Sin & Temptation

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الَّذِي يُرَدُّ مِنَ الشُّهُودِ فَقَالَ الظَّنِينُ وَ الْخَصْمُ قَالَ قُلْتُ فَالْفَاسِقُ وَ الْخَائِنُ قَالَ فَقَالَ كُلُّ هَذَا يَدْخُلُ فِي الظَّنِينِ‌[2].

“I once asked abu ‘Abd Allah (a.s.), about the witnesses whose testimony is rejected. He (the Imam) said, ‘Of such people are a pessimist and an antagonist.’ I then asked, ‘What about a sinful and a treacherous one?’ He (the Imam) said, ‘Such ones are included in “pessimist”.”’

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَمَّا يُرَدُّ مِنَ الشُّهُودِ فَقَالَ الظَّنِينُ وَ الْمُتَّهَمُ وَ الْخَصْمُ قَالَ قُلْتُ الْفَاسِقُ وَ الْخَائِنُ قَالَ كُلُّ هَذَا يَدْخُلُ فِي الظَّنِينِ.

“I once asked abu ‘Abd Allah (a.s.), about the witnesses whose testimonies are rejected. He (the Imam) said, ‘He (the Imam) said, ‘Of such people are a pessimist, an accused and an antagonist.’ I then asked, ‘What about a sinful and a treacherous one?’ He (the Imam) said, ‘Such ones are included in “pessimist”.”’

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ وَلَدِ الزِّنَى أَ تَجُوزُ شَهَادَتُهُ فَقَالَ لَا فَقُلْتُ إِنَّ الْحَكَمَ بْنَ عُتَيْبَةَ يَزْعُمُ أَنَّهَا تَجُوزُ قَالَ اللَّهُمَّ لَا تَغْفِرْ ذَنْبَهُ مَا قَالَ اللَّهُ عَزَّ وَ جَلَّ لِلْحَكَمِ بْنِ عُتَيْبَةَ- وَ إِنَّهُ لَذِكْرٌ لَكَ وَ لِقَوْمِكَ‌[3].

“I once asked abu Ja‘far (a.s.), about the testimony of one who is born out of wedlock if it is acceptable. He (the Imam) said, ‘No, it is not acceptable.’ I then said that al-Hakam ibn al-‘Utaybah considers it acceptable. He (the Imam) said, ‘O Lord, do not forgive his sin. Allah, most Majestic, most Glorious, has not

لَا أَقْبَلُ شَهَادَةَ الْفَاسِقِ إِلَّا عَلَى نَفْسِهِ.

“Abu ‘Abd Allah (a.s.), has said, ‘I do not accept the testimony of a sinful man except against his own-self.’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِي خَصْماً يَتَكَثَّرُ عَلَيَّ بِالشُّهُودِ الزُّورِ وَ قَدْ كَرِهْتُ مُكَافَأَتَهُ مَعَ أَنِّي لَا أَدْرِي أَ يَصْلُحُ لِي ذَلِكَ أَمْ لَا قَالَ فَقَالَ لِي أَ مَا بَلَغَكَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ كَانَ يَقُولُ لَا تُؤْسِرُوا أَنْفُسَكُمْ وَ أَمْوَالَكُمْ بِشَهَادَاتِ الزُّورِ[1] فَمَا عَلَى امْرِئٍ مِنْ وَكَفٍ فِي دِينِهِ‌[2] وَ لَا مَأْثَمٍ مِنْ رَبِّهِ أَنْ يَد

“I once said to abu ‘ Abd Allah (a.s.), that my opponent brings a great deal of false testimony against me and I dislike to fight back. I do not know if it is the right thing that I do. He (the Imam) said to me, ’Have you not noticed that ’ Amir al-Mu’minin, Ali, Alayhi al-Salam, would say, “Do not leave yourselves and

إِذَا كَانُوا أَرْبَعَةً مِنَ الْمُسْلِمِينَ لَيْسَ يُعْرَفُونَ بِشَهَادَةِ الزُّورِ أُجِيزَتْ شَهَادَتُهُمْ جَمِيعاً وَ أُقِيمَ الْحَدُّ عَلَى الَّذِي شَهِدُوا عَلَيْهِ إِنَّمَا عَلَيْهِمْ أَنْ يَشْهَدُوا بِمَا أَبْصَرُوا وَ عَلِمُوا وَ عَلَى الْوَالِي أَنْ يُجِيزَ شَهَادَتَهُمْ إِلَّا أَنْ يَكُونُوا مَعْرُوفِينَ بِالْفِسْقِ‌[2].

“This is about the case of four men who testified against an al-Muhsin (married man) due to fornication of whom two retracted their testimony and not the other two. Abu ‘Abd Allah (a.s.), has said, ‘If the four are Muslims who are not known as falsely testifying people, the testimony of all four is admissible, and pena

قَالَ أَبُو جَعْفَرٍ ع‌ مَنْ أَفْتَى النَّاسَ‌ بِغَيْرِ عِلْمٍ‌ وَ لا هُدىً‌ مِنَ اللَّهِ لَعَنَتْهُ مَلَائِكَةُ الرَّحْمَةِ وَ مَلَائِكَةُ الْعَذَابِ وَ لَحِقَهُ وِزْرُ مَنْ عَمِلَ بِفُتْيَاهُ.

“Abu Ja’far (a.s.), has said, ‘If one issues fatwas without knowledge and guidance from Allah, all angels, of mercy and angels of suffering condemn him and the sin of those who follow his fatwas will be attached to him.’”

سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ قَاضٍ بَيْنَ قَرْيَتَيْنِ يَأْخُذُ مِنَ السُّلْطَانِ عَلَى الْقَضَاءِ الرِّزْقَ فَقَالَ ذَلِكَ السُّحْتُ‌[1].

“Once abu ‘Abd Allah (a.s.), was asked about a judge between two towns who receives his wages from al-Sultan. He (the Imam) said, ‘It is a sinful earning.”’

أَيُّمَا مُؤْمِنٍ قَدَّمَ مُؤْمِناً فِي خُصُومَةٍ إِلَى قَاضٍ أَوْ سُلْطَانٍ جَائِرٍ فَقَضَى عَلَيْهِ بِغَيْرِ حُكْمِ اللَّهِ فَقَدْ شَرِكَهُ فِي الْإِثْمِ.

