لَا غِنَى أَخْصَبُ مِنَ الْعَقْلِ وَ لَا فَقْرَ أَحَطُّ مِنَ الْحُمْقِ وَ لَا اسْتِظْهَارَ فِي أَمْرٍ بِأَكْثَرَ مِنَ الْمَشُورَةِ فِيهِ.
“No wealth is more profitable than intelligence, and no poverty is more limiting than foolishness and never is showing-off in a matter more beneficial than consulting it [with others]."
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ يَا طَالِبَ الْعِلْمِ إِنَّ الْعِلْمَ ذُو فَضَائِلَ كَثِيرَةٍ فَرَأْسُهُ التَّوَاضُعُ وَ عَيْنُهُ الْبَرَاءَةُ مِنَ الْحَسَدِ وَ أُذُنُهُ الْفَهْمُ وَ لِسَانُهُ الصِّدْقُ وَ حِفْظُهُ الْفَحْصُ وَ قَلْبُهُ حُسْنُ النِّيَّةِ وَ عَقْلُهُ مَعْرِفَةُ الْأَشْيَاءِ وَ الْأُمُورِ وَ يَدُهُ الرَّحْمَةُ وَ رِجْلُهُ زِيَارَةُ الْعُلَمَاءِ وَ هِمَّتُ
2. A number of our people has narrated from Ahmad ibn Muhammad from Nuh ibn Shu‘ayb al-Naysaburi from ‘Ubaydallah ibn ‘Abdallah al-Dihqan from Durust ibn abu Mansur from ’Urwa cousin of Shu‘ayb al-’Aqarqi from Shu‘ayb from abu Basir who has said the following. “(Imam) abu ‘Abdallah (a.s.) who has said that Imam Ali (a.
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ رُوَاةَ الْكِتَابِ كَثِيرٌ وَ إِنَّ رُعَاتَهُ قَلِيلٌ وَ كَمْ مِنْ مُسْتَنْصِحٍ لِلْحَدِيثِ مُسْتَغِشُّ لِلْكِتَابِ فَالْعُلَمَاءُ يَحْزُنُهُمْ تَرْكُ الرِّعَايَةِ وَ الْجُهَّالُ يَحْزُنُهُمْ حِفْظُ الرِّوَايَةِ فَرَاعٍ يَرْعَى حَيَاتَهُ وَ رَاعٍ يَرْعَى هَلَكَتَهُ فَعِنْدَ ذَلِكَ اخْتَلَفَ الرَّاعِيَانِ وَ تَغَايَرَ الْفَرِيقَانِ.
“(Imam) abu ‘Abdallah (a.s.) said, ‘The narrators of the book are a great many but those who would follow the proper discipline are very few. There are many, who are sincere about Hadith but mess up with the book. Lack of protection and discipline saddens the scholars and the (zeal) of ignorant ones to protect the (wor
قَالَ رَسُولُ اللَّهِ ص لَا قَوْلَ إِلَّا بِعَمَلٍ وَ لَا قَوْلَ وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا قَوْلَ وَ لَا عَمَلَ وَ لَا نِيَّةَ إِلَّا بِإِصَابَةِ السُّنَّةِ.
“There are no words without action, thee are no words or actions without intention and there are no words, actions and intentions without learning the Sunnah, the noble traditions of the holy Prophet, (s.a.).
الْمَشِيئَةُ مُحْدَثَةٌ. جُمْلَةُ الْقَوْلِ فِي صِفَاتِ الذَّاتِ وَ صِفَاتِ الْفِعْلِ يقدر أن يعلم. و الحاصل أن القدرة صفة ذاتية تتعلق بالممكنات لا غير فلا تتعلق بالواجب و لا بالممتنع فكل ما هو صفة الذات فهو أزليّ غير مقدور و كل ما هو صفة الفعل فهو ممكن مقدور و بهذا يعرف الفرق بين الصفتين و قوله:« و لا يقدر أن لا يعلم» الظاهر أن« لا» لتأكيد النفي السابق أي لا يجوز أن يقال: يقدر أن لا يعلم و يمكن أن يكون من مقول القو
7. A group of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from ibn abu ‘Umayr from ibn ’Udhaynah from Muhammad ibn Muslim from abu ‘Abdallah (a.s.) who has said, “The will is created.” Summery Statements on the Attributes of His self Sifat al-Dhat and the Attributes of His Actions Sifat a
اسْمُ اللَّهِ غَيْرُهُ وَ كُلُّ شَيْءٍ وَقَعَ عَلَيْهِ اسْمُ شَيْءٍ[1] فَهُوَ مَخْلُوقٌ مَا خَلَا اللَّهَ فَأَمَّا مَا عَبَّرَتْهُ الْأَلْسُنُ أَوْ عَمِلَتِ الْأَيْدِي فَهُوَ مَخْلُوقٌ وَ اللَّهُ غَايَةٌ مِنْ غَايَاتِهِ[2] وَ الْمُغَيَّا غَيْرُ الْغَايَةِ وَ الْغَايَةُ مَوْصُوفَةٌ وَ كُلُّ مَوْصُوفٍ مَصْنُوعٌ وَ صَانِعُ الْأَشْيَاءِ غَيْرُ مَوْصُوفٍ بِحَدٍّ مُسَمًّى لَمْ يَتَكَوَّنْ فَيُعْرَفَ كَيْنُونِيَّتُهُ بِص
