THE REWARD الثَواب

الثَواب

The Reward

1ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَوابُ عَملِكَ أفضَلُ مِن عَملِكَ.

1- Imam Ali (AS) said, ‘The reward for your work is better than your work itself.’[Ghurar al-Hikam, no. 4688]

2ـ  الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثوَابُ الآخِرَةِ يُنْسي مَشَقَّةَ الدُّنيا.

2- Imam Ali (AS) said, ‘The reward of the Hereafter causes one to forget the toil of this world.’[Ibid. no. 4692]

3ـ  الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ سُبحانَهُ وَضَعَ الثّوابَ على طاعَتِهِ والعِقابَ على مَعصِيَتِهِ ذِيادَةً لِعبادِهِ عَن نِقْمَتِهِ، وحِياشَةً لَهُم إلى جَنَّتِهِ.

3- Imam Ali (AS) said, ‘Allah, the Exalted, decreed reward for obeying Him and chastisement for disobeying Him, in order to protect His servants against His wrath and to herd them to His Paradise.’[Nahj al-Balagha, Saying 368]

4ـ  الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَوابُ العَملِ على قَدْرِ المَشَقَّةِ فيهِ.

4- Imam Ali (AS) said, ‘The reward for any work is proportionate to the toil of performing it.’[Ghurar al-Hikam, no. 4690]

أعظَمُ المَثوبَةِ

The Greatest Reward

5ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ أعظَمَ المَثوبَةِ مَثوبَةُ‏الإنْصافِ.

5- Imam Ali (AS) said, ‘The greatest reward is the reward [dealt] by fairness.’[Ibid. no. 3387]

6ـ  الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): ثَوابُ الجهادِ أعظَمُ الثَّوابِ .

6- Imam Ali (AS) said, ‘The reward for jihad is the greatest reward.’[Ibid. no. 4695]

7ـ  الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): شَيْئان لا يُوزَنُ ثَوابُهُما: العَفوُ، والعَدلُ.

7- Imam Ali (AS) said, ‘There are two things the reward for which is beyond measure: pardon and justice.’[Ibid. no. 5769]

مَن بَلَغَهُ ثَوابٌ عَلى عَمَلٍ

A Man Who Hears About The Reward For A Particular Action

8ـ الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): مَن بَلَغهُ ثَوابٌ مِن اللّه‏ ِعلى عَمل، فعَمِلَ ذلكَ العَملَ الْتِماسَ‏ذلكَ الثَّوابِ اُوتِيَهُ وإنْ لَم يَكُنِ الحَديثُ كَما بَلَغَهُ.

8- Imam al-Baqir (AS) said, ‘If a man hears about Allah’s reward for a particular action, and subsequently performs it in order to attain that reward, he will receive it – even if the actual report was contrary to what he had heard.’[al-Kafi, v. 2, p. 87, no. 2]

RICHES الغِنى

الغِنى وَالطُّغيانُ

Riches and Rebellion

1ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ الشَّيطانَ قالَ: لن يَنجُوَ مِنّي الغَنِيُّ مِن إحدى ثلاثٍ: إمّا أن اُزَيِّنَهُ في عَينِهِ فَيَمنَعَهُ مِن حَقِّهِ، وإمّا أن اُسَهِّلَ علَيهِ سبيلَهُ فَيُنفِقَهُ في غيرِ حَقِّهِ، وإمّا أن اُحَبِّبَهُ إلَيهِ فَيَكسِبَهُ بغيرِ حَقِّهِ.

1– The Prophet (SAWA) said, ‘Verily Satan says, ‘The rich man is not safe from me in either one of three situations: either I embellish his riches in his eyes such that he deprives it to whoever has a right to it, or I facilitate its way so that he squanders it in the wrong place; or I make it so beloved to him that he earns it unlawfully.’[Kanz al-`Ummal, no. 16677]

2ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في صفةِ أعجَبِ ما فِي الإنسانِ وهُو القَلبُ ـ: إن أفادَ مالاً أطغاهُ الغِنى، وإن أصابَتهُ مُصيبَةٌ فَضَحَهُ الجَزَعُ.

2– Imam Ali (AS), in his description of the most wonderful thing in man, which is the heart, said, ‘If it comes across riches, freedom from need makes it rebellious. If calamity befalls it, it is humbled by anguish.’[Nahj al-Balagha, Saying 108]

3ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): جاءَ رجُلٌ مُوسِرٌ إلى رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) نَقِيُّ الثَّوبِ فَجَلَسَ إلى رسولِ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ)، فجاءَ رَجُلٌ مُعسِرٌ دَرِنُ الثَّوبِ فَجَلَسَ إلى جَنبِ المُوسِرِ، فَقَبَضَ المُوسِرُ ثيابَهُ مِن تَحتِ فَخِذَيهِ، فقالَ لَهُ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أخِفتَ أن يَمَسَّكَ مِن فَقرِهِ شَيءٌ ؟! قالَ: لا، قالَ: فَخِفتَ أن يُصيبَهُ مِن غِناكَ شَيءٌ؟! قالَ: لا، قالَ: فَخِفتَ أن يُوَسِّخَ ثِيابَكَ ؟! قالَ: لا، قالَ: فما حَمَلَكَ على ما صَنَعتَ ؟ فقالَ: يا رسولَ اللّه‏ِ، إنَّ لي قَرينا يُزَيِّنُ لي كُلَّ قَبيحٍ، ويُقَبِّحُ لي كُلَّ حَسَنٍ، وقد جَعَلتُ لَهُ نِصفَ مالي! فقالَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) للمُعسِرِ: أتَقبَلُ ؟ قالَ: لا، فقالَ لَهُ الرَّجُلُ: ولِمَ ؟! قالَ: أخافُ أن يَدخُلَني ما دَخَلَكَ!

3– Imam al-Sadiq (AS) narrated, ‘A rich man, clad in a clean robe, once came to the Prophet (SAWA) and sat near the Prophet (SAWA). Then a poor man clad in dirty clothes came and sat next to the rich man, at which the rich man grabbed his clothes from under his thighs. So the Prophet (SAWA) asked him, ‘Do you fear that some of his poverty will rub off onto you?!’ so he replied, ‘No.’ Then he asked, ‘Then perhaps you fear that some of your riches will fall upon him?!’ to which he replied, ‘No.’ So he asked, ‘Then do you fear that he will make your clothes dirty?!’ to which he again replied no. So the Prophet (SAWA) asked him, ‘Then what made you do what you just did?’ to which he replied [remorsefully], ‘O Prophet of Allah, verily I have an associate [i.e. Satan] who embellishes every ugly act to me, and who makes every good act appear ugly to me. Indeed I will give him [the poor man] half my wealth!’ So the Prophet (SAWA) asked the poor man, ‘Do you accept it?’ and he replied, ‘No’, so the rich man exclaimed, ‘But why not?!’ so he replied, ‘I fear that the same thing that has affected him will affect me!’[al-Kafi, v. 2, p. 262, no. 11]

الغِنى وَالتَّقوى

Riches and Godwariness

4ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): نِعمَ العَونُ على تَقوَى اللّه‏ِ تَعالى الغِنى.

4– The Prophet (SAWA) said, ‘What a good aid riches can be to Godwariness.’[Mustadrak al-Wasail, v. 13, p. 15, no. 14598]

5ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): سَلُوا اللّه‏َ الغِنى فِي الدّنيا والعافِيَةَ، وفي الآخِرَةِ المَغفِرَةَ والجَنَّةَ.

5– Imam al-Sadiq (AS) said, ‘Ask Allah for riches and vitality in this world’s life, and ask him for forgiveness and Paradise for the life hereafter.’[al-Kafi, v. 5, p. 71, no. 4]

تَفسيرُ الغِنى

The Real Meaning of Being Rich

6ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا كَنزَ أغنى مِن القَناعَةِ .

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

7ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا غِنى كالعَقلِ .

7– Imam Ali (AS) said, ‘There is no wealth like the intellect.’[Nahj al-Balagha, Saying 54]

8ـ الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): أظهِرِ اليَأسَ مِن الناسِ ؛ فإنَّ ذلكَ هُو الغِنى .

8– Imam Zayn al-Abidin (AS) said, ‘Show your despair of people [and their possessions], for verily that is true wealth.’[Amali al-Mufid, p. 183, no. 6]

9ـ الإمامُ الهاديُّ (عَلَيهِ الّسَلامُ): الغِنى قِلَّةُ تَمَنِّيكَ والرِّضا بما يَكفِيكَ . الفَقرُ شَرَهُ النّفسِ وشِدَّةُ القُنُوطِ .

9– Imam al-Hadi (AS) said, ‘[Truly] Being rich is to wish for little and to be content with whatever suffices you, and [true] poverty is the voracity of the soul [for more] and severe despondence.’[al-Durra al-Bahira, p. 41]

أعظَمُ الغِنى

The Greatest of Riches

10ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن أرادَ أن يَكونَ أغنَى الناسِ فَلْيَكُنْ بما في يَدِ اللّه‏ِ أوثَقَ مِنهُ بما في يَدِ غَيرِهِ.

10– The Prophet (SAWA) said, ‘He who wishes to be the richest of people should be more trusting of what is in Allah’s Hands than what is in others’ hands.’[al-Kafi, v. 2, p. 139, no. 8]

11ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اِستَغنُوا عنِ الناسِ ولو بشَوصِ السِّواكِ.

11– The Prophet (SAWA) said, ‘Be free from need of people, even for a toothpick.’[Kanz al-`Ummal, no. 7156]

12ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): خَيرُ الغِنى غِنَى النفسِ.

