Supplement 5

مواعظ وحكم للنبي والأئمة (عليهم السلام) (74) وروى محمد بن أبي عمير، عن أبان بن عثمان وهشام بن سالم ومحمد بن حمران، عن الصادق عليه السلام قال: عجبت لمن فزع من أربع كيف لا يفزع إلى أربع; عجبت لمن خاف كيف لا يفزع إلى قوله عزّ وجلّ: (حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ.) فإنّي سمعت الله عز ّوجلّ يقول بعقبها: (فَانْقَلَبُوا بِنِعْمَة مِنَ اللهِ وَفَضْل لَمْ يَمْسَسْهُمْ سُوءٌ.)

MAXIMS OF THE PROPHET AND THE IMAMS

(74) Mohammed bin Abi Umair narrated from Eban bin Othman and Husham bin Salem and Mohammed bin Hamran that Imam As-Sadiq (a) said: I wonder at four (people); why they do not restore to four (acts)! I wonder at those who feel fearful; why they do not restore to Allah's saying: "Allah is All-sufficient as our Guardian." (3:173) I heard Allah say after this: "They returned with the favors and the bounties of Allah untouched by evil and followed by the pleasure of Allah. Allah's favor is great." (3:174)

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وعجبت لمن اغتمّ كيف لا يفزع إلى قوله تعالى: (لاَ إلَهَ إلاّ أَنْتَ سُبْحَانَكَ انّي كُنْتُ مِنَ الظَّالِمِينَ.) فانّي سمعت الله عزّ وجل يقول بعقبها: (فَاسْتَجَبْنَا لَهُ وَنَجّْيْنَاهُ مِنَ الْغَمِّ وَكَذَلِكَ نُنْجِي الْمُؤمِنِينَ). وعجبت لمن مكر به كيف لا يفزع إلى قوله عزّ وجلّ: (وَاُفَوِّضُ أَمْرِي إلَى اللهِ إنَّ اللهَ بَصِيرٌ بِالْعِبَادِ.) فانّي سمعتُ الله عزّ وجلّ يقول بعقبها: (فَوَقَاهُ اللهُ سَيّئاتِ مَا مَكَرُوا).

وعجبت لمن أراد الدنيا وزينتها كيف لا يفزع إلى قوله تعالى: (مَا شَاءَ اللهُ لاَ قُوَّةَ إلاّ بِاللهِ.). فإني سمعت الله عزّ وجلّ يقول بعقبه.:

I wonder at those who are grievous-why they do not restore to Allah's saying: "Lord, You are the Only God whom I glorify. I have certainly done wrong to myself (so forgive me)"(21:87) I heard Allah say after this: "We answered his prayer and saved him from his grief. Thus We save the faithful ones."(21:88)

I wonder at those whom are cheated; why they do not restore to Allah's saying: "I entrust Allah with my affairs. Allah is Well Aware of His servants." (40:44) I heard Allah say after this: "Allah protected him against their evil plans." (40:45) I wonder at those who seek the worldly life and its adornments; why they do not restore to Allah's saying: "All Power belongs to Allah." I heard Allah say after this:

( 142 ) 

(إنْ تَرَنِ أنَا أَقَلَّ مِنْكَ مَالاً وَوَلَداً * فَعَسَى رَبِّي أنْ يُؤْتِيَنِ خَيْراً مِن جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِّنَ السَّمَاء فَتُصْبِحَ صَعِيدًا زَلَقًا. أَوْ يُصْبِحَ مَاؤُهَا غَوْرًا فَلَن تَسْتَطِيعَ لَهُ طَلَبًا.) وعسى موجبة. (75) وروى محمد بن زياد الأزديّ، عن أبان بن عثمان الأحمر، عن الصادق جعفر بن محمد عليه السلام، أنّه جاء إليه رجل فقال له: بأبي أنت واُمّي يا بن رسول الله علّمني موعظة. فقال له: إن كان الله تبارك وتعالى قد تكفّل بالرّزق، فاهتمامك لماذا؟ وإن كان الرّزق مقسوماً، فالحرص لماذا؟

"Even if you consider me inferior to yourself in wealth and offspring, perhaps my Lord will give me a garden better than yours and strike your garden with a thunderbolt from the sky to turn it into a barren ground, or cause the streams in your garden to disappear under the ground such that you will never be able to find them." (18:39-41) 'Perhaps' in the previous Verse stands for inevitability.