“The name of Allah is something other than Allah Himself. Every thing that is called a thing is created except Allah. Whatever is expressed by the tongue or is worked out by hands are all created. The word Allah is an intent amongst His intents, and the intended one is different from the intention. The purpose is descr
خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع خُطْبَةً بَعْدَ الْعَصْرِ فَعَجِبَ النَّاسُ مِنْ حُسْنِ صِفَتِهِ وَ مَا ذَكَرَهُ مِنْ تَعْظِيمِ اللَّهِ جَلَّ جَلَالُهُ قَالَ أَبُو إِسْحَاقَ فَقُلْتُ لِلْحَارِثِ أَ وَ مَا حَفِظْتَهَا قَالَ قَدْ كَتَبْتُهَا فَأَمْلَاهَا عَلَيْنَا مِنْ كِتَابِهِ الْحَمْدُ لِلَّهِ الَّذِي لَا يَمُوتُ وَ لَا تَنْقَضِي عَجَائِبُهُ لِأَنَّهُ كُلَّ يَوْمٍ فِي شَأْنٍ مِنْ إِحْدَاثِ بَدِيعٍ لَمْ يَكُنِ الَّذِ
7. It is narrated from a number of our people from Ahmad ibn Muhammad ibn Khalid from his father from Ahmad ibn al-Nadr and others whom he mentioned from ‘Amr ibn Thabit from a man whom he mentioned from abu Ishaq al-Subay‘i from Harith al-A‘war who said the following. “Amirul Mu’minin gave a speech in the afternoon an
سُئِلَ الْعَالِمُ ع كَيْفَ عِلْمُ اللَّهِ قَالَ عَلِمَ وَ شَاءَ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى وَ أَمْضَى فَأَمْضَى مَا قَضَى وَ قَضَى مَا قَدَّرَ وَ قَدَّرَ مَا أَرَادَ فَبِعِلْمِهِ كَانَتِ الْمَشِيئَةُ وَ بِمَشِيئَتِهِ كَانَتِ الْإِرَادَةُ وَ بِإِرَادَتِهِ كَانَ التَّقْدِيرُ وَ بِتَقْدِيرِهِ كَانَ الْقَضَاءُ وَ بِقَضَائِهِ كَانَ الْإِمْضَاءُ وَ الْعِلْمُ مُتَقَدِّمٌ عَلَى الْمَشِيئَةِ وَ الْمَشِيئَةُ ثَانِيَةٌ وَ ا
Al Husayn Bin Muhammad, from Moalla Bin Muhammad who said, ‘The Knowledgeable one asws was asked, ‘How does Allah azwj Know?’ He asws said: ‘He azwj Knows, and Desires, and Intends, and Determines, and Ordains, and Accomplishes. So He azwj Accomplishes what He azwj Ordains, and Ordains what He azwj Determines, and Dete
قَالَ لِي أَبُو الْحَسَنِ الرِّضَا ع يَا يُونُسُ لَا تَقُلْ بِقَوْلِ الْقَدَرِيَّةِ فَإِنَّ الْقَدَرِيَّةَ لَمْ يَقُولُوا بِقَوْلِ أَهْلِ الْجَنَّةِ وَ لَا بِقَوْلِ أَهْلِ النَّارِ وَ لَا بِقَوْلِ إِبْلِيسَ- فَإِنَّ أَهْلَ الْجَنَّةِ قَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدانا لِهذا وَ ما كُنَّا لِنَهْتَدِيَ لَوْ لا أَنْ هَدانَا اللَّهُ وَ قَالَ أَهْلُ النَّارِ رَبَّنا غَلَبَتْ عَلَيْنا شِقْوَتُنا وَ كُنَّا قَوْماً ضال
“O Yunus do not say what pre-determinists say. The pre- determinists do not say what people of paradise say or what people of hell say or what Satan says. The people of paradise say, ‘. . . all praise is due to Allah for His guiding us. We could never have been guided without Allah’s guiding us.’ (7:43) The people of h
فِي حَدِيثِ بُرَيْهٍ[1] أَنَّهُ لَمَّا جَاءَ مَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع فَلَقِيَ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ع فَحَكَى لَهُ هِشَامٌ الْحِكَايَةَ فَلَمَّا فَرَغَ قَالَ أَبُو الْحَسَنِ ع لِبُرَيْهٍ يَا بُرَيْهُ كَيْفَ عِلْمُكَ بِكِتَابِكَ قَالَ أَنَا بِهِ عَالِمٌ[2] ثُمَّ قَالَ كَيْفَ ثِقَتُكَ بِتَأْوِيلِهِ قَالَ مَا أَوْثَقَنِي بِعِلْمِي فِيهِ قَالَ فَابْتَدَأَ أَبُو الْحَسَنِ ع يَقْرَأُ الْإِنْجِي
When he (Burayh) came with Hishām to Abū ʿAbdillāh (as), they encountered Abū al-Ḥasan Mūsā ibn Jaʿfar (as). Hishām narrated the story to him (Imam Mūsā). When he finished, Abū al-Ḥasan (as) said to Burayh: "O Burayh, how well do you know your Book?" He replied: "I am knowledgeable of it." Then the Imam asked: "And how
