Faith & Belief

قَالَ رَسُولُ اللَّهِ ص‌ مَا يَزَالُ الْهَمُّ وَ الْغَمُّ بِالْمُؤْمِنِ حَتَّى مَا يَدَعُ لَهُ ذَنْباً.

“The Messenger of Allah has said, ‘Anxiety and sadness continue to trouble a believer until no sin is left in him.’”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ إِنَّ الْعَبْدَ الْمُؤْمِنَ لَيَهْتَمُّ فِي الدُّنْيَا حَتَّى يَخْرُجَ مِنْهَا وَ لَا ذَنْبَ عَلَيْهِ‌[6].

“I heard Abu ‘Abdillah (a.s.) saying, ‘A believer continues facing anxiety and sadness in this world until he leaves it with no sins in him.’”

لَا يَزَالُ الْهَمُّ وَ الْغَمُّ بِالْمُؤْمِنِ حَتَّى مَا يَدَعُ لَهُ مِنْ ذَنْبٍ.

“Abu Ja’far (a.s.) has said, ‘A believer continues facing anxiety and sadness until no sin is left in him.’”

قَالَ رَسُولُ اللَّهِ ص‌ قَالَ اللَّهُ عَزَّ وَ جَلَّ مَا مِنْ عَبْدٍ أُرِيدُ أَنْ أُدْخِلَهُ الْجَنَّةَ إِلَّا ابْتَلَيْتُهُ فِي جَسَدِهِ فَإِنْ كَانَ ذَلِكَ كَفَّارَةً لِذُنُوبِهِ وَ إِلَّا شَدَّدْتُ عَلَيْهِ عِنْدَ مَوْتِهِ حَتَّى يَأْتِيَنِي وَ لَا ذَنْبَ لَهُ ثُمَّ أُدْخِلُهُ الْجَنَّةَ وَ مَا مِنْ عَبْدٍ أُرِيدُ أَنْ أُدْخِلَهُ النَّارَ إِلَّا صَحَّحْتُ لَهُ جِسْمَهُ فَإِنْ كَانَ ذَلِكَ تَمَاماً لِطَلِبَتِهِ عِ

“The Messenger of Allah has said, ‘Allah, the Most Majestic, the Most Holy, has said, “Any servant whom I want to admit in paradise I cause bodily suffering to expiate for his sins, if this would not be enough I then cause dying to become a severe suffering until he comes before Me without any sins, then I admit him in

مَرَّ نَبِيٌّ مِنْ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ بِرَجُلٍ بَعْضُهُ تَحْتَ حَائِطٍ وَ بَعْضُهُ خَارِجٌ مِنْهُ قَدْ شَعَّثَتْهُ الطَّيْرُ[1] وَ مَزَّقَتْهُ الْكِلَابُ ثُمَّ مَضَى فَرُفِعَتْ لَهُ مَدِينَةٌ فَدَخَلَهَا فَإِذَا هُوَ بِعَظِيمٍ مِنْ عُظَمَائِهَا مَيِّتٍ عَلَى سَرِيرٍ مُسَجًّى بِالدِّيبَاجِ حَوْلَهُ الْمِجْمَرُ[2] فَقَالَ يَا رَبِّ أَشْهَدُ أَنَّكَ حَكَمٌ عَدْلٌ لَا تَجُورُ هَذَا عَبْدُكَ لَمْ يُشْرِكْ بِكَ

“A prophet of the prophets among the descendents of Israel once passed by a man. Half of the body of the man was under the wall and the other half out of the wall. The birds had scattered it and dogs had chewed it up. Then he came to a city where the chief had passed away. His body laid in state covered with the most b

كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَدَخَلَ عَلَيْهِ شَيْخٌ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ أَشْكُو إِلَيْكَ وُلْدِي وَ عُقُوقَهُمْ وَ إِخْوَانِي وَ جَفَاهُمْ عِنْدَ كِبَرِ سِنِّي فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا هَذَا إِنَّ لِلْحَقِّ دَوْلَةً وَ لِلْبَاطِلِ دَوْلَةً وَ كُلَّ وَاحِدٍ مِنْهُمَا فِي دَوْلَةِ صَاحِبِهِ ذَلِيلٌ وَ إِنَّ أَدْنَى مَا يُصِيبُ الْمُؤْمِنَ فِي دَوْلَةِ الْبَاطِلِ الْعُقُوقُ مِنْ وُلْدِهِ

“Once I was in the presence of Abu ‘Abdillah (a.s.) that an old man came and said, ‘O Abu ‘Abdillah (a.s.) I complain to you against my sons for their failing to maintain good relations with parents and against my brothers for their injustice to me during my old age.’ Abu ‘Abd Allah (a.s.) said, ‘O you, for truth there

الذُّنُوبُ الَّتِي تُغَيِّرُ النِّعَمَ الْبَغْيُ‌[1]- وَ الذُّنُوبُ الَّتِي تُورِثُ النَّدَمَ الْقَتْلُ وَ الَّتِي تُنْزِلُ النِّقَمَ الظُّلْمُ وَ الَّتِي تَهْتِكُ السِّتْرَ شُرْبُ الْخَمْرِ وَ الَّتِي تَحْبِسُ الرِّزْقَ الزِّنَا وَ الَّتِي تُعَجِّلُ الْفَنَاءَ قَطِيعَةُ الرَّحِمِ وَ الَّتِي تَرُدُّ الدُّعَاءَ وَ تُظْلِمُ الْهَوَاءَ عُقُوقُ الْوَالِدَيْنِ.

