد يفه امل

51– Prophet Jesus (AS) said, ‘He who has knowledge, acts upon what he knows and teaches it to others is regarded as great in the greatest Kingdom [of the heavens].’[Tanbih al-Khawatir, v. 1, p. 82]

رء عهلما ث يـعلمه أخاه (: صلي الل عليهه و آلههه ) ـ رسول الله 52 . أفضل الصدقةه أن يعلم امل

52– The Prophet (SAWA) said, ‘The best form of charity is for a man to gain knowledge and then teach it to his fellow brother.’[Munyat al-Murid, p. 105]

ا رجل آتاه الله(: صلي الل عليهه و آلههه )ـ رسول الله 53 . ن نار عزوجل يوم القهيامةه ملجما بهلهجام مه عهلما فكتمه وهو يعلمه ، لقهي الله أمي

53– The Prophet (SAWA) said, ‘Any man who has been granted knowledge by Allah but who suppresses it, in spite of knowing it, will meet Allah, Mighty and Exalted, on the Day of Resurrection bridled with a rein of fire.’[Amali al-Tusi, p. 377, no. 808]

. على أهله اجلهله أن يـتـعلموا حىت أخذ على أهله العهلمه أن يـعلموا ما أخذ الله(: عليهه السالم )ـ اإلمام علي 54

54– Imam Ali (AS) said, ‘Allah does not obligate the ignorant to learn until He has obligated the knowledgeable to teach.’[Nahj al-Balagha, Saying 478]

. كل شيء ينقص على اإلنفاقه إال العهلم (: عليهه السالم )ـ اإلمام علي 55

55– Imam Ali (AS) said, ‘Everything decreases with giving away except knowledge.’[Ghurar al-Hikam, no. 6888]

ل بههه ، وال ينقص اولئك مهن اجورهههم شيئا (: عليهه السالم )ـ اإلمام الباقر 56 . من علم باب هدى فله مهثل أجره من عمه

56– Imam al-Baqir (AS) said, ‘He who teaches someone a matter of guidance receives the same reward as he who practices it, without any decrease in the latter’ s reward thereof.’[Tuhaf al-`Uqoul, no. 297]

. إن لهكل شيء زكاة ، وزكاة العهلمه أن يـعلمه أهله (: عليهه السالم )ـ اإلمام الصادق 57

57– Imam al-Sadiq (AS) said, ‘Verily upon everything is its zakat, and the zakat of knowledge is to teach it to those who are worthy of it.’[Tuhaf al-`Uqoul, no. 364]

فضلالمعل م

The Virtue of the Teacher

شوا يا موسى ، تـعلمه اخلري وعلمه الناس ؛ فإن منـور لهمعلمي اخلريه ومتـعلميهه قبورهم ؛ حىت ال يست : تعاىل إىل موسى ـ أوحى الله58 وحهكانههم . مبه

58– It is narrated in Tanbih al-Khawatir Allah, most High, revealed to Prophet Moses (AS) saying, ‘O Moses, learn good and teach it to people, for verily I enlighten the graves of the teachers and the learners of good, so that they never feel afraid in their resting place.’[Tanbih al-Khawatir, v. 2, p. 212]

األجود األجود ، وأنا أجود ولده آدم ، وأجودكم مهن بعدي أال اخربهكم عنه األجوده األجوده ؟ الله(: صلي الل عليهه و آلههه ) ـ رسول الله 59هه لله رجل علم عهلما فنشر عهلمه ، يبعث يوم القهيامةه امة وحده ، ورجل . عزوجل حىت يقتل جاد بهنفسه

59– The Prophet (SAWA) said, ‘Shall I inform you who the absolutely most generous one is Allah is the Absolutely Most Generous One, and I am the most generous of Adam’ s offspring, and the most generous from amongst you all after me is the man who has been taught knowledge and subsequently spreads his knowledge to others. He will be raised on the Day of Resurrection as a community in himself, and after him is the man who is generous in giving up his life for Allah, Mighty and Exalted, and is killed for Him.’[al-Targhib wa al-Tarhiib, v. 1, p. 119, no. 5]

يتان البحوره ، وكل صغرية وكبرية يف أرضه الل (: عليهه السالم )ـ اإلمام الباقر 61 . وسائهه همعلم اخلريه يستغفهر له دواب األرضه ، وحه

60– Imam al-Baqir (AS) said, ‘For the teacher of good, all the animals on the land and the fish in the sea seek forgiveness on his behalf, as do all creatures great and small in Allah’ s earth and sky.’[Thawab al-A`amal, p. 159, no. 1]

التـعلملله ول غير الله

Gaining Knowledge for Allah and for Other than Allah

هه ذالا ، ويفه الناسه تواضعا، ولل من طلب العهلم لله(: صلي الل عليهه و آلههه ) ـ رسول الله 61 ب مهنه بابا إال ازداد بههه يف نفسه خوفا ، هل يصهنزهلةه عهند ال

ب مهنه بابا ويفه الدينه اجتههادا، وذلك الذي ينتفهع بهالعهلمه فليتـعلمه، ومن طلب العهلم لهلدنيا وامل ناسه والظوةه عهند السلطانه ل يصه

هه عظمة ، وعلى الناسه استهطالة ، ك عنه وبهالله إال ازداد يف نفسه ينه جفاء ، فذلك الذي ال ينتفهع بهالعهلمه ، فـليكف وليمسه ارا، ومهن الد اغرتههه ، والندامةه واخلهزيه يوم القهيامةه . الجةه على نفسه

61– The Prophet (SAWA) said, ‘He who seeks knowledge for Allah, no sooner does he learn even a chapter of it than it increases him in humility within himself, in humbleness in front of people, it increases his fear of Allah and his striving in religion, and that is the one who benefits from the knowledge that he gains. And he who seeks knowledge for this world and for status amongst people and for a favoured position with the ruler, no sooner does he learn even a chapter of it than it only increases his arrogance within himself, his presumptuousness with people, his self-delusion about Allah and his estrangement from religion. That is the one who does not benefit from his knowledge, and must subsequently refrain from it and stop furnishing proof for the case against himself in order not to feel regret and shame on the Day of Resurrection.’[Rawzat al-Wa`aiuin, p. 16]

. منه ابتغى العهلم لهيخدع بههه الناس ل يهد رهيح اجلنةه (: صلي الل عليهه و آلههه ) ـ رسول الله 62

62– The Prophet (SAWA) said, ‘He who desires knowledge in order that he may beguile people will never even smell the fragrance of Paradise.’[Makarim al-Akhlaq, v. 2, p. 364, no. 2661]

. تعاىل فـليتبـوأ مقعده مهن نار من تـعلم العهلم لهغريه الله(: صلي الل عليهه و آلههه ) ـ رسول الله 63

63– The Prophet (SAWA) said, ‘Whoever gains knowledge for the sake of anything other than Allah, most High, should take himself a seat in the Fire.’[Kanz al-`Ummal, no. 29035]

لهتباهوا بههه العلماء ، أو تاروا بههه السفهاء ، أو : خذوا مهن العهلمه ما بدا لكم ، وإياكم أن تطلبوه خلههصال أربع (: عليهه السالم )ـ اإلمام علي 64جالهسه ، أوتصرهفوا وجوه الناسه إليكم لهلتـرؤسه

. تراؤوا بههه يفه امل

64– Imam Ali (AS) said, ‘Take of knowledge whatever seems good to you, but beware of seeking knowledge for four reasons in order that you may contend with the scholars, or in order to wrangle with foolish people, or that you may show off with it in gatherings, or in order that people may look up to you to lead them.’[al-Irshad, v. 1, p. 230]

ل لله من تـعلم لله(: عليهه السالم )ـ اإلمام الصادق 65 ل لله تـعلم لله: دعهي يف ملكوته السماواته عظيما ، فقيل وعلم لله وعمه ، ، وعمه ! وعلم لله

65– Imam al-Sadiq (AS) said, ‘He who gains knowledge for the sake of Allah, acts upon it for the sake of Allah and teaches it for the sake of Allah is called great in the kingdom of the heavens, and it is exclaimed about him ‘Indeed he gains knowledge for Allah, acts for Allah and teaches for Allah!’[Amali al-Tusi, p. 167, no. 280]

اخت يارالمعل م

Choosing a Teacher

. خذوا الق مهن أهله الباطهله ، وال تأخذوا الباطهل مهن أهله الق ، كونوا نـقاد الكالمه (: عليهه السالم )ـ عيسى 66

66– Prophet Jesus (AS) said, ‘Take the truth even if it be from wrongdoers, but do not take falsehood even if it be from the righteous – be critics of speech.’[al-Mahasin, v. 1, p. 359, no. 769]

. العهلم دهين ، الصالة دهين ، فانظروا عمن تأخذون هذا العهلم (: صلي الل عليهه و آلههه ) ـ رسول الله 67

67– The Prophet (SAWA) said, ‘Knowledge is a part of religion [just as] prayer is a part of religion, so be careful who you take this knowledge from.’[Kan z al-`Ummal, no. 28666]

ا ، وانظر إىل ما قال ، وال تنظر إىل من قال (: عليهه السالم )ـ اإلمام علي 68 . خذه الهكمة مهن أتاك به

68– Imam Ali (AS) said, ‘Take wisdom from whoever brings it to you, and look at that which is being said and do not look at who is saying it.’[Ghurar al-Hikam, no. 5048]

، ومعرهفة العالهه بهالعقله (: عليهه السالم )ـ اإلمام الكاظم 69 . ال عهلم إال مهن عاله ربانه

69– Imam al-Kazim (AS) said, ‘Knowledge can only be gained from a divine scholar, and recognition of that scholar is through the intellect.’[Mustadrak al-Wasail, v. 11, p. 258, no. 12926]

علىالمعل م حقوقالمتـعل م

The Rights of the Student to be Observed by the Teacher

. لهينوا لهمن تعلمون ، ولهمن تـتـعلمون مهنه (: صلي الل عليهه و آلههه ) ـ رسول الله 71

70– The Prophet (SAWA) said, ‘Be gentle towards those whom you teach as well to those whom you learn from.’[Munyat al-Murid, p. 193]

ن العهلمه ، وفـتح فأن تعلم أن الله: أما حق رعهيتهك بهالعهلمه (: عليهه السالم )زين العابدين ـ اإلمام 71 ا جعلك قـيما لم فيما آتاك مه عزوجل إنمهن فضلههه ، وإن أنت منعت الناس عهلمك أو عليههم زادك الله لك مهن خزائنههه ، فإذا أحسنت يف تعليمه الناسه ول ترق بههم ول تضجر

. عزوجل أن يسلبك العهلم وباءه ، ويسقهط مهن القلوبه ملك خرقت بههم عهند طلبهههمه العهلم كان حقا على الله

71– Imam Zayn al-Abidin (AS) said, ‘The right of your subjects through the knowledge you possess is to know that Allah has made you a custodian over them on account of the knowledge He has bestowed on you and the storehouses [of wisdom] which He has opened up for you. If you teach people well, and do not mistreat them, nor treat them harshly, then Allah will increase His grace upon you. But if you withhold your knowledge from people or treat them harshly when they seek knowledge from you, then it will be Allah’ s right to deprive you of knowledge and its magnificence, and to make you fall from your place in the people’ s hearts.’[Àawali al-La’ Àli, v. 4, p. 74, no. 54]

ك لهلناسه »: ـ يف قولهه تعاىل( عليهه السالم )ـ اإلمام الصادق 72 . لهيكنه الناس عهندك يفه العهلمه سواء : ـ« وال تصعر خد

72– Imam al-Sadiq (AS) with regards to Allah’s verse in the Qur’an “Do not turn your cheek disdainfully from the people” 302, said, ‘That people should be equal in your eyes when it comes to [sharing] knowledge.’[Munyat al-Murid, p. 185]

علىالمتـعل م حقوقالمعل م

The Rights of the Teacher to be observed by the Student

قههم إال منافهق (: صلي الل عليهه و آلههه ) ـ رسول الله 73 ف حبه ط ، ومعلم اخلريه : ثالثة ال يستخه . ذو شيبة يفه اإلسالمه ، وإمام مقسه

73– The Prophet (SAWA) said, ‘There are three types of people whose right none will deem lightly apart from the hypocrite who manifests his hypocrisy the old person in Islam, the just leader, and the teacher of good.’ [Kanz al-Ùmmal, no. 43811]

يةه ، وأن تلهس أمامه ، وال ت (: عليهه السالم )ـ اإلمام علي 74 شرين مهن حق العالهه عليك أن تسلم على القومه عامة وتصه دونـهم بهالتحه

الفا « قال فالن »: عهنده بهيدهك ، وال تغمهزن بهعينيك ، وال تقولن هه ، وال تأخذ بهثوبههه ، وال خه لهقولههه ، وال تغتابن عهنده أحدا، وال تسار يف ملهسهنزهلةه النخلةه تنتظهر مىت يسقط عل ا ههي مبه . يك مهنها شيء تلهج عليهه إذا مل ، وال تعرهض مهن طوله صحبتههه ، فإن

74– Imam Ali (AS) said, ‘It is a scholar’ s right upon you that you greet people in general as a whole but single him out with your greeting, that you sit in front of him, that you do not point to him with your hand, nor make hints against him with your eyes, nor say, ‘but x said’ in opposition to his statements, nor backbite anyone in his presence, nor whisper secrets to others in his gathering, nor pull on his robe, nor insist for him to continue if he is tired, nor show disinclination at the length of his speech, for verily it [i.e. his speech] is as a palm tree from which you [should] anxiously wait for something to fall from it for you.’[Kanz al-`Ummal, no. 29363]

ؤمهنه التملق وال السد إال يف(: عليهه السالم )ـ اإلمام علي 75 . طلبه العهلمه ليس مهن أخالقه امل

75– Imam Ali (AS) said, ‘It is not part of the moral virtues of a believer that he should flatter or be jealous except in the quest for knowledge.’[Kanz al-`Ummal, no. 29364]

ك بهالعهلمه (: عليهه السالم )ـ اإلمام زين العابدين 76 هه ، وحسن االستهماعه إليهه ، واإلقبال عليهه ، وأن : حق سائسه التعظيم له ، والتوقري لهمجلهسههه أحدا ، وال تغتاب عهنده ال ترفع عليهه صوتك، وأن ال تيب أحدا يسأله عن شيء حىت يكون هو ال ذي ييب ، وال تدث يف ملسه

، وال تعادهي له ولهيا، فإذا فـعلت ذلك أحدا، وأن تدفع عنه إذا ذكهر عهندك بهسوء ، وأن تستـر عيوبه ، وتظههر مناقهبه ، وال تالهس له عدوا . جل اسه ال لهلناسه بهأنك قصدته وتـعلمت عهلمه لله ئكة اللهشههد لك مال

76– Imam Zayn al-Abidin (AS) said, ‘The right of the one who trains you in knowledge is to magnify him, to frequent his sessions, to listen to him attentively, and to attend to him with devotion. You should not raise your voice to him, nor answer a question that someone has asked him about something, so that he may be the one to answer. You should not address anyone else in his session, nor backbite anyone in his presence. You must defend him if anyone ever speaks ill of him in your presence, conceal his faults and publicise his virtues. You should not sit in the company of his enemy, nor be hostile towards his friend. If you fulfil this right, Allah’ s angels bear witness that you frequented him and learned from his knowledge for the sake of Allah, exalted be His Name, and not for the sake of people.’[al-Khisal, p. 567, no. 1]

تكريمالعال م

Honouring the Scholar

منه استقبل العلماء فقده استقبـلن ، ومن زار العلماء فقد زارن ، ومن جالس العلماء فقد جالسن ، (: صلي الل عليهه و آلههه ) ـ رسول الله 77ا جالس ريب . ومن جالسن فكأن

77– The Prophet (SAWA) said, ‘He who goes forth to meet the scholars has indeed come forth to meet me, and he who visits the scholars has indeed visited me, and he who sits in the company of the scholars has indeed sat in

my company, and whoever sits in my company is as if he has sat in the company of my Lord.’[Kanz al-`Ummal, no. 28883]

. إذا رأيت عالهما فكن له خادهما (: عليهه السالم )ـ اإلمام علي 78

78– Imam Ali (AS) said, ‘When you see a scholar, be a servant to him.’[Ghurar al-Hikam, no. 4044]

. من وقـر عالهما فقد وقـر ربه (: عليهه السالم )ـ اإلمام علي 79

79– Imam Ali (AS) said, ‘He who shows reverence to a scholar has revered his Lord.’ [Ghurar al-Hikam, no. 8704]

ماينبغيعلىالمتـعل م

Duties Incumbent on the Student

. يا موسى ، تـفرغ لهلعهلمه إن كنت تريده، فإن العهلم لهمن تـفرغ : ـ( عليهه السالم )ـ لهموسى ( عليهه السالم )ـ اخلهضر 81

80– al-Khizr (AS) said to Prophet Moses (AS), ‘O Moses, devote yourself exclusively to knowledge if you want it, for verily knowledge is for the one who devotes himself exclusively to it.’[Kanz al-`Ummal, no. 44176]

الل (: صلي الل عليهه و آلههه ) ـ رسول الله 81 رءه حىت يتهم فيهه عشر خه . ال يسأم مهن طلبه العهلمه طول عمرههه ... ال يتهم عقل امل

81– The Prophet (SAWA) said, ‘Man’ s intellect is incomplete until ten qualities come together in him … that he must never tire of seeking knowledge his whole life.’[Tanbih al-Khawatir, v. 2, p. 112]

تـعلمه أن يدئب نفسه يف طلبه العهلمه ، وال ميل مهن تـعلمههه ، وال يستكثهر ما علهم (: عليهه السالم )ـ اإلمام علي 82 . على امل

82– Imam Ali (AS) said, ‘The student must discipline himself in his quest for knowledge, and not become bored of learning, nor overestimate what he already knows.’[Ghurar al-Hikam, no. 6197]

. إال من يطيل درسه ال يرهز العهلم (: عليهه السالم )ـ اإلمام علي 83

83– Imam Ali (AS) said, ‘Only he who lengthens his study attains knowledge.’[Ghurar al-Hikam, no. 758]

. من أكثـر الفهكر فيما تـعلم أتقن عهلمه ، وفههم ما ل يكن يفهم (: عليهه السالم )ـ اإلمام علي 84

84– Imam Ali (AS) said, ‘He who gives a great deal of thought to what he learns masters his knowledge, and comes to understand that which he could not understand before.’[Ghurar al-Hikam, no. 8917]

فضلالعلماء

The Virtue of the Scholars

. على خلقههه العلماء امناء الله(: صلي الل عليهه و آلههه ) ـ رسول الله 85

85– The Prophet (SAWA) said, ‘The scholars are Allah’s trustees over His creation.’[Kanz al-Ùmmal, no. 28675]

على امتههه (: صلي الل عليهه و آلههه )ـ رسول الله 86 . فضل العالهه على غريههه كفضله النيبه

86– The Prophet (SAWA) said, ‘The superiority of the scholar over others is as the superiority of the prophet over his community.’[Kanz al-Ùmmal, no. 28798]

فـهو جاههل : من قال (: صلي الل عليهه و آلههه ) ـ رسول الله 87 . أنا عاله

87– The Prophet (SAWA) said, ‘Whoever says ‘I am a knowledgeable man’ is indeed ignorant.’[Munyat al-Murid, no. 137]

. العلماء حكام على الناسه (: عليهه السالم )ـ اإلمام علي 88

88– Imam Ali (AS) said, ‘The scholars are the governors over people.’[Ghurar al-Hikam, no. 507]

من ال يشبع مهن العهلمه ، وال يـتشبع بههه (: عليهه السالم )ـ اإلمام علي 89 . العاله

89– Imam Ali (AS) said, ‘The scholar is the one who is never satiated with knowledge, and never becomes full of it.’[Ghurar al-Hikam, no. 1740]

الذي الميل مهن تـعلمه العهلمه (: عليهه السالم )مام علي ـ اإل91 . العاله

90– Imam Ali (AS) said, ‘The scholar is the one who never gets bored of gaining knowledge.’[Ghurar al-Hikam, no. 1303]

علماء شيعتهنا مرابهطون يفه الثغره الذي يلي إبليس وعفاريته ، مينعونـهم عنه اخلروجه على ضعفاءه شيعتهنا ،(: عليهه السالم )ـ اإلمام الصادق 91 . وعن أن يـتسلط عليههم إبليس وشيعته

91– Imam al-Sadiq (AS) said, ‘The scholars from among our shiàa are stationed at the opening next to where Satan and his demons are, preventing them from coming out to the weak shiàa and from letting Satan and his followers gain mastery over them.’[al-Ihtijaj, v. 1, p. 13, no. 7]

الع لم ثمرة

The Fruit of Knowledge

. ثرة العهلمه العمل بههه (: عليهه السالم )ـ اإلمام علي 92

92– Imam Ali (AS) said, ‘The fruit of knowledge is action in accordance with it.’ [Ghurar al-Hikam, no. 4624]

. ثرة العهلمه العهبادة (: عليهه السالم )ـ اإلمام علي 93

93– Imam Ali (AS) said, ‘The fruit of knowledge is worship.’[Ghurar al-Hikam, no. 4600]

. ثرة العهلمه إخالص العمله (: عليهه السالم )ـ اإلمام علي 94

94– Imam Ali (AS) said, ‘The fruit of knowledge is sincerity of action.’[Ghurar al-Hikam, no. 4642]

عرهفةه وقلب اإلميانه ، ومن حرهم : ـ( عليهه السالم )ـ مصباح الشريعة ـ فيما نسبه إىل اإلمامه الصادقه 95اخلشية مهرياث العهلمه ، والعهلم شعاع امل

اته العهلمه ، قال اللهاخلشية تشابه ا يشى الله»: تعاىل ال يكون عالهما وإن شق الشعر مبه « مهن عهبادههه العلماء إن

95– It is narrated in Misbah al-Shariàa (The Lantern of the Path) that Imam al-Sadiq (AS) said, ‘Fear [of Allah] is the legacy of knowledge, and knowledge is the ray of inner understanding and the heart of faith. So he who is devoid of fear cannot be knowledgeable, even if he is able to split hairs with obscure sciences.’ Allah, most High, has said, “Only those of Allah’ s servants having knowledge fear Him.”[ Misbah al-Shariàa, p. 365]

ماينبغيعلىالعال م

The Duties Incumbent upon a Knowledgeable Man

ا يصلهح (: صلي الل عليهه و آلههه ) ـ رسول الله 96 د أكثـر مه . من عمهل على غريه عهلم كان ما يفسه

96– The Prophet (SAWA) said, ‘He who acts contrary to what he knows, his immoral acts supercede his righteous acts.’ [al-Mahasin, v. 1, p. 314, no. 621]

تعبد بهغريه فهقه كالهماره يف الطاحونه (: صلي الل عليهه و آلههه )ـ رسول الله 97 .امل

97– The Prophet (SAWA) said, ‘The one who worships without any knowledge [of his actions] is as a donkey in a windmill.’[Kanz al-Ùmmal, no. 28709]

هه قبل تعليمه غريههه ، وليكن تأديبه بهسريتههه (: عليهه السالم )ـ اإلمام علي 98 قبل تأديبههه من نصب نفسه لهلناسه إماما فعليهه أن يبدأ بهتعليمه نفسههه ومؤدبا أحق بهاإلجالله مهن معلمه . الناسه ومؤدبههم بهلهسانههه ، ومعلم نفسه

98– Imam Ali (AS) said, ‘He who appoints himself a leader of people must begin by teaching himself before teaching others. And his discipline of them must be through his own example rather than through his words. The one who teaches and disciplines himself is more worthy of esteem than the one who teaches and disciplines people.’[Bihar al-Anwar, v. 2, p. 56, no. 33]

ا علهم ، ث يطلب تـعلم ما ل ي (: عليهه السالم )ـ اإلمام علي 99 . علم على العالهه أن يعمل مبه

99– Imam Ali (AS) said, ‘It is incumbent upon the knowledgeable man to act upon what he knows, and then to seek to learn that which he does not

know.’[Ghurar al-Hikam, no. 6196]

، فإن أجابه وإال ارتل عنه (: عليهه السالم )ـ اإلمام علي 111 . العهلم مقرون بهالعمله ، فمن علهم عمهل، والعهلم يهتهف بهالعمله

100– Imam Ali (AS) said, ‘Knowledge is linked to action, so he who knows acts. And knowledge calls for action, so if one answers [the call] it remains, and if not it departs from him.’ [Nahj a-Balagha, Saying 366]

. على العالهه إذا علم أن ال يعنف ، وإذا علم أن ال يأنف (: عليهه السالم )ـ اإلمام الصادق 111

101– Imam al-Sadiq (AS) said, ‘The knowledgeable man must not be harsh when he teaches, and must not be disdainful when he learns.’ [Tanbih al-Khawatir, v. 1, p. 85]

. العامهل على غريه بصرية كالسائره على غريه الطريقه ، وال يزيده سرعة السريه مهن الطريقه إال بعدا (: عليهه السالم )ـ اإلمام الصادق 112

102– Imam al-Sadiq (AS) said, ‘The man who acts without any insight is as the one who travels off the path, whom walking faster only avails to take him further away from the path.’ [Amali al-Saduq, p. 343, no. 18]

بالع لم الحثعليالعمل

Enjoinment of Acting upon One’s Knowledge

يانتههه يف مالههه ، وإن الله(: صلي الل عليهه و آلههه ) ـ رسول الله 113 يانة أحدهكم يف عهلمههه أشد مهن خه سائلكم يوم تناصحوا يفه العهلمه ؛ فإن خه . القهيامةه

103– The Prophet (SAWA) said, ‘Advise each other with knowledge, for verily your betrayal of someone in their knowledge is worse than your betraying him in their wealth, and very Allah will question you on the Day of Resurrection.’ [Amali al-Tusi, p. 126, no. 198]

ة السفهاءه الرواية (: صلي الل عليهه و آلههه )ـ رسول الله 114 ة العلماءه الوهعاية ، وهه . هه

104– The Prophet (SAWA) said, ‘The ambition of knowledgeable people is greater awareness, whereas the ambition of fools is telling stories.’ [Kanz al-`Ummal, no. 29337]

ما أدخلكم النار وقد دخلنا اجلنة لهفضله : يطلهع قوم مهن أهله اجلنةه على قوم مهن أهله الناره فيقولون (: صلي الل عليهه و آلههه )ـ رسول الله 115 . كنا نأمر بهاخلريه وال نفعله إنا : فيقولون ! تأديبهكم وتعليمهكم؟

105– The Prophet (SAWA) said, ‘A group from among the dwellers of Paradise will look down upon a group from among the inmates of Hell, saying, ‘What brought you into the Fire when we ourselves entered Paradise by virtue of your education and instruction!’ upon which they will reply, ‘Verily we used to enjoin good but did not act upon it.’ [Makarim al-Akhlaq, v. 2, p. 364, no. 2661]

ا علهم (: عليهه السالم )ـ اإلمام علي 116 ا زهد الناس يف طلبه العهلمه كثرة ما يـرون مهن قهلةه من عمهل مبه . إن

106– Imam Ali (AS) said, ‘Verily people abstain from gaining knowledge because of the numerous instances they witness of the people’ s lack of action in accordance with what they know.’ [Ghurar al-Hikam, no. 3895]

ل بههه (: عليهه السالم )ـ اإلمام علي 117 ة إال ما عمه ع العهلمه ، والعهلم كله حج . الدنيا كلها جهل إال مواضه

107– Imam Ali (AS) said, ‘The whole world is ignorance apart from the areas of knowledge, and all of knowledge will be held punishable apart from that which is acted upon.’ [Bihar al-Anwar, v. 2, p. 29, no. 9]

. ال ، العمل بهال عهلم ضالل العهلم بهال عمل وب(: عليهه السالم )ـ اإلمام علي 118

108– Imam Ali (AS) said, ‘Knowledge without action is a curse, and action without knowledge is straying in error.’ [Ghurar al-Hikam, no. 1587]

يـنـفرهم بهتـه (: عليهه السالم )ـ اإلمام علي 119 ل يـغش الناس بهتـنسكههه ، والعاله ل متـنسك ، فاجلاهه متـهتك، وجاهه . تكههه قصم ظهري عاله

109– Imam Ali (AS) said, ‘[To see] An impudent yet knowledgeable man and a religious but ignorant man is a mortal blow to me, for the ignorant man dupes people with his religiosity whilst the knowledgeable man drives them away through his impudence.’ [Munyat al-Murid, p. 181]

. ر إذا سهعتموه عقل رهعاية ال عقل رهواية ؛ فإن رواة العهلمه كثري ورعاته قليل اعقهلوا اخلبـ (: عليهه السالم )ـ اإلمام علي 111

110– Imam Ali (AS) said, ‘When you hear a report, scrutinize it with the reasoning of careful attention and not the reasoning of the report itself, for verily the reporters of knowledge are many but those who attend to it are few.’ [Nahj al-Balagha, Saying 98]

تشديدالعقوبة علىالعال م

The Severity of the Chastisement of the Knowledgeable Man

. إن أهل الناره ليتأذون مهن ريحه العالهه التارهكه لهعهلمههه (: صلي الل عليهه و آلههه ) ـ رسول الله 111

111– The Prophet (SAWA) said, ‘Verily the inmates of the Fire will be tormented by the stench of the knowledgeable man who had abandoned his knowledge.’ [Bihar al-Anwar, v. 2, p. 34, no. 30]

ا علهمنا ، وجعله يف العقوبةه الذين يعلمون والذين ال يعلمون ، نـفعنا الله ال يستوي عهند الله(: عليهه السالم )ـ اإلمام علي 112 وإياكم مبه . إنه سيع ميب لهوجهههه خالهصا،

112– Imam Ali (AS) said, ‘Those who know and those who do not know are not equal in the sight of Allah with regards to their chastisement. Allah has caused us and you to benefit from the knowledge we have and has made it to

be reserved solely for His pleasure; verily He is all-hearing, responsive.’[al-Irshad, v. 1, p. 230]

. زلة العالهه كانكهساره السفينةه تغرق، وتغرهق (: عليهه السالم )ـ اإلمام علي 113

113– Imam Ali (AS) said, ‘A knowledgeable man’s blunder is as the destruction of a boat which itself sinks and drowns [those aboard it].’ [Bihar al-Anwar, v. 2, p. 58, no. 39]

ـد (: عليهه السالم )ـ اإلمام الصادق 114 . إنه يغفر لهلجاههله سبعون ذنبا قبل أن يغفر لهلعالهه ذنب واحه

114– Imam al-Sadiq (AS) said, ‘Verily the ignorant man is forgiven seventy sins before the knowledgeable man is forgiven a single one.’ [Tafsir al-Qummi, v. 2, p. 146]

