The Righteous Are the Guardians of Society’s Security

🌼The Qualities of the Worthy🌼

🌼In Search of the Worthy🌼

🌸🔆🌿   “People of Righteousness”  “The Countenance of the Worthy”

🔅🌹 An abridged account with supplement « » “People of Righteousness”  “Commentary on Supplication 20 of al-Ṣaḥīfa al-Sajjādiyya, Session 209”  “ وَ مِنْ ظِنَّةِ أَهْلِ الصَّلَاحِ الثِّقَة” “The Countenance of the Worthy” and …       1402.07.20    Ali Saei (Abdullah Meshkat) 110.141(903)  🌹🔅

🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹

🔅🌼 وَ مِنْ ظِنَّةِ أَهْلِ الصَّلَاحِ الثِّقَة🌼🔅

🌻 ظِنه means a particular kind of suspicion: an ill opinion, or any suspicion that exposes someone to accusation.

🌻 The suspicions and ill opinions of those given to sin and corruption can undermine people’s standing in society, for they speak ill of whatever displeases them.

🌻 But the suspicions of the “people of righteousness” can strip someone of their standing. They are trusted members of society, and their judgment is understood to discern what lies within a person. The “people of righteousness” reveal what is hidden within people and become a measure by which society forms its judgments and attitudes.

🌻 The “people of righteousness” are the worthy: people of distinction and special social esteem.

🌻 When the worthy suspect someone, their character, standing and trustworthiness are called into question.

🌻 The worthy stand alongside the prophets, the truthful and the martyrs.

🌷🔅 النساء : 69   وَ مَنْ يُطِعِ اللَّهَ وَ الرَّسُولَ فَأُولئِكَ مَعَ الَّذينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَ الصِّدِّيقينَ وَ الشُّهَداءِ وَ الصَّالِحينَ وَ حَسُنَ أُولئِكَ رَفيقاً

🌻 The righteous occupy different ranks: “the righteous among the prophets, their appointed successors, and the community.”

🌻 The righteous of the community of Muhammad (peace be upon him) are its sincere Shi‘a.

🌷🔅 فِي كِتَابِهِ فَقَالَ‏ فَأُولئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ‏ مِنَ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَداءِ وَ الصَّالِحِينَ‏ وَ حَسُنَ‏ أُولئِكَ رَفِيقاً  فَرَسُولُ اللَّهِ ص فِي الْآيَةِ النَّبِيُّونَ وَ نَحْنُ فِي هَذَا الْمَوْضِعِ الصِّدِّيقُونَ وَ الشُّهَدَاءُ وَ أَنْتُمُ‏ الصَّالِحُونَ‏ فَتَسَمَّوْا بِالصَّلَاحِ كَمَا سَمَّاكُمُ اللَّهُ عَزَّ وَ جَل‏[1]

🌻 Among the signs of the “people of righteousness” is being a true Shi‘i. True Shi‘a include the likes of Salman al-Farsi and the noble, trusted Gabriel, who hold the rank of “مِنَّا أَهْلَ الْبَيْت‏”—a rank of which the noble Gabriel was proud in the highest realm.

🌷🔅 وَ قَالَ فِيهِ: (سَلْمَانُ مِنَّا أَهْلَ الْبَيْتِ)، فَقَرَنَهُ بِجَبْرَئِيلَ الَّذِي قَالَ لَهُ‏  يَوْمَ الْعَبَاءِ [لَمَّا] قَالَ لِرَسُولِ اللَّهِ ص: وَ أَنَا مِنْكُمْ‏ فَقَالَ: «وَ أَنْتَ مِنَّا»، حَتَّى ارْتَقَى جَبْرَئِيلُ إِلَى الْمَلَكُوتِ الْأَعْلَى يَفْتَخِرُ عَلَى أَهْلِهِ [وَ] يَقُولُ: مَنْ مِثْلِي بَخْ بَخْ، وَ أَنَا مِنْ أَهْلِ بَيْتِ مُحَمَّدٍ p.[2]

🌻 The “people of righteousness” are the select, sincere Shi‘a, who hold the rank of “ مِنَّا أَهْلَ الْبَيْت‏.”

🌷🔅 عَنْ عَمَّارِ بْنِ يَاسِرٍ قَالَ: بَيْنَا أَنَا عِنْدَ رَسُولِ اللَّهِ ص إِذْ قَالَ رَسُولُ اللَّهِ ص إِنَّ الشِّيعَةَ الْخَاصَّةَ الْخَالِصَةَ  مِنَّا أَهْلَ الْبَيْت‏[3]

🌻 Attaining the rank of “ مِنَّا أَهْلَ الْبَيْت‏” is not the end, nor does it guarantee that one will remain there; it must be safeguarded and secured. Zubayr, too, was counted among those who held this rank, but he failed to protect and maintain it.

🌷🔅 وَ قَالَ ع: مَا زَالَ الزُّبَيْرُ رَجُلًا مِنَّا أَهْلَ الْبَيْتِ حَتَّى نَشَأَ ابْنُهُ الْمَشْئُومُ عَبْدُ اللَّه‏[4]

🌻 Imam Ali (peace be upon him): Zubayr was always with us, until his ill-fated son, Abdullah, came of age.

🌷🔅 قَالَ: سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ السَّلَامُ يَقُولُ: مَا زَالَ‏ الزُّبَيْرُ مِنَّا أَهْلَ الْبَيْتِ حَتَّى نَشَأَ ابْنُهُ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ ، وَ لَقَدْ حَلَقَ رَأْسَهُ وَ هُوَ يَقُولُ: لَا نُبَايِعُ إِلَّا عَلِيّاً ، قَالَ: وَ لَقَدْ أَخَذَ عُمَرُ سَيْفَهُ فَكَسَرَهُ بَيْنَ حَجَرَيْنِ. [5]

🌻 Imam al-Baqir (peace be upon him) said: “Zubayr remained with us until his ill-fated son, ʿAbd Allah, reached adulthood. Zubayr shaved his head and said, ‘I will pledge allegiance to no one but ʿAli.’ ʿUmar took his sword and broke it between two stones.”