“The sins that change the bounties (of Allah) are transgressions, the sins that bring regret are murder, the one that brings hatred is injustice, that which brings disgrace is drinking wine, the sin which holds back the means of living is fornication, the one that hastens one’s perishing is failing to maintain good rel

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ أَبِي ع يَقُولُ‌ نَعُوذُ بِاللَّهِ مِنَ الذُّنُوبِ الَّتِي تُعَجِّلُ الْفَنَاءَ وَ تُقَرِّبُ الْآجَالَ وَ تُخْلِي الدِّيَارَ وَ هِيَ قَطِيعَةُ الرَّحِمِ وَ الْعُقُوقُ وَ تَرْكُ الْبِرِّ.

2. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Ishaq ibn ‘ Ammar who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘My father would say, “We seek refuge in Allah against the sin that hastens one’s perishing, draws death closer, and vacates the towns. Such sins are failing to maint

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ إِذَا فَشَا أَرْبَعَةٌ ظَهَرَتْ أَرْبَعَةٌ إِذَا فَشَا الزِّنَا ظَهَرَتِ الزَّلْزَلَةُ وَ إِذَا فَشَا الْجَوْرُ فِي الْحُكْمِ احْتَبَسَ الْقَطْرُ وَ إِذَا خُفِرَتِ الذِّمَّةُ أُدِيلَ لِأَهْلِ الشِّرْكِ مِنْ أَهْلِ الْإِسْلَامِ‌[1] وَ إِذَا مُنِعَتِ الزَّكَاةُ ظَهَرَتِ الْحَاجَةُ.

“Abu ‘Abd Allah (a.s.) has said, ‘When four things spread four other things appear: When fornication spreads all over, earthquakes turn out to be apparent. When injustice in governing is widespread, drops (of rain are) held back, when the rights of al-Dhimmah taxpayers are ignored, the pagans dominate the followers of

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ الْعَبْدَ مِنْ عَبِيدِيَ الْمُؤْمِنِينَ لَيُذْنِبُ الذَّنْبَ الْعَظِيمَ مِمَّا يَسْتَوْجِبُ بِهِ عُقُوبَتِي فِي الدُّنْيَا وَ الْآخِرَةِ[2] فَأَنْظُرُ لَهُ فِيمَا فِيهِ صَلَاحُهُ فِي آخِرَتِهِ فَأُعَجِّلُ لَهُ الْعُقُوبَةَ عَلَيْهِ فِي الدُّنْيَا لِأُجَازِيَهُ بِذَلِكَ الذَّنْبِ وَ أُقَدِّرُ عُقُوبَةَ ذَلِكَ الذَّنْبِ وَ أَقْضِيهِ وَ أَتْرُكُ

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from ‘Abd al-‘Aziz al-‘Abdi from ibn abu Ya’fur who has said the following: “I heard abu ‘Abd Allah (a.s.) saying, ‘Allah, the Most Majestic, the Most Holy, has said, “A servant among My believing servants commits a great sin

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‌[3]- وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ‌ فَقَالَ هُوَ وَ يَعْفُوا عَنْ كَثِيرٍ[1] قَالَ قُلْتُ لَيْسَ هَذَا أَرَدْتُ أَ رَأَيْتَ مَا أَصَابَ عَلِيّاً وَ أَشْبَاهَهُ مِنْ أَهْلِ بَيْتِهِ ع مِنْ ذَلِكَ فَقَالَ إِنَّ رَسُولَ اللَّهِ ص كَانَ يَتُوبُ إِلَى اللَّهِ فِي كُلِّ يَوْمٍ سَبْعِينَ مَرَّةً مِنْ غَيْرِ ذَنْبٍ‌[2].

“Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘Whatever affliction befalls you is because of what your hands have obtained. ’(42:30) The Imam said, ‘. . . He forgives a great deal,’ (42:30) I (the narrator) then said, ‘I did not mean in that sense. Consider what befell A

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ‌ أَ رَأَيْتَ مَا أَصَابَ عَلِيّاً وَ أَهْلَ بَيْتِهِ ع مِنْ بَعْدِهِ هُوَ بِمَا كَسَبَتْ أَيْدِيهِمْ وَ هُمْ أَهْلُ بَيْتِ طَهَارَةٍ مَعْصُومُونَ فَقَالَ إِنَّ رَسُولَ اللَّهِ ص كَانَ يَتُوبُ إِلَى اللَّهِ وَ يَسْتَغْفِرُهُ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ مِائَةَ مَرَّةٍ مِنْ غَيْرِ ذَنْبٍ إِنّ

“Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘Whatever afflictions befall you is because of what your hands have obtained,’ (42:29) do you consider whatever befell Ali and his family (a.s.) after him was because of their deeds and acquisition of their hands despite the

لَمَّا حُمِلَ عَلِيُّ بْنُ الْحُسَيْنِ ص إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ فَأُوقِفَ بَيْنَ يَدَيْهِ قَالَ يَزِيدُ لَعَنَهُ اللَّهُ- وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ‌[4] فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لَيْسَتْ هَذِهِ الْآيَةُ فِينَا إِنَّ فِينَا قَوْلَ اللَّهِ عَزَّ وَ جَلَّ- ما أَصابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ‌ وَ لا فِي أَنْفُسِكُمْ‌ إِلَّا فِي كِتابٍ‌ مِنْ قَبْلِ أَنْ نَبْرَأَها إِنّ