ال ينتـفع مهن (: عليهه السالم )ـ اإلمام الصادق 115 . عهلمههه بهشيء أشد الناسه عذابا عاله

115– Imam al-Sadiq (AS) said, ‘The one amongst people to be the most severely punished will be the knowledgeable man who has not benefited from his knowledge one bit.’ [Bihar al-Anwar, v. 2, p. 37, no. 53]

إن أهون ما أنا صانهع بهعاله غريه عامهل بهعهلمهه أشد مهن سبعني عقوبة ؛ أن اخرهج مهن (: عليهه السالم )تبارك وتعاىل إىل داوود ـ أوحى الله116 . قلبهه حالوة ذهكري

116– It is narrated in Misbah al-Shari`aa (The Lantern of the Path) Allah revealed to Prophet David (AS) saying, ‘Verily the least of what I will do to a knowledgeable man who does not act upon his knowledge, which is worse than seventy internal punishments, is that I remove the sweetness of My remembrance from his heart.’ [Misbah al-Shari`aa, p. 345]

علماءالسوء

The Scholars of Evil

رتههه وهو مقبهل على دنياه ، وما يضره أحب إليهه (: عليهه السالم )ـ عيسى 117 ا كيف يكون مهن أهله العهلمه من دنياه عهنده آثـر مهن آخه مه ! ينفعه؟

117– Prophet Jesus (AS) said, ‘How can one whose worldly life is dearer to him than his Hereafter be considered among the people of knowledge, whilst he pursues his worldly life and considers that which harms him more beloved than that which benefits him!’ [Munyat al-Murid, p. 141]

هه فاتهموه، واع(: عليهه السالم )ـ عيسى 118 ينار داء الدينه ، والعاله طبيب الدينه ، فإذا رأيتم الطبيب ير الداء إىل نفسه لموا أ نه غري الدح لهغريههه . ناصه

118– Prophet Jesus (AS) said, ‘The dinar [i.e. wealth] is religion’s affliction, and the knowledgeable man is religion’s doctor. So when you see the doctor

drawing the affliction upon himself, be suspicious of him and know that he does not advise others well.’ [al-Khisal, p. 113, no. 91]

يار العلماءه (: صلي الل عليهه و آلههه ) ـ رسول الله 119 رار العلماءه ، وإن خري اخلريه خه . أال إن شر الشر شه

119– The Prophet (SAWA) said, ‘Verily the worst of all evil are the evil scholars, and verily the best of all good are the good scholars.’ [Munyat al-Murid, p. 137]

ن الله(: صلي الل عليهه و آلههه )ـ رسول الله 121 . إال بعدا منه ازداد عهلما ول يزدد هدى ، ل يزدد مه

120– The Prophet (SAWA) said, ‘He who does not increase in guidance in spite of an increase in his knowledge only gets further away from Allah.’ [Tanbih al-Khawatir, v. 2, p. 21]

يؤم سلطانا جائرا ، معينا له على ج (: عليهه السالم )ـ اإلمام الصادق 121 . ورههه ملعون ملعون عاله

121– Imam al-Sadiq (AS) said, ‘Cursed, cursed indeed is the knowledgeable man who frequents an unjust ruler, aiding him in his injustice.’ [Bihar al-Anwar, v. 75, p. 381, no. 45]

فةه علماءه السوءه ـ( عليهه السالم )ـ اإلمام العسكري 122 ’ وهم أضر على ضعفاءه شيعتهنا مهن جيشه يزيد على السنيه بنه علهي : ـ يف صهلون الش ... وأصحابههه ، فإنـهم يسلبونـهم األرواح واألموال ، وهؤالءه علماء السوءه لونـهم يدخه . ك والشبهة على ضعفاءه شيعتهنا فيضه

122– Imam al-Àaskari (AS), in his description of evil scholars, said, ‘They cause more harm to the weak ones from among our shiàa than the army of Yazid did to Husayn b. Ali (AS) and his companions, for they snatched away their lives and their property, whereas these evil scholars … enter doubt and obscurity into the weak ones from among our shiàa and lead them astray.’ [al-Ihtijaj, v. 2, p. 512, no. 337]

تفسيرالع لم

The True Meaning of Knowledge

. آية مكمة أو فريضة عادهلة، أو سنة قائمة ، وما خالهن فهو فضل : إنا العهلم ثالثة (: صلي الل عليهه و آلههه ) ـ رسول الله 123

123– The Prophet (SAWA) said, ‘Verily knowledge is but three things a decisive verse [of the Qur’ an], an upright obligatory act, or an established recommended act, and anything else apart from these is a virtue.’ [al-Kafi, v. 1, p. 32, no. 1]

ا هو نو (: عليهه السالم )ـ اإلمام الصادق 124 تبارك وتعاىل أن يهدهيه ، فإن أردت العهلم ر يـقع يف قلبه من يريد اللهليس العهلم بهالتـعلمه ، إنك حقيقة العبودهيةه ، واطلبه العهلم بهاستهعمالههه ، واستفههمه الله . يفههمك فاطلب أوال يف نفسه

124– Imam al-Sadiq (AS) said, ‘Knowledge is not acquired through learning. Rather it is a light that illuminates in the heart of one who wants Allah, Blessed

and most High, to guide him. So if you want knowledge, first seek out within yourself true servitude [to Allah], and seek knowledge according to its use, and ask Allah to make you understand, and He will make you understand.’ [Bihar al-Anwar, v. 1, p. 225, no. 17]

اإلنصات ، : ، ما العهلم ؟ قال يا رسول الله: فقال ( صلي الل عليهه و آلههه ) جاء رجل إىل رسوله الله(: عليهه السالم )ـ اإلمام الصادق 125 . نشره : ؟ قال ث مه يارسول الله: العمل بههه ، قال : ث مه ؟ قال : الهفظ ، قال : ث مه ؟ قال : االستهماع ، قال : ث مه ؟ قال : قال

125– Imam al-Sadiq (AS) narrated, ‘A man once came to the Prophet (SAWA) asking, ‘O Prophet of Allah, what is knowledge’ to which he replied, ‘Paying attention.’ The man asked, ‘Then what’ He replied, ‘Listening.’ He asked, ‘Then what’ The Prophet replied, ‘Learning.’ The man asked, ‘Then what’ He replied, ‘Acting upon it.’ He asked, ‘Then what O Prophet of Allah’ , to which he replied, ‘Spreading it.’ [al-Kafi, v. 1, p. 48, no. 4]

لمالينفع

The Reprehensibility of Knowledge That is of No Use

اللهم إن أعوذ بهك مهن عهلم ال ينفع ، ومهن قلب ال يشع ، ومهن نفس ال تشبع ، : ـ كان يقول ـ( صلي الل عليهه و آلههه ) ـ رسول الله 126 . ومهن دعوة ال يستجاب لا

126– The Prophet (SAWA) used to say, ‘O Allah, I seek refuge in You from knowledge that does not benefit, from a heart that is not fearful, from a supplication that is unheard, and from a soul that is never sated.’ [Kanz al-`Ummal, no. 3609]

. واعلم أ نه ال خري يف عهلم ال ينفع ، وال ينتـفع بهعهلم ال يق تـعلمه (: عليهه السالم )ـ اإلمام علي 127

127– Imam Ali (AS) said, ‘And know that there is no good in knowledge that is of no use, and that one cannot benefit from knowledge that is not worthy of being learnt.’ [Nahj al-Balagha, Letter 31]

د فإذا جاعة قد أطافوا بهرجل ، فقال ( صلي الل عليهه و آلههه ) دخل رسول الله(: عليهه السالم )ـ اإلمام الكاظم 128 سجه: ما هذا ؟ فقيل : امل

: وما العالمة ؟ قالوا: ، قال عالمة صلي الل عليهه و )أعلم الناسه بهأنسابه العربه ووقائعهها ، وأيامه اجلاههلهيةه ، وبهاألشعاره والعربهيةه ، فقال النيبهله ، وال ينفع من علهمه (: آلههه . ذاك عهلم ال يضر من جهه

128– Imam al-Kazim (AS) narrated, ‘The Prophet (SAWA) once entered the mosque to find a large group of people gathered around a man, so he asked, ‘Who is this’ to which they replied, ‘A most learned scholar (‘allama).’ He then asked, ‘And what is a most learned scholar’ to which they replied, ‘[He is] the most knowledgeable of all people about Arab ancestry and events, and pre-Islamic history, and Arab poetry.’ So the Prophet said, ‘That is knowledge which neither harms one who remains ignorant of it nor avails one who knows it.’ [Amali al-Saduq, p. 220, no. 13]

أنواعالعلوم

The Various Types of Knowledge

، وعهلم األبدانه : العهلم عهلمانه (: صلي الل عليهه و آلههه )ـ رسول الله 129 . عهلم األديانه

129– The Prophet (SAWA) said, ‘There are two types of knowledge the knowledge of ideologies, and the knowledge of physical bodies.’ [Bihar al-Anwar, v. 1, p. 220, no. 52]

. العهلم أكثـر مهن أن يصى ، فخذ مهن كل شيء أحسنه (: صلي الل عليهه و آلههه )ـ رسول الله 131

130– The Prophet (SAWA) saying, ‘Knowledge is too great to be encompassed, so take the best from each thing.’ [Kanz al-Fawa’ id, v. 2, p. 31]

. خري العهلمه ما نـفع (: صلي الل عليهه و آلههه )ـ رسول الله 131

131– The Prophet (SAWA) said, ‘The best type of knowledge is that which benefits.’ [Amali al-Saduq, p. 394, no. 1]

. الفهقه لهألديانه ، والطب لهألبدانه ، والنحو لهلسانه ، والنجوم لهمعرهفةه األزمانه : العلوم أربـعة (: عليهه السالم )ـ اإلمام علي 132

132– Imam Ali (AS) said, ‘There are four categories of sciences juristic science for religions, medicine for physical bodies, grammar for language, and astronomy for knowledge of the ages.’ [Bihar al-Anwar, v. 1, p. 218, no. 42]

. ري العلومه ما أصلحك خ (: عليهه السالم )ـ اإلمام علي 133

133– Imam Ali (AS) said, ‘The best type of knowledge is that which improves you.’ [Ghurar al-Hikam, no. 4962]

. لقلبه اهعلم أ نه ال عهلم كطلبه السالمةه ، وال سالمة كسالمةه ا(: عليهه السالم )ـ اإلمام الباقر 134

134– Imam al-Baqir (AS) said, ‘Know that there is no knowledge like the quest for integrity, and there is no integrity better than the integrity of the heart [i.e. the soul].’ [Tuhaf al-`Uqoul, no. 286]

. ليت السياط على رؤوسه أصحايب حىت يـتـفقهوا يفه الالله والرامه (: عليهه السالم )ـ اإلمام الصادق 135

135– Imam al-Sadiq (AS) said, ‘If only there were whips over my companions’ heads that they may gain an understanding of the difference between the lawful and the unlawful.’ [al-Mahasin, v. 1, p. 358, no. 765]

الع لماللدن ي

Mystic Knowledge

ر مهن أسراره الله(: صلي الل عليهه و آلههه ) ـ رسول الله 136 ، يقذهفه يف قلوبه من شاء مهن عزوجل ، وحكم مهن حكمه الله عهلم الباطهنه سه . عهبادههه

136– The Prophet (SAWA) said, ‘The knowledge of the hidden is one of the secrets of Allah, Mighty and Exalted, and one of Allah’ s commands which He divulges into the hearts of whom He wills from among His servants.’ [Kanz al-Ùmmal, no. 28820]

فتم الله(: صلي الل عليهه و آلههه )ـ رسول الله 137 يفتههه لعلمتم العهلم الذي ال جهل معه لو خه . حق خه

137– The Prophet (SAWA) said, ‘If you feared Allah with the fear that He is worthy of, you would be taught the knowledge after which no ignorance ever remains.’ [Kanz al-Ùmmal, no. 5881]

ا يعلم علمه الله(: عليهه السالم )ـ اإلمام الباقر 138 . ما ال يعلم من عمهل مبه

138– Imam al-Baqir (AS) said, ‘He who acts upon what he knows is taught by Allah that which he does not know.’ [Aàlam al-Din, p. 301]

أعلمالناس

The Most Knowledgeable of People

. أعلم الناسه من جع عهلم الناسه إىل عهلمههه (: صلي الل عليهه و آلههه ) ـ رسول الله 139

139– The Prophet (SAWA) said, ‘The most knowledgeable of people is he who adds other people’ s knowledge to his own.’ [Amali al-Saduq, p. 27, no. 4]

ب أن أكون أعلم الناسه ـ: ـ لما قيل له ( صلي الل عليهه و آلههه )ـ رسول الله 141 . تكن أعلم الناسه اهتقه الله: احه

140– The Prophet (SAWA) was once asked, ‘I would love to be the most knowledgeable of all people’ , to which he replied, ‘Be wary of your duty to Allah and you will be the most knowledgeable of people.’ [Kanz al-Ùmmal, no. 44154]

ستهتـر بهالعهلمه (: عليهه السالم )ـ اإلمام علي 141 . أعلم الناسه امل

141– Imam Ali (AS) said, ‘The most knowledgeable of people is he who is infatuated with knowledge.’ [Ghurar al-Hikam, no. 3079]

البيت ب أهل الصحيح صارالع لم مالسالم)انح (عليه

Exclusive Confinement of True Knowledge to the Household of the Prophet (ahl al-bayt)

عههه ، وأخذت الط (: عليهه السالم )ـ اإلمام علي 142 يق مهن ر لوه اقتبستم العهلم مهن معدهنههه ، وشرهبتم املاء بهعذوبتههه ، وادخرت اخلري مهن موضهبل ، وبدت لكم األعالم هه ، وسلكتم مهن الق نجه ، لنـهجت بهكم الس . واضهحه

142– Imam Ali (AS) said, ‘If you were to acquire knowledge from its source, and drink water at its freshest, and amass good at its origin, and adopt a path at its clearest point, and adopt the path of truth at its most proper, the paths would open themselves to you indeed and the signs would become manifest

to you.’ [al-Kafi, v. 8, p. 32, no. 5]

شرقا وغربا لن تهدا عهلما صحيحا إال شيئا يرج مهن عهندهنا أهل : ـ لسلمة بنه كهيل والكمه ابنه عتيبة ـ( عليهه السالم )ـ اإلمام الباقر 143 . البيته

143– Imam al-Baqir (AS) said to Salama b. Kuhayl and al-Hakam b. `Autayba, ‘Go to the east and go to the west but you will never find true knowledge except for what comes from us, the household of the Prophet.’ [Bihar al-Anwar, v. 2, p. 92, no. 20]

Knowledge is the basis of every sublime state and the culmination of every high station. That is why the Holy Prophet said, 'It is the duty of every Muslim, man and woman, to seek knowledge,' that is, the knowledge of precaution (taqwa) and certainty. Imam 'Ali [a] said, “Seek knowledge, though it be in China,” meaning the knowledge of gnosis of the self, in it is contained knowledge of the Lord. The Holy Prophet said, 'Whoever knows his own self knows his Lord; moreover, you should acquire that knowledge without which no action is correct, and that is sincerity ... We seek refuge with Allah from knowledge which has no benefit', that is, from knowledge which is contrary to actions performed with sincerity. Know that a small amount of knowledge requires a great deal of action, because knowledge of the Hour requires the person who has such knowledge to act accordingly during his entire life. ‘Isa [a] said, 'I saw a stone on which was written, "Turn me over", so I turned it over. Written on the other side was "Whoever does not act by what he knows will be doomed by seeking what he does not know, and his own knowledge will be turned against him." ' Allah revealed to David, 'The least that I shall do to someone with knowledge who does not act by his knowledge is worse than the seventy inner punishments which result in My removing from his heart the sweetness of My remembrance.' There is no way to Allah except via knowledge. And knowledge is the adornment of man in this world and the next, his driver to Paradise, and by means of it he attains Allah's contentment with him. He who truly knows is the one in whom sound actions, pure supplications, truthfulness and precaution speak out; not his tongue, his debates, his comparisons, assertions or claims. In times other than these, those who sought knowledge were those who had intellect, piety, wisdom, modesty and caution; but nowadays we see that those who seek it do not have any of these qualities. The man of knowledge needs intellect, kindness, compassion, good counsel, forbearance, patience, contentment and generosity; while anyone wishing to learn needs a desire for knowledge, will, devotion (of his time and energy), piety, caution, memory and resolution.

Laziness

LAZINESS

الكسل

Laziness

. آفة النجحه الكسل (: عليهه السالم )ـ اإلمام علي 1

1– Imam Ali (AS) said, ‘The bane of success is laziness.’[Ghurar al-Hikam, no. 3968]

. بعيد كسله، دائم نشاطه ... املؤمن يرغب فيما يبقى، ويزهد فيما يفىن (: عليهه السالم )ـ اإلمام علي 2

2– Imam Ali (AS) said, ‘A believer desires that which stays, and renounces that which perishes….his laziness is far from him and his energy is constant.’[Bihar al-Anwar, v. 78, p. 26, no. 92]

د اآلخه (: عليهه السالم )ـ اإلمام علي 3 . رة الكسل يفسه

3– Imam Ali (AS) said, ‘Laziness corrupts one’s Hereafter.’[Mustadrak al-Wasa`il, v. 13, p. 45, no. 14695]

ضيع القوق (: عليهه السالم )ـ اإلمام علي 4 . من أطاع التوانه

4– Imam Ali (AS) said, ‘Whoever obeys slackness will lose rights.’[Sharhe Nahj al-Balagha li Ibn Abi al-Hadid, v. 19, p. 70]

. مهن التوان يـتولد الكسل (: عليهه السالم )ـ اإلمام علي 5

5– Imam Ali (AS) said, ‘From slackness comes laziness.’[Ghurar al-Hikam, no. 9284]

بالعزمه (: عليهه السالم )ـ اإلمام علي 6 . ضادوا التوانه

6– Imam Ali (AS) said, ‘Combat slackness with firm will.’[Ghurar al-Hikam, no. 5927]

. تأخري العمله عنوان الكسله (: عليهه السالم )ـ اإلمام علي 7

7– Imam Ali (AS) said, ‘Delaying work is the title for laziness.’[Ghurar al-Hikam, no. 4471]

نيا (: عليهه السالم )ـ اإلمام الباقر 8 ر بالدينه والد . الكسل يضه

8– Imam al-Baqir (AS) said, ‘Laziness harms both one’s religion [i.e. the Hereafter] and this world.’[Bihar al-Anwar, v. 78, p. 180, no. 64]

ل عن أمره دنياه فهو عن (: عليهه السالم )ـ اإلمام الباقر 9 بغهض الرجل ـ أو ابغهض للرجله ـ أن يكون كسالن عن أمره دنياه، ومن كسه إن ال . أمره آخرتههه أكسل

9– Imam al-Baqir (AS) said, ‘I hate a man – or I hate for a man – to be lazy in his worldly affairs, and whoever is lazy in his worldly affairs will be lazier in his affairs of the Hereafter.’[al-Kafi, v. 5, p. 85, no. 4]

. عدو العمله الكسل (: عليهه السالم )ـ اإلمام الصادق 11

10– Imam al-Sadiq (AS) said, ‘The enemy of work is laziness.’[al-Kafi, v. 5, p. 85, no. 1]

رةه : ـ لهبعضه ولدههه ـ( عليهه السالم )ـ اإلمام الصادق 11 نيا واآلخه . إياك والكسل والضجر؛ فإنما مينعانهك مهن حظك مهن الد

11 – Imam al-Sadiq (AS) said to some of his children, ‘Beware of becoming lazy and bored, for they will both forbid you from your share in this world and the Hereafter.’[al-Kafi, v. 5 p. 85, no. 2]

Obedience

OBEDIENCE

وآثارهاطاعةالله

Obedience to Allah and Its Effects

. إال بطاعتههه إنه ال يدرك ما عهند الله(: صلي الل عليهه و آلههه ) ـ رسول الله 1

1– The Prophet (SAWA) said, ‘Verily what is with Allah can only ever be attained through His obedience.’[Wasael al-Shi`aah , v. 11, p. 184, no. 2]

. مهفتاح كل سداد ، وصالح كل فساد طاعة الله(: عليهه السالم )ـ اإلمام علي 2

2– Imam Ali (AS) said, ‘Obedience to Allah is the key to every efficient matter and the redressing of every immoral act.’[Ghurar al-Hikam, no. 6012]

. أقومهم بالطاعةه أجدر الناسه برحةه الله(: عليهه السالم )إلمام علي ـ ا3

3– Imam Ali (AS) said, ‘The person most worthy of Allah’s mercy is the one most diligent in Allah’s obedience.’[Ghurar al-Hikam, no. 3192]

. عليكم بطاعةه من ال تعذرون جبهالتههه (: السالم عليهه )ـ اإلمام علي 4

4– Imam Ali (AS) said, ‘It is incumbent upon you to obey the One whom you hold no excuse to remain ignorant of.’[Bihar al-Anwar, v. 70, p. 95, no. 1]

خلوقه (: عليهه السالم )ـ اإلمام الادي 5 . من أطاع اخلالهق ل يباله بسخطه امل

5– Imam al-Hadi (AS) said, ‘He who obeys the Creator is not bothered by the displeasure of the creation [i.e. other people].’[Bihar al-Anwar, v. 78, p. 366, no. 2]

منينبغيطاعتـهم

People Who are Entitled to be Obeyed

ل تسلم (: عليهه السالم )ـ اإلمام علي 6 . أطهعه العاقهل تغنم، اهعصه اجلاهه

6– Imam Ali (AS) said, ‘Obey the intelligent man and you will gain, and disobey the ignorant man and you will remain safe.’[Ghurar al-Hikam, no. 2263-2264]

. أطهعه العهلم واعصه اجلهل تفلهح (: عليهه السالم )ـ اإلمام علي 7

7– Imam Ali (AS) said, ‘Obey knowledge and disobey ignorance and you will prosper.’[Ghurar al-Hikam, no. 2309]

خلوقه ومعصيةه اخلالهقه (: عليهه السالم )ـ اإلمام علي 8ن دان بطاعةه امل

. ال دهين مل

8– Imam Ali (AS) said, ‘The religion of one who adheres to obeying creatures and disobeying the Creator does not count.’[`Uyoun Akhbar al-Ridha (AS), v. 2, p. 69, no. 318]

. أطهع من فوقك يطهعك من دونك (: عليهه السالم )ـ اإلمام علي 9

9– Imam Ali (AS) said, ‘Obey one who is above you [in authority] and the one below you will obey you.’[Ghurar al-Hikam, no. 2475]

. ل يسأم بدنه مهن طاعةه الله من تواضع قلبه لله(: عليهه السالم )ـ اإلمام علي 11

10– Imam Ali (AS) said, ‘He whose heart submits to Allah, his body never tires of Allah’s obedience.’[Bihar al-Anwar, v. 78, p. 90, no. 95]

. من جع لك وده ورأيه فاجع له طاعتك (: عليهه السالم )ـ اإلمام الادي 11

11– Imam al-Hadi (AS) said, ‘He who gives you both his affection and his

good opinion is entitled to your giving him your obedience.’[Bihar al-Anwar, p. 365, no. 4]

منالينبغيطاعتـهم

People Who Must Not Be Obeyed

ط الله(: صلي الل عليهه و آلههه ) ـ رسول الله 12 . عزوجل خرج عن دهينه الله من أرضى سلطانا مبا يسخه

12– The Prophet (SAWA) said, ‘He who pleases a ruler with regard to something that displeases Allah excludes himself from the religion of Allah, Mighty and Exalted.’[`Uyoun Akhbar al-Ridha (AS), v. 2, p. 69, no. 318]

وال ... أال فالذر الذر مهن طاعةه ساداتهكم وكربائكم الذين تكبـروا عن حسبهههم، وتـرفـعوا فوق نسبهههم (: عليهه السالم )ـ اإلمام علي 13 . هم، وأدخلتم يف حقكم باطهلهم، وهم أساس الفسوقه تطهيعوا األدعهياء الذين شرهبتم بهصفوهكم كدرهم، وخلطتم بهصهحتهكم مرض

13– Imam Ali (AS) said, ‘Beware O beware of obeying your leaders and your elders who felt proud of their achievements and boasted about their lineage … and do not obey those who claim to be Muslims [but are hypocrites] whose filth you imbibe alongside your propriety, whose ailments you mix with your healthiness, and whose wrongs you have allowed to infiltrate your rightful matters, while they are the very foundation of vice.’[Nahj al-Balagha, Sermon 192]

ي ضيع الصدهيق (: عليهه السالم )ـ اإلمام علي 14 ضيع القوق، ومن أطاع الواشه . من أطاع التوانه

14– Imam Ali (AS) said, ‘He who obeys an indifferent person ends up losing his rights and he who obeys a traitor ends up losing his friends.’[Nahj al-Balagha, Saying 239]

Patience

PATIENCE*

فضلالصبر

The Virtue of Patience

. إنكم ال تدرهكون ما تهبون إال بهصربهكم على ما تكرهون (: عليهه السالم )ـ عيسى 1

1– Prophet Jesus (AS) said, ‘Verily you will never be able to attain that which

you love until you are able to endure that which you despise.’[Musakkin al-


Fu’?d, no. 48]

. الصرب : مااإلميان ـ( صلي الل عليهه و آلههه ) ـ لما سئل عن رسول الله2

2– The Prophet (SAWA) was once asked what faith was, to which he replied,

‘Patience.’[Ibid. no. 47]

يعة الصرب (: عليهه السالم )ـ اإلمام علي 3 . يـهون الفجه

3– Imam Ali (AS) said, ‘Patience makes light work of calamities.’[Ghurar al-

Hikam, no. 533]

. يف الرخاءه الصرب على البالءه أفضل مهن العافيةه (: عليهه السالم )ـ اإلمام علي 4

4– Imam Ali (AS) said, ‘Patience in the face of tribulation is better than well-

being in times of comfort.’[Ibid. no. 1821]

. املؤمن يطبع على الصربه على النوائبه (: عليهه السالم )ـ اإلمام الصادق 5

5– Imam al-Sadiq (AS) said, ‘The [true] believer is inherently patient against

adversities.’[Mishkat al-Anwar, no. 23]

صيبةه ، مصيبة على الشامهته با(: عليهه السالم )ـ اإلمام اجلواد 6 . الصرب على امل

6– Imam al-Jawad (AS) said, ‘Patience in the face of a misfortune is itself a

misfortune for the one who gloats over your bad luck.’[Kashf al-Ghamma, v. 3,

p. 139]

الصبرومعال ياالمور

Patience and Great Things

. بالصربه تدرك معايله االموره (: عليهه السالم )ـ اإلمام علي 7

7– Imam Ali (AS) said, ‘Through patience are great things

accomplished.’[Ghurar al-Hikam, no. 4276]

. وصل إليهه من صبـر على الله(: عليهه السالم )ـ اإلمام علي 8

8– Imam Ali (AS) said, ‘Whoever patiently endures the path to Allah reaches

Him.’[Bihar al-Anwar, v. 71, p. 95, no. 60]

. الصرب رأس اإلميانه (: عليهه السالم )ـ اإلمام الصادق 9

9– Imam al-Sadiq (AS) said, ‘Patience is the peak of faith.’[al-Kafi, v. 2, p. 87,

no. 1]

الصبروالنصر

Perseverance and Victory

. إن النصر مع الصربه ، والفرج مع الكربه ، وإن مع العسره يسرا (: لههه صلي الل عليهه و آ) ـ رسول الله 11

10– The Prophet (SAWA) said, ‘Verily victory comes with perseverance, and

deliverance with hardship, and verily with difficulty comes ease.’[Bihar al-

Anwar, v. 77, p. 88, no. 2]

. بهالصربه يـتـوقع الفرج ، ومن يدمهن قرع البابه يلهج (: صلي الل عليهه و آلههه )ـ رسول الله 11

11– The Prophet (SAWA) said, ‘With perseverance, deliverance becomes

possible, and whoever knocks at the door persistently will enter it.’[Ibid. v. 71,

p. 96, no. 61]

ثوابالصاب ر

The Reward of the Patient One

رية ، أعقبتهم راحة طويلة : ـ يف صفةه املتقني ـ( عليهه السالم )ـ اإلمام علي 12 . صبـروا أياما قصه

12– Imam Ali (AS) said in his description of the Godwary ones, ‘They endured

hardship for a short while, and in consequence they secured comfort for a

long time.’[Nahj al-Balagha, Sermon 193]

يعتهنا فصبـر عليهه كان (: عليهه السالم )ـ اإلمام الصادق 13 . له أجر ألفه شهيد منه ابتلهي مهن شه

13– Imam al-Sadiq (AS) said, ‘Whoever from amongst our Shi`aa is tried with

an affliction and endures it will be granted the reward of a thousand

martyrs.’[al-Tamhis, p. 59, no. 125]

ا رجل اشتكى فصبـر واحتسب ، كتب الله(: عليهه السالم )ـ اإلمام الصادق 14 . له مهن األجره أجر ألفه شهيد أمي

14– Imam al-Sadiq (AS) said, ‘Whoever, when suffering from an ailment,

patiently endures it and considers it a means of proximity to Allah, Allah writes

down for him the same reward as that of a thousand martyrs.’[Tibb al-A'imma

(AS), p. 17]

تفسيرالصبر

The True Meaning of Patience

. الصرب رهضا (: صلي الل عليهه و آلههه ) ـ رسول الله 15

15– The Prophet (SAWA) said, ‘Patience is satisfaction [with Allah’s

decree].’[Kanz al-`Ummal, no. 6499]

به (: عليهه السالم )ـ اإلمام علي 16 ل الرجل ما يـنوبه ، ويكظهم ما يغضه . الصرب أن يتمه

16– Imam Ali (AS) said, ‘Patience is that a man bears whatever afflicts him

and swallows his anger.’[Ibid. no,6518]

. صرب على ما تكره ، وصرب عما تهب : الصرب صربانه (: عليهه السالم )ـ اإلمام علي 17

17– Imam Ali (AS) said, ‘Patience is of two types: perseverance in the face of

that which you despise, and enduring restraint against that which you

love.’[Ghurar al-Hikam, no. 1874]

ن : الصرب (: عليهه السالم )ـ اإلمام علي 18 عصيةه ، وهذا القهسم الثالث أعلى درجة مهصيبةه ، أو على الطاعةه ، أو عنه امل

إما صرب على امل

. القهسمنيه األولنيه

18– Imam Ali (AS) said, ‘Patience comes in the form of either persevering in

the face of an affliction, or enduring an act of obedience, or restraining oneself

against an act of disobedience. And this third type is of a higher calibre than

the first two.’[Sharhe Nahj al-Balagha li Ibn Abi al-Hadid, v. 1, p. 319]

. ذلك صرب ليس فيهه شكوى إىل الناسه : ـ لما سئل عن الصربه اجلميله ـ( عليهه السالم )ـ اإلمام الباقر 19

19– Imam al-Baqir (AS) was once asked about graceful patience [graceful

patience (al-Sabr al-jamil) – mentioned in the Qur’an 12:18, 12:83 (ed.)], to

which he replied, ‘That is the patience that is devoid of complaint to other

people.’[al-Kafi, v. 2, p. 93, no. 23]

البيت (عليه مالسالم)صبرشيعة أهل

The Patience Possessed by the Shiàa of the Ahl al-Bayt (AS)

نا ، قلت (: عليهه السالم )ـ عن الوشاء عن بعضه أصحابههه عن اإلمامه الصادقه 21 يعتنا أصبـر مه جعهلت فهداك، كيف صار : إنا صبـر وشهيعتكم أصبـر مهنكم ؟ قال على ما نعل : شه ون على ما ال يعلمون أل نا نصربه يعتنا يصربه . م ، وشه

20– Imam al-Sadiq (AS) said to one of his companions, ‘Verily we are very

patient and our Shiàa are even more patient than us.’ His companion asked,

‘May I be your ransom, how can your Shiàa be more patient than

yourselves?’ He replied, ‘Because we are patient alongside our knowledge [of

everything], whereas our Shiàa are patient in spite of not knowing.’[Ibid. no.

