Written transcript of the lecture
The Meshkat-e Noor teachings series🌼🔆🌼“Muhammad,” the Exemplar of Transcendence🌼🔆🌼
🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹
🔅🌹 “Unveiled Secrets of the Key to Blessing” “Appendix to Transcendence” “Muhammad in the Divine Sacred Presence” “The Book of Servitude in the Words of the Lord of God’s Servants” “The Night of the Birth of the Prophet Muhammad (PBUH)” and more: A Summary with Addendum 1405.06.07 Ali Saei (Abdullah Meshkat) 110.141(903) 🌹🔅
✳️✅ ❇️ 🔆✨💫🔆 🌸☘️🌷🌹🌻 🌼 🕋 🌙 🤲 🌙 🕌 📖 🍃🪴
🌹💫 He is the Praiseworthy, the All-Knowing, the All-Wise
🌸 Foreword
This essay offers an introduction to the profound reality of the sacred being of the Prophet Muhammad Mustafa (PBUH), as “the Key to Blessing” and “the Veil of God”—a key placed not to lock, but to open boundless horizons of knowledge and civilization.
This study rests on three firm pillars:
The transmitted words of the Infallible (AS), which explain the Prophet’s (PBUH) cosmic station and the signs accompanying his birth.
The Prophet’s (PBUH) counsels to Abu Dharr al-Ghifari, a comprehensive charter for personal and social conduct.
An interdisciplinary perspective that brings these teachings into dialogue with the challenges posed by the modern human sciences and contemporary civilization.
The aim is not merely to explain concepts, but to chart a course for “breaking away from all that is other than Him” and “joining the Source of Majesty”—a path centered on “transcendent connection” and “perfect sincerity,” guiding the human being from the realm of illusion to the sacred presence of “with God.”
📜 Introduction
1. The Need to Revisit Prophetic Teachings in the Modern Age
Today’s world is grappling with a host of crises—of identity, meaning, the environment, mental health, and society. Modern human sciences have succeeded in identifying many of these problems, yet remain unable to remedy them or offer a comprehensive prescription. This essay regards a return to the Prophetic spring of revelation not as a historical solution, but as a civilizational necessity.
2. Main Themes
A) Foundational Terms (Theoretical Core)
The Key to Blessing: The very being of the Prophet (PBUH), the key to all divine goodness, blessings, and grace.
The Veil of God: Not a veil of darkness, but the first luminous veil, through which alone knowledge of God and the yearning for God are possible.
Disconnection, connection, and transcendent connection: Three stages of the spiritual journey, leading the human being from the prison of illusion to the realm of union, and then to the indescribable station of nearness to God.
Perfect severance and perfect sincerity: The summit of servitude, manifest in “denying every attribute of God.”
With God: The culmination of blessing and the utmost nearness, attainable only through recourse to “the Key to Blessing.”
B) Hadith Sources (Transmitted Core)
Imam al-Sadiq’s (AS) narration of the Prophet’s (PBUH) birth, explaining its cosmic signs: idols collapsing, the arch of Khosrow’s palace crumbling, fire temples going dark, kings struck dumb, Iblis’s sevenfold veil being rent, and light spreading from the Hijaz to the East.
The hadith of Abu Dharr al-Ghifari, which contains more than 140 ethical, doctrinal, devotional, social, economic, and political teachings from the Prophet (PBUH), and is rightly called a charter for the life of faith.
C) Dialogue with the Modern Human Sciences (Comparative Core)
Psychology: Relating “worship grounded in awareness of being observed” to the psychology of presence, and “self-examination” to self-regulation and mindfulness.
Sociology: Critiquing the culture of power-worship and aristocratic privilege through the injunction “مَنْ أَحَبَّ أَنْ یَتَمَثَّلَ لَهُ الرِّجَالُ…”.
Economics: Critiquing accumulative capitalism through the counsel “لَمْ یُوحِ إِلَیَّ أَنْ أَجْمَعَ الْمَالَ إِلَى الْمَالِ”.
Communications and media: The principle “meetings are bound by trust” and the avoidance of backbiting, as a benchmark for media ethics.
Educational sciences: Replacing “the cultivation of Godwariness” with “the accumulation of information.”
A concise and systematic summary of the entire text
🔹 Defining the Problem
The central problem is the renewal of the contemporary human being’s authentic relationship with “the Key to Blessing” (the Muhammadan Reality)—a relationship in which breaking away from every form of illusion, idolatry, arrogance, and material attachment is presented as a condition for realizing a “monotheistic civilization” and attaining “nearness in God’s presence.”
🔹 Theoretical Foundations (Drawn from the Text)
1. Ontology: The universe is a “single body,” whose governance is possible only when centered on “the Key to Blessing.”
2. Anthropology: The human being is a creature who, by “breaking free of illusions” and “joining the Source of Majesty,” attains the station of God’s vicegerent and “transcendent connection.”
3. Epistemology: True knowledge of God is possible through “the Veil of God” (Muhammad and the Family of Muhammad); every other path leads to the mirage of likening God to creation or denying His attributes.
4. Axiology: The highest values are summed up in “perfect sincerity,” “denying every attribute of God,” and “breaking away from all that is other than Him.”
🔹 Key Hadith Sources
| Event / Concept | Evidence from Imam al-Sadiq’s narration | Evidence from the hadith of Abu Dharr |
| Breaking with idolatry | Idols falling upon their faces | “إِیَّاکَ وَ الْغِیبَةَ…” (breaking with idolatrous speech) |
| The Downfall of Arrogant Powers | The Overturning of Khosrow’s Throne and the Silencing of Kings | “مَنْ أَحَبَّ أَنْ یَتَمَثَّلَ لَهُ الرِّجَالُ…” |
| The Muhammadan Light | The Light Spreading from the Hijaz to the East | The Light of Faith in the Believer’s Heart (the Heart’s Expansion) |
| Satan’s Restraint | Iblis’s Seven Barriers in the Heavens | “إِنَّ اللَّهَ عِنْدَ لِسَانِ کُلِّ قَائِلٍ” (God’s Presence in Speech) |
| A Monotheistic Civilization | The Extinguishing of Fire Temples and the Nullification of Sorcery, and … | “تَقْوَى هَاهُنَا” (pointing to the chest; an inwardly built civilization) |
🔹 Today’s Challenges and the Prophetic Response
| Challenge | Response from the Hadith of Abu Dharr |
| Crisis of Meaning | “اعْبُدِ اللَّهَ کَأَنَّکَ تَرَاهُ” |
| Crisis of Consumerism | “نِعْمَتَانِ مَغْبُونٌ فِیهِمَا کَثِیرٌ مِنَ النَّاسِ: الصِّحَّةُ وَ الْفَرَاغُ” |
| Crisis of Communication | “الْمَجَالِسُ بِالْأَمَانَةِ» و «إِیَّاکَ وَ الْغِیبَةَ” |
| Economic Crisis | “لَمْ یُوحِ إِلَیَّ أَنْ أَجْمَعَ الْمَالَ إِلَى الْمَالِ” |
| Crisis of Power | “مَنْ أَحَبَّ أَنْ یَتَمَثَّلَ لَهُ الرِّجَالُ قِیَاماً…” |
| Crisis of Education | “فَضْلُ الْعِلْمِ خَیْرٌ مِنْ فَضْلِ الْعِبَادَةِ… مَعَ الْوَرَعِ” |
🔹 Final Conclusion
Miftāḥ al-Barakah is not an abstract concept, but the tangible reality of the Noble Prophet Muhammad (PBUH), who opens every door to goodness, knowledge, civilization, and closeness to God.
His birth marked a turning point in the history of existence, shattering the order of unbelief, polytheism, and arrogant power, and spreading the light of divine unity across the horizons.
His life and counsel—especially in the Hadith of Abu Dharr—offer a complete charter for rebuilding the individual, society, and civilization in the modern age.
If the new human sciences are not joined to these revealed teachings, they will remain able to diagnose illness but powerless to heal it.
The Mahdist civilization is the tangible realization of “collective detachment from all that is other” and “universal attachment to the source of majesty”—a realization made possible only through recourse to “Miftāḥ al-Barakah” and acting upon the teachings given to Abu Dharr.
🌷 Final Words
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ، أَمِینِکَ عَلَى وَحْیِکَ، وَ نَجِیبِکَ مِنْ خَلْقِکَ، وَ صَفِیِّکَ مِنْ عِبَادِکَ، إِمَامِ الرَّحْمَةِ، وَ قَائِدِ الْخَیْرِ، وَ مِفْتَاحِ الْبَرَکَةِ.
وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِینَ، وَ صَلَّى اللَّهُ عَلَى سَیِّدِنَا مُحَمَّدٍ وَ آلِهِ الطَّاهِرِینَ، وَ سَلَّمَ تَسْلِیمًا.
This preface, introduction, and summary offer a roadmap for deeper study of the text. May they, with God’s grace, serve as a step towards reviving the Prophetic teachings and preparing for the Mahdist civilization.
✅ The Fragrance of the Preliminary Text
🤲💫 O “Praiseworthy One,” by the right of “Muhammad”
🤲💫 O “True to His Promise,” by the right of “Ja‘far”
✨🔆 (Muhammad, Mahmūd, Ahmad) The radiance of his light shatters the idols of the soul; the beauty of his countenance writes the lesson of divine unity upon the page of hearts; and his true dawn shelters the whole realm of existence!
💫🔆The musk of his presence is the paradise of existence, and his truthful stream is the wisdom of souls!
All brilliance drew its light from Muhammad; through the blessing of prayers upon him, honey became the foremost sweetness of the age, and the world, from the navel of his generosity, received the weighty burden of existence!
His name is a sign of divine love; his pure being, an outpouring of God’s boundless grace!
🌸May the blessings of God’s boundless mercy and compassion be your companions, morning and evening
❇️The First Utterance of Existence
Muhammad: the world’s first caress, the first flame of servitude to God.
❇️The First Manifestation
“Muhammad”: the first breath of existence, the world’s first taste, the first heart within the heart of the universe, the first voice of creation, the first love, the first glorification at the creation of the world.
The birth of the Noble Prophet Muhammad (PBUH) was the day Satan was driven into exile, and all the devils of the world were banished, restrained, and left lamenting;
the birth of the Seal of the Prophets was the day every manifestation of polytheism was overthrown!
It was the day the illusory might of the arrogant and rulers of the world was broken—the day the thrones of tyrannical rulers were overturned and they were silenced.
The day the Chief of the Messengers was born was the day the celestial beings descended upon the earthly realm.
Part One
🌸اللَّهُمَّ فَصَلِّ عَلَى مُحَمَّدٍ🌸
🌷💫أَمِينِكَ عَلَى وَحْيِكَ وَ نَجِيبِكَ مِنْ خَلْقِكَ💫🌷
🌹وَ صَفِيِّكَ مِنْ عِبَادِكَ إِمَامِ الرَّحْمَةِ وَ قَائِدِ الْخَيْرِ🌹
وَ
🌼✨THE KEY TO BLESSING✨🌼
✳️Another symbolic unveiling of the mystery of “The Key to Blessing”
A supplement to the discussion of “The Key to Blessing”
❇️Boundless salutations upon that sacred divine being,
who is “the Key to Blessing” and “the key to the Infinite”;
Muhammad al-Mustafa (PBUH), the first to sew the beginning to the end,
who stitched the sanctuary of heaven’s realm to the realm of earth,
and extended the mosque of servitude to “or nearer still.”
❇️The Key to Blessing: the key to the highest rupture, beyond all connection
The relationship between all created beings and the One Creator is not one of connection or continuity, but of transcendent communion. Only through this exalted state is it possible to join the wellspring of divine majesty! The Prophet Muhammad (PBUH) is truly that very wellspring of majesty and that very city of divine knowledge! He is the very mystery that transcends all connection!
Separation from all besides God is necessary for union with the wellspring of divine majesty (فَتَصِلَ إِلَى مَعْدِنِ الْعَظَمَةِ)! The soul’s attachment to the divine sanctity is the clearest sign of absolute separation ( وَ تَصِيرَ أَرْوَاحُنَا مُعَلَّقَةً بِعِزِّ قُدْسِك); dissolving into the heart of Muhammad and the family of Muhammad is the key to this attainment!
From one perspective, the wellspring of majesty is itself the means to God!
✨🔆 Al-Ma’idah: 35 يا أَيُّهَا الَّذينَ آمَنُوا اتَّقُوا اللَّهَ وَ ابْتَغُوا إِلَيْهِ الْوَسيلَةَ وَ جاهِدُوا في سَبيلِهِ لَعَلَّكُمْ تُفْلِحُونَ
🔆 O you who believe! Be mindful of God, seek a means of drawing near to Him, and strive in His way, so that you may prosper!
No intermediary or veil can be imagined between the wellspring of majesty and the divine Essence! The wellspring of majesty is itself the very reality of the Veil of God!
💫🔆قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ بِنَا عُبِدَ اللَّهُ وَ بِنَا عُرِفَ اللَّهُ وَ بِنَا وُحِّدَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ مُحَمَّدٌ حِجَابُ اللَّهِ[1]
💫 I heard Imam al-Baqir (AS) say:
“Through us, God was worshipped; through us, God was known; through us, God was declared One; and Muhammad (PBUH) is the Veil of God.”
📌 Explanation and analysis:
1. “بِنَا عُبِدَ اللَّهُ”
This means that the proper way to worship God is known through the Ahl al-Bayt (AS). They are perfect models of servitude, and worship without following them does not reach its divine goal.
2. “بِنَا عُرِفَ اللَّهُ”
This means that true knowledge of God is possible through the Ahl al-Bayt (AS). They are the gateway to divine knowledge; without them, knowledge of God cannot be complete or true.
3. “بِنَا وُحِّدَ اللَّهُ”
This means that true monotheism is realized through acceptance of the authority of the Ahl al-Bayt (AS). They embody monotheism in both theory and practice, and every form of hidden or open polytheism is bound up with opposing them.
4. “مُحَمَّدٌ حِجَابُ اللَّهِ”
The Veil of God is the highest manifestation of divine power and will! It is absolute primacy in the manifestation of divine might and majesty—the very first radiance in creation, and absolute immediacy!
In truth, both “distance and nearness” are part of the creation and making of that peerless Creator and Maker!
All creatures, by virtue of their very creation, occupy this station; to know and acknowledge this is the spiritual journey to God!
The condition for freedom from the illusion of connection to anything besides God is communion with the wellspring of divine majesty! It is communion with Muhammad and the family of Muhammad!
The transcendent relationship between created beings and God is neither connection nor separation; it cannot be described or expressed (ٍ مَعَ كُلِّ شَيْءٍ لَا بِمُقَارَنَةٍ وَ غَيْرُ كُلِّ شَيْءٍ لَا بِمُزَايَلَة).
❇️Degrees of separation
Every illusory attachment is an imagined obstacle, even though, in the order of creation, all obstacles are moving toward Him in perfect separation! Yet illusion prevents us from perceiving this!
Freedom from illusion is the separation from all besides Him that is prescribed by the sacred law and attained through knowledge; it is the very experience of communion with His wellspring of majesty!
In this, the world is one great illusion! Freedom from attachment to and love of the world is freedom from this very imagined illusion!
❇️Dispel the illusion: the mystery of communion with the wellspring of majesty
“At the distance of two bow-lengths” is the very mystery of absolute communion, which must be understood. By dispelling illusion, the human being is joined to the wellspring of majesty and experiences true servitude.
“At the distance of two bow-lengths” is the mystery of existence, which the blessed Messenger brought to its fullest interpretation and realization!
❇️The Key to Blessing and global civilization
“The Key to Blessing” has applications throughout education, upbringing, economics, politics, civilization-building, the cosmos, and servitude!
The Prophet (PBUH) is the mystery of a transcendent, heavenly civilization.
🔰Muhammad: the model for building civilization
Like a body, the world must attain perfection through a single Muhammadan governance, in a total severance directed toward Him! This is the secret of evolution and the secret of passing beyond perfection: the beginning of a new path into the wonders of existence through worship and servitude!
The Muhammadan civilization is civilization in the truest sense—a civilization pleasing to God!
This key is expressed in verse 59 of Sūrat al-Nisāʾ. Acting upon this verse will set the key of severance in motion:
✨🔆Al-Nisāʾ: 59 يا أَيُّهَا الَّذينَ آمَنُوا أَطيعُوا اللَّهَ وَ أَطيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنازَعْتُمْ في شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَ الرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ ذلِكَ خَيْرٌ وَ أَحْسَنُ تَأْويلاً
🔆O you who believe! Obey God, and obey the Messenger of God and those vested with authority [the Prophet’s successors]. If you disagree over anything, refer it to God and the Messenger (and seek their judgment), if you believe in God and the Last Day. That is better for you, and better in the end.
The civilization that reaches the summit of severance is the destination of the pure civilization of existence!
❇️The secret of movement in existence
The expansion of existence is its striving to experience severance on the way to Him!
✨🔆Al-Dhāriyāt: 47 وَ السَّماءَ بَنَيْناها بِأَيْدٍ وَ إِنَّا لَمُوسِعُونَ
🔆We built the heavens with power, and We are ever-expanding them
✨🔆Al-Anbiyāʾ: 33 وَ هُوَ الَّذي خَلَقَ اللَّيْلَ وَ النَّهارَ وَ الشَّمْسَ وَ الْقَمَرَ كُلٌّ في فَلَكٍ يَسْبَحُونَ
🔆He is the One who created the night and the day, the sun and the moon; each floats in its own orbit!
❇️The Shia are connected to the network of the Miʿrāj!
The Shia journey alongside the Muhammadan tree; they are its leaves, connected to the network of the Miʿrāj (شیعتنا ورقها). Reviving the secret of the key to blessing and following it lay the groundwork for the advent of the savior of the end times!
With the advent of Imam Mahdi, peace be upon him, the chosen will pass through the gate of transcendent severance.
The era of Occultation is a time to “practise collective severance.”
❇️He is beyond infinity
Divine blessing has no end. Indeed, His blessing is “infinite,” and He Himself is beyond it.
He cannot be described as either infinite or beyond infinity!
His being without limit encompasses even the limitless. In other words, even “beyond infinity” is a description resorted to out of necessity, to move beyond the limitations of negation and anthropomorphism. Put another way, even the limitless cannot be His limit! “Limitlessness” is a provisional description that helps us attain “the perfection of sincerity toward Him lies in denying attributes of Him”!
🔸He is “without limit.” There must, in fact, be another way to define “the perfection of sincerity toward Him lies in denying attributes of Him.” He is exalted above every restriction and boundary, even the boundary of “infinity.”
🔸 No boundary or attribute can encompass the Most Holy Divine Essence.
❇️“With God”: the abode of pure and transcendent blessing
🔸Blessing means connection to His “presence.” Transcendent blessing is attaining the station of being “with God.”
❇️The grasp of the Divine Subduer: the secret of connection to the source of majesty
✨🔆Al-Zumar: 67 وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَ الْأَرْضُ جَميعاً قَبْضَتُهُ يَوْمَ الْقِيامَةِ وَ السَّماواتُ مَطْوِيَّاتٌ بِيَمينِهِ سُبْحانَهُ وَ تَعالى عَمَّا يُشْرِكُونَ
🔆They have not esteemed God as He deserves to be esteemed. On the Day of Resurrection, the whole earth will be in His grasp, and the heavens folded in His hand. Exalted and High is He above the partners they ascribe to Him
❇️Severance from illusion is connection to reality
🌹Severance from “nothing and everything” is necessary for connection to the eternal nearness of the Creator, who brings “everything” from “nothing.”
🌷 Severance from “nothing” is the condition for joining with what lies beyond “everything”; and severing oneself from “everything” is the secret of drawing near to the threshold of the Creator of all things.
❇️The secret of the resolve to connect
حضرت محمد ص is the clearest embodiment, interpretation and esoteric explication of “إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ.” Truly, he is the key to the blessing of servitude to God and the secret of “turning wholly to God”!
You alone do we worship, and You alone do we ask for help.
This verse is the greatest expression of severance from all but Him and connection to Him.
✨🔆Al-Fatiha: 5 إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعينُ
✨🔆Al-Isra’: 23 وَ قَضى رَبُّكَ أَلاَّ تَعْبُدُوا إِلاَّ إِيَّاهُ وَ …
✨🔆Fussilat: 37 وَ مِنْ آياتِهِ اللَّيْلُ وَ النَّهارُ وَ الشَّمْسُ وَ الْقَمَرُ لا تَسْجُدُوا لِلشَّمْسِ وَ لا لِلْقَمَرِ وَ اسْجُدُوا لِلَّهِ الَّذي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ
🔆And among His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun or to the moon, but prostrate to Allah, who created them, if it is Him that you worship!
❇️The Disclosure of the Secret of Tawhid
Turning away from all that is the mirage of shirk, and concealing shirk, is the fastening to the spirit of tawhid!
Attention, devotion, love, and humility belong only to Him!
“La ilaha illa Allah” is the signature of tawhid, “la ilaha” meaning the utmost detachment, “illa Allah” meaning the utmost connection (reaching the mine of the bone).
And the Messenger of Allah is the spirit of tawhid, the key of tawhid, the highway of tawhid, and the greatest key of dhikr Allah!
❇️Detachment begins with moving beyond inclination and desire
If He is the Creator of “everything from nothing,” then inclination from “Him” to “anything of His” is sheer error! Have faith in His will!
✨🔆
Al-Baqarah: 117 🔆 بَديعُ السَّماواتِ وَ الْأَرْضِ وَ إِذا قَضى أَمْراً فَإِنَّما يَقُولُ لَهُ كُنْ فَيَكُونُ
The Originator of the heavens and the earth! And when He decrees a matter, He only says to it, “Be,” and it is. ❇️Muhammad (PBUH), the eternal archetype of detachment and connection
✨
🔆Al-An’am: 162
🔆 قُلْ إِنَّ صَلاتي وَ نُسُكي وَ مَحْيايَ وَ مَماتي لِلَّهِ رَبِّ الْعالَمينَ Say: “Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.” Part Two
Divine subtleties of the presence of Prophet Muhammad (PBUH) beyond the reach of hadith qudsi!
❇️”Muhammad,” the light of “the Majesty of Allah”
Salawat upon Muhammad and the family of Muhammad is the most beloved request and supplication in the sight of the Exalted Truth! Salawat is a manifestation of transcendent power! Salawat is a symbol of gentleness and connection with the Throne of Allah, a symbol of attaining inward exaltation. Salawat is the benefit of the one who sends it.
💫🔆
[2]وَ رَوَى الْبُرْسِيُّ فِي مَشَارِقِ الْأَنْوَارِ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَمَّا خَلَقَ اللَّهُ الْعَرْشَ خَلَقَ سَبْعِينَ أَلْفَ مَلَكٍ وَ قَالَ لَهُمْ طُوفُوا بَعَرْشِ النُّورِ وَ سَبِّحُونِي وَ احْمِلُوا عَرْشِي فَطَافُوا وَ سَبَّحُوا وَ أَرَادُوا أَنْ يَحْمِلُوا الْعَرْشَ فَمَا قَدَرُوا فَقَالَ لَهُمُ اللَّهُ طُوفُوا بَعَرْشِ النُّورِ فَصَلُّوا عَلَى نُورِ جَلَالِي مُحَمَّدٍ حَبِيبِي وَ احْمِلُوا عَرْشِي فَطَافُوا بَعَرْشِ الْجَلَالِ وَ صَلَّوْا عَلَى مُحَمَّدٍ وَ حَمَلُوا الْعَرْشَ فَأَطَاقُوا حَمْلَهُ فَقَالُوا رَبَّنَا أَمَرْتَنَا بِتَسْبِيحِكَ وَ تَقْدِيسِكَ فَقَالَ اللَّهُ لَهُمْ يَا مَلَائِكَتِي إِذَا صَلَّيْتُمْ عَلَى حَبِيبِي مُحَمَّدٍ فَقَدْ سَبَّحْتُمُونِي وَ قَدَّسْتُمُونِي وَ هَلَّلْتُمُونِي
🔆Shaykh Rajab Hafif Barazi narrated from the Messenger of Allah (PBUH) that he said: When Allah created the Throne, He created seventy thousand angels and commanded them to circle around His luminous Throne, to glorify Him, and to bear the Throne. The angels circled and glorified Him. Then they sought to bear the Throne, but they could not. Allah said: Circle around My Throne and send salawat upon the Light and Majesty of Mine who is Muhammad, My Beloved, then lift the Throne. The angels said:
O Allah, You commanded us to glorify and sanctify You; now that You command us to send salawat upon the Light and Majesty of You, Muhammad, will Your glorification be diminished? Allah said to them: O My angels, when you send salawat upon Muhammad, it is as if you are glorifying and sanctifying Me and saying “La ilaha illa Allah.”