“When Ali ibn al-Husayn (a.s.) was taken as a captive to Damascus and was made to stand before Yazid ibn Mu’awiyah, he, (Yazid) may Allah condemn him, read this verse: ‘Whatever affliction befalls you is because of what your hands have obtained,’ (42:30) Ali ibn al-Husayn (a.s.) said, ‘This verse is not about us. What

إِنَّ اللَّهَ لَيَدْفَعُ بِمَنْ يُصَلِّي مِنْ شِيعَتِنَا عَمَّنْ لَا يُصَلِّي مِنْ شِيعَتِنَا وَ لَوْ أَجْمَعُوا عَلَى تَرْكِ الصَّلَاةِ لَهَلَكُوا وَ إِنَّ اللَّهَ لَيَدْفَعُ بِمَنْ يُزَكِّي مِنْ شِيعَتِنَا عَمَّنْ لَا يُزَكِّي وَ لَوْ أَجْمَعُوا عَلَى تَرْكِ الزَّكَاةِ لَهَلَكُوا وَ إِنَّ اللَّهَ لَيَدْفَعُ بِمَنْ يَحُجُّ مِنْ شِيعَتِنَا عَمَّنْ لَا يَحُجُّ وَ لَوْ أَجْمَعُوا عَلَى تَرْكِ الْحَجِّ لَهَلَكُوا وَ هُو

‘‘Allah defends through those of our Shi’a (followers) who perform prayer from those of our Shi’a (followers) who do not perform prayers, and if they all stop praying all of them will face destruction. Allah defends through those of our Shi’a (followers) who pay al-Zakat (charity) from those who do not pay al-Zakat and

قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ تَرْكُ الْخَطِيئَةِ أَيْسَرُ مِنْ طَلَبِ التَّوْبَةِ وَ كَمْ مِنْ شَهْوَةِ سَاعَةٍ أَوْرَثَتْ حُزْناً طَوِيلًا وَ الْمَوْتُ فَضَحَ الدُّنْيَا فَلَمْ يَتْرُكْ لِذِي لُبٍّ فَرَحاً[4].

“Abu ‘Abd Allah (a.s.) has said, ‘Amir al-Mu’minin, Ali ibn abu Talib (a.s.) has said, “Avoiding sin is easier than pleading for forgiveness. How many are the cases of very short period of lustful activities that cause prolonged sadness. Death disgraces the world (uncovers its worthlessness) and it has not left any hap

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ إِنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً فَأَذْنَبَ ذَنْباً أَتْبَعَهُ بِنَقِمَةٍ وَ يُذَكِّرُهُ الِاسْتِغْفَارَ وَ إِذَا أَرَادَ بِعَبْدٍ شَرّاً فَأَذْنَبَ ذَنْباً أَتْبَعَهُ بِنِعْمَةٍ لِيُنْسِيَهُ الِاسْتِغْفَارَ وَ يَتَمَادَى بِهَا وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ- سَنَسْتَدْرِجُهُمْ‌ مِنْ حَيْثُ لا يَعْلَمُونَ‌[2] بِالنِّعَمِ عِنْدَ الْمَعَاصِي.

“Abu ‘Abd Allah (a.s.) has said, ‘When Allah wills good for a servant upon his committing a sin He causes it to be followed by a misfortune to remind him of the need to plead for forgiveness. When Allah wills evil for a servant upon his committing a sin He causes it to be followed by his gaining bounties that make him

سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ الِاسْتِدْرَاجِ فَقَالَ هُوَ الْعَبْدُ يُذْنِبُ الذَّنْبَ فَيُمْلَى لَهُ‌[3] وَ تُجَدَّدُ لَهُ عِنْدَهَا النِّعَمُ فَتُلْهِيهِ عَنِ الِاسْتِغْفَارِ مِنَ الذُّنُوبِ فَهُوَ مُسْتَدْرَجٌ مِنْ حَيْثُ لَا يَعْلَمُ.

“Abu ‘Abd Allah (a.s.) was asked about al-‘Istidraj, (gradual steps). The Imam said, ‘It happens when a servant (of Allah) commits a sin he is given respite, new bounties come to him and he overlooks beseeching forgiveness for sins, thus, he is taken in gradual steps but he has not taken any notice of it.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لا يَعْلَمُونَ‌[4] قَالَ هُوَ الْعَبْدُ يُذْنِبُ الذَّنْبَ فَتُجَدَّدُ لَهُ النِّعْمَةُ مَعَهُ تُلْهِيهِ تِلْكَ النِّعْمَةُ عَنِ الِاسْتِغْفَارِ مِنْ ذَلِكَ الذَّنْبِ.

“Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘We gradually lead those who have called Our revelations mere lies to destruction. Their destruction will be such that they will not even notice how it seized them.’ (7:182) The Imam said, ‘It happens when a servant (of Allah

كَمْ مِنْ مَغْرُورٍ بِمَا قَدْ أَنْعَمَ اللَّهُ عَلَيْهِ وَ كَمْ مِنْ مُسْتَدْرَجٍ بِسَتْرِ اللَّهِ عَلَيْهِ‌[5] وَ كَمْ مِنْ مَفْتُونٍ بِثَنَاءِ النَّاسِ عَلَيْهِ.

