Justice

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص‌ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَيْلٌ لِلَّذِينَ يَخْتِلُونَ الدُّنْيَا بِالدِّينِ وَ وَيْلٌ لِلَّذِينَ‌ يَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ‌ وَ وَيْلٌ لِلَّذِينَ يَسِيرُ الْمُؤْمِنُ فِيهِمْ بِالتَّقِيَّةِ أَ بِي يَغْتَرُّونَ أَمْ عَلَيَّ يَجْتَرِءُونَ فَبِي حَلَفْتُ لَأُتِيحَنَّ لَهُمْ فِتْنَةً تَتْرُكُ الْحَلِيمَ مِنْهُمْ

‘The Messenger of Allah has said, “Allah, the Most Majestic, the Most Holy, has said, ‘Woe upon those who treacherously use religion for their worldly goals and fight those who command people to yield to justice. Woe upon those among whom the believers live frightened and hide their belief. Are they deceiving Me or tha

إِنَّ مِنْ أَشَدِّ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ عَمِلَ بِغَيْرِهِ.

“One who, on the Day of Judgment, will regret the most is he who preaches justice but himself acts otherwise.”

إِنَّ مِنْ أَشَدِّ النَّاسِ عَذَاباً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا وَ عَمِلَ بِغَيْرِهِ.

“Of the people suffering most severely on the Day of Judgment will be one who preaches justice but acts otherwise.”

إِنَّ مِنْ أَعْظَمِ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ خَالَفَهُ إِلَى غَيْرِهِ.

“Of the people who, on the Day of Judgment, will regret the most is one who preaches justice but himself does not yield to justice.”

فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ‌[1] قَالَ يَا أَبَا بَصِيرٍ هُمْ قَوْمٌ وَصَفُوا عَدْلًا بِأَلْسِنَتِهِمْ ثُمَّ خَالَفُوهُ إِلَى غَيْرِهِ.

“About the words of Allah, the Most Majestic, the Most Holy, . . they and rebellious ones will all be thrown headlong into hell. . . .,’ (26:94) the Imam said, ‘O abu Basir, they are those who preach justice by their tongues, but they themselves do not yield to justice.’”

قَالَ لِي أَبُو جَعْفَرٍ ع‌ أَبْلِغْ شِيعَتَنَا أَنَّهُ لَنْ يُنَالَ مَا عِنْدَ اللَّهِ إِلَّا بِعَمَلٍ وَ أَبْلِغْ شِيعَتَنَا أَنَّ أَعْظَمَ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ يُخَالِفُهُ إِلَى غَيْرِهِ.

“Once abu Ja’far (a.s.) said to me, ‘Convey to our Shi’a (followers) that what is with Allah is not achievable by any other means but by good deeds. Convey to our Shi’a (followers) that of the people who, on the Day of Judgment, will regret the most is the one who preaches justice but does not yield to justice in favor

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ إِيَّاكُمْ وَ الْمِرَاءَ وَ الْخُصُومَةَ فَإِنَّهُمَا يُمْرِضَانِ الْقُلُوبَ عَلَى الْإِخْوَانِ وَ يَنْبُتُ عَلَيْهِمَا النِّفَاقُ.

1. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqa from abu ‘Abd Allah (a.s.) who has said the following: “Amir al-Mu’minin, Ali ibn abu Talib (a.s.) has said, ‘Beware of disputations and quarrels; they create ill feelings toward the brothers (in belief) and upon these two hypocrisy grows.’”

مِثْلَهُ وَ زَادَ فِيهِ وَ إِذَا ظُلِمْتَ بِمَظْلِمَةٍ فَارْضَ بِانْتِصَارِي لَكَ فَإِنَّ انْتِصَارِي لَكَ خَيْرٌ مِنِ انْتِصَارِكَ لِنَفْسِكَ.

“When injustice is done to you in an oppressive condition, be happy with My support; My support for you is better than your own support for yourself.”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ إِنَّ فِي التَّوْرَاةِ مَكْتُوباً يَا ابْنَ آدَمَ اذْكُرْنِي حِينَ تَغْضَبُ أَذْكُرْكَ عِنْدَ غَضَبِي فَلَا أَمْحَقْكَ فِيمَنْ أَمْحَقُ وَ إِذَا ظُلِمْتَ بِمَظْلِمَةٍ فَارْضَ بِانْتِصَارِي لَكَ فَإِنَّ انْتِصَارِي لَكَ خَيْرٌ مِنِ انْتِصَارِكَ لِنَفْسِكَ.

