The Book of Belief and Disbelief

إِنَّ الْمُؤْمِنَ يَغْبِطُ[2] وَ لَا يَحْسُدُ وَ الْمُنَافِقُ يَحْسُدُ وَ لَا يَغْبِطُ.

“A believer asks Allah for help but does not envy, and a hypocrite envies, but does not ask Allah for help.”

مَنْ تَعَصَّبَ أَوْ تُعُصِّبَ لَهُ فَقَدْ خَلَعَ رِبْقَةَ الْإِيمَانِ مِنْ عُنُقِهِ‌[3].

“Whoever discriminates or supports discrimination, he has taken off the collar of belief from his neck.”

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ تَعَصَّبَ أَوْ تُعُصِّبَ لَهُ فَقَدْ خَلَعَ رِبْقَ الْإِيمَانِ مِنْ عُنُقِهِ.

“Whoever discriminates or supports discrimination, he has taken off the collar of belief from his neck.”

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ كَانَ فِي قَلْبِهِ حَبَّةٌ مِنْ خَرْدَلٍ مِنْ عَصَبِيَّةٍ بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ مَعَ أَعْرَابِ الْجَاهِلِيَّةِ.

“The Messenger of Allah (sw) has said, ‘Whoever has prejudice/racism in his heart of the size of a mustard seed, on the Day of Judgment Allah will raise him with the bedouins of the time of Jahiliyah (pre-Islamic ignorance).’”

مَنْ تَعَصَّبَ عَصَبَهُ اللَّهُ بِعِصَابَةٍ مِنْ نَارٍ.

“On the Day of Judgment Allah will join those who practice racial discrimination with a race in fire.”

لَمْ يُدْخِلِ الْجَنَّةَ حَمِيَّةٌ[1] غَيْرُ حَمِيَّةِ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ وَ ذَلِكَ حِينَ أَسْلَمَ غَضَباً لِلنَّبِيِّ ص فِي حَدِيثِ السَّلَى‌[2] الَّذِي أُلْقِيَ عَلَى النَّبِيِّ ص.

“No zeal has entered Paradise except the zeal of Hamza ibn Abdul-Muttalib, and that was when he accepted Islam out of anger for the Prophet (sw) during the incident of the entrails that were thrown upon the Prophet (sw).”

إِنَّ الْمَلَائِكَةَ كَانُوا يَحْسَبُونَ أَنَّ إِبْلِيسَ مِنْهُمْ- وَ كَانَ فِي عِلْمِ اللَّهِ أَنَّهُ لَيْسَ مِنْهُمْ فَاسْتَخْرَجَ مَا فِي نَفْسِهِ بِالْحَمِيَّةِ وَ الْغَضَبِ فَقَالَ‌ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ‌.

“The angels thought that Satan was one of them. In the knowledge of Allah he was not one of them. He (Satan) let out that which was in his soul with racist feelings and anger saying, ‘You have created me from fire and You created him from clay.’”

سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ع عَنِ الْعَصَبِيَّةِ فَقَالَ الْعَصَبِيَّةُ الَّتِي يَأْثَمُ عَلَيْهَا صَاحِبُهَا أَنْ يَرَى الرَّجُلُ شِرَارَ قَوْمِهِ خَيْراً مِنْ خِيَارِ قَوْمٍ آخَرِينَ وَ لَيْسَ مِنَ الْعَصَبِيَّةِ أَنْ يُحِبُّ الرَّجُلُ قَوْمَهُ وَ لَكِنْ مِنَ الْعَصَبِيَّةِ أَنْ يُعِينَ قَوْمَهُ عَلَى الظُّلْمِ.

7. Ali ibn Ibrahim has narrated from his father and Ali ibn Muhammad al-Qasani from al-Qasim ibn Muhammad from al-Minqari from ‘Abd al-Razzaq from Mu’ammar from al-Zuhri who has said the following: “Once, Ali ibn al-Husayn (a.s.) was asked about racist feelings. He said, ‘The racist feeling that is a sin is the one tha

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ أَدْنَى الْإِلْحَادِ فَقَالَ إِنَّ الْكِبْرَ أَدْنَاهُ.

“Once I asked Abu ‘Abdillah (a.s.) about a minimum degree of atheism and the Imam said, ‘Arrogance is its minimum.’”

