Spirits of Enlightenment

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Muhammad ibn Muslim (-) Abū Ja'far (p.b.u.h.) as saying, "Amir al-mu'minin ('Ali) addressed the people: 'O' people! All mischief and misguidance originated from the pursuit of carnal (evil) desires and on innovations in divine commands, which run counter to the Book of Allah (Qur'an). Through such practices people make others subservant to themselves. If falsehood and mischief were (to appear) in the real and unmixed form, it would have never remained concealed from the people of reason. Similarly, if truth were in its purest and truest form, there would have been no difference of opinion. But, as a matter of fact, something is taken from the false-hood and something from the truth. In this way they appear in the mixed form. Thus Shayțân (Satan) secures his grip over his followers. In a situation like this, only those unto whom already the reward most fair has gone forth from Allah, secure their salvation.""

— Usul al-Kāfī

2	عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، عَنْ أَبِي جَعْفَرٍ [ عَلَيْهِ السَّلَامُ ] قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ [ عَلَيْهِ السَّلَامُ ] النَّاسَ فَقَالَ: «أَيُّهَا النَّاسُ، إِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ أَهْوَاءٌ تُتَّبَعُ، وَأَحْكَامٌ تُبْتَدَعُ، يُخَالَفُ فِيهَا كِتَابُ اللَّهِ، يَتَوَلَّى فِيهَا رِجَالٌ رِجَالًا. فَلَوْ أَنَّ الْبَاطِلَ خَلصَ لَمْ يَخْفَ عَلَى ذِي حِجًى، وَلَوْ أَنَّ الْحَقَّ خَلصَ لَمْ يَكُنِ اخْتِلَافٌ، وَلَكِنْ يُؤْخَذُ مِنْ هَذَا ضِغْثٌ وَمِنْ هَذَا ضِغْثٌ فَيُمْزَجَانِ فَيَجِيئَانِ مَعًا، فَهُنَالِكَ اسْتَحْوَذَ الشَّيْطَانُ عَلَى أَوْلِيَائِهِ، وَنَجَا الَّذِينَ سَبَقَتْ لَهُمْ مِنَ اللَّهِ الْحُسْنَى» — أصول الكافي	312
3	عن قتيبة قال : سأل رجل أبا عبد الله عن مسألة فأجابه فيها، فقال الرجل : أرأيت إن كان كذا وكذا ما يكون القول فيها؟ فقال له : منه ما أجبتك فيه من شيء فهو عن رسول الله السنا من : وأرأيت » في شيء. Qutaybah as saying: "A person once asked (Imâm) Abū 'Abdillah (p.b.u.h.) a ques-tion, of which the Imam gave an answer. The man further asked, 'If the matter had been such and such, what would your opinion have been? Hearing this, the Imam ordered him to be silent and then observed: Whatever answer I give is of and from the Prophet himself. What is your opinion (the personal conclusion) is unknown to us (the twelve Imams) in any matter whatsoever?""	1
4	لَا تَسْتَحِ مِنْ إِعْطَاءِ الْقَلِيلِ، فَـإِنَّ الْحِرْمَانَ أَقَـلُّ مِنْهُ. «Do not feel ashamed for giving little because refusal is smaller than that.» – نهـجُ البلاغـة \| Nahj al-Balāgha	381
5	وَقَالَ (عليه السلام) وَمَدَحَهُ قَوْمٌ فِي وَجْهِهِ فَقَالَ: اللَّهُمَّ إِنَّكَ أَعْلَمُ بِي مِنْ نَفْسِي وَأَنَا أَعْلَمُ بِنَفْسِي مِنْهُمْ اللَّهُمَّ اجْعَلْنَا خَيْراً مِمَّا يَظُنُّونَ وَاغْفِرْ لَنَا مَا لَا يَعْلَمُونَ. Some people praised Imam Ali (a.s.) in his presence. The Imam (a.s.) said: «O Lord! You know me better than I know myself, and I know myself better than they know. O Lord! Make us better people than what they think and forgive us for what they do not know.» – نهـجُ البلاغـة \| Nahj al-Balāgha	432
