Fascinating Discourses of the Fourteen Infallibles (a.s)

BOOK ID

Author(s): Shaykh Mohammad Ishtihardi

Translator(s): Javed Iqbal Qazilbash

Publisher(s): Islamic Propagation Organization

Category: Fatima al-Zahra Prophet Muhammad The 12 Imams Hadith Collections Miscellaneous information: Fascinating Discourses of the Fourteen Infallibles (a.s): Including 560 Hadiths of the fourteen Infallibles, Forty Hadiths from each one

Compiled and revised Muhammad Muhammadi Ishtihardi;

Translated by Javed Iqbal Qazilbash

Islamic Propagation Organisation (International Relations, Deptt Trukey.);

271P.

ISBN: 978-964-438-315-1

Original Title: گفتار دلنشین چهارده معصوم (ع)

Featured Category: Introducing the Ahlul Bayt

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Including 560 Hadiths of the fourteen Infallibles, Forty Hadiths from each oneThis book contains 560 Hadiths which covers many dimensions of the human life amp; for those seeking solution to the today's world problems.

Preface

بسم الله الرحمن الرحیم

In the Name of God, Most Gracious, Most Merciful

This age is the space electronic age, man is leaping towards stars into the depth of this vast universe. But did one ever think who are those personalities around whom, this universe spins by one small finger’s gesture they split the moon apart.

Who are those who commanded the stars, rocks, mountains, air, water all the natural supernatural ingredients of universe over above that the heavens the entire metaphysical world.

Those who truly claimed to be the city of knowledge learning whose chest were brimful with wisdom. But then they would not find anyone capable enough to imbibe digest it.

Alas, there were only a very few who could take in just a bit of what they had.

And so

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that bit taken was just a tiny fraction of what they possessed has today developed into this huge gigantic show of knowledge industry technology by man. Of course, it took man centuries to develop the little amount of knowledge he had received.

It was only possible through some highly caliber genius personalities like Jabbir bin Hayyan the father of today’s sciences, Alberuni, Ibn sina the father of medicine, Abul Haisam some others who were all the pupils of the household of Prophet Muhammad (S)

So briefly speaking they as the torch bearer flag holders of knowledge learning picked up a drop from the mighty gigantic ocean of knowledge, (the city of knowledge his descendants) passed it on to the coming generations for further consideration, contemplation, research, investigation elaboration,

Now, that man has entered the space age he looks back to the real source of his modern developments progresses, and only then the honest researcher humanists, philosophers thinker like Zhol Laboom, Denourt, Lora Waksia Walgari came to admit the bare plain facts, French thinker Zhol Laboom says in the book "the detail of verses", “knowledge learning came to our hand from the Muslims"

Renounced orientalist Denort said "It is obligatory for us to admit that Physical sciences, astronomy, Philosophy mathematics which reached their zenith in Europe are mostly from the beneficence of Quranic learning,"

Thus it becomes inevitable to recognize those upon whom this sacred book of knowledge wisdom was

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revealed, those are its heir up to this day.

And cannot find a single soul in the universe except Muhammad (S) his household her daughter, the gracious magnanimous Fatima (sa), his cousin Ali (as) the grand, splendid sublime personality known as the gate of the city of Prophet's knowledge the eleven Imams who are his descendants progeny.

These fourteen channels of knowledge wisdom are linked up with Allah (SWT) so their knowledge is divine knowledge.

Even today their effects, such as Nahjul Balaghah, speech of Fatima (sa) Sahifatul Sajjadia, Saheefa al-Alawiyyah frame work of social, moral, ethical, logical educational, economical norms standards for humanity with which it can put a curb restraint upon the various evils, vices misfortunate catastrophes like war, famine, destruction, illiteracy, disease annihilation.

Humanity by curbing the ever growing lawlessness, oppression can turn this. World full of misery into a glorious heaven with all the thinkable possible comforts, joys, fraternity felicitations.

To sum up, the need of introducing materializing the aspirations of the holy Prophet of Islam his progeny has grown multiply in this age. The need to translate, propagate spread their mission of peace tranquility.

So this book is an effort towards this end. Although with its small volume limited boundaries it can just be called a symbol indicator for the researchers a guideline for them to proceed ahead discover the genuine natural phenomenon of the metaphysics

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the highway to the Divine Light leading to eternal prosperity.

It contains 560 Hadiths which covers many dimensions of the human life for those seeking solution to the today's world problems, it is a guide. Yet there is need to probe into the rest of the Hadiths through strenuous efforts.

As already mentioned this knowledge is 'a beneficence, benevolence equally for those in the East or west whether they are white or black, yellow or red.

I earnestly pray to Almighty Allah to give us the courage, strength sincerity to gather up the gems from the heritage of Muhammad (S) his Household (as).

And to put that into practice.

I have put in sincere effort to do the job of translating these Hadiths.

But it was not an easy thing to do since:

The speech of the leader (Imam) is the Imam (leader) of all speeches.

کلام الامام امام الکلام

But only with their help affection could this job be completed.

Any help suggesting an improvement in the short comings of this translation including Islamic terminology will be appreciated.

Javed Iqbal Qazilbash

Seminary of Qum

Foreword

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Please pay attention to the following few points which are briefly described for the sake of studying this book with a greater broader vision.

1. Essentiality of heedfulness to the rich culture of Islam

We are aware that the base foundation of the completion, maturity progress of human beings is a school culture which must be constructive, rich affluent may be capable to guide man in variant dimensions towards the total multi-dimensional completion

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prosperity.

Such a school of thought culture must definitely come from the Almighty Allah of humanity who is All Knowing. On this account, the only school culture having grown produced from the origin of revelation can be advantageous, conductive particularly the school culture which has reached us from the arena sphere of the last final ambassador of Allah' the Prophet of Islam (S) the last guardians from God their successors, the in fallible Imams Hazrat Zahra (sa) this must certainly be possessing all the excellences of gnosis, cognition completion will be the eminent of all the other culture’s schools.

On this basis it is essential definitely necessary for us to pay deep multi-dimensional attention concentrate upon this rich man constructing culture school while proceeding on the way of guidance, progress elevation.

And we considering it the practical program of our life ‘must embrace the prosperity of world Here after in its light, since we will definitely not find such a rich, plentiful, exuberant' movement creating school of thought culture anywhere in the World. And one can never at all reach the peak of real completion attain the open obvious prosperity through other cultures.

On this basis the Prophet of Islam (S) said:

Confer. meet talk to each other because Hadith polishes the hearts. No doubt hearts get rusted like the swords Hadith is their polish.(1)

تذاکرو وتلاقوا

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1- Usul al-Kafi, vol. 1, p. 41, Chapter: Questioning the Scholar and his answers, hadith 8.

وتحدثوا فان الحدیث جلاءُ القلوب، ان القلوب لترین کما یرین السیف وجلاؤها الحدیث.

Essa (removal of that rust).' Essa (Christ) (as) at the height summit of his speech told the Bani Israel (sons of Israel):

Do not inform ignorant about the word of wisdom so that you may have committed excess (injustice) to those subjects do not refuse conceal them from the sage wise ones so that you may have committed injustice excess upon them.(1)

لا تحدثوا لجهال بالحکمه فتظلموها ولا تمنعوها اهلها فتظلموهم

Imam Ali (as) as per his well-known saying said.

These hearts are just like utensils so that the best utensil is the one which secures retains more (than others). Therefore do secure memorize what I tell you.

ان هذه القلوب اوعیه فخیرها اوعاها فاحفظ عنی ما اقول لک

الناس ثلاثه فعالم ربانی، ومتعلم علی سبیل النجاه وهمج رعاعٌ

People are divided in three groups: 1.The Godly scholars 2. The knowledge seekers (students) who move on the way towards salvation. 3. Silly rabble, mob.

It is understood from these interesting attractive traditions that the culture of Islam should not be confined bonded rather it should be propagated, the people of the world be given to learn it's facts by divulging it through meditation, consideration conference., to polish the hearts out of their rusty condition.

Thus if we do not carry it to those capable we would have done injustice to them', since we will have deprived them of the most supreme sublime gifts presents

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1- Usul al-Kafi, vol. 42, Chapter: Dissemination of Knowledge, hadith 4.

of the life completion.(1)

This also becomes clear that best of the men are those who welcome greet the rich exuberant Islamic culture, which is mixed up with deep profound wisdoms, with an open absorbent mind, make it a pattern for themselves.

As a whole mankind can be divided into three categories 1. Godly scholar 2. Student 3. Silly rabble (2) mob.

The divine scholar is like an upstanding tree which has raised upheld his head towards the sky of completion. The student is like the plant of lily lotus which shows its face leaning along that firmly up standing tree moves upwards.

But the third form of man is like the weeds growing mere the root base of that tree having no course to move on. And it stays along with the dirt of earth sometimes under that stinking dirt gets drowned into the black mud of the pond.

2. The Emphasis of the leaders of Islam about broad casting traditions

The propagation broad casting of Islamic learning culture has an elevated lofty place from the Islamic view.

Imam Muhammad Baqir (as) said. "The alms giving of knowledge is this that you teach it to the servants of God."

Moawiyyah Bin Ammar says I submitted to Imam Ja’far Sadiq (as), “One of your states great number of traditions propagates them among the people makes them firm steady into the hearts of people your Shias.

And on the other hand, there is a worshiper among your followers (Shias) who is not active in

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1- Nahjul Balaghah, Hikmat 147.
2- Usul al-Kafi, vol. 1, p. 42.

propagating your traditions amid the people like that (other) man, so which one of them is better?"

Imam Sadiq (as) said:

"That person who propagates our sayings (traditions) makes the hearts of our shias steady firm (with our culture) is better than a thousand adorers" (1).

الروایه لحدیثنا یشدد به قلوب شیعتنا، افضل من الف عابدٍ

Imam Ali Ridha’ (as) said ", Allah may have mercy upon the person who revives establishes our affair." A man asked him ", how must one revive it?

He replied.

یتعلم علومنا ویعلمها الناس

"He may learn our knowledge’s teach others" (2)

3. A brief consideration of learning Forty Hadiths

The Prophet of Allah (S) said":

“The one from among my ummah who learns by heart forty Hadiths, which they need for their religion, Allah will resurge resurrect him (as) a wise jurisprudent on the dooms day".(3)

من حفظ امتی ... اربعین حدیثاً تحتاجون الیه من امر دینهم بعثه الله یوم القیامه فقیهاً عالماً

Four points must be taken into view a about this Hadith:

1. This tradition has been much narrated with a little amount of difference variation both by the Shia Sunni traditionalists. And even some say this is a "Mutawatir" widely transmitted tradition. That is to say it has been so very much narrated that the sure knowledge of its being soundly narrated from the infallible Imam (as) is achieved.(4)

2. Allama Majlisi (may God have mercy on him) says about the word "memorizing of tradition", mentioned in the above stated Hadith, “As a matter of right, memorizing (learning Hadith by heart has many grades.

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1- Usul al-Kafi, p. 33.
2- Wasa’il ul-Shia, vol. 18, p. 102.
3- Safinat ul-Bihar, vol. 1, p. 504, Usul al-Kafi, vol. 1, p. 49.
4- Bihar al-Anwar, vol.2, p. 156.

The rewards of them granted are according to the same grades.

One of its grades stages is securing learning the text of the Hadith, whether that securing comes about in the memory securing it from getting perished like preserving it on papers correction of its words reproducing it.

The second grade is learning the text meanings of forty Hadiths contemplation of their minute points deduction of religious injunctions Islamic learnings from them. The third stage is that the text of those forty hadiths may be implemented, practiced upon secured.

It is quite clear that each of these carry a reward but if all the three of them are owned by a person' then it will result in getting the complete reward. There by he says "Getting resurrected as a wise jurisprudent on the resurrection day takes place when all the three grades or at least two of the later ones are observed(1).

3. In many cases, the title of forty is the final limit border of completion of those matters. Allama Haj Mirza Hussain Norri reflects', By benefitting from correct true traditions it becomes evident that in the process of preserving practice for progress from a stage to a higher one, forty days or years have an effective total effect. There by, he pointed out forty cases of the completed affairs matters within the border of forty.(2)

4. Supplementary, it may not remain unsaid that forty Hadiths means the Hadiths which are

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1- Quotation from Bihar al-Anwar, vol.2, p. 157.
2- Goodlysaying, the outline of it, p. 175-181.

a requirement need on the course of guidance such as the problems of beliefs, jurisprudence, politics, ethics. As already mentioned a wise complete jurisprudent is the one who gets benefitted saturated in variant dimensions of religion from the knowledge practice.

The Present Book

The text of this book has been compiled under the title of .Forty Hadiths from each of the fourteen infallibles (as), by the of Islamic Propagation organization, the International relations, Turkish Dept. And published circulated in 320 pages' of the Rukkai size, in the year 1360 (S.H).

The compilation of this book by the said organization has taken place, with the co-operation co-working of two dear excellent brothers Aqai Fakharuddin Altan Aqai Mujahidi who are respectable students of the Qum's seminary, as under:

Following the preface, firstly the particulars of each of the fourteen infallibles are described then comes the Arabic text of the forty traditions from each infallible with their references. Thereafter, those have been translated into Turkish language in the Latin scripture.

And this method is quite interesting, attractive initiative in it form, that forty sayings of each infallible concerning various affairs dispositions, be narrated.

And since it's translation into Persian was quite beneficial in making us aware acquainted with the rich, wealth vast moral, ethical, political, credence, belief social economical culture of the family house hold of the Prophet hood (S) was a guide to the healthy sound way of Islamic life, so

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steps were taken to get it done.

It has been endeavored that the translation be in the form of sentence to sentence although on a few occasions it became inevitable for us to translate freely.

This book consists of 560 Hadiths, arranged in a manner that their Arabic text then Persian translation has been put forward.

We hope that all of us shall learn constructive, positive beneficial lessons from these profound, deep, lofty dignified words, take useful, positive steps in life to bring about the purity betterment of our souls the society, by putting them into practice.

Seminary of Qum. Muhammad Muhammadi Ishtehardi.

Summer 1371 (S.H).

The First Infallible: The Prophet of Allah and his forty discourses

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The First Infallible: The Prophet Of Allah The Messenger Of Islam

Name: Muhammad, Ahmed (S)

Famous Title Apostle of Allah. Sub Title: AbulQasim.

Father and Mother: Abdullah, Amina

Time Place of Birth: Dawn of Friday the 17th of Rabi ul awwal year 571 A.D (forty years before the mission of prophet hood), in Mecca.

Time place of Death holy shrine: Passed away on Monday 28th of the month of Safar, the rear, 11th Hijrah, In Medina at the age of 63 years. His Holy shrine, is situated besides the Prophet's mosque, in Medina.

Life Duration Three Phases:

1. before Prophethood (40 years).

2. after Prophethood in Mecca. (13 years)

3. Post migration from Mecca to Medina the 'foundation laying of Islamic state (approx. 10 years).

Forty Traditions from the Holy Prophet

اربعون حدیثاً

عن النبی الاکرم صلی الله علیه وآله و سلم

1. Oh servants of Allah! You are like patients

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the lord of mortals is like a physician. So the rectitude well-being of the ailment of patients lies in the rule (formula) which the physician knows administers with that rule, not in that one which the patient desires. Therefore, obey the commands of Allah so that you get to become among the attainders victorious ones.(1)

1- یا عِبادَ اللهِ أَنتُم کَالمَرضَی وَرَبُّ العالَمِینَ کَالطَّبیبِ، فَصَلاحُ المَرضی فیما یَعلَمُهُ الطَّبیبُ وَتَدبِیرُهُ بِهِ،لا فیما یَشتَهِیهِ المَریضُ وَیَقتَرِحُهُ، أَلا فَسَّلِّمُوا لِلّهِ أَمرَهُ تَکُونُوا مِنَ الفاِئزِین. (مجموعه ورّام ج 2 ص 117)

2. One who starts a morning in a condition that he does not make effort about the affairs of the Muslims is not one of the Muslims.

And a person who hears the voice of a man who calls the Muslims to his help but he does not respond him, is not a Muslim.(2)

2- مَن اَصبَحَ لا یَهتَمُ بِاُمُورِ المُسلِمِینَ فَلَیسَ مِنهُم وَمَن یَسمَع رَجُلاً یُنادِی یا لَلمُسلِمِینَ فَلَم یُجِبهُ فَلَیسَ بِمُسلِمٍ . (بحارالانوار ج 74 ص 339)

3. The Prophet of Islam (S) sent a group of Muslims to the battle front against the enemies. When they returned to the court of Apostle of Allah he said to them ',Well done, bravo, the group who performed the small jihad (holy war) the big jihad has (yet) to be performed by them.' They said 'oh Prophet of Allah what is the great jihad?'

The Prophet replied, 'jihad war against the passions. (Of ego).' (3)

3- إِن النَّبِیَّ بَعَثَ سَرِیَّهً،فَلَمّا رَجَعُوا قالَ: مَرحَباً

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1- Majmoo-a-warram, Vol. 2, P 117
2- Bihar ul-Anwar Vol. 74, P 339
3- Wasail ul Shia, Vol, P 122

بِقُومِ قَضَوَُا الجِهادَ الأَصغَرَ وَ بَقِیَ عَلَیهِمُ الجِهادُ الأَکبَرُ . فقیلَ: یا رَسُولَ اللهِ مَا الجِهادُ الأَکبَرُ؟ قالَ:جِهادُ النَّفسِ. (وسائل الشیعه ج 11 ص 122)

4. When the innovations heretical practices become evident in my ummah it is necessary for the scholar to make his knowledge manifested open (with regards to making the innovations public) so, curse of Allah be upon the scholar who does not do it.' (1)

4- اِذا ظَهَرَت البِدَعُ فی اُمَّتی فَلیُظهِرِ العالِمُ عِلمَهُ فَمَن لَم یَفعَل فَعَلَیهِ لَعنَهُ اللهِ. (اصول کافی ج1 ص54)

5. Jurisprudents are the trustees of the Prophets (trust worthy dependable representatives) till such time they have not entered the world (affairs)? One of those present asked ', what is their entry into the world (affairs)? The Prophet said in response to him, 'Following the king, so when they do that beware of them about your religion (guard your religion from them). (2)

5- أَلفُقَهاءُ أُمَناءُ الرُّسُلِ ما لَم یَدخُلوا فی الدُّنیا، قیلَ یا رَسُولَ اللهِ : وَما دُخُولُهُم فِی الدُّنیا؟ قالَ: اتّباعُ السُّلطانِ فَإذا فَعَلُوا ذلِکَ فَاحذَرُوهُم عَلی دینِکُم. کنز العمال،الحدیث 28952 (اصول الکافی ج1 ص46)

6. I do not have the fear of neither the faithful nor polytheist about my ummah. However, the faith of the faithful refrains him from harming the ummah, more over the infidelity of the polytheist will become the cause of his abjectness repression. But I am afraid about you (being harmed) from the glib tongued hypocrite. He utters by his tongue what you believe is good

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1- Usool e Kafi Vol, P 544
2- Kanzal Amal al Hadith 28952, Usul e Kafi Vol, P 46

practically he does what you consider bad (vices). (BIHARUL ANWAR. VOL 2, P 110),

6- اِنّی لا اَتَخَوَّفُ عَلی اُمَّتی مؤمِناً وَلا مشرِکاً، فَامَّا المُؤمِنُ فَیَحجُزُهُ اِیمانُهُ واَمّا المُشرِکُ فَیَقمَعُهُ کُفرُهُ، وَلکِن اَتَخَوَّفُ عَلَیکُم مُنافِقاً عَلیمَ للّسانِ یَقُولُ مَا تَعرِفُونَ وَیَعمَلُ مَا تُنکرُونَ. ( بحارالانوار ج2 ص110)

7. When the resurrection day sets in, a herald (of Allah) calls out, Where are the cruel ones, where are the friends of the cruel ones? And those who put a flake of cotton in their inkpots or tied up a bag for them or mended their pen. So, resurrect them all, together with the tyrants.' (1)

7_ اِذا کانَ یََومُ القِیامَهِ نادی مُنادٍ اَینَ الظَّلَمَهٌ وَاعَوانُهُم؟ مَن لاقَ لَهُم دَواهً، اَورَبَطَ لَهُم کِیساً، اَومَدَّ لَهُم مَدَّهَ قَلَمٍ،فَاحشُرُوهُم مَعَهُم. ( بحارالانوار ج75 ص372)

8. There is a good deed above each good deed, to the extent that a man is slain on the way of Allah. so when he is slain on the way of Allah then there is no good deed above (better than) it. (2)

8_ فَوقَ کُلِّ بِرًّ بِرٌّ حَتَّی یُُقتَلَ الرَّجُلُ فی سَبیلِ اللهِ فِاِذا قُتِلَ فی سَبیلِ اللهِ عَزَّوجَلَّ فَلَیسَ فُوقَهُ بِرٌّ. ( بحارالانوار ج100 ص10)

9. The worst of all men is the one who sells his hereafter (dooms day) for his world (life), worse than him is the one who sells (bargains) his resurrection day for the world (benefits) of the others. (3)

9_ شَرُّ النّاسِ مَن باعَ آخِرَتَهُ بِدُنیاهُ، وَ شَّرٌّمِن ذلِکَ مَن باعَ آخِرَتَهُ بِدُنیا غَیرِهِ. ( بحارالانوار ج77

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1- Bihar ul-Anwar, Vol. 75. P .327
2- Bihar ul-Anwar, Vol. 100, P 10
3- Bihar ul-Anwar, Vol. 77, P 46

ص46)

10. The one who pleases a ruler with something which is the cause of Allah's fury has gone out of Allah's religion. (1)

10_ مَن اَرضی سُلطاناً بِما یُُسخِطُ اللهَ خَرَجَ مِن دینِ اللهِ. (تحف العقول ص57)

11. One who comes to a rich man shows humbleness to him (for the sake of his wealth has lost two third of his religion. (2)

11_ مَن أَتی غَنِیّّاً فَتَضَعضَعَ لَهُ ذَهَبَ ثُلُثا دینِهِ. (تحف العقول ص8)

12. Indeed, there are ten signs of the pious. 1. He makes friend for the sake of Allah (pleasure). 2. He makes enemy for the Almighty Allah. 3. He enters companionship for Allah. 4. He gets separated for Allah. 5. He becomes angry for the sake of Allah. 6. He gets happy for Allah. 7. He acts for the sake of lord. 8. He asks Allah for the fulfillment of his need. 9. He shows humility humbleness for Allah, whereas, he possesses the virtues of fear from Almighty has sincerity modesty, vigilance carefulness. 10. He performs good deeds for Allah. (3)

12- أَمّا عَلامَهُ البارِّ فَعَشرَهٌ : یُحِبُّ فِی اللهِ وَیُبغِضُ فِی اللهِ وَیُصاحِبُ فِی اللهِ وَیُفارِقُ فِی اللهِ وَیغضبُ فِی اللهِ. وَیَرضی فی اللهِ وَیَعمَلُ لِلهِ، وَیَطلُبُ إِلَیهِ وَیَخشَعُ لِلهِ خائِفاً، مَخُوفاً،طاهِراً،مُخلِصاً، مُستَحیِیاً،مُراقِباً، وَیُحسِنُ فِی اللهِ. (تحف العقول ص21)

I3.A time will come upon my ummah so that people will not recognize the scholar but those wearing beautiful dress, will not recognize the Quran but when recited in a melodious tone will not

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1- Tuhaf al-Uqul, P 57
2- Tuhaf al-Uqul, P 8
3- Tuhaf al-Uqul. P21

serve Allah except in the month of Ramadan. So when the condition of people will become such, Allah will appoint set a ruler over them who shall not have knowledge, forbearance mercy. (1)

13- سَیَأتی زَمانٌ عَلی أُمَّتی لا یَعرِفُونَ العُلَماءَ إلاّ بِثَوٍب حَسَنٍ، وَلا یَعرِفُونَ القُرآنَ إلاّ بِصَوٍت حَسَنٍ، وَلا یَعبُدُونَ اللهَ إلاّ فی شَهرِ رَمَضانَ.فَإذا کانَ کَذالِکَ سَلَّطَ اللهُ سُلطاناً لا عِلمَ لَهُ وَلَا حِلمَ لَهُ وَلا رَحمَ لَهُ. ( بحارالانوار ج22 ص454)

14. When the resurrection day will come, the ink of the pen of scholars will be weighed against the blood of martyrs, so as a result of weighing the ink of the pen of scholars will get superiority over the bloods of the martyrs. (2)

14- اِذا کانَ یَومُ القِیامَهِ وُزِنَ مِدادَ العُلَماءِ بِدِماءِ الشُّهَداءِ فَیَرجُحُ مِدادُ العُلَماءِ عَلی دِماءِ الشُّهَداءِ. (لثالی الاخبار ج2 ص272)

I5. The example of my house hold (Hazrat Zahra (sa)) the twelve Imams (as)) is like that of the Noah’s (as) ship. Who so ever boards it will get rescued (salvation) the one who opposes the boarding of it, gets drowned.(3)

15- مَثَلُ اَهلِ بَیتی کَمَثَلِ سَفینَهِ نُوح مَن رَکِبَها نَجاوَمَن تَخَلَّفَ عَنها غَرِقَ. (جامع الصغیر ج2 ص533 حدیث8162)

16. Cursed is the one who puts the load of his life responsibilities upon the shoulders of the people. (4)

16- مَلعُونٌ مَن اَلقی کَلَّهُ عَلَی الناسِ.

(تحف العقول37)

17. When the dooms day will come about, man will not move one step from his place till he is questioned about four things.

1. The way how

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1- Bihar ul-Anwar. Vol. 22. P 454
2- Lyali al Ekhbar. Vol. 2. P 272
3- Jamiasaghir Vol. 2. P 533 Hadith, 8162
4- Tuhaf al-Uqul P37

he spent his life? 2. As to how did he wear out his youth? 3. About the wealth, as to where he got it from in what way he spent it? 4. And about the love of us the house hold of Prophet. (1)

17- إِذا کانَ یَومُ القِیامَهِ لَم تَزِلَّ قَدَما عَبدٍ حَتّی یُسأَلَ عَن أَربَعٍ: عَن عُمرِهِ فِیمَ أَفناهُ.وَ عَن شَبابَهِ فِیم أَبلاهُ، وَعَمَّا اکتَسَبَهُ مِن اَینَ اکتَسَبَهُ وَفِیمَ أَنفَقَهُ. وَعَن حُبَّنَا اَهَلَ البَیتِ. (تحف العقول / ص56)

18. Shamoon (the grandson of Judah. one of the disciples of Essa (Christ) (as) submitted to the Prophet of God (S): Describe to me the signs of ignorant?'

The Prophet (S) said:

1. If you become his companion he will offend grieve you. 2. And if you avoid him he will revile vilify you. 3. And if he gives something to you he will hold you under obligation. 4. If you give him something he will be ungrateful. 5. If you tell him a secret he will commit dishonesty with you (by revealing opening it). 6. And if he tells you a secret he will blame you (about its opening). 7. And if he becomes wealthy he will get proud show insolence petulance. 8. And if he becomes poor he will refuse the blessings of Allah will not care about committing sin.

9. And if he gets glad happy he commits insolence inordinacy. 10. And if he is grieved he gets disappointed. 11. And if

p: 17


1- Tuhaf al-Uqul-Aqook P56

he laughs his laughter is a burst (loud laughter). 12. And if he cries he laments wails. 13. Attacks assaults the pious ones. 14. He does not love Allah does not observe His law. 15. And he does not feel ashamed before Allah. 16. He does not remember Allah. 17. If you please him he admires you exaggerates in admiring you falsely attributes the things (virtues) which you do not possess.18. If he gets angry with you all his admiration (for you) finishes up, he attributes unworthy things to you. This is the program of the ignorant. (1)

18- قالَ شَمعُونُ : فَأَخبِرنی عَن أَعلامِ الجاهِلِ، فَقَالَ رَسُولُ اللهِ صَلَّی اللهُ عَلَیهِ وَالِهِ: إِن صَحبتَهُ عَنّاکَ، وإِن اعتَزَلتَهُ شَتَمَکَ، وَإِن أَعطاکَ مَنَّ عَلَیکَ،وَإِن أَعطَیتَهُ کَفَرَکَ، وَإِن أسرَرتَ إِلَیهِ خانَکَ وَإِن أَسَرَّ إِلَیکَ اتَّهَمَکَ وَإِنِ استَغنی بَطِرَ، وَکانَ فَظّاً غَلیظاً وَإِنِ افتَقَرَ جَحَدَ نِعمَهَ اللهِ وَ لَم یَتَحَرَّج،وَ إِنِ فَرِحَ أَسرَفَ وَطَغی،وَإِن حَزِنَ أَیِسَ، وَإِن ضَحِکَ فَهَقَ، وَإِن بَکی خارَ،یَقَعُ فِی الأبرارِ، وَلا یُحِبُّ اللهَ وَلا یُراقِبُهُ، وَلا یَستَحیی مِن اللهِ وَلا یَذکُرُهُ، إِن أَرضَیتَهُ مَدَحَکَ،وَقالَ فیکَ مِنَ الحَسَنَهِ ما لَیسَ فیکَ،وَ إِن سَخِطَ عَلَیکَ ذَهَبَت مِدحَتُهُ، وَوَقَعَ فیکَ مِنَ السُّوءِ ما لَیسَ فیکَ، فَهذا مَجرَی الجاهِلِ. (تحف العقول ص18- 19)

19. The Prophet of Allah (S) said to Ali (as) 'Oh Ali do you want six hundred thousand sheep or six hundred thousand dinars or six hundred thousand words (of admonition).

Ali (as) submitted 'O’ Prophet of Allah I want six hundred thousands of words.' 1. The

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1- Tuhaf al-Uqul, P 18/19

Prophet (S) said I gather all the six hundred thousands of words into six words. O’ Ali When you see that the people are busy with recommended desirable good deeds, you get busy with the completing of obligatory (services). 2. And at a time when you see the people busy with the worldly activities, you get busy with the deeds for the hereafter. 3. And when you see people mentioning ill of others (slandering back biting) you get busy with your own faults (In rectifying them). 4. And at times when you see that the people are busy in decorating of world, get busy with decorating beautifying your' resurrection day. 5. While you see people getting busy with (procuring) abundance plentiful of practice get busy in achieving (outstanding place) the purity of practice Concentrate upon the quality of Practice). 6. When you see people imploring creature (people) for help, supplicate to Allah.(1)

19- قالَ النَّبِیَّ (صَلَی الله عَلَیهِ وَالِهِ) یا عَلِیُّ تُریدُ سِتَّ مِئَهِ اَلفِ شاهٍ اَوسِتَّ مِئَهِ اَلفِ دِینارٍ اَوستَّ مِئَهِ اَلفِ کَلِمَهٍ؟ قالَ یا رَسُولَ الله سِتَّ مِئهِ اَلفِ کَلِمَهٍ فَقالَ: اَجمَعُ سِتً مِئَهِ اَلفِ کَلِمَهٍ فی سِتِّ کَلِماتٍ یَا عَلِیُّ:اِذا رَأَیتَ النّاسَ یَشتَغِلُونَ بِالفَضائِلِ فَاشتَغِل اَنتَ بِإتمامِ الفَرائِضً،وَ اِذا رَأَیتَ النّاسَ یَشتَغِلُونَ بِعَمَلِ الدُّنیا فَاشتَغِل اَنتَ بِعَمَلِ الآخِرَهِ، وَ اِذا رَأَیتَ النّاسَ یَشتَغِلُونَ بِعُیُوبِ النّاسِ فَاشتَغِل اَنتَ بِعُیُوبِ نَفسِکَ، وَ اِذا رَأَیتَ النّاسَ یَشتَغِلُونَ بِتَزیینِ الدُّنیاء فَاشتَغِل اَنتَ بِتَزیینِ الاخِرَهِ،وَ اِذا رَأَیتَ النّاسَ یَشتَغِلُونَ بِکَثرَهَ العَمَلِ فَاشتَغِل اَنتَ بِصَفوَهِ العَمَلِ، وَ اِذا رَأَیتَ النّاسَ

p: 19


1- Al Mawaiz ul-Adadiia,Albab,6, alfasl, 4 Al Hadith, 1

یَتَوَسَّلُونَ بِالخَلقِ فَتَوَسَّل اَنتَ بِالخالِقِ. (المواعظ العددیه،الباب6 الفصل4 الحدیث1)

20. Why do who I see that the love of World has overwhelmed most of the people to such an extent as if death has been written (made binding) only for the others? And as if the observing of right has only been made obligatory for others than them? Far from it, Far from it, why do the next ones not take lesson from those in the past? (Generations) (1)

20- مالی أَری حُبَّ الدُّنیا قَد غَلَبَ عَلی کَثیرٍ مِنَ النّاسِ،حَتّی کَأَنَّ المَوتَ فی هذِهِ الدُّنیا عَلی غَیرِهِم کُتِبَ، وَکَأَنَّ الحَقَّ فی هذِهِ الدُّنیا عَلی غَیرِهِم وَجَبَ ... هَیهاتَ هَیهاتَ أَما یَتَّعِظُ آخِرُهُم بِأَوَّلِهِم؟ (تحف العقول ص 29)

21. The Lord has recommended nine things to me:

1. Sincerity, secretly and apparently (both in solitude public).2. Observing of justice equity in contentment, consent anger. 3. Acting moderately in poverty wealthy condition. 4. Forgiving the one who committed excess upon me. 5. Granting that person who deprived me. 6. And to join connect with the one who got separated denounced relations with me.7. And meditating while silent. 8. And remembrance of Allah while conferring. 9. And taking lesson while seeing. (2)

21-اَوصانی رَبَّی بِتِسعٍ: اَو صانی بِالأخلاصِ فِی السَّرَّوَالعَلانِیَهِ، وَالعَدلِ فی الرَّضا وَالغَضَبِ، وَالقَصدِ فی الفَقرِ وَالغِنی،وَ اَن اَعفُو عَمَّن ظَلَمَنِی،وَاعطِیَ مَن حَرَمَنِی وَ اَصِلَ مَن قَطَعَنِی، وَ اَن یَکُونَ صَمتی فِکراً وَمَنطِقی ذِکراً وَنَظَری عِبَراً. (تحف العقول ص 36)

22. Oh Ali! Do not get furious when you (happen to)

p: 20


1- Tuhaf al-Uqul, P. 29
2- Tuhaf al-Uqul, P .36

be enraged then sit down meditate about the power (authority) of Allah over His slaves His fore forbearance about them.(1)

22-یَا عَلِیُّ لا تَغضَب، فِإذا غَضِبتَ فَاقعُد،وَتَفَکَّر فی قُدرَهِ الرَّبِّ عَلَی العِبادِ،وَحِلمِهِ عَنهُم. (تحف العقول ص14)

23. There is no servant who practices sincerely forty days for Allah, but the springs of wisdom get apparent (now) from his heart over his tongue. (2)

23- ما مِن عَبدٍ یُخلِصُ العَمَلَ لِلّهِ تَعالی أَربَعینَ یَوماً إِلآظَهَرَت یَنابِعُ الحِکمَهِ مِن قَلبِهِ عَلی لِسانِهِ. (جامع السادات ج2 ص 404)

24. Oh Ali! All the eyes will weep on the resurrection day except three eyes. (1) The eye which remained waking in the night till morning on the way of Allah (for the defense of Islamic system). the eye which refrained from seeing the things Prohibited by Allah, the eye which shed tear from the fear of Allah. (3)

24- یا عَلِیُّ کُلُّ عَینٍ باکِیَهٌ یَومَ القِیامَهِ إِلّا ثَلاثَ أَعیُنٍ:عَینٌ سَهَرَت فی سَبیلِ اللهِ وَعَینٌ غُضَّت عَن مَحارِم اللهِ، وَ عَینٌ فاضَت مِن خَشیَهِ اللهِ. (تحف العقول ص8)

25. I am the city of knowledge Ali is its gate so who so ever intends to acquire knowledge must come through the gate. (4)

25- اَنَا مَدینَهُ العِلمِ وَ عَلِیٌّ بابها فَمَن اَرادَ العِلمَ فِلیَأتِ البابَ. (جامع الصغیر ج1 ص415 حدیث2705)

26. Oh Abazar! Do value esteem five things before five others (to happen).

1. Your youth before your old age. 2. Your health before your ailment. 3. Your wealth before your poverty.4. Your leisure time before getting busy. 5.

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1- Tuhaf al-Uqul, P 14
2- Jamia Smdat, Vol. 2, P 404
3- Tuhaf al-Uqul, P 8
4- Jamia Saghir Vol. 1, P 415, Hadith 2705

Your life before your death. (1)

26- یا أَباذَرّ،إغتَنِم خَمساً قَبلَ خَمسِ:شَبابَکَ قَبلَ هرَمِکَ، وَصِحَّتَکَ قَبلَ سقمِکَ وَ غِناکَ قَبلَ فَقرِکَ، وَفَراغَکَ قَبلَ شُغلِکَ وَ حَیاتِکَ قَبلَ مَوتکَ. (بحارالانوار ج7 ص75)

27. Allah does not look at (value) your faces nor your wealth’s but He looks at your hearts your practices. (2)

27- إنَّ اللهَ تَبارَکَ وتَعالی لَا یَنظُرُ إِلی صُوَرِکُم وَلا إِلی أَموالِکُم وَلکِن یَنظُرُ إِلی قُلُوبِکُم وَأَعمالِکُم. (بحارالانوار ح77 ص88)

28. Oh people! I have left among you something which if you get (hold of) it, you will not go astray: The book of Allah (Quran) my progeny, household. (3)

28- یا أَیُّهَا النّاسُ إِنّی تَرَکتُ فیکُم مَن [ما] إِن أَخَذتُم بِهِ لَن تَضِلوُّا:کِتاب الله وَعِترَتی أَهلَ بَیتی. (سنن الترمذی،الحدیث:4036)

29. The Prophet of Allah (S) said that Isa’ (Christ) (as) said to his disciples sit with someone (keep company with) the seeing of whom makes you remember (mention) Allah his logic (learning) adds to your knowledge his practice makes you keen (inclined toward) for the hereafter. (4)

29- قالَ (صَلَّی اللهُ عَلَیهِ وَالِهِ): قالَ عیسَی بنُ مَریَمَ لِلحَوارِّییِنَ:[جالِسُوا] مَن یُذَکِّرُکُمُ اللهُ رُؤیَتُهُ، وَیزیدُ فی عِلمِکُم مَنطِقُهُ، وَیُرَغّبُِکُم فی الآخِرَهِ عَمَلُهُ. (تحف العقول ص44)

30. There are four dispositions Peculiarities, who so ever has got those in him is a hypocrite. And if he has one of those four he has got one peculiarity of hypocrisy in him till such time that he removes it from himself. (Those four are) 1. Whoever lies while talking 2.Promises goes back upon

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1- Bihar ul-Anwar, Vol. 77. P 75
2- Bihar ul-Anwar, Vol. 77. P 88.
3- Sunnan At Trimzi AlHadith 4036
4- Tuhaf al-Uqul, P 44

his word. 3. When makes an agreement (pact) deceives the other side. (Breaks breaches the pact). 4. When he has enmity with someone, he commits, inequity immorality. (1)

30- اَربَعٌ مَن کُنَّ فیهِ فَهُوَ مُنافِقٌ، وَ اِن کانَت واحِدَهٌ مِنهُنَّ کانَت فیهِ خِصلَهٌ مِنَ النِّفاقِ حَتَّی یَدَعَها:مَن اِذاحَدَّثَ کَذِبَ، وَاِذا وَعَدَاَخلَفَ، وَاِذا عَاهَدَ غَدَرَ،وَاِذا خاصَمَ فَجَرَ. (خصال الصدوق ج1 ص254)

31. Beware, indeed the worst of my ummah are those persons who are respected due to the fear of their evil.

31- أَلا إِنَّ شَرَّ أُمَّتی الَّذینَ یُکرَمُونَ مَخافَهَ شَرِّهِم، أَلا وَمَن أکرَمَهُ النّاسُ اِتّقاءَ شَرِّهِ فَلَیسَ مِنّی. (تحف العقول ص58)

32. Beware one who is respected by the people for the sake of securing saving themselves from his evil (harm) is not from me. (2)

32- لا یُلدَغُ المُؤمِن مِن جُحرٍ مَرَّتینِ. (مسند احمد ابن حنبل ج2 ص115)

33. Oh community of Muslims! Definitely avoid committing adultery because it has six peculiarities three (will emerge) in this world three in the hereafter. Moreover, those three which appear in this world (consist of): 1.This becomes the cause of getting dishonored. 2. Causes to bring poverty. 3. Causes the shortening of age.

And those which take place in the hereafter are: 1. It causes the anger of Allah. 2. It causes the severances graveness of accounting. 3. It causes the eternity perpetuity (of man) in the hell fire. (3)

33-[ یا ]مَعشَرَ المُسلِمینَ إِیاکُم وَالزِّنا فَإِنَّ فیهِ سِتَّ خِصالٍ،ثَلاثُ فِی الدُّنیا وَثَلاثٌ فِی الآخِرَهِ،فَأَمَّا الَّتی فِی الدُّنیا: فَإنَّهُ یَذهَبُ بِالبَهاءِ،وَیُورِثُ الفَقرَ

p: 23


1- Khisal Sadook, Vol. 1. P 254
2- Tuhaf al-Uqul. P 54, Vol. 2, P 115
3- Kitab ul-Khisal Lissaduk Vol. 1, P 320

وَیُنقِصُ العُمُرَ، وَأَمَّا الَّتی فِی الآخِرَهِ فَإنَّهُ یُوجِبُ سَخَطَ الرَّبِّ وَسُوءَ الحِسابِ وَالخُلُودَ فِی النَّارِ. (کتاب الخصال للصدوق ج1 ص320)

34. Oh Ali there are three qualities so that who so ever does not possess these none of his practices will remain constant firm for him. (His practice will not bring fruit result)

1. The power of piety which refrains him from committing sin. 2. And the knowledge with which he may repulse the ignorance of the witless (foolish) persons. 3. Intellect with which he gets along courteously moderately with the people. (1)

34- یا عَلیُّ: ثَلاثٌ مَن لَم یَکُنَّ فیهِ لَم یَقُم لَهُ عَمَلٌ: وَرَعٌ یَحجُزُهُ عَن مَعاصِی اللهِ عَزَّوَجَلَّ وَ عِلمٌ یَرُدَّ بِهِ جَهلَ السَّفیهِ وَعَقلٌ یُداری بِهِ النّاسَ. (تحف العقول ص7)

35. Whoever of you observes an evil (in society) must change it (object over it) physically with his hand so if he does not have the power of it then he must object over it by his tongue if he does not have the strength of that, he must object upon it in his heart. (He must not remain indifferent to it) And this is the lowest status of faith. (2)

35- مَن رَأی مِنکُم مُنکَراً فَلیُغَیَّرهُ بِیَدِهِ فِاِن لَم یَستَطِع فَبِلِسانِهِ فَاِن لَم یَستَطِع فَبِقَلبِهِ وَذَلِکَ اَضعَفُ الاِیمانِ. (مسند احمد ابن حنبل ج3 ص49)

36. Beware! One who died having the love of house hold of Muhammad (S) has died as a martyr. Take heed! One who died with the love of household of prophet has died

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1- Tuhaf al-Uqul, Vol. 7.
2- Masnad Ahmed Bin Hanbal, Vol. 3, P 49

exonerated forgiven.

Beware! One who died with the love of Prophet (S) has died, having repented.

Beware! One who died with the love of house hold of Prophet (S) has died as a faithful, having a complete faith.

Beware! One who died along with the love of children of Prophet (firstly) the angel of death (Izrael) has given him the glad lidding about Paradise, thereafter, (two angels) Munkar Nakeer.

Beware! One who died with the love of the house hold of Prophet (S) has been sent to paradise like the bride is sent to the house of the bridegroom. (1)

36- وَمَن ماتَ عَلی حُبَّ آلِ مُحَمَّدٍ ماتَ شَهیداً اَلا وَمَن ماتَ عَلی حُبَّ آلِ مُحَمَّدٍ ماتَ مَغفُوراً لَهُ اَلا وَمَن ماتَ عَلی حُبَّ آلِ مُحَمَّدٍ ماتَ تائِباً اَلا وَمَن ماتَ عَلی حُبَّ آلِ مُحَمَّدٍ ماتَ مُؤمِناً مُستَکمِلَ الایمانِ اَلا وَمَن ماتَ عَلی حُبَّ آلِ مُحَمَّدٍ بَشَّرَهُ مَلَکُ المَوتِ بِالجَّنَّهِ ثُمَّ مُنکَرٌ وَنَکِیرٌ اَلا وَمَن ماتَ عَلی حُبَّ آلِ مُحَمَّدٍ یُزَفُّ اِلَی الجَنَّهِ کَما تُزَفُّ العَروسُ اِلی بَیتَ زَوجِها. (تفسیر الکاشف ج4ص220).

37. Drinker is similar to the idolater. Oh Ali Allah does not accept the service of the drinker (up to) forty days. And if he dies with in forty days, he has died as an infidel. (2)

37- شارِبُ الخَمرِ کَعابِدِ وَثَنٍ یاعَلِیُّ شارِبُ الخَمرِ لا یَقبَلُ اللهُ عَزَّوَجَلَّ صَلاتَهُ أربَعینَ یَوماً،فَإن ماتَ فیِ الأَربَعینِ ماتَ کافِراً. (بحارالانوار ج77 ص47)

38. Allah has not (written) ordained the monasticism for us (Muslims) Indeed monasticism of my ummah is jihad (holy war) on the course of

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1- Tafseer ul-Kashaf, Vol4, P 2~0
2- Bihar ul-Anwar, Vol. 77, P 47

Allah. (Jihad holy war is the monasticism of Muslims). (1)

38- ... إِنَّ اللهَ تَبارَکَ وَ تَعالی لَم یَکتُب عَلَینَا الرُّهبانِیّه،إِنَّما رُهبانِیَّهُ أُمَّتِی الجِهادُ فی سَبیلِ اللهِ ... (بحارالانوار ج 70 ص 115/ج82 ص114)

39. One who postpones delays the performing pf Hajj (having got its capacity) till the time he dies. Allah will resurrect him as a Jew or Christian on the justice day. (2)

39- مَن سَوَّفَ الحَجَّ حَتّی یَمُوتَ بَعَثَهُ اللهُ یَومَ القِیامَهِ یَهُودِیّاًً أَو نَصرانِیّاً. (بحارالانوار ج77 ص58)

40. Sighting (at stranger men, women) is a poisonous arrow out of the arrows of Satan. So one who overlooks omits that due to the fear of Allah, Allah bestows upon him a faith, the sweetness of which he will find in his heart. (3)

40- ألنَّظرَهُ سَهمٌ مَسمُومٌ مِن سِهامِ إِبلیسَ، فَمَن تَرَکَها خَوفاً مِنَ اللهِ تَعالی أَعطاهُ اللهُ ایماناً یَجِدُ حَلاوَتَهُ فی قَلبِهِ. (جامع السادات ج2 ص12)

Foot Note:

Looking of the Namehram, a stranger man towards a women vice versa has been prohibited by Islam.

The Second Infallible: Hazrat Zahra (sa) and her forty discourses

point

The Second Infallible: The unique Lady of Both Worlds Hazrat Zahra (sa)

Name: Fatima (sa)

Renowned Titles: Zahra, Saddiqa Kubra, Tahira, Raazia, Marziyya, Insiyya, Batool, Hooriyya, Mohaddisa etc.

Sub Title: Umul Hassanain, Ume Abeeha and Umul Aiymma.

Father and mother: Muhammad the Prophet' of Allah (S), Khadija Kubra (as)

Time Place of birth: At the threshold of dawn, Friday the 20th of Jamadi us sani, 5th year of Prophetic mission, Born in Mecca.

Time of migration marriage: At the age of nearly 8 years Migrated

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1- Bihar ul-Anwar Vol. 70, P 115, Vol. 82, P 114
2- Bihar ul-Anwar, Vol. 77, P 58
3- JamiaSaadat, Vol. 2, P 12

along with Ali (as) to Medina in the second year of the migration, beginning of the month of zul hijja was married to Ali (as) and bore five children by the Names of Hassan, Hussain, Zainub, Ume Kulsoom, and Mohsin.

Time Place of martyrdom: Was Martyred between the prayer times of Maghrib Esha on the 15th or 13 of the month of Jamadi ul Awal or 3rd of Jamadi us sani 11th year of Hijrah. At the age of I8 years, in Medina.

Forty Traditions from Hazrat Zahra (sa)

اربعون حدیثاً عن فاطمه الزهراء علیها السلام

1. Praise Eulogy Is for Allah for the blessing bounties which He has bestowed. And thanks to Him upon what He revealed (to His servants) And Praise Is for Him upon the common boons blessings which He bestowed upon His servants without their request And upon the comprehensive complete blessings which He granted to all sundry gave It to us, consecutively. Those graces favors which are uncountable.

And are Irredeemable not compensable due to their plentiful-ness of number. And the Imagination of their end is out of the reach of human mind.

He invited the servant to thankfulness for the sake of the consecutive continuous enhancement of blessings. And opened the door of eulogy Praise (of Allah) upon them so that He may make his favors beneficences great plentiful for them.' (1)

1- اَلحَمدُ لِلّهِ عَلی ما أَنعَمَ، وَلَهُ الشُّکرُ عَلَی مَا أَلهَمَ، وَالثنآءُ بِما قَدَّمَ،مِن عُمُومِ نِعَم اِبتَدَأها وَسُبُوغِ

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آلاءٍ أَسداها، وَ تَمامِ نِعَم وَالاها،جَمَّ عَنِ الإِحصاءِ عَدَدُها،وَنَأی عَنِ الجَزاءِ أَمَدُها،وَتَفاوَتَ عَنِ الدراکِ أَبدُها،وَنَدَبَهُم لاستِزَادَتِها بِاشُّکرِ لا تَّصالِها،وَاستَحمَدَ إلَی الخَلائِقِ بِإجزالِها وَثَنّی بِالنَّدبِ اِلی أَمثالِها. (أعیان الشیعه –الطبع الجدید-ج1 ص315)

2. I testify that there is no Deity (Lord) except the sole matchless Allah. And the testification of the singleness of Allah is a word that Allah has declared sincerity (as) its reality, made the hearts the center of its contact union. And has made the specifications research of the oneness of Allah's station obvious evident In the light of meditation. The Allah Who cannot be seen by the eyes tongues are unable baffled to describe His virtues attributes. And the intelligence apprehension of man is helpless destitute from the imagination of his lowness. (1)

2- أَشهَدُ أَن لاإِلهَ اِلَّااللهُ وَحدَهُ لا شَریکَ لَهُ، کَلِمَهٌ جُعِلَ الإخلاصُ تَأویلَها، وَضُمِّنَ القُلُوبُ مَوصُولَها، وَأَنارَ فِی التَّفکیرِ مَعقُولها، اَلمُمتَنِعُ مِنَ الأبصارِ رُویَتُهُ، وَمِنَ الأَلسُنِ صِفَتُهُ، وَمِنَ الأَوهامِ کَیفِیَّتُهُ. (أعیان الشیعه –الطبع الجدید-ج1 ص315)

3. Allah made all the beings without previous matter sample shape pattern. And made them wear the dress of life by His main might’s created them according to His divine will Intention, short of it that He might have needed their creation, or have wished any benefit for Himself from their shaping sketching, except this that he wanted to give a proof of His wisdom make the people (creations) aware about His obedience

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submission, Invited them to his servitude worship make His Invitation grand ostentatious. (1)

3- اِبتَدَعَ (الله) الأَشیاءَ لا مِن شَیءٍ کانَ قَبلَها، وَأَنشَأَها بلا احتِذاءِ أَمثِلَهٍ امتَثَلَها،وَکَوَّنَها بِقُدرَتِهِ، وَذَرَأَها بِمَشِیئَتِهِ، مِن غَیرِ حاجَهٍ مِنهُ إِلی تَکویِنها وَلا فَائِدَهٍ لَهُ فی تَصویرِهَا،إِلا تَثبِیتاً لِحِکمَتِهِ وَتَنبیهاً عَلی طَاعَتِهِ وَإِظهاراً لِقُدرَتِهِ وَتَعَبُّداً لِبَرِیَّتِهِ، وَإِعز ازاً لِدَعوَتِهِ. (أعیان الشیعه-الطبع الجدید- ج 1 ص 316)

4. Allah fixed the reward for His obedience torment for His Insubordination disobedience, so that He may restrain His servants from His wrath fury lead them to His paradise. (2)

4- ... جَعَلَ (الله) الثَّوابَ عَلی طَاعَتِهِ وَوَضَعَ العِقابَ عَلی مَعصِیَتِهِ، ذِیادَهً لِعِبادِهِ عَن نَقمَتِهِ، وَحِیاشَهً لَهُم إِلی جَنَّتِهِ. (أعیان الشیعه- الطبع الجدید-ج1 ص 316)

5. And I testify that my father Muhammad (S) is the apostle the servant of Allah. And Allah’ selected chose him before appointing him at the post of Prophethood. And He named him before choosing selecting him. And chose him before everything delegating him. Then all the creations were hidden covered in the covers of unseen were hidden amid the screen curtain of fear fright stayed near the last final border of non-entity (nothingness), for, Allah was aware of knew the end of matters because of His encompassing the incidents of times ages, His knowledge of the predestinates.

