Amirul Momineen (a.s.), giving details of worldly life, says, “This world is a transient abode, a place of troubles, a venue of changes and a location of warning. It is because of the
temporality of the world that time has took up its bow. Its aim never fails. There is no refuge from the shots of its troubles. The wounds inflicted by it drive or push the injured towards death,
the healthy towards illness and calm and peace towards restlessness and troubles.
It is like an eater who is never gratified, a drinker whose thirst is never quenched. It is only because of the worldly anxieties due to which man gathers a thing, which he himself does not
eat. He constructs an abode in which he does not reside. When he reaches his Lord. He has neither any wealth nor any building. One of the signs of world’s changes is weakness and agedness, which
is being pitied by everyone. Sometimes a pauper suddenly becomes rich. You also see that sometimes a wealthy person turns at once poor in such a way that all pity him. One of the lessons worth
taking from the world is that man almost reaches his aim and suddenly death arrives and draws a curtain between him and his goals.”[445]
Several historical events testify to each one of the above-mentioned four specialties of this world. We give only two, considering them sufficient: Amir Ismail took his ten thousand mounted
soldiers with him and rushed to encounter Amr bin Lais Saffar who had seventy thousand experienced warriors. When both armies came face to face and the war-drum sounded, suddenly the horse of Amr
revolted. It became uncontrollable and took Amr right into the midst of the enemy ranks. Thus Amir Ismail won even without fighting. He took Amr captive and imprisoned him in a tent. It is said
that Amr saw his one-time servant passing from there. Amr called him and said that he was hungry. The servant had some meat. But since he had no vessel to cook, he put that meat in a bucket from
which horses drank, lighted a fire beneath it and busied himself in cooking. In the meantime there came up a dog. It put its mouth in the bucket. The hot material scalded its tongue. It tried to
retreat but the handle of the bucket trapped its neck and the dog ran with the bucket and everything in it. Seeing this Amr smiled. Onlookers asked him what was there to smile at? Amr replied,
“Today the man in charge of my canteen was complaining that the load of the royal canteen was proving heavy even for 300 beasts of burden. But now I see that a single dog is carrying it away so
easily!” [446]
Most surely there is a lesson in this for those who have sight.[447]
The Abbasid caliph, Qahirbillah had ruled for one year, five months and eight days. During this period he gathered a lot of wealth. He was infamous for his dishonesty, corruption,
destruction, bloodshed and oppression. At last the Turks captured him, blinded him with a hot needle and threw him out of his palace. History has recorded that he was begging like other blind
people and sitting near mosques used to beg plead to the people, ‘Please give me some charity because sometime ago I was your ruler.”
[Wise words of Amirul Momineen (a.s.) about instability of the world]
Amirul Momineen (a.s.) says, “Do not run after worldly fame and honors because worldly fame, honor, beauty and adoration etc. will all end. Its hardships and troubles will also end. The
days of man’s life will end. Whatever is living will be destroyed. Will you not see the signs (remnants) of your deceased with an eye of wisdom? Do not you see that who pass away do not come back
and those who remain will also not last long. Do you not look at the worldly people every morning and evening that their conditions change? Somewhere somebody dies and his relatives mourn him. On
the other hand others give solace to the mourners. Somewhere someone is ill and someone else visits him and takes care of him. This is to say that one is on a deathbed and another one is busy
earning the worldly things though the shadow of death is constantly lurking behind him. One is unaware of death but death is not aware of him.”[448]
[Those who are blind in seeing the Hereafter and run after the world]
Likewise he says, “Verily this world is the extreme limit to which one who is blind of Hereafter can see. He is unable to see anything, which is beyond this world. But one whose eyes can
see the Hereafter do not focus their eyes on the world. Thus a seeing fellow does not fix his sight on the world and does not get attached to it. But one whose eyes are blind, fixes his eyes and
heart on this world.
Therefore one who is seeing makes provision for the Hereafter from this world. But a blind fellow works only for this world and makes only his worldly provision. Know that there is nothing,
which does not gratify man except this worldly life. The worldly man never becomes disgusted with this world. His heart remains captive of love for this world. He never likes that his life should
come to an end because he does not know that there is a provision for his peace hidden in his death.”[449]
[When will you work for the Hereafter?]
Once Amirul Momineen (a.s.) entered the Kufa market. Looking around he found that everyone was busy in buying and selling. He wept profusely and said, “O slaves of the world! O those who
work only for it! You spend your day in trade and business and your night in sleep. You neglect the Hereafter due to your business and sleep. When will you get time to gather provisions for the
Hereafter? When will you think over your Hereafter?”