‘It is written in the Torah: “Remember Me when you are angry so I remember you when I am angry and will not efface you along with those whom I will blot out. When injustice is done to you, accept My support; My support for you is better than your support for yourself.’”

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

الْبَذَاءُ مِنَ الْجَفَاءِ وَ الْجَفَاءُ فِي النَّارِ.

“Abu ‘Abd Allah (a.s.) has said, ‘Using foul language is injustice and injustice is in the fire.’”

دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لِي مُبْتَدِئاً يَا سَمَاعَةُ مَا هَذَا الَّذِي كَانَ بَيْنَكَ وَ بَيْنَ جَمَّالِكَ إِيَّاكَ أَنْ تَكُونَ فَحَّاشاً أَوْ صَخَّاباً أَوْ لَعَّاناً[2] فَقُلْتُ وَ اللَّهِ لَقَدْ كَانَ ذَلِكَ أَنَّهُ ظَلَمَنِي فَقَالَ إِنْ كَانَ ظَلَمَكَ لَقَدْ أَرْبَيْتَ عَلَيْهِ‌[3] إِنَّ هَذَا لَيْسَ مِنْ فِعَالِي وَ لَا آمُرُ بِهِ شِيعَتِي اسْتَغْفِرْ رَبَّكَ وَ لَا تَعُدْ قُلْتُ أَسْتَغ

“Once I went to see abu ‘Abd Allah (a.s.). The Imam on his own initiation said to me, ‘O Sama’a, what was that between you and your camel man? Beware of becoming abusive, loud and using foul language.’ I (the narrator) then said, ‘By Allah, it happened but he did injustice to me.’ The Imam said, ‘If he has done injusti

الظُّلْمُ‌ ثَلَاثَةٌ ظُلْمٌ يَغْفِرُهُ اللَّهُ وَ ظُلْمٌ لَا يَغْفِرُهُ اللَّهُ وَ ظُلْمٌ لَا يَدَعُهُ اللَّهُ فَأَمَّا الظُّلْمُ الَّذِي لَا يَغْفِرُهُ فَالشِّرْكُ وَ أَمَّا الظُّلْمُ الَّذِي يَغْفِرُهُ- فَظُلْمُ الرَّجُلِ نَفْسَهُ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ وَ أَمَّا الظُّلْمُ الَّذِي لَا يَدَعُهُ فَالْمُدَايَنَةُ بَيْنَ الْعِبَادِ[1].

“There are three kinds of injustice: the injustice that Allah forgives, the injustice He does not forgive and the injustices that He does not leave without His judgment. The injustice that He does not forgive is to consider things to be His partners. The one that He forgives is the injustice of people against their own

قَنْطَرَةٌ عَلَى الصِّرَاطِ لَا يَجُوزُهَا عَبْدٌ بِمَظْلِمَةٍ.

“About the words of Allah, the Most Majestic, the Most Holy, ‘. . . your Lord keeps an eye on ( al-Mirsad) (all evil-doing people),’ (89:14) the Imam said, ‘ Al-Mirsad in this verse refers to a bridge on the way (to paradise) that is not passable for a servant who has committed injustice to others.’”

قُلْتُ لِأَبِي جَعْفَرٍ ع إِنِّي لَمْ أَزَلْ وَالِياً مُنْذُ زَمَنِ الْحَجَّاجِ إِلَى يَوْمِي هَذَا فَهَلْ لِي مِنْ تَوْبَةٍ قَالَ فَسَكَتَ ثُمَّ أَعَدْتُ عَلَيْهِ فَقَالَ لَا حَتَّى تُؤَدِّيَ إِلَى كُلِّ ذِي حَقٍّ حَقَّهُ.

‘I have been working as a governor from the time of al-Hajjaj to this time, can my repentance be accepted?’ The Imam remained quiet. I repeated my question and then he said, ‘No, until you pay back everything that you owe to the people.’”

مَا مِنْ مَظْلِمَةٍ أَشَدَّ مِنْ مَظْلِمَةٍ لَا يَجِدُ صَاحِبُهَا عَلَيْهَا عَوْناً إِلَّا اللَّهَ عَزَّ وَ جَلَّ.

