9. Accusation, Slander (Buhtān), Having Bad Opinions of Believers, and the Condemnation of Relying on What Is Heard from People's Mouths
9. بابُ 62 التُّهْمَةِ وَالْبُهْتَانِ وَسُوءِ الظَّنِّ بِالْإِخْوَانِ وَذَمِّ الِاعْتِمَادِ عَلَى مَا يُسْمَعُ مِنْ أَفْوَاهِ الرِّجَالِ
9. Accusation, Slander (Buhtān), Having Bad Opinions of Believers, and the Condemnation of Relying on What Is Heard from People's Mouths (Chapter 62)
(Ref : Biharul Anwar Vol 72 Chp 62, Page 193 – 202)
Ayats of Quran
﴿وَ مَنْ يَكْسِبْ خَطِيئَةً أَوْ إِثْماً ثُمَّ يَرْمِ بِهِ بَرِيئاً فَقَدِ احْتَمَلَ بُهْتاناً وَ إِثْماً مُبِيناً﴾
“And whoever commits a fault or a sin, then charges a guiltless person with it, he indeed takes upon himself a calumny and a manifest sin.” (Surah al-Nisa 4:112)
﴿وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا﴾
“And follow not that of which you have no knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that.” (Surah al-Isra 17:36)
﴿لَوْ لا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَ الْمُؤْمِناتُ بِأَنْفُسِهِمْ خَيْراً وَ قالُوا هذا إِفْكٌ مُبِينٌ﴾
“Why did not the believing men and the believing women, when you heard it, think well of their own people and say: This is an evident falsehood?” (Surah al-Nur 24:12)
﴿إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَ تَقُولُونَ بِأَفْواهِكُمْ ما لَيْسَ لَكُمْ بِهِ عِلْمٌ وَ تَحْسَبُونَهُ هَيِّناً وَ هُوَ عِنْدَ اللَّهِ عَظِيمٌ﴾
“When you received it with your tongues and spoke with your mouths what you had no knowledge of, and you deemed it an easy matter while with Allah it was grievous.” (Surah al-Nur 24:15)
﴿وَ لَوْ لا إِذْ سَمِعْتُمُوهُ قُلْتُمْ ما يَكُونُ لَنا أَنْ نَتَكَلَّمَ بِهذا سُبْحانَكَ هذا بُهْتانٌ عَظِيمٌ﴾
“And why did you not, when you heard it, say: It does not beseem us that we should talk of it; glory be to Thee! This is a great calumny.” (Surah al-Nur 24:16)
﴿يا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيراً مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَ لا تَجَسَّسُوا﴾
“O you who believe! Avoid most of suspicion, for surely suspicion in some cases is a sin, and do not spy...” (Surah al-Hujurat 49:12)
Traditions
1- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ لَكَ أَنْ تَأْتَمِنَ مَنْ غَشَّكَ وَ لَا تَتَّهِمَ مَنِ ائْتَمَنْتَ[1].
2- ب، قرب الإسناد عَنْهُمَا عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: لَيْسَ لَكَ أَنْ تَتَّهِمَ مَنْ قَدِ ائْتَمَنْتَهُ وَ لَا تَأْمَنَ الْخَائِنَ وَ قَدْ جَرَّبْتَهُ[2].
3- ل، الخصال عَنِ الصَّادِقِ ع نَاقِلًا عَنْ حَكِيمٍ الْبُهْتَانُ عَلَى الْبَرِيِّ أَثْقَلُ مِنَ الْجِبَالِ الرَّاسِيَاتِ[3].
4- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْمُؤْمِنُ لَا يَغُشُّ أَخَاهُ وَ لَا يَخُونُهُ وَ لَا يَخْذُلُهُ وَ لَا يَتَّهِمُهُ وَ لَا يَقُولُ لَهُ أَنَا مِنْكَ بَرِيءٌ وَ قَالَ ع اطْلُبْ لِأَخِيكَ عُذْراً فَإِنْ لَمْ تَجِدْ لَهُ عُذْراً فَالْتَمِسْ لَهُ عُذْراً وَ قَالَ ع اطْرَحُوا سُوءَ الظَّنِّ بَيْنَكُمْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ نَهَى عَنْ ذَلِكَ[4].
