الْإِيمَانُ فَوْقَ الْإِسْلَامِ بِدَرَجَةٍ وَ التَّقْوَى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ وَ الْيَقِينُ فَوْقَ التَّقْوَى بِدَرَجَةٍ وَ لَمْ يُقْسَمْ بَيْنَ الْعِبَادِ شَيْءٌ أَقَلُّ مِنَ الْيَقِينِ.
“Belief is one degree higher than Islam. Piety is one degree higher than belief. Certainty is one degree higher above piety. Nothing is distributed among people so little as certainty is.”
بَيْنَا رَسُولُ اللَّهِ ص فِي بَعْضِ أَسْفَارِهِ إِذْ لَقِيَهُ رَكْبٌ فَقَالُوا السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ فَقَالَ مَا أَنْتُمْ فَقَالُوا نَحْنُ مُؤْمِنُونَ يَا رَسُولَ اللَّهِ قَالَ فَمَا حَقِيقَةُ إِيمَانِكُمْ قَالُوا الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّفْوِيضُ إِلَى اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ فَقَالَ رَسُولُ اللَّهِ ص عُلَمَاءُ حُكَمَاءُ[1] كَادُوا أَنْ يَكُونُوا مِنَ الْحِكْمَةِ أَنْبِيَ
“During one of the journeys of the Messenger of Allah a group of people who were riding came to meet him. They said, ‘Salute to you O Messenger of Allah.’ He asked, ‘Who are you?’ They replied, ‘We are believers, O Messenger of Allah.’ He then asked, ‘What is the essence of your belief?’ They replied, ‘It is to agree w
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ رَسُولَ اللَّهِ ص صَلَّى بِالنَّاسِ الصُّبْحَ فَنَظَرَ إِلَى شَابٍّ فِي الْمَسْجِدِ وَ هُوَ يَخْفِقُ وَ يَهْوِي[2] بِرَأْسِهِ مُصْفَرّاً لَوْنُهُ قَدْ نَحِفَ جِسْمُهُ وَ غَارَتْ عَيْنَاهُ فِي رَأْسِهِ فَقَالَ لَهُ رَسُولُ اللَّهِ ص كَيْفَ أَصْبَحْتَ يَا فُلَانُ قَالَ أَصْبَحْتُ يَا رَسُولَ اللَّهِ مُوقِناً فَعَجِبَ رَسُولُ اللَّهِ ص مِنْ قَوْلِهِ[3] وَ قَالَ إِنَّ لِكُ
“I heard Abu ‘Abdillah (a.s.) saying, ‘Once the Messenger of Allah after leading the morningprayer for the people looked at a young man in the Mosque whose head hung down. He looked pale and slim and his eyes sunk into his head. The Messenger of Allah asked, ‘O so and so, how is your morning?’ He (the young man) replie
اسْتَقْبَلَ رَسُولُ اللَّهِ ص حَارِثَةَ بْنَ مَالِكِ بْنِ النُّعْمَانِ الْأَنْصَارِيَّ فَقَالَ لَهُ كَيْفَ أَنْتَ يَا حَارِثَةَ بْنَ مَالِكٍ فَقَالَ يَا رَسُولَ اللَّهِ مُؤْمِنٌ حَقّاً فَقَالَ لَهُ رَسُولُ اللَّهِ ص لِكُلِّ شَيْءٍ حَقِيقَةٌ فَمَا حَقِيقَةُ قَوْلِكَ فَقَالَ يَا رَسُولَ اللَّهِ عَزَفَتْ نَفْسِي عَنِ الدُّنْيَا فَأَسْهَرَتْ لَيْلِي وَ أَظْمَأَتْ هَوَاجِرِي وَ كَأَنِّي أَنْظُرُ إِلَى عَرْشِ رَبِّي- [وَ]
‘The Messenger of Allah once met Harithah ibn Malik al- Nu’man al-Ansari and asked him, ‘How are you, O Harithah ibn Malik?’ He replied, ‘O Messenger of Allah, I am a believer in a real sense.’ The Messenger of Allah then asked, ‘Everything has a reality and essence. What are the reality and essence of your words?’ “He
قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ إِنَّ عَلَى كُلِّ حَقٍّ حَقِيقَةً وَ عَلَى كُلِّ صَوَابٍ نُوراً.
“Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Over every truth there certainly is a reality and over every correct issue there is light.’”
كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ نَبِّهْ بِالتَّفَكُّرِ قَلْبَكَ وَ جَافِ[2] عَنِ اللَّيْلِ جَنْبَكَ وَ اتَّقِ اللَّهَ رَبَّكَ.
“Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Awaken your heart by thinking. Keep your side off the bed at night (meaning stand up for nightly prayers) and be pious before your Lord, Allah.’”
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَمَّا يَرْوِي النَّاسُ أَنَّ تَفَكُّرَ سَاعَةٍ خَيْرٌ مِنْ قِيَامِ لَيْلَةٍ قُلْتُ كَيْفَ يَتَفَكَّرُ قَالَ يَمُرُّ بِالْخَرِبَةِ أَوْ بِالدَّارِ فَيَقُولُ أَيْنَ سَاكِنُوكِ أَيْنَ بَانُوكِ مَا بَالُكِ لَا تَتَكَلَّمِينَ.