A man said, “O Amirul Momineen (a.s.)! We are obliged to earn money for our living. What else can we do?” The Amir replied, “Seeking livelihood through permissible means does not come in
the way of the Hereafter. But if you say that we are obliged to gather money, then you have no excuse.” That man began to weep and ran away. The Amir said, “Come back so that I may explain the
matter further.” When he returned the Amir said, “O Slave of God! Be aware that one who works for Hereafter in this world will surely get its reward in the Hereafter and one who works in this
world only for this world will get its reward in the form of Hellfire.” Then he recited this verse.
So one who prefers only this world for himself will have his abode in hell.[450]
[Amirul Momineen (a.s.) forbids excess]
Alaa bin Ziyad Harithi was one of the companions of Amirul Momineen (a.s.). He lived in Basra where he had constructed a very big and spacious house to live in. When he fell ill the Holy
Imam went to see him. Seeing his house the Imam said, “O Alaa! What will you do with such a big house in this world when you need it in the Hereafter? Yes, if you want such a grand house in the
Hereafter, host guests in this house. Provide assistance to near and dear ones in this house and observe its religious rights (requirements). If you are able to do so, this house will become a
means to your Hereafter.”
Alaa said, “O Amirul Momineen (a.s.)! I have a complain against my brother, Asim bin Ziyad.” The Imam asked what was the matter. He replied, “He wears coarse cloth and has secluded himself
from the society.” The Imam said, “Bring him to me.” When he arrived the Imam said, “O enemy of your own self! The devil has deceived you and made you mad after him. Do you not have any feeling
of kindness for your wife and children? Do you think that Allah does not want you to benefit from even those things, which He has made lawful for you?”
Asim replied, “O Amirul Momineen (a.s.)! You always wear such coarse clothes and eat very simple food while you are our leader. I intended to imitate your highness.” The Imam said, “Woe
unto you. I am not the same as you because Allah has commanded the leader and the true guide of people to lead a life of the poor and needy so that they may not consider their lives unbearably
difficult.”[451]
[Success in this world is failure in Hereafter]
Imam Ja’far as Sadiq has said, “We Muslims, prefer the world for us whereas it is better if it is not given to us. No man has ever been given anything in this world without diminishing his
share in the Hereafter.” A man said, “By Allah, we prefer this world for us.” The Imam said, “What will you do with it?” He replied, “I will spend it on my family members and myself. I will give
charity from it. I will do good deeds and perform Hajj.” Imam said, “This is not the love for the world. It is love for the Hereafter.”[452]
[Light of wisdom – the result of worldly piety]
Imam Ja’far as-Sadiq (a.s.) has also said, “One who adopts piety in this world and his heart is empty of worldly love, God pours wisdom in his heart. He gives the power of speech to his
tongue. He shows the defects of this world before his eyes. He gives him the knowledge of worldly anxieties and their remedies. Then He frees him from the bondages of this world and admits him to
Paradise.”
Imam says, “All good has been gathered in a house. The worldly piety is made its key.” Then he narrated from the Holy Prophet (s.a.w.s.) that he said, ‘A faithful man does not heartily
taste the sweetness of belief so that he may liberate himself from the anxiety as to who owns the world and who benefits from it.’ The Holy Imam added, “It is prohibited for your hearts to taste
the sweetness of faith so that by adopting piety you may not express lack of interest in it.[453]
[What is Piety and who is a Pious person?] Piety is to keep distance from the world in the context of the meaning of world-worship. Explaining piety, Allamah Majlisi
quotes a tradition of the Holy Prophet (s.a.w.s.) that he said, “I asked the meaning of piety from Jibraeel who replied, ‘A pious one likes everything which his Creator has liked and abhors
everything which his Lord hates. He avoids permissible things in this world while he does not even look at the prohibited things. This is because he will have to account for using the permissible
things whereas he will have to suffer chastisement for using a forbidden thing. He loves all Muslims just as he loves himself. He avoids saying things, which are useless just as he abhors the
nauseating meat of a dead animal. Similarly he avoids overeating. He does not like worldly means and ornaments because they will turn into burning embers in the Hereafter. His ambitions are short
because death is always before his eyes.’”[454]
[Examples of worldly life]
Imam Ja’far as-Sadiq (a.s.) said, “The example of the world is like the salty water of the sea. The more a thirsty man drinks, the more his thirst increases until death takes him.”[455] It
is true that the more a man’s greed for this world is, the more his thirst increases. As he begins to attain his aims, his lust multiplies. Imam Muhammad Baqir (a.s.) said, “A greedy man of this
world is like a silkworm entangled in the cobweb manufactured by it. If the heat of the sun does not kill it, it does not die. It gradually pushes itself to cut the threads. Sometimes it also so
happens that he frees itself from the threads like a bird. But a man who has greed for this world never tries to free himself from that web until death overtakes him and hellfire burns
him.”[456]
[A beautiful but dreadful snake]
Imam Sadiq (a.s.) says, “Imam Ali (a.s.) has written in his book: ‘Doubtlessly the example of the world is like a snake, which is very smooth if touched though it contains deadly poison. A
wise man refrains from both whereas a senseless child rushes towards it.’”[457] In fact external brightness and beauty deceives those who are short of sight. But wise and intelligent people know
very well that the love for this world is like a deadly poison, which drags down a man from the state of humanity. It makes life extremely difficult for him. The more he runs after it and the
more he loves it, the more his problems and anxieties multiply.
