الكافي- ط الاسلامية — Volume 2, Page 131
[١]« هى معصية آدم» عند الإماميّة مجاز و النهى عندهم نهى تنزيه.( آت)
[٢]البقرة: 35.
[٣]أي الحرص. أو أخذ مالا حاجة به.( آت).
[٤]أي بقدر الضرورة. أو بقدر ما يبلغ به إلى الآخرة و يحصل به مرضات الرب.
[٥]يومى إلى أن المذموم من الدنيا ما يضر بأمر الآخرة، فاما ما لا يضرّ به كقدر الحاجة في البقاء و التعيش فليس بمذموم( آت) و في بعض النسخ[ أحق بالاضرار].
[٦]في النهج كذا« لدوا للموت و اجمعوا للفناء و ابنوا للخراب».
[٧]كذا.
Same indexed hadith alkafi-1896; it ends on this printed page after beginning on pages 130-131.
سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ع أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ فَقَالَ مَا مِنْ عَمَلٍ بَعْدَ مَعْرِفَةِ اللَّهِ جَلَّ وَ عَزَّ وَ مَعْرِفَةِ رَسُولِهِ ص أَفْضَلَ مِنْ بُغْضِ الدُّنْيَا وَ إِنَّ لِذَلِكَ لَشُعَباً كَثِيرَةً وَ لِلْمَعَاصِي شُعَباً فَأَوَّلُ مَا عُصِيَ اللَّهُ بِهِ الْكِبْرُ وَ هِيَ مَعْصِيَةُ إِبْلِيسَ حِينَ أَبى وَ اسْتَكْبَرَ وَ كانَ مِنَ الْكافِرِينَ وَ الْحِرْصُ وَ هِيَ مَعْصِيَةُ آدَمَ وَ حَوَّاءَ حِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُمَا- فَكُلا مِنْ حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ فَتَكُونا مِنَ الظَّالِمِينَ فَأَخَذَا مَا لَا حَاجَةَ بِهِمَا إِلَيْهِ فَدَخَلَ ذَلِكَ عَلَى ذُرِّيَّتِهِمَا إِلَى يَوْمِ الْقِيَامَةِ وَ ذَلِكَ أَنَّ أَكْثَرَ مَا يَطْلُبُ ابْنُ آدَمَ مَا لَا حَاجَةَ بِهِ إِلَيْهِ ثُمَّ الْحَسَدُ وَ هِيَ مَعْصِيَةُ ابْنِ آدَمَ حَيْثُ حَسَدَ أَخَاهُ فَقَتَلَهُ فَتَشَعَّبَ مِنْ ذَلِكَ حُبُّ النِّسَاءِ وَ حُبُّ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الرَّاحَةِ وَ حُبُّ الْكَلَامِ وَ حُبُّ الْعُلُوِّ وَ الثَّرْوَةِ فَصِرْنَ سَبْعَ خِصَالٍ فَاجْتَمَعْنَ كُلُّهُنَّ فِي حُبِّ الدُّنْيَا فَقَالَ الْأَنْبِيَاءُ وَ الْعُلَمَاءُ بَعْدَ مَعْرِفَةِ ذَلِكَ حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ وَ الدُّنْيَا دُنْيَاءَانِ دُنْيَا بَلَاغٌ وَ دُنْيَا مَلْعُونَةٌ.
11. Ali has narrated (from his father) from Ali ibn Muhammad al-Qasani from al- Qasim ibn Muhammad from Sulayman ibn Dawud al-Minqari from ‘Abd al- Razzaq ibn Hammam from Mu’ammar ibn Rashid from al-Zuhri Muhammad ibn Muslim ibn Shihab who has said the following: “Ali ibn al-Husayn (a.s.) was asked, ‘Which deed is more meritorious in the sight of Allah, the Most Majestic, the Most Holy?’ The Imam said, ‘No deed, after knowing Allah, the Most Majestic, the Most Holy, and the Messenger of Allah is more meritorious than to dislike (and hate) the world. It has many branches. Sins have many branches. The first disobedience to Allah was because of arrogance that Satan committed when he refused boastfully and became of those who reject (the command of Allah). Greed was the sin of Adam and Eve. Allah, the Most Majestic, the Most Holy, has said, ‘We told Adam to stay with his spouse (Eve) in the garden and enjoy the foods therein. We (also) told them to stay away from going near a certain tree lest they might become one of the transgressors.’ (2:35) They took what they did not need and this remains in their descendents to the Day of Judgment. For this reason most of the things that the children of Adam want they do not need. Then it is jealousy because of which the son of Adam committed disobedience and murdered his brother out of jealousy. From this branch comes love for women, love for the world, love for leadership, love for comfort, love to speak, love for higher position and wealth. They are seven characteristics and all of them are gathered together in the love for the world. The prophets and scholars after knowing this have said: ‘Love for the world is the head of all sins.’ There are two worlds: the world of bare necessities and the condemned world.’”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
الشارح لم يُعِد نصّ الحديث هنا؛ رُبط الشرح بترتيبه داخل الباب.