“Once I asked Abu ‘Abdillah (a.s.) about what people’s narration, ‘Thinking for one hour is better than worshipping a whole night,’ how should they think? The Imam said, ‘They pass by the mins of dwellings or a building and ask, “Where are your inhabitants? Where are your builders? Why do you not speak?””’
أَفْضَلُ الْعِبَادَةِ إِدْمَانُ التَّفَكُّرِ فِي اللَّهِ[1] وَ فِي قُدْرَتِهِ.
“Abu ‘Abd Allah (a.s.) has said, ‘The most virtuous form of worship is thinking about Allah very often and about His power. ’”
سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ لَيْسَ الْعِبَادَةُ كَثْرَةَ الصَّلَاةِ وَ الصَّوْمِ إِنَّمَا الْعِبَادَةُ التَّفَكُّرُ فِي أَمْرِ اللَّهِ عَزَّ وَ جَلَّ.
‘A great deal of prayer and fasting only are not (everything in) worship. Worship is only in thinking about the affairs of Allah, the Most Majestic, the Most Holy.’”
قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ أَمِيرُ الْمُؤْمِنِينَ ص إِنَّ التَّفَكُّرَ يَدْعُو إِلَى الْبِرِّ وَ الْعَمَلِ بِهِ.
Abu ‘Abd Allah (a.s.) has said that Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘Thinking leads to virtue and to acting virtuously.’”
الْمَكَارِمُ عَشْرٌ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ فِيكَ فَلْتَكُنْ فَإِنَّهَا تَكُونُ فِي الرَّجُلِ وَ لَا تَكُونُ فِي وَلَدِهِ وَ تَكُونُ فِي الْوَلَدِ وَ لَا تَكُونُ فِي أَبِيهِ وَ تَكُونُ فِي الْعَبْدِ وَ لَا تَكُونُ فِي الْحُرِّ قِيلَ وَ مَا هُنَّ قَالَ صِدْقُ الْبَأْسِ[3] وَ صِدْقُ اللِّسَانِ وَ أَدَاءُ الْأَمَانَةِ وَ صِلَةُ الرَّحِمِ وَ إِقْرَاءُ الضَّيْفِ[4]- وَ إِطْعَامُ السَّائِلِ وَ الْمُكَافَأَةُ عَلَ
“Abu ‘Abd Allah (a.s.) has said, ‘Noble (human) qualities are ten. If you can establish all of them so be it. Such qualities may be found in a man but may not be found in his children. They may be found in the children but not in the father. At times they are found in a slave person but not in a free one.’ It was asked
إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَصَّ رُسُلَهُ بِمَكَارِمِ الْأَخْلَاقِ فَامْتَحِنُوا أَنْفُسَكُمْ فَإِنْ كَانَتْ فِيكُمْ فَاحْمَدُوا اللَّهَ وَ اعْلَمُوا أَنَّ ذَلِكَ مِنْ خَيْرٍ وَ إِنْ لَا تَكُنْ فِيكُمْ فَاسْأَلُوا اللَّهَ وَ ارْغَبُوا إِلَيْهِ فِيهَا قَالَ فَذَكَرَهَا عَشَرَةً الْيَقِينَ وَ الْقَنَاعَةَ وَ الصَّبْرَ وَ الشُّكْرَ وَ الْحِلْمَ وَ حُسْنَ الْخُلُقِ وَ السَّخَاءَ وَ الْغَيْرَةَ وَ الشَّجَاعَةَ وَ الْمُر
2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from ‘Abd Allah ibn Muskan from Abu ‘Abdillah (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, chose His messengers for noble moral (human) qualities. You must test yourselves. If you find the no
إِنَّا لَنُحِبُّ مَنْ كَانَ عَاقِلًا فَهِماً فَقِيهاً حَلِيماً مُدَارِياً صَبُوراً صَدُوقاً وَفِيّاً إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَصَّ الْأَنْبِيَاءَ بِمَكَارِمِ الْأَخْلَاقِ فَمَنْ كَانَتْ فِيهِ فَلْيَحْمَدِ اللَّهَ عَلَى ذَلِكَ وَ مَنْ لَمْ تَكُنْ فِيهِ فَلْيَتَضَرَّعْ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ لْيَسْأَلْهُ إِيَّاهَا قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا هُنَّ قَالَ هُنَّ الْوَرَعُ وَ الْقَنَاعَةُ وَ الصَّبْر
“We certainly love a person of reason, of good understanding, who has good knowledge and understanding of the law, who is forbearing, who is kind, who bears patience, who is truthful and who is loyal. Allah, the Most Majestic, the Most Holy, has chosen the prophets for noble moral (human) qualities. Whoever has them (n
إِنَّ اللَّهَ عَزَّ وَ جَلَّ ارْتَضَى لَكُمُ الْإِسْلَامَ دِيناً فَأَحْسِنُوا صُحْبَتَهُ بِالسَّخَاءِ وَ حُسْنِ الْخُلُقِ.