That is why it is said that the world is worse than a snake, because though there is a deadly poison in it, it also has an antidote. It is a black object which, if put at the spot of
snakebite sucks up the poison. Secondly it is commonly seen that the snake does not harm a man who does not harass it. But the world harms more, those who are its friends.
[A strange story about a snake]
The author of Anwaar-e-Nomaaniyah writes that once a reliable man told him: A snake gave birth to many snakes in it’s dwelling. One day when that snake was not there I put a vessel on the
baby snakes and hid them. Then I sat to see what happens, hiding myself in a corner of the house. After some time when the snake returned and did not find its babies it ran here and there in
anxiety. When it could not find its babies it despaired. There was a vessel full of milk nearby. The snake drank some of that milk and then vomited it out in that vessel. He did this twice until
the whole quantity of milk got fully poisoned and turned yellow. Then the snake returned.
We understood that the snake would surely take revenge from us. Then, in the absence of the snake I removed the vessel from over its babies and kept them at their place where they were
earlier. When the snake returned it found its offspring. Then he entered the aforesaid vessel of milk, came out of it, moved itself in dust then entered the milk vessel and repeated this act
until the milk became muddy and unfit for consumption.
In spite of all this the behavior of man is wonderful. Despite being hurt by the world and the poisonous stings of the world-worshippers and seeing all kinds of failure he is not prepared
to give up his love for the world. If any well wisher admonishes him and makes him aware of the harms of love for the world and reminds him of the Hereafter he feels sick and is not ready to
heed.
[Luqman’s Admonition to his son]
Giving a golden admonition to his son, the wise Luqman says, “The world is a very deep ocean. Many worlds have drowned in it. So it is essential for you to sit in the ship of piety for
crossing it. Fill up that ship with the wealth of Faith. Attach the sails of reliance only on God to it. Make intelligence its captain and knowledge its guard and patience its anchor.”[458] The
late scholar Mulla Husain Hamadani who died in Kerbala in 1311 H.E and is buried in the holy courtyard says about the above advice:
“O those who are playing with children! O carriers of burden! O captives of the well of position, O the people who have been bitten by the snake of money, O those who are drowned in the
deep ocean of the world! O the prisoners of deceptive ambitions! Have you not read and heard: And this world's life is naught but a play and an idle sport…Did you not notice the knower of the
unseen, Hakim Luqman telling his son: O my son, indeed the world is a deep ocean and many are drowned it. Now this humble servant says that verily, we too are among those who are to be drowned.
If you want to fathom the depth of the ocean of wisdom then ponder over the meaning of the words ‘Deep Ocean’ and observe how many precious jewels of wisdom are kept in this box. It is enough to
know that there are both sharks and crocodiles along with innumerable dangerous animals in the ocean of the world. Its frightening isles make even lions tremble, extremely dangerous sea animals
have swallowed countless people. This ocean is based on darknesses, which trap the hearts of the unaware people.
The waves of ambitions have pushed many lifeboats into the valley of destruction. The underwater rocks have piled up innumerable dead bodies. The poisonous snakes of sin have bitten many
people to death. How many have been swallowed by its crocodiles of vice. The salty water of worldly love has taken away the sight of many people. Whoever has drowned in this deep ocean has never
come out of hellfire and will burn in it forever. Residents of this ocean are animals in human form whose journeys are based only on deception. Its depth is fathomless. If you have any doubt
about this, look at the divers or the world-worshippers of yesterday and today. You will find that all of them have been drowned and yet none of them has reached its bottom. If you require more
explanation, ponder over your own condition. You will find that the more wealth you earn the more your endless greed multiplies.