Allah appointed him (as apostle) so that he may complete all His matter Implement His order materialize His decrees

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1- Ayan ush-Shia Ataba al Jadeed Vol. 1. P 315-316
2- Ayan ush-Shia Ataba Al Jadeed, Taha Al Jadeed. Vol. -1. P.’516

predestinates. (1)

5- وَاشهَدُ أَنَّ أَبی مُحَمَّداً (ص) عَبدُهُ وَرَسُولُهُ، اختارَهُ وَانتَجَبه قَبلَ أَن أَرسَلَهُ ،وَسَمّاهُ قَبلَ أَن اجتَبَلهُ، وَاصطَفاهُ قَبلَ أَن ابتَعَثَهُ،اِذِ الخَلائِق بِالغَیبِ مَکنُونَهٌ، وَبِسَترِ الأَهاوِیلِ مَصوُنَهٌ، وَبِنِهایَهِ العَدَمِ مَقرُونَهٌ، عِلماً مِنَ اللهِ تَعالی بِمآلِ الأُمُورِ، وَإحاطَهً بِحَوادِثِ الدُّهُورِ وَمَعرِفَهً بِمَواقِعِ المَقدُورِ. ابتَعَثَهُ اللهُ تعالی إِتماماً لأِمرِه، وَعَزیمَهً عَلی اِمضاءِ حُکمِهِ، وَإِنفاذاً لِمَقادیرِ حَتمِهِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

6. Allah saw nations groups had various different sects in their religion scattered staying on the verge of the fires of differences, busy with their idol worshipping. They denied God with all the signs and symbols of him. (Irfan) So Allah illuminated the darkness’s through my father Muhammad (S) and removed the darkness’s from their hearts, removed (cured) the blindness of the eyes. (2)

6- فرَأَی (الله) الاُمَمَ فِرَقاً فی أَدیانِها،عُکَّفاً عَلی نیرانِها، عابِدَهً لِأوثانِها، مُنکِرَهً لِلّهِ مَعَ عِرفانِها فَأَنارَ اللهُ تَعالی بِأَبی مُحمَّدٍ (ص) ظُلَمَها، وَکَشَفَ عَنِ القُلُوبِ بُهَمَها، وَجَلی عَنِ الأَبصارِ غُمَمَها. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

7. My father Muhammad (S) stood up with (his) guidance among the people. And saved them from perversion aberration, and turned their blindness into enlightenment and guided them towards the firm religion. And called (invited) them to the straight way. (3)

7- قامَ (أَبی مُحَمدٌ)فِی النّاسِ بِالهِدایَهِ، وَأَنقَذَهُم مِنَ الغوایَهِ، وَبَصَّرَهُم مِنَ العمایَهِ، وَهَداهُم إِلی الدّینِ القَویمِ،وَدَعاهُم إِلی الصَّراطِ المُستَقیمِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

8. You the servants of Allah, are the ones to maintain His injunctions prohibitions, the carriers of His religion, His

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2- Ayun ush-Shia Ataba Al Jadeed Vol. I, P 316
3- Ayan ush-Shia Ataba Al Jadeed Vol. I, P 316

revelation, the trustees of Allah upon your souls, the propagators of His religion among the other nations. (1)

8- أَنتُم عِبادَ اللهِ نُصُبُ أَمرهِ وَنَهیِهِ، وَحَمَلَهٌ دینِهِ وَوَحیِهِ،وَأُمَناءُ اللهِ عَلی أَنفُسِکُم،وَبُلَغاؤُهُ إِلی الأُمَمِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

9. Oh the servants of Allah! (Beware) the real leader from Allah, is present among you and the commitment has previously been made to you and the remaining left over of the prophet hood has been appointed for your guidance.

That is the speaking book of Allah the truthful Quran, a beaming gleaming light, in which all the secrets facts about the completion of man his prosperity have been exhibited illuminated. It guides from darkness towards light of guidance. Its followers are the subject of envoy of others. (2)

9- أَنتُم عِباداَللهِ...زَعیمُ حَقَّ لَهُ فیکُم، وَعَهدٌ قَدَّمَهُ إِلَیکُم،وَبَقِیَّهٌ استَخلَفَها عَلَیکُم،کِتابُ اللهِ الناطِقُ، وَالقُرآنُ الصّادِقُ وَالنُّورُ السّاطِعُ، وَالضَّیاءُ الّلامِعُ، بَیَّنَهٌ بَصائِرُهُ، مِنکَشِفَهٌ سَرائِرُهُ، مُتَجَلَّیَهٌ ظَواهِرُهُ، مُغتَبطٌ بِهِ اَشیاعُهُ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

10. The book of Allah is the guide of its followers towards the pleasure of Allah. Listening (carefully) to it leads to the salvation. The enlightened conspicuous evidences proofs of Allah can be obtained through it. And (also the knowledge) of His interpreted intentions fear invoking constraining prohibitions His sufficing testimonies conspicuous arguments, desired virtues allowed endowments gifts obligatory divine laws. (Can be obtained from it) (3)

10- کِتابُ اللهِ ... قائِدٌ إِلَی الرِّضوانِ اتَّباعُهُ، مُؤَدٍّ إِلَی

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2- Ayan ush-Shia Ataba Al Jadeed, Vol. I, P 316
3- Ayan ush-Shia Ataba Al Jadeed, Vol. 1, P 316

النّجاهِ استِماعُهُ. بِهِ تُنالُ حُجَجُ اللهِ المُنَوّرَهُ، وَعَزائِمُهُ المُفَسّرهُ، وَمَحارِمُهُ المُحَذّرَهُ، وَبَیِّناتُهُ اَلجالِیَهُ، وَبَراهینُهُ الکافِیَهٌ، وَ فَضائِلُهُ المَندُوبَهٌ، وَرُخَصُهُ المَوهُوبَهُ، وَشَرائِعُهُ المَکتُوبَهُ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

11. Allah made the faith for you as a purity from polytheism ( infidelity). (1)

11- فَجَعَلَ اللهُ الإیمانَ تَطهیراً لَکُم مِنَ الشَّرکِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

12. And (made) service the cause of your getting distant (purification) from pride (egoism). (2)

12- وَ [جَعَلَ اللهُ] الصَّلاهَ تَنزیلهاً لَکُم عَنِ الکِبرِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

13. And rendered alms for the purity of your soul nourishment expansion of your sustenance. (3)

13- وَ [جَعَلَ اللهُ] الزَّکاه تَزکِیهً لِلنَّفسِ وَنماءً فِی الرَّزقِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

14. And rendered fasting for the maintenance firmness of your sincerity.(4)...

14- وَ [جَعَلَ اللهُ]... الصَّیامَ تَثبیتاً لِلإِخلاصِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

15. And Allah set hajj for the consolidation reinforcement of the religion. (5)

15- وَ [جَعَلَ اللهُ] الحَجَّ تَشییداً لِلدَّینِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

16. Allah executed 'rendered justice (for the sake of putting together harmonization of the hearts; (6)

16- وَ [جَعَلَ اللهُ] العَدلَ تَنسیقاً لِلقُلُوبِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

17. And (Allah set) the subordination obedience of us (the household of the Prophet (S) for the security of Society’s system our Imamate as a safety from Segregation disunity). (7)

17- وَ [جَعَلَ اللهُ] طاعَتَنا نِظاماً لِلمِلَّتهِ وَاِمامَتنا اماناً مِنَ الفرقَهِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

18. And (Allah made) Jihad (holy war), the honor glory

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4- Ayan ush-Shia Ataba Al Jadeed, Vol. 1. P 316
5- Ayan ush-Shia Ataba Al Jadeed, Vol. I. P316
6- Ayan ush-Shia Ataba Al Jadeed. Vol. I, P 316
7- Ayan ush-Shia Ataba Al Jadeed, Vol. 1, P 316

for Islam abjectness humbleness for the infidels hypocrites. (1)

18- وَ [جَعَلَ اللهُ] الجِهادَ عِزَّاً لِلإسلامِ وَذُلّا لِأَهلِ الکُفرِ وَالنَّفاقِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

19. Arid (Allah rendered) patience as a help for getting reward. (2)

19- وَ [جَعَلَ اللهُ] الصَّبرَ مَعُونَهً عَلَی استیجابِ الأجرِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

20. And (Allah caused) commanding goodness forbidding to do evil for the amendment correction of society the common folks (public). (3)

20- وَ [جَعَلَ اللهُ] الأَمرَ بِالمَعرُوفِ وَالنَّهی عَنِ المُنکَرِمُصلحَهً لِلعامَّهِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

21. And (Allah made) the kindness to parents as a protection (shield) to His wrath displeasure. (4)

21- وَ [جَعَلَ اللهُ] بِرَّ الوالِدَینِ وِقایَهً مِنَ السَّخَطِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

22. And Allah made joining connecting with the kinship cognation, the cause of lengthening of life. (5)

22- وَ [جَعَلَ اللهُ] صِلَهَالأَرحامِ مِسناهً فِی العُمرِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

23. And Allah made law of retaliation (revenge for homicide) as the security of blood (from being shed). (6)

23- وَ [جَعَلَ اللهُ] القِصاصَ حِقناً لِلدَّماء. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

24. And Allah executed the vow performing as a medium for forgiveness. (7)

24- وَ [جَعَلَ اللهُ] الوَفاءَ بِالنَّذرِ تَعرِیضاً لِلمَغفِرَهِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

25. And (Allah rendered) the correct use of weight measure (units) a medium for stopping from selling less (than actual). (8)

25- وَ [جَعَلَ اللهُ] تَوفِیَهَ المَکایِیلِ وَالمَوازِینِ تَغییراً لِلبَخسِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

26. And (Allah rendered) prohibition from drinking wine the

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cause of taking distance from contaminations, (evils). (1)

26- وَ [جَعَلَ اللهُ] النَّهیَ عَن شُربِ الخَمرِ تَنزِیهاً عَنِ الرَّجسِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

27. And Allah made the prohibition to accuse someone of adultery a protection (shield) for avoiding (His) curse. (2)

27- وَ [جَعَلَ اللهُ] اجتِنابَ القَذفِ حِجاباً عَنِ اللَّعنَهِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

28. And (Allah made) refraining from theft for the sake of positivity affirmation for modesty. (3)

28- وَ [جَعَلَ اللهُ] تَرکَ السّرقَهِ اِیجاباً لِلّعِفَّهِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

29. And Allah prohibited polytheism for the sake of (bringing about) sincerity in (His) adoration worship, (4)

29- وَحَرَّمَ اللهُ الشَّرکَ اِخلاصاً لَهُ بِالرُّبُوبِیَّهِ. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

30. Certainly, an apostle has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) compassionate, merciful.

So if you assay recognize him you will find he is my father not the father of your women the brother of my cousin, (Ali (as)) not that of your men. And how nice a relation I have to him. So he propagated his prophetic (mission). He always used to turn his face from the polytheists.

And fought against them till he beat them up. He would invite people towards Allah by wisdom, beautiful admonition. He broke the idols scattered the aggregation of polytheists in a way that they ran away (from the battle fields), so that finally the hidden secret of oneness of Allah

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became manifested by him.

And he made the logic of religion reach the ears ( (of the people) settled down the foam of the camels of Satan turned the slogan yelling of those devils silent. And downed the agents of hypocrisy mutual commitments of the infidels got dissolved till such time that, you (people) spoke to a group of enlightened modest men with the words of oneness of Allah sincerity.(1))

30- ... ( ( لَقَد جاءَکُم رَسُولٌ مِن اَنفسِکُم عَزیزٌ عَلَیهِ ما عَنِتُّم حَریصٌ عَلَیکُم بِالمُؤمِنینَ رَؤُوف رَحیمٌ)).

فَإِن تُعِزوهُ وَتَعرِفُوهُ تَجِدُوهُ أَبی دُونَ نِسائِکُم وَ أَخاابن عمی دُون رِجالِکُم، وَلَنِعمَ المُعزی إِلَیهِ فَبَلَّغَ الرَّسالَهَ صادِعاً بِانَّذارَهِ،مائِلاً عَن مَدرَجَهِ المُشرِکینَ ضارِباً ثَبجَهم آخِذاً بِکَظمِهِم داعیاً إلی سَبیلِ رَبَّهِ بِالحِکمَهِ وَالمُوعِظَهِ الحَسَنَهِ،یُکسِرُ الأَصنامَ، وَینکت الهام حتَّی انهَزَمَ الجَمعُ وَوَلّوا الدُّبُرَ حَتَّی تَفرّی الَّلیلُ عَن صُبحِهِ وَاسفَرَ الحَقَّ عَن مَحضِهِ، وَنَطَقَ زَعیمُ الدّینِ، وَخَرَسَت شَقاشِقُ الشَّیاطینِ، وَطاحَ وَشیظ النَّفاقِ وَانحَلَّت عُقدَهُ الکُفرِ وَالشِقاقِ وفهتم بِکَلِمَهِ الإِخلاصَ، فی نَفَرٍ مِنَ البیض الخماص. (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

31. You were on the edge of a fire ditch, and were a cup of drink the morsel of a greedy one a firebrand of every hasty one were being trampled on (by other nations) drank from the contaminated waters gathered over in ditches your energy (food) was (secured by) the leaves of trees desert grass. And for your abjectness abasement you were always afraid that those around you might abduct you in the winking of an

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eye. So, Allah liberated you (of these misfortunes) through my father Mohammed (S). In spite of it that he (S) was involved at war against the intrepid the hungry wolves of Arab the stubborn refractories of the people of the books (Jews Christians). Whenever his opponents would lit the fire of war, Allah extinguished it to your benefit. (1)

31- وَکُنتُم عَلی شَفا حُفرَهٍ مِنَ النّارِ مَذَفَّهَ الشّارِبِ وَنُهزَهَ الطّامِعِ، وَقُبسَهَ العَجلانِ وَ مُوطِیءَ الأَقدامِ تَشربُونَ الطّرق، وَتَقتاتُون القد أَذِلَّهً خاسِئینَ تَخافُونَ اَن یَتَخَطَّفَکُمُ النّاسُ مِن حُولِکُم فَأَنقَذَکُمُ اللهُ تَبارَکَ وَتَعالی بِأَبی مُحَمَّدٍ (ص) بَعدَ اللَّتَیّا وَالَّتی وَبَعدَ أَن مَنی بِبَهمِ الرَّجالِ وَ ذُؤبانِ العَرَبِ وَمَرَدَهِ أَهلِ الکِتابِ«کُلَّما أَوقَدُوا نَاراً لِلحَربِ اَطفَأَها اللهُ» (أعیان الشیعه-الطبع الجدید- ج1 ص 316)

32. Imam Hassan (as) said, "on the Friday night I saw my, mother (Fatima (sa)) standing in her arch of prayer. She was continuously kneeling performing prostration till the dawn broke. I would hear her pray for the faithful men Women, but she did not at all pray for herself. 1 said, “Oh mother why did you not pray for yourself like you prayed for others?' so she replied, 'Oh my son, first thy neighbor there after your own house."

32- قالَ الحَسَنُ بنُ عَلِی علیه السلام: رَأَیتُ أُمّی فاطِمَهَ علیها السلام قامَت فی مِحرابِها لَیلَهَ جُمعَتِها فَلَم تَزَل راکِعَهً ساجِدَهً حَتّی اتّضَحَ عَمُودُ الصُّبحِ، وَسَمِعتُها تَدعُو لِلمُومِنینَ وَالمُؤمِناتِ وَتُسَمّیهم وَتُکثِرُ الدُّعاءَ لَهُم، وَلا تَدعُو لِنَفسِها بِشَیءٍ قُلتُ لَها : یا أُمّاه لِمَ لا تَدعینَ لِنَفسِکَ کَما

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تَدعینَ لِغَیرِکِ ؟ فَقالَت: یا بُنَیَّ،الجارُثُمَّ الدّارُ. (بیت الاحزان – ص22)

33. The Prophet (S) said to Fatima (sa), 'what is, the thing which is a blessing for woman?'

She said that, 'she must not see a man (stranger not be intimate) a man must not see her." (1)

33- قالَ النَّبیُّ صلی الله علیه واله لَها: أَیُّ شَیءٍ خَیرٌ لِلمَرأَهِ؟ قالَت:«اَن لا تَری رَجُلاً وَلا یَراها رَجُلٌ» (بیت الاحزان – ص22)

34. One day a lady cwme.to Fatima (sa) said 'I have a weak old mother who does not know a few problems about her Service (prayers). She has sent me towards you to question you (about them). Thus Fatima answered her (questions). And the number of her queries reached to ten Fatima (sa) replied to all her questions. Then she (the woman got a shamed because of the high number of her questions. And said, 'Oh daughter of the Prophet (S) 'I do 'not put you to more inconvenience than this.

Fatima (sa) said, 'Ask me what you do not know. Have you ever seen a person who is one day hired to carry a heavy thing to the roof top from ground for an amount (equal to) a thousand dinars (nearly a hundred thousand miskal (unit of weight) of gold) he may feel himself tired. She said “No”. Fatima (sa) said, 'I have been hired by Allah to get a wages which if the space between the earth sky is filled up with pearls still (That

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wages) would he more than it for each of the questions I may answer you. Therefore, I deserve it that I must not feel tired " exhausted.' (1)

34- حَضَرَت إِمرأهٌ عِندَ الصَّدیقَهِ فاطِمَهَ الزَّهراءِ عَلیها السَّلامُ فَقالَت: إِنَّ لی وَالِدَهٌ ضَعیفَهٌ وَقَد لَبِسَ عَلَیها فی أَمرِ صَلاتِهَا شَیءٌ، وَقَد بَعَثَتنی إِلَیکِ أَسأَلُکِ، فَأَجابَتها فاطِمَهٌ عَلَیها السلام عَن ذلِکَ، فَثَنَّت فاجابَت ثُمَّ ثَلَّثَت اِلی اَن عَشَّرَت فَأَجابَت ثُمَّ خَجِلَت مِنَ الکَثرَهِ فَقالَت لا أَشُقُّ عَلَیکِ یَا ابنَهَ رَسُولِ اللهِ، قالَت فاطِمَهٌ:هاتی وَسَلی عَمّا بَدالَکِ،أَرَأیتِ مَنِ اکتُرِیَ یَوماً یَصعَدُ إِلی سَطحٍ بِحَملٍ ثَقیلٍ وَ کِراهُ مِنَهُ اَلفِ دینارٍ یَثقُلُ عَلَیهِ؟فَقَالَت: لا. َقَالَت :اکتُریتُ أَنا لِکُلَّ مَسأَلَهٍ بِأَکثَرَ مِن مِلءِ ما بَینَ الثَّری إِلَی العَرشِ لُؤلُؤاً فَأحری اَن لا یَثقُلَ عَلَیَّ. (بحار الأنوار – ج2 ص3)

35. 'Oh Allah! Belittle me in my eyes glorify magnify your station to me. And inspire me (about) Your obedience the practice which may cause Your pleasure the shunning evading from things (matters) which are the cause of Your wrath, oh the most merciful of all!' (2)

35- اَللّهُمَّ ذَلَّل نَفسی فی نَفسی وَعَظَّم شَأنُکَ فی نَفسی وَأَلهِمنی طاعَتَکَ وَالعَمَلَ بِما یُرضیکَ وَالتَجَنُّبَ لِما یُسخِطُکَ یاأَرحَمَ الرّاحِمینَ. (أعیان الشیعه-الطبع الجدید- ج1 ص323)

36. 'Oh Allah! Content me with the sustenance you have granted me. And till such time that you keep me alive, hide me make me sound prosperous. And forgive me take pity upon me when I die. (During death process). Oh Allah! Do not help me in something that you

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have not predestined for me. And facilitate the achievement of that thing which you have predestined for me.' (1)

36- اَللّهُمَّ قَنَّعنی بِما رَزقتَنی وَاستُرنی وَعَافِنی أَبداً ما اَبقَیتَنی وَاغفِرلی وَارحَمنی اِذا تَوَفَّیتَنی اللّهُمَّ لا تَعنِنی فی طَلَبِ ما لَم تُقَدَّر لی، وَما قَدَّرتَهُ عَلَیَّ فَاجعَلهُ مُیَسَّراً سَهلاً. (أعیان الشیعه-الطبع الجدید- ج1 ص323)

37. Oh Allah! Bestow upon my parents and all those persons who have rights of their blessings beneficences upon me, the best of your rewards. Oh my Allah, spare me the leisure respite for the object for which you have created me. And do not let me be busy involved (absolutely) in my commitments. And do not torment me when I ask forgiveness. And do not deprive me of what I yearn question you for. (2)

37- اَللّهُمَّ کافِ عَنّی وَالِدَیَّ وَکُلَّ مَن لَهُ نِعمَهٌ عَلیَّ خَیرَ مُکافاتِکَ،اَللّهُمَّ فَرَّغنی لِما خَلَقتَنی لَهُ وَلا تُشغِلنی بِما تَکَفَّلتَ لی بِهِ وَلا تُعَذَّبنی وَاَنَا اَستَغفِرُکَ وَلا ترحرمنی وَاَنَا أَسأَلُکَ. (أعیان الشیعه-الطبع الجدید- ج1 ص323)

38. Underlying are the rhymes which Hazrat Zahra (sa) recited upon the mourning of Prophet's (S) demise.

'The person who smells the sweet fragrance of the grave of the Prophet (S) so what if he does not smell any other fragrance for long times to come?

Agonies anguishes griefs poured upon me in such a way that had they poured upon days those would have turned into nights. (Bleak, dark bewildering). (3)

38- ما انشدتهُ (ع) فیِ رثاء الرَّسُولِ صلی الله علیه وآله:

ماذا عَلی مَن شَمَّ

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2- Ayan ush-Shia Ataba Al Jadeed Vol. 1, P .32.3
3- Malam un-Nisa, Vol. 4, P 11.3

تُربَهَ اَحمَد

اَن لا یَشُمَّ مَدَی الزَّمانِ غَوالِیا

صُبَّت عَلَیّ مَصائِبُ لوأنَّها

صُبَّت عَلَی الأَیّامِ صِرنَ لَیالِیا (اعلام النساء – ج4 ص113)

39. The dust of sorrow covered the space of sky the sun has faded the bright day turned bleak. The earth has become dark gloomy after the death of the Prophet (S) woe! Alas! What the earth will have much of Jolting upon being separated parted from him (S)?

It is meritorious befitting that the east west of the' world may weep upon the parting of Prophet (S) the persons of Muzzir tribe all of the rest of the men tribes shed tears;

And the great magnificent mountain of the existence the hidden covered Kabaah (House of Allah) its pillars should shed tears.

Oh the terminator finalize of the (series of) prophets! The light of whom is the source of blessing for the world's inhabitants, Be the salutation blessings of Allah the descended of Holy Quran upon you. (1)

39- ایضاً:

أغبِرَ افاقُ السَّماءِ وَکُوَّرَت شَمسُ النَّهارِوَأُظلِمَ العَصرانِ

فَالأَرضُ مِن بَعدِ النَّبِیّ کَئیبَهٌ أَسفاً عَلَیهِ کَثیرَه الرَجفانِ

فَلیَبکِهِ شَرقُ البِلادِ وَغَربُها وَلتَبکِهِ مضروَکل یمانِ

وَلیَبکِهِ الطودُ العَظیمُ جودَه وَالبَیتُ ذُوالأَستارِ وَالأَرکانِ

یَا خاتم الرُّسلِ المُبارَکَ ضوؤُهُ صَلَّی عَلَیکَ مُنزِلُ القُرآنِ

(اعلام النساء- ج4 ص113)

40. Following you (Prophet (S)) inequities (intrigues revolts) took shape variant voices were raised so that if you were present supervising (things) all these differences deviations would not have taken place.

You setoff (on the journey of eternity) from among us now

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our condition is like the earth which becomes devoid of the beneficial rains. And your nation upset the order discipline of matters. So be a witness do not let their matter get out of your sight. (1)

40- وایضاً:

قَد کانَ بَعدَکَ اَنباءٌ وَهَنبَثَهٌ لَوکُنتَ شاهِدَها لَم تَکثُرِالخَطبُ

إنّا فَقَدناکَ فَقدَ الأَرضِ وَابِلَها وَاختَلَّ قَومُکَ فَأشهَد هُم وَلا تَغِب

(اعلام النساء- ج4 ص113)

The Third Infallible: First Imam Hazrat Ali and his Forty Discourses

point

Third Infallible: Imam Ali (as)

Name AIi (as)

Renowned Title: “Ameer Al Momineen”

Sub Title: Abul Hassan

Father and Mother: Abu Talib (as) and Fatima Bint e Asad (as)

Time Place of birth: 13th of Rajab ten years before the raising of Prophet. Born inside kabah.

Duration of Caliphate: 30 years

Time Place of martyrdom: Morning of 19th Ramadan-40th hijrah was injured by Abdul rehman Ibn muijim and passed away on the 21st of Ramadan at the age of 63 years. Tomb in Najaf Ashraf (Iraq)

Duration of age four stages:

I. Childhood, duration nearly ten years.

2. Duration in the service of prophet (S) Nearly 23 years.

3. Duration of avoiding the Government machinery approx. 25 years.

4. Duration of Apparent caliphate 4 years nine months.

I.note: He was forced obliged to avoid the interference in the caliphate machine. Although he was nominated openly by Allah the Prophet (S) on various occasions including the feast of Zul Ashira. * Upon the day of Ghadeer khumm in the presence of nearly one hundred thousand pilgrim companions of the Prophet (S), unfortunately after the sad demise of the Prophet (S), Muslims turned down the

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ordain of Allah (SWT)’s Prophet by rejecting his caliphate creating a split and Ideologkal difference with the true school of Islamic Ideology presumed by the holy Prophe (S).

Forty Traditions of Ameer Al Momineen (as)

اربعون حدیثاً

عن امیرالمؤمنین علی علیه السلام

1. The one who recognized himself (self-cognition) has recognized his Allah. (1)

1- مَن عَرَفَ نَفسَهُ فَقَد عَرَفَ رَبَّهُ. (غررالحکم، الفصل 77 الحدیث301)

2. Indeed, Allah raised Muhammad (S) upon the righteousness so that he may move His servants out of the (state of) adoration of servants towards His own adoration, from the commitment of His slaves towards His own commitment from the obedience of His slaves towards His own obedience from the guardian ship of his servants to His own guardian ship. (2)

2- فَإنَّ الله تَعالی بَعَثَ مُحَمَّداً صَلَّی اللهُ عَلَیهِ وَاَلِهِ وَسَلَّمَ بِالحَقِّ لِیُخرِجَ عِبادَهُ مِن عِبادَهِ عِبادِهِ إِلی عِبادَتِهِ، وَمِن عُهُودِ عِبادِهِ إِلی عُهُودِهِ، وَ مَن طاعَهِ عِبادِهِ إِلی طاعَتِهِ،وَمِن وِلایَهِ عِبادِهِ إِلی وِلایَتِهِ. (فروغ الکافی،ج8 ص386)

3. There is nobody who sits with (acquires the company) of Quran except that when he stands up from it (move away) with addition or loss. Addition to his guidance loss of his blindness. (Aberration)

And know it there is no Poverty adversity for anyone after having' Quran (with him) nobody has any wealth needlessness before having the Holy Quran (with him). (3)

3- ماجالَسَ هذَا القُرانَ اَحَدٌ إِلاّ قامَ عَنهُ بِزِیادهٍ اَو نُقصانٍ زیادَهٍ فی هُدیً، وَنُقصانٍ مُن عمیً، وَاعلَمُوا أَنَّهُ لَیسَ عَلی أَحَدٍ بَعدَ القُرانِ مِن فاقَهٍ، وَلِأَ لأحَدٍ قَبلَ القُرانِ مِن غِنیَّ. (الحیاه

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1- Ghurar Al Hikam, Chapter77, Hadith 301.
2- Farroo Al Kafi, Vol. 8, P 386
3- Al HayatVol2, P 101

ج2 ص101)

4. The one who is pleased satisfied with the deed of a nation (group) is like the one who has shared that with it. And for all those entering into a falsehood there are two sins; the sin of practice the sin of being pleased with it.(1)

4- اَلرّاضی بِفِعلِ قَومٍ کَالدّاخِلِ فِیهِ مَعَهُم ،وَعَلی کُلّ داخل فِی باطِلٍ اِثمانِ اثمُ العَمَلِ بِهِ وَاِثمُ الرَّضا بِهِ. (نهج البلاغه لصبحی الصالح،قصارالحکم154، ص499)

5. Ali (as) was questioned about faith. So he replied: Faith rests upon four pillars.

1. Patience 2. Certitude 3. Justice 4. Jihad (holy war). And patience out of those, has four branches. Keenness eagerness (2) fear (3) Piety (4) wait.

The one who is keen eager for Heaven steps aside the passionate temptations the one who has the fear of hell fire abstains refrains from the forbidden deeds the one who has asceticism in the world takes the calamities anguishes (of life) easy the person who is looking forward to waiting for death makes haste hurry towards the good deeds.

And Jihad (holy war) is based upon four branches. 1. The ordering of good deeds.

2. Stopping from the bad deeds.

3. truthfulness on the battle front of struggle combat. 4. the enmity with transgressors.

So, the one who orders the good deeds strengthens the backs of faithful’s. And the one who stops people from bad deeds has rubbed the noses of the infidels upon dust (belittled weakened them). And

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1- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam. 154 P 499

the one who truth fully stands up in the battle field has discharged an obligatory practice. And the one who gets enraged furious with the transgressors gets angry for Allah, Allah too becomes enraged angry for his sake will please him on the resurrection day. (1)

5- سُئِلَ عَلَیهِ السَّلامُ عَنِ الایمانِ، فَقالَ:الإیمانُ عَلی أَربَعِ دَعائِمَ:عَلَی الصَّبرِ وَالیَقِینِ وَالعَدلِ الجِهادَ. وَالصَّبرُ مِنها عَلی أَربَعِ شُعَبٍ عَلی الشَّوقِ وَالشَّفَقِ وَالزُّهدِ وَالتَّرَقُّبِ:فَمَنِ اشتاقَ إِلَی الجَنَّهِ سَلا عَنِ الشَّهَواتِ وَ مَن أَشفَقَ مِنَ النّارِ اجتَنَبَ المُحَرَّماتِ، وَمَن زَهِدَ فِی الدُّنیا استَهانَ بِالمُصِیباتِ، وَمَنِ ارتَقَبَ المَوتَ سارَعَ اِلی الخَیراتِ...

وَالجِهادُ مِنها عَلی َأَربَعِ شُعَبٍ: عَلَی الأَمرِ بِالمَعرُوفِ، وَالنَّهیِ عَنِ المُنکَرِ، وَالصِّدقِ فِی المَواطِنِ وَشَنآنِ الفاسِقینَ، فَمَن أَمَرَ بِالمَعرُوفِ شَدَّ ظُهُورَ المُؤمِنینَ، وَمَن نَهی عَنِ المُنکَرِأَرغَمَ أُتُوفَ الکافِرینَ،وَمَن صَدَقَ فِی المَواطِنِ قَضی ما عَلیهِ،وَمَن شَنِی الفاسِقینَ وَغَضِبَ لِلّهِ غَضِبَ اللهُ لَهُ وَأَرضاهُ یَومَ القِیامَهِ. (نهج البلاغه لصبحیالصالح،قصار الحکم31 ،ص473)

6. So indeed, Jihad (holy war) is a door out of the doors of Heaven. Allah has opened it upon His special friends (saints). And that (Jihad) is the dress of piety the firm securing armored Jacket of Allah His dependable shield the one who abandons it because of being uninclined to it, Allah makes him put on the dress of humility. (2)

6- فانَّ الجِهادَ بابٌ مِن اَبوابِ الجَنَّهِ فَتحَهُ اللهُ لِخاصَّهِ اَولِیائِهِ وَهُوَ لِبَاسُ التَّقوی وَدرعُ اللهِ الحَصینَهُ وجُنَّتُهُ الوَثیقَهُ فَمَن تَرَکَهُ رَغبَهًعَنهُ ألبَسَهُ اللهُ ثَوبَ الذُّلِ. (نهج البلاغه لصبحی الصالح، الخطبه27، ص69)

7. Indeed, the erupting of sedition iniquity

p: 44


1- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam 31. P 473
2- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam, sennan, 27, P 69

is due to the following of lustful desires the artificial laws rules, those orders laws which are against the book of Allah. And a group of men stands up to defend those as against the religion constitution of Allah.

If falsehood had completely segregated from the righteousness, it would not have remained concealed hidden from those who are in the search of truth.

And if the righteousness had been purified from the falsehood the tongues of the enemies rivals would have shortened from it. But they fetch a piece of right a piece part of falsehood mix them up. This is where Satan overwhelms his friends. And only those who are the object of the beneficence of Allah get salvation. (1)

7- اِنَّما بَدءُ وُقُوع الفِتَنِ اَهواءُ تُّتَبَعُ وَاَحکامٌ تُبتَدَعُ یُخالَفُ فِیها کِتابُ اللهِ وَیَتَوَلّی عَلَیها رِجالٌ رِجالاً عَلی غَیرِ دینِ اللهِ فَلَو اَنَّ الباطِلِ خَلَصَ مِن مِزاجِ الحَقَّ لَم یَخفَ عَلی مُرتادِیَن، وَلَو اَنَّ الحَقَّ خَلَصَ مِن لَبسِ الباطِلِ انقَطَعَت عَنهُ السُنُ المُعانِدینَ، وَلکِن یُؤخَذُ مِن هَذا ضِغثٌ وَمِن هَذا ضِغثُ فَیُمزَجانِ فُهُنالِکَ یَستَولیَ الشَّیطانُ عَلی اَولیائِهِ وَیَنجُو الَّذِینَ سَبَقَت لَهُم مِنَ اللهِ الحُسنی. (نهج البلاغه لصبحی الصالح، الخطبه50، ص88)

8. Indeed the religion of Allah is not identified through persons, instead, it is recognized by the sign of Rights. Therefore, do identify the light so as to identify people of the right. (2)

8- اِنَّ دینَ اللهِ لا یُعرَفُ بِالرَّجالِ بَل بِآیَهِ الحَقَّ فَاعرِفِ الحَقَّ تَعرِف اَهلَهُ. (البحار/ج68/ص120)

9. Do not be the slave of

p: 45


1- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam SERMON 50, P 88
2- A’lbihar Vol. 68. P 120

another person, since, Allah has made you a free person. (1)

9- لَا تَکونَنَّ عَبدَ غَیرِکَ فَقَد جَعَلَکَ اللهُ سُبحانَهُ حُرّاً. (غررالحکم،الفصل 85،ا لحدیث219)

10. Verily, ordering the good deed stopping from the evil doings do neither draw the death closer nor diminishes decreases the sustenance.

Instead these increase the reward turn it into a great one. And the superior of the two is uttering the word of justice before the tyrant oppressive ruler. (2)

10- اِنَّ الأَمرَ بِالمَعرُوفِ وَالنَّهیَ عَنِ المُنکَرِ لا یُقَرَّبانِ مِن اَجَلٍ، وَلا یُناقَصانِ مِن رِزقٍ ولکِن یُضاعِفَانِ الثَّوابَ وَیُعَظِّمانِ الأَجرَ،وَاَفضَلُ مِنهُما کَلِمَهُ عَدلٍ عِندَ اِمامً جائِرٍ. (غررالحکم،الفصل 8، الحدیث272)

11. The one who is not rectified corrected by soft nice conduct is corrected by a good punishment. (3)

11- مَن لَم یُصلِحهُ حُسنُ المُدارهِ یُصلِحهُ حُسنُ المُکافاهِ. (غررالحکم، الفصل77، الحدیث547)

12. Two person broke my back in the world. 1. A glib tongued transgressor.

2. A bleak hearted ignorant adorer.

And the first one stops constrains others from reaching for his transgression. While the other one blocks the way to the finishing of his ignorance, by his adoration. Thus be afraid of transgressor scholar the ignorant adorer because these (two) are the test (ordeal) for all those who get enchanted.

I heard the Prophet of Allah saying, 'the destruction annihilation of (people of) my ummah is at the hands of all the glib tongued hypocrites (Allem ullisan means a person who knows how to exactly use his tongue to his benefit). (4)

12-قَطَعَ ظَهرِی رَجُلانِ مِنَ الدُّنیا

p: 46


1- Ghurar Al Hikam Chapter 85, Hadith 219
2- Ghurar Al Hikam Chapter 8, Hadith 272
3- Ghurar Al Hikam Chapter 77, Hadith 547
4- Raoza tul waizeen, P 6 Alhayat Vol. 2, P 337

رَجُلٌ عَلیمُ الِلّسانِ فاسِقٌ،وَرَجُلٌ جاهِلُ القَلبِ ناسِکُ. هذا یَصُدُّ بِلِسانِهِ عَن فِسقِهِ،وَهذا بِنُسکِهِ عَن جَهلِهِ.فَاتَّقُوا الفاسِقَ مِنَ العُلَماءِ،وَالجاهِلَ مِنَ المُتَعَبِدِینَ .اؤُلئِکَ فِتنَهُ کُلِّ مَفتُونٍ، فَإِنّی سَمِعتُ رَسُولَ اللهِ (ص)یَقُولُ :یا عَلی هَلاکُ أُمَّتِی علی یَدَی کُلَّ مُنافِقٍ عَلِیم اللِّسانِ. (روضه الواعظین ص6) (الحیاه ج2 ص337)

13. Absolutely must never the good doer the evil doer be equal in your eyes, since, this thing becomes the reason of the inclination of those performing good deeds in their performance of good deeds the encouragement incentive of the evil doer upon doing bad deeds. (1)

13- وَلا یَکُونَنَّ المُحسِنُ وَالمُسییُ عِندَکَ بِمَنزِلهٍ سَواءٍ،فَإِنَّ فی ذلِکَ تَزهیداً لأَِهلِ الإِحسانِ فی الإِحسانِ،وَتَدریباً لِإَهلِ الإِساءَهِ عَلَی الإِساءَهِ (نهج البلاغه لصبحی الصالح، الکتاب53،ص430)

14. People do not abandon anything from the affair of their religion for the rectification (progress) of their world (life) except that Allah opens the (vistas of) more harmful thing for them (than that). (2)

14-لا یَترُکُ النّاسُ شَیئاً مِن أَمرِ دِینِهِم لِاستِصلاحِ دُنیاهُم إِلاّفَتَحَ اللهُ عَلیهِم ما هُوَأَضَرُّمِنهُ. (نهج البلاغه لصبحی الصالح،قصار الحکم106،ص487)

15. Indeed world (matter) is the extreme end of the vision of a blind (hearted person). He does not see anything beyond that. But the one having vision looks at it with deep profound (Penetrating) eye sight knows that the (permanent) home is beyond that. So the visions is prepared to march off from it. But the blind hearted has pinned up fixed his gaze upon it. The visions picks up his provision of journey from it But the

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1- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam, chapter 35, P 430
2- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam 106, P 487

blind one makes provision for it. (1)

15- وَاِنَّما الدُّنیا مُنتَهی بَصَرِ الأَعمی،لایُبصِرُ مِمّا وَرَاءَها شَیئاً، وَالبَصیرُ یَنفُذُها بَصَرُهُ،وَیَعلَمُ اَنَّ الدّارَ وَرَاءَها فَالبَصیرُمِنها شاخِصٌ وَالأَعمی اِلَیها شاخصٌ، وَالبَصیرُ مِنها مُتَزوَّدُ، وَالأَعمی لَها مُتَزوَّدَ. (نهج البلاغه لصبحی الصالح،الخطبه133، ص191)

16. Make your own self the standard in social conduct between yourself the other person. Thus do like the same for other person which you love for your own self. And dislike for others what you dislike hate for yourself. Do not commit excess upon anyone just as you like it that no one must commit aggression against your own self. And do favor others just as you like others doing favor to you. And what you regard bad for others do regard that bad for yourself as well.

It what you like to do with the people is done to you then do love it. (For yourself).

And do not say what you do not know, instead even do not say all that you know.

And do not utter a word which you dislike other's saying it to you. (2)

16- وَاجعَل نَفسَکَ میزاناً فیما بَینَکَ وَبَیَن غَیرِکَ،فَأَحبِب لِغَیرِکَ ما تُحِبُّ لِنَفسِکَ وَاکرَه لَهُ مَاتَکرَهُ لِنَفسِکَ،وَلا تَظلِم کَما لا تُحِبُّ أَن تُظلَمَ وَأحسِن کَما تُحِبُّ أَن یُحسَنَ إِلَیکَ وَالستَقبِح مِن نَفسِکَ ما تَستَقبِحُ مِن غَیرِکَ، وَاَرضَ مِنَّ الناسِ لَکَ ماتَرضی بِهِ لَهُم مِنکَ، وَلا تَقُل بِمالا تَعلَمُ،بَل لا تَقُل کُلَّ مَا تَعلَمُ،وَلا تَقُل ما لا تُحِبُّ أَن یُقالَ لَکَ. (تحف العقول ص74)

17. Your friends are three, your enemies are three. So your friends are:

p: 48


1- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam, Sermon 133, P 191
2- Tuhaf al-Uqul, P 74

your (own) friend, the friend of your friend the enemy of your enemy. And your enemies are: your (own) enemy the enemy of your friend friend of your enemy. (1)

17- اَصدِقاؤُکَ ثَلاثَهٌ وَاعداؤُکَ ثَلاثَهٌ:فَأَصدِقاؤُکَ:صَدیقُکَ وَصَدیقُ صَدیقِکَ وَعَدُوُّ عَدُوَّکَ. وَاَعداؤُکَ:عَدُوُّکَ وَعَدُوُّ صَدیقِکَ،وَصَدیقُ عَدُوَّک. (نهج البلاغه لصبحی الصالح،قصاذالحکم295، ص527)

18. The one whose conversation speech becomes large in quantity his faults become plenty in number. And the one whose faults become great in number his modesty, shame decreases. And that one whose modesty lessens his piety decreases. And the person whose piety decreases his heart dies. And the one whose heart dies he enters the hell fire. (2)

18- مَن کَثُرَ کَلامُهُ کَثُرَ خَطأُهُ وَمَن کَثُرَ خَطأُهُ قَلَّ حَیاؤُهُ، وَمَن قَلَّ حَیاؤُهُ قَلَّ وَرَعَهُ، وَمَن قَلَّ وَرَعَهُ ماتَ قَلبُهُ،وَمَن ماتَ قَلبُهُ دَخَلَ النّارَ. (تحف العقول ص89)

19. Do not look at who speaks look at what he speaks. (3)

19-لا تَنظُر اِلی مَن قالَ وَانظُراِلی ما قالَ. (غرالحکم،الفصل 85،الحدیث40)

20. All the beneficences have been gathered in three qualities: sighting 2. Silence 3. Speech. All the sighting viewing which do not take place for learning lesson are forgetfulness all the silences which are devoid of mediation are forgetfulness. And all the speeches talks which lack the remembrance of Allah are null void. So heaven you be for the one who’s sighting viewing is for taking lesson silence is meditation conversation is the remembrance of Allah. And he weeps upon his sins (repenting)

p: 49


1- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam, 295,P 527
2- Tuhaf al-Uqul, P 89
3- Ghurar ul-Hikam, chapter 85, Hadith 40

people are safe secure from his harm. (1)

20- جُمِعَ الخَیرُکُلَّهُ فی ثَلاثِ خِصالٍ: اَلنَّظَرُوالسُّکُوتُ وَالکَلامُ:فَکُلَّ نَظرٍ لَیسَ فیهِ اعتِبارٌ فَهُوَ سَهوٌ،وَکُلُّ سُکُوتٍ لَیسَ فیهِ فِکرَهٌ فَهُوَ غَفلَهٌ: وُکُلَّ کَلامٍ لَیسَ فیهِ ذِکرٌ فَهُوَ لَغوٌ.فَطُوبی لِمَن کانَ نَظَرُهُ عِبرَهً وَسُکُوتُهُ فِکرَهً وَکَلامُهُ ذِکراً وَبَکی عَلی خَطِیئَتِهِ وَأَمِنَ النّاسُ مِن شَرِّهِ. (تحف العقول ص215)

21. Indeed the son has a right over his father the father (too) certainly has a right upon his son so the right of father upon the son is this that he obeys him in all the things except the sins forbidden by Allah. And the son's right upon his father is that he gives him a good name good training make him learn the Quran. (2)

21-اِنَّ لِلوَلَدِ عَلَی الوالِدِ حَقَّاً،وَاِنَّ لِلوالِدِ عَلَی الوَلَدِ حَقّاً، فَحَقُّ الوالِدِ عَلَی ألوَلَدِ اَن یُطِیعَهُ فی کُلِّ شَیءٍ، اِلّا فی مَعصِیَهِ اللهِ سُبحانَهُ، وَحَقُّ الوَلَدِ عَلَی الوالِدِ اَن یُحسِنَ اِسمَهُ، وَیُحَسَّنَ اَدَبَهُ،وَیُعَلِمَهُ القُرآنَ. (نهج البلاغه لصبحی الصالح،قصار الحکم399، ص546)

22. The world is a house of truth for the one who deals it with truth a house of safety for the one who understands (something) from it a house of wealth for the one who wishes to take provision (for journey) from it. The world is the mosque place of prostration of the Prophets the descending place of Allah’s revelation And the service place of the angels. And the market of His friends, those who achieved got the mercy (of Allah) earned paradise in

p: 50


1- Tuhaf al-Uqul, P 215
2- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam 399, P 546

it. So who denounces it? Whereas it has announced its separation called aloud (regarding) its departure parting. And informed about its death. So it has made them attentive by its happiness toward felicities (joys comforts) by its anguishes calamities toward the afflictions. Sometime it scares sometime it warns. (And at times) it persuades incites terrifies. So oh you who mentions ill of the world, where as you are yourself fascinated charmed by the deceptions of the world. When has it ever deceived you?

Was it when it handed over your fore fathers to perishing, annihilation decay? Or when it made your mothers disappear under the dust? (1)

22-اَلدُّنیا دارُصِدقِ لِمَن صَدَّقَها وَدارُعافِیَهٍ لِمَن فَهِمَ عنها،وَدارُغِنیً لِمَن تَزَوَّدَ مِنها . مَسجِدُ اَلنبِیاءِاللهِ،وَمَهبَطُ وَحیِهِ،وَمُصَلّی مَلائِکَتِهِ وَمَتجَرُاَولیِائِهِ، اِکتَسَبُوا فیهَا الرَّحمَهَ، وَرَبِحُوا فِیهَا الجَنَّهَ، فَمَن ذایَذُمُّها؟ وقَدآذَنَت بِبَینِهَا،وَنادَت بِفِراقِها، وَنَعَت نَفسَها،فَشَوَّقَت بِسُرُورِها اِلیَ السُّرُورِ،وَحَذَّرَت بِبَلائِها اِلَی البَلاءِ،تَخوِیفاً وَتَحذِیراً، وَتَرغِیباً وَتَرهِیباً فَیا اَیُّهَا الذَّامُّ لِلدُّنیا وَالمُغتَرُّ بِتَغریرِها مَتی غَرَّتکَ؟اَبِمَصارعِ آبائِکَ مِن البلَی؟ اَم بِمَضاجِعِ أُمّهاتِکَ تَحتَ الثَّری؟ (بحار77 ص418)

23. O, people, the most frightening things regarding which I am afraid about you are two things: The following of passions desires, and the longevity of hopes aspirations. So the following of passions constrains stops one from reaching the way of righteousness (Allah's path) as for the longevity (abundance) of hopes aspirations that makes one forget the Hereafter. (2)

23- اَیُّها النّاسُ اِنَّ اخوَفَ ما اَخافُ عَلَیکُمُ اثنانِ: اتَّباعُ الهَوی،وَطُول الأَمَلِ، فَأَمّا اتَّباعُ الهَوی فَیَصُدُّ

p: 51


1- Bihar ul-Anwar Vol. 77, P 418
2- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam Sermon 42,P 82

عَنِ الحَقَّ،وَاَمّا طُولُ الأَمَلِ فَیُنسِی الآخِرَهَ. (نهج البلاغه لصبحی الصالح،الخطبه42،ص83)

24. The person who corrects rectifies his interior, Allah rectifies his exterior (obvious apparent affairs) and the person who practices for his religions, Allah suffices completes his worldly affairs. And the one who rectifies beautifies what is between him Allah. Allah beautifies improves what goes between him the people (relations). (1)

24- مِن اَصلَحَ سَرِیرَتَهُ اَصلَحَ اللهُ عَلانِیَتَه، وَمِن عَمِل لِدِینِهِ کَفاهُ اللهُ اَمرَ دُنیاهُ، وَمَن اَحسَنَ فِیما بَینَهُ وَبَینَ اللهِ اَحسَنَ اللهُ ما بَینَهُ وَبَینَ النّاسِ. (نهج البلاغه لصبحی الصالح،قصارالحکم423، ص551)

25. Do not make the most of your work business pertinent associated to your wife children's (bread butter) since, if they are the friends of Allah, Allah does not waste (destroy) His friends and if they be the enemies of Allah so then why do you spend all your energies for the sake of enemies of Allah.

(2)

25- لا تَجعَلَنَّ اَکثَرَ شُغلِکَ بِأَهلِکَ وَوَلَدِکَ،فِإن یَکُن اَهلُکَ وَوَلَدُکَ اَولیاءَ اللهِ فِإنَّ اللهَ لا یُضَیَّعُ اَولیاءَهُ،وَاِن یَکُونُوا اَعداءَ اللهِ فَما هَمُّکَ وَ شُغلُکَ بِأَعداءِ اللهِ؟ (نهج البلاغه لصبحی الصالح،قصارالحکم352، ص536)

26. The worth of all the men is in the good deeds that they perform. (3)

26- قِیَمهُ کُل امرِءُ ما یُحسِنُ. (بحار الانوار ج78 ص37)

27. The water of your face (your honor respect) is solid, questioning begging liquefies it. So see to it that before whom are you dropping draining it. (4)

27- ماءُ وَجهِکَ جامِدٌ یُقطِرُهُ السُّؤالَ فَانظُر عِندَ مَن تُقطِرُهُ.

p: 52


1- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam 423, P 551
2- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam 325. P 536
3- Bihar ul-Anwar Vol. 78. P 37
4- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam 346. P 535

(نهج البلاغه لصبحی الصالح،قصارالحکم346، ص535)

28. What has the son of Adam (as) got to do with pride (since) he begins as a semen ends as a corpse? (Both being unclean dirt contamination). (1)

28- ما لِابنِ ادَمَ وَالفَخرِ اَوَّلَهُ نُطفَهٌ وَآخِرُهُ جِیفَهٌ... (نهج البلاغه لصبحی الصالح،قصارالحکم454،ص555)

29. Beware! Shall I not inform you about the jurisprudent the right real jurisprudent? The real jurisprudent is the one who does not permit allow the people to commit sins. And does not make the people be disappointed with the mercy of Allah does neither make the people think they are safe from the plan of Allah. And does not abandon leave aside the Quran for the inclination attraction toward anything else than it.

The service which is devoid of religious understanding insight has no beneficence in it. And there is no beneficence in the knowledge which lacks pondering contemplation and no beneficence in recitation of Quran without meditation thought. (2)

29- اَلا اُخبِرُکُم بِالفَقیهِ حَقّ الفَقیهِ مِن لَم یُرَخِّص النّاسَ فِی مَعاصیِ اللهِ وَلَم یُقَنَّطهُم مِن رَحمَهِ اللهِ وَلَم یُؤمِّنهُم مِن مَکرِ الله وَلَم یَدَعِ القُرآنَ رَغبَهً عَنهُ اِلی ماسِواهُ، وَلا خَیرَ فی عِبادَهٍ لَیسَ فیها تَفَقُهٌ، وَلا خَیرَ فِی عِلمٍ لَیسَ ،فیهِ تَفَکُّرٌ وَلا خَیرَ فی قَرائَهٍ لَیسَ فیها تَدَبُّرٌ. (بحارالانوار ج78 ص41)

30. An ardent (honorable) one never at all commits adultery.(3)

30-ما زَنی غَیُورٌ قَطُّ. (نهج البلاغه لصبحی الصالح،قصارالحکم105، ص529)

31. Verily, the pious ones take share from the swiftly passing world as well as the soon

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1- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam 454, P535
2- Bihar ul-Anwar Vol. 78. P 41
3- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam 305. P 529

approaching here after. So they share the people of the world in their world (materials resources) but they (sons of the world) do not take any share from their resurrection day. (1)

31- اِنَّ المُتَّقِینَ ذَهَبُوا بِعاجِلِ الدُّنیا وَآجِلِ الاخِرَهِ فَشارَکُوا اَهلَ الدُّنیاء فی دُنیاهُم وَلَم یُشارِکهُم اَهلُ الدُّنیا فِی الاخِرَتهِم. (نهج البلاغه لصبحی الصالح،الکتاب27، ص383)

32. A servant (of Allah) does not taste the faith till such time that he abandons telling lie both seriously as joke. (2)

32-لا یَجِدُ عَبدٌ طَعمَ الاِیمانِ حَتّی یَترُکَ الکِذبَ هَزلَهُ وَجِدَّهُ. (اصول الکافی ج2 ص340)

33. If you made your religion (faith) follow stay under hand of your world, you perished both your religion the world. And you would be from the losers on the dooms day. And if you made your world (life) stay under the hand of religion then you achieved both your religion world would be among the successful ones in the Hereafter. (3)

33- اِن جَعَلتَ دینَکَ تَبَعاً لِدُنیاکَ اَهلَکتَ دینَکَ وَدُنیاکَ وَکُنتَ فی الاخِرَهِ مِنَ الخاسِرینَ.

اِن جَعَلتَ دُنیاکَ تَبَعاً لِدِینِکَ اَحرَزتَ دینَکَ وَدُنیاکَ وَکُنتَ فی الاخِرَهِ مِنَ الفائِزینَ. (غررالحکم، الفصل 10، الحدیث44_45)

34. The world's example is that of a snake which is soft to touch but it has a perilous poison in its body cavity. The ignorant one forms an attachment with it but the sage sane person guards himself from it. (4)

34- مَثَلُ الدُّنیا کَمَثَلِ الحَیَّهِ،لَیِّنٌ مَسُّها وَالسُّمُّ النّاقِعُ فی جَوفیها، یَهوِی إِلَیها الغِرُّ الجاهِلُ،وَیَحذَرُها ذُواللُّبِّ العاقّلُ. (نهج البلاغه لصبحی الصالح، قصارالحکم119،ص489)

35. Oh Kumail

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1- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam Chapter 27, P 358
2- Usool al-Kafi, Vol. 2, P 340
3- Ghurar ul-Hikam Alfasl 10, ALHadith 44-45
4- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam 119, P484

the hearts are similar to utensils, taking things in. The best of them are those which take in more. So take in what I say to you.