5- ن، عيون أخبار الرضا (a.s.) بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ بَهَتَ مُؤْمِناً أَوْ مُؤْمِنَةً أَوْ قَالَ فِيهِ مَا لَيْسَ فِيهِ أَقَامَهُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ عَلَى تَلٍّ مِنْ نَارٍ حَتَّى يَخْرُجَ مِمَّا قَالَهُ فِيهِ[5].
6- مع، معاني الأخبار أَبِي عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ بَاهَتَ مُؤْمِناً أَوْ مُؤْمِنَةً بِمَا لَيْسَ فِيهِمَا حَبَسَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ فِي طِينَةِ خَبَالٍ حَتَّى يَخْرُجَ مِمَّا قَالَ قُلْتُ وَ مَا طِينَةُ خَبَالٍ قَالَ صَدِيدٌ يَخْرُجُ مِنْ فُرُوجِ الْمُومِسَاتِ يَعْنِي الزَّوَانِيَ[6].
1- Imam al-Sadiq (a.s.) said:
“It is not permissible for you to trust one who has deceived you, nor to accuse one whom you have trusted.”
2- Imam al-Sadiq (a.s.) narrated from his father (a.s.) that the Holy Prophet Muhammad (s.a.w.a.) said:
“It is not permissible for you to accuse one whom you have entrusted, nor should you trust a traitor after having tested him.”
3- Imam al-Sadiq (a.s.), narrating from a wise man, said:
“Slandering an innocent person is heavier than firmly rooted mountains.”
4- Ameerul Momineen Ali (a.s.) said:
“A believer does not deceive his brother, does not betray him, does not abandon him, does not accuse him, and does not say to him: ‘I am free from you.’
He (a.s.) also said:
‘Seek an excuse for your brother. If you do not find an excuse for him, then look for an excuse for him.’ And he (a.s.) said: ‘Cast away soo-e-zan (bad suspicion) from among yourselves, for Allah, Mighty and Majestic, has forbidden it.’”
5- The Holy Prophet Muhammad (s.a.w.a.) said:
“Whoever slanders a believing man or a believing woman, or says about them what is not true, Allah will make him stand on a mound of fire on the Day of Judgment until he comes out of what he said about them.”
6- Imam al-Sadiq (a.s.) said:
“Whoever falsely accuses a believing man or a believing woman of something that is not in them, Allah, Mighty and Majestic, will imprison him on the Day of Judgment in teenat e khabaal until he is cleared of what he said.” I asked: “What is teenat e khabaal?”
He (a.s.) replied: “It is the pus that flows from the private parts of immoral women, meaning the adulteresses.”
7- ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ: قَالَ رَجُلٌ مِنْ خَوَاصِّ الشِّيعَةِ لِمُوسَى بْنِ جَعْفَرٍ ع وَ هُوَ يَرْتَعِدُ بَعْدَ مَا خَلَا بِهِ- يَا ابْنَ رَسُولِ اللَّهِ ص مَا أَخْوَفَنِي أَنْ يَكُونَ فُلَانُ بْنُ فُلَانٍ يُنَافِقُكَ فِي إِظْهَارِهِ وَ اعْتِقَادِ وَصِيَّتِكَ وَ إِمَامَتِكَ فَقَالَ مُوسَى ع وَ كَيْفَ ذَاكَ قَالَ لِأَنِّي حَضَرْتُ مَعَهُ الْيَوْمَ فِي مَجْلِسِ فُلَانٍ رَجُلٍ مِنْ كِبَارِ أَهْلِ بَغْدَادَ فَقَالَ لَهُ صَاحِبُ الْمَجْلِسِ أَنْتَ تَزْعُمُ أَنَّ مُوسَى بْنَ جَعْفَرٍ إِمَامٌ دُونَ هَذَا الْخَلِيفَةِ الْقَاعِدِ عَلَى سَرِيرِهِ قَالَ لَهُ صَاحِبُكَ هَذَا