O my master! This world has destroyed the people in such a way that they are nowhere. Their hearts, which were created for love and knowledge, have been converted into stables of horses and
donkeys. Their limbs have become dirty. Their hearts are emptied of humility and piety. They did not taste the sweetness of obedience to Allah. No room for repentance or for remembrance of God is
in their minds. Day in and day out weapons of tongues are busy tearing off the cover of honor and possessions of fellow Muslims. Their souls are empty of meditation and full of conspiracies.
These are the people who have chained the hands of reason and wisdom and let loose the fingers of lust, greed, passion, desire and sin. How many wounds have these five fingers meted out to the
body of religion? How many calamities have they brought on the holy Shariah!
They have discarded the dress of God-lovers and adorned the designs of the foreigners. They have displaced the nice Islamic manners of eating and drinking by the deadly poison of the
Christians and atheists. They have given up their religious responsibilities and taken up the etiquettes of disbelief or blasphemy. The worst thing is that the armies of disbelief have entered
our territories as conquerors while the army of Islam stands defeated!
We neither worry about the end nor do we take any lesson from the condition of the earlier people who tasted divine chastisement. We mocked the event of Ababeel (birds that dropped pebbles
on the army of elephants) and laughed at the stories of Pharaoh and Qabeel, the earth, which had gobbled up Qarun along with his huge treasure, still exists along with its dangerous snakes of
wealth. My dear! The winds, which had fatally punished the strong people of Hud, are still under the control of Almighty Allah. If you have any guts to disobey God then remember that dust, water,
wind, stones and pebbles are even today submissive to the Command of the Almighty. Yes, these are the people who were deceived by His forbearance and tolerance. Becoming negligent of His Grand
Kingdom, they have thrown away their dress of morality and chastity. By their revolting behavior they have disobeyed the divine Commands and drowned themselves in the ocean of sins. Do you not
see how His unflinching Command rules over the heavens and the earth? Have you not read that this sky and this earth will all be scattered on the Day of Judgment?
Ah, what should I say and how can I say about that Frightening Day? Fearful hearts will melt because of that fear. Why not, when the earth will be hotter than fire and edge of the Path will
be sharper than the sharpest sword. Minds will be bogged down and eyes will release countless tears. Stars will fly hither thither and people will be scattered like moths. The dread of that Day
will be unimaginable and even prophets will be extremely restless. The rich, the leaders all will look like stumbling intoxicated fellows. Calamities will be both unbearable and innumerable. Sun
will be just above the head and the earth will be red hot like a kiln of the ironsmith. Body will be bathed in perspiration and flesh and bones will be frying in heat. The Hell will close in from
all directions closing every point of escape. It will be the Day when oppressors will be shameful, the just will be full of tears and people will be anxiously waiting to see to whom his scroll of
deeds will be given in his right and to whom in his left.
What kind of a scene will it be when some will be dressed in the best of clothing and escorted towards the gardens of Paradise and some will be scornfully dragged towards Hell. One group
will be enjoying the sweet and delightful drink of ‘Tahoor’ and another will be vomiting torn up pieces of kidney and liver because of the thorny food forced into his stomach.
We are puzzled. Should we talk of divine anger and wrath or praise the bounties of Paradise. Those who stuck with earth will be punished while those who opted for the heavenly wealth will
earn God’s mercy and kindness. What we mean to say is that high will be those who have always looked at the high point of righteousness, who have kept their eyes only on the pleasure of their
Lord and have thought only about Him. Enviable indeed are those hearts, which are full of divine radiance, and who disconnected themselves from world and got attached to the radiant world of the
Hereafter, whose hearts are lit up with divine light and whose dress is dazzling with the cover of divine love. They care the least for worldly wealth. Their reliance is a mirror of their faith
in only one God. They have established their relation with God after dissociating themselves from the material world. Their thoughts are bright, their exterior is bright, their interior is
bright, their body, soul everything is bright; rather an ocean of effulgence.
It is enough now. Who am I? How can I praise the holy spirits, as I am quite an unholy and a dirty fellow? If we can consolidate the base of our Faith then this world will not be able to
deceive us. But alas, we have become both blind and deaf and that is why such admonitions do not leave any lasting effect on our dark souls!