قَالَ لِي قَدْ رَأَيْتُ بَعْضَ مَنْ يَقُولُونَ بِفَضْلِهِ مِنْ أَهْلِ هَذَا الْبَيْتِ فَمَا رَأَيْتُ مِثْلَهُ قَطُّ فِي فَضْلِهِ وَ نُسُكِهِ فَقُلْتُ لَهُ مَنْ وَ كَيْفَ رَأَيْتَهُ قَالَ جُمِعْنَا أَيَّامَ السِّنْدِيِّ بْنِ شَاهَكَ[2]- ثَمَانِينَ رَجُلًا مِنَ الْوُجُوهِ الْمَنْسُوبِينَ إِلَى الْخَيْرِ فَأُدْخِلْنَا عَلَى مُوسَى بْنِ جَعْفَرٍ ع فَقَالَ لَنَا السِّنْدِيُّ يَا هَؤُلَاءِ انْظُرُوا إِلَى هَذَا الرَّجُلِ
“I have seen (experienced) from the people of this family of whose virtues people speak, things that I have never seen (experienced) no one else to be like him in his virtue and worship.” The narrator has said that he asked the man. “Who is he? And how did you find him?” He then said, “In the days of al-Sindi ibn Shahi
كُنْتُ وَاقِفاً وَ حَجَجْتُ عَلَى تِلْكَ الْحَالِ فَلَمَّا صِرْتُ بِمَكَّةَ خَلَجَ فِي صَدْرِي شَيْءٌ فَتَعَلَّقْتُ بِالْمُلْتَزَمِ[1] ثُمَّ قُلْتُ اللَّهُمَّ قَدْ عَلِمْتَ طَلِبَتِي وَ إِرَادَتِي فَأَرْشِدْنِي إِلَى خَيْرِ الْأَدْيَانِ فَوَقَعَ فِي نَفْسِي أَنْ آتِيَ الرِّضَا ع فَأَتَيْتُ الْمَدِينَةَ فَوَقَفْتُ بِبَابِهِ وَ قُلْتُ لِلْغُلَامِ قُلْ لِمَوْلَاكَ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ بِالْبَابِ قَالَ فَسَمِع
“I was a member of Waqifa sect and I wen to Hajj with the same belief. When I arrived in Makka an idea began to prick my chest. I got hold of al-Multazam (the wall next to the door of Ka‘ba) and said, “O Lord, You know what I ask for and my intention. Guide me to the best of the religions. It then occurred to me to see
نَضَّرَ اللَّهُ عَبْداً سَمِعَ مَقَالَتِي فَوَعَاهَا وَ حَفِظَهَا وَ بَلَّغَهَا مَنْ لَمْ يَسْمَعْهَا فَرُبَّ حَامِلِ فِقْهٍ غَيْرُ فَقِيهٍ وَ رُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ ثَلَاثٌ لَا يُغِلُّ عَلَيْهِنَّ قَلْبُ امْرِئٍ مُسْلِمٍ[1] إِخْلَاصُ الْعَمَلِ لِلَّهِ وَ النَّصِيحَةُ لِأَئِمَّةِ الْمُسْلِمِينَ[2] وَ اللُّزُومُ لِجَمَاعَتِهِمْ فَإِنَّ دَعْوَتَهُمْ مُحِيطَةٌ مِنْ وَرَائِهِمْ الْمُسْلِمُ
“The the Messenger of Allah addressed people in the mosque of Khif and said, “May Allah grant joy and happiness to those of His servants that on hearing my words understand them, memorize them preach them to those who have not heard them. There can be many scholars of Fiqh (law) who do not have understanding as there c
قَالَ سُفْيَانُ الثَّوْرِيُّ اذْهَبْ بِنَا إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ فَذَهَبْتُ مَعَهُ إِلَيْهِ فَوَجَدْنَاهُ قَدْ رَكِبَ دَابَّتَهُ فَقَالَ لَهُ سُفْيَانُ يَا أَبَا عَبْدِ اللَّهِ حَدِّثْنَا بِحَدِيثِ خُطْبَةِ رَسُولِ اللَّهِ ص فِي مَسْجِدِ الْخَيْفِ قَالَ دَعْنِي حَتَّى أَذْهَبَ فِي حَاجَتِي فَإِنِّي قَدْ رَكِبْتُ فَإِذَا جِئْتُ حَدَّثْتُكَ فَقَالَ أَسْأَلُكَ بِقَرَابَتِكَ مِنْ رَسُولِ اللَّهِ ص لَمَّا حَ
In the name of God, the Most Gracious, the Most Merciful. The sermon of the Messenger of God (peace be upon him and his family) in Masjid al-Khayf: 'May God brighten the face of a servant who hears my words, retains them, and conveys them to those who did not hear them. O people, let the one who is present convey to th
خَالِصاً مُخْلِصاً لَيْسَ فِيهِ شَيْءٌ مِنْ عِبَادَةِ الْأَوْثَانِ.
“About the words of Allah, the Majestic, the Glorious, ‘. . . humble and submitted.’ (3:67), the Imam said, ‘It (humble and submitted) is one purely sincere who has nothing within him from the worship of Idols.’”
قَالَ رَسُولُ اللَّهِ ص يَا أَيُّهَا النَّاسُ إِنَّمَا هُوَ اللَّهُ وَ الشَّيْطَانُ وَ الْحَقُّ وَ الْبَاطِلُ وَ الْهُدَى وَ الضَّلَالَةُ وَ الرُّشْدُ وَ الْغَيُّ وَ الْعَاجِلَةُ وَ الْآجِلَةُ وَ الْعَاقِبَةُ وَ الْحَسَنَاتُ وَ السَّيِّئَاتُ فَمَا كَانَ مِنْ حَسَنَاتٍ فَلِلَّهِ وَ مَا كَانَ مِنْ سَيِّئَاتٍ فَلِلشَّيْطَانِ لَعَنَهُ اللَّهُ.