❇️The Most Beloved Servants of Allah to Allah
💫🔆الْحَسَنُ بْنُ عَلِيٍّ الْعَسْكَرِيُّ ع فِي تَفْسِيرِهِ عَنْ آبَائِهِ عَنِ النَّبِيِّ ص قَالَ: إِنَّ اللَّهَ سُبْحَانَهُ يَقُولُ عِبَادِي مَنْ كَانَتْ لَهُ إِلَيْكُمْ حَاجَةٌ فَسَأَلَكُمْ بِمَنْ تُحِبُّونَ أَجَبْتُمْ دُعَاءَهُ أَلَا فَاعْلَمُوا أَنَّ أَحَبَّ عِبَادِي إِلَيَّ وَ أَكْرَمَهُمْ لَدَيَّ مُحَمَّدٌ وَ عَلِيٌّ حَبِيبِي وَ وَلِيِّي فَمَنْ كَانَتْ لَهُ حَاجَةٌ إِلَيَّ فَلْيَتَوَسَّلْ إِلَيَّ بِهِمَا فَإِنِّي لَا أَرُدُّ سُؤَالَ سَائِلٍ يَسْأَلُنِي بِهِمَا وَ بِالطَّيِّبِينَ مِنْ عِتْرَتِهِمَا فَمَنْ سَأَلَنِي بِهِمْ فَإِنِّي لَا أَرُدُّ دُعَاءَهُ وَ كَيْفَ أَرُدُّ دُعَاءَ مَنْ سَأَلَنِي بِحَبِيبِي وَ صَفْوَتِي وَ وَلِيِّي وَ حُجَّتِي وَ رُوحِي وَ نُورِي وَ آيَتِي وَ بَابِي وَ رَحْمَتِي وَ وَجْهِي وَ نِعْمَتِي أَلَا وَ إِنِّي خَلَقْتُهُمْ مِنْ نُورِ عَظَمَتِي وَ جَعَلْتُهُمْ أَهْلَ كَرَامَتِي وَ وَلَايَتِي فَمَنْ سَأَلَنِي بِهِمْ عَارِفاً بِحَقِّهِمْ وَ مَقَامِهِمْ أُوجِبَتْ لَهُ مِنِّي الْإِجَابَةُ وَ كَانَ ذَلِكَ حَقّاً عَلَيَّ.[3]
🔆Rajaab Haafiz Barsee also relates in his book *Mashaariq Anwaar al-Yaqeen* that God says: “If one of you has a request, and someone dear to you intercedes on their behalf, you grant their request. So know that the dearest of people and the most honoured of My servants in My sight are Muhammad and his friend and guardian, Ali. Therefore, whoever asks something of Me and makes those two members of the Prophet’s Household their intercessors with Me, I will not turn them away. For how could I reject the prayer of someone who has made My friend, My trustee, My guardian, My spirit, My light, and the signs of My mercy and bounty their intercessors?
Know that I created them from the light of My own majesty and made them the people of My honour and guardianship. So whoever asks Me for something through them, while recognising their right and rank, I have made it incumbent upon Myself to answer that person’s prayer. This is My right—that is, My wisdom requires Me to answer the prayer of such a person.”
❇️The Prophet’s Radiant Light Shone Ahead of the Prophets
💫🔆 … ثُمَّ ذَكَرَ شَرْحَ خَلْقِ ذُرِّيَّةِ آدَمَ وَ شَهَادَةِ مَنْ تَكَلَّفَ مِنْهُمْ بِالرُّبُوبِيَّةِ وَ الْوَحْدَانِيَّةِ لِلَّهِ جَلَّ جَلَالُهُ ثُمَّ قَالَ وَ نَظَرَ آدَمُ إِلَى طَائِفَةٍ مِنْ ذُرِّيَّتِهِ يَتَلَأْلَأُ نُورُهُمْ يَسْعَى قَالَ آدَمُ مَا هَؤُلَاءِ قَالَ هَؤُلَاءِ الْأَنْبِيَاءُ مِنْ ذُرِّيَّتِكَ قَالَ كَمْ هُمْ يَا رَبِّ قَالَ هُمْ مِائَةُ أَلْفِ نَبِيٍّ وَ أَرْبَعَةٌ وَ عِشْرُونَ أَلْفَ نَبِيٍّ الْمُرْسَلُونَ مِنْهُمْ ثَلَاثُمِائَةٍ وَ خَمْسَةَ عَشَرَ نَبِيّاً مُرْسَلًا قَالَ يَا رَبِّ فَمَا بَالُ نُورِ هَذَا الْأَخِيرِ سَاطِعاً عَلَى نُورِهِمْ جَمِيعاً قَالَ لِفَضْلِهِ عَلَيْهِمْ جَمِيعاً قَالَ وَ مَنْ هَذَا النَّبِيُّ يَا رَبِّ وَ مَا اسْمُهُ قَالَ هَذَا مُحَمَّدٌ نَبِيِّي وَ رَسُولِي وَ أَمِينِي وَ نَجِيبِي وَ نَجِيِّي وَ خِيَرَتِي وَ صَفْوَتِي وَ خَالِصَتِي وَ حَبِيبِي وَ خَلِيلِي وَ أَكْرَمُ خَلْقِي عَلَيَ وَ أَحَبُّهُمْ إِلَيَّ وَ آثَرُهُمْ عِنْدِي وَ أَقْرَبُهُمْ مِنِّي وَ أَعْرَفُهُمْ لِي وَ أَرْجَحُهُمْ حِلْماً وَ عِلْماً وَ إِيمَاناً وَ يَقِيناً وَ صِدْقاً وَ بِرّاً وَ عَفَافاً وَ عِبَادَةً وَ خُشُوعاً وَ وَرَعاً وَ سِلْماً وَ إِسْلَاماً أَخَذْتُ لَهُ مِيثَاقَ حَمَلَةِ عَرْشِي فَمَا دُونَهُمْ مِنْ خَلَائِقِي فِي السَّمَاوَاتِ وَ الْأَرْضِ بِالْإِيمَانِ بِهِ وَ الْإِقْرَارِ بِنُبُوَّتِهِ فَآمِنْ بِهِ يَا آدَمُ تَزِدْ مِنِّي قُرْبَةً وَ مَنْزِلَةً وَ فَضْلًا وَ نُوراً وَ وَقَاراً قَالَ آدَمُ آمَنْتُ بِاللَّهِ وَ بِرَسُولِهِ مُحَمَّدٍ قَالَ اللَّهُ قَدْ أَوْجَبْتُ لَكَ يَا آدَمُ وَ قَدْ زِدْتُكَ فَضْلًا وَ كَرَامَةً أَنْتَ يَا آدَمُ أَوَّلُ الْأَنْبِيَاءِ وَ الْمُرْسَلِينَ وَ ابْنُكَ مُحَمَّدٌ خَاتَمُ الْأَنْبِيَاءِ وَ الرُّسُلِ وَ أَوَّلُ مَنْ تَنْشَقُّ الْأَرْضُ عَنْهُ يَوْمَ الْقِيَامَةِ وَ أَوَّلُ مَنْ يُكْسَى وَ يُحْمَلُ إِلَى الْمَوْقِفِ وَ أَوَّلُ شَافِعٍ وَ أَوَّلُ مُشَفَّعٍ وَ أَوَّلُ قَارِعٍ لِأَبْوَابِ الْجِنَانِ وَ أَوَّلُ مَنْ يُفْتَحُ لَهُ وَ أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ قَدْ كَنَّيْتُكَ بِهِ فَأَنْتَ أَبُو مُحَمَّدٍ فَقَالَ آدَمُ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ مِنْ ذُرِّيَّتِي مَنْ فَضَّلَهُ بِهَذِهِ الْفَضَائِلِ وَ سَبَقَنِي إِلَى الْجَنَّةِ وَ لَا أَحْسُدُهُ ثُمَّ ذَكَرَ مُشَاهَدَةَ آدَمَ لِمَنْ أَخْرَجَ اللَّهُ جَلَّ جَلَالُهُ مِنْ ظَهْرِهِ مِنْ جَوْهَرِ ذُرِّيَّتِهِ إِلَى يَوْمِ الْقِيَامَةِ وَ اخْتِيَارِهِ لِلْمُطِيعِينَ وَ إِعْرَاضِهِ ع عَنِ الْعُصَاةِ لَهُ سُبْحَانَهُ وَ ذَكَرَ خَلْقَ حَوَّاءَ مِنْ ضِلْعِ آدَمَ ع[4]
💫… Then the account described the creation of Adam’s descendants and the testimony of those among them who acknowledged God’s lordship and oneness. Then it said:
Adam looked upon a group of his descendants whose light was shining, and who were hastening [towards God].
Adam said, “Who are these, my Lord?”
He replied, “They are prophets from your descendants.”
“How many are they, my Lord?”
“They are one hundred and twenty-four thousand prophets, among whom three hundred and fifteen are messengers.”
“Why, my Lord, does the light of the last among them outshine all their lights?”
“Because he surpasses them all.”
“Who is this prophet, my Lord, and what is his name?”
“This is Muhammad: My prophet, My messenger, My trustee, My chosen one, My noble one, My confidant, the best of My creation, the dearest of them to Me, the nearest of them to Me, the one who knows Me best, the most forbearing of them, the most learned, the most faithful, the firmest in certainty, the most truthful, the most virtuous, the purest, the most devoted in worship, the most humble, the most God-fearing, the most peaceable and the most submissive.
I took a covenant from the bearers of the Throne and all the creatures of the heavens and the earth to believe in him and affirm his prophethood.
So, Adam, believe in him, and I will increase you in nearness to Me, rank, grace, light and dignity.”
Adam said, “I believe in God and in His messenger, Muhammad.”
God said, “Adam, I have made this incumbent upon you and increased your grace and honor. You, Adam, are the first of the prophets and messengers, and your son Muhammad is the Seal of the Prophets and Messengers. He will be the first for whom the earth is split open on the Day of Resurrection; the first to be clothed and carried to the gathering place; the first intercessor and the first whose intercession is accepted; the first to knock at the gates of Paradise, the first for whom they are opened, and the first to enter Paradise. I have given you the patronymic Abu Muhammad; so you are Muhammad’s father.”
Adam said, “Praise be to God, who has placed among my descendants one who is honored above me with these virtues and will precede me into Paradise. I do not envy him.”
He then recounted Adam’s vision of those whom God brought forth from his loins—from the essence of his descendants, down to the Day of Resurrection—and how Adam chose those who would obey and turned away from those who would disobey, from whom God, Glorified is He, also turned away. He also recounted the creation of Eve from Adam’s (AS) rib.
Explanation and Analysis:
1. The Prophet’s (PBUH) superiority over all the prophets:
In this narration, God describes the Prophet (PBUH) with outstanding qualities, including trustworthy, noble, beloved, intimate, the nearest, the most learned, the most forbearing, and the most God-fearing.
The Prophet’s (PBUH) light surpasses the lights of all the prophets.
2. Adam’s faith in the Prophet (PBUH):
God asks Adam (AS) to believe in the Prophet (PBUH) and affirm his truthfulness.
This faith increases Adam’s (AS) nearness to God and his rank.
3. The patronymic “Abu Muhammad” for Adam:
God gives Adam (AS) the patronymic “Abu Muhammad” to show his bond with the Prophet (PBUH).
4. The Prophet’s (PBUH) intercession and precedence in entering Paradise:
The Prophet (PBUH) will be the first intercessor, the first whose intercession is accepted, and the first to enter Paradise.
5. The creation of Eve:
This refers to Eve’s creation from Adam’s (AS) rib, which Islamic narrations mention as the beginning of the human lineage.
💎 The main message of the narration:
The Prophet (PBUH) is the noblest of creation and the master of all the prophets.
Adam’s (AS) faith in the Prophet (PBUH) shows that God’s covenant requires acceptance of the prophethood of the Seal of the Prophets (PBUH).
The Prophet’s (PBUH) intercession and being the first to enter Paradise are among his special ranks.
This narration emphasizes the greatness of the Prophet’s (PBUH) station in the order of creation and his superiority over all the prophets.
✅Translation of selected passages from God’s testament to Jesus (AS) concerning the Noble Prophet (PBUH): [5]
🌷 ثُمَّ أُوصِيكَ يَا ابْنَ مَرْيَمَ الْبِكْرِ الْبَتُولِ بِسَيِّدِ الْمُرْسَلِينَ وَ حَبِيبِي فَهُوَ أَحْمَدُ صَاحِبُ الْجَمَلِ الْأَحْمَرِ وَ الْوَجْهِ الْأَقْمَرِ الْمُشْرِقِ بِالنُّورِ الطَّاهِرِ الْقَلْبِ
Then, O son of the Virgin Mary, chaste and pure, I commend to you the master of the prophets and My beloved: Ahmad, owner of the red sacrificial camel, with a moon-bright face that shines with pure light…
🌷 فَإِنَّهُ رَحْمَةٌ لِلْعَالَمِينَ وَ سَيِّدُ وُلْدِ آدَمَ يَوْمَ يَلْقَانِي أَكْرَمُ السَّابِقِينَ عَلَيَّ وَ أَقْرَبُ الْمُرْسَلِينَ مِنِّي
Indeed, he is a mercy to all the worlds and the master of the children of Adam on the day they meet Me. He is the most honored of those who go before Me and the nearest of the prophets to Me.
🌷 الْعَرَبِيُّ الْأَمِينُ الدَّيَّانُ بِدِينِي الصَّابِرُ فِي ذَاتِي الْمُجَاهِدُ الْمُشْرِكِينَ بِيَدِهِ عَنْ دِينِي
He is a trustworthy Arab who judges according to My religion, remains steadfast on My path, and strives with his own hand against the polytheists for the sake of My religion.
🌷 أَنْ تُخْبِرَ بِهِ بَنِي إِسْرَائِيلَ وَ تَأْمُرَهُمْ أَنْ يُصَدِّقُوا بِهِ وَ أَنْ يُؤْمِنُوا بِهِ وَ أَنْ يَتَّبِعُوهُ وَ أَنْ يَنْصُرُوهُ
so that you may tell the Children of Israel about him [Jesus], and command them to affirm him, believe in him, follow him, and support him.
🌷 قَالَ هُوَ مُحَمَّدٌ رَسُولُ اللَّهِ إِلَى النَّاسِ كَافَّةً أَقْرَبُهُمْ مِنِّي مَنْزِلَةً وَ أَحْضَرُهُمْ شَفَاعَةً
[God said:] He is Muhammad, God’s Messenger to all people, the one nearest to Me in rank and the most worthy of intercession.
🌷 طُوبَى لَهُ مِنْ نَبِيٍّ وَ طُوبَى لِأُمَّتِهِ إِنْ هُمْ لَقُونِي عَلَى سَبِيلِهِ
Blessed is he as a prophet, and blessed is his community if they meet Me upon his path.
🌷 أَمِينٌ مَيْمُونٌ طَيِّبٌ مُطَيَّبٌ خَيْرُ الْبَاقِينَ عِنْدِي
He is trustworthy and blessed, pure and immaculate, and the best of those who remain with Me.
🌷 لَهُ الْكَوْثَرُ وَ الْمَقَامُ الْأَكْبَرُ فِي جَنَّاتِ عَدْنٍ
For him are al-Kawthar [the Pool] and a lofty station in the everlasting gardens of Paradise.
🌷 يَعِيشُ أَكْرَمَ مَنْ عَاشَ وَ يُقْبَضُ شَهِيداً
He will enjoy the noblest of lives and will depart this world as a martyr.
🌷 لَهُ حَوْضٌ أَكْبَرُ مِنْ بَكَّةَ إِلَى مَطْلَعِ الشَّمْسِ
He will have a pool greater in extent than the distance from Mecca to the place where the sun rises.
🌷 لَهُ كُلَّ يَوْمٍ خَمْسُ صَلَوَاتٍ مُتَوَالِيَاتٍ
Five consecutive prayers are prescribed for him each day.
🌷 وَ يَخْشَعُ لِي قَلْبُهُ وَ رَأْسُهُ النُّورُ فِي صَدْرِهِ وَ الْحَقُّ عَلَى لِسَانِهِ
His heart is humble before Me; his head is radiant with a light that dwells in his breast, and truth flows from his tongue.
🌷 لَهُ الشَّفَاعَةُ وَ عَلَى أُمَّتِهِ تَقُومُ السَّاعَةُ
Intercession belongs to him, and the Resurrection will be established for his community.
🌷 فَمُرْ ظَلَمَةَ بَنِي إِسْرَائِيلَ أَلَّا يَدْرُسُوا كُتُبَهُ وَ لَا يُحَرِّفُوا سُنَّتَهُ
So command the wrongdoers among the Children of Israel not to destroy his books or distort his tradition.
🌷 يَا عِيسَى كُلُّ مَا يُقَرِّبُكَ مِنِّي فَقَدْ دَلَلْتُكَ عَلَيْهِ وَ كُلُّ مَا يُبَاعِدُكَ مِنِّي فَقَدْ نَهَيْتُكَ عَنْهُ
Jesus, I have guided you to everything that brings you nearer to Me, and forbidden you everything that takes you farther from Me.
☘️ This passage expresses the exalted status of the Prophet of Islam (PBUH) in Islamic thought and highlights various dimensions of his character, including:
Leadership over all the prophets
A mercy to all worlds
A model of ethics and worship
A leader in jihad and struggle
One who holds the station of intercession
The Seal of the Prophets
Part Three
The Book of Servitude, from the Words of the Master of God’s Servants
❇️A Paragraph-by-Paragraph Translation of the Hadith of Abu Dharr
💫🔆عَنْ أَبِي الْأَسْوَدِ قَالَ قَدِمْتُ الرَّبَذَةَ فَدَخَلْتُ عَلَى أَبِي ذَرٍّ جُنْدَبِ بْنِ جُنَادَةَ رَضِيَ اللَّهُ عَنْهُ فَحَدَّثَنِي أَبُو ذَرٍّ قَالَ دَخَلْتُ ذَاتَ يَوْمٍ فِي صَدْرِ نَهَارِهِ عَلَى رَسُولِ اللَّهِ ص فِي مَسْجِدِهِ فَلَمْ أَرَ فِي الْمَسْجِدِ أَحَداً مِنَ النَّاسِ إِلَّا رَسُولَ اللَّهِ ص وَ عَلِيٌّ ع إِلَى جَانِبِهِ جَالِسٌ فَاغْتَنَمْتُ خَلْوَةَ الْمَسْجِدِ فَقُلْتُ يَا رَسُولَ اللَّهِ بِأَبِي أَنْتَ وَ أُمِّي أَوْصِنِي بِوَصِيَّةٍ يَنْفَعُنِي اللَّهُ بِهَا فَقَالَ نَعَمْ وَ أَكْرِمْ بِكَ يَا أَبَا ذَرٍّ إِنَّكَ مِنَّا أَهْلَ الْبَيْتِ وَ إِنِّي مُوصِيكَ بِوَصِيَّةٍ فَاحْفَظْهَا فَإِنَّهَا جَامِعَةٌ لِطُرُقِ الْخَيْرِ وَ سُبُلِهِ فَإِنَّكَ إِنْ حَفِظْتَهَا كَانَ لَكَ بِهَا كِفْلَانِ يَا أَبَا ذَرٍّ اعْبُدِ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ كُنْتَ لَا تَرَاهُ فَإِنَّهُ يَرَاكَ وَ اعْلَمْ أَنَّ أَوَّلَ عِبَادَةِ اللَّهِ الْمَعْرِفَةُ بِهِ فَهُوَ الْأَوَّلُ قَبْلَ كُلِّ شَيْءٍ فَلَا شَيْءَ قَبْلَهُ وَ الْفَرْدُ فَلَا ثَانِيَ لَهُ وَ الْبَاقِي لَا إِلَى غَايَةٍ فَاطِرُ السَّمَاوَاتِ وَ الْأَرْضِ وَ مَا فِيهِمَا وَ مَا بَيْنَهُمَا مِنْ شَيْءٍ وَ هُوَ اللَّهُ اللَّطِيفُ الْخَبِيرُ وَ هُوَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
🔆Abu al-Aswad relates: I went to Rabadhah and visited Abu Dharr Jundab ibn Junādah, may God be pleased with him. Abu Dharr told me:
One day, early in the morning, I entered the mosque where the Messenger of God, peace and blessings be upon him and his family, was. I saw no one in the mosque except the Messenger of God, peace and blessings be upon him and his family, with ʿAli, peace be upon him, seated beside him. Taking advantage of the mosque’s solitude, I said, “O Messenger of God, may my father and mother be your ransom, give me counsel by which God may benefit me.”
He replied, “Yes, Abu Dharr. I honor you, for you are one of us, the People of the Household. I will give you a counsel, so keep it well, for it brings together the paths and ways of goodness. If you keep it, you will receive a double reward. Abu Dharr, worship God as though you see Him; and if you do not see Him, know with certainty that He sees you. And know that the first act of worship owed to God is to know Him. He is the First, before all things, and nothing precedes Him. He is One, with no second. He is Everlasting, without end. He is the Creator of the heavens and the earth and all that is in them and between them. He is God, the Subtle, the All-Aware, and He has power over all things.
ثُمَّ الْإِيمَانُ بِي وَ الْإِقْرَارُ بِأَنَّ اللَّهَ تَعَالَى أَرْسَلَنِي إِلَى كَافَّةِ النَّاسِ بَشِيراً وَ نَذِيراً وَ داعِياً إِلَى اللَّهِ بِإِذْنِهِ وَ سِراجاً مُنِيراً ثُمَّ حُبُّ أَهْلِ بَيْتِيَ الَّذِينَ أَذْهَبَ اللَّهُ عَنْهُمُ الرِّجْسَ وَ طَهَّرَهُمْ تَطْهِيراً وَ اعْلَمْ يَا أَبَا ذَرٍّ أَنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ أَهْلَ بَيْتِي فِي أُمَّتِي كَسَفِينَةِ نُوحٍ مَنْ رَكِبَهَا نَجَا وَ مَنْ رَغِبَ عَنْهَا غَرِقَ وَ مِثْلَ بَابِ حِطَّةٍ فِي بَنِي إِسْرَائِيلَ مَنْ دَخَلَهَا كَانَ آمِناً
“Then comes faith in me, and the acknowledgment that God, Exalted is He, sent me to all people as a bearer of glad tidings and a warner, as one who calls to God by His permission, and as a radiant lamp. Then comes love for the People of my Household, those from whom God has removed all impurity and whom He has purified. And know, Abu Dharr, that God, Mighty and Glorious, has made the People of my Household among my community like Noah’s Ark: whoever embarked upon it was saved, and whoever turned away from it was drowned. They are also like the Gate of Repentance among the Children of Israel: whoever entered it was safe.
يَا أَبَا ذَرٍّ احْفَظْ مَا أُوصِيكَ بِهِ تَكُنْ سَعِيداً فِي الدُّنْيَا وَ الْآخِرَةِ يَا أَبَا ذَرٍّ نِعْمَتَانِ مَغْبُونٌ فِيهِمَا كَثِيرٌ مِنَ النَّاسِ الصِّحَّةُ وَ الْفَرَاغُ يَا أَبَا ذَرٍّ اغْتَنِمْ خَمْساً قَبْلَ خَمْسٍ شَبَابَكَ قَبْلَ هَرَمِكَ وَ صِحَّتَكَ قَبْلَ سُقْمِكَ وَ غِنَاكَ قَبْلَ فَقْرِكَ وَ فَرَاغَكَ قَبْلَ شُغْلِكَ وَ حَيَاتَكَ قَبْلَ مَوْتِكَ
“Abu Dharr, keep what I counsel you, so that you may prosper in this world and the next. Abu Dharr, there are two blessings in which many people are at a loss: health and free time. Abu Dharr, seize five things before five others: your youth before your old age, your health before your illness, your wealth before your poverty, your free time before you become occupied, and your life before your death.