“No injustice is more severe than the one against which the oppressed cannot find any support except Allah, the Most Majestic, the Most Holy.”

لَمَّا حَضَرَ عَلِيَّ بْنَ الْحُسَيْنِ ع الْوَفَاةُ ضَمَّنِي إِلَى صَدْرِهِ ثُمَّ قَالَ يَا بُنَيَّ أُوصِيكَ بِمَا أَوْصَانِي بِهِ أَبِي ع حِينَ حَضَرَتْهُ الْوَفَاةُ وَ بِمَا ذَكَرَ أَنَّ أَبَاهُ أَوْصَاهُ بِهِ قَالَ يَا بُنَيَّ إِيَّاكَ وَ ظُلْمَ مَنْ لَا يَجِدُ عَلَيْكَ نَاصِراً إِلَّا اللَّهَ.

“When Ali ibn al-Husayn (a.s.) was about to pass away he held me to his chest and then said, ‘My son, I make my will to you as my father did to me when he was about to pass away and that which his father willed to him. ’ He said, ‘My son, beware of the kind of injustice against which the oppressed cannot find any suppo

قَالَ أَمِيرُ الْمُؤْمِنِينَ ص‌ مَنْ خَافَ الْقِصَاصَ كَفَّ عَنْ ظُلْمِ النَّاسِ.

“Amir al-Mu’minin, Ali ibn abu Talib (a.s.) has said, ‘Whoever is afraid of retaliation should stay away from doing injustice to people.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ مَنْ أَصْبَحَ لَا يَنْوِي ظُلْمَ أَحَدٍ غَفَرَ اللَّهُ لَهُ مَا أَذْنَبَ ذَلِكَ الْيَوْمَ مَا لَمْ يَسْفِكْ دَماً أَوْ يَأْكُلْ مَالَ يَتِيمٍ حَرَاماً.

“Abu ‘Abd Allah (a.s.) has said, ‘Whoever rises in the morning without any intention of doing injustice to anyone, Allah forgives his sins that day unless it is a murder or consuming the property of the orphans unjustly.’”

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ أَصْبَحَ لَا يَهُمُّ بِظُلْمِ أَحَدٍ غَفَرَ اللَّهُ مَا اجْتَرَمَ.

“The messenger of Allah has said, ‘Whoever rises in the morning without any intention of doing injustice to anyone, Allah forgives his sins.”

مَنْ ظَلَمَ مَظْلِمَةً أُخِذَ بِهَا فِي نَفْسِهِ أَوْ فِي مَالِهِ أَوْ فِي وُلْدِهِ.

“Abu ‘Abd Allah (a.s.) has said, ‘Whoever does injustice (financially), it (recompense) is taken from his life, property or his children.”

قَالَ رَسُولُ اللَّهِ ص‌ اتَّقُوا الظُّلْمَ فَإِنَّهُ ظُلُمَاتُ يَوْمِ الْقِيَامَةِ.

“The Messenger of Allah has said, ‘Beware of doing injustice; on the Day of Judgment there will be much darkness.’”

قَالَ رَسُولُ اللَّهِ ص‌ اتَّقُوا الظُّلْمَ فَإِنَّهُ ظُلُمَاتُ يَوْمِ الْقِيَامَةِ.

“The Messenger of Allah has said, ‘Be afraid of doing injustice; on the Day of Judgment there will be much darkness.’”

مَا مِنْ أَحَدٍ يَظْلِمُ بِمَظْلِمَةٍ إِلَّا أَخَذَهُ اللَّهُ بِهَا فِي نَفْسِهِ وَ مَالِهِ وَ أَمَّا الظُّلْمُ الَّذِي بَيْنَهُ وَ بَيْنَ اللَّهِ فَإِذَا تَابَ غَفَرَ اللَّهُ لَهُ.

“Abu Ja’far (a.s.) has said, ‘Whoever does injustice (financially) Allah takes it (recompense) from his life or property. However, the injustice that is between him and Allah, Allah forgives it if he repents.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ مُبْتَدِئاً مَنْ ظَلَمَ سَلَّطَ اللَّهُ عَلَيْهِ مَنْ يَظْلِمُهُ [أَوْ عَلَى عَقِبِهِ‌] أَوْ عَلَى عَقِبِ عَقِبِهِ قُلْتُ هُوَ يَظْلِمُ فَيُسَلِّطُ اللَّهُ عَلَى عَقِبِهِ أَوْ عَلَى عَقِبِ عَقِبِهِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَ لْيَقُولُوا قَوْلًا سَدِيداً[1].