12– The Prophet (SAWA) said, ‘The best of riches is richness of the soul [i.e. its being needless of everyone but Allah].’[Amali al-Saduq, p. 394, no. 1]

13ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَنِ استَغنى باللّه‏ِ افتَقَرَ الناسُ إلَيهِ .

13– Imam Ali (AS) said, ‘He who is needless of all but Allah is himself needed by people.’[Kashf al-Ghamma, v. 3, p. 137]

14ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الغِنَى الأكبَرُ اليَأسُ عَمّا في أيدِي الناسِ .

14– Imam Ali (AS) said, ‘The greatest of riches is to despair of [obtaining] what other people possess.’[Nahj al-Balagha, Saying 342]

15ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ أغنَى الغِنَى العَقلُ، وأكبَرَ الفَقرِ الحُمقُ .

15– Imam Ali (AS) said, ‘Verily the most affluent of riches is intellect, and the worst poverty is stupidity.’[Nahj al-Balagha, Saying 38]

16ـ الإمامُ الباقرُ (أ) و الإمامُ الصّادقُ ’: مَن قَنِعَ بما رَزَقَهُ اللّه‏ُ فهُو مِن أغنَى الناسِ .

16– Imam al-Baqir and Imam al-Sadiq (AS) said, ‘He who is content with whatever sustenance Allah has provided him is the richest of people.’[al-Kafi, v. 2, p. 139, no. 9]

17ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن رُزِقَ ثلاثاً نالَ ثلاثاً وهُو الغِنَى الأكبَرُ: القَناعَةُ بما اُعطِيَ، واليَأسُ مِمّا في أيدِي الناسِ، وتَركُ الفُضولِ .

17– Imam al-Sadiq (AS) said, ‘Whoever has been granted three things, receives three other things in addition, and this is the greatest wealth: contentment with what one has been given, despair of other people’s possessions, and abandonment of all that is superfluous.’[Tuhaf al-`Uqoul, no. 318]

مِفتاحُ الغِنى

The Key to Affluence

18ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مِفتاحُ الغِنَى اليَقينُ .

18– Imam Ali (AS) said, ‘The key to affluence is conviction.’[Bihar al-Anwar, v. 78, p. 9, no. 65]

19ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا يكونُ غَنيّاً حتّى يكونَ عَفيفاً .

19– Imam Ali (AS) said, ‘One cannot be rich unless one has self-restraint.’[Bihar al-Anwar, v. 78, p. 8, no. 64]

20ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مَن أصبَحَ والآخِرَةُ هَمُّهُ استَغنى بغَيرِ مالٍ، واستَأنَسَ بغَيرِ أهلٍ، وعَزَّ بغَيرِ عَشيرَةٍ.

20– Imam Ali (AS) said, ‘He who wakes up in the morning concerned about his Hereafter is enriched without the need for riches, finds solace without the need for family, and is honoured without the need for a clan.’[Amali al-Tusi, p. 580, no. 1198]

21ـ الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنَّ أهلَ التَّقوى هُمُ الأغنياءُ، أغناهُمُ القَليلُ مِن الدنيا فَمَؤونَتُهُم يَسِيرَةٌ.

21– Imam al-Baqir (AS) said, ‘Verily the Godwary people are the richest, and they have been enriched by their possession of very little so that their provisions [on their journey to the Hereafter] are very light.’[Tuhaf al-`Uqoul, no. 287]

مَن يُضاعَفُ لَهُ الأجرُ مِنَ الأغنِياءِ

The Rich People who’s Reward Will Be Doubled

22ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ لَمّا ذَكَرَ رجُلٌ عندَهُ الأغنياءَ ووَقَعَ فيهِم ـ: اُسكُتْ ! فإنَّ الغَنيَّ إذا كانَ وَصُولاً لِرَحِمِهِ بارّاً بِإخوانِهِ، أضعَفَ اللّه‏ُ لَهُ الأجرَ ضِعفَينِ ؛ لأنَّ اللّه‏َ يقولُ: «وما أموالُكُم ولا أولادُكُم بالّتي تُقَرِّبُكُم عِندَنا زُلْفى إلّا مَن آمَنَ وعَمِلَ صالِحاً فاُولئكَ لَهُم جَزاءُ الضِّعْفِ بِما عَمِلُوا وهُمْ في الغُرُفاتِ آمِنونَ ». الآية.

22– Imam al-Sadiq (AS), when a man mentioned the rich people in his presence, defaming them, replied, ‘Be quiet! For verily if the rich man maintains relations with his kin and does good to his fellow brothers [with the aid of his riches], Allah doubles his reward for him, for Allah has said, “It is not your wealth, nor your children, that will bring you close to Us in nearness, except those who have faith and act righteously. It is they for whom there will be a twofold reward for what they did, and they will be secure in lofty abodes.”[ Tafsir al-Qummi, v. 2, p. 203]

مَسؤولِيَّةُ الأغنِياءِ عَن جوعِ الفُقَراءِ

The Rich People’s Responsibility for the Poor People’s Hunger

23ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنّ اللّه‏َ سبحانَهُ فَرَضَ في أموالِ الأغنياءِ أقواتَ الفُقَراءِ، فما جاعَ فَقيرٌ إلّا بما مُتِّعَ بهِ غَنيٌّ، واللّه‏ُ تعالى سائلُهُم عن ذلكَ .

23– Imam Ali (AS) said, ‘Verily Allah, Glory be to Him, allotted the food provisions of the poor within the wealth of the rich, so no poor man goes hungry except as a result of what a rich man has denied him, and Allah, most High, will question him about that.’[Nahj al-Balagha, Saying 328]

24ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ فَرَضَ علَى الأغنياءِ في أموالِهِم بقَدْرِ ما يَكفِي فُقَراءَهُم، وإن جاعُوا وعَرُوا وجَهَدُوا فَبِمَنعِ الأغنياءِ، وحَقٌّ عَلَى اللّه‏ِ أن يُحاسِبَهُم يَومَ القِيامَةِ ويُعذِّبَهُم علَيهِ.

24– Imam Ali (AS) said, ‘Verily Allah allotted to the rich their wealth in proportion to what would also suffice the poor from among them, so if they go hungry or are naked or exhausted, it is only because of the rich people’s deprivation of them. And Allah has a right to take them to account for it on the Day of Resurrection and to punish them for it.’[Kanz al-`Ummal, no. 16840]

25ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): لا وِزرَ أعظَمُ مِن وِزرِ غَنيٍّ مَنَعَ المُحتاجَ.

25– Imam Ali (AS) said, ‘There is no burden greater than the burden that a rich person carries for depriving the needy.’[Ghurar al-Hikam, no. 10738]

THE RIGHTS الحُقوق

حُقوقُ اللّه‏ِ تَعالى

The Rights of Allah, Most High

1 ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : إنّ حُقوقَ اللّه‏ِ جَلَّ ثَناؤُه أعْظَمُ مِن أنْ يَقومَ بِها العِبادُ ، وإنّ نِعَمَ اللّه‏ِ أكْثَرُ مِن أنْ يُحْصيَها العِبادُ ، ولكنْ أمْسُوا وأصْبِحوا تائِبينَ.

1- The Prophet (SAWA) said, ‘Truly the rights of Allah, exalted be His praise, are too great to be fulfilled by His servants, and verily the bounties of Allah are too great to be estimated by the servants; but [the least they can do is to] repent to Him morning and night.’[Makarim al-Akhlaq, v. 2, p. 365, no. 2661]

2 ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : … لكنَّهُ سَبحانَهُ جَعَلَ حقَّهُ على العِبادِ أنْ يُطيعوهُ ، وجَعلَ جَزاءهُم علَيهِ مُضاعَفَةَ الثَّوابِ تَفَضُّلاً مِنهُ.

2- Imam Ali (AS) said, ‘Allah, glory be to Him, has made it His right upon people to obey Him, and has made its requital for them an increase in their reward [for acts of obedience] out of His Grace.’[Nahj al-Balagha, Sermon 216]

تَقديمُ حَقِّ النّاسِ

Giving Priority to the Rights of People

3ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) : جَعلَ اللّه‏ُ سبحانَهُ حُقوقَ عِبادِهِ مُقَدِّمَةً لحُقوقِهِ ، فمَن قامَ بحُقوقِ عِبادِ اللّه‏ِ كانَ ذلكَ مُؤَدّياً إلى القِيامِ بحُقوقِ اللّه‏ِ.

3- Imam Ali (AS) said, ‘Allah, glory be to Him, has made the rights of the people the prelude to His rights; therefore, he who fulfils the rights of Allah’s servants ends up fulfilling Allah’s rights.’[Ghurar al-Hikam, no. 4780]

THE RULER (THE SULTAN) السُّلطان

إيّاكم ومُخالَطَةَ السُّلطانِ الجائِرِ

Associating with A Tyrannical Ruler

1ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إيّاكُم ومُخالَطَةَ السُّلطانِ فإنّهُ ذَهابُ الدِّينِ ، وإيّاكُم ومَعُونَتَهُ فإنّكُم لا تَحمَدُونَ أمرَهُ.

1– The Prophet (SAWA) said, ‘Beware of associating with the [unjust] ruler for verily it causes faith to depart. And beware of assisting him for indeed you do not approve of his rule.’[Bihar al-Anwar, v. 10, p. 368, no. 7]

2ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن لَزِمَ السُّلطانَ اُفتُتِنَ ، وما يَزدادُ مِنَ السُّلطانِ قُرباً إلّا ازدادَ مِنَ اللّه‏ِ بُعداً.