Notes:
[6] Surah Baqarah 2:225
[7] Surah Baqarah 2:283
[8] Surah Baqarah 2:284
[9] Surah Bani Israel 17:36
[10] Surah Nur 24:19
[11] Surah Anam 6:120
[12] Surah Baqarah 2:10
[13] Surah Shuara 26:88-89
[14] Surah Anam 6:127
[15] Biharul Anwar Vol. 14 Pg.398
[16] Persian Couplet
[17] Nahjul Balagha, Sermon 259
[18] Quoted from the Pars Daily, 63/33
[19] Persian Couplet
[20] Surah Ahzab 33:72
[21] Surah Maryam 70:19
[22] Surah Hashr 59:9
[23] Surah Anbiya 21:37
[24] Surah Kahf 18:54
[25] Surah Anfal 8:55
[26] Surah Baqarah 2:171
[27] Persian Couplet
[28] Surah Nur 24:37
[29] Surah Taha 20:14
[30] Surah Aale Imran 3:164
[31] Surah Anfal 8:24
[32] Surah Anam 6:122
[33] A couplet of Shaykh Sadi
[34] Surah Nahl 16:97
[35] Surah Yunus 10:57
[36] Surah Ha Mim 41:44
[37] Surah Bani Israel 17:82
[38] Persian Couplet
[39] Surah Dahr 76:20
[40] Persian Couplets
[41] Surah Zumar 39:56
[42] Surah Ahzab 33:60
[43] Surah Muddassir 74:31
[44] Surah Yusuf 12:106
[45] Usul al-Kafi
[46] Surah Baqarah 2:171
[47] Surah Bani Israel 17:72
[48] Surah Tariq 86:9
[49] Surah Baqarah 2:10
[50] Surah Munafiqoon 63:3
[51] Surah Muhammad 47:24
[52] Surah Mutafaffefeen 83:14
[53] Surah Araaf 7:179
[54] Surah Anfal 8:55
[55] Surah Naml 27:80
[56] Surah Alaa 87:13
[57] Surah Anam 6:122
[58] Surah Nahl 16:97
[59] Also published in English by Ansarian Publications
[60] Surah Anam 6:82
[61] Surah Muhammad 47:11
[62] Surah Fath 48:4
[63] Surah Nisa 4:104
[64] Surah Qaf 50:22
[65] Surah Taha 20:124
[66] Surah Hadid 57:13
[67] Surah Yunus 10:58
[68] Surah Baqarah 2:10
[69] Surah Nisa 4:115
[70] Surah Muhammad 47:17
[71] Surah Najm 53:23
[72] Surah Zukhruf 43:23
[73] Surah Naml 27:14
[74] Surah Baqarah 2:89
[75] Surah Baqarah 2:6
[76] Surah Nisa 4:155
[77] Surah Muhammad 47:23
[78] Surah Saff 61:5
[79] Surah Fatir 35:39
[80] Surah Bani Israel 17:97
[81] Surah Taha 20:125
[82] Surah Bani Israel 17:14
[83] Surah Sajdah 32:12
[84] Surah Yasin 36:65
[85] Surah Saffat 37:27
[86] Surah Muddassir 74:40–43
[87] Persian Couplet
[88] Persian Couplets
[89] Surah Muhammad 47:12
[90] Surah Jumah 62:5
[91] Surah Araaf 7:176
[92] Surah Anam 6:112
[93] Surah Jathiya 45:24
[94] Surah Jathiya 45:32
[95] Surah Yunus 10:39
[96] Surah Naml 27:66
[97] Surah Anam 6:148
[98] Surah Mutafaffefeen 83:4-5
[99] Surah Mutafaffefeen 83:2
[100] Surah Ibrahim 24–26
[101] Surah Hujurat 49:14
[102] Surah Anam 6:91
[103] Surah Ankabut 29:48
[104] Volume Two
[105] Persian Couplet
[106] Surah Nisa 4:145
[107] Surah Fath 48:11
[108] Surah Baqarah 2:8
[109] Surah Baqarah 2:14
[110] al-Amali
[111] Surah Tawbah 9:75-77
[112] Nahjul Balagha, Sermon 152
[113] Kitab Imam wa Kufr – Usul al-Kafi
[114] Usul al-Kafi, Book of Dua, Chapter of Repentance
[115] Surah Baqarah 2:9
[116] Surah Tawbah 9:55
[117] Surah Nisa 4:142-143
[118] Persian Couplet
[119] Surah Nisa 4:146
[120] Safinatul Bihar Vol. 2, Pg. 404
[121] Persian Couplet
[122] Surah Fatir 35:43
[123] Vol. 27 Pg. 30
[124] Persian Couplet
[125] Surah Mominoon 23:108
[126] Surah Anam 6:112
[127] Surah Anam 6:128
[128] Persian Couplet