“Abu ‘Abd Allah (a.s.), has said, ‘Any believing person who takes another believing person before a judge or Sultan of injustice who then judges by means of something other than what Allah has sent, he becomes his (judge’s) partner in the sin.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلَيْنِ مِنْ أَصْحَابِنَا يَكُونُ بَيْنَهُمَا مُنَازَعَةٌ فِي دَيْنٍ أَوْ مِيرَاثٍ فَتَحَاكَمَا إِلَى السُّلْطَانِ أَوْ إِلَى الْقُضَاةِ أَ يَحِلُّ ذَلِكَ فَقَالَ مَنْ تَحَاكَمَ إِلَى الطَّاغُوتِ فَحَكَمَ لَهُ فَإِنَّمَا يَأْخُذُ سُحْتاً وَ إِنْ كَانَ حَقُّهُ ثَابِتاً لِأَنَّهُ أَخَذَ بِحُكْمِ الطَّاغُوتِ وَ قَدْ أَمَرَ اللَّهُ أَنْ يُكْفَرَ بِهِ قُلْتُ كَيْفَ يَصْنَعَانِ قَالَ

“I once asked abu ‘Abd Allah (a.s.), about two of our people who have a dispute over a certain issue of religion or inheritance, and they go for judgment before the Sultan or a judge; if it is lawful. He (the Imam) said, ‘Whoever seeks judgment before al-Taghut (transgressors) who judges for him, whatever he then recei

مَا أَنْتَ مَوْلَايَ بَلْ أَنَا مَوْلَاكَ قَالَ فَمَا زَالَ ذَا يَتَوَعَّدُ ذَا وَ ذَا يَتَوَعَّدُ ذَا وَ يَقُولُ كَمَا أَنْتَ حَتَّى نَأْتِيَ الْكُوفَةَ يَا عَدُوَّ اللَّهِ فَأَذْهَبَ بِكَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَلَمَّا أَتَيَا الْكُوفَةَ أَتَيَا أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ الَّذِي ضَرَبَ الْغُلَامَ أَصْلَحَكَ اللَّهُ هَذَا غُلَامٌ لِي وَ إِنَّهُ أَذْنَبَ فَضَرَبْتُهُ فَوَثَبَ عَلَيَّ وَ قَالَ الْآخَرُ

“Abu ‘Abd Allah (a.s.), has said that in the time of the government of Ali (a.s.), a man from the mountains with his slave went for al-Hajj. His slave committed a sin and his master beat him as a measure for discipline. He (the slave) said, ‘You are not my master. I am your master.’ They continued threatening each othe

كَانَتْ بَيْنِي وَ بَيْنَ رَجُلٍ مِنَ الْيَهُودِ مُعَامَلَةٌ فَخَانَنِي بِأَلْفِ دِرْهَمٍ فَقَدَّمْتُهُ إِلَى الْوَالِي فَأَحْلَفْتُهُ فَحَلَفَ وَ قَدْ عَلِمْتُ أَنَّهُ حَلَفَ يَمِيناً فَاجِرَةً فَوَقَعَ لَهُ بَعْدَ ذَلِكَ عِنْدِي أَرْبَاحٌ وَ دَرَاهِمُ كَثِيرَةٌ فَأَرَدْتُ أَنْ أَقْتَصَّ الْأَلْفَ دِرْهَمٍ الَّتِي كَانَتْ لِي عِنْدَهُ وَ حَلَفَ عَلَيْهَا فَكَتَبْتُ إِلَى أَبِي الْحَسَنِ ع وَ أَخْبَرْتُهُ أَنِّي قَدْ

“Once I had a business deal with a Jewish man and he cheated me in the deal for one thousand dirham. I took him before the governor and made him take an oath, which he did. I knew that it was a sinful oath, taking on his part. Afterward a profit of many dirham emerged for him with me, I wanted to compensate the one tho

لِسَدِيرٍ يَا سَدِيرُ مَنْ حَلَفَ بِاللَّهِ كَاذِباً كَفَرَ وَ مَنْ حَلَفَ بِاللَّهِ صَادِقاً أَثِمَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- وَ لا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمانِكُمْ‌.

“I once heard abu ‘Abd Allah (a.s.), saying to Sadir, ‘O Sadir, one who swears by Allah, most Majestic, most Glorious, falsely as well as one who swears by Allah truthfully has sinned; Allah, most Majestic, most Glorious, says, ‘Do not swear by Allah, unless you are obligated.’ (2:224)”

الْيَمِينُ الْغَمُوسُ‌[2] يُنْتَظَرُ بِهَا أَرْبَعِينَ لَيْلَةً.

“Abu ‘Abd Allah (a.s.), has said, ‘One who takes a sinful oath can wait only for forty nights (before being struck by misfortune).”’

إِنَّ الْيَمِينَ الْفَاجِرَةَ تُنْغِلُ فِي الرَّحِمِ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ مَا مَعْنَى تُنْغِلُ فِي الرَّحِمِ قَالَ تُعْقِرُ.

“Abu ‘Abd Allah (a.s.), has said, ‘Sinful and false oath turns the womb barren.’ I then asked him (the Imam) about the meaning of the Arabic word ‘TunghiV . He (the Imam) said that it means turning fruitless.”

الْأَيْمَانُ ثَلَاثٌ يَمِينٌ لَيْسَ فِيهَا كَفَّارَةٌ وَ يَمِينٌ فِيهَا كَفَّارَةٌ وَ يَمِينٌ‌ غَمُوسٌ تُوجِبُ النَّارَ فَالْيَمِينُ الَّتِي لَيْسَ فِيهَا كَفَّارَةٌ الرَّجُلُ يَحْلِفُ بِاللَّهِ عَلَى بَابِ بِرٍّ أَنْ لَا يَفْعَلَهُ فَكَفَّارَتُهُ أَنْ يَفْعَلَهُ وَ الْيَمِينُ الَّتِي تَجِبُ فِيهَا الْكَفَّارَةُ الرَّجُلُ يَحْلِفُ عَلَى بَابِ مَعْصِيَةٍ أَنْ لَا يَفْعَلَهُ فَيَفْعَلُهُ فَتَجِبُ عَلَيْهِ الْكَفَّارَةُ