People are of three categories:

1. The Godly scholars.

2. The students on the way to salvation.

3. The silly stupid ones who run after every call, move too fro with each wind that blows. They are the same (people) who have not been illuminated by the light of knowledge, have not taken refuge in a strong firm pillar. (1)

35- یا کُمَیلُ بنَ زیادٍ اِنَّ هذِهِ القُلُوبَ اَوعِیَهٌ فَخَیرُها اَوعاها،فَاحفَظ عَنِّی ما اَقُولُ لَکَ:اَلنّاسُ ثَلاثَهٌ:فَعالِمٌ رَبانِیٌ،وَ مُتَعَلَّمُ عَلی َسَبیلِ نَجاهٍ، وَهَمَجٌ رَعاعٌ اَتباعُ کُلَّ ناعِقٍ یَمِیلُونَ مَعَ کُلَّ ریِح،لَم یَستَضِیئُوا بِنُورِالعِلم،وَلَم یَلجَاؤُا اِلی رُکنٍ وَثیق

(نهج البلاغه لصبحی الصالح،قصارالحکم147، ص495)

36. I recommend you five things for obtaining which if you have to move around on the camel backs in the deserts even then it is worthwhile befitting.

1. Do not have hope in anyone except Allah. 2. Do not be afraid of anything except your sins. 3. If one of you is questioned about something which he does not know. He must not be shy must say I do not know.

4. When one of you does not know a thing he must not feel shame shy in learning it.

5. Exercise patience forbearance in every work, since, the patience does not have any example with regards to faith except that of body with the head. The body without head does

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1- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam 47, P495

not have any good beneficence, (similarly) faith without patience does not have any beneficence in it. (1)

36- أُوصیکُم بِخَمسٍ لَوضَرَبتُهم إِلَیها آباطَ الإبِلِ لَکانَت لِذالِکَ أَهلاً: لا یَرجُوَنَّ اَحَدٌ مِنکُم اِلّا رَبَّهُ، وَلَا یَخافَنَّ اِلّا ذَنبَهُ، وَلا یَستَحِیَنَّ اَحدٌ مِنکُم اِذا سُئلَ عَمّا لا یَعلَمُ اَن یَقُولَ: لا اَعلَمُ، وَلا یَستَحِیَنَّ اَحدٌ اِذا لَم یَعلَمِ الشَیءَ اَن یَتَعَلَّمَهُ،وَعَلیکُم بِاصَّبرِ،فِإنَّ الصَّبرَ مِنَ الِایمانِ کَالَّرأسِ مِنَ الجَسَدِ،وَلا خَیرَ فی جَسَدٍ لارَأسَ مَعَهُ،وَلا فی ایمانٍ لا صَبرَ مَعَهُ. (نهج البلاغه لصبحی الصالح، قصارالحکم82، ص482)

37. Mix up with the people (have such a social conduct) so that if you die with it they weep upon you if you remain alive, they may love you. (2)

37-خالِطُوا النَّاسَ مُخالَطَهً إِن مِتُّم مَعَها بَکَوا عَلَیکُم،وَإِن عِشتُم حَنُّوا إِلَیکُم. (نهج البلاغه لصبحی الصالح، قصارالحکم10، ص470)

38. The person calling inviting others without himself practicing is just like an arrow man with a bow without a string (cord). (An arrow cannot be thrown by the help of a string less or cord less bow) (3)

38- أَلدَّاعِی بِلاعَمَلٍ کَالرّامِی بلاوَتَرٍ. (نهج البلاغه لصبحی الصالح، قصارالحکم337، ص534)

39. Paradise is gained by practice not by aspiration. (4)

39- بِالعَمَلِ تَحصُلُ الجَنَّه لا بِالأَمَلِ. (غررالحکم،الفصل18، الحدیث119)

40. How plenty in number are the lessons to be taken how less in number are those who learn lesson. (5)

40- ما أَکثَرَ العِبَرَ وَأَقَلَّ الأِعتِبارَ. (نهج البلاغه لصبحی الصالح، قصارالحکم297، ص529)

The Fourth Infallible: Second Imam Hassan Mujtaba (as) and his forty discourses

point

Fourth Infallible: Imam Hassan (as)

Name: Imam Hassan (as)

Renowned Titles: Mujtaba.

Sub title: Abu Mohammed.

Father and Mother: Ali (as) Fatima (sa)

Time Place of

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1- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam Vol. 10, P 470
2- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam B337 P534
3- Nahjul Balagha
4- Ghurar Al-Hikam, chapter IB, Hadith 119
5- Nahjul Balagha Le Sabeeh Al Saleh Qisar ul-Hikam 297, P 529

Birth: Mid of Ramadan Third year of Hijrah in Medina.

Time Place of martyrdom: 28th of Safar 50th Hijrah, at the age of approximately 47 years.

Was poisoned martyred by order of Moawiyah through his wife Judaah, in Medina.

Grave: In the graveyard of Baqi situated in Medina.

Duration of life: Three parts

I. The age of Prophet (S) (nearly 8 years)

2. At the service of his father (37 year approx.)

3. The period of Imamate 10 years.

Forty Traditions from Imam Hassan Mujtaba (as)

اربعون حدیثاً عن

الامام الحسین علیه السلام

1. Praise Eulogy is for Allah who hears the conversation of who so ever talks and if he remains silent (then) He knows whatever is there in his interior (soul). And who ever lives, his sustenance is upon Allah who so ever dies his resurrection is with Allah. (1)

1- اَلحَمدُ لِلّهِ الَّذی مَن تَکَلَّمَ سَمِعَ کَلامَهُ، وَمَن سَکَتَ عَلِمَ ما فی نَفسِهِ، وَمَن عاشَ فَعَلَیهِ رِزقُهُ، وَمَن ماتَ فإِلَیهِ معادُهُ... (بحارالانوار ج78 ص112)

2. Oh my son! Do not become the companion of anyone ( don't befriend) but when you come to know about the places he comes goes to (visits). And after you have minutely observed (his character) got pleased with his association social conduct then acquire his company, on the basis of forgiving the faults (extending) consolation during the hardships. (2)

2- یا ُبنَیَّ لا تُؤاخِ اَحَداً حَتّی تَعرِفَ مَوارِدَهُ وَمَصادِرَهُ فاذَا استَنبَطتَ الخبرَهَ وَرَضیتَ العِشرَهَ فَآخِهِ عَلی إِقالَهِ العَثرَهِ وَالمُواساهِ فی العُسرَهِ. (تحف العقول ص233)

3. the most sighting eye is the one which

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1- Bihar ul-Anwar, Vol. 78, P 112
2- Tuhaf al-Uqul, P 233

penetrates (views) into the blessings beneficences, and the most auditory ear is the one which takes in (comprehends retains) admonition, gets benefitted by it. The healthiest of hearts is the heart which is pure from doubts. (1)

3- اِنَّ اَبصَرَ الأَبصارِ ما نَفَذَ فیِ الخَیرِ مَذُهَبُهُ وَاَسمَعَ الأَسماعِ ما وَعَی التَّذکیرَ وَانتفَع بِهِ، اَسلَمُ القُلُوبِ ما طَهُرَ مِنَ الشُّبَهاتِ. (تحف العقول ص235)

4. A person asked him “what is fear?' He said, 'to have courage upon friend recoiling from the enemy.' (2)

4- قیلَ فَمَا الجُبنُ قالَ الجُرأَهُ عَلَی الصَّدیقِ وَالنُّکُولُ عَنِ العَدُوِّ. (تحف العقول ص225)

5. Do not make haste in punishing the sinner for his sin let a way (passage) between the two (fault punishment) excuse apology. (3)

5-لا تُعاجِلِ الذَّنبِ بِالعُقُوبَهِ وَاجعَل بَینَهُما لِلاعِتذارِ طَریقاً. (بحارالانوار ج78 ص113)

6. All the beneficences of both the worlds come to the hand are achieved by the mind (wits). (4)

6- بِالعَقلِ تُدرَکُ الدّارانِ جَمیعاً. (بحارالانوار ج78 ص111)

7. There is no poverty like the ignorance.

7- لا فَقرَ مِثلُ الجَهلِ. (بحارالانوار ج78 ص111)

8. Teach others your knowledge learn the knowledge of others so you will bring your knowledge to perfection and learn something which you do not know. (5)

8- عَلَّمِ النّاسَ عِلمَکَ وَ تَعَلَّمَ عِلمَ غَیرِکَ فَتَکُونَ قَد اَتقَنتَ عِلمَکَ اَو عَلِمتَ ما لَم تَعلَم. (بحارالانوار ج78 ص111)

9. A person asked him, 'What is generosity magnanimity' He replied, 'To secure protect the religion, respecting one's soul, (self-respect) and softness of conduct (gentleness in behavior) permanency

p: 58


1- Tuhaf al-Uqul, P 225
2- Tuhaf al-Uqul, P 225
3- Bihar ul-Anwar Vol. 78, P 113
4- Bihar ul-Anwar Vol. 78, PIlI
5- Bihar ul-Anwar Vol. 78. PIlI

of favor kindness the discharging of rights(1)

9- قیلَ فَما المُرُوَّهُ؟ قالَ حِفظُ الدّینِ، وَاِعزازُ النَّفسِ وَلینُ الکَنَفِ، وَتَعُهُّدُ الصَّنیعَهِ،وَاَداءُ الحُقُوقِ. (بحارالانوار ج78 ص102)

10. I have not seen a cruel one more similar resembling with an oppressed wronged one than the jealous. (2)

10- مارَایت ظالِماً اَشبَه بِمَظلُومٍ مِن حاسِدٍ. (بحارالانوار ج78 ص111)

11. Nice conduct behavior with people is the height of intelligence wits. (3)

11- رَأسُ العَقلِ مُعاشِرَهُ النّاسِ بِالجَمیلِ. (بحارالانوار ج78 ص111)

12. Brotherhood is loyalty in hardship comfort. (4)

12- اَلاخاءُ الوَفاءُ فِی شِّدَّهِ وَالرَّخاءِ. (بحارالانوار ج78 ص114)

13. Deprivation is abandoning your share which has been offered to you. (5)

13- اَلحِرمانُ تَرکُ حَظَّکَ وَقَد عُرِضَ عَلَیکَ. (بحارالانوار ج78 ص115)

14. A man asked him, 'what is munificence bounty?' He replied, 'to begin with granting before being asked for.' (6)

14- قَیل فما الکَرَمُ؟ قال اَلإبتِداءُ بِالعَطِیَّهِ قَبل المَسأَلَهِ. (تحف العقول ص225)

15. There is a distance of four fingers between the rights false hood (eyes ears). What you saw with your eyes that is right. And you have heard plenty number of false untrue things through your ears. (7)

15- بَین الحَقَّ وَالباطِلِ اَربَعُ اَلصابعَ، ما رَأَیتَ بِعَینَیکَ فَهوُ الحَقَّ وَقَد تَسمَعُ بِأُذُنَیکَ باطِلاً کَثیراً. (تحف العقول ص229)

16. Do not struggle hard like a successful (searcher) of material and do not depend upon destiny like those who surrender to it (Neither greed nor laziness). Because seeking the grace (of God) is a Sunnah (tradition) not being greedy in seeking sustenance is piety modesty.

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1- Bihar ul-Anwar Vol. 78. P 102
2- Bihar ul-Anwar Vol. 78, PIlI
3- Bihar ul-Anwar Vol. 78, PIlI
4- Bihar ul-Anwar Vol. 78, P 114
5- Bihar ul-Anwar Vol. 78, P 115
6- Tuhaf al-Uqul, P 225
7- Tuhaf al-Uqul, P 229

Neither modesty is the cause of sustenance repulsion nor does greed attract grace (plentifulness wealth). (Adopt the middle one of the two ways.) (1)

16- لا تُجاهِدِ الطَّلَبَ جِهادَ الغالِبِ، وَلا تَتَّکِل عَلَی القَدَرِ اتّکَالَ المُستَسلِمِ،فِإنَّ ابتِغاءَ الفَضلِ مِنَ السُّنَّهِ،وَالإجمَالَ فی الطَّلَبِ مِنَ العِفَّهِ،وَلَیسَتِ العِفَّهُ بِدافِعَهٍ رِزقاً وَلا الحِرصُ بِجالِبٍ فَضلاً. (تحف العقول ص233)

17. No nation counselled but that they were guided toward their progress. (Aims of achieving prosperity affluence, success, maturity copulation.) (2)

17- ما تَشاوَرَ قَومٌ اِلّا هُدُوا اِلی رُشدِ هِم. (تحف العقول،ص223)

18. He Describing the virtues of a pious companion said ', He was greater than the other people in my eyes. The loftiest virtue which had made him great in my eyes (opinion, view) is that the world was small (valueless) in his eyes.

He had attained freedom from the domination of ignorance. And never begged from anyone, except the trust worthy person, for a benefit.

He did not complain did not get enraged furious was not put out of patience. (By weariness or annoyance). Most of the times he remained silent but when he opened up his lips to talk he would be at the zenith of all the speakers. He was weak feeble but when it came to struggle strife he was a fierce lion. He was more inclined to lend ear in the gathering of scholars than talk.

If someone overcame him in speech, no one could overcome him in silence. He never said what he did not practice (but)

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1- Tuhaf al-Uqul, P 233
2- Tuhaf al-Uqul P 233

practiced what he did not say. When he was confronted with two matters that he did not know which one of those was nearer to Allah, then he would see which of those was nearer to his desire so he would oppose it.

He did not blame anyone for the works where in there was room for excuse, in similar cases. (1)

18- وقال علیه السلام فی وَصفِ أخٍ کانَ لَهُ صالِح:

کانَ مِن اَعظَمِ النّاسِ فی عَینی وَکانَ رَأسُ ما عَظُمَ بِهِ فی عَینی صِغَرَ الدُّنیا فی عَینِهِ،کانَ خَارِجاً مِن سُلطانِ الجَهالَهِ فَلا یُمدُّیَداً اِلّا عَلی ثِقَهٍ لِمَنفَعَهٍ، کانَ لا یَشتَکی،وَلا یَتَسَخَّطُ،وَلا یَتَبَرَّمُ،کانَ اَکثَرَ دَهِره صامِتاً فَإذا قالَ بَذَّ القائِلینَ، کانَ ضَعیفاً مُستَضعَفاً فِإذا جاءَ الجِدُّ فَهُوَ اللَیثَ عادیِاً، کانَ اِذا جامِعَ العُلَماءَ عَلی اَن یَستَمِعَ اَحرَص مِنهُ عَلی اَن یَقُولَ کانَ اِذا غُلِبَ عَلَی الکَلامِ لَم یُغلَب عَلَی السّکُوتِ کانَ لا یَقُولُ ما لا یَفعَل وَیَفعَل مالا یَقُولُ. کانَ اِذا عُرِضَ لَهُ اَمرانِ لا یَدری اَیُّهُما اَقرَبُ اِلی رَبِّهِ نَظَرَ اَقرَبَهُما مِن هَواهُ فَخالَفَهُ، کانَ لا یَلُومُ اَحَداً عَلی مَاقَد یَقَعُ العُذرُ فِی مِثلِهِ. (تحف العقول 234)

19. Janada bin umaiyyah says I visited Imam Hassan bin Ali bin Abu talib during the ailment which caused his death. I said "Oh lord why do you not get yourself treated? He said ',0 Abdullah with what may I treat the death? I said "انا لله وانا الیه راجعون (Indeed, we are for Allah toward HIM shall we go back) then he turned to me said ',By Allah, the Prophet of Allah

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1- Tuhaf al-Uqul P 234

(S) got us committed that twelve Imams would be the owners of this matter (Imamate) from the sons of Ali (as) Fatima (sa) There is none of us but that he would be poisoned or slain. And then he (S) admonished me.'

He said 'yes, get ready for your journey (towards resurrection day) get your provisions before your death arrival. And know it that you seek the world (material sources) death is seeking you. Do not load the worry of the day which has not yet come, upon your present day. And beware that you do not achieve attain a wealth above your energy but you are a trustee of it (wealth) for another person. And do know that there is account in it's lawful permitted, in it's prohibited lies punishment retribution, in it's paradox doubtful there is reproof. So, suppose the world as if it is a dead corpse (dirt).

Take out of it which is sufficient for you. So if it is halal (lawful legal) you have adopted piety asceticism. And if it (sustenance) is (from) prohibited there wold be no load (upon you) since you took out of it just as you took out of a dead corpse. And if there is a reproof that reproof is easy (soft one). And work for your world as if you would live here for ever work for your resurrection day here after as if you have to

p: 62

die tomorrow. And if you intend to achieve honour without a tribe appalling presence majesty without a ruler ship then move out of the abjectness disgrace of committing sin forbidden by Allah, towards the honour of the obedience of Allah. (1)

19- عَن جُنادَهَ ابنِ اَبی اُمیَّه قالَ دَخَلتُ عَلیَ الحَسَنِ بنِ عَلِیِّ بنِ اَبی طالِبٍ عَلَیهِ السَّلامُ فی مَرَضِهِ الَّذی تُوُفّی فیهِ... فَقُلتُ یا مَولایَ مالَکَ لا تُعالِجُ نَفسَکَ؟ فَقالَ یَا عَبدَاللهِ بِماذا أُعَالِجُ المَوتَ؟ قُلتُ اِنّا لِلّهِ وَاِنّا اِلَیهِ راجِعُونَ، ثُمَّ التَفَتَ اِلَیَّ فَقالَ: وَاللهِ لَقَد عَهِدَ اِلَینا رَسُولُ اللهِ صَلَّی اللهُ عَلَیهِ وَالِهِ أَنَّ هَذَا الأَمرَیَملِکُهُ اِثنَا عَشَرَ اِماماً مِن وُلدِ عَلِیٍّ وَفاطِمَهَ،مامِنّا اِلّا مَسمُومٌ اَو مَفتُولٌ،... وَبَکی صلوات الله علیه واله قالَ فَقُلتُ لَهُ عِظنی یَا ابنَ رَسُولِ اللهِ، قالَ: نَعَم اِستَعِدَّ لِسَفَرِکَ وَحَصَّل زادَکَ قَبلَ حُلُولِ اَجَلِکَ وَاعلَم أَنَّکَ تَطلُبُ الدُّنیا والمَوتُ یَطلُبُکَ، وَلا تَحمِل هَمَّ یَومِکَ الَّذِی لَم یَأتِ عَلی یَومِکَ الَّذِی لَم اَنتَ فیهِ، وَاعلَم اَنَّکَ لا تَکسِبُ مِنَ المالِ شَیئاً فَوقَ قُوتِکَ اِلّا کُنتَ فِیهِ خازِناً لِغَیرِکَ، وَاَعلَم أَنَ فِی حَلالِها حِسابٌ، وَفی حَرامِها عِقابٌ، وفِی الشُّبُهاتِ عِتابٌ، فَانزِلِ الدُّنیا بِمَنزِلَهِ المِیتَهِ، خُذمِنها ما یَکفِیکَ فاِنَّ کانَ ذلِکَ حَلالاً کُنتَ قَد زَهِدتَ فیها، وَاِن کانَ حَراماً لَم یَکُن فِیهِ وِزرٌ، فَأَخَذتَ کَما أَخَذتَ مِنَ المِیتَهِ، وَاِن کانَ العِتابُ فإنَّ العِتابَ یَسِیرٌ. وَاعمَل لِدُنیَاکَ کَانَّکَ تَعیشُ اَبَداً، وَاعمَل لِا خِرَتِکَ کَاَنَّکَ تَمُوتُ غَداً، وَاِذا اَرَدتَ عِزّاً بِلا عَشیَرٍه وَهَیبَهً بِلا سُلطانٍ، فَاخرُج مِن ذُلَّ مَعصِیَهِ اللهِ اِلی عِزَّ طاعَهِ اللهِ عَزَّوَجَلَّ. (بحارالانوار44 ص138-139)

20. Whoever loves the world (material) the fear of

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1- Bihar ul-Anwar Vol. 44, P 1.38/1.39

here after gets out (finishes) from his heart? (1)

20- مَن اَحَبَّ الدُّنیا ذَهَبَ خَوفُ الآخِرَهِ عَن قَلبِهِ... (لثالی الخبار ج1 ص51)

21. Ignorant is the one who is foolish about his wealth. (Regarding spending it). Who is slack negligent about his honor, when he is abused reviled, he does not respond. (2)

21- الَسَّفِیهُ: اَلاَحمَقُ فِی مالِهِ، اَلمُتَهَاوِنُ فِی عِرضِهِ یُشتَمُ فَلا یُجیِبُ. (بحارالانوارج78 ص115)

22. Good deed is the one before which there is no evading delaying there is no boasting of favor, after it. (3)

22- اَلمَعرُوفُ مالَم یَتَقَّدمهُ مَطلٌ وَلا یَتبَعهُ مَنٌّ. (بحارالانوارج78 ص113)

23. Shame disgrace is better than the fire (of Hell).' (4)

23- اَلعارُأ هَونُ مِنَ النّارِ. (تحف العقول ص234)

24. Indeed the faithful takes provision of journey (from the worldly sources) the infidel gets benefits. (As a lasting share). (5)

24- فَاِنَّ المُؤمِنَ یَتَزَوَّدُ والکافِرَ یَتَمَتَّعُ. (بحارالانوارج78 ص112)

25. Ignorance is the submission to the vile base, the company of perverted misled.(6)

25- اَلسَّفَهُ اتّباعُ الدُّناهِ وَمُصاحَبَهُ الغُوَاهِ. (بحارالانوارج78 ص115)

26. Between you admonition stays the curtain of respect. (Respect which is more of pride, egoism, arrogance of refraining one to accept advice or admonition) (7)

26- بَینَکُم وَبینَ المَوعِظَهِ حِجابُ العِزَّهِ. (بحارالانوارج78 ص109)

27. The annihilation of people lies in three things Arrogance, greed jealousy. (8)

27- هَلاکُ الناسِ فِی ثَلاثَ: اَلکبِرُ والحِرصُ والحَسَدُ. (بحارالانوارج78 ص111)

28. Arrogance is the cause of destruction annihilation of religion Satan was cursed due to it. And greed is the enemy of soul Adam was expelled by

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1- Lyal Al Ekhbari Vol. 1, P 51
2- Bihar ul-Anwar Vol. 78, P 115
3- Bihar ul-Anwar Vol. 78, P 113
4- Tuhaf al-Uqul, P 234
5- Bihar ul-Anwar Vol. 78, P 112
6- Bihar ul-Anwar Vol78,Pl 15
7- Bihar ul-Anwar Vol. 78, P 109
8- Bihar ul-Anwar Vol. 78, PIlI

it from the paradise jealousy is the guide to wickedness for the same reason Qabil (Cain) killed Abel. (1)

It is better to face the shame of simple life, devoid of accepting the domination of taghoot than leading such luxurious life which results in entering the Hellfire.

28- الکِبرُ هَلاکُ الدّینِ وَبِهِ لُعِنَ اِبلیسُ،وَالحِرصُ عَدُوُّ النَّفسِ وَبِهِ اُخرِجَ آدَمُ مِنَ الجَنَّهِ، وَالحَسَدُ رائِدُ السُّوءِ وَمِنهُ قَتَلَ قابیلُ هابیلَ. (بحارالانوارج78 ص111)

29. It is for you to ponder because it is the (source of the) life of visionist’s heart. (2)

29- عَلَیکُم بِالفِکرِ فإِنَّهُ حَیاهُ قَلبِ البَصِیرِ. بحار ج78 ص115

30. The one who does not have wits intelligence does not have decorum decency the one who lacks fortitude, does not have generosity magnanimity that one who does not possess shame modesty, does not have religion. (3)

30- لا اَدَبَ لِمَن لا عَقلَ لَهُ، وَلا مُرُوَّهَ لِمَن لا هِمَّهَ لَهُ وَلا حَیاءَ لِمَن لا دِینَ لَهُ.

(کشف الغمه ( (طبع بیروت))ج2 ص197)

31. The best wealth is contentment the worst poverty is humility (before the rich ones). (4)

31- خَیرُ الغِنی اَلقُنُوعُ وَشَرُّ الفَقرِ الخُضُوعُ. (بحارالانوار ج78 ص113)

32. Humor eats up (finishes), the appalling appearance (majesty) the silent person has got much of appalling appearance. (5)

32- المِزاحُ یَأکُلُ الهَیبَهَ، وَقَد اَکثَرَ مِنَ الهَیبَهِ الصّامِتُ. (بحارالانوار ج78 ص113)

33. Leisure swiftly passes on the return to it is very slow. (6)

33- اَلفُرصَهُ سَرِیعَهُ الفَوتِ بَطِیئَهُ العَودِ. (بحارالانوار ج78 ص113)

34. Proximate (relative) is the one who is be neared by love affection although

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1- Bihar ul-Anwar Vol. 78, PIlI
2- Bihar ul-Anwar Vol. 78. P 1 15
3- Kashrul Ghumma print of Beirut Vol. 2. P 197
4- Bihar ul-Anwar Vol. 78. P 113
5- Bihar ul-Anwar Vol. 78. P 113
6- Bihar ul-Anwar Vol. 78. 113

he is a distant relation. (1)

34- اَلقَرِیبُ مَن قَرَّبَتهُ المَوَدَّهُ وَإِن بَعُدَ نَسَبُهُ. (تحف العقول 234)

35. Abjectness is, not thanking for the beneficence. (2)

35- اَللوُّمُ اَن لا تَشکُرَ النِعمَهَ. (تحف العقول ص233)

36. Associate with treat the people in a way as you like to get associated treated by them. (3)

36- صاحِبِ النّاسَ مِثلَ ما تُحِبُّ اَن یُصاحِبُوکَ بِهِ. (بحار الانوار ج78 ص116)

37. The one who continues his visits (going coming) to the mosque does lay his hand upon one of eight benefits:

1. (Getting to know) one of the decisive verses.

2. Finding a beneficial brother.

3. Fresh knowledge.

4. A mercy waiting for him.

5. A word leading to the guidance.

6. An admonition averting from sin.

7. Not committing sin out of shame.

8. Not committing sin for the feat of Allah. (4)

37- مَن أَدامَ ألإِختِلافَ اِلَی المَسجِدِ اَصابَ اِحدی ثَمانٍ:آیهً مُحکَمَهً وَاَخاً مُستَفادًا وَعِلماً مُستَطرَفاً وَرَحمَهً مُنتَظِرَهً وَکَلِمَهً تَدُلُّهُ عَلَی الهُدی اَو تَرُدُّهُ عَن رَدیَّ وَتَرکَ الذُّنوبِ حَیاءً اَو خَشیَهً. (تحف العقول ص235)

38. I am surprised over the person who thinks about the things he eats (so that those are hygienic clean) how does he not think ponder about his spiritual (matters) so he avoids the harmful foods to enter his stomachs but his chest (mind) becomes the rendezvous of deviational, low meanings. (5)

38- عَجِبتُ لِمَن یَتَفَکَّرُ فیِ مَأ کُولهِ کَیفَ لا یَتَفَکَّرُ فِی مَعقُولِهِ فَیُجَنَّبُ بَطنَهُ ما یؤذِیهِ، وَیُؤدِعُ صَدرَهُ ما یُردیهِ. (سفینه البحار ج2 ص84)

39. When the desirable commendable services damage harm the obligatory services,

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1- Tuhaf al-Uqul. P 234
2- Tuhaf al-Uqul P 233
3- Bihar ul-Anwar Vol. 78, P 116
4- Tuhaf al-Uqul, P 235
5- Safina Tul Bihar Vol. 2, P 84

abandon them. (1)

39- اِذا اَضَرَّتِ النَّوافِل بِالفَریضَهِ فَارفُضُوها. (بحار الانوار ج78 ص109)

40. And know it that indeed whoever fears Allah (adopts piety) Allah paves his way of salvation out of the inequities. And makes him firm in his matter. And provides him (the path of) guidance. And makes his proof arguments successful enlightens his face and grants him what he desires. He is with those upon whom Allah has bestowed His beneficences boons from among the Prophets the truthful the martyrs pious ones. (2)

40- وَاعلَمُوا أَنَّهُ مَن یَتَّقِ اللهَ یَجعَل لَهُ مَخرَجاً مِنَ الِفتَنِ وَیُسَدِّدهُ فی اَمرِهِ وَیُهَیَّئ لَهُ رُشدَهُ وَیُفلِجه بِحُجَّتِهِ وَیُبَیَّض وَجهَهُ وَیُعطِهِ رَغبَتَهُ مَعَ الَّذِینَ اَنعَمَ الله عَلَیهِم مِنَ النَّبیَّینَ وَالصِّدِّقینَ وَالشُّهَداءِ وَالصّالِِحِینَ... (تحف العقول ص232)

The Fifth Infallible Third Imam: Imam Hussain the Chief of the Martys and his forty discourses

point

The fifth Infallible: Imam Hussain (as)

Name: Hussain

Renowned title: Syed u shuhada (The chief of martyrs)

Subtitle: Aba Abdullah

Father and mother: Imam Ali (as) and Fatima (sa)

Time and Place of birth: 3rd of Shaban 4th Hijrah in Medina

Time and Place of Martydom: Ashura 10th of Moharram ul Haram year 61 Hijrah in Karbala at the age of 57.

Holy Shrine: in Karbala.

Duration of life: four parts

1. The age of prophet of Allah (S) Nearly 6 years.

2. At the Service of his father (approx. 30 years).

3. Along with his brother Imam Hassan (10 years)

4. Period of Imamate 10 years.

Forty Traditions from Imam Hussain (as)

اربعون حدیثاً

عن الامام الحسین علیه لسلام

1. (Oh Allah) How could an argument be given about your Existence by a thing whose total complete existence is in need of you?

Is

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1- Bihar ul-Anwar Vol. 78, P 109
2- Tuhaf al-Uqul P 232

it that the advent of other than you is such that the like (advent) is not present in you, so that the one other than you becomes a. clear evidence (expression) of your presence? When did you ever disappear so that you might need an evidence logic to lead (the people) towards you? And when did you ever become away take distance so that your signs effects make the people get, in touch with you?

Blind be the eye which does not see you (Whereas) you are observing him. (Prayer of Arafaa day i.e 9th of Zilhaaj). (1)

1- کَیفَ یُستَدَلُّ عَلَیکَ بِما هُوَ فی وُجوُدِهِ مُفتَقِرٌ إِلَیکَ؟ أَیَکُونُ لِغَیرِکَ مِنَ الظُّهُورِ ما لَیسَ لَکَ حَتّی یَکُونَ هُوَ المُظهِرُ لَکَ؟مَتی غِبتَ حَتّی تَحتاجَ إِلی دَلیلٍ یَدُلُّ عَلَیکَ؟ وَمتی بَعُدتَ حَتی تَکُونَ الآثارُ هِیَ الَّتی تُوصِل إِلَیکَ ؟عَمِت عَینٌ لا تَراکَ عَلَیها رَقیباً.. (دعاء عرفه، بحارالانوار ج98 ص226)

2. The one who lacked missed you what did he find? And what is it that he lacks, the one who finds you? Certainly, the one who got pleased inclined toward other than you, came to nothingness (failed).(2)

2- ماذا وَجَدَ مَن فَقَدَکَ؟ وما الذی فَقَدَ مَن وَجَدَکَ؟لَقَد خابَ مَن رَضِیَ ذُونَکَ بَدَلاً. (دعاء عرفه، بحارالانوار ج98 ص228)

3. A nation which buys the pleasures of the living beings in exchange for te wrath of the creator does not get salvation. (3)

3- لا أَفلَحَ قَومٌ اشتَرَوا مَرضاهِ المَخلُوقِ بِسَخَطِ الخالِقِ. (مقتل خوارزمی ج1 ص239)

4. None is in peace on the resurrection day except the

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1- Bihar ul-AnwarVol. 98, P 226
2- Prayer of Arafaa Day, Bihar ul-Anwar, Vol. 98, P 228
3- Maqtal Khawarzami, Vol. 1, P 239

one who fears Allah in the world. (1)

4- لا یَأمَنُ یَوم القِیامَهِ اِلاّ مَن خافَ اللهَ فیِ الدُنیا. (بحارالانوار ج44 ص192)

5. Allah, firstly mentioned, 'command for good forbid to do evil' as one of His obligatory services, since, He knew that if these two obligatory are performed established, all the obligatory services out of easy hard will get performed established. Because, 'command for good forbid to do evil' invites to Islam, along with giving out the right of those having right opposing of the tyrants oppressors. (2)

5- فَبَدأَ اللهُ بِالأَمرِ بِالمَعرُوفِ وَالنَّهی عَن المُنکَرِ فَرِیضَهً مِنهُ، لِعِلمِهِ بِاَنَّها اِذا اُدِّیَت وَاُقِیمَت استِقامَتِ الفَرائِضُ کُلهُّا هَیَّنُها وَصَعبُها، وَذلِکَ اَنَّ الأَمرَ بِالمَعرُوفِ وَالنَّهیَ عَنِ المُنکَر دُعاءٌ اِلَی الإسلامِ مَعَ رَدَّ المَظالِمِ وَمُخالَفَهِ الظّالِمِ... (تحف العقول ص237)

6. O, people! the Prophet of Allah (S) said the person who sees that a tyrant unjust king has made the things forbidden by Allah legal allowed, broken breeched His promise perjure opposed the sunnah tradition of prophet of Allah, acted among the servants of lord with sin tyranny. So when he does not act against him (the king) through practice or speech. It is Allah's right to make him enter into his (kings) place of entry (Hell). (3)

6- اَیُّهَا النّاسُ إِنَّ رَسُولَ اللهِ قالَ مَن رَای سُلطاناً جائِراً مُستَحِلاً لِحَرامِ اللهِ ناکِثاًعَهدَهُ مُخالِفاً لِسُنَّهِ رَسُولِ اللهِ یَعمَلُ فی عِبادِاللهِ بِالإثمِ وَالعَدوانِ فَلَم یُغَّیِر عَلَیهِ بِفِعلٍ وَلا قَولٍ کانَ حَقّاً عَلَی اللهِ أَن یُدخِلَهُ

p: 69


1- Bihar ul-Anwar Vol. 449 P 192
2- Tuhaf al-Uqul. P 237
3- Maqtal Khawarzami, Vol. I. P 234

مَدخَلَهُ. (مقتل خوارزمی ج1 ص234)

7. Indeed people are the servants of world the religion is (like) saliva upon their tongues, they churn it around their tongues till they are living. And when they are faced with a test, the religious ones are only rare. (1)

7- اِنَّ النّاسَ عَبیدُ الدُّنیا، وَالدّینُ لَعقٌ اَلسِنَتِهِم،یَحُوطُونَهُ مادَرَّت مَعائِشُهُم فِإذا مُحِّصُوا بِالبَلاءِ قَلَّ الدَّیّانُونَ. (تحف العقول ص245)

8. One who wishes to reach a goal aim through the sin transgression, the way to that aim would get blocked sooner he would get into danger. (2)

8- مَن حاوَلَ اَمراً بِمَعصِیَتهِ اللهِ کانَ اَفوَتَ لِما یَرجُو وَاَسرَعَ لِما یَحذَرُ. (تحف العقول ص248)

9. Do you not see that the right is not being put into practice distance is not being taken from the falsehood? (In this situation) the faithful is inclined to it (it suits him) that he meets Allah. (3)

9- اَلا تَرَونَ أَنَّ الحَقَّ لا یُعمَلُ بِهِ، وَأَنَّ الباطِلَ لا یُنَناها عَنهُ لِیَرغَب المُؤمِنُ فی لِقاءِ اللهِ مُحِقّاً. (تحف العقول ص245)

10. I do not see (consider) death except prosperity and do not consider life along with oppressors tyrants except affliction anguish. (4)

10- فَإِنّی لا أرَی المَوتَ إِلآ سَعادَهً وَلا الحیاهَ مَعَ الظّالِمینَ إلا بَرَماً. (تحف العقول ص245)

11. And your calamity is greater than all the people because the stations of scholars have been snatched off from you (the rulers have forcibly occupied the stations of ulema scholars you are following the occupiers blindly). Wish, you knew this since, (from

p: 70


1- Tuhaf al-Uqul. P 245)
2- Tuhaf al-Uqul. P 248)
3- Tuhaf al-Uqul. P 245
4- Tuhaf al-Uqul. P 245

Islamic point of veiw) the implantation exercising of the ordinances matters should be in the hands of God recognizing scholars who are the trustees of His legal forbidden. But you have been deprived of that post. And that you have not been deprived of that but for the reason that you have detached yourselves from the right , of your differences in the Sunnah (tradition) after the appearance of conspicuous arguments. Had you been patient upon the torture (of enemy) had endured borne the expenditure on Allah's course the matters of Allah (the management of Muslim affairs) would have come to your hands those would have originated from you returned to you but, you got the tyrants imposed at your place surrendered the affairs of Allah to them. They practice upon doubtful (ambiguous) move on the course of lustful desires. Your running away from the death attachment with the life, which must part from you, made them imposed upon that (mentioned above). (1)

11- وَأَنتُم أَعظَمُ النّاسِ مُصیبَهً لِما غُلِبتُم عَلَیهِ مِن مَنازِلِ العُلَماءِ لَو کُنتُم تَشعَرُون ذلِکَ بِأَنَّ مَجارِیَ الأُمُورِ وَالأَحکامِ عَلی اَیدی العُلَماءِ بِاللهِ الأُمَناءِ عَلی حَلالِهِ وَحَرامِهِ فَأنتُمُ المَسلُوبُون تِلکَ المَنزِلَهَ وَمَا سُلِبتُم ذلِکَ إِلاّ بِتَفَرُّقِکُم عَنِ الحَقِّ وَاختِلافِکُم فِی السُّنَّهِ بَعدَ البَیِّنَهِ الواضِحَهِ، وَلَو صَبَرتُم عَلی الأَذی وَتَحَمَّلتُم المَؤُونَهَ فی ذاتِ اللهِ، کانَت اُمُورُ اللهِ ،عَلَیکُم تَرِدُ وَعَنکُم تَصدُر، وَاِلَیکُم تَرجِعُ، وَلکِنّکُم مَکَّنتُمُ الظَّلَمَهَ مِن مَنزِلَتِکُم، وَأَسلَمتُم اُمورَاللهِ فی اَیدیهِم یَعمَلُونَ بِالشُّبُهاتِ،وَیَسرُونَ فی الشَّهَواتِ،سلَطَهُم عَلی ذلِکَ فِرارُکُم

p: 71


1- Tuhaf al-Uqul, P 2.38

مِنَ المَوتِ، وَاِعجابُکُم بِالحَیاهِ الَّتی هِیَ مُفارِقَتکُم... (تحف العقول ص238)

12. Oh Allah, You know all that took place at our hand (struggle, movement against evils) was neither for the lust of kingship (power) nor to gain wealth but it was for manifesting the signs symbols of Your religion to bring about implement amendment correction (reform) in Your cities make the oppressed afflicted ones out of Your servants peaceful that Your obligatory desirable services commands be put into practice. (1)

12- اَللّهُمَّ اِنَّکَ تَعلَمُ أَنَّهُ لَم یَکُن ما کانَ مِنّا تَنافُساً فی سُلطانٍ، وَلا التِماساً مِن فُضُولِ الحُطامِ،وَلکِن لِنُرِیَ المَعالِمَ مِن دینِکَ وَنُظهِرَ الإصلاحَ فی بِلادِکَ، وَیَأمَنَ المَظلُومُونَ مِن عِبادِکَ،وَیُعمَلَ بِفَرائِضِکَ وَسُنَنِکَ وَاَحکامِکَ... (تحف العقول ص239)

13. I have not stood up upon the incentive provocation of self-conceit arrogance not as a chaos creator oppressor and indeed I have come out (stood up) wishing the rectification of my grandfather Mohammed (S) ummah. I want to order the good deed forbid the evil put into practice the character morale of my grandfather Muhammad (S) father Ali Ibn Abi talib (as) (2)

13- إِنّی لَم اَخرُج أًشراً وَلا بَطَراً وَلا مُفسداً ولا ظالِماً وَإِنّما خَرجتُ أطلُبُ الإِصلاحَ فی أُمَّه جَدّی مُحَمّدٍ صَلی الله علیه وآله وَسلَّم أُریدُ أَن امرَ بِالمَعروفِ وَأَنهی عَن المُنکَرِ وَأَسِیرَ بَسیرَهِ جَدّی مُحَمَّدٍ، وَسیره أَبی عَلِیّ بنِ أَبی طالِبٍ. (مقتل خوارزمی ج1 ص188)

14. If the world is taken to be a superb decent house

p: 72


1- Tuhaf al-Uqul, P 2.39
2- Maqtal Khawarzami, Vol. I, P 188

then the house of Allah's reward is more superior sublime. And if the bodies have been created for death, then being slain with sword on the way of Allah would be better.

And if the substances have been distributed according to the divine destinies then the lesser greed of man for drawing sustenance is more beautiful.

And if the wealth’s are collected gathered for being left over (passing away without carrying the wealth along to the next world) why does then the free man become stingy miser about the things to be left behind. (1)

14- فَإن تَکُن الدُّنیا تُعَدُّ نَفیسَهً

فَدارُ ثَوابِ اللهِ أَعلی وَأَنبَلُ

وَاِن تَکُن الأً بدانُ لِلمُوتِ أنشِئَت

فَقَتل آمریءٍ بِالسَّیفِ فی اللهِ أفضَلُ

وَاِن تَکُن الأً رزاقُ قَسماً مقدّراً

فَقِلَّهُ حِرصِ المَرءِ فی الرِّزقِ أَجمَلُ

وَاِن تَکُن الأً موالُ لِلتَّرکِ جَمعُها

فَما بالُ مَتروکٍ بِهِ آلحُرُّ یَبخَلُ

(بحار الانوار ج44 ص374)

15. 'Oh followers of the Abu Sufian family if you do not have religion you are not afraid of the resurrection day then be free in your world. (At least behave freely in your worldly affairs.) (2)

15- یا شیعَهَ الِ أَبی سُفیان إِن لَم یَکُن لَکُم دینٌ وَکُنتُم لا تَخافُونَ المَعادَ فَکُونُوا أَحراراً فی دُنیاکُم. (مقتل خوارزمی ج2 ص374)

16. A group worships Allah for the avidity (reward of paradise) this is the service of traders a group worships Allah due to fear (from hell the torment of Allah) this is the service of slaves (who obey their masters being afraid of them). And a group worships Allah as thanksgiving, so

p: 73


1- Bihar Al Anwar Vol. 44, P 374
2- Maqtal Khwarzami Vol. 2, P .33

this is the service of free men is the superior most service. (1)

16- اِنَّ قَوماً عَبَدُوا اللهَ رَغبَهً فَتِلکَ عِبادَهُ التُّجّارِ، وَاِنَّ قَوماً عَبَدُوا اللهَ رَهبَهً فَتِلکَ عِبادَهُ العَبیِد، وَاِنَّ قَوماً عَبدُوا اللهَ شُکراً فَتِلکَ عِبادَهُ الأَحرارِ،وَهِیَ اَفضَلُ العِبادَهِ. (تحف العقول ص246)

17. Do know that the people's being needy towards you is a beneficence of Allah upon you so do not get tired of the beneficence’s lest those should turn into calamity woes. (2)

17- وَاَعلَمُوا أَنَّ حَوائِجَ النّاسِ اِلَیکُم مِن نِعَمِ اللهِ عَلَیکُم فَلا تَمِلوُّا النَّعَمَ فَتَحُورَ

(بحارالانوار ج7 ص121)

18. Oh people! take lesson from what Allah has admonished His friends, wherein He negatively defined (rebuked) the people of the book (Jew) scholars said, 'Why do the scholars of Jews Christian not forbid refrain people from sinful talks (or deviational beliefs) also said ', Those among the sons of Israel who became infidels were cursed through the tongue of Daud (as) (David) Essa (as) Christ. What an evil did they commit?

Allah rebuked those scholars because they saw the evils corruptions in the society before their eyes did not forbid them from that, for, their inclination towards the material gains which they received from them for the fear from what they were harassed of.

Although Allah says “And do not be harassed by the people have the fear of Me. (3)

And again says “the faithful men women are friends helpers of each other. And order (each other) the good deeds

p: 74


1- Tuhaf al-Uqul, P 24
2- Bihar ul-Anwar, Vol. 78, P 121
3- Surah Maida 46

stop from evil doings'. (1)

18- إعتَبِروُا أَیُّهَا النّاسُ بِما وَعَظَ اللهُ بِهِ أَولیاءَهُ مِن سُوءِ ثَنائِهِ عَلَی الأَحبارِ، إِذ یَقُولُ:لَولا یَنهیهُمُ الرَّبّانِیُّونَ وَالأَحبارُ عَن قَولهِمُ الإِثم، وَقالَ: لُعِنَ الَّذینَ کَفَروا مِن بَنی إسرائیلَ-إِلی قَولِهِ - لِبَئسَ ما کانُوا یَفعَلُونَ،وَ إنَّما عابَ اللهُ ذلِکَ عَلَیهِم لِأَنَّهُم کانُوا یَرَونَ مِنَ الظَّلَمَهِ الَّذینَ بَینَ أَظهُرِهِم المُنکَرَ وَالفَسادَ فَلا یَنهَونَهُم عَن ذلِکَ رَغبَهً فیما کانوا یَنالوُنَ مِنهُم، وَرَهبَهً مِمّا یَحذَرونَ،وَاللهُ یَقُولُ: ( (فَلا تَخشَوُا الناسَ وَاخشَونِ))، وَقالَ ( (المُؤمِنُونَ وَالمُؤمِناتُ بَعضَهُم أَولیاءُ بَعضٍ یَأمُروُنَ بِالمَعروُفِ وَیَنهَونَ عَنِ المُنکَرِ)). (تحف العقول ص237)

19. One who seeks the pleasure of people by displeasing Allah (SWT). Allah makes him over to the people. (2)

19- مَن طَلَبَ رِضَا النّاسِ بِسَخَطِ اللهِ وَکَلَهُ اللهُ إِلی النّاسِ. (بحارالانوار ج78 ص118)

20. Take care not to maltreat (commit excess upon) anyone who does not have any helper except Allah. (3)

20- اِیّاکَ وَظُلمَ مَن لا یَجِدُ عَلَیکَ ناصِراً اِلاَّ اللهَ جَلَّ وعزَّ. (بحار ج78 ص118)

21. The one who loves you forbids you (from committing evil) the one who has enemity with you entices allures you; (to commit evil). (4)

21- مِن أَحَبَّکَ نَهاکَ وَمَن أَبغَضَکَ أَغراکَ. (بحارالانوار ج78 ص128)

22. The intellect does not achieve completion except by observance following of the right. (5)

22- لا یَکمُلُ العَقلُ إِلاّ بِاتِّباعِ الحَقِّ. (بحارالانوار ج78 ص128)

23. The company social intercourse with the people committing transgression is (causes) blame incredibility. (6)

23- مُجالَسَهُ اَهلِ الفِسقِ رَیبَهٌ. (بحارالانوار ج78 ص122)

24. Weeping for the fear of Allah is (causes) salvation from the fire (Hell). (7)

24- أَلبُکاءُ مِن

p: 75


1- Tuhaf al-Uqul, P 237
2- Bihar ul-Anwar Vol. 78. P 126
3- Bihar ul-Anwar Vol. 78. P 118
4- Bihar ul-Anwar Vol. 78, P 128
5- Bihar ul-Anwar Vol. 78, P 127
6- Bihar ul-Anwar Vol78, P 122
7- Mustadrak ul-Wasail, Vol. 2, P 294

خَشیَهِ اللهِ نَجاهٌ مِنَ النّارِ. (مستدرک الوسائل 294/2)

25. A man came to the chief of martyrs Imam Hussain (A.S) said " I am a man who commits sin do not have patience constraining power against sin wrongs, so admonish me with a (piece of) admonition.

Thus he (S) said Do five things commit any sin you may wish. First is that do not eat the sustenance of Allah do commit any sin you wish. And secondly, get out of the dominion of Allah do perform any sin you like to thirdly seek a place where Allah does not see you commit any sin you please fourthly when the angel of death come to take your soul, repel him from yourself do any sin you may please. And fifthly when Malik (the in charge of the Hell) makes you enter the fire do not enter the fire (hell) do any sin which you may please. (1)

25- جاءَ رَجُلٌ إِلی سَیِّدِ الشُّهَداءِ وَقالَ: أنَار رجُلٌ عاصٍ،وَلا أَصِبرُ عَن المَعصِیَهِ فَعِظنی بمَوعِظَهٍ فَقَال عَلَیهِ السَّلامُ:إِفعَل خَمسَهَ أَشیاءٍ وَاَذنِب ما شِئتَ، فَأَوَّلُ ذلِکَ لا تَأکُل رِزقَ اللهِ وَاَذنِب ما شِئتَ،وَالثانی اُخرُج مِن وَلایَهِ اللهِ وَأَذنِب ماشِئتَ، وَالثّالِثُ أُطلُب مَوضِعاً لا یَراکَ اللهُ وَأَذنِب ما شِئتَ، وَالرّابِعُ إِذا جاءَکَ مَلَکُ المَوتِ لِیَقبِضَ روحَکَ فَادفَعهُ عَن نَفسِکَ وَأَذنِب ما شِئتَ، أَلخامِس إِذا اَدخَلَکَ مالِک فی النّارِ فَلا تَدخُل فیِ النّارِ وَأَذنِب ماشِئتَ. (بحار الانوار ج78 ص126)

26. Take care, not to do anything for which you

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1- Bihar ul-Anwar Vol. 78, P 126

have to apologize. Because the faithful does not commit wrong (sin) does not apologize the hypocrite commits sin all the days (then) extends apologies. (1)

26- اِیّاکَ وَما تَعتَذِرُ مِنهُ،فِإنَّ المُؤمِنَ لا یُسِیءُ وَلا یَعتَذِرُ، وَالمُنافِقُ کُلَّ یَومٍ یُسِیءُ وَیَعتَذِرُ. (تحف العقول ص248)

27. Hurrying making haste is witlessness, insanity. (2)

27- اَلعَجَلَهُ سَفَهٌ. (بحار الانوار ج78 ص122)

28. Do not allow anyone to enter (walk in) till he has saluted. (3)

28- لا تَأذَنُوا لِأَحَدٍ حَتّی یُسَلِّمَ. (بحار ج78 ص117)

29. It is from the signs of ignorance to enter into dispute with those not having thought meditation. (4)

29- مِن عَلاماتِ اَسبابِ الجَهلِ اَلمُماراهُ لِغَیرِ اَهلِ الفِکرِ. (بحار ج78 ص119)

30. One of the signs of the scholar is his criticism upon his (own) speech his awareness knowledge pertaining to the facts about the forms of views. (5)

30- مِن دَلائِلِ العالِمِ انتِقادُهُ لِحَدیثِهِ وَعِلمُهُ بِحَقائِقِ فنٌونِ النَّظَرِ. (بحار الانوار ج78 ص119)

31. Emulate compete each other in achieving the human values rush hasten to get the spiritual treasures. (6)

31- نافِسُوا المَکارِمِ،وَسارِعُوا فِی المَغانِمِ. (بحارالانوار ج78 ص121)

32. Whoso ever has generosity becomes the chief that one who commits parsimony stinginess becomes degraded objected. (7)

32- مِن جادَ سادَ،وَمَن بَخِلَ رَذِلَ. (بحار ج78 ص121)

33. Most generous of the people is the one who grants to the person who does not have any expectation from him. (8)

33- إِنَّ أَجوَدَ النّاسِ: مَن أَعطی مَن لا یَرجُوهُ. (بحار ج78 ص121)

34. One who removes an anguish sorrow of

p: 77


1- Tuhaf al-Uqul, P 248
2- Bihar ul-Anwar Vol. 78, P 122
3- Bihar ul-Anwar Vol. 78, P 117
4- Bihar ul-Anwar Vol. 78, P 119
5- Bihar ul-Anwar Vol. 78, P 119
6- Bihar ul-Anwar Vol. 78. P 121
7- Bihar ul-Anwar Vol. 78. P 121
8- Bihar ul-Anwar Vol. 78. P 121

a faithful, Allah grants him the deliverance from the sorrows dejections of world the hereafter. (1)

34- مَن نَفَّسَ کُربَهَ مُؤمِن فَرَّجَ اللهُ عَنهُ کُرَبَ آلدُّنیا وَالاخِرَهِ. (بحار ج78 ص121)

35. Whenever you hear that a person reaches for the honor of the people endeavor to dishonor the people, try hard that he does not come to know you. (2)

35- إِذا سَمِعتَ أَحَداً یَتَناوَلُ أَعراضَ النّاسِ فَاجتَهِد أَن لا یَعرِفَکَ. (بلاغه الحسین/الکلمات القصار 45)

36. A person asked him “what is needlessness (wealth)?' He replied ', the fewer lesser number of your desires your satisfaction over what can be sufficient for your life.' (3)

36- قِیلَ مَا الغِنی قالَ قِلَّهُ أَمائیکَ وَالرّضا بِما یَکفِیکَ. (معانی الاخبار ص 401)

37- لا تَرفَع حاجَتَکَ إِلاَّ الی أَحَدِ ثَلاثَهٍ :إِلی ذی دینٍ أَومُرُوَّهٍ أَو حَسَبٍ. (بحار ج78 ص118)

38. Do practice like the person who knows that he would be seized held for committing crime rewarded for good deed. (4)

38- إِعمَل عَمَلَ رَجُلٍ یَعلَمُ أَنَّهُ مَأخوُذٌ بِالإجرامِ مَجزِیٌ بِالإحسانِ. (بحارالانوار ج78 ص127)

39. There are seventy benefactions rewards for saluting sixty nine are for the one who initiates it one for the replier. (5)

39- لِلسّلامِ سَبعُونَ حَسَنَهً تِسع وَسِتُّونَ لِلمُبتَدِی وَواحِدَهٌ لِلرّادِّ. (بحارالانوار ج78 ص120)

40. Do not say a word about your brother in his absence which you would not like him to say during your absence. (6)

40- لا تَقُولَنَّ فی أَخِیکَ إِذا تَواری عَنکَ إِلاّ ما تُحِبُّ أَن یَقُولَ فِیکَ إِذا تَوارَیتَ عَنهُ. (بحارالانوار ج78 ص127)

The Sixth Infallible: Forth Imam Sajjad (as) and forty discourses from him

point

The Sixth Infallible

p: 78


1- Bihar ul-Anwar Vol. 78. P 121
2- (Balaghat Al Hussain Alkalimatul Qisar. 45)
3- Maani Al Ikhbar P 401
4- Bihar ul-Anwar Vol. 78. P 127
5- Bihar ul-Anwar Vol. 78. P 120
6- Bihar ul-Anwar Vol. 78. P 127

Imam Sajjad (as)

Name: Ali (as)

Renowned titles: Sajjad, Zain Ul Abideen.