🌷🔅 وَ قِيلَ لِلزُّبَيْرِ بَايِعْ فَأَبَى فَوَثَبَ إِلَيْهِ عُمَرُ وَ خَالِدُ بْنُ الْوَلِيدِ وَ الْمُغِيرَةُ بْنُ شُعْبَةَ فِي أُنَاسٍ مَعَهُمْ فَانْتَزَعُوا سَيْفَهُ [مِنْ يَدِهِ‏] فَضَرَبُوا بِهِ الْأَرْضَ [حَتَّى كَسَرُوهُ ثُمَّ لَبَّبُوهُ‏]  فَقَالَ الزُّبَيْرُ [وَ عُمَرُ عَلَى صَدْرِهِ‏] يَا ابْنَ صُهَاكَ أَمَا وَ اللَّهِ لَوْ أَنَّ سَيَفِي فِي يَدِي لَحِدْتَ عَنِّي‏[6]

🌻 Zubayr was told, “Give your pledge of allegiance,” but he refused. ʿUmar, Khalid ibn al-Walid and al-Mughira ibn Shuʿba, along with a number of others, attacked him. They wrested his sword from him, struck it against the ground until it broke, and dragged him away.

With ʿUmar seated on his chest, Zubayr said, “Son of Suhak, by God, if I had my sword in my hand, you would keep your distance from me.”

🌷🔅 قَالَ أَبَانٌ قَالَ سُلَيْمٌ‏ لَمَّا الْتَقَى أَمِيرُ الْمُؤْمِنِينَ ع‏  وَ أَهْلُ الْبَصْرَةِ يَوْمَ الْجَمَلِ نَادَى [عَلِيٌّ ع‏]  [الزُّبَيْرَ] يَا أَبَا عَبْدِ اللَّهِ اخْرُجْ إِلَيَّ فَقَالَ لَهُ أَصْحَابُهُ يَا أَمِيرَ الْمُؤْمِنِينَ تَخْرُجُ إِلَى الزُّبَيْرِ النَّاكِثِ بَيْعَتَهُ وَ هُوَ عَلَى فَرَسٍ شَاكٍ فِي السِّلَاحِ وَ أَنْتَ عَلَى بَغْلَةٍ بِلَا سِلَاحٍ فَقَالَ عَلِيٌّ ع إِنَّ عَلَيَّ [مِنَ اللَّهِ‏]  جُنَّةً وَاقِيَةً لَنْ يَسْتَطِيعَ أَحَدٌ فِرَاراً مِنْ أَجَلِهِ وَ إِنِّي لَا أَمُوتُ وَ لَا أُقْتَلُ إِلَّا عَلَى يَدَيْ أَشْقَاهَا كَمَا عَقَرَ نَاقَةَ اللَّهِ أَشْقَى ثَمُودَ  فَخَرَجَ [إِلَيْهِ‏]  الزُّبَيْرُ فَقَالَ أَيْنَ طَلْحَةُ لِيَخْرُجَ فَخَرَجَ [طَلْحَةُ] فَقَالَ ع نَشَدْتُكُمَا بِاللَّهِ أَ تَعْلَمَانِ وَ أُولُو الْعِلْمِ مِنْ آلِ مُحَمَّدٍ وَ عَائِشَةُ بِنْتُ أَبِي بَكْرٍ أَنَّ أَصْحَابَ الْجَمَلِ وَ أَهْلَ النَّهْرَوَانِ مَلْعُونُونَ عَلَى لِسَانِ مُحَمَّدٍص‏ وَ قَدْ خابَ مَنِ افْتَرى‏  فَقَالَ الزُّبَيْرُ كَيْفَ نَكُونُ‏  مَلْعُونِينَ وَ نَحْنُ مِنْ أَهْلِ الْجَنَّةِ فَقَالَ عَلِيٌّ ع‏ لَوْ عَلِمْتُ أَنَّكُمْ مِنْ أَهْلِ الْجَنَّةِ لَمَا اسْتَحْلَلْتُ قِتَالَكُمْ فَقَالَ الزُّبَيْرُ أَ مَا سَمِعْتَ رَسُولَ اللَّهِ يَقُولُ يَوْمَ أُحُدٍ أُوجِبَ‏  طَلْحَةَ الْجَنَّةُ وَ مَنْ أَرَادَ أَنْ يَنْظُرَ إِلَى شَهِيدٍ يَمْشِي‏  عَلَى الْأَرْضِ حَيّاً فَلْيَنْظُرْ إِلَى طَلْحَةَ أَ وَ مَا سَمِعْتَ رَسُولَ اللَّهِ يَقُولُ عَشَرَةٌ مِنْ قُرَيْشٍ فِي الْجَنَّةِ  فَقَالَ عَلِيٌّ ع فَسَمِّهِمْ قَالَ فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ حَتَّى عَدَّ تِسْعَةً فِيهِمْ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ وَ سَعِيدُ بْنُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ‏  فَقَالَ عَلِيٌّ ع عَدَدْتَ تِسْعَةً فَمَنِ الْعَاشِرُ قَالَ الزُّبَيْرُ أَنْتَ فَقَالَ عَلِيٌّ ع أَمَّا أَنْتَ فَقَدْ أَقْرَرْتَ أَنِّي مِنْ أَهْلِ الْجَنَّةِ وَ أَمَّا مَا ادَّعَيْتَ لِنَفْسِكَ وَ أَصْحَابِكَ فَإِنِّي بِهِ لَمِنَ الْجَاحِدِينَ وَ اللَّهِ إِنَّ بَعْضَ مَنْ سَمَّيْتَ لَفِي تَابُوتٍ فِي جُبٍّ فِي أَسْفَلِ دَرْكٍ مِنْ جَهَنَّمَ عَلَى ذَلِكَ الْجُبِّ صَخْرَةٌ إِذَا أَرَادَ اللَّهُ أَنْ يُسَعِّرَ جَهَنَّمَ رَفَعَ تِلْكَ الصَّخْرَةَ فَأُسْعِرَتْ جَهَنَّمُ سَمِعْتُ ذَلِكَ مِنْ رَسُولِ اللَّهِ ص وَ إِلَّا فَأَظْفَرَكَ اللَّهُ بِي وَ سَفَكَ دَمِي بِيَدِكَ‏  وَ إِلَّا فَأَظْفَرَنِيَ اللَّهُ بِكَ وَ بِأَصْحَابِكَ‏ فَرَجَعَ الزُّبَيْرُ إِلَى أَصْحَابِهِ وَ هُوَ يَبْكِي ثُمَّ أَقْبَلَ عَلَى طَلْحَةَ فَقَالَ يَا طَلْحَةُ مَعَكُمَا نِسَاؤُكُمَا قَالَ لَا قَالَ عَمَدْتُمَا إِلَى امْرَأَةٍ مَوْضِعُهَا فِي كِتَابِ اللَّهِ الْقُعُودُ فِي بَيْتِهَا فَأَبْرَزْتُمَاهَا وَ صُنْتُمَا حَلَائِلَكُمَا فِي الْخِيَامِ وَ الْحِجَالِ مَا أَنْصَفْتُمَا رَسُولَ اللَّهِ ص [مِنْ أَنْفُسِكُمْ حَيْثُ أَجْلَسْتُمَا[7]