[129] Persian Couplets
[130] Surah Hajj 22:11
[131] Biharul Anwar 16:241
[132] Surah Hajj 22:31
[133] Surah Hajj 22:73
[134] Surah Saffat 37:95–96
[135] Surah Zumar 39:3
[136] Surah Ankabut 29:17
[137] Surah Tawbah 9:30
[138] Surah Jathiya 45:23
[139] Surah Araaf 7:30
[140] Surah Yasin 36:60
[141] Surah Tawbah 9:31
[142] Usul al-Kafi, Chapter of Polytheism
[143] Surah Maryam 19:93
[144] Surah Kahf 18:110
[145] Surah Maidah 5:27
[146] Persian Couplets
[147] Surah Baqarah 2:207
[148] Surah Baqarah 2:204
[149] Arabic Couplets
[150] Surah Zumar 39:29
[151] Persian Couplet
[152] Surah Ha Mim 41:30
[153] Surah Araaf 7:188
[154] Surah Yusuf 12:106
[155] Tafsir Ayyashi
[156] Surah Luqman 31:13
[157] Surah Tariq 86:5-6
[158] Surah Ankabut 29:65-66
[159] Surah Zumar 39:8
[160] Surah Zumar 39:49
[161] Surah Anam 6:94
[162] Surah Hashr 59:19
[163] Surah Aale Imran 3:156
[164] Surah Ra’d 13:26
[165] Surah Aale Imran 3:26
[166] Surah Najm 53:48
[167] Surah Shura 42:49-50
[168] Surah Shuara 26:79-80
[169] Surah Yunus 10:108
[170] Surah Yunus 35:8
[171] Surah Najm 53:43
[172] Surah Anam 6:59
[173] Surah Kahf 18:23
[174] Safinatul Bihar
[175] Surah Yunus 10:11
[176] Surah Luqman 31:34
[177] Nahjul Balagha, Sermon 77
[178] Surah Yasin 36:18
[179] Surah Yasin 36:19
[180] Rawdatul Kafi, Tradition No. 235
[181] Safinatul Bihar Vol. 2, Pg. 102
[182] Safinatul Bihar Vol. 2, Pg. 103
[183] Safinatul Bihar Vol. 2, Pg. 240
[184] Surah Nisa 4:59
[185] Surah Hashr 59:7
[186] Persian Couplet
[187] Surah Hujurat 49:2
[188] Surah Nur 24:63
[189] Surah Fath 48:9
[190] Safinatul Bihar
[191] Metal enclosure of a holy grave
[192] Surah Nisa 4:64
[193] Surah Nisa 4:64
[194] Surah Yusuf 12:97-98
[195] Surah Dahr 76:1-2
[196] Surah Yasin 36:83
[197] Surah Takwir 81:29
[198] Surah Kahf 18:23-24
[199] Safinatul Bihar, Vol. 1, Pg. 456
[200] Surah Anfal 8:24
[201] Surah Fatir 35:15
[202] Dua Abu Hamzah Thumali
[203] Surah Nisa 4:49
[204] Surah Tawbah 9:125
[205] Tafsir Ayyashi
[206] Surah Shuara 26:89
[207] Surah Hajj 22:11
[208] Biharul Anwar, Vol. 15, Chapter of Infidelity
[209] Usul al-Kafi, Chapter of Doubt
[210] Usul al-Kafi, Chapter of Doubt
[211] Usul al-Kafi, Chapter of Doubt
[212] Surah Bani Israel 17:19
[213] Surah Ibrahim 14:10
[214] Surah Hajj 22:7
[215] Surah Najm 53:29-30
[216] Surah Naml 27:66
[217] Surah Qiyamat 75:5
[218] Surah Qasas 28:17
[219] Persian Couplet
[220] Safinatul Bihar, Vol. 2 Pg. 144
[221] Persian Couplets
[222] Surah Talaq 65:12
[223] Surah Zariyat 5:56
[224] Surah Rum 30:30
[225] Surah Ha Mim Sajdah 41:54
[226] Surah Taha 20:55
[227] Persian Couplets
[228] Persian Couplets
[229] Persian Couplets
[230] Surah Mutafaffefeen 83:14-15
[231] Surah Rum 30:10
[232] Surah Mutafaffefeen 83:14
[233] Usul al-Kafi
[234] Persian Couplet
[235] Surah Ra’d 13:28
[236] Surah Baqarah 2:41
[237] Surah Araaf 7:31
[238] Safinatul Bihar Vol. 2 Pg. 50
[239] Persian Couplets
[240] Surah Zariyat 51:17-18
[241] Safinatul Bihar Vol. 2, Pg. 603
[242] Persian Couplets
[243] Surah Shams 91:9
[244] Surah Nahl 16:97
[245] Persian Couplet