(75) Mohammed bin Ziyad al-Azdi related to me that Eban bin Othman al-Ahmar said:

A man came to Imam As-Sadiq (a) and said: I sacrifice my father and mother for you, son of Allah's Messenger. Would you please instruct me? The Imam answered: If it is Allah Who took the charge of sparing your sustenance, why do you care for it then? If the shares of the sustenance are already distributed and decided (for people), why are you acquisitive then?

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وإن كان الحساب حقّاً، فالفرح لماذا؟
وإن كان الخلف من الله عزّ وجلّ حقّاً فالبخل لماذا؟
وإن كانت العقوبة من الله عزّ وجلّ النار فالمعصية لماذا؟
وإن كان الموت حقّاً فالفرح لماذا؟
وإن كان العرض على الله عزّ وجلّ حقّاً، فالمكر لماذا؟
وإن كان الشيطان عدوّاً، فالغفلة لماذا؟
وإن كان الممرّ على الصّراط حقّاً، فالعجب لماذا؟
وإن كان كلّ شيء بقضاء الله وقدره، فالحزن لماذا؟

If the Judgment will unavoidably fall, why are you excessively cheerful then?
If Allah will certainly give back (that whichever you spend as alms), why do you behave stingily then?
If the punishment of Allah is unquestionably the fire (of Hell), why do you commit acts of disobedience then?
If death will inescapably fall, why are you happy then?
If Allah will sue everybody unavoidably, why are you plotting trickeries then?
If the Shaitan is your enemy, why are you inadvertent then?
If you will inescapably have to pass by the Path, why are you arrogant then?
If everything is subject to the acts of Allah, why are you depressing then?

( 144 )

وإن كانت الدنيا فانية، فالطمأنينة لماذا؟ (76) وقال عليه السلام: إنّي لأرحم ثلاثة وحقّ لهم أن يرحموا: عزيز أصابته مذّلة بعد العزّ، وغنيّ أصابته حاجة بعد الغنى، وعالم يستخفّ به أهله والجهلة. (77) وقال عليه السلام: خمس هنّ كما أقول: ليس لبخيل راحة، ولا لحسود لذّة، ولا لمملوك وفاء، ولا لكذّاب مروّة، ولا يسود سفيه. (78) وقال رسول الله صلّى الله عليه وآله: إنّكم لن تسعوا الناس بأموالكم، فسعوهم بأخلاقكم.

If this worldly life will be beyond doubt cease to exist, why do you feel secure then?"104

(76) Imam As-Sadiq (a) said: I feel sympathetic for three classes of people. Anyhow, they should be treated mercifully. They are those who suffered humiliation after honor, those who became needy after having been wealthy, and the scholars whom have been belittled by their folks and the ignorant people.105

(77) Imam As-Sadiq (a) said: Five classes of people are as exactly as I will describe them: the stingy do not enjoy comfort, the envious cannot enjoy pleasure, the enslaved cannot be loyal, the liars do not have personality, and the foolish cannot be masters (over others).106 (78) The Prophet (s) said: You will not cover people with your fortunes; thus, cover them with your good mannerism.107

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104. Refer to Men La Yahdhuruh ul-Faqih; 4:392 H.5836, As-Saduq's al-Amali; 7 H.5, al-Khissal; 450 H. 55, At-Tawhid; 367 H.21, Rawdhat ul-Wa'idheen; 441, Bihar ul-Anwar; 78:190 H.1 and 103:27 H.43.

105. Refer to Men La Yahdhuruh ul-Faqih; 4:394 H.5837, As-Saduq's al-Amali; 12 H.8, al-Khissal; 86 H. 18, Tuhaf ul-Uqoul; 367, Rawdhat ul-Wa'idheen; 8, Bihar ul-Anwar; 2:14 H.1 and 74:405 H.1.

106. Refer to Men La Yahdhuruh ul-Faqih; 4:394 H.5838, al-Khissal; 271 H. 10, Tuhaf ul-Uqoul; 450, Bihar ul-Anwar; 72:193 H.13, 73:252 H.12, 73:33 H.17, 75:300 H.7, 75:138 H.13 and 78:194 H.10.