🌻 Aban relates: Sulaym used to say: When the Commander of the Faithful, peace be upon him, encountered the people of Basra on the day of the Battle of the Camel, he called out to Zubayr and said, “Abu ʿAbd Allah, come out.”

His companions said, “Are you going to face Zubayr, who has broken his pledge, when he is mounted on a horse and clad in armour, while you ride an unarmed mule?” He replied, “God has provided me with a protective shield, and no one can ever escape his appointed time. I will neither die nor be killed except at the hands of the most wretched of this community, just as the she-camel of Salih was hamstrung by the most wretched man among the people of Thamud.”

Zubayr came out. The Imam said, “Where is Talha? Let him come out too.” Talha came out as well.

The Prophet’s curse upon the Companions of the Camel

The Imam said, “I adjure you by God: Do you two, along with those learned members of the Prophet’s family and ʿA’isha, daughter of Abu Bakr, know that ‘the Companions of the Camel and the people of Nahrawan have been cursed by the Prophet, peace and blessings be upon him and his family,’ and that whoever fabricates a lie is among the losers?”

Zubayr said, “How can we be accursed when we are among the people of Paradise?” The Imam replied, “If I knew you were among the people of Paradise, I would not consider fighting you lawful.”

Zubayr said, “Did you not hear the Prophet, peace and blessings be upon him and his family, say on the day of the Battle of Uhud, ‘Talha has earned Paradise,’ and, ‘Whoever wishes to see a martyr walking alive upon the earth, let him look at Talha’? Did you not hear the Prophet, peace and blessings be upon him and his family, say, ‘Ten men of Quraysh are in Paradise’?”

Refuting the Hadith of the Ten Promised Paradise

The Commander of the Faithful, peace be upon him, said, “Name them for me.” Zubayr named one, then another, and so on, until he had named nine. Among them were Abu ʿUbayda al-Jarrah and Saʿid ibn Zayd ibn ʿAmr ibn Nufayl.

The Imam said, “You have named nine. Who is the tenth?” Zubayr replied, “You!” He said, “Then you have acknowledged that I am among the people of Paradise, but I reject what you have claimed for yourself and your companions. By God, some of those you named lie in a coffin in a pit at the lowest depth of Hell. A stone covers the mouth of that pit; whenever God wills Hell to blaze, He lifts the stone and Hell flares up. I heard this from the Prophet, peace and blessings be upon him and his family. Otherwise, may God grant you victory over me and let you spill my blood by your hand; but if I speak the truth, may He grant me victory over you and your companions.” Zubayr turned away in tears.

🌻 The reason Zubayr went astray was his son, ʿAbd Allah. During the Battle of the Camel, just as Zubayr had withdrawn from the fighting after speaking with the Commander of the Faithful, peace be upon him, and was about to leave, ʿAbd Allah came to his father and said, “What are you doing? You’re disgracing us! You’re making us a laughingstock to everyone! The Arab tribes will laugh at us and say, ‘Zubayr turned his back on the battle.’” Zubayr replied, “ʿAli reminded me of something that time had made me forget,” and fell into thought. ʿAbd Allah did everything he could to make his father turn back; but it was too late, and the battle had already begun. They were the ones who set the conflict ablaze and struck at the Commander of the Faithful, peace be upon him.

🌻 Zubayr was a veteran who supported the Ahl al-Bayt, peace be upon them, but in the end he did not attain a blessed end.

🌻 The key to worship is knowledge of God and His Proof. Without knowing God’s Proof, worship becomes idolatrous. Worship without knowing God’s Proof is like praying with one’s back to the qibla. God’s Proof is like the qibla; it is as essential as ablution for performing the obligatory prayer.

🌻 When true believers pray, their bodies and souls are present in the space of prayer. Hypocrites, however, face the qibla physically, while their hearts and souls turn away from it. Their tongues invoke God, but their hearts invoke the world, the self and Satan.

🌻 The people of righteousness invoke God in both name and deed.

