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Two Miraculous sermons by Imam Ali (as)

novembre 3, 2012

Two Miraculous sermons by Imam Ali (as)

The original Arabic text and English translation of two miraculous sermons, oneبلا حرف الأليف   containing no "Aleef أ" (Alpha) and the other جميع حروفها ليس فيها نقاطcontaining no dotted letters, delivered by the Commander of the Faithful Imam Ali bin Abu Talib (ع) .

 

(A Sermon without Dots (nuqta خطبة خالية من النقطة:

The knowledge, wisdom and eloquence of Imam ‘Ali b. Abi Talib (a) is well known among Muslims of all schools of thought.  One such example of his mastery over the Arabic language manifested itself in this extempore sermon which, in its written form, is devoid of any dots !!

  This sermon appears to have been delivered by Imam ‘Ali (a) on the occasion of someone’s marriage (nikah), and may well have been his own marriage.  It has been quoted by several scholars such as:

  • Muhammad Rida al-Hakimi, Saluni qabl an tafqiduni, vol. 2, pp. 442-3.
  • Sayyid al-Musawi, al-Qatarah min bihar manaqib Aal-Nabi wa al-`Itrah, vol. 2, p. 179
  • Hasun al-Dulafi, Fada’il Aal al-Rasul, p. 6

 Those who know Arabic or can at least read the Qur’anic script will appreciate that certain letters of the Arabic alphabet have dots associated with them.  These letters are used all the time in Arabic speech and written texts.ي ث خ ت ن ظ ف خ ج

To create any written script of any meaningful nature, without using any of these letters, is a difficult task.  To deliver such a sermon without prior preparation, as Imam ‘Ali (a) is known to have done with all his sermons, is truly amazing!

[Note:  The letter representing taa marbutah used to be written without dots in early Arabic script]

 Following is a sermon by the Commander of the Faithful Imam Ali ibn Abu Talib (ع) all Arabic letters of which do not contain any dots at all:

هذه خطبة لأمير المؤمنين علي بن أبي طالب (ع) جميع حروف كلماتها خالية من ذكر "النقطة": 

الحمد لله الملك المحمود، المالك الودود، مصور كل مولود، ومآل كل مطرود، ساطح المهاد وموطد الأطواد، ومرسل الأمطار ومسهل الأوطار، عالم الأسرار ومدركها، ومدمر الأملاك ومهلكها، ومكور الدهور ومكررها، ومورد الأمور ومصدرها، عم سماحه وكمل ركامه، وهمل، طاول السؤال والأمل، وأوسع الرمل وأرمل، أحمده حمدا ممدودا، وأوحده كما وحد الأواه، وهو الله لا إله للأمم سواه، ولا صادع لما عدل له وسواه، أرسل محمدا علما للإسلام وإماما للحكام، سددا للرعاع ومعطل أحكام ود وسواع، أعلم وعلم، وحكم وأحكم، وأصل الأصول، ومهد وأكد الموعود وأوعد، أوصل الله له الإكرام، وأودع روحه الإسلام، ورحم آله وأهله الكرام، ما لمع رائل وملع دال، وطلع هلال، وسمع إهلال. إعملوا رعاكم الله أصلح الأعمال، واسلكوا مسالك الحلال، واطرحوا الحرام ودعوه، واسمعوا أمر الله وعوه، و صلوا الأرحام و راعوها، وآعصوا الأهواء وآردعوها، وصاهروا أهل الصلاح والورع، و صارموا رهط اللهو والطمع، ومصاهركم أطهر الأحرار مولدا وأسراهم سؤددا، وأحلامكم موردا، وها هو إمامكم وحل حرمكم مملكا، عروسكم المكرمه، وما مهر لها كما مهر رسول الله أم سلمه، وهو أكرم صهر، و أودع الأولاد، وملك ما أراد، وما سهل مملكه ولا هم ولا وكس ملاحمه ولا وصم، اسأل الله لكم أحمد وصاله، ودوام إسعاده، وألهم كلا إصلاح حاله والأعداد لمآ له ومعاده، وله الحمد السرمد، والمدح لرسوله أحمد.

English Translation :-

Praise to Allah Who is the praiseworthy, the affectionate owner of everything, the One who forms everyone born, the ultimate end of everyone who is expelled, the One Who spreads out the earth, Who firms the mountains, Who sends out rain, who facilitates the attainment of goals, Who knows the secrets and realizes them, Who destroys the possessions and annihilates them, who folds out times and repeats them, who causes matters and is their source. His forgiveness covers all, His creation of the clouds is perfected: Rain showers succeed it. He prolongs pursuits and hopes, broadens sands and places them. I praise Him an extended praise, and I recognize His unity just as those who love Him the most recognize: He is Allah, there is no god for the nations besides Him, nor is there anyone to cause a defect to what he straightens and does. He sent Muhammed as a banner for Islam and an Imam for those who rule, a helper to the commoners and one who puts an end to the judgments of Wadd and Siwa’ (idols). He knows and He informs, He rules and He perfects: He is the origin of origins. He [Muhammed] paves the path [to the Almighty] and emphasizes the Promised Day, warning about it. Allah has made honors to reach him, depositing in his soul Islam, blessing his honorable family and offspring so long as there is anything that shines like lightning, anyone who hurries his pace towards his pursuit, whenever a crescent appears and the announcement about it is made. 

Do, may Allah look after you, righteous deeds, tread the paths of what is permissible, put what is prohibitive aside and abandon it, listen to the command of Allah and realize it, keep in touch with your kinsfolk and look after them, disobey your inclinations and curb them, give your daughters by way of marriage to the people of righteousness and piety, and stay away from the folks who sport and who covet, so your marriage ties will produce the most pure of freemen, the most eminent descent, those who will let you achieve your dreams. This should be before your eyes, your domain will thus be rightful, your brides honored, and let her [bride] dower be just as the Messenger of Allah (ص) had paid to Umm Salamah, while he is the most honored of all in-laws, the most kind of all sons, and he had whatever he wanted, though having it was not easy, nor did it worry him, nor did his epics ever diminish, nor was he ever stigmatized. I plead to Allah to grant you the most praiseworthy of connection with Him, the perpetuation of pleasing Him; may He inspire each of you about that which reforms your condition and prepares you for what you shall receive [in the Hereafter]. Eternal praise belongs to Him; lauding belongs to His Messenger Ahmed (ص).

 

 Khutba w/o Alif 

One day, a heated discussion went on among the Arabs and Muslims during which it was said that there is no alphabet that recurs in speech more often than the "aleef" ("A"). All attendants agreed. It was then that the magnificent lantern of language, its deep ocean and precise philosopher, namely Imam Ali ibn Abu Talib (ع), stood up and delivered a lengthy sermon which included praise of Allah Almighty, prayers and salutations unto His Prophet, Muhammed ibn Abdullah ibn Abdul-Muttalib (peace and blessings of Allah be with him and his progeny).

This letter of the Arabic alphabet is undoubtedly the most commonly occurring character in the language.  If composing a few meaningful sentences without dots is hard enough, how about delivering a sermon, one which is full of wisdom and which is many times the size of the one you have just seen, but without ever using a single alif !!

This sermon is usually called al-Khutbah al-Muniqah and is recorded by many Muslim scholars.  Amongst the Sunni scholars who quote it can be mentioned:

Muhammad b. Muslim al-Shafi’i, Kifayat al-Talib, p. 248

Ibn Abi’l Hadid al-Mu’tazili, Sharh Nahj al-Balaghah, vol. 19, p. 140

How could Imam ‘Ali (a) accomplish such a feat?

Imam ‘Ali (a) derived his vast knowledge and striking eloquence by virtue of his long and close association with the Prophet Muhammad (s).  The Prophet (s), with Divine inspiration, was the source of all such knowledge and wisdom and a teacher par excellence for Imam Ali (a).

 The statements of the entire sermon, from beginning to end, did not contain a single word having the "aleef" (mamdooda, elongated alpha) is as follows: 

في أحد الأيام دار بين العرب و المسلمين نقاش كبير، فقيل ليس من حرف المعجم حرف أكثر دورانا في الكلام من "الأليف"، فأيد ذلك جميع الجالسين … تبع ذلك أن نهض نبراس اللغة الأنيق و بحرها العميق و فيلسوفها الدقيق الامام علي بن أبي طالب (عليه السلام) و خطب خطبة طويلة تشتمل على الثناء على الله تعالى و الصلاة و السلام على نبيه محمد بن عبد الله بن عبد المطلب (صلى الله عليه و على آله و سلم) و هي خالية من بدايتها الى نهايتها من ذكر حرف "الأليف" (الممدودة) و هي كما يلي:-

 حمدت من عظمت منته، و سبغت نعمته، و سبقت غضبه رحمته، و تمت كلمته، و نفذت مشيته، و بلغت حجته (قضيته)، و عدلت قضيته. حمدته حمد مقر بربوبيته، متخضع لعبوديته، متنصل من خطيئته، معترف بتوحيده، مستعيذ من وعيده، مؤمل من ربه رحمة (مغفرة)  تنجيه، يوم يشغل كل عن فصيلته و بنيه، و نستعينه و نسترشده و نستهديه، و نؤمن به و نتوكل عليه. و شهدت له تشهد عبد مخلص موقن، و فردته تفريد مؤمن متق و وحدته توحيد عبد مذعن، ليس له شريك في ملكه و لم يكن له ولي في صنعه؛ جل عن مشير و وزير، و تنزه عن مثل وعون و معين و نظير، علم فستر و بطن فخبر، و نظر فجبر، و ملك فقهر؛ و عصي فغفر، و عبد فشكر، و حكم فعدل، و تكرم و تفضل،. لن يزول و لم يزل، ليس كمثله شيء، و هو قبل كل شيء و بعد كل شيء رب متفرد بعزته، متمكن بقوته، متقدس بعلوه، متكبر بسموه، ليس يدركه بصر و لم يحط به نظر، قوي منيع، بصير سميع، حليم حكيم، رؤوف رحيم، عجز عن وصفه من وصفه، و ظل نعته من نعته، وصل به من نعمته من يعرفه، قرب فبعد، و بعد فقرب، يجيب دعوة من يدعوه، و يرزق عبده و يحبوه، ذو لطف خفي، و بطش قوي، و رحمة موسعة، و عقوبة موجعة، و رحمته جنة عريضة مونقة، و عقوبته جحيم موصدة موبقة (موثقة). 

و شهدت ببعث محمد (ص) عبده و رسوله، و نبيه و صفيه و حبيبه و خليله، صلة تحظيه، و تزلفه و تعليه، و تقربه و تدنيه، بعثه في خير عصر و حين فترة كفر، رحمة لعبيده و منة لمزيده، ختم به نبوته، و قوى (وضح) به حجته، فوعظ و نصح و بلغ و كدح، رؤوف بكل مؤمن رحيم، رضي ولي سخي زكي، عليه رحمة و تسليم و بركة و تكريم، من رب غفور رؤوف رحيم، قريب مجيب حكيم. 