“How many are those who suffer losses due to the bounties that Allah grant them! How many are those who gradually move to destruction due to Allah’s covering their sins! How many are of the people misled due to other’s prais and applause for them!”’

كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ‌ إِنَّمَا الدَّهْرُ ثَلَاثَةُ أَيَّامٍ أَنْتَ فِيمَا بَيْنَهُنَّ مَضَى أَمْسِ بِمَا فِيهِ فَلَا يَرْجِعُ أَبَداً فَإِنْ كُنْتَ عَمِلْتَ فِيهِ خَيْراً لَمْ تَحْزَنْ لِذَهَابِهِ وَ فَرِحْتَ بِمَا اسْتَقْبَلْتَهُ مِنْهُ‌[2] وَ إِنْ كُنْتَ قَدْ فَرَّطْتَ فِيهِ فَحَسْرَتُكَ شَدِيدَةٌ لِذَهَابِهِ وَ تَفْرِيطِكَ فِيهِ وَ أَنْتَ فِي يَوْمِكَ الَّذِي أَصْبَحْتَ فِيهِ مِنْ غَدٍ فِي غِرَّة

“Amir al-Mu’minin, Ali ibn abu Talib (a.s.) would say, ‘Time consists of three days in the middle of which you live. Yesterday that has passed in history with all that was in it and it will never return. If you had done good deeds in it you do not feel sad about it’s passing into history and you feel happy about everyt

لَيْسَ مِنَّا مَنْ لَمْ يُحَاسِبْ نَفْسَهُ فِي كُلِّ يَوْمٍ فَإِنْ عَمِلَ حَسَناً اسْتَزَادَ اللَّهَ وَ إِنْ عَمِلَ سَيِّئاً اسْتَغْفَرَ اللَّهَ مِنْهُ وَ تَابَ إِلَيْهِ.

“One who does not evaluate his deeds every day is not one of us. One must evaluate his deeds and pray to Allah to increase his good deeds, plead for forgiveness to Allah due to one’s committing evil deeds and turn to Him in repentance.”

يَا أَبَا النُّعْمَانِ لَا يَغُرَّنَّكَ النَّاسُ مِنْ نَفْسِكَ فَإِنَّ الْأَمْرَ يَصِلُ إِلَيْكَ دُونَهُمْ وَ لَا تَقْطَعْ نَهَارَكَ بِكَذَا وَ كَذَا فَإِنَّ مَعَكَ مَنْ يَحْفَظُ عَلَيْكَ عَمَلَكَ وَ أَحْسِنْ فَإِنِّي لَمْ أَرَ شَيْئاً أَحْسَنَ دَرَكاً وَ لَا أَسْرَعَ طَلَباً مِنْ حَسَنَةٍ مُحْدَثَةٍ لِذَنْبٍ قَدِيمٍ.[1] - عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى

“O abu al-Nu’man, do not allow people to deceive you about yourself; the matter will come to you and not to them. Do not spend your day in this and that; with you there is one who preserves your deeds for you. Do good deeds; I do not see anything of better result and remedy for the old sins then new good deeds.’” A num

قَالَ: اصْبِرُوا عَلَى الدُّنْيَا فَإِنَّمَا هِيَ سَاعَةٌ فَمَا مَضَى مِنْهُ فَلَا تَجِدُ لَهُ أَلَماً وَ لَا سُرُوراً وَ مَا لَمْ يَجِئْ فَلَا تَدْرِي مَا هُوَ وَ إِنَّمَا هِيَ سَاعَتُكَ الَّتِي أَنْتَ فِيهَا فَاصْبِرْ فِيهَا عَلَى طَاعَةِ اللَّهِ وَ اصْبِرْ فِيهَا عَنْ مَعْصِيَةِ اللَّهِ.

“Exercise patience in worldly matters; it is only an hour. You do not find any pain or happiness in whatever has passed. The hour that has not yet arrived is unknown to you in matters of its contents. The only time is the hour in which you live. Exercise patience in it to obey Allah and exercise patience in such time i

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ احْمِلْ نَفْسَكَ لِنَفْسِكَ فَإِنْ لَمْ تَفْعَلْ لَمْ يَحْمِلْكَ غَيْرُكَ.

“Abu ‘Abd Allah (a.s.) has said, ‘Hold your soul responsible for yourself. If you did not do so others will not do for you.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع لِرَجُلٍ‌ إِنَّكَ قَدْ جُعِلْتَ طَبِيبَ نَفْسِكَ وَ بُيِّنَ لَكَ الدَّاءُ وَ عُرِّفْتَ آيَةَ الصِّحَّةِ وَ دُلِلْتَ عَلَى الدَّوَاءِ فَانْظُرْ كَيْفَ قِيَامُكَ عَلَى نَفْسِكَ.

6. It is narrated from him (narrator of the Hadith above) in a marfu’ manner from abu ‘Abd Allah (a.s.) who has said the following to a man: “You have been made the physician for your own self. Medicine is prescribed for you; signs of good health are shown to you, and the direction for medicine is given to you. It is a

قَالَ أَبُو عَبْدِ اللَّهِ ع لِرَجُلٍ‌ اجْعَلْ قَلْبَكَ قَرِيناً بَرّاً- أَوْ وَلَداً وَاصِلًا[1] وَ اجْعَلْ عَمَلَكَ وَالِداً تَتَّبِعُهُ وَ اجْعَلْ نَفْسَكَ عَدُوّاً تُجَاهِدُهَا وَ اجْعَلْ مَالَكَ عَارِيَّةً تَرُدُّهَا.