لا يوجد شرح متاح لهذا الحديث.
[5]« إن لذلك» أي بغض الدنيا« لشعبا» أي من الصفات الحسنة و الاعمال الصالحة و هى ضد شعب المعاصى.( آت)ص 130
[1]« هى معصية آدم» عند الإماميّة مجاز و النهى عندهم نهى تنزيه.( آت)ص 131
[2]البقرة: 35.ص 131
[3]أي الحرص. أو أخذ مالا حاجة به.( آت).ص 131
[4]أي بقدر الضرورة. أو بقدر ما يبلغ به إلى الآخرة و يحصل به مرضات الرب.ص 131
قَالَ رَسُولُ اللَّهِ ص إِنَّ فِي طَلَبِ الدُّنْيَا إِضْرَاراً بِالْآخِرَةِ وَ فِي طَلَبِ الْآخِرَةِ إِضْرَاراً بِالدُّنْيَا فَأَضِرُّوا بِالدُّنْيَا فَإِنَّهَا أَوْلَى بِالْإِضْرَارِ.
12. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn Bukayr from Abu ‘Abdillah (a.s.) who has said the following: “The Messenger of Allah has said, ‘Seeking worldly benefits amounts to one’s disadvantages of the next world and seeking the advantages of the next world may become losses in the benefits of this world. You must then cause losses to worldly benefits; it is better to suffer worldly losses (than to suffer losses in the next life).’”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
لا يوجد شرح متاح لهذا الحديث.
قُلْتُ لِأَبِي جَعْفَرٍ ع حَدِّثْنِي بِمَا أَنْتَفِعُ بِهِ فَقَالَ يَا أَبَا عُبَيْدَةَ أَكْثِرْ ذِكْرَ الْمَوْتِ فَإِنَّهُ لَمْ يُكْثِرْ إِنْسَانٌ ذِكْرَ الْمَوْتِ إِلَّا زَهِدَ فِي الدُّنْيَا.
13. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from abu Ayyub al-Khazzaz from abu ‘Ubaydah al-Hadhdha’ who has said the following: “I asked abu Ja’far (a.s.) ‘(I request you to) teach me a Hadith that can benefit me.’ The Imam said, ‘O abu ‘Ubaydah, speak of death very often. No one speaks of death very often but that it reduces his interest in worldly matters.’”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
لا يوجد شرح متاح لهذا الحديث.
قَالَ أَبُو جَعْفَرٍ ع مَلَكٌ يُنَادِي كُلَّ يَوْمٍ ابْنَ آدَمَ لِدْ لِلْمَوْتِ وَ اجْمَعْ لِلْفَنَاءِ وَ ابْنِ لِلْخَرَابِ.
14. It is narrated from him (narrator of the Hadith above) from Ali ibn al-Hakam from al-Hakam ibn Ayman from Dawud al-Abzari who has said the following: “Abu Ja’far (a.s.) has said, ‘There is an angel that announces every day, “O sons of Adam, reproduce for death, accumulate for annihilation and build for destruction.’”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
لا يوجد شرح متاح لهذا الحديث.
[6]في النهج كذا« لدوا للموت و اجمعوا للفناء و ابنوا للخراب».ص 131
Complete indexed hadith starts here; printed across pages 131-132.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ص إِنَّ الدُّنْيَا قَدِ ارْتَحَلَتْ مُدْبِرَةً وَ إِنَّ الْآخِرَةَ قَدِ ارْتَحَلَتْ مُقْبِلَةً وَ لِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ فَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ- وَ لَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا أَلَا وَ كُونُوا مِنَ الزَّاهِدِينَ فِي الدُّنْيَا الرَّاغِبِينَ فِي الْآخِرَةِ أَلَا إِنَّ الزَّاهِدِينَ فِي الدُّنْيَا اتَّخَذُوا الْأَرْضَ بِسَاطاً وَ التُّرَابَ فِرَاشاً وَ الْمَاءَ طِيباً وَ قُرِّضُوا مِنَ الدُّنْيَا تَقْرِيضاً أَلَا وَ مَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ رَجَعَ عَنِ الْمُحَرَّمَاتِ وَ مَنْ زَهِدَ فِي الدُّنْيَا هَانَتْ عَلَيْهِ الْمَصَائِبُ أَلَا إِنَّ لِلَّهِ عِبَاداً كَمَنْ رَأَى أَهْلَ الْجَنَّةِ فِي الْجَنَّةِ مُخَلَّدِينَ وَ كَمَنْ رَأَى أَهْلَ النَّارِ فِي النَّارِ مُعَذَّبِينَ شُرُورُهُمْ مَأْمُونَةٌ وَ قُلُوبُهُمْ مَحْزُونَةٌ- أَنْفُسُهُمْ عَفِيفَةٌ وَ حَوَائِجُهُمْ خَفِيفَةٌ صَبَرُوا أَيَّاماً قَلِيلَةً فَصَارُوا بِعُقْبَى رَاحَةٍ طَوِيلَةٍ أَمَّا اللَّيْلَ فَصَافُّونَ أَقْدَامَهُمْ تَجْرِي دُمُوعُهُمْ عَلَى خُدُودِهِمْ وَ هُمْ يَجْأَرُونَ إِلَى رَبِّهِمْ يَسْعَوْنَ فِي فَكَاكِ رِقَابِهِمْ وَ أَمَّا النَّهَارَ فَحُلَمَاءُ عُلَمَاءُ بَرَرَةٌ أَتْقِيَاءُ كَأَنَّهُمْ الْقِدَاحُ قَدْ بَرَاهُمُ الْخَوْفُ مِنَ الْعِبَادَةِ يَنْظُرُ إِلَيْهِمُ النَّاظِرُ فَيَقُولُ مَرْضَى وَ مَا بِالْقَوْمِ مِنْ مَرَضٍ أَمْ خُولِطُوا فَقَدْ خَالَطَ الْقَوْمَ أَمْرٌ عَظِيمٌ مِنْ ذِكْرِ النَّارِ وَ مَا فِيهَا.