Father Mother Imam Hussain (as) and Sheher Bano Daughter of Yazdgard the third.

Time Place of Birth: 5th day of Shaaban, year 38th Hijrat. Or 15th of Jamadiul ula the same year.

Time place of Martyrdom: 12th or 18th or more well-known on the 25th of Moharram 95th Hijrah.

Was poisoned in Medina on the instigation of Hasham Bin Abdul Malik martyred at the age of 57 years.

The holy grave in the grave yard of Baqi, in Medina.

Duration of life two parts

1. Twenty two years with his father.

2. Thirty five year’s period of his own Imamate

The tyrant rulers of his age: Nine persons from Yazeed up to Hasham bin Abdul Malik the Tenth caliph of Bani Ommaides.

اربعون حدیثاً عن

Forty Traditions from Imam Sajjad (as)

الامام زین العابدین علیه السلام

1. Glory be to Allah who made (declared) the acknowledgment of His beneficence as His praise Eulogy. Glory be to the one who made (declared) the confession of man's inability to thank him as a thank giving. (1)

1 سُبحانَ مَن جَعَلَ الإعتِرافَ بِالنِّعمَهِ لَهُ حَمداً، سُبحانَ مَن جَعَلَ الإعتِرافَ بِالعَجزِ عَنِ الشُّکرِ شُکراً. (بحارالانوار ج78 ص142)

2. (Oh people) contemplate, meditate, practice for the (place, thing) that you have been created for, Allah did not at all create you in vain useless. (2)

2- تَفَکَّرُوا وَاعمَلُوا لِما خُلِقتُم لَهُ فَإنَّ اللهَ لَم یَخلُقکُم عَبَثاً. (تحف العقول 274)

3. Be careful not to acquire the company of sinners help the oppressors tyrants become the neighbor

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1- Bihar ul-Anwar Vol. 78, P 142
2- Tuhaf al-Uqul, P 274

of transgressors. Be careful keep look out their sedition commotion keep away from their area. And be aware that the one who opposes the friends saints of Allah follows a religion other than the religion of Allah self willingly makes his own view as the basis of his matter than that of the saint of Allah (omits the command of saints) will get into roaring fire which eats up the bodies, the bodies, which were overwhelmed by their wretchedness villainy. So take lesson, oh those having eyes visions do praise Allah upon His guiding you do know that you cannot go out of the (sphere of) Allah's power towards the power of other than him. And Allah is watching your practices then you would get resurrected towards him. Therefore, get benefitted by the admonition (of Allah) get trained chastised with the civility (decorum) of those pious. (1)

3- وَإیّاکُم وَصُحبَهَ العاصینَ، وَمَعُونَهَ الظّالِمینَ،وَمُجاوَرَهَ الفاسِقینَ احذَرُوا فِتنَتَهُم، وَتَباعَدوُامِن ساحَتِهم ،وَاعلَموُا أَنَّهُ مَن خالَفَ أَولِیاءَ اللهِ وَدانَ بِغَئرِدینِ اللهِ،وَستَبَدَّ بِأَمرِهِ دوُنَ أمرِ وَلیِّ اللهِ، فی نارٍتَلتَهِبُ، تَأکُلُ أَبدناً[ قَد عابَت عَنها أَرواحُها] غَلَبَت عَلَیها شِقوَتُها [قَهُم مَوتی لا یَجِدُونَ حَرَّ النّارِ] فَاعتَبِروُا یا أوُلِی الأَبصارِ وَاحمَدوُا اللهَ عَلی ماهَداکُم وَاعلَمُوا أَنَّکُم لا تَخرُجُونَ مِن قُدرَهِ اللهِ إِلی غَیرِ قُدرَتِهِ وَسَیَرَ اللهُ عَمَلَکُم ثُمَّ إلَیهِ تُحشَرُونَ فَانتَفِعوُا بِالعِظَهِ وَتَأدَّبُوا بِادابَ الصَّالحِینَ. (تحف العقول ص254)

4. Imam Sajjad wrote in a letter to Mohammed lbne Muslim azzahari one of the court scholars of

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1- Tuhaf al-Uqul, P 254

that age:

Allah took a committment from the scholars in his book, where in, He said 'manifest them to the people do not hide them (the facts of the Holy Books). (1)

And know it, that the least minimum of that You hide the lowest (degree) of weight of responsibility which you will carry (on this way) is that you calmed down soothed up the fear harassment of the tyrant (paved planned) made the way of his error enticement, easy for him by your getting closer to him.

Is it not that by their inviting you they wish to make you like axis of a water mill, the pivot center of their oppressions get those things managed through you?

And make you a bridge to (safely) cross over avoid their nuisances evils, make you a stair towards their deviations aberrations, a caller inviter towards their way of enticement error i the traverser of their way make the people doubtful about the scholars through yourself. And attract the hearts of the ignorant public towards themselves through you. The work which they get from you is neither accessible to the most expert of their ministers nor their most powerful energetic co-workers helpers.

So how little is it that they give you for the worth of what they take from you how worthless is that which they flourish for you as compared to what they ruin

p: 81


1- Ale Imran. 187

for you?

So see into your soul think about yourself because no one else will see to it think about it. (You are a responsible person will be brought to account undergo question on the resurrection day). (1)

4- فی کتاب له الی محمد ابن مسلم الزَّهری... اَخَذَ عَلَی العُلَماءِ فی کِتابِهِ اِذ قالَ لَتُبَیُنُنَّّه للنّاسِ وَلا تَکتُمُونَهُ.. وَاعلَم انَّ اَدنی ما کَتَمتَ وَاَخَفَّ مَا احتَمَلتَ اَن آنَستَ وَحشَهَ الظّالِمِ وَسَهَّلتَ لَهُ طَریقَ الغَیَّ بِدُنُوَّکَ مِنهُ حینَ دَنَوتَ.... اَوَلَیسَ بِدُعَائِه اِیَّاکَ حینَ دَعاکَ جَعَلُوکَ قُطباً اَدَارُوا بِکَ رَحیَ مَظالِمِهِم وَجِسراً یَعبُرُونَ عَلَیکَ اِلی بلایاهُم وَسُلََّماً اِلی ضَلالَتِهم داعِیاً اِلی غَیَّهِم سالِکاً سَبِیلَهُم یُدخِلُونَ بِکش الشَّکّ عَلَی العُلَماءِ وَیَقتادون بِکَ قُلُوبَ الجُهّالِ اِلَیهِم فَلَم یَبلغ اَخَصُّ وُزَرائِهِم وَلا اَقوی اَعوانِهِم اِلاّدُونَ ما بَلَغتَ مِن اِصلاحَ فَسادِهِم وَاختِلافِ الخاصَّهِ وَالعامَّهِ اِلَیهِم فَما اَقَّلَ ما أعطَوکَ فی قَدرِ ما اَخَذُوا مِنکَ وَما أَیسرَما عَمَّرُوا لَکَ فَکَیفَ ما خَرَّبُوا عَلَیکَ فَانظُر لِنَفسِکَ فَاِنَّهُ لا یَنظُرُ لَها غَیرُکَ… (تحف العقول ص276)

5. There is no drop which is dearer to Allah more than two drops: The drop of blood (which drips out) on the course of Allah (Jihad) the drop of tear in the darkness of night by which a servant does not want anything except (pleasing loving) Allah. (2)

5- ما مِن قَطرَهٍ أَحَبَّ اِلی اللهِ عَزَّوجَلَّ مِن قَطرَتَینِ:قَطرَهُ دَمٍ فی سَبیلِ اللهِ وَقَطرِهُ دَمعَهٍ فی سَوادِ اللَّیلَ لایُریدُ بِها عَبدٌ إلاَّ اللهَ عَزَّوَجَلَّ. (بحار ج100 ص10)

6. There are three (things)which are refuges shelters for a faithful; to refrain his tongue

p: 82


1- Tuhaf al-Uqul, P 276
2- Bihar ul-Anwar Vol. 100, P 10

from the people their back biting, and keeping himself busy with things (matters) which are beneficial for his futurity, here after the world; protracted lengthy weeping upon his sin. (1)

6- ثَلاثٌ مُنجِیاتٌ لِلمُؤمِنِ : کَفُّ لِسانِهِ عَنِ النّاسِ وَاغتِیابِهِم، وَإِشغالُهُ نَفسَهُ بِما یَنفَعُهُ لاِ خِرَتِهِ وَدُنیاهُ، وَطُولُ البُکاءِ عَلی خَطبئَتِهِ. (تحف العقول ص282)

7. There are three (qualities) which if present in a faithful, he is supported backed by Allah, Allah provides him the shade of His celestial throne secures him from the great horror of the dooms day: the one who gives those rights to the others which he wishes looks forwards to from the others.

And the man who does not extend his hand does not take a step ahead till he knows (for sure) that his step is in the (direction of) obedience of Allah or in his sin.

And the person who does not find fault with his brother till he abandons that fault himself. (2)

7- ثَلاثٌ مَن کُنَّ فیهِ مِنَ المُؤمِنینَ کانَ فی کَنَفِ اللهِ، وَأظَلُّه اللهُ یَومَ القِیامَهِ فی ظِلّ عَرشِهِ وَآمَنَهُ مِن فَزعِ الیَوم الأکبَرِ: مَن أَعطی مِن نَفسِهِ ما هُوَ سائِلُهُم لِنَفسِهِ، وَرَجُلٌ لَم یُقَدِّم یَدَاً وَلا رِجلاً حَتیّ یَعلَمَ أَنَّهُ فی طاعَهِ اللهِ قَدَّمَها أَو فی مَعصِیَتِهِ، وَرَجُلٌ لَم یَعِب اَخاهُ بِعَیبٍ حَتَّی یَترُکَ ذلِکَ العَیبَ مِن نَفسِهِ. (بحارالانوار ج78 ص141)

8. Do not make anyone your enemy although you may guess think that he will not harm you do not shirk avoid anyone's

p: 83


1- Tuhaf al-Uqul P 282
2- Bihar ul-Anwar Vol. 78, P 141

friendship even though you may think he will not benefit you. (1)

8- لا تُعادِیَنَّ أَحَداً وَإِن ظَنَنتَ أَنَّهُ لا یَضُرُّکَ، وَلا تَزهَدَنَّ فی صِداقَهِ أَحدٍ وَإِن ظَنَنتَ أَنَّهُ لا یَنفَعُکَ. (بحارالانوار ج78 ص160)

9. Indeed, the inner knowledge gnosis the zenith of the religion of a Muslim is abandoning such talk which is meaningless futile, the scarcity of his dispute argument, his forbearance his patience fortitude his politeness good conduct. (2)

9- اِنَّ المَعرِفَهَ وَکَمالَ دینِ المُسلِمِ تَرکُهُ الکَلامَ فیما لا یَعنِیهِ،وَقِلَّهُ مِرائِهِ، وَحِلمُهُ وَصَبرُهُ، وَحُسنُ خُلقِهِ. (تحف العقول ص279)

10. To lessen the demands regarding needs from others is the cash needlessness wealth. (3)

10- قِلَّهُ طَلَبِ الحَوائِجِ مِنَ النّاسِ هُوَ الغِنَی الحاضِرُ. (تحف العقول ص279)

11. The assemblies of the pious men are the invitations to righteousness piety. (4)

11- مَجالِسُ الصّالِحینَ داعِیَهٌ إِلَی الصَّلاحِ. (تحف العقول ص283)

12. Take care, avoid the companionship of transgressor because he sells you for a morsel (of food) or less then that. (5)

12- إِیَّاکَ وَمُصاحَبَهَ الفاسِقِ، فِإنَّهُ بایِعُکَ بِاکلَهٍ اَؤ اَقَلَّ مِن ذلِکَ. (تحف العقول ص279)

13. Take care, not to acquire the company of foolish witless since he wants to benefit you but harms you. (Due to his stupidity). (6)

13- اِیّاکَ وَمُصاحَبَهَ الأَحمَقِ فِإنَّهُ یُریدُ أَن یَنفَعکَ فَیَضُرُّکَ. (تحف العقول ص279)

14. Take care, not to acquire the companionship of the parsimonious miser because he will deprive you of his wealth while you will extremely need it. (7)

14- اِیّاکَ وَمُصاحَبَهَ البَخیلِ فِإنَّّهُ یَخذُلُکَ فی مالِهِ

p: 84


1- Bihar ul-Anwar Vol. 78, P 160
2- Tuhaf al-Uqul, P 279
3- Tuhaf al-Uqul, P 279
4- Tuhaf al-Uqul, P 28.3
5- Tuhaf al-Uqul, P 279
6- Tuhaf al-Uqul, P 279
7- Tuhaf al-Uqul, P 279

اَحوَجَ ما تَکُون اِلَیهِ. (تحف العقول ص279)

15. Take care, not to acquire the companionship of the liar for he is like a mirage (deceiving). He shows you the near one as distant the distant thing as nearby. (1)

15- اِیّاکَ وَمُصاحَبَهَ الکَذّابِ فِإنَّهُ بِمَنزِلَهِ السَّرابِ یُقَرَّبُ لَکَ البَعیدَ وَیُبَعَّدُ لَکَ القَریبَ. (تحف العقول ص279)

16. If someone abuses you (standing) on the sight side then apologizes coming over to your left side, do accept his apologies. (2)

16- إِن شَتَمَکَ رَجُلٌ عَن یَمینِکَ ثُمَّ تَحَوَّلَ إِلی یَسارِکَ وَاعتَذَرَإِلَیکَ،فَاقبَل عُذرَهُ. (تحف العقول ص282)

17. The seeing of a faithful at the face of his brother, for the sake of (his) love affection, is a service. (3)

17- نظر المؤم فی وجه أخیه المؤمن للموده والمحبه له عباده. (تحف العقول ص282)

18. Never the less, the right of your neighbor is this that you save defend his (honor) during his absence honor him in his presence assist him when he gets oppressed do not be after finding his fault. So if you get informed regarding anything bad ugly about him then conceal it. And if you know that he will accept your admonition then admonish him in the matter which is between you him. And do not let him alone at the time of hardship calamity overlook his slips forgive his fault. (Sin) And have a good conduct munificent social intercourse with him. (4)

18- أَمَّا حَقُّ جارِکَ فَحِفظُهُ غائِباً وَإِکرامُهُ شاهِداً، وَنَصرَتُهُ إِذا کانَ مَظلوماً

p: 85


1- Tuhaf al-Uqul, P 279
2- Tuhaf al-Uqul, P 282
3- Tuhaf al-Uqul, P 282
4- Bihar ul-Anwar Vol. 74, P 7)

وَلا تَتَّبع لَهُ عَورَهً، فَإن عَلِمتَ عَلیهِ سُوءً سَتَرتَهُ عَلَیهِ،وَإِن عَلِمتَ أَنَّهُ یَقبَلُ نَصیحَتَکَ نَصَحتَهُ فیما بَینَکَ وَبَینَهُ،وَلا تُسلِمهُ عِندَ شَدیدَهٍ، وَتُقیلُ عَثرَتَهُ، وَتَغفِرُذَنبَهُ، وَتُعاشِرُهُ مُعاشِرُهُ کَریمَهً. (بحارالانوار 74 ص7)

19. Oh Allah save me from it that I may think that the poor stays at a low objected place or I think that the rich wealthy has a superior station. Because, noble is the one, who is honored sublimated by your obedience respected in the one who is made respect worthy by your service. (1)

19- وَاعصِمنی مِن أَن أَظُنَّ بِذی عَدَمٍ خَساسَهً أَو أَظُنَّ بِصاحِبِ ثَروَهٍ فَضلاً فَإنَّ الشَّریفَ مَن شَرَّفَتهُ طاعَتُکَ وَالعَزیزَ مَن أعَزَّتهُ عِبادَتُکَ. (الصحیفه السجادیه الدعاء:35)

20. And the faithful, his practice is intermingled with forbearance clemency, he sits at a place to learn; keeps silent to remain sound; does not speak out a word trusted to him, among his friends; he does not conceal a witness about the strangers does not practice anything from the righteousness out of pomp show does not abandon it out of shame shyness. If he is praised he gets afraid from it that the conversation of those praising him (would put him in a state of pride) (so) he repents over his sins which they are unaware of the ignorance of ignorant ones does not harm him. (2)

20- وَالمُؤمِنُ خَلَطَ عَمَلَهُ بِحِلمِهِ، یَجلِسُ لِیَعلَمَ، وَیَنصِتُ لِیَسلَمَ، لا یُحَدِّثُ بِالاَمانَهِ الاَصدِقاءَ، وَلا یَکتُمُ الشَّهادَهَ لِلبُعَدَاءِ،وَلا یَعمَلُ شَیئاً مِن الحَقِّ ارِئاءً،

p: 86


1- As Saheefa Sajjadiya Prayer. .35
2- Tuhaf al-Uqul. P 280

وَلا یَترُکُهُ حَیاءً، ان زُکّیَ خافَ مِمّا یَقُولُونَ، وَیَستَغفِرُ اللهَ لِما لا یَعلَمُونَ، وَلا یَضُرُّهُ جَهلُ مَن جَهِلَهُ. (تحف العقول ص280)

21.1. However, the right of the beneficent upon you is this that you thank him;

2. Mention his beneficence (to the people): 3. and propagate decent nice words about him. 4. And pray sincerely for him in that which is between you Allah. And if you do so, then you have thanked him secretly openly. Then if it is possible do practically compensate for his favors or otherwise remain waiting for a chance divine aid to compensate him.(1)

21- أَمّا حَقُّ ذِی المَعرُوفِ عَلَیکَ : فَأَن تَشکَُرَهُ، وَتَذکُرَ مَعرُوفَهُ، وَتَنشُرَلَهُ المَقالَهَ الحَسَنَهَ، وَتُخلِصَ لَهُ الدُّعاءَ فیمابَینَکَ وَبَینَ اللهِ سُبحانَهُ،فَاِنَّکَ اِذا فَعَلتَ ذلِکَ کُنتَ قَد شَکَرتَهُ سِرّاً وَعَلانِیَهً، ثُمَّ اِن اَمکَنَ مُکَافَأتُهُ بِالفعلِ کَافَأتَهُ، وَاِلاّ کُنتَ مُرصِداً لَهُ ،مُوَطَّناً نَفسَکَ عَلَیها. (تحف العقول ص265)

22. Indeed, dearer one to Allah among you is the one whose practice is better. (The better the practice the dearer to Allah). And the practice of that one is greater before Allah whose keenness eagerness for the reward of Allah is greater.

And doubtlessly that one among you whose fear from Allah is greater, his salvation security from the wrath of Allah is easier.

And the nearest one to Allah among you is the one whose morality is the best.

And Allan is most pleased with the one among you who gives the most of the vast sustenance to his family. And the most honorable respect

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1- Tuhuf al-Uqal. P256

worthy among you in the Allah's view is the most pious one among you.(1)

22- اِنَّ اَحَبَّکُم إِلَی اللهِ اَحسَنُکُم عَمَلاً، وَإِنَّ اَعظَمَکُم عِندَ اللهِ عَمَلاً اَعظَمُکُم فیما عِندَ اللهِ رَغبَهً، وَإِنَّ اَنجاکُم مِن عَذابِ اللهِ اَشَدُّکُم خَشیَهً لِلّهِ ،وَإِنَّ اَقرَبَکُم مِنَ اللهِ اَوسَعُکُم خُلُقاً، وَاِنَّ اَرضاکُم عِندَ اللهِ اَسبَغُکُم عَلَی عیالِهِ، وَاِنَّ اَکرَمَکُم عَلَی اللهِ اَتقاکُم لِلّهِ. (تحف العقول ص265)

23. If people knew what (brilliant result) lies in seeking knowledge they would have definitely sought it even by shedding the blood of their hearts plunging into the depth of oceans. (2)

23- لَو یَعلَمُ النّاسُ ما فی طَلَبِ العِلمِ لَطَلَبُوهُ وَلَو بِسَفکِ المُهَجِ وَخَوضِ اللُّجَجِ.

(بحارالانوار ج1 ص185)

24. One day Imam Sajjad (as) saw a patient who had recovered. He said to him " congratulations to you over the purifier from sins (ailment) Indeed Allah has mentioned you, so you mention Him-And He has forgiven your sins, so do thank him. (3)

24- وَرَأی عَلیلاً قَد بَرِئَ فَقالَ عَلَیهِ السَّلامُ لَهُ یَهنَؤُکَ الطَّهُورُمِنَ الذُّنُوبِ، اِنَّ اللهَ قَد ذَکَرَکَ فَاذکُرهُ وَاقَالَکَ فَاشکُرهُ. (تحف العقول ص280)

25. Guard against lies, both small of it big, in all conditions, both in seriousness joke. (4)

25- إتَّقُوا الکَذِبَ الصَّغیرَ مِنهُ والکَبیرَ فی کَلِّ جِدٍّ وَهَزلٍ. (تحف العقول ص278)

26. And the sins which are the cause of rejection of prayers are:

1. Bad intention (2) the wickedness of interior (3) hypocrisy with the (religious) brothers (4) disbelieving in the prayers being granted (5) delaying the obligatory services till their time is passed. (6)

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1- Tuhaf al-Uqul. P 279
2- Bihar ul-Anwar Vol. I, P 185
3- Tuhaf al-Uqul, P 280
4- Tuhaf al-Uqul, P 278

abandoning the achievement of proximity of Allah through favor (to people) alm giving (7) using obscene language abusing during conversation. (1)

26- وَالذُّنُوبُ الَّتی تَرُدُّ الدُّعاءَ: سُوءُ النِّیَّهِ، وَخُبثُ السَّریرَهَ،وَالنِّفاقُ مَعَ الإخوانِ، وَتَرکُ التَّصدیقِ بِالإجابَهِ،وَتَأخیرُ الصَّلَوَاتِ المَفرُوضَاتِ حَتّی تَذهَبَ أَوقاتُها، وَتَرکُ التَّقَرُّبِ إِلَی اللهِ عَزَّوَجَلَّ بِالبِرِّ وَالصَّدَقَهِ، وَاستِعمالُ البَذاءِ وَالفُحشِ فیِ القَولِ. (معانی الاخبار ص271)

27. A person said to Ali lbn al Hussain (as) “Oh son of the Prophet (S) how did you commence your morning?' He replied “I commenced the morning with eight peculiarities being demanded from me. Allah (swt) demands the obligatory (services), the Prophet (S) demands (his) sunnah (traditions) the family asks for sustenance the soul demands the lust (desires), Satan demands (me to commit) sin the protectors (two angels who write down both good bad deeds of man while they also protect defend him against mishaps) demand the sincerity of practice, the angel of death demands the soul, the grave demands (my) body, I have got stationed among such affairs, being demanded from.(2)

27- قیلَ لِعَلِیِّ بنِ الحِسَینِ عَلَیهِمَاالسَّلامُ: کَیفَ أَصبَحتَ یَاابنَ رَسُولِ اللهِ ؟

قالَ (ع): أَصبَحتُ مَطلُوباً بِثَمانِی خِصالٍ :اَللهُ تَعالی یَطلُبُنی بِالفَرائِضِ، وَالنَّبِیٌ (ص) بِالسُّنَّهِ،وَالعِیالُ بِالقُوتِ، وَالنَّفسُ بِالشَّهوَهِ،وَالشَّیطانُ بِالمَعصِیَهِ، وَالحافِضانِ بِصِدقِ العَمَلِ، وَمَلکُ المَوتِ بِالرُّوح، وَالقَبرُ بالجَسَدِ،فَأَنَا بَینَ هذِهِ الخِصالِ مَطلُوبٌ. (بحار ج76 ص15)

28. The one who has the fear of (Hell) fire hastens rushes away from sin with repentance towards Allah, reverts back refrains from (committing) forbidden acts. (3)

28- مَن

p: 89


1- Manni Al Ikhbar, P 271
2- Bihar ul-Anwar Vol. 76, P 15
3- Tuhaf al-Uqul, P 281

اَشفَقَ مِنَ النّارِ بادَرَ بِالتَّوبَهِ اِلَی اللهِ مِن ذُنُوبِهِ وَراجَعَ عَنِ المَحارِمِ. (تحف القول ص281)

29. be careful, about committing sin along with joy (avoid it) since the felicity of committing sin is itself a bigger sin (than the actual sin). (1)

29- إِیّاکَ وَالإِبتِهاجَ بِالذَّنبِ فَإِنَّ الإِبتِهاجَ بِهِ أَعظَمَ مِن رُکُوبِهِ. (بحارالانوار ج78 ص159)

30. The sins transgressions which become the reason cause for the changing termination of benediction beneficence’s are:

(I) oppression wrongs to the people (2) Abandoning the piety ordering the good deed (3) and ingratitude for beneficence favor (4) discontinuing thank giving. (2)

30- اَلذُّنُوبُ الَّتی تَغَیَّرُ النَّعَمَ :البَغیُ عَلَی النّاسِ، وَالزَّوالُ عَنِ العادَهِ فی الخَیرِ وَاصطِناع المَعرُوفِ، وَکُفرانُ النَّعَمِ ،وَتَرکُ الشُّکرِ. (معانی الاخبار ص270)

31. Do not step aside from abandoning the evil although you may have been recognized with it.(3)

31- لا تَمتَنِع مِن تَرکِ القَبیحِ وَإِن کُنتَ قَد عُرِفتُ بِهِ. (بحارالانوار ج78 ص161)

32. There is nothing dearer lovelier to Allah, following His cognition, than the modesty purity of belly the private parts (of human body). (4)

32- ما مِن شَیءٍ أَحَبَ إِلَی اللهِ بَعدَ مَعرِفَتِهِ مِن عِفَّهِ بَطنٍ وَفَرجٍ. (تحف القول ص282)

33. What a number of those enchanted by the words (praise) of people about him what a number of those who get proud insolent by Allah's nice hiding (of their faults sins) what a number of those who get neglectful heedless by the favor kindness of Allah. (5)

33- کَم مِن مَفتُونٍ بِحُسنِ القَولِ

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1- Bihar ul-Anwar Vol. 78, P 159
2- Maani Al Ikhbar P 270
3- Bihar ul-Anwar Vol. 78, P 161
4- Tuhaf al-Uqul. P 282
5- Tuhaf al-Uqul. P 281

فیهِ،وَکَم مِن مَغرُورٍ بِحُسنِ السّترِعَلَیهِ، وَکَم مِن مُستَرَجٍ بِالاِحسانِ اِلَیهِ. (تحف القول ص281)

34. The person whose soul is worthy respectable in his eyes, the world is humble despised in his view. (1)

34- مَن کَرُمَت عَلَیهِ نَفسُهُ هانَت عَلَیهِ الدُّنیا. (تحف القول ص278)

35. The best keys to the matters is truth the best termination finalization of the matters is faithfulness, loyalty fidelity. (2)

35- خَیرُ مَفاتیحِ الأُموُرِ الصِّدقُ،وَخَیرُ خَواتیمِها الوَفاءُ. (بحار ج78 ص161)

36. Consentaneousness contentment upon the unpleasant divine decree is the loftiest grade of belief. (3)

36- أَلرِّضا بِمَکروُهِ القَضاءِ أَرفَعُ دَرَجاتِ الیَقینِ. (بحارالانوارج78 ص135)

37. He (S) was asked " Who is most in danger?' so he said " The one who does not regard the world dangerous for himself.' (4)

37- قیلَ لَهُ :مَن أَعظَمُ الناسِ خَطَراً؟ فَقالَ علیه السلام: من لَم یَرَ الدُّنیا خَطَرا لِنَفسِهِ. (بحارالانوارج78 ص135)

38. ‘Oh people have fear of Allah know it (that) you will revert back towards him. And every soul will find his good deeds what so ever present over there.

And whatever be his bad deeds he would wish a vast distance between himself those deeds.

And Allah cautions you from himself (His chastisement) oh inadvertent unmindful sons of Adam! Woe be upon you but they are not unmindful of him (The waking eyes of the universe is watching him). Indeed your death is the most swift quickest thing moving towards you. Very soon it will catch hold of you. When the cup of your life

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1- Tuhaf al-Uqul, P 288
2- Bihar ul-Anwar Vol. 78, P 161
3- Bihar ul-Anwar Vol. 78, P 135
4- Bihar ul-Anwar Vol. 78, P 1.35

would have turned brimful then the angle of death would take out your soul you would arrive your grave all alone.

Then your soul will be turned back towards you and two angles Munkir Nakeer will come to you for questioning the severed arduous examination. Beware! Their first question from you will be as to 'Who is your lord, the one you had been worshipping?' And (question) about who is your prophet that was sent to you.' And about your religion the one you had been believing in? And about you’re Imam (religious leader) after the Prophet, in whose guardian ship you believed! And about your life as in what sort of activities you spent it.

And about your wealth, as to where you earned achieved it from in what way you spent it? (1)

38- اَیُّها النّاسُ اتَّقُوا اللهَ وَاعلَمُوا اَنَّکُم اِلَیهِ راجِعُونَ فَتَجِدُ کُلَّ نَفسٍ ما عَمِلَت مِن خَیرٍ مُحضَراً وَ مَا عَمِلَت مِن سُوءٍ تَوَدَّ لَو أَنَّ بَینَها وَبَینَهُ اَمَداً بَعیداً وَیُحَذَّرُکُمُ اللهُ نَفسَهُ، وَیحَکَ یَابنَ آدَمَ الغافِلَ وَلَیسَ مَغفُولاً عَنهُ اِنَّ اَجَلَکَ اَسرَعُ شَیءٍ اِلَیکَ قَد اَقبَلَ نَحوَکَ حَثیثاً یَطلُبُکَ وَیُوشِکَ اَن یُدرِکَکَ فَکَانَ قَد أَوفَیتَ اَجَلَکَ وَقد قَبضَ المَلَکُ رُوحَکَ وَصیّرتَ إِلی قَبرِکَ وَحیداً.فَرَدَّ اِلَیکَ رُوحَکَ،وَاقتَحَمَ عَلَیکَ مَلَکاکَ مُنکِرٌ وَنَکیرٌ لِمسُاءَ لَتِکَ وَشدَیدِ امتِحانِکَ، أَلا وَإِنَّ اَوَّلَ ما یَسأ لا نِکَ عَن رَبِّکَ،اَلَّذی کُنتَ تَعبُدهُ، وَعَن نَبِیّکَ الَّذی اُرسِلَ اِلَیکَ،وَعَن دینِکَ الَّذی کُنتَ تَدینُ بِهِ، وَعَن کِتابِکَ الَّذی کُنتَ تَتلُوهُ،وَعَن اِمامِکَ الَّذی کُنتَ تَتَوَلاّهُ، وَعَن عُمرِکَ فیما اَفنَیتَ، وَعَن مالِکَ مِن اَینَ

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1- Tuhaf al-Uqul, P 249

الکتَسَبتَهُ، وَفیما اَنفَقتَهُ. (تحف العقول ص249)

39. The right of your mother is that you know she has carried you (in her womb) in a manner that nobody has carried the other. And fed you from the fruit of her heart in a way that nobody has fed the other. She safe guarded preserved you with (extreme) pleasure by her ears, eyes hands feet hair skin all of her body parts with joy felicity, bearing in it all the odds pains, agonies, discomforts, burdens till such time the hand of Allah detached expelled you from her to the earth. Then she got contented pleased that she remains hungry feeds you dresses you up remaining herself nude quenches your thirst while she is thirsty she puts you in the shade while herself remains under the sun brings you up with the extreme blandishment delicacy while herself (remaining) in hardship.

And makes you enjoy the sweet sleep while herself waking. And her womb was a container (utensil) for you her lap was a soothing comforting place for you. And her breasts were a means of quenching your thirst. And her existence was a shield for protecting you.

She endured the hot cold (thick thin) of the world for your sake.

Therefore, you must also thank her at the same scale standard. And you do not have the capability power of doing it but

p: 93

with the aid help of Allah his succor grace. (1)

39- فَحَقُّ أُمِّکَ أَن تَعَلَم أَنَّها حَمَلتَکَ حَیثُ لا یَحمِلُ اَحَدٌ أَحَداً، وَاطعَمَتکَ مِن ثَمَرَهِ قَلبِها مالا یُطعِمُ أَحَدٌ أَحَداً، وَأَنَّها وَقَتکَ بِسَمعِها،وَبَصَرِها،وَیَدِها،وَرِجلِها وَشَعرِها، وَبَشرِها وَجَمیع جَوارِحِها مُستَبشِرَهً بِذلِکَ،فَرِحَهً،مُوابِلَهً مُحتَمِلَهً لِما فیهِ مَکرُوهُها وَأَلَمُها وَثِقلُها وَغَمُّها حَتّی دَفَعَتها عَنکَ یَدُ القُدرَهِ وَأَخرَجَتکَ إِلَی الأَرضِ، فَرَضِیَت أَن تَشبَعَ وَتَجُوعَ هِیَ،وَتَکسُوَکَ وَتَعری،وَتَروِیَکَ وَتَظمَأ، وَتُظِلَّکَ وَتَضحی،وَ تُنَعِّمَکَ بِبُؤسِها ،وَتُلَذِّذَکَ بِالنَّوم بِأَرَقِها ،وَکانَ بَطنُها لَکَ وِعاءً،وَحِجرُها لَکَ حَواءًوَثدیُها لَکَ سِقاءً وَنَفسُها لَکَ وِقاءً،تباشِرُ حَرَّ الدُّنیا وَبَردَها لَکَ وَدُونَکَ،فَتَشکُرَها عَلی قَدرِ ذلِکَ،وَلا تَقدِرُ عَلَیهِ إِلاّبِعَونِ اللهِ وَتَوفیقِهِ (تحف العقول ص263)

40. Provide yourself with the medium of your defense contemplate about yourself. And prepare the answer before the examination cross questioning experiencing conversance. So if you are a faithful knowledge able visions about your religion, follower of the truthful, friend lover of the friends, saint of Allah, Allah will inspire revel ate to your argument your tongue shall utter the correct suitable answer you shall give a decent response answer.

And you will be given the glad tidings of paradise good pleasure (of Allah). And the angels will greet welcome you with happiness, bounty and fragrance (of paradise).

And if you were not like that your tongue will stammer your argument will become forfeited false you will get unable incapable to reply will get the news of fire the angels of chastisement torment will

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1- Tuhaf al Uqul P 263

receive you with the boiling hot water the fuming flaming hell. (1)

40- فَخُذحِذرَکَ، وَانظُرلِنَفسِکَ، وَأَعِدَّ الجَوابَ قَبلَ الإمتِحانِ،وَالمُساءَ لَهِ والإختِیارِ،فَإِن تَکُ مُؤمِناً عارِفاً بِدینِکَ،مُتَّبِعاً للِصّادِقینَ،مُواِلیاً لأَِلیاءِ اللهِ لَقّاکَ اللهُ حُجَّتَکَ وَأَنطَقَ لِسانَکَ بِالصَّوابِ فَأَحسَنتَ الجَوابَ وبُشِّرتَ بِالجَنَّهِ وَالرِّضوانِ مِنَ اللهِ ،وَاستَقبَلَتکَ المَلائِکهٌ بِالرَّوح وَالرَیحانِ،وَإِن لَم تَکُن کَذلِکَ تلجلج لِسانکَ،وَدَحَضَت حُجَّتُکَ وَعَییتَ عَنِ الجَوابِ وَبُشِّرتَ بِالنّارِ،وَاستَقبَلَتکَ مَلائِکَهُ العَذابِ بِنزٍل مِن حمیمٍ وَتَصلِیَه جَحیم. (تحف العقول ص249-250)

The Seventh Infallible: Fifth Imam Baqir (as) and his forty discourses

point

The Seventh Infallible Imam Mohammad Baqir (as)

Name: Mohammed Ibn Ali (as)

Title: Baqir

Sub Title: Abu Ja’far (as)

Father: Imam Zain Ul Abideen (as)

Mother: Fatima Bint Hassan (as) Thus he is the descendent of Bani Hashim both from the paternal maternal sides.

Time Place of birth: The 1st of Rajab or the 3rd of Safar, 57th Hijrah, in Medina.

Time Place of martyrdom: Monday the 7th of zilhijah 114 Hijrah at the age of 57 years. Was poisoned martyred, at behest order of Hasham bin Abdul Malik, in Medina.

Holy Grave In Janat ul Baqi, graveyard of Medina.

The Duration of life: three years, six months ten day .along with his grandfather Imam Hussain (as)

(2) Thirty four years fifteen days at the service of his father Imam Sajjad (as)

(3) Period of his own Imamate was Nineteen years, ten months twelve days he, During this age in which the Bani Omaiyed Bani Abbas were at war confrontation, he made good of the chance to the maximum in connection with training of pupils students the consolidation expansion of

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1- Tuhaf al-Uqul P 249-250

Shiite school bringing about cultural revolution.

Forty Traditions from Imam Mohammad Baqir (as)

اربعون حدیثا

عن الامام محمد الباقر علیه السلام

1. The one who goes to an oppressor tyrant ruler Instructs him to acquire piety scares him admonishes, preaches, exhorts him he would have a reward similar equivalent to both weighty beings the mankind the Jinn the similar (quantity) of their good deeds. (1)

1- مَن مَشی اِلی سُلطانٍ جائِرٍ فَأَمَرَهُ بِتَقوَی اللهِ وَخَوَّفَه وَوَعَظَهُ،کانَ لَهُ مِثلُ أَجرِ الثَّقَلَینِ مِنَ الجِنِّ وَالإنسِ وَمِثلُ أَعمالِهِم. (بحارالانوار ج75 ص375)

2. Islam is founded based upon five things the maintaining of services the giving out of alms the Hajj of the House of Allah (kaabah) the fasting of Ramadan month the guardian ship of us the Ahle bait (Household of the Prophet (S)) So in four of those there exists excuse (leave permission) But in (accepting believing) guardianship no room for excuse or allowance has been given. And for the person who does not possess wealth, there exists no Zakat (alms giving) the one who is devoid of wealth, does not have to perform Hajj.

And the one who is ill offers his prayers sitting may not observe fast. Nonetheless, the guardianships is binding obligatory while he is healthy or ill or whether he is rich wealthy or possessing no wealth. (2)

2- بُنِیَ الإسلامُ عَلی خَمسٍ:إِقامِ الصَّلاهِ،وَایتاءِالزَّکاهِ وَحَجِّ البَیتِ وَصَومِ شَهرِ الرَمَضانَ، وَالوِلایَهِ لَنا أَهلِ البَیتِ، فَجُعِلَ فی أَربَعٍَ مِنها رُخصَهٌ، وَلَم یُجعَل فِی الوِلایَهِ

p: 96


1- Bihar ul-Anwar Vol. 75, P 375
2- Wasail ul-Shia Vol. 1, P 14

رُخصَهٌ،مَن لَم یَکُن لَهُ مالٌ لَم تَکُن عَلَیهِ الزَّکاهُ، وَ مَن لَم یَکُن لَهُ مالٌ فَلَیسَ عَلَیهِ حَجٌّ، وَمَن کانَ مَریضاً صَلّی قاعِداً، وَأفطَرَ شَهرَ رَمَضانَ وَالوِلایَهُ صَحیحاً کانَ أَو مَریضاً أَو ذامالٍ أَلامالَ لَهُ فِهَیَ لا زَمَهٌ. (وسائل الشیعه ج1 ص14)

3. Allah revealed to Shuaib (as) I will chastise one hundred thousand persons out of your community, forty thousand of their evil wicked ones sixty thousands from the pious ones among them.'

So he said 'Oh lord, these (forty thousands) are the evil ones so what for these pious (are to be tormented')?

Thus Allah (SWT) revealed to him saying, 'for the reason that those pious ones coaxed blandished the people of sin during their social inter courses they showed adaptability sociability to the sinners And did not become angry with them for the sake of My anger displeasure i.e. (they did not perform the duty of ordering the good deeds forbidding the evils doings.) (1)

3- أَوحَی اللهُ إلی شُعَیبَ إِنّی مُعَذِّبٌ مِن قُومِکَ مِئَهَ أَلفٍ:أَربَعینَ أَلفاً مِن شِرارِهِم وَستَّینَ أَلفاً مِن خِیارِهِم،فَقالَ: یارَبَّ هؤلاءِ الأَشرارُ فَما بالُ الأَخبارِ؟فَأَوحَی اللهُ عَزَّوَجَلَّ إِلَیهِ:داهَنُوا أَهلَ المَعاصِی فَلَم یَغضَبُوا لِغَضَبی. (مشکوه الانوار ص51)

4. The obedience of Imam following His recognition is the loftiest apex peak the most worthy of stations the key to the religion, gate way door to the affairs pleasure of the merciful (Allah).

Moreover, if a man keeps standing whole night for prayers keeps on fasting during the day

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1- Mishkat ul-Anwar, P 51

gives out all his wealth as alms perform Hajj all the years of his life and does not recognize the guardianship of the saint of Allah so as to love him perform all his practices under his guidance leadership, he does not have any right out of His rewards he is not from among the faithfuls. (1)

4- ذِروَهُ الأَمرِ وَسَنامُهُ، وَبابُ الأَشیاءِ،وَرِضی الرَّحمنِ،الطّاعَهُ لِلإمامِ بَعدَ مَعرِفَتِهِ أما لَوأَنَّ رَجُلاً قامَ لَیلَهُ وَصامَ نَهارَهُ، وَتَصَدَّقَ بِجَمیعِ مالِهِ وَحَجَّ جَمیعَ دَهرِهِ، وَلَم یَعرِف وِلایَهَ وَلِیَّ اللهِ فَیُوَ الِیه وَیکُون جَمیعُ اَعمَالِهِ بِدَلالَتِهِ إِلَیهِ ما کانَ لَهُ عَلَی اللهِ حَقٌّ فی ثَوابِهِ وَلا کانَ مِن أَهلِ الایمانِ. (وسائل الشیعه ج1 ص91)

5. And do know that you will not become our friend until (such time) that if all the inhabitants of your city collectively form this opinion about you say 'Indeed you are a bad person'. This saying of them does not make you sorrowful if they say ', Indeed you are a pious man' this does not make you glad. And but you compare yourself with the book of Allah.

So if you are the traverser of its way, pious in its pieties (wherever you are demanded required to be pious), prone inclined towards its persuasion, afraid of its Intimidation threatening, so remain firm. And glad tiding for you because what they (people) say about you shall not harm you. (2)

5- وَاعلَم بِأَنَّکَ لا تَکُونُ لَنا وَلِیّاً حَتّی لَوِاجتَمَعَ عَلَیکَ أَهلُ مِصرِکَ وَقالُوا: إِنَّکَ

p: 98


1- Wasail ul-Shia. Vol. 1. P 91
2- Tuhaf al-Uqul. P 284

رَجُلُ سوءٍ لَم یَحزُنکَ ذلِکَ،وَلَوقالُوا:إِنَّکَ رَجُلٌ صالِحٌ لَم یَسُرَّکَ ذلِکَ وَلکِن اعرِض نَفسَکَ عَلی کِتابِ اللهِ ،فَإن کُنتَ سالِکاً سَبِیلَهُ زاهِداً فی تَزهِیدِهِ راغِباً فِی تَرغِیبِهِ خائِفاً مِن تَخوِیفِهِ فَاثبُت وَأَبشِر، فَإنَّهُ لا یَضُرُّکَ ما قِیلَ فِیکَ. (تحف العقول ص284)

6. Suleman bin Khalid narrates Abi Jaffar Imam Mohammed Baqir said "May I not inform you about the Islam's principle, its derivative its summit, apex hump?' I said 'yes why not, I may lay my life for you.'

He said "However, its principle is service its derivative is alm giving its peak summit is Jihad (holy war). Then he said', If you please I may inform you regarding the doors of beneficence.'

I said 'yes, I may lay my life for you.' He said ', .Fasting is a shield against (hell) fire charity dole removes finishes sin, so does the remembrance of Allah in the mid of night.(1)

6-عَن سُلَیمانِ بنِ خالدٍ،عَن أبی جَعفَرٍ عَلَیهِ السَّلامُ:قالَ:أَلا اخبِرُکَ بِالإسلامِ أَصلِهِ وَفَرعِهِ وَذِروَهِ سَنامِهِ؟ قُلتُ:بَلی جُعِلتُ فِداکَ.قالَ:أَمّا أَصلُهُ فَالصَّلاهُ وَ فَرعُهُ الزَّکاهُ وذِروَهِ سَنامِهِ الجِهادُ،ثُمَّ قالَ :إن شِئتَ أَخبَرتُکَ بِأَبوابِ الخَیرِ قُلتُ نَعَم جُعِلتُ فِداکَ قالَ: الصَّومُ جُنَّهٌ مِنَ النّارِ،وَالصَّدَقَهُ تَذهَبُ بِالخَطیئَهِ، وَقِیامُ الرَّجُلِ فی جَوفِ اللَّیلِ بِذِکرِ اللهِ. (اصول الکافی ج2 ص23)

7. The person who serves Allah according to a religion so putting himself in great inconvenience hardship for it does not have (submit to) an Imam fixed by Allah then his endeavor is unaccepted (rejected). And he is a lost and gone astray,

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1- Usool al Kafi. Vol. 2. P 23

wondering person in (a state of) perplexity. And Allah is the enemy of his practices. And his example is that of a sheep which has lost her shepherd herd remains wandering hither tither, all the day long. Thereafter, when night falls she mistakenly joins a (different) herd whose shepherd is other than the shepherd of her own herd. After (the night) when the shepherd drives the herd she again gets astonished perplexed not finding her own shepherd herd again starts the search for her own shepherd herd. And (again) finds a shepherd with a herd (only) to mistakenly join it the shepherd having seen her shouts at her asking her to go join it's own herd since, she has lost her shepherd herd. And she is amazed at a loss to know what to do. She being afraid of the wolf is running this way that way. She does not have her shepherd to lead her to her meadow or tum her back. In the mean while. The wolf valuing esteeming the opportunity eats her up.

And oh Mohammed, by Allah similarly, anybody in this ummah , community too, who starts a morning in a condition that he does not believe in the Imam appointed by Allah, an Imam who is evident apparent, just, equitable he will start the morning in a condition that he is gone astray perplexed.

And if he dies in this (very)

p: 100

condition he will die a death of infidelity hypocrisy. (1)

7_ کُلُّ مَن دانَ اللهَ بِعِبادَهٍ یَجهَدُ فیها نَفسَهُ وَلا إِمامَ لَهُ مِنَ اللهِ فَسَعیَهُ غَیرُ مَقبُولٍ، وَهُوَ ضالٌّ مُتَحَیِّرٌ واللهُ شانِئُ لأَِعمالِهِ وَمَثَلُهُ کَمَثَلِ شَاهٍ ضَلَّت عَن راعِیها وَقَطِیعِها، فَهَجَمَت ذاهِبَهً وَجائِیَهً یَومَها، فَلَمّا جَنَّهَا اللَّیلُ بَصُرَت بِقَطیِع مَعَ غَیرِ راعیها، فَحَنَّت إِلَیها وَاغتَرَّت بِها، فَباتَت مَعَها فی رَبضَتِهَا فَلَمّا أَن ساقَ الرّاعی قَطیعَهُ أَنکَرَت راعیها وَقَطیعَها، فَهَجَمَت مُتَحّیِّرَهٌ تَطلُبُ راعیَها وَقَطیعَها، فَبَصُرَت بِغَنَمٍ مَعَ راعیها، فَحَنَّت إِلَیها وَاغتَرَّت بِها، فَصاحَ بِها الرّاعِی إِلحَقی بِراعیکِ وَقَطیعِکِ، فَإنَّّکِ تَائِهَهٌ مُتَحَیِّرَهٌ عَن راعیکِ وَقَطیعِکِ فَهَجَمَت ذَعرَهً مُتَحَیِّرَهً نادَّهً لا راعِیَ لَها یُرشِدُها إلی مَرعاها أَو یَرُدُّها، فَبَینَا هِیَ کَذلِکَ إِذِا اغتَنَم الذِّئبُ ضَیعَتَها فَأکَلَها، وَکَذلِکَ وَاللهِ یا مُحَمَّدُ مَن أَصبَحَ مِن هذِهِ الأمَّهُ لا إِمامَ لَهُ مِنَ اللهِ جَلَّ وَعَزَّ ظاهِراً عادِلاً أَصبَحَ ضالاً تائِهاً وَإِن ماتَ عَلی هذِهِ الحالِ ماتَ مِیتَهَ کُفرٍ وَنِفاقٍ. (اصول الکافی ج2 ص375)

8. The person who loves for the sake of Allah detests despises for the sake of Allah gives for the sake of Allah is among those whose faith has achieved completion. (2)

8- مَن أَحَبَّ لِلّهِ وَأبغَضَ لِلّهِ وَأَعطی لِلّهِ فَهُوَ مِمَّن کَمُل ایمانُهُ. (اصول الکافی ج2 ص124)

9. Jabir Marrates that Imam Abi Jaffar said to me ', Oh Jabir does it suffice that a person claims to be Shia that he says he loves us, the Ahle bait, house hold of the Prophet?'

By Allah, no one is our Shia except that he has piety for Allah (guard himself against sin)

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1- Usool al Kafi. Vol. I, P 375
2- Usool al Kafi. Vol. 2. P 124

obeys HIM.

They (shias) are not known recognized except for their humility, modesty, fear of Allah. submission trust worthiness, trust ability, abundance plenty of remembrance of Allah. Fasting, service, kindness to the parents. Looking after the poor neighbors afflicted people the indebted ones the orphans speaking truth reciting the holy Quran restraining of the tongue about people except mentioning them with goodness beneficence. And they are the trustees for their tribes in all the affairs. (1)

9_ عَن جابِرٍ عَن أَبی جَعفَر عَلَیهِ السَّلامُ قالَ: قالَ لی یا جابِرُ أیَکتَفی مَن یَنتَحِلُ التَّشَیُّعَ أَن یَقُولَ بِحُبِّنا أَهلَ البَیتِ؟ فَوَاللهِ ما شِیعَتُنَا إِلاّ مَن أتَّقَی اللهَ وَأَطاعَهُ، وَما کانُوا یُعرَفُونَ یا جابِرُ إِلاّ بِالتَّواضُعِ، وَالتَّخَشُّعِ، وَالأَمانَهِ، وَکَثرَهِ ذِکرِ اللهِ، وَالصَّوِم، وَالصَّلاهِ، وَالبِرَّ بِالوالِدَینِ، وَالتَّعاهُدِ لِلجیرانِ مِن الفُقَراءِ وَأَهلِ المَسکَنَهِ وَالغارِمینَ وَالأَیتامِ، وَصِدقِ الحَدیثِ، وَتِلاوَهِ القُرآنِ، وَکَفِّ الأَلسُنِ عَنِ النّاسِ إلاّ مِن خَیرٍ، وَکانُوا أُمَناءَ عَشائِرِهِم فِی الأَشیاءِ. (اصول الکافی ج2 ص74)

10. Indeed faithful is the one who when pleased glad his pleasure does not make him enter into sin falsehood (He does not commit any sin while happy). And when unhappy angry his anger does not oust him from the word of righteousness. (He does not abandon the right course) And when he gains power his power does not make him commit excess oppression make him go for a thing upon which he does not have any right. (2)

10- إنماالمؤمن الذی إذا رضی لم یدخله رضاه

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1- Usool al Kafi Vol. 2. P 84
2- Usool al Kafi. Vol. 2. P 234

فی إثم ولا باطلف وإذا سخط لم یخرجه سخطه من قول الحق، والذی إذا قدرلم تخرجه قدرته الی التعدی إلی ما لیس له بحق. (اصول الکافی ج2 ص234)

11. There is no servant except that there exists a white spot upon his heart. So when he commits a sin a black spot arises into that white spot. So when he repents this black spot moves away. And if he continues on committing sins the blackness of this spot increases till such time it overwhelms over rides the whiteness. When the whiteness is covered over (by the blackness) the owner of it (heart) does never at all return to wards beneficence goodness. And this is what Allah means when he says:

Nay! Rather, what they used to do has become like a rust upon their hearts (83:1).' (1)

11- ما مِن عَبدٍ إِلاّ وَفی قَلبِهِ نُکتَهٌ بَیضاءُ،فَإِذا أَذنَبَ ذَنباً خَرَجَت فِی النُّکتَهِ نُکتَهٌ سَوداءُ،فَإن تابَ ذَهَبَ تِلکَ السَّوادُ، وَإِن تَمادی فِی الذُّنُوبِ زادَ ذلِکَ السَّواد حَتی یُغَطِّیَ البَیاضَ،فَإذا غَطّی البَیاضَ لَم یَرجِع صاحِبُهُ إِلی خَیرٍ أَبَداً، وَهُوَ قَولُ اللهِ عَزَّوَجَلَّ: ( ( کَلاّ بَل رانَ عَلی قُلُوبِهِم ما کانُوا یَکسِبُونَ)). (بحار الانوار ج73 ص332)

12. Indeed, when a man earns the wealth from Haram (prohibited) sources, no Hajj no umrah no strengthening of his blood kinship is never at all accepted approved. (By Almighty God). (2)

12- اِنَّ الرَّجُلَ اِذا اَصابَ مالاً مِن حَرامٍ لَم یُقبَل مِنهُ حَجٌّ وَلا عُمرَهٌوَلا صِلَهُ رَحمٍ... (بحار الانوار ج99 ص125)

13. The completion, entire completion of

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1- Surah Mutafafin -Verse: 14, Bihar ul-Anwar, Vol. 73, P 332
2- Bihar ul-Anwar. Vol. 99. P 125

a man lies in understanding appreciating the religion (the necessary laws of principles of jurisprudence), the patience forbearance upon the occurrence of incidents the appraisement assessment of (his) economy. (1)

13- اَلکَمالُ کُلَّ الکَمالِ التَّفَقُّهُ فی الدَّینِ وَالصَّبرُ عَلی النّائِبَهِ وَتَقدیرُ المَعیشَهِ. (تحف العقول ص292)

14. There are three things out of the completions worth’s values of the world there after: 1. forgiving the one who has committed excess aggression against you. 2. Joining the one who cuts off relations ties with you. 3. Forbearance tolerance for the one who committed a folly showed insane behaviour conduct towards you. (2)

14- ثَلاثَهٌ مِن مَکَارِمِ الدُّنیا وَالاخِرَهِ: اَن تَعفُوَ عَمَّن ظَلَمَکَ. وَتَصِلَ مَن قَطعَکَ.وَتَحلُمَ اِذا جُهِلَ عَلَیکَ. (تحف العقول ص293)

15. Allah dislikes hates the importunately soliciting urging of men to the other men for some problems (needs, wants, desires) He approves Ioves it for Himself. (3)

15- اِنَّ اللهَ کَرِهَ إلحاحَ النّاسِ بَعضِهِم عَلی بَعضٍ فی المَسألَهِ وَاَحَبَّ ذلِکَ لِنَفسِهِ. (تحف العقول ص293)

16. The scholar whose knowledge is made use of benefitted from, is worthier more virtuous than seventy thousand worshippers adorers. (4)

16- عالِمٌ یُنتَفَعُ بِعِلمِهِ اَفضَلُ مِن سَبعینَ اَلفَ عابِدٍ. (تحف العقول ص294)

17. I recommend you to have five virtues. 1. If you have undergone oppression tyranny, you do not oppress. 2. If a dishonesty has been committed with you, do not commit dishonesty. 3. If you have been falsified contradicted do

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1- Tuhaf al-Uqul. P 292
2- Tuhaf al-Uqul, P 293
3- Tuhaf al-Uqul. P293
4- Tuhaf al-Uqul, P 294

not get annoyed vexed. 4. If you have been praised do not get pleased glad. 5. And if you are vilified disparaged do not be impatient apprehensive.