“Make your heart a virtuous companion for yourself or like a child who does not fail to maintain good relations with parents. Consider your deeds as your father whom you follow, consider your soul as your enemy against whom you strive and consider your properties as borrowed for the safe return of which you are respons

‌ أَقْصِرْ نَفْسَكَ عَمَّا يَضُرُّهَا مِنْ قَبْلِ أَنْ تُفَارِقَكَ وَ اسْعَ فِي فَكَاكِهَا كَمَا تَسْعَى فِي طَلَبِ مَعِيشَتِكَ فَإِنَّ نَفْسَكَ رَهِينَةٌ بِعَمَلِكَ

“Hold back your soul from that which harms it before it departs you, strive to set it free just as you strive to make a living; your soul’s well being depends upon your good deeds.”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ كَمْ مِنْ طَالِبٍ لِلدُّنْيَا لَمْ يُدْرِكْهَا وَ مُدْرِكٍ لَهَا قَدْ فَارَقَهَا فَلَا يَشْغَلَنَّكَ طَلَبُهَا عَنْ عَمَلِكَ وَ الْتَمِسْهَا مِنْ مُعْطِيهَا وَ مَالِكِهَا فَكَمْ مِنْ حَرِيصٍ عَلَى الدُّنْيَا قَدْ صَرَعَتْهُ وَ اشْتَغَلَ بِمَا أَدْرَكَ مِنْهَا عَنْ طَلَبِ آخِرَتِهِ حَتَّى فَنِيَ عُمُرُهُ وَ أَدْرَكَهُ أَجَلُهُ. - وَ قَالَ أَبُو عَبْدِ اللَّهِ ع‌ الْمَسْجُونُ مَنْ سَجَنَتْ

“How many are those who seek worldly gains but can not achieve them and how many are those who had achieved worldly gains but have already departed them! Do not allow your seeking worldly gains prevent you from good deeds. You must request worldly gains from the One Who grants them and is the owner of the same. How man

قَالَ: إِذَا أَتَتْ عَلَى الرَّجُلِ أَرْبَعُونَ سَنَةً قِيلَ لَهُ خُذْ حِذْرَكَ فَإِنَّكَ غَيْرُ مَعْذُورٍ وَ لَيْسَ ابْنُ الْأَرْبَعِينَ بِأَحَقَّ بِالْحِذْرِ مِنِ ابْنِ الْعِشْرِينَ فَإِنَّ الَّذِي يَطْلُبُهُمَا وَاحِدٌ وَ لَيْسَ بِرَاقِدٍ فَاعْمَلْ لِمَا أَمَامَكَ مِنَ الْهَوْلِ وَ دَعْ عَنْكَ فُضُولَ الْقَوْلِ.

“When a man reaches the age of forty it is said to him, ‘Beware, you have no excuses!’ In fact, a person at the age of forty is not obliged to exercise caution against sins more than the person at the age of twenty. What is after both of them is the same (that is death) and it is not sleeping. Perform good deeds for wh

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ خُذْ لِنَفْسِكَ مِنْ نَفْسِكَ خُذْ مِنْهَا فِي الصِّحَّةِ قَبْلَ السُّقْمِ وَ فِي الْقُوَّةِ قَبْلَ الضَّعْفِ وَ فِي الْحَيَاةِ قَبْلَ الْمَمَاتِ.

“Abu ‘Abd Allah (a.s.) has said, ‘Take from your soul for your soul. Take from it in good health before illness, during its strength before weakness and in its lifetime before death.”’

إِنَّ النَّهَارَ إِذَا جَاءَ قَالَ يَا ابْنَ آدَمَ اعْمَلْ فِي يَوْمِكَ هَذَا خَيْراً أَشْهَدْ لَكَ بِهِ عِنْدَ رَبِّكَ يَوْمَ الْقِيَامَةِ فَإِنِّي لَمْ آتِكَ فِيمَا مَضَى وَ لَا آتِيكَ فِيمَا بَقِيَ وَ إِذَا جَاءَ اللَّيْلُ قَالَ مِثْلَ ذَلِكَ.

“When the day comes it says, ‘O son of Adam do good deeds this day so I may bear witness to it to testify (in your support) before your Lord on the Day of Judgment. I had not come to you before and will not come to you in future.’ When the night comes it speaks likewise.’”

جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَوْصِنِي بِوَجْهٍ مِنْ وُجُوهِ الْبِرِّ أَنْجُو بِهِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّهَا السَّائِلُ اسْتَمِعْ ثُمَّ اسْتَفْهِمْ ثُمَّ اسْتَيْقِنْ ثُمَّ اسْتَعْمِلْ‌[1] وَ اعْلَمْ أَنَّ النَّاسَ ثَلَاثَةٌ زَاهِدٌ وَ صَابِرٌ وَ رَاغِبٌ فَأَمَّا الزَّاهِدُ فَقَدْ خَرَجَتِ الْأَحْزَانُ وَ الْأَفْرَاحُ مِنْ قَلْبِهِ فَلَا يَفْرَحُ بِشَيْ‌ء

“Once a man came to Amir al-Mu’minin, Ali ibn abu Talib (a.s.) and said, ‘O Amir al- Mu’minin, grant me good advice in the aspects of virtue so I may attain salvation.’ Amir al-Mu’minin, Ali ibn abu Talib (a.s.) said, ‘O seeker of advice, listen carefully, understand, ascertain and practice. You must know that people a

قَالَ أَمِيرُ الْمُؤْمِنِينَ ص‌ لَا يَصْغَرُ[4] مَا يَنْفَعُ يَوْمَ الْقِيَامَةِ وَ لَا يَصْغَرُ مَا يَضُرُّ يَوْمَ الْقِيَامَةِ فَكُونُوا فِيمَا أَخْبَرَكُمُ اللَّهُ عَزَّ وَ جَلَّ كَمَنْ عَايَنَ.