مَا أَقُولُ هَذَا بَلْ أَزْعُمُ أَنَّ مُوسَى بْنَ جَعْفَرٍ غَيْرُ إِمَامٍ وَ إِنْ لَمْ أَكُنْ أَعْتَقِدُ أَنَّهُ غَيْرُ إِمَامٍ فَعَلَيَّ وَ عَلَى مَنْ لَمْ يَعْتَقِدْ ذَلِكَ لَعْنَةُ اللَّهِ وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ قَالَ لَهُ صَاحِبُ الْمَجْلِسِ جَزَاكَ اللَّهُ خَيْراً وَ أَلْعَنُ مَنْ وَشَى بِكَ فَقَالَ لَهُ مُوسَى بْنُ جَعْفَرٍ ع لَيْسَ كَمَا ظَنَنْتَ وَ لَكِنَّ صَاحِبَكَ أَفْقَهُ مِنْكَ إِنَّمَا قَالَ مُوسَى غَيْرُ إِمَامٍ أَيْ إِنَّ الَّذِي هُوَ غَيْرُ إِمَامٍ فَمُوسَى غَيْرُهُ فَهُوَ إِذاً إِمَامٌ فَإِنَّمَا أَثْبَتَ بِقَوْلِهِ هَذَا إِمَامَتِي وَ نَفَى إِمَامَةَ غَيْرِي يَا عَبْدَ اللَّهِ مَتَى يَزُولُ عَنْكَ هَذَا الَّذِي ظَنَنْتَهُ بِأَخِيكَ هَذَا مِنَ النِّفَاقِ تُبْ إِلَى اللَّهِ فَفَهِمَ الرَّجُلُ مَا قَالَهُ وَ اغْتَمَّ قَالَ يَا ابْنَ رَسُولِ اللَّهِ مَا لِي مَالٌ فَأُرْضِيَهُ بِهِ وَ لَكِنْ قَدْ وَهَبْتُ لَهُ شَطْرَ عَمَلِي كُلِّهِ مِنْ تَعَبُّدِي وَ صَلَاتِي عَلَيْكُمْ أَهْلَ الْبَيْتِ وَ مِنْ لَعْنَتِي لِأَعْدَائِكُمْ قَالَ مُوسَى ع الْآنَ خَرَجْتَ مِنَ النَّارِ[7].
8- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ النَّبِيُّ ص إِيَّاكُمْ وَ الظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْكَذِبِ الْخَبَرَ[8].
9- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ كَرَّامٍ عَنْ مُيَسِّرِ بْنِ عَبْدِ الْعَزِيزِ قَالَ قَالَ أَبُو جَعْفَرٍ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع كَمْ بَيْنَ الْحَقِّ وَ الْبَاطِلِ فَقَالَ أَرْبَعُ أَصَابِعَ وَ وَضَعَ أَمِيرُ الْمُؤْمِنِينَ يَدَهُ عَلَى أُذُنِهِ وَ عَيْنَيْهِ فَقَالَ مَا رَأَتْهُ عَيْنَاكَ فَهُوَ الْحَقُّ وَ مَا سَمِعَتْهُ أُذُنَاكَ فَأَكْثَرُهُ بَاطِلٌ[9].
7- Imam al-Hasan al-Askari (a.s.) narrated:
“One of the special Shi‘ah of Musa ibn Ja‘far (a.s.) came to him trembling after being alone with him and said:
‘O son of the Messenger of Allah (s.a.w.a.), I fear that so-and-so is a hypocrite regarding you in his claim of believing in your Imamate and succession.’
Musa ibn Ja‘far (a.s.) asked: ‘How is that?’
The man replied:
‘I was with him today in the gathering of a prominent man of Baghdad. The host said to him: “Do you claim that Musa ibn Ja‘far is the Imam instead of this caliph who sits upon his throne?” Your companion replied: “That is not what I say. Rather, I claim that Musa ibn Ja‘far is not an Imam, and if I do not believe that he is not an Imam, then may the curse of Allah, the angels, and all people be upon me and upon everyone who does not believe that.” The host then said: “May Allah reward you with good, and may Allah curse whoever reports this about you.”’
Musa ibn Ja‘far (a.s.) said:
‘It is not as you thought. Your companion is more knowledgeable than you. What he meant was: “The one who is not an Imam is someone other than Musa.” Thus, Musa is not that non-Imam; therefore he is the Imam. By these words he affirmed my Imamate and denied the Imamate of others.