2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father in a Marfa* manner from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah (a.s.) has said, ‘O people, what there is, is Allah and Satan, Truth and falsehood, guidance and straying, wisdom and error, present and fut
أَنَّ أَمِيرَ الْمُؤْمِنِينَ ص كَانَ يَقُولُ طُوبَى لِمَنْ أَخْلَصَ لِلَّهِ الْعِبَادَةَ وَ الدُّعَاءَ وَ لَمْ يَشْغَلْ قَلْبَهُ بِمَا تَرَى عَيْنَاهُ وَ لَمْ يَنْسَ ذِكْرَ اللَّهِ بِمَا تَسْمَعُ أُذُنَاهُ وَ لَمْ يَحْزُنْ صَدْرَهُ بِمَا أُعْطِيَ غَيْرُهُ
“Amir al Mu’minin (a.s.) has said, ‘Glad tidings to those who maintain sincerity in worshipping Allah and in prayer to Him. Whatever they see does not occupy their heart. Whatever they hear does not make them forget to speak of Allah and they do not feel depressed because of what is given to others.’”
لَيْسَ يَعْنِي أَكْثَرَ عَمَلًا وَ لَكِنْ أَصْوَبَكُمْ عَمَلًا وَ إِنَّمَا الْإِصَابَةُ خَشْيَةُ اللَّهِ وَ النِّيَّةُ الصَّادِقَةُ وَ الْحَسَنَةُ[2] ثُمَّ قَالَ الْإِبْقَاءُ عَلَى الْعَمَلِ حَتَّى يَخْلُصَ أَشَدُّ مِنَ الْعَمَلِ وَ الْعَمَلُ الْخَالِصُ الَّذِي لَا تُرِيدُ أَنْ يَحْمَدَكَ عَلَيْهِ أَحَدٌ إِلَّا اللَّهُ عَزَّ وَ جَلَّ وَ النِّيَّةُ أَفْضَلُ مِنَ الْعَمَلِ أَلَا وَ إِنَّ النِّيَّةَ هِيَ الْعَمَلُ ثُمَّ
He said: "It does not mean the one who performs the most deeds, but rather the one whose deeds are the most correct. And correctness comes from having fear of Allah, a truthful intention, and good conduct." Then he (AS) said: "Preserving the deed until it becomes sincere is more difficult than performing the deed itsel
سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ[4] قَالَ الْقَلْبُ السَّلِيمُ الَّذِي يَلْقَى رَبَّهُ وَ لَيْسَ فِيهِ أَحَدٌ سِوَاهُ قَالَ وَ كُلُّ قَلْبٍ فِيهِ شِرْكٌ أَوْ شَكٌّ فَهُوَ سَاقِطٌ وَ إِنَّمَا أَرَادُوا الزُّهْدَ فِي الدُّنْيَا لِتَفْرُغَ قُلُوبُهُمْ لِلْآخِرَةِ.
“Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘Except those who would come to Allah with safe and protected hearts. . . .’ (26:89) The Imam said, ‘A safe and protected heart is such a heart that goes in the presence of his Lord while there is nothing in it besides his Lo
مَا أَخْلَصَ الْعَبْدُ الْإِيمَانَ بِاللَّهِ عَزَّ وَ جَلَّ أَرْبَعِينَ يَوْماً أَوْ قَالَ مَا أَجْمَلَ عَبْدٌ ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ أَرْبَعِينَ يَوْماً إِلَّا زَهَّدَهُ اللَّهُ عَزَّ وَ جَلَّ فِي الدُّنْيَا وَ بَصَّرَهُ دَاءَهَا وَ دَوَاءَهَا فَأَثْبَتَ الْحِكْمَةَ فِي قَلْبِهِ وَ أَنْطَقَ بِهَا لِسَانَهُ ثُمَّ تَلَا- إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنالُهُمْ غَضَبٌ مِنْ رَبِّهِمْ وَ ذِلَّةٌ فِي الْح
“Abu Ja’far (a.s.) has said, ‘If a servant maintains pure belief in Allah, the Most Majestic, the Most Holy, for forty days, Allah, the Most Majestic, the Most Holy, purifies his heart in this world and shows him his illnesses and the cure for them (illnesses).’ Also he (a.s.) said, ‘Whenever a servant of Allah speaks
إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَعْطَى مُحَمَّداً ص شَرَائِعَ نُوحٍ وَ إِبْرَاهِيمَ وَ مُوسَى وَ عِيسَى ع التَّوْحِيدَ وَ الْإِخْلَاصَ وَ خَلْعَ الْأَنْدَادِ وَ الْفِطْرَةَ الْحَنِيفِيَّةَ السَّمْحَةَ وَ لَا رَهْبَانِيَّةَ وَ لَا سِيَاحَةَ أَحَلَّ فِيهَا الطَّيِّبَاتِ وَ حَرَّمَ فِيهَا الْخَبَائِثَ وَ وَضَعَ عَنْهُمْ إِصْرَهُمْ وَ الْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ ثُمَّ افْتَرَضَ عَلَيْهِ فِيهَا الصَّلَاةَ
1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn abu Nasr. And a number of our people from Ahmad ibn Muhammad ibn Khalid from Ibrahim ibn Muhammad al-Thaqafi from Muhammad ibn Marwan all of them have narrated from Aban ibn ‘Uthman from those whom he has mentioned from abu ‘Abd Allah (a.s.) wh