“Once Abu ‘Abdillah (a.s.) on his own initiation said, ‘Whoever does injustice, Allah makes someone to dominate him or his descendents of first or second generations.’ I then asked, ‘It is he who has done injustice, how will Allah make his descendents suffer?’ The Imam said, ‘Allah, the Most Majestic, the Most Holy, sa

إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى نَبِيٍّ مِنْ أَنْبِيَائِهِ فِي مَمْلَكَةِ جَبَّارٍ مِنَ الْجَبَّارِينَ أَنِ ائْتِ هَذَا الْجَبَّارَ فَقُلْ لَهُ إِنَّنِي لَمْ أَسْتَعْمِلْكَ عَلَى سَفْكِ الدِّمَاءِ وَ اتِّخَاذِ الْأَمْوَالِ وَ إِنَّمَا اسْتَعْمَلْتُكَ لِتَكُفَّ عَنِّي أَصْوَاتَ الْمَظْلُومِينَ فَإِنِّي لَمْ أَدَعْ ظُلَامَتَهُمْ وَ إِنْ كَانُوا كُفَّاراً[1].

14. It is narrated from him (narrator of the Hadith above) from ibn Mahbub from Ishaq ibn ‘Ammar from Abu ‘Abdillah (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, sent revelations to one of His prophets who lived in the time of an oppressive and tyranical ruler. It said, ‘Tell this tyrant,

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ مَنْ أَكَلَ مَالَ أَخِيهِ ظُلْماً وَ لَمْ يَرُدَّهُ إِلَيْهِ أَكَلَ جَذْوَةً مِنَ النَّارِ يَوْمَ الْقِيَامَةِ[2].

“I heard Abu ‘Abdillah (a.s.) saying, ‘Whoever consumes the property of his brother (in belief) unjustly and does not return it to him, he will have to eat a chunk of fire on the Day of Judgment.’”

الْعَامِلُ بِالظُّلْمِ وَ الْمُعِينُ لَهُ وَ الرَّاضِي بِهِ شُرَكَاءُ ثَلَاثَتُهُمْ.

“Abu ‘Abd Allah (a.s.) has said, ‘One acting unjustly, his supporter, and one who agrees with such act are three partners.’”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ إِنَّ الْعَبْدَ لَيَكُونُ مَظْلُوماً فَمَا يَزَالُ يَدْعُو- حَتَّى يَكُونَ ظَالِماً[1].

“I heard Abu ‘Abdillah (a.s.) saying, ‘A servant (of Allah) may become oppressed and continues praying against the oppressor until he himself becomes an oppressor (for excessive praying against him).”’

قَالَ: مَنْ عَذَرَ ظَالِماً بِظُلْمِهِ سَلَّطَ اللَّهُ عَلَيْهِ مَنْ يَظْلِمُهُ‌[3] فَإِنْ دَعَا لَمْ يَسْتَجِبْ لَهُ وَ لَمْ يَأْجُرْهُ اللَّهُ عَلَى ظُلَامَتِهِ.

“Whoever finds excuses for an unjust person Allah gives power to another person who will oppress him. If he prays, his prayers will not be heard and Allah will not give him any reward for his suffering injustice.”

قَالَ: مَا انْتَصَرَ اللَّهُ مِنْ ظَالِمٍ إِلَّا بِظَالِمٍ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ- وَ كَذلِكَ نُوَلِّي‌ بَعْضَ الظَّالِمِينَ بَعْضاً[4].

“Allah retaliates an oppressor through another oppressor only. It is in the words of Allah, the Most Majestic, the Most Holy, ‘Thus do We make the unjust friends of one another because of their evil deeds.’” (6:129)

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ ظَلَمَ أَحَداً فَفَاتَهُ فَلْيَسْتَغْفِرِ اللَّهَ لَهُ فَإِنَّهُ كَفَّارَةٌ لَهُ.

“The Messenger of Allah has said, ‘If one does injustice to a person and he passes away, he (the doer of injustice) must ask forgiveness from Allah for him (oppressed) and it will be the expiation for his injustice.’”

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ أَصْبَحَ وَ هُوَ لَا يَهُمُّ بِظُلْمِ أَحَدٍ غَفَرَ اللَّهُ لَهُ مَا اجْتَرَمَ.