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from certain individuals of his people from Abu ‘Abdillah (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, has chosen Islam to be your religion. Keep good company with your religion by means of exer
قَالَ أَمِيرُ الْمُؤْمِنِينَ ص الْإِيمَانُ أَرْبَعَةُ أَرْكَانٍ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّوَكُّلُ عَلَى اللَّهِ وَ تَفْوِيضُ الْأَمْرِ إِلَى اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ.
5. Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni from abu ‘Abd Allah (a.s.) who has said the following: “Amir al-Mu’minin (Ali ibn abu Talib) has said, ‘Belief has four pillars. They consist of agreeing with the decision of Allah, trusting Allah, choosing Allah to be the person in charge o
أَرْبَعٌ مَنْ كُنَّ فِيهِ كَمَلَ إِسْلَامُهُ وَ لَوْ كَانَ مِنْ قَرْنِهِ إِلَى قَدَمِهِ خَطَايَا لَمْ تَنْقُصْهُ الصِّدْقُ وَ الْحَيَاءُ وَ حُسْنُ الْخُلُقِ وَ الشُّكْرُ.
“If four things are found in a person his Islam is perfect, even though he may be filled with sins from his head to his toes it will not harm him. They consist of Truthfulness, Bashfulness, Good Moral Behavior and Thankfulness.”
قَالَ رَسُولُ اللَّهِ ص أَ لَا أُخْبِرُكُمْ بِخَيْرِ رِجَالِكُمْ قُلْنَا بَلَى يَا رَسُولَ اللَّهِ قَالَ إِنَّ مِنْ خَيْرِ رِجَالِكُمُ التَّقِيَّ النَّقِيَّ السَّمْحَ الْكَفَّيْنِ النَّقِيَّ الطَّرَفَيْنِ[1] الْبَرَّ بِوَالِدَيْهِ وَ لَا يُلْجِئُ عِيَالَهُ إِلَى غَيْرِهِ[2].
“The Messenger of Allah (a.s.) once said, ‘Do you want me to tell you about the best men among you?’ We said, ‘Yes, O, Messenger of Allah, do so.’ He said, ‘The best men among you are the pious, clean, of forgiving hands, clean on both ends (tongue and genitals) who is kind to his parents and does not leave out his dep
لَيْسَ شَيْءٌ إِلَّا وَ لَهُ حَدٌّ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَمَا حَدُّ التَّوَكُّلِ قَالَ الْيَقِينُ قُلْتُ فَمَا حَدُّ الْيَقِينِ قَالَ أَلَّا تَخَافَ مَعَ اللَّهِ شَيْئاً.
‘There is nothing without a limit.’ I (the narrator) then asked, ‘May Allah keep my soul in service for your cause, what is the limit of trust?’ The Imam said, ‘It is certainty.’ I then asked, ‘What is the limit of certainty?’ The Imam said, ‘It is when, with having Allah on your side, you do not fear anything.’”
مِنْ صِحَّةِ يَقِينِ الْمَرْءِ الْمُسْلِمِ أَنْ لَا يُرْضِيَ النَّاسَ بِسَخَطِ اللَّهِ وَ لَا يَلُومَهُمْ عَلَى مَا لَمْ يُؤْتِهِ اللَّهُ فَإِنَّ الرِّزْقَ لَا يَسُوقُهُ حِرْصُ حَرِيصٍ وَ لَا يَرُدُّهُ كَرَاهِيَةُ كَارِهٍ وَ لَوْ أَنَّ أَحَدَكُمْ فَرَّ مِنْ رِزْقِهِ كَمَا يَفِرُّ مِنَ الْمَوْتِ لَأَدْرَكَهُ رِزْقُهُ كَمَا يُدْرِكُهُ الْمَوْتُ ثُمَّ قَالَ إِنَّ اللَّهَ بِعَدْلِهِ وَ قِسْطِهِ جَعَلَ الرَّوْحَ وَ الرَّا
"'It is from the soundness of a man's certainty that he does not make people happy to anger Allah and does not blame them for what (of belongings) Allah has not given him. The share of sustenance is something that is not driven by the greed of the greedy ones and is not pushed back due to the dislike of those who disli
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْعَمَلَ الدَّائِمَ الْقَلِيلَ عَلَى الْيَقِينِ أَفْضَلُ عِنْدَ اللَّهِ مِنَ الْعَمَلِ الْكَثِيرِ عَلَى غَيْرِ يَقِينٍ.
‘The little but continuous deed with certainty is far better in the sight of Allah than a great deal of deeds without certainty.’”
قَالَ أَمِيرُ الْمُؤْمِنِينَ ص عَلَى الْمِنْبَرِ لَا يَجِدُ أَحَدُكُمْ طَعْمَ الْإِيمَانِ حَتَّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ وَ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ.
“Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) once said from the pulpit, ‘No one among you can ever sense the taste of belief until he comes to know that whatever has happened right could not have happened wrong and whatever has happened wrong could not have happened right.’”