“Abu ‘Abd Allah (a.s.), has said, ‘Swearing is of three kinds. There is one kind of swearing, which does not require expiation, the kind that requires expiation, and the false swearing which causes the fire. The kind, which does not require expiation, is the swearing in which one has sworn by Allah for a good cause not

سَأَلْتُهُ عَنْ رَجُلٍ حَلَفَ فِي قَطِيعَةِ رَحِمٍ فَقَالَ قَالَ رَسُولُ اللَّهِ ص لَا نَذْرَ فِي مَعْصِيَةٍ وَ لَا يَمِينَ فِي قَطِيعَةِ رَحِمٍ قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ أَحْلَفَهُ السُّلْطَانُ بِالطَّلَاقِ وَ غَيْرِ ذَلِكَ فَحَلَفَ قَالَ لَا جُنَاحَ عَلَيْهِ وَ سَأَلْتُهُ عَنْ رَجُلٍ يَخَافُ عَلَى مَالِهِ مِنَ السُّلْطَانِ فَيَحْلِفُ لِيَنْجُوَ بِهِ مِنْهُ قَالَ لَا جُنَاحَ عَلَيْهِ وَ سَأَلْتُهُ هَلْ يَحْلِف

“I once asked abu al-Hassan, al-Rida’ (a.s.), about the case of a man who takes an oath to cut off relations with relatives. He (the Imam) said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘A vow for an unlawful matter is not valid

قَالَ رَسُولُ اللَّهِ ص‌ لَا يَمِينَ لِوَلَدٍ مَعَ وَالِدِهِ وَ لَا لِمَمْلُوكٍ مَعَ مَوْلَاهُ وَ لَا لِلْمَرْأَةِ مَعَ زَوْجِهَا وَ لَا نَذْرَ فِي مَعْصِيَةٍ وَ لَا يَمِينَ فِي قَطِيعَةِ رَحِمٍ.

“Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘There is no swearing between a man and his father, a slave and his master, and between a woman and her husband. There is no vow for unlawful matters and

فِي رَجُلٍ حَلَفَ بِيَمِينٍ أَنْ لَا يَتَكَلَّمَ ذَا قَرَابَةٍ لَهُ قَالَ لَيْسَ بِشَيْ‌ءٍ فَلْيُكَلِّمِ الَّذِي حَلَفَ عَلَيْهِ وَ قَالَ كُلُّ يَمِينٍ لَا يُرَادُ بِهَا وَجْهُ اللَّهِ عَزَّ وَ جَلَّ فَلَيْسَ بِشَيْ‌ءٍ[1] فِي طَلَاقٍ أَوْ عِتْقٍ قَالَ وَ سَأَلْتُهُ عَنِ امْرَأَةٍ جَعَلَتْ مَالَهَا هَدْياً لِبَيْتِ اللَّهِ إِنْ أَعَارَتْ مَتَاعَهَا لِفُلَانَةَ وَ فُلَانَةَ فَأَعَارَ بَعْضُ أَهْلِهَا بِغَيْرِ أَمْرِهَا

“About the case of a man who takes an oath not to speak to a certain relative, abu ‘Abd Allah (a.s.), has said, ‘It does not have any valid effect. He must speak to one about whom he has taken an oath not to speak.’ He (the Imam) then said, ‘Any oath which is not for the sake of Allah does not have any valid effect, wh

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَحْلِفُ عَلَى الْيَمِينِ فَيَرَى أَنَّ تَرْكَهَا أَفْضَلُ وَ إِنْ لَمْ يَتْرُكْهَا خَشِيَ أَنْ يَأْثَمَ أَ يَتْرُكُهَا فَقَالَ أَ مَا سَمِعْتَ قَوْلَ رَسُولِ اللَّهِ ص إِذَا رَأَيْتَ خَيْراً مِنْ يَمِينِكَ فَدَعْهَا.

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who vows to do a certain thing then finds out that not doing it is better. If he disregards it, he is afraid of committing a sin. Can he disregard it? He (the Imam) said, ‘Have you not heard the words of the Messenger of Allah, O Allah, grant compensation to

كُلُّ يَمِينٍ حَلَفْتَ عَلَيْهَا لَكَ فِيهَا مَنْفَعَةٌ فِي أَمْرِ دِينٍ أَوْ دُنْيَا فَلَا شَيْ‌ءَ عَلَيْكَ فِيهَا وَ إِنَّمَا تَقَعُ عَلَيْكَ الْكَفَّارَةُ فِيمَا حَلَفْتَ عَلَيْهِ فِيمَا لِلَّهِ مَعْصِيَةٌ أَنْ لَا تَفْعَلَهُ ثُمَّ تَفْعَلُهُ.

“Abu Ja‘far (a.s.), has said, ‘Any oath that you take and it is for your benefits in the worldly or matters of hereafter, then there is nothing on you. Expiation is payable only when you take an oath in disobedience to Allah if you did not do it then you do it.”’

قُلْتُ لِأَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع الْيَمِينُ الَّتِي تَلْزَمُنِي فِيهَا الْكَفَّارَةُ فَقَالا مَا حَلَفْتَ عَلَيْهِ مِمَّا لِلَّهِ فِيهِ طَاعَةٌ أَنْ تَفْعَلَهُ فَلَمْ تَفْعَلْهُ فَعَلَيْكَ فِيهِ الْكَفَّارَةُ وَ مَا حَلَفْتَ عَلَيْهِ مِمَّا لِلَّهِ فِيهِ الْمَعْصِيَةُ فَكَفَّارَتُهُ تَرْكُهُ وَ مَا لَمْ يَكُنْ فِيهِ مَعْصِيَةٌ وَ لَا طَاعَةٌ فَلَيْسَ هُوَ بِشَيْ‌ءٍ[1].

“I once asked abu Ja‘far, and abu ‘Abd Allah, ‘Alayhim al-Salam, about the kind of oath for which I owe expiation. They said, ‘It is when you take an oath for an act in which there is obedience to Allah if you do it and you do not do it, then there is expiation on you. If you take an oath for an act in which there is d

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيُّ شَيْ‌ءٍ الَّذِي فِيهِ الْكَفَّارَةُ مِنَ الْأَيْمَانِ فَقَالَ مَا حَلَفْتَ عَلَيْهِ مِمَّا فِيهِ الْبِرُّ فَعَلَيْهِ الْكَفَّارَةُ إِذَا لَمْ تَفِ بِهِ وَ مَا حَلَفْتَ عَلَيْهِ مِمَّا فِيهِ الْمَعْصِيَةُ فَلَيْسَ عَلَيْكَ فِيهِ الْكَفَّارَةُ إِذَا رَجَعْتَ عَنْهُ وَ مَا كَانَ سِوَى ذَلِكَ مِمَّا لَيْسَ فِيهِ بِرٌّ وَ لَا مَعْصِيَةٌ فَلَيْسَ بِشَيْ‌ءٍ.