يَا أَبَا ذَرٍّ إِيَّاكَ وَ التَّسْوِيفَ بِعَمَلِكَ فَإِنَّكَ بِيَوْمِكَ وَ لَسْتَ بِمَا بَعْدَهُ فَإِنْ يَكُنْ غَدٌ لَكَ فَكُنْ فِي الْغَدِ كَمَا كُنْتَ فِي الْيَوْمِ وَ إِنْ لَمْ يَكُنْ غدا [غَدٌ لَكَ] لَمْ تَنْدَمْ عَلَى مَا فَرَّطْتَ فِي الْيَوْمِ- يَا أَبَا ذَرٍّ كَمْ مِنْ مُسْتَقْبِلٍ يَوْماً لَا يَسْتَكْمِلُهُ وَ مُنْتَظِرٍ غَداً لَا يَبْلُغُهُ
“Abu Dharr, beware of putting things off, for you are in your day, not in the day that follows it. If there is a tomorrow for you, then be tomorrow as you are today; and if there is no tomorrow for you, you will not regret what you neglected today. Abu Dharr, how many people greet the dawn of a day but do not live to see its end, and how many wait for tomorrow but never reach it.”
يَا أَبَا ذَرٍّ لَوْ نَظَرْتَ إِلَى الْأَجَلِ وَ مَسِيرِهِ لَأَبْغَضْتَ الْأَمَلَ وَ غُرُورَهُ يَا أَبَا ذَرٍّ كُنْ كَأَنَّكَ فِي الدُّنْيَا غَرِيبٌ أَوْ كَعَابِرِ سَبِيلٍ وَ عُدَّ نَفْسَكَ مِنْ أَصْحَابِ الْقُبُورِ يَا أَبَا ذَرٍّ إِذَا أَصْبَحْتَ فَلَا تُحَدِّثْ نَفْسَكَ بِالْمَسَاءِ وَ إِذَا أَمْسَيْتَ فَلَا تُحَدِّثْ نَفْسَكَ بِالصَّبَاحِ وَ خُذْ مِنْ صِحَّتِكَ قَبْلَ سُقْمِكَ وَ مِنْ حَيَاتِكَ قَبْلَ مَوْتِكَ فَإِنَّكَ لَا تَدْرِي مَا اسْمُكَ غَداً
O Abu Dharr, if you reflect on death and the course it runs, you will come to despise wishful thinking and its delusions. O Abu Dharr, live in this world as though you were a stranger or a traveller passing through, and count yourself among the people of the graves. When morning comes, do not occupy yourself with the evening; and when evening comes, do not occupy yourself with the morning. Make use of your health before illness, and your life before death, for you do not know what your name will be tomorrow.
يَا أَبَا ذَرٍّ إِيَّاكَ أَنْ تُدْرِكَكَ الصَّرْعَةُ عِنْدَ الْعَثْرَةِ فَلَا تُقَالَ الْعَثْرَةُ وَ لَا تُمَكَّنَ مِنَ الرَّجْعَةِ وَ لَا يَحْمَدَكَ مَنْ خَلَّفْتَ بِمَا تَرَكْتَ وَ لَا يَعْذِرَكَ مَنْ تَقْدَمُ عَلَيْهِ بِمَا اشْتَغَلْتَ بِهِ يَا أَبَا ذَرٍّ كُنْ عَلَى عُمُرِكَ أَشَحَّ مِنْكَ عَلَى دِرْهَمِكَ وَ دِينَارِكَ
O Abu Dharr, beware of being brought to a standstill when you stumble, so that your fault cannot be made right and you cannot turn back; beware lest those you leave behind fail to praise you for what you left them, and those you go to fail to excuse you for what occupied you. O Abu Dharr, be more protective of your time than of your gold and silver coins.
يَا أَبَا ذَرٍّ هَلْ يَنْتَظِرُ أَحَدُكُمْ إِلَّا غِنًى مُطْغِياً أَوْ فَقْراً مُنْسِياً أَوْ مَرَضاً مُفْسِداً أَوْ هَرَماً مُقْعِداً أَوْ مَوْتاً مُجْهِزاً أَوِ الدَّجَّالَ فَإِنَّهُ شَرُّ غَائِبٍ يُنْتَظَرُ أَوِ السَّاعَةَ وَ السَّاعَةُ أَدْهَى وَ أَمَرُّ
O Abu Dharr, is anyone among you waiting for anything other than these things? Wealth that leads to transgression, poverty that makes one forgetful, an illness that corrupts, old age that lays one low, sudden death, the Dajjāl—the worst of those whose coming is awaited—or the Resurrection, which is more terrifying and bitter than all else.
إِنَّ شَرَّ النَّاسِ مَنْزِلَةً عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ عَالِمٌ لَا يُنْتَفَعُ بِعِلْمِهِ وَ مَنْ طَلَبَ عِلْماً لِيَصْرِفَ بِهِ وُجُوهَ النَّاسِ إِلَيْهِ لَمْ يَجِدْ رِيحَ الْجَنَّةِ يَا أَبَا ذَرٍّ مَنِ ابْتَغَى الْعِلْمَ لِيَخْدَعَ بِهِ النَّاسَ لَمْ يَجِدْ رِيحَ الْجَنَّةِ يَا أَبَا ذَرٍّ إِذَا سُئِلْتَ عَنْ عِلْمٍ لَا تَعْلَمُهُ فَقُلْ لَا أَعْلَمُهُ تَنْجَ مِنْ تِبِعَتِهِ وَ لَا تُفْتِ بِمَا لَا عِلْمَ لَكَ بِهِ تَنْجُ مِنْ عَذَابِ اللَّهِ يَوْمَ الْقِيَامَةِ
Indeed, on the Day of Resurrection, the worst in standing before God will be a scholar whose knowledge has benefited no one. Whoever seeks knowledge in order to turn people’s faces towards himself will never smell the fragrance of Paradise. O Abu Dharr, whoever seeks knowledge to deceive people will never smell the fragrance of Paradise. If you are asked about something you do not know, say, “I do not know,” and so free yourself of its consequences; and do not issue a ruling on what you have no knowledge of, so that you may be saved from God’s punishment on the Day of Resurrection.
يَا أَبَا ذَرٍّ يَطَّلِعُ قَوْمٌ مِنْ أَهْلِ الْجَنَّةِ عَلَى قَوْمٍ مِنْ أَهْلِ النَّارِ فَيَقُولُونَ مَا أَدْخَلَكُمُ النَّارَ وَ قَدْ دَخَلْنَا الْجَنَّةَ بِتَأْدِيبِكُمْ وَ تَعْلِيمِكُمْ فَيَقُولُونَ إِنَّا كُنَّا نَأْمُرُ بِالْخَيْرِ وَ لَا نَفْعَلُهُ
A group of the people of Paradise will look down upon a group of the people of Hell and say, “What brought you into the Fire, when we entered Paradise because we learned good manners from you and were taught by you?” They will reply, “We used to command others to do good, but did not do it ourselves”.
يَا أَبَا ذَرٍّ إِنَّ حُقُوقَ اللَّهِ جَلَّ ثَنَاؤُهُ أَعْظَمُ مِنْ أَنْ يَقُومَ بِهَا الْعِبَادُ وَ إِنَّ نِعَمَ اللَّهِ أَكْثَرُ مِنْ أَنْ يُحْصِيَهَا الْعِبَادُ وَ لَكِنْ أَمْسُوا وَ أَصْبِحُوا تَائِبِينَ يَا أَبَا ذَرٍّ إِنَّكَ فِي مَمَرِّ اللَّيْلِ وَ النَّهَارِ فِي آجَالٍ مَنْقُوصَةٍ وَ أَعْمَالٍ مَحْفُوظَةٍ وَ الْمَوْتُ يَأْتِي بَغْتَةً وَ مَنْ يَزْرَعْ خَيْراً يُوشِكْ أَنْ يَحْصُدَ خَيْراً وَ مَنْ يَزْرَعْ شَرّاً يُوشِكْ أَنْ يَحْصُدَ نَدَامَةً وَ لِكُلِّ زَارِعٍ مِثْلُ مَا زَرَعَ لَا يُسْبَقُ بَطِيءٌ لِحَظِّهِ وَ لَا يُدْرِكُ حَرِيصٌ مَا لَمْ يُقَدَّرْ لَهُ وَ مَنْ أُعْطِيَ خَيْراً فَاللَّهُ أَعْطَاهُ وَ مَنْ وُقِيَ شَرّاً فَاللَّهُ وَقَاهُ
O Abu Dharr, God’s rights (glorified be His praise) are too great for His servants ever to fulfil, and His blessings too numerous for them to count. So repent morning and evening. O Abu Dharr, as night and day pass, you are living out a span of years that grows shorter, while your deeds are being recorded, and death may come suddenly. Whoever sows goodness will soon reap goodness, and whoever sows evil will soon reap regret; each farmer reaps a harvest like the crop he has sown. The slow-moving cannot be deprived of their share, nor can the greedy obtain what has not been decreed for them. Whoever is granted good has received it from God, and whoever is shielded from evil has been shielded by God.
يَا أَبَا ذَرٍّ الْمُتَّقُونَ سَادَةٌ وَ الْفُقَهَاءُ قَادَةٌ وَ مُجَالَسَتُهُمُ الزِّيَادَةُ إِنَّ الْمُؤْمِنَ لَيَرَى ذَنْبَهُ كَأَنَّهُ صَخْرَةٌ يَخَافُ أَنْ تَقَعَ عَلَيْهِ وَ إِنَّ الْكَافِرَ يَرَى ذَنْبَهُ كَأَنَّهُ ذُبَابٌ مَرَّ عَلَى أَنْفِهِ يَا أَبَا ذَرٍّ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا أَرَادَ بِعَبْدٍ خَيْراً جَعَلَ ذُنُوبَهُ بَيْنَ عَيْنَيْهِ مُمَثَّلَةً وَ الْإِثْمَ عَلَيْهِ ثَقِيلًا وَبِيلًا وَ إِذَا أَرَادَ بِعَبْدٍ شَرّاً أَنْسَاهُ ذُنُوبَهُ
O Abu Dharr, the God-fearing are the masters, and the learned are the leaders; keeping their company brings increase. A believer sees his sin as though it were a boulder about to fall upon him, while an unbeliever sees his sin as a fly that has passed across his nose. O Abu Dharr, when God, the Blessed and Exalted, wills good for a servant, He sets his sins before his eyes and makes them weigh heavily upon him; but when He wills ill for a servant, He makes him forget his sins.
يَا أَبَا ذَرٍّ لَا تَنْظُرْ إِلَى صِغَرِ الْخَطِيئَةِ وَ لَكِنِ انْظُرْ إِلَى مَنْ عَصَيْتَهُ يَا أَبَا ذَرٍّ إِنَّ الْمُؤْمِنَ أَشَدُّ ارْتِكَاضاً مِنَ الْخَطِيئَةِ مِنَ الْعُصْفُورِ حِينَ يُقْذَفُ بِهِ فِي شَرَكِهِ- يَا أَبَا ذَرٍّ مَنْ وَافَقَ قَوْلَهُ فِعْلُهُ فَذَاكَ الَّذِي أَصَابَهُ حَظُّهُ وَ مَنْ خَالَفَ قَوْلَهُ فِعْلُهُ فَإِنَّمَا يُوبِقُ نَفْسَهُ يَا أَبَا ذَرٍّ إِنَّ الرَّجُلَ لَيُحْرَمُ رِزْقَهُ بِالذَّنْبِ يُصِيبُهُ
O Abu Dharr, do not look at how small the offence is; look instead at the One you have disobeyed. A believer is more tormented by his fault than a bird caught in a snare. O Abu Dharr, whoever’s words accord with his deeds has attained his due share, while whoever’s words contradict his deeds brings ruin upon himself. A person may be deprived of his provision because of a sin he has committed.
يَا أَبَا ذَرٍّ دَعْ مَا لَسْتَ مِنْهُ فِي شَيْءٍ فَلَا تَنْطِقْ بِمَا لَا يَعْنِيكَ وَ اخْزُنْ لِسَانَكَ كَمَا تَخْزُنُ وَرِقَكَ
O Abu Dharr, leave aside what does not concern you. Do not speak of what is of no use to you, and guard your tongue as carefully as you guard your gold and silver.
يَا أَبَا ذَرٍّ إِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ لَيُدْخِلُ قَوْماً الْجَنَّةَ فَيُعْطِيهِمْ حَتَّى يَمَلُّوا وَ فَوْقَهُمْ قَوْمٌ فِي الدَّرَجَاتِ الْعُلَى فَإِذَا نَظَرُوا إِلَيْهِمْ عَرَفُوهُمْ فَيَقُولُونَ رَبَّنَا إِخْوَانُنَا كُنَّا مَعَهُمْ فِي الدُّنْيَا فَبِمَ فَضَّلْتَهُمْ عَلَيْنَا فَيُقَالُ هَيْهَاتَ هَيْهَاتَ إِنَّهُمْ كَانُوا يَجُوعُونَ حِينَ تَشْبَعُونَ وَ يَظْمَئُونَ حِينَ تَرْوَوْنَ وَ يَقُومُونَ حِينَ تَنَامُونَ وَ يَشْخَصُونَ حِينَ تَخْفِضُونَ
O Abu Dharr, God (glorified be His praise) will admit a group of people into Paradise and grant them so much that they grow weary, while another group will be placed in ranks above them. When they look up and recognise them, they will say, “Our Lord, these were our brothers who lived with us in this world. Why have You given them precedence over us?” They will be told, “Far from it, far from it! They went hungry while you ate your fill; they went thirsty while you drank your fill; they rose to keep vigil at night while you slept; and they kept their eyes fixed upon the horizon in supplication while you were at ease”.
يَا أَبَا ذَرٍّ جَعَلَ اللَّهُ جَلَّ ثَنَاؤُهُ قُرَّةَ عَيْنِي فِي الصَّلَاةِ وَ حَبَّبَ إِلَيَّ الصَّلَاةَ كَمَا حَبَّبَ إِلَى الْجَائِعِ الطَّعَامَ وَ إِلَى الظَّمْآنِ الْمَاءَ وَ إِنَّ الْجَائِعَ إِذَا أَكَلَ شَبِعَ وَ إِنَّ الظَّمْآنَ إِذَا شَرِبَ رَوِيَ وَ أَنَا لَا أَشْبَعُ مِنَ الصَّلَاةِ- يَا أَبَا ذَرٍّ أَيُّمَا رَجُلٍ تَطَوَّعَ فِي يَوْمٍ وَ لَيْلَةٍ اثْنَتَيْ عَشْرَةَ رَكْعَةً سِوَى الْمَكْتُوبَةِ كَانَ لَهُ حَقّاً وَاجِباً بَيْتٌ فِي الْجَنَّةِ
O Abu Dharr, God—glory be to Him—has placed the joy of my eyes in prayer and made prayer as dear to me as food is to the hungry and water to the thirsty. The hungry is satisfied when he eats, and the thirsty is quenched when he drinks; but I never tire of prayer. O Abu Dharr, any man who performs twelve voluntary rakʿahs during the day and night, in addition to the obligatory prayers, is entitled to a house in Paradise.
يَا أَبَا ذَرٍّ إِنَّكَ مَا دُمْتَ فِي الصَّلَاةِ فَإِنَّكَ تَقْرَعُ بَابَ الْمَلِكِ الْجَبَّارِ وَ مَنْ يُكْثِرْ قَرْعَ بَابِ الْمَلِكِ يُفْتَحْ لَهُ يَا أَبَا ذَرٍّ مَا مِنْ مُؤْمِنٍ يَقُومُ مُصَلِّياً إِلَّا تَنَاثَرَ عَلَيْهِ الْبِرُّ مَا بَيْنَهُ وَ بَيْنَ الْعَرْشِ وَ وُكِّلَ بِهِ مَلَكٌ يُنَادِي يَا ابْنَ آدَمَ لَوْ تَعْلَمُ مَا لَكَ فِي الصَّلَاةِ وَ مَنْ تُنَاجِي مَا انْفَتَلْتَ
O Abu Dharr, as long as you are praying, you are knocking at the door of the Almighty King. Whoever knocks often at a king’s door will have it opened to him. O Abu Dharr, whenever a believer stands in prayer, goodness descends upon him from where he stands all the way to the Throne, and an angel is appointed over him to call out: “Son of Adam, if you knew what you possess in prayer, and with whom you are communing, you would never turn your face away.”.
يَا أَبَا ذَرٍّ طُوبَى لِأَصْحَابِ الْأَلْوِيَةِ يَوْمَ الْقِيَامَةِ يَحْمِلُونَهَا فَيَسْبِقُونَ النَّاسَ إِلَى الْجَنَّةِ أَلَا هُمُ السَّابِقُونَ إِلَى الْمَسَاجِدِ بِالْأَسْحَارِ وَ غَيْرِ الْأَسْحَارِ
O Abu Dharr, blessed are the standard-bearers on the Day of Resurrection. They will raise their standards and outstrip others on the way to Paradise. Take heed: they are those who hasten to the mosques, at dawn and at other times.
يَا أَبَا ذَرٍّ الصَّلَاةُ عِمَادُ الدِّينِ وَ اللِّسَانُ أَكْبَرُ وَ الصَّدَقَةُ تَمْحُو الْخَطِيئَةَ وَ اللِّسَانُ أَكْبَرُ وَ الصَّوْمُ جُنَّةٌ مِنَ النَّارِ وَ اللِّسَانُ أَكْبَرُ وَ الْجِهَادُ نَبَاهَةٌ وَ اللِّسَانُ أَكْبَرُ- يَا أَبَا ذَرٍّ الدَّرَجَةُ فِي الْجَنَّةِ فَوْقَ الدَّرَجَةِ كَمَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ إِنَّ الْعَبْدَ لَيَرْفَعُ بَصَرَهُ فَيَلْمَعُ لَهُ نُورٌ يَكَادُ يَخْطَفُ بَصَرَهُ فَيَفْزَعُ لِذَلِكَ فَيَقُولُ مَا هَذَا فَيُقَالُ هَذَا نُورُ أَخِيكَ فَيَقُولُ أَخِي فُلَانٌ كُنَّا نَعْمَلُ جَمِيعاً فِي الدُّنْيَا وَ قَدْ فُضِّلَ عَلَيَّ هَكَذَا فَيُقَالُ لَهُ إِنَّهُ كَانَ أَفْضَلَ مِنْكَ عَمَلًا ثُمَّ يَجْعَلُ فِي قَلْبِهِ الرِّضَا حَتَّى يَرْضَى
O Abu Dharr, prayer is the pillar of religion, and the tongue is greater still; charity wipes away misdeeds, and the tongue is greater still; fasting is a shield against the Fire, and the tongue is greater still; striving in God’s cause raises one’s standing, and the tongue is greater still. O Abu Dharr, one rank in Paradise is as far above another as the distance between heaven and earth. A servant will look up and see a light shining for him, almost dazzling his eyes. He will be startled and ask, “What is this?” He will be told, “It is the light of your brother.” He will ask, “My brother so-and-so? We used to work together in the world. How has he been given precedence over me in this way?” He will be told, “He surpassed you in his deeds.” Then God will place contentment in his heart, and he will be satisfied.
يَا أَبَا ذَرٍّ الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَ جَنَّةُ الْكَافِرِ وَ مَا أَصْبَحَ فِيهَا مُؤْمِنٌ إِلَّا حَزِيناً فَكَيْفَ لَا يَحْزَنُ الْمُؤْمِنُ وَ قَدْ أَوْعَدَهُ اللَّهُ جَلَّ ثَنَاؤُهُ أَنَّهُ وَارِدُ جَهَنَّمَ وَ لَمْ يَعِدْهُ أَنَّهُ صَادِرٌ عَنْهَا وَ لَيَلْقَيَنَّ أَعْرَاضاً وَ مُصِيبَاتٍ وَ أُمُوراً تَغِيظُهُ وَ لَيُظْلَمَنَّ فَلَا يُنْتَصَرُ يَبْتَغِي ثَوَاباً مِنَ اللَّهِ تَعَالَى فَلَا يَزَالُ حَزِيناً حَتَّى يُفَارِقَهَا فَإِذَا فَارَقَهَا أَفْضَى إِلَى الرَّاحَةِ وَ الْكَرَامَةِ
O Abu Dharr, this world is a prison for the believer and a paradise for the unbeliever. Every morning, the believer awakens in sorrow. How could a believer not grieve, when God—glory be to Him—has promised that he will enter Hell, but has not promised that he will leave it? He will surely face hardship, calamities, and things that anger him; he will be wronged and receive no help. He seeks his reward from God, Exalted is He, and remains sorrowful until he departs this world. When he leaves it, he will find rest and honour.
يَا أَبَا ذَرٍّ مَا عُبِدَ اللَّهُ عَزَّ وَ جَلَّ عَلَى مِثْلِ طُولِ الْحُزْنِ يَا أَبَا ذَرٍّ مَنْ أُوتِيَ مِنَ الْعِلْمِ مَا لَا يُبْكِيهِ لَحَقِيقٌ أَنْ يَكُونَ قَدْ أُوتِيَ عِلْماً لَا يَنْفَعُهُ إِنَّ اللَّهَ نَعَتَ الْعُلَمَاءَ فَقَالَ عَزَّ وَ جَلَ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذا يُتْلى عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقانِ سُجَّداً وَ يَقُولُونَ سُبْحانَ رَبِّنا إِنْ كانَ وَعْدُ رَبِّنا لَمَفْعُولًا وَ يَخِرُّونَ لِلْأَذْقانِ يَبْكُونَ وَ يَزِيدُهُمْ خُشُوعاً
O Abu Dharr, nothing is worshipped as God, Mighty and Majestic, is worshipped through prolonged sorrow. O Abu Dharr, whoever is granted knowledge that does not make him weep deserves to have been granted knowledge that is of no benefit to him. God has indeed described the learned, saying: “Those who were given knowledge before it, when it is recited to them, fall down prostrate on their chins and say, ‘Glory be to our Lord! Surely our Lord’s promise will be fulfilled.’ They fall down on their chins, weeping, and it increases them in humility.”
يَا أَبَا ذَرٍّ مَنِ اسْتَطَاعَ أَنْ يَبْكِيَ فَلْيَبْكِ وَ مَنْ لَمْ يَسْتَطِعْ فَلْيُشْعِرْ قَلْبَهُ الْحُزْنَ وَ لْيَتَبَاكَ إِنَّ الْقَلْبَ الْقَاسِيَ بَعِيدٌ مِنَ اللَّهِ تَعَالَى وَ لكِنْ لا يَشْعُرُونَ يَا أَبَا ذَرٍّ يَقُولُ اللَّهُ تَعَالَى لَا أَجْمَعُ عَلَى عَبْدٍ خَوْفَيْنِ وَ لَا أَجْمَعُ لَهُ أَمْنَيْنِ فَإِذَا أَمِنَنِي فِي الدُّنْيَا أَخَفْتُهُ يَوْمَ الْقِيَامَةِ وَ إِذَا خَافَنِي فِي الدُّنْيَا آمَنْتُهُ يَوْمَ الْقِيَامَةِ
O Abu Dharr, whoever is able to weep, let him weep; and whoever is unable, let him stir sorrow in his heart and make himself weep. For a hard heart is far from God, Exalted is He, though people do not perceive it. O Abu Dharr, God, Exalted is He, says: “I do not bring together two fears for a servant, one in this world and one in the Hereafter, nor do I bring together two states of security for him, one in this world and one in the Hereafter. Whoever feels secure from Me in this world, I shall make afraid on the Day of Resurrection; and whoever fears Me in this world, I shall grant security on the Day of Resurrection.