بَعْضُهُمْ لَا تَقْعُدْ تَحْتَ هَذَا الْحَائِطِ فَإِنَّهُ مُعْوِرٌ[1] فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ص حَرَسَ امْرَأً أَجَلُهُ[2] فَلَمَّا قَامَ سَقَطَ الْحَائِطُ قَالَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع مِمَّا يَفْعَلُ هَذَا وَ أَشْبَاهَهُ وَ هَذَا الْيَقِينُ[3].
“Once, Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) during his court session, had sat leaning against a wall that was bent. Certain people asked him not to sit near the defective wall. Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) said, ‘This is like a man’s guarding his death,' (Futility of Guardian against death). When
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ أَمَّا الْجِدارُ فَكانَ لِغُلامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَ كانَ تَحْتَهُ كَنْزٌ لَهُما[4] فَقَالَ أَمَا إِنَّهُ مَا كَانَ ذَهَباً وَ لَا فِضَّةً وَ إِنَّمَا كَانَ أَرْبَعَ كَلِمَاتٍ لَا إِلَهَ إِلَّا أَنَا مَنْ أَيْقَنَ بِالْمَوْتِ لَمْ يَضْحَكْ سِنُّهُ وَ مَنْ أَيْقَنَ بِالْحِسَابِ لَمْ يَفْرَحْ قَلْبُهُ وَ مَنْ أَيْقَنَ بِالْقَدَرِ ل
“The Imam said, ‘It is a fact that the treasure did not consist of gold and silver. It consisted of four sentences: “No one deserves to be worshipped except I (Allah). Whoever has realized with certainty that death is inevitable has enough reason not to laugh for a year. Whoever has realized with certainty that account
كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ لَا يَجِدُ عَبْدٌ طَعْمَ الْإِيمَانِ حَتَّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ وَ أَنَّ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ وَ أَنَّ الضَّارَّ النَّافِعَ[5] هُوَ اللَّهُ عَزَّ وَ جَلَّ.
“Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) has said, ‘A servant of Allah cannot sense the taste of belief until he comes to know that whatever has happened to him right could not have happened wrong and whatever has happened to him wrong could not have happened right. The one who can harm or benefit others is only Al
نَظَرْتُ يَوْماً فِي الْحَرْبِ إِلَى رَجُلٍ عَلَيْهِ ثَوْبَانِ فَحَرَّكْتُ فَرَسِي فَإِذَا هُوَ أَمِيرُ الْمُؤْمِنِينَ ع فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ فِي مِثْلِ هَذَا الْمَوْضِعِ[1] فَقَالَ نَعَمْ يَا سَعِيدَ بْنَ قَيْسٍ إِنَّهُ لَيْسَ مِنْ عَبْدٍ إِلَّا وَ لَهُ مِنَ اللَّهِ حَافِظٌ وَ وَاقِيَةٌ مَعَهُ مَلَكَانِ يَحْفَظَانِهِ مِنْ أَنْ يَسْقُطَ مِنْ رَأْسِ جَبَلٍ أَوْ يَقَعَ فِي بِئْرٍ فَإِذَا نَزَلَ الْقَضَا
“One day during a war I looked on a man who was wearing two pieces of garment on him. I moved my horse nearer to him and I found him to be Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) and I said, ‘O Amir al-Mu’minin, is this a place (to be in with just two pieces of garment and no coats of arms)?’ The Imam said, ‘Yes, O
سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ كَانَ فِي الْكَنْزِ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ كانَ تَحْتَهُ كَنْزٌ لَهُما كَانَ فِيهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* عَجِبْتُ لِمَنْ أَيْقَنَ بِالْمَوْتِ كَيْفَ يَفْرَحُ وَ عَجِبْتُ لِمَنْ أَيْقَنَ بِالْقَدَرِ كَيْفَ يَحْزَنُ وَ عَجِبْتُ لِمَنْ رَأَى الدُّنْيَا وَ تَقَلُّبَهَا بِأَهْلِهَا كَيْفَ يَرْكَنُ إِلَيْهَا[2] وَ يَنْبَغِي لِمَنْ عَقَلَ عَنِ ا
‘In the name of Allah, the Beneficent, the Merciful, strange to me is the case of a person who is certain of the coming of death but he feels happy. Strange to me is the case of a person who is certain of the strict measurement of Allah but he feels depressed. Strange to me is the case of a person who is aware of all t
كَانَ قَنْبَرٌ غُلَامُ عَلِيٍّ يُحِبُّ عَلِيّاً ع حُبّاً شَدِيداً فَإِذَا خَرَجَ عَلِيٌّ ص خَرَجَ عَلَى أَثَرِهِ بِالسَّيْفِ فَرَآهُ ذَاتَ لَيْلَةٍ فَقَالَ يَا قَنْبَرُ مَا لَكَ فَقَالَ جِئْتُ لِأَمْشِيَ خَلْفَكَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ وَيْحَكَ أَ مِنْ أَهْلِ السَّمَاءِ تَحْرُسُنِي أَوْ مِنْ أَهْلِ الْأَرْضِ فَقَالَ لَا بَلْ مِنْ أَهْلِ الْأَرْضِ فَقَالَ إِنَّ أَهْلَ الْأَرْضِ لَا يَسْتَطِيعُونَ لِي شَيْئاً
10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd al-Rahman al-‘Arzami from his father, from Abu ‘Abdillah (a.s.) who has said the following: “Qanbar, a worker for Ali (a.s.) loved Ali intensely. Whenever Imam went out he followed him with a sword for protection. Once at night
قِيلَ لِلرِّضَا ع إِنَّكَ تَتَكَلَّمُ بِهَذَا الْكَلَامِ[3] وَ السَّيْفُ يَقْطُرُ دَماً فَقَالَ إِنَّ لِلَّهِ وَادِياً مِنْ ذَهَبٍ حَمَاهُ بِأَضْعَفِ خَلْقِهِ النَّمْلِ فَلَوْ رَامَهُ الْبَخَاتِيُّ لَمْ تَصِلْ إِلَيْهِ[4].