And do contemplate ponder about what is said about you. So if you observe come to know about something which exists in you (vice) then do know that to lose your honor falling down in Allah's view for a right just thing is much more of a greater graver calamity than losing respect in the eyes of people. And if your condition is contrary to what has been said about you, then you have earned a reward recompense short of any physical strain. (1)

17- اُوصیکَ بَخَمسٍ:إِن ظُلِمتَ فَلا تَظلِم وَإِن خانُوکَ فَلا تَخُن وَإِن کُذَّبتَ فَلا تَغضَب وَإِن مُدِحتَ فَلا تَفرَح وَإِن ذُمِمتَ فَلا تَجزَع وَفَکَّر فیما قیلَ فِیکَ فَإن عَرَفتَ مِن نَفسِکَ ما قیلَ فیکَ فَسُقُوطُکَ مِن عَینِ اللهِ جَلَّ وَعَزَّعِندَ غَضَبِکَ مِنَ الحَقِّ اَعظَمُ عَلَیکَ مُصیبَهً مِمّا خِفتَ مِن سُقوطِکَ مِن اَعیُنِ النّاسِ وَإِن کُنتَ عَلی خِلافِ ما قیلَ فیکَ فَثَوابٌ اکتَسَبتَهُ مِن غَیرِ اَن یَتعَبَ بَدَنُکَ. (تحف العقول ص284)

18. Certainly, Allah grants this material world to the one whom he loves the one whom he despises. And he does not bestow his religion to anyone except whom He loves. (2)

18- اِنَّ اللهِ یُعطِی الدُّنیا مَن یُّحِبُّ وَیُبغِضُ وَلا یُعطی دینَهُ اِلاّ مَن یُّحِبُّ. (تحف العقول ص300)

19. Beware! Caution! Do not acquire enmity because it rottens turns the heart evil

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1- Tuhaf al-Uqul. P 284
2- Tuhaf al-Uqul, P 300

causes to develop hypocrisy. (1)

19- اِیّاکَ وَالخُصُومَهَ فَإنَّها تُفسِدُالقلبَ وَثُورِتَ النَّفاقَ. (اثمتنا ج1 ص365)نقل عن کتاب حلیه الاولیاء.

20. Indeed, the most terrifically sorry of all the people on the resurrection day will be the servant who defines shows the way of justice to the people himself opposes it. (2)

20- اِنَّ اَشَدَّ النّاسِ حَسرَهً یَومَ القِیامَهِ عَبدٌ وَصَفَ عَدلاًثُمَّ خالَفَهُ اِلی غَیرِهِ. (تحف العقول ص298)

21. be careful, do not put off evade (the obligatory actions because this is an ocean in which, all those perished, get drowned. And beware of neglectfulness, since, it causes the hardening Stiffening of heart. And be careful of slackness sluggishness, unless you have an excuse Reason for it, since, those who repent take refuge in it. And revert back the past sins committed, by intensity of shamefulness, repentance abundance of penitence imploring forgiveness. And attract the mercy forgiveness of Allah through nicety beauty of reference (purity of prayers) And to lay hands upon decency of reference get the help of pure prayers sublimation in the darkness of night.

And get the purification of thankfulness by considering the small amount of sustenance as great thinking great amount of (your) services as meagre small. And attract the abundance of benevolences beneficence’s through greatness of thanksgiving. (3)

21- اِیّاکَ وَالتَسویفَ فِإنَّهُ بَحرٌ یَغرقُ فیهِ الهَلکی وَإِیّاکَ وَالغَفلَهَ فَقِیهَا تَکُونُ قَساوَهُ القَلبِ وَاِیَّاکَ وَالتَّوانی فیما لا عُذرَلَکَ فیهِ فَإلَیهِ یَلجَاء النّادِمُونَ وَاستَرجِع سالِفَ الذُّنُوبِ بِشِدَّهِ النّدَمِ وَکَثرَهِ

p: 106


1- Aimatanaa, Vol. I, P 365, Narrated from the book Hilyat ul-Aulia
2- Tuhaf al-Uqul, P 298
3- Tuhaf al-Uqul, P 285

آلإستِغفارِ وَتَعَرَّض لِلرَّحمَهِ وَعَفوِ اللهِ بِحُسنِ المُراجَعَهِ وَآستَعن عَلَی حُسنِ المُراجَعهِ بِخالِصِ الدُّعاءِ وَالمُناجاهِ فی الظُّلَمِ وَتَخَّلَص إِلی عَظِیمِ الشُّکرِ بإستِکثارِ قَلِیلِ الرَّزقِ واستِقلالِ کَثِیرِ الطّاعَهِ واستَجلِب زِیادَهَالنَّعَمِ بِعظِیمِ الشُّکرِ... (تحف العقول ص285)

22. There are three things the owner (committer) of whom does not die until he finds reaches their punishment.

1. Oppression cruelty.

2. Rupture desertion of one's blood kinship.

3. False oath, which is a war against Allah.

And connecting joining the kinship is an act which gets the quickest of rewards indeed there is a community which consists of transgressors but their wealth gets exuberant increased they become rich wealthy by virtue of joining the kinship. And the false oath desertion of blood kinship turns the cities along with their inhabitants vacated deserted (by the death) of their inhabitants dwellers. (1)

22- ثَلاثُ خِصالٍ لایَمُوتُ صاحِبُهُنَّ اَبدَاً حَتّی یَری وَبالَهُنَّ:اَلبَغیُ وَقَطیعَهُ الرَّحِمِ. وَالیَمینُ الکاذِبَهُ یُبارِزُاللهَ بِها. وَإِنَّ اَعجَلَ الطّاعَهِ ثَواباً لَصِلَهُ الرَّحِمِ وَإِنَّ القَومَ لَیَکُونُونَ فُجّاراً فَیَتَواصَلُونَ فَتُنمی اَموالُهُم وَیثرُونَ. وَإِنَّ الیَمینَ الکاذبَهَ وَقَطَیعَهَ الرَّحِمِ لَیَذَرانِ الدِّیارَ بلاقِعَ مِن أَهلِها . (تحف العقول ص294)

23. Whosoever's tongue utters the truth, his practice becomes purified the one whose intention is decent good, his sustenance boosts up increases. And who ever adopts a decent nice attitude behavior with his family his life be lengthens. (2)

23- مَن صَدَقَ لِسانُهُ زَکا عَمَلُهُ. وَمَن حَسُنَت نِیَّتُهُ زِیدَ فی رِزقه وَمَن حَسُنَ بِرَّهُ بِأَهلِهِ زِیدَ فی عُمرِهِ. (تحف العقول ص295)

24. Beware of sluggishness, annoyance

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1- Tuhaf al-Uqul, P 294
2- Tuhaf al-Uqul, P 295

impatience since these are the keys to all the evils.

The person who commits sluggishness slackness never at all discharges any right the one who gets impatient restless, does never at all remain patient over the right. (1)

24- إیّاکَ وَالکَسَلَ وَالضَّجرَ فَإِنَّهُما مِفتاحُ کُلِّ شَرَّ،مَن کَسِلَ لَم یُؤَدِّ حَقّاً وَ مِن ضَجِرَ لَم یَصبِر عَلی حِقٍّ. (تحف العقول ص295)

25. Humility humbleness (means) is to be pleased contented with sitting in, an assembly at a place lower than ones status honor, saluting anybody one meets abandoning dispute even if one is right. (2)

25- أَلتَّواضُعُ الرِّضا بِالمَجلِسِ دوُنَ شَرَفِهِ، وَاَن تُسَلِّمَ عَلَی مَن لَقِیتَ،وَأَن تَترُکَ المِراءَ وَإِن کُنتَ مُحِقّاً. (تحف العقول ص296)

26. Indeed, faithful is the brother of faithful. He does not abuse him does not deprive him does not mistrust develop a bad opinion about him.(3)

26- إِنَّ المُؤمِنَ أَخُوالمُؤمِنِ لا یَشتِمُهُ وَلا یَحرِمُهُ وَلا یُسیءُ بِهِ الظَّنَّ. (تحف العقول ص296)

27. Nobody remains safe from sin unless he guards his tongue. (4)

27- لا یَسلَمُ اَحَدٌ مِنَ الذُنُوبِ حَتّی یَخزُنَ لِسانَهُ. (تحف العقول ص298)

28. Indeed, Allah hates despises the curser, rebuke sarcastic of faithful’s (those who curse, rebuke give sarcastic remarks about the faithful’s.) (5)

28- فاِنَّ اللهَ یبغضُ اللَّعّانَ السَّبّابَ الطَّعانَ عَلیَ المُؤمِنینَ.. (تحف العقول ص300)

29. Mohammed Bin Muslim says Imam Mohammed Baqir (as) said to me, Oh Mohammed know it that the oppressive leaders (rulers) their followers are ousted portaged from the religion of Allah. They

p: 108


1- Tuhaf al-Uqul, P 295
2- Tuhaf al-Uqul, P 296
3- Tuhaf al-Uqul, P296
4- Tuhaf al-Uqul, P 298
5- Tuhaf al-Uqul, P 300

have gone astray, distracted made the people go astray. So their practices are like ashes which are dispersed blown up by winds on a stormy squally day. They cannot lay hands upon what they have achieved, this is the same ( (ضلال البعید)) remote distanced deviation aberration. (1)

29-وَاعلم یا مُحَمَّدُ أَنَّ أَئِمَّهَ الجَورِ وَأَتباعَهُم لَمَعزُولُونَ عَن دینِ اللهِ قَد ضَلُّوا وَاَضَّلُوا،فَأَعمالُهُمُ الَّتی یَعمَلُونَها کَرَمادٍ اشتَدَّت بِهِ الرّیحُ فی یَومٍ عاصِفٍ لا یَقدِرُونَ مِمّا کَسَبُوا عَلی شَیءٍ ذلِکَ هُوَ الضَّلالُ البَعیدُ. (اصول الکافی ج1 ص375)

30. Indeed, Allah has hidden three things in three others. His pleasure in his obedience. So of course, do not belittle anything from his obedience, since His pleasure may be in the same one.

And Allah has concealed his wrath anger in His sin. So of course do not belittle count any sin as small. May be the wrath of Allah is in it. And he has concealed His friends saints among the people, so do not belittle look down upon anyone perhaps he may be the friend saint of Allah. (2)

30- اِنَّ اللهَ خَبَاءَ ثَلاثَهً فِی ثَلاثِهٍ خَبَاءَ رِضاهُ فِی طاعَتِهِ فَلا تَحقرَنَّ مِنَ الطّاعَهِ شَیئاًفَلَعَلَّ رِضاهُ فیهِ وَخَبَاءَ سَخَطَهُ فِی

مَعصِیَتِهِ فَلا تَحقرَنَّ مِنَ المَعصِیَهِ شَیئاً فَلَعَلَّ سَخَطَهُ فیهِ وَخَبَاءَ اَولِیائَهُ فِی خَلقِهِ فَلا تَحقرَنَّ اَحَداً فَلَعَّلَهُ الوُلِیُّ. (بحارالانوار ج78 ص188)

31. Consider the world as an abode where in you have dropped down for an hour then you have got to leave it go ahead

p: 109


1- Usool e Kafi, Vol. 1, P 375
2- Bihar ul-AnwarVol. 78, P 188

or (suppose it) like the wealth which you lay hands upon in the dream get over joyed glad. Then you wake up to find yourself empty handed. (1)

31- فَاَنزِل نَفسَکَ مِنَ الدُّنیا کَمَثلِ مَنزِلٍ نَزَلتَهُ ساعَهً ثُمَّ ارتَحَلتَ عَنهُ اَو کَمَثَلِ مالٍ استَفَدتَهُ فی مَنامِکَ فَفَرِحتَ بِهِ وَسررتَ ثُمَّ انتَبَهتَ مِن رَقدَتِکَ وَلَیسَ فی یَدِکَ شَیءٌ. (تحف العقول ص287)

32. Three things are back breaking:

1. A person who considers his practice as exuberant.

2. A person who forgets his sins.

3. A person who is pleased with his opinion view (considering it superior). (2)

32- ثَلاثٌ قاصِماتُ الظَّهرِ: رَجُلٌ استَکثَرَ عَمَلُهُ وَنَسِیَ ذَنبَهُ وَأعجِبَ بِرَأیِهِ. (کتاب الخصال ج1 ص112)

33. The one whose appearance apparent looks are better than his interior condition his scale of practice is light (weightless). (3)

33- مَن کان ظاهِرُهُ أَرجَع مِن باطِنِهِ خَفَّ میزانُهُ. (تحف العقول ص294)

34. Indeed, Allah made the beneficence heavy for (material seeking) people of the world just as the weight of it in their scales on the dooms day. And doubtlessly Allah has made the evil light (easy) for the (material seeking) world people just as He would make their scales of practices light weightless on the resurrection day. (4)

34- اِنَّ اللهَ ثَقَلَ الخَیرَ عَلی اَهلِ الدُّنیا کَثِقلِهِ فی مَوازینِهِم یَومَ القِیامَهِ وَاَنَّ اللهَ عَزَّوَجَلَّ خَفَّفَ الشَّرَّ عَلی اَهلِ الدُّنیا کَخِفَّتِهِ فی مَوازینهِم یَومَ القِیامَهِ. (اصول الکافی،ج2 ص143) باب تعجیل فعل الخیر)

35. So hold the present day in esteem tomorrow, it is not known to whom it belongs. (5)

35- فِإنَّ الیَومَ

p: 110


1- Tuhaf al-Uqul, P 287
2- Kitab ul-Khisal Vol. 1, P 112
3- Tuhuf al-Uqul, P 294
4- Usool e Kafi Vol. 2. P 14.3) (chapter Hurry, about the good deeds
5- Tuhuf al-Uqul, P 299)

غَنِیمَهٌ وَغَداً لا تَدری لِمَن هُوَ. (تحف العقول ص299)

36. Heaven is surrounded by unpleasantness patience. So, the one who remains patient over it's, unpleasantness in the world, enters the paradise. And the hell is surrounded by pleasures lusts. So the one who allows (gives) himself its' pleasures lustful desires enters the hell fire. (1)

36- أَلجَنَّهُ مَحفُوفَهٌ بِالمَکارِهِ وَالصَّبرِ،فَمَن صَبَرَ عَلیَ المَکارِهِ فِی الدُّنیا دَخَلَ الجَنَّهَ.وَجَهَنَّمُ مَحفُوفَهٌ بالَّذَّاتِ وَالشَّهَواتِ، فَمَن أَعطی نَفسَهُ لَذَّتَها وَشَهوَتَها دَخَل النَّارَ. (اصول الکافی،ج2 ص89)

37. The ugliest most evil of the earnings is the gaining of interest. (2)

37- أَخبَثُ المَکاسِبِ کَسبُ الرِّبا. (فروغ الکافی ج5ص147،باب الربا حدیث12)

38. The one who teaches one chapter of guidance to the people will have the reward similar to all those who would act upon it nothing would be lessened subtracted from the reward of those who practice it. And the one who teaches a chapter of misguidance, he will have the burden (wrath) similar to each one who acts upon it nothing will be lessened from their burden of sin (wrath of Allah). (3)

38- مَن عَلَّمَ بابَ هُدًی فَلَهُ مِثلُ أَجرِ مَن عَمِلَ بِهِ وَلا یَنقُصُ اُولئِکَ مِن اَجُورِهِم شیئاً، وَ مَن عَلَّمَ بابَ ضَلالٍ کانَ عَلَیهِ مِثلُ اَوزار مَن عَمِلَ بِهِ وَلا یَنقُصُ اُولئِکَ مِن اَوزارِهِم شَیئاً. (تحف العقول ص297)

39. Allah has devised locks to the evil the keys to these locks is wine, lying is worse than the wine (alcoholic beverages). (4)

39- اِنَّ اللهَ عَزَّوَجَلَّ جَعَلَ لِلشَّرَّ اَقفالاً وَجَعَلَ مَفاتیحَ

p: 111


1- Usool e Kafi Vol. 2, P 89)
2- Furoo ul Kafi Vol. 5. P 147) (chapter pomp show Hadith, 12)
3- Tuhuf al-Uqul, P 297
4- Bihar Al Anwar Vol. 72. P 2.37

تِلکَ الأَقفالِ اَلشَّرابَ.وَالکِذبُ شَرُّمِنَ الشَّرابِ. (بحارالانوار ج2 ص237)

40. If people come to know what (evil) lies in begging, No one will beg from the other if the one who is begged from knows the evil of rejecting the one who begs, nobody will turn down anyone's request. (1)

40- لَویَعلَمُ السّائل ما فِی المَسألَهِ ما سَأَلَ اَحَدٌ اَحَداً وَلَویَعلَمُ المَسُئُول ما فِی المَنعِ ما مَنَعَ اَحَدٌ اَحَداً. (تحف العقول ص300)

The Eighth Infallible: Imam Ja’far Sadiq (as) and his forty discourses

point

Eighth Infallible the Sixth Imam Ja’far Sadiq (as)

Name: Jafer

Title: Sadiq

Subtitle: Abu Abdullah

Father: Imam Mohammed Baqir (as)

Mother: Omme Farwah Bint Qasim bin Mohammed Bin Abibakr.

Date of Birth: 17th of Rabiul Awal, 83 Hijrah.

Place of birth: Madina

Date of Martyrdom: 25th, of Shawwal.

Place of Martyrdom: Madina

Year of Martyrdom: 148 Hijrah

AGE: 65 years.

Grave: Baqi grave yard in Medina.

Cause of martyrdom: Poisoned by the order of Mansoor Dwanaki.

Age Duration can be divided into two parts.

1. Forty one years before the Imamate era i.e. 83 Hijrah to 114 Hijrah.

2. Imamate period 34 year up to the martyrdom from 114 Hijrah to 148 Hijrah.

This was the very youth of the age of Shi’ism. He like his father took benefit and made good of the chance of war between Bani omayaids Bani Abbas. And founded a seminary theological center upon a vast profound scale, which contained consisted upon four thousand students. And so he developed expanded the pure Islam of Prophet (S) Hazrat Ali (as) which was hidden amongst behind the curtains of Islam

p: 112


1- Tuhuf al-Uqul. P .300

of bani ommayaids.

Forty Traditions from Imam Ja’far Sadiq (as)

اربعون حدیثا عن

الامام جعفر الصادق علیه السلام

1. However, the prohibited form of guardianship: So the ruler ship of the tyrant ruler the ruler ship of his governors, their chief, the followers of the rulers, so besides them the sub rulers under the rule of the main ruler, right down to the smallest one, is a door out of the doors of ruler ship upon whom he is a ruler. And working for them having business trade relations with them (as an acceptance of their rule) is prohibited unlawful

Whosoever does it, whether more of it or less of it, will get tormented chastised. Because all that done (as an assistance to them) is a big sin among the big sins.

And this is because during the ruler ship of the tyrant all the righteousness gets wiped off. all that is falsehood will be revived in the ruler ship of the oppressor tyrant ruler. And the cruelty brutality corruption manifested the heavenly books will get falsified forfeited. And the Prophets faithful’s will be killed. And the mosques will get dislodged dismantled. And the Sunnah ordinances religious laws of Allah be changed. This is the reason why co working with them, helping, assisting them except where there exists a necessity like eating (haram prohibited) blood corpse (deal body) for saving of life etc.) is prohibited. (1)

1- وَ أَمّا وَجهُ الحَرامِ مِنَ الوِلایَهِ: فَوِلایَهُ الوالیِ الجائِرِ،

p: 113


1- Tuhaf al-Uqul. P .3.32

وَوِلایَهِ، الرَّئیسِ مِنهُم وَ اتباعِ الوالیِ فَمَن دُونَهُ مِن وُلاهِ الوُلاهِ، إِلی أَدناهُم باباً مِن أَبوابِ الوِلایَهِ عَلی مَن هُوَ والٍ عَلَیهِ، وَ العَمَلُ لَهُم وَالکَسبُ مَعَهُم- بِجَهَهِ الوِلایَهِ لَهُم - حَرامٌ وَمُحَّرَمٌ، مُعَذَّبٌ مَن فَعَلَ ذلِکَ عَلی قَلیلٍ مِن فِعلِهِ أَو کَثیرٍ، لأِنَّ کُلَّ شَئ ءٍ - مِن جِهَهِ المَعُونَهِ – مَعصِیَهٌ کَبیرَهٌ مِنَ الکَبائِرِ، وَ ذلِکَ أَنَّ فی وِلایَهِ الوالِی الجِائِر دَوسَ (دَرسَ) الحَقِّ کُلِهِ، وَإِحیاءَ الباطِلِ کُلِّهِ، وَإِظهارَ الظُّلمِ وَالجَورِ وَالفِسادِ ،وَإِبطالَ الکُتُبِ وَقَتلَ الأَنبِیاءِ وَالمُؤمِنینَ، وَ هَدمَ المَساجِدِ وَتَبدیلَ سُنَّهِ اللهِ وَ شَرایِعِهِ فَلِذلِکَ حَرُمَ العَمَلُ مَعَهُم وَ مَعُونَتُهُم وَالکَسبُ مَعَهُم إِلاّ بِجِهَهِ الضَّروُرَهِ نَظیِرَالضَّروُرَهِ إِلی الدَّمِ وَالمَیمَنَهِ. (تحف العقول ص332)

2. Indeed the cognition knowing of Allah provides comfort in all terrors frights. And it is the companion in all solitudes loneliness’s the light in all darkness’s energy in all weaknesses feebleness’s the cure of all diseases ailments. (1)

2- ... اِنَّ مَعرِفَهَ اللهِ عَزَّوَجَلَّ آنِسٌ مِن کُلِّ وَحشَهٍ، وَصاحِبٌ مِن کُلِّ وَحدَهٍ، وَنُورٌ مِن کُلِّ ظُلمَهٍ، وَقُوَّهٌ مِن کُلِّ ضَعفٍ،وَشِفاءٌ مِن کُلِّ سُقیمٍ. (فروغ الکافی ج8 ص247)

3. Umer bin Hazala says I enquired from Imam Ja’far Sadiq (as) "Two men out of us have a dispute about a debt or a heritage proceed toward the king the judges of the age (appointed by the king) to get their affair settled. Is this act of theirs lawful?'

Imam Sadiq said, 'Anyone who refers to them for Judgment of whether something right or false, so truly he has referred

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1- Faroo Al Kafi Vol. 8. P 247

to Taghut (Satan, Devil). And what so ever judgment the (satanic institution,) executes for him (should that even be a right one) is getting (haram) Prohibited wealth, because, he gets it upon the order of false deity, (Satan). Whereas, Allah has commanded in the Holy Quran to deny the Satan devil. Allah said 'they desire to undergo the rulership of Satan (Taghoot) ' They have already been ordained to disbelieve it.'

I said 'so how do they settle their dispute?' He replied ',They should look for the one among you who narrates our hadith (traditions) sees into (Probes) our licit (lawful) our forbidden knows our legal provisions ordinances so they must get contented with his judgment (mediation). Truly, I have already made them the rulers over you. (1)

3- عَن عمَرِبنِ حَنظَلَه قالَ: سَأَلتُ اَبا عَبدِاللهِ (ع) عَن رَجُلَینِ مِن اَصحابِنا بَینَهُما مُنازِعَهٌ فی دَینٍ اَو میراثٍ، فَتَحاکَما اِلی السُّلطانِ وَاِلَی القُضاهِ اَیَحِلُّ ذلِکَ؟ قالَ:مَن تَحاکَمَ اِلَیهِم فی حَقٍّ اَو باطلٍ فاِنَّما تَحاکَمَ اِلی الطّاغُوتِ، وَ ما یَحکُمُ لَهُ فإنَّما یَأخُذُ سُحتاً ،وَاِن کانَ حَقّاً ثابِتاً لَهُ، لِأَنَّهُ اَخَذَهُ بِحُکمِ الطّاغُوتِ وَما اَمَرَ اللهُ اَن یُکفَرَ بِهِ،قالَ اللهُ تَعالی یُریدُونَ اَن یَتَحاکَمُوا اِلَی الطّاغُوتِ وَقَد اُمِرُواَن یَکفُرُوبِهِ، قُلتُ فَکَیفَ یَصنَعانِ؟قالَ یَنظُرانِ مَن کانَ مِنکُم مِمَّن قَد رَوی حَدیثَناوَنَظَرَ فی حَلالِناوَحَرامِنا وَعَرفَ اَحکامَنا فَلیَرضَوا بِهِ حَکَماً فاِنّی قَد جَعَلتَهُ عَلَیکُم حاکِماً. (الوسائل ج18 ص99)

4. The Judges are four (categories). Three of them are to enter the hell fire a single one into the heaven. 1, the one

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1- Al Wasail Vol. 18, P 99

who makes Judgment cruelly by injustice he is aware of it. 2. The one who makes judgments cruelly tyrannically (unjustly) but unknowingly, he is in the fire of hell. .3. And a man who makes Judgment according to justice rightly he does not know it, so he is in the hell fire. 4. And a person who makes judgment rightly justly he knows it, so he will enter the paradise. (1)

4- اَلقُضاهُ اَربَعهٌ:ثَلاثَهٌ فی النّارِ وَواحِدٌ فی الجَنَّهِ: رَجُلٌ قَضی بِجُورٍ وَهُوَ یَعلَمُ فَهُوَ فی النّارِ، وَرَجُلٌ قَضی بِجَورٍ وَهُوَ لا یَعلَمُ فَهُوَ فی النّارِ،وَرَجُلٌ قَضی بِحَقّ وَهُوَ لا یَعلَمُ فَهُوَ فِی النّارِ، وَرَجُلٌ قَضی بِحَقٍّ وَهُوَ یَعلَمُ فَهُوَ فی الجَنَّهِ. (تحف العقول 365)

5. The person who sees his brother (religious) involved (in a problem) which is the cause of his trouble dislikeness he does not remove it from him although he can do that, has committed a dishonesty with him. (2)

5- مَن رَأی أَخاهُ عَلی أَمرٍیَکرَهُهُ وَلا یَرُدُّهُ عَنهُ وَهُوَ یَقدِرُ عَلَیهِ فَقَد خانَهُ. (امالی صدوق ص162)

6. Nothing follows a person after his death except three virtues qualities.

1. The alms charity that he may have executed by the grace of Allah in his life which continues on after his death. (i.e.) (Like schools, hospitals, social welfare institutions, books, wells, bridges, roads etc.) 2. And a decent good tradition (left over by him) which is put into practice (after his death). 3. A pious son who prays

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1- Tuhaf al-Uqul, P .365
2- Amali Sadduk, P 162

for him. (1)

6- لا یَتبَعُ الرَّجُلَ بَعدَ مَوتِهِ إِلاّ ثَلاثُ خِصالٍ: صَدَقَهٌ أَجرهَا اللهُ له فی حَیاتِهِ فَهِیَ تَجرِی لَهُ بَعدَ مَوتِهِ، وَسُنَّهُ هُدیً یُعمَلُ بِها، وَوَلَدٌ صالِحٌ یَدعُولَهُ. (تحف العقول ص363)

7. Some of the rights of a Muslim upon his Muslim brother are that he salutes him when he meets him. And visits him when he becomes ill, when he is absent he wishes him his benevolence beneficence i.e., defends him in his absence). prays for him when he seeks, (saying یرحمک الله (God take pity on you) accepts his invitation when he invites him escorts his funeral when he dies.' (2)

(Chapter: 'Faithful's rights upon his brother')

7- لِلمُسلِمِ عَلی اَخیهِ المُسلِمِ مِنَ الحَقَّ اَن یُسَلِّمَ عَلَیهِ اِذا لَقِیَهُ، وَیَعُودَهُ اِذا مَرِضَ، وَیَنصَحَ لَهُ اِذا غابَ، وَیُسَمِّتَهُ اِذا عَطَسَ، وَیُجیبَهُ اِذا دَعاهُ، وَیتبَعَهُ اِذا ماتَ. (اصول کافی ج2 باب اخوه المؤمن علی هخیه ص171)

8. Faithful is the brother of faithful just like one single body, (so that) if one part of it has a complaint the entire body feels receives the pain trouble. And their souls are from a single soul. And indeed the tie connection of the faithful's soul to the soul of Allah is more powerful strengthen than the connection of the rays of sun with it. (3)

8- أَلمُؤمِنُ أَخُوالمُؤمِنِ، کَالجَسَدِ الواحِدِ، إِنِ اشتَکی شَیئاً مِنهُ وَجَدَ أَلَمَ ذلِکَ فی سائِرِ جَسَدِهِ، وَأَرواحُهُما مِن رُوحٍ واحِدَهٍ، وَانَّ روُحَ المُؤمِنِ لَأَشَدُّ اِتّصالاً بِروُح اللهِ مِن اتِّصالِ شُعاعِ الشَّمسِ بِها. (اصول

p: 117


1- Tuhaf al-Uqul, P .36.3
2- Usool e Kafi Vol. 2. P 171
3- Usoool e Kafi Vol. 2. P 166

کافی ج2 باب اخوه المؤمن ص166)

9. The Muslims’ right upon (another) Muslim is that he must not be full satiated his brother remains hungry. And he must not get his thirst quenched his brother remains thirsty. And he must not dress himself up when his brother is naked. So how great exuberant is the right of a Muslim upon his Muslim brother. And he (as) said do wish for your Muslim brother the same which you want for yourself. (1)

9- حَقُّ المُسلِمِ عَلَی المُسلِمِ أَن لا یَشبَعَ وَیَجُوعَ أَخُوهُ، وَلا یَروی وَیَعطَشَ اَخُوهُ،وَلا یَکتَسِیَ وَیَعری اَخُوهُ،فَما أَعظَمَ حَقَّ المُسلِمِ عَلی أَخیهِ المُسلِمِ، وَقالَ : أَحِبَّ لِاَخیکَ المُسلِمِ ما تُحِبُّ لِنَفسِکَ. (اصول کافی ج2 باب حق المؤمن علی اخیه ص170)

10. Faithful is the brother of faithful, his eye his guide. He does not commit any dishonesty does not execute aggression upon him nor treachery deception and when he commits gives him a word, does not go back upon it. (2)

10- أَلمُؤمِنُ أخُو المؤمن، عَینُهُ وَدلیلُهُ لا یَخُونُهُ وَلا یَظلِمُهُ وَلا یَغُشُّهُ وَلا یَعِدُهُ عِدَهً فَیُخلِفُهُ. (اصول کافی ج2 باب اخوه المومنین ص166)

11. The smallest thing which turns a man out of faith (renders him faithless) is that he keeps counting the faults, lapses missteps fauxes of his brother in faith so that one day he may reprimand him. (By those weaknesses).

(3)

These are a glimpse of the rights of Muslim brethren which originate from the birth and continue on till his death. So

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1- Usool e Kafi Vol. 2, P 170 Faithful's right upon his brother.'
2- Usool e Kafi Vol. 2, P 166, chapter: Brother hood of faithful’s
3- Maanj Al Ekhbar. P .394

Muslims must assess and evaluate their practices according to this standard.

11- أَدنی ما یَخرُجِ بِهِ الرَّجُلُ مِنَ الایمانِ أَن یُؤَاخِیَ الرَّجُلَ عَلی دینِهِ فَبُحصیَ عَلَیهِ عَثَراتِهِ وَزَلاّتِهِ لِیُعَنِّفَهُ بها یَوماً[ما] (معانی الاخبار ص394)

12. The one who is pious in the world, Allah places wisdom in his heart makes his tongue reproduce it (He utters the words of wisdom). And makes him aware knowledgeable about the faults short comings of the world its diseases ailments their cures. And transfers him out of the world in a pure perfect condition toward the house of peace (i.e. the next world).

(1)

12- مَن زَهَدَ فیِ الدُّنیا اَثبَتَ اللهُ الحِکمَهَ فی قَلبِهِ وَاَنطَقَ بِها لِسانَهُ وَبَصَّرَهُ عُیُوبَ الدُنیا،داءَها و دواءَها،وأَخرَجَهُ مِنَ الدُّنیا سالِماً اِلی درِا السَّلامِ. (بحارالانوار ج73 ص48)

13. There would be many categories classes of the people crossing over the path... And the path would be thinner than a hair sharper than a sword. 1. Some people would cross over creeping upon their bellies hands. 2. Some would cross over walking. 3. And some would cross it in hanging condition, so that, the hell fire would be burning some parts of their bodies some parts will be left over (safe). (2)

13- اَلنّاسُ یَمُرُّونَ عَلی الصَّراطِ طَبَقاتٍ، وَالصَّراطُ اَدَقُّ مِنَ الشَّعرِ وَأَحَدُّ مِنَ السَّیفِ... فَمِنهم مَن یَمُرُّ حَبواً، وَمِنهُم مَن یَمُرُّمَشیاً،وَمِنهُم مَن یَمُرُّ مُتَعَلِّقاً،قَد تَأخُذُ النّارُ مِنهُ شَیئاً وَتَترُکُ مِنهُ شَیئاً. (روضه الواعظین ص499)

14. It is from the disposition manners of the ignorant that

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1- Bihar ul-Anwar. Vol. 73. P 48
2- Raozatal Waizeen. P 499

he answers before listening, quarrels before understanding gives judgment upon what he is unaware of. (1)

14- مِن أَخلاقِ الجاهِلِ الاجابَهُ قَبلَ اَن یَسمَعَ وَالمُعارَضَهُ قَبلَ اَن یَفهَمَ وَالحُکمُ بِما لا یَعلَمُ. (بحارالانوار ج78 ص278)

15. The person who acts practices short of vision is similar to the traverser traveler of a wrong avenue. So the speed of his Journey would not but only increase his distance (from the destination). (2)

15- العامِلُ عَلی غَیرِ بَصیرَهٍ کَالسّائِرِ عَلَی غَیِر الطَریقِ فَلا تَزیدُهُ سُرعَهُ السَّیرِ اِلا بُعداً. (تحف العقول ص362)

16. the most beloved of the brothers to me is the one who presents indicates to me my faults short comings. (3)

16- اَحَبُّ اِخوانی إِلَیَّ مَن اَهدی اِلَیَّ عُیُوبی. (تحف العقول ص366)

17. Be the inviters callers of people towards beneficence without (using) your tongues, so that they may observe your endeavor efforts, truth piety.(4)

1. According to Islamic belier a path (bridge) will be placed over the hell roars the people to cross to the paradise. Those pious would cross over to the heaven just as the lightening the arrogant infidels, hypocrites, faithless, would stagger and stammer rail down into the fire or hell.

17- کُونُوا دُعاهً لِلنّاسِ بِالخَیرِ بِغَیرِ اَلسِنَتِکُم لِیَرَوا مِنکُم الاِجتِهادَ وَالصِّدقَ وَالوَرَعَ. (اصول کافی ج2 باب الصدق واداء الامانه ص105)

18. The one who did not spend his earning upon himself certainly he collected it up for a person other than himself. And the one who followed obeyed his passions

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1- Bihar ul-Anwar Vol. 78. P 278
2- Tuhaf al-Uqul. P 362
3- Tuhaf al-Uqul. P 366
4- Usool e Kafi Vol. 2. P 105

lust has obeyed his enemy. The person who depended upon Allah, Allah will adequate fulfill the vital needs (affairs) of his world here after, and secure him from the thing unseen by him. (Allah guards the pious ones against all sorts of calamities, down falls, pains, and discomforts deviations of faith provided they depend upon Him.) And the one who does not observe patience over the calamities mishaps express thankfulness gratitude for all the benevolences beneficence’s does not find search a way out of all the difficulties is an unable, confounded person. And make it a habit to be patient in wake of all kinds of calamities afflictions should those be of children or wealth or one's own self.

Since, Allah takes back his loan takes back his endowments so as to test your patience gratitude in those things. And have hope from Allah the kind of hope aspiration which may not invoke make you dauntless brave in committing his sins prohibited acts. And be afraid fear Allah, a kind of fear that may not disappoint you from His mercy. And do neither get betrayed deceived by the word of ignorant nor by his praise lest you should become proud obstinate refractory give yourself airs become proud about your practices acts. Thus the best superb of the practices is performing services humility humbleness.

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So do not squander waste your wealth rectify the wealth of other than you, for those you collect to leave back. And be contented with the (sustenance) Allah has provisioned destined for you. And do not look towards the wealth except than that one you possess. And do not long aspire for the thing which you cannot achieve. Because, the one who gets contented, gets full up the one who does not get contented never satiates saturates. And get your share from the hereafter.(1)

18- مَن حَرمَ نَفسَهُ کَسبَهُ فَاِنَّمَا یَجمَعُ لِغَیرِهِ، وَمَن اَطاعَ هَواهُ فَقَد اَطاعَ عَدُوَّهُ، مَن یَثِق بِاللهِ یَکفِهِ ما اَهَمَّهُ مِن اَمرِ دُنیاهُ وَآخِرَتِه وَیَحفَظ لَهُ ما غابَ عَنهُ ،وَقَد عَجَزَ مَن لَم یُعِدَّ لِکُلِّ بَلاءٍ صَبراً، وَلِکُلِّ نِعمَهٍ شُکراً،وَلِکُلِّ عُسرٍ یُسراً،صَبِّر نَفسَکَ عِندَ کُلِّ بَلِیَّهٍ فی وَلَدٍ اَومالٍ اَورَزِیَّهٍ، فَإنَّما یَقبِضُ عارِیَتَهُ،وَیَأخُذُ هِبَتَهُ،لیَبلُوَ فیهِما صَبرَکَ وَشُکرَکَ، وَاَرجُ اللهَ رَجاءً لا یُجَرِّیکَ عَلی مَعصِیَتِهِ، وَخَفهُ خَوفاً لا یُؤیسُکَ مِن رَحمَتِهِ، وَلا تَغتَرَّ بِقَولِ الجاهِلِ وَلا بِمَدحِهِ فَتَکَبَّرَ وَتَجَبَّرَ وَتُعجبَ بِعَمَلِکَ،فِانَّ اَفضَلَ العَمَلِ العِبادَهُ وَالتَّواضعُ، فَلا تُضَیَّع مالَکَ وَتُصلِح مالَ غَیرِکَ ما خَلَّفتَه وَراءَ ظَهرِکَ، وَاقنَع بِما قَسَمَهُ اللهُ لَکَ،وَلا تَنظُر اِلاّ اِلی ماعِندَکَ، وَلا تَتَمَنَّ مالَستَ تَنالُهُ، فإِنَّ مَن قَنَعَ شَبعَ، وَمَن لَم یَقنَعَ لَم یَشبَع، وَخُذ حَظَّکَ مِن آخِرَتِکَ. (تحف العقول ص304)

19. It is required for the faithful to have eight qualities in him.

1. being gracious during the hardship calamities. 2. Being patient in wake of affliction. 3. being thankful at the time of comfort abundance. 4. Being

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1- Tuhaf al-Uqul, P 304

contented with sustenance granted by Allah. 5. Not committing excess aggression upon enemies. 6. Not loading his own load (responsibilities) upon the shoulders of his friends. 7. His body remains troubled by him (due to services). B. And the people remain comfortable at ease from him. (He does not bother trouble others). (1)

19- یَنبَغی لِلمُؤمِنِ اَن یَکُون فیهِ ثَمانِی خِصالٍ، وَقُوراً عِندَالهَزاهِزِ،صَبُوراً عِندَ البَلاءِ شکُوراً عِندَ الرَّخاءِ،قانِعا بِما رَزَقَهُ اللهُ،لا یَظلِمُ الأَعداءَ،وَلا یَتَحامِلُ لِلأَصدِقاء،بَدَنُهُ مِنهُ فی تَعَبٍ وَالنّاسُ مِنهُ فی راحَهٍ... (اصول کافی باب خصال المؤمن ج2/ ص47)

20. Seventy sins of ignorant are forgiven before one sin of a scholar is forgiven.. (2)

Because the scholar by virtue of his knowledge knows all the pros cons consequences of committing a sin, whereas, an unaware ignorant person does not know them. But this is not a justification for committing sin by those ignorant or that one should not become educated learned in the field of religious ethics Islamic code of conduct.)

20- یُغفَرُ لِلجاهِلِ سَبعُونَ ذَنباً قَبلَ أَن یُغفَرَ للعالِمِ ذَنبٌ واحِدٌ. (اصول کافی ج1 ص47)

21. And do not become arrogant vain (ungrateful) when rich wealthy, do not grumble complain in poverty. And do not become an ill-tempered stone hearted one so that people might dislike your company proximity. And do not become meek feeble, so that anybody who knows you may insult belittle you. And do not fight the one who is above (superior to)

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1- Usool e Kafi Vol. 2, P 47, The qualities of the faithful.
2- Usool e Kafi Vol. I. P 47

you. And do not mock anyone inferior to yourself. And do not have controversy tussle against those suitable for the affairs. And do not obey the stupid silly ones do not accept the subordination of everybody (every other person) and do not depend upon the competence thrift of anyone. And do stop wait (contemplate) prior to setting your hand at an affair till such time you get to distinguish the entry way from the exit of it before you repent upon starting it. (Do know the way of exit from it. Should you decide to abandon that work?) And consider your heart (conscience) a close associate who is your partner.

And consider your practice a father whom you follow up. And regard your ego as your enemy with whom you combat (fight a holy war), a thing lent to you which must be taken back. Thus you have been made to be a physician of your own self you have been taught made conversant to the signs of health, the ailment (too) has been made exhibited evident to you you have been guided to the medicine. So (now) very cautiously guard look after your soul. (1)

21- وَلا تَکُن بَطِراً فی الغِنی وَلا جَزِعاً فی الفَقرِ، وَلا تَکُن فَظّاً غَلیظاً یَکرَهُ النّاسُ قُربَکَ ،وَلا تَکُن واهِناً یُحَقِّرُکَ مَن عَرَفَکَ، وَلا تُشارَّ مَن فَوقَکَ، وَلا تَسخَر بِمَن هُوَ دُونَکَ،وَلا تُنازٍع الاَمرَ اَهلَهُ،وَلا تُطِعِ السُّفَهاد،وَلا تَکُن مَهیناً تَحتَ کُلَّ اَحَدٍ،وَلا تَتَّکِلَنَّ عَلی

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1- Tuhaf al-Uqul P 304

کِفایَهِ اَحَدٍ، وَقِف عِندَ کُلَّ اَمرٍ حَتّی تَعرِفَ مَدخَلَهُ مِن مَخرجِهِ قَبلَ اَن تَقَعَ فیهِ فَتَندَم، وَاجعَل قَلبَکَ قَریباً تُشارِکُهُ، وَاجعَل عَمَلَکَ والِداً تَتَّبِعُهُ،وَاجعَل نَفسَکَ عَدُوّاً تُجاهِدُهُ،وَعارِیَهً تَرُدُّها، فإِنَّکَ قَد جُعِلتَ طَبیبَ نَفسِکَ وَعُرَفتَ آیَهَ الصَّحَّهِ،وَبُیَّنَ لَکَ الدّاءُ، وَدُلِتَ عَلیَ الدَّواءِ،فَانظُر قِیامَکَ عَلی نَفسِکَ. (تحف العقول ص304)

22. Who so ever starts a morning in a condition that he is worried apprehensive for something else than getting his neck free (from the Hell fire) so he has taken a great magnanimous thing easy light. And he has shown inclination asked his lord something insignificant vile. (Worldly material) And the one who cheats beguiles his brother belittles him has hostility towards him Allah will make the hell to be his abode. And the person who is jealous of a faithful, faith will dissolve disappear from his heart just as salt dissolves into the water. (1)

22- مَن اَصبَحَ مَهمُوماً لِسِوی فَکاکِ رَقَبَتِهِ فَقَد هَوَّنَ عَلَیهِ الجَلیلَ، وَرَغِبَ مِن رَبِّهِ فی الرِّبحِ الحَقیرِ، وَمَن غَشَّ اَخاهُ وَحَقَّرَهُ وَناواهُ جَعَلَ اللهُ النّارَ مَأواهُ، وَمَن حَسَدَ مُؤمِناً انماثَ الإِیمانُ فی قَلبِهِ کَما یَنماثُ المِلحُ فی الماءِ. (تحف العقول ص302)

23. Do not give away alms when the people are witnessing watching so that they may consider you a pious one so if you did that you have received your reward.

But if you gave it away (in a manner) that your left hand does not become aware of it when you give it by your right hand. So

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1- Tuhaf al-Uqul P302

then the one (Allah) for whom you have given it away secretly, will give you it's reward remuneration in the presence of witnesses evidences on the day when not being aware of the people about your almsgiving will not harm you. (Resurrection day). (1)

23- لا تَتَصَدَّق عَلی اَعیُنِ النّاسِ لِیُزَکوُّکَ،فاِنَّکَ اِن فَعَلتَ ذلِکَ فَقَد اِستَوفَیتَ اَجرَکَ،وَلکِن اِذا اَعطَیتَ بِیَمینِکَ فَلا تُطلِع عَلَیها شِمالَکَ،فاِنَّ الَّذی تَتَصَدَّقُ لَهُ سِرّاً یُجزِیکَ عَلانیَهً عَلی رُؤُوسِ الأَشهادِ، فِی الیَومِ الَّذی لا یَضُرُّکَ اَن لا یُطلِعَ اَلناسَ عَلی صَدَقَتِکَ. (تحف العقول ص305)

24. Some of the admonitions of Luqman (as) to his son say: 'Oh son, always be sober gracious. And observe serenity grace in your life affairs.

And be firm stabilize yourself in the affairs of your brothers (helping assisting them). So if you decide to achieve the honor glory of the world then shorten your avarice allurement from whatever is in the hands of the people, for, certainly the stations posts which the prophets the truthful came to achieve were on account of shortening cutting off their avarice temptations. (2)

24- من مواعظ لقمان لابنه:

... یا بُنَیَّ الزِم نَفسَکَ التُّؤَدَهَ فی اُمورِکَ وَصَبَّر عَلی مَؤُونَاتِ الاِخوانِ نَفسَکَ فِاِن اَرَدتَ اَن تَجمَعَ عِزَّ الدُّنیا فَاقطَع طَمَعَکَ مِمّا فی اَیدِی النّاسِ فَانَّما بَلَغَ الاَنبیاءُ وَالصَّدَّیقُونَ ما بَلَغُوا بِقَطعِ طَمَعِهِم. بحارالانوار ج13 ص419-420)

25. It is the obligatory right for all the Muslims who know us that each one of them presents his practices of the day night

p: 126


1- Tuhaf al-Uqul. P 305
2- Bihar ul-Anwar Vol. 13, P419/420

to himself (gets it checked by himself) becomes an accountant checker for himself. So if he sees a good deed he must increase boost it up and if he sees a sin he must repent upon it, ask forgiveness from Allah, lest he should get disgraced dishonored on the judgment day. (1)

25- حَقُّ عَلی کُلَّ مُسلِمٍ یَعرِفُنا اَن یَعرِضَ عَمَلَهُ فی کُلَّ یَومٍ وَلَیلَهٍ عَلی نَفسِهِ، فَیَکُونَ مُحاسِبَ نَفسِهِ، فإن رَأی حَسَنَهً استَزادَ مِنها،وَاِن رَأی سَیِّئَهً استَغفَرَ مِنها، لِئَلاّ یَخزی یَومَ القِیامَهِ. (تحف العقول ص301)

26. The one who deals with the people does not commit excess upon them talks to them does not tell lie. And makes promise does not break it, he is one of those whose slandering back biting is prohibited his forbearance fortitude is completed his justice equity is exhibited evident one his brotherhood is obligatory binding upon others. (2)

26- مَن عامَلَ النّاسَ فَلَم یَظلِمهُم وَحَدَّ ثَهُم فَلَم یَکذِبهُم،وَوَعَدَهُم فَلَم یُخلِفُهُم،کانَ مِمَّن حَرُمَت غِیبَتُهُ وکَمُلَت مُرُوءَتُهُ وَظَهَرَ عَدلُهُ وَوَجَبَت أُخُوَّتُهُ. (اصول کافی ج2 باب المؤمن وعلاماته ص239)

27. Days are of three forms. There is a day which has passed on will never again, be sorted out found. And there is a day for the people which is required appropriate to be valued esteemed.

And tomorrow, about which certainly they have hope aspiration. (3)

27- اَلاَیّامُ ثَلاثَهٌ:فَیَومٌ مَضی لا یُدرَکُ، وَیَومٌ النّاسُ فیهِ فَیَنبَغی اَن یَغتَنِمُوهُ،وَغَداً اِنَّما فی

p: 127


1- Tuhaf al-Uqul, P 301
2- Usool e Kafi Vol. 2, P 239, (chapter: The faithful his signs)
3- Tuhaf al-Uqul P 324

اَیدیهِم اَمَلُهُ. (تحف العقول ص324)

28. 'Oh son of jundab! The one who depends trusts upon his practice gets perished. And the one who dares to co mitt sins having surety certainty about the commiseration blessing of Allah does not get salvation. I said 'then who gets salvation?'

He said': The people who remain placed between hope fear as if their hearts are in the claws of bird, with solicitude of reward the fear of chastisement. (1)

28- یا ابنَ جُندب یَهلکُ المُتَّکِلُ عَلی عَمَلِهِ وَلا یَنجُو المُجتَرئُ عَلَی الذُّنُوبِ الواثِقُ بِرَحمَهِ اللهِ.قُلتُ: فَمَن یَنجُو؟ قالَ الَّذینَ هُم بَینَ الرَّجاءِ وَالخَوفِ،کأنَّ قُلُوبَهُم فی مِخلَبِ طائِرٍ شَوقاً اِلیَ الثَّوابِ وَخَوفاً مِنَ العَذابِ. (تحف العقول ص302)

29. Goodness is just like its name (good, excellent) there is nothing superior superb than the goodness except its reward remuneration. And excellence virtue is a gilt from AlIal1 to His servant. And it is not that who so ever loves to be fair good to people does it (as well). And it does not happen that all those inclined prone to it get the power succeed in doing it. And it is not so that all those who have the power limitation to practice perform it get permitted leave to perform it. So when Allah does a favor to a servant he gathers for him the inclination tendency of doing good the capacity power the permission. So then the

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1- Tuhaf al-Uqul P 302

prosperity magnanimity gets completed for the goodness its doer... (1)

29- اَلمَعرُوفُ کَاسمِهِ،وَلَیسَ شَیءٌ اَفضَلَ مِنَ المَعرُوفِ اِلاّ ثَوَابُهُ، وَالمَعرُوفُ هَدِیَّهٌ مِنَ اللهِ اِلی عَبدِهِ، وَلَیسَ کُلُّ مَن یُحِبُّ اَن یَصنَعَ المَعرُوفَ اِلی النّاسِ یَصنَعُهُ،وَلا کُلُّ مَن رَغِبَ فیهِ یَقدِرُ عَلَیهِ، وَلا کُلُّ مَن یَقدِرُ عَلَیهِ یُؤذَنُ لَهُ فیهِ، فاِذا مَنَّ اللهُ عَلَی العَبدِ جَمَعَ لَهُ الرَّغبَهَ فِی المَعرُوفِ وَالقُدرَهَ وَالإذنَ،فَهُناکَ تَمَّتِ السَّعادَهُ وَالکرامَهُ لِلطّالِبِ وَالمَطلُوبِ إلَیهِ. (بحار ج78 ص246)

30. The person who moves to fulfill the need of his brother (in faith) is similar to the runner between SAFA MARWA. And the one who fulfills (materializes) his need is like the person who wallowed rolled in to his (own) blood on the way course of Allah, on the day of Bader uhud (battles). (2)

30- اَلما شی فی حاجَهِ اَخیهِ کَالسّاعِی بَینَ الصَّفا وَالمَروَهِ،وَقاضی حاجَتِهِ کَالمُتَشَحِّطِ بِدَمِهِ فی سَبیل اللهِ یَومَ بَدرٍ وَأُحُدٍ. (تحف العقول ص303)

31. Allah bestowed His boons beneficence’s upon a nation as generosity gifts. Then they did not thank him for those, so, those turned into curse evil for them.