107. Refer to Men La Yahdhuruh ul-Faqih; 4:394 H.5839, As-Saduq's al-Amali; 12 H.9, Alikhtisas; 225, A'lam ud-Din; 294, Ibn Abi al-Hadid's Sharhu Nahj ul-Balagha; 6:338 and 11:218, Rawdhat ul-Wa'idheen; 376, Awali ul-La'aali; 2:74 H. 197 and 4:80 H.78, Mishkat ul-Anwar; 211, Bihar ul-Anwar; 71:383 H.19, 71:384 H.22, 74:169 H.26, 77:168 H.3, 77:175 H. 8.

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(79) وروى يونس بن ظبيان، عن الصادق جعفر بن محمد عليهما السلام أنه قال: الاشتهار بالعبادة ريبة. إنّ أبي حدّثني عن أبيه، عن جدّه عليهما السلام انَّ رسول الله صلّى الله عليه وآله قال: أعبد النّاس من أقام الفرائض، وأسخى النّاس من أدّى زكاة ماله، وأزهد النّاس من اجتنب الحرام، وأتقى الناس من قال الحقّ فيما له وعليه، وأعدل الناس من رضي للناس ما يرضى لنفسه وكره له ما يكره لنفسه، وأكيس الناس من كان أشدّ ذكراً للموت، وأغبط الناس من كان تحت التراب قد أمن العقاب ويرجو الثواب، وأغفل الناس من لم يتّعظ بتغيّر الدنيا من حال إلى حال.

(79) Younus bin Zhabyan related that Imam As-Sadiq Ja'far bin Mohammed (a) said:

The fame of worship is mistrust. My father said that he heard his father relating on the authority of his father (a) that the Prophet (s) said: The best worshippers are they who perform the obligatory rituals (properly). The most generous people are they who defray the zakat. The most abstinent people are they who avoid the forbidden acts. The most pious people are they who say the right whether for or against them. The fairest people are they who like for people whatever they like for themselves and hate for them whatever they hate for themselves. The most courteous people are they who refer to death more than the others. The happiest people are they who are saved from the punishment and hope for the reward when they go under the dust (in their grave). The most oblivious people are they who do not learn lessons from the ceaseless changes of this world.

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وأعظم الناس في الدنيا خطراً من لم يجعل للدنيا عنده خطراً، وأعلم الناس من جمع علم الناس إلى علمه، وأشجع الناس من غلب هواه. وأكثر الناس قيمة أكثرهم علماً، وأقلّ الناس قيمة أقلّهم علماً، وأقلّ الناس لذّة الحسود، وأقلّ الناس راحة البخيل، وأبخل الناس من بخل بما افترض الله عليه، وأولى الناس بالحقّ أعلمهم به، وأقلّ الناس حرمة الفاسق، وأقلّ الناس وفاء المملوك، وأقلّ الناس صديقاً الملك، وأفقر الناس الطامع، وأغنى الناس من لم يكن للحرص أسيراً. وأفضل الناس إيماناً أحسنهم خلقاً، وأكرم الناس أتقاهم، وأعظم الناس قدراً من ترك ما لا يعنيه.

The most respectful people are they who disrespect this world. The most knowledgeable people are they who add people's knowledges to theirs. The most courageous people are they who overcome their passions.

The most valuable people are the most knowledgeable. The less valuable people are the less knowledgeable. The less pleasant people are the envious. The less comfortable people are the stingy. The stingiest people are they who withhold the duties that Allah imposed upon them. The most precedent to the right are they who apply it to themselves. The less reverent people are the sinful. The less loyal people are the slaves. The less friendly people are the kings. The poorest people are the greedy. The richest people are they whom are not captured by acquisitiveness. The most faithful people are the bearers of the best manners. The most generous people are the most God-fearing. The loftiest people are they who do not intrude themselves in that which does not concern them.

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وأورع الناس من ترك المراء وإن كان محقّاً، وأقلّ الناس مروّة من كان كاذباً. وأشقى الناس المملوك، وأمقت الناس المتكبّر وأشدّ الناس اجتهاداً من ترك الذنوب، وأحكم الناس من فرّ من جهّال الناس، وأسعد الناس من خالط كرام الناس. وأعقل الناس أشدّهم مداراة للناس، وأولى الناس بالتهمة من جالس أهل التهمة. وأعتى الناس من قتل غير قاتله أو ضرب غير ضاربه، وأولى الناس بالعفو أقدرهم على العقوبة، وأحقّ الناس بالذّنب السفيه المغتاب، وأذلّ الناس من أهان الناس، وأحزم الناس أكظمهم للغيظ، وأصلح الناس أصلحهم للناس، وخير الناس من انتفع به الناس.