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَ سَأَلَهُ رَجُلٌ عَنْ قَوْلِ الْمُرْجِئَةِ فِي الْكُفْرِ وَ الْإِيمَانِ وَ قَالَ إِنَّهُمْ يَحْتَجُّونَ عَلَيْنَا وَ يَقُولُونَ كَمَا أَنَّ الْكَافِرَ عِنْدَنَا هُوَ الْكَافِرُ عِنْدَ اللَّهِ فَكَذَلِكَ نَجِدُ الْمُؤْمِنَ إِذَا أَقَرَّ بِإِيمَانِهِ أَنَّهُ عِنْدَ اللَّهِ مُؤْمِنٌ فَقَالَ- سُبْحَانَ اللَّهِ وَ كَيْفَ يَسْتَوِي هَذَانِ وَ الْكُفْرُ إِقْرَارٌ مِنَ الْعَبْدِ فَلَ
“I heard Abu ‘Abdillah (a.s.) saying - when a man asked him about the words of al-Murji’a, a religious sect, about rejection (disbelief) and belief -, ‘They argue against us and say, “Just as to us one who disbelieves is a rejecter of belief, so also is he in the sight of Allah. The same applies to a believer. We find
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
وَجَدْنَا فِي كِتَابِ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ وَ هُوَ عَلَى مِنْبَرِهِ وَ الَّذِي لَا إِلَهَ إِلَّا هُوَ مَا أُعْطِيَ مُؤْمِنٌ قَطُّ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ إِلَّا بِحُسْنِ ظَنِّهِ بِاللَّهِ وَ رَجَائِهِ لَهُ وَ حُسْنِ خُلُقِهِ وَ الْكَفِّ عَنِ اغْتِيَابِ الْمُؤْمِنِينَ وَ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَا يُعَذِّبُ اللَّهُ مُؤْمِناً بَعْدَ التَّوْبَةِ وَ الِاسْتِغْفَارِ إِلَّا بِسُوءِ ظَنِّ
2. Ibn Mahbub has narrated from Jamil ibn Salih from Burayd ibn Mu’awiyah from abu Ja’far (a.s.) who has said the following: “We have found in the book of Ali (a.s.) that the Messenger of Allah said from the pulpit, ‘I swear by the One besides Whom no one else deserves to be worshipped, a believer never receives any go
وَ كَتَبْتُ مِنْ كِتَابِهِ بِإِسْنَادٍ لَهُ يَرْفَعُهُ إِلَى عِيسَى بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ عِيسَى بْنُ عَبْدِ اللَّهِ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ مَا الْعِبَادَةُ قَالَ حُسْنُ النِّيَّةِ بِالطَّاعَةِ مِنَ الْوُجُوهِ الَّتِي يُطَاعُ اللَّهُ مِنْهَا أَمَا إِنَّكَ يَا عِيسَى لَا تَكُونُ مُؤْمِناً حَتَّى تَعْرِفَ النَّاسِخَ مِنَ الْمَنْسُوخِ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا مَعْرِفَةُ النَّاس
‘“Isa ibn ‘Abd Allah once said to Abu ‘Abdillah (a.s.) ‘May Allah keep my soul in service for your cause, what is worship?’ The Imam said, ‘It is good intention in obedience to Allah concerning the aspects through which He is obeyed. As for you, O ‘Isa, you will not be a believer until you can distinguish the abrogatin
لَا عَمَلَ إِلَّا بِنِيَّةٍ[2].
"There can be no deed (a'mal) without intention (niyyah)."
قَالَ رَسُولُ اللَّهِ ص نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ وَ نِيَّةُ الْكَافِرِ شَرٌّ مِنْ عَمَلِهِ وَ كُلُّ عَامِلٍ يَعْمَلُ عَلَى نِيَّتِهِ[3].
“The Messenger of Allah has said, ‘The intention of the believer is better than his deeds, and the intention of the unbeliever is more wicked than his deeds. Everyone acts according to his intention.’”
إِنَّ الْعَبْدَ الْمُؤْمِنَ الْفَقِيرَ لَيَقُولُ يَا رَبِّ ارْزُقْنِي حَتَّى أَفْعَلَ كَذَا وَ كَذَا مِنَ الْبِرِّ وَ وُجُوهِ الْخَيْرِ فَإِذَا عَلِمَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ مِنْهُ بِصِدْقِ نِيَّةٍ كَتَبَ اللَّهُ لَهُ مِنَ الْأَجْرِ مِثْلَ مَا يَكْتُبُ لَهُ لَوْ عَمِلَهُ إِنَّ اللَّهَ وَاسِعٌ كَرِيمٌ.
“The poor believing servant (of Allah) says, ‘O Lord bestow upon me such and such so that I can do so and so good deeds. If Allah, the Most Majestic, the Most Holy, finds that his intention is true He will write down for him a reward (just for his intention) equal to the degree of good deeds had his intention materiali
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ حَدِّ الْعِبَادَةِ الَّتِي إِذَا فَعَلَهَا فَاعِلُهَا كَانَ مُؤَدِّياً فَقَالَ حُسْنُ النِّيَّةِ بِالطَّاعَةِ.
The Imam said, ‘It is obedience with good intention and in good faith.’”
قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّمَا خُلِّدَ أَهْلُ النَّارِ فِي النَّارِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ خُلِّدُوا فِيهَا أَنْ يَعْصُوا اللَّهَ أَبَداً وَ إِنَّمَا خُلِّدَ أَهْلُ الْجَنَّةِ فِي الْجَنَّةِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ بَقُوا فِيهَا أَنْ يُطِيعُوا اللَّهَ أَبَداً فَبِالنِّيَّاتِ خُلِّدَ هَؤُلَاءِ وَ هَؤُلَاءِ ثُمَّ تَلَا قَوْلَهُ تَعَالَى- قُلْ كُلٌّ يَ
“Abu ‘Abd Allah (a.s.) has said, ‘People of hell will remain in hell for ever because of their intention in this world to disobey Allah even if they lived here forever. People of paradise will live therein forever because of their intention in this world to worship Allah even if they lived here forever. Because of inte
قَالَ رَسُولُ اللَّهِ ص أَلَا إِنَّ لِكُلِّ عِبَادَةٍ شِرَّةً[3] ثُمَّ تَصِيرُ إِلَى فَتْرَةٍ فَمَنْ صَارَتْ شِرَّةُ عِبَادَتِهِ إِلَى سُنَّتِي فَقَدِ اهْتَدَى وَ مَنْ خَالَفَ سُنَّتِي فَقَدْ ضَلَّ وَ كَانَ عَمَلُهُ فِي تَبَابٍ[4] أَمَا إِنِّي أُصَلِّي وَ أَنَامُ وَ أَصُومُ وَ أُفْطِرُ وَ أَضْحَكُ وَ أَبْكِي فَمَنْ رَغِبَ عَنْ مِنْهَاجِي وَ سُنَّتِي فَلَيْسَ مِنِّي وَ قَالَ كَفَى بِالْمَوْتِ مَوْعِظَةً وَ كَفَى بِا
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from al-Ahwal from Salam ibn al-Mustanir from abu Ja’far (a.s.) who has said the following: “The Messenger of Allah has said, ‘For every form of worship there is a strong desire and willingness, then it reduces. Whoever’ s worship falls
إِنَّ الْخُلُقَ مَنِيحَةٌ[4] يَمْنَحُهَا اللَّهُ عَزَّ وَ جَلَّ خَلْقَهُ فَمِنْهُ سَجِيَّةٌ وَ مِنْهُ نِيَّةٌ[5] فَقُلْتُ فَأَيَّتُهُمَا أَفْضَلُ فَقَالَ صَاحِبُ السَّجِيَّةِ هُوَ مَجْبُولٌ لَا يَسْتَطِيعُ غَيْرَهُ وَ صَاحِبُ النِّيَّةِ يَصْبِرُ عَلَى الطَّاعَةِ تَصَبُّراً فَهُوَ أَفْضَلُهُمَا.
“The Imam said, ‘Moral behavior is a gift that, Allah, the Most Majestic, the Most Holy, bestows upon His creature. From moral behavior comes habit and intentions.’ 1 then asked, ‘Which one is better?’ The Imam said, ‘A person with an established habit is not able to do anything else. The person who possesses the inten
قَالَ أَبُو الْوَلِيدِ حَسَنُ بْنُ زِيَادٍ الصَّيْقَلُ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ صَدَقَ لِسَانُهُ زَكَى عَمَلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي رِزْقِهِ وَ مَنْ حَسُنَ بِرُّهُ بِأَهْلِ بَيْتِهِ مُدَّ لَهُ فِي عُمُرِهِ.
“Abu ‘Abd Allah (a.s.) has said, ‘Making one’s tongue speak the truth purifies one’s deeds. Having good intentions increases one’s livelihood. One who betters his kind deeds toward his family is granted longevity in his life.’”
الْمُؤْمِنُ خَلَطَ عَمَلَهُ بِالْحِلْمِ[5] يَجْلِسُ لِيَعْلَمَ وَ يَنْطِقُ لِيَفْهَمَ لَا يُحَدِّثُ أَمَانَتَهُ[6] الْأَصْدِقَاءَ وَ لَا يَكْتُمُ شَهَادَتَهُ الْأَعْدَاءَ[7] وَ لَا يَفْعَلُ شَيْئاً مِنَ الْحَقِّ رِيَاءً وَ لَا يَتْرُكُهُ حَيَاءً إِنْ زُكِّيَ خَافَ مِمَّا يَقُولُونَ وَ اسْتَغْفَرَ اللَّهَ مِمَّا لَا يَعْلَمُونَ[8] لَا يَغُرُّهُ قَوْلُ مَنْ جَهِلَهُ وَ يَخْشَى إِحْصَاءَ مَا قَدْ عَمِلَهُ.
“The believer’s deeds are mixed with forbearance. He sits to learn and speaks to understand. He does not tell his friends about his trust and he does not hide his testimony for the enemies. He does not do any true thing to show off and does not ignore it due to shyness. If he purifies himself he fears what they may say
كَانَ أَبُو جَعْفَرٍ ص يَقُولُ عَظِّمُوا أَصْحَابَكُمْ وَ وَقِّرُوهُمْ وَ لَا يَتَجَهَّمُ[5] بَعْضُكُمْ بَعْضاً وَ لَا تَضَارُّوا وَ لَا تَحَاسَدُوا وَ إِيَّاكُمْ وَ الْبُخْلَ كُونُوا عِبَادَ اللَّهِ الْمُخْلِصِينَ.
12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from al-‘Ala’ ibn Fudayl from abu ‘Abd Allah (a.s.) who has said the following: “Abu Ja’far (a.s.) would say, ‘Dignify your people, honor them and do not be aggressive toward each other, do not harm each other and do not be jea
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ مَشَى فِي حَاجَةِ أَخِيهِ الْمُؤْمِنِ يَطْلُبُ بِذَلِكَ مَا عِنْدَ اللَّهِ حَتَّى تُقْضَى لَهُ[1] كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِذَلِكَ مِثْلَ أَجْرِ حَجَّةٍ وَ عُمْرَةٍ مَبْرُورَتَيْنِ[2] وَ صَوْمِ شَهْرَيْنِ مِنْ أَشْهُرِ الْحُرُمِ وَ اعْتِكَافِهِمَا فِي الْمَسْجِدِ الْحَرَامِ وَ مَنْ مَشَى فِيهَا بِنِيَّةٍ وَ لَمْ تُقْضَ كَتَبَ اللَّهُ لَهُ بِذَلِكَ مِثْلَ حَجّ
“I heard Abu ‘Abdillah (a.s.) saying, ‘Whoever walks to help make the wish of his believing brother (in belief) come true, seeking thereby the reward for it with Allah until he makes it happen, Allah, the Most Majestic, the Most Holy, writes down for him a reward equal to the reward for performing Hajj and ‘Umrah that
إِنَّ الْمُؤْمِنَ لَتَرِدُ عَلَيْهِ الْحَاجَةُ لِأَخِيهِ فَلَا تَكُونُ عِنْدَهُ فَيَهْتَمُّ بِهَا قَلْبُهُ فَيُدْخِلُهُ اللَّهُ تَبَارَكَ وَ تَعَالَى بِهَمِّهِ الْجَنَّةَ.