يَا أَبَا ذَرٍّ لَوْ أَنَّ رَجُلًا كَانَ لَهُ كَعَمَلِ سَبْعِينَ نَبِيّاً لَاحْتَقَرَهُ وَ خَشِيَ أَنْ لَا يَنْجُوَ مِنْ شَرِّ يَوْمِ الْقِيَامَةِ يَا أَبَا ذَرٍّ إِنَّ الْعَبْدَ لَيُعْرَضُ عَلَيْهِ ذُنُوبُهُ يَوْمَ الْقِيَامَةِ Among those whose sins are [an addition] فَيَقُولُ أَمَا إِنِّي كُنْتُ خَائِفاً مُشْفِقاً فَيُغْفَرُ لَهُ يَا أَبَا ذَرٍّ إِنَّ الرَّجُلَ لَيَعْمَلُ الْحَسَنَةَ فَيَتَّكِلُ عَلَيْهَا وَ يَعْمَلُ الْمُحَقَّرَاتِ حَتَّى يَأْتِيَ اللَّهَ وَ هُوَ عَلَيْهِ غَضْبَانُ وَ إِنَّ الرَّجُلَ لَيَعْمَلُ السَّيِّئَةَ فَيَفْرَقُ مِنْهَا يَأْتِي آمِناً يَوْمَ الْقِيَامَةِ
O Abu Dharr, even if a man had the deeds of seventy prophets, he would still consider them insignificant and fear that he would not be saved from the evil of the Day of Resurrection. O Abu Dharr, a servant’s sins will be shown to him on the Day of Resurrection, and, seeing their multitude, he will say, “Know that I was fearful and apprehensive”; then he will be forgiven. O Abu Dharr, a man may do good and rely on it, then commit minor sins until he meets God while God is angry with him. Another man may do evil and fear its consequences, yet enter the Day of Resurrection secure.
يَا أَبَا ذَرٍّ إِنَّ الْعَبْدَ لَيُذْنِبُ الذَّنْبَ فَيَدْخُلُ بِهِ الْجَنَّةَ فَقُلْتُ وَ كَيْفَ ذَلِكَ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ قَالَ يَكُونُ ذَلِكَ الذَّنْبُ نُصْبَ عَيْنَيْهِ تَائِباً مِنْهُ فَارّاً إِلَى اللَّهِ عَزَّ وَ جَلَّ حَتَّى يَدْخُلَ الْجَنَّةَ
O Abu Dharr, a servant may commit a sin and, because of it, enter Paradise.” I said, “How can that be, may my father and mother be your ransom, O Messenger of God?” He replied, “The sin remains before his eyes, and he repents of it and flees to God, Mighty and Majestic, until he enters Paradise.
يَا أَبَا ذَرٍّ الْكَيِّسُ مَنْ دَانَ نَفْسَهُ وَ عَمِلَ لِمَا بَعْدَ الْمَوْتِ وَ الْعَاجِزُ مَنِ اتَّبَعَ نَفْسَهُ وَ هَوَاهَا وَ تَمَنَّى عَلَى اللَّهِ عَزَّ وَ جَلَّ الْأَمَانِيَّ
O Abu Dharr, the wise person is one who holds himself to account and works for what comes after death; the weak person is one who follows his own self and its desires, yet places his hopes in God, Mighty and Majestic.
يَا أَبَا ذَرٍّ إِنَّ أَوَّلَ شَيْءٍ يُرْفَعُ مِنْ هَذِهِ الْأُمَّةِ الْأَمَانَةُ وَ الْخُشُوعُ حَتَّى لَا تَكَادُ تَرَى خَاشِعاً
O Abu Dharr, the first things to be taken away from this community will be trustworthiness and humility before God, until it will be hard to find anyone who is humble.
يَا أَبَا ذَرٍّ وَ الَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَوْ أَنَّ الدُّنْيَا كَانَتْ تَعْدِلُ عِنْدَ اللَّهِ جَنَاحَ بَعُوضَةٍ أَوْ ذُبَابٍ مَا سَقَى الْكَافِرَ مِنْهَا شَرْبَةً مِنْ مَاءٍ
O Abu Dharr, by Him in whose hand is Muhammad’s soul, if the world were worth as much to God as the wing of a mosquito or a fly, He would not let a disbeliever drink even a mouthful of its water.
يَا أَبَا ذَرٍّ إِنَّ الدُّنْيَا مَلْعُونَةٌ مَلْعُونٌ مَا فِيهَا إِلَّا مَا ابْتُغِيَ بِهِ وَجْهَ اللَّهِ وَ مَا مِنْ شَيْءٍ أَبْغَضَ إِلَى اللَّهِ تَعَالَى مِنَ الدُّنْيَا خَلَقَهَا ثُمَّ عَرَضَهَا فَلَمْ يَنْظُرْ إِلَيْهَا وَ لَا يَنْظُرُ إِلَيْهَا حَتَّى تَقُومَ السَّاعَةُ وَ مَا مِنْ شَيْءٍ أَحَبَّ إِلَى اللَّهِ مِنَ الْإِيمَانِ بِهِ وَ تَرْكِ مَا أَمَرَ بِتَرْكِهِ
O Abu Dharr, the world is accursed, and all that is in it is accursed, except what is sought for the sake of God. Nothing is more hateful to God, exalted is He, than the world. He created it and then presented it to the people of the earth, but did not look upon it, and will not look upon it again until the Resurrection. And nothing is more beloved to God than faith in Him and giving up what He has commanded us to renounce.
يَا أَبَا ذَرٍّ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى أَخِي عِيسَى ع يَا عِيسَى لَا تُحِبَّ الدُّنْيَا فَإِنِّي لَسْتُ أُحِبُّهَا وَ أَحِبَّ الْآخِرَةَ فَإِنَّمَا هِيَ دَارُ الْمَعَادِ
O Abu Dharr, God, blessed and exalted is He, revealed to my brother Jesus, peace be upon him: “O Jesus, do not love the world, for I do not love it. Love the Hereafter, for it is the abode to which all return”.
يَا أَبَا ذَرٍّ إِنَّ جَبْرَئِيلَ ع أَتَانِي بِخَزَائِنِ الدُّنْيَا عَلَى بَغْلَةٍ شَهْبَاءَ فَقَالَ لِي يَا مُحَمَّدُ هَذِهِ خَزَائِنُ الدُّنْيَا وَ لَا تَنْقُصْكَ مِنْ حَظِّكَ عِنْدَ رَبِّكَ فَقُلْتُ حَبِيبِي جَبْرَئِيلُ لَا حَاجَةَ لِي بِهَا إِذَا شَبِعْتُ شَكَرْتُ رَبِّي وَ إِذَا جُعْتُ سَأَلْتُهُ
O Abu Dharr, Gabriel, peace be upon him, brought me the treasures of the world on a dapple-grey mule and said to me: “O Muhammad, these are the treasures of the world, and possessing them will not diminish your share with your Lord.” I said: “My beloved Gabriel, I have no need of them. When I am full, I thank my Lord; when I am hungry, I ask Him”.
يَا أَبَا ذَرٍّ إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِعَبْدٍ خَيْراً فَقَّهَهُ فِي الدِّينِ وَ زَهَّدَهُ فِي الدُّنْيَا وَ بَصَّرَهُ بِعُيُوبِ نَفْسِهِ يَا أَبَا ذَرٍّ مَا زَهِدَ عَبْدٌ فِي الدُّنْيَا إِلَّا أَنْبَتَ اللَّهُ الْحِكْمَةَ فِي قَلْبِهِ وَ أَنْطَقَ بِهَا لِسَانَهُ وَ بَصَّرَهُ بِعُيُوبِ الدُّنْيَا وَ دَائِهَا وَ دَوَائِهَا وَ أَخْرَجَهُ مِنْهَا سَالِماً إِلَى دَارِ السَّلَامِ
O Abu Dharr, when God, mighty and majestic is He, wills good for a servant, He grants him understanding of religion, makes him ascetic in this world, and shows him the faults within himself. O Abu Dharr, whenever a servant renounces the world, God causes wisdom to grow in his heart and places it upon his tongue; He shows him the world’s faults, its ills and their remedies, and brings him safely out of it into the Abode of Peace.
يَا أَبَا ذَرٍّ إِذَا رَأَيْتَ أَخَاكَ قَدْ زَهِدَ فِي الدُّنْيَا فَاسْتَمِعْ مِنْهُ فَإِنَّهُ يُلَقِّنُ الْحِكْمَةَ فَقُلْتُ يَا رَسُولَ اللَّهِ مَنْ أَزْهَدُ النَّاسِ فَقَالَ مَنْ لَمْ يَنْسَ الْمَقَابِرَ وَ الْبِلَى وَ تَرَكَ فَضْلَ زِينَةِ الدُّنْيَا وَ آثَرَ مَا يَبْقَى عَلَى مَا يَفْنَى وَ لَمْ يَعُدَّ غَداً مِنْ أَيَّامِهِ وَ عَدَّ نَفْسَهُ فِي الْمَوْتَى
O Abu Dharr, when you see your brother renouncing the world, listen to him, for he will teach you wisdom.” I said: “Messenger of God, who is the most ascetic of people?” He replied: “The one who never forgets the graves and the decay of the body, who gives up the world’s excess adornments, prefers what endures to what perishes, does not count tomorrow among his days, and considers himself one of the dead”.
يَا أَبَا ذَرٍّ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يُوحِ إِلَيَّ أَنْ أَجْمَعَ الْمَالَ إِلَى الْمَالِ وَ لَكِنْ أَوْحَى إِلَيَّ أَنْ سَبِّحْ بِحَمْدِ رَبِّكَ وَ كُنْ مِنَ السَّاجِدِينَ وَ اعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ- يَا أَبَا ذَرٍّ إِنِّي أَلْبَسُ الْغَلِيظَ وَ أَجْلِسُ عَلَى الْأَرْضِ وَ أَلْعَقُ أَصَابِعِي وَ أَرْكَبُ الْحِمَارَ بِغَيْرِ سَرْجٍ وَ أُرْدِفُ خَلْفِي فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي
O Abu Dharr, God, Blessed and Exalted, did not reveal to me that I should add wealth to wealth. Rather, He revealed to me: “Glorify your Lord with praise, and be among those who prostrate themselves; worship your Lord until certainty (death) comes to you.” O Abu Dharr, I wear coarse clothing, sit on the ground, lick my fingers, ride an unsaddled donkey, and let someone ride behind me. Whoever turns away from my way is not one of us.
يَا أَبَا ذَرٍّ حُبُّ الْمَالِ وَ الشَّرَفِ أَذْهَبُ لِدِينِ الرَّجُلِ مِنْ ذِئْبَيْنِ ضَارِيَيْنِ فِي زِرْبِ الْغَنَمِ فَأَغَارَا فِيهَا حَتَّى أَصْبَحَا فَمَا ذَا أَبْقَيَا مِنْهَا
O Abu Dharr, love of wealth and status destroys a man’s faith more than two ravenous wolves attacking a flock of sheep and tearing through it until dawn. What would they leave behind?
قَالَ قُلْتُ يَا رَسُولَ اللَّهِ الْخَائِفُونَ الْخَاضِعُونَ الْمُتَوَاضِعُونَ الذَّاكِرُونَ اللَّهَ كَثِيراً أَ هُمْ يَسْبِقُونَ النَّاسَ إِلَى الْجَنَّةِ فَقَالَ لَا وَ لَكِنْ فُقَرَاءُ الْمُسْلِمِينَ فَإِنَّهُمْ يَأْتُونَ يَتَخَطَّوْنَ رِقَابَ النَّاسِ فَيَقُولُ لَهُمْ خَزَنَةُ الْجَنَّةِ كَمَا أَنْتُمْ حَتَّى تُحَاسَبُوا فَيَقُولُونَ بِمَ نُحَاسَبُ فَوَ اللَّهِ مَا مَلِكْنَا فَنَجُورَ وَ نَعْدِلَ وَ لَا أُفِيضَ عَلَيْنَا فَنَقْبِضَ وَ نَبْسُطَ وَ لَكِنْ عَبَدْنَا رَبَّنَا حَتَّى دَعَانَا فَأَجَبْنَا
He said: I asked, “O Messenger of God, will the God-fearing, the humble, the lowly and those who remember God often outstrip others in reaching Paradise?” He replied, “No. Rather, it is the poor among the Muslims, who will come and pass over the heads of people, forging ahead.” The keepers of Paradise will say to them, “Stay where you are until you have been called to account.” They will ask, “For what are we to be called to account? By God, we owned nothing with which to act unjustly or fairly, nor did abundant wealth come to us that we might withhold or spend it. We worshipped our Lord until He summoned us, and we answered Him.”.
يَا أَبَا ذَرٍّ إِنَّ الدُّنْيَا مَشْغَلَةٌ لِلْقُلُوبِ وَ الْأَبْدَانِ وَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى سَائِلُنَا عَمَّا نَعَّمَنَا فِي حَلَالِهِ فَكَيْفَ بِمَا أَنْعَمَنَا فِي حَرَامِهِ
O Abu Dharr, this world distracts hearts and bodies. God, Blessed and Exalted, will ask us how we made use of what He provided lawfully; so what, then, of the blessings He gave us unlawfully?
يَا أَبَا ذَرٍّ إِنِّي قَدْ دَعَوْتُ اللَّهَ جَلَّ ثَنَاؤُهُ أَنْ يَجْعَلَ رِزْقَ مَنْ يُحِبُّنِي كَفَافاً وَ أَنْ يُعْطِيَ مَنْ يُبْغِضُنِي كَثْرَةَ الْمَالِ وَ الْوَلَدِ
O Abu Dharr, I have asked God—glorified be His praise—to make the provision of those who love me sufficient for their needs, and to grant abundant wealth and children to those who hate me.
يَا أَبَا ذَرٍّ طُوبَى لِلزَّاهِدِينَ فِي الدُّنْيَا الرَّاغِبِينَ فِي الْآخِرَةِ الَّذِينَ اتَّخَذُوا أَرْضَ اللَّهِ بِسَاطاً وَ تُرَابَهَا فِرَاشاً وَ مَاءَهَا طِيباً وَ اتَّخَذُوا كِتَابَ اللَّهِ شِعَاراً وَ دُعَاءَهُ دِثَاراً يَقْرِضُونَ الدُّنْيَا قَرْضاً
O Abu Dharr, blessed are those who renounce this world and yearn for the Hereafter: those who make God’s earth their carpet, its dust their bed, and its water their perfume; who take God’s Book as their outward emblem and supplication as their inner covering; and who borrow from this world only what they need, preserving their true capital for the Hereafter.
يَا أَبَا ذَرٍّ حَرْثُ الْآخِرَةِ الْعَمَلُ الصَّالِحُ وَ حَرْثُ الدُّنْيَا الْمَالُ وَ الْبَنُونَ
O Abu Dharr, the harvest of the Hereafter is righteous deeds, and the harvest of this world is wealth and sons.
يَا أَبَا ذَرٍّ إِنَّ رَبِّي أَخْبَرَنِي فَقَالَ وَ عِزَّتِي وَ جَلَالِي مَا أَدْرَكَ الْعَابِدُونَ دَرْكَ الْبُكَاءِ وَ إِنِّي لَأَبْنِي لَهُمْ فِي الرَّفِيقِ الْأَعْلَى قَصْراً لَا يُشْرِكُهُمْ فِيهِ أَحَدٌ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ أَيُّ الْمُؤْمِنِينَ أَكْيَسُ قَالَ أَكْثَرُهُمْ لِلْمَوْتِ ذِكْراً وَ أَحْسَنُهُمْ لَهُ اسْتِعْدَاداً
O Abu Dharr, my Lord informed me and said, “By My might and majesty, those who worship Me do not attain the rank of weeping (with tears and humble supplication). For them, I shall build a palace in the highest company (the highest Garden), where no one else will share it with them.” He said: I asked, “O Messenger of God, which believer is the wisest?” He replied, “The one who remembers death most often and makes the best preparation for it.”.
يَا أَبَا ذَرٍّ إِذَا دَخَلَ النُّورُ الْقَلْبَ انْفَسَحَ الْقَلْبُ وَ اتَّسَعَ قُلْتُ فَمَا عَلَامَةُ ذَلِكَ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ قَالَ ص الْإِنَابَةُ إِلَى دَارِ الْخُلُودِ وَ التَّجَافِي عَنْ دَارِ الْغُرُورِ وَ الِاسْتِعْدَادُ لِلْمَوْتِ قَبْلَ نُزُولِهِ
O Abu Dharr, when the light (of faith) enters the heart, it opens and expands. I asked, “What is its sign, may my father and mother be your ransom, O Messenger of God?” He replied, “Turning towards the eternal abode (the Hereafter), turning away from the abode of delusion (this world), and preparing for death before it arrives.”.
يَا أَبَا ذَرٍّ اتَّقِ اللَّهَ وَ لَا تُرِ النَّاسَ أَنَّكَ تَخْشَى اللَّهَ فَيُكْرِمُوكَ وَ قَلْبُكَ فَاجِرٌ
O Abu Dharr, fear God, but do not make a show to people of fearing Him so that they will honour you, while your heart is wicked..
يَا أَبَا ذَرٍّ لِيَكُنْ لَكَ فِي كُلِّ شَيْءٍ نِيَّةٌ صَالِحَةٌ حَتَّى فِي النَّوْمِ وَ الْأَكْلِ
O Abu Dharr, let your intention be good in everything you do—even in sleeping and eating..
يَا أَبَا ذَرٍّ لِتَعْظُمْ جَلَالُ اللَّهِ فِي صَدْرِكَ فَلَا تَذْكُرْهُ كَمَا يَذْكُرُهُ الْجَاهِلُ عِنْدَ الْكَلْبِ اللَّهُمَّ أَخْزِهِ وَ عِنْدَ الْخِنْزِيرِ اللَّهُمَّ أَخْزِهِ
O Abu Dharr, let God’s greatness loom large in your heart. Do not remember Him as an ignorant person might say, on seeing a dog, “God, abase it,” or, on seeing a pig, “God, abase it.”.
يَا أَبَا ذَرٍّ إِنَّ لِلَّهِ مَلَائِكَةً قِيَاماً مِنْ خِيفَةِ اللَّهِ مَا رَفَعُوا رُءُوسَهُمْ حَتَّى يُنْفَخَ فِي الصُّورِ النَّفْخَةُ الْآخِرَةُ فَيَقُولُونَ جَمِيعاً سُبْحَانَكَ رَبَّنَا وَ بِحَمْدِكَ مَا عَبَدْنَاكَ كَمَا يَنْبَغِي لَكَ أَنْ تُعْبَدَ
O Abu Dharr, God has angels who stand in fear of Him, their heads bowed, until the final blast is sounded in the Trumpet. Then they will all say, “Glory be to You, our Lord, and praise belongs to You. We have not worshipped You as You deserve to be worshipped.”.
يَا أَبَا ذَرٍّ لَوْ كَانَ لِرَجُلٍ عَمَلُ سَبْعِينَ نَبِيّاً لَاسْتَقَلَّ عَمَلَهُ مِنْ شِدَّةِ مَا يَرَى يَوْمَئِذٍ وَ لَوْ أَنَّ دَلْواً مِنْ غِسْلِينٍ صُبَّ فِي مَطْلَعِ الشَّمْسِ لَغَلَتْ مِنْهُ جَمَاجِمُ مَنْ فِي مَغْرِبِهَا وَ لَوْ زَفَرَتْ جَهَنَّمُ زَفْرَةً لَمْ يَبْقَ مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ إِلَّا خَرَّ جَاثِياً عَلَى رُكْبَتَيْهِ يَقُولُ رَبِّ ارْحَمْ نَفْسِي حَتَّى يَنْسَى إِبْرَاهِيمُ إِسْحَاقَ وَ يَقُولُ يَا رَبِّ أَنَا خَلِيلُكَ إِبْرَاهِيمُ فَلَا تَنْسَنِي
O Abu Dharr, even a man whose deeds equal those of seventy prophets would consider them insignificant in the face of what he sees that Day. If a bucketful of “Ghislin” (the filth and blood of the people of Hell) were poured out in the east, it would make the skulls of those in the west boil. And if Hell let out a single sigh, no angel near to God or messenger-prophet would remain standing: all would fall to their knees and say, “Lord, have mercy on me!” Then Abraham would forget Isaac and cry, “Lord, I am Abraham, Your intimate friend. Do not forget me!”.
يَا أَبَا ذَرٍّ لَوْ أَنَّ امْرَأَةً مِنْ نِسَاءِ أَهْلِ الْجَنَّةِ أَطْلَعَتْ مِنْ سَمَاءِ الدُّنْيَا فِي لَيْلَةٍ ظَلْمَاءَ لَأَضَاءَتِ الْأَرْضُ أَفْضَلَ مِمَّا يُضِيئُهَا الْقَمَرُ لَيْلَةَ الْبَدْرِ وَ لَوَجَدَ رِيحَ نَشْرِهَا جَمِيعُ أَهْلِ الْأَرْضِ وَ لَوْ أَنَّ ثَوْباً مِنْ ثِيَابِ أَهْلِ الْجَنَّةِ نُشِرَ الْيَوْمَ فِي الدُّنْيَا لَصَعِقَ مَنْ يَنْظُرُ إِلَيْهِ وَ مَا حَمَلَتْهُ أَبْصَارُهُمْ
O Abu Dharr, if one of the women of Paradise were to appear in the lowest heaven on a dark night, she would light up the earth more brightly than the full moon, and everyone on earth would catch the fragrance of her perfume. And if a piece of one of the garments of Paradise were spread out in this world today, everyone who looked upon it would faint, unable to bear the sight.
يَا أَبَا ذَرٍّ اخْفِضْ صَوْتَكَ عِنْدَ الْجَنَائِزِ وَ عِنْدَ الْقِتَالِ وَ عِنْدَ الْقُرْآنِ
O Abu Dharr, lower your voice at funerals, in battle, and when reciting the Qur’an.
يَا أَبَا ذَرٍّ إِذَا تَبِعْتَ جَنَازَةً فَلْيَكُنْ عَقْلُكَ فِيهَا مَشْغُولًا بِالتَّفَكُّرِ وَ الْخُشُوعِ وَ اعْلَمْ أَنَّكَ لَاحِقٌ بِهِ
O Abu Dharr, when you follow a funeral procession, let your mind be occupied with reflection and humility, and know that you too will join the one you are accompanying.
يَا أَبَا ذَرٍّ اعْلَمْ أَنَّ كُلَّ شَيْءٍ إِذَا فَسَدَ فَالْمِلْحُ دَوَاؤُهُ فَإِذَا فَسَدَ الْمِلْحُ فَلَيْسَ لَهُ دَوَاءٌ وَ اعْلَمْ أَنَّ فِيكُمْ خُلُقَيْنِ الضَّحِكَ مِنْ غَيْرِ عَجَبٍ وَ الْكَسَلَ مِنْ غَيْرِ سَهْوٍ
O Abu Dharr, know that when anything goes bad, salt is its remedy; but when salt itself goes bad, there is no remedy for it. And know that among you are two traits: laughter without cause and laziness without heedlessness.
يَا أَبَا ذَرٍّ رَكْعَتَانِ مُقْتَصَدَتَانِ فِي التَّفَكُّرِ خَيْرٌ مِنْ قِيَامِ لَيْلَةٍ وَ الْقَلْبُ سَاهٍ
O Abu Dharr, two moderate rak‘ahs of prayer offered with reflection are better than standing in prayer all night with a heedless heart.
يَا أَبَا ذَرٍّ الْحَقُّ ثَقِيلٌ مُرٌّ وَ الْبَاطِلُ خَفِيفٌ حُلْوٌ وَ رُبَّ شَهْوَةِ سَاعَةٍ تُوجِبُ حُزْناً طَوِيلًا
O Abu Dharr, truth is weighty and bitter, while falsehood is light and sweet; and a moment’s desire may bring long-lasting sorrow.
يَا أَبَا ذَرٍّ لَا يَفْقَهُ الرَّجُلُ كُلَّ الْفِقْهِ حَتَّى يَرَى النَّاسَ فِي جَنْبِ اللَّهِ أَمْثَالَ الْأَبَاعِرِ ثُمَّ يَرْجِعَ إِلَى نَفْسِهِ فَيَكُونَ هُوَ أَحْقَرَ حَاقِرٍ لَهَا
O Abu Dharr, a man does not attain true understanding of religion until he sees people, in relation to God, as no more than camels, then turns back to himself and considers himself lower than them all.