25]

آثارالجزع

The Effects of Anxiety

قادهير وأنت مأزور (:عليهه السالم )ـ اإلمام علي 21قادهير وأنت مأجور ، وإن جزهعت جرت عليك امل

. إنك إن صربت جرت عليك امل

21– Imam Ali (AS) said, ‘Verily if you are patient, the trials of destiny will befall

you and you will be rewarded for them, whilst if you are anxious, not only will

the trials of destiny still befall you but they will cover you over.’[Jamià al-

Akhbar, p. 316, no. 882]

. إن صربت صرب األكارهمه ، وإال سلوت سلو البهائمه (: عليهه السالم )ـ اإلمام علي 22

22– Imam Ali (AS) said, ‘You can either have the perseverance of noblemen

or be lost in the oblivion of beasts.’[Nahj al-Balagha, Saying 414]

هه صبـر على اإلفالسه (: عليهه السالم )ـ اإلمام علي 23 على كد . من ل يصربه

23– Imam Ali (AS) said, ‘Whoever does not endure his troubles ends up

having to endure his own ruin.’[Ghurar al-Hikam, no. 8987]

هه الصرب أهلكه (: عليهه السالم )ـ اإلمام علي 24 . اجلزع من ل يـنجه

24– Imam Ali (AS) said, ‘He whose patience gives him no deliverance is

destroyed by anxiety.’[Nahj al-Balagha, Saying 189]

مايور ثالصبر

Factors That Bring About Patience

، وما اعطهي عبد عطاء هو ، ومن يستغنه يغنههه الله ، ومن يستعفهف يعهفه الله من يـتصبـر يصبـره الله(: صلي الل عليهه و آلههه ) ـ رسول الله 25 . خري وأوسع مهن الصربه

25– The Prophet (SAWA) said, ‘Whoever tries to be patient, Allah makes him

patient, and whoever tries to remain chaste, Allah keeps him chaste, and

whoever suffices himself with what he has, Allah enriches him. No servant can

ever be granted something better and more sufficient than patience.’[Kanz al-

`Ummal, no. 6522]

. أصل الصربه حسن اليقنيه بهالله(: عليهه السالم )ـ اإلمام علي 26

26– Imam Ali (AS) said, ‘The origin of patience is to have strong conviction in

Allah.’[Ghurar al-Hikam, no. 3084]

كروهه ، ونهعم اخللق التصبـر يف الق ( الصرب )عود نفسك التصبـر (: عليهه السالم )ـ اإلمام علي 27 . على امل

27– Imam Ali (AS) said, ‘Accustom yourself to persevering in the face of

adversity, and [you will see] how well persevering with the truth will become

part of your natural disposition.’[Nahj al-Balagha, Letter 31]

م القلب (: عليهه السالم )ـ اإلمام علي 28 كروهه يعصه .التصبـر على امل

28– Imam Ali (AS) said, ‘Perseverance in the face of adversity protects the

heart.’[Bihar al-Anwar, v. 77, no. 207, no. 1]

*Translator’s Note: The Arabic word sabr denotes ‘patience’ as the ability to tolerate and endure, as well as ‘perseverance’ and ‘endurance’ in the face of adversity and trial. In the text, translation has not been restricted to just one of these terms, in order to best express the purport of each tradition within its context.

Pride

PRIDE

الفخر

Pride

. أوحى إيل أن تواضعوا، حىت اليفخر أحد على أحد ، وال يبغي أحد على أحد إن الله(: صلي الل عليهه و آلههه ) ـ رسول الله 1

1– The Prophet (SAWA) said, ‘Allah revealed unto me that we should be humble, so that nobody shows pride over anybody else, and no one intimidates another.’[al-Targhib wa al-Tarhib, v. 3, p. 558, no. 1]

. خوف الفقره، وطلب الفخره : أهلك الناس اثنانه (: عليهه السالم )ـ اإلمام علي 2

2– Imam Ali (AS) said, ‘There are two things that have ruined people: fear of poverty and going after pride.’[al-Khisal, p. 69, no. 102]

. ضع فخرك، واحطط كهربك، واذكر قربك (: عليهه السالم )ـ اإلمام علي 3

3– Imam Ali (AS) said, ‘Let go of your pride, put down your arrogance, and remember your grave.’[Nahj al-Balagha, Saying 398]

يوم القهيامةه أسود من صنع شيئا للمفاخرةه حشره الله(: عليهه السالم )ـ اإلمام علي 4

4– Imam Ali (AS) said, ‘Whoever does something out of vainglory, Allah will resurrect him black on the Day of Judgment.’[ 211 Bihar al-Anwar, v. 73, p. 292, no. 20]

، أن يظن بههم حب الفخره، ويوضع أمرهم على الكهربه (: عليهه السالم )ـ اإلمام علي 5 . إن مهن أسخفه حاالته الوالةه عند صالهحه الناسه


5– Imam Ali (AS) said, ‘The worst state of the rulers among righteous people is for them to be assumed to love pride and be regarded as haughty.’[Nahj al-Balagha, Sermon 216]

نالفخر مايمنعم

That Which Prevents Pride

يفة، وال يرزق نفسه، وال يدفع حتفه ! ما البنه آدم والفخره؟(: عليهه السالم )ـ اإلمام علي 6 ره جه . أوله نطفة، وآخه

6– Imam Ali (AS) said, ‘What is it with the son of Adam [human being] and pride?! His beginning is a sperm and his end is a carcass. He cannot sustain himself, nor can he repel death.’[Nahj al-Balagha, Saying 454.]

يفة (: عليهه السالم )ـ اإلمام زين العابدين 7 ! عجبا للمتكربه الفخوره الذي كان باألمسه نطفة ث هو غدا جه

7– Imam Zayn al-Abidin (AS) said, ‘It is surprising to see an arrogant and proud person who yesterday was but a sperm and tomorrow will be but a carcass.’[al-Kafi, v. 2, p. 328, no. 1]

ذمالتفاخر

Censure of Pride

. آفة السبه االفتهخار والعجب (: صلي الل عليهه و آلههه ) ـ رسول الله 8

8– The Prophet (SAWA) said, ‘The bane of [noble] lineage is pride of it.’[al-Kafi, v. 2, p. 329, no. 6]

هه فضيلة قال ( صلي الل عليهه و آلههه ) لقد كان رسول الله(: عليهه السالم )ـ اإلمام علي 9 . وال فخر : إذا ذكر لنفسه

9– Imam Ali (AS) said, ‘When the Prophet (SAWA) would mention a merit of himself, he would say, ‘And with no pride’.[ Bihar al-Anwar, v. 16, p. 341, no. 33]

هه، فلما قام مهن عندههه قال ( عليهه السالم )إن أمري املؤمنني (: عليهه السالم )ـ اإلمام الرضا 11 يا صعصعة، : عاد صعصعة بن صوحان يف مرضهرن على إخوانهك بعهياديت إياك واتقه الله . ال تفتخه

10– Imam al-Rida (AS) said, ‘The Commander of the Faithful [ Imam Ali (AS)] visited Saàsaàa b. Suhan when he was sick, so when he wanted to leave he stood up and said, ‘O Saàsaàa, do not display pride in front of your brothers that I visited you, and fear Allah.’[Mustadrak al-Wasaìl, v. 12, p. 90, no. 13599]

ماينبغيالفخرب ه

That Which One Should be Proud Of

. الفقر فخرهي(: صلي الل عليهه و آلههه ) ـ رسول الله 11

11– The Prophet (SAWA) said, ‘Poverty is my pride.’[Bihar al-Anwar, v. 72, p. 30, no. 26]

رةه (: عليهه السالم )ـ اإلمام الصادق 12 ، : ثالث هن فخر املؤمنه وزينه يف الدنيا واآلخه ا يف أيدي الناسه ، ويأسه مه ره الليله الصالة يف آخه (. صلي الل عليهه و آلههه )وواليـته اإلمام مهن آله ممد

12– Imam al-Sadiq (AS) said, ‘There are three things that are the pride of a believer and his ornament in this world and the Hereafter: prayer at the end of the night [night vigil], his despair of [possessing] that which others own, and his allegiance to the Imam from the progeny of Muhammad (SAWA).’[al-Kafi, v. 8, p. 234, no. 311]

Poverty

POVERTY

ذمالفقر

The Censure of Poverty

. كاد الفقر أن يكون كفرا (: صلي الل عليهه و آلههه ) ـ رسول الله 1

1– The Prophet (SAWA) said, ‘Poverty is almost infidelity.’[al-Kafi, v. 2, p. 307,

no. 4]

. نـعم: أيعدهالنه ؟ قال : اللهم إن أعوذ بك مهن الكفره والفقره، فقال رجل (: صلي الل عليهه و آلههه )ـ رسول الله 2

2–The Prophet (SAWA) said, ‘O Allah I seek refuge in You from infidelity and

poverty.’ A person asked, ‘Are these two equivalent?’ He said, ‘Yes.’[Kanz al-

`Ummal, no. 16687]

. لوال رحة ريب على فـقراءه اميت، كاد الفقر يكون كفرا (: صلي الل عليهه و آلههه )ـ رسول الله 3

3– The Prophet (SAWA) said, ‘If it was not for my Lord's mercy on the poor of

my community, poverty would just about be infidelity.’[Jami`a al-Akhbar, p.

300 no. 817]

.الفقر سواد الوجهه يف الدارينه (: صلي الل عليهه و آلههه )ـ رسول الله 4

4– The Prophet (SAWA) said, ‘Poverty is blackness of the face in the two

worlds.’[Àawàli al-La’ali, v. 1, p. 40, no. 41]

ن القتله (: صلي الل عليهه و آلههه ) ـ رسول الله 5 . الفقر أشد مه

5– The Prophet (SAWA) said, ‘Poverty is worse than killing.’[Jamià al-Akhbar,

p. 299, no. 816]

وت األكبـر (: عليهه السالم )ـ اإلمام علي 6 . الفقر امل

6– Imam Ali (AS) said, ‘Poverty is the greater death.’[Nahj al-Balagha, Saying

319]

قهل غريب يف بلدتههه الفقر يرهس الفطهن عن حج (: عليهه السالم )ـ اإلمام علي 7 . تههه، وامل

7– Imam Ali (AS) said, ‘Poverty silences the sagacious from his proof, and a

poor person is a foreigner in his own country.’[Nahj al-Balagha, Saying 3]

يا بـن، الفقري . ال تـلم إنسانا يطلب قوته، فمن عدهم قوته كثـرت خطاياه : ـ( عليهه السالم )ـ البنههه السنه ( عليهه السالم )ـ اإلمام علي 8يابـن، من ابتلهي بالفقره فقده . ه كاذهبا، ولو كان زاههدا يسمونه جاههال حقري ال يسمع كالمه، وال يعرف مقامه، لو كان الفقري صادهقا يسمون

صال . مهن الفقره بالضعفه يف يقينههه، والنقصانه يف عقلههه، والرقةه يف دهينههه، وقهلةه الياءه يف وجهههه، فـنـعوذ بالله: ابتلهي بأربعه خه

8– Imam Ali (AS), speaking to his son Imam Hasan (AS), said, ‘Do not blame

a person who tries to seek his ration, for he who does not have a ration, his

mistakes increase. O son, a poor person is humiliated, his words are not

heard, and his status is not recognized. If a poor person speaks the truth, they

call him a liar, and if he is an ascetic, they call him ignorant. O son, those who

are tried with poverty are tested in four things: weakness in their certainty,

deficiency in their intellect, fragility in their devotion, and lack of shame on

their face. So, we seek refuge in Allah from poverty.’[Jamià al-Akhbar, p. 300,

no. 818]

مهنه ؛ فإن الفقر منقصة للدينه، يا بـن، إن أخاف عليك الفقر، فاستعهذ بهالله: ـ البنههه ممدهبنه النفهيةه ـ( عليهه السالم )ـ اإلمام علي 9، داعية لهلمقته . مدهشة للعقله

9– Imam Ali (AS), speaking to his son Muhammad b. al-Hanafiyya, said, ‘O

son, I fear for you because of poverty, so seek refuge in Allah from it, for

poverty brings diminishment in one’s faith, confusion to the intellect and a

motive for hatred.’[Nahj al-Balagha, Saying 319]

. الفقر يف الوطنه غربة (: عليهه السالم )ـ اإلمام علي 11

10– Imam Ali (AS) said, ‘Poverty in one’s homeland is like being foreign in

it.’[Nahj al-Balagha, Saying 56]

مدحالفقر

Praising Poverty

ر (: صلي الل عليهه و آلههه ) ـ رسول الله 11 . الفقر فخري، وبههه أفتخه

11- The Prophet (SAWA) said, ‘Poverty is my honour, and I am proud of

it.’[Bihar al-Anwar, v. 72, p. 55, no. 85]

. الفقراء أصدهقاء الله(: صلي الل عليهه و آلههه )ـ رسول الله 12

12– The Prophet (SAWA) said, ‘The poor are the friends of Allah.’[al-Firdaws,

v. 3, p. 157, no. 4423]

ساكنيه (: صلي الل عليهه و آلههه )ـ رسول الله 13 . اللهم أحيهن مهسكينا، وتـوفنه مهسكينا، واحشرنه يف زمرةه امل

13– The Prophet (SAWA) said, ‘O Allah, revive me as a destitute, and make

me meet death as a destitute, and resurrect me among the destitute.’[Kanz al-

`Ummal, no. 16669]

ن العهذاره السنه على خد الفرسه (: عليهه السالم )ـ اإلمام علي 14 ؤمهنه مه . الفقر أزين على امل

14– Imam Ali (AS) said, ‘Poverty is more decorative for a believer than a

beauty spot on the cheek of a horse.’[al-Kafi, v. 2, p. 265, no. 22]

نح مهن الله(: عليهه السالم )ـ اإلمام الصادق 15 صائهب مه . ، والفقر مزون عهند الله امل

15– Imam al-Sadiq (AS) said, ‘Calamities are endowments from Allah, and

poverty is stored with Allah.’[al-Kafi, v. 2, p. 260, no. 2]

الفقر علىالغ نى مارو يفيتفضيل

Traditions Narrating about the Virtue of Poverty over Wealth

. الفقر راحة، والغهىن عقوبة (: صلي الل عليهه و آلههه ) ـ رسول الله 16

16– The Prophet (SAWA) said, ‘Poverty is convenience, and wealth is

punishment.’[Kanz al-`Ummal, no. 44144]

. الفقر خري مهن الغهىن، إال من حل يف مغرم وأعطى يف نائبة (: صلي الل عليهه و آلههه )ـ رسول الله 17

17– The Prophet (SAWA) said, ‘Poverty is better than wealth, save those who

relieve others’ debts [with their own wealth] and give during tragedies.’[Bihar

al-Anwar, v. 72, p. 56, no. 86]

. ضرر الفقره أحد مهن أشره الغهىن(: عليهه السالم )ـ اإلمام علي 18

18– Imam Ali (AS) said, ‘The harm of poverty is more praiseworthy than the

exuberance of wealth.’[Ghurar al-Hikam, no. 5904]

عاره : يا موسى، إذا رأيت الفقر مقبهال فـقل( :عليهه السالم )يف مناجاةه موسى (: عليهه السالم )ـ اإلمام الصادق 19 ني، وإذا مرحبا بشه الصاله . ذنب عجلت عقوبـته : رأيت الغهىن مقبهال فـقل

19– Imam al-Sadiq (AS) narrated, ‘Allah said in an intimate conversation with

Moses (AS), ‘O Moses, when you see poverty coming, then say to it,

‘Welcome O mark of the righteous’, and when you see wealth coming, say, ‘A

sin whose punishment has been hastened*.’[al-Kafi,v. 2, p. 263, no. 12]

تفسيرالفقر

The Interpretation of Poverty


. ال غهىن لهمنه استغىن عن ،وال فقر مبنه افتـقر إيل : ـ يف صحفه إدريس 21

20– Bihar al-Anwar: ‘It is narrated in the scriptures of Prophet Enoch (AS)

[Prophet Enoch (AS) is known as Idris in the Arabic tradition (ed.)]: There is no

wealth with those who are not in need of Me, and there is no poverty for those

who are in want of Me.[ Bihar al-Anwar, v. 95, p. 462]

بله الصعلوك حق الصعلوكه : له، فقال الرجل الذي المال : ما الصعلوك فيكم ؟ قالوا... أيها الناس (: صلي الل عليهه و آلههه ) ـ رسول الله 21به عهندالله م مهن مالههه شيئا يتسه . وإن كان كثريا مهن بعدههه من ل يـقد

21– The Prophet (SAWA) said, ‘O people! … Who are the utterly destitute?’

They said, ‘A person who does not have any money.’He said, ‘No, rather the

real destitute is he who has not offered any of his money regarding it to be for

Allah, even though he has a lot more after that.’[Bihar al-Anwar, v. 77, p. 150,

no. 86]

. قر فقر القلبه الف (: صلي الل عليهه و آلههه )ـ رسول الله 22

22– The Prophet (SAWA) said, ‘[True] Poverty is the poverty of the heart. [

Bihar al-Anwar, v. 72, p. 56, no. 86]

. ال فقر كاجلهله (: عليهه السالم )ـ اإلمام علي 23

23– Imam Ali (AS) said, ‘There is no poverty like ignorance.’[Nahj al-Balagha,

Saying 54]

. أكبـر الفقره المق (: عليهه السالم )ـ اإلمام علي 24

24– Imam Ali (AS) said, ‘The greatest of poverty is stupidity.’[Bihar al-Anwar,

Saying 38]

. الكفر بعد اإلميانه : أي فقر أشد ؟ ـ :ـ وقد سئل ( عليهه السالم )ـ اإلمام علي 25

25– Imam Ali (AS), when asked what was the severest of poverty, said,

‘Disbelief after faith.’[Bihar al-Anwar, v. 77, p. 377, no. 1]

. فقر النفسه شر الفقره (: عليهه السالم )ـ اإلمام علي 26

26– Imam Ali (AS) said, ‘Poverty of the soul is the most evil poverty.’[Ghurar

al-Hikam, no. 6547]

. الغهىن والفقر بعد العرضه على الله(: عليهه السالم )ـ اإلمام علي 27

27– Imam Ali (AS) said, ‘Wealth and poverty come after submission to

Allah.’[Nahj al-Balagha, Saying 452]

. ال فقر بعد اجلنةه، وال غهىن بعد الناره (: عليهه السالم )ـ اإلمام علي 28

28– Imam Ali (AS) said, ‘There will remain no poverty after Heaven, and no

wealth after the Hellfire.’[Tuhaf al-`Uqoul, no. 216]

. شره النفسه إىل كل شيء : ـ ملا سئل عنه الفقره ـ( عليهه السالم )ـ اإلمام السن 29

29– Imam Hasan (AS), when asked about poverty, said, ‘It is the greed of the

self for everything.’[Tuhaf al-`Uqoul, no. 225]

ة القنوطه (: عليهه السالم )ـ اإلمام الادي 31 د . الفقر شره النفسه وشه

30– Imam al-Hadi (AS) said, ‘Poverty is the greed of the self and the extremity

of despair.’[Bihar al-Anwar, v. 78, p. 368, no. 3]

الفقرالممدوحوالمذموم

Praiseworthy and Disparaged Poverty

بها ثالثة يبغهضها الناس : ـ ملا سئل عما يروى عن أيب ذر ( عليهه السالم )ـ اإلمام الصادق 31 ب البالء : وأنا احه ب الفقر واحه وت واحهب امل احه

و : إن هذا ليس على ما يـرون ؛ إنا عىن: ـالغهىن يف أحب إيل مهن ،والفقر يف طاعةه الله أحب إيل مهن الياةه يف معصيةه الله ت يف طاعةه اللهامل

. إيل مهن الصحةه يف معصيةه الله أحب الله ، والبالء يف طاعةه معصيةه الله

31– Imam al-Sadiq (AS), when asked about the [meaning of the] saying of

Abu Dharr: “There are three things that people hate but I love: I love death

and I love poverty and I love tribulation”, said, ‘This is not as they have

understood it. What he meant is that death in the obedience of Allah is more

beloved to me than a life of disobedience to Allah; poverty in the obedience of

Allah is more beloved to me than wealth [accompanied] with disobedience to

Allah, and tribulation [accompanied] with obedience to Allah is more beloved

to me than good health with disobedience to Allah.’[Maàni al-Akhbar, p. 165,

no. 1]

. الغهىن مع غريهنا، والقتل معنا خري من الياةه مع غريهنا الفقر معنا خري من(: عليهه السالم )ـ اإلمام الصادق 32

32– Imam al-Sadiq (AS) said, ‘Poverty with us [i.e. our guardianship] is better

than wealth with other than us, and death with us is better than life with other

than us.’[al-Kharaìj wa al-Jaraìh, v. 2, p. 739, no. 54]

. ن فقر يمهلك على اإلثه غهىن يجزك عنه الظلمه خري مه (: عليهه السالم )ـ اإلمام الصادق 33

33– Imam al-Sadiq (AS) said, ‘Wealth that prevents you from oppression is

better than poverty that drives you to sin.’[al-Faqih, v. 3, p. 166, no. 3614]

وت األحـمر، (: عليهه السالم )ـ اإلمام الصادق 34؟ (: عليهه السالم ) فـقلـت أليب عبدهالله: ]قال الراوي]الفقر امل يناره والدرهمه الفقر مهن الد

. ال، ولكن مهن الدينه : فقال

34– Imam al-Sadiq (AS) said, ‘Poverty is red death.’ The narrator said, ‘I

asked Abu Àabdullah [al-Sadiq] (AS), ‘Poverty of dinars and dirhams?’ He

said, ‘No, rather poverty in one’s faith.’[al-Kafi, v. 3, p. 266, no. 2]

تحقيرالفقير

Humiliating the Poor

نة أو حقره لهفقرههه أو قهلةه ذاته يدههه، شهره الله(: هه صلي الل عليهه و آله ) ـ رسول الله 35 . تعاىل يوم القهيامةه ث يفضحه منه استذل مؤمهنا أو مؤمه

35– The Prophet (SAWA) said, ‘Whoever degrades a believer, male or

female, or humiliates him because of his poverty or lack of ability, Allah, most

High, will promulgate him on the Day of Resurrection and then disgrace

him.’[Bihar al-Anwar, v. 72, p. 44, no. 52]

. عزوجل بينهما يف اجلنةه إال أن يتوب نا ل يمعه اللهالتقروا ضعفاء إخوانهكم ؛ فإنه منه احتـقر مؤمه (: عليهه السالم )ـ اإلمام علي 36

36– Imam Ali (AS) said, ‘Do not humiliate the weak ones from among your

brethren; for whoever humiliates a believer, Allah Almighty will not bring them

together in Heaven until he repents.’[al-Khisal, p. 614, no. 10]

الف سالمههه على الغن، لقهي الله(: عليهه السالم )ـ اإلمام الرضا 37 عزوجل يوم القهيامةه وهو عليهه من لقهي فقريا مسلهما فسلم عليهه خه . غضبان

37– Imam al-Rida (AS) said, ‘Whoever meets a poor Muslim and greets him

differently to the way he would greet a rich person, will meet Allah, Mighty and

Exalted, on the Day of Judgment, and He will be angry with him.’[Amali al-

Saduq, p. 359, no. 5]

ماينف يالفقر

That Which Banishes Poverty

مه تزيد يف العمره، وتنفي الفقر (: صلي الل عليهه و آلههه ) ـ رسول الله 38 لة الرحه . صه

38– The Prophet (SAWA) said, ‘Keeping relationships with one’s kin prolongs

one’s life and repels poverty.’[Bihar al-Anwar, v. 74, p. 103, no. 61]

. داووا الفقر بالصدقةه والبذله (: عليهه السالم )ـ اإلمام علي 39

39– Imam Ali (AS) said, ‘Cure poverty with charity and giving generously.’[al-

Khisal, p. 9, no. 22]

. الربه وصدقة السر ينفهيانه الفقر (: عليهه السالم )ـ اإلمام الباقر 41

40– Imam al-Baqir (AS) said, ‘Righteousness and almsgiving in secret

banishes poverty.’[Bihar al-Anwar, v. 74, p. 81, no. 83]

. ضمهنت لهمنه اقتصد أن ال يفتقهر (: عليهه السالم )ـ اإلمام الصادق 41

41– Imam al-Sadiq (AS) said, ‘I guarantee that those who economize will

never fall poor.’[al-Khisal, p. 9, no. 32]

بالفقر مايوج

That Which Brings Poverty

. من تفاقـر افتـقر (: صلي الل عليهه و آلههه ) رسول الله ـ 42

42– The Prophet (SAWA) said, ‘He who acts poor will become poor.’[Bihar al-

Anwar, v. 76, p. 316, no. 6]

. األمانة تلهب الغناء، واخلهيانة تلهب الفقر (: صلي الل عليهه و آلههه )ـ رسول الله 43

43– The Prophet (SAWA) said, ‘Trustworthiness attracts wealth, and treachery

attracts poverty.’[Bihar al-Anwar, v. 75, p. 114, no. 6]

. حكهم بالفاقةه على مكثهرهها ـ يعن الدنيا ـ واعهني بالراحةه من رغهب عنها (: عليهه السالم )ام علي ـ اإلم44

44– Imam Ali (AS) said, ‘Poverty is decreed on those who indulge in it -

meaning the world (duny?) - and those who turn away from it will be helped

with ease.’[Tuhaf al-`Uqoul, p. 221]

سألةه فـتح الله(: عليهه السالم )ـ اإلمام علي 45هه بابا مهن امل . عليهه بابا مهن الفقره من فـتح على نفسه

45– Imam Ali (AS) said, ‘Whoever opens the door of begging to themselves

Allah will open for them a door of poverty.’[Bihar al-Anwar, v. 103, p. 20, no. 4]

. بذلك إال فقرا يدك اللهال تستأكهل بهنا الناس، فال يز : ـ أليب النعمانه ـ( عليهه السالم )ـ اإلمام الباقر 46

46– Imam al-Baqir (AS) said to Abu Nu`aman, ‘Do not earn a living from

people through us [i.e. in our name], for by that Allah will increase you in

nothing but poverty.’[Bihar al-Anwar, v. 78, p. 184, no. 11]

. مهن فضلههه افتـقر من ل يسأله الله: ـ^ ـ عن آبائهه ( عليهه السالم )ام الصادق ـ اإلم47

47– Imam al-Sadiq (AS) narrated from his forefathers (AS), saying, ‘Whoever

does not ask for Allah’s grace will be empoverished.’[Bihar al-Anwar, v. 76, p.

316, no. 6]

ا رجل دعا على ولدههه أورثه الفقر (: عليهه السالم )ـ اإلمام الصادق 48 . أمي

48– Imam al-Sadiq (AS) said, ‘Any man who invokes Allah against his son will

be empoverished.’[Bihar al-Anwar, v. 104, p. 99, no. 77]

نالفقراء اللهاعت ذار !سبحانهم

Allah’s Excuse to the Poor

حوهجه يف الدنيا كما يعتذهر األخ إىل أخيهه، فيقول إن الله(: عليهه السالم )ـ اإلمام الصادق 49وعهزيت : جل ثناؤه ليعتذهر إىل عبدههه املؤمنه امل

، فارفع هذا السجف فانظر إىل ما عوضتك مهن الدنياوجاليل، ما أحوجتك يف ما ضرن : فـريفع فيقول : قال . الدنيا مهن هوان كان بهك علي ! ما منعتن مع ما عوضتن؟

49– Imam al-Sadiq (AS) said, ‘Allah, Exalted be His praise, apologizes to His

believing servant who is needy in this world the same way that a brother

would apologize to his fellow brother, saying, ‘By my Honour and Majesty, I

did not make you needy in this world because you were low in My view, so

raise this veil and look at what I have compensated you with for this world.’ He

(AS) then said, ‘And he will then raise his head and exclaim, ‘That which You

deprived me of does not harm me when offset against that which you have

compensated me with.’[al-Kafi, v. 2, p. 264, no. 18]

زينةالفقر

The Adornment of Poverty

. مهثل أجره الصائمه القائمه جعل الفقر أمانة عند خلقههه، فمن ستـره أعطاه الله إن الله(: صلي الل عليهه و آلههه ) ـ رسول الله 51

50– The Prophet (SAWA) said, ‘Allah has made poverty a trust with His

creation. So, those who conceal it, Allah will give them the equivalent of the

reward of a fasting and praying person.’[al-Kafi, v. 2, p. 260, no. 3]

. العفاف زينة الفقره (: عليهه السالم )ـ اإلمام علي 51

51– Imam Ali (AS) said, ‘Self-restraint is the adornment of poverty.’[Nahj al-

Balagha, Saying 68]

. أشد شيء مؤونة إخفاء الفاقةه (: عليهه السالم )ـ اإلمام الصادق 52

52– Imam al-Sadiq (AS) said, ‘The hardest thing to store is hiding one’s

neediness.’[Bihar al-Anwar, v. 78, p. 249, no. 87]

!طوبىل لفقراء

Blessed are the Poor!