2– The Prophet (SAWA) said, ‘Whoever adheres to the ruler will be tempted away from the right course, and the closer one gets to the ruler the further away one is from Allah.’[Bihar al-Anwar, v. 75, p. 371, no. 13]

3ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إيّاكُم وأبوابَ السُّلطانِ وحَواشِيَها؛ فإنَّ أقرَبَكُم مِن أبوابِ السُّلطانِ وحَواشِيها أبعَدُكم مِنَ اللّه‏ِ عَزَّوجلَّ، ومَن آثَرَ السُّلطانَ على اللّه‏ِ عَزَّوجلَّ أذهَبَ اللّه‏ُ عَنهُ الوَرَعَ وجَعَلَهُ حَيرانَ.

3– The Prophet (SAWA) said, ‘Beware of [going near] the ruler’s gates and the retinue guarding them, for verily the nearest of you to the gates and retinue of the ruler is the farthest away from Allah, Mighty and Exalted. And whoever chooses the ruler over Allah, Mighty and Exalted, Allah will strip away his piety and will render him bewildered.’[Bihar al-Anwar, p. 372, no. 19]

4ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): صاحِبُ السُّلطانِ كَراكِبِ الأسَدِ، يُغبَطُ بمَوقِعِهِ ، وهُو أعلَمُ بِمَوضِعِهِ.

4– Imam Ali (AS) said, ‘The one who associates with the ruler is like one who rides a lion – he is envied for his [high] position, and yet only he best knows his [unstable] situation.’[Nahj al-Balagha, Saying 263]

5ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): باعِدِ السُّلطانَ لِتَأمَنَ خُدَعَ الشَّيطانِ .

5– Imam Ali (AS) said, ‘Keep away from the sultan in order to be safe from the deception of Satan.’[Bihar al-Anwar, v. 77, p. 215, no. 1]

الخُضوعِ لِلسُّلطانِ الجائِرِ

Subservience to a Tyrannical Ruler

6ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن خَفَّ لِسُلطانٍ جائرٍ في حاجَةٍ كانَ قَرِينَهُ في النارِ .

6– The Prophet (SAWA) said, ‘Whoever yields to a tyrannical ruler in any matter will be his companion in the Fire.’[Bihar al-Anwar, v. 76, p. 360, no. 30]

7ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن مَدَحَ سُلطانا جائرا وتَخَفَّفَ وتَضَعضَعَ لَهُ طَمَعاً فيهِ ، كانَ قَرِينَهُ إلى النارِ.

7– The Prophet (SAWA) said, ‘Whoever praises a tyrannical ruler, succumbs to him or humbles himself in front of him in a bid to secure his pleasure, will accompany him to the Fire.’[Amali al-Saduq, p. 347, no. 1]

8ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): أيُّما مُؤمِنٍ خَضَعَ لِصاحِبِ سلطانٍ أو مَن يُخالِفُهُ على دِينِهِ طَلَباً لِما في يَدَيهِ، أخمَلَهُ اللّه‏ُ ومَقَتَهُ علَيهِ ووَكَلَهُ إلَيهِ ، فإن هُو غَلَبَ عَلى شَيءٍ مِن دُنياهُ وصارَ في يَدِهِ مِنهُ شَيءٌ ، نَزَعَ اللّه‏ُ البَرَكَةَ مِنهُ.

8– Imam al-Sadiq (AS) said, ‘Any believer who is subservient to the ruler or any of his entourage, going against his faith in his bid to secure the worldly things that the ruler has in his grasp, Allah will reduce him to obscurity, render him odious to him [the ruler] and will relegate him to the ruler. And whatever he manages to acquire and possess of the worldly things, Allah will strip them of their benediction.’[Bihar al-Anwar, v. 75, p. 371, no. 15]

Method of Salat

Abu `Abdillah (as) – in a long tradition – said:

 

« Verily Allah made His Prophet (sawa) ascend, then Jibra’il called (gave the adhan).

He said: Allah is Greater (Allaahu Akbar)!

Allah is Greater (Allaahu Akbar)!

I bear witness that there is no god but Allah (Ashhadu a(n) ‘l-laa ilaaha illa Allaah)!

I bear witness that there is no god but Allah (Ashhadu a(n)  ‘l- laa ilaaha illa Allaah)!

I bear witness that Muhammad is the Apostle of Allah (sawa) (Ashhadu anna MuHammada ‘r-rasoolullaah (sawa))!

I bear witness that Muhammad is the Apostle of Allah (sawa) (Ashhadu anna MuHammada ‘r-rasoolullaah (sawa))!

Hasten to the prayer (Hayya `ala ‘S-Salaah)!

Hasten to the prayer (Hayya `ala ‘S-Salaah)! Hasten towards success (Hayya `ala ‘l-falaaH)!

Hasten towards success (Hayya `ala ‘l-falaaH)!

Hasten towards the best of deeds (Hayya `alaa khayri ‘l-`amal)!

Hasten towards the best of deeds (Hayya `alaa khayri ‘l-`amal)!

The time of prayer has arrived (Qad qaamati ‘S-Salaah)!

The time of prayer has arrived (Qad qaamati ‘S-Salaah)!

 

Then Allah, Mighty and Majestic be He, said: O Muhammad! Face the Black Stone (al hajar al aswad) (and it is opposite to Me), and exclaim My takbeer as many times as My veils are. So because of that, the takbeer became seven, for there were seven veils.

 

And commence (the qira’ah) at the cessation of the veils. So on account of that, the Iftitah became sunnah. And the veils corresponded to three as per the number of lights which descended upon Muhammad (sawa) three times. So due to that, the Iftitah is thrice. Hence, the takbeer are seven and the iftitah three.

 

Then when he was free from the takbeer and the iftitah, Allah, Mighty and Majestic be He, said: Now has it reached Me, so begin in My name.

So he said: In the name of Allah, the Beneficent, the Merciful (Bismillaahi ‘r-RaHmaani ‘ r-RaHeem). So because of that, He made Bismillah al Rahman al Rahim in the first chapter.

 

Then He said to him: Praise me! He said: All praise is for Allah, the Lord of the worlds (Al Hamdu lillaahi rabbi ‘l-`aalameen). And the Prophet (sawa) said to himself: Thanks (shukran).

 

So Allah, Mighty and Majestic is He, said: O Muhammad! Terminate My praise and begin in My name. So due to that, He appointed al Rahman al Rahim twice in al Hamd.

 

And when he reached, ‘nor of the ones led astray’ (wa la ‘D-Daalleen), the Prophet (sawa) said: Al Hamdu lillaahi rabbi ‘l-`aalameena, shukra.

 

So Allah, the Mighty, the Omnipotent, said: Bring My mention to an end and begin in My name. So because of that, He made Bismillah al Rahman al Rahim after al Hamd in the reception of the second chapter.

 

So He said to him: Recite Qul Huwa Allahu Ahad, like it has been revealed, for surely it is My ascription, My characterisation.

 

Then bend your hands and place them on your knees and look towards My throne.

 

The Messenger of Allah (sawa) said: So I looked towards greatness. My self went for it and trance overcame me and I was inspired to say: SubHaana rabbiya ‘l-`aZeemi wa biHamdih, for the greatness of what you see. Then when I had said that, unconsciousness manifested from me until I had said what was inspired seven times. Then I returned towards my self like it had been. So because of that, SubHaana rabbiya ‘l-`aZeemi wa biHamdih became (i.e. became the dhikr) in the ruku`.

 

So He said: Raise your head. So I raised my head and looked at a thing from which my intellect lost sight and I met (i.e., fell upon) the earth with my face and my hands, and it was inspired unto me that I say: SubHaana rabbiya ‘l-a`laa wa biHamdih, for the superiority of what you see, and I said it seven times. Then I returned towards my self and every single time I said (that), unconsciousness would manifest from me.

 

Then I sat and SubHaana rabbiya ‘l-a`laa wa biHamdih became in the sujud, and the sitting in between the two prostrations became a relief from the swooning and the superiority of what I saw.

 

So my Lord, Mighty and Majestic is He, inspired me and demanded from me that I raise my head. So I raised and gazed towards that superiority and unconsciousness overcame me, so I fell prostrate on my face and met the earth with my face and my hands and said: SubHaana rabbiya ‘l-a`laa wa biHamdih and I said it seven times.

 

Then I raised my head and sat before the qiyam for dissuading the sight from (revelling in) superiority. So due to that, there are two prostrations in one rak`ah. And because of that, is the sitting prior to the standing, a short sitting.

 

Then I stood and He said: O Muhammad! Recite al Hamd. So I recited it like I had recited it first.

 

Then He said to me: Recite Inna Anzalnah, for it is your ascription and the ascription of your Ahl al Bayt till the Day of Resurrection.

 

Then I bowed and said in the ruku` and the sujud the like of what I had said first and I left to say (viz., the dhikr).

 

Then He said: O Muhammad! Mention what I have favoured you with and begin in My name. So Allah inspired me that I say: In the name of Allah and by Allah, there is no god but Allah and the most excellent names are all for Allah (Bismillaahi wa billaahi laa ilaaha illa Allaahu wa ‘l-asmaa’u ‘l-Husnaa kulluhaa lillaah).

 

Then He said to me: O Muhammad! Send benedictions on yourself and your household. So I said: May the blessings of Allah be upon me and upon my household, and so He did.

Then I turned and I was among the ranks of the angels and the prophets and the messengers.

 

He said to me: O Muhammad! Salute!

 

So I said: Peace and the mercy of Allah and His blessings be upon you (As-salaamu `alaikum wa raHmatullaahi wa barakaatuh).