يَا أَبَا ذَرٍّ لَا تُصِيبُ حَقِيقَةَ الْإِيمَانِ حَتَّى تَرَى النَّاسَ كُلَّهُمْ حَمْقَى فِي دِينِهِمْ وَ عُقَلَاءَ فِي دُنْيَاهُمْ
O Abu Dharr, you will not attain the reality of faith until you see all people as ignorant in their religion and wise in their worldly affairs.
يَا أَبَا ذَرٍّ حَاسِبْ نَفْسَكَ قَبْلَ أَنْ تُحَاسَبَ فَهُوَ أَهْوَنُ لِحِسَابِكَ غَداً وَ زِنْ نَفْسَكَ قَبْلَ أَنْ تُوزَنَ وَ تَجَهَّزْ لِلْعَرْضِ الْأَكْبَرِ يَوْمَ تُعْرَضُ لَا تَخْفَى مِنْكَ عَلَى اللَّهِ خَافِيَةٌ
O Abu Dharr, call yourself to account before you are called to account, for that will make tomorrow’s reckoning easier; weigh yourself before you are weighed; and prepare for the Great Presentation—the Day when you will be brought before God, and nothing hidden from you will be hidden from Him.
يَا أَبَا ذَرٍّ اسْتَحِ مِنَ اللَّهِ فَإِنِّي وَ الَّذِي نَفْسِي بِيَدِهِ لَا أَزَالُ حِينَ أَذْهَبُ إِلَى الْغَائِطِ مُقَنِّعاً بِثَوْبِي أَسْتَحِي مِنَ الْمَلَكَيْنِ الَّذَيْنِ مَعِي
O Abu Dharr, be ashamed before God. By the One in whose hand is my soul, whenever I go to relieve myself, I cover myself with my garment and feel ashamed before the two angels who are with me.
يَا أَبَا ذَرٍّ أَ تُحِبُّ أَنْ تَدْخُلَ الْجَنَّةَ قُلْتُ نَعَمْ فِدَاكَ أَبِي قَالَ ص فَاقْصِرْ مِنَ الْأَمَلِ وَ اجْعَلِ الْمَوْتَ نُصْبَ عَيْنَيْكَ وَ اسْتَحِ مِنَ اللَّهِ حَقَّ الْحَيَاءِ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ كُلُّنَا نَسْتَحِي مِنَ اللَّهِ قَالَ لَيْسَ ذَلِكَ الْحَيَاءَ وَ لَكِنَّ الْحَيَاءَ مِنَ اللَّهِ أَنْ لَا تَنْسَى الْمَقَابِرَ وَ الْبِلَى وَ تَحْفَظَ الْجَوْفَ وَ مَا وَعَى وَ الرَّأْسَ وَ مَا حَوَى وَ مَنْ أَرَادَ كَرَامَةَ الْآخِرَةِ فَلْيَدَعْ زِينَةَ الدُّنْيَا فَإِذَا كُنْتَ كَذَلِكَ أَصَبْتَ وَلَايَةَ اللَّهِ
“O Abu Dharr, would you like to enter Paradise?” I said, “Yes—may my father be your ransom.” He said, “Then keep your hopes modest, place death before your eyes, and be truly ashamed before God.” I said, “Messenger of God, we are all ashamed before God.” He said, “That is not the kind of modesty meant here. To be ashamed before God is not to forget the graves and decay, to guard the belly and what it contains, and to guard the head and what it contains. Whoever seeks the honour of the Hereafter must leave behind the adornments of this world. If you are like this, you will have attained the friendship of God.”
يَا أَبَا ذَرٍّ يَكْفِي مِنَ الدُّعَاءِ مَعَ الْبِرِّ مَا يَكْفِي الطَّعَامَ مِنَ الْمِلْحِ
“O Abu Dharr, alongside good deeds, a little supplication is enough—like a pinch of salt in food.”
يَا أَبَا ذَرٍّ مَثَلُ الَّذِي يَدْعُو بِغَيْرِ عَمَلٍ كَمَثَلِ الَّذِي يَرْمِي بِغَيْرِ وَتَرٍ
“O Abu Dharr, one who prays without acting is like one who shoots an arrow without a bowstring.”
يَا أَبَا ذَرٍّ إِنَّ اللَّهَ يُصْلِحُ بِصَلَاحِ الْعَبْدِ وُلْدَهُ وَ وُلْدَ وُلْدِهِ وَ يَحْفَظُهُ فِي دُوَيْرَتِهِ وَ الدُّورِ حَوْلَهُ مَا دَامَ فِيهِمْ
“O Abu Dharr, when a servant is righteous, God sets his children and grandchildren right, and preserves him in his small home and the homes around it for as long as he lives among them.”
يَا أَبَا ذَرٍّ إِنَّ رَبَّكَ عَزَّ وَ جَلَّ يُبَاهِي الْمَلَائِكَةَ بِثَلَاثَةِ نَفَرٍ رَجُلٍ فِي أَرْضٍ قَفْرٍ فَيُؤَذِّنُ ثُمَّ يُقِيمُ ثُمَّ يُصَلِّي فَيَقُولُ رَبُّكَ لِلْمَلَائِكَةِ انْظُرُوا إِلَى عَبْدِي يُصَلِّي وَ لَا يَرَاهُ أَحَدٌ غَيْرِي فَيَنْزِلُ سَبْعُونَ أَلْفَ مَلَكٍ يُصَلُّونَ وَرَاءَهُ وَ يَسْتَغْفِرُونَ لَهُ إِلَى الْغَدِ مِنْ ذَلِكَ الْيَوْمِ وَ رَجُلٍ قَامَ مِنَ اللَّيْلِ فَصَلَّى وَحْدَهُ فَسَجَدَ وَ نَامَ وَ هُوَ سَاجِدٌ فَيَقُولُ اللَّهُ تَعَالَى انْظُرُوا إِلَى عَبْدِي رُوحُهُ عِنْدِي وَ جَسَدُهُ سَاجِدٌ وَ رَجُلٍ فِي زَحْفٍ فَرَّ أَصْحَابُهُ وَ ثَبَتَ هُوَ يُقَاتِلُ حَتَّى يُقْتَلَ
“O Abu Dharr, your Lord, Mighty and Majestic, boasts of three people before the angels: a man in a desolate place who gives the call to prayer, then the call to commence it, and then performs the prayer. Your Lord says to the angels, ‘Look at My servant, praying when no one but Me can see him.’ Then seventy thousand angels descend and pray behind him, asking forgiveness for him until the following day. Another is a man who rises at night and prays alone, then falls asleep in prostration. God, Exalted is He, says, ‘Look at My servant: his spirit is with Me, while his body lies in prostration.’ And another is a man on the battlefield whose companions flee, but he stands firm and fights until he is killed.”
يَا أَبَا ذَرٍّ مَا مِنْ رَجُلٍ يَجْعَلُ جَبْهَتَهُ فِي بُقْعَةٍ مِنْ بِقَاعِ الْأَرْضِ إِلَّا شَهِدَتْ لَهُ بِهَا يَوْمَ الْقِيَامَةِ وَ مَا مِنْ مَنْزِلٍ يَنْزِلُهُ قَوْمٌ إِلَّا وَ أَصْبَحَ ذَلِكَ الْمَنْزِلُ يُصَلِّي عَلَيْهِمْ أَوْ يَلْعَنُهُمْ
“O Abu Dharr, whenever a man places his forehead upon any part of the earth, that place will bear witness in his favour on the Day of Resurrection. And whenever a group of people lodge in a house, that house will either invoke blessings upon them or curse them.”
يَا أَبَا ذَرٍّ مَا مِنْ صَبَاحٍ وَ لَا رَوَاحٍ إِلَّا وَ بِقَاعُ الْأَرْضِ يُنَادِي بَعْضُهَا بَعْضاً يَا جَارَةُ هَلْ مَرَّ بِكِ مَنْ ذَكَرَ اللَّهَ تَعَالَى أَوْ عَبْدٌ وَضَعَ جَبْهَتَهُ عَلَيْكِ سَاجِداً لِلَّهِ فَمِنْ قَائِلَةٍ لَا وَ مِنْ قَائِلَةٍ نَعَمْ فَإِذَا قَالَتْ نَعَمْ اهْتَزَّتْ وَ انْشَرَحَتْ وَ تَرَى أَنَّ لَهَا الْفَضْلَ عَلَى جَارَتِهَا
“O Abu Dharr, every morning and evening, the patches of earth call out to one another: ‘Neighbour, has anyone passed by you who remembered God, Exalted is He, or a servant who placed his forehead upon you in prostration before God?’ Some answer, ‘No,’ and others, ‘Yes.’ When they answer, ‘Yes,’ the earth trembles and expands, and considers itself superior to its neighbour.”
يَا أَبَا ذَرٍّ إِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ لَمَّا خَلَقَ الْأَرْضَ وَ خَلَقَ مَا فِيهَا مِنَ الشَّجَرِ لَمْ يَكُنْ فِي الْأَرْضِ شَجَرَةٌ يَأْتِيهَا بَنُو آدَمَ إِلَّا أَصَابُوا مِنْهَا مَنْفَعَةً فَلَمْ تَزَلِ الْأَرْضُ وَ الشَّجَرُ كَذَلِكَ حَتَّى تُكَلِّمَ فَجَرَةُ بَنِي آدَمَ بِالْكَلِمَةِ الْعَظِيمَةِ قَوْلَهُمْ اتَّخَذَ اللَّهُ وَلَداً فَلَمَّا قَالُوهَا اقْشَعَرَّتِ الْأَرْضُ وَ ذَهَبَتْ مَنْفَعَةُ الْأَشْجَارِ
O Abu Dharr, when God (exalted is His praise) created the earth and all the trees upon it, every tree that the children of Adam approached offered them some benefit. The earth and its trees remained so until the wicked among the children of Adam uttered the monstrous words, “God has taken a son.” When they said this, the earth trembled, and the trees ceased to be of benefit.
يَا أَبَا ذَرٍّ إِنَّ الْأَرْضَ لَتَبْكِي عَلَى الْمُؤْمِنِ إِذَا مَاتَ أَرْبَعِينَ صَبَاحاً
O Abu Dharr, when a believer dies, the earth weeps for him for forty mornings.
يَا أَبَا ذَرٍّ إِذَا كَانَ الْعَبْدُ فِي أَرْضٍ قَفْرٍ فَتَوَضَّأَ أَوْ تَيَمَّمَ ثُمَّ أَذَّنَ وَ أَقَامَ وَ صَلَّى أَمَرَ اللَّهُ عَزَّ وَ جَلَّ الْمَلَائِكَةَ فَصَفُّوا خَلْفَهُ صَفّاً لَا يُرَى طَرَفَاهُ يَرْكَعُونَ بِرُكُوعِهِ وَ يَسْجُدُونَ بِسُجُودِهِ وَ يُؤَمِّنُونَ عَلَى دُعَائِهِ
O Abu Dharr, when a servant is in a barren place and performs ablution or dry ablution, then gives the call to prayer and the iqama and prays, God, Mighty and Majestic, commands the angels to form a row behind him, its two ends beyond sight. They bow when he bows, prostrate when he prostrates, and say “Amen” to his supplication.
يَا أَبَا ذَرٍّ مَنْ أَقَامَ وَ لَمْ يُؤَذِّنْ لَمْ يُصَلِّ مَعَهُ إِلَّا مَلَكَاهُ اللَّذَانِ مَعَهُ
O Abu Dharr, when someone performs the prayer without giving the call to prayer, none pray with him except the two angels who accompany him.
يَا أَبَا ذَرٍّ مَا مِنْ شَابٍّ تَرَكَ الدُّنْيَا وَ أَفْنَى شَبَابَهُ فِي طَاعَةِ اللَّهِ إِلَّا أَعْطَاهُ اللَّهُ أَجْرَ اثْنَيْنِ وَ سَبْعِينَ صِدِّيقاً
O Abu Dharr, no young person turns away from the world and spends their youth in obedience to God without God granting them the reward of seventy-two ṣiddīqs.
يَا أَبَا ذَرٍّ الذَّاكِرُ فِي الْغَافِلِينَ كَالْمُقَاتِلِ فِي الْفَارِّينَ
O Abu Dharr, one who remembers God among the heedless is like a steadfast fighter among those who flee.
يَا أَبَا ذَرٍّ الْجَلِيسُ الصَّالِحُ خَيْرٌ مِنَ الْوَحْدَةِ وَ الْوَحْدَةُ خَيْرٌ مِنْ جَلِيسِ السَّوْءِ وَ إِمْلَاءُ الْخَيْرِ خَيْرٌ مِنَ السُّكُوتِ وَ السُّكُوتُ خَيْرٌ مِنْ إِمْلَاءِ الشَّرِّ
O Abu Dharr, a good companion is better than solitude, and solitude is better than a bad companion. Speaking—and conveying—what is good is better than silence, while silence is better than speaking evil.
يَا أَبَا ذَرٍّ لَا تُصَاحِبْ إِلَّا مُؤْمِناً وَ لَا يَأْكُلْ طَعَامَكَ إِلَّا تَقِيٌّ وَ لَا تَأْكُلْ طَعَامَ الْفَاسِقِينَ
O Abu Dharr, keep company only with a believer; let only the Godfearing eat your food, and do not eat the food of the dissolute.
يَا أَبَا ذَرٍّ أَطْعِمْ طَعَامَكَ مَنْ تُحِبُّهُ فِي اللَّهِ وَ كُلْ طَعَامَ مَنْ يُحِبُّكَ فِي اللَّهِ عَزَّ وَ جَلَ
O Abu Dharr, share your food with one whom you love for God’s sake, and eat the food of one who loves you for the sake of God, Mighty and Majestic.
يَا أَبَا ذَرٍّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عِنْدَ لِسَانِ كُلِّ قَائِلٍ فَلْيَتَّقِ اللَّهَ امْرُؤٌ وَ لْيَعْلَمْ مَا يَقُولُ
O Abu Dharr, God, Mighty and Majestic, is present with every speaker at their tongue; so let each person fear God and consider what they say.
يَا أَبَا ذَرٍّ اتْرُكْ فُضُولَ الْكَلَامِ وَ حَسْبُكَ مِنَ الْكَلَامِ مَا تَبْلُغُ بِهِ حَاجَتَكَ
O Abu Dharr, leave aside unnecessary talk; of speech, what is enough to meet your needs is enough for you.
يَا أَبَا ذَرٍّ كَفَى بِالْمَرْءِ كَذِباً أَنْ يُحَدِّثَ بِكُلِّ مَا يَسْمَعُ- يَا أَبَا ذَرٍّ مَا مِنْ شَيْءٍ أَحَقَّ بِطُولِ السِّجْنِ مِنَ اللِّسَانِ
O Abu Dharr, it is enough to make a man a liar that he repeats everything he hears. O Abu Dharr, nothing deserves to be imprisoned for a long time more than the tongue.
يَا أَبَا ذَرٍّ إِنَّ مِنْ إِجْلَالِ اللَّهِ إِكْرَامَ ذِي الشَّيْبَةِ الْمُسْلِمِ وَ إِكْرَامَ حَمَلَةِ الْقُرْآنِ الْعَامِلِينَ وَ إِكْرَامَ السُّلْطَانِ الْمُقْسِطِ
O Abu Dharr, among the ways of honouring God is to honour an elderly Muslim, those who carry the Qur’an and act upon it, and a just ruler.
يَا أَبَا ذَرٍّ مَا عَمِلَ مَنْ لَمْ يَحْفَظْ لِسَانَهُ
O Abu Dharr, whoever does not guard his tongue has done nothing at all.
يَا أَبَا ذَرٍّ لَا تَكُنْ عَيَّاباً وَ لَا مَدَّاحاً وَ لَا طَعَّاناً وَ لَا مُمَارِياً
O Abu Dharr, do not be fault-finding, given to excessive praise, sarcastic, or quarrelsome.
يَا أَبَا ذَرٍّ لَا يَزَالُ الْعَبْدُ يَزْدَادُ مِنَ اللَّهِ بُعْداً مَا سَاءَ خُلُقُهُ
O Abu Dharr, a servant keeps growing more distant from God as long as he has a bad character.
يَا أَبَا ذَرٍّ الْكَلِمَةُ الطَّيِّبَةُ صَدَقَةٌ وَ كُلُّ خُطْوَةٍ تَخْطُوهَا إِلَى الصَّلَاةِ صَدَقَةٌ
O Abu Dharr, a kind word is an act of charity, and every step you take towards prayer is an act of charity.
يَا أَبَا ذَرٍّ مَنْ أَجَابَ دَاعِيَ اللَّهِ وَ أَحْسَنَ عِمَارَةَ مَسَاجِدِ اللَّهِ كَانَ ثَوَابُهُ مِنَ اللَّهِ الْجَنَّةَ فَقُلْتُ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ كَيْفَ يُعْمَرُ مَسَاجِدُ اللَّهِ قَالَ لَا يُرْفَعُ فِيهَا الْأَصْوَاتُ وَ لَا يُخَاضُ فِيهَا بِالْبَاطِلِ وَ لَا يُشْتَرَى فِيهَا وَ لَا يُبَاعُ فَاتْرُكِ اللَّغْوَ مَا دُمْتَ فِيهَا فَإِنْ لَمْ تَفْعَلْ فَلَا تَلُومَنَّ يَوْمَ الْقِيَامَةِ إِلَّا نَفْسَكَ
O Abu Dharr, whoever responds to God’s call and helps keep God’s mosques thriving will be rewarded with Paradise by God. I said, “May my father and mother be sacrificed for you, O Messenger of God. How are God’s mosques kept thriving?” He replied, “No voices should be raised in them, no falsehood spoken, and no buying or selling conducted. While you are in a mosque, leave idle talk behind; if you do not, then on the Day of Resurrection blame no one but yourself.
يَا أَبَا ذَرٍّ إِنَّ اللَّهَ تَعَالَى يُعْطِيكَ مَا دُمْتَ جَالِساً فِي الْمَسْجِدِ بِكُلِّ نَفَسٍ تَنَفَّسْتَ فِيهِ دَرَجَةً فِي الْجَنَّةِ وَ تُصَلِّي عَلَيْكَ الْمَلَائِكَةُ وَ يُكْتَبُ لَكَ بِكُلِّ نَفَسٍ تَنَفَّسْتَ فِيهِ عَشْرُ حَسَنَاتٍ وَ يُمْحَى عَنْكَ عَشْرُ سَيِّئَاتٍ
O Abu Dharr, for every breath you take while seated in the mosque, God Most High grants you a degree in Paradise, the angels send blessings upon you, ten good deeds are recorded for you, and ten sins are erased.
يَا أَبَا ذَرٍّ أَ تَعْلَمُ فِي أَيِّ شَيْءٍ أُنْزِلَتْ هَذِهِ الْآيَةُ اصْبِرُوا وَ صابِرُوا وَ رابِطُوا وَ اتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ قُلْتُ لَا أَدْرِي فِدَاكَ أَبِي وَ أُمِّي قَالَ فِي انْتِظَارِ الصَّلَاةِ خَلْفَ الصَّلَاةِ
O Abu Dharr, do you know what this verse was revealed about: “Be patient, persevere in patience against the enemy, stand guard, and be mindful of God, so that you may prosper”? I said, “I do not know; may my father and mother be sacrificed for you.” He replied, “Waiting for one prayer after another.”
يَا أَبَا ذَرٍّ إِسْبَاغُ الْوُضُوءِ فِي الْمَكَارِهِ مِنَ الْكَفَّارَاتِ وَ كَثْرَةُ الِاخْتِلَافِ إِلَى الْمَسَاجِدِ فَذَلِكُمُ الرِّبَاطُ
O Abu Dharr, completing ablution in difficult circumstances atones for sins, and frequent visits to mosques are a form of standing guard.
يَا أَبَا ذَرٍّ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى إِنَّ أَحَبَّ الْعِبَادِ إِلَيَّ الْمُتَحَابُّونَ مِنْ أَجْلِي الْمُتَعَلِّقَةُ قُلُوبُهُمْ بِالْمَسَاجِدِ وَ الْمُسْتَغْفِرُونَ بِالْأَسْحَارِ أُولَئِكَ إِذَا أَرَدْتُ بِأَهْلِ الْأَرْضِ عُقُوبَةً ذَكَرْتُهُمْ فَصَرَفْتُ الْعُقُوبَةَ عَنْهُمْ
O Abu Dharr, God, Blessed and Exalted, says: “The most beloved of My servants are those who love one another for My sake, whose hearts are attached to the mosques, and who seek forgiveness in the early hours before dawn. When I intend to punish the people of the earth, I remember them and turn the punishment away from them”.
يَا أَبَا ذَرٍّ كُلُّ جُلُوسٍ فِي الْمَسْجِدِ لَغْوٌ إِلَّا Three [ثَلَاثَةً] قِرَاءَةُ مُصَلٍّ أَوْ ذِكْرُ اللَّهِ أَوْ سَائِلٌ عَنْ عِلْمٍ
O Abu Dharr, sitting in a mosque is idle talk unless it is for one of three things: a worshipper offering prayer, someone remembering God, or someone asking about knowledge.
يَا أَبَا ذَرٍّ كُنْ بِالْعَمَلِ بِالتَّقْوَى أَشَدَّ اهْتِمَاماً مِنْكَ بِالْعَمَلِ فَإِنَّهُ لَا يَقِلُّ عَمَلٌ بِالتَّقْوَى وَ كَيْفَ يَقِلُّ عَمَلٌ يُتَقَبَّلُ يَقُولُ اللَّهُ عَزَّ وَ جَلَ إِنَّما يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ
O Abu Dharr, be more diligent in pursuing deeds accompanied by God-consciousness than in deeds alone. A deed performed with God-consciousness is never diminished—and how could a deed that has been accepted be diminished? God, Mighty and Majestic, says: “God accepts only from the God-conscious.”
يَا أَبَا ذَرٍّ لَا يَكُونُ الرَّجُلُ مِنَ الْمُتَّقِينَ حَتَّى يُحَاسِبَ نَفْسَهُ أَشَدَّ مِنْ مُحَاسَبَةِ الشَّرِيكِ شَرِيكَهُ فَيَعْلَمَ مِنْ أَيْنَ مَطْعَمُهُ وَ مِنْ أَيْنَ مَشْرَبُهُ وَ مِنْ أَيْنَ مَلْبَسُهُ أَ مِنْ حِلٍّ أَمْ مِنْ حَرَامٍ
O Abu Dharr, a man is not among the God-conscious until he calls himself to account more rigorously than a business partner would call his partner to account, so that he knows where his food, drink and clothing come from: whether lawful or unlawful.
يَا أَبَا ذَرٍّ مَنْ لَمْ يُبَالِ مِنْ أَيْنَ يَكْتَسِبُ الْمَالَ لَمْ يُبَالِ اللَّهُ عَزَّ وَ جَلَّ مِنْ أَيْنَ أَدْخَلَهُ النَّارَ
O Abu Dharr, whoever does not care where he acquires his wealth, God, Mighty and Majestic, does not care where—or how—He casts him into the Fire.
يَا أَبَا ذَرٍّ مَنْ سَرَّهُ أَنْ يَكُونَ أَكْرَمَ النَّاسِ فَلْيَتَّقِ اللَّهَ عَزَّ وَ جَلَّ
O Abu Dharr, whoever wishes to be the most honoured of people should be mindful of God, Mighty and Majestic.
يَا أَبَا ذَرٍّ إِنَّ أَحَبَّكُمْ إِلَى اللَّهِ جَلَّ ثَنَاؤُهُ أَكْثَرُكُمْ ذِكْراً لَهُ وَ أَكْرَمَكُمْ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ أَتْقَاكُمْ لَهُ وَ أَنْجَاكُمْ مِنْ عَذَابِ اللَّهِ أَشَدُّكُمْ لَهُ خَوْفاً
O Abu Dharr, the most beloved of you to God—glorified be His praise—is the one who remembers God most. The most honoured of you in God’s sight, Mighty and Majestic, is the most God-conscious; and the one most saved from God’s punishment is the one who fears Him most.