6	عَنِ الْفَضْلِ بْنِ أَبِي قرةَ، عَنْ أَبِي عَبْدِ اللهِ [ عَلَيْهِ السَّلَامُ ] قَالَ: قَالَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِهِ): قَالَتِ الْحَوَارِيُّونَ لِعِيسَى: يَا رُوحَ اللهِ! مَـنْ نُجَالِسُ؟ قَالَ: مَنْ يُذَكِّرُكُمُ اللهَ رُؤْيَتُهُ، وَيَزِيدُ فِي عِلْمِكُمْ مَنْطِقُهُ، وَيُرَغِّبُكُمْ فِي الْآخِرَةِ عَمَلُهُ. — الكافـي al-Fadl ibn Abi Qurrah (-) Abu 'Abdillah (p.b.u.h.) as saying, "The Messenger of Allah (p.b.a.h.a.h.p.) has said: «The companions of 'Iså (Jesus, the prophet - p.b.u.h.) inquired from him, 'O' spirit of Allah, whose company should we keep? Не (Jesus) replied, "The company of those whose appearance reminds you of Allah, whose talks enhance your knowledge, and whose deeds persuade you to work for your life hereafter.”» ” — al-Kāfī	477
7	+1 « أَوْضَعُ الْعِلْمِ مَا وُقِفَ عَلَى اللِّسَانِ وَ أَرْفَعُهُ مَا ظَهَرَ فِي الْجَوَارِحِ وَالْأَرْكَانِ ». The most humble knowledge is that which remains on the tongue and the most honorable one is that which manifests itself through (the action of) the limbs and the organs of the body. – نهـجُ البلاغـة \| Nahj al-Balāgha	457
8	عَنْ ربعِيِّ بْنِ عَبْدِ اللهِ، عَمَّنْ حَدَّثَهُ، عَنْ أَبِي جَعْفَرٍ [ البَاقـِر عَلَيْهِ السَّلَامُ ] قَالَ: مَنْ طَلَبَ العِلْمَ لِيُبَاهِيَ بِهِ العُلَمَاءَ، أَوْ يُمَارِيَ بِهِ السُّفَهَاءَ، أَوْ يَصْرِفَ بِهِ وُجُوهَ النَّاسِ إِلَيْهِ، فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ، إِنَّ الرِّئَاسَةَ لَا تَصْلُحُ إِلَّا لِأَهْلِهَا! — الكافـي Rib'i ibn 'Abdillah (-) whoever narrated it to him (-) Abu Ja'far al.Baqer (p.b.u.h.) as saying: «He who acquires knowledge for the purpose of priding him-self on it before other scholars, or for the purpose of debating with the fools, or for playing to the gallery, has actually built for him-self an abode in the hell. Verily, leardership is not proper except of him who is worthy of it.!» — al-Kāfī	591
9	None of you should say, “O Allah! I seek Your protection from affliction” because there is none who is not afflicted. But whoever seeks Allah’s protection should seek it from misguiding troubles because Allah, the Glorified One, says the following: “And be admonished that your wealth and your children are a trial” (Holy Quran, 8: 28). It means that He tries people with wealth and progeny in order to distinguish one who is displeased with his livelihood from one who is happy with what he has been given. Even though Allah, the Glorified One, knows them more than they know themselves, yet He does so to let them perform actions with which they earn reward or punishment. This is so because some of them like to have male (children) and dislike to have female (children), whereas some like to amass wealth and dislike adversity. — Nahj al-Balāgha	208