“It was said to al-Rida (a.s.) ‘You speak of it (Your Divine Authority) and blood drips from the sword (of your enemies).’ The Imam said, ‘Allah has a valley that is gold. He has guarded it with ants, the weakest creature. Even if the camels of Khurasan (North East parts of Iran) try to go there they cannot reach it.’”
رَأْسُ طَاعَةِ اللَّهِ الصَّبْرُ وَ الرِّضَا عَنِ اللَّهِ فِيمَا أَحَبَّ الْعَبْدُ أَوْ كَرِهَ وَ لَا يَرْضَى عَبْدٌ عَنِ اللَّهِ فِيمَا أَحَبَّ أَوْ كَرِهَ إِلَّا كَانَ خَيْراً لَهُ فِيمَا أَحَبَّ أَوْ كَرِهَ.
“The head of obedience to Allah is patience and satisfaction with Allah in all matters whether a servant may love or dislike doing so. And a servant is not satisfied with Allah's decree in what he loves or dislikes except that it is better for him in what he loves or dislikes.”
إِنَّ أَعْلَمَ النَّاسِ بِاللَّهِ أَرْضَاهُمْ بِقَضَاءِ اللَّهِ عَزَّ وَ جَلَّ.
“Abu ‘Abd Allah (a.s.) has said, ‘The most knowledgeable among people is the one who agrees with the decisions of Allah, the Most Majestic, the Most Holy.’”
الصَّبْرُ وَ الرِّضَا عَنِ اللَّهِ رَأْسُ طَاعَةِ اللَّهِ وَ مَنْ صَبَرَ وَ رَضِيَ عَنِ اللَّهِ فِيمَا قَضَى عَلَيْهِ فِيمَا أَحَبَّ أَوْ كَرِهَ لَمْ يَقْضِ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِيمَا أَحَبَّ أَوْ كَرِهَ إِلَّا مَا هُوَ خَيْرٌ لَهُ.
“Patience and satisfaction with Allah is the head of obedience to Allah. If one exercises patience and satisfaction with Allah in all the matters which he loves or dislikes, Allah, the Most Majestic, the Most Holy, will not make any decision in any of his affairs which he loves or dislikes but that the decisions are in
قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ عِبَاداً لَا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْغِنَى وَ السَّعَةِ وَ الصِّحَّةِ فِي الْبَدَنِ فَأَبْلُوهُمْ بِالْغِنَى وَ السَّعَةِ وَ صِحَّةِ الْبَدَنِ فَيَصْلُحُ عَلَيْهِمْ أَمْرُ دِينِهِمْ وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَعِبَاداً لَا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Dawud al-Riqqiy from ‘Ubayda al-Hadhdha’ from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah has said that Allah, the Most Majestic, the Most Holy, has said, ‘Among My believing servants there are those whose
يَنْبَغِي لِمَنْ عَقَلَ عَنِ اللَّهِ أَنْ لَا يَسْتَبْطِئَهُ فِي رِزْقِهِ وَ لَا يَتَّهِمَهُ فِي قَضَائِهِ.
“One who has proper understanding about Allah must not feel that Allah procrastinates in sending his sustenance or accuse Him in His decisions.”
قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ عَبْدِيَ الْمُؤْمِنَ لَا أَصْرِفُهُ فِي شَيْءٍ إِلَّا جَعَلْتُهُ خَيْراً لَهُ فَلْيَرْضَ بِقَضَائِي وَ لْيَصْبِرْ عَلَى بَلَائِي وَ لْيَشْكُرْ نَعْمَائِي أَكْتُبْهُ يَا مُحَمَّدُ مِنَ الصِّدِّيقِينَ عِنْدِي.
“Abu ‘Abd Allah (a.s.) has said, ‘Allah, the Most Majestic, the Most Holy, has said, “Whatever conditions I may turn My believing servant to are for his good. He then must agree with My decisions, be patient in My trial and appreciate My favors. I will then, O Muhammad, count him among the truthful ones.”’”