 

Then He said: O Muhammad! Verily I Myself am the Peace and the Greeting and the Mercy, and your progeny is the Blessings.

 

Then my Lord, the Mighty, the Omnipotent, commanded me that I not turn left.

 

And the first chapter that I heard after Qul Huwa Allahu Ahad was Inna Anzalnahu fi laylati ‘l-qadr.

So due to that the salaam is once opposite to the qiblah. And because of that the glorification (tasbeeh) in the ruku` and the sujud became a (way of) thanking.

 

And his saying: Sami`allaahu liman Hamidah, is because the Prophet (sawa) said: I heard the clamour of the angels, so I said: Sami`allaahu liman Hamidah, bi ‘t-tasbeeH wa ‘t-tahleel.

So on account of that, the first two units (rak`aat) of prayer were appointed.

Whenever there occurs a hadath in either of them, their reiteration is obligatory on the one performing them, and it is the first obligation, and it is the first of what was made obligatory near noon (zawal), meaning Salat al Zuhr.

And Kulaini has narrated it from `Ali b. Ibrahim from his father from ibn Abi `Umayr from `Umar b. Udhaynah from Abu `Abdillah (as), likewise, save that he said: Then Allah revealed to him: Bow down to your Lord, O Muhammad! So he bowed. Then Allah revealed to him: Say: SubHaana rabbiya ‘l-`aZeem. So he did that thrice. Then Allah revealed to him: Raise your head, O Muhammad! So he did. Then he stood erect. Then Allah revealed to him: Prostrate to your Lord, O Muhammmad! So the Messenger of Allah (sawa) fell down in prostration. Then Allah revealed to him: Say: SubHaana rabbiya ‘l-a`laa wa biHamdih. And he did that thrice. (al Kafi)

 

وعن محمد بن الحسن ، عن الصفار ، وسعد جميعاً ، عن محمد بن الحسين بن أبي الخطاب ، ويعقوب بن يزيد ، ومحمد بن عيسى جميعاً ، عن عبدالله بن جبلة ، عن الصباح المزني ، وسدير الصيرفي ، ومحمد بن نعمان الأحوال ، وعمر بن اذينة ، عن أبي عبدالله ( عليه السلام ) ـ في حديث طويل ـ قال : إن الله عرج بنبيه ( صلى الله عليه وآله ) فأذن جبرئيل فقال : الله أكبر ، الله أكبر ، أشهد أن لا إله إلا الله ، أشهد أن لا إله إلا الله ، أشهد أن محمداً رسول الله ( صلى الله عليه وآله ) ، أشهد أن محمداً رسول الله ( صلى الله عليه وآله ) ، حي على الصلاة ، حي على الصلاة ، حي على الفلاح ، حي على الفلاح ، حي على خير العمل ، حي على خير العمل ، قد قامت الصلاة ، قد قامت الصلاة ، ثم إن الله عز وجل قال : يا محمد ، استقبل الحجر الأسود ( وهو بحيالي ) (2) وكبرني بعدد حجبي ، فمن أجل ذلك صار التكبير سبعاً ، لأن الحجب سبعة ، وافتتح ( القراءة ) (3) عند انقطاع الحجب فمن أجل ذلك صار الإفتتاح سنة ، والحجب مطابقة ثلاثاً بعدد النور الذي نزل على محمد ( صلى الله عليه وآله ) ثلاث مرات ، فلذلك كان الافتتاح ثلاث مرات ، فلأجل ذلك كان التكبير سبعاً والافتتاح ثلاثاً (4) ، فلما فرغ من التكبير والافتتاح قال الله عز وجل : الآن وصلت إلي فسم باسمي ، فقال : بسم الله الرحمن الرحيم ، فمن أجل ذلك جعل بسم الله الرحمن الرحيم في أول السورة ، ثم قال له : احمدني ، فقال : الحمد لله رب العالمين ، وقال النبي ( صلى الله عليه وآله ) في نفسه : شكراً ، فقال الله عز وجل : يا محمد ، قطعت حمدي فسم باسمي ، فمن أجل ذلك جعل في الحمد الرحمان الرحيم مرتين ، فلما بلغ ولا الضالين ، قال النبي ( صلى الله عليه وآله ) : الحمد لله رب العالمين شكراً ، فقال الله العزيز الجبار : قطعت ذكري فسم باسمي ، فمن أجل ذلك جعل بسم الله الرحمن الرحيم بعد الحمد في استقبال السورة الاخرى ، فقال له : اقرأ قل هو الله أحد كما انزلت فإنها نسبتي ونعتي ، ثم طأطىء يديك واجعلهما على ركبتيك فانظر الى عرشي ، قال رسول الله ( صلى الله عليه وآله ) : فنظرت إلى عظمة ذهبت لها نفسي وغشي علي فالهمت أن قلت : سبحان ربي العظيم وبحمده لعظم ما رأيت ، فلما قلت ذلك تجلى الغشي عني حتى قلتها سبعاً الهم ذلك فرجعت إلي نفسي كما كانت ، فمن أجل ذلك صار في الركوع سبحان ربي العظيم وبحمده ، فقال : ارفع رأسك فرفعت رأسي فنظرت إلى شيء ذهب منه عقلي فاستقبلت الأرض بوجهي ويدي فالهمت أن قلت : سبحان ربي الأعلى وبحمده لعلو ما رأيت فقلتها سبعاً ، فرجعت إلي نفسي وكلما قلت واحدة منها تجلى عني الغشي فقعدت فصار السجود فيه سبحان ربي الأعلى وبحمده ، وصارت القعدة بين السجدتين استراحة من الغشي وعلو ما رأيت ، فألهمني ربي عز وجل وطالبتني نفسي أن أرفع رأسي فرفعت فنظرت إلى ذلك العلو فغشي علي فخررت لوجهي واستقبلت الأرض بوجهي ويدي وقلت : سبحان ربي الأعلى وبحمده فقلتها سبعاً ، ثم رفعت رأسي فقعدت قبل القيام لاثني النظر في العلو ، فمن أجل ذلك صارت سجدتين وركعة ، ومن أجل ذلك صار القعود قبل القيام قعدةً خفيفةً ، ثم قمت فقال : يا محمد ، اقرأ الحمد ، فقرأتها مثل ما قرأتها أولاً ، ثم قال لي : اقرأ إنا أنزلناه فإنها نسبتك ونسبة أهل بيتك إلى يوم القيامة ، ثم ركعت فقلت في الركوع والسجود مثل ما قلت أولاً ، وذهبت أن أقول فقال : يا محمد ، اذكر ما أنعمت عليك وسم باسمي ، فألهمني الله أن قلت : بسم الله وبالله لا إله إلا الله والأسماء الحسنى كلها لله ، فقال لي : يا محمد ، صل عليك وعلى أهل بيتك ، فقلت : صلى الله علي وعلى أهل بيتي وقد فعل ، ثم التفت فإذا أنا بصفوف من الملائكة والنبيين والمرسلين فقال لي : يا محمد ، سلم ، فقلت : السلام عليكم ورحمة الله وبركاته ، فقال : يا محمد ، إني أنا السلام والتحية والرحمة ، والبركات أنت ذريتك ، ثم أمرني ربي العزيز الجبار أن لا ألتفت يساراً ، وأول سورة سمعتها بعد قل هو الله أحد ، إنا أنزلناه في ليلة القدر ، فمن أجل ذلك كان السلام مرة واحدة تجاه القبلة ، ومن أجل ذلك صار التسبيح في الركوع والسجود شكراً ، وقوله سمع الله لمن حمده لأن النبي ( صلى الله عليه وآله ) قال : سمعت ضجة الملائكة فقلت : سمع الله لمن حمده بالتسبيح والتهليل ، فمن أجل ذلك جعلت الركعتان الأولتان كلما حدث فيهما حدث كان على صاحبهما إعادتهما وهي الفرض الأول وهي أول ما فرضت عند الزوال ، يعني صلاة الظهر.

ورواه الكليني ، عن علي بن إبراهيم ، عن أبيه ، عن ابن أبي عمير ، عن عمر بن اذينة ، عن أبي عبدالله ( عليه السلام ) ، نحوه ، إلا أنه قال : فأوحى الله إليه : اركع لربك يا محمد ، فركع ، فأوحى الله إليه ، قل : سبحان ربي العظيم ، ففعل ذلك ثلاثاً ، ثم أوحى الله إليه أن ارفع رأسك يا محمد ، ففعل فقام منتصباً ، فأوحى الله إليه أن اسجد لربك يا محمد ، فخر رسول الله ( صلى الله عليه وآله ) ساجداً فأوحى الله إليه ، قل : سبحان ربي الأعلى وبحمده ، ففعل ذلك ثلاثاً (5).

 Source : Wasail Shi’a

Reasons for Wudu and Ghusl

And if he asks, ‘Why is it that we have been ordered to perform the minor ritual ablution (wudu) and then start to worship?’

Imam Reda (as) said, ‘So that the servant is clean when he stands in front of the Omnipotent, and obeys His Orders when he is supplicating to Him. It is also done to be cleansed of any impurities and contaminations. Performing one’s ablutions will also eliminate indolence and slumber, and strengthen the heart in front of the Omnipotent.