“I once asked abu ‘Abd Allah (a.s.), about the kind of oath that makes expiation obligatory. He (the Imam) said, ‘If you take an oath for doing something which is a virtuous deed, there is expiation if you do not do it. If you take an oath to do something which is an act of disobedience you do not owe anything if you d

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْأَيْمَانِ وَ النُّذُورِ وَ الْيَمِينِ الَّتِي هِيَ لِلَّهِ طَاعَةٌ فَقَالَ مَا جَعَلَ لِلَّهِ فِي طَاعَةٍ فَلْيَقْضِهِ فَإِنْ جَعَلَ لِلَّهِ شَيْئاً مِنْ ذَلِكَ ثُمَّ لَمْ يَفْعَلْهُ فَلْيُكَفِّرْ يَمِينَهُ وَ أَمَّا مَا كَانَتْ يَمِينٌ فِي مَعْصِيَةٍ فَلَيْسَ بِشَيْ‌ءٍ.

“I once asked abu Ja‘far (a.s.), about oath and Nadhr (a commitment) and swearing about that which is an act of obedience to Allah. He (the Imam) said, ‘What is an act of obedience you must do it. If one makes a commitment then does not fulfill, one must pay expiation; but if it is an oath in sin, then it does not have

سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فَلا أُقْسِمُ بِمَواقِعِ النُّجُومِ‌ قَالَ أُعَظِّمُ إِثْمَ مَنْ يَحْلِفُ بِهَا قَالَ وَ كَانَ أَهْلُ الْجَاهِلِيَّةِ يُعَظِّمُونَ الْحَرَمَ وَ لَا يُقْسِمُونَ بِهِ يَسْتَحِلُّونَ حُرْمَةَ اللَّهِ فِيهِ وَ لَا يَعْرِضُونَ لِمَنْ كَانَ فِيهِ وَ لَا يُخْرِجُونَ مِنْهُ دَابَّةً فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى- لا أُقْسِمُ بِهذَا الْبَلَدِ وَ أَنْتَ حِلٌّ بِهذَا الْبَل

“I once asked him (the Imam) (a.s.), about the meaning of the words of Allah, most Majestic, most Glorious, ‘I do not swear by the places of the stars.’ (56:75) He (the Imam) said, ‘It is a great sin on one who swears thereby. The community of ignorance held al-Haram (the sacred area) with greatness. They did not swear

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيُّ شَيْ‌ءٍ لَا نَذْرَ فِي مَعْصِيَةٍ قَالَ فَقَالَ كُلُّ مَا كَانَ لَكَ فِيهِ مَنْفَعَةٌ فِي دِينٍ أَوْ دُنْيَا فَلَا حِنْثَ عَلَيْكَ فِيهِ.

“I once asked abu ‘Abd Allah (a.s.), about the meaning of: ‘there is no vow and commitment in sinful matters’. He (the Imam) said, ‘Whatever is beneficial to you in the worldly matters or the hereafter, there is no violation in it.’”

‌ أَنَّهُ كَتَبَ بِهَذِهِ الرِّسَالَةِ إِلَى أَصْحَابِهِ وَ أَمَرَهُمْ بِمُدَارَسَتِهَا وَ النَّظَرِ فِيهَا وَ تَعَاهُدِهَا وَ الْعَمَلِ بِهَا فَكَانُوا يَضَعُونَهَا فِي مَسَاجِدِ بُيُوتِهِمْ فَإِذَا فَرَغُوا مِنَ الصَّلَاةِ نَظَرُوا فِيهَا قَالَ وَ حَدَّثَنِي‌[3] الْحَسَنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ الْكُوفِيِّ عَنِ الْقَاسِمِ بْنِ الرَّبِيعِ الصَّحَّافِ عَنْ إِسْمَاعِيلَ بْنِ مَخْلَدٍ

مَا سَمِعْتُ بِأَحَدٍ مِنَ النَّاسِ كَانَ أَزْهَدَ مِنْ عَلِيِّ بْنِ الْحُسَيْنِ ع إِلَّا مَا بَلَغَنِي مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ أَبُو حَمْزَةَ كَانَ الْإِمَامُ عَلِيُّ بْنُ الْحُسَيْنِ ع إِذَا تَكَلَّمَ فِي الزُّهْدِ وَ وَعَظَ أَبْكَى مَنْ بِحَضْرَتِهِ قَالَ أَبُو حَمْزَةَ وَ قَرَأْتُ صَحِيفَةً فِيهَا كَلَامُ زُهْدٍ مِنْ كَلَامِ عَلِيِّ بْنِ الْحُسَيْنِ ع وَ كَتَبْتُ مَا فِيهَا ثُمَّ أَتَيْتُ عَلِيَّ

I have not heard of anyone who was more ascetic (pious) than Ali (asws) Bin Al-Husayn (asws) except for what has reached to me from Ali (asws) Bin Abu Talib (asws)’. Abu Hamza said, ‘Whenever Ali (asws) Bin Al-Husayn (asws) spoke regarding the ascetism (self restrain), those who were present with him (asws) , (their ey

قَرَأْتُ جَوَاباً مِنْ أَبِي عَبْدِ اللَّهِ ع إِلَى رَجُلٍ مِنْ أَصْحَابِهِ أَمَّا بَعْدُ فَإِنِّي أُوصِيكَ بِتَقْوَى اللَّهِ فَإِنَّ اللَّهَ قَدْ ضَمِنَ لِمَنِ اتَّقَاهُ أَنْ يُحَوِّلَهُ عَمَّا يَكْرَهُ إِلَى مَا يُحِبُ‌ وَ يَرْزُقْهُ مِنْ حَيْثُ لا يَحْتَسِبُ‌ فَإِيَّاكَ أَنْ تَكُونَ مِمَّنْ يَخَافُ عَلَى الْعِبَادِ مِنْ ذُنُوبِهِمْ وَ يَأْمَنُ الْعُقُوبَةَ مِنْ ذَنْبِهِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُخْدَعُ

I (asws) hereby advise you all to fear Allah (azwj), for He (azwj) has Taken the responsibility for the one who is pious to turn them around from what He (azwj) Abhors towards what He (azwj) Loves, and Sustain him from where he does not expect. So beware of becoming from those who are feared by the servants due to thei

كَتَبَ أَبُو جَعْفَرٍ ع إِلَى سَعْدٍ الْخَيْرِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* أَمَّا بَعْدُ فَإِنِّي أُوصِيكَ بِتَقْوَى اللَّهِ فَإِنَّ فِيهَا السَّلَامَةَ مِنَ التَّلَفِ وَ الْغَنِيمَةَ فِي الْمُنْقَلَبِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقِي بِالتَّقْوَى عَنِ الْعَبْدِ مَا عَزَبَ عَنْهُ عَقْلُهُ‌[3] وَ يُجْلِي بِالتَّقْوَى عَنْهُ عَمَاهُ وَ جَهْلَهُ وَ بِالتَّقْوَى نَجَا نُوحٌ وَ مَنْ مَعَهُ فِي السَّفِينَةِ وَ

In the Name of Allah (azwj), the Beneficent, the Merciful. Having said that, I (asws) hereby bequeath to you to fear Allah (azwj) for therein is safety from destruction and a gain during the returning (to Allah (azwj)). Allah (azwj) Mighty and Majestic Protects the servant by means of his piety from whatever his intell

خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع بِالْمَدِينَةِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ وَ آلِهِ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى‌ لَمْ يَقْصِمْ جَبَّارِي دَهْرٍ إِلَّا مِنْ بَعْدِ تَمْهِيلٍ وَ رَخَاءٍ وَ لَمْ يَجْبُرْ كَسْرَ عَظْمٍ مِنَ الْأُمَمِ إِلَّا بَعْدَ أَزْلٍ وَ بَلَاءٍ[1] أَيُّهَا النَّاسُ فِي دُونِ مَا اسْتَقْبَلْتُمْ مِنْ عَطَبٍ وَ اسْتَدْبَرْتُمْ مِنْ

‘Amir-ul-Momineen (asws) gave a sermon at Al-Medina. So he (asws) Praised Allah (azwj) and Extolled Him (azwj) and sent greetings of peace (Salam) upon the Prophet (saww). Then he (asws) said: ‘Having said that, Allah (azwj) Blessed and High does not Break the backs of the tyrants except after giving them respite and (

إِنَّ مَوْلًى لِأَمِيرِ الْمُؤْمِنِينَ ع سَأَلَهُ مَالًا فَقَالَ يَخْرُجُ عَطَائِي فَأُقَاسِمُكَ هُوَ فَقَالَ لَا أَكْتَفِي وَ خَرَجَ إِلَى مُعَاوِيَةَ فَوَصَلَهُ فَكَتَبَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع يُخْبِرُهُ بِمَا أَصَابَ مِنَ الْمَالِ فَكَتَبَ إِلَيْهِ أَمِيرُ الْمُؤْمِنِينَ ع أَمَّا بَعْدُ فَإِنَّ مَا فِي يَدِكَ مِنَ الْمَالِ قَدْ كَانَ لَهُ أَهْلٌ قَبْلَكَ وَ هُوَ صَائِرٌ إِلَى أَهْلِهِ بَعْدَكَ وَ إِنَّمَا

‘A slave of Amir-ul-Momineen (asws) asked him (asws) for some wealth, so he (asws) said: ‘When my (asws) share comes to me (asws) I (asws) will distribute it to you’. He said, ‘I am not content’, and he went to Muawiya who gave it to him. So he wrote to Amir-ul-Momineen (asws) informing him (asws) of what he had receiv

كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فِي فُسْطَاطٍ لَهُ بِمِنًى فَنَظَرَ إِلَى زِيَادٍ الْأَسْوَدِ مُنْقَلِعَ الرِّجْلِ‌ فَرَثَى لَهُ‌[1] فَقَالَ لَهُ مَا لِرِجْلَيْكَ هَكَذَا قَالَ جِئْتُ عَلَى بَكْرٍ لِي نِضْوٍ فَكُنْتُ‌[2] أَمْشِي عَنْهُ عَامَّةَ الطَّرِيقِ فَرَثَى لَهُ وَ قَالَ لَهُ عِنْدَ ذَلِكَ زِيَادٌ إِنِّي أُلِمُّ بِالذُّنُوبِ حَتَّى إِذَا ظَنَنْتُ أَنِّي قَدْ هَلَكْتُ ذَكَرْتُ حُبَّكُمْ فَرَجَوْتُ النَّجَاةَ وَ ت

‘I was in the presence of Abu Ja’far (asws) in his (asws) tent at Mina. He (asws) looked at the feet of Ziyad which had turned black, so he felt pity for him and said: ‘What is the matter with your feet that they are like this?’ He said, ‘I came upon a week's ride and I had to walk most of the way’. He (asws) lamented

سَمِعْتُ كَلَاماً يُرْوَى عَنِ النَّبِيِّ ص وَ عَنْ عَلِيٍّ ع وَ عَنِ ابْنِ مَسْعُودٍ فَعَرَضْتُهُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ هَذَا قَوْلُ رَسُولِ اللَّهِ ص أَعْرِفُهُ قَالَ قَالَ رَسُولُ اللَّهِ ص الشَّقِيُّ مَنْ شَقِيَ فِي بَطْنِ أُمِّهِ وَ السَّعِيدُ مَنْ وُعِظَ بِغَيْرِهِ وَ أَكْيَسُ الْكَيْسِ التُّقَى وَ أَحْمَقُ الْحُمْقِ الْفُجُورُ وَ شَرُّ الرَّوِيِّ رَوِيُّ الْكَذِبِ‌[6] وَ شَرُّ الْأُمُورِ مُحْدَث

The Messenger (saww) of Allah (azwj) said: ‘The wretched one is the one who is wretched in the womb of his mother, and a happy one is the one who heeds the advice given to the others. And the most intelligent one of the intelligent ones is the one who is pious, and the most stupid of the stupid ones is the immoral. The