سَمِعْتُهُ يَقُولُ‌ الْكِبْرُ قَدْ يَكُونُ فِي شِرَارِ النَّاسِ مِنْ كُلِّ جِنْسٍ وَ الْكِبْرُ رِدَاءُ اللَّهِ فَمَنْ نَازَعَ اللَّهَ عَزَّ وَ جَلَّ رِدَاءَهُ لَمْ يَزِدْهُ اللَّهُ إِلَّا سَفَالًا[1] إِنَّ رَسُولَ اللَّهِ ص مَرَّ فِي بَعْضِ طُرُقِ الْمَدِينَةِ وَ سَوْدَاءُ تَلْقُطُ السِّرْقِينَ‌[2] فَقِيلَ لَهَا تَنَحَّيْ عَنْ طَرِيقِ رَسُولِ اللَّهِ فَقَالَتْ إِنَّ الطَّرِيقَ لَمُعْرَضٌ‌[3] فَهَمَّ بِهَا بَعْضُ الْق

“I heard Abu ‘Abdillah (a.s.) saying, ‘Arrogance can be found in mischievous people of all sexes. Pride is the gown of Allah. Therefore, whoever disputes Allah, the Majestic, the Glorious, about His gown; it will only bring him low. Once, the Messenger of Allah was passing through one of the streets of Madina. On the w

قَالَ أَبُو جَعْفَرٍ ع‌ الْعِزُّ رِدَاءُ اللَّهِ وَ الْكِبْرُ إِزَارُهُ فَمَنْ تَنَاوَلَ شَيْئاً مِنْهُ أَكَبَّهُ اللَّهُ فِي جَهَنَّمَ.

“Abu Ja’far (a.s.) has said, ‘Majesty is the gown of Allah and pride is His loin clothe, therefore, whoever holds to any of these, Allah will throw him in hell.’”

الْكِبْرُ رِدَاءُ اللَّهِ وَ الْمُتَكَبِّرُ يُنَازِعُ اللَّهَ رِدَاءَهُ.

“Pride is the gown of Allah. An arrogant person (assuming arrogance) disputes Allah about His gown.”

الْكِبْرُ رِدَاءُ اللَّهِ فَمَنْ نَازَعَ اللَّهَ شَيْئاً مِنْ ذَلِكَ أَكَبَّهُ اللَّهُ فِي النَّارِ.

“Pride is the gown of Allah and whoever disputes Allah in anything about it, Allah will throw him into the fire.”

قَالا لَا يَدْخُلُ الْجَنَّةَ مَنْ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ

“Whoever in his heart may have an amount of arrogance of the size of an atom he will not be able to enter paradise.”

لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنَ الْكِبْرِ قَالَ فَاسْتَرْجَعْتُ‌[1] فَقَالَ مَا لَكَ تَسْتَرْجِعُ قُلْتُ لِمَا سَمِعْتُ مِنْكَ فَقَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا أَعْنِي الْجُحُودَ إِنَّمَا هُوَ الْجُحُودُ.

“Whoever has an amount of arrogance in his heart of the size of a mustard seed, he will not be able to enter paradise.” 1 then expressed astonishment saying, ‘To Allah we belong and to Him we return!’ The Imam asked, ‘What has made you astonish?’ I said, ‘I have not heard such Hadith from you.’ The Imam said, ‘It is no

الْكِبْرُ أَنْ تَغْمِصَ النَّاسَ وَ تَسْفَهَ الْحَقَ‌[2].

“Arrogance is when one belittles the people and calls the truth foolishness.”

قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ رَسُولُ اللَّهِ ص‌ إِنَّ أَعْظَمَ الْكِبْرِ غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ قَالَ قُلْتُ وَ مَا غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ قَالَ يَجْهَلُ الْحَقَّ وَ يَطْعُنُ عَلَى أَهْلِهِ فَمَنْ فَعَلَ ذَلِكَ فَقَدْ نَازَعَ اللَّهَ عَزَّ وَ جَلَّ رِدَاءَهُ.