فَإِنْ قَالَ فَلِمَ أُمِرُوا بِالْوُضُوءِ وَبُدِئَ بِهِ؟

قِيلَ لأنْ يَكُونَ الْعَبْدُ طَاهِراً إِذَا قَامَ بَيْنَ يَدَيِ الْجَبَّارِ عِنْدَ مُنَاجَاتِهِ إِيَّاهُ مُطِيعاً لَهُ فِيَما أَمَرَهُ نَقِيّاً مِنَ الأَدْنَاسِ وَالنَّجَاسَةِ مَعَ مَا فِيهِ مِنْ ذَهَابِ الْكَسَلِ وَطَرْدِ النُّعَاسِ وَتَزْكِيَةِ الْفُؤَادِ لِلْقِيَامِ بَيْنَ يَدَيِ الْجَبَّارِ.

 

And if he asks, ‘Why is it that it is incumbent upon one to wash the face, hands, head and feet?

Imam Reda (as) said, ‘That is because when the servant stands in front of the Omnipotent, the parts of the body that must be washed by means of performance one’s ablutions are visible. That is because one expresses his humbleness and prostrates using his face; he implores God by using his hands, and fears God by means of them and uses them to sincerely turn towards the worship of God. One uses his head first when he bows down and prostrates. And with his feet he stands up and sits down.

فَإِنْ قَالَ لِمَ وَجَبَ ذَلِكَ عَلَى الْوَجْهِ وَالْيَدَيْنِ وَالرَّأْسِ وَالرِّجْلَيْنِ قِيلَ لانَّ الْعَبْدَ إِذَا قَامَ بَيْنَ يَدَيِ الْجَبَّارِ فَإِنَّمَا يَنْكَشِفُ مِنْ جَوَارِحِهِ وَيُظْهِرُ مَا وَجَبَ فِيهِ الْوُضُوءُ وَذَلِكَ أَنَّهُ بِوَجْهِهِ يَسْجُدُ وَيَخْضَعُ وَبِيَدِهِ يَسْأَلُ وَيَرْغَبُ وَيَرْهَبُ وَيَتَبَتَّلُ وَيَنْسُكُ وَبِرَأْسِهِ يَسْتَقْبِلُ فِي رُكُوعِهِ وَسُجُودِهِ وَبِرِجْلَيْهِ يَقُومُ وَيَقْعُدُ.

And if he asks, ‘Why is it that it has become incumbent upon one to wash the face and the hands, and only wipe the head and the feet (with one’s moist hand), but it has not become incumbent upon one to wash them all or wipe them all?’

Imam Reda (as) said, ‘For several reasons. One of them is that the greatest form of worship is bowing down and prostrating. Bowing down and prostrating are both performed using the face and the hands, but not the head and the feet. Another reason is that people are not always ready to wash their heads and feet. This would be difficult for them to do in cold weather, when they are on a journey, when they are ill, and at certain times of the night and day. However, it is easier to wash the face and the hands than wipe the head and the feet. That is why the difficulty of the obligatory deeds are set up for the weakest of the healthy people. All the people – whether they are strong or weak – are obliged to perform them. Another reason is that the head and the feet are not always visible like the face and the hands as they are the places for turbans, shoes and other similar headwear or footwear items.

 

فَإِنْ قَالَ فَلِمَ وَجَبَ الْغَسْلُ عَلَى الْوَجْهِ وَالْيَدَيْنِ وَجُعِلَ الْمَسْحُ عَلَى الرَّأْسِ وَالرِّجْلَيْنِ وَلَمْ يُجْعَلْ ذَلِكَ غَسْلاً كُلُّهُ أَوْ مَسْحاً كُلُّهُ قِيلَ لِعِلَلٍ شَتَّى مِنْهَا أَنَّ الْعِبَادَةَ الْعُظْمَى إِنَّمَا هِيَ الرُّكُوعُ وَالسُّجُودُ وَإِنَّمَا يَكُونُ الرُّكُوعُ وَالسُّجُودُ بِالْوَجْهِ وَالْيَدَيْنِ لا بِالرَّأْسِ وَالرِّجْلَيْنِ.

وَمِنْهَا أَنَّ الْخَلْقَ لا يُطِيقُونَ فِي كُلِّ وَقْتٍ غَسْلَ الرَّأْسِ وَالرِّجْلَيْنِ وَيَشْتَدُّ ذَلِكَ عَلَيْهِمْ فِي الْبَرْدِ وَالسَّفَرِ وَالْمَرَضِ وَأَوْقَاتٍ مِنَ اللَّيْلِ وَالنَّهَارِ وَغَسْلُ الْوَجْهِ وَالْيَدَيْنِ أَخَفُّ مِنْ غَسْلِ الرَّأْسِ وَالرِّجْلَيْنِ وَإِنَّمَا وُضِعَتِ الْفَرَائِضُ عَلَى قَدْرِ أَقَلِّ النَّاسِ طَاقَةً مِنْ أَهْلِ الصِّحَّةِ ثُمَّ عُمَّ فِيهَا الْقَوِيُّ وَالضَّعِيفُ.

وَمِنْهَا أَنَّ الرَّأْسَ وَالرِّجْلَيْنِ لَيْسَا هُمَا فِي كُلِّ وَقْتٍ بَادِيَيْنِ ظَاهِرَيْنِ كَالْوَجْهِ وَالْيَدَيْنِ لِمَوْضِعِ الْعِمَامَةِ وَالْخُفَّيْنِ وَغَيْرِ ذَلِكَ.

 

And if he asks, ‘Why is it that only what leaves from the two sides[163] and sleeping, but not anything else, voids the minor ritual ablution?’

Imam Reda (as) said, ‘The two sides are the pathways to release the human wastes. There are no other paths for man to let out waste from his body. So, they are ordered to clean themselves when they are exposed to such impurity. And regarding sleeping, when one falls asleep, he gets relaxed and his organs open up. Most of what leaves his body is gas. For that reason, it becomes incumbent upon him to perform the minor ritual ablution.’

 

فَإِنْ قَالَ فَلِمَ وَجَبَ الْوُضُوءُ مِمَّا خَرَجَ مِنَ الطَّرَفَيْنِ خَاصَّةً وَمِنَ النَّوْمِ دُونَ سَائِرِ الأَشْيَاءِ قِيلَ لانَّ الطَّرَفَيْنِ هُمَا طَرِيقُ النَّجَاسَةِ وَلَيْسَ لِلإِنْسَانِ طَرِيقٌ تُصِيبُهُ النَّجَاسَةُ مِنْ نَفْسِهِ إِلا مِنْهُمَا فَأُمِرُوا بِالطَّهَارَةِ عِنْدَ مَا تُصِيبُهُمْ تِلْكَ النَّجَاسَةُ مِنْ أَنْفُسِهِمْ.

 

وَأَمَّا النَّوْمُ فَإِنَّ النَّائِمَ إِذَا غَلَبَ عَلَيْهِ النَّوْمُ يُفْتَحُ كُلُّ شَيْ‏ءٍ مِنْهُ وَاسْتَرْخَى وَكَانَ أَغْلَبُ الأَشْيَاءِ عَلَيْهِ فِي الْخُرُوجِ مِنْهُ الرِّيحَ فَوَجَبَ عَلَيْهِ الْوُضُوءُ لِهَذِهِ الْعِلَّةِ.

And if he asks, ‘Why is it that we have not been ordered to perform the major ritual ablution to cleanse us from these impurities as we have been in case of major ritual impurity?’

Imam Reda (as) said, ‘That is because the minor ritual impurities are continuous, and it is not possible for the people to always perform major ritual ablutions for them. God does not oblige anyone to do what is beyond his ability. However, the major ritual impurity is not continuous. It is due to the overcoming of lust. One can decide to procrastinate lust or expedite it for three days, less or more. However, the same does not hold for going to the W.C.”

فَإِنْ قَالَ فَلِمَ لَمْ يُؤْمَرُوا بِالْغُسْلِ مِنْ هَذِهِ النَّجَاسَةِ كَمَا أُمِرُوا بِالْغُسْلِ مِنَ الْجَنَابَةِ قِيلَ لانَّ هَذَا شَيْ‏ءٌ دَائِمٌ غَيْرُ مُمْكِنٍ لِلْخَلْقِ الاغْتِسَالُ مِنْهُ كُلَّمَا يُصِيبُ ذَلِكَ وَلا يُكَلِّفُ اللَّهُ نَفْساً إِلا وُسْعَها وَالْجَنَابَةُ لَيْسَ [لَيْسَتْ] هِيَ أَمْراً دَائِماً إِنَّمَا هِيَ شَهْوَةٌ يُصِيبُهَا إِذَا أَرَادَ وَيُمْكِنُهُ تَعْجِيلُهَا وَتَأْخِيرُهَا الأَيَّامَ الثَّلاثَةَ وَالأَقَلَّ وَالأَكْثَرَ وَلَيْسَ ذَلِكَ هَكَذَا.

 

And if he asks, ‘Why is it that we have been ordered to perform the major ritual ablution for major ritual impurity and not ordered to perform the major ritual ablution for defecation while it is filthier than the major ritual impurity?’

Imam Reda (as) said, ‘Since the major ritual impurity leaves all of man’s self, that is it is the things that leave all the body, while in defecation it is not what is excreted out of all of the body. It is the food that enters from one side and the wastes which leave from the other side.’

فَإِنْ قَالَ فَلِمَ أُمِرُوا بِالْغُسْلِ مِنَ الْجَنَابَةِ وَلَمْ يُؤْمَرُوا بِالْغُسْلِ مِنَ الْخَلاءِ وَهُوَأَنْجَسُ مِنَ الْجَنَابَةِ وَأَقْذَرُ قِيلَ مِنْ أَجْلِ أَنَّ الْجَنَابَةَ مِنْ نَفْسِ الإِنْسَانِ وَهُوَشَيْ‏ءٌ يَخْرُجُ مِنْ جَمِيعِ جَسَدِهِ وَالْخَلاءُ لَيْسَ هُوَمِنْ نَفْسِ الإِنْسَانِ إِنَّمَا هُوَغِذَاءٌ يَدْخُلُ مِنْ بَابٍ وَيَخْرُجُ مِنْ بَابٍ.