. طوىب للمساكنيه بالصربه، وهم الذين يـرون ملكوت السماواته واألرضه (: صلي الل عليهه و آلههه ) ـ رسول الله 53

53– The Prophet (SAWA) said, ‘Blessed are the needy for their patience, and

they are the ones who will see the Kingdom of the heavens and the earth.’[al-

Kafi, v. 2, p. 263, no. 13]

. جلنة مشتاقة إىل الفقراءه الفقراء ملوك أهله اجلنةه، والناس كلهم مشتاقون إىل اجلنةه وا(: صلي الل عليهه و آلههه )ـ رسول الله 54

54– The Prophet (SAWA) said, ‘The poor will be the kings of the people of

Heaven. All people long for Heaven, whereas Heaven itself longs for the

poor.’[Bihar al-Anwar, v. 72, p. 49, no. 58]

. اهطلعت يف اجلنةه فـرأيت أكثـر أهلهها الفقراء (: صلي الل عليهه و آلههه )ـ رسول الله 55

55– The Prophet (SAWA) said, ‘I gazed into Heaven, and I saw that most of

its people were the poor.’[Musnad Ibn Hanbal, v. 1, p. 504, no. 2086]

. من مات ول يرتك دهرها وال دهينارا ل يدخله اجلنة أغىن مهنه (: صلي الل عليهه و آلههه )ـ رسول الله 56

56– The Prophet (SAWA) said, ‘Whoever dies and does not leave behind him

a dirham or dinar, there is no person that will enter Heaven richer than

him.’[Bihar al-Anwar, v. 71, p. 267, no. 17]

ر األنبياءه دخوال إىل اجلنةه سليمان، وذلك لهما اعطهي مهن الدنيا (: عليهه السالم )ـ اإلمام الصادق 57 . إن آخه

57– Imam al-Sadiq (AS) said, ‘The last of the Prophets to enter Heaven will be

Solomon, because of what he was given in this world.’[Bihar al-Anwar, v. 72,

p. 52, no. 76]

أما تدخل السوق ؟ أما ترى الفاكههة تباع والشيء : قال يل(: عليهه السالم )ـ ممد بن عبد السنيه بن كثري اخلزاز عنه اإلمامه الصادقه 58ا تشتههيهه ؟ فقلت راه حسنة : بلى، فقال : مه . أما إن لك بكل ما تراه فال تقدهر على شه

58– Imam al-Sadiq (AS), speaking to Muhammad al-Khazzaz, said, ‘Do you

not go to the market? Do you not see the fruit that is sold, and the things that

you desire?’ al-Khazzaz said, ‘Yes.’ He (AS) said, ‘For everything you see but

you cannot [afford to] buy, you receive the reward of a good deed.’[Bihar al-

Anwar, v. 72, p. 25, no. 19]

* Al-Majlisi said, ‘The need to combine both types of traditions [praising and disparaging poverty] arose in order to portray that poverty and wealth are both bounties of Allah, most High. He gives each of them to whomsoever He wishes according to the complete benefit He knows for each. So the servant should endure his poverty, and furthermore be grateful for it, and be grateful for wealth when he is given it, and use it as necessary. So with both acting in accordance with what their individual situation requires of them, it is generally agreed that the persevering poor man is rewarded more than the grateful rich man. However the levels of their respective situations are completely different, and there can never be an absolute judgment about either side. It seems, therefore, that [a state of] sufficiency is safer and less dangerous than either of the two sides. Hence, the request for it [i.e. sufficiency] features in many supplications, and the Prophet (SAWA) would ask for it for himself and his household (AS).

Some have said that if this is so, then the best is what the Prophet (SAWA) and most of his companions have chosen in possessing less of the world and distancing oneself from its pleasures.[ Bihar al-Anwar, v. 72, p. 31, no. 26] Al-Raghib has said in his al-Mufradat: the word poverty is used with four meanings. The first: the need for bare necessities, which generally applies to the human being, as long as he dwells in the realm of this world, or rather, it is general for all existing beings, and this is what is meant in His verse in the Qur’an: “O mankind! You are the ones who stand in need of Allah, and Allah - He is the All-sufficient, the All- laudable.”[ Quràn 35:15] The second: lack of acquisitions, which is mentioned in His verse in the Qur’an: “[The charities are] for the poor who are straitened in the way of Allah – until His verse: “…Charities are only for the poor and the needy.”[Quràn 9:60] The third: poverty of the self, which is voracious greed, denoted by the Prophet (SAWA)’s saying, ‘Poverty is almost infidelity’, and is opposite to his saying, ‘[True] Wealth is the wealth of the soul.’ The fourth: needlessness of Allah, referred to in his (SAWA) saying, 'O Allah, enrich me through making me needy of You, and do not empoverish me through needlessness of You.' This is what is meant in Allah’s verse in the Qur’an: “My Lord! Indeed I am in need of any good You may send down to me.”[ Quràn 28:24] [Mufradat Alfau al-Quran, p. 641]


Repentance

REPENTANCE

التوبةه

Repentance

. التوبة تب ما قبلها(: صلي الل عليهه و آلههه ) ـ رسول الله 1

1- The Prophet (SAWA) said, ‘Repentance erases whatever precedes it.’[Mustadrak al-Wasail, v. 12, p. 129, no. 13706]

. التائب مهن الذنبه كمـن ال ذنب له (: صلي الل عليهه و آلههه ) ـ رسول الله 2

2– The Prophet (SAWA) said, ‘He who repents for his sin is like one who has no sin.’[Kanz al-`Ummal, no. 10174]

ل الذنوب الت (: عليهه السالم )ـ اإلمام علي 3 . وبة تطهر القلوب وتـغسه

3- Imam Ali (AS) said, ‘Repentance purifies the hearts and washes away the sins.’[Ghurar al-Hikam, no. 1355]

منزهلة التائهبه

The Status Of One Who Repents

. مهن مؤمن تائب أو مؤمنة تائبة ليس شيء أحب إىل الله(: صلي الل عليهه و آلههه ) ـ رسول الله 4

4- The Prophet (SAWA) said, ‘There is nothing more beloved to Allah than a penitent believer – man or woman.’[Bihar al-Anwar, v. 7, p. 21, no. 15]

. كل بن آدم خطاء، وخرياخلطائني التـوابون (: صلي الل عليهه و آلههه ) ـ رسول الله 5

5– The Prophet (SAWA) said, ‘Every son of Adam is a sinner, but the best of the sinners are the penitent ones.’[al-Durr al-Manthur, v. 1, p. 626]

ده، ومهن الظمآنه الوارهده لله أفـرح بتوبةه عبدههه مهن العقيمه (: صلي الل عليهه و آلههه ) ـ رسول الله 6 . الوالهده، ومهن الضـال الواجه

6– The Prophet (SAWA) said, ‘Allah rejoices for the repentance of His servant more than the barren rejoices for having a child, and more than the lost one who finds his way, and more than the thirsty one who finds water.’[Kanz al-`Ummal, no. 10165]

التائهبون

The Penitent Ones

، والهرص على اخلريه النصيحة لله: أما عالمة التائبه فأربعة (: صلي الل عليهه و آلههه ) ـ رسول الله 7 ، ولزوم الق . يف عملههه، وتـرك الباطهله

7- The Prophet (SAWA) said, ‘There are four signs to the penitent person: honesty in his work for the sake of Allah, avoiding misdeeds, adhering to what is right, and eagerness for what is good.’[Tuhaf al-`Uqoul, no. 20]

، فأثرت لم السالمة، غرسوا أشجار ذنوبههم نصب عيونههم وقلو :ـ يف وصفه التائبني ـ ( عليهه السالم )ـ اإلمام علي 8 بههم وسقوها مبهياهه الندمههم الرضا والكرامة . وأعقبتـ

8- Imam Ali (AS) said, describing the penitent ones, ‘They planted the trees of their sins before their eyes and hearts, and watered them with the water of remorse; thus they produced safety for them and left them with contentment and dignity.’[Bihar al-Anwar, v. 78, p. 72, no. 38]

قطعوا أستار ناره الشهواته بنضحه ماءه التوبةه، وغسلوا أوعهية ... واجعلنا مهن الذين : ـ يف مناجاته ـ( عليهه السالم )ـ اإلمام زين العابدين 9 . اجلهله بهصفوه ماءه الياةه

9- Imam Zayn al-Abidin (AS) said in his intimate supplication, ‘Place us among those … who extinguish the fire of desires by shedding the water of repentance, and wash the plates of ignorance with the purity of the water of life.’[Ibid. v. 94, p. 127, no. 19]

قبول التوبةه

The Acceptance of Repentance

غفهرة (: عليهه السالم )ـ اإلمام علي 11 .من اعطهي التوبة ل يرمه القبول، ومن اعطهي االستهغفار ل يرمه امل

10- Imam Ali (AS) said, ‘A man who is blessed with repentance will not be deprived of its acceptance, and a man who is blessed with seeking forgiveness will not be deprived of forgiveness.’[Bihar al-Anwar, v. 69, p. 410, no. 124]

مىت تقبل التوبة ؟

When Is Repentance Accepted?

. توبـته الله يعايهن قبهل قـبل أن من تاب (: صلي الل عليهه و آلههه ) ـ رسول الله 11

11- The Prophet (SAWA) said, ‘A man who repents before he sees [the angel of death], Allah will accept his repentance.’[al-Kafi, v. 2, p. 440, no. 2 al-Kafi]

. ـ وأهوى بيدههه إىل حلقههه ـ ل يكن للعالهه توبة، وكانت للجاهله توبة إذا بـلغته النفس هذهه (: عليهه السالم )ـ اإلمام الباقر 12

12- Imam al-Baqir (AS) said, ‘When the soul reaches this – and pointed at the back of his throat – there will not remain a chance to repent for the knowledgeable man, but there will remain a chance for the ignorant one.’[Ibid. no. 3]

، واإلميان عند : وأقـر بتوحيـدههه ـفهرعون وقـد آمن بهه الله ـ وقد سئل عن عهلةه إغراقه ( عليهه السالم )ـ اإلمام الرضا 13 ألنه آمن عند رؤيـةه البأسه

. رؤيةه البأسه غري مقبول

13- Imam al-Rida (AS), when he was asked about the reason for Allah’s drowning the Pharaoh after he believed in Him and attested to His oneness, replied, ‘Because he believed after he saw the wrath [of Allah], and belief at such a time is not accepted.’[Bihar al-Anwar, v. 6, p. 23, no. 25]

الندم توبة

Remorse Is Repentance

. الندم توبة (: صلي الل عليهه و آلههه ) ـ رسول الله 14

14- The Prophet (SAWA) said, ‘Remorse is repentance.’[Kanz al-`Ummal, no. 10301]

. الندم على اخلطيئةه استهغفار (: عليهه السالم )ـ اإلمام علي 15

15- Imam Ali (AS) said, ‘Remorse for a sin counts as seeking forgiveness.’[Mustadrak al-Wasail, v. 12, p. 118, no. 13674]

. ندم القلبه يكفر الذنب (: عليهه السالم )ـ اإلمام علي 16

16- Imam Ali (AS) said, ‘Remorse of the heart offsets the sin.’[Ibid.]

افه حسن االعرته

Appropriate Confession [of One’s Sins]

ر بعملههه (: عليهه السالم )ـ اإلمام علي 17 . عاص يقهر بذنبههه خري مهن مطيع يفتخه

17- Imam Ali (AS) said, ‘A sinner who confesses to his sin is better than an obedient man who brags about his deed.’[Ghurar al-Hikam, no. 6334]

. ، ما يـنجو مهن الذنبه إال من أقـر بهه والله(: عليهه السالم )ـ اإلمام الباقر 18

18- Imam al-Baqir (AS) said, ‘By Allah! None will be safe from his sin except the one who admits it.’[Bihar al-Anwar, v. 6, p. 36, no. 56]

. أن يقهروا له بالنـعمه فيزيدهم، وبالذنوبه فـيغفهرها لم: تعاىل مهن الناسه إال خصلتنيه ما أراد الله ال والله(: عليهه السالم )ـ اإلمام الباقر 19

19- Imam al-Baqir (AS) said, ‘By Allah! Allah wants but two traits to be present in people: to acknowledge His favors so that He may increase them, and to confess their sins so that He may forgive them.’[al-Kafi, v. 2, p. 426, no. 2]

دعائهم التوبةه

The Pillars Of Repentance

، وعزم أن ال يعود : التوبة على أربعةه دعائهم (: عليهه السالم )ـ اإلمام علي 21 ، وعمل باجلوارهحه ، واستهغفار باللسانه . ندم بالقلبه

20- Imam Ali (AS) said, ‘Repentance stands on four pillars: remorse with the heart, asking for forgiveness with the tongue, work with the limbs, and resolve not to repeat [the offense].’[Bihar al-Anwar, v. 78, p. 81, no. 74]

: توبة ؟ قال يومي هذا، فهل يل مهن الجاجه إىل إن ل أزل والهيا منذ زمنه : ـ وقد سأله شيخ مهن النخعه ( عليهه السالم )ـ اإلمام الباقر 21 . ال، حىت تـؤدي إىل كل ذي حق حقه : فسكت، ث أعدت عليهه، فقال ـ

21- Wahab b. Àbdu Rabbih narrated on the authority of a shaykh from [the tribe of] Nakhaà, who said, ‘I said to Abu Jaàfar (AS), ‘I have been a governor since the time of al-Hajjaj until this very day - is repentance possible for me?’ He remained silent. When I repeated the question, he said, ‘No, until you compensate everyone for his lost rights.’[al-Kafi, v. 2, p. 331, no. 3]

أنواع التوبةه

Types Of Repentance

. أحدهث لكل ذنب توبة ،السر بالسر والعالنهية بالعالنهيةه (: صلي الل عليهه و آلههه ) ـ رسول الله 22

22- The Prophet (SAWA) said, ‘Make a repentance for every sin; public [repentance] for public [sins] and private [repentance] for private [sins].’[Bihar al-Anwar, v. 77, p. 127, no. 33]

التوبة النصوح

Sincere Repentance

بهندامتهك عهند هو الندم على الذنبه حني يـفرط مهنك، فتستغفهر الله: النصوحه ـ ـ وقد سئل عنه التوبةه ( صلي الل عليهه و آلههه ) ـ رسول الله 23 . الافهره، ث ال تعود إليهه أبدا

23- The Prophet (SAWA) said, ‘Sincere repentance is remorse for the sin as soon as it slips out from you; then you ask Allah for forgiveness, then you never return to it.’[Kanz al-Ùmmal, no. 10302]

. أن يكون الباطهن كالظاههره وأفضل مهن ذلك : ـ وقد سئل عنه التوبةه النصوحه ـ( عليهه السالم )ـ اإلمام الادي 24

24- Imam al-Hadi (AS) when he was asked about sincere repentance, said, ‘ [It is] when the inner self becomes identical to the outer behavior, and even better than it.’[Bihar al-Anwar, v. 6, p. 22, no. 20]

تأخري التوبةه

Postponing Repentance

. إن قارفت سيئة فعجل موها بالتوبةه (: عليهه السالم )ـ اإلمام علي 25

25- Imam Ali (AS) said, ‘If you commit a misdeed, hasten to erase it with repentance.’[Ibid. v. 77, p. 208, no. 1]

هه بالتوبةه، مهن هجومه األجله على أعظمه اخلطره (: عليهه السالم )ـ اإلمام علي 26 . مسوف نفسه

26- Imam Ali (AS) said, ‘The one who procrastinates in repenting for himself faces the greatest danger from the [sudden] attack of death.’[Mustadrak al-Wasail, v. 12, p. 130, no. 13707]

رة (: عليهه السالم )ـ اإلمام اجلواد 27 ار ،وطول التسويفه حيـ ري التوبةه اغرته . تأخه

27- Imam al-Jawad (AS) said, ‘Postponing repentance is an illusion, and long procrastination is perplexity.’[Tuhaf al-`Uqoul, no. 456]

األهون مهن التوبةه

What Is Easier Than Repentance

ين وإن أحسن القضاء، وكذلك من ل يعمله اخلطيئة دين مهن ليس عليهه إن من(: عليهه السالم )ـ املسيح 28 الناسه أروح وأقل ها مهن عليهه الد . أروح ها مهن عمهل اخلطيئة وإن أخلص التوبة وأناب

28– Prophet Jesus (AS) said, ‘The man who has no debt to people is more comfortable than the one indebted, even if he repayed his debt; and similarly the man who has not committed any sins is more comfortable than he who has committed sins, even if he has sincerely repented and returned [to the right path].’[Ibid. no. 392]

. تـرك الذنبه أهون مهن طلبه التوبةه (: عليهه السالم )ـ اإلمام علي 29

29- Imam Ali (AS) said, ‘Abandoning sin is easier than asking for forgiveness.’[Bihar al-Anwar, v. 73, p. 364, no. 96]

على التائهبه سرت الله

Allah Conceals The Sin of The Penitent One

يته الفظة ما من تاب تاب الله(: عليهه السالم )ـ اإلمام علي 31 عليهه ،وامهرت جوارهحه أن تستـر عليهه، وبهقاع األرضه أن تكتم عليهه، وانسه . كانت تكتب عليهه

30- Imam Ali (AS) said, ‘Allah turns mercifully to the one who repents, and his limbs are ordered to keep his secret, and all the places on earth to conceal for him [his sin], and the record-keeping angels to forget whatever they wrote about him.’[Ibid. v. 6, p. 28, no. 32]

تبديل السيئاته حسنات

Changing Sins Into Good Deeds

يا داوود، إن عبدي املؤمن إذا أذنب : إىل داوود النيب على نبينا وآلهه وعليهه السالم عز وجل أوحى الله(: عليهه السالم )ـ اإلمام الصادق 31ني ذنبا ث رجع وتاب مهن ذلك الذنبه واستحىي مهن عند ذه . كرههه غفرت له ، وأنسيته الفظة وأبدلته السنة، وال ابايل وأنا أرحم الراحه

31- Imam al-Sadiq (AS) narrated, ‘Allah, the Exalted, revealed to Prophet

David [Prophet David (AS) is known in the Arabic tradition as Dawud (ed.)] – peace be upon him and on our Prophet, ‘O David! When My believing servant commits a sin and then returns [to Me] and repents for that sin and is ashamed in My presence every time he remembers it, I will forgive him and cause the recording angels to forget it and change it to count as a good deed, and I will not care about it further, for I am the most Merciful.’[Bihar al-Anwar, v. 6, p. 28, no. 30]

التأ يل على الله

Speculating On Allah’s Judgment

. فالن يف اجلنةه، وفالن يف الناره : ويل للمتألني من اميت، الذين يقولون (: صلي الل عليهه و آلههه ) ـ رسول الله 32

32- The Prophet (SAWA) said, ‘Woe to those who foretell [about Allah’s actions] from among my community – those who proclaim that x will go to Paradise, but y will go to the Fire.’[Kanz al-`Ummal, no. 7902]

علي أن الأغفهر من ذا الذي تأىل : عز وجل فقال الله! لفالن ، ال يغفهرالله والله: إن رجال قال يوما(: صلي الل عليهه و آلههه ) ـ رسول الله 33؟ ، وأحبطت عمل الثان بقولهه ! لفالن . لفالن ال يغفهر الله: فإن قد غفرت لهفالن

33- The Prophet (SAWA) said, ‘A man said one day, ‘I swear by Allah that He will not forgive so and so.’ Allah, the Exalted, said, ‘Who is he to foretell about what I will do – that I will not forgive this man? I indeed have forgiven him and annulled the work of the foretelling man because of his saying, ‘Allah will not forgive him.’[Wasael al-Shi`aah , v. 11, p. 267, no. 13]

The Holy Prophet [s] said: "The sigh of the people of Hell is mostly because of the postponement of repenting." Al-Mahajjat-ul-Bayda Imam Baqir [a] said: "He who repents of his sins is as the one who has not any (burden of) sin. Wasa'il-ush-Shi'ah vol. 16, p. 74 Imam Amir ul Mu'mineen Ali [a] said: "How numerous procrastinators there are who postpone (repenting and doing good deeds) until when death overtakes them! Ghurar-ul-Hikam, p. 240 The Holy Prophet [s] told Ali-ibn-Abi-Talib [a]: "O' Ali! Blessed is he who Allah looks upon while he is weeping for the sin that none is aware of except Allah. (Various traditions emphasize that one must not let others know of his sins. One must make confessions about his sins only to Allah and, then, repent.) Bihar-ul-Anwar, vol. 77, p. 63 The Holy Prophet [s] said: "During the third part of every night and on the night before Friday from the beginning (until the break of dawn) Allah sends an angel unto the sky of the earth in order to call: 'Is there any needy who asks that I may bestow upon him his need? Is there any repentant one that I may return to him? Is there any seeker of forgiveness that I may forgive him?'"

Note: Islamic traditions teach that sleeping on the night before Friday is called 'the regret sleep'; for, on the Reckoning Day, people will regret very much that they had been asleep on the nights before Fridays. Bihar-ul-Anwar, vol. 3, p. 314 Imam Sadiq, the sixth Imam, [a] said: "Shut the doors of sins through seeking refuge to God, and open the doors of obedience by (reciting) 'Bismillah'."[4] Bihar-ul-Anwar, vol. 92, p. 216

Seeking forgiveness

SEEKING FORGIVENESS

االست غفار

Seeking Forgiveness

! يا بـن، ال يكون الديك أكيس مهنك، يقوم يف وقته السحره ويستغفهر، وأنت نائم : ـ يف وصيتههه البنههه ـ( عليهه السالم )ـ لقمان 1

1– Luqman (AS) in his advice to his son, said, ‘O my son, do not let the rooster be smarter than you – it rises at dawn seeking forgiveness whilst you sleep!’[Mustadrak al-Wasail, v. 12, p. 146, no. 13744]

.خري الدعاءه االستهغفار (: صلي الل عليهه و آلههه ) ـ رسول الله 2

2– The Prophet (SAWA) said, ‘The best supplication is seeking forgiveness.’[al-Kafi, v. 2, p. 504, no. 1]

. خري العهبادةه االستهغفار (: صلي الل عليهه و آلههه )ـ رسول الله 3

3– The Prophet (SAWA) said, ‘The best act of worship is seeking forgiveness.’[Nur al-Thaqalayn, v. 5, p. 38, no. 44]

. عزوجل ل يـعلمكم االستهغفار إال وهو يريد أن يغفهر لكم أكثهروا مهن االستهغفاره؛ فإن الله(: صلي الل عليهه و آلههه )ـ رسول الله 4

4– The Prophet (SAWA) said, ‘Increase your seeking of forgiveness, for verily Allah, Mighty and Exalted, has only taught you to seek forgiveness because He wants to forgive you.’[Tanbih al-Khawatir, v. 1, p. 5]

بت لهمن يقنط ومعه االستهغفار (: عليهه السالم )ـ اإلمام علي 5 ! عجه

5– Imam Ali (AS) said, ‘I am surprised at the one who despairs whilst he has [the ability to seek] forgiveness!’[Nahj al-Balagha, Saying 87]

. تـعطروا باالستهغفاره التفضحكم روائح الذنوبه (: عليهه السالم )ـ اإلمام علي 6

6– Imam Ali (AS) said, ‘Perfume yourselves with seeking forgiveness so that you are not exposed to the stench of sins.’[Bihar al-Anwar, v. 93, p. 278, no. 7]

غفهرة (: عليهه السالم )ـ اإلمام علي 7 . من اعطهي االستهغفار ل يرمه امل

7– Imam Ali (AS) said, ‘He who is given the opportunity to seek forgiveness is not deprived forgiveness.’[Nahj al-Balagha, Saying 135]

، فإنه استغفر الله(: عليهه السالم )ـ اإلمام الصادق 8 . ل يكتب عليهه إن العبد إذا أذنب ذنبا اجل مهن غدوة إىل الليله

8– Imam al-Sadiq (AS) said, ‘Verily when a servant commits a sin, it is kept on hold from morning until night, so if he seeks forgiveness for it, it is not recorded against him.’[al-Kafi, v. 2, p. 437, no. 1]

االست غفاروز يادةالر زق

Seeking Forgiveness and Increase in Sustenance

يق مرجا (: صلي الل عليهه و آلههه ) رسول الله ـ 9 .من أكثـر االهستهغفار جعل الل له مهن كل هم فـرجا، و مهن كل ضه

9– The Prophet (SAWA) said, ‘Whoever seeks forgiveness in abundance, Allah will give him relief from every distress and an outlet from every source of anxiety.’[Nur al-Thaqalayn, v. 5, p. 357, no. 45]

. االستهغفار يزهيد يف الرزقه (: عليهه السالم )ـ رسول الله 11

10– Imam Ali (AS) said, ‘Seeking forgiveness increases sustenance.’[Bihar al-Anwar, v. 93, p. 277, no. 4]

. اهستغفهر ترزق (: عليهه السالم )ـ رسول الله 11

11– Imam Ali (AS) said, ‘Seek forgiveness and you will be provided sustenance.’[Mustadrak al-Wasail, v. 12, p. 122, no. 13686]

است غفارالمقربين

The Seeking of Forgiveness by Those Brought Near to Allah

، وإن ألستغفهر الله(: صلي الل عليهه و آلههه ) ـ رسول الله 12 . يف كل يوم سبعني مرة إنه ليغان على قليبه

12– The Prophet (SAWA) said, ‘Verily if my heart feels an excitable emotion, I seek forgiveness from Allah for it seventy times a day.’[Mustadrak al-Wasail, v. 5, p. 320, no. 5987]

التحذيرم ناالست غفار معاإلصرار

Caution against Seeking Forgiveness Alongside Persistent Sinning

دة (: عليهه السالم )ـ اإلمام علي 13 . االستهغفار مع اإلصراره ذنوب مد

13– Imam Ali (AS) said, ‘Seeking forgiveness alongside persistent sinning is renewing one’s sins.’[Tuhaf al-`Uqoul, no. 223]

ستهزئ بربهه (: عليهه السالم )ـ اإلمام الرضا 14ستغفهر مهن ذنب ويفعله كامل

. امل

14– Imam al-Rida (AS) said, ‘The one who seeks forgiveness for a sin and then repeats it is as one who mocks his Lord.’[al-Kafi, v. 2, p. 504, no. 3]

هه (: عليهه السالم )ـ اإلمام الرضا 15 . منه استغفر بلهسانههه ول يندم بقلبههه فقده استهزأ بنفسه

15– Imam al-Rida (AS) said, ‘He who seeks forgiveness with his tongue but does not feel remorse in his heart has fooled himself.’[Bihar al-Anwar, v. 78, p. 356, no. 11]

Self-restraint

SELF-RESTRAINT

علىالعفاف الحث

Enjoinment of Self-Restraint

ف إن الله(: صلي الل عليهه و آلههه ) ـ رسول الله 1 لحهتعفف ، ويبغهض البذهي السائل امل

. يهب اليهي امل

1– The Prophet (SAWA) said, ‘Verily Allah, Mighty and Exalted, loves the reserved and shy person, and despises the bawdy and importunate beggar.’[Amali al-Tusi, p. 39, no. 43]

جاههد الشهيد يف سبيله الله(: عليهه السالم )ـ اإلمام علي 2الئكةه ما امل

. بهأعظم أجرا مهن قدر فعف ، لكاد العفيف أن يكون ملكا مهن امل

2– Imam Ali (AS) said, ‘The fighter who is martyred in the way of Allah has no greater reward than the one who is able to sate himself but remains chaste. The chaste person may well become one of the angels.’[Nahj al-Balagha, Saying 474]

. العهفة رأس كل خري (: عليهه السالم )ـ اإلمام علي 3

3– Imam Ali (AS) said, ‘Self-restraint is the root of all good.’[Ghurar al-Hikam,

no. 1168]

. العهفة أفضل الفتـوةه (: عليهه السالم )ـ اإلمام علي 4

4– Imam Ali (AS) said, ‘Self-restraint is the best part of spiritual chivalry (futuwwa).’[Ghurar al-Hikam, no. 529]

نايا (: عليهه السالم )ـ اإلمام علي 5 . العفاف يصون النفس ويـنـزهها عنه الد

5– Imam Ali (AS) said, ‘Self-restraint protects the soul from all sides and keeps it away from base things.’[Ghurar al-Hikam, no. 1989]

. زكاة اجلماله العفاف (: عليهه السالم )ـ اإلمام علي 6

6– Imam Ali (AS) said, ‘The zakat of beauty is chastity.’[Ghurar al-Hikam, no. 5449]

. عهفوا عن نهساءه الناسه تعهف نهساؤكم(: عليهه السالم )ـ اإلمام الصادق 7

7– Imam al-Sadiq (AS) said, ‘Restrain yourselves from other people’ s women and your own women will remain chaste.’[al-Khisal, p. 55, no. 75]

علىع فة ال والفرج الحث بطن

Enjoinment of Restraining the Stomach and the Private Parts

. البطن والفرج : أكثـر ما تلهج بههه اميت النار األجوفانه (: صلي الل عليهه و آلههه ) ـ رسول الله 8

8– The Prophet (SAWA) said, ‘Most of my community who will enter the Fire will be as a result of two cavities the stomach and the private parts.’[al-Kafi, v. 2, p. 79, no. 5]

نني ، أو عشر إن موسى ـ صلى الله(: صلي الل عليهه و آلههه )ـ رسول الله 9 سه هه وطعامه بطنههه عليهه و سلم ـ آجر نفسه ثانه . ا، على عهفةه فرجه

9– The Prophet (SAWA) said, ‘Verily Moses (AS) engaged himself for eight or ten years in restraining his private parts and his stomach.’[Sunan Ibn Maaja, no. 2444]

. بهشيء أفضل مهن عهفةه بطن وفرج عبهد اللهما (: عليهه السالم )ـ اإلمام الباقر 11

10– Imam al-Baqir (AS) said, ‘Allah can be worshipped with no act better than restraint of the stomach and the private parts.’[al-Kafi, v. 2, p. 79, no. 5]

أصلالعفاف

The Root of Self-Restraint

. أصل العفافه القناعة، وثرتا قهلة األحزانه (: عليهه السالم )ـ اإلمام علي 11

11– Imam Ali (AS) said, ‘The root of self-restraint is contentment, and its fruit is fewer sorrows.’[Masalib al-Sa’ ul, p. 50]

. الرضا بهالكفافه يـؤدي إىل العفافه (: عليهه السالم )ـ اإلمام علي 12

12– Imam Ali (AS) said, ‘Satisfaction with one’ s lot leads to self-restraint.’[Ghurar al-Hikam, no. 1512]

تههه قدر الرجله على ق (: عليهه السالم )ـ اإلمام علي 13 . وعهفته على قدره غريتههه ... دره هه

13– Imam Ali (AS) said, ‘The worth of a man is proportionate to his ambition … and his chastity is in proportion with his sense of self-worth.’ [Nahj al-Balagha, Saying 47]