يَا أَبَا ذَرٍّ إِنَّ الْمُتَّقِينَ الَّذِينَ يَتَّقُونَ مِنَ الشَّيْءِ الَّذِي لَا يُتَّقَى مِنْهُ خَوْفاً مِنَ الدُّخُولِ فِي الشُّبْهَةِ
O Abu Dharr, the God-conscious are those who refrain, for fear of falling into doubt, even from things that one might not ordinarily need to avoid.
يَا أَبَا ذَرٍّ مَنْ أَطَاعَ اللَّهَ عَزَّ وَ جَلَّ فَقَدْ ذَكَرَ اللَّهَ وَ إِنْ قَلَّتْ صَلَاتُهُ وَ صِيَامُهُ وَ تِلَاوَتُهُ لِلْقُرْآنِ
O Abu Dharr, whoever obeys God, Mighty and Majestic, has surely remembered Him, even if he offers little prayer, fasts little and recites the Qur’an only a little.
يَا أَبَا ذَرٍّ مِلَاكُ الدِّينِ الْوَرَعُ وَ رَأْسُهُ الطَّاعَةُ
O Abu Dharr, the foundation and standard of religion is scrupulousness—avoiding doubtful matters—and its summit is obedience to God’s command.
يَا أَبَا ذَرٍّ كُنْ وَرِعاً تَكُنْ أَعْبَدَ النَّاسِ وَ خَيْرُ دِينِكُمُ الْوَرَعُ- يَا أَبَا ذَرٍّ فَضْلُ الْعِلْمِ خَيْرٌ مِنْ فَضْلِ الْعِبَادَةِ وَ اعْلَمْ أَنَّكُمْ لَوْ صَلَّيْتُمْ حَتَّى تَكُونُوا كَالْحَنَايَا وَ صُمْتُمْ حَتَّى تَكُونُوا كَالْأَوْتَارِ مَا يَنْفَعُكُمْ ذَلِكَ إِلَّا بِوَرَعٍ
O Abu Dharr, be scrupulous in your piety, and you will be the most devoted of people. The best of your religion is piety. O Abu Dharr, the excellence of knowledge surpasses the excellence of worship. And know that even if you prayed until you were bent like bows, and fasted until you were as thin as ropes, it would not benefit you without piety.
يَا أَبَا ذَرٍّ إِنَّ أَهْلَ الْوَرَعِ وَ الزُّهْدِ فِي الدُّنْيَا هُمْ أَوْلِيَاءُ اللَّهِ تَعَالَى حَقّاً
O Abu Dharr, those who are scrupulous in their piety and detached from worldly life are truly the friends of God, exalted is He.
يَا أَبَا ذَرٍّ مَنْ لَمْ يَأْتِ يَوْمَ الْقِيَامَةِ بِثَلَاثٍ فَقَدْ خَسِرَ قُلْتُ وَ مَا الثَّلَاثُ فِدَاكَ أَبِي وَ أُمِّي قَالَ وَرَعٌ يَحْجُزُهُ عَمَّا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ وَ حِلْمٌ يَرُدُّ بِهِ جَهْلَ السُّفَهَاءِ وَ خُلُقٌ يُدَارِي بِهِ النَّاسَ
O Abu Dharr, whoever comes to the Day of Resurrection without three qualities has suffered a loss.” I said, “What are those three, may my father and mother be sacrificed for you?” He replied, “Piety that keeps a person from what God, mighty and glorious, has forbidden; forbearance with which to ward off the ignorance of the ignorant; and a good nature with which to treat people graciously.
يَا أَبَا ذَرٍّ إِنْ سَرَّكَ أَنْ تَكُونَ أَقْوَى النَّاسِ فَتَوَكَّلْ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ سَرَّكَ أَنْ تَكُونَ أَكْرَمَ النَّاسِ فَاتَّقِ اللَّهَ وَ إِنْ سَرَّكَ أَنْ تَكُونَ أَغْنَى النَّاسِ فَكُنْ بِمَا فِي يَدِ اللَّهِ عَزَّ وَ جَلَّ أَوْثَقَ مِنْكَ بِمَا فِي يَدِكَ
O Abu Dharr, if you wish to be the strongest of people, put your trust in God, mighty and glorious. If you wish to be the most honored of people, be mindful of God. And if you wish to be the most self-sufficient of people, trust more in what is in God’s hands than in what is in your own.
يَا أَبَا ذَرٍّ لَوْ أَنَّ النَّاسَ كُلَّهُمْ أَخَذُوا بِهَذِهِ الْآيَةِ لَكَفَتْهُمْ وَ مَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجاً وَ يَرْزُقُهُ مِنْ حَيْثُ لا يَحْتَسِبُ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بالِغُ أَمْرِهِ
O Abu Dharr, if all people were to take this verse to heart, it would suffice them: “Whoever is mindful of God, He will make a way out for them, and provide for them from where they do not expect. And whoever puts their trust in God, He is enough for them. Surely God brings His command to completion.”
يَا أَبَا ذَرٍّ يَقُولُ اللَّهُ جَلَّ ثَنَاؤُهُ وَ عِزَّتِي وَ جَلَالِي لَا يُؤْثِرُ عَبْدِي هَوَايَ عَلَى هَوَاهُ إِلَّا جَعَلْتُ غِنَاهُ فِي نَفْسِهِ وَ هُمُومَهُ فِي آخِرَتِهِ وَ ضَمَّنْتُ السَّمَاوَاتِ وَ الْأَرْضَ رِزْقَهُ وَ كَفَفْتُ عَنْهُ ضِيقَهُ وَ كُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ
O Abu Dharr, God, glorious is His praise, says: “By My might and majesty, no servant puts My desire before his own unless I place contentment within him and make his sorrows concern the Hereafter; guarantee his provision from the heavens and the earth; turn poverty away from him; and stand behind him in every merchant’s business.”
يَا أَبَا ذَرٍّ لَوْ أَنَّ ابْنَ آدَمَ فَرَّ مِنْ رِزْقِهِ كَمَا يَفِرُّ مِنَ الْمَوْتِ لَأَدْرَكَهُ كَمَا يُدْرِكُهُ الْمَوْتُ
O Abu Dharr, if the son of Adam fled from his provision as he flees from death, his provision would overtake him just as death overtakes him.
يَا أَبَا ذَرٍّ أَ لَا أُعَلِّمُكَ كَلِمَاتٍ يَنْفَعُكَ اللَّهُ عَزَّ وَ جَلَّ بِهِنَّ قُلْتُ بَلَى يَا رَسُولَ اللَّهِ قَالَ احْفَظِ اللَّهَ يَحْفَظْكَ احْفَظِ اللَّهَ تَجِدْهُ أَمَامَكَ تَعَرَّفْ إِلَى اللَّهِ فِي الرَّخَاءِ يَعْرِفْكَ فِي الشِّدَّةِ وَ إِذَا سَأَلْتَ فَاسْأَلِ اللَّهَ عَزَّ وَ جَلَّ وَ إِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ فَقَدْ جَرَى الْقَلَمُ بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ فَلَوْ أَنَّ الْخَلْقَ كُلَّهُمْ جَهَدُوا أَنْ يَنْفَعُوكَ بِشَيْءٍ لَمْ يُكْتَبْ لَكَ مَا قَدَرُوا عَلَيْهِ وَ لَوْ جَهَدُوا أَنْ يَضُرُّوكَ بِشَيْءٍ لَمْ يَكْتُبْهُ اللَّهُ عَلَيْكَ مَا قَدَرُوا عَلَيْهِ فَإِنِ اسْتَطَعْتَ أَنْ تَعْمَلَ لِلَّهِ عَزَّ وَ جَلَّ بِالرِّضَا فِي الْيَقِينِ فَافْعَلْ وَ إِنْ لَمْ تَسْتَطِعْ فَإِنَّ فِي الصَّبْرِ عَلَى مَا تَكْرَهُ خَيْراً كَثِيراً وَ إِنَّ النَّصْرَ مَعَ الصَّبْرِ وَ الْفَرَجَ مَعَ الْكَرْبِ وَ إِنَّ مَعَ الْعُسْرِ يُسْراً
“Abu Dharr, shall I teach you some words by which God, Mighty and Majestic, will benefit you?” I said, “Yes, Messenger of God.” He said, “Observe God’s bounds, and He will guard you. Observe God’s bounds, and you will find Him before you. Remember God in times of ease, and He will remember you in times of hardship. When you ask, ask God, Mighty and Majestic; when you seek help, seek God’s help. The Pen has already recorded all that will happen until the Day of Resurrection. If all creation were to strive to bring you some benefit, they could not give you anything beyond what has been written for you; and if they were to strive to harm you, they could not harm you with anything God has not decreed for you. So if you are able to act for God, Mighty and Majestic, with contentment in your certainty of His promises, then do so. If you are unable, there is much good in patiently bearing what you dislike. Know that help comes with patience, relief with affliction, and that with hardship comes ease.
يَا أَبَا ذَرٍّ اسْتَغْنِ بِغِنَى اللَّهِ يُغْنِكَ اللَّهُ فَقُلْتُ وَ مَا هُوَ يَا رَسُولَ اللَّهِ قَالَ ص غَدَاءُ يَوْمٍ وَ عَشَاءُ لَيْلَةٍ فَمَنْ قَنِعَ بِمَا رَزَقَهُ اللَّهُ فَهُوَ أَغْنَى النَّاسِ
“Abu Dharr, seek sufficiency through God’s sufficiency, and He will make you self-sufficient.” I said, “What is that, Messenger of God?” He replied, “A day’s lunch and a night’s supper. Whoever is content with what God has provided for him is the most self-sufficient of people.
يَا أَبَا ذَرٍّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنِّي لَسْتُ كَلَامَ الْحَكِيمِ أَتَقَبَّلُ وَ لَكِنْ هَمَّهُ وَ هَوَاهُ فَإِنْ كَانَ هَمُّهُ وَ هَوَاهُ فِيمَا أُحِبُّ وَ أَرْضَى جَعَلْتُ صَمْتَهُ حَمْداً لِي وَ ذِكْراً وَ وَقَاراً وَ إِنْ لَمْ يَتَكَلَّمْ
“Abu Dharr, God, Mighty and Majestic, says: ‘I do not accept the words of the wise alone; I accept his aspiration and desire as well. If his aspiration and desire are directed toward what I love and approve of, I make even his silence praise and remembrance of Me, and a mark of dignity, though he speaks no word’.
يَا أَبَا ذَرٍّ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَ لَا إِلَى أَمْوَالِكُمْ وَ أَقْوَالِكُمْ وَ لَكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَ أَعْمَالِكُمْ
“Abu Dharr, God, Blessed and Exalted, does not look at your appearance, your wealth or your words; He looks at your hearts and your deeds.
يَا أَبَا ذَرٍّ التَّقْوَى هَاهُنَا التَّقْوَى هَاهُنَا وَ أَشَارَ إِلَى صَدْرِهِ
“Abu Dharr, piety is here, piety is here”—and he pointed to his chest.
يَا أَبَا ذَرٍّ أَرْبَعٌ لَا يُصِيبُهُنَّ إِلَّا مُؤْمِنٌ الصَّمْتُ وَ هُوَ أَوَّلُ الْعِبَادَةِ وَ التَّوَاضُعُ لِلَّهِ سُبْحَانَهُ وَ ذِكْرُ اللَّهِ تَعَالَى فِي كُلِّ حَالٍ وَ قِلَّةُ الشَّيْءِ يَعْنِي قِلَّةَ الْمَالِ
“Abu Dharr, there are four things that only a believer attains: silence, which is the first act of worship; humility before God, Glorified is He; remembrance of God, Exalted is He, at all times; and having little—possessing little wealth.
يَا أَبَا ذَرٍّ هُمَّ بِالْحَسَنَةِ وَ إِنْ لَمْ تَعْمَلْهَا لِكَيْلَا تُكْتَبَ مِنَ الْغَافِلِينَ
“Abu Dharr, set your heart on doing good, even if you do not carry it out, so that you are not recorded among the heedless.
يَا أَبَا ذَرٍّ مَنْ مَلَكَ مَا بَيْنَ فَخِذَيْهِ وَ بَيْنَ لَحْيَيْهِ دَخَلَ الْجَنَّةَ قُلْتُ يَا رَسُولَ اللَّهِ وَ إِنَّا لَنُؤَاخَذُ بِمَا تَنْطِقُ بِهِ أَلْسِنَتُنَا قَالَ يَا أَبَا ذَرٍّ وَ هَلْ يَكُبُّ النَّاسَ عَلَى مَنَاخِرِهِمْ فِي النَّارِ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ إِنَّكَ لَا تَزَالُ سَالِماً مَا سَكَتَّ فَإِذَا تَكَلَّمْتَ كَتَبَ اللَّهُ لَكَ أَوْ عَلَيْكَ
O Abu Dharr, whoever guards what lies between his thighs and between his jaws—his desires and his tongue—will enter Paradise. I said, “O Messenger of God, will we be called to account for what our tongues say?” He replied, “O Abu Dharr, is it not the harvest of their tongues that causes people to be cast into the Fire, face-first? So long as you remain silent, you are safe from this harm; but when you speak, God records words either in your favour or against you”.
يَا أَبَا ذَرٍّ إِنَّ الرَّجُلَ يَتَكَلَّمُ بِالْكَلِمَةِ فِي الْمَجْلِسِ لِيَنْصَحَكُمْ بِهَا فَهَوَى فِي جَهَنَّمَ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ
O Abu Dharr, a man may say something in a gathering, thinking he is advising you with it, yet that very speech may cast him into Hell, as far as the distance between heaven and earth.
يَا أَبَا ذَرٍّ وَيْلٌ لِلَّذِي يُحَدِّثُ وَ يَكْذِبُ لِيُضْحِكَ بِهِ الْقَوْمَ وَيْلٌ لَهُ وَيْلٌ لَهُ وَيْلٌ لَهُ
O Abu Dharr, woe to the one who speaks and tells lies to make people laugh. Woe to him, woe to him, woe to him.
يَا أَبَا ذَرٍّ مَنْ صَمَتَ نَجَا فَعَلَيْكَ بِالصِّدْقِ وَ لَا تُخْرِجَنَّ مِنْ فِيكَ كَذِباً أَبَداً قُلْتُ يَا رَسُولَ اللَّهِ فَمَا تَوْبَةُ الرَّجُلِ الَّذِي كَذَبَ مُتَعَمِّداً قَالَ الِاسْتِغْفَارُ وَ الصَّلَوَاتُ الْخَمْسُ تَغْسِلُ ذَلِكَ
O Abu Dharr, whoever chooses silence is saved. So be truthful, and never let a lie pass your lips. I said, “O Messenger of God, what is the expiation for a man who has deliberately lied?” He replied, “Seeking forgiveness; the five daily prayers wash it away”.
يَا أَبَا ذَرٍّ إِيَّاكَ وَ الْغِيبَةَ فَإِنَّ الْغِيبَةَ أَشَدُّ مِنَ الزِّنَا- قُلْتُ يَا رَسُولَ اللَّهِ وَ لِمَ ذَلِكَ بِأَبِي أَنْتَ وَ أُمِّي قَالَ لِأَنَّ الرَّجُلَ يَزْنِي وَ يَتُوبُ إِلَى اللَّهِ فَيَتُوبُ اللَّهُ عَلَيْهِ وَ الْغِيبَةُ لَا تُغْفَرُ حَتَّى يَغْفِرَهَا صَاحِبُهَا
O Abu Dharr, beware of backbiting, for it is graver than adultery. I said, “May my father and mother be your ransom, O Messenger of God. Why is that so?” He replied, “Because a man may commit adultery, then repent to God, and God accepts his repentance; but backbiting is not forgiven until the person who was spoken against pardons it”.
يَا أَبَا ذَرٍّ سِبَابُ الْمُؤْمِنِ فُسُوقٌ وَ قِتَالُهُ كُفْرٌ وَ أَكْلُ لَحْمِهِ مِنْ مَعَاصِي اللَّهِ وَ حُرْمَةُ مَالِهِ كَحُرْمَةِ دَمِهِ قُلْتُ يَا رَسُولَ اللَّهِ وَ مَا الْغِيبَةُ قَالَ ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ قُلْتُ يَا رَسُولَ اللَّهِ فَإِنْ كَانَ فِيهِ ذَاكَ الَّذِي يُذْكَرُ بِهِ قَالَ اعْلَمْ أَنَّكَ إِذَا ذَكَرْتَهُ بِمَا هُوَ فِيهِ فَقَدِ اغْتَبْتَهُ وَ إِذَا ذَكَرْتَهُ بِمَا لَيْسَ فِيهِ فَقَدْ بَهَتَّهُ
O Abu Dharr, insulting a believer is sinful, fighting him is disbelief, and consuming his flesh is among the sins against God. The sanctity of his property is like the sanctity of his blood. I said, “O Messenger of God, what is backbiting?” He replied, “To speak of your brother in a way he dislikes.” I said, “O Messenger of God, what if what is said about him is true?” He replied, “If you speak of him as he is, you have backbitten him; if you speak of him as he is not, you have slandered him”.
يَا أَبَا ذَرٍّ مَنْ ذَبَّ عَنْ أَخِيهِ الْمُسْلِمِ الْغِيبَةَ كَانَ حَقّاً عَلَى اللَّهِ أَنْ يُعْتِقَهُ مِنَ النَّارِ
O Abu Dharr, whoever defends his Muslim brother against backbiting, God will surely deliver him from the Fire.
يَا أَبَا ذَرٍّ مَنِ اغْتِيبَ عِنْدَهُ أَخُوهُ الْمُسْلِمُ وَ هُوَ يَسْتَطِيعُ نَصْرَهُ فَنَصَرَهُ نَصَرَهُ اللَّهُ عَزَّ وَ جَلَّ فِي الدُّنْيَا وَ الْآخِرَةِ فَإِنْ خَذَلَهُ وَ هُوَ يَسْتَطِيعُ نَصْرَهُ خَذَلَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ
O Abu Dharr, if someone backbites a Muslim brother in your presence and you are able to defend him, then defend him, and God, Mighty and Exalted, will support you in this world and the next. But if you abandon him when you are able to defend him, God will abandon you in this world and the next.
يَا أَبَا ذَرٍّ لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ قُلْتُ وَ مَا الْقَتَّاتُ قَالَ النَّمَّامُ يَا أَبَا ذَرٍّ صَاحِبُ النَّمِيمَةِ لَا يَسْتَرِيحُ مِنْ عَذَابِ اللَّهِ عَزَّ وَ جَلَّ فِي الْآخِرَةِ
O Abu Dharr, a *qattāt*—one who carries tales—will not enter Paradise. I asked, “What is a *qattāt*?” He replied, “A *nammām*, one who carries tales.” O Abu Dharr, the one who spreads tales will find no respite from the punishment of God, Mighty and Exalted, in the Hereafter.
يَا أَبَا ذَرٍّ مَنْ كَانَ ذَا وَجْهَيْنِ وَ لِسَانَيْنِ فِي الدُّنْيَا فَهُوَ ذُو لِسَانَيْنِ فِي النَّارِ- يَا أَبَا ذَرٍّ الْمَجَالِسُ بِالْأَمَانَةِ وَ إِفْشَاءُ سِرِّ أَخِيكَ خِيَانَةٌ فَاجْتَنِبْ ذَلِكَ وَ اجْتَنِبْ مَجْلِسَ الْعَشِيرَةِ
O Abu Dharr, whoever is two-faced and double-tongued in this world will have two tongues in the Fire. O Abu Dharr, what is said in gatherings is a trust, and to disclose your brother’s secret is betrayal. So beware of that, and beware of gatherings with your kin.
يَا أَبَا ذَرٍّ تُعْرَضُ أَعْمَالُ أَهْلِ الدُّنْيَا عَلَى اللَّهِ مِنَ الْجُمُعَةِ إِلَى الْجُمُعَةِ فِي يَوْمِ الْإِثْنَيْنِ وَ الْخَمِيسِ فَيُسْتَغْفَرُ لِكُلِّ عَبْدٍ مُؤْمِنٍ إِلَّا عَبْداً كَانَتْ بَيْنَهُ وَ بَيْنَ أَخِيهِ شَحْنَاءُ فَيُقَالُ اتْرُكُوا عَمَلَ هَذَيْنِ حَتَّى يَصْطَلِحَا
O Abu Dharr, the deeds of the people of this world are presented before God on Mondays and Thursdays, from one Friday to the next. Forgiveness is sought for every believing servant, except for one who harbours resentment toward his brother; then it is said, “Leave the deeds of these two until they make peace with one another”.
يَا أَبَا ذَرٍّ إِيَّاكَ وَ هِجْرَانَ أَخِيكَ فَإِنَّ الْعَمَلَ لَا يُتَقَبَّلُ مَعَ الْهِجْرَانِ يَا أَبَا ذَرٍّ أَنْهَاكَ عَنِ الْهِجْرَانِ وَ إِنْ كُنْتَ لَا بُدَّ فَاعِلًا [فَلَا] تَهْجُرْهُ فَوْقَ ثَلَاثَةِ أَيَّامٍ كَمَلًا فَمَنْ مَاتَ فِيهَا مُهَاجِراً لِأَخِيهِ كَانَتِ النَّارُ أَوْلَى بِهِ
O Abu Dharr, beware of cutting off relations with your brother, for deeds are not accepted when relations are severed. I forbid you to cut off relations; but if you must, do not shun him for more than three full days. Whoever dies during those three days while estranged from his brother—the Fire has the stronger claim on him.
يَا أَبَا ذَرٍّ مَنْ أَحَبَّ أَنْ يَتَمَثَّلَ لَهُ الرِّجَالُ قِيَاماً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ
O Abu Dharr, whoever likes men to stand up for him in deference should prepare his place in the Fire.
يَا أَبَا ذَرٍّ مَنْ مَاتَ وَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ لَمْ يَجِدْ رَائِحَةَ الْجَنَّةِ إِلَّا أَنْ يَتُوبَ قَبْلَ ذَلِكَ فَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ إِنِّي لَيُعْجِبُنِي الْجَمَالُ حَتَّى وَدِدْتُ أَنَّ عِلَاقَةَ سَوْطِي وَ قِبَالَ نَعْلِي حَسَنٌ فَهَلْ يُرْهَبُ عَلَى ذَلِكَ قَالَ كَيْفَ تَجِدُ قَلْبَكَ قَالَ أَجِدُهُ عَارِفاً لِلْحَقِّ مُطْمَئِنّاً إِلَيْهِ قَالَ لَيْسَ ذَلِكَ بِالْكِبْرِ وَ لَكِنَّ الْكِبْرَ أَنْ تَتْرُكَ الْحَقَّ وَ تَتَجَاوَزَهُ إِلَى غَيْرِهِ وَ تَنْظُرَ إِلَى النَّاسِ وَ لَا تَرَى أَنَّ أَحَداً عِرْضُهُ كَعِرْضِكَ وَ لَا دَمُهُ كَدَمِكَ
O Abu Dharr, whoever dies with even an atom’s weight of pride in his heart will not smell the fragrance of Paradise, unless he repents before then. A man said, “O Messenger of God, I love beauty, and I like even the thong of my sandal and its upper to be handsome. Should I fear punishment for this?” He replied, “How do you find your heart?” The man said, “I find it aware of the truth and at peace with it.” He replied, “That is not pride. Pride is to turn away from the truth and follow something else, and to look upon people without seeing anyone whose honour is as precious as yours and whose blood is as sacred as yours”.
يَا أَبَا ذَرٍّ أَكْثَرُ مَنْ يُدْخَلُ النَّارَ الْمُسْتَكْبِرُونَ فَقَالَ رَجُلٌ وَ هَلْ يَنْجُو مِنَ الْكِبْرِ أَحَدٌ يَا رَسُولَ اللَّهِ قَالَ نَعَمْ مَنْ لَبِسَ الصُّوفَ وَ رَكِبَ الْحِمَارَ وَ حَلَبَ الشَّاةَ وَ جَالَسَ الْمَسَاكِينَ
O Abu Dharr, most of those who enter the Fire are the arrogant. A man asked, “Can anyone escape arrogance, O Messenger of God?” He replied, “Yes: one who wears wool, rides a donkey, milks sheep, and keeps the company of the poor”.