 

Source : Uyun Akhbar, vol. 2

GREETING OF PEACE (SALAM) السَّلام

تَحِيَّةُ المُسلِمينَ

The Greeting Between Muslims

1ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): السَّلامُ تَحِيَّةٌ لِمِلَّتِنا،وأمانٌ لِذِمَّتِنا.

1– The Prophet (SAWA) said, ‘The salutation of peace is the greeting towards members of our own creed, and an extension of safety towards people of other creeds living in Muslim lands.’[Kanz al-`Ummal, no. 25242]

2ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ أبخَلَ الناسِ مَن بَخِلَ بِالسلامِ.

2– The Prophet (SAWA) said, ‘The most miserly of all people is he who withholds his greeting.’[Amali al-Tusi, p. 89, no. 136]

3ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): أفشِ السلامَ يَكثُر خَيرُ بَيتِكَ.

3– The Prophet (SAWA) said, ‘Spread peace around and the good within your own house will increase.’[al-Khisal, p. 181, no. 246]

4ـ الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): إنَّ اللّه‏َ يُحِبُّ إطعامَ الطَّعامِ ، وإفشاءَ السَّلامِ .

4– Imam al-Baqir (AS) said, ‘Verily Allah loves the feeding of food [to others] and the spreading of peace.’[al-Mahasin, v. 2, p. 143, no. 1371]

5ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): السَّلامُ قَبلَ الكلامِ .

5– Imam al-Sadiq (AS) said, ‘The greeting of peace comes before speech.’[Jami`a al-Akhbar, p. 231, no. 596]

6ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): عن آبائه (عَلَيهِمُ الّسَلام): قالَ رسولُ‏اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن بَدَأ بِالكَلامِ قَبلَ السلامِ فلا تُجِيبُوهُ . وقالَ (عَلَيهِ الّسَلامُ): لا تَدعُ إلى طَعامِكَ أحَداً حتّى يُسَلِّمَ.

6– Imam al-Sadiq (AS) narrated from his forefathers (AS) that the Prophet (SAWA) said, ‘Do not answer the one who begins to talk before having greeted you with peace’, and he (SAWA) also said, ‘Do not allow anybody to partake of your food until they have greeted with peace.’[al-Khisal, p. 19, no. 67]

الابتِداءِ بِالسَّلامِ

Initiating the Salutation

7ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ أولَى الناسِ بِاللّه‏ِ وبرسولِهِ مَن بَدَأ بِالسلامِ.

7– The Prophet (SAWA) said, ‘Verily the nearest people to Allah and His Messenger are those who initiate the greeting of peace.’[Bihar al-Anwar, v. 76, p. 12, no. 50]

8ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): البادِئُ بِالسلامِ بَرِيءٌ مِنَ الكِبرِ.

8– The Prophet (SAWA) said, ‘The initiator of the greeting is not prone to arrogance.’[Kanz al-`Ummal, no. 25265]

9ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): السلامُ سَبعونَ حَسَنةً ، تِسعَةٌ وسِتُّونَ لِلمُبتَدي وواحِدَةٌ لِلرّادِّ.

9– Imam Ali (AS) said, ‘The greeting is rewarded the worth of seventy good deeds, sixty-nine of which are rewarded to the initiator and one to the reciprocator [of the greeting].’[Bihar al-Anwar, v. 76, p. 11, no. 46]

التَّسليمِ عِندَ دُخولِ البَيتِ

Greeting Upon Entering One’s House

10ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا دَخَلَ أحَدُكُم بَيتَهُ فَلْيُسَلِّمْ ؛ فإنَّهُ يَنزِلُهُ البَركَةُ ، وتُؤنِسُهُ الملائكةُ .

10– The Prophet (SAWA) said, ‘When anyone of you enters his own house, he should greet with peace, for verily it brings down benediction, and angels come to keep him company.’[Bihar al-Anwar, v. 76, p. 7, no. 25]

وُجوبُ رَدِّ السَّلامِ

The Obligation of Returning a Greeting

11ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): السلامُ تَطَوُّعٌ ، والرَّدُّ فَريضَةٌ.

11– The Prophet (SAWA) said, ‘Greeting with peace is a voluntary act whereas returning it is an obligation.’[Kanz al-`Ummal, no. 25294]

أدَبُ السَّلامِ

The Etiquette of Greeting

12ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): يُسَلِّمُ الصغيرُ عَلى الكبيرِ، ويُسَلِّمُ الواحِدُ على الاثنَينِ، ويُسَلِّمُ القَليلُ على الكثيرِ ، ويُسَلِّمُ الراكِبُ على الماشي ، ويُسَلِّمُ المارُّ على القائمِ ، ويُسَلِّمُ القائمُ على القاعِدِ.

12– The Prophet (SAWA) said, ‘The young should greet the old, a single individual should greet two together, the fewer number of people should greet the larger number, the person on horseback should greet the one on foot, the person walking should greet the one standing, and the person standing should greet the one sitting.’[Kanz al-`Ummal, no. 25321]

13ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): خَمسٌ لا أدَعُهُنَّ حَتّى المَماتِ: … والتَّسليمُ على الصِّبيانِ لِتَكونَ سُنَّةً مِن بَعدي.

13– The Prophet (SAWA) said, ‘There are five things that I will never leave until death: … and greeting the young, in order that it may remain a practice after me.’[Bihar al-Anwar, v. 76, p. 10, no. 38]

14ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): كانَ رسولُ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) يُسَلِّمُ عَلَى النِّساءِ ويَردُدْنَ علَيهِ ، وكانَ أميرُ المؤمنينَ (عَلَيهِ الّسَلامُ) يُسَلِّمُ على النِّساءِ ، وكانَ يَكرَهُ أن يُسَلِّمَ على الشّابَّةِ مِنهُنَّ ، ويقولُ: أتَخَوَّفُ أن يُعجِبَني صَوتُها فَيَدخُلَ عَلَيَّ أكثَرُ ممّا طَلَبتُ مِنَ الأجرِ .

14– Imam al-Sadiq (AS) narrated, ‘The Prophet (SAWA) used to greet women and they used to return his greeting. The Commander of the Faithful (AS) also used to greet women, but he used to dislike greeting young [unmarried] girls and used to say, ‘I fear lest their voices may be pleasing to me, whence I would end up with more [consequence] than the reward I anticipated [from the greeting].’[al-Kafi, v. 5, p. 535, no. 3]

SATAN الشَّيطان

الاعتِبارُ بِما فَعَلَ اللّه‏ُ بِإبليسَ

The Lesson to Be Learned From How Allah Dealt With Satan

1ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): فاعتَبِرُوا بما كانَ مِن فِعلِ اللّه‏ِ بِإبليسَ ؛ إذ أحبَطَ عَمَلَهُ الطَّويلَ وجَهدَهُ الجَهِيدَ (الجميلَ) وكانَ قد عَبَدَ اللّه‏َ سِتَّةَ آلافِ سَنَةٍ ، لايُدرى أمِن سِني الدُّنيا أم مِن سِني الآخِرَةِ عن كِبْرِ ساعَةٍ واحِدَةٍ.

1– Imam Ali (AS) said, ‘So take a lesson from how Allah dealt with Iblis [Satan], when He thwarted his great works and his extensive efforts [because of the vanity of a single moment] even though he had been worshipping Allah for six thousand years, each hour of which was so long that it is not known whether they were years by the reckoning of this world or the next.’[Nahj al-Balagha, Sermon 192]

الاستِعاذَةُ بِاللّه‏ِ مِنَ الشَّيطانِ

Seeking Refuge in Allah from Satan

2ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أحمَدُ اللّه‏َ وأستَعِينُهُ على مَداحِرِ الشَّيطانِ ومَزاجِرِهِ (مَزاحِرِهِ) ، والاعتِصامِ مِن حَبائلِهِ ومَخاتِلِهِ.

2– Imam Ali (AS) said, ‘I praise Allah and seek His aid against the acts that led to Satan’s banishment and his eviction, and [I seek] His protection from his snares and his deceitful ways.’[Nahj al-Balagha, Sermon 151]

عَداوَةُ الشَّيطانِ لِلإنسانِ

Satan’s Enmity Towards Man

3ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): اِحذَرُوا عَدوّاً نَفَذَ في الصُّدورِ خَفِيّاً ، ونَفَثَ في الآذانِ نَجِيّاً.

3– Imam Ali (AS) said, ‘Be on your guard against the enemy who covertly penetrates into your hearts and secretly whispers into your ears.’[Ghurar al-Hikam, no. 2633]

4ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لقد نَصَبَ إبليسُ حَبائلَهُ في دارِ الغُرورِ ، فما يَقصِدُ فيها إلّا أولِياءَنا.

4– Imam al-Sadiq (AS) said, ‘Iblis [Satan] lays out his traps in the Abode of Delusion, intending to ensnare none but our friends [i.e. lovers of the ahl al-bayt].’[Tuhaf al-`Uqoul, no. 301]

5ـ الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ لمّا سُئلَ عن أوجَبِ الأعداءِ مُجاهَدةً ـ: أقرَبُهم إلَيكَ وأعداهُم لَكَ… ومَن يُحَرِّضُ أعداءَكَ علَيكَ ، وهُو إبليسُ.