إِنَّ مِنَ الْأَقْوَاتِ الَّتِي قَدَّرَهَا اللَّهُ لِلنَّاسِ مِمَّا يَحْتَاجُونَ إِلَيْهِ الْبَحْرَ الَّذِي خَلَقَهُ اللَّهُ عَزَّ وَ جَلَّ بَيْنَ السَّمَاءِ وَ الْأَرْضِ قَالَ وَ إِنَّ اللَّهَ قَدْ قَدَّرَ فِيهَا مَجَارِيَ الشَّمْسِ وَ الْقَمَرِ وَ النُّجُومِ وَ الْكَوَاكِبِ وَ قَدَّرَ ذَلِكَ كُلَّهُ عَلَى الْفَلَكِ ثُمَّ وَكَّلَ بِالْفَلَكِ مَلَكاً وَ مَعَهُ سَبْعُونَ أَلْفَ مَلَكٍ فَهُمْ يُدِيرُونَ الْفَلَكَ فَإِذ

From among the sustenance are those which Allah (azwj) has Measured out for the people from what their needs are to Him (azwj). The sea (atmosphere) is the one which Allah (azwj) Mighty and Majestic has Created to be between the sky and the earth’. He (asws) said: ‘And Allah (azwj) has Determined in these the flow of t

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ الرُّؤْيَا الصَّادِقَةُ وَ الْكَاذِبَةُ مَخْرَجُهُمَا مِنْ مَوْضِعٍ وَاحِدٍ قَالَ صَدَقْتَ أَمَّا الْكَاذِبَةُ الْمُخْتَلِفَةُ فَإِنَّ الرَّجُلَ يَرَاهَا فِي أَوَّلِ لَيْلَةٍ فِي سُلْطَانِ الْمَرَدَةِ الْفَسَقَةِ وَ إِنَّمَا هِيَ شَيْ‌ءٌ يُخَيَّلُ إِلَى الرَّجُلِ وَ هِيَ كَاذِبَةٌ مُخَالِفَةٌ لَا خَيْرَ فِيهَا وَ أَمَّا الصَّادِقَةُ إِذَا رَآهَا بَعْدَ الثُّلُثَيْنِ مِ

‘I said to Abu Abdullah (asws), ‘May I be sacrificed for you (asws), the true and the false dreams both come from one place’ He (asws) said: ‘You have spoken the truth, but the false dreams are different for the man sees is in the first (part) of the night during the domination of the sinful rebels, and it is an imagin

قُلْتُ لَهُ إِنَّ لَنَا جَاراً يَنْتَهِكُ الْمَحَارِمَ كُلَّهَا حَتَّى إِنَّهُ لَيَتْرُكُ الصَّلَاةَ فَضْلًا عَنْ غَيْرِهَا فَقَالَ سُبْحَانَ اللَّهِ وَ أَعْظَمَ ذَلِكَ أَ لَا أُخْبِرُكُمْ بِمَنْ هُوَ شَرٌّ مِنْهُ قُلْتُ بَلَى قَالَ النَّاصِبُ لَنَا شَرٌّ مِنْهُ أَمَا إِنَّهُ لَيْسَ مِنْ عَبْدٍ يُذْكَرُ عِنْدَهُ أَهْلُ الْبَيْتِ فَيَرِقُّ لِذِكْرِنَا إِلَّا مَسَحَتِ الْمَلَائِكَةُ ظَهْرَهُ وَ غُفِرَ لَهُ ذُنُوبُهُ كُ

72. Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Ali Bin Fazzaal, from Ali Bin Uqba, form Umar Bin Abaan, from Abdul Hameed Al-Wabishy, who has narrated the following: Abu Ja’far (asws) said, when I said from him (asws), ‘We have a neighbour who violates all the Prohibitions to the extent tha

إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْجَنَّةَ قَبْلَ أَنْ يَخْلُقَ النَّارَ وَ خَلَقَ الطَّاعَةَ[1] قَبْلَ أَنْ يَخْلُقَ الْمَعْصِيَةَ وَ خَلَقَ الرَّحْمَةَ قَبْلَ الْغَضَبِ وَ خَلَقَ الْخَيْرَ قَبْلَ الشَّرِّ وَ خَلَقَ الْأَرْضَ قَبْلَ السَّمَاءِ وَ خَلَقَ الْحَيَاةَ قَبْلَ الْمَوْتِ وَ خَلَقَ الشَّمْسَ قَبْلَ الْقَمَرِ وَ خَلَقَ النُّورَ قَبْلَ الظُّلْمَةِ.

Abu Ja’far (asws) said: ‘Allah (azwj) Created the Paradise before He (azwj) Created the Fire, and Created the obedience before He (azwj) Created the disobedience, and Created the Mercy before the Anger, and Created the good before the evil, and Created the earth before the sky, and Created the life before the death, an

قَالَ النَّبِيُّ ص‌ مَا خَلَقَ اللَّهُ جَلَّ وَ عَزَّ خَلْقاً إِلَّا وَ قَدْ أَمَّرَ عَلَيْهِ آخَرَ يَغْلِبُهُ فِيهِ وَ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا خَلَقَ الْبِحَارَ السُّفْلَى فَخَرَتْ وَ زَخَرَتْ‌[4] وَ قَالَتْ أَيُّ شَيْ‌ءٍ يَغْلِبُنِي فَخَلَقَ الْأَرْضَ فَسَطَحَهَا عَلَى ظَهْرِهَا فَذَلَّتْ ثُمَّ قَالَ‌ إِنَّ الْأَرْضَ فَخَرَتْ وَ قَالَتْ أَيُّ شَيْ‌ءٍ يَغْلِبُنِي فَخَلَقَ الْجِبَالَ فَأَثْب

The Prophet (saww) said: ‘Allah (azwj) Mighty and Majestic did not Create a creature except that He (azwj) Commanded another one to overcome it, and that Allah (azwj) Blessed and High, when He (azwj) Created the deeper ocean, it prided itself and moved its waves and said, ‘Which thing can overcome me?’ So He (azwj) Cre