O servant of Allah! When will this suspicion that you held about your brother, accusing him of hypocrisy, leave you? Repent to Allah.’
The man understood what the Imam meant and became distressed. He said:
‘O son of the Messenger of Allah, I have no wealth with which to compensate him. But I give him half of all my deeds, worship, prayers upon you, the Ahl al-Bayt (a.s.), and my curses upon your enemies.’
Musa ibn Ja‘far (a.s.) said:
‘Now you have come out of the Fire.’”
8- The Holy Prophet Muhammad (s.a.w.a.) said:
“Beware of suspicion, for suspicion is the most false of lies.”
9- Maysar ibn ‘Abd al-‘Aziz said: Imam al-Baqir (a.s.) said: “Ameerul Momineen Ali (a.s.) was asked: ‘How much distance is there between truth and falsehood?’ He replied: ‘Four fingers.’
Then Ameerul Momineen Ali (a.s.) placed his hand between his ear and his eye and said:
‘What your eyes see is the truth, while most of what your ears hear is falsehood.’”
10- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ حُمَيْدٍ عَنِ ابْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلَ الشَّامِيُّ الَّذِي بَعَثَهُ مُعَاوِيَةُ لِيَسْأَلَ أَمِيرَ الْمُؤْمِنِينَ ع عَمَّا سَأَلَ عَنْهُ مَلِكُ الرُّومِ- الْحَسَنَ بْنَ عَلِيٍّ كَمْ بَيْنَ الْحَقِّ وَ الْبَاطِلِ فَقَالَ ع أَرْبَعُ أَصَابِعَ فَمَا رَأَيْتَهُ بِعَيْنِكَ فَهُوَ الْحَقُّ وَ قَدْ تَسْمَعُ بِأُذُنَيْكَ بَاطِلًا كَثِيراً[10].
11- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (a.s.) ضَعْ أَمْرَ أَخِيكَ عَلَى أَحْسَنِهِ حَتَّى يَأْتِيَكَ مِنْهُ مَا يَغْلِبُكَ وَ لَا تَظُنَّنَّ بِكَلِمَةٍ خَرَجَتْ مِنْ أَخِيكَ سُوءاً وَ أَنْتَ تَجِدُ لَهَا فِي الْخَيْرِ مَحْمِلًا الْخَبَرَ[11].
12- مص، مصباح الشريعة قَالَ الصَّادِقُ ع حُسْنُ الظَّنِّ أَصْلُهُ مِنْ حُسْنِ إِيمَانِ الْمَرْءِ وَ سَلَامَةِ صَدْرِهِ وَ عَلَامَتُهُ أَنْ يَرَى كُلَّ مَا نَظَرَ إِلَيْهِ بِعَيْنِ الطَّهَارَةِ وَ الْفَضْلِ مِنْ حَيْثُ مَا رَكِبَ فِيهِ وَ قَذَفَ مِنَ الْحَيَاءِ وَ الْأَمَانَةِ وَ الصِّيَانَةِ وَ الصِّدْقِ.
قَالَ النَّبِيُّ ص أَحْسِنُوا ظُنُونَكُمْ بِإِخْوَانِكُمْ تَغْتَنِمُوا بِهَا صَفَاءَ الْقَلْبِ وَ نَقَاءَ الطَّبْعِ.
وَ قَالَ أُبَيُّ بْنُ كَعْبٍ إِذَا رَأَيْتُمْ أَحَدَ إِخْوَانِكُمْ فِي خَصْلَةٍ تَسْتَنْكِرُونَهَا مِنْهُ فَتَأَوَّلُوا لَهَا سَبْعِينَ تَأْوِيلًا فَإِنِ اطْمَأَنَّتْ قُلُوبُكُمْ عَلَى أَحَدِهَا وَ إِلَّا فَلُومُوا أَنْفُسَكُمْ حَيْثُ لَمْ تَعْذِرُوهُ فِي خَصْلَةٍ سَتَرَهَا عَلَيْهِ سَبْعُونَ تَأْوِيلًا وَ أَنْتُمْ أَوْلَى بِالْإِنْكَارِ عَلَى أَنْفُسِكُمْ مِنْهُ[12].