And He involved entangled (as a test) a nation into afflictions calamities they exercised patience so those (calamities) turned for them into beneficence’s. (3)

31- اِنَّ اللهَ اَنعَمَ عَلَی قَوٍم بِالمَواهِبِ فَلَم یَشکُرُوهُ فَصارَت عَلَیهِم وَبالاً،وَابتَلی قَوماً بِالمَصائِبِ فَصَبَرُوا فَکانَت عَلَیهِم نِعمَهً. (بحارالانوار ج78 ص241)

32. Indeed when the sin is committed by a servant secretly, it does not harm but the one who commits it. Whereas, if it

p: 129


1- Bihar ul-Anwar Vol. 78, P 246
2- Tuhaf al-Uqul, P 303
3- Bihar ul-Anwar, Vol. 78, P 241

is committed openly conspicuously a restraints is not put upon it then it harms the general public. (1)

32- اِنَّ المَصیَهَ اِذا عَمِلَ بِها العَبدُ سِرّاً لَم تَضُرَّ اِلاّ عامِلَها وَاِذا عَمِلَ بِها عَلانِیَهً وَلَم یُغَیَّر عَلَیهِ اَضَرَّت بِالعامَّهِ. (قرب الاسناد ص26)

33. A man does not become proud hearted arrogant but for the self-abjection which he finds in his soul. (2)

33- ما مِن رَجُلٍ تَکَبَّرَ اَو تَجَبَّرَ اِلاّ لِذِلَّهٍ وَجَدَها فی نَفسِهِ. (اصول کافی ج2 ص312)

34. Be kind affectionate to your fathers (ancestors) your sons will treat you kindly nicely exhibit (be) modest to the women of other (people) they will treat your woman with modesty chastity. (3)

1. Running seven times between two Hill of Safwa Marwa in Mecca is a part of Hajj umra rituals this is also known as Sayee or the Effort.

34- برُّوا آباءَکُم یَبِرُّکُم اَبناؤُکُم، وَعِفُّوا عَن نِساءِ النّاسِ تَعِفُّ نِساؤُکُم. (بحارالانوار ج78 ص242)

35. Connect the blood kinship relations with the one who disconnect cuts off ties with you. And do grant to the one who deprives you. And do well to the person who does treat you bad. And salute to the one who abuses you. And treat him with justice the one who is cruel oppressive to you, just as you like to be forgiven. So keep the forgiveness remission of Allah in view. Do you not see that his sun shines (equally) over the pious one the transgressors, that his

p: 130


1- Qarb ul-Asnad, P 26
2- Usul-Al Kafi, Vol. 2, P 312
3- Bihar ul-Anwar, Vol. 27, P 242

rain showers pours down upon the pious ones the evil doers (equally)? (1)

35- صِل مِن قَطَعَکَ، وَاَعطِ مَن حَرَمَکَ، وَاَحسِن اِلی مَن أَساءَ اِلَیکَ،وَسَلِّم عَلی مَن سَبَّکَ وَأَنصِف مَن خاصَمَکَ، وَاعفُ عَمَّن ظَلَمَکَ، کَما اَنَّکَ تُحِبُّ اَن یُعفی عَنکَ،فَاعتَبِر بِعَفوِاللهِ عَنکَ ،اَلا تَری اَنَّ شَمسَهُ اَشرَقَت عَلَی الأَبرارِ وَالفُجّارِ،وَاَنَّ مَطرَهُ یَنزِلُ عَلَی الصّالِحِینَ وَ الخاطِئینَ. (تحف العقول ص305)

36. Beware of three (kinds of) people. The dishonest the zaloom(2) (the most oppressor, tyrant cruel) telltale. Because the dishonest (who) is committing dishonesty to your benefit will (tomorrow) commit dishonesty with you the one who is being cruel for your benefit will (tomorrow) commit excess oppression against you the person who culminates people, tells tales back bites people before you, will (tomorrow) back bite you. (3)

36- اِحذَر مِنَ النّاسِ ثَلاثَهً: الخائِنَ وَالظَّلُومَ وَالنّمّامَ لِاَنَّ مَن خانَ لَکَ خانَکَ، وَمَن ظَلَمَ لَکَ سَیَظلِمُکَ، وَمَن نَمَّ اِلَیکَ سَیَنُمَّ عَلَیکَ. (تحف العقول ص316)

37. when the resurrection day will come Allah will resurrect a religious scholar a worshipper (devotee, votary) so when they (both) will stand before Allah it would be said to the adorer to start off toward the paradise to the scholar it would be said ', stop! Intercessor mediate for the people for the best training which you imparted upon them. '(4)

37- اِذا کانَ یَومَ القِیامَهِ بَعَثَ اللهُ العالِمَ وَالعابِدَ، فِاذا وَقَفا بَینَ یَدَیِ الله عَزَّوَجَلَّ قیلَ لِلعابِدِ : انطَلِق اِلی الجَنَّهِ وَقیلَ لِلعالِم قِف تَشَفَّع لِلنَّاسِ بِحُسنِ تَأدیبِکَ لَهُم. (بحار ج8

p: 131


1- Tuhaf al-Uqul. P 305
2- Zaloom is the superlative degree of zalim meaning 'oppressor or tyrant." The terrifically tyrant cruel would be named zaloom in Arabic language, whereas any ordinal cruel person would be known zalim (cruel). Almosid, the Arabian-English dictionary, not finding a proper term against zaloom (the tyrant most) has referred it to zalim (the ordinal' cruel).
3- Tuhaf al-Uqul P 316
4- Bihar ul-Anwar Vol. 8. P 56

ص56)

38. Two units of service offered by a married person is superior to seventy cycles of service offered by an unmarried one. (1)

38- رَکعَتانِ یُصَلَّیهِمَا مُتَزَوَّجٌ اَفضَلُ مِن سَبعینَ رَکعَهً یُصَلّیها غَیرُ مُتَزَوِّجٍ. (بحارالانوار ج103 ص219)

39. Toiling laboring hard for one's family (wife children dependent) is like becoming the warrior of a holy war on the course of Allah. (2)

39- الکادُّ عَلی عِیالِهِ کَالمُجاهِدِ فی سَبیلِ اللهِ. ( وسائل الشیعه ج12 ص43)

40. Our intercession mediation will not be won attained by that person who depreciates undervalues the services (prayers a Muslim offers five times a bay.) (3)

40- لا یَنالُ شَفاعَتنا مَن استَخَفَّ بِالصَّلاهِ. (فروع کافی ج3 ص270)

The Ninth Infallible: Seventh Imam Musa Ibn Ja’far (as) and his forty discourses

point

The Seventh Imam: Imam Musa Kazim (as)

Name: Musa

Renowned Titles: Abd e Saleh, Kazim Babul Hawaij (The gateway of fulfilment of needs)

Sub Title: Abul Hassan, Abu Ibrahim

Father: Imam Ja’far Sadiq (as)

Mother: Hameeda Khatoon

Time of Birth: Sunday morning

Date of Birth: 7th of Safar Year of Birth: 128 Hijrah

Place of Birth: 'Abwa' a place between Mecca Medina.

Date of Martyrdom: 25th of Rajab

Year of Martyrdom: 18.3 Hijrah

Place of Martyrdom: The Prison of Haroon Rashid in Baghdad (Iraq).

Age: 55 years

Cause of Martyrdom: Poisoned by the order of Haroon.

Tomb: Kazemain, Near Baghdad.

The life duration:

The First era before Imamate spread out from 128 to 148 Hijrah (20 Years).

The Second period following his Imamate from 148 to 183 Hijrah coincident with the ruler’s hip periods of Mansoor Duwanaqi, Mahdi Abbasi Hadi Abbasi Haroon Ur Rashid. The most

p: 132


1- Bihar ul-Anwar Vol. 103, P 219
2- Wasail ul-Shia Vol. 12, P 23
3- Undervaluing degrading the prayers would range from not offering it to offering it sluggishly, slackly, out of its time developing indifferent careless attitude towards it. And not showing promptness, vigil suitable care in its performance.

of his Imamate period was coincident with the era of Haroon, which stretched as long as 23 year, 2 month 17 days. And Haroon was the fifth caliph of the Abbasade Dynasty during whose period of rule the Imam mostly remained imprisoned.

Forty Traditions from Imam Musa Kazim (as)

اربعون حدیثاً

عن الامام موسی الکاظم علیه السلام

1. I found the knowledge of people in four (things) firstly, that you know your lord (recognition of Allah) secondly that you know it as to what factors He made use of in creating you, thirdly that you know as to what does he want intend from you fourthly that you learn what is it that will expell you from your religion. (1)

1- وَجدتُ عِلمَ النّاسِ فی أَربَعٍ :اوَّلُها أَن تَعرِفَ رَبَّکَ وَالثّانِیَهُ أَن تَعرِفَ ما صَنَعَ بِکَ، وَالثّالِثَهُ،أَن تَعرِفَ ما أَرادَ مِنکَ ،وَالرّابِعَهُ أَن تَعرِفَ ما یُخرِجُکَ عَن دِینِکَ. (اعیان الشیعه (الطبع الجدید)ج2 ص9)

2. Indeed, there are two arguments proofs from Allah for the people.

1. The conspicuous apparent arguments.

2. The esoteric intrinsic argument (proof) Nonetheless, apparent authorities are the Prophets, apostles messengers the Imams (as) However, the esoteric (ones) so these are the (human) intellects (minds). (2)

2- إِنَّ لِلّهِ عَلَی النّاسِ حُجَّتَینِ:حُجَّهً ظاهِرَهً، وَحُجَّهباطِنَهً، فَأَمَّا الظّاهِرَهُ فَالرُّسُلُ وَالأَنبِیاءُ وَالأَئِمَّهُ عَلَیهِم السَّلامُ: وَأَمّا الباطِنَهُ فَألعُقُولُ. (بحارالانوار ج1 ص137)

3. O, Hisham! Verily, Luqman said to his son ', adopt humility humbleness for the right (Allah) you will become the intellectual most of the people, Oh son! World is a deep profound ocean.

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1- Ayan ush-Shia (the modem print) Vol. 2. P 9
2- Bihar ul-Anwar Vol. 1. P 137

Already lot many of the world creations have immersed sunk into it. So make Piety your ship in it (to sail out safely) make the faith it's cargo putting trust in Allah it's sails intellect (mind wits) it's sailor (guide captain) knowledge it's guide patience it's passengers (on board). (1)

3- یا هِشامُ إِنَّ لُقمانَ قالَ لاِبنِهِ:«تَواضَع لِلحَقِّ تَکُن أَعقَلَ النّاسِ. یابُنَیَّ إِنَّ الدُّنیا بَحرٌ عَمیقٌ، قَد غَرِقَ فیهِ عالَمٌ کَثیرٌ فَلتَکُن سَفینَتُکَ فیها تَقوَی اللهِ وَحَشوُهَا الإِیمانَ وَشِراعُهَا التَّوکُّلَ وَقَیِّمُهَا العَقلَ. وَدَلیلُهَا العِلمَ وَسُکّانُها الصَّبرَ». (تحف العقول ص386)

4. Comprehend understand the religion of Allah, for jurisprudence is the key to vision the completion of worship the cause of reaching the lofty grades magnanimous stations in the world here after.

And the superiority magnanimity of jurisprudent over the adorer worshiper is like that of the superiority of sun to the stars. And Allah does not get pleased with (accept) any practice of that person who does not achieve the comprehension understanding of his religion. (2)

4- تَفَقَّهُوا فی دینِ اللهِ فاِنَّ الفِقهَ مِفتاحُ البَصیرَهِ وَتَمامُ العِبادَهِ وَالسَّبَبُ اِلی المَنازِلِ الرَّفیعَهِ وَالرُّتَبِ الجَلیلَهِ فی الدّینِ وَالدُّنیا. وَفَضلُ الفَقیهِ عَلَی العابِدِ کَفَضلِ الشَّمسِ عَلَی الکَواکِبِ.وَمَن لَم یَتَفَقَّه فی دینِهِ لَم یَرضَ اللهُ لَهُ عَمَلاً. (بحارالانوار ج78 ص321)

5. Put in endeavor exercise effort that your time is scheduled into four hours (parts). An hour (part of it) for the supplication to Allah an hour (another part) of it

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1- Tuhful-Aqool P 386
2- Bihar ul-Anwar Vol. 78. P 321

for the affairs of economy livelihood still another hour (part of it) for social contacts with the brothers the persons of confidence who may let you learn your short comings faults they have a sincere interior (heart) for you.

And a part of it in which you enjoy the unforbidden lawful entertainments. And with this part of time you get the strength vigor for the (rest of) three other (parts of) times. (1)

5- اِجتَهِدُوا فی أَن یَکُونَ زَمانُکُم أَربَعَ ساعاتٍ: ساعَهً لِمُناجاهِ اللهِ، وَساعَهً لأَِمرِ المَعاشِ، وَساعَهً لِمُعاشَرَهِ الإخوانِ وَالثِّقاتِ الَّذینَ یُعَرِّفُونَکُم عُیُوبَکُم وَیُخلِصُونَ لَکُم فِی الباطِنِ، وَساعَهً تَخلُونَ فیها لِلَذّاتِکُم فی غَیرِ مُحَرَّمٍ وَبِهذِهِ السّاعَهِ تَقدِرُونَ عَلَی الثَّلاثِ ساعاتٍ. (تحف العقول ص409)

6. Oh Hisham! A man is not faithful till such time that he gets fearful, () hopeful. And he will not become fearful () hopeful unless until he becomes the conjuror doer of that which he fears hopes i.e. (He practices according to the requirement needs of the fear hope). (2)

6- یا هِشامُ لا یَکُونُ الرَّجُلُ مُؤمِناً حَتّی یَکُونَ خائِفاً راجِیاً. وَلا یَکُونُ خائِفاً راجِیاً حَتّی یَکُونَ عامِلاً لِما یَخافُ وَیَرجُو. (تحف العقول ص395)

7. A man asked Imam Musa Kazim (as), “the holy war combat against which one of the enemies foes is more obligatory?'

The Imam (as) reflected ',The nearest of them to you those who are the most enemy doing most of harm to you their enmity be greatest severest

p: 135


1- Tuhful-Aqool. P 409
2- Tuhful-Aqool. P 395

of all And their existence is with their closeness proximity to you, is most hidden concealed from you. (1)

7- ... فَاَیُّ الأَ عداءِ اَوجَبُهُم مُجَاهَدَهً؟ قالَ علیه السلام: اَقرَبُهُم اِلَیکَ وَاَعداهُم لَکَ وَاَضَرُّهُم بِکَ وَاَعظَمُهُم لَکَ عَداوَهً وَاَخفاهُم لَکَ شَخصاً مَعَ دُنُوِّه مِنکَ...

(بحارالانوار ج78 ص315)

8. Indeed, the greatest biggest of all the people in worth value is the person who does not consider the world a station abode for himself moreover, there is no price worth of your bodies except the paradise, so, do not sell them without (achieving) it. (2)

8- اِنَّ اَعظَم النّاسِ قَدرًا: الَّذِی لا یَرَی الدُّنیا لِنَفسِهِ خَطَراً، اَما اِنَّ اَبدانَکُم لَیسَ لَها ثَمَنٌ اِلاَّالجَنَّهَ،فَلا تَبِیعوُها بِغَیرِها. (تحف العقول ص389)

9. Oh Hisham! Indeed the intelligent witful one does not converse with the person who, he is afraid, would contradict falsify him. And does not ask anything from a person who, he is afraid, would refuse him And he does not promise anyone a thing which he does not have the strength for, does not desire wish hope for a thing over which he may be reprimanded rebuked. And does not take steps towards anything about which he may be afraid that he would fail become feeble, from achieving it. (3)

9- یا هِشامُ إِنَّ العاقِلَ لا یُحَدِّثُ مَن یَخافُ تَکذیبَهُ. وَلا یَسألُ مَن یَخافُ مَنعَهُ. وَلا یَعِدُمالا یَقدِرُ عَلَیهِ. وَلا یَرجُوما یُعَنَّفُ بِرَجائِهِ. وَلا یَتَقَّدَمُ عَلی ما یَخافُ العَجزَ عَنهُ. (تحف العقول ص390)

10. Bad

p: 136


1- Bihar ul-Anwar Vol. 78, P 315
2- Tuhfool Aqool, P .389
3- Tuhful-Aqool, P .390

is the person who has two faces two tongues (double cross hypocrite). He praises commends his brother (in faith) in his presence when he is absent him back bites slanders him. If he achieves (something) he gets jealous of him if he is afflicted he leaves abandons him. (Does not help him) (1)

10- بِئسَ العَبدُ عَبدٌ یَکُونُ ذاوَجهَین وَذَا لِسَانَین یُطری اَخاهُ اِذا شاهَدَهُ وَیَأکُلُهُ اِذا غابَ عَنهُ اِن اُعطِیَ حَسَدَهُ وَاِنِ ابتلیَ خَذَلَهُ. (تحف العقول ص395) (بحار الانوار ج78 ص310)

11. And faithful is the real brother of faithful although his parents may not have given birth to him (Biologically). Cursed is the one who accuses his brother, cursed is the one who plays trickery treachery with his brother. Cursed is the one who does not admonish advise his brother. Cursed is that one who back bites his brother. (2)

11- ... وَالمُؤمِنُ أَخو المُؤمِنِ لأِمِّهِ وَأَبیهِ وَإِن لَم یَلِدهُ أَبُوهُ، مَلعُونٌ مَنِ اتَّهَمَ أَخاهُ، مَلعُونٌ مَن غَشَّ أَخاهُ، مَلعُونٌ مَن لَم یَنصَح أَخاهُ،مَلعُونٌ مَنِ اغتابَ أَخاهُ. (بحار الانوار ج78 ص333)

12. The one whose two days are equal is a looser. And the one whose last one of the two days is the evil one of those (two days) is a cursed person. And the person who does not observe any progress development in himself is a looser the one who is looser; death is better for him than life. (3)

12- مَنِ استَوی یَوماهُ فَهُوَ مَغبُونٌ،وَمَن کانَ آخِرُ یَومَیهِ شَرَّهُما

p: 137


1- Tuhful-Aqool, P .395. Bihar ul-Anwar Vol. 78, P .310
2- Bihar ul-Anwar Vol. 78, P .3.3.3
3- Bihar ul-Anwar Vol. 78, P .327

فَهُو مَلعُونٌ، وَمَن لَم یَعرِفِ الزِّیادَهَ فی نَفسِهِ فَهُوَ فی نُقصانٍ، وَمَن کانَ إِلَی النُّقصانِ فَالمَوت خَیرٌ لَهُ مِنَ الحَیاهِ. (بحار الانوار ج78 ص327)

13. The one who turns the light of his meditation thought, dark through the longevity plentifulness of hopes, evades erases the words of wisdom with his futile useless talks extinguishes puts off the light of lesson taking by the lustful desires of his ego (soul) so, it is like helping his passions in ruining his mind intellect. And that one whose wits mind get dislodged both his religion world get corrupted ruined.(1)

13- مَن اَظلَمَ نُورَ فِکرِهِ بِطُولِ اَمَلِهِ وَمَحا طَرائفَ حِکمَتِهِ بِفُضُولِ کَلاَمِهِ،وَأَطفَأَ نُورَ عِبرَتِهِ بِشَهَواتِ نَفسِهِ فَکَأَنَّمَا اَعانَ هواهُ عَلی هَدمِ عَقلِهِ ومن هدَمَ عَقلَهُ اَفسَدَ دِینَهُ ودُنیاهُ. (تحف العقول ص386)

14. The more people commit variant sins which were not in practice before (novel sins) the more Allah creates calamities catastrophe’s which they did not know before.

14- کُلّما أَحدَثَ النّاسُ مِنَ الذُّنُوبِ ما لَم یَکُونُوا یَعلَمُونَ، أَحدَثَ اللهُ لَهُم مِن البَلاءِ ما لَم یَکُونُوا یَعُدّوُنَ. (بحارالانوار ج78 ص322)

15. Oh Hisham! If there be a walnut in your hand the people say it is a pearl (in your hand) this (saying of theirs) will not provide you any benefit where as you know that, that is a walnut.

And if there is a pearl in your hand people say 'it is a walnut', there would be no harm to you while you know that,

p: 138


1- Tuhful-Aqool, P 386)

that is a pearl. (1)

15- یا هِشامُ لَو کانَ فی یَدِکَ جَوزَهُ وَقالَ النّاسُ[فی یَدِکَ]لُؤلُؤَهٌ ما کانَ یَنفَعُکَ وَأَنتَ تَعلَمُ أَنَّها جَوزَهٌ. وَلَو کانَ فی یَدِکَ لُؤلُؤهُ وَقالَ النّاسُ:إِنَّها جَوزَهٌ ما ضَرَّکَ وَأَنتَ تَعلَمُ أَنَّها لُؤلُؤَهٌ. (تحف العقول ص386)

16. I inform you that the obligatory most right of your brother (in faith) is that you do not hide conceal anything, which is beneficial useful for his worldly affairs or affairs of the hereafter, from him. (2)

16- اُخبِرُکَ أَنَّ مِن اَوجَبِ حَقَّ اَخیِکَ اَن لا تَکتُمَهُ شَیئاً یَنفَعُهُ لِأَمرِ دُنیاهُ وَلأَِمرِ آخِرَتِهِ. (بحارالانوار ج78 ص329)

17. be cautious! Never at all be arrogant, for, the one who has a Misqal (unit of quantity) smallest amount of arrogance in his heart, will not enter the paradise. (3)

17- اِیّاکَ وَالکِبرَ،فِإنَّهُ لا یَدخُلُ الجَنَّهَ مَن کانَ فی قَلبِهِ مِثقالُ حَبَهٍ مِن کِبرٍ... (تحف العقول ص396)

18. Oh Hisham! There is a proof logic for everything the proof of the intelligent person is his meditation the proof of meditation is quietness.(4)

1. History is an evidence to the fact that human races have been practicing variant different kinds of sins opposing Allah’s law in many ways. Quran describes the deviations of many nations the punishment awarded t6 them. Such as the nations of lotus, Hood SALEH etc. Presently, even in this era, the different famines, diseases like aids. etc., earth quakes, floods, wars different shapes of tyranny in practice in many parts of the world is certainly a

p: 139


1- Tuhful-Aqool, P 386
2- Bihar ul-Anwar Vol. 78, P 329
3- Tuhful-Aqool, P 396
4- Tuhful-Aqool, P 386

chastisement warning to humanity.

18- یا هِشامُ لِکُلِّ شَیءٍ دَلیلٌ وَدَلیلُ العاقِلِ اَلتَّفکُّرُ، وَدَلیلُ التَّفَکُّرِ الَصَّمتُ. (تحف العقول ص386)

19. Oh Hisham! Christ Essa (as) said to his disciples ',And the small little sins are among the deceits trickeries of Satan. He makes them insignificant for you belittles them in your eyes.

So those (sins) get accumulated multiplied plenty in number thus encompassing surrounding you. (1)

19- یا هِشامُ اِنَّ المَسِیحَ عَلَیهِ اَلسَّلامُ قالَ لِلحَوارِیّیِن:... وَاِنَّ صِغارَ الذُّنُوب ومُحَقَّراتِها مِن مَکائِِدِ اِبلیسَ یُحَقِّرُها لَکُم ویُصَغَّرُها فی اَعیُنِکُم فَتجتمِعُ وَتَکثُرُ فَتُحیِطُ بِکُم..)) (تحف العقول ص392)

20. Allah has prohibited heaven for all the users of abusive obscene language. The shameless person, who does neither care about what he says nor what is said about him. (Tuhaf al-Uqul P 394)

20- اِنَّ اللهَ حَرَّمَ الجَنَّهَ عَلی کُلِّ فاحِشٍ بَذِیٍّ قَلِیلِ الحَیاءِ لا یُبالِی ما قالَ وَلا ما قیلَ فیهِ. (حف العقول ص394)

21.O Hisham! The wise person becomes contented with a little (share) from the world along with wisdom. And does not become satisfied contented with small portion of wisdom with whole of the world. (2)

21- یا هِشامُ إِنَّ العاقِلَ رَضِیَ بالدُّونِ مِنَ الدُّنیا مَعَ الحِکمَهِ، وَلَم یَرضَ بالدُّونِ مِنَ الحِکمَهِ مَعَ الدُّنیَا. (تحف العقول /ص375)

22. And so combat fight a holy war) against your ego so as to move it away from it's lust passions. Because indeed it is obligatory for you like waging holy war against your enemy. (3)

22- وَجاهِد نَفسَکَ لِتَرُدَّها عَن هَواها،فَإنَّهُ واجِبٌ

p: 140


1- Tuhaf al-Uqul, P 392
2- Tuhaf al-Uqul P 387
3- Bihar ul-Anwar Vol. 78, P 315

عَلَیکَ کَجِهادِ عَدُوَّکَ. (بحار الانوار ج78 ص315)

23. The one who restrains his anger from reaching people Allah stops chastisement from getting him on the dooms day. (1)

23- مَن کَفَّ غَضَبَهُ عَنِ النّاسِ کَفَّ اللهُ عَنهُ عَذابَ یَوم القِیامَهِ. (وسائل الشیعه، ج11 ص289)

24. O, Hisham! Indeed cultivation growth takes shape in a soft, even land not in a rocky (barren) land. So similarly, wisdom grows develops in a humble heart does not grow in a proud, vain arrogant heart. (2)

24- یا هِشامُ إِنَّ الزَّرعَ یَنبُتُ فِی السَّهلِ وَلا یَنبُتُ فِی الصَّفا. فَکَذلِکَ الحِکمَهُ تَعمُرُ فی قَلبِ المُتَواضِعِ وَلا تَعمُرُ فی قَلبِ المُتَکّبِرِ الجَبّارِ. (تحف العقول ص396)

25. Do neither tell (promise) your soul about poverty nor longevity of age for the one who promises his soul about poverty commits stinginess miserliness the one who tells himself he would live long becomes greedy? (3)

25- لا تُحَدِّثُوا أَنفُسَکُم بِفَقرٍ وَلا بِطُولِ عُمرٍ، فَإِنَّهُ مَن حَدَّثَ نَفسَهُ بِالفَقرِ بَخِلَ، وَمَن حَدَّثَها بِطُولِ العُمرِ یَحرِصُ. (تحف اعقول ص410)

26. Oh Hisham! If that (sustenance) which is sufficient for you renders you needless then the most meagre little of what is in the world can be sufficient for you. And if the limitations of sufficiency does not make you needless independent then there is nothing in the world which could make you needless. (4)

26- یا هِشامُ إِن کانَ یُغنیکَ ما یَکیفکَ فَأَدنی ما فِی الدُّنیا یَکفیکَ، وَإِن کانَ لا یُغنیکَ ما یَکفیکَ فَلَیسَ شَیءٌ مِنَ الدنیا یُغنیکَ. (تحف العقول

p: 141


1- Wasail ul-Shia, Vol. 11, P 289)
2- Tuhaf al-Uqul P 396
3- Tuhaf al-Uqul P 410
4- Tuhaf al-Uqul P 387

ص387)

27. be careful cautious of joke, for, indeed that takes away the light of your faith. (1)

27- اِیّاکَ وَالمِزاحَ فاِنّهُ یَذهَبُ بِنُورِ إیمانِکَ. (بحار الانوار ج78 ص321)

28. Oh Hisham! Patience upon isolation is the sign of mental powers. So who ever gets wits intellect from Allah withdraws from people of the world those inclined to loving it. And he gets attached inclined toward what lies with his lord. And Allah cheers him up puts him at ease in desolation becomes his companion.

And becomes the source of his wealth in poverty adversity that of his honor reverence without his having a tribe. (2)

28- یا هُشامٌ الصَّبرُ عَلی الوَحدهِ عَلامَهُ قُوَّهِ العَقلِ فَمَن عَقَلَ عَنِ اللهِ تَعالی اعتَزَلَ أَهلَ الدُّنیا وَالراغِبِینَ فِیها وَرَغِبَ فِیما عِندَ رَبَّهِ وَکانَ الله آنسَهُ فی الوَحشَهِ وصَاحِبَهُ فی الوَحدهِ وَغِناهُ فی العِیلَهِ وَمُعِّزَهُ فی غَیرِ عَشِیرَهٍ. (بحار الانوار ج78ص301)

29. The one who has not met inequity, oppression, anguish affliction would not have any room for practicing favor. (He cannot be expected to favor the afflicted ones) (3)

29- مَن لَم یَجِد لِلإسَاءَهِ مَضَصًا لَم یَکُن عِندَهُ للإحسَانِ مَوقِعٌ. (بحارالانوار ج78 ص333)

30. There is nothing, seen by your eye. But it has a lesson in it. (4)

30- ما مِن شئءٍ تَرَاهُ عَینَاکَ إِلاّ وَفیهِ مَوعِظَهٌ. (بحارالانوار ج78 ص319)

31. Oh Hisham! The one who intends. to achieve self-sufficiency needlessness short of wealth, the comfort of heart from jealousy, the security of religion, so he must humbly

p: 142


1- Bihar ul-Anwar Vol. 78, P 310
2- Bihar ul-Anwar Vol. 78. P 301
3- Bihar ul-Anwar Vol. 78. P 332
4- Bihar ul-Anwar Vol. 78, P 319

supplicate to Allah to complete mature his mind intellect, for, the one who becomes intellectual witful gets contented upon what (sustenance) suffices him. And the one who gets contented upon what is sufficient for him becomes needless self-sufficient.

The one who does not get contented upon what suffices him can definitely absolutely not reach the (state of) needlessness self-sufficiency. (1)

31- یا هِشامُ مَن أَرادَ الغِنی بِلامالٍ ،وَراحَهَ القَلبِ مِنَ الحَسَدِ،وَالسَّلامَهَ فِی الدَّینِ، فَلیَتَضَرَّع إِلَی اللهِ عَزَّوَجَلَّ فی مَسأَلَتِهِ بِأَن یُکَمِّلَ عَقلَهُ، فَمَن عَقلَ قَنَعَ بِما یَکفیهِ، وَمَن قَنَعَ بِما یَکفیهِ استَغنی، وَمَن لَم یَغنَع بِمایَکفیهِ لَم یُدرِکَ الغِنی أَبَداً. (اصول الکافی ج1 ص18)

32. Beware of not spending in (the course of) Allah's obedience otherwise, you spend twice on the way of Allah's disobedience (sin, transgression) (2)

32- إِیّاکَ أَن تَمنَعَ فی طاعَهِ اللهِ فَتُنفِقَ مِثلَیهِ فی مَعصِیَهِ اللهِ. (بحارالانوار ج78 ص320)

33. Oh Hisham! Indeed all the people see the stars but no one gets guided by them except those who know their (star's) courses stations.

And similarly you teach wisdom but nobody among you gets guided by it except the one who puts it into practice. (3)

33- یا هِشامُ اِنَّ کُلَّ النّاسِ یُبصِرُ النُّجُومَ وَلکِن لا یَهتَدِی بِها اِلاّ مَن یَعرِفُ مَجَارِیهَا وَمَنازِلَها وَکَذلِکَ اَنتُم تَدرُسُونَ الحِکمَهِ وَلکِن لا یَهتَدِی بِها مِنکُم اِلاّ مَن عَمِلَ بِها. (تحف العقول ص392)

34. Kill in yourself the avarice temptation of achievement from creatures (people), since, avarice is the key to humility disgrace. (4)

34- وَأَمِتِ الطَّمَعَ مِنَ المَخلُوقینَ،

p: 143


1- Usool e Kafi. Vol. 1, P 18
2- Bihar ul-Anwar Vol. 78, P 320
3- Tuhaf al-Uqul P 392
4- Tuhaf al-Uqul P 315

فَإنَّ الطَّمَعَ مِفتاحٌ لِلذُّلِّ... (بحارالانوار ج78 ص315)

35. And know it that the word of wisdom is the lost thing of a faithful, so, it is binding upon, necessary for you to achieve knowledge learning. (1)

35- وَاعلَمُوا أَنَّ الکَلِمَهَ مِنَ الحِکمَهِ ضالَّهُ المُؤمِنِ فَعَلَیکُم بِالعِلمِ... (بحارالانوار ج78 ص309)

36. The worst of the servants of Allah are those whose company is undesirable due to their obscene filthy language (false, futile dirty conversation) (2)

36- وَإِنَّ شَرَّعِبادَ اللهِ مَن تَکرَهُ مُجالَسَتَهُ لِفُحشِهِ. (بحارالانوار ج78 ص310)

37. The best things following knowing Allah which proximate nears a servant to Allah are service (prayers) nicety kindness to parents abandoning jealousy self-conceit, self-applause, pride, boasting. (3)

37- اَفضَل ما یَتَقَرَّبُ بِهِ الَعَبدُ اِلَی اللهِ بعدَ اَلمَعرِفَهِ بِهِ:الصَّلاهُ وَبِرُّ الوَالِدَینِ وَتَرکُ الحَسَدِ وَالعُجب وَالفَخرِ. (تحف العقول ص391)

38. O’ Ishaml the one whose tongue becomes truthful his practice purifies. (4)

38- یا هِشامُ مَن صَدَقَ لِسانُهُ زَکَا عَمَلُهُ. (تحف العقول ص388)

39. And the person who seeks power leadership gets perished that one who enters into self-conceit self-applause gets annihilated. (5)

39- ...وَمَن طَلَبَ الرِّئاسَهَ هَلَکَ وَمَن دَخَلَهُ العُجبُ هَلَکَ. (تحف العقول ص409)

40. The one who squanders, wastes spends lavishly, the beneficence’s blessings are abated, terminated cease to exist with him. (6)

40- مَن بَذََّرَ وَاسرَفَ زالَت عَنهُ انَّعمَهُ. (بحار الانوار ج78 ص327)

The Tenth Infallible: The Eighth Imam Ridha’ (as) and his forty discourses

point

The Tenth Infallible: Imam Ridha’ (as)

Name: Ali Ibn Musa (as)

Renowned Title: Ridha’

Father and Mother: Imam Musa Ibn Ja’far (as) and Najma (as)

Time Place of

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1- Bihar ul-Anwar Vol. 78, P 309
2- Bihar ul-Anwar Vol. 78, P 310
3- Tuhaf al-Uqul P 391
4- Tuhaf al-Uqul P 388
5- Tufaf al-Uqul P 409
6- Bihar ul-Anwar Vol. 78, P 327

Birth: 11th of Zilqaad year 148 Hijrah, in Medina.

Time Place of Martyrdom: End of Safar, 203 Hijrah at the age of 55 Years was martyred through poisoning of mamoon (Abbassade caliph) in Sana bad nauqan (a Mohallah today site at Mashad Muqadas, (Islamic Republic of Iran.)

Shrine: Mashad Muqaddas.

.Life duration: in three segments.

1. before Imamate (35 Years), From 148 to 183 Hijrah.

2. after Imamate, 17 Years Residence in Medina.

3. And Three Years in Khorasan, the most Sensitive part of his political life was in this period.

He had only a single son Imam Jawad Who was seven years of age at the time of his martyrdom.

Forty Traditions from Imam Ridha’ (as)

اربعون حدیثا

عن الامام علی الرضا علیه السلام

1. He who compares likens Allah to his creations is a polytheist the one who attributes something which has been forbidden for him is an infidel. (1)

1- مَن شَبَّهَ اللهَ بِخَلقِهِ فَهُو مُشرِکٌ، وَمَن نَسَبَ اِلَیهِ ما نَهی عَنهُ فَهُوَ کافِرٌ. (وسائل الشیعه ج18 ص557)

2. Faith is to one grade superior sublime to Islam piety is one degree superior to faith certitude certainty is one step superior to faith nothing more elegant excellent than certitude has been bestowed upon the sons of Adam (as) (2)

2- إِنَّ الایمانَ أَفضَلُ مِنَ الإِسلامَ بِدَرَجَهٍ،وَالتَّقوی أَفضَلُ مِنَ الإیمانِ بِدَرَجَهٍ، وَالیَقِینَ أَفضَلُ مِنَ الإیمانِ بِدَرَجَهٍ وَلَم یُعطَ بَنُو آدَمَ أَفضَلَ مِنَ الیَقِینِ. (بحارالانوار ج78 ص338)

3. Faith has four pillars: Trusting relying upon Allah, contentment pleasure with the divine will, submittance to the

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1- Wasail ul-Shia, Vol. 18, P 557
2- Bihar ul-Anwar Vol. 78, P 338

ordain ordinance of Allah, delegation turning over (the affairs) to Allah. i.e. (Total submission reassignment to Allah). (1)

3- اَلإیِمانُ اَربَعَهُ اَرکانٍ: اَلتَّوَکُّلُ عَلی اللهِ.وَالرِّضا بِقَضاءِ اللهِ، وَالتَّسلِیمُ لأَِمرِاللهِ، وَالتَّفوِیضُ إِلی اللهِ. (بحارالانوار ج78 ص338)

4. And faith means performing discharging the obligatory duties avoiding the committing of forbidden acts faith, is the recognition knowing (Allah) through the heart admitting confessing through the tongue practicing through the parts of body (Physically). (2)

4- وَالإِیمانُ اَداءُ الفَرائِضِ وَاجتِنابُ المَحارِمِ. وَالإِمانُ هُوَ مَعَرِفَهٌ بِالقَلبِ وَإقرارٌ باللِّسانِ وَعَمَلٌ بِالأرکانِ. (تحف العقول ص442)

5. One day Imam Ridha’ (as) mentioned Quran so he described the magnanimity glory of it's authority it's miracles saying, That is the firm cable of Allah firmest handhold the ideal model path, it guides leads toward paradise is the savior from the fire (of Hell). It does not corrode wear out by the passage flow of time. Moreover, it's continuous repetition recitation through the tongue does not devalue depreciate it. Since, it is not made to exist for a certain age period apart from other ages periods. Instead, it has been made a proof logic for all human beings. Falsehood does nether find passage in the front afore of it nor from it's back side. It has been descended (revealed) by Allah, the all wise, all praise worthy. (3)

5- ذَکَر الرَّضا (ع) یَوماً القُرآنَ فَعَظَّمَ الحُجَّهَ فیهِ

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1- Bihar ul-Anwar Vol. 78, P 338
2- Tuhaf al-Uqul P422
3- Bihar ul-Anwar Vol. 92, P 14

وَالآیَهَ المُعجِزَهَ فی نَظمِهِ، فَقالَ:

هوَحَبلُ اللهِ المَتینُ، وَعُروَتُهُ الوُثقی،وَطریقَتُهُ المُثلی، المُؤَدِّی اِلَی الجَنَّهِ، وَالمُنجِی مِنَ النّارِ ،لایخلق مِنَ الأَزمِنَهِ،وَلا یَغثّ عَلی الأَلسِنَهِ، لاَِنَّهُ لَم یُجعَل لِزَمانٍ دُونَ زَمانٍ،بَل جُعِلَ دَلیلَ البُرهانِ،وَحُجَّهً عَلی کُلِّ اِنسانٍ، لا یَأتِیهِ الباطِلُ مِن بَینِ یَدَیهِ، وَلا مِن خَلفِهِ تَنزیلٌ مِن حَکیمٍ حَمیدٍ. (بحارالانوار ج92 ص14)

6. Rayyan says I said to Imam Ridha’ (as), what do you say about Quran?' So he replied ', It is the speech of Allah, do not exceed move ahead of it do not seek guidance from other than it. Otherwise, you would go astray.' (1)

6- قُلتُ لِلرِّضا عَلَیهِ السَّلامُ:ما تَقُولُ فی القُرآنِ؟فَقالَ کَلامُ اللهِ لا تَتَجاوَزُوهُ،وَلا تَطلُبُوا الهُدی فی غَیرِهِ فَتَضِلوُّا. (بحارالانوار ج92 ص117)

7. 'Indeed Imamate is the rein of religion the system of Muslims the righteousness welfare of the world the honor glory of faithful’s. Verily, Imamate is the growing ongoing root of Islam its elevated sublime branch. Services, alms, fasting, Hajj Jihad (the holy war) attain completion perfection the booty (tributes) alms gets plentiful abundant, the Allah's bounds, sanctions, ordinances get executed, the frontiers boundaries (of Islamic lands) get safe secure, through Imam. (2)

7- اِنَّ الاِمامَهَ زِمامُ الدّینِ، وَنِظامُ المُسلِمینَ ،وَصَلاحُ الدّنیا، وَعِزُّالمُؤمِنِین، اِنَّ الإمامَهَ اُسُّ الاِسلامِ النّامِی،وَفَرعُهُ السّامِی،بِالاِمامِ تَمامُ الصَّلاهِ وَالزَّکوهِ وَالصِّیامِ وَالحَجَّ وَالجِهادِ،وَ تَوفیرُ الفَیءِ،وَالصَّدَقاتِ،وَاِمضاءُ الحُدودِ وَالأحکامِ، وَمَنعُ الثُّغُورِ وَالأَطرافِ. (اصول الکافی ج1ص200)

8. about the workers officials of sultan (king, ruler). Becoming a part of

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1- Bihar ul-Anwar Vol. 92, P 117
2- Usool al-Kafi , Vol. 1 , P 200

the officials of them providing of help assistance to them putting in endeavor to fulfill their needs requirements is the equivalent to infidelity. And looking intentionally purposely at them is one of the great sins which deems one fit to deserve the hell fire. (1)

8- « ... فی اَعمالِ السُّلطانِ»...: اَلدُّخُولُ فی اَعمالِهِم، وَالعَونُ لَهُم وَالسَّعیُ فی حَوائِجِهِم عَدیلُ الکُفرِ،وَالنَّظَرُ اِلَیهِم عَلی العَمدِ مِنَ الکَبائِر الَّتی یُستَحَقُّ بِهِ[بِهَا]النّارُ. (بحار الانوار ج75 ص374)

9. Allah may take pity be merciful to the servant who resurrects revives our affair so I said ', and how is it that your affair gets revived?' He responded ', by learning our know ledges teaching them to the people.'(2)

1. The slightest thing or contact is looking intentionally at a person, even this is one or the great sins not to talk about helping the tyrants practically. So, those Muslims who strengthen solidify the foundations or their aggression tyranny make their abode in the hell, must as per this tradition avoid such activities.

9- رَحِمَ اللهُ عَبداً أَحیَاء اَمرَنا (قُلتُ): وَکَیفَ یُحیی اَمرَکُم؟ قالَ:یَتَعَّلَمُ عُلُومَنا وَیُعَلِّمُها النّاسَ. (وسائل الشیعه ج18 ص102)

10. A faithful will not become (real) faithful till such time he acquires three qualities: A way of Allah's treatment (sunnan Allah) a prophet's rule a rule of his saint. However, the Allah's treatment is the concealing of his secret. Allah said

عالم الغیب... فلا یظهر علی غیبه احدأ الا من ارتضی من رسول.

The knower of the unseen!

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1- Bihar ul-Anwar Vol. 75, P 374
2- Wasail ul-Shia, Vol. 18, P 102

So he does not reveal his secret to any. Except to him whom he chooses as an apostle.' Moreover, the Sunnah rule of the Prophet (S) is conciliation with the people. So Allah commanded the Prophet (S) to conciliate with the masses saying.

خذا العفو وامر بالمعروف

Take to forgiveness enjoin good.' Never the less, the rule of his saint is 'Exercising patience endurance in (the times of) adversities poverty apprehensions.' (1)

10- لا یَکُونُ المُؤمِنُ مُؤمِناً حَتّی یَکُونَ فیهِ ثَلاثُ خِصالٍ: سُنَّهٌ مِن رَبِّهِ وَسُنَّهٌ مِن نَبِیّهِ، وَسُنَّهٌ مِن وَلِیِّهِ فَأمَّا السُّنَّهُ مِن رَبِّهِ فَکِتمانُ سِرِّهِ، قالَ اللهُ عَزَّوَجَلَّ ( ( عالِمُ الغَیبِ فَلا یُظهِرُ عَلی غَیبِهِ أَحَداً* اِلاّ مَنِ ارتَضی مِن رَسُولٍ)) وَاَمَّا السُّنَّهُ مِن نَبِیِّهِ فَمُداراهُ النّاسِ فَإِنَّ اللهَ عَزَّوَجَلَّ أَمرَ نَبِیَّهُ صَلَّی اللهُ عَلَیهِ وَالِهِ بِمُداراه النّاسِ، فَقالَ: ( (خُذِ العَفوَ وَأمُر بِالعُرفِ)) وَأَمَّا السُّنَّهُ مِن وَلِیِّهِ فَالصَّبرُ فِی البَأساءِ وَالضَّرَّاءِ.

(اصول الکافی ج2 ص241)

11. The intellect of a Muslim man does not mature complete till he has ten qualities: 1. Benevolence benefaction be expected hoped from him. 2. And people be secure peaceful from his evil doing. 3. He considers the small amount of benefaction from others as abundant plentiful. 4. And takes plenty of his own benevolence goodness to be a meagre amount of it. 5. He does not get tired exhausted by the demands requirement asked to be fulfilled. 6. He does not get fatigued restless from seeking knowledge for all the length of

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1- Usool al-Kafi. Vol. 2, P 241

his life. 7. He loves poverty more than the plentifulness affluence, on the course of Allah. 8. And he loves disgrace abjectness on the way of Allah more than the honour on the course of His enemy. 9. And anonymity is more liked by him than fame.

Then he (S) said. ', The tenth one what is the tenth? The person asked him (S) what that is?' lmam (as) reflected ', He does not see a person but that he says 'He is better more pious than myself.' (1)

11-لا یَتِمُّ عَقلُ امرِئ مُسلِمٍ حَتّی تَکُونَ فیهِ عَشرُخِصالٍ:أَلخَیرُ مِنهُ مَأمُولٌ وَالشَّرُّمِنهُ مَأمُونٌ،یَستَکثِرُ قَلیلَ الخَیرِمِن غَیرِهِ، وَیَستَقِلُّ کَثیرَ الخَیرِ مِن نَفسِهِ، لا یَسأَمُ مِن طَلَبِ الحَوائِج إِلَیهِ، وَلایَملُّ مِن طَلَبِ العِلمِ طُولَ دَهرِهِ، اَلفَقرُ فِی اللهِ اَحَبُّ اِلَیهِ مِنَ الغِنی، وَالذُّلُّ فِی اللهِ اَحَبُّ اِلَیهِ مِنَ العِزِّ فی عَدُوَّهِ، وَالخُمُولُ أَشهی اِلَیهِ مِنَ الشُّهرَهِ، ثُمَّ قالَ علیه السلام: اَلعاشِرَهُ،قیلَ لَهُ:ماهِیَ؟قالَ علیه السلام: لا یری اَحَداً اِلاّ قالَ:هُوَ خَیرٌ مِنّیِ وَاَتقی. (بحارالانوار ج78 ص336)

12. He who takes himself to account gets benefitted the one who gets negligent careless about himself bears loss. And the one who fears (AlIah) becomes peaceful. And that one who takes lesson becomes most clear sighted discerning. And he who becomes most clear sighted understands he who understands comprehends becomes knowledgeable informed. (2)

12- مَن حاسَبَ نَفسَهُ رَبِحَ، وَمَن غَفَلَ عَنها خَسِرَ،وَمَن خافَ أَمِنَ،وَمَن اعتَبَرَ أَبصَرَ وَمَن أبصَرَفَهِمَ، وَمِن فَهِمَ عَلِمَ. (بحارالانوار ج78 ص352)

13. A person asked Imam Ridha’ (as) ',

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1- Bihar ul-Anwar Vol. 78, P 336
2- Bihar ul-Anwar Vol. 78, P 352

who are the best of servants?'

So he responded ',Those men that when they perform good deed they become glad when they perform a bad deed they ask the forgiveness (of Allah) when they are granted they thank (for it). And while they get afflicted grieved they exercise patience. And when they get enraged angry they forgive. (Overlook. other faults). (1)

13- وسُئِلَ عَن خِیارِ العِبادِ،فَقالَ (ع): اَلَّذیِنَ اِذا اَحسَنُوا استَبشَرُوا وَاِذا آساء وا استَغفَرُوا: وَاِذَا أُعطُوا شَکَرُوا،وَاِذا بتُلُوا صَبَرُوا، وَاِذا غَضِبُوا عَفوا. (تحف العقول ص445)

14. And avoiding the cardinal grave sins these are murdering killing the soul that Allah has forbidden And committing adultery, stealing drinking (wine) opposing (annoying) the parents, running away fleeing the battle front (in Jihad). misappropriating eating the wealth of orphan oppressively excessively, eating the carrion (flesh of dead creature) drinking blood taking meat of pig (pork) unnecessarily eating the meat of animals which are slaughtered without Allah's name being taken at the time of slaughtering them.

And eating (taking) interest after the clear cut ordain the illicit forbidden (wealth), the arrow shuffling gambling, diminishing reducing in measures weights accusing the chaste (virtuous) women sodomy giving of false witness disappointment with the commiseration of Allah considering oneself safe from the plan of Allah. (Fearlessness from Allah's plan) dismay from the blessing commiseration of Allah helping

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1- Tuhful-Aqool, P 445

assisting the aggressors tyrants reliance trust upon them. And I taking false oath retention of rights without being hard up telling lie. And pride arrogance spending lavishly wasting squandering (of resources) dishonesty depreciating belittling Hajj combating standing up against the saints of Allah. And involvement remaining busy with diversion play (sensuality libidinous pleasures) and insisting upon committing sins. (1)

14- ... وَاجتِنابُ الکَبائِرِ وَهِیَ قَتلُ النَّفسِ الَّتی حَرَّمَ اللهُ تَعالی. وَالزِّنا وَالسَّرِقَهُ وَشُربُ الخَمرِ، وَعُقُوقُ الوالِدَینِ، وَالفَرارُ مِن الزَّحفِ وَأَکلُ مالِ الیَتِیمِ ظُلماً، وَأکلُ المَیتِهِ وَالدَّمِ وَلَحمِ الخِنزیرِ وَما أُهِلَّ لِغَیرِ اللهِ بِهِ مِن غَیرِ ضَرُورَهٍ، وَأکلُ الرِّبوا بَعدَ البَیِّنَهِ، وَالسُّحت، وَالمَیسِرُ وَالقِمارُ، وَالبَخسُ فِی المِکیالِ وَالمیزانِ، وَقَذفُ المُحصَناتِ وَالّلِواطُ، وَشَهادَهُ الزُّورِ وَالیَأسُ مِن رَوح اللهِ ،وَالأَمنُ مِن مَکرِ اللهِ وَالقُنوُطُ مِن رَحمَهِ اللهِ وَمَعُونَهُ الظّالِمینَ وَالرُّکُونُ إِلَیهِم وَالیَمینُ الغَموسُ وَحَبسُ الحُقُوقِ مِن غَیرِ العُسرَهِ، وَالکَذِبُ وَالکِبرُ وَالإسرافُ والتَّبذِیرُ،وَالخِیانَهُ، وَالإستِخافُ بِالحَجِّ، وَالمُحارَبَهُ لأَِولِیاءِ اللهِ تَعالی وَالإشتِغالُ بِالمَلاهی، وَالإِصرارُ عَلی الذُّنُوبِ. (عیون الخبار الرضا (ع) ج2 ص127)

15. There are some grades of self-conceit. One among them is that the evil acts of a servant gets decorated to him he takes them for good deeds boasts gluts about them considers them as nice acts performed by him. And one of them is that a servant acquires faith belief upon Allah then boasts of a favor conferred upon Allah, whereas, Allah has done him a favor in it. (2)

15- لِلعُجبِ دَرَجاتٌ:

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1- Aoyun Akhbar Ur Reza (as) Vol. 2, P 127
2- Bihar ul-Anwar Vol. 78, P 336

مِنها أَن یُزَیَّنَ لِلعَبدِ سُوءُ عَمَلِهِ فَیَراهُ حَسَناً فَیُعجِبُهُ وَیَحسِبُ أَنه یُحسِنُ صُنعاً. وَمِنها أَن یُؤمِنَ العَبدُ بِرَبِّهِ فَیَمُّنَ عَلی اللهِ وَلِلّهِ المِنَّهُُ عَلَیه فیه. (بحارالانوار ج78 ص336)

16. Had Allah not frightened people by paradise hell even then it would have been obligatory for them to obey Him not commit His disobedience because of His favors kindnesses upon them. And His granting them the beneficence’s to start with, without any of their rights.

16- لَو لَم یَخُوِّفِ اللهُ النّاسَ بِجَنَّهٍ وَنارٍ لَکانَ الواجِبُ عَلَیهِم اَن یُطِیعُوهُ وَلا یَعصُوهُ لِتَفضُّلِهِ عَلَیهِم وَاِحسانِهِ اِلَیهِم، وَما بَدَأهُم بِهِ مِن انعامِهِ الذی ما استَحَقُّوهُ.

(بحارالانوار ج71 ص174)

17. If it is asked why people were ordered to fast? It would be answered so that they may know the trouble of hunger thirst thus get the idea about the poverty (hunger and thirst) of the Hereafter. And the fast keeper may get humbled, belittled, humiliated, destitute, indigent (More over) they may get the reward of Allah be patient forbearing in the wake of the (trouble) they face from hunger thirst with knowing of Allah sincerity. So fasting will be the cause of their getting reward. Moreover, this will bring about the control of lustful desires and become the admonition in this world.

And make them submit to the performance offering of what has been made obligatory for them guides them to (the affairs of) Here after.