أَنَّ فِيمَا أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى بْنِ عِمْرَانَ ع يَا مُوسَى بْنَ عِمْرَانَ مَا خَلَقْتُ خَلْقاً أَحَبَّ إِلَيَّ مِنْ عَبْدِيَ الْمُؤْمِنِ فَإِنِّي إِنَّمَا أَبْتَلِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أُعَافِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أَزْوِي[1] عَنْهُ مَا هُوَ شَرٌّ لَهُ لِمَا هُوَ خَيْرٌ لَهُ وَ أَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ عَبْدِي فَلْيَصْبِرْ عَلَى بَلَائِي وَ لْيَشْكُرْ نَعْمَائِ
"Of the revelations that Allah, the Most Majestic, the Most Holy, sent to Musa ibn ‘Imran was as follows: ‘O Musa ibn ‘Imran, I have not created anything more beloved to Me than My believing servant. I try him only because it is for his good. I give him good health just for his good. I hold back what is evil for him in
عَجِبْتُ لِلْمَرْءِ الْمُسْلِمِ[2] لَا يَقْضِي اللَّهُ عَزَّ وَ جَلَّ لَهُ قَضَاءً إِلَّا كَانَ خَيْراً لَهُ وَ إِنْ قُرِضَ بِالْمَقَارِيضِ كَانَ خَيْراً لَهُ وَ إِنْ مَلَكَ مَشَارِقَ الْأَرْضِ وَ مَغَارِبَهَا كَانَ خَيْراً لَهُ.
“The case of a Muslim (believer) man is amazing. There is no decision that Allah, the Most Majestic, the Most Holy, makes about him but that it is in his best interest. Even if he is cut in pieces with scissors, still it is for his good. If he may possess the kingdom of the East and West of the earth, still it is for h
أَحَقُّ خَلْقِ اللَّهِ أَنْ يُسَلِّمَ لِمَا قَضَى اللَّهُ عَزَّ وَ جَلَّ مَنْ عَرَفَ اللَّهَ عَزَّ وَ جَلَّ وَ مَنْ رَضِيَ بِالْقَضَاءِ أَتَى عَلَيْهِ الْقَضَاءُ وَ عَظَّمَ اللَّهُ أَجْرَهُ وَ مَنْ سَخِطَ الْقَضَاءَ مَضَى عَلَيْهِ الْقَضَاءُ وَ أَحْبَطَ اللَّهُ أَجْرَهُ.
"The most righteous people to agree with the decisions of Allah, the Most Majestic, the Most Holy, are those who have recognized Allah, the Most Majestic, the Most Holy. Whoever is satisfied with the decision of Allah that is to take place anyway, Allah increases his reward. Whoever disagrees with the decision of Allah
قَالَ لِي عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا الزُّهْدُ عَشَرَةُ أَجْزَاءٍ أَعْلَى دَرَجَةِ الزُّهْدِ أَدْنَى دَرَجَةِ الْوَرَعِ وَ أَعْلَى دَرَجَةِ الْوَرَعِ أَدْنَى دَرَجَةِ الْيَقِينِ وَ أَعْلَى دَرَجَةِ الْيَقِينِ أَدْنَى دَرَجَةِ الرِّضَا.
“Ali ibn al-Husayn (a.s.) has said, ‘Abstinence from worldly pleasures has ten levels. Its highest level is the lowest level of piety and reserve. The highest level of piety and reserve is the lowest level of certainty. The highest level of certainty is the lowest level of satisfaction to the decision of Allah.’”
لَقِيَ الْحَسَنُ بْنُ عَلِيٍّ ع- عَبْدَ اللَّهِ بْنَ جَعْفَرٍ فَقَالَ يَا عَبْدَ اللَّهِ كَيْفَ يَكُونُ الْمُؤْمِنُ مُؤْمِناً وَ هُوَ يَسْخَطُ قِسْمَهُ[3] وَ يُحَقِّرُ مَنْزِلَتَهُ وَ الْحَاكِمُ عَلَيْهِ اللَّهُ وَ أَنَا الضَّامِنُ لِمَنْ لَمْ يَهْجُسْ فِي قَلْبِهِ إِلَّا الرِّضَا[4] أَنْ يَدْعُوَ اللَّهَ فَيُسْتَجَابَ لَهُ.
“Al-Hasan ibn Ali (a.s.) once met ‘Abd Allah ibn Ja’far and said to him, ‘O ‘Abd Allah, how can a believer be a believer when he is dissatisfied with the decision of Allah about his share and belittles his position while the ruler over him is Allah? I guarantee that Allah accepts the prayer of one in whose heart (mind)
قُلْتُ لَهُ بِأَيِّ شَيْءٍ يُعْلَمُ الْمُؤْمِنُ بِأَنَّهُ مُؤْمِنٌ قَالَ بِالتَّسْلِيمِ لِلَّهِ وَ الرِّضَا فِيمَا وَرَدَ عَلَيْهِ مِنْ سُرُورٍ أَوْ سَخَطٍ.
“I (the narrator) asked him, (Abu ‘Abd Allah (a.s.)), ‘By what means can a believer know that he is a believer?’ The Imam said, ‘(He can find out) by means of his submitting himself to Allah, and being satisfied with whatever happiness or sadness that he may experience.’”