5– Imam al-Kazim (AS) was once asked who one’s archenemy is that one must fight, to which he replied, ‘It is he who is closest to you and yet harbours the most enmity towards you … and he who provokes all your enemies against you, and he is Iblis [Satan].’[Tuhaf al-`Uqoul, no. 399]

التَّحذيرُ مِن فِتَنِ الشَّيطانِ

Caution Against Satan’s Temptations

6ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الفِتَنُ ثلاثٌ: حُبُّ النِّساءِ وهُو سَيفُ الشَّيطانِ ، وشُربُ الخَمرِ وهُو فَخُّ الشَّيطانِ ، وحُبُّ الدِّينارِ والدِّرهَمِ وهُو سَهمُ الشَّيطانِ .

6– Imam Ali (AS) said, ‘There are three types of temptation: the love of women, which Satan uses as his sword; drinking wine, which Satan uses as his snare; and love of the dinar and the dirham [symbols of wealth], which Satan uses as his arrow.’[al-Khisal, p. 113, no. 91]

عَبَدَةُ الشَّيطانِ

Satan Worshippers

7ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ في ذَمِّ أتباعِ الشَّيطانِ ـ: اِتَّخَذُوا الشَّيطانَ لِأمرِهِم مِلاكاً، واتَّخَذَهُم لَهُ أشراكاً، فَباضَ وفَرَّخَ في صُدُورِهِم ، وَدَبَّ ودَرَجَ في حُجُورِهم ، فَنَظَرَ بِأعيُنِهِم ، ونَطَقَ بِألسِنَتِهِم ، فَرَكِبَ بِهِمُ الزَّلَلَ ، وزَيَّنَ لَهُمُ الخَطَلَ ، فِعلَ مَن قد شَرِكَهُ الشَّيطانُ في سُلطانِهِ ، ونَطَقَ بالباطِلِ عَلى لِسانِهِ.

7– Imam Ali (AS) said, condemning those who follow Satan, ‘They have taken Satan as the controller of their affairs, and he has in turn adopted them as his partners. He has laid eggs and hatched them in their bosoms, and creeps and crawls onto their laps, until he sees through their eyes and speaks with their tongues. Thus does he lead them to commit errors and glamorizes their own foolish deeds to them, like the act of one whom Satan has made partner in his domain, speaking lies through his tongue.’[Nahj al-Balagha, Sermon 7]

غَواياتُ الشَّيطانِ

Satan’s Allurements

8ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ) ـ لكميل بن زياد ـ: يا كُمَيلُ ، إنَّ إبليسَ لا يَعِدُ عن نفسِهِ ، وإنّما يَعِدُ عن رَبِّهِ لِيَحمِلَهُم على مَعصِيَتِهِ فَيُوَرِّطَهُم .

8– Imam Ali (AS) said, ‘O Kumayl! Verily Iblis [Satan] does not threaten them in his own name, rather he threatens them in Allah’s name in order to cause them to disobey Him, and thus does he entangle them in difficulties.’[Basharat al-Mustafa, p. 27]

9ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الشَّيطانُ مُوَكَّلٌ به [أي بالعَبدِ[ يُزَيِّنُ لَهُ المَعصيَةَ لِيَركَبَها ، ويُمَنِّيهِ التَّوبَةَ لِيُسَوِّفَها .

9– Imam Ali (AS) said, ‘Satan takes charge of him [the servant] and glamorizes the sin to him in order that he commit it, and makes him indulge false hopes of forgiveness in order that he delay it.’[Nahj al-Balagha, Sermon 64]

10ـ الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ) ـ في دعائهِ ـ: فلَولا أنَّ الشَّيطانَ يَختَدِعُهُم عَن طاعَتِكَ ما عَصاكَ عاصٍ ، ولَولا أ نّهُ صَوَّرَ لَهُمُ الباطِلَ في مِثالِ الحَقِّ ما ضَلَّ عَن طَرِيقِكَ ضالٌّ.

10– Imam Zayn al-Abidin (AS) said in one of his supplications, ‘Were it not for the fact that Satan misleads them from Your obedience, no disobeyer would have ever disobeyed You, and were it not for the fact that he portrays falsehood to them in the likeness of truth, no strayer would have ever strayed from Your path.’[al-Sahifat al-Sajjadiyya, supplication 37, line 144]

11ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): يقولُ إبليسُ لِجُنُودِهِ: ألقُوا بَينَهُمُ الحَسَدَ والبَغيَ ؛ فإنّهُما يَعدِلانِ عِندَ اللّه‏ِ الشِّركَ.

11– Imam al-Sadiq (AS) said, ‘Iblis [Satan] addresses his troops saying, ‘Sow jealousy and dissention between them, for verily these are tantamount to polytheism in the sight of Allah.’[al-Kafi, v. 2, p. 327, no. 2]

ما يَعصِمُ مِنَ الشَّيطانِ

That Which Renders One Immune From Satan

12ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أكثِرِ الدُّعاءَ تَسلَمْ مِن سَورَةِ الشَّيطانِ .

12– Imam Ali (AS) said, ‘Increase in your supplication and you will be secure from Satan’s force.’[Bihar al-Anwar, v. 78, p. 9, no. 64]

13ـ الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): تَحَرَّزْ مِن إبليسَ بالخَوفِ الصادِقِ .

13– Imam al-Baqir (AS) said, ‘Guard yourself against Iblis [Satan] with true dread.’[Bihar al-Anwar, p. 164, no. 1]

14ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): قالَ إبليسُ: خَمسَةٌ ليسَ لي فيهِنَّ حِيلَةٌ وسائرُ الناسِ في قَبضَتي: مَنِ اعتَصَمَ بِاللّه‏ِ عن نيّةٍ صادِقَةٍ واتَّكَلَ علَيهِ في جَميعِ اُمُورِهِ ، ومَن كَثُرَ تَسبيحُهُ في لَيلِهِ ونَهارِهِ ، ومَن رَضِيَ لأخِيهِ المؤمِنِ بما يَرضاهُ لنفسِهِ ، ومَن لَم يَجزَعْ على المُصيبةِ حينَ تُصِيبُهُ ، ومَن رَضِيَ بما قَسَمَ اللّه‏ُ لَهُ ولَم يَهتَمَّ لِرِزقِهِ .

14– Imam al-Sadiq (AS) said, ‘Iblis [Satan] said, ‘There are five types of people against whom I have no stratagem, whilst I have the rest of people firmly in my grasp: he who clings fast to Allah with a true intention and relies solely on Him in all his affairs, he who is in constant and abundant glorification of Allah day and night, he who pleases for his brother in faith whatever he pleases for himself, he who does not feel anxious about an affliction when it befalls him, and he who is satisfied with whatever Allah has allotted to him and does not worry about his sustenance.’[al-Khisal, p. 285, no. 37]

ما يُسَلِّطُ الشَّيطانَ

That Which Brings One Under Satan’s Authority

15ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): بَينَما موسى (عَلَيهِ الّسَلامُ) جالِساً إذ أقبَلَ إبليسُ… قالَ موسى: فَأخبِرْني بِالذَّنبِ الذي إذا أذنَبَهُ ابنُ آدَمَ استَحوَذتَ علَيهِ . قالَ: إذا أعجَبَتهُ نَفسُهُ ، واستَكثَرَ عَمَلَهُ ، وصَغُرَ في عَينِهِ ذَنبُهُ.

15– The Prophet (SAWA) narrated, ‘Moses (AS) was once sitting down when Iblis [Satan] approached him … Moses asked him, ‘So inform me about the sin which if the son of Adam were to commit would give you mastery over him.’ He replied, ‘When he feels proud of himself [for a particular action], and continues to perform that action, deeming his sin insignificant.’[al-Kafi, v. 2, p. 314, no. 8]

16ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): مُجالَسَةُ أهلِ الهَوى مَنساةٌ للإيمانِ ومَحضَرَةٌ للشَّيطانِ.

16– Imam Ali (AS) said, ‘Sitting in the company of people who are driven by their base desires is the key to obliviousness of one’s faith and is the very seat of Satan’s presence.’[Nahj al-Balagha, Sermon 86]

18ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): ليسَ لاِءبليسَ جُندٌ أشَدَّ مِنَ النِّساءِ والغَضَبِ.

17– Imam al-Sadiq (AS) said, ‘Satan’s strongest forces are [mobilized through] women and anger.’[Tuhaf al-`Uqoul, no. 363]

SATISFACTION WITH DIVINE DECREE الرِّضاءُ بِالقَضاءِ

SATISFACTION WITH ALLAH’S DIVINE DECREE   الرِّضاءُ بِالقَضاءِ

الرِّضا

Satisfaction

1ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): نِعمَ القَرينُ الرِّضا.

1– Imam Ali (AS) said, ‘What an excellent companion satisfaction is.’[Nahj al-Balagha, Saying 4]

2ـ الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): مَنِ اتَّكَلَ على حُسنِ الاختِيارِ مِنَ اللّه‏ِ ، لَم يَتَمَنَّ أ نّهُ في غَيرِ الحالِ التي اختارَها اللّه‏ُ لَهُ.

2– Imam al-Hasan (AS) said, ‘He who trusts whatever Allah has chosen for him to be good, will never wish to be in any situation other than what Allah has chosen for him to be in.’[Bihar al-Anwar, v. 78, p. 106, no. 6]

3ـ الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): كيفَ يكونُ المؤمنُ مؤمنا وهو يَسخَطُ قِسمَهُ ويُحَقِّرُ مَنزِلَتَهُ والحاكِمُ علَيهِ اللّه‏ُ؟!