“The biggest form of arrogance is to sink (belittle or look down upon) people and consider the truth foolishness.” I (the narrator) then asked, ‘What is to ‘sink’ the people and hoodwink the truth?’ The Imam said, ‘It is ignoring the truth and criticizing the people of truth. Whoever does it has disputed Allah, the Maj

إِنَّ فِي جَهَنَّمَ لَوَادِياً لِلْمُتَكَبِّرِينَ يُقَالُ لَهُ سَقَرُ شَكَا إِلَى اللَّهِ عَزَّ وَ جَلَّ شِدَّةَ حَرِّهِ وَ سَأَلَهُ أَنْ يَأْذَنَ لَهُ أَنْ يَتَنَفَّسَ فَتَنَفَّسَ فَأَحْرَقَ جَهَنَّمَ.

‘In hell there is a valley for the arrogant people and it is called ‘Saqar’. It complained to Allah of excessive heat and asked Him to allow it to breathe. When it took a breath, it burnt (all of) hell.”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ إِنَّ الْمُتَكَبِّرِينَ يُجْعَلُونَ فِي صُوَرِ الذَّرِّ يَتَوَطَّأُهُمُ النَّاسُ حَتَّى يَفْرُغَ اللَّهُ مِنَ الْحِسَابِ.

The arrogant people will be turned into particles on whom people will walk until Allah will finalize (people’s) accounts.’”

قُلْتُ لَهُ مَا الْكِبْرُ فَقَالَ أَعْظَمُ الْكِبْرِ أَنْ تَسْفَهَ الْحَقَّ وَ تَغْمِصَ النَّاسَ قُلْتُ وَ مَا سَفَهُ الْحَقِّ قَالَ يَجْهَلُ الْحَقَّ وَ يَطْعُنُ عَلَى أَهْلِهِ.

“Once I asked Abu ‘Abdillah (a.s.) ‘What is arrogance?’ The Imam said, ‘The biggest arrogance is to hoodwink the truth and look down upon the people.’ I then asked, ‘What is to hoodwink the truth and belittle the people?’ The Imam said, ‘It is one’s disregarding and ignoring the truth and his criticizing the people of

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّنِي آكُلُ الطَّعَامَ الطَّيِّبَ وَ أَشَمُّ الرِّيحَ الطَّيِّبَةَ وَ أَرْكَبُ الدَّابَّةَ الْفَارِهَةَ[1] وَ يَتْبَعُنِي الْغُلَامُ فَتَرَى فِي هَذَا شَيْئاً مِنَ التَّجَبُّرِ فَلَا أَفْعَلَهُ فَأَطْرَقَ أَبُو عَبْدِ اللَّهِ ع‌[2] ثُمَّ قَالَ إِنَّمَا الْجَبَّارُ الْمَلْعُونُ مَنْ غَمَصَ النَّاسَ وَ جَهِلَ الْحَقَّ قَالَ عُمَرُ فَقُلْتُ أَمَّا الْحَقُّ فَلَا أَجْهَلُهُ وَ الْغَمْصُ

“Once, I said to Abu ‘Abdillah (a.s.) ‘I eat good food, use good perfumes, and ride good energetic animals and a young man escorts me. Do you see anything tyrannical in it so I should avoid it? Abu ‘Abd Allah (a.s.) remained quiet for a while. He then said, ‘A condemned tyrant is one who ignores people and disregards t

قَالَ رَسُولُ اللَّهِ ص‌ ثَلَاثَةٌ لا يُكَلِّمُهُمُ اللَّهُ‌ وَ لا يَنْظُرُ إِلَيْهِمْ‌ يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ‌ وَ لَهُمْ عَذابٌ أَلِيمٌ‌ شَيْخٌ زَانٍ وَ مَلِكٌ جَبَّارٌ وَ مُقِلٌّ مُخْتَالٌ‌[3].

“The messenger of Allah has said, ‘There are three kinds of people to whom, on the Day of Judgment, Allah will not speak or look to and will not purify them. They will suffer a painful punishment: an old man who fornicates, a tyrant king and an arrogant poor person.”