يَا أَبَا ذَرٍّ مَنْ حَمَلَ بِضَاعَتَهُ فَقَدْ بَرِئَ مِنَ الْكِبْرِ يَعْنِي مَا يَشْتَرِي مِنَ السُّوقِ
O Abu Dharr, whoever carries his own purchases—what he has bought in the market—is free of arrogance.
يَا أَبَا ذَرٍّ مَنْ جَرَّ ثَوْبَهُ خُيَلَاءَ لَمْ يَنْظُرِ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَوْمَ الْقِيَامَةِ
O Abu Dharr, whoever lets his garment trail on the ground out of pride, God, Mighty and Majestic, will not look at him on the Day of Resurrection.
يَا أَبَا ذَرٍّ إِزْرَةُ الْمُؤْمِنِ إِلَى أَنْصَافِ سَاقَيْهِ وَ لَا جُنَاحَ عَلَيْهِ فِيمَا بَيْنَهُ وَ بَيْنَ كَعْبَيْهِ
O Abu Dharr, a believer’s lower garment should reach to the middle of his shins; there is no blame on him for letting it fall between there and his ankles.
يَا أَبَا ذَرٍّ مَنْ رَفَعَ ذَيْلَهُ وَ خَصَفَ نَعْلَهُ وَ عَفَّرَ وَجْهَهُ فَقَدْ بَرِئَ مِنَ الْكِبْرِ
O Abu Dharr, whoever gathers up his hem, patches his shoes, and rubs his face in the dust is free of arrogance.
يَا أَبَا ذَرٍّ مَنْ كَانَ لَهُ قَمِيصَانِ فَلْيَلْبَسْ أَحَدَهُمَا وَ لْيُلْبِسِ الْآخَرَ أَخَاهُ
O Abu Dharr, whoever has two garments should wear one and give the other to his brother to wear.
يَا أَبَا ذَرٍّ سَيَكُونُ نَاسٌ مِنْ أُمَّتِي يُولَدُونَ فِي النَّعِيمِ وَ يُغَذَّوْنَ بِهِ هِمَّتُهُمْ أَلْوَانُ الطَّعَامِ وَ الشَّرَابِ وَ يُمْدَحُونَ بِالْقَوْلِ أُولَئِكَ شِرَارُ أُمَّتِي
O Abu Dharr, soon there will come people from my community who are born and raised in luxury. Their chief concerns will be the colors of their food and drink, and they will be praised for their words. They are the worst of my community.
يَا أَبَا ذَرٍّ مَنْ تَرَكَ لُبْسَ الْجَمَالِ وَ هُوَ يَقْدِرُ عَلَيْهِ تَوَاضُعاً لِلَّهِ عَزَّ وَ جَلَّ فِي غَيْرِ مَنْقَصَةٍ وَ أَذَلَّ نَفْسَهُ فِي غَيْرِ مَسْكَنَةٍ وَ أَنْفَقَ مَا جَمَعَهُ فِي غَيْرِ مَعْصِيَةٍ وَ رَحِمَ أَهْلَ الذُّلِّ وَ الْمَسْكَنَةِ وَ خَالَطَ أَهْلَ الْفِقْهِ وَ الْحِكْمَةِ طُوبَى لِمَنْ صَلَحَتْ سَرِيرَتُهُ وَ حَسُنَتْ عَلَانِيَتُهُ وَ عَزَلَ عَنِ النَّاسِ شَرَّهُ طُوبَى لِمَنْ عَمِلَ بِعِلْمِهِ وَ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ قَوْلِهِ
O Abu Dharr, blessed is the one who, though able to wear fine clothes, gives them up out of humility before God, Mighty and Majestic, without bringing any disgrace upon himself; who humbles himself when he is not poor or compelled to do so; who spends what he has amassed on things other than disobedience; who shows mercy to the lowly and destitute; and who keeps the company of people of understanding and wisdom. Blessed is the one whose inner self is good and whose outward appearance is beautiful, who keeps his harm from people. Blessed is the one who acts on his knowledge, gives away his surplus wealth, and holds back his surplus words.
يَا أَبَا ذَرٍّ الْبَسِ الْخَشِنَ مِنَ اللِّبَاسِ وَ الصَّفِيقَ مِنَ الثِّيَابِ لِئَلَّا يَجِدَ الْفَخْرُ فِيكَ مَسْلَكاً
O Abu Dharr, wear coarse garments, and choose thick shirtsso that vanity may find no way into you.
يَا أَبَا ذَرٍّ يَكُونُ فِي آخِرِ الزَّمَانِ قَوْمٌ يَلْبَسُونَ الصُّوفَ فِي صَيْفِهِمْ وَ شِتَائِهِمْ يَرَوْنَ أَنَّ لَهُمُ الْفَضْلَ بِذَلِكَ عَلَى غَيْرِهِمْ أُولَئِكَ تَلْعَنُهُمْ مَلَائِكَةُ السَّمَاوَاتِ وَ الْأَرْضِ
O Abu Dharr, at the end of time there will be people who wear wool in summer and winter, thinking that this makes them superior to others. The angels of the heavens and the earth will curse them.
يَا أَبَا ذَرٍّ أَ لَا أُخْبِرُكَ بِأَهْلِ الْجَنَّةِ قُلْتُ بَلَى يَا رَسُولَ اللَّهِ قَالَ ص كُلُّ أَشْعَثَ أَغْبَرَ ذِي طِمْرَيْنِ لَا يُؤْبَهُ لَهُ لَوْ أَقْسَمَ عَلَى اللَّهِ لَأَبَرَّه
“Abu Dharr, shall I tell you who the people of Paradise are?” I said, “Yes, Messenger of God.” He said, “Every dishevelled, dust-covered man in two worn garments, whom no one pays any attention to; yet if he swears an oath by God, God will make it come true.”
📋 A list of the instructions and guidance of the Noble Prophet (PBUH) to Abu Dharr al-Ghifari (144 instructions)
1. Doctrinal teachings (knowledge of God and faith)
Worship God as though you see Him; and if you do not, know that He sees you
Know God as the first act of worship: the First before all things, the One, the Everlasting without end, Creator of the heavens and the earth
Believe in the Prophet (PBUH) and acknowledge his mission to all people
Love the Ahl al-Bayt (AS), who are pure and purified
Hold fast to the Ahl al-Bayt (AS), for they are like Noah’s Ark, which saves, and the Gate of Ḥiṭṭah, which grants safety
Affirm God’s oneness and avoid associating partners with Him, even for the blink of an eye
Believe in divine decree and that God’s Pen continues to write until the Day of Resurrection
Have faith in God and trust in Him for your provision and the affairs of your life
2. Worship and spiritual practice
Prayer, the delight of the Prophet’s (PBUH) eyes and the pillar of religion
Perform twelve supererogatory rakʿahs over the course of each day and night (reward: a house in Paradise)
Attend mosques at dawn and at other times (for those who will bear the banners of Paradise)
Give charity, which erases misdeeds
Fast, for fasting is a shield against the Fire
Strive in God’s cause, for it brings honour
Call the adhān and iqāmah for prayer, even in open country
Perform ablution thoroughly, even in hardship (for this expiates sins)
Wait for one prayer after another (murābaṭah)
Recite the Qur’an with reflection, and recite slowly
Make supplication alongside action, not supplication without action
Seek forgiveness at dawn (for this is beloved to God)
Observe silence, for it is the first act of worship
Resolve to do good, even if you do not carry it out, so that you are not counted among the heedless
3. Ethical teachings and purification of the soul
Renounce this world and yearn for the Hereafter
Keep your hopes modest and prepare for death
Call yourself to account before you are called to account on the Day of Resurrection
Weigh yourself before you are weighed on the Day of Resurrection
Give up the world’s superfluous adornments
Count yourself among the people of the graves
Abandon arrogance and conceit (pride is the greatest obstacle to Paradise)
Be humble and modest (signs of humility include wearing coarse clothes, riding a donkey, sitting on the ground, and carrying your own belongings)
Avoid showing off in worship (riyāʾ)
Have good intentions in everything you do, even when sleeping or eating
Be truly modest before God: do not forget the graves, guard your belly and your head, and give up the world’s adornments
Reflect on your actions: two rakʿahs prayed with reflection are better than a night spent in heedless worship
Avoid vanity and pride in your deeds and worship
Do not feel unjustifiably secure in this world, for that will bring fear in the Hereafter
Fear God in this world, for that will bring security in the Hereafter
Weep out of fear of God; if you cannot, let your heart grieve and make yourself weep
Keep away from a hard, unfeeling heart, for it is distant from God
4. Teachings concerning speech and the tongue
Guard your tongue and avoid idle and needless talk
Speak truthfully and avoid lying, even to make people laugh
Avoid backbiting, which is worse than adultery and will not be forgiven until the person you wronged forgives you
Avoid slander and false accusations
Avoid tale-bearing and نمّامی (قاتّ و نمّام)
Avoid insulting or cursing a believer
Avoid duplicity and speaking with two tongues
Avoid quarrelling and disputation
Avoid fault-finding and taunting
Avoid undeserved praise and flattery
Do not reveal the secrets of your Muslim brother; gatherings are a trust
Do not speak without knowledge; say “I do not know” when you do not know
Do not issue religious rulings without knowledge
Speak softly in three situations: near the deceased, in battle, and while reciting the Qur’an
5. Social teachings and relations with others
Keep the company of the righteous and God-fearing
Avoid keeping the company of the wicked
Eating the food of the Godfearing and abstaining from the food of the profligate
Feeding someone you love for the sake of God
Avoiding frivolous gatherings and idle company
Defending a Muslim brother against backbiting
Helping a Muslim brother when able
Avoiding estrangement and falling out for more than three days
Avoiding having people rise to show you respect
Treating people with kindness and good character
Avoiding looking down on people with arrogance (and disregarding their dignity)
Honouring an elderly Muslim (as an act of reverence for God)
Honouring those who carry the Qur’an and live by it
Honouring a just ruler
Avoiding the company of tyrants and sinners (who are accursed)
6. Guidance on wealth, livelihood and finance
Being content with sufficient provision (food for the day and supper for the night)
Avoiding unlawful earnings and doubtful matters (and examining what is lawful and unlawful)
Avoiding the pursuit of ever more wealth and children
Avoiding usury (which brings severe punishment)
Trusting God for one’s provision (for provision comes in pursuit of a person)
Giving away surplus wealth and restraining surplus speech
Avoiding hoarding wealth upon wealth (which was not the way of the prophets)
Avoiding love of wealth and status (which corrupts religion)
Avoiding arrogance in dress (and letting one’s garment trail out of pride)
7. Guidance on God-consciousness and scrupulousness
God-consciousness as the greatest virtue (God-consciousness is here: pointing to the chest)
Scrupulousness as the foundation of religion and its finest quality
Examining whether one’s food, clothing and drink are lawful or unlawful
Avoiding doubtful matters (things one need not avoid, but does so for fear that they may be doubtful)
Acting on what one knows (otherwise, knowledge without action is a burden)
Abandoning both major and minor sins (for minor sins can bring a person to ruin)
Fearing sin (which brings safety on the Day of Resurrection)
Repenting and seeking forgiveness for sins (which brings purification)
Avoiding reliance on good deeds (which leads to self-conceit)
Taking heed and learning from others
8. Guidance on family and children
Reforming oneself, which brings reform to one’s children and descendants
Concern for one’s family must not lead to sin
Giving up the pursuit of worldly gain for one’s family (which leads to ruin)
9. Guidance on death and the Hereafter
Remembering death and preparing for it (the mark of the most discerning believers)
Keeping one’s hopes modest and avoiding delay in action
Considering oneself among the people of the grave
Taking oneself to account before death
Fearing the Day of Resurrection and the reckoning
Avoiding wishful hopes in God without taking action
Avoiding heedlessness of death (which comes suddenly)
Leaving this world and turning toward the Hereafter (the true commerce)
Avoiding being deceived by the life of this world
10. Guidance on learning and knowledge
Seeking knowledge for God’s sake, not to deceive or attract people’s attention
Avoiding issuing religious rulings without knowledge
Saying “I do not know” when one does not know
The merit of knowledge over worship (knowledge accompanied by scrupulousness is superior to worship without it)
Learning from the ascetic (who imparts wisdom)
Asking about knowledge in mosques (a praiseworthy practice)
11. Guidance on this world and orientation toward the Hereafter
Considering this world and all it contains accursed, except what is for God
Considering this world a prison for the believer and a paradise for the unbeliever
Avoiding the comforts and luxuries of this world (which lead to heedlessness)
Considering this world an abode of deception and the Hereafter an abode of eternity
Investing in the Hereafter (a venture that never fails)
Avoiding the adornments and finery of this world (which distance one from God)
Turning away from this world, which God has neither regarded nor loved
12. Guidance on prayer and the mosque
Considering prayer the pillar of religion
Being mindful of presence of heart in prayer (for you are speaking in confidence with the Almighty King)
Congregational prayer (in which the angels form ranks behind the one praying)
Enlivening the mosques by: not raising one’s voice, avoiding idle talk, avoiding buying and selling
Sitting in the mosque for recitation, remembrance of God, or scholarly inquiry (not idle chatter)
Going to the mosque in the pre-dawn hours (the bearers of the banners of Paradise)
Waiting for prayer after prayer (which is a keeping watch on the frontier)
13. Instructions concerning jihad and defense
Steadfastness in jihad (for God takes pride in such a person)
Speaking softly on the battlefield
14. Instructions concerning the funeral and the funeral procession
Speaking softly during the funeral procession
Reflection and humility in the procession (and knowing that you will join it)
15. Instructions concerning clothing and adornment
Wearing coarse, thick garments (to keep away from pride)
Raising the hem to mid-shin (and avoiding trailing one’s garment out of arrogance)
Wearing simple, worn clothing (for such is the way of the people of Paradise)
Avoiding pride in dress and adornment
Giving surplus clothing to one’s brother
16. Guidance on friendship and enmity
Loving for God’s sake (and feeding someone you love for God’s sake)
Avoiding hostility and resentment toward a fellow believer
Making peace before deeds are presented (on Mondays and Thursdays)
Avoiding estrangement and falling out for more than three days
17. Guidance on patience and trust in God
Being patient through hardships (for they hold much good)
Trusting in God (which brings strength and freedom from need)
Being certain that victory comes with patience and relief with hardship
Avoiding complaint and despair in the face of difficulties
18. Guidance on the heart and intention
Purifying one’s intention in every action (even in sleeping and eating)
Avoiding a hard and hardened heart (which is far from God)
Maintaining both fear and hope (neither unwarranted complacency nor despair)
Avoiding heedlessness of the remembrance of God (which leads to misguidance)
19. Guidance concerning the Resurrection and the afterlife
Remembering the Day of Resurrection (when neither wealth nor children will be of any benefit)
Fearing the punishment of the Resurrection (which can bring salvation)
Avoiding far-reaching hopes (which make a person heedless)
Taking a searching account of oneself (as one partner would with another)
Overall summary:
The Prophet’s (PBUH) testament to Abu Dharr contains more than 140 instructions and pieces of guidance concerning:
Beliefs (divine unity, prophethood, the Imamate, and the Resurrection)
Worship (prayer, fasting, almsgiving, jihad, and remembrance of God)
Personal ethics (detachment from worldly things, humility, patience, God-consciousness, and scrupulousness)
Social ethics (companionship, respect for others, and avoiding backbiting and tale-bearing)
Economy and livelihood (contentment, avoiding what is forbidden, and reliance on God for one’s provision)
Self-discipline (taking oneself to account and controlling one’s tongue and desires)
Preparing for death and the afterlife (remembering death, curbing one’s hopes, and preparing for the Resurrection)
This narration is, rightly, a complete course in the spiritual path of a believer and a charter for Islamic life, guiding every believer towards nearness to God and deliverance from the Fire.
🌼Ali Saei (Abdullah Meshkat) 110.141(903)🌼
Appendices
Explanations of Some Key Terms
1. Miftāḥ al-Baraka (The Key to Blessing)
In the text, “Miftāḥ al-Baraka” is presented not as an abstract concept but as the very person of the Prophet Muhammad (PBUH). He is the “infinite key” and the “key to the summit of disconnection,” through which one reaches beyond connectedness. Blessing is bound to the divine presence, and Muhammad (PBUH) is truly “the key to blessing” and the means of attaining nearness to God. For his reality is the repository of majesty and the city of divine knowledge; without seeking access through him, true blessing—which is union with the station of “with God”—cannot be attained.
2. Disconnection (Inqitāʿ)
Disconnection in these statements means breaking away from “nothing and everything”: abandoning all illusions, illusory attachments, love of this world, and everything other than God. This disconnection is held to be a necessary condition for union with the source of divine grandeur: “Disconnection from all other than God is necessary for union with the source of divine grandeur.” It is an existential movement toward freedom from the illusion of associationism and the limitations of the self, enabling a person to set foot on the path to infinity.
۳. Connection
In this text, connection does not mean an ordinary bond or relationship between creature and Creator. Rather, it points to “union with the source of grandeur”—the realisation of true servanthood through seeking recourse to the Prophet Muhammad (PBUH) and his family. True connection occurs when a person has detached from all other than God and fastened their soul to “the divine sanctity.” This connection is itself “dissolving into the heart of Muhammad and the family of Muhammad,” the key to all attainment.
۴. Transconnection
The text explicitly states that the relationship between creatures and the One Creator is “not a matter of relationship and connection, but of transconnection.” Transconnection is a higher state than ordinary connection and disconnection, one that cannot be described or characterised—just as we say of God: «مع کل شیء لا بمقارنة و غیر کل شیء لا بمزایلة». This state is realised by abandoning illusions and joining the source of grandeur (the Prophet Muhammad, PBUH), and is represented by «قاب قوسین».
۵. Finitude
Finitude is the limit, boundary and transience of created things. In the text, all existence and creatures are defined within the bounds of their own finitude, while God and His blessing transcend those bounds. By breaking away from illusory and material limitations, a person too can reach infinity, but must not stop at infinity itself.
۶. Infinity
Divine blessing is described in the text as “infinite”: “Divine blessing has no limit; indeed, His blessing is infinite.” Infinity is the state for which creatures were created, and seeking recourse to «مفتاح البرکه» (Muhammad, PBUH) is the way to attain it. Yet infinity, too, is not an attribute of the Creator; it is a springboard for passing beyond it to “trans-infinity.”
۷. Trans-infinity
The text emphasises that the Divine Essence “is described neither as infinite nor as beyond-infinite,” because “His infinitude encompasses even infinitude.” Trans-infinity is the stage at which we deny that even the attribute “infinite” applies to God, for He is exalted above every constraint and limit, even the limit of “infinitude.” This is where reason falls short, and which can only be alluded to through «کمال الاخلاص» (negating every attribute of Him).
۸. Complete Detachment
Complete detachment is reaching such a degree of separation from all other than God that no illusion or attachment remains and the spirit کاملاً معلّق به «عزّ of divine sanctity” is attained. This state is reached when a person, with «مفتاح البرکه» (the Messenger, PBUH), passes beyond illusions and joins the source of grandeur—just as the civilisation envisioned reaches “the utmost degree of detachment.”
۹. Perfect Sincerity
The text explicitly defines «کمال الاخلاص» as «نفی الصفات عنه» (negating every attribute of God). Perfect sincerity means assigning no limit or attribute to God, not even the attribute of “infinity.” Sincerity means affirming God’s oneness and denying Him any likeness, limitation or constraining description. This is the summit of divine unity, manifested in the words «لا اله الا الله» (the utmost of detachment and the utmost of connection).
۱۰. «عند الله» (with God)
In this text, «عندالله» is presented as the ultimate destination of blessing and nearness: “Blessing is union with ‘His presence.’ The highest blessing is attaining the station of «عندالله».” This is the station where no veil or intermediary stands between the seeker and the Divine Essence, and which can be attained only by detaching from everything other than Him and joining the source of grandeur (Muhammad and the family of Muhammad, PBUH). «عندالله» is the point of connection with transconnection and entry into the realm of divine sanctity.
Synthesis:
These key terms chart a path that begins with detachment from all other than God and, through «مفتاح البرکه» (the Messenger of God), leads to connection with the source of grandeur. It then passes beyond the boundary of infinity and enters trans-infinity (the realm of divine sanctity), ultimately reaching the summit of nearness and true servanthood, beyond description, in the station of «عندالله» and «کمال الانقطاع و الاخلاص».
The Challenges of Contemporary Society in Light of the Hadith of Abu Dharr
🔴 Some of the main challenges facing contemporary society, in light of the Prophet’s (PBUH) counsel to Abu Dharr
۱. The Crisis of Identity and Meaning (Modern Nihilism)
In the hadith, the Prophet (PBUH) says: «اعْبُدِ اللَّهَ کَأَنَّکَ تَرَاهُ فَإِنْ کُنْتَ لَا تَرَاهُ فَإِنَّهُ یَرَاکَ» (Worship God as though you see Him; and if you do not see Him, know that He sees you).
Today, human society faces an erosion of ultimate meaning. Modern people either do not see God, or, in their heedlessness, imagine themselves hidden from God’s sight. This saying offers a way to restore awareness of the divine presence in life: a return to the understanding that God sees us, which underpins all meaning-oriented human sciences, such as existential psychology, phenomenology and virtue ethics.
2. The Crisis of Capitalism and Consumerism
The Prophet (PBUH) tells Abu Dharr: “نِعْمَتَانِ مَغْبُونٌ فِیهِمَا کَثِیرٌ مِنَ النَّاسِ: الصِّحَّةُ وَ الْفَرَاغُ” (There are two blessings in which many people are at a loss: health and free time.)
In today’s world, free time has become entertainment, and health has become an industry. People today use neither their leisure to grow spiritually nor their health to serve God. This hadith offers a fundamental critique of the pleasure economy and the attention economy, which consume human identity through “taswīf” (putting off action) and “long hopes” (الامال و غروره).
3. The Crisis of Communication and Social Media (the Collapse of Authentic Relationships)
The Prophet said: “الْمَجَالِسُ بِالْأَمَانَةِ وَ إِفْشَاءُ سِرِّ أَخِیکَ خِیَانَةٌ” (Gatherings are a trust, and disclosing your brother’s secret is a betrayal).
Today, with the spread of social media, privacy and trustworthiness in speech and conduct have collapsed. Backbiting, tale-bearing, exposing other people’s secrets, and duplicity (ذو وجهین و ذو لسانین) have become part of public culture. This hadith critiques a culture of exposure and an untrustworthy online world that has afflicted human relationships with “virtual disconnection” in place of “authentic connection.”
🔵 The Relevance of These Teachings to the Modern Human Sciences
1. Positive Psychology and Psychological Well-Being
The advice “اغْتَنِمْ خَمْساً قَبْلَ خَمْسٍ” (make use of youth before old age, health before illness, wealth before poverty, free time before busyness, and life before death) aligns with concepts such as mindfulness, living in the moment, and psychological investment in positive psychology.
The statement “الْکَیِّسُ مَنْ دَانَ نَفْسَهُ وَ عَمِلَ لِمَا بَعْدَ الْمَوْتِ” (The wise person holds himself to account and acts for what comes after death) can be related to the psychology of self-control and goal-setting directed towards transcendence.
2. Critical Sociology (Critiquing Power and Arrogance)
As the saying goes: “The birth of the Prophet Muhammad (PBUH) marked the fall of the haughty and the overthrow of the thrones of unjust rulers.” In the hadith of Abu Dharr, the Prophet (PBUH) says: “مَنْ أَحَبَّ أَنْ یَتَمَثَّلَ لَهُ الرِّجَالُ قِیَاماً فَلْیَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ” (Whoever likes people to stand up out of respect for him should prepare his place in the Fire).
This is a critique of flattery, elitism, and displays of power in contemporary societies. Critical social sciences likewise attack this “dominance of power” and the “self-display of those in power,” but the Islamic solution is humility and the rejection of arrogance.