[246] Surah Haqqah 69:24
[247] Surah Aale Imran 3:189-190
[248] Surah Rum 30:8
[249] Surah Rum 30:7
[250] Surah Sajdah 32:17
[251] Usul al-Kafi, Chapter of Contemplation
[252] Biharul Anwar Vol. 15 Pg. 195
[253] Nahjul Balagha
[254] Farhange Quran, Pg. 356
[255] Surah Saffat 37:96
[256] Surah Yusuf 12:105
[257] Persian Couplet
[258] Biharul Anwar Vol. 2 Pg. 7
[259] Surah Kahf 18:109
[260] Persian Couplet
[261] Surah Aale Imran 3:190
[262] Surah Araaf 7:74
[263] Surah Baqarah 2:200
[264] Surah Baqarah 2:198
[265] Surah Jumah 62:10
[266] Surah Ibrahim 14:34
[267] Persian Couplet
[268] Surah Hashr 59:19
[269] Surah Maidah 5:27
[270] Makhuzana Lavamaul Baiyanat, Fakhruddin Razi Pg. 206
[271] Surah Jumah 62:9
[272] Surah Taha 20:14
[273] Surah Ahzab 33:41-42
[274] Surah Jumah 60:10
[275] Persian Couplet
[276] Surah Bani Israel 17:79
[277] Surah Sajdah 32:16
[278] Surah Sajdah 32:17
[279] Surah Zumar 39:9
[280] Persian Couplet
[281] Surah Zariyat 51:15-19
[282] Supplication in Ritual Prayer
[283] I seek forgiveness of Allah and to Him I turn (in repentance)
[284] One who overlooks (our sins)
[285] Surah Talaq 65:12
[286] Surah Zariyat 51:56
[287] Surah Baqarah 2:285
[288] Surah Nisa 4:136
[289] Surah Baqarah 2:286
[290] Surah Baqarah 2:257
[291] Surah Anam 6:122
[292] Surah Anfal 8:2
[293] Surah Taha 20:114
[294] Surah Tahrim 66:8
[295] Surah Nur 24:35
[296] Surah Hujurat 49:14
[297] Surah Hujurat 49:15
[298] Surah Anfal 8:2
[299] Surah Maidah 5:54
[300] Surah Baqarah 2:4
[301] Surah Maidah 5:93
[302] Surah Maidah 5:137
[303] Surah Takathur 2:5-6-7
[304] Surah Waqiah 57:95
[305] Surah Tawbah 9:45
[306] Surah Nahl 16:22
[307] Surah Mujadilah 58:5
[308] Surah Nisa 4:145
[309] Usul al-Kafi, Book of Belief and Infidelity
[310] Surah Furqan 25:70
[311] Safinatul Bihar Vol. 2 Pg. 534
[312] Ghurarul Hikam
[313] Surah Hadid 57:22-23
[314] Surah Anam 6:83
[315] Surah Fath 48:4
[316] Surah Aale Imran 3:172-173
[317] Usul al-Kafi, Chapter of the Merits of Certainty, Tradition no. 3
[318] Usul al-Kafi
[319] Nahjul Balagha
[320] Surah Qasas 28:77
[321] Surah Mominoon 23:98-99
[322] Surah Aale Imran 3:51
[323] Surah Araaf 7:32
[324] Nahjul Balagha Saying No. 130
[325] Surah Jathiya 45:24
[326] Surah Yasin 36:14
[327] Surah Aale Imran 3:132-134
[328] Surah Hadid 57:21
[329] Surah Mutafaffefeen 83:26
[330] Surah Ankabut 29:64
[331] Surah Nisa 4:77
[332] Surah Kahf 18:28
[333] Surah Hadid 57:23
[334] Tohfatul Ahbab
[335] Anisul Odaba, Pg. 307
[336] Surah Nahl 16:97
[337] Surah Yunus 10:7-8
[338] Surah Najm 53:29
[339] Surah Saad 38:26
[340] Surah Nahl 16:107-109
[341] Surah Ibrahim 14:3
[342] Surah Insan 76:27
[343] Surah Naziyat 79:39
[344] Surah Alaa 87:17
[345] Surah Isra 17:10
[346] Surah Tawbah 9:102
[347] Surah Furqan 25:43
[348] Ghurarul Hikam
[349] Nahjul Balagha and Ghurarul Hikam
[350] Biharul Anwar, Vol. 16
[351] Makatib
[352] Surah Tawbah 9:24
[353] Biharul Anwar, Vol. 7, Pg. 569, Sahih Tirmidhi, Vol. 13, Pg. 201
[354] Surah Shura 42:23
[355] Sahih Muslim Vol. 1 Pg. 49, Musnad Ahmad Hanbal Vol. 3, Pg. 177.