3– Imam al-Hasan (AS) said, ‘How can a believer call himself a believer if he is dissatisfied with his lot in life and despises his current circumstances when Allah is the authority above him.’[Bihar al-Anwar, v. 43, p. 351, no. 25]

4ـ الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): أعلى دَرَجةِ الزُّهدِ أدنى دَرَجةِ الوَرَعِ ، وأعلى دَرَجةِ الوَرَعِ أدنى دَرَجةِ اليَقينِ ، وأعلى دَرَجةِ اليَقينِ أدنى دَرَجةِ الرِّضا.

4– Imam Zayn al-Abidin (AS) said, ‘The highest degree of asceticism is equivalent to the lowest degree of piety. And the highest degree of piety is equivalent to the lowest degree of certainty. And the highest degrees of certainty are equivalent to the lowest degrees of ultimate satisfaction (with Allah).’[al-Kafi, v. 2, p. 128, no. 4]

5ـ الإمامُ زينُ العابدينَ (عَلَيهِ الّسَلامُ): الرِّضا بمَكروهِ القَضاءِ مِن أعلى دَرَجاتِ اليَقينِ.

5– Imam Zayn al-Abidin (AS) said, ‘Satisfaction with adversities is one of the highest stages of certainty.’[al-Tamhis,p. 60, no. 131]

6ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): لَم يَكُن رسولُ‏اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) يقولُ لِشَيءٍ قد مَضى: لَو كانَ غَيرَهُ!

6– Imam al-Sadiq (AS) said, ‘The Prophet (SAWA) never used to utter the words ‘if only…’ with regards to something that had happened in the past.’[Bihar al-Anwar, v. 71, p. 157, no. 75]

7ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): رَأسُ طاعَةِ اللّه‏ِ الرِّضا بما صَنَعَ اللّه‏ُ فيما أحَبَّ العَبدُ وفيما كَرِهَ.

7– Imam al-Sadiq (AS) said, ‘The basis of obedience to Allah is to be satisfied with everything that Allah has designed whether he himself likes it or not.’[Bihar al-Anwar, p. 139, no. 28]

ما يورِثُ الرِّضا

Things that Incite Satisfaction [With Allah’s Decree]

8ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): أصلُ الرِّضا حُسنُ الثِقَةِ بِاللّه‏ِ.

8– Imam Ali (AS) said, ‘The origin of satisfaction is trust in Allah.’[Ghurar al-Hikam, no. 3805]

9ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): إنّ أعلَمَ الناسِ باللّه‏ِ أرْضاهُم بقَضاءِ اللّه‏ِ.

9– Imam al-Sadiq (AS) said, ‘Verily those who have the greatest knowledge of Allah are the most satisfied with His decree.’[Bihar al-Anwar, v. 71, p. 158, no. 75]

ثَمَراتُ الرِّضا

The Benefits of Satisfaction

10ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إذا أحَبَّ اللّه‏ُ عَبدا ابتَلاهُ، فإن صَبَرَ اجتَباهُ ، وإن رَضِيَ اصطَفاهُ.

10– The Prophet (SAWA) said, ‘When Allah loves a servant He tests him with tribulations, and if he endures these He selects him [for His proximity], and if he bears them with satisfaction, He distinguishes him.’[Bihar al-Anwar, v. 82, p. 142, no. 26]

11ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): اِرْضَ بِقَسْمِ اللّه‏ِ تَكُـنْ أغنَى الناسِ.

11– The Prophet (SAWA) said, ‘Satisfy yourself with Allah’s share [for you] and you will be the richest of people.’[Bihar al-Anwar, v. 69, p. 368, no. 4]

12ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الرِّضا يَنفِي الحُزْنَ .

12– Imam al-Sadiq (AS) said, ‘Satisfaction expels sorrow.’[Ghurar al-Hikam, no. 410]

13ـ رسولُ اللهِ (عَلَيهِ الّسَلامُ): إنّ أهنَأ الناسِ عَيشاً مَن كانَ بما قَسَمَ اللّه‏ُ لَهُ راضِياً .

13– Imam al-Sadiq (AS) said, ‘Verily the one who enjoys the best standards of living is he who is satisfied with what Allah has apportioned for him.’[Ghurar al-Hikam, no. 3397]

14ـ الإمامُ الحسنُ (عَلَيهِ الّسَلامُ): أنا الضّامِنُ لِمَن لا يَهجِسُ في قَلبِهِ إلّا الرِّضا أن يَدعُوَ اللّه‏َ فَيُستَجابَ لَهُ .

14– Imam al-Hasan (AS) said, ‘I guarantee you that the one who entertains nothing save satisfaction with Allah in his heart, has only to ask Allah and He will answer him.’[Ghurar al-Hikam, v. 71, p. 159, no. 75]

15ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الرَّوحُ والرّاحَةُ في الرِّضا واليَقينِ ، والهَمُّ والحُزْنُ في الشَّكِّ والسُّخطِ .

15– Imam al-Sadiq (AS) said, ‘Tranquility and comfort lie in satisfaction and certainty, whereas worry and sorrow lie in doubt and dissatisfaction.’[Ghurar al-Hikam, p. 159, no. 75]

ثَمَرَةُ عَدَمِ الرِّضا

The Outcomes of Dissatisfaction

16ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن لم يَرضَ بما قَسَمَ اللّه‏ُ عزّوجلّ ، اِتَّهَمَ اللّه‏َ تعالى في قَضائهِ.

16– Imam al-Sadiq (AS) said, ‘He who is dissatisfied with what Allah has apportioned him accuses Allah with regards to His decree.’[Bihar al-Anwar, v. 78, p. 202, no. 33]

17ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): مَن رَضِيَ القَضاءَ أتى علَيهِ القَضاءُ وهُو مَأجُورٌ ومَن سَخِطَ القَضاءَ أتى علَيهِ القَضاءُ وأحبَطَ اللّه‏ُ أجرَهُ.

17– Imam al-Sadiq (AS) said, ‘The one who is satisfied with Allah’s decree will experience His decree and be rewarded [on account of his satisfaction], whereas the one who is displeased with the decree, not only will he continue to experience the same decree, but Allah will do away with his reward too.’[Bihar al-Anwar, v. 71, p. 139, no. 26]

SCORN التَحقير

النَّهيُ عَن تَحقيرِ النّاسِ

Prohibition of Scorning People

1ـ لقمانُ (عَلَيهِ الّسَلامُ) ـ لابنِهِ ـ : يا بُنيَّ لا تُحَقِّرنَّ أحَداً بخُلْقانِ ثِيابِهِ ؛ فإنَّ ربَّكَ وربَّهُ واحدٌ.

1- Luqman (AS), said to his son, ‘My son! Do not ever despise anybody because of his ragged clothes, for verily your Lord and his Lord is the same One.’[Bihar al-Anwar, v. 72, p. 47, no. 57]

2ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لا يَزْرَأنَّ أحدُكُم بأحدٍ من خَلقِ اللّه‏ِ فإنَّهُ لا يَدري أيُّهُم وليُّ اللّه‏ِ.

2- The Prophet (SAWA) said, ‘Do not hold any of Allah’s creatures in disdain, for you do not know which of them is the friend of Allah.’[Bihar al-Anwar, v. 75, p. 147, no. 21]

3ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : مَن حَقّر مؤمناً مِسْكيناً لم يَزَلِ اللّه‏ُ لَهُ حاقِراً ماقِتاً حتّى يَرجِعَ عن مَحْقَرَتِهِ إيّاهُ.

3- Imam al-Sadiq (AS) said, ‘He who scorns a poor believer is scorned and detested by Allah until he desists from scorning him.’[al-Tamhis, p. 50, no. 89]

التَّحذيرُ مِن تَحقيرِ المُؤمِنِ

Caution against Scorning a Believer

4ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : مَنِ اسْتَذَلّ مؤمناً أو مؤمنةً ، أو حَقّرَهُ لفَقْرِهِ أو قِلَّةِ ذاتِ يَدِهِ ، شَهَرَهُ اللّه‏ُ تعالى يَومَ القِيامَةِ ، ثُمّ يَفْضَحُهُ.

4- The Prophet (SAWA) said, ‘He who degrades a believing man or woman, or scorns him or her for their poverty or lack of means, Allah, most High, will defame him on the Day of Resurrection, and then will publicly disgrace him.’[Bihar al-Anwar, v. 72, p. 44, no. 52]

5ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : لا تُحَقِّرنَّ أحَداً مِن المسلمينَ ، فإنَّ صَغيرَهُم عِند اللّه‏ِ كَبيرٌ .

5- The Prophet (SAWA) said, ‘Do not ever scorn any of the Muslims, for verily the lowest of them is great in the sight of Allah.’[Tanbih al-Khawatir, v. 1, p. 31]

6ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : حَسْبُ ابنِ آدمَ من الشَّرِّ أنْ يُحَقِّرَ أخاهُ المسلمَ .

6- The Prophet (SAWA) said, ‘It is evil enough for the son of Adam to scorn his fellow Muslim brother.’[Tanbih al-Khawatir, v. 2, p. 122]

7ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) : إنَّ اللّه‏َ تَباركَ وتعالى يَقولُ : مَن أهانَ لي وَليّاً فقد أرْصَدَ لمُحارَبَتي ، وأنا أسرَعُ شَيءٍ إلى نُصْرَةِ أوْليائي.

7- Imam al-Sadiq (AS) said, ‘Verily Allah, Blessed and most High, says, ‘He who insults a friend of Mine has indeed set himself up to fight Me, and I am the fastest to come to the aid of My friends.’[al-Kafi, v. 2, p. 351, no. 5]