10	لَا يَقُولَنَّ أَحَدُكُمْ "اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْفِتْنَةِ" لِأَنَّهُ لَيْسَ أَحَدٌ إِلَّا وَهُوَ مُشْتَمِلٌ عَلَى فِتْنَةٍ وَلَكِنْ مَنِ اسْتَعَاذَ فَلْيَسْتَعِذْ مِنْ مُضِلَّاتِ الْفِتَنِ. فَإِنَّ اللَّهَ سُبْحَانَهُ يَقُولُ «وَاعْلَمُوا أَنَّما أَمْوالُكُمْ وَأَوْلادُكُمْ فِتْنَةٌ» وَمَعْنَى ذَلِكَ أَنَّهُ يَخْتَبِرُهُمْ بِالْأَمْوَالِ وَ الْأَوْلَادِ لِيَتَبَيَّنَ السَّاخِطَ لِرِزْقِهِ وَالرَّاضِيَ بِقِسْمِهِ. وَإِنْ كَانَ سُبْحَانَهُ أَعْلَمَ بِهِمْ مِنْ أَنْفُسِهِمْ وَلَكِنْ لِتَظْهَرَ الْأَفْعَالُ الَّتِي بِهَا يُسْتَحَقُّ الثَّوَابُ وَالْعِقَابُ لِأَنَّ بَعْضَهُمْ يُحِبُّ الذُّكُورَ وَيَكْرَهُ الْإِنَاثَ وَبَعْضَهُمْ يُحِبُّ تَثْمِيرَ الْمَالِ وَيَكْرَهُ انْثِلَامَ الْحَالِ. — نهـجُ البلاغـة	641
11	عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نجْرَانَ، عَمَّنْ ذَكَرَهُ، عَنْ أَبِي عَبْدِ اللَّهِ [ عَلَيْهِ السَّلَامُ ] قَالَ: «مَنْ حَفِظَ مِنْ أَحَادِيثِنَا أَرْبَعِينَ حَدِيثًا بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ عَالِمًا فَقِيهًا». — الكافـي Abd ar-Rahman ibn Abi Najran (-) whoever mentioned by the narrator (-) Abū 'Abdillah (p.b.u.h.) as saying: «On the Day of Judgment Allah will raise as a scholar and a learned jurist a person who learns by heart or preserves (in letters and the spirit) of at least forty out of our total traditions.» — al-Kāfī	466
12	عَنْ حَفْصِ بْنِ غِيَاثٍ، عَنْ أَبِي عَبْدِ اللَّهِ [ عَلَيْهِ السَّلَامُ ] قَالَ: قَالَ: يَا حَفْصُ، يُغْفَرُ لِلْجَاهِلِ سَبْعُونَ ذَنْبًا قَبْلَ أَنْ يُغْفَرَ لِلْعَالِمِ ذَنْبٌ وَاحِدٌ وَبِهَذَا الْإِسْنَادِ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ [ عَلَيْهِ السَّلَامُ ]: قَالَ عِيسَى ابْنُ مَرْيَمَ عَلَى نَبِيِّنَا وَآلِهِ وَعَلَيْهِ السَّلَامُ: وَيْلٌ لِعُلَمَاءِ السَّوْءِ كَيْفَ تَلَظَّىٰ عَلَيْهِمُ النَّارُ؟! — الكافـي Hafş ibn Ghiyath (-) Abu 'Abdilláh (p.p.u.h.) as saying: "O" Hafs! Seventy sins of an ignorant person are forgiven by Allah before He forgives one single sin of a learned one." According to the above mentioned authorities, "Abū Abdillah (p.b.u.h.) has observed, 'Iså son of Maryam (Jesus, the Prophet peace be upon him and upon our Prophet and his progeny) has said, 'Woe to the wicked scholars, how fiercely do the flames of hell fire envelope them.?!"" — al-Kāfī	621
13	عَنْ مسعرِ بْنِ كدامٍ قَالَ: سَمِعْتُ أَبَا جَعْفَرٍ [ الباقـِر عَلَيْهِ السَّلَامُ ] يَقُولُ: « لَمَجْلِسٌ أَجْلِسُهُ إِلَىٰ مَنْ أَثِقُ بِهِ، أَوْثَقُ فِي نَفْسِي مِنْ عَمَلِ سَنَةٍ ». — الكافـي Mis'ar ibn Kidam, as saying, "I have heard Abū Ja'far (p.b. u.h.) saying: 'To me having a single session with a man of integrity and con-fidence is far better than doing good deed for the whole year.' — al-Kāfī	502
14	عَنْ أَبِي عَبْدِ اللَّهِ [ عَلَيْهِ السَّلَامُ ] قَالَ: قَامَ عِيسَى بْنُ مَرْيَمَ خَطِيبًا فِي بَنِي إِسْرَائِيلَ فَقَالَ: «يَا بَنِي إِسْرَائِيلَ لَا تُحَدِّثُوا الْجُهَّالَ بِالْحِكْمَةِ فَتَظْلِمُوهَا، وَلَا تَمْنَعُوهَا أَهْلَهَا فَتَظْلِمُوهُمْ». — الكافـي Abū 'Abdillah (p.b.u.h.) as saying: "Îså ibn Maryam (Jesus, the Prophet) stood up to address the Children of Israel, said: «O' Bani of Isra'il! Never reveal wisdom to the rustic since this is tyranny on wisdom (itself), and never conceal it from those worthy of it since this will be a tyranny on the worthy.»" — al-Kāfī	601