إِنَّ يُوسُفَ ع لَمَّا قَدِمَ عَلَيْهِ الشَّيْخُ يَعْقُوبُ ع دَخَلَهُ عِزُّ الْمُلْكِ فَلَمْ يَنْزِلْ إِلَيْهِ فَهَبَطَ جَبْرَئِيلُ ع فَقَالَ يَا يُوسُفُ ابْسُطْ رَاحَتَكَ‌[1] فَخَرَجَ مِنْهَا نُورٌ سَاطِعٌ فَصَارَ فِي جَوِّ السَّمَاءِ فَقَالَ يُوسُفُ يَا جَبْرَئِيلُ مَا هَذَا النُّورُ الَّذِي خَرَجَ مِنْ رَاحَتِي فَقَالَ نُزِعَتِ النُّبُوَّةُ مِنْ عَقِبِكَ عُقُوبَةً لِمَا لَمْ تَنْزِلْ إِلَى الشَّيْخِ يَعْقُوبَ فَلَ

“Joseph, Yusuf, peace be upon him, met his old father, Ya’qub and because of majestic feeling of a king he did not dismount. Jibril (Gabriel) descended to him and said, ‘O Yusuf (look on) your palm.’ A shining light came out and went into the sky. Joseph asked, ‘O Jibril (Gabriel), what was that light that came out of

مَا مِنْ عَبْدٍ إِلَّا وَ فِي رَأْسِهِ حَكَمَةٌ[3] وَ مَلَكٌ يُمْسِكُهَا فَإِذَا تَكَبَّرَ قَالَ لَهُ اتَّضِعْ وَضَعَكَ اللَّهُ‌[4] فَلَا يَزَالُ أَعْظَمَ النَّاسِ فِي نَفْسِهِ وَ أَصْغَرَ النَّاسِ فِي أَعْيُنِ النَّاسِ وَ إِذَا تَوَاضَعَ رَفَعَهُ اللَّهُ عَزَّ وَ جَلَّ ثُمَّ قَالَ لَهُ انْتَعِشْ نَعَشَكَ اللَّهُ‌[5] فَلَا يَزَالُ أَصْغَرَ النَّاسِ فِي نَفْسِهِ وَ أَرْفَعَ النَّاسِ فِي أَعْيُنِ النَّاسِ.

“Every servant (of Allah) has in his head a certain degree of wisdom being held therein by an angel. When he expresses arrogance the angel says, ‘Be humble, may Allah bring you low.’ Thereafter he thinks himself to be the greatest of people but in the eyes of the people he remains the lowest of all. When he behaves hum

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ مَا مِنْ أَحَدٍ يَتِيهُ‌[6] إِلَّا مِنْ ذِلَّةٍ يَجِدُهَا فِي نَفْسِهِ وَ فِي حَدِيثٍ آخَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَا مِنْ رَجُلٍ تَكَبَّرَ أَوْ تَجَبَّرَ إِلَّا لِذِلَّةٍ وَجَدَهَا فِي نَفْسِهِ.[7]

“Abu ‘Abd Allah (a.s.) has said, ‘No one expresses arrogance but because of lowliness that he feels in his soul.’ In another Hadith Abu ‘Abdillah (a.s.) has said, ‘There is no man who expresses arrogance or tyranny but because of lowliness that he feels in his soul.”

إِنَّ اللَّهَ عَلِمَ أَنَّ الذَّنْبَ خَيْرٌ لِلْمُؤْمِنِ مِنَ الْعُجْبِ وَ لَوْ لَا ذَلِكَ مَا ابْتُلِيَ مُؤْمِنٌ بِذَنْبٍ أَبَداً.

“Allah knew that sin is better for believing people than feeling self-important. Were it not as such, a believer would never sin.”

مَنْ دَخَلَهُ الْعُجْبُ هَلَكَ.

“Whoever has a feeling of self-importance is destroyed.”

سَأَلْتُهُ عَنِ الْعُجْبِ الَّذِي يُفْسِدُ الْعَمَلَ فَقَالَ الْعُجْبُ دَرَجَاتٌ مِنْهَا أَنْ يُزَيَّنَ لِلْعَبْدِ سُوءُ عَمَلِهِ فَيَرَاهُ حَسَناً فَيُعْجِبَهُ وَ يَحْسَبَ أَنَّهُ يُحْسِنُ صُنْعاً وَ مِنْهَا أَنْ يُؤْمِنَ الْعَبْدُ بِرَبِّهِ فَيَمُنَّ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَيْهِ فِيهِ الْمَنُ‌[1].