🌷🔅 عَنْ جَابِرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ إِنَّمَا يَعْرِفُ‏ اللَّهَ‏ عَزَّ وَ جَلَّ وَ يَعْبُدُهُ مَنْ عَرَفَ اللَّهَ وَ عَرَفَ إِمَامَهُ مِنَّا أَهْلَ الْبَيْتِ وَ مَنْ لَا يَعْرِفِ اللَّهَ عَزَّ وَ جَلَّ وَ لَا يَعْرِفِ الْإِمَامَ مِنَّا أَهْلَ الْبَيْتِ فَإِنَّمَا يَعْرِفُ وَ يَعْبُدُ غَيْرَ اللَّهِ هَكَذَا وَ اللَّهِ ضَلَالًا.[8]

🌷🔅 Abu ʿUbayda relates from Abu Jaʿfar (peace be upon him): He said, “Whoever loves us is one of us, the People of the House.” I said, “May I be your ransom—one of you?” He said, “By God, one of us. Have you not heard Abraham’s words: ‘فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي‏’?”

🌷🔅 Muhammad al-Halabi relates from Abu ʿAbd Allah (peace be upon him): He said, “Whoever among you is mindful of God and acts righteously is one of us, the People of the House.” I said, “One of you, the People of the House?” He said, “One of us, the People of the House. Abraham said of it: ‘فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي‏’.” ʿUmar ibn Yazid said, “I asked him, ‘One of the family of Muhammad?’ He replied, ‘Yes, by God, one of the family of Muhammad—yes, by God, one of their own. Do you not hear God say: “إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ‏”, and Abraham say: “فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي‏”?’”

🌷🔅 Abu ʿAmr al-Zubayri relates from Abu ʿAbd Allah (peace be upon him): He said, “Whoever is devoted to the family of Muhammad and gives them precedence over all people—because of the kinship they share with the Messenger of God (peace be upon him and his family)—is one of the family of Muhammad through that devotion, not because he belongs to their very lineage. He is one of them through his allegiance to them and his following them. Such, too, is God’s decree in His Book: ‘وَ مَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ‏’, and Abraham’s words: ‘فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي- وَ مَنْ عَصانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ‏’.” [9]

🌻 The righteous are those who know God and know God’s Proof.

🌻 The worthy are like food for the people of their time. They are like the water and bread of society, its very life and strength; they are sustenance for the spirit and the soul. People are either like reason, like medicine, or like pain. The people of reason in society are its worthy and learned members.

🌷🔅 الرِّجَالُ ثَلَاثَةٌ عَاقِلٌ وَ أَحْمَقُ وَ فَاجِرٌ فَالْعَاقِلُ إِنْ كُلِّمَ أَجَابَ وَ إِنْ نَطَقَ أَصَابَ وَ إِنْ سَمِعَ وَعَى وَ الْأَحْمَقُ إِنْ تَكَلَّمَ عَجَّلَ وَ إِنْ حَدَّثَ ذَهِلَ وَ إِنْ حُمِلَ عَلَى الْقَبِيحِ فَعَلَ وَ الْفَاجِرُ إِنِ ائْتَمَنْتَهُ خَانَكَ وَ إِنْ حَدَّثْتَهُ شَانَكَ الْإِخْوَانُ ثَلَاثَةٌ فَوَاحِدٌ كَالْغِذَاءِ الَّذِي يُحْتَاجُ إِلَيْهِ كُلَّ وَقْتٍ فَهُوَ الْعَاقِلُ وَ الثَّانِي فِي مَعْنَى الدَّاءِ وَ هُوَ الْأَحْمَقُ وَ الثَّالِثُ فِي مَعْنَى الدَّوَاءِ فَهُوَ اللَّبِيب‏[10]

🌷🔅 The Imam الصّادق «ع»: الْإِخْوَانُ ثَلَاثَةٌ مُوَاسٍ‏ بِنَفْسِهِ‏ وَ آخَرُ مُوَاسٍ بِمَالِهِ وَ هُمَا الصَّادِقَانِ فِي الْإِخَاءِ وَ آخَرُ يَأْخُذُ مِنْكَ الْبُلْغَةَ وَ يُرِيدُكَ لِبَعْضِ اللَّذَّةِ فَلَا تَعُدَّهُ مِنْ أَهْلِ الثِّقَة[11]

🌻 Imam al-Sadiq (peace be upon him) said: “Brothers are of three kinds. One gives of his very life for another; another makes him a partner in his wealth. These two are sincere in their brotherhood. The third takes from you whatever he needs and wants you only for his own comfort. Do not trust such a person.”

🌻 The difference between a person of reason and a discerning person is this: every person of reason is discerning, but not every discerning person is necessarily a person of reason. A person of reason commands seventy-five mighty forces to establish the foundations of servitude to God, and puts them to work in worship and devotion. The righteous are the people of reason in society who possess these qualities.

🌷🔅 عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَامَ رَجُلٌ بِالْبَصْرَةِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنِ الْإِخْوَانِ فَقَالَ الْإِخْوَانُ‏ صِنْفَانِ‏ إِخْوَانُ الثِّقَةِ وَ إِخْوَانُ الْمُكَاشَرَةِ فَأَمَّا إِخْوَانُ الثِّقَةِ فَهُمُ الْكَفُّ وَ الْجَنَاحُ وَ الْأَهْلُ وَ الْمَالُ فَإِذَا كُنْتَ مِنْ أَخِيكَ عَلَى حَدِّ الثِّقَةِ فَابْذُلْ لَهُ مَالَكَ وَ بَدَنَكَ وَ صَافِ مَنْ صَافَاهُ‏ وَ عَادِ مَنْ عَادَاهُ وَ اكْتُمْ سِرَّهُ وَ عَيْبَهُ وَ أَظْهِرْ مِنْهُ الْحَسَنَ وَ اعْلَمْ أَيُّهَا السَّائِلُ أَنَّهُمْ أَقَلُّ مِنَ الْكِبْرِيتِ الْأَحْمَرِ وَ أَمَّا إِخْوَانُ الْمُكَاشَرَةِ فَإِنَّكَ تُصِيبُ لَذَّتَكَ مِنْهُمْ فَلَا تَقْطَعَنَّ ذَلِكَ مِنْهُمْ وَ لَا تَطْلُبَنَّ مَا وَرَاءَ ذَلِكَ مِنْ ضَمِيرِهِمْ وَ ابْذُلْ لَهُمْ مَا بَذَلُوا لَكَ مِنْ طَلَاقَةِ الْوَجْهِ وَ حَلَاوَةِ اللِّسَانِ.[12]