وصيتكم معشر من حضرني بتقوى (بوصية) ربكم، و ذكرتكم بسنة نبيكم، فعليكم برهبة تسكن قلوبكم، و خشية تذرف دموعكم، و تقية تنجيكم يوم يذهلكم و يبليكم، يوم يفوز فيه من ثقل وزن حسنته، و خف وزن سيئته. لتكن مسألتكم  مسألة (سؤل) ذل و خضوع و شكر و خشوع، و توبة و نزوع، و ندم و رجوع، و ليغتنم كل مغتنم منكم صحته قبل سقمه، و شبيبته قبل هرمه فكبره و مرضه، و سعته قبل فقره و خلوته (فرغته) قبل شغله، و ثروته قبل فقره، و حضره قبل سفره، و حيته قبل موته، ثم يكبر و يهن و يهرم و يمرض و يسقم و يمل طبيبه و يعرض عنه حبيبه، و ينقطع عمره و يتغير لونه، و يقل عقله، ثم قيل: هو موعوك و جسمه منهوك، قد جد في نزع شديد، و حضره قريب و بعيد، فشخص ببصره و طمح بنظره و رشح جبينه و خطف عرنينه و سكن حنينه و جنبت نفسه و بكته عرسه و حفر رمسه و يتم منه ولده و تفرق عنه عدده (عدوه و صديقه)، و قسم جمعه و ذهب بصره و سمعه، و لقن و مدد، و وجه و جرد، و غسل و عري و نشف و سجي، و بسط له و هيئ، و نشر عليه كفنه، و شدد منه ذقنه، و قبض و ودع ، و قمص و عمم و لف و سلم و حمل فوق سرير و صلي عليه بتكبير بغير سجود و تعفير و نقل من دور مزخرفة و قصور مشيدة و حجر منضدة، فجعل في ضريح ملحود، ضيق مرصود، بلبن منضود، مسقف بجلمود، و هيل عليه عفره و حثي عليه مدره، فتحقق حذره، و تخفق صدره، و نسي خبره، و رجع عنه وليه و صفيه و نديمه و نسيبه و حميمه، و تبدل به قرينه و حبيبه، فهو حشو قبر و رهين قفر، يسعى في جسمه دود قبره، و يسيل صديده في منخره على صدره و نحره، تسحق تربته لحمه و ينشف دمه و يرق عظمه و يقم في قبره حتى يوم حشره و نشره، فينشر من قبره و ينفخ في صوره و يدعى لحشره و نشوره، فثم بعثرت قبور و حصلت سريرة في صدور و جئ بكل نبي و صديق و شهيد و نطيق، و وقف لفصل حكمه عند رب قدير بعبيده خبير بصير، فكم من زفرة تضفيه و حسرة تنضيه (تقصيه)، في موقف مهول و مشهد جليل، بين يدي ملك عظيم، بكل صغيرة و كبيرة عليم، يلجمه عرقه و يجفوه قلقه، فعبرته غير مرحومة و صرخته (حجته) غير مقبولة، و برزت صحيفته و تبينت جريرته، و نطق كل عضو منه بسوء عمله، فشهدت عينه بنظره و يده ببطشه و رجله بخطوه و جلده بلمسه و فرجه بمسه، و يهدده منكر و نكير، و كشف له حيث يسير، فسلسل جيده و غلت يده و سيق يسحب وحده، فورد جهنم بكرب و شده، فظل يعذب في جحيم، و يسقى من حميم، يشوي وجهه و يسلخ جلده، يضربه زبانيته بمقمع من حديد، و يعود جلده بعد نضجه كجلد جديد، يستغيث فتعرض عنه خزنة جهنم، و يستصرخ فيلبث حقبة بندم، فلم يجده ندمه، و لم ينفعه حينئذ ندمه. نعوذ برب قدير من شر كل مصير، و نطلب منه عفو من رضى عنه، و مغفرة من قبل منه، فهو ولي سؤلي و منجح طلبتي، فمن زحزح عن تعذيب ربه سكن في جنته بقربه و خلد في قصور مشيده، و ملك حور عين و حفدة، و طيف عليه بكؤوس و سكن حضير فردوس، و تقلب في نعيم، و سقي من تسنيم و شرب من عين سلسبيل ممزوجة بزنجبيل، مختومة بمسك و عبير، مستديم للسرور و مستشعر للحبور، يشرب من خمور، في روضة مغدق ليس يصدع من شربه و ليس ينزف، هذا منقلب من خشى ربه و حذر ذنبه و نفسه، و تلك عقوبة من عصى منشئه و سولت له نفسه معصية مبدئه، ذلك قول فصل، و حكمة حكم عدل، قص قصص، و وعظ نص، تنزيل من حكيم حميد، نزل به روح قدس مبين (متين) من عند رب كريم على نبي مهتد مهدي رشيد رحمة للمؤمنين، مبين من عند رب كريم، و سيد حلت عليه سفرة، مكرمون بررة. 

عذت برب عليم حكيم، قدير رحيم، من شر عدو و لعين رجيم، فليتضرع متضرعكم، و يبتهل مبتهلكم، و يستغفر رب كل مربوب لي و لكم.


ثم قرأ بعدها قوله تعالى: {تلك الدار الآخرة نجعلها للذين لا يريدون علوا في الأرض ولا فسادا والعاقبة للمتقين } (القصص: 83).

I praise the One Whose boon is great, whose blessing overwhelms, whose mercy is faster than His anger, the One whose word is perfect, whose will is affected, whose argument (issue) is wise, whose case is just. I praise Him like one recognizing His Godhead, submissive while adoring Him, dissociating himself from his sin, recognizing His Unity, seeking refuge with Him against His warning, hopeful for the mercy (forgiveness) of his Lord that saves him [from the Fire] on a Day when everyone will be distracted even from his offspring and tribe. We seek His help, guidance and directions. We believe in Him and depend on Him. I have testified to Him as a sincere and convinced servant/slave; I recognize His Uniqueness as a pious believer, and I have recognized His Unity like a submissive servant/slave. He has no partner in His domain; He relies on none in doing whatever He does. He is exalted above having an adviser or a vizier. He is above using a model or an assistant or a helper or a peer. He knows, so He covers; He is acquainted with the innermost, so He is most familiar [with our intentions]. He cast a look, so He assisted; He owns everything, so He subdues. He is disobeyed, yet He forgives; He is adored, so He thanks. He rules, so He affects justice, and He is generous and grants favors. He shall never come to an end, and He has always been as He is; there is nothing like Him. He, first and foremost, is a unique Lord in His exaltation, able through His might, holy through His sublimity, proud of His Majesty; no (mental) vision can realize Him, nor can anyone ever see Him. He is strong, invincible, seeing, hearing, clement, wise, affectionate and kind. One who attempts to describe Him can never do so; one who attempts to describe His attributes can never do so [either]. His blessing reaches those who get to know Him: He is near, so He is far [above mental or physical vision]; He is far yet He is near [closer to us than anything else]. He responds to the call of those who call on Him; He sustains His servant and surrounds him with His love; His niceties are hidden [from our comprehension]; His power is mighty; His mercy is wide; His penalty is painful; His mercy is a broad and a Garden of grandeur (Paradise); His punishment is Hell filled with horrors and chains. 

I have testified that He sent Muhammed (ص) as His servant and messenger, prophet, chosen one, loved one, friend, a link [with the Almighty] that grants him [Muhammed] fortune, bringing him closer to Him, elevating him, granting him nearness and closeness [to the Almighty]. He sent him during a good (opportune) period of time, when there was disbelief, as mercy for His servants and a boon for more. Through him He sealed His prophetic messages, strengthened (explained) His argument. So he admonished, advised, conveyed the message and worked hard [for people. He was, affectionate towards every believer, merciful, easy to please, the friend of anyone who is generous and pure: mercy, salutation, blessing and honor be with him from a forgiving, affectionate, kind, near, responsive and wise Lord. 

I have admonished you, O folks who are present here with me, to be pious (as your Lord has admonished) towards your Lord, and I have reminded you of the Sunna of your Prophet; so, take to awe that calms your hearts, fear that draws your tears, piety that saves you on a Day which will puzzle your minds and put you to the test, a day in which one shall win if the weight of his good deeds is heavy while that of his sins is light. Let your plea be in humility and surrender, appreciation and submission, repentance and dissociation [from sin], regret and return [to righteousness]. Let everyone of you seize the opportunity when he is healthy before the time when he is sick, when he is young before he is aged, old and sick, [the opportunity] of his ease before he is poor, of having free time before he is busy, of being wealthy before being impoverished, of being present at home before he is away traveling, of being alive before his death. He shall grow old, become weak, aged, sick, ailing, so much so that even his doctor is fed-up with him, even those who love him turn away from him. His lifespan will have come to an end. His color of complexion is changed. His mental power is decreased, so it is said that he is ailing and his body is failing. He is having a hard time as he finds himself suffering from the throes of death: He is attended by those who are close and who are distant. He gazes his looks, yearns as he turns his eyes, his forehead sweating, his [physical] senses being snatched away from him [one by one]. His sighs are now silent, his soul has departed, so he is mourned by his wife. His grave is dug, his children are now orphans, those who were around him (his friends or foes) are now dispersed from around him. What he had accumulated (legacy) has now been divided [among heirs]. Gone now are his faculty of seeing and hearing; so he receives Talqeen; he is stretched [on the ground] and directed [towards the Qibla]. He is stripped of his clothes, bathed, in the nude, dried then directed [towards the Qibla]. Something has been spread on the floor for him as his shrouds are being prepared. His chin has been tied, his soul has already departed from his body and he has been bidden farewell by all. He is now shrouded, his head wrapped, so is his body, and he has been handed over [for burial]. He is carried in a wooden box (coffin); his funeral prayers have been performed with Takbir but without prostration or the rubbing of the forehead. He is taken away from a decorated abode [this life], from well built mansions and chambers topping each other, so he is now in an enclosure of a grave which is very narrow and separated from others; it is built with baked clay on top of each other and is sealed with a rock. Dust has been healed on him, so he now is sure about that of which he was warned; his chest is now heavy; he is now a thing of the past. His friends, chosen ones, companions, in-laws and close friends have all left him behind. His company and loved ones are now changed, for he is now nothing but the filling of a grave and the pawn of a waste: Worms crawl all over his body, his pus drips from his nostrils on his neck and chest. Soil crushes his flesh as his blood dries and bone decays. He remains in his grave till the Day when he is herded with others and is given a new life; so, he is taken out of his grave. His trumpet is blown, he is called on to gather with others and stand trial. Graves are scattered around, the innermost in the hearts are recorded and calculated. Every prophet, Siddiq, martyr, anyone who speaks is brought and made to stand for the final judgment of an Able God Who is fully knowledgeable of His servants, seeing [all what they do]. Countless exhalations engulf him, sighs fade him (distance him), in a horrific position and an awesome scene before a Great King Who knows about everything small and big. He is reined by his sweat, his worry crushing him, yet his tear has none to feel sorry for, his scream (defense) is not accepted. His record of deeds is brought, his innermost becomes visible, and every part of his body now speaks of his wrongdoings: His eyes testify about what he had seen, his hands about whom he beat, his legs about where he had gone, his skin about what he had contacted, his private parts about with whom he had had intercourse. He is threatened by Munkir and Nakir; and it is unveiled for him where he is heading; so his neck now is tied with chains and his hands are cuffed. He is taken alone, dragged and brought to Hell as he is in a great distress and hardship. He remains in the torment of hell given to drink of very hot pus that grills his face and separates his skin from his body. He is beaten by the torture angels of hell with iron clubs. His skin returns again and again anew after having been baked. He cries for help, yet even the angels in Hell turn away from him. He pleads for mercy, so he stays for a while regretful, yet he finds none to care about his regret. His regret will then be in vain. 

We seek refuge with an Able Lord from the evil of any final end such as this, and we plead for forgiveness similar to that of one with whom He is pleased and for an overlooking similar to that of one whose good deeds He has accepted; for He is my Master, ultimate pursuit and the one Who grants success to what I seek. Surely one who is pushed away from the torment of his Lord shall reside in Paradise near to Him and remain forever in well built mansions, having huris with large lovely eyes and servants. He is given to drink of fresh cool water mixed with ginger and sealed with musk and fragrance that perpetuates happiness and provides the sense of pleasure. He drinks of wines in an orchard filled with all types of pleasures, wine that does not cause any headache to one who drinks it, and it never runs out; such is the ultimate end of one who fears his Lord, who is on guard about his sin, about the insinuations of his nafs (self), and that was the penalty of one who opposes the [sinless] way [in which] he was created, the one whose evil self decorates for him to do what is against his nature. Such is the final judgment and the ruling of One Who is just: He narrated parables, admonished through texts, revealed revelations from a Praiseworthy Wise One, revelations which He descended with a clear (able) Holy Spirit [arch-angel Gabriel] from a Glorious Lord unto a Prophet who is rightly guided and who guides others, one who shows others the right way, a mercy to the believers, clearly from a Great Lord, a master frequented by messengers (angels) who are honored and obedient [of their Lord]. 

I have sought refuge with a Lord Who is knowing, wise, able, merciful, from the evil of an enemy who is cursed and stoned; so, let everyone who pleads plead, and let everyone who seeks [favors of his Lord] seek and ask forgiveness of the Lord of lords for myself and for you all.

Having finished his miraculous sermon, the Imam (ع) recited this following verse of the Holy Qur’an: "We shall grant that (eternal) abode of the hereafter to those who intend neither high-handedness nor mischief on earth, and such end is (the best reward) for the righteous" (Qur’an, 28:83).