“The Messenger of Allah has said, ‘Whoever rises in the morning and has no intention to do injustice to anyone Allah forgives his sins.”

دَخَلَ رَجُلَانِ عَلَى أَبِي عَبْدِ اللَّهِ ع فِي مُدَارَاةٍ بَيْنَهُمَا وَ مُعَامَلَةٍ فَلَمَّا أَنْ سَمِعَ كَلَامَهُمَا قَالَ أَمَا إِنَّهُ مَا ظَفِرَ أَحَدٌ بِخَيْرٍ مِنْ ظَفَرٍ بِالظُّلْمِ أَمَا إِنَّ الْمَظْلُومَ يَأْخُذُ مِنْ دِينِ الظَّالِمِ أَكْثَرَ مِمَّا يَأْخُذُ الظَّالِمُ مِنْ مَالِ الْمَظْلُومِ ثُمَّ قَالَ مَنْ يَفْعَلِ الشَّرَّ بِالنَّاسِ فَلَا يُنْكِرِ الشَّرَّ إِذَا فُعِلَ بِهِ أَمَا إِنَّهُ إِنَّمَا

“Once two people came to see Abu ‘Abdillah (a.s.) about the differences that they had over a deal between them and when the Imam heard their case, he said, ‘To achieve victory through injustice is not victory in anything good. What the oppressed takes away from the religion of the oppressor is much more than what the o

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ خَافَ الْقِصَاصَ كَفَّ عَنْ ظُلْمِ النَّاسِ.

“The Messenger of Allah has said, ‘One who is afraid of retaliation does not do injustice to people.’”

فِي وَصِيَّةِ الْمُفَضَّلِ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ لَا يَفْتَرِقُ رَجُلَانِ عَلَى الْهِجْرَانِ إِلَّا اسْتَوْجَبَ أَحَدُهُمَا الْبَرَاءَةَ وَ اللَّعْنَةَ وَ رُبَّمَا اسْتَحَقَّ ذَلِكَ كِلَاهُمَا فَقَالَ لَهُ مُعَتِّبٌ جَعَلَنِيَ اللَّهُ فِدَاكَ هَذَا الظَّالِمُ فَمَا بَالُ الْمَظْلُومِ قَالَ لِأَنَّهُ لَا يَدْعُو أَخَاهُ إِلَى صِلَتِهِ وَ لَا يَتَغَامَسُ لَهُ عَنْ كَلَامِهِ‌[1] سَمِعْتُ أَبِي يَقُولُ

“I heard Abu ‘Abdillah (a.s.) saying, ‘Of the two people who depart each other to abandon and walk out on each other, one is subject to disowning and condemnation or perhaps both of them will face such conditions.’ Mu’attib then said, ‘May Allah keep my soul in service for your cause, one is unjust, what about the oppr

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ يَا يُونُسُ مَنْ حَبَسَ حَقَّ الْمُؤْمِنِ أَقَامَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ خَمْسَمِائَةِ عَامٍ عَلَى رِجْلَيْهِ حَتَّى يَسِيلَ عَرَقُهُ أَوْ دَمُهُ‌[3] وَ يُنَادِي مُنَادٍ مِنْ عِنْدِ اللَّهِ هَذَا الظَّالِمُ الَّذِي حَبَسَ عَنِ اللَّهِ حَقَّهُ قَالَ فَيُوَبَّخُ أَرْبَعِينَ يَوْماً ثُمَّ يُؤْمَرُ بِهِ إِلَى النَّارِ.

“Once Abu ‘Abdillah (a.s.) said to me, ‘O Yunus, whoever hinders a believer’s rights, because of such hindrance, Allah, the Most Majestic, the Most Holy, on the Day of Judgment will make him stand up on his feet for five hundred years until his sweat or blood flow and an announcer will announce from Allah, ‘This unjust

مَنْ أَذَاعَ عَلَيْنَا حَدِيثَنَا فَهُوَ بِمَنْزِلَةِ مَنْ جَحَدَنَا حَقَّنَا قَالَ وَ قَالَ لِمُعَلَّى بْنِ خُنَيْسٍ الْمُذِيعُ حَدِيثَنَا كَالْجَاحِدِ لَهُ‌[2].