“A believer may find his brother (in belief) needy in a certain matter that is not available to him and he intends in his heart to meet such need, Allah, the Most Blessed, the Most High, admits him in paradise just because of his intention.”
الْمُؤْمِنُ يَصْمُتُ لِيَسْلَمَ وَ يَنْطِقُ لِيَغْنَمَ لَا يُحَدِّثُ أَمَانَتَهُ الْأَصْدِقَاءَ وَ لَا يَكْتُمُ شَهَادَتَهُ مِنَ الْبُعَدَاءِ[2] وَ لَا يَعْمَلُ شَيْئاً مِنَ الْخَيْرِ رِيَاءً وَ لَا يَتْرُكُهُ حَيَاءً- إِنْ زُكِّيَ خَافَ مِمَّا يَقُولُونَ وَ يَسْتَغْفِرُ اللَّهَ لِمَا لَا يَعْلَمُونَ لَا يَغُرُّهُ قَوْلُ مَنْ جَهِلَهُ وَ يَخَافُ إِحْصَاءَ مَا عَمِلَهُ.
“The believer remains silent for safety and speaks to benefit. He does not speak of his trust to the friends and does not withhold his testimony for the people of distant relationships. He does not do anything good to show off and does not ignore it due to bashfulness. If he cleanses himself he fears what they (people)
قَامَ رَجُلٌ بِالْبَصْرَةِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنِ الْإِخْوَانِ فَقَالَ الْإِخْوَانُ صِنْفَانِ إِخْوَانُ الثِّقَةِ وَ إِخْوَانُ الْمُكَاشَرَةِ[3] فَأَمَّا إِخْوَانُ الثِّقَةِ فَهُمُ الْكَفُّ وَ الْجَنَاحُ وَ الْأَهْلُ وَ الْمَالُ فَإِذَا كُنْتَ مِنْ أَخِيكَ عَلَى حَدِّ الثِّقَةِ فَابْذُلْ لَهُ مَالَكَ وَ بَدَنَكَ- وَ صَافِ مَنْ صَافَاهُ[1] وَ عَادِ مَنْ عَاد
3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Isma’il ibn Mehran from Yunus ibn Ya’qub from abu Maryam al-Ansari from abu Ja’far (a.s.) who has said the following: “Once a man in Basra stood before Amir al-Mu’minin (Ali ibn abu Talib) (a.s.) and asked, ‘O Amir al-Mu’minin, speak to us
إِنَّ لِلَّهِ عَزَّ وَ جَلَّ عِبَاداً فِي الْأَرْضِ مِنْ خَالِصِ عِبَادِهِ مَا يُنْزِلُ مِنَ السَّمَاءِ- تُحْفَةً إِلَى الْأَرْضِ إِلَّا صَرَفَهَا عَنْهُمْ إِلَى غَيْرِهِمْ وَ لَا بَلِيَّةً إِلَّا صَرَفَهَا إِلَيْهِمْ.
5. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from ibn Ri’ab from abu Basir from Abu ‘Abdillah (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, has His most sincere of all of His servants on earth. He does not send any gift from the heavens but that is diverted
مَا كَانَ مِنْ وُلْدِ آدَمَ مُؤْمِنٌ إِلَّا فَقِيراً وَ لَا كَافِرٌ إِلَّا غَنِيّاً حَتَّى جَاءَ إِبْرَاهِيمُ ع فَقَالَ- رَبَّنا لا تَجْعَلْنا فِتْنَةً لِلَّذِينَ كَفَرُوا[2] فَصَيَّرَ اللَّهُ فِي هَؤُلَاءِ أَمْوَالًا وَ حَاجَةً وَ فِي هَؤُلَاءِ أَمْوَالًا وَ حَاجَةً.
“There was no one of the children of Adam who was a believer but that was poor and there was no one of the children of Adam who was an unbeliever but that was rich until Ibrahim came. He said, ‘O Lord, save us from the evil intentions of the unbelievers. . . .’ (60:5) Thereafter Allah made these (believing people) rich
لِعَبَّادِ بْنِ كَثِيرٍ الْبَصْرِيِّ فِي الْمَسْجِدِ وَيْلَكَ يَا عَبَّادُ إِيَّاكَ وَ الرِّيَاءَ فَإِنَّهُ مَنْ عَمِلَ لِغَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى مَنْ عَمِلَ لَهُ.
“Once Abu ‘Abdillah (a.s.) said to ‘Abbad ibn Kathir al-Basri in the Mosque, ‘Woe upon you, O ‘Abbad, you must never show off; whoever works for someone other than Allah, He will assign him to that for which he has worked.’”
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ اجْعَلُوا أَمْرَكُمْ هَذَا لِلَّهِ وَ لَا تَجْعَلُوهُ لِلنَّاسِ فَإِنَّهُ مَا كَانَ لِلَّهِ فَهُوَ لِلَّهِ وَ مَا كَانَ لِلنَّاسِ فَلَا يَصْعَدُ إِلَى اللَّهِ[3].
“I heard Abu ‘Abdillah (a.s.) saying, ‘Allow your cause (Shi’a belief) to be just for the sake of Allah and do not assign it to people; whatever is for the sake of Allah is for Allah, and what is for people is unable to rise to Allah (will not be accepted).”’