. من عقل عف (: عليهه السالم )ـ اإلمام علي 14

14– Imam Ali (AS) said, ‘He who uses his intellect restrains himself.’[Ghurar al-Hikam, no. 7646]

ثمرةالع فة

The Fruit of Self-Restraint

ر ، : أما العفاف (: صلي الل عليهه و آلههه ) ـ رسول الله 15 فيتشعب مهنه الرضا ، واالستهكانة ، والظ ، والراحة ، والتـفقد ، واخلشوع ، والتذك . وبهقهسمههه فهه رهضى بهاللهوالتـفكر ، واجلود ، والسخاء ، فهذا ما يـتشعب لهلعاقهله بهعفا

15– The Prophet (SAWA) said, ‘As for self-restraint, from it branches out satisfaction, resignation, good fortune, comfort, a sense of evaluation, humbleness, a sense of remembrance, contemplation, magnanimity and generosity. These are the many ramifications for the intelligent man who practices self-restraint and is satisfied with Allah and with his share.’[Tuhaf al-`Uqoul, no. 17]

. العهفة تضعف الشهوة (: عليهه السالم )ـ اإلمام علي 16

16– Imam Ali (AS) said, ‘Self-restraint weakens carnal desire.’[Ghurar al-Hikam, no. 2148]

. ثرة العهفةه القناعة (: عليهه السالم )ـ اإلمام علي 17

17– Imam Ali (AS) said, ‘The fruit of self-restraint is contentment.’[Ghurar al-Hikam, no. 4637]

. ثرة العهفةه الصيانة (: عليهه السالم )ـ اإلمام علي 18

18– Imam Ali (AS) said, ‘The fruit of self-restraint is preservation [of oneself].’[Ghurar al-Hikam, no. 4593]

. قدره من عف خف وهزره ، وعظم عهند الله(: عليهه السالم )ـ اإلمام علي 19

19– Imam Ali (AS) said, ‘He who practices self-restraint, his burden decreases and his worth in Allah’ s eyes increases.’[Ghurar al-Hikam, no. 4597]

. بهالعفافه تزكو األعمال (: عليهه السالم )اإلمام علي ـ 21

20– Imam Ali (AS) said, ‘Actions are purified through practice of self-restraint.’[Ghurar al-Hikam, no. 4238]

Sorrow

SORROW

الحزن

Sorrow

. من كثـر هه سقم بدنه( : عليهه السالم )ـ عيسى 1

1- Prophet Jesus (AS) said, ‘He who has much anxiety, his body starts to ail.’[Amali al-Saduq, p. 436, no. 3]

. الم نهصف الرمه ( : عليهه السالم )ـ اإلمام علي 2

2- Imam Ali (AS) said, ‘Worry is half of old age.’[Tuhaf al-Ùqoul, no. 214]

.الم يذيب اجلسد ( : عليهه السالم )ـ اإلمام علي 3

3- Imam Ali (AS) said, ‘Worry wastes away the body.’[Ghurar al-Hikam, no. 1039]

، كما أن األمراض أسقام األبدانه : (عليهه السالم )ـ اإلمام الصادق 4 .األحزان أسقام القلوبه

4- Imam al-Sadiq (AS) said, ‘Sorrows are the ailments of the hearts just as illnesses are the ailments of the body.’[al-Daàwat, p. 118, no. 276]

مايور ثالحزن

The Causes of Sorrow

. من نظر إىل ما يف أيدي الناسه طال حزنه ، ودام أسفه ( : صلي الل عليهه و آلههه ) ـ رسول الله 5

5- The Prophet (SAWA) said, ‘Whoever looks at what other people possess, his sorrow endures and his regret is continuous.’[Aàlam al-Din, no. 294]

. رب شهوةه ساعة تورهث حزنا طويال ( : صلي الل عليهه و آلههه )ـ رسول الله 6

6- The Prophet (SAWA) said, ‘Many a desire lasting but an hour brings about enduring sorrow.’[Amali al-Tusi, p. 533, no. 1162]

ب على من ال يقدهر أن يضره ، طال حزنه وعذب نـفسه ( : عليهه السالم )م علي ـ اإلما7 . من غضه

7- Imam Ali (AS) said, ‘He who is angry with somebody whom he cannot hurt, his sorrow endures and he inflicts pain on his own soul.’[Tuhaf al-Ùqoul, no. 99]

ده؟ نـفس دائم، وقلب هائم، وحزن الزهم ( : عليهه السالم )ـ اإلمام علي 8 . ما رأيت ظالهما أشبه مبظلوم من الاسه

8- Imam Ali (AS) said, ‘I have not seen a wrong-doer resemble a wronged person more than the jealous one: he has an exhausted spirit, a wandering heart, and an inherent sorrow.’[Bihar al-Anwar, v. 76, p. 256, no. 29]

. من قصر يف العمله ابـتلي بالم ( : عليهه السالم )ـ اإلمام علي 9

9- Imam Ali (AS) said, ‘He who is negligent in his work is afflicted with anxiety.’[Nahj al-Balagha, Saying 127]

.إياك واجلزع ؛ فإنه يـقطع األمل ، ويضعهف العمل ، ويورهث الم ( : عليهه السالم )ـ اإلمام علي 11

10- Imam Ali (AS) said, ‘Beware of apprehension, for it kills hope, weakens action, and brings about worry.’[Daàim al-Islam, v. 1, p. 223]

مايطردالحزن

That Which Exterminates Sorrow

ـ حبكمههه وفضلهه ـ جعل الروح والفرح يف اليقنيه والرضا ، وجعل الم والزن يف الشك إن الله( : صلي الل عليهه و آلههه ) ـ رسول الله 11 . والسخطه

11- The Prophet (SAWA) said, ‘Truly Allah, out of His wisdom and grace, placed bliss and happiness in conviction and contentment, and placed worry and sorrow in doubt and discontentment.’[Tuhaf al-Ùqoul, no. 6]

أيها الناس ، هذهه دار تـرح ال دار فـرح ، ودار التهواء ال دار استهواء ، فمن عرفها ل يـفرح لهرجاء ، ( : صلي الل عليهه و آلههه )ـ رسول الله 12 . ول يزن لهشقاء

12- The Prophet (SAWA) said, ‘O people! This is the house of pain and not the house of joy, and the house of writhing [in pain] not the house of repose. So he who knows it will neither rejoice for ease and nor will he grieve for misfortune.’[Aàlam al-Din, no. 294]

فاء مهن تهسعة وتهسعني داء ، أدناها الم « ال حول وال قـوة إال بالله»: قول ( : آلههه صلي الل عليهه و )ـ رسول الله 13 . فيهه شه

13- The Prophet (SAWA) said, ‘There is remedy in the statement “There is no might or power save in Allah” (La Hawla wa la quwwata illa billah) for ninety-nine ailments, the least of them being anxiety.’[Qurb al-Isnad, p. 76, no. 244]

، ( الم عليهه الس )كانتهفاعي بكهتاب كتبه علي بن أيب طالب ( صلي الل عليهه و آلههه ) ما انـتـفعت بكالم بعد رسوله الله: ـ عن ابنه عباس 14رء يسوؤه فوت ما ل يكن لهيدرهكه ، ويسره درك ما ل يكن لهيفوته ، فليكن سرو : فإنه كتب إيل

رتهك ، أما بعد فإن امل رك مبا نهلت مهن آخه

تكن بهه فرهحا ، وما فاتك مهنها فال تأس عليهه حزنا، وليكن هك فيما بعد وليكن أسفك على ما فاتك مهنها ، وما نهلت مهن دنياك فال وته

. والسالم . امل

14- Ibn `Abbas narrated, ‘I have not profited by any speech after the Messenger of Allah (SAWA) more than by a letter written by Ali b. Abi Talib (AS). He wrote to me, saying, “But now, indeed man grieves for having missed that which he would not have attained anyway, and is overjoyed at attaining that which he would not have missed anyway. So, let your happiness be for what you attain for your Hereafter, and let your regret be for what you miss of it. Do not be happy for what you attain for this world, nor regret sorrowfully what you miss from it, and let your concern be for what comes after death, and peace be with you.”’[Matalib al-Sa’ul, p. 55]

. نهعم طارهد المومه اليقني ( : عليهه السالم )ـ اإلمام علي 15

15- Imam Ali (AS) said, ‘What an excellent repellent of worries conviction is.’[Bihar al-Anwar, v. 77, p. 211, no. 1]

. غسل الثيابه يذههب الم والزن ( : عليهه السالم )ـ اإلمام علي 16

16- Imam Ali (AS) said, ‘Washing clothes takes away worry and sorrow.’[al-Khisal, p. 612, no. 10]

!وقدر ، فالزن لهماذا؟ إن كان كل شيء بقضاء ( : عليهه السالم )ـ اإلمام الصادق 17

17- Imam al-Sadiq (AS) said, ‘If everything is determined by fate and destiny, then wherefore the sorrow?!’[Amali al-Saduq, p. 16, no. 5]

.الغم ، فأمره بأكله العهنبه شكا نيب مهن األنبياءه إىل الله( : عليهه السالم )ـ اإلمام الصادق 18

18- Imam al-Sadiq (AS) said, ‘One of the prophets complained of his grief to Allah. So he commanded him to eat grapes.’[al-Mahasin, v. 2, p. 362, no. 2262]

ل رأسه من وجد ها ( : عليهه السالم )ـ اإلمام الصادق 19 . وال يدري ما هو فليـغسه

19- Imam al-Sadiq (AS) said, ‘He who finds himself sorrowful for no reason should wash his head.’[al-Da`awat, p. 120, no. 284]

م نغير سببيعرف والفرح ع لةالحزن

The Reason for Sorrow and Joy for an Unknown Cause

، إن جعهلت فهداك يابن رسوله الله: ومعي رجل مهن أصحابهنا ، فقلت له ( عليهه السالم ) دخلت على أيب عبده الله: ـ عن أيب بصري 21نا؛ ألنا إذا دخل علينا إن ( : عليهه السالم ) ألغتم وأحزن مهن غريه أن أعرهف لهذلك سببا، فقال أبو عبده الله ل إليكم مه ذلك الزن والفرح يصه

ال عليكم ، أل نا وإياكم مهن نوره الله . عزوجل حزن أو سرور كان ذلك داخه

20- Abu Basir narrated, ‘I once went to visit Abu Àbdillah [al-Sadiq] (AS) along with one of our companions. I said to him, ‘O son of the Prophet! Could I but sacrifice myself for you. I grieve and become sorrowful without knowing the cause of that.’ So Abu Àbdillah (AS) replied, ‘Truly that sorrow and joy reaches you from us, for when sorrow or joy comes to us it comes to you too, for indeed we and you are all from the Light of Allah, Mighty and Exalted.’[Àlal al-Shara’ià, p. 93, no. 2]

21 إذا أصابه ذلك فليـعلم أن أخاه مغموم ، : عنه الرجله يصبهح مغموما ال يدري سبب غمهه ، فقال ( عليهه السالم )ـ روي أنه سئل العالهب الفرح ، فبالله . اإلخوانه نستعني على حقوقه وكذلك إذا أصبح فـرحان لغريه سبب يوجه

21- It is narrated in Bihar al-Anwar that the scholar [al-Sadiq] (AS) was once asked about why a man may wake up in the morning feeling sad without knowing the reason for his sorrow. He said, ‘If that happens to him then he should know that his brother is in sorrow, and similarly if he wakes up happy without a specific reason for that joy. And Allah’s help do we seek with regard to the rights of the brothers.’[Bihar al-Anwar, v. 74, p. 227, no. 20]

الحزنالممدوح

Praiseworthy Sorrow

. عزوجل على مهثله طوله الزنه ما عبهد الله( : صلي الل عليهه و آلههه ) ـ رسول الله 22

22- The Prophet (SAWA) said, ‘Allah, Mighty and Exalted, is worshipped through nothing like continuous sorrow.’[Makarim al-Akhlaq, v. 2, p. 367]

. يهب كل قلب حزين إن الله( : عليهه السالم )ـ اإلمام زين العابدين 23

23- Imam Zayn al-Àbidin (AS) said, ‘Truly Allah loves every sorrowful heart.’[al-Kafi, v. 2, p. 99, no. 30]

.إن املؤمن ميسي حزينا ويصبهح حزينا، وال يصلح له إال ذلك ( : عليهه السالم )يف كهتابه علي قـرأت ( : عليهه السالم )ـ اإلمام الباقر 24

24- Imam al-Sadiq (AS) said, ‘The believer wakes up in the morning sorrowful and sleeps at night sorrowful, and nothing suits him but that.’[al-Daàwat, p. 287, no. 18]

غتم لظلمهنا تسبيح ، وهه ألمرهنا عهبادة ( : عليهه السالم )ـ اإلمام الصادق 25همومه لنا امل

.نـفس امل

25- Imam al-Sadiq (AS) said, ‘The breath of one who is saddened on our account and is grieved for the oppression done unto us is glorification, and his grief for our cause is worship.’[al-Kafi, v. 2, p. 226, no. 16]

Sincerity

SINCERITY الص خ

اإلخالص

Sincerity

. اإلخالص غاية الدينه ( : عليهه السالم )ـ اإلمام علي 1

1– Imam Ali (AS) said, ‘Sincerity is the peak of religion.’[Ghurar al-Hikam, no. 727]

قربني ( : عليهه السالم )ـ اإلمام علي 2 . اإلخالص عهبادة امل

2– Imam Ali (AS) said, ‘Sincerity is the worship of those brought near [to Allah].’[Ghurar al-Hikam, no. 667]

. اإلخالص مهالك العهبادةه ( : عليهه السالم )ـ اإلمام علي 3

3– Imam Ali (AS) said, ‘Sincerity is the criterion for worship.’[Ghurar al-Hikam, no. 859]

. اإلخالص أعلى اإلميانه ( : عليهه السالم )ـ اإلمام علي 4

4– Imam Ali (AS) said, ‘Sincerity is the summit of faith.’[Ghurar al-Hikam, no. 860]

. يف اإلخالصه يكون اخلالص ( : عليهه السالم )ـ اإلمام علي 5

5– Imam Ali (AS) said, ‘Salvation is found in sincerity.’[Tanbih al-Khawatir, v. 2, p. 118]

. عمله وعهلمه ، وحبه وبـغضه ، وأخذه وتـركه ، وكالمه وصمته ، وفهعله وقوله طوىب لهمن أخلص لله( : عليهه السالم )ـ اإلمام علي 6

6– Imam Ali (AS) said, ‘Blessed is he whose knowledge and practice, love and hate, acceptance and refusal, speech and silence, and words and actions are sincerely for the sake of Allah.’[Tuhaf al-`Uqoul, no. 100]

صعوبةاإلخالص

The Difficulty of Sincerity

، وتليص النـيةه عنه الفساده أشد على العامهلهني مهن طوله اجلههاده ( : عليهه السالم )ـ اإلمام علي 7 . تصفهية العمله أشد مهن العمله

7– Imam Ali (AS) said, ‘Perfecting an action is more difficult than [performing] the action itself, and purifying an intention from corruption is tougher for the striving ones than engaging in lengthy jihad.’[Bihar al-Anwar, v. 77, p. 288, no. 1]

. اإلبقاء على العمله حىت يلص أشد مهن العمله ( : عليهه السالم )ـ اإلمام الصادق 8

8– Imam al-Sadiq (AS) said, ‘Persevering with an action until its end is harder than [performing] the action itself.’[al-Kafi, v. 2, p. 16, no. 4]

معاإلخالص نالعمل م ك فايةالقليل

The Sufficiency of Few Actions Coupled with Sincerity

. يا موسى ، ما اريد بهه وجهي فكثري قليله ، وما اريد بهه غريي فقليل كثريه ( : عليهه السالم )تبارك وتعاىل موسى ـ فيما ناجى الله9

9– It is narrated in al-Kafi that Allah – Blessed and most High – addressed Prophet Moses (AS) in intimate conversation saying, ‘O Moses, whatever is done for My sake, a little of it is a lot and whatever is done for the sake of others, a lot of it is little.’[al-Kafi, v. 8, p. 46, no. 8]

. أخلهص قلبك يكفهك القليل مهن العمله ( : صلي الل عليهه و آلههه ) ـ رسول الله 11

10– The Prophet (SAWA) said, ‘Purify your heart and few actions will suffice you.’[Bihar al-Anwar, v. 73, p. 175, no. 15]

المخل ص

The Sincere One

خلهصون على خطر ( : صلي الل عليهه و آلههه ) ـ رسول الله 11خلهصني، وامل

. العلماء كلهم هلكى إال العامهلني ، والعامهلون كلهم هلكى إال امل

11– The Prophet (SAWA) said, ‘The men of knowledge will all be ruined except those who acted [upon their knowledge], and those who act will all be ruined except for the sincere ones from among them, and the sincere ones are significant indeed.’[Tanbih al-Khawatir, v. 2, p. 118]

فضله بن صاحل 12رهه ، فعاملهم خبالهص مهن بهرهه ، فهم إن لله( : يهه السالم عل )قال اإلمام الصادق : ـ عن امل عهبادا عاملوه خبالهص مهن سه

ر ما أسروا إليهه أجلهم : ذلك؟ فقال يا موالي ، وله : فقلت . الذين تر صحفهم يوم القهيامةه فـرغا ، وإذا وقفوا بني يديهه تعاىل مألها مهن سه . أن تطلهع الفظة على ما بينه وبينـهم

12– Imam al-Sadiq (AS) said to Mufadhaal b. Salih, ‘Verily Allah has servants who sincerely engage in transaction with Him in secrecy, so Allah gives them from His pure reward and goodness, for they are the ones who will come on

the Day of Resurrection with their book of deeds empty, and when they stand in front of Allah, their books will be filled with the secrets that they had with Him’. [Mufadhal narrates], I asked, ‘O my master, why will their books be empty?’ The Imam replied, ‘Allah holds them in such high regard that He does not even want the guardian angels to be aware of what is between Him and them.’[Ùddat al-Daài, p. 194]

خلهص الذي ال يسأل الناس شيئا حىت : عن تفسريه اإلخالصه ـ ( صلي الل عليهه و آلههه )ـ لما سأله النيب ( عليهه السالم )ـ عن جربئيل 13امل

ي، و إذا بقهي عهنده شيء أعطاه يفه الله خلوق فـقد أقـر لله، فإن من ل ي يهد، و إذا وجد رضهي سأله امل عزوجل بالعبودهيةه ، و إذا وجد فرضه

، و إذا أعطى لله راض ، والله فهو عنه الله . عزوجل فهو على حد الثـقةه بربهه عزوجل تبارك وتعاىل عنه راض

13– The archangel Gabriel (AS), when he was asked by the Prophet (SAWA) about the meaning of sincerity, replied, ‘The sincere one is he who does ask the people anything until he himself finds it, and when he finds it he is pleased. Whenever he has a remainder of a thing, he gives it to others, because if a person does not ask anything from creation, he has established that his servitude is solely for Allah, Mighty and Exalted, and if he finds and he is pleased then he is pleased with Allah and Allah – Blessed and most High – is pleased with him, and if he gives for the sake of Allah then he has reached the station of reliance on his Lord, Mighty and Exalted.’[Nur al-Thaqalayn, v. 3, p. 15, no. 50]

األعمال فيقبول دوراإلخالص

The Role of Sincerity in the Acceptance of Actions

. خالهصا ؛ أل نه ال يـقبل مهن عهبادههه األعمال إال ما كان خالهصا إذا عمهلت عمال فاعمل لله( : صلي الل عليهه و آلههه ) ـ رسول الله 14

14– The Prophet (SAWA) said, ‘If you perform an action, do it sincerely for the sake of Allah because He only accepts from His servants those actions that have been performed sincerely.’[Bihar al-Anwar, v. 77, p. 103, no. 1]

بـله، إال ما كان يل خالهصا أنا خري شريك ، من أشرك يبه يف عم : تبارك وتعاىل قال الله( : عليهه السالم )ـ اإلمام الصادق 15 . لههه لن أقـ

15– Imam al-Sadiq (AS) said, ‘Allah – most High –has said, ‘I am the best partner, so whoever associates a partner with Me in his actions I will never accept them, except those actions that have been performed [sincerely for Me].’[Mustadrak al-Wasail, v. 1, p. 203, no. 1]

الدينالخال ص

The Pure Religion

حارهمه تام اإلخالصه اجتهناب ( : صلي الل عليهه و آلههه ) ـ رسول الله 16 . امل

16– The Prophet (SAWA) said, ‘Complete sincerity is abstaining from the prohibited things.’[Kanz al-Ùmmal, no. 44399]

زه « ال إله إال الله»: من قال ( : عليهه السالم )ـ اإلمام الصادق 17 . عما حرم الله« ال إله إال الله»ملهصا دخل اجلنة ، و إخالصه أن يجه

17– Imam al-Sadiq (AS) said. ‘Whoever sincerely says “There is no god but Allah” will enter Paradise and his sincerity should be such that his testimony of “There is no god but Allah” becomes a barrier for him against whatever Allah has forbidden.’[Bihar al-Anwar, v. 8, p. 359, no. 24]

حقيقةاإلخالص

The Reality of Sincerity

إن لهكل حق حقيقة ، وما بلغ عبد حقيقة اإلخالصه حىت ال يهب أن يمد على شيء مهن عمل ( : صلي الل عليهه و آلههه ) ـ رسول الله 18 . لله

18– The Prophet (SAWA) said, ‘Verily for every essential truth is a reality and a servant has not reached the reality of sincerity until he dislikes to be praised [by others] for any act that he does for the sake of Allah.’[Bihar al-Anwar, v. 72, p. 304, no. 51]

. العهبادة اخلالهصة أن ال يرجو الرجل إال ربه ، وال ياف إال ذنـبه ( : عليهه السالم )ـ اإلمام علي 19

19– Imam Ali (AS) said, ‘Pure worship is that a man does not hope for anything except his Lord and does not fear anything except [the outcome of] his sin.’[Ghurar al-Hikam, no. 2128]

.عزوجل الذي ال تريد أن يمدك عليهه أحد إال الله: العمل اخلالهص ( : عليهه السالم )ـ اإلمام الصادق 21

20– Imam al-Sadiq (AS) said, ‘The pure action [done out of sincerity], is that which the servant does not wish to be praised for by anyone except Allah – Mighty and Exalted.’[al-Kafi, v. 2, p. 16, no. 4]

مايور ثاإلخالص

What Brings About Sincerity

. سبب اإلخالصه اليقني ( : عليهه السالم )ـ اإلمام علي 21

21– Imam Ali (AS) said, ‘The [root] cause of sincerity is conviction.’[Ghurar al-Hikam, no. 5538]

. ثرة العهلمه إخالص العمله ( : عليهه السالم )ـ اإلمام علي 22

22– Imam Ali (AS) said, ‘The fruit of knowledge is sincerity of action.’[Ghurar al-Hikam, no. 4642]

. قـلله اآلمال تلص لك األعمال ( : عليهه السالم )ـ اإلمام علي 23

23– Imam Ali (AS) said, ‘Reduce your expectations and your actions will become sincere.’[Ghurar al-Hikam, no. 6793]

ا يف أيدي الناسه ( : عليهه السالم )ـ اإلمام علي 24 . أصل اإلخالصه اليأس مه

24– Imam Ali (AS) said, ‘The root of sincerity is despairing of obtaining what is in the hands of men.’[Ghurar al-Hikam, no. 3088]

آثاراإلخالص

The Effects of Sincerity

. عزوجل أربعني صباحا إال جرت ينابهيع الهكمةه مهن قلبههه على لهسانههه ما أخلص عبد لله( : صلي الل عليهه و آلههه )ـ رسول الله 25

25– The Prophet (SAWA) said, ‘No sooner does a servant spend his mornings in a state of sincere devotion for forty days than the springs of wisdom will flow from his heart onto his tongue.’[`Uyoun Akhbar al-Ridha (AS), v. 2, p. 69, no. 321]

ال أطلهع على قلبه عبد فأعلم مهنه حب اإلخالصه لهطاعيت لهوجهي وابتهغاء : عزوجل ل اللهقا( : صلي الل عليهه و آلههه ) ـ رسول الله 26 . مرضايت إال توليت تقوميه وسياسته

26–The Prophet (SAWA) said, ‘Allah said, ‘No sooner do I look into a servant’s heart and find that he has sincere love for My sole obedience and he seeks My pleasure than I take charge of his plans and affairs.’[Bihar al-Anwar, v. 85, p. 136, no. 16]

نهيةه ( : عليهه السالم )ـ اإلمام علي 27 . من أخلص النـية تـنـزه عنه الد

27– Imam Ali (AS) said, ‘The one who purifies his intention distances himself from base qualities.’[Ghurar al-Hikam, no. 8447]

مهنه كل شيء ، حىت الله أخاف إذا كان ملهصا لله. إن املؤمن ليخشع له كل شيء ويهابه كل شيء ( : عليهه السالم )ـ اإلمام الصادق 28باعها وطري السماءه . هوام األرضه وسه

28– Imam al-Sadiq (AS) said, ‘Verily everything is humbled and awed before the believer’, and then he said, ‘If he is sincere for Allah, Allah will make everything fear him including the wild and poisonous animals of the land and the birds of the sky.’[Bihar al-Anwar, v. 70, p. 238, no. 21]

Truthfulness

TRUTHFULNESS

الص دق

Truthfulness

؛ فإنه باب مهن أبوابه اجلنةه (: صلي الل عليهه و آلههه ) ـ رسول الله 1 . عليكم بالصدقه

1– The Prophet (SAWA) said, ‘Truthfulness is incumbent upon you, for verily it is one of the doors of Paradise.’[Tarikh Baghdad, p. 11, no. 82]

نطهقه عنه الوضعه اإللي (: عليهه السالم )اإلمام علي ـ2نطهقه للوضعه اإللي ، الكهذب زوال امل

. الصدق مطابـقة امل

2– Imam Ali (AS) said, ‘Truthfulness is the congruity of logic with divine convention, whereas lying removes logic from divine convention.’[Ghurar al-Hikam, nos. 1552-1553]

. الصدق لهسان الق (: عليهه السالم )ـ اإلمام علي 3

3– Imam Ali (AS) said, ‘Truthfulness is the tongue of the Real.’[Ibid. no. 275]

نته (: عليهه السالم )ـ اإلمام علي 4 فته ، الكهذب يردهيك وإن أمه يك وإن خه . الصدق ينجه

4– Imam Ali (AS) said, ‘Truthfulness saves you even though you fear it whereas lying ruins you even though you feel safe from it.’[Ibid. nos. 1118-1119]

. الصدق صالح كل شيء ، الكهذب فساد كل شيء (: عليهه السالم )ـ اإلمام علي 5

5– Imam Ali (AS) said, ‘Truthfulness is the goodness of everything whereas lying corrupts everything.’[Ibid. nos. 1115-1116]

يانة (: عليهه السالم )ـ اإلمام علي 6 . الصدق أمانة ، الكهذب خه

6– Imam Ali (AS) said, ‘Truthfulness is a trust whereas lying is deception.’[Ibid. no. 15]

دقه على قدره مروءتههه (: عليهه السالم )ـ اإلمام علي 7 تههه ، وصه . قدر الرجله على قدره هه

7– Imam Ali (AS) said, ‘The worth of a man is measured by the extent of his ambition, and his truthfulness is measured by his integrity.’[Nahj al-Balagha, Saying 47]

. اإلميان أن تؤثهر الصدق حيث يضرك، على الكهذبه حيث ينفعك (: عليهه السالم )ـ اإلمام علي 8

8– Imam Ali (AS) said, ‘Faith is to prefer to tell the truth, even if it be to your detriment, over lying even though it be to your benefit.’[Ibid. Saying 458]

. تـعلموا الصدق قبل الديثه (: عليهه السالم )ـ اإلمام الباقر 9

9– Imam al-Sadiq (AS) said, ‘Learn to tell the truth before you learn to speak.’[al-Kafi, v. 2, p. 104, no. 4]

. الصدق عهز (: عليهه السالم )ق ـ اإلمام الصاد11

10– Imam al-Sadiq (AS) said, ‘Truthfulness is an honour.’[Bihar al-Anwar, v. 78, p. 269, no. 109]

. من صدق لهسانه زكا عمله (: عليهه السالم )ـ اإلمام الصادق 11

11– Imam al-Sadiq (AS) said, ‘He whose tongue tells the truth is pure of action.’[al-Kafi, v. 2, p. 104, no. 3]

الصادق

The Truthful One

. الصادهق على شفا منجاة وكرامة ، والكاذهب على شرفه مهواة ومهانة (: عليهه السالم )ـ اإلمام علي 12

12– Imam Ali (AS) said, ‘The truthful one is at the height of salvation and dignity, whereas the liar is on the brink of ignominy and degradation.’[Nahj al-Balagha, Sermon 86]

يامهههم ؛ فإن الرجل رمبا لهج بهالصالةه والصومه حىت لو تـركه استوحش ، ولكنه (: عليهه السالم )ـ اإلمام الصادق 13 ال تغتـروا بهصالتههم وال بهصهوهم عهند صهدقه الديثه وأداءه األمانةه . اختربه

13– Imam al-Sadiq (AS) said, ‘Do not be deceived by their [lengthy] prayer or their [Abundant] fasting, for verily it may be that a man becomes so attached to his prayer and his fasting that were he to stop doing them, he would be greatly disturbed. Rather test these people through the truth in their speech and their prompt return of goods entrusted in their care.’[al-Kafi, v. 2, p. 104, no. 4]

دقه قائله، وخري مهن اخلريه فاعهله (: عليهه السالم )ـ اإلمام الصادق 14 . أحسن مهن الصه

14– Imam Ali (AS) said, ‘Better than the truth itself is the one who tells it, and better than the good deed itself is the one who performs it.’[Amali al-Tusi, p. 223, no. 385]

أصدقاألقوال

The Most Truthful of Sayings

. شهادة أن ال إله إال الله : ـ لما سئل عن أصدقه األقواله ـ( عليهه السالم )ـ اإلمام علي 15

15– Imam Ali (AS), when he was asked about the most truthful saying, replied, ‘The testimony that there is no god but Allah.’[Bihar al-Anwar, v. 77, p378, no. 1]

قاله مانطق بهه لهسان الاله (: عليهه السالم )ـ اإلمام علي 16 . أصدق امل

16– Imam Ali (AS) said, ‘The most truthful of sayings is that which the tongue

of the present utters.’[Ghurar al-Hikam, no. 3302]

Thinking

THINKING

التـفكر

Thinking

ر يدعو إىل الربه والعمله بهه (: عليهه السالم )ـ اإلمام علي 1 . التفك

1– Imam Ali (AS) said, ‘Thinking instigates goodness and action upon it.’[al-Kafi, v. 2, p. 55, no. 5]