🌻 Imam al-Baqir, peace be upon him, said: “Brothers are of two kinds: those who are *thiqa*—sincere and trustworthy—and those who are merely outward companions, with whom we have dealings only in everyday company and encounters. Trustworthy brothers are a refuge, a source of strength, and kin. If someone reaches this degree of sincerity and closeness with you, place your wealth and blessings at his disposal. Be a friend to his friends and an enemy to his enemies. Conceal his secrets and faults, and make his good qualities known. But know that such a companion is rarer than pure gold. As for outward companions, since you benefit from their presence, do not forfeit that benefit by severing ties; but do not expect more of them than this—that they be sincere and loyal. So long as they are gracious and sweet-spoken, be the same with them.”

🌻 The faults of the trustworthy are counted among the faults of those who are near to God, whereas for the righteous they count as good deeds: «حسنات الابرار سیئات المقربین»

🌻 People of righteousness are a source of security for society.

🌷🔅 Hūd: 117   وَ ما كانَ رَبُّكَ لِيُهْلِكَ الْقُرى‏ بِظُلْمٍ وَ أَهْلُها مُصْلِحُونَ

🌻 The people who are worthy in society have true faith in God and the Hereafter. They enjoin what is right and forbid what is wrong, and they hasten to do good.

🌷🔅 Āl ʿImrān: 114   يُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ وَ يُسارِعُونَ فِي الْخَيْراتِ وَ أُولئِكَ مِنَ الصَّالِحينَ

🌻 God is the ally, beloved and guardian of the righteous.

🌷🔅 Al-Aʿrāf: 196   إِنَّ وَلِيِّيَ اللَّهُ الَّذي نَزَّلَ الْكِتابَ وَ هُوَ يَتَوَلَّى الصَّالِحينَ

The Prophet, peace and blessings be upon him:

🌷🔅 O عَلىُّ وَ لِلصّالِحِ ثَلاثُ عَلاماتٍ: يُصْلِحُ ما بَيْنَهُ وَ بَيْنَ اللّه‏ تَعالى بِالْعَمَلِ الصّالِحِ وَ يُصْلِحُ دينَهُ بِالْعِلْمِ وَ يَرْضى لِلنّاسِ ما يَرْضى لِنَفْسِهِ;

🌻 O ʿAli! A righteous person has three signs: through good deeds, he sets right what is between himself and God; through knowledge, he sets right his religion; and for others, he wishes what he wishes for himself. [13]

🌼 ʿAli Sāʿi (ʿAbd-Allāh Meshkāt) 110.141(903)  🌼

🌸🔆🌿   “The Station of the Righteous”  “The Corrupt Are Society’s Killers”

🔅🌹 Summary with addendum: “The Station of the Righteous” “Commentary on Supplication 20 of al-Ṣaḥīfa al-Sajjādiyya, Session 210”  “ وَ مِنْ ظِنَّةِ أَهْلِ الصَّلَاحِ الثِّقَة”  “ ” “ ” and so on       1402.07.27    ʿAli Sāʿi (ʿAbd-Allāh Meshkāt) 110.141(903)  🌹🔅

🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹

🔅🌼 The need to identify the righteous🌼🔅

🌻 Who are the righteous? We must identify them and make them known so that society may flourish!

🌻 Knowing the righteous means marginalizing the corrupt!

🌻 If the righteous are forgotten, society’s virtue, well-being and happiness will be forgotten.

🌻 The suspicion a righteous person holds about someone is for the good of that individual and society. Such suspicion arises from concern for what is right and beneficial.

🌻 The suspicion of the righteous is a warning, an alarm bell: it signals rampant corruption, a consuming fire and a deadly affliction. It serves to ward off harm and lead to salvation.

🌻 The suspicion of the righteous is society’s pain-sensitive nerve.

🌻 If the suspicions of the righteous are kept hidden, that is outright injustice, because indifference in the face of danger leaves society under threat.

🌻 If a body does not develop a fever in response to a hidden virus, it will become severely infected and perish. The suspicions of the righteous are like that fever: pain that warns of danger. First, the warning is directed to the person concerned; then it is made public to protect society.

🌻 The suspicions of the righteous point to corruption in the individual and in society; their trustworthiness points to the remedy for that corruption and to the manifest health of both the individual and society.

🌻 One worm-eaten fruit can spoil the whole basket.

🌻 Those in whose souls the worm of corruption is at work must be identified and separated, lest the community itself become worm-eaten.

🌻 We should welcome the suspicions of people of integrity so that corruption can be rooted out; otherwise, the community will be plagued by festering evils.

🌻 People of integrity are the community’s watchers, scanners, microscopes and telescopes.

🌻 People of integrity are mirrors that reveal what lies within. They see with insight and discernment: looking at outward appearances, they perceive what is hidden beneath, and looking at the present, they glimpse the future.

🌻 With the supplication, « وَ مِنْ ظِنَّةِ أَهْلِ الصَّلَاحِ الثِّقَة», we are in truth asking God to heal our pain. Turning suspicion into trust is turning pain into healing, corruption into integrity.

🌻 The frowns and stern looks of people of integrity are signs and warnings of danger. Let us not silence or forget these warning signs.

🌻 The people of integrity range from the prophets, saints and Imams to learned spiritual masters, those who guard their souls, the Shi‘a, and trustworthy individuals.

🌻 The righteous have degrees of rank. Among them are those who are themselves paragons of righteousness, the foremost of the righteous.

🌻 Just as Imam Ali, peace be upon him, is the Commander of the Faithful, he is also «صالح المومنین».