“Once I asked abu al-Hassan (a.s.) about the feeling of self-importance that destroys good deeds. The Imam said, ‘The feeling of self-importance is of several degrees. Of such feeling is that one’s bad deeds seem attractive to him. He considers it good and it gives him a feeling of self-importance. He thinks that he is

إِنَّ الرَّجُلَ لَيُذْنِبُ الذَّنْبَ فَيَنْدَمُ عَلَيْهِ وَ يَعْمَلُ الْعَمَلَ فَيَسُرُّهُ ذَلِكَ فَيَتَرَاخَى عَنْ حَالِهِ تِلْكَ فَلَأَنْ يَكُونَ عَلَى حَالِهِ تِلْكَ خَيْرٌ لَهُ مِمَّا دَخَلَ فِيهِ.

“A man sins and then feels regretful. He then does a good deed that gives him happiness (feeling of self-importance). He then weakens. His being in a condition (regretful) is better than what he finds himself in (after a good deed with feeling of self- importance).”

أَتَى عَالِمٌ عَابِداً فَقَالَ لَهُ كَيْفَ صَلَاتُكَ فَقَالَ مِثْلِي يُسْأَلُ عَنْ صَلَاتِهِ وَ أَنَا أَعْبُدُ اللَّهَ مُنْذُ كَذَا وَ كَذَا قَالَ فَكَيْفَ بُكَاؤُكَ قَالَ أَبْكِي حَتَّى تَجْرِيَ دُمُوعِي فَقَالَ لَهُ الْعَالِمُ فَإِنَّ ضَحِكَكَ وَ أَنْتَ خَائِفٌ أَفْضَلُ مِنْ بُكَائِكَ وَ أَنْتَ مُدِلٌّ إِنَّ الْمُدِلَّ لَا يَصْعَدُ مِنْ عَمَلِهِ شَيْ‌ءٌ[2].

“Once a scholar went to see a worshipper and asked, ‘How are your prayers?’ He (the worshipper) replied, ‘Is a person like me questioned about his prayers? I have been worshipping Allah from such and such times.’ The scholar then asked, ‘How is your weeping?’ He (the worshipper) said, ‘I weep until my tears flow.’ The

دَخَلَ رَجُلَانِ الْمَسْجِدَ أَحَدُهُمَا عَابِدٌ وَ الْآخَرُ فَاسِقٌ فَخَرَجَا مِنَ الْمَسْجِدِ وَ الْفَاسِقُ صِدِّيقٌ‌[1] وَ الْعَابِدُ فَاسِقٌ وَ ذَلِكَ أَنَّهُ يَدْخُلُ الْعَابِدُ الْمَسْجِدَ مُدِلًّا بِعِبَادَتِهِ يُدِلُّ بِهَا فَتَكُونُ فِكْرَتُهُ فِي ذَلِكَ وَ تَكُونُ فِكْرَةُ الْفَاسِقِ فِي التَّنَدُّمِ عَلَى فِسْقِهِ وَ يَسْتَغْفِرُ اللَّهَ عَزَّ وَ جَلَّ مِمَّا صَنَعَ مِنَ الذُّنُوبِ.

“Two people went to a Mosque. One was a worshipper and the other a sinful one. They left the Mosque. The sinner was a true believer, but the worshipper had become a sinner. It so happened, because the worshipper went to the Mosque boastful of his worshipping, thus, his thoughts were all the time on boastfulness. The si

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَعْمَلُ الْعَمَلَ وَ هُوَ خَائِفٌ مُشْفِقٌ ثُمَّ يَعْمَلُ شَيْئاً مِنَ الْبِرِّ فَيَدْخُلُهُ شِبْهُ الْعُجْبِ بِهِ فَقَالَ هُوَ فِي حَالِهِ الْأُولَى وَ هُوَ خَائِفٌ أَحْسَنُ حَالًا مِنْهُ فِي حَالِ عُجْبِهِ.

“Once I asked Abu ‘Abdillah (a.s.) ‘A man performs a deed and he is fearful and worried. Then he performs a good deed that gives him a feeling of self- importance.’ The Imam said, ‘His being in a fearful condition is better than his having a feeling of self-importance.’”