The most pious people are they who leave all sorts of disputation including the right. The owners of the weakest personalities are the liars. The unhappiest people are the enslaved. The most hateful people are the arrogant. The most hard-working people are they who neglect the sins. The wisest people are they who escape the ignorant. The most content people are they who associate with the honorable people. 

The most intelligent people are the most courteous with people. The most accused people are those who associate with the doubted ones. The most insolent people are they who kill or beat ones other than their killers or beaters. The worthiest of pardon are the most powerful. The worthiest of guilt are the backbiting foolish ones. The most disgraceful people are they who debase others. The most judicious people are they who suppress their rage most. The most virtuous people are they who do favors to people most. The best people are they who benefit the people.108

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108. Refer to Men La Yahdhuruh ul-Faqih; 4:396 H.5840, As-Saduq's al-Amali; 27-8 H.4, Me'aani al-Akhbar; 195 H.1, Mustatrafat us-Saraa'ir; 632, Bihar ul-Anwar; 72:297 H.7 and 77:113 H.2.

( 148 )

(80) ومرّ أمير المؤمنين عليه السلام برجل يتكلّم بفضول الكلام، فوقف عليه ثمّ قال: يا هذا إنّك تملي على حافظيك كتاباً إلى ربّك، فتكلّم بما يعنيك، ودع ما لا يعنيك.
(81) وقال عليه السلام: لا يزال الرجل المسلم يكتب محسناً ما دام ساكتاً، فإذا تكلّم كتب محسناً أو مسيئاً.
(82) وقال الصادق عليه السلام: الصمت كنز وافر، زين الحليم وستر الجاهل.
(83) وقال عليه السلام: كلام في حقّ خير من سكوت على باطل.

(80) As he passed by a man who was speaking nonsense, Amir ul-Mu'minin (a) stopped and said to him: O you! You are dictating to the Keeping Angels a record that will be taken to your Lord. You therefore should say only that which concerns you and should leave that which does not concern you.109

(81) He (a) also said: A Muslim individual is recorded as good-doer so long as he is silent. If he speaks, he is recorded either good-doer or evildoer.110

(82) Imam As-Sadiq (a) said: Silence is a rich treasure. It is the adornment of the clement and the shelter of the ignorant.111

(83) He (a) said: Right wording is better than keeping silent about wrongdoing.112

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109. Refer to Men La Yahdhuruh ul-Faqih; 4:396 H.5841, As-Saduq's al-Amali; 32 H.4, Rawdhat ul-Wa'idheen; 370, Bihar ul-Anwar; 5:327 H.21 and 71:276 H.4.

110. Refer to Men La Yahdhuruh ul-Faqih; 4:396 H.5842, al-Khissal; 15 H. 53 (In this book, the word 'believer' replaces 'Muslim'), Thawab ul-A'maal;

178, Alikhtisas; 232, Rawdhat ul-Wa'idheen; 467, Mishkat ul-Anwar; 173, Bihar ul-Anwar; 5:327 H.22, 71:298 H.52, and 71:307 H. 85.

111. Refer to Men La Yahdhuruh ul-Faqih; 4:396 H.5843, Alikhtisas; 232, Bihar ul-Anwar; 71:288 H.50, and 71:239 H. 64.

112. Refer to Men La Yahdhuruh ul-Faqih; 4:396 H.5844, Wassail ush-Shi'a; 12:184 "117" H.16032.

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(84) وروى إسماعيل بن مسلم، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه عليهم السلام قال: قال أمير المؤمنين عليه السلام: كانت الفقهاء والحكماء إذا كاتب بعضهم بعضاً كتبوا بثلاث ليس معهنّ رابعة: مَن كانت الآخرة همّه كفاه الله همّه من الدنيا، ومن أصلح سريرته أصلح الله علانيته، ومن أصلح فيما بينه وبين الله أصلح الله فيما بينه وبين الناس.

(85) وقال رسول الله صلّى الله عليه وآله وسلّم: طوبى لمن طال عمره وحسن عمله، فحسن منقلبه إذ رضى عنه ربّه. وويل لمن طال عمره وساء عمله، فساء منقلبه إذ أسخط عليه ربّه عزّ وجلّ.