🌷🔅 At-Tahrim: 4   إِنْ تَتُوبا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُما وَ إِنْ تَظاهَرا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلاهُ وَ جِبْريلُ وَ صالِحُ الْمُؤْمِنينَ وَ الْمَلائِكَةُ بَعْدَ ذلِكَ ظَهيرٌ

🌻 The people of integrity in our time point the way to the foremost of the righteous in the world, Hazrat Mahdi, peace be upon him. Whoever is unable to recognise the people of integrity in their community will be even less able to recognise the master of the righteous of this age.

🌻 If people of integrity go unrecognised, the corrupt and wicked will gain the upper hand in society, becoming its most celebrated and trusted figures, its standards of judgment and credibility—and will drive the community toward corruption.

🌻 If the corrupt become famous, corruption will flourish and society will be led toward decline and ruin. When people of integrity are held in esteem, virtue and good character flourish in the community.

🌻 If those devoted to frivolity and amusement become famous and trusted, society will be destroyed, and spirituality will depart from it. Trusting the corrupt will leave hearts and minds captive to darkness and ruin.

🌻 People of integrity must become so well known in society that the corrupt dare not show themselves.

🌻 Attending to people of integrity leads a person toward righteousness; as their numbers grow, we will have a righteous community.

🌻 A community is like a single body; it too has life and death.

🌷🔅 Al-A‘raf: 34   وَ لِكُلِّ أُمَّةٍ أَجَلٌ فَإِذا جاءَ أَجَلُهُمْ لا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ

🌷🔅 Yunus: 49   قُلْ لا أَمْلِكُ لِنَفْسي‏ ضَرًّا وَ لا نَفْعاً إِلاَّ ما شاءَ اللَّهُ لِكُلِّ أُمَّةٍ أَجَلٌ إِذا جاءَ أَجَلُهُمْ فَلا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ

🌻 When a community becomes corrupt, it approaches a suspended death. The life of its people of integrity gives it spiritual strength and makes its life shine more brightly.

🌷🔅 Hud: 117   وَ ما كانَ رَبُّكَ لِيُهْلِكَ الْقُرى‏ بِظُلْمٍ وَ أَهْلُها مُصْلِحُونَ

🌻 When individuals change, society changes. Their corruption transforms society and leads it to ruin.

🌷🔅 Ar-Ra‘d: 11   لَهُ مُعَقِّباتٌ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ إِنَّ اللَّهَ لا يُغَيِّرُ ما بِقَوْمٍ حَتَّى يُغَيِّرُوا ما بِأَنْفُسِهِمْ وَ إِذا أَرادَ اللَّهُ بِقَوْمٍ سُوْءاً فَلا مَرَدَّ لَهُ وَ ما لَهُمْ مِنْ دُونِهِ مِنْ والٍ

🌻 Oppressing people, abandoning customs of good works and virtuous conduct, ingratitude for blessings, and neglecting to give thanks all lead society to decline.

🌷🔅 عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ‏ الذُّنُوبُ الَّتِي تُغَيِّرُ النِّعَمَ الْبَغْيُ‏ عَلَى‏ النَّاسِ‏ وَ الزَّوَالُ عَنِ الْعَادَةِ فِي الْخَيْرِ وَ اصْطِنَاعِ الْمَعْرُوفِ وَ كُفْرَانُ النِّعَمِ وَ تَرْكُ الشُّكْرِ قَالَ اللَّهُ عَزَّ وَ جَلَّ- إِنَّ اللَّهَ لا يُغَيِّرُ ما بِقَوْمٍ حَتَّى يُغَيِّرُوا ما بِأَنْفُسِهِم‏[14]

🌻 Gratitude for the blessings of servitude, worship and devotion to the Ahl al-Bayt stands at its very foundation. Gratitude for the blessing of knowledge, too, takes precedence over other blessings, followed by gratitude for God’s many other gifts.

🌻 Let us never become ungrateful for knowledge!

🔅🌼 Every person is both king and subject 🌼🔅

🌷🔅 وَ قَالَ ع‏ أَلَا كُلُّكُمْ‏ رَاعٍ‏ وَ كُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ فَالْأَمِيرُ عَلَى النَّاسِ رَاعٍ وَ هُوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ وَ الرَّجُلُ رَاعٍ عَلَى أَهْلِ بَيْتِهِ وَ هُوَ مَسْئُولٌ عَنْهُمْ فَالْمَرْأَةُ رَاعِيَةٌ عَلَى أَهْلِ بَيْتِ بَعْلِهَا وَ وُلْدِهِ وَ هِيَ مَسْئُولَةٌ عَنْهُمْ وَ الْعَبْدُ رَاعٍ عَلَى مَالِ سَيِّدِهِ وَ هُوَ مَسْئُولٌ عَنْهُ أَلَا فَكُلُّكُمْ رَاعٍ وَ كُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِه‏[15]

🌻 At the same time, every person is both a leader and a follower: both king and subject, both sovereign and servant, responsible to others.

🌻 When rulers and jurists are righteous, the world flourishes. They are like radiant suns, shining their light across the world.

🌻 When rulers and jurists are righteous, history is transformed.

🌷🔅 إِذَا تَغَيَّرَ السُّلْطَانُ‏ تَغَيَّرَ الزَّمَان‏[16]

🌻 When the heart and brain are corrupted, the body is quickly destroyed. When the spirit is corrupted, the greater world within the human being is laid waste.

🌻 If falsehood takes the place of the rightful Imam, it will bring the world to ruin.

🌷🔅 وَ قَالَ ص‏ صِنْفَانِ‏ مِنْ‏ أُمَّتِي‏ إِذَا صَلَحَا صَلَحَتْ أُمَّتِي وَ إِذَا فَسَدَا فَسَدَتْ أُمَّتِي قِيلَ يَا رَسُولَ اللَّهِ وَ مَنْ هُمْ قَالَ الْفُقَهَاءُ وَ الْأُمَرَاءُ.[17]

🌻 When rulers and jurists are corrupt, the community’s death knell has sounded, and we must bid farewell to ethics, spirituality and justice: «علی الاسلام السلام» «انا لله و انا الیه راجعون»

🌻 Rulers are like the sun; everyone else is like a candle.