. من تـفكر أبصر (: عليهه السالم )ـ اإلمام علي 2

2– Imam Ali (AS) said, ‘He who thinks perceives.’[Nahj al-Balagha, Letter 31]

م ما ل يكن يفه (: عليهه السالم )ـ اإلمام علي 3 . م من أكثـر الفهكر فيما تـعلم أتقن عهلمه، وفهه

3– Imam Ali (AS) said, ‘Whoever increases his thinking in whatever he learns, his knowledge will become proficient, and he will come to understand whatever he did not understand before.’[Ghurar al-Hikam, no. 8917]

. ال عهلم كالتفكره (: عليهه السالم )ـ اإلمام علي 4

4– Imam Ali (AS) said, ‘There is no knowledge like thinking.’[Nahj al-Balagha, Saying 113]

. الفهكر مهرآة صافهية (: عليهه السالم )ـ اإلمام علي 5

5– Imam Ali (AS) said, ‘Thinking is a transparent mirror.’[Nahj al-Balagha, Saying 5]

. التفكر حياة قلبه البصريه (: عليهه السالم )ـ اإلمام السن 6

6– Imam Hasan (AS) said, ‘Thinking is the life of the heart of the cognizant.’[Bihar al-Anwar, v. 78, p. 115, no. 11]

. وإدامةه التـفكره ؛ فإن التـفكر أبو كل خري وامه اوصيكم بتقوى الله(: عليهه السالم )ـ اإلمام السن 7

7– Imam Hasan (AS) said, ‘I advise you with Godwariness and continuous thinking, for thinking is the father and mother of all good.’[Tanbih al-Khawatir,

v. 1, p. 52]

. الفهكرة مهرآة السناته وكفارة السيئاته (: عليهه السالم )ـ اإلمام الصادق 8

8– Imam al-Sadiq (AS) said, ‘A thought is the mirror of merits and the penance for vices.’[Bihar al-Anwar, v. 71, p. 327, no. 22]

كالتـفكر الع بادة

There Is No Worship like Thinking

ية عن الناسه : ـ ام أيب ذر ـ وقد سئلت عن عهبادةه أيب ذر ـ9 . كان ناره أجع يتفكر يف ناحه

9– The mother of Abu Dharr when asked about the worship of Abu Dharr, said, ‘He spent his whole day thinking in a place far away from people.’[Tanbih al-Khawatir, v. 1, p. 250]

. ويف قدرتههه أفضل العهبادةه إدمان التفكره يف الله(: عليهه السالم )ـ اإلمام الصادق 11

10– Imam al-Sadiq (AS) said, ‘The best of worship is perpetually thinking about Allah and His power.’[al-Kafi, v. 2, p. 55, no. 3]

ا يـتذكر اولوا األلبابه »تـفكر ساعة خري مهن عهبادةه سنة (: عليهه السالم )صادق ـ اإلمام ال11 . «إن

11– Imam al-Sadiq (AS) said, ‘Thinking for an hour is better than worshipping for a year, for “Only those who possess intellect take admonition”[ Quran 39:9].’[Bihar al-Anwar, v. 71, p. 327, no. 22]

مايصف يالف كر

That Which Purifies Thought

. من قل أكله صفا فهكره (: عليهه السالم )ـ اإلمام علي 12

12– Imam Ali (AS) said, ‘Whoever eats less, their thought will be more purified.’[Ghurar al-Hikam, no. 8462]

بع؟(: عليهه السالم )ـ اإلمام علي 13 ! كيف تصفو فهكرة من يستدمي الش

13– Imam Ali (AS) said, ‘How can one’s thought be purified if they are constantly full.’[Ghurar al-Hikam, no. 6975]

عنه التـفكرالمنه ي

Prohibited Thinking

. الفهكر يف غريه الهكمةه هوس (: عليهه السالم )ـ اإلمام علي 14

14– Imam Ali (AS) said, ‘Thinking outside [the bounds] of wisdom is fantasy.’[Ghurar al-Hikam, no. 1278]

عاصي دعته إليها(: عليهه السالم )ـ اإلمام علي 15 . من كثـر فهكره يف امل

15– Imam Ali (AS) said, ‘Whoever thinks much about sins, will be prompted to commit them.’[Ghurar al-Hikam, no. 8561]

. أبلس من تـفكر يف ذاته الله(: عليهه السالم )ـ اإلمام علي 16

16– Imam Ali (AS) said, ‘Whoever thinks about the Grandeur of Allah will fail.’[Ghurar al-Hikam, no. 9207]

Insight

INSIGHT

Insight

ا األعمى من تـعمى بصريته (: صلي الل عليهه و آلههه ) ـ رسول الله 1 . ليس األعمى من يـعمى بصره، إن

1- The Prophet (SAWA) said, ‘The blind is not someone who has lost his eyesight, but the one who has lost his insight.’[Kanz al-`Ummal, no. 1220]

. نظر البصره ال يدي إذا عمهيته البصرية (: عليهه السالم )ـ اإلمام علي 2

2- Imam Ali (AS) said, ‘Eyesight is useless if the insight goes blind.’[Ghurar al-Hikam, no. 9972]

حا يـتجنب فيهه الصرع (: عليهه السالم )ـ اإلمام علي 3 ة يف فإنا البصري من سهع فتـفكر، ونظر فأبصر، وانـتفع بالعهربه، ث سلك جددا واضههاوهي

. امل

3- Imam Ali (AS) said, ‘Indeed, the insightful one is he who listens and contemplates, looks and sees, derives benefit from lessons, then he takes a clear path on which he avoids the falls into abysses.’[Sharhe Nahj al-Balagha li Ibn Abi al-Hadid, v. 9. p. 158]

عايـنةه مع اإلبصاره ؛ فقد تكذهب العيون أهلها، وال يـغش العقل منه استـنصحه (: عليهه السالم )اإلمام علي -4 . ليسته الروهية كامل

4- Imam Ali (AS) said, ‘Vision is not dependent on the eyes, for the eyes may often belie their owners, yet the mind never deceives a man seeking its counsel.’[Ibid. v. 19, p. 173]

. فـقد البصره أهون مهن فهقدانه البصريةه (: عليهه السالم )ـ اإلمام علي 5

5- Imam Ali (AS) said, ‘Losing one’s eyesight is easier than losing one’s insight.’[Ghurar al-Hikam, no. 6536]

. أبصر الناسه من أبصر عيوبه وأقـلع عن ذنوبههه (: عليهه السالم )ـ اإلمام علي 6

6- Imam Ali (AS) said, ‘The most insightful person is he who sees his own flaws and refrains from sins as a result.’[Ibid. no. 3061]

Prayer

THE PRAYER ال

فضلالصالة

The Prayer

. لهكل شيء وجه، ووجه دهينهكم الصالة (: صلي الل عليهه و آلههه ) ـ رسول الله 1

1– The Prophet (SAWA) said, ‘Everything has a face, and the face of your religion is the prayer.’[Da`aim al-Islam, v. 1, p. 133]

جل ثناؤه قـرة عينه يف الصالةه، وحبب إيل الصـالة كما حبب إىل اجلائعه الطعام، وإىل جعل الله(: صلي الل عليهه و آلههه )ـ رسول الله 2 . اجلائع إذا أكل شبهع، وإن الظمآن إذا شرهب روهي، وأنا ال أشبع مهن الصالةه الظمآنه املاء، وإن

2– The Prophet (SAWA) said, ‘Allah, Exalted be His praise, has made prayer the light of my eyes, and has made prayer as beloved to me as food is to a hungry man, and water to a thirsty man. The hungry man, however, is satiated when he eats, and the thirsty man is quenched when he drinks, but I can never be sated by my prayer.’[Makarim al-Akhlaq, v. 2, p. 366]

. الصالة تستنزهل الرحة (: عليهه السالم )ـ اإلمام علي 3

3– Imam Ali (AS) said, ‘Prayer elicits the descent of divine mercy.’[Ghurar al-Hikam, no. 2214]

ال يؤثهر على الصالةه عشاء وال غريه، وكان إذا دخل وقتها كأنه ال ( آلههه صلي الل عليهه و ) كان رسول الله(: عليهه السالم )ـ اإلمام علي 4يما . يعرهف أهال وال حه

4– Imam Ali (AS) narrated, ‘The Prophet (SAWA) never put anything before his prayer, neither his dinner nor anything else. When the time for prayer would set in, it was as if he knew neither family nor close friend.’[Tanbih al-Khawatir, v. 2, p. 87]

. الصالة قربان كل تقهي (: عليهه السالم )ـ اإلمام علي 5

5– Imam Ali (AS) said, ‘Prayer is the sacrificial offering of every pious one.’[al-Khisal, p. 620, no. 10]

؛ إذا ثـبت العمود يثبت األوتاد واألطناب، وإذا مال (: عليهه السالم )ـ اإلمام الباقر 6 الصالة عمود الدينه، مثـلها كمثله عموده الفسطاطه . العمود وانكسر ل يثبت وتهد وال طنب

6– Imam al-Baqir (AS) said, ‘Prayer is the pillar of religion and its likeness is as the likeness of the pillar of a tent. If the pillar is stably fixed, the pegs and the ropes remain stable, but if the pillar inclines and breaks, neither peg nor rope remains fixed.’[al-Mahasin, v. 1, p. 116, no. 117]

ر وصايا األنبياءه أحب األعماله إىل الله(: عليهه السالم )ـ اإلمام الصادق 7 . عزوجل الصالة، وهي آخه

7– Imam al-Sadiq (AS) said, ‘The most beloved of all acts to Allah, Mighty and Exalted, is the prayer, and it is the legacy of the prophets.’[al-Faqih, v. 1, p. 210, no. 638]

عرهفةه أفضل مهن هذههه الصال: ـ ـ لما سئل عن أفضله األعماله وأحبها إىل الله( عليهه السالم )ـ اإلمام الصادق 8ةه، أال ترى ما أعلم شيئا بعد امل

! ؟«وأوصانه بهالصالةه »: أن العبد الصالهح عيسى بن مرمي قال

8– Imam al-Sadiq (AS) when asked about the best and most beloved deed to Allah, replied, ‘I do not know anything after true knowledge [of Allah] to be better than this prayer. Do you not see that the righteous servant Jesus son of Mary even said, “…and he has enjoined me to [establish] the prayer…”[ al-Kafi, v. 3, p. 264, no. 1]

آثارالصالة

The Effects of the Prayer

نكره ل يزدد مهن الله(: صلي الل عليهه و آلههه ) ـ رسول الله 9 . إال بعدا من ل تنهه صالته عنه الفحشاءه وامل

9– The Prophet (SAWA) said, ‘He whose prayer does not prevent him from indecencies and wrong only gets further and further away from Allah.’[Kanz al-`Ummal, no. 20083]

ش ـ( صلي الل عليهه و آلههه ) ـ رسوله الله11 . إن صالته تنهاه يوما ما، فلم يلبث أن تاب : ـ يف رجل يصلي معه ويرتكهب الفواحه

10– The Prophet (SAWA) said with regards to a man who prays in spite of committing sins, ‘Verily his prayer will prevent him [from them] some day or other, and then he will soon repent.’ [Bihar al-Anwar, v. 82, p. 198]

إن عمود الدينه الصالة، وههي أول ما ينظر فيهه مهن عمله ابنه آدم، فإن صحت نظهر يف عملههه، وإن (: صلي الل عليهه و آلههه )ـ رسوله الله 11ح ل ينظر يف بقهيةه عملههه . ل تصه

11– The Prophet (SAWA) said, ‘Verily the pillar of religion is the prayer. It is the first thing to be considered from amongst the deeds of man, so if his prayer is valid, the rest of his deeds will be considered, and if his prayer is void, then the rest of his deeds will not be taken into consideration.’[Ibid. p. 227, no. 54]

قها غفهر له (: عليهه السالم )ـ اإلمام علي 12 . من أتى الصالة عارهفا حبه

12– Imam Ali (AS) said, ‘Whoever performs his prayer with full knowledge of the right due to it is forgiven.’[al-Khisal, p. 628, no. 10]

. الصالة تنزهيها مهن الكهربه فـرض الله(: عليها السالم )ـ فاطمة الزهراء 13

13– Fatima al-Zahra’ (AS) said, ‘Allah made the prayer incumbent in order to eliminate one’s pride.’[Bihar al-Anwar, v. 82, p. 209, no. 19]

واها(: عليهه السالم )مام الباقر ـ اإل14 . إن أول ما ياسب بهه العبد الصالة، فإن قبهلت قبهل ما سه

14– Imam al-Baqir (AS) said, ‘The first thing that the servant will have to account for is his prayer – if accepted, all else will be accepted.’[al-Kafi, v. 3, p. 268, no. 4]

. الصالة تثبهيت لهإلخالصه وتنزهيه عنه الكهربه (: عليهه السالم )ـ اإلمام الباقر 15

15– Imam al-Baqir (AS) said, ‘Prayer reinforces sincerity and eliminates pride.’[Amali al-Tusi, p. 296, no. 582]

لو كان على بابه أحدهكم نر فاغتسل مهنه كل يوم خس مرات هل كان يبقى على جسدههه مهن الدرنه (: عليهه السالم )ـ اإلمام الصادق 16 . نوبههه إال ذنب أخرجه مهن اإلميانه مقيم عليهه شيء ؟ إنا مثل الصالةه مثل النهره الذي ينقهي، كلما صلى صالة كان كفارة لهذ

16– Imam al-Sadiq (AS) said, ‘If there was to be a river outside one’s house into which he bathed five times a day, would there remain any dirt on his body? Similarly the prayer is the river which purifies [one’s soul] – every time one performs a prayer it acts as atonement for one’s sins, except for that sin which takes him and keeps away from his faith.’[Bihar al-Anwar, v. 82, p. 236, no. 66]

فضلالمصل ي

The Virtue of One Who Prays

لهكه يفتح له (: صلي الل عليهه و آلههه ) ـ رسول الله 17لهكه اجلباره، ومن يكثهر قرع بابه امل

. ما دمت يف الصالةه فإنك تقرع باب امل

17– The Prophet (SAWA) said, ‘As long as you are praying, [know that] verily you are knocking at the door of the Almighty King, and the King’s door opens for whoever knocks persistently thereat.’[Makarim al-Akhlaq, v. 2, p. 366, no. 2661]

صلي ما يغشاه مهن جالله الله(: عليهه السالم )ـ اإلمام علي 18 . ما سره أن يرفع رأسه مهن سجودههه لو يعلم امل

18– Imam Ali (AS) said, ‘If the praying one knew about the Sublimity of Allah covering him, he would never wish to raise his head up from prostration.’[al-Khisal, no. 632]

. اليت تغشاه إذا قام الرجل إىل الصالةه أقبل إبليس ينظر إليهه حسدا، لهما يرى مهن رحةه الله(: عليهه السالم )ـ اإلمام علي 19

19– Imam Ali (AS) said, ‘When a man stands to pray, Iblis [Satan] approaches and looks at him jealously because of the mercy of Allah that he can see covering him.’[Ibid. no. 10]

الخشوعف يالصالة

Humbleness in Prayer

. ال صالة لهمن ال يـتخشع يف صالتههه (: صلي الل عليهه و آلههه ) ـ رسول الله 21

20– The Prophet (SAWA) said, ‘The prayer of one who does not humble himself in his prayer does not count.’[al-Firdaws, v. 5, p. 195, no. 7935]

. يقبهل العبد بقلبههه كلهه على ربهه التواضع يف الصالةه، وأن: ـ لما سئل عنه اخلشوعه ـ( صلي الل عليهه و آلههه )ـ رسول الله 21

21– The Prophet (SAWA), when he was asked about humbleness in prayer, said, ‘It is to abase oneself in the prayer, and for the servant to come to his Lord wholeheartedly.’[Daàim al-Islam, v. 1, p. 158]

. تعاىل إذا قام إىل الصالةه تـربد وجهه خوفا مهن الله( صلي الل عليهه و آلههه )ـ كان النيب 22

22– Jaàfar b. Ali al-Qummi narrated, ‘When the Prophet (SAWA) used to stand for prayer, his face would become sullen from fear of Allah, the most High.’[Falah al-Sa’il, no. 161]

. عزوجل خشعت جوارهحه فال يعبث بهشيء لهيخشعه الرجل يف صالتههه؛ فإنه من خشع قلبه لله(: عليهه السالم )ـ اإلمام علي 23

23– Imam Ali (AS) said, ‘Man should be humble in his prayer, for verily he whose heart is humble before Allah, Mighty and Exalted, his limbs will humble themselves too and will not fidget around.’[al-Khisal, no. 628]

رمبا ركع أو سجد فـيـقع الطري عليهه أنه كان إذا دخل الصالة كان كأنه بهناء ثابهت أو عمود قائم ال يـتحرك، وكان ـ عن علي صلوات الله24 . ’إال علي بن أيب طالب وعلي بن السنيه ( صلي الل عليهه و آلههه ) الله عليهه، ول يطهق أحد أن يكهي صالة رسوله

24– It is narrated in Daàa’im al-Islam that when Imam Ali (AS) used to stand for prayer, he would be like a fixed structure or a straight pillar, not moving at all, and sometimes when he would bow or prostrate, [he would be so still that] a bird would perch itself on him. Nobody was ever able to match the prayer of the Prophet (SAWA) apart from Ali b. Abi Talib and Ali b. al-Husayn [i.e. Imam Zayn al-Abidin] (AS).’[Daàim al-Islam, v. 1, p. 159]

يفةه الله( عليهه السالم )ـ كان أمري املؤمنني 25 . تعاىل إذا أخذ يف الوضوءه يـتـغيـر وجهه مهن خه

25– It is narrated in Bihar al-Anwar that when the Commander of the Faithful, Ali (AS) used to start performing his ablution, the colour of his face would change due to the fear of Allah, most High.’[Bihar al-Anwar, v. 70, p. 400, no. 72]

يفةه الله( يها السالم عل )ـ كانت فاطهمة 26 . تعاىل تنهج يف الصالةه مهن خه

26– It is narrated in Bihar al-Anwar that Fatima al-Zahra’ (AS) used to pant in her prayer due to fear of Allah, most High.’[Ibid.]

له، فقيل له يف ذلك، فقال ( عليهه السالم )ـ كان السن 27 حق لهمن وقف بني يدي ذهيالعرشه : إذا تـوضأ تـغيـر لونه، وارتـعدت مفاصهله أن . يصفر لونه وترتعهد مفاصه

27– It is narrated in Bihar al-Anwar that when Imam al-Hasan (AS) used to perform his ablution the colour of his face would change and his joints would tremble. When he was asked about this once, he replied, ‘It is only fitting for one who stands before the Lord of the Throne that his face should change colour and his joints should tremble.’[Bihar al-Anwar, v. 80, p. 346, no. 30]

إن : إذا تـوضأ للصالةه وأخذ يف الدخوله فيها اصفر وجهه وتـغيـر لونه، فقيل له مرة يف ذلك، فقال ( عليهه السالم )ـ كان علي بن السني 28 . ارهيد الوقوف بني يدي ملهك عظهيم

28– It is narrated in Daàa’im al-Islam that when Imam Zayn al-Abidin (AS) used to perform his ablution and prepare to begin his prayer, his face would become pale and change colour. When asked about this, he replied, ‘Verily I am going to stand before the Great King.’[Daàim al-Islam, v. 1, p. 158]

نه شيء إال كان علي بن السنيه صلوات الله(: عليهه السالم )ـ اإلمام الباقر 29 عليههما إذا قام يف الصالةه كأنه ساق شجرة اليـتحرك مه . ماحركه الريح مهنه

29– Imam al-Baqir (AS) narrated, ‘When Ali b. al-Husayn (AS) used to stand in his prayer, he was as straight as a tree trunk, and no part of him moved except for that which the wind caused to move.’[al-Kafi, v. 3, p. 300, no. 4]

يانه شيئا يـريانههه إذا قاما إىل الصالةه تـغيـرت ألوانـهما ح ) ـ كان أبو جعفر وأبوعبدهالله31 . رة ومرة صفرة، وكأنا يناجه

30– Abu Àayyub narrated, ‘When Abu Jaàfar and Abu Àabdillah [i.e. Imam al-Baqir and Imam al-Sadiq (AS)] used to stand to pray, their faces would change colour, sometimes reddening and sometimes paling, and it was as if they were intimately conversing with someone they could see.’[Falah al-Sa’il, p. 161]

الصالة شرائطوموانعقبول

Conditions and Impediments to the Acceptance of the Prayer

. مهنكم إال بهورع لو صليتم حىت تكونوا كاألوتاره، وصمتم حىت تكونوا كالنايا، ل يقبله الله(: صلي الل عليهه و آلههه ) ـ رسول الله 31

31– The Prophet (SAWA) said, ‘If you were to pray so much that you became [as thin as strings], and fasted so much that you [bent over] as arches, Allah would not accept any of it unless it was accompanied by piety.’[Bihar al-Anwar, v. 84, p. 258, no. 56]

نذهرهين، أنذهر قومك ال يدخلوا بيتا مهن بـيويته وألهحد مهن أوحى الله(: صلي الل عليهه و آلههه )ـ رسول الله 32رسلهني، يا أخا امل

إيل أن يا أخا امل

ظلهمة عهبادهي عند أحدهههم مظلهمة؛ فإن ألعنه ما دام قائما يصلي بني يد . ي حىت يـرد تلك امل

32– The Prophet (SAWA) said, ‘Allah, most High, revealed to me saying, ‘O brother of the prophets and the warners, warn your people not to enter any of My places of worship while having committed a wrong to another servant who holds it against him, for verily I curse him as long as he stands to pray before Me, until he makes amends for that wrong.’[Ibid. p. 257, no. 55]

يامه أربعني يوما وليلة، إال أن يغفهر له اللهمنه اغتاب مسلما أو مسـلهمة ل يقبله (: صلي الل عليهه و آلههه )ـ رسول الله 33 تعاىل صالته وال صهبه . صاحه

33– The Prophet (SAWA) said, ‘Whoever backbites a Muslim man or woman, Allah, most High, neither accepts his prayer nor his fasting for forty days until its victim has forgiven him.’[Jamià al-Akhbar, p. 412, no. 1141]

. إن من شرهب اخلمر ل تسب صالته أربعني صباحا (: صلي الل عليهه و آلههه )ـ رسول الله 34

34– The Prophet (SAWA) said, ‘Verily the prayer of one who drinks alcohol is not counted for forty days.’[ÀIlal al-Shara’ià , p. 345, no. 1]

لهه فال قبول (: عليهه السالم )ـ اإلمام علي 35 . انظر فهيم تصلي، إن ل يكن مهن وجهههه وحه

35– Imam Ali (AS) said, ‘Look carefully at what [attire] you pray in. If it is not among that which is fitting or permissible for it, then it is not accepted.’[Basharat al-Mustafa, p. 28]

. واليـتنا والرباءة مهن أعدائنا: ـ وقد سئل عن سببه قبوله الصالةه ـ( عليهه السالم )ـ اإلمام زين العابدين 36

36– Imam Zayn al-Abidin (AS), when he was asked about the condition for the acceptance of the prayer, replied, ‘Our guardianship and disassociation from our enemies.’[al-Manaqib li Ibn Shahr ashUb, v. 4, p. 131]

به من قبهل الله(: عليهه السالم )ـ اإلمام الصادق 37 به، ومن قبهل مهنه حسنة ل يـعذ دة ل يـعذ . مهنه صالة واحه

37– Imam al-Sadiq (AS) said, ‘Whoever Allah accepts even one prayer from, He will not chastise, and whoever He accepts even one good deed from He

will not chastise.’[al-Kafi, v. 3, p. 266, no. 11]

. له صالة من نظر إىل أبـويهه نظر ماقهت وها ظالهمانه له، ل يقبله الله(: عليهه السالم )ـ اإلمام الصادق 38

38– Imam al-Sadiq (AS) said, ‘Allah does not accept a single prayer from one who looks at his parents loathingly, even if they oppress him.’[Ibid. v. 2, p. 349, no. 5]

منالتقبلصالته

He Whose Prayer is not Accepted

ط، ومانهع : الصالة ال تقبل مهنهم ثانية (: صلي الل عليهه و آلههه ) ـ رسول الله 39 ز وزوجها عليها ساخه ع إىل مواله، والناشه العبد اآلبهق حىت يرجهار ، وإمام قوم يصلي بهم وهم له كارههون، و درهكة تصلي بغريه خه

زبهني ؛ وهو الذي يدافهع البول السكران، والالزكاةه، وتارهك الوضوءه، واجلارية امل

.والغائط

39– The Prophet (SAWA) said, ‘There are eight categories of people whose prayer is not accepted: the slave who has escaped from his master, until he returns to him; the defiant wife whose husband is displeased with her; the one who withholds payment of the alms-tax; the one who neglects to perform the ablution; the discerning woman who prays without covering her head; the leader of a community who leads them in prayer while they detest him; the intoxicated one; and the one who resists the urge to urinate or defecate [before commencing the prayer].’[Makarim al-Akhlaq, v. 2, p. 324, no. 2656]

الصالة فيقبول دورحضور القلب

The Role of Presence of the Heart in the Acceptance of the Prayer

. صالة عبد ال يضر قلبه مع بدنههه ال يقبل الله(: صلي الل عليهه و آلههه ) ـ رسول الله 41

40– The Prophet (SAWA) said, ‘Allah does not accept the prayer of the servant whose heart is not present alongside his body.’[al-Mahasin, v. 1, p. 406, no. 921]

إن العبد ليصلي الصالة ال يكتب له سـدسها والعشرها، وإنا يكتب لهلعبده مهن صالتههه ما عقل مهنها (: صلي الل عليهه و آلههه )ـ رسول الله 41 .

41– The Prophet (SAWA) said, ‘Verily the servant performs a prayer where neither a sixth nor a tenth of it may be accepted. Verily only that part of his prayer is accepted from him wherein he was fully conscious.’[Bihar al-Anwar, v. 84, p. 249, no. 41]

. ـتـفكره خري مهن قهيامه ليلة (ال ) ركعتانه خفيفتانه يف (: صلي الل عليهه و آلههه )ـ رسول الله 42

42– The Prophet (SAWA) said, ‘Two simple units of prayer performed with contemplation are better than standing the whole night in prayer.’[Thawab al-A`amal, p. 68, no. 1]

ما لك مهن صالتهك إال ما أقبلت عليهه فيها، فإن أوهها كلها أو غفل عن أدائها لفت (: عليههم السالم )ـ اإلمام الباقر واإلمام الصادق 43بهها . فضرهب با وجه صاحه

43– Imam al-Baqir and Imam al-Sadiq (AS) said, ‘Only that part of your prayer in which you engaged with your full attention is accepted. So if one is inattentive in all of it or careless in his performance of it, that same prayer is crumpled up and thrown back at his face.’[Bihar al-Anwar, v. 84, p. 260, no. 59]

. ذنب من صلى ركعتني يعلم ما يقول فيههما، انصرف وليس بينه وبني الله(: عليهه السالم )ـ اإلمام الصادق 44

44– Imam al-Sadiq (AS) said, ‘Whoever performs a two unit prayer fully knowing what he is saying in it, gets up from it with not a single sin left [unforgiven] between him and Allah.’[al-Kafi, v. 3, p. 266, no. 12]

منليسلهصالة

He Whose Prayer is Not Counted

. ال صالة لهمن ال يتهم ركوعها وسجودها(: صلي الل عليهه و آلههه ) ـ رسول الله 45

45– The Prophet (SAWA) said, ‘The prayer of one who does not complete the bowing and prostration is not counted.’[Bihar al-Anwar, v. 72, p. 198, no. 26]

الههه متعمدا يف الصالةه فال صالة له (: صلي الل عليهه و آلههه )ـ رسول الله 46 . من عرف من على ميينههه وشه

46– The Prophet (SAWA) said, ‘The one who is deliberately aware of who is on his left and who is on his right is not counted as having prayed.’[Ibid. v. 84, p. 249, no. 41]

. ال صالة لهمن ال زكاة له (: عليهه السالم )ـ اإلمام الصادق 47

47– Imam al-Sadiq (AS) said, ‘The one who does not pay the alms-tax is not considered as having prayed.’[Mishkat al-Anwar, p. 46]

، فالاقهن الذي بهه البول، والاقهب الذي بهه الغائط، والازق الذي قد (: عليهه السالم )ـ رسول الله 48 اقهب وال لازهق اقهن وال له ال صالة له . ضغطه اخلف

48– Imam al-Sadiq (AS) said, ‘The prayer of a Haqin, a Haqib and a HAziq does not count – a Haqin is one who suppresses the urge to urinate, a Haqib is one who suppresses the urge to defecate [before commencing the prayer], and a Haziq is one whose feet are pinched by wearing narrow shoes.’[Amali al-Saduq, p. 337, no. 12]

ف يالصالة التكاسل النهيعن

Prohibition of Laziness in Prayer

بت من ثالثةه عبيد : ـ يف حديثه املهعراجه 49 ام من هو، وهو ينعس : يا أحد، عجه ... عبد دخـل يف الصالةه وهو يعلم إىل من يرفع يديهه وقد

49– It is narrated within the tradition about the Prophet’s ascension that [Allah addressed the Prophet (SAWA) saying], ‘O Ahmad, how I wonder at three types of servant: one who starts his prayer knowing full well Who he raises his hands to and in front of Whom he stands, and yet remains drowsy …’[Bihar al-Anwar, v. 77, p. 22, no. 6]

ك (: عليهه السالم )ـ اإلمام علي 51 ! إذا غلبتك عينك وأنت يف الصالةه فاقطعه الصالة ون؛ فإنك ال تدرهي تدعو لك أو على نفسه

50– Imam Ali (AS) said, ‘When sleep overcomes you while you are in your prayer, then break your prayer and go to sleep, for verily [in that state] you do not know if you are praying for or against yourself!’[Ibid., v. 84, p. 283, no. 5]

، وإن اللهال تـ (: عليهه السالم )ـ اإلمام الباقر 51 ال وال متناعهسا وال متثاقهال ؛ فإنا مهن خلله النفاقه نـهى املؤمنني أن قم إىل الصالةه متكاسه . يـقوموا إىل الصالةه وهم سكارى يعنه مهن النومه

51– Imam al-Baqir (AS) said, ‘Do not stand for prayer lazily, drowsily or sluggishly for verily these are from among the disturbances brought about by hypocrisy, and verily Allah has prohibited the believers from standing for prayer while they are intoxicated, which means when intoxicated by sleep.’[Tafsir al-`Aayyashi, v. 1, p. 242, no. 134]

الصالة المحافظةعلىأوقات

Observance of the Prescribed Timings of the Prayer

. حسب الرجله مهن دهينههه، كثرة مافظتههه على إقامةه الصلواته (: صلي الل عليهه و آلههه ) ـ رسول الله 52