لَمْ يَكُنْ رَسُولُ اللَّهِ ص يَقُولُ لِشَيْءٍ قَدْ مَضَى لَوْ كَانَ غَيْرُهُ.
“The Messenger of Allah (s.a.w.a) never said about something that had taken place, ‘If only it was different.’”
أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ع مَا اعْتَصَمَ بِي عَبْدٌ مِنْ عِبَادِي[1] دُونَ أَحَدٍ مِنْ خَلْقِي عَرَفْتُ ذَلِكَ مِنْ نِيَّتِهِ[2] ثُمَّ تَكِيدُهُ السَّمَاوَاتُ وَ الْأَرْضُ وَ مَنْ فِيهِنَّ إِلَّا جَعَلْتُ لَهُ الْمَخْرَجَ مِنْ بَيْنِهِنَّ وَ مَا اعْتَصَمَ عَبْدٌ مِنْ عِبَادِي بِأَحَدٍ مِنْ خَلْقِي عَرَفْتُ ذَلِكَ مِنْ نِيَّتِهِ إِلَّا قَطَعْتُ أَسْبَابَ السَّمَاوَاتِ وَ الْأَرْضِ مِنْ يَدَيْهِ و
“Allah, the Most Majestic, the Most Holy, sent revelation to David, ‘Any one among my servants who seeks protection with Me and not with any other creature, and I find this in his intention, thereafter even if all the heavens and earth and those in them conspire against him, I will most certainly find for him a way to
خَرَجْتُ حَتَّى انْتَهَيْتُ إِلَى هَذَا الْحَائِطِ فَاتَّكَأْتُ عَلَيْهِ فَإِذَا رَجُلٌ عَلَيْهِ ثَوْبَانِ أَبْيَضَانِ[5] يَنْظُرُ فِي تُجَاهِ وَجْهِي[6] ثُمَّ قَالَ يَا عَلِيَّ بْنَ الْحُسَيْنِ مَا لِي أَرَاكَ كَئِيباً حَزِيناً أَ عَلَى الدُّنْيَا فَرِزْقُ اللَّهِ حَاضِرٌ لِلْبَرِّ وَ الْفَاجِرِ قُلْتُ مَا عَلَى هَذَا أَحْزَنُ وَ إِنَّهُ لَكَمَا تَقُولُ قَالَ فَعَلَى الْآخِرَةِ فَوَعْدٌ صَادِقٌ يَحْكُمُ فِيهِ مَلِ
“Once I walked out unil I reached this wall and leaned against it. At that time a man wearing only two pieces of white cloth was looking toward my face. He then said, ‘O, Ali ibn al-Husayn (a.s.), why do I see you gloomy and depressed? Is it over the world? Surely the sustenance from Allah is available for both the goo
إِنَّ الْغِنَى وَ الْعِزَّ يَجُولَانِ فَإِذَا ظَفِرَا بِمَوْضِعِ التَّوَكُّلِ أَوْطَنَا. - عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ حَسَّانَ مِثْلَهُ.
“Abu ‘Abd Allah (a.s.) has said, ‘Wealth and glory circle around. If they find a place, where trust is found, they settle just therein.’” A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Ali from Ali ibn Hassan a similar Hadith.
أَيُّمَا عَبْدٍ أَقْبَلَ قِبَلَ مَا يُحِبُّ اللَّهُ عَزَّ وَ جَلَّ أَقْبَلَ اللَّهُ قِبَلَ مَا يُحِبُّ وَ مَنِ اعْتَصَمَ بِاللَّهِ عَصَمَهُ اللَّهُ وَ مَنْ أَقْبَلَ اللَّهُ قِبَلَهُ وَ عَصَمَهُ لَمْ يُبَالِ لَوْ سَقَطَتِ السَّمَاءُ عَلَى الْأَرْضِ أَوْ كَانَتْ نَازِلَةٌ نَزَلَتْ عَلَى أَهْلِ الْأَرْضِ فَشَمِلَتْهُمْ بَلِيَّةٌ كَانَ فِي حِزْبِ اللَّهِ بِالتَّقْوَى مِنْ كُلِّ بَلِيَّةٍ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ
“Any servant (of Allah) who comes forward to accept what Allah, the Most Majestic, the Most Holy, loves, Allah comes forward with what he (the servant) loves. Whoever seeks protection with Allah, He protects him. To whoever’s rescue Allah comes He will protect him even if the skies were to fall on earth or an incident
سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ[3] فَقَالَ التَّوَكُّلُ عَلَى اللَّهِ دَرَجَاتٌ مِنْهَا أَنْ تَتَوَكَّلَ عَلَى اللَّهِ فِي أُمُورِكَ كُلِّهَا فَمَا فَعَلَ بِكَ كُنْتَ عَنْهُ رَاضِياً تَعْلَمُ أَنَّهُ لَا يَأْلُوكَ خَيْراً وَ فَضْلًا وَ تَعْلَمُ أَنَّ الْحُكْمَ فِي ذَلِكَ لَهُ فَتَوَكَّلْ عَلَى اللَّهِ بِتَفْوِيضِ ذَلِكَ إِلَيْهِ وَ ثِقْ بِهِ فِيهَا وَ
“I asked abu al-Hassan 1 st (a.s.) about the words of Allah, the Most Majestic, the Most Holy: ‘Whoever trusts Allah, He is enough protection against all (harms).’ (65:3) ‘‘The Imam said, ‘Trust in Allah is of several degrees. One level of such trust is to trust Him in all matters. Whatever He does, you must remain hap
مَنْ أُعْطِيَ ثَلَاثاً لَمْ يُمْنَعْ ثَلَاثاً مَنْ أُعْطِيَ الدُّعَاءَ أُعْطِيَ الْإِجَابَةَ[4] وَ مَنْ أُعْطِيَ الشُّكْرَ أُعْطِيَ الزِّيَادَةَ وَ مَنْ أُعْطِيَ التَّوَكُّلَ أُعْطِيَ الْكِفَايَةَ[5] ثُمَّ قَالَ أَ تَلَوْتَ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ- وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ[6] وَ قَالَ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ[7] وَ قَالَ ادْعُونِي أَسْتَجِبْ لَكُمْ[8].