🔅🌼 The growth of the righteous 🌼🔅

🌻 The righteous must multiply their numbers, so that they may perfume and purify society, and a pure and righteous community may take shape.

🌻 Personal reform must come before efforts to reform society. A clean cloth cleans; a dirty one only spreads the dirt.

🌻 Only light can illuminate; from darkness, nothing but more darkness can be expected!

🌷🔅 مَنْ لَمْ يُصْلِحْ‏ نَفْسَهُ‏ لَمْ يُصْلِحْ غَيْرَهُ.[18]

🔅🌼 The secret of the righteous’ appeal 🌼🔅

🌻 The charisma, appeal and magnetism that make certain righteous people so beloved stem from their righteousness. They are like magnets.

🌻 When the heart is turned upside down, it cannot recognize the righteous: it mistakes the corrupt for the righteous, and takes Muawiya for Ali.

🌻 Let us examine ourselves to see how much righteousness we possess!

🌻 Speaking, eating and sleeping less increases righteousness and virtue.

🌷🔅 إِذَا أَرَادَ اللَّهُ صَلَاحَ عَبْدٍ أَلْهَمَهُ‏ قِلَّةَ الْكَلَامِ وَ قِلَّةَ الطَّعَامِ وَ قِلَّةَ الْمَنَامِ.[19]

🌻 Dwelling in the shade, light and warmth of the righteous leads a person towards virtue.

🌻 Friendship with scholars, and showing them respect, brings the human intellect to flower.

🌷🔅 وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏  مُجَالَسَةُ الصَّالِحِينَ‏ دَاعِيَةٌ إِلَى الصَّلَاحِ وَ آدَابُ الْعُلَمَاءِ زِيَادَةٌ فِي الْعَقْلِ وَ طَاعَةُ وُلَاةِ الْعَدْلِ تَمَامُ الْعِزِّ وَ اسْتِثْمَارُ الْمَالِ تَمَامُ الْمُرُوءَةِ وَ …[20]

🌻 Among the paths that lead to righteousness and virtue are reason, obedience to God, removing love of this world from the heart, occupying oneself with remembrance of God, trust in God, truthfulness, contentment, striving against the self, scrupulousness, abandoning worldly greed, indifference to this world, turning away from worldly aspirations, resisting the lower self, keeping away from the children of this world (those attached to worldly life), and so on.

🌻 We should turn everything into remembrance of God. Remembering God while eating and drinking, in pleasures and enjoyments, in work and effort, and in every action—when accompanied by sincere, pure, and elevated intention—turns these things into remembrance of God; the effects of these actions, too, become remembrance of God. Even the blood and flesh produced, our thoughts, the sweat of our brow and body, our heartbeat and breath become remembrance of God.

🌻 Even relieving oneself, with a sincere intention, becomes an act of worship and is elevated to the station of remembrance. Cleansing oneself of waste with the intention of purity and drawing near to God is beautiful and praiseworthy, and counts as remembrance of God.

🌷🔅 بِالْعَقْلِ صَلَاحُ‏ الْبَرِيَّةِ.[21]

🌷🔅 صَلَاحُ الْآخِرَةِ رَفْضُ‏ الدُّنْيَا[22]

🌷🔅 طَاعَةُ اللَّهِ مِفْتَاحُ‏ كُلِ‏ سَدَادٍ وَ صَلَاحُ كُلِّ فَسَادٍ [وَ مَعَادٍ][23]

🌷🔅 أَصْلُ صَلَاحِ‏ الْقَلْبِ‏ اشْتِغَالُهُ بِذِكْرِ اللَّهِ.[24]

🌷🔅 صَلَاحُ‏ الْعِبَادَةِ التَّوَكُّل‏

🌷🔅 الصِّدْقُ‏ صَلَاحُ‏ كُلِّ شَيْ‏ءٍ.

🌷🔅 أَعْوَنُ شَيْ‏ءٍ عَلَى صَلَاحِ النَّفْسِ الْقَنَاعَةُ.

 🌷🔅 بِالْمُجَاهَدَةِ صَلَاحُ النَّفْسِ.

 🌷🔅 ثَمَرَةُ الْوَرَعِ صَلَاحُ النَّفْسِ وَ الدِّينِ.

 🌷🔅 سَبَبُ صَلَاحِ النَّفْسِ إِزَالَةُ الطَّمَعِ.

 🌷🔅 سَبَبُ صَلَاحِ النَّفْسِ الْعُزُوفُ عَنْ (دَارِ) الدُّنْيَا.

🌷🔅 صَلَاحُ النَّفْسِ فِي مُفَارَقَةِ الْأَمَلِ.

 🌷🔅 صَلَاحُ النَّفْسِ بِقِلَّةِ الطَّمَعِ.

🌷🔅 صَلَاحُ النَّفْسِ مُخَالَفَةُ الْهَوَى‏

🌷🔅 فِي اعْتِزَالِ أَبْنَاءِ الدُّنْيَا جِمَاعُ الصَّلَاح‏

🌷🔅 صَلَاحُ الْعَمَلِ بِصَلَاحِ النِّيَّةِ.

🌷🔅 صَلَاحُ الْبَدَنِ الْحِمْيَةُ.

🌷🔅 صَلَاحُ‏ الْعَيْشِ‏ التَّدْبِيرُ.

🌷🔅 صَلَاحُ الرَّأْيِ هِدَايَةُ  الْمُسْتَشِيرِ.

🌷🔅 صَلَاحُ الْوَرَعِ تَجَنُّبُ الرَّيْبِ.

🌷🔅 صَلَاحُ الرَّعِيَّةِ الْعَدْلُ.