52– The Prophet (SAWA) said, ‘The worth of a man with respect to his religion is measured by his diligence to keeping up his daily prayers [at their specific times].’[Tanbih al-Khawatir, v. 2, p. 122]

، وال تؤخرها : بنه أيب بكر ـ ـ مهن كتابههه حملمده ( عليهه السالم )ـ اإلمام علي 53 اهرتقهب وقت الصالةه فصلها لهوقتهها، وال تـعجل با قبله لهفراغ . عنه لهشغل

53– Imam Ali (AS) wrote in a letter to Muhammad b. Abu Bakr, ‘Observe the timing of the prayer and perform it at its prescribed time, neither hastening to pray it earlier in order to be free of it, nor delaying it because of some work.’[Bihar al-Anwar, v. 83, p. 14, no. 25]

وقت ها علىالصالة فيأول الحث

Enjoinment of Performing the Prayer at the Earliest Moment of the Time Prescribed for it

عزوجل ما داوم اهعلم أن أول الوقته أبدا أفضل، فـعجل بهاخلريه ما استطعت، وأحب األعماله إىل الله(: عليهه السالم )ـ اإلمام الباقر 54

. العبد عليهه وإن قل

54– Imam al-Baqir (AS) said, ‘Know that the earliest time is always the best, so hasten to perform good whenever you can. The most beloved acts in the eyes of Allah, Mighty and Exalted, are those that the servant performs regularly, even though they be few in number.’[al-Kafi, v. 3, p. 274, no. 8]

نيا(: عليهه السالم )ـ اإلمام الصادق 55 رةه على الد ره كفضله اآلخه . فضل الوقته األوله على اآلخه

55– Imam al-Sadiq (AS) said, ‘The virtue of the earliest opportunity over the latest is as the virtue of the Hereafter over this world’s life.’[Thawab al-Aàmal, p. 58, no. 2]

: يستقبهل بعض الطالهبهيني وجاء وقت الصـالةه، فمال إىل قصر هناك فـنـزل تت صخرة فقال ( عليهه السالم )خرج الرضا : ـ عن القزازه 56ره وقتهها مهن غريه عهلة ، عليك أبدا بأوله غفر الله: أصحابنا، فقال ننتظهر يلحق بنا : أذن، فقلت لك، ال تـؤخرن صالة عن أوله وقتهها إىل آخه

، فأذنت وصلينا . الوقته

56– al-Qazzaz narrated, ‘Al-Riza (AS) went out to await the arrival of some people who were coming to visit him when the time for prayer set in. He went towards a nearby fort and took shade under a rock, saying, ‘Announce the call for prayer.’ I replied, ‘Why don’t we wait for our companions to catch up with us?’ He replied, ‘May Allah forgive you. Do not ever delay the prayer from the earliest moment of its onset to the latest without a good excuse. You must always pray at the earliest time’, so I announced the call for prayer and we prayed.’[Bihar al-Anwar, v. 83, p. 21, no. 38]

الصالة والكفرتار ك

Abandonment of the Prayer and Disbelief

. مابني املسلمه وبني الكافهره إال أن يرتك الصالة الفريضة متـعمدا، أو يتهاون با فال يصليها(: صلي الل عليهه و آلههه ) ـ رسول الله 57

57– The Prophet (SAWA) said, ‘It only takes for a Muslim to deliberately abandon the performance of the daily obligatory prayer or to not perform it out of carelessness, for him to become an infidel (kafir).’[Thawab al-Aàmal, p. 275, no. 1]

يةه تارهكه الصالةه كافهرا دون الزان ـ( سالم عليهه ال )ـ اإلمام الصادق 58 ا يعمل ذلك لهمكانه : ـ لما سئل عن عهلةه تسمه ألهن الزان وما أشبـهه إن . الشهوةه أل نا تغلهبه، وتارهك الصالةه ال يرتكها إال استهخفافا با

58– Imam al-Sadiq (AS) was once asked why the one who abandons the prayer is considered an infidel and not the fornicator, to which he replied, ‘Because the fornicator and other [such sinners] commits the sin out of a desire that overcomes him, whereas the one who abandons the prayer only does so because he does not take it seriously, deeming it insignificant.’[ÀIlal al-Shara’ià , p. 339, no. 1]

ب الصالة التحذيرم ناالست خفاف

Caution Against Taking the Prayer Lightly

ن منه استخف بهصالتههه : قال عند موتههه ( صلي الل عليهه و آلههه )ال تـتهاون بصالتهك؛ فإن النيب (: عليهه السالم )ـ اإلمام الباقر 59 . ليس مه

59– Imam al-Baqir (AS) said, ‘Do not neglect your prayer, for verily the Prophet (SAWA) said while he was on his death bed, ‘The one who takes his prayer lightly is not of me.’[al-Kafi, v. 3, p. 269, no. 7]

يا أبا ممد ، لو شههدته حني حضره املوت وقد : فـبكت ث قالت( عليهه السالم ) دخلت على حيدة اعزيها بأيب عبده الله: ـ عن أيب بصري 61فا بهالصالةه : ل ادعوا يل قرابيت ومن يطف يب، فلما اجتمعوا حوله قا: قـبض إحدى عينيهه ث قال . إن شفاعتنا لن تنال مستخه

60– Abu Ba??r narrated, ‘I went to Humayda, to condole her for the death of Abu `Aabdillah (AS) [i.e. Imam al- Sadiq], so she cried and said, ‘O Abu Muhammad, if you saw him as death came upon him, he placed his hand over one eye and said, ‘Call my relatives and my friends to come to me.’ When everyone had gathered around him, he said, ‘Verily our intercession will not avail one who takes his prayer lightly.’[Mustadrak al-Wasail, v. 3, p. 25, no. 2923]

صالةالجماعة

The Congregational Prayer

! صل يف جاعة ولو على رأسه زج : ـ البنههه وهو يعهظه ـ( عليهه السالم )ـ لقمان 61

61– Luqman (AS) said to his son, exhorting him, ‘Pray in congregation, even if you have to stand on an arrowhead [to do so].’[al-Mahasin, v. 2, p. 126, no. 1348]

ده ـ( صلي الل عليهه و آلههه ) ـ رسول الله 62 سجهده أن نأمر حبطب : ـ يف اناس أبطؤوا عن الصالةه يف امل سجه

ك قوم يدعون الصالة يف امل ليوشه

. فـيوضع على أبوابههم، فـتوقد عليههم نار فـتحرق عليههم بيوتـهم

62– The Prophet (SAWA) said regarding a group of people who used to delay from praying [in congregation] in the mosque [praying instead in their own houses], ‘A people who neglect to pray in the mosque almost become deserving of having firewood piled at their doors and set alight so that their houses burn down on them.’[Wasael al-Shi`aah , v. 3, p. 478, no. 2]

. من صلى اخلمس يف جاعة فظنوا بهه خريا (: صلي الل عليهه و آلههه ) ـ رسول الله 63

63– The Prophet (SAWA) said, ‘He who prays all five prayers in congregation, you must only believe to be good.’[al-Kafi, v. 3, p. 371, no. 3]

مايلزممراعاتهل إلمام

Duties that the Leader of the Congregation Must Observe

ينبغهي )وانظر إىل صالتهك كيف ههي فإنك إمام لهقومهك : ـ يف وصيتههه لهمحمده بنه أبيبكر حني واله مهصر ـ( عليهه السالم )ـ اإلمام علي 64ال كان عليهه، الينقص مهن صالتههم شيء، وتمها وتفظ أن تتهمها وال تففها، فـليس مهن إمام يصلي بهقوم يكون يف صالتههم نقصان إ( لك

. فيها يكن لك مهثل اجورهههم وال ينقص ذلك مهن أجرهههم شيئا

64– Imam Ali (AS) said in his advice to Muhammad b. Abi Bakr when he appointed him governor of Egypt, ‘Look carefully at what your prayer is like, for verily as the leader of the community, you must pray it perfectly and not be careless in its performance. Every leader who leads the prayer for a people is responsible for any defect in their prayer, so perfect it and be mindful with regards to it and you will have the same reward as them without there being any reduction in their reward thereof.’[Amali al-Tusi, p. 29, no. 31]

. صلوا بههم صالة أضعفهههم، وال تكونوا فـتانهني : ـ مهن كتابههه إىل امراءه البهالده ـ( عليهه السالم )ـ اإلمام علي 65

65– Imam Ali (AS) wrote in a letter to the governors of the cities, saying, ‘Lead them in prayer, praying as the weak ones among them do [in consideration towards them], and do not torment them [by performing lengthy prayers].’[Nahj al-Balagha, Letter 52]

، : قال ( عليهه و آلههه صلي الل ) إن رسول الله: ـ لما سئل عمن أحق أن يؤم ـ( عليهه السالم )ـ اإلمام الصادق 66 م القوم أقرؤهم لهلقرآنه يـتـقدنا، فإن كانوا يفه السن نةه فإن كانوا يف القهراءةه سواء فأقدمهم ههجرة، فإن كانوا يف الهجرةه سواء فأكبـرهم سه سواء فليؤمهم أعلمهم بهالس

ب وأفقههم يفه الدينه . سلطانه يف سلطانههه ( الـ ) ، وال يـتـقدمن أحدكم الرجل يف منزهلههه، وال صاحه

66– Imam al-Sadiq (AS) was asked how to determine the most rightful person to lead the congregation, to which he replied, ‘Verily the Prophet (SAWA) said, ‘The person who recites the Qur’an the best [i.e. with correct pronunciation] should lead them, and if they all recite similarly, then the one who migrated [from Makkah to Medina] the earliest, and if they all migrated around the same time, then the oldest from among them, and if they are all the same age, then the most knowledgeable from among them with regards to the prophetic practice and the laws of jurisprudence. No one from among you should lead a man in prayer in his own home, nor a man of authority within the sphere of his authority.’[al-Kafi, v. 3, p. 376, no. 5]

Silence

SILENCE

الصمت

Silence

يبـهن إال مؤمن : ـ أليب ذر وهو يعهظه ـ( صلي الل عليهه و آلههه ) ـ رسول الله 1 .... الصمت وهو أول العهبادةه : أربع ال يصه

1– The Prophet (SAWA) said to Abu Dharr, exhorting him, ‘There are four things that none can accomplish apart from the believer: silence, and this is the first stage of worship…’[Makarim al-Akhlaq, v. 2, no. 377]

. الصمت آية النبله وثرة العقله (: عليهه السالم )ـ اإلمام علي 2

2– Imam Ali (AS) said, ‘Silence is the sign of nobility and the fruit of the intellect.’[Ghurar al-Hikam, no. 1343]

فةه املؤمهنه ـ( عليهه السالم )ـ اإلمام علي 3 . كثري صمته، مشغول وقتـه : ـ يف صه

3– Imam Ali (AS) said, describing the believer, ‘Great is his silence and occupied is his time.’[Nahj al-Balagha, Saying 333]

ثمراتالصمت

The Fruits of Silence

، وعون لك على أمره دهينهك (: صلي الل عليهه و آلههه ) ـ رسول الله 4 . عليك بطوله الصمته فإنه مطردة لهلشيطانه

4– The Prophet (SAWA) said, ‘You must maintain silence for long periods of time for verily it drives Satan away and helps you in matters of your faith.’[Bihar al-Anwar, v. 71, p. 279, no. 19]

. اهلزمه الصمت فأدن نفعههه السالمة (: عليهه السالم )ـ اإلمام علي 5

5– Imam Ali (AS) said, ‘Adhere to silence for the very least of its benefits is health.’[Ghurar al-Hikam, no. 2314]

. الصمت روضة الفهكره (: عليهه السالم )ـ اإلمام علي 6

6– Imam Ali (AS) said, ‘Silence is the garden of thought.’[Ibid. no. 546]

. قد أكثـر مهن اليبةه الصامهت (: عليهه السالم )ـ اإلمام السن 7

7– Imam al-Hasan (AS) said, ‘Indeed the silent one has great earnestness.’[Bihar al-Anwar, v. 78, p. 113, no. 7]

يحا (: عليهه السالم )ـ اإلمام السن 8 . نهعم العون الصمت يف مواطهن كثرية وإن كنت فصه

8– Imam al-Hasan (AS) said, ‘How excellent an aid silence is in numerous situations, even if one be an expressive person.’[Ma`ani al-Akhbar, p. 401, no. 62]

حبة إنه دليل على كل خري (: عليهه السالم )ـ اإلمام الرضا 9ب امل . إن الصمت باب مهن أبوابه الهكمةه، إن الصمت يكسه

9– Imam al-Rida (AS) said, ‘Verily silence is one of the doors to wisdom; verily

silence secures love; verily it leads one to all good.’[al-Kafi, v. 2, p. 113, no. 1]

الصمتالممدوح

Blameworthy Silence

، كما أنه ال خري يف القوله بهاجلهله (: عليهه السالم )ـ اإلمام علي 11 . ال خري يف الصمته عنه الكمه

10– Imam Ali (AS) said, ‘There is no good in keeping silent about a matter of wisdom, just as there is no good in speaking about something one is ignorant of.’[Nahj al-Balagha, Saying 182]

تقي ـ( عليهه السالم )ـ اإلمام علي 11ك ل يعل صوته : ـ يف عالمةه امل . إن صمت ل يـغمه، وإن ضحه

11– Imam Ali (AS) said about the distinguishing characteristics of the pious one, ‘Verily when he is silent, his own silence does not distress him, and when he laughs he does not do so loudly.’[Ibid. sermon 193]

Vitality

VITALITY

ق يمةالعاف ية

Vitality

. العافهية أهىن النـعمه (: عليهه السالم )ـ اإلمام علي 1

1– Imam Ali (AS) said, ‘Vitality is the most beneficial of bounties.’ [Ghurar al-Hikam, no. 973]

. ال لهباس أجل مهن العافهيةه (: عليهه السالم )ـ اإلمام علي 2

2– Imam Ali (AS) said, ‘There is no garment more beautiful than vitality.’ [al-Tawhid, v. 74, no. 27]

ة الياةه (: عليهه السالم )ـ اإلمام علي 3 . بهالعافهيةه توجد لذ

3– Imam Ali (AS) said, ‘Joie-de-vivre [i.e. the pleasure of living] is to be found through vitality.’ [Ghurar al-Hikam, no. 4207]

يت ، وإذا فقهدت ذكهرتالع(: عليهه السالم )ـ اإلمام الصادق 4 دت نسه . افهية نهعمة خفهية ، إذا وجه

4– Imam al-Sadiq (AS) said, ‘Vitality is a subtle bounty – when present it is forgotten, and when lost it is remembered.’ [al-Faqih, v. 4, p. 406, no. 5878]

مايور ثالعاف ية

That Which Engenders Vitality

. عليهه بابا مهن العافهيةه من صلى علي مرة فـتح الله(: صلي الل عليهه و آلههه ) ـ رسول الله 5

5– The Prophet (SAWA) said, ‘He who sends peace and blessings on me once, Allah opens for me a door of vitality.’ [Jamià al-Akhbar, p. 152, no. 344]

د يف تركه مالسةه السفهاءه (: عليهه السالم )ـ اإلمام علي 6 . العافهية عشرة أجزاء ، تهسعة مهنها يف الصمته إال بهذهكره اللهه ، وواحه

6– Imam Ali (AS) said, ‘Vitality has ten parts, nine of which lie in silence except for the remembrance of Allah, and one part of which lies in abandoning the company of fools.’ [Tuhaf al-Ùqoul, no. 89]

. الله سره طول العافهيةه فـليتقه من(: عليهه السالم )ـ اإلمام الصادق 7

7– Imam al-Sadiq (AS) said, ‘He who would like extensive vitality should rely on Allah.’ [Bihar al-Anwar, v. 72, p. 232, no. 2]

العاف ية علىطلب ناللهالحث م

Enjoinment of Seeking Vitality From Allah

ع رجال يسأل الله( صلي الل عليهه و آلههه ) ـ رسول الله 8 عافاة سألت الله: الصرب ـ ـ لما سه . البالء ، فاسأله امل

8– The Prophet (SAWA), when he heard a man ask Allah for patience, said, ‘You have asked Allah to be tried, so now ask Him for vitality.’ [Kanz al-Ùmmal, no. 4935, 3272]

. شيئا أحب إليهه مهن أن يسأل العافهية ما سئل الله(: صلي الل عليهه و آلههه )ـ رسول الله 9

9– The Prophet (SAWA) said, ‘Allah is not asked anything more beloved to Him than to be asked for vitality.’ [Kanz al-Ùmmal, nos. 3130-3153]

عافاةه سلوا الله(: صلي الل عليهه و آلههه )ـ رسول الله 11عافاة؛ فإنه ل يؤت أحد بعد اليقنيه خريا مهن امل

. امل

10– The Prophet (SAWA) said, ‘Ask Allah for vitality, for verily after conviction no one is given anything better than vitality.’ [Sunan Ibn Maaja, no. 3849]

غربه فقرأت القارهعة ، : ما شأنك؟ قال : دخل على مريض ، قال ( صلي الل عليهه و آلههه )روي أن النيب : ـ الدعوات11صليت بهنا صالة امل

نيا؛ فصرت كما ترىاللهم إن كان يل عندك ذنب تريد أن : فقلت رةه فـعجل ذلك يف الد (: صلي الل عليهه و آلههه )فقال ! تعذبن بهه يف اآلخهرةه حسنة وقهنا عذاب الناره ؟ . فدعا له حىت أفاق ! بهئسما قلت ، أال قلت، ربنا آتهنا يف الدنيا حسنة ويف اآلخه

11– A man once heard the Prophet (SAWA) reciting the chapter [of the Qur’ an] entitled al-Qariàah (The Catastrophe) in his evening prayer, as a result of which he supplicated to be punished for his sins in this world and fell ill as a result. The Prophet (SAWA) said to him, ‘You spoke badly indeed when you

should have said, ‘Our Lord, grant us good in this world and good in the Hereafter and protect us from the punishment of the Fire!’ and he supplicated for him until he got up again.’ [al-Daàawat, p. 114, no. 261]

: قله ! سألت البالء : اللهم إن أسألك الصرب ـ: ـ لما ضرب على كتهفه رجل يطوف بهالكعبةه ويقول ( عليهه السالم )ـ اإلمام زين العابدين 12 . اللهم إن أسألك العافهية ، والشكر على العافهيةه

12– Imam Zayn al-Abidin (AS) bumped into the shoulder of a man circumambulating the kaàba saying, ‘O Allah verily I ask You for patience’ , upon which the Imam said, ‘You have asked to be tried! Say instead O Allah verily I ask You for vitality, and for the ability to thank You for my vitality.’ [al-Daàawat, p. 114, no. 262]

العاف ية دعاءفيطلب

Supplications To Ask for Vitality

اللهم إن أسألك العافهية ، وأسألك جيل العافهيةه ، وأسألك شكر العافهيةه ، وأسألك شكر شكره العافهيةه (: عليهه السالم )ـ اإلمام الكاظم 13 .

13– Imam al-Kazim (AS) said, ‘O Allah verily I ask You for vitality, and I ask You for gracious vitality, and I ask You for the ability to thank You for vitality, and I ask You for thankfulness for having granted me the ability to thank You for vitality.’ [al-Daàawat, p. 84, no. 211]

الضنائ ن

Allah’ s Protégés

عزوجل ضنائن يضن بههم عنه البالءه ، فيحييههم يف عافهية ، ويرزقـهم يف عافهية ، ومييتـهم يف عافهية ، إن لله(: عليهه السالم )ـ اإلمام الباقر 14 . ويبعثـهم يف عافهية ، ويسكهنـهم اجلنة يف عافهية

14– Imam al-Baqir (AS) said, ‘Verily Allah, Mighty and Exalted, has certain protégés whom He tenaciously guards against tribulation, such that He gives them life through vitality, sustains them with vitality, causes them to die in vitality, resurrects them again in vitality, and makes them dwell in Paradise in vitality.’ [al-Kafi, v. 2, p. 462, no. 1]

Remembrance

REMEMBRANCE

فضلذ كر الله

The Virtue of the Remembrance of Allah

. «أكبـر ولذهكر الله»: شيئا فإنه يقول ال تتارن على ذهكره الله(: صلي الل عليهه و آلههه ) ـ رسول الله 1

1– The Prophet (SAWA) said, ‘Never prefer anything above the remembrance of Allah for verily He says, “and the remembrance of Allah is surely greater.”’[Bihar al-Anwar, v. 77, p. 107, no. 1]

رةه مهن ذهكره الله ليس عمل أحب إىل الله(: صلي الل عليهه و آلههه )ـ عن معاذ عنه 2 : قيل . تعاىل وال أنى لهعبد مهن كل سيئة يف الدنيا واآلخه . ل يؤمر بالقهتاله لوال ذهكر الله: ؟ قال القتال يف سبيله اللهوال

2– The Prophet (SAWA) said, ‘There is no action more beloved to Allah Almighty, or more successful as a means of salvation for a servant of Allah from all the evil of this world and the next than the remembrance of Allah.’ Someone then asked, ‘Not even fighting in the way of Allah?’ The Prophet (SAWA) replied, ‘If it was not for the remembrance of Allah, there would be no command to fight in the way of Allah.’[Kanz al-`Ummal, no. 3931]

بني (: عليهه السالم )ـ اإلمام علي 3 حهة امل . الذكر لذ

3– Imam Ali (AS) said, ‘Remembrance is a source of great pleasure for the lovers [of Allah].’[Ghurar al-Hikam, no. 670]

حبوبه (: عليهه السالم )ـ اإلمام علي 4 . الذكر مالسة امل

4– Imam Ali (AS) said, ‘Remembrance is sitting in the company of the Beloved One.’[Ghurar al-Hikam, no. 322]

ية كل م ذهكر الله(: عليهه السالم )ـ اإلمام علي 5 يمة كل مؤمن سجه ن وشه . سه

5– Imam Ali (AS) said, ‘Remembrance of Allah is the natural disposition of every good-doer and the distinguishing mark of every believer.’[Ghurar al-Hikam, no. 5173]

علىكثرة الذ كر الحث

Enjoinment of Frequent Remembrance [of Allah]

. كثريا ، فإنه ذهكر لك يف السماءه ونور لك يف األرضه عليك بتهالوةه القرآنه وذهكره الله(: صلي الل عليهه و آلههه ) ـ رسول الله 6

6– The Prophet (SAWA) said, ‘I urge you to recite the Qur’an and remember Allah frequently, for verily it [will result in] a remembrance for you in the heavens and a light for you in the earth.’ [al-Khisal, p. 525, no. 13]

ر فقد ذكر الله من ذكر الله(: عليهه السالم )ـ اإلمام علي 7 . كثريا يف السه

7– Imam Ali (AS) said, ‘Whoever remembers Allah in private, has surely remembered Allah much.’[Bihar al-Anwar, v. 93, p. 342, no. 11]

. أمر بكثرةه الذهكره له ما استطعتم يف كل ساعة مهن ساعاته الليله والنهاره ، فإن الله أكثهروا ذهكر الله(: عليهه السالم )ـ اإلمام الصادق 8

8– Imam al-Sadiq (AS) said, ‘Remember Allah frequently as much as you can

every hour of the day and night, for verily Allah has commanded [us] to remember Him abundantly.’[al-Kafi, v. 8, p. 7, no. 1]

ن الذهكره الكثريه الذي قال الله( عليها السالم )تسبيح فاطمة الزهراءه (: عليهه السالم )ـ اإلمام الصادق 9 . « ذهكرا كثريا روا اللهاذك »: عزوجل مه

9– Imam al-Sadiq (AS) said, ‘The glorification of Fatima al-Zahra’ [The glorification of Fatima al-Zahra’ (AS), otherwise known as Tasbih al-Zahra’ is composed of reciting Allahu Akbar (Allah is Greater) 34 times, Alhamdulillah (Praise be to Allah) 33 times and Subhanallah (Glory be to Allah) 33 times. Usually it is recommended to recite it after every obligatory prayer (ed.)] (AS) is from the frequent remembrance which Allah mentions, “Remember Allah with a frequent remembrance.”[ al-Kafi, v. 2, p. 500, no. 4]

الذ كر علىدوام الحث

Enjoinment of Engaging in Continuous Remembrance

ر عليها يوم القيامةه ما مهن ساعة تر بابنه آدم ل يذكره الله(: صلي الل عليهه و آلههه ) ـ رسول الله 11 . فيها إال حسه

10– The Prophet (SAWA) said, ‘Every single hour that passes by the son of Adam, that was devoid of the remembrance of Allah will be grieved for on the Day of Resurrection.’[Kanz al-Ùmmal, no. 1819]

ناجاةه الشعبانيةه ـ( عليهه السالم )ـ اإلمام علي 11ك : ـ يف امل . إلي، وألهمن ولا بهذهكرهك إىل ذهكرهك وههيت إىل روحه ناحه أسائك ومل قدسه

11– Imam Ali (AS) said in the intimate supplication of the month of Sha’ban [al-Munajat al-Shaàbaniyya: the intimate supplication of the month of Shaàban recited by Imam Àli (AS) and the Im?ms from his progeny (AS) during the sacred month of Shaàban.], ‘My God! Inspire me with fervour for Your remembrance until I have become inspired with Your remembrance, and a spiritual zeal for the refreshing salvation of Your Names and the place of Your sanctity.’[Bihar al-Anwar, v. 94, p. 98, no. 13]

. لنه مهن يدهمي ذهكرك ، وال ينقض عهدك أسأ لك أن تصلي على ممد وآله ممد ، وأن تع (: عليهه السالم )ـ اإلمام علي 12

12– Imam Ali (AS) said, ‘I ask You to send blessings on Muhammad and the family of Muhammad, and to make me of those who are continuous in Your remembrance and who do not breach Your covenant.’[Bihar al-Anwar, v. 94, p. 99, no. 13]

حسنعلىكل حالذ كرالله

The Remembrance of Allah is Good at All Times

بنههه السنه ( عليهه السالم )ـ اإلمام علي 13 . ذاكهرا على كل حال وكن لله: عهند الوفاةه ـ( عليهه السالم )ـ مهن وصاياه اله

13– Imam Ali (AS) said in counsel to his son ?asan at the time of his death (AS), ‘and be one to remember Allah at all times.’[Amali al-Tusi, p. 8, no. 8]

لك أن أذكرك فيها (: عليهه السالم )قال موسـى (: عليهه السالم )ـ اإلمام الصادق 14 يا موسى ، : قال . يا رب ، إن أكون يف حال اجه . اذكرن على كل حال

14– Imam al-Sadiq (AS) narrated, ‘Prophet Moses (AS) said, ‘My Lord, I am in a [base] state wherin I esteem You too highly to remember You therein’, He said, ‘O Moses, remember Me at all times.’[Bihar al-Anwar, v. 80, p. 176, no. 21]

الذاك رون

The Ones Who Remember

قاتهله يف الفارين (: صلي الل عليهه و آلههه ) ـ رسول الله 15 . الذاكهر يف الغافهلني كامل

15– The Prophet (SAWA) said, ‘The one who remembers [Allah] in the midst of the neglectful ones is as one who fights [in the way of Allah] in the midst of others who flee [from the battle].’[Makarim al-Akhlaq, v. 2, p. 373, no. 2661]

. كل أحد ميوت عطشان إال ذاكهر الله(: صلي الل عليهه و آلههه )ـ رسول الله 16

16– The Prophet (SAWA) said, ‘Everyone will die thirsty except the one who remembers Allah.’[Bihar al-Anwar, v. 81, p. 240, no. 26]

ن فانادهيك أم : لما ناجى ربه عزوجل قال ( عليهه السالم )إن موسى بن عهمران (: صلي الل عليهه و آلههه )ـ رسول الله 17 يا رب ، أبعيد أنت مهيك ؟ فأوحى الله . أنا جلهيس من ذكرن: جالله جل قريب فاناجه

17– The Prophet (SAWA) narrated, ‘Verily when Moses, son of Amran (AS) would engage in intimate supplication with his Lord, he said, ‘My Lord, are you so far from me that I should call You, or are You so near to me that I should whisper?’ so Allah then revealed to Moses, ‘I sit in close proximity with the one who remembers Me.’[Bihar al-Anwar, v. 93, p. 153, no. 11]

. ذهكره طيب الله منه اشتـغل بذهكره الله(: عليهه السالم )ـ اإلمام علي 18

18– Imam Ali (AS) said, ‘The one who occupies himself with the remembrance of Allah, Allah beautifies his remembrance [among people].’[Ghurar al-Hikam, no. 5235]

. سبحانه مالهسه ذاكهر الله(: عليهه السالم )ـ رسول الله 19

19– Imam Ali (AS) said, ‘The one who remembers Allah, glory be to Him, is sitting closely with Him.’[Ghurar al-Hikam, no. 5159]

ؤمن يف صالة ما كان يف ذهكره الله(: عليهه السالم )ـ اإلمام الباقر 21عا ، إن الله ال يزال امل تعاىل يقول ، قائما كان أو جالهسا أو مضطجه

.« ...قهياما وقـعودا وعلى جنوبههم لهالذهين يذكرون ال»

20– Imam al-Baqir (AS) said, ‘The believer remains in a state of prayer as long as he is remembering Allah, whether he is standing, sitting or lying down,

for verily Allah says, “Those who remember Allah standing, sitting and lying on their sides”.[ Amali al-Tusi, p. 79, no. 116]

يب ذاكهرا لله(: عليهه السالم )ـ اإلمام الصادق 21 . عزوجل إن الصاعهقة ال تصه

21– Imam al-Sadiq (AS) said, ‘Verily the one who remembers Allah will never be struck by lightning.’[Amali al-Saduq, p. 375, no. 3]

اذكرونياذكركم

Remember Me and I Will Remember You

ك أذكرك يف نفسي : تعاىل قال الله(: عليهه السالم )ـ اإلمام الصادق 22 ابن آدم اذكرن يف اخلالءه أذكرك يف . ابن آدم ، اذكرن يف نفسه . ابن آدم اذكرن يف مالء أذكرك يف مالء خري مهن ملئهك . خالء

22– Imam al-Sadiq (AS) said, ‘Allah Almighty said, ‘O son of Adam, remember Me within yourself and I will remember you within Myself. O son of Adam, remember Me in secret and I will remember you when [you are] in secret. O son of Adam, remember Me when in an assembly and I will remember you in an assembly which is better than your assembly.’[Bihar al-Anwar, v. 93, p. 158, no. 31]

ثمراتالذ كر

The Fruits of Remembrance

فاء القلوبه ذهكر الله(: صلي الل عليهه و آلههه ) ـ رسول الله 23 . شه

23– The Prophet (SAWA) said, ‘The remembrance of Allah is a healing for the hearts.’[Kanz al-`Ummal, no. 1751]