“Amir al-Mu’minin, Ali ibn abu Talib (a.s.) has said, ‘What is beneficial on the Day of Judgment is not small (insignificant) and nor what is harmful for one on the Day of Judgment is small (insignificant). About whatever Allah, the Most Majestic, the Most Holy, has informed, you must be like one who has eye-witnessed

سَمِعْتُ أَبَا عَبْدِ اللَّهِ يَقُولُ‌ إِنْ قَدَرْتَ أَنْ لَا تُعْرَفَ فَافْعَلْ وَ مَا عَلَيْكَ أَلَّا يُثْنِيَ عَلَيْكَ النَّاسُ وَ مَا عَلَيْكَ أَنْ تَكُونَ مَذْمُوماً عِنْدَ النَّاسِ إِذَا كُنْتَ مَحْمُوداً عِنْدَ اللَّهِ ثُمَّ قَالَ قَالَ أَبِي عَلِيُّ بْنُ أَبِي طَالِبٍ ع لَا خَيْرَ فِي الْعَيْشِ إِلَّا لِرَجُلَيْنِ رَجُلٍ يَزْدَادُ كُلَّ يَوْمٍ خَيْراً وَ رَجُلٍ يَتَدَارَكُ مَنِيَّتَهُ بِالتَّوْبَةِ وَ أَنَّى

“Once I heard Abu ‘Abdillah (a.s.) saying, ‘If you can remain unknown, then do so. There will be nothing wrong if people will not praise you. There is nothing wrong for you if people censure you if you are praiseworthy before Allah.’ The Imam said, ‘My father Amir al- Mu’minin, Ali ibn abu Talib (a.s.) has said, “There

دَخَلَ قَوْمٌ فَوَعَظَهُمْ‌[3] ثُمَّ قَالَ مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَ قَدْ عَايَنَ الْجَنَّةَ وَ مَا فِيهَا وَ عَايَنَ النَّارَ وَ مَا فِيهَا إِنْ كُنْتُمْ تُصَدِّقُونَ بِالْكِتَابِ‌[4].

“Once a people came to the Imam (abu Ja’far or abu ‘Abd Allah (a.s.)) who granted them good advice and then said, ‘If you really affirm the Holy book there is no one among you who have not observed paradise and all that it contains or the fire with all that is in it.’”

سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‌ لَا تَسْتَكْثِرُوا كَثِيرَ الْخَيْرِ وَ تَسْتَقِلُّوا قَلِيلَ الذُّنُوبِ فَإِنَّ قَلِيلَ الذُّنُوبِ يَجْتَمِعُ حَتَّى يَصِيرَ كَثِيراً وَ خَافُوا اللَّهَ فِي السِّرِّ حَتَّى تُعْطُوا مِنْ أَنْفُسِكُمُ النَّصَفَ وَ سَارِعُوا إِلَى طَاعَةِ اللَّهِ وَ اصْدُقُوا الْحَدِيثَ وَ أَدُّوا الْأَمَانَةَ فَإِنَّمَا ذَلِكَ لَكُمْ وَ لَا تَدْخُلُوا فِيمَا لَا يَحِلُّ لَكُمْ فَإِنَّمَا ذَلِكَ عَل

‘Do not consider a great deal of good deeds a great deal. Do not consider a little sin little; the little sins accumulate to become a great deal. Have fear of Allah in private so you can yield to justice against yourselves. Hurry up in obedience to Allah, be truthful in your words, keep the trust; it is for you. Do not

سَمِعْتُهُ يَقُولُ‌ مَا أَحْسَنَ الْحَسَنَاتِ بَعْدَ السَّيِّئَاتِ وَ مَا أَقْبَحَ السَّيِّئَاتِ بَعْدَ الْحَسَنَاتِ.

“I heard abu Ja’far (a.s.) saying ‘How excellent are good deeds after evil deeds and how disgraceful are evil deeds after good deeds!”’

إِنَّكُمْ فِي آجَالٍ مَقْبُوضَةٍ[1] وَ أَيَّامٍ مَعْدُودَةٍ وَ الْمَوْتُ يَأْتِي بَغْتَةً مَنْ يَزْرَعْ خَيْراً يَحْصُدْ غِبْطَةً وَ مَنْ يَزْرَعْ شَرّاً يَحْصُدْ نَدَامَةً وَ لِكُلِّ زَارِعٍ مَا زَرَعَ وَ لَا يَسْبِقُ الْبَطِي‌ءَ مِنْكُمْ حَظُّهُ وَ لَا يُدْرِكُ حَرِيصٌ مَا لَمْ يُقَدَّرْ لَهُ مَنْ أُعْطِيَ خَيْراً فَاللَّهُ أَعْطَاهُ وَ مَنْ وُقِيَ شَرّاً فَاللَّهُ وَقَاهُ.