🌷🔅 صَلَاحُ الْآخِرَةِ رَفْضُ الدُّنْيَا.[25]

🌷🔅 Joseph: 101   رَبِّ قَدْ آتَيْتَني‏ مِنَ الْمُلْكِ وَ عَلَّمْتَني‏ مِنْ تَأْويلِ الْأَحاديثِ فاطِرَ السَّماواتِ وَ الْأَرْضِ أَنْتَ وَلِيِّي فِي الدُّنْيا وَ الْآخِرَةِ تَوَفَّني‏ مُسْلِماً وَ أَلْحِقْني‏ بِالصَّالِحينَ

🌷🔅 The Poets: 83   رَبِّ هَبْ لي‏ حُكْماً وَ أَلْحِقْني‏ بِالصَّالِحينَ

🌼 Ali Saei (Abdullah Meshkat), 110.141 (903)  🌼

[1] Al-Kāfī (Islamic edition–Islamic), vol. 8, p. 35 al-Kulaynī, 8 vols., Dār al-Kutub al-Islāmīyah—Tehran, fourth edition, 1407 AH.

[2] Tafsīr attributed to Imam Hasan al-Askari, peace be upon him, pp. 121 Hasan ibn Ali, peace be upon him, Imam Mahdi School, may God hasten his noble advent—Iran, Qom, first edition, 1409 AH.

[3] Al-Kāfī (Islamic edition), vol. 8, p. 333  al-Kulaynī, Dār al-Kutub al-Islāmīyah—Tehran, fourth edition, 1407 AH.

[4] Nahj al-Balāghah (Ṣubḥī Ṣāliḥ edition), p. 555  al-Sharīf al-Raḍī, Hijrat—Qom, first edition, 1414 AH.

[5] The Sixteen Foundational Texts (Dār al-Ḥadīth edition), p. 151 A group of scholars, Dār al-Ḥadīth Cultural Institute—Iran, Qom, first edition, 1423 AH / 1381 SH.

[6] The Book of Sulaym ibn Qays al-Hilālī, vol. 2, p. 593  al-Hilālī, al-Hādī—Iran, Qom, first edition, 1405 AH.

[7] The Book of Sulaym ibn Qays al-Hilālī, vol. 2, p. 799  al-Hilālī, al-Hādī—Iran, Qom, first edition, 1405 AH.

[8] Al-Kāfī (Islamic edition), vol. 1, p. 181 al-Kulaynī, Dār al-Kutub al-Islāmīyah—Tehran, fourth edition, 1407 AH.

[9] Tafsīr al-Ayyāshī, vol. 2, p. 231 al-Ayyāshī, al-Maṭbaʿah al-ʿIlmīyah—Tehran, first edition, 1380 AH.

[10] Tuḥaf al-ʿUqūl, text, p. 323  Ibn Shuʿbah al-Ḥarrānī, Society of Seminary Teachers—Qom, second edition, 1404 AH / 1363 SH.

[11] Tuḥaf al-ʿUqūl, text, p. 324  Ibn Shuʿbah al-Ḥarrānī, Ḥasan ibn ʿAlī, Society of Seminary Teachers—Qom, second edition, 1404 AH / 1363 SH.

[12] Al-Kāfī (Islamic edition), vol. 2, p. 248  al-Kulaynī, Dār al-Kutub al-Islāmīyah—Tehran, fourth edition, 1407 AH.

[13]The Heritage of Shiʿi Hadith, vol. 2, p. 35, hadith 122

[14] Maʿānī al-Akhbār, text, p. 270  Ibn Bābawayh, Islamic Publications Office affiliated with the Society of Seminary Teachers of Qom—Qom, first edition, 1403 AH.

[15] Majmūʿat Warrām, vol. 1, p. 6  Warrām ibn Abī Firās, Masʿūd ibn ʿĪsā, Maktabat Faqīh—Qom, first edition, 1410 AH.

[16] Tuḥaf al-ʿUqūl, text, p. 86  Ibn Shuʿbah al-Ḥarrānī, Ḥasan ibn ʿAlī, Society of Seminary Teachers—Qom, second edition, 1404 AH / 1363 SH.

[17] Tuḥaf al-ʿUqūl, text, p. 50  Ibn Shuʿbah al-Ḥarrānī, Ḥasan ibn ʿAlī, Society of Seminary Teachers—Qom, second edition, 1404 AH / 1363 SH.

[18] ʿUyūn al-Ḥikam wa-l-Mawāʿiẓ (al-Laythī edition), p. 427  al-Laythī al-Wāsiṭī, Dār al-Ḥadīth—Qom, first edition, 1376 SH.

[19] ʿUyūn al-Ḥikam wa-l-Mawāʿiẓ (al-Laythī edition), p. 132 al-Laythī al-Wāsiṭī, Dār al-Ḥadīth—Qom, first edition, 1376 SH.

[20] Al-Kāfī (Islamic edition), vol. 1, p. 20 al-Kulaynī,  Dār al-Kutub al-Islāmīyah—Tehran, fourth edition, 1407 AH.

[21] ʿUyūn al-ḥikam wa’l-mawāʿiẓ (al-Laythī), p. 185  Laythī Wāsiṭī, Dār al-Ḥadīth, Qom, first edition, 1376 SH.

[22] Taṣnīf Ghurar al-ḥikam wa durar al-kalim, p. 140   Tamīmī Āmidī, Daftar-e Tablīghāt, Iran, Qom, first edition, 1366 SH.

[23] Taṣnīf Ghurar al-ḥikam wa durar al-kalim, p. 182 Tamīmī Āmidī, Daftar-e Tablīghāt, Iran, Qom, first edition, 1366 SH.

[24] ʿUyūn al-ḥikam wa’l-mawāʿiẓ (al-Laythī), 1 volume, Dār al-Ḥadīth, Qom, first edition, 1376 SH.

[25] ʿUyūn al-ḥikam wa’l-mawāʿiẓ (al-Laythī), 1 volume, Dār al-Ḥadīth, Qom, first edition, 1376 SH.