15. It is narrated from him (narrator of the Hadith above) from Ali ibn al-Hakam from ‘Amr ibn Aban from abu Hamza from abu Ja’far (a.s.) who has said the following: “Ali ibn al-Husayn (a.s.) has said, ‘The world has begun to move backwards and the next world is moving forward. Each world has its sons. Therefore, you must be of the sons of the next world and not the sons of this world. You must be of those who have reduced their interest in worldly matters and of those seriously interested in the next life. You must know that those with reduced interest in worldly matters have taken the earth as their habitat, the soil as their bedding, water as their perfume and have cut themselves off this world in all seriousness.’ “Note that those who are interested in paradise have harnessed their worldly desires and those who are afraid of the fire have turned away from prohibited matters. Whoever reduces his interests in worldly matters, hardships become easy for him. “Note that there are the servants of Allah who are as if they, actually, see the people of paradise in paradise live forever and the people of fire in the fire in huge suffering. Instead of evil coming from them it is absolute peace, the hearts of these servants of Allah are sad, their soul chaste, and their needs are very light. They exercise patience for a few short days followed by a very long lasting comfort. At night they stand up straight with their feet side by side and tears come down their cheeks. They plead before their Lord and struggle to set their neck free (of sins). In the day they are forbearing scholars, very virtuous and pious. They are slim like an arrow without fins; it is caused by their fear (for possible suffering in the next life) during their worship. On looking to them one may think they suffer from illness. They, in fact, have no illness, or any confusion in their reasoning power, but they have plunged into a tremendously great issue; it is the issue of the fire and all that it involves.”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
الشارح لم يُعِد نصّ الحديث هنا؛ رُبط الشرح بترتيبه داخل الباب.
لا يوجد شرح متاح لهذا الحديث.
[7]كذا.ص 131
[1]القرض: القطع أي قطعوا أنفسهم من الدنيا تقطيعا باقلاع قلوبهم عنها( فى).ص 132
[2]في بعض النسخ[ عن الحرمات]. جمع الحرمة كالغرفات جمع الغرفة.ص 132
[3]أي يتضرعون. جأر إلى اللّه أي تضرع.ص 132
[4]القداح بالكسر: السهم بلا ريش و لا نصل، شبههم في نحافة ابدانهم بالاسهم، ثمّ ذكر ما يستعمل في السهم أعنى البرى و هو النحت من العبادة أي من كثرتها إن تعلق بقوله:« كأنهم القداح» أو من قلتها إن تعلق بالخوف( فى).ص 132
[5]قوله:« أم خولطوا» أي أو يقول: خولطوا و يحتمل أن يكون قوله:« مرضى» على الاستفهام و قوله:« أم خولطوا» معادلا له من كلام الناظر فاعترض جوابه عليه السلام بين أجزاء كلامه و الحاصل أنهم لما كانوا لشدة اشتغالهم بحب اللّه و عبادته و اعتزالهم عن عامة الخلق و مباينة أطوارهم لاطوارهم و أقوالهم لاقوالهم و يسمعون منهم ما هو فوق إدراكهم و عقولهم فتارة ينسبونهم إلى المرض الروحانى و هو الجنون و اختلاط العقل بما يفسده و تارة إلى المرض الجسماني فأجاب عن الأول بالنفى المطلق و عن الثاني بأن المخالطة متحققة لكن لا بما يفسده العقل بل بما يكمله من خوف النار و حبّ الملك الغفار( آت).ص 132