قَالَ وَ النِّفَاقُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الْهَوَى وَ الْهُوَيْنَا وَ الْحَفِيظَةِ وَ الطَّمَعِ فَالْهَوَى عَلَى أَرْبَعِ شُعَبٍ عَلَى الْبَغْيِ وَ الْعُدْوَانِ وَ الشَّهْوَةِ وَ الطُّغْيَانِ فَمَنْ بَغَى كَثُرَتْ غَوَائِلُهُ وَ تُخُلِّيَ مِنْهُ وَ قُصِرَ عَلَيْهِ وَ مَنِ اعْتَدَى لَمْ يُؤْمَنْ بَوَائِقُهُ وَ لَمْ يَسْلَمْ قَلْبُهُ وَ لَمْ يَمْلِكْ نَفْسَهُ عَنِ الشَّهَوَاتِ وَ مَنْ لَمْ يَعْذِلْ نَفْسَهُ فِي الشَّهَوَاتِ خَاضَ فِي الْخَبِيثَاتِ وَ مَنْ طَغَى ضَلَّ عَلَى عَمْدٍ بِلَا حُجَّةٍ وَ الْهُوَيْنَا عَلَى أَرْبَعِ شُعَبٍ عَلَى الْغِرَّةِ وَ الْأَمَلِ وَ الْهَيْبَةِ وَ الْمُمَاطَلَةِ وَ ذَلِكَ بِأَنَّ الْهَيْبَةَ تَرُدُّ عَنِ الْحَقِّ وَ الْمُمَاطَلَةَ تُفَرِّطُ فِي الْعَمَلِ حَتَّى يَقْدَمَ عَلَيْهِ الْأَجَلُ وَ لَوْ لَا الْأَمَلُ عَلِمَ الْإِنْسَانُ حَسَبَ مَا هُوَ فِيهِ وَ لَوْ عَلِمَ حَسَبَ مَا هُوَ فِيهِ مَاتَ خُفَاتاً مِنَ الْهَوْلِ وَ الْوَجَلِ وَ الْغِرَّةَ تَقْصُرُ بِالْمَرْءِ عَنِ الْعَمَلِ وَ الْحَفِيظَةُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْكِبْرِ وَ الْفَخْرِ وَ الْحَمِيَّةِ وَ الْعَصَبِيَّةِ فَمَنِ اسْتَكْبَرَ أَدْبَرَ عَنِ الْحَقِّ وَ مَنْ فَخَرَ فَجَرَ وَ مَنْ حَمِيَ أَصَرَّ عَلَى الذُّنُوبِ وَ مَنْ أَخَذَتْهُ الْعَصَبِيَّةُ جَارَ فَبِئْسَ الْأَمْرُ أَمْرٌ بَيْنَ إِدْبَارٍ وَ فُجُورٍ وَ إِصْرَارٍ وَ جَوْرٍ عَلَى الصِّرَاطِ وَ الطَّمَعُ عَلَى أَرْبَعِ شُعَبٍ الْفَرَحِ وَ الْمَرَحِ وَ اللَّجَاجَةِ وَ التَّكَاثُرِ فَالْفَرَحُ مَكْرُوهٌ عِنْدَ اللَّهِ وَ الْمَرَحُ خُيَلَاءُ وَ اللَّجَاجَةُ بَلَاءٌ لِمَنِ اضْطَرَّتْهُ إِلَى حَمْلِ الْآثَامِ وَ التَّكَاثُرُ لَهْوٌ وَ لَعِبٌ وَ شُغُلٌ وَ اسْتِبْدَالُ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ فَذَلِكَ النِّفَاقُ وَ دَعَائِمُهُ وَ شُعَبُهُ وَ اللَّهُ قَاهِرٌ فَوْقَ عِبَادِهِ تَعَالَى ذِكْرُهُ وَ جَلَّ وَجْهُهُ وَ أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ وَ انْبَسَطَتْ يَدَاهُ وَ وَسِعَتْ كُلَّ شَيْءٍ رَحْمَتُهُ وَ ظَهَرَ أَمْرُهُ وَ أَشْرَقَ نُورُهُ وَ فَاضَتْ بَرَكَتُهُ وَ اسْتَضَاءَتْ حِكْمَتُهُ وَ هَيْمَنَ كِتَابُهُ وَ فَلَجَتْ حُجَّتُهُ وَ خَلَصَ دِينُهُ وَ اسْتَظْهَرَ سُلْطَانُهُ وَ حَقَّتْ كَلِمَتُهُ وَ أَقْسَطَتْ مَوَازِينُهُ وَ بَلَّغَتْ رُسُلُهُ فَجَعَلَ السَّيِّئَةَ ذَنْباً وَ الذَّنْبَ فِتْنَةً وَ الْفِتْنَةَ دَنَساً وَ جَعَلَ الْحُسْنَى عُتْبَى وَ الْعُتْبَى تَوْبَةً وَ التَّوْبَةَ طَهُوراً فَمَنْ تَابَ اهْتَدَى وَ مَنِ افْتُتِنَ غَوَى مَا لَمْ يَتُبْ إِلَى اللَّهِ وَ يَعْتَرِفْ بِذَنْبِهِ وَ لَا يَهْلِكُ عَلَى اللَّهِ إِلَّا هَالِكٌ اللَّهَ اللَّهَ فَمَا أَوْسَعَ مَا لَدَيْهِ مِنَ التَّوْبَةِ وَ الرَّحْمَةِ وَ الْبُشْرَى وَ الْحِلْمِ الْعَظِيمِ وَ مَا أَنْكَلَ مَا عِنْدَهُ مِنَ الْأَنْكَالِ وَ الْجَحِيمِ وَ الْبَطْشِ الشَّدِيدِ فَمَنْ ظَفِرَ بِطَاعَتِهِ اجْتَلَبَ كَرَامَتَهُ وَ مَنْ دَخَلَ فِي مَعْصِيَتِهِ ذَاقَ وَبَالَ نَقِمَتِهِ وَ عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ .
Translation
He<sup>asws</sup> said: ‘And the hypocrisy is upon four pillars – upon the whims, and the leisureliness, and the grudges, and the greed. The desires are upon four branches – upon the rebellion, and the animosity, and the lustful desires, and the tyranny. So the one who rebels, is change of circumstances would be frequent and he would be isolated from, and would have restrictions upon him; and the one who transgresses would not be secure from his harmful consequences, and his heart would not be tranquil, and he would not be in control of himself from the lustful desires; and the one who does not rebukes his own self regarding the lustful desires would dive into the evil deeds; and the one who is arrogant would stray upon deliberation without a proof. And the leisureliness is upon four branches – upon the inattention, and the expectations, and the awe, and the procrastination, and that is because the awe repels from the truth, and the procrastination (leads to) carelessness in the deed until the deadline comes up upon him, and had it not been for the expectation the human being would know the reckoning of what he is in, and if he were to know the reckoning of what he is in, he would die fearing from the horrors and the apprehension; and the inattentiveness cuts short the man from the deeds. And the grudges are upon four branches – upon the arrogance, and the pride, and the egoism, and the prejudice. So the one who is arrogant would turn back from the truth, and the one who is proud would be immoral, and the one who is egoistic would persist upon the sins, and the one who is seized by the prejudice would be tyrannous. So the most evil of the matters is a matter between the turning back, and the immorality, and the persistence and the tyranny upon the path. And the greed is upon four branches – the jubilation, and the hilarity, and the obstinacy and the abundance. So the jubilation is Disliked in the Presence of Allah<sup>azwj</sup>, and the hilarity is haughtiness, and the obstinacy is an affliction for the one who is desperate to carry upon the sins, and the abundance is sport, and play, and pre-occupation, and the changing for that which is lowly by that which is good. So that is the hypocrisy and its pillars and its branches. And Allah<sup>azwj</sup> is Compelling upon His<sup>azwj</sup> servants, Exalted is His<sup>azwj</sup> Mention and Majestic is His<sup>azwj</sup> Face, and good is everything which He<sup>azwj</sup> Created, and His<sup>azwj</sup> Hand is Extensive, and His<sup>azwj</sup> Mercy Covers everything, and His<sup>azwj</sup> Command is Manifest, and His<sup>azwj</sup> Light is bright, and His<sup>azwj</sup> Blessing is over-flowing, and His<sup>azwj</sup> Wisdom is Illuminating, and His<sup>azwj</sup> Book is Absolute, and His<sup>azwj</sup> Argument is overwhelming, and His<sup>azwj</sup> Religion is pure, and His<sup>azwj</sup> Authority is overpowering, and His<sup>azwj</sup> Word is justified, and His Scale is equitable, and His<sup>azwj</sup> Rasools<sup>as</sup> delivered (the Message). So He<sup style="font-weight: normal">azwj</sup> Made the evil deed to be a sin, and the sin to be a strife, and the strife to be an impurity, and Made the good deed to be a threshold, and the threshold to be the repentance, a purification. So the one who repents would be Guided, and the one who indulges in strife would stray for as long as he does not repent to Allah<sup style="font-weight: normal">azwj</sup> and acknowledges his sins, and there is no destruction upon Allah<sup style="font-weight: normal">azwj</sup> (it is) only upon whom Allah<sup style="font-weight: normal">azwj</sup> Destroys. Allah<sup style="font-weight: normal">azwj</sup>! Allah<sup style="font-weight: normal">azwj</sup>! So how vast is His<sup style="font-weight: normal">azwj</sup> Acceptance of the repentance, and the Mercy, and the Glad Tidings, and the Great Forbearance, and how torturous is what is in His<sup style="font-weight: normal">azwj</sup> Presence from the tortures, and the blazing Fire, and the intense assaults. So the one who is victorious by His<sup style="font-weight: normal">azwj</sup> obedience would attract His<sup style="font-weight: normal">azwj</sup> Benevolence, and the one who indulges in His<sup style="font-weight: normal">azwj</sup> disobedience would taste the results of His<sup style="font-weight: normal">azwj</sup> Retribution, and after a little while he would be remorseful’.
Compiled by Shaykh Muhammad ibn Ya'qub al-Kulayni
Source
License: Free for educational and research use (Thaqalayn Data API)
Provided for research and educational purposes. Original source: Thaqalayn Project. Open License.