“Abu ‘Abd Allah (a.s.) has said, ‘Whoever publicizes our (confidential) Hadith is like one who has denied our rights.’ The Imam (a.s.) had also said to al-Mu’alla ibn khunays, ‘One who publicizes our Hadith is like one who rejects them.’”

وَجَدْنَا فِي كِتَابِ رَسُولِ اللَّهِ ص إِذَا ظَهَرَ الزِّنَا مِنْ بَعْدِي كَثُرَ مَوْتُ الْفَجْأَةِ وَ إِذَا طُفِّفَ الْمِكْيَالُ وَ الْمِيزَانُ أَخَذَهُمُ اللَّهُ بِالسِّنِينَ وَ النَّقْصِ وَ إِذَا مَنَعُوا الزَّكَاةَ مَنَعَتِ الْأَرْضُ بَرَكَتَهَا مِنَ الزَّرْعِ وَ الثِّمَارِ وَ الْمَعَادِنِ كُلَّهَا وَ إِذَا جَارُوا فِي الْأَحْكَامِ تَعَاوَنُوا عَلَى الظُّلْمِ وَ الْعُدْوَانِ وَ إِذَا نَقَضُوا الْعَهْدَ سَلَّطَ ا

“We have found in the book of the Messenger of Allah the following: after my leaving this world when fornication will turn out to be apparent among people, sudden death will take place more frequently. When weighing and measurement will become light, people will face famine and shortages of livelihood. When they deny p

كَانَ أَمِيرُ الْمُؤْمِنِينَ ص إِذَا صَعِدَ الْمِنْبَرَ قَالَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَجْتَنِبَ مُوَاخَاةَ ثَلَاثَةٍ الْمَاجِنِ‌[1] وَ الْأَحْمَقِ وَ الْكَذَّابِ فَأَمَّا الْمَاجِنُ فَيُزَيِّنُ لَكَ فِعْلَهُ وَ يُحِبُّ أَنْ تَكُونَ مِثْلَهُ وَ لَا يُعِينُكَ عَلَى أَمْرِ دِينِكَ وَ مَعَادِكَ وَ مُقَارَنَتُهُ جَفَاءٌ وَ قَسْوَةٌ وَ مَدْخَلُهُ وَ مَخْرَجُهُ عَلَيْكَ عَارٌ وَ أَمَّا الْأَحْمَقُ فَإِنَّهُ لَا يُشِيرُ

6. It is narrated from him (narrator of the Hadith above) from ‘Amr ibn ‘Uthman from Muhammad ibn Salim al-Kendi from those who narrated to him from abu ‘Abd Allah (a.s.) who has said the following: “Amir al-Mu’minin, Ali ibn abu Talib (a.s.) from the pulpit would say, ‘It is very proper for a Muslim not to establish b

قُلْتُ لَهُ أَخْبِرْنِي عَنْ وُجُوهِ الْكُفْرِ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ قَالَ الْكُفْرُ فِي كِتَابِ اللَّهِ عَلَى خَمْسَةِ أَوْجُهٍ فَمِنْهَا كُفْرُ الْجُحُودِ وَ الْجُحُودُ عَلَى وَجْهَيْنِ وَ الْكُفْرُ بِتَرْكِ مَا أَمَرَ اللَّهُ وَ كُفْرُ الْبَرَاءَةِ وَ كُفْرُ النِّعَمِ فَأَمَّا كُفْرُ الْجُحُودِ فَهُوَ الْجُحُودُ بِالرُّبُوبِيَّةِ وَ هُوَ قَوْلُ مَنْ يَقُولُ لَا رَبَّ وَ لَا جَنَّةَ وَ لَا نَارَ وَ هُو

“Once I said to Abu ‘Abdillah (a.s.) ‘Instruct me about the kinds of disbelief (mentioned) in the book of Allah, the Most Majestic, the Most Holy.’ The Imam said, ‘Disbelief in the book of Allah is of five kinds: “(1) Of disbelief is denial, which is of two kinds. (2) There is disbelief for disregarding the commands of

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ‌[3] قَالَ بِشَكٍّ.

“Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘Those who have accepted the faith and have kept it pure from injustice have achieved security and guidance.’ (6:82) The Imam said, ‘(It means one) who has kept it (belief) pure from doubt.’”

