Spirits of Enlightenment

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عَنِ ابْنِ الْعَرْزَمِي عَنْ أَبِيهِ عَنِ الصَّادِقِ [ عليه السَّلامُ ] قَالَ: قَالَ: أَثَائِيُّ الإسلام ثَلاثَةٌ : الصَّلاةُ، والزَّكَاةَ، وَالْوَلَايَةُ. لَا تَصِحُ وَاحِدَةٌ مِنْهُنَّ إِلَّا بِصَاحِبَتَيْهَا.

— أصول الكافي

Ibnu 'l-'Arzamī (-) his father that aş-Şadiq ('a.s.) said: "The trivets of Islam are three: i) the prayer, ii) the alms-giving, and, iii) the wilayah, none of them is valid without the other."

— Usul al-Kāfī

2	Muhammad ibn 'İsa (-) Yūnus (rafa'ahu) Luqman the wise as saying: "O' my son be always on the look for (different) companies of the people and if you see people engaged in talks and remembrance of Allah, join them. In case, you are already in the know of (the points under discussion), their company will give you (fresh) knowledge. Perhaps the Almighty Allah will bestow upon the scholars His bounties and you will also receive some of them. If you see people forgetful of Allah, then avoid their company. In case, you are learned, your know-ledge will not benefit you at all. (Because their company will not increase your knowledge at all.) In case, you are devoid of knowledge their company will add to your ignorance. Perhaps the wrath of Allah will descend on them and you will also be a victim along with them." — Usul al-Kāfī	111
3	+1 عَنْ يُونُسَ رَفَعَهُ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ: يَا بُنَيَّ اخْتَرِ الْمَجَالِسَ عَلَى عَيْنِكَ، فَإِنْ رَأَيْتَ قَوْمًا يَذْكُرُونَ اللَّهَ عَزَّ وَجَلَّ فَاجْلِسْ مَعَهُمْ؛ فَإِنْ تَكُنْ عَالِمًا نَفَعَكَ عِلْمُكَ، وَإِنْ تَكُنْ جَاهِلًا عَلَّمُوكَ، وَلَعَلَّ اللَّهَ أَنْ يُظِلَّهُمْ بِرَحْمَتِهِ فَيَعُمَّكَ مَعَهُمْ. وَإِذَا رَأَيْتَ قَوْمًا لَا يَذْكُرُونَ اللَّهَ فَلَا تَجْلِسْ مَعَهُمْ؛ فَإِنْ تَكُنْ عَالِمًا لَمْ يَنْفَعْكَ عِلْمُكَ، وَإِنْ كُنْتَ جَاهِلًا يَزِيدُوكَ جَهْلًا، وَلَعَلَّ اللَّهَ أَنْ يُظِلَّهُمْ بِعُقُوبَةٍ فَيَعُمَّكَ مَعَهُمْ. — أصول الكافي	327
4	عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ الثَّانِيَ [ الجَـوادُ عليه السَّلام ]: مَا مَعْنَى الْوَاحِدِ؟ فَقَالَ: إِجْمَاعُ الْأَلْسُنِ عَلَيْهِ بِالْوَاحِدَانِيَّةِ كَقَوْلِهِ تَعَالَى: {وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ} الزخرف:87. — أصول الكافي Abi Hashim al-Ja'fari as saying: "I inquired of Abū Ja'far ath-Thani (al.Jawad)(p.b.u.h.), 'What is meant by 'One' (when we say 'Allah is One')?' The Imam replied, 'It means the unanimity of all tongues in respect of Allah being One as He Himself has said: 'And if Thou ask them who created them, they would certainly say: "Allah" (az-Zukhruf, 43:87)." — Usul al-Kāfī	835
5	عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ [عَليهِ السَّلامُ] يَقُولُ: وَجَدْتُ عِلْمَ النَّاسِ كُلَّهُ فِي أَرْبَعٍ: أَوَّلُهَا أَنْ تَعْرِفَ رَبَّكَ، وَالثَّانِي أَنْ تَعْرِفَ مَا صَنَعَ بِكَ، وَالثَّالِثُ أَنْ تَعْرِفَ مَا أَرَادَ مِنْكَ، وَالرَّابِعُ أَنْ تَعْرِفَ مَا يُخْرِجُكَ مِنْ دِينِكَ. — أصول الكافي Sufyan ibn 'Uyaynah as saying, "I have heard Abu 'Abdillah (p.b.u.h.) saying: 'For me all knowledge of the people could be divided in four heads. The first head of knowledge is the recognition of Allah Who is your Lord and sustainer. The second is the knowledge of what Allah has made of and for you. The third is the knowledge which Allah expects of you. The fourth is the knowledge of what expels you from your religion.'' — Usul al-Kāfī	1 126
6	عَنْ يُونُسَ [رَفَعَهُ] قَالَ: قَالَ عَلِيُّ بْنُ الحُسَيْنِ [عَلَيْهِما السَّلَامُ]: إِنَّ أَفْضَلَ الأَعْمَالِ عِنْدَ اللهِ مَا عُمِلَ بِالسُّنَّةِ وَإِنْ قَلَّ. — أصول الكافي Yūnus (rafa'ahu) as saying: "'Ali ibn al-Husayn (p.b.u.t.) observed: 'Verily, the best deed in the eye of Allah, however small it may be, is the one which accords with as-Sunnah.'" — Usul al-Kāfī	989
7	Another tradition says, "If a person practices the same he will be highly rewarded. If he abandons the verdict, by Allah he will be sinful to Allah." — Usul al-Kāfī	210
8	عَنْ أَبِي عُبَيْدَةَ، عَنْ أَبِي جَعْفَرٍ [ الباقـر عَلَيْهِ السَّلَامُ ] قَالَ: قَالَ لِي: يَا زِيَادُ مَا تَقُولُ لَوْ أَفْتَيْنَا رَجُلًا مِمَّنْ يَتَوَلَّانَا بِشَيْءٍ مِنَ التَّقِيَّةِ؟ قَالَ: قُلْتُ لَهُ: أَنْتَ أَعْلَمُ جُعِلْتُ فِدَاكَ، قَالَ: إِنْ أَخَذَ بِهِ فَهُوَ خَيْـرٌ لَهُ وَأَعْظَمُ أَجْرًا. وفي رواية أخرى: «إِنْ أَخَذَ بِهِ أُوجِرَ، وَإِنْ تَرَكَهُ وَاللَّهِ أَثِمَ» — أصول الكافي Abi 'Ubaydah, as saying "Abū Ja'far (p.b.u.h.) addressed me thus: 'O' Ziyad! What have you to say, if we give certain verdicts to any of our followers out of taqiyyah (expediency, that is, guarding one's life and honour through concealment of the true belief)?' I (Ziyad) replied, 'May my life be sacrificed for you! You know far better.' Hearing this the Imam explained, 'If a person accepts such a verdict as given under expediency (taqiyyah) and acts upon it, the highest divine rewards will be bestowed upon him."	965
9	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	190
10	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	540
11	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
12	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	530
13	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	630
14	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	600
15	+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	553
16	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	736
17	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	265
18	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	749
19	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	522
20	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	699

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