(84) Ismaeel bin Muslim narrated that Ja'far bin Mohammed As-Sadiq related on the authority of his fathers that Amir ul-Mu'minin (a) said: Scholars and wise people used to correspond to each other three statements only: As for those whose main concern is the (preparations for the) life to come, Allah will satisfy their worldly concerns. As for those who maintain their hidden intentions, Allah will maintain their public affairs. As for those who establish good relations between Allah and themselves, Allah will establish good relations between people and them.113

(85) The Prophet (s) said: Blessed are those who enjoy long ages with good deeds and pleasant resorts when their Lord is pleased with them. Woe are those who enjoy long ages but with evildoings and bad resort when their Lord is displeased with them.114

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113. Refer to Men La Yahdhuruh ul-Faqih; 4:396 H.5845, As-Saduq's al-Amali; 38 H.6, al-Khissal; 120 H.133, Thawab ul-A'maal; 216, Tanbih ul-Khawattir; 2:163, Bihar ul-Anwar; 71:181 H.36, 77:381 H. 2 and 103:429 H.50.

114. Refer to Men La Yahdhuruh ul-Faqih; 4:396 H.5846, As-Saduq's al-Amali; 55 H.8, Rawdhat ul-Wa'idheen; 475, Bihar ul-Anwar; 69:400 H.95, 71:171 H.2 and 77:115 H.3.

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(86) وروى عمرو بن شمر، عن جابر بن يزيد الجعفي، عن أبي جعفر محمد بن عليّ الباقر عليهما السلام قال: أوحى الله عزّ وجلّ إلى رسول الله صلّى الله عليه وآله وسلّم: إنّي شكرت لجعفر بن أبي طالب أربع خصال، فدعاه النبي صلّى الله عليه وآله وسلّم فأخبره فقال: لولا إنّه تبارك وتعالى أخبرك ما أخبرتك، ما شربت خمراً قطّ، لأنّي قد علمت أنّي إن شربتها زال عقلي، وما كذّبت قطّ لأنّي علمت أن الكذب ينقص المروّة. وما زنيت قط لأني خفت إذا عملت عمل بي. وما عبدت صنماً قطّ لأنّي علمت أنّه لا يضرّ ولا ينفع. قال: فضرب النبيّ صلّى الله عليه وآله يده على عاتقه، وقال: حقٌ على الله عزّ وجلّ أن يجعل لك جناحين تطير بهما مع الملائكة في الجنّة.

(86) Omar bin Shemr narrated from Jabir bin Yazid al-Ju'fi that Abu Ja'far Mohammed bin Ali al-Baqir (a) said: Allah revealed to the Prophet (s) that He appreciated Ja'far bin Abi Talib for four characters. The Prophet (s) summoned Ja'far and asked him about these characters. Ja'far answered: "Except that Allah, Blessed and Exalted is He, told you about them, I would not tell you at all.

I have never drunk wine because I knew that it would take away one's mind. I have never told untruth because I knew that it would violate one's personality. I have never committed fornication because I knew that others would abuse my honor if I abuse others' honors. I have never worshipped an idol because I knew that idols cannot benefit or harm." The Prophet (s) put his hand on Ja'far's shoulder and said: It is incumbent upon Allah to give you two wings with which you will fly in Paradise.115

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115. Refer to Men La Yahdhuruh ul-Faqih; 4:396 H.5847, As-Saduq's al-Amali; 74 H.7, Ilal ash-Sharaayi'; 5558 H.1, Rawdhat ul-Wa'idheen; 296, Bihar ul-Anwar; 22:272 H.16.

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(87) وقال رسول الله صلّى الله عليه وآله: قال الله جلّ جلاله: عبادي كلكم ضالّ إلاّ من هديته، وكلّكم فقراء إلاّ من أغنيته، وكلّكم مذنب إلاّ من عصمته. (88) وفي رواية السكوني قال: قال علي عليه السلام: ما من يوم يمرّ على ابن آدم إلاّ قال له ذلك اليوم: أنا يومٌ جديدٌ وأنا عليك شهيد، فقل فيّ خيراً، واعمل فيّ خيراً، أشهد لك يوم القيامة فإنّك لن تراني بعدها أبداً. (89) وفي رواية مسعدة بن صدقة قال: قال رسول الله صلّى الله عليه وآله: للمؤمن على المؤمن سبعة حقوق واجبة من الله عزّ وجلّ عليه:

(87) The Prophet (s) said:

Allah, Exalted is He, said: O My servants, you all are lost except those whom I guide. You all are poor except those whom I enrich. You all are guilty except those whom I guard (against sins).116

(88) As-Sakuni related that Ali (a) said:

Every new day that comes upon man says to him: "I am a new day and I will witness you. Hence, you should say only good wording and do only good deeds so that I will testify for your good on the Day of Resurrection, for you will not see me ever again."117

(89) Mas'ada bin Sadaqa related that the Prophet (s) said: Believers should enjoy seven rights that are imposed -by Allah- on each other:

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116. Refer to Men La Yahdhuruh ul-Faqih; 4:396 H.5848, As-Saduq's al-Amali; 90 H.1, Bihar ul-Anwar; 5:198 H.16.

117. Refer to Men La Yahdhuruh ul-Faqih; 4:397 H.5849, As-Saduq's al-Amali; 95 H.2, Falah us-Sa'il; 215, Muhasabat un-Nafs; 14, Rawdhat ul-Wa'idheen; 393, Bihar ul-Anwar; 71:181 H.35 and 77:381 H.3.

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الإجلال له في عينه، والودّ له في صدره، والمواساة له في ماله، وأن يحرم غيبته، وأن يعوده في مرضه، وأن يشيّع في جنازته، وأن لا يقول بعد موته إلاّ خيراً.

(90) وروى ابن أبي عمير، عن ابن أبي زياد التهمي، عن عبد الله بن وهب، عن الصادق جعفر بن محمد عليهما السلام قال: حسب المؤمن من الله نصرة أن يرى عدّوه يعمل بمعاصي الله عزّ وجلّ.

(91) وروى ابن أبي عمير، عن معاوية بن وهب، عن الصادق جعفر بن محمد عليه السلام قال: اصبر على أعداء النعم، فانّك لن تكافئ من عصى الله فيك بأفضل من أن تطيع الله فيه.

Honor each other in their sights, bear love to each other in the hearts, offer the wealth to each other, prevent backbiting each other, visit each other in ailment, participate in the funeral ceremonies of each other, and mention each other in good manners after death.118

(90) Ibn Abi Umair narrated from Ibn Abi Ziyad At-Tuhami from Abdullah bin Wahab that Ja'far bin Mohammed As-Sadiq (a) said: To see the enemy plunge in the acts of disobedience to Allah is a sufficient victory that Allah bestows upon a servant.119

(91) Ibn Abi Umair narrated from Muawiya bin Wahab that Ja'far bin Mohammed As-Sadiq (a) said:

Be steadfast against the enemies of the graces, for your best retaliation for those who acted disobediently to Allah against you is to act obediently to Allah with them.120

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118. Refer to Men La Yahdhuruh ul-Faqih; 4:398 H.5850, As-Saduq's al-Amali; 32 H.2, al-Khissal; 351 H.27, Ar-Rawandi's Ad-Da'awat; 222 H.610, Rawdhat ul-Wa'idheen; 292, Bihar ul-Anwar; 74:222 H.3.

119. Refer to Men La Yahdhuruh ul-Faqih; 4:398 H.5851, As-Saduq's al-Amali; 41 H.5 and 361 H.13, al-Khissal; 27 H.96, Sifat ush-Shi'a; H.58, Mishkat ul-Anwar; 381, Bihar ul-Anwar; 75:320 H.45.

120. Refer to Men La Yahdhuruh ul-Faqih; 4:398 H.5852, As-Saduq's al-Amali; 88 H.5, al-Khissal; 20 H.71, Bihar ul-Anwar; 71:408 H.22, 71:411 H.26, and 71:416 H.38.

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(92) وروى المعلّى بن محمد البصري، عن أحمد بن محمد بن عبد الله، عن عمرو بن زياد، عن مدرك بن عبد الرحمن، عن أبي عبد الله الصادق جعفر بن محمد عليه السلام قال: إذا كان يوم القيامة جمع الله عزّ وجلّ الناس في صعيد واحد ووضعت الموازين، فتوزن دماء الشهداء مع مداد العلماء، فيرجّح مداد العلماء على دماء الشهداء.
(93) وروى محمد بن أبي عمير، عن عبد الله بن القاسم، عن الصادق جعفر بن محمد، عن أبيه، عن جدّه، عن علي عليهم السلام قال:

كن لما لا ترجو أرجى منك لما ترجو، فإنَّ موسى بن عمران خرج يقتبس لأهله ناراً فكلّمه الله عزّ وجل ّ فرجع نبيّاً.