عبقرية الامام علي (ع) في اثنتين من خطبه

LINGUISTIC GENIUS OF IMAM ALI (as) IN TWO OF HIS SERMONS 

By    Yasin T. Al-Jibouri 

The text below is originally published on pp. 188 – 197 of my book titled Mary and Jesus in Islam which was published by AuthorHouse of Bloomington, Indiana, and released to the public on December 19, 2011. It is slightly edited from the original, and the editing includes the removal of accented characters, Arabic salutations, etc., so it may be easier to be read by any MS Word user. You are at liberty to quote this text, re-print it, circulate it, use it in your thesis, dissertation, term paper, post it on your web site or use it in any other way you see fit, and when you do, rest assured that the Almighty, Who loves the Imam (as) very much, will be very pleased with you and will reward you in the life of this world and in the Hereafter. May Allah enable all of us to achieve such a great blessing beyond which there is no other blessing at all, Allahomma Aameen.

alagha or Balaghahwise rhetoric, elocution, mastery of oratory and language; refer to Nahjul-Balagha book to which reference is made in this book in more than one place in order to enjoy and benefit from the wisdom of Imam Ali ibn Abu Talib (as). In order to portray for the reader the command which Imam Ali ibn Abu Talib (as) had of Arabic, two miraculous sermons which he composed serve as testimonies not only to such mastership but also to his genius: One of them contains an Arabic text in which the Imam (as) did not use the “elongated aleef”, alpha, “A”, and in the other he did not use a single alphabet that has any dots in it:

 

في أحد الأيام دار بين العرب و المسلمين نقاش كبير، فقيل ليس من حرف المعجم حرف أكثر دورانا في الكلام من "الأليف"، فأيد ذلك جميع الجالسين … تبع ذلك أن نهض نبراس اللغة الأنيق و بحرها العميق و فيلسوفها الدقيق الامام علي بن أبي طالب (ع) و خطب خطبة طويلة تشتمل على الثناء على الله تعالى و الصلاة و السلام على نبيه محمد بن عبد الله بن عبد المطلب (صلى الله عليه و على آله و سلم) و هي خالية من بدايتها الى نهايتها من ذكر حرف "الأليف" (الممدودة) و هي كما يلي:-

 

حمدت من عظمت منته، و سبغت نعمته، و سبقت غضبه رحمته، و تمت كلمته، و نفذت مشيته، و بلغت حجته (قضيته)، و عدلت قضيته. حمدته حمد مقر بربوبيته، متخضع لعبوديته، متنصل من خطيئته، معترف بتوحيده، مستعيذ من وعيده، مؤمل من ربه رحمة (مغفرة)  تنجيه، يوم يشغل كل عن فصيلته و بنيه، و نستعينه و نسترشده و نستهديه، و نؤمن به و نتوكل عليه. و شهدت له تشهد عبد مخلص موقن، و فردته تفريد مؤمن متق و وحدته توحيد عبد مذعن، ليس له شريك في ملكه و لم يكن له ولي في صنعه؛ جل عن مشير و وزير، و تنزه عن مثل وعون و معين و نظير، علم فستر و بطن فخبر، و نظر فجبر، و ملك فقهر؛ و عصي فغفر، و عبد فشكر، و حكم فعدل، و تكرم و تفضل،. لن يزول و لم يزل، ليس كمثله شيء، و هو قبل كل شيء و بعد كل شيء رب متفرد بعزته، متمكن بقوته، متقدس بعلوه، متكبر بسموه، ليس يدركه بصر و لم يحط به نظر، قوي منيع، بصير سميع، حليم حكيم، رؤوف رحيم، عجز عن وصفه من وصفه، و ظل نعته من نعته، وصل به من نعمته من يعرفه، قرب فبعد، و بعد فقرب، يجيب دعوة من يدعوه، و يرزق عبده و يحبوه، ذو لطف خفي، و بطش قوي، و رحمة موسعة، و عقوبة موجعة، و رحمته جنة عريضة مونقة، و عقوبته جحيم موصدة موبقة (موثقة).

 

و شهدت ببعث محمد (P) عبده و رسوله، و نبيه و صفيه و حبيبه و خليله، صلة تحظيه، و تزلفه و تعليه، و تقربه و تدنيه، بعثه في خير عصر و حين فترة كفر، رحمة لعبيده و منة لمزيده، ختم به نبوته، و قوى (وضح) به حجته، فوعظ و نصح و بلغ و كدح، رؤوف بكل مؤمن رحيم، رضي ولي سخي زكي، عليه رحمة و تسليم و بركة و تكريم، من رب غفور رؤوف رحيم، قريب مجيب حكيم.

 

وصيتكم معشر من حضرني بتقوى ربكم، و ذكرتكم بسنة نبيكم، فعليكم برهبة تسكن قلوبكم، و خشية تذرف دموعكم، و تقية تنجيكم يوم يذهلكم و يبليكم، يوم يفوز فيه من ثقل وزن حسنته، و خف وزن سيئته. لتكن مسئلتكم  سؤل ذل و خضوع و شكر و خشوع، و توبة و نزوع، و ندم و رجوع، و ليغتنم كل مغتنم منكم صحته قبل سقمه، و شبيبته قبل هرمه فكبره و مرضه، و سعته قبل فقره و خلوته (فرغته) قبل شغله، و ثروته قبل فقره، و حضره قبل سفره، و حيته قبل موته، ثم يكبر و يهن و يهرم و يمرض و يسقم و يمل طبيبه و يعرض عنه حبيبه، و ينقطع عمره و يتغير لونه، و يقل عقله، ثم قيل: هو موعوك و جسمه منهوك، قد جد في نزع شديد، و حضره قريب و بعيد، فشخص ببصره و طمح بنظره و رشح جبينه و خطف عرنينه و سكن حنينه و جنبت نفسه و بكته عرسه و حفر رمسه و يتم منه ولده و تفرق عنه عدده (عدوه و صديقه)، و قسم جمعه و ذهب بصره و سمعه، و لقن و مدد، و وجه و جرد، و غسل و عري و نشف و سجي، و بسط له و هيئ، و نشر عليه كفنه، و شدد منه ذقنه، و قبض و ودع ، و قمص و عمم و لف و سلم و حمل فوق سرير و صلي عليه بتكبير بغير سجود و تعفير و نقل من دور مزخرفة و قصور مشيدة و حجر منضدة، فجعل في ضريح ملحود، ضيق مرصود، بلبن منضود، مسقف بجلمود، و هيل عليه عفره و حثي عليه مدره، فتحقق حذره، و تخفق صدره، و نسي خبره، و رجع عنه وليه و صفيه و نديمه و نسيبه و حميمه، و تبدل به قرينه و حبيبه، فهو حشو قبر و رهين قفر، يسعى في جسمه دود قبره، و يسيل صديده في منخره على صدره و نحره، تسحق تربته لحمه و ينشف دمه و يرق عظمه و يقم في قبره حتى يوم حشره و نشره، فينشر من قبره و ينفخ في صوره و يدعى لحشره و نشوره، فثم بعثرت قبور و حصلت سريرة في صدور و جئ بكل نبي و صديق و شهيد و نطيق، و وقف لفصل حكمه عند رب قدير بعبيده خبير بصير، فكم من زفرة تضفيه و حسرة تنضيه (تقصيه)، في موقف مهول و مشهد جليل، بين يدي ملك عظيم، بكل صغيرة و كبيرة عليم، يلجمه عرقه و يجفوه قلقه، فعبرته غير مرحومة و صرخته (حجته) غير مقبولة، و برزت صحيفته و تبينت جريرته، و نطق كل عضو منه بسوء عمله، فشهدت عينه بنظره و يده ببطشه و رجله بخطوه و جلده بلمسه و فرجه بمسه، و يهدده منكر و نكير، و كشف له حيث يسير، فسلسل جيده و غلت يده و سيق يسحب وحده، فورد جهنم بكرب و شده، فظل يعذب في جحيم، و يسقى من حميم، يشوي وجهه و يسلخ جلده، يضربه زبانيته بمقمع من حديد، و يعود جلده بعد نضجه كجلد جديد، يستغيث فتعرض عنه خزنة جهنم، و يستصرخ فيلبث حقبة بندم، فلم يجده ندمه، و لم ينفعه حينئذ ندمه. نعوذ برب قدير من شر كل مصير، و نطلب منه عفو من رضى عنه، و مغفرة من قبل منه، فهو ولي سؤلي و منجح طلبتي، فمن زحزح عن تعذيب ربه سكن في جنته بقربه و خلد في قصور مشيده، و ملك حور عين و حفدة، و طيف عليه بكؤوس و سكن حضير فردوس، و تقلب في نعيم، و سقي من تسنيم و شرب من عين سلسبيل ممزوجة بزنجبيل، مختومة بمسك و عبير، مستديم للسرور و مستشعر للحبور، يشرب من خمور، في روضة مغدق ليس يصدع من شربه و ليس ينزف، هذا منقلب من خشى ربه و حذر ذنبه و نفسه، و تلك عقوبة من عصى منشئه و سولت له نفسه معصية مبدئه، ذلك قول فصل، و حكمة حكم عدل، قص قصص، و وعظ نص، تنزيل من حكيم حميد، نزل به روح قدس مبين (متين) من عند رب كريم على نبي مهتد مهدي رشيد رحمة للمؤمنين، مبين من عند رب كريم، و سيد حلت عليه سفرة، مكرمون بررة.

 

عذت برب عليم حكيم، قدير رحيم، من شر عدو و لعين رجيم، فليتضرع متضرعكم، و يبتهل مبتهلكم، و يستغفر رب كل مربوب لي و لكم.

 

ثم قرأ بعدها قوله تعالى:  (تِلْكَ الدَّارُ الآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لا يُرِيدُونَ عُلُوًّا فِي الأَرْضِ وَلا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ (القصص: 83).

 

One day, a heated discussion went on among the Arabs and Muslims during which it was said that there is no alphabet that recurs in speech more often than the "aleef", alpha ("A"). All attendants agreed. It was then that the magnificent lantern of language, its deep ocean and precise philosopher, namely Imam Ali ibn Abu Talib (as), stood up and delivered a lengthy sermon which included praise of Allah Almighty, prayers and salutations unto His Prophet, Muhammed ibn Abdullah ibn Abdul-Muttalib (P) (peace and blessings of Allah be with him and his progeny). The statements of the entire sermon, from beginning to end, did not contain a single word having the "elongated aleef" (alpha). The author’s humble translation of it is as follows:

I praise the One Whose boon is great, whose blessing overwhelms, whose mercy is faster than His anger, the One whose word is perfect, whose will reigns, whose argument (issue) is wise, whose case is just. I praise Him as one recognizing His Godhead, submissive while adoring Him, dissociating himself from his sin, recognizing His Unity, seeking refuge with Him against His warning, hopeful for the mercy (forgiveness) of his Lord that saves him [from the Fire] on a Day when everyone will be distracted even from his offspring and tribe. We seek His help, guidance and directions. We believe in Him and depend on Him. I have testified to Him as a sincere and convinced servant/slave; I recognize His Uniqueness as a pious believer, and I have recognized His Unity like a submissive servant/slave. He has no partner in His domain; He relies on none in doing whatever He does. He is exalted above having an advisor or a vizier. He is above using a model or an assistant or a helper or a peer. He knows, so He covers; He is acquainted with the innermost, so He is most familiar [with our intentions]. He cast a look, so He assisted; He owns everything, so He subdues. He is disobeyed, yet He forgives; He is adored, so He thanks. He rules, so He affects justice, and He is generous and grants favors. He shall never come to an end, and He has always been as He is; there is nothing like Him. He, first and foremost, is a unique Lord in His exaltation, able through His might, holy through His sublimity, proud of His Majesty; no (mental) vision can realize Him, nor can anyone ever see Him. He is strong, invincible, seeing, hearing, clement, wise, affectionate and kind. One who attempts to describe Him can never do so; one who attempts to describe His attributes can never do so [either]. His blessing reaches those who get to know Him: He is near, so He is far [above mental or physical vision]; He is far yet He is near [closer to us than anything else]. He responds to the call of those who call on Him; He sustains His servant and surrounds him with His love; His niceties are hidden [from our comprehension]; His power is mighty; His mercy is wide; His penalty is painful; His mercy is broad, a Garden of grandeur (Paradise); His punishment is Hell filled with horrors and chains.

 

I have testified that He sent Muhammed (P) as His servant and messenger, prophet, chosen one, loved one, friend, a link [with the Almighty] that grants him [Muhammed (P)] fortune, bringing him closer to Him, elevating him, granting him nearness and closeness [to the Almighty]. He sent him during a good (opportune) period of time, when there was disbelief, as mercy for His servants and a boon for more. Through him He sealed His prophetic messages, strengthened (explained) His argument. So he admonished, advised, conveyed the message and worked hard [for people]. He was affectionate towards every believer, merciful, easy to please, the friend of anyone who is generous and pure: mercy, salutation, blessing and honor with him from a forgiving, affectionate, kind, near, responsive and wise Lord.