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الدِّينِ الَّذِي لَا يَسَعُ الْعِبَادَ جَهْلُهُ فَقَالَ الدِّينُ وَاسِعٌ‌[2] وَ لَكِنَّ الْخَوَارِجَ ضَيَّقُوا عَلَى أَنْفُسِهِمْ مِنْ جَهْلِهِمْ قُلْتُ جُعِلْتُ فِدَاكَ فَأُحَدِّثُكَ بِدِينِيَ الَّذِي أَنَا عَلَيْهِ فَقَالَ بَلَى فَقُلْتُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ الْإِقْرَارَ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ أَتَوَل

“Once I asked abu Ja’far (a.s.) about how much religious knowledge people must have. The Imam said, ‘Religion is vast but the Khawarij (those who turned against Amir al-Mu’minin, Ali ibn abu Talib (a.s.)) group has narrowed it down upon themselves due to their ignorance.’ I asked, ‘May Allah keep my soul in service for

قَالَ لِي أَبُو جَعْفَرٍ ع مَا تَقُولُ فِي أَصْحَابِ الْأَعْرَافِ فَقُلْتُ مَا هُمْ إِلَّا مُؤْمِنُونَ أَوْ كَافِرُونَ إِنْ دَخَلُوا الْجَنَّةَ فَهُمْ مُؤْمِنُونَ وَ إِنْ دَخَلُوا النَّارَ فَهُمْ كَافِرُونَ فَقَالَ وَ اللَّهِ مَا هُمْ بِمُؤْمِنِينَ وَ لَا كَافِرِينَ وَ لَوْ كَانُوا مُؤْمِنِينَ دَخَلُوا الْجَنَّةَ كَمَا دَخَلَهَا الْمُؤْمِنُونَ وَ لَوْ كَانُوا كَافِرِينَ لَدَخَلُوا النَّارَ كَمَا دَخَلَهَا الْكَافِرُو

“Once, abu Ja’far (a.s.) asked me, ‘What do you say about the people of al-‘A’raf?’ I said, ‘They are either believing people or unbelievers. If they will enter paradise they will be believing people, and if they go in fire they will be unbelievers.’ The Imam then said, ‘By Allah, they are not believing people nor are

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع لِمَ يَكُونُ الرَّجُلُ عِنْدَ اللَّهِ مُؤْمِناً قَدْ ثَبَتَ لَهُ الْإِيمَانُ عِنْدَهُ ثُمَّ يَنْقُلُهُ اللَّهُ بَعْدُ مِنَ الْإِيمَانِ إِلَى الْكُفْرِ[3] قَالَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ هُوَ الْعَدْلُ إِنَّمَا دَعَا الْعِبَادَ إِلَى الْإِيمَانِ بِهِ لَا إِلَى الْكُفْرِ وَ لَا يَدْعُو أَحَداً إِلَى الْكُفْرِ بِهِ فَمَنْ آمَنَ بِاللَّهِ ثُمَّ ثَبَتَ لَهُ الْإِيمَانُ عِنْدَ الل

“Once I asked Abu ‘Abdillah (a.s.) ‘Why is it that a man is a believer before Allah and belief is established for him, then Allah transfers him from belief to disbelief?’ The narrator has said that the Imam said, ‘Allah, the Most Majestic, the Most Holy, is just. He has called the servants to believe in Him, not to dis

صَعِدَ أَمِيرُ الْمُؤْمِنِينَ ع بِالْكُوفَةِ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ الذُّنُوبَ ثَلَاثَةٌ ثُمَّ أَمْسَكَ فَقَالَ لَهُ حَبَّةُ الْعُرَنِيُّ يَا أَمِيرَ الْمُؤْمِنِينَ قُلْتَ الذُّنُوبُ ثَلَاثَةٌ ثُمَّ أَمْسَكْتَ فَقَالَ مَا ذَكَرْتُهَا إِلَّا وَ أَنَا أُرِيدُ أَنْ أُفَسِّرَهَا وَ لَكِنْ عَرَضَ لِي بُهْرٌ حَالَ بَيْنِي وَ بَيْنَ الْكَلَامِ‌[1] نَعَمْ الذُّنُو

“Once Amir al-Mu’minin, Ali ibn abu Talib (a.s.) climbed the Minbar (pulpit) in al-Kufah, praised Allah and spoke of His glory and then said, ‘O people sins are of three kinds’ and he remained quiet. Habbah al-‘Arani, said, ‘O Amir al-Mu’minin, you just said, “Sins are of three kinds, and then remained silent.’ The Ima

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

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