قَالَ رَسُولُ اللَّهِ ص‌ بَيْنَمَا مُوسَى ع جَالِساً إِذْ أَقْبَلَ إِبْلِيسُ وَ عَلَيْهِ بُرْنُسٌ ذُو أَلْوَانٍ فَلَمَّا دَنَا مِنْ مُوسَى ع خَلَعَ الْبُرْنُسَ وَ قَامَ إِلَى مُوسَى فَسَلَّمَ عَلَيْهِ فَقَالَ لَهُ مُوسَى مَنْ أَنْتَ فَقَالَ أَنَا إِبْلِيسُ قَالَ أَنْتَ فَلَا قَرَّبَ اللَّهُ دَارَكَ‌[2] قَالَ إِنِّي إِنَّمَا جِئْتُ لِأُسَلِّمَ عَلَيْكَ لِمَكَانِكَ مِنَ اللَّهِ قَالَ فَقَالَ لَهُ مُوسَى ع فَمَا هَذَا ا

“The Messenger of Allah has said, ‘Once Moses was sitting when Satan came to him with a many-colored hooded cloak on him. When he approached Moses he took his cloak off, stood nearby, and offered him the greeting of peace. Moses asked, ‘Who are you?’ He replied, ‘I am Satan.’ Moses said, ‘Is it you? May Allah not bring

رَأْسُ كُلِّ خَطِيئَةٍ حُبُّ الدُّنْيَا.

“Abu ‘Abd Allah (a.s.) has said, ‘The head of all sins is love of this world.’”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ قَدْ فَارَقَهَا رِعَاؤُهَا أَحَدُهُمَا فِي أَوَّلِهَا وَ الْآخَرُ فِي آخِرِهَا بِأَفْسَدَ فِيهَا مِنْ حُبِّ الْمَالِ وَ الشَّرَفِ فِي دِينِ الْمُسْلِمِ.

“I heard Abu ‘Abdillah (a.s.) saying, ‘No two fierce wolves in a flock of sheep in the absence of their shepherd, one wolf on either side is as destructive to them as the love of property and honor is to the religion of a Muslim.”

مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ لَيْسَ لَهَا رَاعٍ هَذَا فِي أَوَّلِهَا وَ هَذَا فِي آخِرِهَا بِأَسْرَعَ فِيهَا مِنْ حُبِّ الْمَالِ وَ الشَّرَفِ فِي دِينِ الْمُؤْمِنِ.

“No two fierce wolves in a flock of sheep without a shepherd, one wolf on either side is as quick (to destroy them) as the love of property and honor (popularity) is to destroy the religion of a believer.”

إِنَّ الشَّيْطَانَ يُدِيرُ ابْنَ آدَمَ فِي كُلِّ شَيْ‌ءٍ فَإِذَا أَعْيَاهُ جَثَمَ لَهُ‌[2] عِنْدَ الْمَالِ فَأَخَذَ بِرَقَبَتِهِ.

“Satan circles around the children of Adam in every (evil) matter (to make him sin), when he is frustrated (man did not sin) he ambushes him through his (love of) property and holds him (man) through such love by his neck.”

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ لَمْ يَتَعَزَّ بِعَزَاءِ اللَّهِ تَقَطَّعَتْ نَفْسُهُ حَسَرَاتٍ عَلَى الدُّنْيَا وَ مَنْ أَتْبَعَ بَصَرَهُ مَا فِي أَيْدِي النَّاسِ كَثُرَ هَمُّهُ وَ لَمْ يُشْفَ‌ غَيْظُهُ وَ مَنْ لَمْ يَرَ لِلَّهِ عَزَّ وَ جَلَّ عَلَيْهِ نِعْمَةً إِلَّا فِي مَطْعَمٍ أَوْ مَشْرَبٍ أَوْ مَلْبَسٍ فَقَدْ قَصُرَ عَمَلُهُ وَ دَنَا عَذَابُهُ‌[1].

“The Messenger of Allah has said, ‘One who is not comforted and satisfied with relief from Allah, his soul will be torn in pieces due to his sorrow for the world. One who follows his eyes to what is in the hands of the people, his depressed condition will increase and his anguish will not cease. One who does not apprec

قَالَ رَسُولُ اللَّهِ ص‌ إِنَّ الدِّينَارَ وَ الدِّرْهَمَ أَهْلَكَا مَنْ كَانَ قَبْلَكُمْ وَ هُمَا مُهْلِكَاكُمْ.