 

I have admonished you, O folks who are present here with me, to be pious  towards your Lord (as He has admonished), and I have reminded you of the Sunnah of your Prophet; so, take to awe that calms your hearts, fear that draws your tears, piety that saves you on a Day which will puzzle your minds and put you to the test, a day on which one shall win if the weight of his good deeds is heavy while that of his sins is light. Let your plea be in humility and surrender, appreciation and submission, repentance and dissociation [from sin], regret and return [to righteousness]. Let everyone of you seize the opportunity when he is healthy before the time when he is sick, when he is young before he is aged, old and sick, [the opportunity] of his ease before he is poor, of having free time before he is busy, of being wealthy before being impoverished, of being present at home before he is away traveling, of being alive before his death. He shall grow old, become weak, aged, sick, ailing, so much so that even his doctor is fed-up with him, even those who love him turn away from him. His lifespan will have come to an end. His color of complexion is changed. His mental power is decreased, so it is said that he is ailing and his body is failing. He is having a hard time as he finds himself suffering from the throes of death: He is attended by those who are close and who are distant. He gazes, yearns as he turns his eyes, his forehead sweating, his [physical] senses being snatched away from him [one by one]. His sighs are now silent, his soul has departed, so he is mourned by his wife. His grave is dug, his children are now orphans, those who were around him (his friends or foes) are now dispersed from him. What he had accumulated (legacy) has now been divided [among his heirs]. Gone are now his faculties of seeing and hearing; so he receives Talqeen; he is stretched [on the ground] and directed [towards the Qibla]. He is stripped of his clothes, bathed naked, body wiped then directed [towards the Qibla]. Something has been spread on the floor for him as his shrouds are being prepared. His chin has been tied, his soul has already departed from his body and he has been bidden farewell by all. He is now shrouded, his head wrapped, so is his body, and he has been handed over [for burial]. He is carried in a wooden box (coffin); his funeral prayers have been performed with Takbir but without prostration or the rubbing of the forehead. He is taken away from a decorated abode [this life], from well built mansions and chambers topping each other, so he is now in an enclosure of a grave which is very narrow and separated from others; it is built with baked clay on top of each other and is sealed with a head stone. Dust has been healed on him, so he now is sure about that of which he was warned; his chest is now heavy; he is now a thing of the past. His friends, chosen ones, companions, in-laws and close friends have all left him behind. His company and loved ones are now changed, for he is now nothing but the filling of a grave and the pawn of a waste: Worms crawl all over his body, his pus drips from his nostrils on his neck and chest. Soil crushes his flesh as his blood dries and bone decays. He remains in his grave till the Day when he is herded with others and is given a new life; so, he is taken out of his grave. His trumpet is blown, he is called on to gather with others and stand trial. Graves are scattered around, the innermost in the hearts is recorded and computed. Every prophet, Siddiq, martyr, anyone who speaks is brought and made to stand for the final judgment of an Able God Who is fully knowledgeable of His servants, seeing [all what they do]. Countless exhalations engulf him, sighs fade him (distance him), in a horrific position and an awesome scene before a Great King Who knows about everything small and big. He is reined by his sweat, his worry crushing him, yet his tear has none to feel sorry for, his scream (defense) is not accepted. His record of deeds is brought, his innermost becomes visible, and every part of his body now speaks of his wrongdoings: His eyes testify about what he had seen, his hands about those whom he beat, his legs about where he had gone, his skin about what he had contacted, his private parts about with whom he had had intercourse. He is threatened by Munkir and Nakeer; and it is unveiled for him where he is heading; so his neck now is tied with chains and his hands are cuffed. He is taken alone, dragged and brought to Hell as he is in a great distress and hardship. He remains in the torment of hell given to drink of very hot pus that grills his face and separates his skin from his body. He is beaten by the torture angels of hell with iron clubs. His skin returns again and again anew after having been baked. He cries for help, yet even the angels in Hell turn away from him. He pleads for mercy, so he stays for a while regretful, yet he finds none to care about his regret. His regret will then be in vain.

 

We seek refuge with an Able Lord from the evil of any final end such as this, and we plead for forgiveness similar to that of one with whom He is pleased and for an overlooking similar to that of one whose good deeds He has accepted; for He is my Master, ultimate pursuit and the one Who grants success to what I seek. Surely one who is pushed away from the torment of his Lord shall reside in Paradise near Him and shall remain forever in well built mansions, having huris with large lovely eyes and servants. He is given to drink of fresh cool water mixed with ginger and sealed with musk and fragrance that perpetuates happiness and provides the sense of pleasure. He drinks of wines in an orchard filled with all types of pleasures, wine that does not cause any headache to one who drinks it, and it never runs out; such is the ultimate end of one who fears his Lord, who is on guard about his sin, about the insinuations of his nafs (self), and that was the penalty of one who goes against the [sinless] way [in which] he was created, the one whose evil self decorates for him to do what is against his nature. Such is the final judgment and the ruling of One Who is just: He narrated parables, admonished through texts, sent revelations from a Praiseworthy Wise One, revelations which He sent down with a clear (able) Holy Spirit [arch-angel Gabriel] from a Glorious Lord unto a Prophet who is rightly guided and who guides others, one who shows others the right way, a mercy to the believers, clearly from a Great Lord, a master frequented by messengers (angels) who are honored and obedient [of their Lord].

 

I have sought refuge with a Lord Who is knowing, wise, able, merciful, from the evil of an enemy who is cursed and stoned; so, let everyone who pleads plead, and let everyone who seeks [favors of his Lord] seek and ask forgiveness of the Lord of lords for myself and for you all.

Having finished his miraculous sermon, the Imam (as) recited this following verse of the Holy Qur’an: "We shall grant that (eternal) abode of the hereafter to those who intend neither high-handedness nor mischief on earth, and such end is (the best reward) for the righteous" (Qur’an, 28:83).

خطبة خالية من النقطة:

هذه خطبة لأمير المؤمنين علي بن أبي طالب (ع) جميع حروف كلماتها خالية من "النقطة":

 

الحمد لله الملك المحمود، المالك الودود، مصور كل مولود، ومآل كل مطرود، ساطح المهاد وموطد الأطواد، ومرسل الأمطار ومسهل الأوطار، عالم الأسرار ومدركها، ومدمر الأملاك ومهلكها، ومكور الدهور ومكررها، ومورد الأمور ومصدرها، عم سماحه وكمل ركامه، وهمل، طاول السؤال والأمل، وأوسع الرمل وأرمل، أحمده حمدا ممدودا، وأوحده كما وحد الأواه، وهو الله لا إله للأمم سواه، ولا صادع لما عدل له وسواه، أرسل محمدا علما للإسلام وإماما للحكام، سددا للرعاع ومعطل أحكام ود وسواع، أعلم وعلم، وحكم وأحكم، وأصل الأصول، ومهد وأكد الموعود وأوعد، أوصل الله له الإكرام، وأودع روحه الإسلام، ورحم آله وأهله الكرام، ما لمع رائل وملع دال، وطلع هلال، وسمع إهلال. إعملوا رعاكم الله أصلح الأعمال، واسلكوا مسالك الحلال، واطرحوا الحرام ودعوه، واسمعوا أمر الله وعوه، و صلوا الأرحام و راعوها، وآعصوا الأهواء وآردعوها، وصاهروا أهل الصلاح والورع، و صارموا رهط اللهو والطمع، ومصاهركم أطهر الأحرار مولدا وأسراهم سؤددا، وأحلامكم موردا، وها هو إمامكم وحل حرمكم مملكا، عروسكم المكرمه، وما مهر لها كما مهر رسول الله أم سلمه، وهو أكرم صهر، و أودع الأولاد، وملك ما أراد، وما سهل مملكه ولا هم ولا وكس ملاحمه ولا وصم، اسأل الله لكم أحمد وصاله، ودوام إسعاده، وألهم كلا إصلاح حاله والأعداد لمآ له ومعاده، وله الحمد السرمد، والمدح لرسوله أحمد.

Following is a sermon by the Commander of the Faithful Imam Ali ibn Abu Talib (as) all Arabic letters of which do not contain any dots at all:

Praise to Allah Who is the praiseworthy, the affectionate owner of everything, the One who forms everyone born, the ultimate end of everyone who is expelled, the One Who spreads out the earth, Who firms the mountains, Who sends out rain, who facilitates the attainment of goals, Who knows the secrets and realizes them, Who destroys the possessions and annihilates them, who folds out times and repeats them, who causes matters and is their source. His forgiveness covers all, His creation of the clouds is perfected: Rain showers succeed it. He prolongs pursuits and hopes, broadens sands and places them. I praise Him an extended praise, and I recognize His unity just as those who love Him the most recognize: He is Allah, there is no god for the nations besides Him, nor is there anyone to cause a defect to what He straightens and does. He sent Muhammed (P) as a banner for Islam and an Imam for those who rule, a helper to the commoners and one who puts an end to the judgments of Wadd and Suwa’ (idols). He knows and He informs, He rules and He perfects: He is the origin of origins. He [Muhammed (P)] paves the path [to the Almighty] and emphasizes the Promised Day, warning about it. Allah has made honors in order to reach him, depositing in his soul Islam, blessing his honorable family and offspring so long as there is anything that shines like lightning, anyone who hurries his pace towards his pursuit, whenever a crescent appears and the announcement about it is made.

 

Do, may Allah look after you, righteous deeds, tread the paths of what is permissible, put what is prohibitive aside and abandon it, listen to the command of Allah and realize it, keep in touch with your kinsfolk and look after them. Disobey your inclinations and curb them, give your daughters by way of marriage to the people of righteousness and piety, and stay away from the folks who sport and who covet, so your marriage ties may produce the most pure of freemen, the most eminent descent, those who will let you achieve your dreams. This should be before your eyes, your domain will thus be rightful, your brides honored, and let her dower be just as the Messenger of Allah (P) had paid Umm Salamah, while he is the most honored of all in-laws, the most kind of all offspring, and he had whatever he wanted, though having it was not easy, nor did it worry him, nor did his epics ever diminish, nor was he ever stigmatized. I plead to Allah to grant you the most praiseworthy of connection with Him, the perpetuation of pleasing Him; may He inspire each of you about that which reforms your condition and prepares you for what you shall receive [in the Hereafter]. Eternal praise belongs to Him; lauding belongs to His Messenger Ahmed (P).

Ziyaraat Ale Yassin

octobre 28, 2012

Ihtijaaj: It is narrated from Muhammad bin Abdullah bin Ja’far Himyari that

he said that an epistle arrived from Imam Zamana (a.s.), in which after replies to some questions, it was mentioned:

“If you intend to make us as a medium and address us, you should recite say what the Almighty Allah has said:

Ziyarat Aale Yasin

Peace be upon (the) progeny of Yasin. Peace be upon you, O the caller of Allah and place of manifestation of His signs. Peace be upon you, O the door of Allah and the devout one of His religion. Peace be upon you, O the vicegerent of Allah and the helper of His truth. Peace be upon you, O the proof of Allah and the Guide of His intention. Peace be upon you, O the reciter of Allah’s book and its interpreter. Peace be upon you in your night and in your day. Peace be upon you, O the remnant of Allah on His earth. Peace be upon you, O the covenant of Allah, which He took it and He fastened it. Peace be upon you, O the promise of Allah, which He guaranteed. Peace by upon you, O the manifested flag and the one who is filled with knowledge and the help and the far-reaching mercy, a promise which is not a lie. Peace be upon you while you are standing. Peace be upon you while you are sitting. Peace be upon you when you are reading and explaining. Peace be upon you when you are praying and supplicating. Peace be upon you when you are bowing and prostrating. Peace be upon you when you are saying ‘There is no God except Allah’ and (when) you are saying ‘Allah is greater (than what He is described).’ Peace be upon you when you are praising (Allah) and seeking forgiveness. Peace be upon you when you enter the morning and the evening. Peace be upon you in the night when it envelops and the day when it becomes manifest. Peace be upon you, O the leader, the protected one. Peace be upon you, O the prior hoped one. Peace be upon you by the collections of the salutations. I call you as a witness, O my Master, certainly I testify that there is no god except Allah, He is alone, there is no partner with Him. And indeed I testify that Muhammad is His servant and His messenger; there is no beloved except him and his progeny. And I call you as a witness, O my Master certainly Ali, the commander of the believers is His proof. And Hasan is His proof. And Husain is His proof. And Ali, son of Husain is His proof. And Muhammad, son of Ali is His proof. And Ja’far, son of Muhammad is His proof. And Musa, son of Ja’far is His proof. And Ali, son of Musa is His proof. And Muhammad, son of Ali is His proof. And Ali, son of Muhammad is His proof. And Hasan, son of Ali is His proof. And I testify that indeed you are the proof of Allah. All of you, the first and the last. And surely your return is a truth, there is no doubt in it. The day when belief of none will benefit himself who previously did not believe or acquired a goodness through his belief. And indeed death is a truth. And indeed Naakir and Nakeer is a truth. And I testify that indeed the scattering (stage of Qiyamat) is a truth and the raising is a truth. And indeed the bridge (over hell) is a truth and the watching place is a truth. And the balance is a truth and the gathering is a truth. And the accounting (of deeds) is a truth and Paradise and the hell is a truth. And the promise (of reward) and the threat (of the punishment) in them is a truth. O my Master, one who opposes you is unlucky. And one who obeys you is lucky. Then testify whatever I made you a witness upon. And I am a friend for you, acquitted from your enemy. So the truth is whatever you are satisfied with. And the untrue is whatever you are angry with. And the goodness is whatever you ordered. And the evil is whatever you have prohibited. So I am a believer in Allah, He alone, there is no partner with Him. And (I am a believer) in His messenger and in the commander of the believers. And in you O my Master, the first among you and the last among you. And my help is intended for you. And my love is purely for you. Amen! Amen! (Accept! Accept!)