None the less, they by keeping fast do understand comprehend the severances

p: 153

extremity the amount of hardships miseries that the poor afflicted ones have to bear in this world. So they give away the obligatory amounts which Allah has made obligation for them to payout of their wealth. (1)

17- فَاِن قالَ ظِمَ اُمِرُوابِالصَّوم؟ قیلَ:لِکَی یَعرِفُوا اَلَمَ الجُوع وَالعَطش،فَیَستَدِلُّوا عَلی فَقرِ الاخِرَهِ،وَلیَکُونَ الصّائِمُ خاشِعاً،ذَلِیلاً مُستکینا مَأجُوراً مُحتَسِباً عارِفاً صابِراً لِما اَصابَهُ مِنَ الجُوعِ وَالعَطَشِ، فَیَستَوجِبُ الثَّوابَ.مَعَ ما فیهِ مِن الإکِسارِ عَن الشَّهَواتِ،وَلِیَکُونَ ذلِکَ واعِظاً لَهُم فی العاجِلِ وَرائِضاً لَهُم عَلَی اَداءِ کَلَّفَهُم وَدَلیلاً فی الآجِلِ،وَلِیَعرِفُوا شِدَّهَ مَبلَغِ ذلِکَ عَلی اَهلِ الفَقرِ وَالمَسکَنَهِ فی الدُّنیا،فَیُؤدُّوا اِلَیهِم ما اَفتَرَضَ اللهُ تَعالَی لَهُم فِی اَموالِهِم... (بحارالانوار ج96 ص370)

18. The Jamat prayers (the collective assembly prayers) have only been made so that the sincerity, oneness of Allah the adoring worshipping of Allah gets obvious, known, apparent common. Because, the show of it will complete the proof of the oneness of Allah to the people of East west. And will make the hypocrite the one who has disrespecting attitude, humble respectful to something which is the cause of admitting acknowledging the apparent of Islam the submission to it. And to the effect that the witnesses of people upon the Islam (being Muslim) of each other becomes lawful possible. Moreover, it becomes the (cause of) cooperation co. working of them upon good acts piety their taking distance from plenty number of evil acts forbidden by Allah. (2)

18- اِنَّما جُعِلَتِ الجَماعَهُ لِئَلاّیَکُونَ الاِخلاصُ

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1- Bihar ul-Anwar Vol. 96, P 370
2- Ayan Akhbar Er Reza, Vol. 2, P 109, Alhayat Vol. I. P 233

وَالتَّوحیِدُ وَالاِسلامُ وَالعِبادَهُ لِلّهِ اِلاّ ظاهِراً مَکشُوفاً مَشهُوراً.لِأَنَّ فِی اِظهارِهِ حُجَهً عَلی اَهلِ الشَّرقِ وَالغَربِ لِلّهِ وَحدَهُ. وَلِیَکُونَ المُنافِقُ وَالمُستَخِفُّ مُؤَدَّیاً لِما اَقَرَّبهِ بِظاهِرِ الاِسلامِ وَالمُراقَبَهِ وَلِتَکُونَ شَهادَاتُ الناسِ بِالاِسلام بَعضِهِم لِبَعضٍ جائِزَهً مُمکِنَهً،مَعَ ما فِیهِ مِنَ المُساعدَهِ عَلی البِرَّوَا التَّقوی، وَالزَّجرِ عَن کَثیرٍ مِن مَعاصی اللهِ عَزَّوَجَلَّ. (عیون الخبارالرضا ج2 ص109)الحیاه ج1 ص233

19. Indeed Allah has commanded three things (in Quran) which are in proximate with three others. He ordered the prayers alms. So the one who offers prayer does not pay alms, his service is not accepted from him.

And He ordered His thanks giving with that of the parents. So the one who does not thank his parent has not thanked Allah. And He commanded fear of Allah connecting with the kinship. So the one who does not connect with the blood relations is not afraid of Allah. (1)

19-إِنَّ اللهَ عَزَّوَجَلَّ أَمَرَ بِثَلاثَهٍ مَقرُونٍ بِها ثَلاثَهٌ اُخری،أَمَرَ بِالصَّلاهِ وَالزّکوهِ، فَمَن صَلّی وَلَم یُزَّکِ لَم یَقبَل مِنهُ صَلوتهُ،وَأَمَرَ بِالشُّکرِلَهُ وَلِلوالِدَینِ، فَمَن لَم یَشکُروالِدَیهِ لم یَشکُرالله،وَ أَمرَ بِاِتِّقاءِ اللهِ وَصِلَهِ الرَّحِمِ فَمَن لَم یَصِل رَحِمَهُ لَم یَتّقِ اللهَ عَزَّوَجَلَّ. (عیون الخبارالرضا (ع) ج1 ص258)

20. Do not let the good deeds Ijtehad endeavor in worship go, depending trusting upon the love of the Muhammad (S) house hold. (2)

20- لا تَدَعُوا العَمَلَ الصّالِحَ وَالاِجتِهادَ فی العِبادَهِ اتِّکا لاِّعَلی حُبَّ آلِ مُحَمَّدٍ (ص). (بحارالانوار ج78 ص347)

21. Be careful of greed jealousy, since, these (vices) have perished the previous nations. And beware of stinginess because it is

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1- Ayan Akhbar Er Reza Vol. 1, P 258)
2- Bihar ul-Anwar Vol. 78. P 347

a calamity which will not be found in a free man a faithful.

This (vice) is against controversial to faith. (1)

21- اِیّاکُم وَالحِرصَ وَالحَسَدَ فَاِنَّهُا اَهلَکا الأُمَمَ السّالِفَهَ، وَاِیّاکُم وَالبُخلَ فَاِنَّها عاهَهٌ لا تَکُونُ فِی حُرٍّ وَلا مُؤمِنٍ، اِنَّها خِلافُ الإیِمان. (بحارالانوار ج78 ص346)

22. Silence is a door among the doors of wisdom. Indeed, silence begets attracts love it is the proof of all the beneficence’s.(2)

22- اَلصَّمتُ بابٌ مِن اَبوابِ الحِکمَهِ،اِنَّ لصَّمتَ یُکسِبُ المَحَبَّهَ، اِنَّهُ دَلیلٌ عَلی کُلِّ خَیرٍ . (بحارالانوار ج78 ص335)

23. Behave with the friend humbly with the enemy carefully the general people, with smiling blooming face. (3)

23- إِصحَب... الصَّدیقَ بِالتَّواضُعِ،وَالعَدُوَّ بِالتَّحَرُّزِ، وَالعامَّهَ بِالبِشرِ. (بحارالانوار ج78 ص355)

24. Allah dislikes futile (useless) talk squandering the wealth much begging (asking things). (4)

24- اِنَّ اللهَ یبقضُ القِیلَ وَالقالَ وَاِضاعَهَ المالِ وَکَثرَه السُّئوالِ. (بحارالانوار ج78 ص335)

25. The miser does not have any comfort so does the jealous not have any joy felicity the (kings) (rulers) do not have faithfulness trust worthiness the liar does not have any manhood (forbearance). (5)

25- لَیسَ لِبَخیلٍ راحَهٌ. وَلا لِحَسُودٍ لَذَّهُ وَلا لِمُلُوکٍ وَفاءٌ، وَلا لِکَذُوبٍ مُرُوَّهُ.

(بحارالانوار ج78 ص345)

26. The secret cause of service’s (prayers) is that prayer is the confession of the lordship of Allah negating all kinds of partners plurality for him. And standing before the omnipotent, with humility, humbleness, the confession (of sins) begging forgiveness of the previous sins. And placing the face on dust five times

p: 156


1- Bihar ul-Anwar Vol. 78. P 346
2- Bihar ul-Anwar Vol. 78. P 335
3- Bihar ul-Anwar Vol. 78, P 355
4- Bihar ul-Anwar Vol. 78. P 335
5- Bihar ul-Anwar Vol. 78. P 345

a day as (sign of) honoring confession of His greatness. And service’s (prayers) is the cause of remembering Him taking distance from the arrogance neglectfulness. Prayers become the cause of humility, submissiveness humbleness (toward Allah) the eagerness, heedfulness enthusiasm regarding the desire of enhancement of material spiritual progress (both in the world here after). Moreover, prayers makes a man engaged constantly in the remembrance of Allah both day night so that he must not forget his lord, master, Administrator creator, since, forgetfulness will become the cause of rebel ion. Man while offering prayer stays in the presence of his lord in the state of His remembrance this very condition constrains stops him from sins and constrains refrains him from many kinds of corruptions. (1)

26- عِلَّهُ الصَّلاهِ اَنَّها اِقرارٌ بِالُّربُوبِیَّهِ لِلّهِ عَزَّوَجَلَّ، وَخَلعُ الأَندادِ، وَقِیامٌ بَینَ یَدَی الجَبّارِ جَلَّ لَهُ بِالذُّلِّ وَالمَسکَنَهِ وَالخُضُوعِ وَالاِعتِرافِ، وَالطَّلَبُ لِلاِقالَهِ مِن سالِفِ الذُّنُوبِ ،وَوَضعُ الوَجهَ عَلَی الاَرضِ کُلَّ یَومٍ خَمسَ مَرّاتٍ اعظاماً لِلّهِ عَزَّوَجَلَّ،وَأَن یَکُونَ ذاکِراً غَیرَ ناسٍ وَلا بَطِرٍ، وَیَکُونَ خاشِعاً مُتَذَلَّلاً راغِباً طالِباً لِلزِّیادَهِ فی الدِّینِ وَالدُّنیا مَعَ ما فِیهِ مِنَ الاِنزِجارِ وَالمُداوَمَهِ عَلی ذِکر اللهِ عَزَّوَجَلَّ بِاللَّیلِ وَالنَّهارِلِئَلاَّیَنسی العَبدُ سَیِّدَهُ وَمُدَبِّرَهُ وَخَالِقَهُ فَیَبطَرَ وَیَطغی وَیَکُون فی ذِکرِهِ لِرَبِّهِ وَقِیامِهِ بَینَ یَدَیهِ زاجِراً لَهُ مِنَ المَعاصِی وَمائعاً مِن اَنواعِ الفَسادِ . (بحارالانوار ج82 ص261)

27. And parsimony avarice makes the honor (of man) spotted (dishonors disgraces him) the love of (worldly materials) causes grief’s involvements in

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1- Bihar ul-Anwar Vol. 82, P 261

problems. And the best most value able of virtues is doing good (to others) providing shelter refuge to those afflicted fulfilling the hope of the person having hope from you. (1)

27- ... وَالبُخلُ یُمَزِّقُ العِرضَ، وَالحُبُّ داعِی المَکارِهِ، وَأَجَلُّ الخَلائِقِ وَاَکرَمُها اصطِناعُ المَعرُوفِ، وَاِغاثَهُ المَلهُوفِ، وَتَحقِیقُ اَمَلِ الآمِلِ. (بحارالانوار ج78 ص357)

28. Do not acquire adopt the company of drinker do not salute him. (2)

28- لا تُجالِس شارِبَ الخَمرِ وَلا تُسَلِّم عَلَیهِ. (بحارالانوار ج66 ص491)

29. Allah forbade the drinking of wine, since, it causes corruption, disturbance, intoxication of the minds of its drinker this becomes the cause of his refusing denying of Allah uttering obnoxious language about HIM His Prophets. And becomes the cause of all the sins including murdering accusing falsely chaste woman of adultery committing adultery lessening of abstinence refraining from forbidden deeds (sins). So this is the reason of it that all the drinks which intoxicate are prohibited forbidden. Since these drinks too have the same negative results which the wine has got. (3)

29- حَرَّمَ اللهُ الخَمرَ لِما فیما مِنَ الفَسادِ وَمِن تَغییرِ عُقُولِ شارِبِیها وَحَملِها اِیّاهُم عَلی اِنکارِ اللهِ عَزَّوَجَلَّ وَالِفریَهِ عَلَیهِ وَعَلی رُسُلِهِ وَسایِرِ ما یَکُونُ مِنهُم مِنَ الفِسادِ وَالقَتلِ وَالقَذفِ وَالزِّنا وَقِلَّهِ الاِ حتِجازِ مِن شَیءٍ مِنَ المَحارِمِ فَبِذلِکَ قَضَینا عَلی کُلِّ مُسکِرٍمِنَ الأَشرِبَهِ أَنَّهُ حَرامٌ مُحَرَّمٌ لِاَنَّهُ یَأتِی مِن عاقِبَتِها ما یَأتی مِن عاقِبَهِ الخَمرِ... (وسائل الشیعه ج17 ص262)

30. Seven things short of seven other things are making

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1- Bihar ul-Anwar Vol. 78, P 375
2- Bihar ul-Anwar Vol. 66, P 491
3- Wasail ush-Shia, Vol. 17, P 22

(as if) a mockery. The one who repents through his tongue but he is not ashamed at his heart, has cut a joke with himself. And the one who asks Allah succor does not put in effort has mocked himself. And the person who asks for foresightedness does not be careful so he has made a mockery with himself. And the one who asks paradise from Allah does not be patient over the hardships calamities has made a fun of himself. And the man who ask the refuge of Allah from hell fire does not abandon the lusts of the world has made a joke with himself. And the one who exercises remembrance of Allah does not get prepared set his foot ahead towards meeting HIM has cut a joke with himself. (1)

30- سَبعَهُ أشیاءٍ بِغَیرِ سَبعَهِ أَشیاءٍ مِنَ الإستِهزاءِ:مَنِ استَغفَرَ بِلِسانِهِ وَلَم یَندَم بِقَلبِهِ فَقَدِ استَهزَأ بِنَفسِهِ. وَمَن سَألَ اللهَ التّوفیقَ وَلَم یَجتَهِد فَقَدِ استَهزَأ بِنَفسِهِ. وَمَنِ استَحزَمَ وَلَم یَحذَر فَقَدِ استَهزَأ بِنَفسِهِ.وَمَن سَأَلَ اللهَ الجَنَّهَ وَلَم یَصبِر عَلَی الشّدائِدِ فَقَدِ استَهزَأ بِنَفسِهِ. وَمَن تَعَوَّذَ بِاللهِ مِن النّارِ وَلَم یَترُک شَهَواتِ الدُّنیا فَقَدِ استَهزَأ بِنَفسِهِ. وَمَن ذَکَرَ اللهَ وَلَم یَستَبِق إِلی لِقائِهِ فَقَدِ استَهزَأَ بِنَفسِهِ. (بحارالانوار ج78 ص356)

31. Get connected to your kinship although it may be means of a drinking water. And the supreme superb kind of connecting with the kinship is to avoid annoying them. (2)

31- صِل رَحِمَکَ وَلَو بِشربَهٍ مِن ماءٍ،وَ اَفضَلُ ماتُوصَلُ بِهِ الرَّحِم کَفُّ الاَذی عَنها. (بحارالانوار ج78 ص338)

32. Give alms although

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1- Bihar ul-Anwar Vol. 78, P 356, Note: Six objects have been mentioned here instead of seven.
2- Bihar ul-Anwar Vol. 78, P 338

with a small amount of a thing because indeed all that is intended for the sake of Allah; although those may be meagre small yet becomes great, magnanimous by virtue of the righteousness purity of intention. (1)

32- تَصَدَّق بِالشَّیء وَاِن قلَّ،فَاِنَّ کُلَّ شَیءِ یُرادُ بِهِ اللهُ، وَاِن قلَّ بَعدَ اَن تصدُقَ النِّبَیَّهُ فِیهِ عَظیمٌ... (وسائل الشیعه ج1 ص87)

33. The one who happens to meet a poor Muslim salutes him against the way he salutes a wealthy person shall meet Allah on the resurrection day in a way that He will be angry with him. (2)

33- مَن لِقیَ فَقِیراً مُسلِماً فَسَلَّمَ عَلَیهِ خِلافَ سَلامِهِ عَلی الغَنیِّ لَقِیَ اللهَ عَزَّوَجَلَّ یَومَ القِیامَهِ وَهُوَ عَلَیهِ غَضبانٌ. (وسائل الشیعه ج8 ص442)

34. Meet see each other so that you get friendlier with each other. (3)

34- تَزَاوَرُوا تَحَابُّوا.... (بحارالانوار ج78 ص347)

35. The one who repents upon the sins is like the one who does not have a sin. (4)

35- اَلتَّائِبُ مِنَ الذَّنبِ کَمَن لا ذَنبَ لَهُ. (بحارالانوار ج6 ص21)

36. Cleanliness is from the morality character of Prophets. (5)

36- مِن أَخلاقِ الأَنبِیاءِ التَّنَظُّفُ. (بحارالانوار ج780 ص335)

37. The best wealth is the one by which the honor of man is protected. (6)

37- اَفضَلُ المالِ ما وُقیَ بِهِ العِرضُ. (بحارالانوارج78 ص352)

38. The weapon of the Prophets is essential for you. When asked 'What is the weapon of Prophets'. He said 'supplication!' (7)

38- عَلَیکُم بِسِلاحِ الأَنبِیاءِ«فَقِیلَ:وَماسِلاحُ الأَنبِیاءِ؟» قالَ:الدُّعاءُ. (اصول الکافی ج2 ص468)

39. Be the mercy of Allah upon you, know it that Allah has forbidden

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1- Wasail ush-Shia, Vol. 1. P 87
2- Wasail ush-Shia, Vol. 8, P 442
3- Bihar ul-Anwar Vol. 78, P 347
4- Bihar ul-Anwar Vol. 6, P 21
5- Bihar ul-Anwar Vol. 78, P 335
6- Bihar ul-Anwar Vol. 78, P 352
7- Usool al-Kafi, Vol. 1, P 468

all (forms of) gambling ordained the servants to avoid it named it dirt (contamination) (in His Book, Quran).

And said, 'The dirt (filth) is the activity of satan so avoid it. Such as playing with chess Back gammons other forms of gambling. And backgammons is worse than chess. (1)

39- وَاعلَم یَرحَمُکَ اللهُ تَبارَکَ وَتَعالی نَهی عَن جَمیِعِ القِمارِ وَاَمَرَ العِبادَ بِالاِجتِنابِ مِنها وَسَمّاها رِجساً فَقالَ«رِجسٌ مِن عَمَلِ الشَّیطانِ فَاجتَنِبُوهُ» مِثلُ اللَّعبِ بِالشَّطرَنجِ وَالنَّردِ وَغَیرِهِما مِنَ القمارِ وَالنَّردُ اَشَرُّمِنَ الشَّطرَنجِ. (متدرک الوسائل ج2 ص436)

40. The superior most mind is the man's recognition of his self. (2)

40- أَفضَلُ العَقلِ مَعرِفَهُ الإنسانِ نَفسَهُ. (بحارالانوار ج78 ص352)

The Eleventh Infallible: The Ninth Imam Jawad (as) and his forty discourses

point

Eleventh Infallible Imam Jawad (as)

Name: Mohammed

Renouned Title: Jawad, Taqi (as)

Sub Title: Abu Ja’far

Father and Mother: Imam Ridha’ (as) and Khaizrun (as)

Time Place of Birth: 10th of Rajab 193 Hijrah in Medina Time Place of: End of Ziqadah

Martyrdom: Year 220 lunar Hijrah at the age of 25 years by the effect of Poison given to him by the order of Motasim Abbasi through Umul Fazl (his wife) the daughter of Mamoon.

Martyred at Baghdad.

Tomb: City of Kazmain near Baghdad. Life Duration: Two parts

1. Seven years before Imaate

2. 17 Years after commencments of Imamate coincident with the Government of two Taghoots (devils) Mamoon Motasim the seventh Eight Abbasade caliphs.

His active Imamate Started at the age of seven he was martyred at 25.

Forty Discourses from Imam Muhammad Taqi (as)

اربعون حدیثاً

عن الامام محمد التقی علیه السلام

1- The one who trusts upon Allah, He shows him pleasure

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1- Mustadral Al Wasail Vol. 2, P 436
2- Bihar ul-Anwar Vol. 78, P 352

felicity (makes him happy). And the one who depends upon Allah, He suffices the matters of his life. And the trust upon Allah is a fort where in nobody except a trustworthy faithful gets accommodated placed.

And trust in Allah is the salvation from all evils safety from all the enemies. And religion is the source of honor, knowledge is treasure. And silence is a light. And the apex climax of abstinence is avoiding sin. temperance and fear of God.

And there is no destruction for religion such as innovation (heresy).

And there is nothing most spoiling decaying for man than greed. And the people (matters) are corrected set right by the ruler. And the supplication moves away (deviates) the calamities disasters. (1)

1- مَن وَثِقَ بِاللهِ أَراهُ السُّرُورَ، وَمَن تَوَّکَّل عَلَیهِ کَفاهُ الأُمُورَ، وَالثِّقَه بِاللهِ حِصنٌ لایَتَحَصَّنُ فیهِ إِلاَّ مُؤمِن أَمِین وَالتَّوّکُّلُ عَلَی اللهِ نَجاهٌ مِن کُلِّ سُوءٍ وَحِرزٌ مِن کُلِّ عَدُوٍّ، وَالدِّینُ عِزٌّ، وَالعِلمُ کَنزٌ، وَالصَّمتُ نُورٌ، وَغایَهٌ الزُّهدِ الوَرَعُ، وَلا هَدمَ لِلّدینِ مِثلَ البِدَعِ، وَلا اَفسَدَ لِلرَّجلِ مِنَ الطَّمَعِ، وَبِالرّاعی تَصلَحُ الرَّعِیَّهُ وَبِالدُّعاءِ تُصرَفُ البَلیَّهُ... (اعیان الشیعه طبع الجدید ج2 ص35)

2. The one who makes a transgressor hopeful, the least of his punishment is deprivation. (2)

2- مَن أَمَّل فاجِراً کانَ أَدنی عُقُوبَتِهِ الحِرمانُ. (إحقاق الحق ج12 ص436)

3. Allah revealed to some of the Prophets: Nevertheless, your piety in the World makes you easy comfortable.

Moreover, you’re disconnecting from the world turning toward me makes you honorable by me. But have you ever

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1- Ayan ush-Shia (modem print) Vol. 4, P 35
2- Ehqaq ul-HaqqVol. 12, P 436

made anyone your enemy for me. And made a friend for me? (I.e. for my sake)? (1)

3- اَوحَی اللهُ اِلی بَعضِ الأنبِیاءِ: اَمّا زُهدُکَ فِی الدُّنیا فَتُعَجّلُکَ الرّاحَه،وَاَمّا انقِطاعُکَ اِلَیَّ فَیُعَزِّزُکَ بِی، وَلکِن هَل عادَیتَ لی عَدُوّاً وَوالَیتَ لی وَلِیّاً؟ (تحف العقول ص456)

4. The person who is present (sees) witnesses a matter dislikes it is like the one who is absent about it (hasn't witnessed it) the person who is absent (at the occurrence) of a matter is pleased approves it is like someone who has witnessed. (Was present while it occurred). (2)

4- مَن شَهِدَ أَمراً فَکَرِهَهُ کانَ کَمَن غابَ عَنهُ، وَمَن غابَ عَن أَمرٍ فَرَضِیَهُ کانَ کَمَن شَهِدَهُ. (تحف القول ص456)

5. If the ignorant keeps silent, people would not differ. (3)

5- لَو سَکَتَ الجاهِلُ مَا اختَلَفَ النّاسُ. (احقاق الحق ج2 ص432)

6. It is sufficient for a man's being dishonest that he becomes the trustee of dishonest ones. (4)

6- کَفی بِالمَرءِ خِیانَهً أَن یَکُونَ أَمیناً لِلخَوَنَهِ. (اعیان الشیعه (الطبع الجدید) ج2 ص36)

7. The one who lends ear to a speaker he has worshiped him. So if the speaker is from Allah's side (speaks the word of Allah) then he has adorned Allah and if the speaker is speaking from the tongue of Satan then he has worshiped Satan. (5)

7- مَن أَصغی إِلی ناطِقِ فَقَد عَبَدَهُ،فَإن کانَ النّاطِقُ عَنِ اللهِ فَقَد عَبَدَ اللهَ،وَ إِن کانَ النّاطِقُ یَنطِقُ عَن لِسانِ إِبلیسَ فَقَد عَبَدَ إِبلیسَ. (تحف العقول ص456)

8. Delaying repentance is a deception prolonging the period before making

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1- Tuhaf al-Uqul P 456
2- Tuhaf al-Uqul P 456
3- Ehqaq ul-Haqq, Vol. 12, P 432
4- Ayan ush-Shia New Edmon Vol. 2, P 36
5- Tuhaf al-Uqul P 456

repentance is an amazingly wandering. And adducing pretexts making excuses before Allah is an annihilation. And insisting upon sin is being (considering oneself) safe from the scheme of Allah. And no one ever thinks himself safe from the scheme of Allah except the community of losers. (1)

8- تَأخِیرُ التَّوبَهِ اغتِرارٌ.وَطُولُ التَّسویفِ حَیرَهٌ.وَالاِ عِتلالُ عَلَی اللهِ هَلَکَهٌ، وَالاِصرارُ عَلی الذَّنبِ أَمنٌ لِمَکرِ اللهِ «وَلا یَأمَنُ مَکرَ اللهِ إلاّ القَومُ الخاسِرُونَ». (تحف العقول ص456)

9. The beneficence’s benevolences of Allah do not become great (abundant) for a person except it that the needs of the people toward him become greater (in number) so the one who does not bear (the burden of) those needs, puts his beneficence’s into annihilation. (2)

9- ما عَظُمَت نِعَمُ اللهِ عَلی أَحَدٍ إِلاّ عَظُمَت إِلَیهِ حَوائِجُ النّاسِ، فَمَن لَم یَحتَمِل تِلکَ المَؤُونَهَ عَرَّضَ تِلکَ النِّعمَهَ لِلزَّوالِ. (احقاق الحق ج12 ص428)

10. Four qualities assist one upon practicing, health wealth knowledge divine grace. (3)

10- أَربَعُ خِصالٍ تُعِینُ المَرءَ عَلَی العَمَلِ: الصِّحَّهُ وَالغِنی وَالعِلمُ وَالتَّوفیقُ. (احقاق الحق ج12 ص436)

11. Do know that you are not away from the sight of Allah, So see to it that in what condition you are living (sinfulness or piety). (4)

11- وَاعلَم أنَّکَ لَن تَخلُوَمِن عَینِ الله،فَانظُر کَیفَ تَکُونُ. (تحف العقول ص455)

12. The one who commits aggression tyranny the one who helps him upon it the one who is pleased over it, are all party participants in it. (5)

12- أَلعامِلُ بِالظُّلمِ وَالمُعِینُ عَلَیهِ وَالرّاضِی شُرَکاءُ. (احقاق الحق ج12

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1- Tuhaf al-Uqul P 456
2- Ehqaq ul-Haqq, Vol. 12, P 428
3- Ehqaq ul-Haqq, Vol. 12, P 436
4- Tuhaf al-Uqul P 455
5- Ehqaq ul-Haqq, Vol. 12, P 432

ص432)

13. The person who gets wealthy by Allah's (help) people will be needy towards him the one who guards himself against Allah's forbidden acts people will love him. (1)

13- مَن استَغنی بِاللهِ افتَقَرَ النّاسُ إِلَیهِ، وَمَن اتَّقی اللهَ أَحَبَّهُ النّاسُ. (احقاق الحق ج12 ص429)

14- ثَوابُ النّاسِ بَعدَ الثَوابِ اللهِ، وَرِضَا النّاسِ بَعدَ رِضَا اللهِ. (بحارالانوار ج78 ص360)

15. Trust in Allah is the price of every valuable commodity the stairs to every lofty place. (2)

15- أَلثِّقَهٌ بِاللهِ تَعالی ثَمَنٌ لِکُلِّ عالٍ،وَسُلَّمٌ إِلی کُلِّ عالٍ. (بحارالانوار ج78 ص364)

16. How does he, whose guardian is Allah, get perished? And how can he, who is being pursued by Allah, get salvation. (3)

16- کَیفَ یُضَیَّعُ مَنِ اللهُ کافِلُهُ؟ وَکَیفَ یَنجُو مَنِ اللهُ طالِبُهُ؟ (احقاق الحق ج12 ص436)

17. Indeed, we do not find access to the love of Allah except by facing the enmity of lot many people. (4)

17- اِنّا لا تَنالُ مَحَبَّهَ اللهِ اِلاّ بِبُغضِ کَثیرٍمِنَ النّاسِ. (بحارالانوار ج78 ص363)

18. And forbearance is the dress of scholar so do not get yourself dressed off, it. (5)

18- وَالحِلمُ لِباسُ العالِمِ فَلا تَعرَیَنَّ مِنهُ. (بحارالانوار ج78 ص363)

19. And if the scholars conceal hide their admonition inside themselves seeing the spiritually dead gone astray they do not revive give life guide them then they are dishonest in their interiors. (6)

19- وَالعُلَماُء فی اَنفُسِهِم خَانَهٌ إِن کَتَمُوا النَّصِیحَهَ،إِن رَأَواتائِهاً ضالاً لا یَهدُونَهُ،أَومَیِّتاً لاُ یُحیُونَهُ. (بحارالانوار ج78 ص361)

20. So I commend you to have fear of Allah (guarding against sins) since, there lies

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2- Bihar ul-Anwar Vol. 78, P 364
3- Ehqaq ul Haqq, Vol. 12, P 436
4- Bihar ul-Anwar Vol. 78, P 363)
5- Bihar ul-Anwar Vol. 78, P 362)
6- Bihar ul-Anwar Vol. 78, P 361)

in it the safety security from perishing annihilation. And it is beneficial in confrontation change of circumstances. Allah (SWT) sustains that thing for man in which he is driven away by his mind through his virtue of piety. And enlightens the darkness, blindness, ignorance of His servant's mind by his piety. And saved Noah his companions in the arc (ship) by through piety. And saved Saleh his companions from the lightening those having patience are saved secured by piety. (1)

20- ...فَإِنّی أُوصِیکَ بِتَقوَی اللهِ، فَإنَّ فیهَا السَّلامَهَ مِنَ التَّلَفِ، وَالغَنَیمَهَ فِی المُنقَلَبِ، إنَّ اللهَ عَزَّوَجَلَّ یَقی بِالتَّقوی عَنِ العَبدِها عَزَبَ عَنهُ عَقلُهُ، وَیُجلی بِالتَّقوی عَنهُ عَماهُ وَجَهلَهُ وَبِاتَّقوی نَجَاه نُوحٌ وَمَن مَعَهُ فِی السَّفینَهِ،وَصالِحٌ وَمَن مَعَهُ مِنَ الصّاعِقَهِ، وَبِالتَّقوی فازَ الصّابِرُونَ... (بحارالانوار ج78 ص358)

21. Beware of the company of evil person since he is like a sword which is apparently beautiful looking it's effect is bad (in spilling blood on the way of falsehood.) (2)

21- إِیّاکَ وَمُصاحَبَهَ الشِّرِّیرِ، فَإنَّهُ کَالسَّیفِ یَحسُنُ مَنظَرُهُ وَیَقبُحُ أَثَرُهُ. (بحار ج78 ص364)

22. The one who conceals the (way of) prosperity progress from you has done enmity to you. (3)

22- قَد عاداکَ مَن سَتَرَعَنکَ الرُّشدَ اتَّبَاعاً لمَا تَهواهُ. (بحار ج78 ص364)

23. The honor of faithful lies in his needless from the people. (4)

23- عِزُّالمُؤمِنِ فی غِناهُ عَنِ النّاسِ. (بحار ج78 ص365)

24. The one who acts without knowledge destroys ruins more than rectifies. (5)

24- مَن عَمِلَ عَلی غَیرِ عِلمٍ، ما یُفسِدُ أَکثَرُ مِمّا یُصلِحُ. (بحار

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2- Bihar ul-Anwar Vol. 78, P 364
3- Bihar ul-Anwar Vol. 78, P 364
4- Bihar ul-Anwar Vol. 78, P 365
5- Bihar ul-Anwar Vol. 78, P 364

ج78 ص364)

25. The one who obeys his lustful desire passions has helped his enemy reach (achieve) his wish. (1)

25- مَن أطاعَ هَواهُ أَعطی عَدُوَّهُ مُناهُ. (بحار ج78 ص364)

26. The faithful needs three qualities, the grace succor of Allah.

And an admonition preacher of his own interior. And accepting the word of the one who admonishes him. (2)

26- أَلمُؤمِنُ یَحتاجُ إِلی ثَلاثِ خِصالٍ:تَوفیق مِنَ اللهِ،وَواعِظٍ مِن نَفسِهِ، وَقَبُولٍ مِمَّن یَنصَحُهُ. (بحار ج78 ص358)

27. Modesty is the decoration of poverty thanksgiving is the decoration of ambience wealth. And patience endurance is the ornament decoration of calamity distress. And humility is the decoration of lineage. And eloquence is the decoration of speech; committing to memory is the decoration of tradition. And bowing the shoulders is the decoration of knowledge. And the decency good morale is the decoration of mind. And smiling face is the decoration of munificence generosity. And not boasting of doing favor is the decoration of good deed. And humility is the decoration of service. And spending less is the decoration of contentment. And abandoning the meaningless unnecessary things is the decoration of abstention fear of Allah. (3)

27- أَلعفافُ زِینَهُ الفَقرِ، وَالشُّکرُ زِینَهُّ الغِنی، وَالصَّبرُ زِینَهُ البَلاءِوَالتَّواضُعُ زِینَهُ الحَسَبِ، وَالفَصاحَهُ زِینَهُ الکَلامِ وَالحِفظُ زینَهُ الرِّوایَهِ، وَخَفضُ الجَناحِ زِینَهُ العِلمِ. وَحُسنُ الأَدَبِ زِینَهُ العَقلِ،وَبَسطُ الوَجهِ زینَهُ الکَرَمِ، وَتَرکُ المَنِ زِینَهُ المَعرُوفِ، وَالخُشُوعُ زِینَهُالصَّلاهِ، وَالتَّقلُّلُ زِینَهُ القَناعَهِ، وَتَرکُ مالا یَعنی زِینَهُ الوَرَع. (احقاق الحق ج12 ص434)

28. Be firm so as to

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2- Bihar ul-Anwar Vol. 78, P 358
3- Ahqaq ul-HaqqVol. 12, P 434

reach the goal or get neared to it. (1)

28- اِتَّئد تُصِب أَوتَکَد. (بحار ج78 ص364)

29. Indeed the trustworthy reliable brothers are the provisions reshositores for each other. (2)

29- إِنَّ إِخوانَ الثِّقَهِ ذَخائِرُ،بَعضُهُم لِبَعضٍ. (بحار ج78 ص362)

30. The supply of enhancement abundance (of beneficence) from Allah does not get cut off till the thanksgiving of servants gets disconnected. (3)

30-لا یَنقَطِعُ المَزیدُ مِنَ اللهِ حَتّی یَنقَطِعَ الشُّکرُ مِنَ العِبادَ. (تحف العقول ص457)

31. The people of good deeds are needier towards practicing them then those who have the need of them. Because they (good doers) have the reward, pride memories of those deeds for themselves to their credit. So the man who performs a good deed first of all it's, benefit reaches his own self. (4)

31- أَهلُ المَعرُوفِ إِلَی اصطِناعِهِ أَحوَجُ مِن أَهلِ الحاجَهِ إِلَیهِ،لِأَنَّ لَهُم أَجرَهُم وَفَخرَهُ وَذِکرَهُ،فَمَا اصطَنَعَ الرَّجُلُ مِن مَعرُوفٍ فَإنَّما یَبدَأ فیهِ بِنَفسِهِ. (احقاق الحق ج12 ص437)

32. There are three (acts, which make the servants reach the good pleasure approval of Allah

1. Plentifulness of repentance.

2. Soft natured forbearance.

3. Abundance of alms giving.

And there are three acts the doer of which does not repent.

1. Not making hurry.

2. Taking advice.

3. Trusting Allah while making decision.(5)

32- ثَلاثُ یَبلُغنَ بِالعَبدِ رِضوانَ اللهِ تَعالی: کَثرَهُ الاِستِغفارِ، وَلِینُ الجانِبِ، وَکَثرَهُ الصَّدَقَهِ. وَثَلاثُ مَن کُنَّ فیهِ لَم یَندَم: تَرکُ العَجَلَهِ وَالمَشورَه، وَالتَّوکُّلُ عَلَی اللهِ عِندَ العَزِم. (احقاق الحق ج12 ص438)

33. The person who abandons conciliation with people so the undesirable (gloom misery, distress) gets nearer to him. (6)

33- مَن

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2- Bihar ul-Anwar Vol. 78, P 362
3- Tuhaf al-Uqul, P 457
4- Ehqaq ul-HaqqVol. 12, P 437
5- Ehqaq ul-Haqq, Vol. 12, P 438
6- Bihar ul-Anwar Vol. 78, P .364

هَجَرَ المُدارَهَ قارَبَهُ المَکرُوهُ. (بحار ج78 ص364)

34. The man who does not know the ways of arrival entry the ways of exit exodus will tire irk him. (1)

34- مَن لَم یَعرِفِ المَوارِدَ أَعیَتهُ المَصادِرُ. (بحار ج78 ص364)

35. The one who get satisfied contented with a thing before recognition information so he has presented himself to annihilation, a troublesome awful end. (2)

35-مَنِ انقادَ إِلَی الطُّمَأنینَهِ قَبلَ الخِبرَهِ فَقَد عَرَّض نَفسَهُ لِلهَلَکَهِ وَلِلعاقِبَهِ وَالمُتعِبَهِ.

(بحار ج78 ص364)

36. The one who rides (the horse of) lusty desire his faults slips are irreparable non compensable. (3)

36- راکِبُ الشَّهَواتِ لا تَقالُ عَثرَتُهُ. (بحارالانوار ج78 ص364)

37. The boon benevolence which is not thanked for is like the sin not forgiven. (4)

37- نِعمَهٌ لاتَشکَرُ کَسَیِّئَهٍ لا تُغفَرُ. (بحار ج78 ص365)

38. Good state sound health is the best providence grant of Allah. (5)

38- وَالعافِیَهُ أَحسَنُ عَطاءٍ. (أعیان الشیعه الطبع الجدید ج2 ص36)

39. Do not make remedy, for, a matter whose time of remedy has not yet come, for, you shall repent bereave and of course the (span) length of your ages do not grow longevity but your hearts get hard.

Be merciful to your weak meek one. And seek the mercy of Allah by having mercy beneficence upon them. (6)

39- لاتُعالِجُوا الأَمرَ قَبلَ بُلُوغِهِ فَتَندَمُوا،وَلا یَطُولَنَّ عَلَیکُمُ الأَمَدُ فَتَقسُو قُلُوبِکُم،وَارحَمُوا ضُعَفاءَکُم، وَاطلُبُوا مِنَ اللهِ الرَّحمَهَ بِالرَّحمَهَ فیهِم. (احقاق الحق ج12 ص431)

40. And do know that indeed Allah is the All clement All knowing

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2- Bihar ul-AnwarVol. 78, P .364
3- Bihar ul-AnwarVol. 78, P .364
4- Bihar ul-Anwar Vol. 78, P .365
5- Ayun ush-Shia, Mordern Print, Vol. 2, P .36
6- Ehqaq ul-Haqq Vol. 12, P 4.31

His wrath is upon the one who does not accept His pleasure. And verily the one who does not accept His grant is refused that. And the one who does not accept his guidance goes astray. (1)

40- وَاعلَموُا أنَّ اللهَ تَبارَکَ وَتَعالی الحلیَم العَلیمَ إنَّما غَضَبُهُ عَلَی مَن لَم یَقبَل مِنهُ هُداهُ. (احقاق الحق ج12 ص359)

The Twelth Infallible: The Tenth Imam Hadi (as) and his forty discourses

point

The twelvth infallible Imam Ali Naqi Hadi (as)

Name: Ali (as)

Renouned Titles: Hadi, Naqi (as)

Sub Title: Abul Hassan (The Third)

Father and Mother: Imam Jawad (as) Samana (as)

Time Place of Birth: 15th of Zilhajah, 212 Hijrah at Medina

Time Place of Martyrdom: 3rd of Rajab, 254 Hijrah, at the age of 24 year in the city of samara poisoned to martydom by the conspiracy of Motaiz the 13 th caliph of Bani Abbasade.

Tomb: Samera, Iraq.

Duration of life three parts.

1. Eight years pre .Imamate from 212 to 220 Hijrah.

2. Duration of Imamate: 12 Years before the reign of Motawakil from 220 to 2.3.3 Hijrah.

.3. Duration of Imamate in most difficult hardest conditions, 14 years of it being coincident with the dictator ship period of Motawakil (The Tenth Abbasade Caliph Then The caliphs afterwards.

Forty Discourses from Imam Ali Naqi (as)

اربعون حدیثاً

عن الامام علی النقی علیه السلام

1. There is no security from the evil of the one who is disregarded humiliated in his own eyes. (2)

1- مَن هانَت عَلَیهِ نَفسُهُ فَلا تَأمَن شَرَّه. (تحف العقول ص483)

2. The world is a market, a community reaps benefit in it there is another one which faces loss. (3)

2- ألدُّنیا سُوقٌ،

p: 170


1- Bihar ul-Anwar Vol. 78, P .359)
2- Tuhaf al-Uqul P 483
3- Bihar ul-Anwar Vol. 78, P 368

رَبِحَ فیها قَومٌ وَخَسِرَ آخَروُنَ. (تحف العقول ص483)

3. The one who is pleased with himself: (his own state condition) those displeased angry with him shall get abundant in number. (1)

3- مَن رَضِیَ عَن نَفسِهِ کَثُرَ السّاخِطُونَ عَلَیهِ. (بخارالانوار ج78 ص369) (الانوار البهیه ص143)

4. Poverty adversity is the cause of getting the soul's rebel ion revolt the gravity of dismay. (2)

4- ألفَقرُ شرَّه النَّفسِ وَشِدَّهُ القُنُوطِ. (بحارالانوارج78 ص368)

5. Better than the good deed is the one who performs it. And more beautiful than the beauty (of speech) is the teller of it (decent words). And superior to the knowledge is its bearer carrier. And worse than the evil is it's attracter. And more horrible than the horror is the one who rides it. (3)

5- خَیرٌ مِنَ الخَیرِ فاعِلُهُ وَ أجمَلُ مِنَ الجَمیلِ قائِلُهُ وَأَرجَحُ مِنَ العِلمِ حامِلُهُ، وَشَرُّ مِنَ الشَّرِّ جالِبُهُ وَاَهوَلُ مِنَ الهَولِ راکِبُهُ. (اعیان الشیعه ج2 (الطبع الجدید)ص39)

6. Allah cannot be defined described except with what He has defined himself. And how can that one (Allah) be defined wits are unable from the perception of who me the imagination fancy are short of finding him. And the memories of mind are unable to encompass him the eyes vision is unable to sight summoned him. And lack (the strength of) limiting encompassing him. And the eyes are short of strength weak from seeing bounding him. (4)

6- إِنَّ اللهَ لا یَوصَفَ إِلاّ بِما وَصَفَ بِهِ نَفسَهُ،

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1- Bihar ul-Anwar Vol. 78. P 368
2- Bihar ul-Anwar Vol. 78, P 368
3- Ayun ush-Shia Vol. 2 (modem print) P 39
4- Tuhaf al-Uqul P 82

وَأَنّی یُوصَفُ الَّذِی تَعجِزُ الحَواسُّ أَن تُدرِکَهُ، وَالأَهامُ أَن تَنالَهُ،وَالخَطَراتُ أَن تَحُدَّهُ،وَالأَبصارُ عَنِ الإحاطَهِ بِهِ. (تحف العقول ص482)

7. The one who thinks he is obliged to commit sin has attributed the responsibility of his sin towards Allah has accused Him of cruelty excess upon His servants. (1)

7- فَمَن زَعَمَ أَنَّهُ مُجبَرٌ عَلَی المَعاصِی فَقَد أَحالَ بِذَنبِهِ عَلَی اللهِ وَقَد ظَلَّمَهُ فی عُقُوبَتِهِ. (تحف العقول ص461)

8. Allah has lands upon earth He loves it that he is prayed supplicated in those lands whosoever prays supplicates over there He grants it. (The Hayer of Imam Hussain (as) is one of those). (2)

8- إِنَّ لِلّهِ بِقاعاً یُحِبُّ أَن یُدعا فیها فَیَستَجیبَ لِمَن دَعاهُ وَالحیرُ مِنها. (تحف العقول ص482)

9. Whenever a time comes that the justice overwhelms over comes cruelty it is prohibited to form negative bad conjecture opinion about anyone except when one knows it about him. And whenever a time comes that the cruelty oppression over whelms the (quantum of) justice then one must not have good opinion about the beneficence of a person till such time he knows it (for sure). (3)

9- إِذا کانَ زَمانٌ العَدلُ فیهِ أَغلَبُ مِنَ الجُورِ،فَحَرامٌ أَن یَظُنَّ أَحَدٌ بِأَحَدٍ سُوءً حَتّی یَعلَمَ ذلِکَ مِنهُ،وَإِذا کانَ زَمانٌ الجَورُ اَغلَبُ فیهِ مِنَ العَدلِ فَلَیسَ لأَِحَدٍ أَن یَظُنَّ بِأَحَدٍ خَیراً ما لَم یَعلَم ذلِکَ مِنهُ. (اعیان الشیعهج2 (طبع الجدید)ص39)

10. The person who meets death on the way towards seeking the right, does not reach it, is upon beneficence. And this

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1- Tuhaf al-Uqul P 482
2- Tuhaf al-Uqul P 482
3- Ayun ush-Shia Vol. 2, P 39 Modem Print

is the word of Allah wherein he says.

«ومن یخرج من بیته مهاجراًال الله و رسوله ... الایه»

'The one who comes out of his house as a migrant towards Allah His prophet then the death finds him (on that way) his reward is upon Allah.' (1)

10- ...فَمَن ماتَ عَلی طَلَبِ الحَقِّ وَلَم یُدرِک کَما لَهُ فَهوَ عَلی خَیرٍ وَذلِکَ قَولهُ:«وَ مَن یَخرُج مِن بَیتِهِ مُهاجِراً إِلَی اللهِ وَرَسولِهِ .. الآیه. (تحف العقول ص472)

11. Whosoever has the fear of Allah, people fear him the one who obeys Allah, people obey him(2)

11- مَنِ اتَّقَی اللهَ یُتَّقَ وَمَن اَطاعَ اللهَ یُطَع. (تحف العقول ص482)

12. Compensate remind yourself of regrets envoys of dissipations by giving priority preference to fore sighted ness, resolution sound judgment. (3)

12- أُذکُر حَسَراتِ التَّفریطِ بِأَخذِ تَقدیم الحَزِم. (بحارالانوار/78/370)

13. Jealousy is the cause of erosion of good deeds the attracter of chastisement. (4)

13-أَلحَسَدُ ما حی الحَسَناتِ جالِبُ المَقتِ. (اعیان الشیعه (الطبع الجدید) ج2 ص39)

14. The torturing teasing of parents is followed by shortage (of sustenance) being driven towards belittlement. humiliation(5)

14- العُقُوقُ یُعَقِّبُ القِلَّهَ وَیُؤدَّی إِلَی الذِّلَّهِ. (بحارالانوار ج78 ص369)

15. Wrath anger is the key to difficulties hardships but (at the same time) it is better than nursing grudge. (Malice) (6)

15- أَلعِتابُ مِفتاحُ الثَّقالِ، وَالعِتابُ خَیرٌ مِنَ الحِقدِ. (اعیان الشیعه (الطبع الجدید) ج2 ص39)

16. The one who obeys the creator does not have the fear of anger wrath of the creatures the one who makes Allah angry displeased

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1- Tuhaf al-Uqul P 472
2- Tuhaf al-Uqul P 472
3- Bihar ul-Anwar Vol. 78, P 370
4- Ayun ush-Shia Vol. 2, P 39 Modem Print
5- Bihar ul-AnwarVol78, P369
6- Ayun ush-Shia Vol. 2, P 39 Modem Print

must know that the creatures will (certainly) become angry with him. (1)

16- مَن أَطاعَ الخالِقَ لَم یُبالِ سَخَطَ المَخلوقینَ وَ مَن أَسخَطَ الخالِقَ فَلیَیقَن أَن یَحِلَّ بِهِ سَخَطُ المَخلوُقینَ. (تحف العقول ص482)

17. Indeed, both the scholar the student share the prosperity. (2)

17- فَإنَّ العالِمَ وَالمُتَعَلَّمَ شَریکانِ فِی الرُّشدِ. (بحارالانوار ج78 ص367)

18. Waking up in the night makes the sleep sweeter hunger increases the nicety decency of food. (Imam intends to invoke encourage the people to keep fast offer prayers.) (3)

18-أَلسَّهَرُ أَلَذُّ لِلمَنامِ، وَالجُوعُ یَزیدُ فی طِیبِ الطَّعامِ. (اعیان الشیعه ج2 ص39)

19. Mind the time when you would be lying before your family members there would be no physician to stop it (death) no friend to benefit you. (4)

19- أُذکُر مَصرَعَکَ بَینَ یَدَی أهلِکَ وَلا طَبیبَ یَمنَعُکَ وَلا حَبیبَ یَنفَعُکَ

(اعیان الشیعه (الطبع الجدید) ج2 ص39)

20. The one who performs a deed his heart does not believe in that deed, Allah will not accept any of his practices; but that it be along with the sincerity of intention. (5)

20- ... فَمَن فَعَلَ فِعلاً وَکانَ بِدِینٍ لَم یَعقِد قَلبُهُ عَلی ذلِکَ لَم یَقبَلِ اللهُ مِنهُ عَمَلاً إلاّ بِصِدقِ النِّیَّهِ... (تحف العقول ص473)

21. The one who considers himself to be safe from the planning of Allah his painful chastisement wrath commits arrogance till His devine will catches hold of him. And His ordinance gets implemented. (6)

21- مَن أَمِنَ مَکرَ اللهِ وَأَلِیمَ اَخذِهِ تَکبَّرَ حَتّی یَحلَّ بِهِ قَضاؤُهُ وَنافِذُ أَمرِه. (تحف العقول ص483)

22. Sustain

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1- Bihar ul-Anwar Vol. 78, P 367
2- Bihar ul-Anwar Vol. 78, P 367
3- Ayun ush-Shia, Vol. 2, P 39
4- Ayun ush-Shia. Vol. 2. P 39. Modem Print
5- Tuhaf al-Uqul P 473
6- Tuhaf al-Uqul P 483

prolong the beneficences benevolences by decent neighborhood with them. And keep seeking the benevolences by thank giving, over those. (1)

22- أَبقُوا النِّعَمَ بِحُسنِ مُجاوَرَتِها وَالتَمِسُوا الزِّیادَهَ فیها بِاشُّکرِ عَلَیها. (اعیان الشیعه (الطبع الجدید) ج2 ص39)

23. The one who has a clear cut proof evidence from Allah the hardships of life become light for him; although, he is cut into pieces spread out scattered. (2)

23- مَن کانَ عَلی بَیِّنَهٍ مِن رَبِّهِ هانَت عَلَیهِ مَصائِبُ الدُّنیا وَلَو قُرِضَ وَنُشِرَ. (تحف العقول ص483)

24. Allah has made the world a place of calamities the resurrection day the spot of rewards. And He has made the anguishes calamities of life a media way to the rewards of justice day. And made the reward of resurrection day are the replacement compensation for the troubles anguishes of world (life). (3)

24- إِنَّ اللهَ جَعَلَ الدُّنیا دارَبَلوی، وَالآخِرَهَ دارَعُقبی وَجَعَلَ بَلوی الدُّنیا لِثَوابِ الآخِرَهِ سَبَباً، وَثَوابَ الآخِرَهِ مِن بَلوی الدُّنیا عِوَضاً. (تحف العقول ص483)

25. When Allah intends a beneficence benevolence for His servant he accepts the admonition of those admonishing him. (4)

25- إِنَّ اللهَ إِذا أَرادَ بِعَبدٍ خَیراً إِذا عوُتِبَ قَبِلَ. (تحف العقول ص481)

26. The silly (insane) rightful is on the verge of extinguishing putting out the light of his righteousness through his stupidity unwiseness. (5)

26- إِنَّ المُحِقَّ السَّفیهَ یَکادُ أن یُطفِئَ نُورَ حَقِّهِ بِسَفَهِهِ. (تحف العقول ص483)

27. Imam Ali Naqi (as) addressing caliph Mutta wakkll Abbasi the 10th tyrant ruler of Abbasades recited the following rhymes

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1- Ayun ush-Shia. Vol. 2. P 39 Modem Print
2- Tuhaf al-Uqul P 83
3- Tuhaf al-Uqul P 483
4- Tuhaf al-Uqul P 481
5- Tuhaf al-Uqul P 483

which said.

1. They made the lofty high peaks their residence permanently stationed armed guards to watch that. But none of those could stop the death from approaching them.

2. Finally consequently after all that grandeur they were dragged from their grand palaces into the ditches of graves how unfortunately they fell into those bad steeps.

3. after the burial the voice of the caller of Allah raised saying ', Where did those decorations, crowns, (Magnanimities) ostentations, go?

Where did those wealthy luxurious faces, in front of whom curtains laurels were hung placed go?

4. at the time of their being questioned the grave answers eloquently', these are the faces which are presently the attacking spot of the worms insects.'

5. They ate drank for long times (all they desired) right now they are themselves being eaten up. (By insects)

6. For ages they built houses to dwell in but they got separated away from those houses transferred to another place.

7. They had been accumulating riches wealth’s for long times but (now) they dispersed all of those wealth’s among their enemies then departed. (1)

27- شعرا نشده الامام علیه السلام،یخاطب به التوکل العباسی:

باتُوا عَلی قُلَلِ الأَجبال تَحرُسُهُم

غُلبُ الرِّجالِ فَلَم تَنفعهُم القُلَلُ

وَاستُنزلوُا بَعدَ عِزٍّعَن مَعاقِلِهِم

وَأسکِنُوا حُفَراً یا بِئسَ ما نَزَلوُا

ناداهُمُ صارخٌ مِن بَعدِ دَفنِهِمُ

أَینَ الأَساوِرُوَالتّیجانُ وَالحُلَلُ

اَینَ الوُجوُهُ الَّتی کانَت مُنَعَّمَهً

مِن دُونِها تُضرَبُ الأَستارُ وَالکلَلُ

فَأَفصَحَ القَبرُ عَنهُم حینَ ساءَلَهُم

تِلکَ الوُجوُهُ عَلَیها الدّوُدُ یَقتَتِلُ

قَد طالَما أَکَلوُادَ هراً وَقَد شَرِبُوا

فَأَصبَحُوا الیَومَ بَعدَ الأَکلِ قَد أکِلُوا

وَطالَما عَمَّروُا دوُراً لِتُسکِنَهُم

فَفارَقُوا

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1- Ayun ush-Shia. Vol. 2, P .38

الدّوُرَ وَالأَهلینَ وَانتَقَلوُا

وَطالَما کَنَّزوُا الأَموالَ وَادَّخَروُا

فَفَرَّقُوها عَلَی الأَعداءِ وَارتَحَلوُا

(اعیان الشیعه (الطبع الجدید) ج2 ص38)

28. Wealth (means) the scarcity of your aspirations longings getting contented with what could be sufficient for you. (1)

28- أَلغِنی:قِلَّهُ تَمَنَّیکَ وَالرِّضا بِما یَکفیکَ. (اعیان الشیعه (الطبع الجدید) ج2 ص38)

29. To be enraged angry with somebody who is under your hand is reprehensible blamable. (2)

29- أَلغَضَبُ عَلی مَن تَملِکُ لُؤمٌ. (بحارالانوار ج78 ص370)

30. The prosperity of thankfulness of the thankful person is more of a benevolence beneficence for him than the boon for which the thanksgiving became obligatory. Because, benevolence is a necessity of life but thanksgiving is boon, benevolence, reward (both). (3)

30-أَشاکِرُ أَسعَدُ بِاشُّکرِ مِنهُ بِالنِّعمَهِ الَّتی اَوجَبَت الشُّکرَ،لأَِنَّ النِّعَمَ مَتاعٌ وَالشُّکرَ نِعَمٌ وَعُقبی. (تحف العقول ص483)

31. The people's (honor personality) in the world are with wealth in the Hereafter by their practices. (4)

31- أَلنّاسُ فِی الدُّنیا بِالأَموالِ وَ فِی الآخِرَهِ بِالأَعمالِ. (اعیان الشیعه، (الطبع الجدید) ج2 ص39)

32. Beware of Jealousy for it's effect will appear upon you it shall not affect your enemy. (5)

32- إیّاکَ وَالحَسَدَ فَإِنَّهُ یَبینُ فیکَ،وَلا یَعمَلُ فی عَدُوِّکَ. (اعیان الشیعه، (الطبع الجدید) ج2 ص39)

33. Wisdom does not have effect upon the perverse, corrupt natures. (6)

33- أَلحِکمَهُ لا تَنجَعُ فِی الطِّباعِ الفاسِدَهِ. (اعیان الشیعه، (الطبع الجدید) ج2 ص39)

34. Disputing arguments destroys the old friendship. (7)

34- أَلمِراءُ یُفسِدُ الصَداقَهَ القَدیِمَهَ. (اعیان الشیعه، (الطبع الجدید) ج2 ص39)

35. Do not wish purity (sincerity) from the one with whom you are angry displeased

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1- Ayun ush-Shia Vol. 2, P .39, Modem Print
2- Bihar ul-AnwarVol. 78. P .370
3- Tuhaf al-Uqul P 483
4- Ayun ush-Shia Vol. Vol. 2. P 39. Modem Print
5- Ayun ush-Shia Vol. 2. P 39. Modem Print
6- Ayun ush-Shia Vol. 2. P 39. Modem Print
7- Ayun ush-Shia, Vol. 2, P 3

faithfulness from the one whom you have betrayed (committed treachery with). (1)

35- لا تَطلُبِ الصَّفاءَ مِمَّن کَدَّرتَ عَلَیهِ،وَلاَ الوَفاءَ مِمَّن غَدَرتَ بِهِ، (اعیان الشیعه، (الطبع الجدید) ج2 ص39)

36. The one who is ridding upon an unmoving animal is the prisoner of his self the ignorant is the prisoner of his tongue.