“You live in a period of time that is continuously reduced and in calculated days. Death comes suddenly. Whoever sows goodness will harvest what is very much sought after. Whoever sows evil will harvest regret. Every farmer finds what he has planted. The sustenance of the slow moving ones among you will not move ahead

جَاءَ رَجُلٌ إِلَى أَبِي ذَرٍّ فَقَالَ يَا أَبَا ذَرٍّ مَا لَنَا نَكْرَهُ الْمَوْتَ فَقَالَ لِأَنَّكُمْ عَمَرْتُمُ الدُّنْيَا وَ أَخْرَبْتُمُ الْآخِرَةَ فَتَكْرَهُونَ أَنْ تُنْقَلُوا مِنْ عُمْرَانٍ إِلَى خَرَابٍ فَقَالَ لَهُ فَكَيْفَ تَرَى قُدُومَنَا عَلَى اللَّهِ فَقَالَ أَمَّا الْمُحْسِنُ مِنْكُمْ فَكَالْغَائِبِ يَقْدَمُ عَلَى أَهْلِهِ وَ أَمَّا الْمُسِي‌ءُ مِنْكُمْ فَكَالْآبِقِ يَرِدُ عَلَى مَوْلَاهُ قَالَ فَكَيْف

“A man came to abu Dhar and asked, ‘O abu Dhar, why do we dislike death?’ He said, ‘It is because you have developed the world and destroyed the next life and you dislike moving from developed to that which is mined.’ The man asked, ‘How do you see our moving in the presence of Allah?’ He replied, ‘The people of good d

سَمِعْتُهُ يَقُولُ‌ اصْبِرُوا عَلَى طَاعَةِ اللَّهِ وَ تَصَبَّرُوا عَنْ مَعْصِيَةِ اللَّهِ فَإِنَّمَا الدُّنْيَا سَاعَةٌ فَمَا مَضَى فَلَيْسَ تَجِدُ لَهُ سُرُوراً وَ لَا حُزْناً وَ مَا لَمْ يَأْتِ فَلَيْسَ تَعْرِفُهُ فَاصْبِرْ عَلَى تِلْكَ السَّاعَةِ الَّتِي أَنْتَ فِيهَا فَكَأَنَّكَ قَدِ اغْتَبَطْتَ‌[1].

“I heard Abu ‘Abdillah (a.s.) saying, ‘Exercise patience in the act of obedience to Allah and dictate yourselves with patience in the matters of disobeying Allah. The world is one hour. What is passed its joys and sadness do not renew. What has not yet arrived, you do not know it. Bear patience in the hour in which you

قَالَ الْخَضِرُ لِمُوسَى ع يَا مُوسَى إِنَّ أَصْلَحَ يَوْمَيْكَ الَّذِي هُوَ أَمَامَكَ فَانْظُرْ أَيُّ يَوْمٍ هُوَ وَ أَعِدَّ لَهُ الْجَوَابَ- فَإِنَّكَ مَوْقُوفٌ وَ مَسْئُولٌ وَ خُذْ مَوْعِظَتَكَ مِنَ الدَّهْرِ فَإِنَّ الدَّهْرَ طَوِيلٌ قَصِيرٌ فَاعْمَلْ كَأَنَّكَ تَرَى ثَوَابَ عَمَلِكَ لِيَكُونَ أَطْمَعَ لَكَ فِي الْآخِرَةِ[2] فَإِنَّ مَا هُوَ آتٍ مِنَ الدُّنْيَا كَمَا هُوَ قَدْ وَلَّى مِنْهَا.

“Al-Khidr said to Moses, peace be upon him, ‘O Moses, the best of your two days is the one before you. Consider which one it is. Then prepare the answer for it. You will be stopped for questioning. Learn your lessons from time. Time is long and also (in certain cases) short. Act as if you see the reward for your deeds

قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ع عِظْنَا وَ أَوْجِزْ فَقَالَ الدُّنْيَا حَلَالُهَا حِسَابٌ وَ حَرَامُهَا عِقَابٌ وَ أَنَّى لَكُمْ بِالرَّوْحِ وَ لَمَّا تَأَسَّوْا بِسُنَّةِ نَبِيِّكُمْ‌[3] تَطْلُبُونَ مَا يُطْغِيكُمْ وَ لَا تَرْضَوْنَ مَا يَكْفِيكُمْ.[4]

23. A number of our people have narrated from Sahl ibn Ziyad from Ya’qub ibn Yazid from those whom has mentioned (in his book) from abu ‘Abd Allah (a.s.) who has said the following: “It was said to Amir al-Mu’minin, Ali ibn abu Talib (a.s.) ‘Instinct us briefly with good advice.’ He then said, ‘For the lawful things of

إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ وَ إِنَّ أَسْرَعَ الشَّرِّ عُقُوبَةً الْبَغْيُ وَ كَفَى بِالْمَرْءِ عَيْباً أَنْ يُبْصِرَ مِنَ النَّاسِ مَا يَعْمَى عَنْهُ مِنْ نَفْسِهِ‌[1] أَوْ يُعَيِّرَ النَّاسَ بِمَا لَا يَسْتَطِيعُ تَرْكَهُ أَوْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ‌[2].