قَالَ أَبُو عَبْدِ اللَّهِ ع كُلُّ رِيَاءٍ شِرْكٌ إِنَّهُ مَنْ عَمِلَ لِلنَّاسِ كَانَ ثَوَابُهُ عَلَى النَّاسِ وَ مَنْ عَمِلَ لِلَّهِ كَانَ ثَوَابُهُ عَلَى اللَّهِ.
“Abu ‘Abd Allah (a.s.) has said, ‘Showing off is considering things as partners of Allah. Whoever works for people, his rewards are upon the people and whoever works for Allah, his reward is before Allah.’”
الرَّجُلُ يَعْمَلُ شَيْئاً مِنَ الثَّوَابِ لَا يَطْلُبُ بِهِ وَجْهَ اللَّهِ إِنَّمَا يَطْلُبُ تَزْكِيَةَ النَّاسِ- يَشْتَهِي أَنْ يُسْمِعَ بِهِ النَّاسَ فَهَذَا الَّذِي أَشْرَكَ بِعِبَادَةِ رَبِّهِ ثُمَّ قَالَ مَا مِنْ عَبْدٍ أَسَرَّ خَيْراً فَذَهَبَتِ الْأَيَّامُ أَبَداً حَتَّى يُظْهِرَ اللَّهُ لَهُ خَيْراً وَ مَا مِنْ عَبْدٍ يُسِرُّ شَرّاً فَذَهَبَتِ الْأَيَّامُ أَبَداً حَتَّى يُظْهِرَ اللَّهُ لَهُ شَرّاً.
that he asked the Imam about the words of the Almighty that ‘whosoever is desirous of meeting his Creator, he should perform virtuous deeds and should not ascribe any partner to God in his worship,’ (18:110) seeking an explanation. Imam al-Sadiq (AS) said, ‘A person who performs good deeds but not for the sake of being
قَالَ لِيَ الرِّضَا ع وَيْحَكَ يَا ابْنَ عَرَفَةَ اعْمَلُوا لِغَيْرِ رِيَاءٍ وَ لَا سُمْعَةٍ فَإِنَّهُ مَنْ عَمِلَ لِغَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى مَا عَمِلَ[2] وَيْحَكَ مَا عَمِلَ أَحَدٌ عَمَلًا إِلَّا رَدَّاهُ اللَّهُ إِنْ خَيْراً فَخَيْرٌ وَ إِنْ شَرّاً فَشَرٌّ.
“Once al-Rida (a.s.) said to me, ‘Woe upon you, O ibn ‘Arafah, you must work without showing off and publicity; those who work for anyone other than Allah, He assigns him to whomever he has worked. Woe upon you, whatever one does, Allah returns it back, good (result) if it is good and evil (results) if it is bad.’”
إِنِّي لَأَتَعَشَّى مَعَ أَبِي عَبْدِ اللَّهِ ع إِذْ تَلَا هَذِهِ الْآيَةَ- بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ وَ لَوْ أَلْقى مَعاذِيرَهُ[3] يَا أَبَا حَفْصٍ مَا يَصْنَعُ الْإِنْسَانُ أَنْ يَتَقَرَّبَ إِلَى اللَّهِ[4] عَزَّ وَ جَلَّ بِخِلَافِ مَا يَعْلَمُ اللَّهُ تَعَالَى- إِنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ مَنْ أَسَرَّ سَرِيرَةً رَدَّاهُ اللَّهُ رِدَاءَهَا[5] إِنْ خَيْراً فَخَيْرٌ وَ إِنْ شَرّاً فَشَرٌّ
“Once I was having dinner with Abu ‘Abdillah (a.s.) and he read this verse of the Holy Quran: ‘In fact, people are well-aware of their own soul (75:14) even though they make excuses.’ (75:15) The Imam said, ‘O abu Hafs, why should a human being seek closeness (by the form of the deed) to Allah, the Most Majestic, the M
قَالَ النَّبِيُّ ص إِنَّ الْمَلَكَ لَيَصْعَدُ بِعَمَلِ الْعَبْدِ مُبْتَهِجاً بِهِ[1] فَإِذَا صَعِدَ بِحَسَنَاتِهِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ اجْعَلُوهَا فِي سِجِّينٍ[2] إِنَّهُ لَيْسَ إِيَّايَ أَرَادَ بِهَا.
“The Holy Prophet has said, ‘The angel ascends with the good deeds of a servant (of Allah) with happiness and joy and Allah, the Most Majestic, the Most Holy, will say, ‘Keep them along with the records of evil people; he has not done them for Me.’”
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع ثَلَاثُ عَلَامَاتٍ لِلْمُرَائِي يَنْشَطُ[3] إِذَا رَأَى النَّاسَ وَ يَكْسَلُ إِذَا كَانَ وَحْدَهُ وَ يُحِبُّ أَنْ يُحْمَدَ فِي جَمِيعِ أُمُورِهِ.
“Amir al-Mu’minin, Ali ibn abu Talib (a.s.) has said, ‘A showoff has three signs: he is very active when people are present, very lazy when he is alone and he loves to be praised in all matters.’”
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ اللَّهُ عَزَّ وَ جَلَّ أَنَا خَيْرُ شَرِيكٍ مَنْ أَشْرَكَ مَعِي غَيْرِي فِي عَمَلٍ عَمِلَهُ لَمْ أَقْبَلْهُ إِلَّا مَا كَانَ لِي خَالِصاً.
“I heard Abu ‘Abdillah (a.s.) saying, ‘Allah, the Most Majestic, the Most Holy, has said, “I am the best associate (in a deal). Whoever associates others with Me in a deed that he has done, I will not accept it; I accept only what is purely for Me.’”