1. A Person's ridding an animal puts him in a state or pride which originates from the lusty desires passions or ego.

36- راکِبُ الحَروُنِ أَسیرُ نَفسِهِ وَالجاهِلُ أَسیرُلِسانِهِ. (بحارالانوار ج78 ص369)

37. The person who specifies his love opinion together for you. You (too) specify your obedience for him. (2)

37- مَن جَمَعَ لَکَ وَدَّهُ وَرَأیَهُ فَاجمَع لَهُ طاعَتَکَ . (تحف العقول ص483)

38. Talking nonsense futile things is the enjoyment pleasure of foolish insane ones, and the activity of ignorant ones. (3)

38- أَلهَزلُ فُکاهَهُ السُّفَهاءِ،وَصِناعَهٌ الجُهّالِ. (بحارالانوار ج78 ص369)

39. The calamity is one, for the patient fore bearing person, two (calamities) for the one who (makes fuss) gets impatient anxious. (4)

39- أَلمُصِیَبهُ لِلصّابِرِ واحِدَهٌ وِلِلجازِع إِثنَتانِ. (اعیان الشیعه ج2 (طبع جدید)ص39)

40. Self-conceit stops restrain from seeking knowledge becomes the cause of (people's) despise, scorn, ignorance.(5)

40-أَلعُجبُ صارِفٌ عَن طَلَبِ العِلمِ،داعٍ إِلَی الغَمطِ وَالجَهلِ. (اعیان الشیعه، (الطبع الجدید) ج2 ص39)

The Thirteenth Infallible: The Eleventh Imam Hassan Askari (as) and his forty discourses

point

The Thirteenth Infallible Hassan Askari (as)

Name: Hassan (as)

Renouned Title: Askari

Subtitle: Abu Muhammad

Father and Mother: Imam Hadi (as) and Saleel (as)

Time Place of Birth. 8th Rabi usani or 24rth Rabiul Awal 232 Hijrah in Medina

Time Place of Martyrdom: 8th

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1- Ayun ush-Shia 2, P 39, Modem Print
2- Tuhaf al-Uqul P 483
3- Bihar ul-Anwar Vol. 78, P 369
4- Ayun ush-Shia, Vol. 2, P 39, Modem Print
5- Ayun ush-Shia, Vol. 2, P 39, Modem Print

Rabi ul Awal 260 Hijrah By The conspiracy of Motamid the Foureenth Abbasade caliph, in the city of Samara at the age of 28 years.

Tomb: Samara (Iraq) Duration of life.

Before Imamate 22 years (from 232 to 245 Hijrah. After Imamate 6 years 254 to 260 Hijrah.

He was constantly permenently under observation in the prison of the Satans of his age was finally brutally martyred by poison.

Forty Discourses from Imam Hassan Al Askari (as)

اربعون حدیثاً

عن الامام الحسن العسکری علیه السلام

1. Allah is the one with whom all the creatures seek refuge at the time of need hardships while the hope from all the creations the causes antecedents determinants except Him, is discontinued cut off. (1)

1- اَللهُ هُوَ الَّذی یَتَألَّهُ إِلَیهِ عِندَ الحَوائِج وَالشَّدائِدِ کُلُّ مَخلُوقِ، عِند انقِطاعِ الرَّجاءِ مِن کُلِّ مَن دُونَهُ وَتَقَطُّعِ اِلأَسبابِ مِن جَمیعِ مَن سِواهُ. (بحار الانوار ج3 ص41)

2. The love of the pious ones for the pious ones is a reward recompense for those pious. And the love of debauch (libertine) for the pious ones is a sublimity superiority for the pious ones. And the grudge of the debauch for the pious ones is the decoration for the pious ones. And the grudge enmity of pious ones against the debauch libertine is a humility for the debauch (sybarite). (2)

2- حُبُّ الأَبرارِ لِلأَبرارِ ثَوابٌ لِلأَبرار. وَحُبُّ الفُجّارِ لِلأَبرارِ فَضِیلَهٌ لِلأَبرارِ، وَبُغضُ الفُجّارِ لِلأَبرارِ، زَینٌ لِلأَبرارِ وَبُغضُ الأَبرارِ لِلفُجّارِ خِزیٌ عَلی الفُجّارِ. (تحف العقول ص487)

3. No respectful one abandons the right except it that he

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1- Bihar ul-Anwar Vol. 3, P 41
2- Tuhaf al-Uqul P 487

become debased objected, no objected debased acquires it except that he becomes respectful honorable. (1)

3- ما تَرَکَ الحَقَّ عَزیزٌ إلاّ ذَلَّ،وَلا أَخَذَ بِهِ ذَلیلٌ إِلاّعَزَّ. (تحف العقول ص489)

4. Thus the one out of the jurisprudents who is the protector of his soul, saver of his religion, the oppressor of his passions lusts (of ego), submissive to the command of his Lord, 'so it is obligatory for the people to imitate follow him (Taqleed means unconditional Imitation). (2)

4- فَأَمَا مَن کانَ مِنَ الفُقَهاءِ صائِناً لِنَفسِهِ،حافِظاً لِدینِهِ،مُخالِفاً عَلی هَواهُ مُطیعاًلأِمرِ مَولاهُ،فَلِلعَوامِ أَن یُقَلِّدُوهُ. (وسائل الشیعه ج18 ص95)

5. An age will approach when the people's faces would be laughing (exalting) their hearts would be dark, bleak dirty. The Sunnah to them would be innovation heresy innovation would be (considered) Sunnah among them. The faithful would be belittled debased among them, the transgressor would be honorable respectful among them. Their lords chiefs would be ignorant aggressive ones. And the religious scholar’s would be on the threshold of the aggressors tyrants. (3)

5- سَیَأتی زَمانٌ النّاسِ وُجُوهُهُم ضاحِکَهٌ مُستَبشِرَهٌ، وَقُلُوبُهُم مُظلِمَهٌ مُتَکَدَّرَهٌ، السُّنَّهُ فِیهِم بِدعَهٌ،وَالبِدعَهٌ فیهِم سُنَّهٌ،المِؤمِنُ بَینَهُم مُحَقَّرٌ، وَالفاسقُ بَینَهُم مُوَقَتَرٌ،أُمَراؤُهُم جاهِلُونَ جائِرُونَ وُعُلَماؤُهُم فی أَبوابِ الظَّلَمَهِ... (مستدرک الوسائل 2 ص322)

6. Whoever admonishes his brother secretly he has decorated him the one who admonishes him openly publicly has vilified rebuked him.(4)

6- مَن وَعَظَ أَخاهُ سِرّاً فَقَد زانَهُ. وَ مَن وَعَظَهُ عَلانِیَهً فَقَد شانَهُ. (تحف العقول ص489)

7.

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1- Wasail ush-Shia Vol. 18. P 95
2- Wasail ush-Shia Vol. 18. P 95
3- Mustadak ul-Wasail. Vol. 2. P 322
4- Tuhaf al-Uqul P 489

The best of your brothers is the one who forgets your sin remember mentions your favor done to him. (1)

7- خَیرُ إِخوانِکَ مَن نَسِیَ ذَنبَکَ وَذَکَرَ إِحسانَکَ إِلَیهِ. (بحارالانوار ج78 ص379)

8. The foolish heart is in his mouth the mouth (lips) of the wise one is in his heart (the foolish says whatever he pleases, without considering it's repercussion whereas the sage thinks before speaking.) (2)

8- قَلبُ الأَحمَقِ فی فَمِهِ وَ فَمُ الحکیمِ فی قَلبِهِ. (بحارالانوار ج78 ص374)

9. The person who rides the back of falsehood, lands upon the house of regret shame.(3)

9- مَن رَکِبَ ظَهرَ الباطِلِ نَزَلَ بِهِ دارَآ لنَّدامَهِ. (بحارالانوار ج78 ص379)

10. Rage anger is the key to all evils. (4)

10- أَلغَضَبُ مِفتاحُ کُلِّ شَرٍّ. (بحارالانوار ج78 ص373)

11. Do not enter a disputed discussion as it will take away your honor respect do not make mockery joke as people would pick up courage dare at you. (5)

11- لا تُمار فَیَذهَبَ بَهاؤُکَ،وَلا تُمازِح فَیُجتَرَأَ عَلَیکَ.

12. How shameful abominable is that a faithful becomes inclined toward a thing which degrades : belittles him. (6)

12- ما اَقبَحَ بِالمُؤمِنِ تکُونُ لَهُ رَعبَهٌ تُذِلُّهُ. (انوارالبهیه، ص353)

13. Faithful is a beneficence benevolence for another faithful a logic poof for the infidel. (Logic proof of Allah)(7)

13- أَلمُؤمِنُ بَرَکَهٌ عَلَی المُؤمِنِ وَحُجَّهٌ عَلَی الکافِرِ. (تحف العقول ص489)

14. There is nothing over : above two qualities, belief faith upon Allah benefitting the faithful brethren. (8)

14- خَصلَتانِ لَیسَ فَوقَهُما شَیءٌ،إِلایمانُ بِاللهِ وَنَفعُ

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1- Bihar ul-Anwar Vol. 78. P 379
2- Bihar ul-Anwar Vol. 78. P 374
3- Bihar ul-Anwar Vol. 78. P 379
4- Bihar ul-Anwar Vol. 78. P 373
5- Tuhaf al-Uqul P 486
6- Anwar ul-Bahiyy. P 353
7- Tuhaf al-Uqul P 489
8- Tuhaf al-Uqul. P 489

الإِخوانِ. (تحف العقول ص489)

15. The neighbor who conceals the good deed when he sees it, : reveals if he sees a bad act, is from among the extreme back breaking agonies. (1)

15- مِنَ الفَواقِرِ الَّتی تَقصِمُ الظَّهرَ: جارٌ،إِن رَأی حَسَنَهً أَخفاها وَإِن رَأی سَیِّئَهً أَفشاها. (بحارالانوار ج78 ص372)

16. Humbleness is a boon beneficence which does not get subjected to the jealousy of people. (2)

16- أَلتّواضُعُ نِعمَهٌ لا یُحسَدُ عَلَیها. (تحف العقول ص489)

17. It is against the etiquettes to express joy : pleasure before the grieved on. (3)

17- لَیسَ مِنَ الأَدَبِ إِظهارُ الفَرَحِ عِندَ المَحزُونِ. (بحار الانوار ج78 ص374)

18. The person nursing grudge enmity) has the least of comfort among the people. (4)

18- أَقَلُّ النّاسِ راحَهًالحَقُودُ. (بحار الانوار ج78 ص373)

19. All the evils are present together in a house lying is the key to it. (5)

19- جُعِلَتِ الخَبائِثُ فی بَیتٍ وَالکَذِبُ مَفاتیحُها. (بحار الانوار ج78 ص379)

20. To say it that 'I wish I may not be brought to question except for this sin is an unforgiveable sin. Then he (as) said polytheism among people is more hideous invisible than an ant over the black canvass on a dark night. (6)

20- مِنَ الذُّنُوبِ الَّتی لا تُغفَرُ : لَیتَنی لا اُؤاخَذُ إِلاّ بِهذا. ثُمَّ قالَ علیه السلام: ألإشراکُ فی النّاسِ أَخفی مِن دَبِیبِ النَّملِ عَلَی المِسحِ الأَسوَدِ فِی اللیَّلَهِ المُظلِمَهِ. (تحف العقول ص487)

21, No One except a thankful grateful person recognizes the beneficence favor. And no body thanks for the boon benevolence except the gnostic

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1- Bihar ul-Anwar Vol. 78. P 372
2- Tuhaf al-Uqul. P 489
3- Bihar ul-Anwar Vol. 78. P 321
4- Bihar ul-Anwar Vol. 78. P 373
5- Bihar ul-Anwar Vol. 78. P 379
6- Tuhaf al-Uqul, P 487

(sagacious), (1)

21- لا یَعرِفُ النِّعمَهَ أِلاَّ الشّاکِرُ، وَلایَشکُرُ النِّعمَهَ إِلاَّ العارِفُ. (بحار الانوار ج78 ص378)

22. The one who praises an incapable undeserving person stays at the abode of the accused person. (2)

22- مَن مَدَحَ غَیرَ المُستَحِقِّ فَقَد قَامَ مَقامَ المُتَّهمِ. (بحار الانوار ج78 ص378)

23. The weakest of the enemies from strategic point of view is the one who manifest reveals his enmity. (3)

23- أَضعَفُ الأَعداءِ کَیداً مَن أَظهَرَ عَداوَتَهُ. (بحار الانوار ج78 ص379)

24. Training the ignorant reverting the habitual addict back from his habit is like a miracle (most rare difficult). (4)

24- رِیاضَهُ الجاهِلِ وَرَدُّ المُعتادِ عَن عادَتِهِ کَالمُعجِزِ. (تحف العقول ص489)

25. Do know it that insistently begging questioning for the grant of need takes away the honor (dishonors) causes inconvenience, pain, suffering. (5)

25- وَاعلَم أَنَّ الإلحاحَ فی المَطالِبِ یَسلُب البَهاءَ وَیُورِثُ التَعَبَ وَالعناءَ. (بحار الانوار ج78 ص378)

26. This very politeness, courtesy civility is sufficient for you that you refrain from doing what you dislike in others. (The bad deeds evils). (6)

26- کَفاکَ أَدَباً تَجَّنُبکَ ما تَکرَهُ مِن غَیرِکَ. (بحار الانوار ج78 ص377)

27. Indeed, generosity charity has a quantity so when it exceeds that it becomes spending lavishly (squandering). And so does foresightedness caution has a limit when it exceeds that then it is cowardice. (7)

27- إِنَّ لِلسَّخاءِ مِقداراً،فَإن زادَ عَلَیهِ فَهُوَ سَرَفٌ، وَلِلحَزمِ مِقداراً، فَإن زادَ عَلَیهِ فَهُوَ جُبنٌ. (بحار الانوار ج78 ص377)

28. Observing the middle way in economy has a quantity when It exceeds that then

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1- Bihar ul-Anwar Vol. 78, P 378
2- Bihar ul-Anwar Vol. 78, P 378
3- Bihar ul-Anwar Vol. 78, P 379
4- Tuhaf al-Uqul, P 489
5- Bihar ul-Anwar Vol. 78, P 378
6- Bihar ul-Anwar Vol. 78, P 377
7- Bihar ul-Anwar Vol. 78, P 377

it is stinginess avarice. And there Is a limit to bravery gallantry when It exceeds that then it is rashness impetuousness. (1)

28- وَلِلإِقتِصادِ مِقداراً فَإن زادَ عَلَیهِ فَهُوَ بُخلٌ،وَ لِلشَّجاعَهِ مِقداراً فَإن زادَ عَلَیهِ فَهُوَ تَهَوُّرٌ. (بحار الانوار ج78 ص377)

29. The person whose disposition is piety his nature is generosity his quality is forbearance tolerance the number of his friends would become great. (2)

29- مَن کانَ الوَرَعُ سَجِیَّتَهُ، وَالکَرَمُ طَبِیَعتَهُ، وَالحِلمُ خُلتَّهُ کَثُرَ صَدِیقُهُ. (بحارالانوار ج78 ص379)

30. When the hearts become mirthful exhilarated then hand them over (saturate feed them with) knowledge and when they shirk it then leave them alone (since hearts souls have a particular condition when ready for imbibing learning.) (3)

30- اِذا نَشِطَتِ القُلُوبُ فَأَودِعُوها وَاِذا نَفَرَت فَوَدَّعُوها. (بحار الانوار ج78 ص379)

31. Allah has made the fasting obligatory so that those rich wealthy taste realize the touch (agony of) hunger consequently become kind to the poor. (4)

31- فَرَضَ اللهُ تَعالَی الصُّومَ لِیَجِدَ الغَنِیُّ مَسَّ الجُوعِ لِیَحنُو عَلَی الفَقیرِ. (کشف الغمه ج2 ص193)

32. The sustenance which has become guaranteed (by Allah) must not refrain make you so busy so that you do not perform the obligatory practices. (5)

32- لا یَشغَلکَ رِزقٌ مَضمُونٌ عَن عَمَلٍ مَفرُوضٍ. (بحارالانوار ج78 ص 374)

33. Refrain avoid fame seeking striving for power, as these two invite man towards annihilation. (6)

33- إیّاکَ وَالإ ذاعَهَ وَطَلَبَ الرِّیاسَهِ قَإنَّهُما یَدعُوانِ إلَی الهَلَکَهِ. (بحارالانوار ج78 ص 371)

34. Much of service adoring

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1- Bihar ul-Anwar Vol. 78, P 3771
2- Bihar ul-Anwar Vol. 78, P 379
3- Bihar ul-Anwar Vol. 78, P 379l
4- Kashf ul-Ghuma, Vol. 2, P 19'.5
5- Bihar ul-Anwar Vol. 78, P 374
6- Bihar ul-Anwar Vol. 78, P 371

does not mean one should pray fast a lot but indeed the abundance plentifuiness of service is exuberantly plentifully meditating into the affair of Allah. (1)

34- لَیسَتِ العِبادَهُ کَثرَهَ الصِّیامِ وَالصَّلاهِ وَإِنَّمَا العِبادَهُ کَثرَهُ التَّفَکُّرِ فی أَمرِ اللهِ.

(تحف العقول ص488)

35. Be afraid of Allah become a decoration do not become a (source of) a disgusting miserable object (for us). (2)

35- اِتَّقُوا اللهَ وَکُونُوا زَیناًولا تَکُونُوا شَیناً. (تحف العقول ص488)

36. A greedy one does not get more than what has been destined for him. (3)

36- لا یُدرِکَ حَریصٌ ما لَم یُقَدَّر لَهُ. (تحف العقول ص489)

37. The boldness courage of a son in small age (childhood upon his father becomes the cause of his disobedience molesting him (father) when he grows up. (4)

37- جُرأَهُ الوَلَدِ عَلی والِدِهِ فِی صِغَرِهِ تَدعُو إِلی العُقُوقِ فی کِبَرِهِ . (بحار الانوار ج78 ص487)

38. Laughing without any amazement is (a sign of) ignorance.(5)

38- مِنَ الجَهلِ الضِّحکُ مِن غَیرِ عَجَبٍ. (تحف العقول ص489)

39. You are leading shortening lives limited durations and death suddenly approaches. Who so ever sows benevolence beneficence reaps joy pleasure and the one who sows evil reaps repentance shame. Everybody reaps, what he sows. (6)

39- إِنَّکُم فی اَجالٍ مَنقُوصَهٍ وَأَیّامٍ مَعدُودَهٍ ،وَالمَوتُ یَأتی بَغتَهً، مَن یَزرَع خَیراً یَحصِد غِبطَهً،وَمَن یَزرَع شَرّاً یَحصِد نَدامَهً لِکُلِّ زارعٍ ما زَرَعَ. (تحف العقول ص489)

40. The one who does not have the fear of people (in committing sin) will not be afraid of Allah.(7)

40- مَن لَم یَتَّقِ وُجُوهَ

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1- Tuhaf al-Uqul.P 488
2- Tuhaf al-Uqul. P 488
3- Tuhaf al-Uqul. P 489
4- Bihar ul-Anwar Vol. 78. P 374
5- Tuhaf al-Uqul. P 487
6- Tuhaf al-Uqul. P 489
7- Bihar ul-Anwar Vol. 78. P 377

النّاسِ لَم یَتَّقِ اللهَ. (بحار الانوار ج78 ص377)

The Fourteenth Infallible: The Twelfth Imam Mahdi (The Imam of this age) and his forty discourses

Point

Fourtneeth Infallible twelveth Imam Mahdi

Name: (Mahdi) The name sake of Prophet (S)

Renowned Titles: Mahdi, Mauood, The Imam e Asr, Sahib Uz Zaman, Baqiyyat Ullah, Qaim (Arwahana Lahul Fida) (May our souls be sacrificed for him)

Father and Mother: Imam Hassan Askari and Narjis Khatoon (as)

Time Place of Birth: 15th of shabban, year 255 or 256 Hijrah, in Samara and Remained under the guardianship of his father for nearly five years in secrecy.

Duration of life: Four Phases”

1. Childhood: Secretly nursed by his father upto a period of five years so that he may remain safe secure from the harm of the enemies. And when his father was martyred in 260 Hijrah, the post of Imamate was shifted over to him.

2. The short small occultance: Started from the year 260 Hijrah ended in 329 Hijrah, comming to nearly 70 years.

3. The major occultance: Began in the year 329 Hijrah till Allah pleases that he appears, it will continue on.

4. The shinning period of his advent.

Forty Discourses from Imam Mahdi (as)

اربعون حدیثاً

عن الامام مهدّی (عجل لله تعالی فرجه)

1. Indeed the divine destinies will never be over whelmed overcome the divine will does never get rejected nothing can supersede the divine grace.(1)

1- اَقدَارُ اللهِ لاَ تُغَالَبُ ،وَاِرَادَتُهُ لاَ تُرَدُّ، وَتَوَفِیقُهُ لاَ یُسبَقُ. (البحار ج53 ص191)

2. Allah has not created the creations as futile in vain. has not let them go aimless purposeless. (2)

2- «...اِنَّ اللهَ تعالی لَم یَخلُقِ

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1- Bihar ul-Anwar Vol. 53, P 191
2- Bihar ul-Anwar Vol. 53, P 194

الخَلقَ عَبَثاً وَلا اَهمَلَهُم سُدیَّ...» (بحارالانوار ج53 ص194)

3. Allah raised Mohammed (S) as beneficence for the worlds completed His favors with him ended the (series of) Apostles by him. And sent him toward all the people (for their guidance). (1)

3- «... بَعَثَ مُحَمَّدً صَلَّی اللهُ عَلَیهِ وَآلِهِ رَحمَهً لِلعالَمین وَتَمَّمَ بِهِ نِعمَتَهُ وَخَتَمَ بِهِ اَنبِیاءَهُ وَاَرسَلَهُ اِلَی النّاسِ کافَّه...» (بحارالانوار ج53 ص194)

4. He (SWT) says "AUF LAM MEEM (الم) Do men think that they will be left alone on saying we believe, not tried?"

So he says: ',How people have undergone test trial how do they wonder around In astonishment bewilderment sometime to the left some times to the right. They have been detached from their religion or involved in doubts (ambiguity) or have become the enemy of the right. Or they are ignorant of the true traditions correct prophecies information’s. Or they intentionally forget what they know. Do know it that the earth never gets empty void of authority (argument) of Allah (the Prophet or Imam) whether he is evident apparent or hidden concealed (from the eyes)

(Chapter: decree from the master (Imam) of the age.) (2)

4- فِاِنَّهُ عَزَّوَجَلَّ یَقُولُ:« اَلم أَحَسِبَ النّاسُ اَن یُترَکُوا اَن یَقُولُوا امَنّاوَهُم لا یُفتَنُونَ» کَیفَ یَتَساقَطُونَ فی الفِتنَهِ وَیَتَرَدَّدُونَ فیِ الحَیرَهِ وَیَأخُذُونَ یَمیناً وَشِمالاً فارَقُوا دِینَهُم اَمِ اَرتابُوا اَم عانَدُوا الحَقَّ اَم جَهِلُوا ماجاءَت بِهِ الرِّوایاتُ الصِادِقَهُ وَالأَخبارُ الصَّحِیحَهُ اَو عَلِمُوا ذلِکَ فَتَناسَوا ما یَعلَمُونَ اَنَّ الاَرضَ لا تَخلُو مِن حُجَّهٍ اِمّا ظاهِراً

p: 187


1- Bihar ul-Anwar Vol. 53, P 194
2- Kamal Uddin Vol. 2, P 511

وَامّا مَغمُوراً. (کمال الدین ج2 ص511)باب (توقیع من صاحب الزمان)

5. Have you not heard the word of Allah that ",O believers obey Allah the Prophet (S) those In authority from among you". Has Allah ordained anything except what is stable constant up to the day of resurrection? Do you not see that Allah made shelters for you to seek refuge flags to get guided right from the age of Adam (as) to the previous Imam (i.e. Imam Hassan Askari (as).

Whenever a flag disappeared another flag appeared. And when one star disappeared another star rose. So when Allah turned his soul back toward Himself you presumed that Allah disconnected the medium between Himself His creations. Nay, never at all has or would this happen till the dooms day, the order of Allah gets manifested, where as they the (infidels) dislike it. (1)

5- أمَا سَمِعتُمُ اللهَ عَزَّوَجَلَّ یَقُولُ« یا اَیُّهَا الَّذینَ آمَنُوا أَطیعُوا اللهَ وَأَطیعُوا الرَّسُولَ وَأُولیِ الأَمرِمِنکُم» هَل أَمرِ اِلاّ بِما هُوَ کائِنٌ اِلی یَومِ القِیامَهِ؟ أَوَلَم تَرَوا أَنَّ اللهَ عَزَّوَجَلَّ جَعَلَ لَکُم مَعاقِلَ تَأوُون إِلَیهَا وَأَعلاَماً تَهتَدُونَ بِهامِن لَدُون آدَمَ عَلَیهِ السَّلامُ اِلی اَن ظَهَرَ المَاضِی (أَبُو مُحَمَّد) صَلَواتُ اللهِ عَلَیهِ کُلَّما غابَ عَلَمٌ بَدا عَلَمٌ وَاِذا أَفَلَ نَجمٌ طَلَعَ نَجمٌ، فَلَمَّا قَبَضَهُ اللهُ إلَیهِ ظَنَنتُم أَنَّ اللهَ عَزَّوَجَلَّ قَد قَطَعَ السّببَ بَینَهُ وَبَینَ خَلقِهِ . کَلاّ ما کانَ ذلِکَ وَلا یَکُونَ حَتّی تَقُومَ السّاعَهُ وَیَظهَرَ اَمرُاللهِ عَزَّوَجَلَّ وَهُم کارِهُونَ. (کمال الدین ج2 ص487)

6. The past (Imam Hassan Askari) crossed over the way of

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1- Kamal Uddin Vol. 2, P 487

his fore fathers with great prosperity, success, disappeared from the sights. He followed the conduct of his ancestors with great exactness similarity and led his life without any difference. His testament knowledge. the one who is his successor follows the same program way exists among us. And nobody ever disputes his place office with us except the cruel sinner. And the one except us who proclaims the post of Imamate is an infidel. And if it was not that Allah's order is not to be subdued and His secrets are not to be revealed I would have manifested to you my right in a way that your minds would have glowed your doubts would have cast off but only that which Allah desires takes place. And there is a fixed time for everything therefore, be pious be obedient to us. (1)

6- «... اِنَّ الماضی (ع) مَضی سَعِیداً فَقِیداً عَلی مِنهَاجِ آبائِهِ عَلَیهِمُ السَّلامُ حَذوَ النَّعلِ بِالنَّعلِ وَفِینا وَصِیَّتُهُ وَعِلمُهُ وَمَن هُوَ خَلَفَهُ وَمَن یَسُدُّ مَسَدَّهُ وَلا یُنازِعُنا مَوضِعَهُ اِلاّ ظالِمٌ آثِمٌ وَلا یَدَّ عِیهِ دُونَنَا اِلاّ جاحُدٌ کافِرٌ وَلوَلا اَنَّ اَمرَ اللهِ لا یُغلَبُ وَسِرَّهُ لا یُظهَرُ وَلا یُعلَنُ لَظَهَرَ لَکُم مِن حَقِّنا ما تبهَرُمِنهُ عُقُولُکُم وَیُزیلُ شَکُوکَکُم لَکنَّهُ مَاشَاءَاللهُ کَانَ وَلِکُلِّ اَجَلٍ کِتابٌ فَاَتَّقُوا اللهَ وَسَّلَمُوا لَنَا. (البحار ج53 ص179)

7. And when the incidents occur take shape then turn to those who describe our Hadiths since they are my proof authority over you I am the

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1- Bihar ul-Anwar Vol. 53, P 179

authority of Allah upon them. (1)

7- وَاَمَّا اَلحَوادِثُ الواقِعَهُ فَارجِعُوا فیها اِلی رُواهِ حَدِیثِنا، فاِنَّهُم حُجَّتی عَلَیکُم،وَاَنَا حُجَّهُ اللهِ عَلَیهِم. (کمال الدطن ج2ص484)

8. Oh Allah bestow upon our (religious) scholars the piety in the world admonition to others.

And to the students researchers, the struggle, search keenness eagerness for getting knowledge. And to the listeners the following acceptance (of what they hear from them). And to the patients of the Muslims cure comfort. And to our dead deceased ones the kindness compassion. And to our old aged ones grace peace tranquility. And to our youth reference conversion repentance. And to the ladies modesty shame. And to our wealthy ones the humility amplitude to our poor have no the patience contentment. (2)

8- « اَللَّهُمَّ .. وَتَفَضَّل عَلی عُلَمائِنا بِالزُّهدِ وَالنَّصِیحَهِ، وَعَلیَ المُتَعَلِّمِینَ بِالجُهدِ وَالرَّغبَهِ، وَعَلَی المُستَمِعِینَ بِالاِتَبِاعِ وَالمَوعِظَهِ وَعَلَی مَرضَی المُسلِمینَ بِالشِّفاءِ وَالرّاحَهِ، وَعَلی مَوتاهُم بِالرَّأفَهِ وَالرَّحمَهِ، وَعَلی مَشایِخِنا بِالوَقارِ وَالسَّکِینَه ،وَعَلَی الشَّبابِ بِالإنابَهِ وَالتَّوبَهِ، وعَلَی النِّساءِ بِالحَیاءِ وَالعِفَّهِ، وَعَلَی الأَغنِیاءِ بِالتَّواضُعِ وَالسَّعَهِ، وَعَلی الفُقَراءِ بِالصَّبرِ وَالقَناعَهِ... (المصباح للکفعی ص281)

9. Our hearts are the utensils of the Divine will so when Allah wishes something, we too wish the same. (3)

9- «... قُلُوبُنا أَوعِیَهٌ لِمَشِیَّهِ اللهِ فِإذا شاءَ شِئنا...» (بحارالانوار ج52 ص51)

10. So know it there is no relation kinship between Allah any individual. (4)

10- فَاعلَم أَنَّهُ لَیسَ بَینَ اللهِ عَزَّوَجَلَّ وَبَینَ اَحَدٍ قَرابَهٌ. (کمال الدین ج2 ص484)

11. So know it that the

p: 190


1- Kamal Uddin Vol. 2, P 484
2- Al Misbah Lil Kafami P 281
3- Bihar ul-Anwar Vol. 52. P 51
4- Kamal Uddin Vol. 2. P 484

right of Imamate is with us among us. And who so ever says (believes) it to be with others than us, he is a blamer, liar. And nobody except us claims it but the gone astray deviated one. (1)

11- «وَلیَعلَمُوا اَنَّ الحَقَّ مَعَنا وفینا لا یَقُولُ ذلِکَ سِوانااِلاّ کَذّابٌ مُفتَرٍ وَلا یَدَّعِیهِ غَیرُنا اِلاّ ضالٌّ غَوِیٌّ...» (کمال الدین ج2 ص511)

12. Oh Allah, for the right of the one who supplicates to you, calls you in the oceans lands. Peace be upon Muhammad his household. And grant the vastness abundance of sustenance to the poor men women of the faithful’s. And bestow health cure comfort upon the patients diseased among the faithful men women. And mercy magnanimity over the faithful men women. And beneficence benevolence, forgiveness to their dead ones. And grant to their travelers a safe handful return to their homelands.

For the sake of the right of Muhammad all His household. (2)

12- اِلهی بِحَقَّ مَن ناجاکَ ،وَبِحَقَّ مَن دَعاکَ فیِ البَحرِ وَالبَرَّ، صَلِّ عَلی مُحَمَّدٍ وَآلِهِ،وَتَفَضَّل عَلی فُقَراءِ المُؤمِنینَ وَالمُؤمِناتِ بِالغِنی وَالسَّعَهِ، وَعَلی مَرضَی المُؤمِنِینَ وَالمُؤمِناتِ بِالشِّفاءِ وَالصَّحَّهِ وَالرّاحَهِ، وَعَلی أَحیاءِ المُؤمِنِینَ وَالمُؤمِناتَ بِاللُّطفِ وَالکِرامَهِ،وَعَلی أَمواتِ المُؤمِنینَ وَالمُؤمِناتِ بِالمَغفِرَهِ وَالرَّحمَهِ، وَعَلی غُرَباءِ المُؤمِنِینَ وَالمُؤمِناتِ بِالرَّدِّ اِلی اَوطانِهِم سالِمِینَ غانِمِینَ،بِحَقِّ مُحَمَّدٍ وَآلِهِ اَجمَعِینَ. (المصباح للکفعمی ص306)

13. Those who fix a time (regarding the advent of Imam Mahdi (as)) are liars. (3)

13- کَذِبَ الوَقّاتُونَ. (کمال الدین ج2 ص483)

14. And the how-ness of benefiting from me

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1- Kamal Uddin Vol. 2. P 511
2- Al Misbah Lil Kafami P 306
3- Kamal Uddin Vol. 2, P 483

in my occultation is like the benefiting from the sun when it disappears from the eyes behind the clouds. (1)

14-وَاَمَّا وَجهُ الاِنتِفاعِ بی فی غَیبَتی فَکَا لاِنتِفاعِ بی فی غَیبَتی فَکَا لاِنتِفاعِ بِالشَّمسِ اِذا غَیَّبَها عَنِ الأَبصارِ السَّحابُ. (بحار الانوار ج78 ص380)

15. Oh Allah, the calamity has become great, the secret has become revealed open, the curtains have been removed (from the works) the hopes have discontinued the earth has become narrow the sky has refused the showers of blessing you are the helper to you the complaint has to be made. And we have got to depend upon you in hardships easiness. (2)

15- اِلهی عَظُمَ البَلاءُ،وَبَرِحَ الخفاءُ، وَانکَشَفَ الغِطاءُ، وَانقَطَعَ الرَّجاءُ، وَضاقَتِ الأَرضُ،وَمُنِعَتِ السَّماءُ،وَاَنتَ المُستَعانُ، وَإِلَیکَ المُشتَکی،وَعَلَیکَ المُعَوَّلُ فِی الشِّدَّهِ وَالرَّخاءِ. (الصحیفه المهدیه ص69)

16. And indeed I am the safety security for the people of the earth. (3)

16- «... وَاِنّی لَأمانٌ لأَِهلِ الأَرضِ..» (بحارالانوار ج53 ص181)

17. Allah does not accept for the righteousness (any thing) except completion for the falsehood (any thing) except downfall. (4)

17-«...اَبَی اللهُ عَزَّوَجَلَّ لِلحَقِّ اِلاّ اِتماماً وَلِلباطِلِ اِلاّ زُهُوقاً...» (بحارالانوار ج53 ص193)

18. And pray much for the quickness of deliverence for that is your (own) deliverence. (5)

18- وَاَکثِرُوا الدُّعاءَ بِتَعجیلِ الفَرَجِ فِانَّ ذلِکَ فَرَجُکُم. (کمال الدین ج2 ص485)

19. I am the last final of the legatees (guardians) for my sake Allah repulses the calamity from my family shias. (6)

19-«... اَنَا خاتِمُ الأَوصِیاءِ وَبی یَدفَعُ اللهُ البَلاءَ عَن اَهلی وَشَیِعَتی...» (بحارالانوار ج52

p: 192


1- Bihar ul-Anwar Vol. 78, P 380
2- Al Sahifa Mahdia, P 69
3- Bihar ul-Anwar Vol. 53, P 181
4- Bihar ul-Anwar Vol. 53, P 193
5- Kamal Uddin Vol. 2, P 485
6- Bihar ul-Anwar Vol. 52, P 30

ص30)

20. And as for the reason of the incidence of occultation so Allah says ', Oh those who believe! Do not question about the things which if get apparant dislosed to you you would feel bad about those.' (1)

20- وَاَمّا عِلَّهُ ما وَقَعَ مِنَ الغَیبَهِ فِانَّ اللهَ عَزَّوَجَلَّ یَقولُ« یا اَیُّهَا الَّذینَ آمَنُوا لا تَسئَلُوا عَن اَشیاءَ اِن تُبدَ لَکُم تَسُؤکُم». (کمال الدین ج2 ص485)

21. Oh Allah, if I obey you then praise Eulom' is for you if I disobey commit sin then proof authority is for You. Comfort deliverence is from You. Glorified is the Allah who grants boon beneficience accepts thankgiving gratitude Glorified is the Allah who has the power forgives.

Oh Allah if I commit a sin (disobedience), so I obey You in some thing which is the most beloved one to You that is faith in You. I do not believe in a son for You I have not taken a partner for You.

And this is a favour from You to me not a favour from me to You. (2)

21- اَللَّهُمَّ اِن اَطَعتُکَ فَالمَحمَدَهُ لَکَ وَاِن عَصَیتُکَ فَالحُجَّهُ لَکَ مِنکَ الرّوحُ وَمِنکَ الفَرَجُ،سُبحانَ مَن اَنعَمَ وَشَکَرَ،وَسُبحانَ مَن قَدَرَ وَغَفََرَ، اَللّهُمَ اِن کُنتُ قَد عَصَیتُکَ فِإنّی قَد اَطَعتُکَ فی اَحَبِّ الأَشیاءِ اِلَیکَ وَهُوَ الإیمانُ بِکَ، لَم اَتَّخِذ لَکَ وَلَداً وَلَم اَدعُ لَکَ شَریکاً، مَنّا مِنکَ بِهِ عَلَیََّ، لا مَنّاً مِنّی بِهِ عَلَیکَ... (مهج الدعوات ص295)

22. And the person who eats anything from our wealth

p: 193


1- Kamal Uddin, Vol. 2, P 485
2- Mehjud Dawat, P 295

money (like khomas) indeed, he eats up fire (putting fire into his belly) soon he will enter the hell fire. (1)

22- وَ مَن اَکَلَ مِن اَموالِنا شَیئاً فَاِنَّمَا یَأکُلُ فی بَطنِهِ ناراً وَسَیَصلی سَعیراً. (کمال الدین ج2 ص521)باب (ذکر التوقیعات)

23. So every one of you must practice (in a manner) so as to get closer to our love must take distance from thing which brings closer to our displeasure anger. (2)

23- «...فََلیَعمَل کُلُّ امرِئ مِنکُم ما یَقرُبُ بِهِ مِن مَحَبَّتِنا وَیَتَجَنَّب ما یُدنیهِ مِن کَرَاهَتِنَا وَسَخَطِنا...» (الاحتجاج ص498)

24. So shut the doors of querries which are not benefitial (meaning-ful) for you. (3)

24-«... فَاَغلِقُوا أبواب السُّؤالِ عَمّا لا یَعنِیکُم...» (بحار ج52 ص92)

25. I am the Mahdi (the rightly guided one) I am the upholder upkeeper of the age. I am the one who fills it (the earth) with justice just as it is filled up with aggression cruelity. The earth does not remain empty of the Proof authority of Allah. (4)

25- أَنَا المَهدِیُّ أَنَا قائِمُ الزَّمانِ أنَا الَّذی أملأُها عَدلاً کَما مُلِئَت جَوراً إِنَّ الأَرضَ لا تَخلُومِن حُجَّهٍ... (بحار الانوار ج52 ص2)

26. And make (turn) your intention towards us with love based upon the conspicuous sunnah (traditoins). (5)

26-«... وَاجعَلُوا قَصدَکُم اِلَینا بِالمَوّدَّهِ عَلَی السُّنَهِ الواضِحَهِ...» (بحار ج53 ص179)

27. Oh Allah grant us the divine grace about obedience taking distance from sin, the truth of intention the recognition of honour grace bestow upon us the beneficience of guidance, And uphold upkeep

p: 194


1- Kamal Uddin, Vol. 2, P 521 (Chapter the discuission of the decrees)
2- Al Ehtijaj, P 498
3- Bihar ul-Anwar Vol. 52, P 92
4- Bihar ul-Anwar Vol. 52, P 2
5- Bihar ul-Anwar Vol. 53, P 179

our tongues with truth wisdom fill our hearts with knowledge recognition (of Allah). And purify our interior (bellies) from forbidden doubtful things. And constrain our hands from aggression, oppression theft (stealing). And cover our eyes from trangression (veiwing the fobidden things) the dishonesty (of looks) And obstruct cover our ears from listening lending ear to futile fake talk back bitting. (1)

27- اَللَّهُمَّ ارزُقنا تَوفِیقَ الطّاعَهِ، وَبُعدَ المَعصیَهِ،وَصِدقَ النَّیَهِ، وَعِرفانَ الحُرمَهِ، وَاَکرِمَنا بِالهُدی وَالاِستِقامَهِ، وَسَدَّد اَلسِنَتَنا بِالصَّوابِ وَالحِکمَهِ، وَاَملأ قُلُوبَنا بِالعِلِم وَالمَعرِفَهِ وَطَهَّر بُطُونَنا مِنَ الحَرام وَالشُّبهَهِ، وَاکفُف اَیدِیَنا عَنِ ظُلمِ وَالسَّرِقَهِ، وَاغضُض اَبصارَنا عَنِ الفُجُورِ وَالخِیانَهِ، وَاسدُد اَسماعَنا عَنِ اللَّغوِ وَالغِیبَهِ،... (المصباح للکفعمی ص281)

28. So indeed the major occultation has taken place therefore, there is no advent except when Allah gives permission. (2)

28- فَقَد وَقَعَتِ الغَیبَهُ التّامَّهُ فَلا ظُهُورَ اِلاّ بَعدَ اِذنِ اللهِ عَزَّوَجَلَّ . (کمال الدینج2 ص516)

29. And when Allah gives us the permission of speaking then the right will get manifested the falsehood will get annihilated. (3)

29-«... واِذا اَذِنَ اللهُ لَنا فی القَولِ ظَهَرَ الحَقُّ وَاضمَحَلَّ الباطِلُ...» (بحارالانوار ج53 ص196)

30. I am the remnant (the remainings of the Allah's affair) upon His earth the avenger vengeance taker from His enemies. (4)

30- «اَنَا بَقیَّهُ اللهِ فیِ اَرضِهِ وَالمُنتَقِمُ مِن اَعدائِهِ...» (بحار ج52 ص24)

31. And when I appear then at that time of my advent there would be no oath of allegiance taking for the devils upon my neck.

(I will not sit silent rather I will fight

p: 195


1- Al Misbah Lilkafami, P 281
2- Kamal Uddin, Vol. 2. P 516
3- Bihar ul-Anwar Vol. 53, P 196
4- Bihar ul-Anwar Vol. 52, P 24

them). (1)

31- وَاِنّی اَخرُجُ حینَ اَخرُجُ وَلا بَیعَهَ لِأَحَدٍ مِنَ الطَّواغِیتِ عُنقی. (بحارالانوار ج78 ص380)باب مواعظ الامام القائم (ع)وحکمه

32. We are not heedless to your life affairs do not forget mentionings of you. (2)

32- «... إِنَّا غَیرُ مُهمِلینَ لِمُراعاتِکُم وَلا ناسِینَ لِذِکرِکم...» (بحار ج53 ص175)

33. Oh Allah shower your benedictions upon Muhammad his household. And honour revere your saints (friends) by fulfilling materialising your promise make them reach have access to their aspirations regarding your help. And protect them against the fear of the one who has stood up against you. (3)

33- اَللّهُمَّ صَلِّ عَلی مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَاَکرِم اَولیاءَکَ بِانجازِ وَعدِکَ، وَبَلِّغهُم دَرکَ ما یَأمُلُونَهُ مِن نَصرِکَ ،وَاکفُف عَنهُم بَأسَ مَن نَصَبَ الخِلافَ عَلَیکَ وَتَمَّردَ بِمَنعِکَ عَلی رُکُوبِ مُخالِفَتِکَ، وَاستَعانَ بِرِفدِکَ عَلی فَلِّ حَدِّکَ، وَقَصَدَ لِکَیدِکَ بِأَیدِکَ، وَوَسِعتَهُ حِلماً لِتَأخُذَهُ عَلی جَهرَهٍ، وَتَستَأ صِلَهُ عَلی غِرَّهٍ،فِإنَّکَ اَللَّهُمَّ قُلتَ وَقَولُکَ الحَقُّ حَتّی اِذا اَخَذَتِ الأَرضُ زُخرُفَها وَازَّیَّنَت وَظَنَّ اَهلُها اَنَّهُم قادِرُونَ عَلَیها أَتاها اَمرُنا لَیلاً اَونَهاراً فَجَعَلنها حَصیداً کأن لَم تَغنَ بِالأَمسِ کَذالِکَ نُفَصِّلُ الأیاتِ لِقَومٍ یَتَفَکَّرُونَ وَقُلتَ (فَلَمّا آسَفُونا اَنتَقَمنا مِنهُم). (مهج الدعوات ص68)

34. Curse of Allah His angles all the people be upon the one who eats up consumes (even) one dirham (unit of currency) out of our money as haram ( (for bidden). (4)

34- لَعنَهُ اللهِ وَالمَلائِکَهِ وَالنّاسِ اَجمَعینَ عَلی مَن اَکَلَ مِن مالِنا دِرهَماً حَراماً. (کمال الدین ج2 ص552)باب ( ذکر التوقیعات)

35. We do not accept your wealth except for the sake of purifying those. (5)

35- وَاَمّا

p: 196


1- Bihar ul-Anwar Vol. 78. P 380 (The Chapter admonitions wisdom, of Imam AI Qaim)
2- Bihar ul-Anwar Vol. 53, P 175
3- Mehj Ud Dawat. P 68
4- Kamal Uddin, Vol. 2, P 522 Chapter: The mentioning of decrees.
5- Kamal Uddin. Vol. 2, P 484

اَموالُکُم فَلا نَقبَلُها اِلاّ لِتُطَهّرُوا. (کمال الدین ج2 ص484)

36. Oh Allah, the owner of people necks (Having domination over them) and oh the breaker (defeater) of groups. Oh, the opener of doors, oh the creater of causes media, provide a cause media for us since we do not have the strength means to achieve that, for the sake of the (word) there is no Allah except Allah Muhammad is the Prophet (S) of Allah, peace be upon him entire of his household. (1)

36- یا مالِکَ الرَّقابِ یا هازِمَ الاَحزابِ یا مُفَتِّحَ الأَبوابِ یا مُسَبِّبَ الأسبابِ سَبِّب لَنا سَبَباً لا نَستَطیعُ لَهُ طَلَباً بِحَقِّ لا اِلهَ اِلاَّ اللهُ مُحَمَّدٌ رَسُول اللهِ صُلَواتُ اللهِ عَلَیهِ وَآلِهِ اجمعین. (مهج الدعوات ص45)

37. Oh the light of light, oh the administrator of the affairs, oh the raiser of those who are in the graves!

Shower your benediction upon Muhammad his household.

And free me my shias out of the (state of) anguish to have joy deliverence exodus out of the sorrow grief. And broaden the way of your kindness for us. And send us something from yourself which may make us comfortable in (the state of) deliverence. And treat us in a way that you are fit worthy for it. Oh the kind one, oh the merciful of all the mercifuls. (2)

37-یا نُورَ النُّورِ، یا مُدَبِّرَ الأُمُورِ، یا باعِثَ مَن فِی القُبُورِ، صَلِّ عَلی مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَاجعَل لی وَلِشِیعَتِی مِنَ الضِّیقِ فَرَجاً وَمِنَ الهَمِّ

p: 197


1- Mehjud Dawat, P 45
2- Al Janat ul-Waqiya, Chapter 26

مَخرَجاً،وَاَوسِع لَنَا المَنهَجَ وَاَطلِق لَنا مِن عِندِکَ ما یُفَرِّجُ، وَافعَل بِنامَا اَنتَ اَهلُهُ، یاکریمُ، یا اَرحَمَ الرّاحِمینَ.

(الجنه الواقیه فصل26)

38. Indeed we have thorough knowledge which encompasses your news (incidents affairs of life). And nothing out of your news remain hidden from us. (1)

38- فِانّا یُحِیطُ عِلمُنا بِأَنبائِکُم وَلا یَعزُبُ عَنّا شَیءٌ مِن اَخبارِکُم. (بحارالانوار ج53 ص175)

39. And the advent occurance of deliverence pertains to the permission of Allah. (2)

39- وَاَمّا ظُهُورُ الفَرَجِ فَاِنَّهُ اِلَی اللهِ تَعالی ذِکرُهُ. (کمال الدین ج2 ص484)

40. Nothing like service rubs the nose of Satan upon dust so perform the service rub the nose of Satan upon dust. (3)

40- (... فَما اُرغِمَ اَنفُ الشَّیطانِ بِشَیءٍ مثلِ الصَّلاهِ فَصَلِّها وَاَرغِم اَنفَ الشَّیطانِ. (بحارالانوار ج53 ص182)

END NOTE

1. Usul al- Kafi vol 1 p41 chapter questioning the scholar his answers Hadith -8

2. Usul al- Kafi vol 42 (chapter. Dissemination of knowledge Hadith -4.

3. Nahjul Balaghah. Hikmat 147.

4. Usul al- kafi vol 1 P 42.

5. Usul al- kafi p33.

6. Wasailushia vol 18 P 102.

7. Safinatul Bihar Vol 1 p. 504, Usul al- Kafi vol 1 p.49.

8. Bihar ul Anwar, vol2, p156.

9. Quotation from Biha vol.2 p157.

10. 'Goodlysaying', outline of it, p175, 181.

11. Zaloom is the superlative degree of zalim meaning 'oppressor or tyrant." The terrifically tryant cruel would be named zaloom in Arabic language. Where as any ordinal)' cruel person would be known zalim (cruel). Almosid (the Arabian. English) dictionaly not finding a proper term agaiust zaloom (the tyrant most) has refered it to zalim

p: 198


1- Bihar ul-Anwar Vol5.3, P 175
2- Kamal Uddin Vol. 2. P 484
3- Bihar ul-Anwar Vol. 5.3. P 182

(the ordinal)' cruel)

12. Undervaluing degrading the prayers would range from not offfering it to offering it sluggishly sla ckly, out of its time developing indifferent, careless attitude to wards it. And not showing promptness vigil suitable care in its performance.

p: 199

About center

In the name of Allah

هَلْیَسْتَوِیالَّذِینَیَعْلَمُونَوَالَّذِینَلَایَعْلَمُونَ
Are those who know equal to those who do not know?
al-Zumar: 9

Introduction:
Ghaemiyeh Computer Research Institute of Isfahan, from 2007, under the authority of Ayatollah Haj SayyedHasanFaqihImami (God blesses his soul), by sincere and daily efforts of university and seminary elites and sophisticated groups began its activities in religious, cultural and scientific fields.

Manifesto:
Ghaemiyeh Computer Research Institute of Isfahan in order to facilitate and accelerate the accessibility of researchers to the books and tools of research, in the field of Islamic science, and regarding the multiplicity and dispersion of active centers in this field
and numerous and inaccessible sources by a mere scientific intention and far from any kind of social, political, tribal and personal prejudices and currents, based on performing a project in the shape of (management of produced and published works from all Shia centers) tries to provide a rich and free collection of books and research papers for the experts, and helpful contents and discussions for the educated generation and all classes of people interested in reading, with various formats in the cyberspace.
Our Goals are:
-propagating the culture and teachings of Thaqalayn (Quran and Ahlulbayt p.b.u.t)
-encouraging the populace particularly the youth in investigating the religious issues
-replacing useful contents with useless ones in the cellphones, tablets and computers
-providing services for seminary and university researchers
-spreading culture study in the publich
-paving the way for the publications and authors to digitize their works

Policies:
-acting according to the legal licenses
-relationship with similar centers
-avoiding parallel working
-merely presenting scientific contents
-mentioning the sources
It’s obvious that all the responsibilities are due to the author.

Other activities of the institute:
-Publication of books, booklets and other editions
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-Holding virtual educational courses for the public
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We would appreciate the centers, institutes, publications, authors and all honorable friends who contributed their help and data to us to reach the holy goal we follow.

Address of the central office:
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Introduction of the Center – Ghaemiyeh Digital Library