“The Messenger of Allah has said, ‘The world and dirham (money) have destroyed those who lived before you and they will destroy you also.’”

قَالَ أَبُو جَعْفَرٍ ع‌ مَثَلُ الْحَرِيصِ عَلَى الدُّنْيَا مَثَلُ دُودَةِ الْقَزِّ كُلَّمَا ازْدَادَتْ مِنَ الْقَزِّ عَلَى نَفْسِهَا لَفّاً كَانَ أَبْعَدَ لَهَا مِنَ الْخُرُوجِ حَتَّى تَمُوتَ غَمّاً[2] وَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَغْنَى الْغِنَى مَنْ لَمْ يَكُنْ لِلْحِرْصِ أَسِيراً وَ قَالَ لَا تُشْعِرُوا قُلُوبَكُمُ‌[3] الِاشْتِغَالَ بِمَا قَدْ فَاتَ فَتَشْغَلُوا أَذْهَانَكُمْ عَنِ الِاسْتِعْدَادِ لِمَا لَمْ يَ

“Abu Ja’far (a.s.) has said, ‘A person greedy of the worldly things is like a silkworm, the more silk it produces around itself the more difficult it becomes to come out, until it dies in sorrow.’ Abu ‘Abd Allah (a.s.) then said, ‘The richest person is one who is not a captive of greed.’ The Imam has said, ‘Do not allo

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 بَع

“Ali ibn al-Husayn (a.s.) was asked, ‘Which deed is more excellent before Allah?’ The Imam said, ‘No deed, after knowing Allah, the Most Majestic, the Most Holy, and knowing the Messenger of Allah, is more excellent than hating the world. It has many branches, and the sins have branches also. The first sin committed wa

فِي مُنَاجَاةِ مُوسَى ع يَا مُوسَى إِنَّ الدُّنْيَا دَارُ عُقُوبَةٍ عَاقَبْتُ فِيهَا آدَمَ عِنْدَ خَطِيئَتِهِ وَ جَعَلْتُهَا مَلْعُونَةً مَلْعُونٌ مَا فِيهَا إِلَّا مَا كَانَ فِيهَا لِي يَا مُوسَى إِنَّ عِبَادِيَ الصَّالِحِينَ زَهِدُوا فِي الدُّنْيَا بِقَدْرِ عِلْمِهِمْ وَ سَائِرَ الْخَلْقِ رَغِبُوا فِيهَا بِقَدْرِ جَهْلِهِمْ وَ مَا مِنْ أَحَدٍ عَظَّمَهَا فَقَرَّتْ عَيْنَاهُ فِيهَا وَ لَمْ يُحَقِّرْهَا أَحَدٌ إِلَّا

“It is in the conversations of Moses: ‘O Moses, the world is the home of suffering. I caused Adam to suffer in it when he made a mistake and 1 have condemned it. Everything in it is condemned except what is for Me. O Moses, My virtuous servants reduce their interests in the world proportionate to the degree of their kn

مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ قَدْ فَارَقَهَا رِعَاؤُهَا وَاحِدٌ فِي أَوَّلِهَا وَ هَذَا فِي آخِرِهَا بِأَفْسَدَ فِيهَا مِنْ حُبِّ الْمَالِ وَ الشَّرَفِ فِي دِينِ الْمُسْلِمِ‌[1].

“No two fierce wolves in a flock of sheep without a shepherd, one wolf on either side is as quick (to destroy them) as the love of property and fame is to destroy the religion of a Muslim.”

مَرَّ عِيسَى ابْنُ مَرْيَمَ ع عَلَى قَرْيَةٍ قَدْ مَاتَ أَهْلُهَا وَ طَيْرُهَا وَ دَوَابُّهَا فَقَالَ أَمَا إِنَّهُمْ لَمْ يَمُوتُوا إِلَّا بِسَخْطَةٍ[2] وَ لَوْ مَاتُوا مُتَفَرِّقِينَ لَتَدَافَنُوا فَقَالَ الْحَوَارِيُّونَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ ادْعُ اللَّهَ أَنْ يُحْيِيَهُمْ لَنَا فَيُخْبِرُونَا مَا كَانَتْ أَعْمَالُهُمْ فَنَجْتَنِبَهَا فَدَعَا عِيسَى ع رَبَّهُ فَنُودِيَ مِنَ الْجَوِّ أَنْ نَادِهِمْ فَقَا