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لِأَصْحَابِهِ يَوْماً لَا تَطْعُنُوا[3] فِي عُيُوبِ مَنْ أَقْبَلَ إِلَيْكُمْ بِمَوَدَّتِهِ وَ لَا تُوَقِّفُوهُ عَلَى سَيِّئَةٍ يَخْضَعُ لَهَا فَإِنَّهَا لَيْسَتْ مِنْ أَخْلَاقِ رَسُولِ اللَّهِ ص وَ لَا مِنْ أَخْلَاقِ أَوْلِيَائِهِ قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ خَيْرَ مَا وَرَّثَ الْآبَاءُ لِأَبْنَائِهِمُ الْأَدَبُ لَا الْمَالُ فَإِنَّ الْمَالَ يَذْهَبُ وَ الْأَدَب

I heard Abu Abdullah (asws) saying to his (asws) companions one day: ‘Do not find faults with the one who comes to you with his cordiality, and do not let him remain upon the sins which he is indulging in, for it is not from the morals of the Rasool Allah (saww), nor is it from the morals of his (asws) friends. He (the

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ لآَخُذَنَّ الْبَرِي‌ءَ مِنْكُمْ بِذَنْبِ السَّقِيمِ‌[1] وَ لِمَ لَا أَفْعَلُ وَ يَبْلُغُكُمْ عَنِ الرَّجُلِ مَا يَشِينُكُمْ وَ يَشِينُنِي فَتُجَالِسُونَهُمْ وَ تُحَدِّثُونَهُمْ فَيَمُرُّ بِكُمُ الْمَارُّ فَيَقُولُ هَؤُلَاءِ شَرٌّ مِنْ هَذَا[2] فَلَوْ أَنَّكُمْ إِذَا بَلَغَكُمْ عَنْهُ مَا تَكْرَهُونَ زَبَرْتُمُوهُمْ‌[3] وَ نَهَيْتُمُوهُمْ كَانَ أَبَرَّ بِكُمْ وَ بِي.

Abu Abdullah (asws) said: ‘I hold the innocent ones among you to be responsible for the sins of the morbid ones. And why should I (asws) not do so, and there reaches you from that (evil) man which shames you as well as shames me (asws), but you are (still like to) sit with them and narrate from them. So a passer-by pas

كُنْتُ قَاعِداً مَعَ أَبِي الْحَسَنِ الْأَوَّلِ ع وَ النَّاسُ فِي الطَّوَافِ فِي جَوْفِ اللَّيْلِ فَقَالَ يَا سَمَاعَةُ إِلَيْنَا إِيَابُ هَذَا الْخَلْقِ وَ عَلَيْنَا حِسَابُهُمْ فَمَا كَانَ لَهُمْ مِنْ ذَنْبٍ بَيْنَهُمْ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ حَتَمْنَا عَلَى اللَّهِ فِي تَرْكِهِ لَنَا فَأَجَابَنَا إِلَى ذَلِكَ وَ مَا كَانَ بَيْنَهُمْ وَ بَيْنَ النَّاسِ اسْتَوْهَبْنَاهُ مِنْهُمْ وَ أَجَابُوا إِلَى ذَلِكَ وَ

‘O Sama’at! To us (asws) is the eventual return of these people and on us (asws) is their Accounting. So there is none from their sins between them and Allah (azwj) Mighty and Majestic, but it has been Ordained by Allah (azwj) for it to be left to us (asws) so we (asws) will respond to that, and there is nothing betwee

لَقِيَنِي أَبُو عَبْدِ اللَّهِ ع فِي طَرِيقِ الْمَدِينَةِ فَقَالَ مَنْ ذَا أَ حَارِثٌ قُلْتُ نَعَمْ قَالَ أَمَا لَأَحْمِلَنَّ ذُنُوبَ سُفَهَائِكُمْ عَلَى عُلَمَائِكُمْ ثُمَّ مَضَى فَأَتَيْتُهُ فَاسْتَأْذَنْتُ عَلَيْهِ فَدَخَلْتُ فَقُلْتُ لَقِيتَنِي فَقُلْتَ لَأَحْمِلَنَّ ذُنُوبَ سُفَهَائِكُمْ عَلَى عُلَمَائِكُمْ فَدَخَلَنِي مِنْ ذَلِكَ أَمْرٌ عَظِيمٌ فَقَالَ نَعَمْ مَا يَمْنَعُكُمْ إِذَا بَلَغَكُمْ عَنِ الرَّجُلِ مِن

Abu Abdullah (asws) met me in a road of Al-Medina, so he (asws) said: ‘Who is that? Is it Haaris?’ I said, ‘Yes’. He (asws) said: ‘But I (asws) shall dump the sins of your foolish ones upon your knowledgeable ones’. Then he (asws) passed by. So I came up to him (asws) and sought permission to see him (asws). I said, ‘Y

قَالَ رَسُولُ اللَّهِ ص طَاعَةُ عَلِيٍّ ذُلٌّ وَ مَعْصِيَتُهُ كُفْرٌ بِاللَّهِ قِيلَ يَا رَسُولَ اللَّهِ كَيْفَ تَكُونُ طَاعَةُ عَلِيٍّ ذُلًّا وَ مَعْصِيَتُهُ كُفْراً بِاللَّهِ فَقَالَ إِنَّ عَلِيّاً يَحْمِلُكُمْ عَلَى الْحَقِّ فَإِنْ أَطَعْتُمُوهُ ذَلَلْتُمْ وَ إِنْ عَصَيْتُمُوهُ كَفَرْتُمْ بِاللَّهِ.