“Abu ‘Abd Allah (a.s.) has said, ‘To whoever three things are given he is not denied three things. To whoever prayer is given he is given acceptance to his prayer. To whoever thankfulness is given he is given increased favors. To whoever trust is given he is given protection.’ Then He said, ‘Have you read in the book o
كُنَّا فِي مَجْلِسٍ نَطْلُبُ فِيهِ الْعِلْمَ وَ قَدْ نَفِدَتْ نَفَقَتِي فِي بَعْضِ الْأَسْفَارِ فَقَالَ لِي بَعْضُ أَصْحَابِنَا مَنْ تُؤَمِّلُ لِمَا قَدْ نَزَلَ بِكَ فَقُلْتُ فُلَاناً فَقَالَ إِذاً وَ اللَّهِ لَا تُسْعَفُ[1] حَاجَتُكَ وَ لَا يَبْلُغُكَ أَمَلُكَ وَ لَا تُنْجَحُ طَلِبَتُكَ قُلْتُ وَ مَا عَلَّمَكَ رَحِمَكَ اللَّهُ قَالَ إِنَّ أَبَا عَبْدِ اللَّهِ ع حَدَّثَنِي أَنَّهُ قَرَأَ فِي بَعْضِ الْكُتُبِ أَنَّ ا
“We were in a gathering to seek knowledge and education. During one of the journeys I was left without any resources for my expenditures. A certain individual of my friends was concerned about who would look after my needs. I said, ‘So and so will look after my needs.’ He then said, ‘I swear by Allah, you will not get
كُنْتُ مَعَ مُوسَى بْنِ عَبْدِ اللَّهِ[3]- بِيَنْبُعَ وَ قَدْ نَفِدَتْ نَفَقَتِي فِي بَعْضِ الْأَسْفَارِ فَقَالَ لِي بَعْضُ وُلْدِ الْحُسَيْنِ مَنْ تُؤَمِّلُ لِمَا قَدْ نَزَلَ بِكَ فَقُلْتُ مُوسَى بْنَ عَبْدِ اللَّهِ فَقَالَ إِذاً لَا تُقْضَى حَاجَتُكَ ثُمَّ لَا تُنْجَحُ طَلِبَتُكَ قُلْتُ وَ لِمَ ذَاكَ قَالَ لِأَنِّي قَدْ وَجَدْتُ فِي بَعْضِ كُتُبِ آبَائِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ ثُمَّ ذَكَرَ مِثْلَهُ ف
“I was at Yanbu’ with Musa ibn ‘Abd Allah. My supplies for my expenses were exhausted during certain journeys. A certain person of the children of al-Husayn asked me, ‘Whose assistence do you hope will help out overcome your difficult conditions?’ I said, ‘Musa ibn ‘Abd Allah will provide for my expenses.’ He then said
قُلْتُ لَهُ مَا كَانَ فِي وَصِيَّةِ لُقْمَانَ قَالَ كَانَ فِيهَا الْأَعَاجِيبُ وَ كَانَ أَعْجَبَ مَا كَانَ فِيهَا أَنْ قَالَ لِابْنِهِ خَفِ اللَّهَ عَزَّ وَ جَلَّ خِيفَةً لَوْ جِئْتَهُ بِبِرِّ الثَّقَلَيْنِ لَعَذَّبَكَ وَ ارْجُ اللَّهَ رَجَاءً لَوْ جِئْتَهُ بِذُنُوبِ الثَّقَلَيْنِ لَرَحِمَكَ[4] ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع كَانَ أَبِي يَقُولُ إِنَّهُ لَيْسَ مِنْ عَبْدٍ مُؤْمِنٍ إِلَّا [وَ] فِي قَلْبِهِ نُورَان
“Once I asked Abu ‘Abdillah (a.s.) ‘What did the will of Luqman (the person mentioned in Chapter 31 of the Holy Quran) contain?’ The Imam said, ‘It contained amazing things and the most amazing one was what he said to his son, “My son, be pious before Allah, the Majestic, the Glorious, such that even if you come into H