Dua to be recited after Ziyarat

O Allah, surely I ask You that You send blessings upon Muhammad (s.a.w.s.). The prophet of Your mercy and the word of your light. And fill my heart with the light of certainty. And my chest with light of faith. And my thinking with the light of intentions. And my determination with the light of knowledge. And my strength with the light of action. And my tongue with the light of truthfulness. And my religion with the light of understanding from You. And my vision with brightness. And my hearing with the light of wisdom. And my love with the light of friendship for Muhammad (s.a.w.s.) and his progeny. Peace be upon (all of) them until I meet You. And certainly I discharged Your promise and Your covenant. So You cover me with Your mercy, O Master! O Praiseworthy. O Allah send Your blessings upon Muhammad, Your proof on Your earth. And Your vicegerent of Your cities. And the caller towards Your way. And the upright by Your justice. And the one who arises by Your command. The master of the believer. And the perdition of the disbelievers. And the enlighter of the darkness. And the illuminator of the truth. And the speaker with the wisdom and the truth. And Your complete word on Your earth. The anxious anticipator and the counseling Master, the ark of salvation. And the flag of guidance and the light of the sight of mankind. And best of he who was attired and was clothed and the illuminator of the blind. The one who will fill the earth with justice and equity just as it was filled with injustice and oppression. Surely You are powerful over everything. O Allah, send Your blessings upon Your friend and son of Your friends. Those whom You have ordered (for) obeying them. And

You made (the observation of) their rights compulsory. And You removed from them the uncleanness and purified them a thorough purifying. O Allah, help him and come to the aid of Your religion through him. And help Your friends and his friends and his followers and his helpers through him. And place us among them. O Allah, protect him from the evil of every tyrant and despot. And from the evil of all Your creatures. And protect him from his front and his back and his right and from his left. And protect him and prevent from him the reaching of any evil. And protect Your messenger and the progeny of Your messenger through him. And make the justice manifest through him. And support him by the victory. And help his helpers and abandon his deserters. And break up his dividers and break up the giants of disbelief through him. And through him, kill the disbelievers and the hypocrites and all the heretics. Wherever they be, in the east of the earth and its west, its land and its sea. And fill the earth with justice through him. And manifest the religion of your prophet; blessings be upon him and his progeny through him. And place me, O Allah, among his helpers and his aiders and his followers and his partisans. And show me in the progeny of Muhammad, peace be upon them, whatever they are hoping. And in their enemies whatever the enemies are afraid (of). O God of the truth, Amen (Accept). O the possessor of splendor and honor! O the most merciful of all the mercifuls.

 

The Spiritual Aspects of Hajj explained by Imam Zayn Al Abidin (as)

octobre 27, 2012

THE SPIRITUAL ASPECTS OF HAJJ

  Imām Zain al-‘Ābidīn’s (عَلَيهِ الّسَلامُ)

Discourse on Ĥajj with Shiblī

 

When our master (Imām) Zain al-‘Ābidīn (عَلَيهِ الّسَلامُ) returned from Ĥajj, he was met by (a pilgrim called) al- Shiblī.

 

Imām (عَلَيهِ الّسَلامُ) asked him: “Have you performed Ĥajj, O Shiblī?”

 

He said: “Yes, O Son of the Messenger of Allah.”

 

Then Imām (عَلَيهِ الّسَلامُ) asked: “Did you arrive at Mīqāt, remove your sewn clothes and perform ghusl?”

 

He said: “Yes.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “So when you arrived at Mīqāt, did you intend to take off the clothes of sin and to put on the clothes of obedience?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you removed your sewn clothes, did you intend to remove showmanship and hypocrisy, and (to avoid) engaging in mistaken beliefs?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you performed ghusl, did you intend to wash off (your) mistakes and sins?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) said: “Then you did not arrive at Mīqāt, nor did you remove your sewn clothes, nor did you perform ghusl!”

 

Then Imām (عَلَيهِ الّسَلامُ) asked: “Did you clean yourself, put on iĥrām and tie the knot for Ĥajj?”

 

He said: “Yes.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “So when you cleaned yourself, put on iĥrām and tied the knot for Ĥajj, did you intend that you were getting cleansed by the light of sincere repentance to Allah, The Exalted?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you put on iĥrām, did you intend to forbid for yourself all that Allah, The Almighty, The Glorious, has forbidden?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you tied the knot for Ĥajj, did you intend to untie all the knots which are not for Allah?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) said to him: “You did not clean yourself, nor did you put on iĥrām, nor did you tie the knot for Ĥajj!”

 

Imām (عَلَيهِ الّسَلامُ) asked him: “Did you enter Mīqāt, offer the two raka‘h prayer of iĥrām and say talbiyah?”

 

He said: “Yes.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “So when you entered Mīqāt, did you intend that your purpose is to have a spiritual encounter with Allah?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you offered the two raka‘h prayer, did you intend to get close to Allah by means of the best of actions and the greatest of virtues of (His) servants, that is, şalāh?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you said talbiyah, did you intend to say it for the sake of Allah, Glory be to Him, in perfect obedience, and to refrain from every sin?”

 

He said “No.”

 

Imām (عَلَيهِ الّسَلامُ) said to him: “You did not enter Mīqāt, nor did you offer prayers, nor did you say talbiyah!”

 

Then Imām (عَلَيهِ الّسَلامُ) asked him: “Did you enter the Ĥaram, see the Ka’bah and offer prayers?”

 

He said: “Yes.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “So when you entered the Ĥaram, did you intend to forbid backbiting of all Muslims for yourself?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you reached Makkah, did you intend with your heart that your purpose is (to seek closeness to) Allah?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) said: “Then you did not enter the Ĥaram, nor did you see the Ka’bah, nor did you offer prayers!”

 

Then Imām (عَلَيهِ الّسَلامُ) asked: “Did you circumambulate the House (of Allah), touch its corners and perform sa‘ī (between Şafā and Marwah)?”

 

He said: “Yes.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “So when you performed sa‘ī, did you intend to escape to Allah and that the Knower Of The Unseen knows this about you?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) said: “Then you did not circumambulate the House, nor did you touch its corners, nor did you perform sa‘ī!”

 

Then Imām (عَلَيهِ الّسَلامُ) asked him: “Did you give your hand (in allegiance) to the Black Stone, stand at Maqām al-Ibrāhīm (عَلَيهِ الّسَلامُ) and offer two raka‘h prayers there?” He said: “Yes.”

 

(Upon hearing this) Imām (عَلَيهِ الّسَلامُ) let out a cry as if he were about to part from this world and then said: “Ah! Ah!”

 

Then Imām (عَلَيهِ الّسَلامُ) said: “Whoever gives his hand to the Black Stone, (it is as if) he has given his hand to Allah, The Exalted; so look, O poor one! Do not waste the reward of that whose sanctity is great, and do not invalidate this giving of (your) hand by committing sin and by taking that which is not lawful like the transgressors.”

 

Then Imām (عَلَيهِ الّسَلامُ) asked: “When you stood at Maqām al-Ibrāhīm (عَلَيهِ الّسَلامُ), did you intend to perform every act of obedience and to turn your back on all sins?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you offered two raka‘h prayers there, did you intend to pray the prayer of  Ibrāhīm (عَلَيهِ الّسَلامُ) and to rub the nose of Shaiťān (in the dirt) by your prayer?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) said to him: “Then you did not give your hand to the Black Stone, nor did you stand at the Maqām, nor did you offer two raka‘h prayers there!”

 

Then Imām (عَلَيهِ الّسَلامُ) asked him: “Did you go to the well of Zam Zam and drink its water?”

 

He said: “Yes.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “Did you intend to go towards obedience and to close your eyes from sin?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) said: “Then you did not go to it, nor did you drink its water!”

 

Then Imām (عَلَيهِ الّسَلامُ) asked him: “Did you perform sa‘ī between Şafā and Marwah and walk to and fro between them?”

 

He said: “Yes.”

 

Imām (عَلَيهِ الّسَلامُ) asked him: “Did you intend that you were between hope and fear?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) said: “Then you did not perform sa‘ī, nor did you walk to and fro between Şafā and Marwah!”

 

Then Imām (عَلَيهِ الّسَلامُ) asked: “Did you leave for Minā?”

 

He said: “Yes.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “Did you intend to keep people safe from your tongue, heart and hands?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) said: “Then you did not leave for Minā!”

 

Then Imām (عَلَيهِ الّسَلامُ) asked him: “Did you stop at عَلَيهِ الّسَلامُrafah, climb the Mountain of Raĥmah, know the (reality of the) Valley of Namirah and pray to Allah, Glory be to Him, at the sign and Jamarāt?”

 

He said: “Yes.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “During your stay at عَلَيهِ الّسَلامُrafah, did you have the recognition of Allah’s, Glory be to Him, knowledge of all teachings and of all the branches of knowledge, and did you know of Allah’s possession of your Book of Deeds and His knowledge about your inner self and heart?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “Did you intend by your ascension upon the Mountain of Raĥmah that Allah is Merciful to every believing man and woman and that He befriends all Muslim men and women?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And did you intend at Namirah that you will not enjoin (others to do something) unless you have acted (upon it) yourself, and that you will not rebuke (others about something) unless you have prevented yourself (from doing it)?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you stood at the sign and Namirāt, did you intend that they are a witness for you over the acts of obedience, a protection for you with the Protecting Angels, by the command of the Lord of the Heavens?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) said: “Then you did not stay at عَلَيهِ الّسَلامُrafah, nor did you climb the Mountain of Raĥmah, nor did you know (the reality of) Namirah, nor did you pray, nor did you stay at Namirāt!”

 

Then Imām (عَلَيهِ الّسَلامُ) asked: “Did you pass between the two signs, offer two raka‘h prayers before doing so, walk in Muzdalifah, pick up stones from there and pass through Mashعَلَيهِ الّسَلامُr al-Ĥarām?”

 

He said: “Yes.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “So when you offered two raka‘h prayers, did you intend that it was the prayer of thanks on the eve of the tenth day, so that every difficulty is warded off and every ease is made possible?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you walked between the two signs without wavering right or left of them, did you intend to not waver right or left of the religion of truth, neither by your heart, nor by your tongue, nor by your limbs?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you walked in Muzdalifah and picked up stones from there, did you intend to remove all sins and ignorance from yourself, to attain all the branches of knowledge and (to perform) all (good) deeds?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you passed through Mash’ar al-Ĥarām, did you intend to make your heart realise the realisation of the people of piety and fear of Allah, The Almighty, The Glorious?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) said: “Then you did not pass the two signs, nor did you offer two raka‘h prayers, nor did you walk in Muzdalifah, nor did you pick up stones from there, nor did you pass through Mash’ar al-Ĥarām!”

 

Then Imām (عَلَيهِ الّسَلامُ) asked him: “Did you reach Minā, throw (stones) at Jamarah, shave your head, slaughter your animal of sacrifice, offer prayers in Masjid al-Khīf, return to Makkah and perform the final ťawāf?”

 

He said: “Yes.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “So when you reached Minā and threw (stones) at the Jamarāt, did you intend that you have achieved your purpose and that your Lord has fulfilled all your wishes for you?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you threw at the Jamarāt, did you intend to throw at your enemy Iblīs and to anger him by completing your invaluable Ĥajj?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you shaved your head, did you intend to be purified from all dirt and the consequences of transgression upon others, and that you have left all sins behind (and are just as you were) when your mother gave birth to you?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you prayed in Masjid al-Khīf, did you intend to not fear (anyone) except Allah, The Almighty, The Glorious, and your sins, and to not have hope except in the mercy of Allah, The Exalted?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you slaughtered your sacrificial animal, did you intend to cut the throat of greed by adhering to the reality of piety, and that you are following the tradition of Ibrāhīm (عَلَيهِ الّسَلامُ) (in the matter of the) slaughtering of his son and the fruit and fragrant flower of his heart, and that you are keeping his tradition alive for those after him, and that he (Ibrāhīm (عَلَيهِ الّسَلامُ)) brought him (his son Ismā’īl (عَلَيهِ الّسَلامُ)) close to Allah, The Exalted, for the (sake of the) One who created him?”

 

He said: “No.”

 

Imām (عَلَيهِ الّسَلامُ) asked: “And when you returned to Makkah and performed the final ťawāf, did you intend to proceed from the Mercy of Allah, The Exalted, and to return to His obedience, adhere to His love, perform His obligations and get close to Allah, The Exalted?”

 

He said: “No.”

 

Imām Zain al-‘Ābidīn (عَلَيهِ الّسَلامُ) said to him: “Then you did not reach Minā, nor did you throw at the Jamarāt, nor did you shave your head, nor did you perform your worship, nor did you offer prayers in Masjid al-Khīf, nor did you perform the final ťawāf, nor did you get close (to Allah)! Go back, for you have not performed Ĥajj!”

 

Shiblī began to weep over that which he had neglected in the performance of his Ĥajj, and continued to learn until he performed Ĥajj the following year with knowledge and conviction.

 

(Mustadrak al-Wasā’il, vol. 10, pp. 166-172)

 

 

THE PRAYER الصَّلاة

octobre 25, 2012
tags: ,

THE PRAYER  الصَّلاة


فَضلُ الصَّلاةِ

The Prayer

1ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لِكُلِّ شَيءٍ وَجهٌ، ووَجهُ دِينِكُمُ الصَّلاةُ.

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]

2ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): جَعَلَ اللّه‏ُ جَلَّ ثناؤهُ قُرَّةَ عَينِي في الصَّلاةِ، وحَبَّبَ إلَيَّ الصَّـلاةَ كما حَبَّبَ إلى الجائعِ الطَّعامَ، وإلى الظَّمآنِ الماءَ، وإنَّ الجائعَ إذا أكَلَ شَبِعَ، وإنَّ الظَمآنَ إذا شَرِبَ رَوِيَ، وأنا لا أشبَعُ مِن الصَّلاةِ .