ن النفاقه من أكثـر مهن ذهكره الله(: صلي الل عليهه و آلههه )ـ رسول الله 24 . فقد برهئ مه

24– The Prophet (SAWA) said, ‘The one who remembers Allah abundantly has freed himself from hypocrisy.’[al-Firdaws, v. 3, p. 564, no. 5768]

. أحبه من أكثـر ذهكر الله(: صلي الل عليهه و آلههه )ـ رسول الله 25

25– The Prophet (SAWA) said, ‘The one who remembers Allah abundantly loves Him.’[Bihar al-Anwar, v. 93, p. 160, no. 39]

. من عمر قلبه بدوامه الذهكره حسنت أفعاله يف السر واجلهره (: عليهه السالم )ـ اإلمام علي 26

26– Imam Ali (AS) said, ‘The one whose heart thrives with the continuous remembrance of Allah, his actions will always be good whether done in secret or openly.’[Ghurar al-Hikam, no. 8872]

. أصل صالحه القلبه اشتهغاله بذهكره الله(: عليهه السالم )ـ رسول الله 27

27– Imam Ali (AS) said, ‘The root of reforming the heart is in occupying it with the remembrance of Allah.’[Ghurar al-Hikam, no. 3083]

. قلبه ونـور عقله ولبه سبحانه أحيا الله من ذكر الله(: عليهه السالم )ـ رسول الله 28

28– Imam Ali (AS) said, ‘Whoever remembers Allah, glory be to Him, Allah enlivens his heart and illuminates his intellect and the innermost core of his heart.’[Ghurar al-Hikam, no. 8876]

حبوبه ذهكر الله(: عليهه السالم )ـ رسول الله 29 . قوت النفوسه ومالسة امل

29– Imam Ali (AS) said, ‘The remembrance of Allah is a provision for the souls and a close sitting in the company of the Beloved.’[Ghurar al-Hikam, no. 5166]

. ، فإنه نور القلوبه عليك بهذهكره الله(: عليهه السالم )ـ رسول الله 31

30– Imam Ali (AS) said, ‘I urge you to keep up the remembrance of Allah for verily it is the light of the hearts.’[Ghurar al-Hikam, no. 6103]

. دوام الذهكره ينري القلب والفهكر (: عليهه السالم )ـ رسول الله 31

31– Imam Ali (AS) said, ‘Continuous remembrance [of Allah] enlightens the heart and the mind.’[Ghurar al-Hikam, no. 5144]

ر بهه بعد العشوةه ، وتنقاد بههه بعد إن الله(: عليهه السالم )ـ رسول الله 32 سبحانه جعل الذكر جالء للقلوبه ، تسمع بهه بعد الوقـرةه ، و تبصهعاندةه

. امل

32– Imam Ali (AS) said, ‘Verily Allah, Glory be to Him, has made [His] remembrance a polish for the hearts through which they hear after deafness, see after blindness and yield after resistance.’[Nahj al-Balagha, Sermon 222]

عاءه ـ( عليهه السالم )ـ رسول الله 33 فاء : ـ يف الد . يا منه اسه دواء وذهكره شه

33– Imam Ali (AS) said in supplication, ‘O He whose name is a remedy and whose remembrance is a healing.’[Iqbal al-A`amal, v. 3, p. 337]

. الذكر مهفتاح االنسه (: يهه السالم عل )ـ رسول الله 34

34– Imam Ali (AS) said, ‘Remembrance [of Allah] is the key to intimacy (with Him).’[Ghurar al-Hikam, no. 541]

شك مهن ذهكرههه فقد سبحانه يؤنهسك بهذهكرههه فقد أحبك ، إذا رأيت الله إذا رأيت الله(: عليهه السالم )ـ رسول الله 35 لقههه ويوحه يؤنهسك خبه . أبغضك

35– Imam Ali (AS) said, ‘If you see that Allah, Glory be to Him, has made you intimate with His remembrance, then He loves you. If you see that Allah has made you intimate with His creation and banished you from His remembrance,

then He has despised you.’[Ghurar al-Hikam, no. 4040-4041]

. مطردة الشيطانه الله ذهكر (: عليهه السالم )ـ رسول الله 36

36– Imam Ali (AS) said, ‘The remembrance of Allah is a repellent of Satan.’[Ghurar al-Hikam, no. 5162]

. جالء الصدوره وطمأنهينة القلوبه ذهكر الله(: عليهه السالم )ـ رسول الله 37

37– Imam Ali (AS) said, ‘The remembrance of Allah is a polish for the breasts and a soothing for the hearts.’[Ghurar al-Hikam, no. 5165]

. الذكر يشرح الصدر (: عليهه السالم )ـ رسول الله 38

38– Imam Ali (AS) said, ‘Remembrance [of Allah] expands the breasts.’[Ghurar al-Hikam, no. 835]

علىذ كر الله فيمواق فالحث

Enjoinment of Remembrance of Allah in Certain Situations

أـع ندل قاء العدو

. عزوجل إذا لقهيتم عدوكم يف الربه فأقهلوا الكالم وأكثهروا ذهكر الله(: عليهه السالم )ـ اإلمام علي 39

1. When Facing an Enemy

39– Imam Ali (AS) said, ‘When you face your enemy in battle, then lessen your speech and increase in the remembrance of Allah.’[al-Khisal, p. 617, no. 10]

األسواق بـع نددخول

، فإنه كفارة لهلذنوبه وزهيادة يف السناته ، أكثهروا ذهكر الله(: عليهه السالم )ـ اإلمام علي 41 عزوجل إذا دخلتم األسواق عهند اشتهغاله الناسه . والتكتبوا يف الغافهلني

2. When Entering the Market Place

40– Imam Ali (AS) said, ‘Increase in the remembrance of Allah when you enter the market while people are busy, for verily it will be an expiation of your sins and an increase in good deeds, and you will not be recorded down as being amongst the neglectful ones.’[al-Khisal, p. 614, no. 10]

والق سمة جـعندالهم والحكم

. عهند هك إذا همت، وعهند لهسانهك إذا حكمت ، وعهند يدهك إذا قسمت اذكره الله(: صلي الل عليهه و آلههه ) ـ رسول الله 41

3. During Distress, When Giving Judgment and When Distributing

41– The Prophet (SAWA) said, ‘Remember Allah during your distress when you are distressed, with your tongue when you give judgment and with your

hand when distributing anything.’[Bihar al-Anwar, v. 77, p. 171, no. 7]

دـعندالغضب

ابن آدم ، اذكرنه عهند غضبهك أذكرك عهند غضيبه ، فال أمقك فيمن : إىل نيب مهن أنبيائهه أوحى الله(: صلي الل عليهه و آلههه ) ـ رسول الله 42 . أمق

4. When in Anger

42– The Prophet (SAWA) said, ‘Allah revealed to a prophet from among His prophets, ‘O son of Adam, remember Me during your anger and I will remember you during My anger, and I will not destroy you as a result with those whom I destroy.’[Bihar al-Anwar, v. 75, p. 321, no. 50]

وعند اللذات هـفيالخلوات

تهك أذكرك عهند غفالتهك ... يا موسى : ... يف التوراةه مكتوب (: عليهه السالم )ـ اإلمام الباقر 43 . اذكرن يف خلواتهك وعهند سروره لذ

5. When Alone and During Pleasures

43– Imam al-Baqir (AS) said, ‘It is written in the Torah: ‘…O Moses… remember Me in times of loneliness and when enjoying your pleasures and I will remember you in your times of negligence.’[Amali al-Saduq, p. 210, no. 6]

حقيقةالذ كر

The Reality of the Remembrance [of Allah]

يامه وتالوته لهلقرآنه عزوجل فـقد ذكر الله من أطاع الله(: صلي الل عليهه و آلههه ) ـ رسول الله 44 . وإن قـلت صالته وصه

44– The Prophet (SAWA) said, ‘Whoever obeys Allah has remembered Him, even if his prayers, his fasts and his recitation of the Qur’an are few.’[Bihar al-Anwar, v. 77, p. 86, no. 3]

. تعاىل عهند ما أحل وحرم ذهكر الله: ـ«أكبـر ولذهكر الله»: ـ يف قولههه تعاىل( عليهه السالم )ـ اإلمام الصادق 45

45– Imam al-Sadiq (AS) said, with regard to the verse of Allah: “and the remembrance of Allah is greater”, ‘[It means] Remembering Allah with regards to what He has made lawful and unlawful.’[Nur al-Thaqalayn, v. 4, p. 162, no. 61]

. ذهكر خالهص يوافهقه القلب ، وذهكر صارهف ينفهي ذهكر غريههه : انه الذكر ذهكر (: عليهه السالم )ـ اإلمام الصادق 46

46– Imam al-Sadiq (AS) said, ‘There are two types of remembrance, a sincere remembrance which is harmonious with the heart, and a mere remembrance which negates the remembrance of anyone other than Allah.’[Bihar al-Anwar, v. 93, p. 159, no. 33]

مهن أجله ذهكرههه لك ، فإنه ذكرك وهو غنه عنك فذهكره لك أجل وأشهى وأت مهن ذهكرهك اهجعل ذهكر الله(: عليهه السالم )ـ اإلمام الصادق 47

. العبد بالتوفيقه لهذهكرههه ال يقدهر العبد على ذهكرههه تعاىل فـليعلم أ نه ما ل يذكره الله فمن أراد أن يذكر الله... له وأسبق

47– Imam al-Sadiq (AS) said, ‘Make your remembrance of Allah for the sake of the fact that He remembers you, for verily He remembers you even though He is needless of you, so His remembrance of you is loftier, more desirable and more complete than your remembrance of Him and it supersedes it…so whoever wishes to remember Allah, most High, should know that as long as Allah does not remember His servant in the context of granting him divine succour to remember Him [in the first place], the servant will not be capable of remembering Him.’[Bihar al-Anwar, v. 93, p. 158, no. 33]

هه من ذكر الله(: ليهه السالم ع )ـ اإلمام الرضا 48 . ول يستبهق إىل لهقائهه فقده استهزأ بنفسه

48– Imam al-Rida (AS) said, ‘Whoever remembers Allah but does not vie to meet Him has mocked himself.’[Bihar al-Anwar, v. 78, p. 357, no. 11]

بدوام الذ كر مايوج

That Which Brings About Continuous Remembrance [of Allah]

ك اللو : يا رب ، وكيف أدوم على ذهكرهك ؟ فقال : دم على ذهكرهي ، فقال ... يا أحد : ـ يف حديثه املعراجه 49 باخللوةه عنه الناسه ، وبغضه . والامهض ، وفراغه بطنهك وبيتهك مهن الدنيا

49– In the tradition recounting the Prophet (SAWA)’s Ascension to the Heavens (al-mi`araj): ‘O Ahmad… be continuous in My remembrance.’ The Prophet (SAWA) asked, ‘O My Lord, how can I be continuous in Your remembrance?’ He replied, ‘Through seclusion from people, despising the sweet and the sour [of the world], and clearing your stomach and your house of the world.’[Bihar al-Anwar, v. 77, p. 22, no. 6]

. من أحب شيئا لهج بهذهكرههه (: عليهه السالم )ـ اإلمام علي 51

50– Imam Ali (AS) said, ‘Whoever loves something is engaged in remembrance of it.’[Ghurar al-Hikam, no. 7851]

موان عالذ كر

Factors that Prevent the Remembrance [of Allah]

ي أشد مهنه اتباعه الشهوةه ، فال تطهيعوها فـتشغلكم عنه الله(: عليهه السالم )ـ اإلمام علي 51 . ليس يف املعاصه

51– Imam Ali (AS) said, ‘There is nothing worse from amongst the transgressions than submitting to one’s base desires, so do not obey them as they will preoccupy you from [remembering] Allah.’[Ghurar al-Hikam, no. 7520]

ره لى عن ذهكره اللهكل ما أ(: عليهه السالم )ـ اإلمام علي 52 يسه . فهو مهن امل

52– Imam Ali (AS) said, ‘Anything that distracts you from the remembrance of Allah is classified as gambling.’[Bihar al-Anwar, v. 73, p. 157, no. 2]

. فهو مهن إبليس كل ما ألى عن ذهكره الله(: عليهه السالم )ـ اإلمام علي 53

53– Imam Ali (AS) said, ‘Anything that distracts you from the remembrance of Allah is from Iblis [Satan].’[Tanbih al-Khawatir, v. 2, p. 170]

ي ال(: عليهه السالم )دين ـ اإلمام زين العاب54 ا يـثبط ويبطهئ عنه العمله وينسه لكه مهيلةه وسكر الشبعه وغهرة امل

. ذكر إن قسوة البهطنةه وفرتة امل

54– Imam Zayn al-Abidin (AS) said, ‘Verily filling the stomach, weakness of will, the intoxication of being fully satiated and the delusion of power, all hinder and delay one from the performance [of good deeds] and cause one to forget Allah.’[Bihar al-Anwar, v. 78, p. 129, no. 1]

عن الذ كر آثاراإلعراض

The Effects of Disregarding the Remembrance [of Allah]

ي الله(: عليهه السالم )ـ اإلمام علي 55 . نفسه وأعمى قلبه سبحانه أنساه الله من نسه

55– Imam Ali (AS) said, ‘Whoever forgets Allah, Glory be to Him, Allah makes him forget himself and blinds his heart.’[Ghurar al-Hikam, no. 8875]

الذ كرالخف ي

Silent Remembrance

. خري الذكره اخلفهي (: صلي الل عليهه و آلههه ) ـ رسول الله 56

56– The Prophet (SAWA) said, ‘The best remembrance is the silent type.’[Kanz al-`Ummal, no. 1771]

لك إال ما يسمع ، قال الله): الصادق الباقر أو اإلمام ـ اإلمام 57ك »: عزوجل اليكتب امل ال يعلم ثواب ذلك الذكره : «واذكـر ربك يف نفسه

. تعاىل يف نفسه العبده غري الله

57– Imam al-Baqir or Imam al-Sadiq (AS) said, ‘The angel only writes down what he hears, but when Allah, Mighty and Exalted, has said, “And remember your Lord within your heart…”, no one knows the reward of that remembrance in the heart of the servant except Allah, most High.’[Bihar al-Anwar, v. 5, p. 322, no. 7]

Injustice

The Holy Prophet [s] said: "On the Day of the Resurrection a caller will announce:

"Where are the oppressors and their assistants and those who prepared an inkwell for them or fastened a bag for them or supplied the ink of a pen (for them)? Then, gather these (people) with them!'" Thawabab-ul-'A'mal, p. 309 Imam Amir ul Mu'mineen Ali [a] said: "By Allah, even if I am given all the domains of the seven countries with all that exists under the skies in order that I may disobey Allah to the extent of snatching one grain of barley from an ant, I would not do it." Nahjul-Balagha, p. 347 Imam Baqir, the fifth Imam, [a] said: "There are three types of transgressions: the one which Allah, the Exalted, forgives, the one He does not forgive, and that one which He does not ignore. Thus, the transgression that He does not forgive is infidelity unto Allah, the Almighty, and Glorious. And, the transgression which Allah forgives is the one that a person commits (against) himself between him and Allah, to Whom belong Might and Majesty. But the transgression which He does not ignore is the one committed against rights of men." Explanation The third transgression is referring to when a person infringes upon the rights of others. The way to forgiveness is first by satisfying (contenting) the person whose rights were infringed upon. If that person forgives him, then the transgression becomes as one that the person has commited against himself. He may then seek forgiveness from Allah. AI-Kafi, vol. 2, p. 330 Imam Amir ul Mu'mineen Ali [a] said: "Transgression causes the foot to go astray, takes the blessings, and kills the nations." Sharh Ghurar-ul-Hikam, vol. 2, p. 36 Imam Amir ul Mu'mineen Ali [a] said: "... Nothing is more inducive of the reversal of Allah's bounty or for hastening of His retribution than continuance in oppression, because Allah hears the prayer of the oppressed and is on the look-out for the oppressors." Nahjul-Balagha, Letter 53

Invocation

Imam Sadiq [a] said: "Every invocation sought from Allah, Almighty and Glorious, is barred by the sky unless it is coupled with 'Salawat', benediction upon the Prophet and his progeny." (The expression of 'Salawat' means: O God bless Muhammad and his descendants). Usul-i-Kafi, vol. 2, p. 493

Imam Sadiq [a] said: "The Muslim believer whose calls were not answered by Allah in this world will wish that none of them would have been accepted when, in the Hereafter, he sees the abundance of rewards (given him for their not being answered and suffering the troubles in the world)." Usul-i-Kafi, vol. 2, p. 491 Imam Amir ul Mu'mineen Ali [a] said: "The most beloved deed on the earth with Allah, Almighty and Glorious is invocation, and the best worship is modesty and piety." Bihar-ul-Anwar, vol. 93, p. 295 Imam Amir ul Mu'mineen Ali [a], when teaching (some of) his followers, said: "The doors of heaven are opened at five times: When it is raining; at the time of Holy War; at the time of Call to prayer; at the time of recitation of the Qur'an with the setting of the sun, and at the break of dawn." Al-Khisal, by Saduq, p. 302 Again, Imam Amir-ul-Mu'mineen Ali [a] said: "Avail yourselves of the invocation in five situations: At the time of recitation of the Qur'an, at the time of prayer call, when it is raining, when attending the Holy War ready for martyrdom, when an oppressed person supplicates, because, certainly, there is no barrier for it beneath the Throne." Bihar-ul-Anwar, vol. 93, p. 343 Imam Husayn [a] said: "O Lord! You are the nearest one Whom can be requested from; You are the soonest responder, and You are the most gracious in bestowing; Whose gift is the vastest and You hearken the best to what you are asked for. I call to You, O' the Beneficent in this world and the next, and the Merciful in both of them!" 'Arafah Invocation Imam Amir ul Mu'mineen Ali [a] said: "He who is bestowed four things is not deprived of four things: he who is allowed to pray is not deprived of the response to it; he who is allowed to offer repentance is not deprived of its acceptance; he who is allowed to seek forgiveness is not deprived of forgiveness; and he who is allowed to be grateful is not deprived of furtherance of favours." Nahjul Balagha, Saying 135 Note: The compiler of Nahjul Balagha, as-Sayyid ar-Radi says: This is confirmed by the Book of Allah. About praying, Allah says: " Call You to Me, I will answer you' (the Qur'an, 4:60). About forgiveness Allah says: 'And whoever does evil, or wrongs his own self and thereafter seeks the pardon of Allah shall find Allah Oft-Forgiving, Merciful' (the Qur'an, 4:110). About gratefulness He says: 'If you be grateful, I will increase (My favours) to you' (the Qur'an, 14:7). About repentance He says: 'Verily, repentance (acceptable) with Allah is only for those who do evil ignorantly and then turn (to Allah) soon (after); these (are those whom) Allah will turn (mercifully) to; and Allah is All-Knowing, All-Wise (the Qur'an, 4:17). Imam Sadiq [a] said: "On the Reckoning Day, Allah will count the invocations of believers as some good actions for them and thereby He will promote their position

in Heaven." Bihar-ul-Anwar, vol. 78, p. 216 Imam Sadiq [a] said: "Treat your ailments with charity and repel varieties of affliction by invocation." At-Tahthib, vol. 4, p.112 Imam Sadiq [a] said: "Ask (Allah) for your requisite and insist on demanding because Allah likes the persistence of the insisting believers of His servants." Wasa'il-ush-Shi'ah,voI. 7, p. 60 Imam Sadiq [a] said: "I recommend you to invocation, because you can not get nigh to Allah by any means like it." Al-Kafi, vol. 2, p. 467 Imam Amir ul Mu'mineen Ali [a] said: "It may happen that you ask (Allah) for something and He does not give it to you in order to endow you with (something) of better quality (later)." Ghurar-ul-Hikam, p.185

Protective (honour of believers) Imam Baqir [a] said: "It is compulsory for every Muslim to conceal even seventy great faults of his fellow Muslims (in order to save his prestige)." (His faults should be dealt with personally but not be spread among the members of society). Bihar-ul-Anwar, vol. 74, p. 301 Imam Amir ul Mu'mineen Ali [a] said: "Accept the apology of your Muslim brother and if he has not any, invent one for him yourself." Bihar-ul-Anwar, vol. 74, p. 165 Imam Amir ul Mu'mineen [a] said: "The worst form of betrayal is the disclosure of confidential information." Mustadrak Al-Wasa'il-ush Shi'ah, vol. 12, p. 305, No.14155 Imam Amir ul Mu'mineen Ali [a] said: "Your admonition (to the wrong-doer) in the presence of people is to humiliate him." (You must talk to him in private). Ghurar-ul-Hikam, p. 322 Imam Sadiq [a] said: "From the most beloved deeds with Allah, Almighty and Glorious, is bringing happiness to a Muslim believer such as: satiating his hunger, removing his grief, or paying his debt." Al-Kafi, vol. 2, p. 192

Unmasking (fault finding)

The Holy Prophet [s] said: "Slander acts quicker against the faith of a Muslim believer than leprosy does against his body."

Usul-I-Kafi, vol. 2, p. 257 Imam Amir-ul-Mu'mineen Mi [a] said: "The listener to backbiting is the same as the backbiter." Ghurar-ul-Hikam, p. 307 The Holy Prophet [s] said: "The abandoning of backbiting is more valuable to Allah, Almighty and Glorious, than the performance of ten thousand rak'at of recommended prayers." Bihar-ul-Anwar, vol. 75, p. 261 'Abd-ul-Mu'min-il-Ansari said that once he himself arrived in the presence of Imam Abil-Hassan Musa ibn Ja'far [a] where Abdillah-il-Ja'fari had attended and Abdul- Mu'min smiled at him. Then he [a] inquired whether Abdul-Mu'min liked Abdillah Al- Ja'fari when he replied to the Imam [a] that he did not like him ('Abdillah) but on his account (the seventh Imam). Then Imam [a] said: "He is your brother, and a Muslim believer is the brother of another Muslim believer though their fathers are not the same. Hence, cursed is he who accuses his (Muslim) brother, cursed is he who deceives his (Muslim) brother, cursed is he who does not advise his (Muslim) brother, and cursed is he who slanders his (Muslim) brother." Bihar-ul-Anwar, vol. 75, p. 262 Imam Amir-ul-Mu'mineen Ali [a] said: "The most vicious person is he who looks for other people's defects while he overlooks his own faults." Tara'if-ul-Hikam, p. 176 Imam Kazim [a] said: "Cursed is the one who backbites against one's brother (fellow Muslim)." Bihar-ul-Anwar, vol. 74, p. 232

Imam Muhammad al-Baqir (pbuh) narrated that the Prophet (pbuh) said: ‘There are three qualities

that, should a man possess them, or even if one of them can be found in him, on the Day of

Judgment, they will allow him to stand in the shade of Allah’s Throne, apart from which there will

be no other shade. They are: that he should do unto others only that which he would have them do

unto him, that he does not so much as walk in front of a person or behind him except with the

knowledge that it is for the pleasure of Allah, and that he does not find a fault with his Muslim

brother until he has removed that fault from himself first, and no sooner does he remove that

particular fault from himself that he becomes aware of another fault, such that he contents

himself with finding faults in himself rather than with other people.’ [al-Kafi, V. 2, P. 118, No. 19]

Imam Muhammad al-Baqir (pbuh) narrates that he heard the Prophet’s companion Jabir b. ‘Abdullah

al-Ansari narrate the following: ‘Once the Prophet (pbuh), on his way somewhere, passed by us, so he

stopped to greet us, and said: “Why is it that I see the love of this word overcome so many people?”

Then he continued, saying: “Blessings be on him who is preoccupied by his fear of Allah rather than

his fear of people. Blessings be on him whose own flaws prevent him from finding fault with his

believing brother.”’ [al-Kafi, V. 8, P. 168, No. 190]

Imam Muhammad al-Baqir (pbuh) said: ‘The fault that lies within a man’s own self is more than

enough for him than that he should go and pry into other people’s faults, which he himself

possesses but to which he is blind; or that he should blame others for that which not only does he

possess himself, but which he is unable to transform into a good quality; or that he should bother

the one he is sitting next to by prying into matters that are none of his business.’ [al-Kafi, V. 2, P.

333, No. 3]

The Prophet’s esteemed companion Abu Dharr narrated: ‘I once asked the Prophet (pbuh): “O

Prophet of Allah, give me some advice.” The Prophet replied: “I advise you to fear Allah and be

careful of your duty to Him, for this is the most important of all things.” I said: “Tell me more,” so

he replied: “I urge you to recite the Qur’an and to remember Allah much.” I asked him to tell me

more, so he said: “I urge you to keep silent for long periods of time.” I asked him to tell me more,

and he said: “Beware of laughing too much.” I asked him to tell me more, and he replied: “I urge

you to love the poor and destitute people and to sit with them.” I asked him to tell me more, and he

replied: “Always tell the truth, even if it be bitter.” I asked him to tell me more, and he said: “Do not

fear the reproach or criticism of others when you are acting for the sake of Allah.” I asked for more,

and he replied: “Let that which you know about your own underlying flaws which others do not

possess act as a barrier against finding fault in others. The fault that lies within one’s own self is

enough to keep one from three vices: from finding out about others people’s shortcomings when

one is yet ignorant of one’s own faults; from criticizing others and making them feel embarrassed

of flaws that he himself possesses; from bothering the one he sits next to by prying into matters

that are none of his business.” Then he continued: “O Abu Dharr, there is no intellect like

contemplation, and no piety like self-restraint, and no esteem like good-naturedness.”’ [Ma’ani al-

Akhbar, P. 334, No. 1]

Imam Ja’far al-Sadiq (pbuh) said: ‘Prophet Musa (pbuh), when he wanted to accompany al-Khidr,

said: “Give me some advice.” So one of the things that al-Khidr advised him was: “Beware of

stubbornness and obstinacy; do not go in search of something that you do not need; beware of

laughing without any cause of wonder or amazement; remember your own flaws and do not find

fault with others.”’ [Amali al-Saduq, P. 265, No. 11]

Imam ‘Ali Amir al-Mu’minin (pbuh), when talking about refraining from finding faults with others,

said: ‘Those who are infallible and secure from committing sins should have mercy on those who

are prone to committing sins and who fall prey to acts of disobedience. Gratitude and thankfulness

to Allah should predominate over them and act as a barrier against such. As for the fault-finder

who criticizes his fellow brother and rebukes him for the very same faults with which he himself is

afflicted – does he not remember the time when Allah covered up sins that he committed, which

were greater than the sin for which he censures others? How can he criticize someone for a sin to

which he himself succumbed, and even if he did not commit that very same sin, he still dared to

disobey Allah with something just as great, if not greater. I swear by Allah that, even if he did not

transgress with respect to a grave sin, he still transgressed and disobeyed Allah in petty sins, and

in any case, his insolence and daring to reproach others is worse. O servant of Allah! Do not be

hasty in rebuking a servant for his sin, for it may have already been forgiven. And do not consider

yourself secure from your minor sins, for you could still be held punishable for them and

answerable to them. And let that which you know about your own faults stop you from finding

fault with others. And preoccupy yourselves with gratitude and thankfulness to Allah for having

exempt you from that with which others have been afflicted.’ [Nahj al-Balaghah, V. 2, P. 31, No.

136]

Imam ‘Ali Amir al-Mu’minin (pbuh) said: ‘The one who contemplates his own flaws is too busy to

consider other people’s faults, and the one who is satisfied with whatever sustenance Allah has

provided him does not grieve over that which he has lost. The one who observes the shortcomings

of others, disapproves of them, and then adopts them for himself, is truly a fool.’ [Nahj al-

Balaghah, V. 3, P. 235, No. 349]

Imam ‘Ali Amir al-Mu’minin (pbuh) said: ‘The greatest defect is that one should criticize others for

the same defects present in oneself.’ [Nahj al-Balaghah, V. 3, P. 236, No. 353]

Imam Ja’far al-Sadiq (pbuh) said: ‘If you find a person scrutinizing other people’s sins and

shortcomings, forgetting to look at his own, then know that he is deceiving himself.’ [Mustatrafat

a-Sara’ir, P. 48, No. 7]

The Holy Prophet (pbuh) said: ‘There once lived in the town a community of people who had their

flaws, and at the same time they were such that they never pried into or disclosed other people’s

shortcomings, so Allah covered and hid their faults from other people, such that when they died,

people were not aware of any of their faults. And there was another community of people in the

town who did not have any defects, yet they spoke about other people’s shortcomings and defects,

so Allah caused them to have apparent flaws, and disclosed them, such that even after they died,

they were renowned for those flaws.’ [Amali al-Tusi, V. 1, P. 42]

Imam Muhammad al-Baqir (pbuh) narrated that the Prophet (pbuh) said: ‘The good deeds that are

rewarded the fastest are kindness and charity, and the evil deed that is punished the fastest is

injustice and wrong to others. The fault that lies within one’s own self is enough to keep one from

observing other people’s shortcomings when one is still blind to one’s own defects, and from

rebuking people for that which one is unable to stop committing, and from bothering one’s

companion by prying into that which is none of one’s business.’ [Amali al-Tusi, V. 1, P. 105]

Kindness to Parents opposing rudeness to parents The Holy Prophet [s] said: "The pleasure of Allah lies in the pleasure of one's parents (in the case that it is right), and His wrath lies in their wrath." Mustadrak-ul-Wasa'il-ush-Shi'ah, vol. 15, p. 176 Imam Sadiq [a] said: "The best deeds are: punctual prayer, kindness to parents, and contributing to the Holy War (against the pagans) in the path of Allah." Bihar-ul-Anwar, vol. 74, p. 85 Imam Sadiq [a] said: "He who wishes Allah, Almighty and Glorious, to lighten the agonies of death, he should have regard for his kinship, and treat his parents with goodness. Then, when a person does so, Allah will make the agonies of death easy for him and he will not be stricken by poverty in his life at all." Safinat-ul-Bihar, vol. 2, p. 553

Imam Sadiq [a] said: "He who glares at his parents with wrathful eyes, although they have been unjust to him, Allah will not accept his prayers (unless he repents)." Usul-i-Kafi, vol. 2, p. 349 Imam Sadiq [a] said: "Do treat kindly your parents so that your children do the same to you; and be pious unto the wives of people so that your wives remain pious." AI-Kafi, vol. 5, p. 554 Imam Sadiq [a] said: "Once a person came to the Prophet [s] and asked him about good treatment to parents. Then, he [s] said 'Treat kindly your mother, treat kindly your mother, and treat kindly your mother; be kind to your father, be kind to your father, and be kind to your father but begin (that kindness) with your mother before your father'." Al-Kafi, vol. 2, p. 162

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