3. Islamic Economics in the Face of Neoliberalism
The Prophet (PBUH) says: “إِنَّ اللَّهَ تَبَارَکَ وَ تَعَالَى لَمْ یُوحِ إِلَیَّ أَنْ أَجْمَعَ الْمَالَ إِلَى الْمَالِ” (God has not revealed to me that I should increase wealth upon wealth).
This is a direct rejection of capital accumulation and unrestrained capitalism. By contrast, the recommendations “قَنَاعَةٍ بِمَا رَزَقَهُ اللَّهُ” (contentment with God’s provision) and “وَ تَرَکَ فَضْلَ زِینَةِ الدُّنْیَا” (giving up the world’s superfluous adornments) offer a model of balanced, anti-consumerist economics. This model accords with concepts such as a resilient economy, sustainable development, and opposition to elitism.
4. Communication Studies and Media Ethics
“یَا أَبَا ذَرٍّ إِیَّاکَ وَ الْغِیبَةَ فَإِنَّ الْغِیبَةَ أَشَدُّ مِنَ الزِّنَا” (Beware of backbiting, for it is worse than adultery). In the age of mass media, organised backbiting—spreading rumours, making accusations, irresponsible exposés, and damaging people’s reputations—has become an industry. The instruction “لَا تَنْطِقْ بِمَا لَا یَعْنِیکَ” (Do not say what is of no use to you) is a golden rule for communication ethics and media literacy.
5. Educational Sciences and the Education System
“یَا أَبَا ذَرٍّ مَنْ لَمْ یُبَالِ مِنْ أَیْنَ یَکْتَسِبُ الْمَالَ لَمْ یُبَالِ اللَّهُ مِنْ أَیْنَ أَدْخَلَهُ النَّارَ” (Whoever does not care where he acquires his wealth, God does not care where He casts him into the Fire).
This is a forceful blow against unethical education and the cultivation of self-interest in education systems focused solely on skills. The educational model advocated by the Prophet (PBUH) combines moral restraint, God-consciousness, and inner vigilance; it is not merely the transfer of information.
🟢 Practical Solutions for Today’s Society Drawn from Abu Dharr’s Counsel
| Today’s Challenge | Teaching from the Hadith of Abu Dharr | Applied Solution |
| Crisis of meaning and nihilism | “اعْبُدِ اللَّهَ کَأَنَّکَ تَرَاهُ” | Revive mindful worship in everyday life; foster a spirituality grounded in vigilance |
| Depression and anxiety arising from attachment to the world | “الدُّنْیَا سِجْنُ الْمُؤْمِنِ وَ جَنَّةُ الْکَافِرِ” | Redefine the relationship with the world: as a means, not an end; promote contentment and asceticism in one’s way of life |
| The Breakdown of the Family | «وَ مَنْ یَتَّقِ اللَّهَ یَجْعَلْ لَهُ مَخْرَجاً» | Returning to piety and family-centred ethics as a way to address problems |
| Social media and its harms | «إِیَّاکَ وَ الْغِیبَةَ» and «المجالس بالأمانة» | Teaching ethical media literacy; avoiding rumours and the disclosure of people’s secrets |
| Consumerism and extravagance | «حُبُّ الْمَالِ وَ الشَّرَفِ أَذْهَبُ لِدِینِ الرَّجُلِ» | Promoting a simple way of life and countering elitist culture in the media and education |
| Autocratic leadership and management | «مَنْ أَحَبَّ أَنْ یَتَمَثَّلَ لَهُ الرِّجَالُ قِیَاماً…» | Critiquing the culture of power-worship and promoting servant leadership |
| The crisis of social trust | «مَنْ ذَبَّ عَنْ أَخِیهِ الْمُسْلِمِ الْغِیبَةَ…» | Fostering a culture of defending others’ good name and practising forbearance rather than tearing people down |
🟣 The text’s overall vision (disconnection, transcendent connectedness and civilisation-building) in relation to contemporary society
The text sees the world as a single body that must “attain the perfection of disconnection from all else and turn toward Him under the one Muhammadan governance.” This means:
The education system must shift from “memorising information” to “cultivating a soul detached from material dependencies.”
The human sciences must be redefined, moving from “the self-sufficient secular human being” to “the worshipping human being connected to the source of majesty.”
A global civilisation is one in which “مفتاح البرکه” (Muhammad (PBUH)) is the axis of unity and transcendent connectedness among the sciences, economy, politics and culture. In other words, if the modern human sciences are not bound to “prophetic wisdom,” they will fall into the abyss of “aimless disconnection”—as we see today in the environmental, psychological and social crises.
🔸 Final conclusion
The hadith of Abu Dharr is a comprehensive charter for personal ethics, social justice, self-governance, healthy relationships and a balanced economy. In confronting today’s challenges, it is not merely still relevant; it offers deeper and more fundamental answers than many modern theories of the human sciences.
At the heart of all these teachings is the revival of “the divine presence” in the midst of life and detachment from all that is other than Him, in order to join the source of majesty (Muhammad and the Household of Muhammad). This is the key to freedom from the crises of contemporary civilisation and the beginning of a Mahdist civilisation founded on blessing and closeness to God.
1. Disconnection from the system of polytheism and idol worship
A report relates: «أَصْبَحَتِ الْأَصْنَامُ كُلُّهَا صَبِيحَةَ وُلِدَ النَّبِيُّ ص لَيْسَ مِنْهَا صَنَمٌ إِلَّا وَ هُوَ مُنْكَبٌّ عَلَى وَجْهِهِ»
✅ This is precisely “disconnection from all besides God” and “the overthrow of the illusory dominion of the arrogant”—as mentioned in the original text. The birth of the Prophet (PBUH) overturned the system of polytheism at its foundations.
2. The collapse of oppressive powers (the Arch of Khosrow and the thrones of kings)
«ارْتَجَسَ فِي تِلْكَ اللَّيْلَةِ إِيوَانُ كِسْرَى وَ سَقَطَتْ مِنْهُ أَرْبَعَ عَشْرَةَ شُرْفَةً» و «لَمْ يَبْقَ سَرِيرٌ لِمَلِكٍ مِنْ مُلُوكِ الدُّنْيَا إِلَّا أَصْبَحَ مَنْكُوساً»
✅ This is precisely “the day the thrones of tyrannical rulers were overturned.”
3. An expanding light and cosmic transcendent connectedness
«انْتَشَرَ فِي تِلْكَ اللَّيْلَةِ نُورٌ مِنْ قِبَلِ الْحِجَازِ ثُمَّ اسْتَطَارَ حَتَّى بَلَغَ الْمَشْرِقَ»
✅ This is the Muhammadan Light (PBUH) and transcendent connectedness: “the first radiance in creation” and “the veil of God.” His light encompasses all existence, from the Hejaz to the East.
4. The nullification of sorcery and soothsaying (the systems of the Age of Ignorance)
«انْتُزِعَ عِلْمُ الْكَهَنَةِ وَ بَطَلَ سِحْرُ السَّحَرَةِ وَ لَمْ يَبْقَ كَاهِنَةٌ فِي الْعَرَبِ إِلَّا حُجِبَتْ عَنْ صَاحِبِهَا»
✅ This signifies disconnection from illusions and the invalidation of every claim to illusory lordship—the same as “the silencing of tyrannical rulers.”
5. Iblis and his acceptance of the community’s misguidance
Iblis’s conversation with Gabriel:
«هَلْ لِي فِيهِ نَصِيبٌ؟» → «لَا»
«فَفِي أُمَّتِهِ؟» → «نَعَمْ» → «رَضِيتُ»
✅ This is exactly the same as saying, “The birth of the Prophet Muhammad (PBUH) was the day Satan was driven into exile, banished, and left constrained and lamenting, along with all the devils of the world.” Yet from that very moment, Iblis accepted the plan to lead the community astray—and this is the community’s challenge: to break free from his temptations.
6. The extinguishing of the fire temples and the end of a thousand years of unbelief
«خَمَدَتْ نِيرَانُ فَارِسَ وَ لَمْ تَخْمُدْ قَبْلَ ذَلِكَ بِأَلْفِ عَامٍ»
✅ This symbolises the end of the Age of Ignorance and the beginning of a monotheistic civilisation, described in the text as “a civilisation at the height of disconnection.”
7. The birth as the beginning of fundamental obstacles for Iblis
Iblis, who had previously passed through the seven heavens, was barred from three of them at the birth of Jesus (AS), and from all seven at the birth of Muhammad (PBUH).
🟢 A Reasoned Summary of the Original Text, Supported by a Hadith
| Concept in the original text | Evidence from a hadith of Imam al-Sadiq (AS) | Summary of the explanation |
| Separation from all besides God | Idols falling upon themselves; sorcery and soothsaying being nullified; kings’ thrones overturned | The Prophet’s birth (PBUH) shattered the systems of polytheism and tyranny, silencing every manifestation of illusory power. |
| Connection to the source of majesty | A light that spread from the Hijaz to the East; Quraysh being named “the family of God” | The Muhammadan light (PBUH) encompassed all existence and made Quraysh a manifestation of sanctity through their connection to the Sanctuary. |
| Transcendent connection | Iblis being barred from the seven heavens; light entering from the Hijaz and reaching the East | The Messenger’s birth (PBUH) was not an earthly event, but a rupture with the galactic systems of disbelief and a bond between heaven and earth. |
| The key to blessing | The birth marked the beginning of a light that illuminated all things; the fire of Persia was extinguished | With his birth, divine blessing flowed through the entire order of existence, and the ancient systems of disbelief ceased to function. |
| Complete severance | Iblis was veiled from all the heavens; Amina saw the light spread everywhere | The moment marked both the utmost separation of Satan from the sacred precinct and the utmost nearness of Muhammad (PBUH) to God. |
| Muhammadan civilization | The arch of Khosrow’s palace collapsed; kings were struck dumb; the art of soothsaying was invalidated | With the Prophet’s birth (PBUH), a monotheistic civilization was founded—a civilization grounded in separation from all that is other than God. |
| The community’s struggle with Iblis | Iblis’s acceptance of responsibility for leading the community astray | The Prophet (PBUH) himself is at the height of protection from sin, but the community will be a field of battle with Satan. Thus, cultivating separation from him is the community’s enduring duty. |
🔸 Final Conclusions (Based on These Two Texts)
A) The birth of the Messenger of God (PBUH) was not merely a historical event, but an eruption of the light of monotheism throughout existence and a fundamental break with the systems of polytheism, sorcery, soothsaying and arrogance.
B) This event transformed the entire cosmos of human knowledge:
The system of power (kings’ thrones) was overturned.
The system of ignorant knowledge (sorcery and soothsaying) was invalidated.
The cosmic order (the stars and fire temples) was transformed.
C) From the very night of the birth, Iblis accepted the mission of leading the community astray. Therefore, “cultivating separation” from his temptations will be the community’s foremost duty in the Age of Occultation and in every age.
D) The Mahdist civilization will continue the Muhammadan break with all that is other than God and its connection to the source of majesty. The “key to blessing” is that very Muhammadan reality (PBUH), the key to entering this civilization.
E) Unless the modern human sciences are equipped with this monotheistic framework—one that breaks with oppression and polytheism and is connected to prophetic light—they will remain trapped in a new form of “sorcery and soothsaying”: materialist ideologies, unchecked investment, consumerism and the self-sufficient human being. This is the very deficiency with which Iblis was “satisfied.”
💎 A Delicate Formulation
“The birth of Muhammad (PBUH) is a revolution of light in the order of existence; only by breaking with all that is other than him can his community join that all-encompassing light and bring the promised civilization to realization.”
Among mystics and exegetes, understanding the concepts of “the Veil of God” and “the Key to Blessing”
has always involved subtle distinctions and has sometimes led to differences of opinion.
✨ Differences in Interpreting “the Veil of God”
The concept of “the Veil of God” can be considered from two key perspectives: one that sees it as a means of knowing God, and another that regards it as an obstacle to attaining the Divine Essence.
The veil as “means” and “manifestation” (the predominant hadith-based and mystical perspective):
Many hadiths describe the Noble Prophet (PBUH) and the Imams (AS) as “the Veil of God.” In this view, “veil” does not mean a curtain that separates us from God; rather, it refers to the supreme manifestation of divine power and will: the first radiance in creation and a means of knowing and worshipping God. As it is related in a narration from Imam al-Baqir (AS): “بِنَا عُبِدَ اللَّهُ وَ بِنَا عُرِفَ اللَّهُ وَ بِنَا وُحِّدَ اللَّهُ… وَ مُحَمَّدٌ حِجَابُ اللَّهِ” . From this perspective, they are the intermediaries through whom divine grace, knowledge and understanding reach creation; without this luminous veil, access to the Divine Presence is not possible. This is the meaning also indicated in the text by the phrase: “The Veil of God is the supreme manifestation of divine power and will … the very first radiance in creation.”
The veil as “veils of light and darkness” (the mystical, spiritual-path perspective):
In theoretical and practical Sufism, “veils” are discussed as obstacles along the path of spiritual wayfaring to God. According to this view, seventy thousand veils of light and darkness keep human beings from beholding and attaining union with the Real. These veils are existential barriers. To call the Prophet “the Veil of God” in this sense means that, as the Greatest Name and the Perfect Human Being, he has passed beyond all these veils and attained the station of divine proximity. The main point of disagreement is whether the “Perfect Human Being” himself—the “Veil of God”—ultimately remains a veil before the infinite Essence of the Real. Many mystics hold that even the station of the “Perfect Human Being” has no access to the “Hidden of the Hidden” or to the Essence in Itself, and is itself a kind of veil.
The veil as a “curtain of meaning” in Quranic exegesis:
In some interpretations, “veil” refers to an obstacle to understanding the truth of the Quran’s meanings. According to this view, the Quran has seven levels of outward and inward meaning, and only those who have passed beyond the veils of the lower self and of learning can reach its inner meanings. Thus, “the Veil of God” may point to a reality beyond ordinary perception, one disclosed only to God’s friends.
🗝️ Differences in interpreting “Miftāḥ al-Baraka”
This concept, too, has been interpreted chiefly on two levels: one that links it to the Prophet’s luminous being (PBUH), and another that seeks more concrete instances and applications.
The key to existential and creative blessing:
The most common and profound interpretation regards the Noble Prophet (PBUH) as “Miftāḥ al-Baraka,” the “Key to the Infinite,” as explicitly stated in the opening passage of the second supplication of al-Ṣaḥīfa al-Sajjādiyya: “اللَّهُمَّ فَصَلِّ عَلَى مُحَمَّدٍ … إِمَامِ الرَّحْمَةِ، وَ قَائِدِ الْخَیْرِ، وَ مِفْتَاحِ الْبَرَکَةِ”. This blessing is not limited to material things; it is the key to all goodness, mercy, and divine effusion throughout existence. As the text also states, “Miftāḥ al-Baraka” is the key to entering a transcendent civilization, true servitude, and freedom from all that is other than God.
The meaning of blessing at the level of divine action:
Some interpretations define blessing as “the increase and continuance of goodness,” and understand “Miftāḥ al-Baraka” as that which opens the way to attaining this enduring good. Thus, “Miftāḥ al-Baraka” is not only the Prophet’s sacred being, but also his teachings, Sunnah, and practical example: when rightly understood and followed, they bring blessing to individual and social life. The disagreement here concerns what this “key” refers to: is it confined to the Prophet’s exalted person, or does it also include his teachings and the Ahl al-Bayt (AS)?
💎 Summary: Differences across the planes of existence
In brief, the fundamental source of disagreement in understanding these concepts lies in the distinction between the divine “Essence” and “Act”:
At the level of the “Essence of Oneness” (the Hidden of the Hidden): Given the denial of attributes in relation to the Self-Sufficient, who has no need even of needlessness, no veil, sign, key, or path to It can be conceived; not even the existential station has access to It. This is the station of “beyond-connectedness” and “beyond-infinity” mentioned in your text.
From the perspective of “Act and manifestation”: At this level, “the Veil of God” and “Miftāḥ al-Baraka” are understood as divine names, attributes, and knowledge. Disagreement arises here over whether this “veil” and “key” are themselves the ultimate goal of spiritual wayfaring, or merely means of passing beyond lower stages and attaining proximity to God.
These interpretive subtleties attest to the depth and richness of Islamic knowledge, with each approach seeking to uncover its truths from a different perspective.
A lyrical elaboration of “Muhammad, the compound of connectedness”
🟣 A) On “Miftāḥ al-Baraka” and “the Veil of God”
1. Miftāḥ al-Baraka is the key to breaking free from all that is other than Him.
2. The Veil of God is the first curtain of light, not a veil of darkness.
3. Muhammad (PBUH) is the Key to the Infinite, opening onto the “beyond-infinite.”
4. His veil is a curtain through which to see, not a means of concealment.
5. Blessing is union with “the presence of God,” and he is the way to that union.
6. Miftāḥ al-Baraka is the very source of majesty, not a means apart from it.
7. The Veil of God is the supreme manifestation of the divine will and the first radiance of creation.
8. All that is other than him is a veil of darkness; he is a veil of light.
9. His blessing has no end; he himself is beyond both limit and infinity.
10. The key to blessing is neither in our hands nor found in distance from him, but in joining the source of majesty.
🟡 B) On “disconnectedness, connectedness, and beyond-connectedness”
11. Disconnectedness is release from the prison of illusion.
12. Connectedness is union with the source of majesty.
13. Beyond-connectedness is passing beyond the known boundaries of existence.
14. Breaking free from all that is other than Him is the condition for joining His source of majesty.
15. Joining the source of majesty means going beyond oneself.
16. Beyond-connectedness has no description, for description itself is a veil.
17. Disconnectedness is the practice of liberation on the nights of heedlessness.
18. Connectedness is the dawn of certainty rising in the hearts of those shrouded in night.
19. Beyond-connectedness is neither union nor separation, but an unmediated presence.
20. The perfection of disconnectedness lies not in renouncing the world, but in renouncing attachment to it.
🔵 C) On “civilization and the human sciences”
21. Muhammadan civilization is a civilization founded on breaking free from the tyrant of the age and the lower self.
22. True civilisation lies not in the accumulation of gold, but in breaking free from the worship of wealth.
23. Modern human sciences, without the provision of Prophetic wisdom, are no more than a mirage.
24. Today’s psychology, without knowledge of divine watchfulness, offers only incomplete healing.
25. The modern economy finds balance through Muhammadan contentment.
26. Global politics frees itself from tyranny through Prophetic humility.
27. Today’s media becomes ethical through Abu Dharr’s trustworthiness.
28. Contemporary education, guided by scrupulous piety, leads to formation, not accumulation.
29. The ideal society is one in which the tongue is safeguarded.
30. The Mahdist civilisation is the complete integration of all sciences in the light of Muhammad.
🟢 D) On “The Hadith of the Birth and Its Signs”
His birth means the radiance of his light across the horizons and within the soul—not its confinement to a particular time, place or history. His birth must be considered both in the outer world and within the soul.
31. The birth of Muhammad (PBUH) shattered the arch of every Khosrow’s palace.
32. His birth extinguished every fire temple of idolatry, ignorance and folly.
33. His rising brought down the thrones of all tyrannical kings.
34. His birth cast every idol of age and ego face down.
35. His birth nullified the sorcery of all sorcerers.
36. His rising silenced the soothsayers and the arrogant.
37. His light spread from the Hijaz to the East, to قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ.
38. Iblis was cast down from the seven heavens, left blind to the heavens.
39. Āmina beheld the realities of the universe in the light of her son Muhammad.
40. Muhammad is God’s refuge for all creation.
🟠 E) On “The Hadith of Abu Dharr and the Precepts of Life”
41. Worship God as though you see Him; and if you do not, He sees you.
42. The first act of worship is knowing God—not dancing in the sanctuary.
43. The Ahl al-Bayt (AS) are the Ark of Salvation; board it, lest you drown.
44. Seize five things before five others.
45. الْکَیِّسُ مَنْ دَانَ نَفْسَهُ; the discerning person holds himself to account.
46. الدُّنْیَا سِجْنُ الْمُؤْمِنِ; the believer’s prison, not his paradise.
47. Backbiting is graver than adultery, for it is not forgiven until the person wronged forgives it.
48. Gatherings are a trust; revealing a secret is betrayal.
49. Guard your tongue and you will be saved, for it can cast a person into the Fire.
50. حُبُّ الْمَالِ وَ الشَّرَفِ(love of fame) tears religion apart like two ravenous wolves.
51. God-consciousness is here—pointing to the chest—not in crowns and thrones.
52. Be scrupulous in your piety, and you will be the most devoted of people.
53. Be patient: victory comes with patience, and relief with sorrow.
54. Put your trust in God, for provision comes in search of a person.
55. Join prayer to action; do not shoot an arrow without a bowstring.
56. Prayer is the Prophet’s delight and the pillar of religion.
57. Seek forgiveness in the pre-dawn hours, and you will be among God’s most beloved servants.
58. Count yourself among the people of the graves, and your hopes will grow shorter.
59. Beware of arrogance, for it will deprive you of the scent of Paradise.
60. Keep company with the poor, and you will be freed from pride.
🟣 F) On “Perfect Detachment and Perfect Sincerity”
61. Perfect detachment is to break free from the illusion of “I”.
62. Perfect sincerity is to deny of Him every attribute, even the attribute of infinity.
63. Detachment does not mean destruction, but liberation from the prison of illusion.
64. Perfect sincerity is not a state, but a reality attainable only by passing beyond names and attributes.
65. Perfect detachment is “لا إله”, and perfect sincerity is “إلا الله”.
66. Detachment is the end of the soul’s journey; union is the beginning of the spirit’s endless journey.
67. Sincerity is passing beyond colours; detachment is release from bonds.
68. The perfection of both is revealed not in speech, but in witness-bearing silence.
69. Detached from all besides Him, you reach “عندالله”; sincere in Him, you dwell in “فرابینهایت”.
70. These two are the wings by which one flies towards the sacred precinct.
🔴 Z) On “Iblis, the Ummah, and Today’s Challenge”
71. From the very night of his birth, Iblis consented to the Ummah’s misguidance.
72. Satan gains power not over the Prophet, but over the Ummah.
73. Today, Iblis deceives the Ummah in the guise of technology.
74. Forgetfulness of God is the new chain of Satan.
75. Social media are Iblis’s new battlegrounds of temptation.
76. Ancient sorcery has become the sorcery of the media.
77. Today’s soothsaying has emerged in the guise of secular intellectualism.
78. In the age of occultation, the Ummah must take the practice of detachment seriously.
79. To practise detachment is to say: neither East nor West, but “Him”.
80. The only path to salvation is to hold fast to “مفتاح البرکه”—that is, the Muhammadan Reality.
💎 Final Seal:
“The birth of Muhammad (PBUH) is a revolution of light in the order of existence; and his Ummah can join that all-encompassing light and bring the promised civilisation to fulfilment only by breaking free from all that is other than him.”
“اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، مَفَاتِیحِ الْبَرَکَةِ وَ مَعَادِنِ الْعَظَمَةِ.”
[1] Al-Kāfī (Islamic edition), vol. 1, p. 145 Kulaynī, Muḥammad ibn Yaʿqūb ibn Isḥāq, Dār al-Kutub al-Islāmiyya, Tehran, fourth edition, 1407 AH.
[2] Bihār al-Anwār (Beirut ed.), vol. 27, p. 258. Majlisi, Muhammad Baqir ibn Muhammad Taqi. Dar Ihyā al-Turāth al-ʿArabī, Beirut, 2nd ed., 1403 AH.
[3] Wasa’il al-Shi’a, vol. 7, p. 102 al-Shaykh al-Hurr al-ʿAmili, Muhammad ibn Hasan. Al Bayt Institute, Qom, 1st ed., 1409 AH.
[4] Bihār al-Anwār (Beirut ed.), vol. 11, p. 152. Majlisi, Muhammad Baqir ibn Muhammad Taqi. Dar Ihyā al-Turāth al-ʿArabī, Beirut, 2nd ed., 1403 AH.
[5] al-Kāfī (Islamic ed.), vol. 8, p. 131 al-Kulaynī, Muhammad ibn Yaʿqūb ibn Isḥāq. Dar al-Kutub al-Islāmiyya, Tehran, 4th ed., 1407 AH.