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]

3ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الصَّلاةُ تَستَنزِلُ الرَّحمَةَ .

3– Imam Ali (AS) said, ‘Prayer elicits the descent of divine mercy.’[Ghurar al-Hikam, no. 2214]

4ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): كانَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) لا يُؤثِرُ على الصَّلاةِ عَشاءً ولا غَيرَهُ، وكانَ إذا دَخَلَ وَقتُها كأنّهُ لا يَعرِفُ أهلاً ولا حَمِيماً.

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]

5ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الصَّلاةُ قُربانُ كُلِّ تَقِيٍّ.

5– Imam Ali (AS) said, ‘Prayer is the sacrificial offering of every pious one.’[al-Khisal, p. 620, no. 10]

6ـ الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): الصَّلاةُ عَمودُ الدِّينِ، مَثَلُها كَمَثَلِ عَمودِ الفُسطاطِ؛ إذا ثَبَتَ العَمودُ يَثبُتُ الأوتادُ والأطنابُ، وإذا مالَ العَمودُ وانكَسَرَ لَم يَثبُتْ وَتِدٌ ولا طُنُبٌ.

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]

7ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أحَبُّ الأعمالِ إلى اللّه‏ِ عَزَّوجلَّ الصَّلاةُ، وهي آخِرُ وَصايا الأنبياءِ.

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]

8ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عن أفضَلِ الأعمالِ وأحَبِّها إلى اللّه‏ِ ـ: ما أعلَمُ شَيئاً بعدَ المَعرِفَةِ أفضَلَ مِن هذِهِ الصَّلاةِ، ألا تَرى أنّ العَبدَ الصالِحَ عيسَى بنَ مريمَ قالَ: «وَأوْصانِي بِالصَّلاةِ»؟!

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]

آثارُ الصَّلاةِ

The Effects of the Prayer

9ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن لم تَنهَهُ صلاتُهُ عنِ الفَحشاءِ والمُنكَرِ لَم يَزدَدْ مِنَ اللّه‏ِ إلّا بُعداً.

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]

10ـ رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ في رجُلٍ يُصَلِّي مَعهُ ويَرتَكِبُ الفَواحِشَ ـ: إنّ صلاتَهُ تَنهاهُ يَوماً ما، فلَم يَلبَث أن تابَ.

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]

11ـ رسولِ اللّه (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ عَمودَ الدِّينِ الصَّلاةُ، وهِي أوَّلُ ما يُنظَرُ فيهِ مِن عَمَلِ ابنِ آدَمَ، فإن صَحَّت نُظِرَ في عَمَلِهِ، وإن لَم تَصِحَّ لَم يُنظَرْ في بَقِيَّةِ عَمَلِهِ.

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]

12ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أتَى الصَّلاةَ عارِفاً بِحَقِّها غُفِرَ لَهُ.

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]

13ـ فاطمةُ الزَّهراءُ (عَلَيهَا الّسَلامُ): فَرَضَ اللّه‏ُ الصَّلاةَ تَنزِيها مِن الكِبرِ.

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]

14ـ الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنّ أوَّلَ ما يُحاسَبُ بهِ العَبدُ الصَّلاةُ، فإن قُبِلَت قُبِلَ ما سِواها.

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]

15ـ الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): الصَّلاةُ تَثبِيتٌ لِلإخلاصِ وتَنزِيهٌ عنِ الكِبرِ .

15– Imam al-Baqir (AS) said, ‘Prayer reinforces sincerity and eliminates pride.’[Amali al-Tusi, p. 296, no. 582]

16ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لَو كانَ على بابِ أحَدِكم نَهرٌ فاغتَسَلَ مِنهُ كُلَّ يَومٍ خَمسَ مرّاتٍ هَل كانَ يَبقى على جَسَدِهِ مِن الدَّرَنِ شَيءٌ ؟ إنّما مَثَلُ الصَّلاةِ مَثَلُ النَّهرِ الذي يُنقِي، كُلَّما صَلّى صلاةً كان كَفَّارَةً لِذُنوبِهِ إلّا ذَنبٌ أخرَجَهُ مِن الإيمانِ مُقيمٌ علَيهِ .

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]

فَضلُ المُصَلِّي

The Virtue of One Who Prays

17ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): ما دُمتَ في الصَّلاةِ فإنَّكَ تَقرَعُ بابَ المَلِكِ الجَبّارِ، ومَن يُكثِرْ قَرعَ بابِ المَلِكِ يُفتَحْ لَهُ .

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]

18ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لَو يَعلَمُ المُصَلِّي ما يَغشاهُ مِن جَلالِ اللّه‏ِ ما سَرَّهُ أن يَرفَعَ رَأسَهُ مِن سُجودِهِ .

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]

19ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا قامَ الرجُلُ إلى الصَّلاةِ أقبَلَ إبليسُ يَنظُرُ إلَيهِ حَسدا، لِما يَرى مِن رَحمَةِ اللّه‏ِ التي تَغشاهُ .

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]

الخُشوعُ فِي الصَّلاةِ

Humbleness in Prayer

20ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا صَلاةَ لِمَن لا يَتَخَشَّعُ في صلاتِهِ.

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]

21ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ لَمّا سُئلَ عنِ الخُشوعِ ـ: التَّواضُعُ في الصَّلاةِ، وأن‏ يُقبِلَ العَبدُ بقَلبِهِ كُلِّهِ على رَبِّهِ.

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.’[Da`aim al-Islam, v. 1, p. 158]

22ـ كانَ النبيُّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) إذا قامَ إلى الصَّلاةِ تَرَبَّدَ وَجهُهُ خَوفاً مِنَ اللّه‏ِ تعالى.

22– Ja`afar 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]

23ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لِيَخشَعِ الرَّجُلُ في صلاتِهِ؛ فإنّه مَن خَشَعَ قَلبُهُ للّه‏ِِ عَزَّوجلَّ خَشَعَت جَوارِحُهُ فلا يَعبَثُ بِشَيءٍ .

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]

24ـ عن عليٍّ صلواتُ اللّه‏ِ علَيهِ أنّهُ كانَ إذا دَخَلَ الصَّلاةَ كانَ كَأنَّهُ بِناءٌ ثابِتٌ أو عَمودٌ قائمٌ لا يَتَحَرَّكُ، وكانَ ربّما رَكَعَ أو سَجَدَ فَيَقَعُ الطَّيرُ علَيهِ، ولَم يُطِقْ أحَدٌ أن يَحكِيَ صلاةَ رسولِ‏اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) إلّا عليُّ بنُ أبي طالبٍ وعليُّ بنُ الحسينِ’.

24– It is narrated in Da`aa’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).’[Da`aim al-Islam, v. 1, p. 159]

25ـ كانَ أميرُ المؤمنينَ (عَلَيهِ الّسَلامُ) إذا أخَذَ في الوُضُوءِ يَتَغَيَّرُ وَجهُهُ مِن خِيفَةِ اللّه‏ِ تعالى .

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]

26ـ كانَت فاطِمةُ (عَلَيهَا الّسَلامُ) تَنهَجُ في الصَّلاةِ مِن خِيفَةِ اللّه‏ِ تعالى .

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.]

27ـ كانَ الحَسنُ (عَلَيهِ الّسَلامُ) إذا تَوَضَّأ تَغَيَّرَ لَونُهُ، وارتَعَدَت مَفاصِلُهُ، فقيلَ لَهُ في ذلكَ، فقالَ: حَقٌّ لِمَن وَقَفَ بينَ يَدَي ذِيالعَرشِ أن‏يَصفَرَّ لَونُهُ وتَرتَعِدَ مَفاصِلُهُ.

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]

28ـ كانَ عليّ بن الحسين (عَلَيهِ الّسَلامُ) إذا تَوَضَّأ للصَّلاةِ وأخَذَ في الدُّخولِ فيها اصفَرَّ وَجهُهُ وتَغَيَّرَ لَونُهُ، فقيلَ لَهُ مرّةً في ذلكَ، فقالَ: إنّي اُرِيدُ الوُقُوفَ بينَ يَدَي مَلِكٍ عَظِيمٍ.

28– It is narrated in Da`aa’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.’[Da`aim al-Islam, v. 1, p. 158]

29ـ الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): كانَ عليُّ بنُ الحسينِ صلواتُ اللّه‏ِ عليهِما إذا قامَ في الصَّلاةِ كأنّهُ ساقُ شَجرَةٍ لايَتَحَرَّكُ مِنهُ شَيءٌ إلّا ماحَرَّكَهُ الرِّيحُ مِنهُ.

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]

30ـ كانَ أبو جعفرٍ وأبوعبدِاللّه‏ِ( إذا قاما إلى الصَّلاةِ تَغَيَّرَت ألوانُهُما حُمرَةً ومَرَّةً صُفرَةً، وكأنّما يُناجِيانِ شَيئا يَرَيانِهِ.

30– Abu `Aayyub narrated, ‘When Abu Ja`afar and Abu `Aabdillah [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]

شَرائطُ وموانعُ قَبولِ الصَّلاةِ

Conditions and Impediments to the Acceptance of the Prayer

31ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لَو صَلَّيتُم حتّى تَكونُوا كالأوتارِ، وصُمتُم حتّى تَكُونُوا كالحَنايا، لَم يَقبَلِ اللّه‏ُ مِنكُم إلّا بِوَرَعٍ .

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]

32ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أوحَى اللّه‏ُ إلَيَّ أن يا أخا المُرسَلِينَ، يا أخا المُنذِرِينَ، أنذِرْ قَومَكَ لا يَدخُلوا بَيتاً مِن بُيُوتِي ولأِحَدٍ مِن عِبادِي عندَ أحَدِهِم مَظلِمَةٌ؛ فإنّي ألعَنُهُ ما دامَ قائماً يُصَلِّي بينَ يَدَيَّ حتّى يَرُدَّ تلكَ المَظلِمَةَ .

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]

33ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَنِ اغتابَ مُسلماً أو مُسـلِمَةً لَم يَقبَلِ اللّه‏ُ تعالى صلاتَهُ ولا صِيامَهُ أربَعينَ يَوماً ولَيلةً، إلّا أن يَغفِرَ لَهُ صاحِبُهُ.

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.’[Jami`a al-Akhbar, p. 412, no. 1141]

34ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ مَن شَرِبَ الخَمرَ لَم تُحسَبْ صلاتُهُ أربَعينَ صَباحاً.

34– The Prophet (SAWA) said, ‘Verily the prayer of one who drinks alcohol is not counted for forty days.’[`AIlal al-Shara’i`a , p. 345, no. 1]

35ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اُنظُرْ فِيمَ تُصَلِّي، إن لَم يَكُن مِن وَجهِهِ وحِلِّهِ فلا قَبولَ.

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]

36ـ الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ وقد سُئلَ عن سَبَبِ قَبولِ الصَّلاةِ ـ: وَلايَتُنا والبَراءةُ مِن أعدائنا.

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]

37ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن قَبِلَ اللّه‏ُ مِنهُ صلاةً واحِدَةً لم يُعَذِّبْهُ، ومَن قَبِلَ مِنهُ حَسَنةً لَم يُعَذِّبْهُ.

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]

38ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن نَظَرَ إلى أبَوَيهِ نَظَرَ ماقِتٍ وهُما ظالِمانِ لَهُ، لم يَقبَلِ اللّه‏ُ لَهُ صلاةً.

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]

دَورُ حُضورِ القَلبِ في قَبولِ الصَّلاةِ

The Role of Presence of the Heart in the Acceptance of the Prayer

40ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا يَقبَلُ اللّه‏ُ صلاةَ عَبدٍ لا يَحضُرُ قَلبُهُ مَع بَدَنِهِ .

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]

41ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنّ العَبدَ لَيُصَلِّي الصَّلاةَ لا يُكتَبُ لَهُ سُـدسُها ولاعُشرُها، وإنّما يُكتَبُ لِلعَبدِ مِن صَلاتِهِ ما عَقَلَ مِنها .

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]

42ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): رَكعَتانِ خَفيفَتانِ في ( ال )ـتَفَكُّرِ خَيرٌ مِن قِيامِ لَيلةٍ .

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]

43ـ الإمامُ الباقرُ والإمامُ الصّادقُ (عَلَيهِم الّسَلامُ): ما لَكَ مِن صلاتِكَ إلّا ما أقبَلتَ علَيهِ فيها، فإن أوهَمَها كُلَّها أو غَفَلَ عن أدائها لُفَّت فَضُرِبَ بها وَجهُ صاحِبِها.

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]

44ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن صَلّى رَكعتَين يَعلَمُ ما يقولُ فيهِما، انصَرَفَ ولَيسَ بينَهُ وبينَ اللّه‏ِ ذَنبٌ.

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]

مَن لَيسَ لَهُ صَلاةٌ

He Whose Prayer is Not Counted

45ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لا صلاةَ لِمَن لا يُتِمُّ رُكوعَها وسُجودَها.