Abu Abdullah (asws) said: ‘The Rasool Allah (saww) said: ‘Obedience to Ali (asws) is humbleness and disobedience to him is blasphemy with Allah (azwj)’. It was said, ‘O Rasool Allah (saww), how can obedience to Ali (asws) be humbleness and disobedience to him (asws) be blasphemy with Allah (azwj)?’ So he (saww) replied

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي لَا أَكَادُ أَلْقَاكَ إِلَّا فِي السِّنِينَ فَأَوْصِنِي بِشَيْ‌ءٍ آخُذُ بِهِ قَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ صِدْقِ الْحَدِيثِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ اعْلَمْ أَنَّهُ لَا يَنْفَعُ اجْتِهَادٌ لَا وَرَعَ مَعَهُ وَ إِيَّاكَ أَنْ تُطْمِحَ نَفْسَكَ إِلَى مَنْ فَوْقَكَ‌[1] وَ كَفَى بِمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ لِرَسُولِهِ ص- فَلا تُعْجِبْكَ‌ أَمْوالُهُمْ وَ لا أَوْل

"I do not get to meet you for many years at a time so bequeath me something that I can hold on to." He (as) said, "I commend to you Taqwa (fear) of Allah, restraint (from sins) and striving (in worship). Beware of setting [your sight] on the one who is above you (i.ecoveting what he has of wealth). It should be suffici

سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ يَقُولُ‌ إِنَّ رَسُولَ اللَّهِ ص مَرَّ بِنَا ذَاتَ يَوْمٍ وَ نَحْنُ فِي نَادِينَا وَ هُوَ عَلَى نَاقَتِهِ وَ ذَلِكَ حِينَ رَجَعَ مِنْ حَجَّةِ الْوَدَاعِ‌[4] فَوَقَفَ عَلَيْنَا فَسَلَّمَ فَرَدَدْنَا عَلَيْهِ السَّلَامَ ثُمَّ قَالَ مَا لِي أَرَى حُبَّ الدُّنْيَا قَدْ غَلَبَ عَلَى كَثِيرٍ مِنَ النَّاسِ حَتَّى كَأَنَّ الْمَوْتَ فِي هَذِهِ الدُّنْيَا عَلَى غَيْرِهِمْ كُتِبَ وَ كَأَنَّ

إِنَّ أَحَقَّ النَّاسِ أَنْ يَتَمَنَّى الْغِنَى لِلنَّاسِ أَهْلُ الْبُخْلِ لِأَنَّ النَّاسَ إِذَا اسْتَغْنَوْا كَفُّوا عَنْ أَمْوَالِهِمْ وَ إِنَّ أَحَقَّ النَّاسِ أَنْ يَتَمَنَّى صَلَاحَ النَّاسِ أَهْلُ الْعُيُوبِ لِأَنَّ النَّاسَ إِذَا صَلَحُوا كَفُّوا عَنْ تَتَبُّعِ عُيُوبِهِمْ وَ إِنَّ أَحَقَّ النَّاسِ أَنْ يَتَمَنَّى حِلْمَ النَّاسِ أَهْلُ السَّفَهِ الَّذِينَ يَحْتَاجُونَ أَنْ يُعْفَى عَنْ سَفَهِهِمْ فَأَصْبَحَ

191. Al-Husayn Bin Muhammad Al-Ashary, from Moala Bin Muhammad, with a chain going up to some of the wise ones who said: ‘The most deserving of the people who wish to enrich the people are the niggardly ones, because if the people become rich they would refrain from their wealth. And the most deserving of the people wh

خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ الْحَمْدُ لِلَّهِ الْخَافِضِ الرَّافِعِ- الضَّارِّ النَّافِعِ الْجَوَادِ الْوَاسِعِ الْجَلِيلِ ثَنَاؤُهُ الصَّادِقَةِ أَسْمَاؤُهُ الْمُحِيطِ بِالْغُيُوبِ وَ مَا يَخْطُرُ عَلَى الْقُلُوبِ الَّذِي جَعَلَ الْمَوْتَ بَيْنَ خَلْقِهِ عَدْلًا وَ أَنْعَمَ بِالْحَيَاةِ عَلَيْهِمْ فَضْلًا فَأَحْيَا وَ أَمَاتَ وَ قَدَّرَ الْأَقْوَاتَ أَحْكَمَهَا بِعِلْمِهِ تَقْدِيراً وَ أَتْقَنَهَا بِحِكْ

Abu Ja’far (asws) says that Amir-ul-Momineen (asws) gave a sermon saying: ‘Praise be to Allah (azwj), the Abaser, the Raiser, the Harmer, the Benefitter, the vastly Benevolent, Majestic is His (azwj) Praise, True are His (azwj) Names, Overwhelming by the Hidden and what approaches the hearts, the One Who (azwj) Made th

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع شَيْ‌ءٌ يُرْوَى عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ كَانَ يَقُولُ ثَلَاثٌ يُبْغِضُهَا النَّاسُ وَ أَنَا أُحِبُّهَا أُحِبُّ الْمَوْتَ وَ أُحِبُّ الْفَقْرَ وَ أُحِبُّ الْبَلَاءَ فَقَالَ إِنَّ هَذَا لَيْسَ عَلَى مَا يَرْوُونَ إِنَّمَا عَنَى الْمَوْتُ فِي طَاعَةِ اللَّهِ أَحَبُّ إِلَيَّ مِنَ الْحَيَاةِ فِي مَعْصِيَةِ اللَّهِ وَ الْبَلَاءُ فِي طَاعَةِ اللَّهِ أَحَبُّ إِلَيَّ مِنَ

I said to Abu Abdullah (asws) something which had been reported from Abu Dharr (ar), that he (ar) had said, ‘Three things which the people hate but I (ar) love those. I (ar) love the death, and I (ar) love the poverty, and I (ar) love the afflictions’. So he (asws) said: ‘This is not as how they are reporting it. But,

لَمَّا أُخْرِجَ‌ بِعَلِيٍّ ع‌[1] خَرَجَتْ فَاطِمَةُ ع وَاضِعَةً قَمِيصَ رَسُولِ اللَّهِ ص عَلَى رَأْسِهَا آخِذَةً بِيَدَيِ ابْنَيْهَا فَقَالَتْ مَا لِي وَ مَا لَكَ يَا أَبَا بَكْرٍ تُرِيدُ أَنْ تُؤْتِمَ ابْنَيَّ وَ تُرْمِلَنِي مِنْ زَوْجِي‌[2] وَ اللَّهِ لَوْ لَا أَنْ تَكُونَ سَيِّئَةٌ لَنَشَرْتُ شَعْرِي وَ لَصَرَخْتُ إِلَى رَبِّي فَقَالَ رَجُلٌ مِنَ الْقَوْمِ مَا تُرِيدُ إِلَى‌[3] هَذَا ثُمَّ أَخَذَتْ بِيَدِهِ فَانْ

When they came out with Ali (asws), Fatima (sa) also came out having placed the shirt of the Rasulallah (saww) upon her head, taking her two sons by the hand. So she (asws) said: ‘What is it between me and you, O Abu Bakr that you want to orphan my two sons and widow me from my husband? By Allah (azwj)! Had it not been