“Of good deeds the quickest to bring rewards is benevolence. Of evil deeds the quickest to bring misfortune is transgression. It is enough defect for a man to find fault with others and turn a blind eye toward himself or blame people for what he himself is not able to avoid or cause suffering to one’s associates for no

سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص‌ كَفَى بِالْمَرْءِ عَيْباً أَنْ يُبْصِرَ مِنَ النَّاسِ مَا يَعْمَى عَلَيْهِ مِنْ نَفْسِهِ وَ أَنْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ.

‘The Messenger of Allah has said, “It is enough fault in a man to find fault in people but turn a blind eye to the same that is in his own soul and to hurt his companion for no reason.’”

كَفَى بِالْمَرْءِ عَيْباً أَنْ يَتَعَرَّفَ مِنْ عُيُوبِ النَّاسِ مَا يَعْمَى عَلَيْهِ مِنْ أَمْرِ نَفْسِهِ أَوْ يَعِيبَ عَلَى النَّاسِ أَمْراً هُوَ فِيهِ لَا يَسْتَطِيعُ التَّحَوُّلَ عَنْهُ إِلَى غَيْرِهِ أَوْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ.

“It is enough fault in a man to point out people’s faults but turn a blind eye to the affairs of his own soul, or consider something a fault in people while it exists in his own self from which he is not able to escape and move to something else or to cause pain to his own companion for no reason.”

قَالا إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ وَ أَسْرَعَ الشَّرِّ عُقُوبَةً الْبَغْيُ وَ كَفَى بِالْمَرْءِ عَيْباً أَنْ يَنْظُرَ فِي عُيُوبِ غَيْرِهِ مَا يَعْمَى عَلَيْهِ مِنْ عَيْبِ نَفْسِهِ أَوْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ أَوْ يَنْهَى النَّاسَ عَمَّا لَا يَسْتَطِيعُ تَرْكَهُ

“Of the good deeds the quickest to bring reward is benevolence and of the evil deeds the quickest to bring punishment is transgression. It is enough fault in a man to look into the faults of others and turn a blind eye to his own faults or cause pain to his associates without any good reason or forbid people from that

إِنَّ نَاساً أَتَوْا رَسُولَ اللَّهِ ص بَعْدَ مَا أَسْلَمُوا فَقَالُوا يَا رَسُولَ اللَّهِ أَ يُؤْخَذُ الرَّجُلُ مِنَّا بِمَا كَانَ عَمِلَ فِي الْجَاهِلِيَّةِ بَعْدَ إِسْلَامِهِ فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص مَنْ حَسُنَ إِسْلَامُهُ وَ صَحَّ يَقِينُ إِيمَانِهِ لَمْ يُؤَاخِذْهُ اللَّهُ تَبَارَكَ وَ تَعَالَى بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ وَ مَنْ سَخُفَ إِسْلَامُهُ وَ لَمْ يَصِحَّ يَقِينُ إِيمَانِهِ أَخَذَهُ اللَّه

“Certain people came to the Messenger of Allah after accepting Islam and said, ‘O Messenger of Allah, will any of us, after accepting Islam, be held responsible for what he had done in the time of ignorance?’ The Messenger of Allah said, ‘Whoever is good in his Islam and corrects the certainty of his belief is not held

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنِ الرَّجُلِ يُحْسِنُ فِي الْإِسْلَامِ أَ يُؤَاخَذُ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ فَقَالَ قَالَ النَّبِيُّ ص مَنْ أَحْسَنَ فِي الْإِسْلَامِ لَمْ يُؤَاخَذْ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ وَ مَنْ أَسَاءَ فِي الْإِسْلَامِ أُخِذَ بِالْأَوَّلِ وَ الْآخِرِ.

“Once I asked Abu ‘Abdillah (a.s.) ‘Will a man who is good in Islam be held responsible for his deeds in the time of ignorance?’ The Imam said, ‘The Holy Prophet has said, “Whoever is good in Islam will not be held responsible for his deeds in the times of ignorance and anyone who is not good in Islam will be held resp

مَنْ كَانَ مُؤْمِناً فَعَمِلَ خَيْراً فِي إِيمَانِهِ ثُمَّ أَصَابَتْهُ فِتْنَةٌ فَكَفَرَ ثُمَّ تَابَ بَعْدَ كُفْرِهِ كُتِبَ لَهُ وَ حُوسِبَ بِكُلِّ شَيْ‌ءٍ كَانَ عَمِلَهُ فِي إِيمَانِهِ وَ لَا يُبْطِلُهُ الْكُفْرُ إِذَا تَابَ بَعْدَ كُفْرِهِ.

“One who has been a believer and had performed good deeds then suffers a misfortune and turns to disbelief, then after disbelief repents, all of the good deeds that he had performed as a believer will be written down for him. Disbelief does not invalidate them if he repents after his disbelief.”

إِنَّ لِلَّهِ عَزَّ وَ جَلَّ ضَنَائِنَ يَضَنُّ بِهِمْ عَنِ الْبَلَاءِ[2] فَيُحْيِيهِمْ فِي عَافِيَةٍ وَ يَرْزُقُهُمْ فِي عَافِيَةٍ وَ يُمِيتُهُمْ فِي عَافِيَةٍ وَ يَبْعَثُهُمْ فِي عَافِيَةٍ وَ يُسْكِنُهُمُ الْجَنَّةَ فِي عَافِيَةٍ.

1. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub and others from abu Hamza from abu Ja’far (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, is protective of certain people against misfortunes. He gives them life