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]

46ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن عَرَفَ مَن على يَمينِهِ وشِمالِهِ مُتَعمِّداً في الصَّلاةِ فلا صلاةَ لَهُ.

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]

47ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لا صلاةَ لِمَن لا زَكاةَ لَهُ .

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]

48ـ رسولُ اللهِ (عَلَيهِ الّسَلامُ): لا صلاةَ لِحاقِنٍ ولا لِحاقِبٍ ولا لحازِقٍ، فالحاقِنُ الذي بهِ البَولُ، والحاقِبُ الذي بهِ الغائطُ، والحازقُ الذي قَد ضَغَطَهُ الخُفُّ .

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]

النَّهيُ عَنِ التَّكاسُلِ فِي الصَّلاةِ

Prohibition of Laziness in Prayer

49ـ في حديثِ المِعراجِ: يا أحمدُ، عَجِبتُ من ثَلاثَةِ عَبيدٍ: عَبدٍ دَخَـلَ في الصَّلاةِ وهُو يَعلَمُ إلى مَن يَرفَعُ يَدَيهِ وقُدَّامَ مَن هُو، وهُو يَنعَسُ …

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]

50ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إذا غَلَبَتكَ عَينُكَ وأنتَ في الصَّلاةِ فاقطَعِ الصَّلاةَ ونَم؛ فإنَّكَ لا تَدرِي تَدعُو لك أو على نفسِكَ!

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]

51ـ الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لا تَقُمْ إلى الصَّلاةِ مُتَكاسِلاً ولا مُتَناعِساً ولا مُتَثاقِلاً ؛ فإنّها مِن خَلَلِ النِّفاقِ، وإنَّ اللّه‏َ نَهَى المؤمنينَ أن يَقُومُوا إلى الصَّلاةِ وهُم سُكارى يَعنِي مِنَ النَّومِ.

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]

المُحافَظَةُ عَلى أوقاتِ الصَّلاةِ

Observance of the Prescribed Timings of the Prayer

52ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): حَسبُ الرَّجُلِ مِن دِينِهِ، كَثرَةُ مُحافَظَتِهِ على إقامَةِ الصَّلَواتِ .

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]

53ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ مِن كتابِهِ لمحمّدِ بنِ أبي بكرٍ ـ: اِرتَقِبْ وَقتَ الصَّلاةِ فَصَلِّها لِوَقتِها، ولا تَعَجَّلْ بها قَبلَهُ لِفَرَاغٍ، ولا تُؤخِّرْها عَنهُ لِشُغلٍ.

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]

الحَثُّ عَلَى الصَّلاةِ في أوَّلِ وَقتِها

Enjoinment of Performing the Prayer at the Earliest Moment of the Time Prescribed for it

54ـ الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): اِعلَمْ أنَّ أوَّلَ الوَقتِ أبَداً أفضَلُ، فَعَجِّلْ بِالخَيرِ ما استَطَعتَ، وأحَبُّ الأعمالِ إلى اللّه‏ِ عَزَّوجلَّ ما داوَمَ العَبدُ علَيهِ وإن قَلَّ.

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]

55ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): فَضلُ الوَقتِ الأوَّلِ على الآخِرِ كَفَضلِ الآخِرَةِ على الدُّنيا.

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-A`amal, p. 58, no. 2]

56ـ عن القزّازِ: خَرَجَ الرِّضا (عَلَيهِ الّسَلامُ) يَستَقبِلُ بعضَ الطالِبِيِّينَ وجاءَ وقتُ الصَّـلاةِ، فَمالَ إلى قَصرٍ هناكَ فَنَزَلَ تحتَ صَخرَةٍ فقالَ: أذِّنْ، فقلتُ: نَنتَظِرُ يَلحَقْ بنا أصحابُنا، فقالَ: غَفَرَ اللّه‏ُ لكَ، لا تُؤَخِّرَنَّ صَلاةً عن أوَّلِ وَقتِها إلى آخِرِ وَقتِها مِن غَيرِ عِلَّةٍ، علَيكَ أبَداً بأوَّلِ الوَقتِ، فَأذَّنتُ وصَلَّينا.

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]

تارِكُ الصَّلاةِ وَالكُفرُ

Abandonment of the Prayer and Disbelief

57ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مابينَ المسلمِ وبينَ الكافِرِ إلّا أن يَترُكَ الصَّلاةَ الفَريضَةَ مُتَعَمِّداً، أو يَتهاوَنَ بها فلا يُصَلِّيَها.

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-A`amal, p. 275, no. 1]

58ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عن عِلَّةِ تَسمِيَةِ تارِكِ الصَّلاةِ كافِرا دونَ الزّاني ـ: لأِنَّ الزانيَ وما أشبَهَهُ إنَّما يَعمَلُ ذلكَ لِمَكانِ الشَّهوَةِ لأ نّها تَغلِبُهُ، وتارِكَ الصَّلاةِ لا يَترُكُها إلّا استِخفافاً بها .

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.’[`AIlal al-Shara’i`a , p. 339, no. 1]

التَّحذيرُ مِنَ الاستِخفافِ بِالصَّلاةِ

Caution Against Taking the Prayer Lightly

59ـ الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): لا تَتَهاوَنْ بصلاتِكَ؛ فإنّ النبيَّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) قالَ عندَ مَوتِهِ: لَيسَ مِنّي مَنِ استَخَفَّ بِصلاتِهِ.

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]

60ـ عن أبي بصيرٍ: دَخَلتُ على حُمَيدَةَ اُعَزِّيها بأبي عبدِ اللّه‏ِ (عَلَيهِ الّسَلامُ) فَبَكَت ثمّ قالَت: يا أبا محمّدٍ، لو شَهِدتَهُ حينَ حَضَرَهُ الموتُ وقد قَبَضَ إحدى عَينَيهِ ثُمّ قالَ: اُدعُوا لي قَرابَتي ومَن يَطُفَ بي، فلمّا اجتَمَعُوا حَولَهُ قالَ: إنَّ شَفاعَتَنا لَن تَنالَ مُستَخِفّاً بِالصَّلاةِ.

60– Abu Basir 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]

THE PREORDAINED TERM [OF DEATH] الأجَل

octobre 25, 2012
tags:

THE PREORDAINED TERM [OF DEATH]   الأجَل


الأجَلُ أصدَقُ شَيءٍ

The Preordained Term [Of Death]

1- الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : خَلَقَ الآجالَ فأطالَها وقَصَّرَها ، وقدَّمَها وأخَّرَها ، ووصَلَ بالموتِ أسبابَها.

1- Imam Ali (AS) said, ‘He [i.e. Allah] created the duration [of every life] and made them short or long; He expedited some and postponed others, and connected their causes with the death.’[Sharhe Nahj al-Balagha li Ibn Abi al-Hadid, v. 7, p. 21]

2- الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لا شيءَ أصدقُ مِن الأجلِ.

2- Imam Ali (AS) said, ‘Nothing is truer than death.’[Ghurar al-Hikam, no. 10648]

3- الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : نِعْمَ الدَّواءُ الأجلُ.

3- Imam Ali (AS) said, ‘What a good remedy death is!’[Ibid. no. 9905]

4- الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : نَفَس المَرءِ خُطاهُ إلى أجَلِهِ.

4- Imam Ali (AS) said, ‘A man’s soul is his steps towards his death.’[Sharhe Nahj al-Balagha li Ibn Abi al-Hadid, v. 18, no. 221]

الأجَلُ حِصْنٌ حَصينٌ

Death Is A Fortified Castle

5- الإمام عليٌّ (عَلَيهِ الّسَلامُ) : كفى بالأجلِ حارِساً .

5- Imam Ali (AS) said, ‘Death suffices as a guard.’[Bihar al-Anwar, v. 5, p. 142, no. 14]

6- الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : الأجَلُ حِصْنٌ حَصِينٌ .

5- Imam Ali (AS) said, ‘Death is a fortified castle.’[Ghurar al-Hikam, no. 494]

لِكُلِّ شَيءٍ أجَلٌ

Everything Has An End

7- الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إنّ لكلِّ شيءٍ مُدّةً وأجَلاً.

7- Imam Ali (AS) said, ‘Everything has a fixed duration and an end.’[Nahj al-Balagha, Sermon 190]

8- الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : جَعلَ اللّه‏ُ لكلِّ شيءٍ قَدْرا، ولكلِّ قَدْرٍ أجَلاً.

8- Imam Ali (AS) said, ‘Allah has made a measure for everything and for every measure an end.’[Ghurar al-Hikam, no. 4778]

الأجَلُ المُعَلَّقُ وَالأجَلُ المَحتومُ

Suspended And Sealed Ends

9- الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في تفسيرِ الآيةِ ـ : الأجلُ الّذي غَيرُ مُسمّى مَوقوفٌ ، يُقدِّمُ مِنه ما شاءَ ، ويؤخِّرُ مِنه ما شاءَ ، وأمّا الأجَلُ المُسمّى فهُوَ الّذي يَنزِلُ مِمّا يُريدُ أنْ يكونَ مِن ليلةِ القَدْرِ إلى مِثلِها مِن قابِلٍ ، فذلك قولُ اللّه‏ِ: «إذا جَاء أجلُهم لا يستأخِرونَ ساعةً ولا يستقدِمون»

9- Imam al-Sadiq (AS) said, interpreting the above verse: ‘The first – undetermined – term is suspended; He can expedite and postpone it as He wishes. As for the specified term, that is what He wills to occur as a result of the Night of Ordainment (laylat al-qadr) to the next year’s Night of Ordainment; and that is Allah’s statement: “when their time comes, they shall not defer it by a single hour nor shall they advance it”.’[Bihar al-Anwar, v. 5, p. 139, no. 3]

ما يَدفَعُ الأجَلَ المُعَلَّقَ

What Safeguards Against The Suspended End

10- الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : بالصَّدَقةِ تُفْسَحُ الآجالُ.

10- Imam Ali (AS) said, ‘People’s terms are extended by charity.’[Ghurar al-Hikam, no. 4239]

11- الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : يَعيشُ النّاسُ بإحسانِهِم أكثرَ مِمّا يَعيشُونَ بأعمارِهِم ، ويَموتُونَ بذُنوبِهِم أكثرَ مِمّا يَموتُونَ بآجالِهِم.

11- Imam al-Sadiq (AS) said, ‘People live by their goodness towards others more than they do according to their [predestined] life terms; they also die due to their sins more than they die due to the end of their terms.’[Bihar al-Anwar, v. 5, p. 140, no. 7]

THE PROHIBITED (HARAM) الحَرام

octobre 25, 2012

THE PROHIBITED (HARAM)   الحَرام


اجتِنابُ المَحارِمِ

Avoiding the Prohibited

 

1ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : إذا رَغِبْتَ في المَكارِمِ فاجْتَنِبِ المَحارِمَ.

1- Imam Ali (AS) said, ‘If you wish for noble traits, then avoid the prohibited things.’[Ghurar al-Hikam, no. 4069]

2ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : مِن أحْسَنِ المَكارِمِ تَجَنُّبُ المَحارِمِ.

2- Imam Ali (AS) said, ‘One of the best noble traits is the avoidance of prohibited things.’[Ghurar al-Hikam, no. 9382]

3ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : لَو لَم يَنْهَ اللّه‏ُ سُبحانَهُ عَن مَحارِمِهِ لَوجَبَ أنْ يَجْتَنِبَها العاقِلُ.

3- Imam Ali (AS) said, ‘Even if Allah, glory be to Him, had not forbidden that which He has prohibited, it would have been mandatory for the one possessing intellect to avoid them [at least].’[Ghurar al-Hikam, no. 7595]

أكلُ الحَرامِ

Consuming the Prohibited

4ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : العِبادَةُ مَع أكْلِ الحَرامِ كالبِناءِ على الرَّمْلِ ـ وقيلَ : على الماءِ ـ .

4- The Prophet (SAWA) said, ‘Worship alongside consumption of the prohibited is like erecting a building on sand—or on water [according to other narrations].’[`Uddat al-Da`ai, p. 141]

5ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : تَرْكُ لُقْمَةِ حَرامٍ أحَبُّ إلى اللّه‏ِ من صلاةِ ألفَي رَكْعَةٍ تَطَوُّعاً .

5- The Prophet (SAWA) said, ‘Abstaining from eating even one morsel of prohibited food is dearer to Allah than a voluntary prayer of one thousand units.’[Tanbih al-Khawatir, v. 2, p. 120]

6ـ الإمامُ الباقرٌ (عَلَيهِ الّسَلامُ) : إنَّ الرّجُلَ إذا أصابَ مالاً مِن حَرامٍ لَم يُقْبَلْ مِنهُ حَجُّ ولا عُمْرَةٌ ولا صِلَةُ رَحِمٍ حتّى أنّه يَفْسُدُ فيهِ الفَرْجُ .