“Once Jesus, son of Mary, passed by a town, in which people, birds and animals had all died. Jesus said, ‘They all have died from violence. Had they died individually they would have buried each other.’ The disciples said, ‘O Spirit of Allah and His word, pray to Allah to bring them to life so we may ask about their de

مَا فَتَحَ اللَّهُ عَلَى عَبْدٍ بَاباً مِنْ أَمْرِ الدُّنْيَا إِلَّا فَتَحَ اللَّهُ عَلَيْهِ مِنَ الْحِرْصِ مِثْلَهُ.

“With every door to the worldly affairs that Allah opens to a servant. He also opens a door of greed to him.”

قَالَ عِيسَى ابْنُ مَرْيَمَ ص تَعْمَلُونَ لِلدُّنْيَا وَ أَنْتُمْ تُرْزَقُونَ فِيهَا بِغَيْرِ عَمَلٍ وَ لَا تَعْمَلُونَ لِلْآخِرَةِ وَ أَنْتُمْ لَا تُرْزَقُونَ فِيهَا إِلَّا بِالْعَمَلِ وَيْلَكُمْ عُلَمَاءَ سَوْءٍ الْأَجْرَ تَأْخُذُونَ وَ الْعَمَلَ تُضَيِّعُونَ يُوشِكُ رَبُّ الْعَمَلِ‌[2] أَنْ يُقْبَلَ عَمَلُهُ وَ يُوشِكُ أَنْ يُخْرَجُوا مِنْ ضِيقِ الدُّنْيَا إِلَى ظُلْمَةِ الْقَبْرِ كَيْفَ يَكُونُ مِنْ أَهْلِ الْعِل

13. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari from Hafs ibn Ghiyath from Abu ‘Abdillah (a.s.) who has said the following: “Jesus, son of Mary, peace be upon him, has said, ‘You work for the worldly things while your sustenance is there without work. Y ou do not work for the

أَبْعَدُ مَا يَكُونُ الْعَبْدُ مِنَ اللَّهِ عَزَّ وَ جَلَّ إِذَا لَمْ يُهِمَّهُ إِلَّا بَطْنُهُ وَ فَرْجُهُ.

“The farthest that a servant can be from Allah, the Most Majestic, the Most Holy, is the condition wherein one has no other concern but his stomach and his genitals.”

مَنْ أَصْبَحَ وَ أَمْسَى وَ الدُّنْيَا أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ تَعَالَى الْفَقْرَ بَيْنَ عَيْنَيْهِ وَ شَتَّتَ أَمْرَهُ وَ لَمْ يَنَلْ مِنَ الدُّنْيَا إِلَّا مَا قَسَمَ اللَّهُ لَهُ وَ مَنْ أَصْبَحَ وَ أَمْسَى وَ الْآخِرَةُ أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ الْغِنَى فِي قَلْبِهِ وَ جَمَعَ لَهُ أَمْرَهُ.

“Whoever passes the nights and days with the world as his biggest concern, Allah places poverty between his eyes, makes his affairs chaotic and he will receive of the world only what Allah has made his allocated share of the world. Whoever passes nights and the days with the next life as his biggest concern, Allah plac

مَنْ كَثُرَ اشْتِبَاكُهُ بِالدُّنْيَا كَانَ أَشَدَّ لِحَسْرَتِهِ عِنْدَ فِرَاقِهَا.

“Whoever’ s entanglement with the world is greater his sorrow to leave this world becomes more intense.”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ مَنْ تَعَلَّقَ قَلْبُهُ بِالدُّنْيَا تَعَلَّقَ قَلْبُهُ بِثَلَاثِ خِصَالٍ هَمٍّ لَا يَفْنَى- وَ أَمَلٍ لَا يُدْرَكُ وَ رَجَاءٍ لَا يُنَالُ.

“I heard Abu ‘Abdillah (a.s.) saying, ‘Whoever’s heart is lodged with the world is ensnared with three things: a concern that never vanishes, a wish that never comes true and a hope that never materializes.’”