[356] Biharul Anwar Vol. 7, Pg. 569, Musnad Dailami, Qawaid Nasibi, Shabul Eiman of Baihaqi)
[357] Biharul Anwar Vol. 7, Pg. 535, Kanzul Ummal Vol. 7, Pg. 212, Tafsir of Tibrani
[358] Surah Mominoon 23:60
[359] Surah Maidah 5:108
[360] Surah Tawbah 9:124
[361] Tahzibut Tahzib wal fiqh and Al-Kafi
[362] Nahjul Balagha
[363] Al-Kafi, chapter of ‘Absolute Piety’ (Bab-ul-Waraa)
[364] Khisal of Saduq
[365] Surah Muhammad 47:12
[366] Nahjul Balagha
[367] Nahjul Balagha
[368] Surah Fajr 89:20
[369] Surah Tawbah 9:38
[370] Surah Qasas 28:77
[371] Surah Momin 40:75
[372] Surah Luqman 31:18
[373] Surah Anam 6:44
[374] Surah Aale Imran 3:188
[375] Chapter of Zakat, Pg. 207
[376] Surah Hadid 57:22-23
[377] Surah Yunus 10:58
[378] Surah Naml 27:40
[379] Surah Tawbah 9:55
[380] Safinatul Bihar Vol. 1 Pg. 442
[381] Surah Aale Imran 3:10
[382] Surah Hadid 57:23
[383] Surah Taha 20:131
[384] Surah Ahzab 33:21
[385] Zubdatul Bayan, Kitabul Makasib, Pg. 407
[386] Al-Kafi, Chapter of ‘Love of the world’
[387] Surah Araaf 7:99
[388] Surah Shura 42:20
[389] Surah Talaq 65:5
[390] Surah Furqan 25:23
[391] Usul al-Kafi, Chapter of Refraining from Unlawful
[392] Oddatud Dai Pg. 295
[393] Surah Maidah 5:27
[394] Oddatud Dai Pg. 164
[395] Usul al-Kafi, Chapter of the love of the world
[396] Usul al-Kafi
[397] Surah Anam 6:123
[398] Al-Kafi, Vol. 1, Pg. 81
[399] Usul al-Kafi
[400] Usul al-Kafi, Chapter of Desire
[401] Surah Qasas 28:83
[402] Rijal of Mamqani, Vol. 3, Pg. 305
[403] Maniyatul Mureed
[404] Nahjul Balagha
[405] Surah Munafiqoon 63:9
[406] Surah Nur 24:37
[407] Surah Kahf 18:7-8
[408] Surah Hijr 15:21
[409] Surah 39:75
[410] Surah Shura 42:48
[411] Surah Luqman 31:33
[412] Surah Aale Imran 3:14-15
[413] Mustadrak, Chapter of Jihad, 61
[414] Surah Shuara 26:88-89
[415] Mustadrak, Chapter of Jihad, 61
[416] Mustadrak, Chapter of Jihad, 61
[417] Surah Jathiya 45:24
[418] Surah Aale Imran 3:167
[419] Surah Maun 107.4-7
[420] Surah Naml 27:80
[421] Surah Baqarah 2:80
[422] Surah Hujurat 49:13
[423] Surah Baqarah 2:96
[424] Surah Baqarah 2:94
[425] Tafsir Majmaul Bayan
[426] Safinatul Bihar. Vol. 2. p. 220
[427] Surah Anbiya 21:105
[428] Chapter of Knowledge and Ignorance
[429] Surah Yunus 10:35
[430] Gulzare Akbari Gulshan 52
[431] Hayatul Haiwan
[432] Surah Sad38:29
[433] Surah Zumar 39:23
[434] Nahjul Balagha, Sermon 221
[435] Surah Ankabut 29:64
[436] World in Danger of Collapsing
[437] Surah Saba 34:54
[438] Zeenatul Majaalis
[439] Al-Kafi, V: 3, p. 473
[440] Layaliul Akhbar
[441] Muntakhabut Tawarikh, Pg. 854
[442] Surah Ra’d 13:28
[443] Surah Hadid 57:20
[444] Surah Hujurat 49:13
[445] Nahjul Balagha, Sermon 135
[446] Habibus Sayr
[447] Surah Aale Imran 3:13
[448] Nahjul Balagha, Sermon 111
[449] Nahjul Balagha, Sermon 157
[450] Biharul Anwar, Vol. 17, p. 156, Majlise Mufeed
[451] Nahjul Balagha, Sermon 237
[452] Biharul Anwar, Vol. 16, p. 99.
[453] Usul al-Kafi
[454] Al-Kafi, translation, Vol. 3, Pg. 198
[455] Al-Kafi,
[456] Al-Kafi,
[457] Al-Kafi,
[458] Usul al-Kafi, Book of Intelligence