15	عن أمير المؤمنين [ عليه السلام ]: إِنَّ أَوْلَى النَّاسِ بِالْأَنْبِيَاءِ أَعْلَمُهُمْ بِمَا جَاءُوا بِهِ ثُمَّ تَلَا [إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهذَا النَّبِيُّ وَالَّذِينَ آمَنُوا...الْآيَةَ] ثُمَّ قَالَ: إِنَّ وَلِيَّ مُحَمَّـدٍ مَنْ أَطَاعَ اللَّهَ وَإِنْ بَعُدَتْ لُحْمَتُهُ وَإِنَّ عَدُوَّ مُحَمَّـدٍ مَنْ عَصَى اللَّهَ وَإِنْ قَرُبَتْ قَرَابَتُـهُ. «The persons most attracted to the prophets are those who know most what the prophets have brought. Then Imam Ali (a.s.) recited this verse: “Verily, of men, the nearest to Abraham are surely those who followed him and this (Our) Prophet (Muhammad [S]) and those who believe” (Holy Quran, 3: 68). Then he said the following: The friend of Muhammad (S) is whoever obeys Allah, even though he may have no blood relationship [with him], and the enemy of Muhammad (S) is whoever disobeys Allah even though he may have near kinship [with the Prophet (S)].» – نهـجُ البلاغـة \| Nahj al-Balāgha	308
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18	عَنْ أَبِي خَدِيجَةَ، عَنْ أَبِي عَبْدِ اللَّهِ [ عَلَيْهِ السَّلَامُ ] قَالَ: مَنْ أَرَادَ الْحَدِيثَ لِمَنْفَعَةِ الدُّنْيَا لَمْ يَكُنْ لَهُ فِي الْآخِرَةِ نَصِيبٌ، وَمَنْ أَرَادَ بِهِ خَيْرَ الْآخِرَةِ أَعْطَاهُ اللَّهُ خَيْرَ الدُّنْيَا وَالْآخِرَةِ. — الكافـي Abi Khadijah (-) Abū 'Abdillah (p.b.u.h.) as saying: "He who acquires knowledge of the traditions to earn worldly gains will have no share of Divine rewards in his life hereafter. And he who acquires this knowledge for the betterment of his life here-after will be sanctioned by Allah the good of this life and the life hereafter." — al-Kāfī	541
19	عَنْ جَمِيلِ بْنِ درَّاجٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ [ عَلَيْهِ السَّلَامُ ] يَقُولُ: «إِذَا بَلَغَتِ النَّفْسُ هَاهُنَا — وَأَشَارَ بِيَدِهِ إِلَى حَلْقِهِ — لَمْ يَكُنْ لِلْعَالِمِ تَوْبَةٌ»، ثُمَّ قَرَأَ: { إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ } [النساء: 17] — الكافـي Jamil ibn Darráj as saying, "I have heard Abú 'Abdillah (p.b.u.h.) saying: When the last breath of life reaches upto this place,' then the Imam pointed out to his throat, 'the time for the scholars to repent is over once for all. Then the Imam recited this verse from Qur'ân: 'Verily repentance (acceptable) to Allah is only for those who do evil ignorantly." (an-Nisa', 4:17) — al-Kāfī	581
20	عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي جَعْفَرٍ [ البَاقـِر عَلَيْهِ السَّلَامُ ] فِي قَوْلِ اللهِ عَزَّ وَجَلَّ: {فَلْيَنْظُرِ الْإِنْسَانُ إِلَى طَعَامِهِ} [عبس: 24]، قَالَ: قُلْتُ: مَا طَعَامُهُ؟ قَالَ: «عِلْمُهُ الَّذِي يَأْخُذُهُ، عَمَّنْ يَأْخُذُهُ» — الكافـي Zayd ash-Shahham (-) Abū Ja'far al.Baqer (p.b.u.h.) as saying in respect of the words of Allah, "Then let man look at his food" ('Abasa, 80:24). “Food here signifies the knowledge (of religion) and looking into the food means the source from which it is acquired." — al-Kāfī	620

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