13- شي، تفسير العياشي عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ: إِنِّي أَرَدْتُ أَنْ أَسْتَبْضِعَ بِضَاعَةً إِلَى الْيَمَنِ فَأَتَيْتُ إِلَى أَبِي جَعْفَرٍ ع فَقُلْتُ إِنِّي أُرِيدُ أَنْ أَسْتَبْضِعَ فُلَاناً
فَقَالَ لِي أَ مَا عَلِمْتَ أَنَّهُ يَشْرَبُ الْخَمْرَ فَقُلْتُ قَدْ بَلَغَنِي مِنَ الْمُؤْمِنِينَ أَنَّهُمْ يَقُولُونَ ذَلِكَ فَقَالَ صَدِّقْهُمْ فَإِنَّ اللَّهَ يَقُولُ يُؤْمِنُ بِاللَّهِ وَ يُؤْمِنُ لِلْمُؤْمِنِينَ[13] فَقَالَ يَعْنِي يُصَدِّقُ اللَّهَ وَ يُصَدِّقُ الْمُؤْمِنِينَ لِأَنَّهُ كَانَ رَءُوفاً رَحِيماً بِالْمُؤْمِنِينَ[14].
10- Abu Ja‘far (Imam al-Baqir) (a.s.) said: “The Syrian man whom Mu‘awiyah had sent to ask Ameerul Momineen Ali (a.s.) the questions posed by the King of Rome asked Imam al-Hasan ibn Ali (a.s.): ‘How much distance is there between truth and falsehood?’
He (a.s.) replied: ‘Four fingers. What you see with your eyes is the truth, while you may hear much falsehood with your ears.’”
11- Ameerul Momineen Ali (a.s.) said:
“Interpret the actions of your brother in the best possible way until something comes from him that overcomes such an interpretation. Never think evil of a word that comes from your brother when you can find a good meaning for it.”
12- Imam al-Sadiq (a.s.) said:
“Having a good opinion of others originates from a person's good faith and purity of heart. Its sign is that he looks at everything with the eye of purity and virtue, seeing in it modesty, trustworthiness, chastity, and truthfulness.
The Holy Prophet Muhammad (s.a.w.a.) said:
‘Think well of your brothers, and through that you will attain purity of heart and goodness of character.’
Ubayy ibn Ka‘b said: ‘When you see in one of your brothers something that you dislike, find seventy interpretations for it. If your heart accepts even one of them, then hold on to it. Otherwise, blame yourself for not excusing him regarding a matter for which seventy possible excuses could be found. You are more deserving of criticism than he is.’”
13- Hammad ibn ‘Uthman narrated from Imam al-Sadiq (a.s.):
“I wanted to entrust some merchandise to a man to take to Yemen, so I went to Imam al-Baqir (a.s.) and said: ‘I wish to send goods with so-and-so.’ He (a.s.) said: ‘Do you not know that he drinks wine?’
I replied: ‘Some believers have informed me that they say this about him.’ He (a.s.) said:
‘Believe them, for Allah says:
﴿يُؤْمِنُ بِاللَّهِ وَ يُؤْمِنُ لِلْمُؤْمِنِينَ﴾
“He believes in Allah and believes the believers.” (Surah al-Tawbah 9:61)
Then he (a.s.) said:
‘This means that he believes Allah and believes the believers, because he was kind and merciful to the believers.’”
14- غو، غوالي اللئالي حَدَّثَنِي الْمَوْلَى الْعَالِمُ الْوَاعِظُ عَبْدُ اللَّهِ بْنُ عَلَاءِ الدِّينِ بْنِ فَتْحِ اللَّهِ بْنِ عَبْدِ الْمَلِكِ الْقُمِّيُّ عَنْ جَدِّهِ عَبْدِ الْمَلِكِ عَنْ أَحْمَدَ بْنِ فَهْدٍ عَنْ جَلَالِ الدِّينِ بْنِ عَبْدِ اللَّهِ بْنِ شَرَفْشَاهَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاشِيِّ عَنْ جَلَالِ الدِّينِ بْنِ دَارٍ الصَّخْرِ عَنْ نَجْمِ الدِّينِ أَبِي الْقَاسِمِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْجَهْمِ عَنِ الْمُعَمَّرِ السِّنْبِسِيِّ قَالَ سَمِعْتُ مَوْلَايَ أَبَا مُحَمَّدٍ الْحَسَنَ الْعَسْكَرِيَّ ع يَقُولُ أَحْسِنْ ظَنَّكَ وَ لَوْ بِحَجَرٍ يَطْرَحُ اللَّهُ فِيهِ سِرَّهُ فَتَتَنَاوَلَ نَصِيبَكَ مِنْهُ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ وَ لَوْ بِحَجَرٍ فَقَالَ أَ لَا تَنْظُرُ إِلَى الْحَجَرِ الْأَسْوَدِ.