(92) Al-Mu'alla bin Mohammed al-Basri narrated from Ahmed bin Mohammed bin Abdullah from Amr bin Ziyad from Mudrik bin Abdirrahman that Abu Abdullah Ja'far bin Mohammed As-Sadiq (a) said:

On the Day of Resurrection, all people will be gathered on one highland and the scales will be maintained. The blood of the shahids will be put in a scale and the ink of the scholars in the other. The ink of the scholars will outweigh the blood of the shahids.121 (93) Mohammed bin Abi Umair narrated from Abdullah bin al-Qasim that Ja'far bin Mohammed As-Sadiq (a) related on the authority of his fathers that Ali (a) said:

You should hope for the unexpected more than the expected. As he went for fetching a kindle of fire for his family, Moses (a) was back with prophecy after Allah had spoken with him.

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121. Refer to Men La Yahdhuruh ul-Faqih; 4:398 H.5853, As-Saduq's al-Amali; 168 H.1, Mustatrafat us-Saraa'ir; 622, Oddat ud-Da'ee; 77, Irshad ul-Quloub; 165, Awali ul-La'aali; 4:6 H.10, Mishkat ul-Anwar; 137, Bihar ul-Anwar; 2:14 H.26, 2:16 H.35.

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وخرجت ملكة سباً فأسلمت مع سليمان عليه السلام، وخرج سحرة فرعون يطلبون العزّة لفرعون فرجعوا مؤمنين.

(94) وروى عبد الله بن عبّاس، عن رسول الله صلّى الله عليه وآله أنه قال: أشراف اُمّتي حملة القرآن، وأصحاب الليل.
(95) ونزل جبرئيل عليه السلام على النبيّ صلّى الله عليه وآله فقال: يا جبرئيل عظني.

فقال: يا محمد، ـ أو يا رسول الله ـ عش ما شئت فانّك ميّت، وأحبب من شئت فانّك مفارقه، واعمل ما شئت فانّك ملاقيه، شرف المؤمن صلواته بالليل، وعزّه كفّ الأذى عن الناس. As she went out, the queen of Sheba converted to Islam with Solomon the prophet (a). Similarly, the sorcerers of the Pharaoh went for supporting the king, but they went back with faith.122

(94) Abdullah bin Abbas narrated that the Prophet (s) said: The honorable men of my umma are the retainers of the Quran and the worshippers at nights.123

(95) The Prophet (s) asked Archangel Gabriel for advice. He said: O Mohammed -or O Allah's Messenger-, live in this world as you like, for you will certainly die. Love whatever you want, for you will certainly leave it. Do whatever you want, for you will certainly get (the consequence of) your deeds. The believer's honor is his night prayers, and his glory is to abstain from harming people.124

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122. Refer to Men La Yahdhuruh ul-Faqih; 4:398 H.5854, As-Saduq's al-Amali; 178 H.7, Mustatrafat us-Saraa'ir; 622, Tuhaf ul-Uqoul; 208, Mishkat ul-Anwar; 117, Fiqh ur-Ridha; 359, Rawdhat ul-Wa'idheen; 502, Bihar ul-Anwar; 13:92, 71:134 H.9.

123. Refer to Men La Yahdhuruh ul-Faqih; 4:398 H.5855, As-Saduq's al-Amali; 194 H.6, al-Khissal; 7 H.21, Me'aani al-Akhbar; 177 H.1, Rawdhat ul-Wa'idheen; 6, Bihar ul-Anwar; 87:138 H.6, 92:177 H.2.

124. Refer to Men La Yahdhuruh ul-Faqih; 4:399 H.5856, As-Saduq's al-Amali; 194 H.5, al-Khissal; 7 H.19-20 and 178 H.2, al-Ja'fariyat; 181, Jami ul-Akhbar; 108, Musakkin ul-Fu'ad; 120, Az-Zuhd; 79 H.214, Ma'dan ul-Jawhar; 44, Rawdhat ul-Wa'idheen; 502, Mishkat ul-Anwar; 301, Bihar ul-Anwar; 71:188 H.54, 75:105 H.2, 77:19 H.3 & 5, and 87:138 H.5.