6- Imam al-Baqir (AS) said, ‘When a man accumulates wealth from prohibited sources, neither his obligatory pilgrimage (Hajj) nor his voluntary pilgrimage (`umra) nor his maintaining kinship will be accepted from him, and it even spoils marriage.’[Amali al-Tusi, p. 680, no. 1447]

7ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في قولهِ عزّوجلّ : «وَ قَدِمْنَا إِلى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْناهُ هَبَاءً مَّنثُورًا»ـ : أمَا واللّه‏ِ إنْ كانت أعمالُهُم أشدَّ بَياضاً مِن القُباطيِّ ، ولكنْ كانوا إذا عَرَضَ لهُمُ الحرامُ لم يَدَعوهُ.

7- Imam al-Sadiq (AS), with regards to Allah’s verse, “Then We shall attend to the works they have done and then turn them into scattered dust”, said, ‘By Allah, even though their deeds were whiter than Egyptian cotton, when the prohibited presented itself before them they did not leave it.’[al-Kafi, v. 2, p. 81, no. 5]

ثَوابُ مَن قَدَرَ عَلى حَرامٍ فَتَرَكَهُ

The Reward of One Who Has Access to the Prohibited But Abandons It

8ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَن قَدرَ على امرأةٍ أو جاريَةٍ حَراماً فَتَركَها مَخافَةَ اللّه‏ِ حَرَّمَ اللّه‏ُ عزّوجلّ علَيهِ النّارَ ، وآمَنَهُ اللّه‏ُ تَعالى مِن الفَزَعِ الأكْبَرِ ، وأدْخَلَهُ اللّه‏ُ الجَنّةَ.

8- The Prophet (SAWA) said, ‘He who has unlawful access to enjoy a woman or a maid but leaves her for fear of Allah, He – Mighty and Exalted – will keep him safe from the Fire, preserve him from the Great Terror, and make him enter Paradise.’[Thawab al-A`amal, p. 334, no. 1]

9ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لا يَقْدِرُ رَجُلٌ على حَرامٍ ثُمَّ يَدَعُهُ ، لَيس بهِ إلّا مَخافَةُ اللّه‏ِ ، إلّا أبْدَلَهُ اللّه‏ُ في عاجِلِ الدُّنيا قَبْلَ الآخِرَةِ ما هُو خَيرٌ لَهُ مِن ذلكَ.

9- The Prophet (SAWA) said, ‘No sooner does a man who is able to commit a prohibited act abandon it, only for fear of Allah, than Allah gives him in lieu of it something that is better for him in this present world before the Hereafter.’[Kanz al-`Ummal, no. 43113]

10ـ الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) : إنَّ رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) كانَ يأتي أهلَ الصُّفَّةِ وكانوا ضِيفانَ رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ، كانوا هاجَروا مِن أهاليهِم وأموالِهِم إلى المَدينَةِ فأسْكَنَهُم رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) صُفَّةَ المَسجِدِ، وهُم أربَعُمِائةِ رجُلٍ [ كان]، يُسَلِّمُ علَيهِم بالغدوةِ والعَشِيِّ، فأتاهُم ذاتَ يومٍ فمِنهُم مَن يَخصِفُ نَعلَهُ ، ومِنهُم مَن يَرقَعُ ثَوبَهُ ، ومِنهُم مَن يَتَفلّى ، وكانَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) يَرزُقُهُم مُدّاً مُدّاً مِن تمرٍ في كُلِّ يَومٍ .
فقامَ رجُلٌ مِنهُم فقالَ : يا رسولَ اللّه‏ِ ، التَّمرُ الّذي تَرْزُقُنا قَد أحْرَقَ بطُونَنا !
فقالَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أمَا إنّي لَوِ اسْتَطَعْتُ أنْ اُطْعِمَكُمُ الدُّنيا لَأطعَمْتُكُم ، ولكنْ مَن عاشَ مِنكُم من بَعدي فسَيُغدى علَيهِ بالجِفانِ ويُراحُ علَيهِ بالجِفانِ ، ويَغدو أحَدُكُم في قَميصةٍ ويَروحُ في اُخرى ، وتُنَجِّدونَ بُيوتَكُم كما تُنَجَّدُ الكَعبَةُ .
فقامَ رجُلٌ فقالَ : يا رسولَ اللّه‏ِ ، إنّا على ذلكَ الزَّمانِ بالأشْواقِ ! فمَتى هُو ؟!
قالَ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : زَمانُكُم هذا خَيرٌ مِن ذلكَ الزّمانِ ، إنَّكُم إنْ مَلأتُم بطُونَكُم مِن الحَلالِ تُوشِكونَ أنْ تَملؤوها مِن الحَرامِ.

10- Imam al-Kazim (AS) said, ‘The Prophet (SAWA) used to visit the people of the ledge [of the mosque], who were his guests and had migrated to Medina without their families and belongings. The Prophet (SAWA) had lodged them on the ledges of the Mosque. They were four hundred men, and he greeted them every morning and every night. One day he came to them while some of them were mending their sandals, some were patching their garments, and some were cleaning their heads from lice. The Prophet (SAWA) used to provide them with half a bushel of dates every day.
One of the men stood up and said, ‘O Messenger of Allah! The dates you provide us with have burned our stomachs!’ The Prophet (SAWA) said, ‘If I could feed you the whole world surely I would have done it, but [know that] those among you who will live after me will be brought bowls [of food] in the morning and bowls in the evening, and each of you will have a shirt in the morning and another in the evening, and each of you will adorn your houses with curtains and carpets as the Ka`aba is adorned.’
A man then rose and exclaimed, ‘O Messenger of Allah! We are waiting eagerly for that time. When will it be?!’ He (SAWA) said, ‘Your time now is better than that time. When you fill your stomachs with the lawful, you might also fill it with the unlawful.’[Mustadrak al-Wasail, v. 12, p. 56, no. 13499]

THE PROMISE الوَعدُ

octobre 25, 2012
tags:

THE PROMISE   الوَعدُ


وَعدُ اللّه‏ِ حَقٌّ

The Promise of Allah is true

1ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن وَعَدَهُ اللّه‏ُ على عَمَلٍ ثَوابا فهُو مُنجِزُهُ لَهُ، ومَن أوعَدَهُ على عَمَلٍ عِقابا فهُو فِيهِ بِالخِيارِ.

1– The Prophet (SAWA) said, ‘He whom Allah promises a reward for a good deed He will fulfill it, and he whom He has promised punishment for a deed, then it is [ultimately] His choice [whether He punishes or forgives].’[al-Tawhid, p. 406, no. 3]

العِدَةُ دَينٌ

The Promise is a Debt

2ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): العِدَةُ دَينٌ، وَيلٌ لِمَن وَعَدَ ثُمّ أخلَفَ، وَيلٌ لمَن وَعَدَ ثُمّ أخلَفَ، وَيلٌ لِمَن وَعَدَ ثُمّ أخلَفَ.

2– The Prophet (SAWA) said, ‘The promise is a debt. Woe unto he who promises but does not fulfil it. Woe unto he who promises but does not fulfil it. Woe unto he who promises but does not fulfil it.’[Kanz al-`Ummal, no. 6865]

3ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): عِدَةُ المُؤمنِ دَينٌ، وعِدَةُ المُؤمنِ كالأخذِ بِاليَدِ .

3– The Prophet (SAWA) said, ‘The promise of the believer is a debt and the promise of the beliver is like a pledge.’[Kanz al-`Ummal, no. 6870]

4ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ما باتَ لِرجُلٍ عِندي مَوعِدٌ قَطُّ فباتَ يَتمَلمَلُ على فِراشِهِ لِيَغدوَ بِالظَّفَرِ بحاجَتِهِ، أشَدَّ مِن تَمَلمُلي على فِراشي حِرصا علَى الخُروجِ إلَيهِ مِن دَينِ عِدَتِهِ، وخَوفاً مِن عائقٍ يُوجِبُ الخُلفَ ؛ فإنّ خُلفَ الوَعدِ لَيسَ مِن أخلاقِ الكِرامِ.

4– Imam Ali (AS) said, ‘A graceful refusal is better than a lengthy promise.’[Ghurar al-Hikam, no. 2183]

5ـ الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): إنّا أهلُ بَيتٍ نَرى ما وَعَدْنا علَينا دَينا كَما صَنَعَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ).

5– Imam al-Rida (AS) said, ‘We, the ahl al-bayt, see what we have promised as a debt upon us just as the Prophet (SAWA) used to do.’[Bihar al-Anwar, v. 75, p. 97, no. 20]

الوَعدُ أحَدُ الرِّقَّينِ

The Promise is One of Two Types of Bondage

6ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): المَسؤولُ حُرٌّ حتّى يَعِدَ.

6– Imam Ali (AS) said, ‘A responsible person is free until he makes a promise.’[Nahj al-Balagha, Saying 336]

7ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الوَعدُ أحَدُ الرِّقَّينِ، إنجازُ الوَعدِ أحَدُ العِتقَينِ .

7– Imam Ali (AS) said, ‘The promise is one of two bondages; and fulfilment of the promise is one of the two freedoms.’[Ghurar al-Hikam, no. 1646-1647]

8ـ أبو الحُمَيساءِ: بايَعتُ النَّبيَّ صلى ‏الله ‏عليه ‏و‏آله قَبلَ أن يُبعَثَ فَواعَدتُهُ مَكانا فنَسِيتُهُ يَومِيَ والغَدَ، فأتَيتُهُ اليَومَ الثّالثَ ، فقالَ صلى‏الله‏عليه‏و‏آله: يافَتى، لَقد شَقَقتَ علَيَّ ، أنا هاهُنا مُنذُ ثلاثةِ أيّامٍ !

8– Abu al-Humaysa’ said, ‘I pledged allegiance to the Prophet (SAWA) before he set out [for a place], and I had an appointment with him in a particular place, but I forgot that day and the next, so I came to him on the third day, so the Prophet (SAWA) said, ‘Young man, you have brought great difficulty to me, I have been waiting here for three days.’[Makarim al-Akhlaq, v. 1 p. 57 no. 39]

9ـ الإمامُ الرِّضا عليه ‏السلام لِلجَعفريّ: تَدري لِمَ سُمِّيَ إسماعيلُ صادِقَ الوَعدِ؟ قالَ: قلتُ : لا أدري، قالَ : وَعَدَ رجُلاً فجَلَسَ لَهُ حَولاً يَنتَظِرُهُ .

9– Imam al-Rida (AS) said to al-Ja`fari, ‘Do you know why Ishmael was named the one who was true to his promise?’ [He said], ‘I said, ‘No, I do not know.’ He said, ‘He promised to meet a man and he sat waiting for him for one whole year.’[Bihar al-Anwar, v. 75, p. 94, no. 10]

ما لا يَنبَغي مِنَ الوَعدِ

What Should Not Be Promised

10ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا تَعِدَنَّ عِدَةً لا تَثِقُ مِن نَفسِكَ بإنجازِها .

10– Imam Ali (AS) said, ‘Do not make a promise that you are not confident of fulfilling.’[Ghurar al-Hikam, no. 10297]

11ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لاتَعِدَنَّ أخاكَ وَعداً لَيسَ في يَدِكَ وَفاؤُهُ .

11– Imam al-Sadiq (AS) said, ‘Do not make a promise to your brother that you are incapable of fulfilling.’[Bihar al-Anwar, v. 78, p. 250, no. 94]

12ـ الإمامُ الكاظِمُ (عَلَيهِ الّسَلامُ): إنّ العاقِلَ … لا يَعِدُ ما لا يَقدِرُ عَلَيهِ .

12– Imam al-Kazim (AS) said to a man who said to him, ‘Promise me’ – ‘How can I promise you when that which I do not hope for is more probable for me than what I do hope for?!’[al-Faqih, v. 3, p. 165, no. 3610]

ذَمُّ خُلفِ الوَعدِ

Censure of Breaking a Promise

13ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): عِدَةُ المُؤمنِ أخاهُ نَذرٌ لا كَفّارَةَ لَهُ، فمَن أخلَفَ فبِخُلفِ اللّه‏ِ بَدأَ، ولِمَقتِهِ تَعَرَّضَ، وذلكَ قَولُهُ: «يا أيُّها الّذِينَ آمَنُوا لِمَ تَقُولونَ ما لا تَفْعَلُونَ».

13– Imam al-Sadiq (AS) said, ‘The promise of a believer to his brother is a vow for which there is no [prescribed] penance, so he who breaks a promise first disappoints Allah, and subjects himself to His discontentment, as Allah says: "O you who have faith! Why do you say what you do not do?"[ Qur’an 61:2] [al-Kafi, v. 2, p. 363, no. 1]

14ـ الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ): إذا وَعَدتُمُ الصِّغارَ فأوفُوا لَهُم ؛ فإنَّهُم يَرَونَ أنّكُم أنتُمُ الّذينَ تَرزُقونَهُم، وإنّ اللّه‏َ لايَغضَبُ بشَيءٍ كغَضَبِهِ لِلنِّساءِ والصِّبيانِ.

14– Imam al-Kazim (AS) said, ‘When you make a promise to children then fulfil that promise to them, because they perceive you as the one who provides them with the means of subsistence, and Allah is not angered by anything the way He is angered by [matters pertaining to] the rights of women and children.’[Bihar al-Anwar, v. 104, p. 73, no. 23]
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