15- مِنْ كِتَابِ قَضَاءِ الْحُقُوقِ، قَالَ النَّبِيُّ ص اطْلُبْ لِأَخِيكَ عُذْراً فَإِنْ لَمْ تَجِدْ لَهُ عُذْراً فَالْتَمِسْ لَهُ عُذْراً.
16- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ (a.s.) أَيُّهَا النَّاسُ مَنْ عَرَفَ مِنْ أَخِيهِ وَثِيقَةَ دِينٍ وَ سَدَادَ طَرِيقٍ فَلَا يَسْمَعَنَّ فِيهِ أَقَاوِيلَ النَّاسِ أَمَا إِنَّهُ قَدْ يَرْمِي الرَّامِي وَ يُخْطِئُ السِّهَامَ وَ يُحِيلُ الْكَلَامُ وَ بَاطِلُ ذَلِكَ يَبُورُ وَ اللَّهُ سَمِيعٌ وَ شَهِيدٌ أَمَا إِنَّهُ لَيْسَ بَيْنَ الْحَقِّ وَ الْبَاطِلِ إِلَّا أَرْبَعُ أَصَابِعَ فَسُئِلَ عَنْ مَعْنَى قَوْلِهِ هَذَا فَجَمَعَ أَصَابِعَهُ وَ وَضَعَهَا بَيْنَ أُذُنِهِ وَ عَيْنِهِ ثُمَّ قَالَ الْبَاطِلُ أَنْ تَقُولَ سَمِعْتُ وَ الْحَقُّ أَنْ تَقُولَ رَأَيْتُ[15].
17- الدُّرَّةُ الْبَاهِرَةُ، قَالَ أَبُو الْحَسَنِ الثَّالِثُ ع إِذَا كَانَ زَمَانٌ الْعَدْلُ فِيهِ أَغْلَبُ مِنَ الْجَوْرِ فَحَرَامٌ أَنْ تَظُنَّ بِأَحَدٍ سُوءاً حَتَّى يُعْلَمَ ذَلِكَ مِنْهُ وَ إِذَا كَانَ زَمَانٌ الْجَوْرُ فِيهِ أَغْلَبُ مِنَ الْعَدْلِ فَلَيْسَ لِأَحَدٍ أَنْ يَظُنَّ بِأَحَدٍ خَيْراً حَتَّى يَبْدُوَ ذَلِكَ مِنْهُ.
18- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا اسْتَوْلَى الصَّلَاحُ عَلَى الزَّمَانِ وَ أَهْلِهِ ثُمَّ أَسَاءَ رَجُلٌ الظَّنَّ بِرَجُلٍ لَمْ تَظْهَرْ مِنْهُ خِزْيَةٌ فَقَدْ ظَلَمَ إِذَا اسْتَوْلَى الْفَسَادُ عَلَى الزَّمَانِ وَ أَهْلِهِ فَأَحْسَنَ رَجُلٌ الظَّنَّ بِرَجُلٍ فَقَدْ غُرِرَ[16].
وَ قَالَ (a.s.) اتَّقُوا ظُنُونَ الْمُؤْمِنِينَ فَإِنَّ اللَّهَ تَعَالَى جَعَلَ الْحَقَّ عَلَى أَلْسِنَتِهِمْ[17].
وَ قَالَ ع لَا تَظُنَّنَّ بِكَلِمَةٍ خَرَجَتْ مِنْ أَحَدٍ سُوءاً وَ أَنْتَ تَجِدُ لَهَا فِي الْخَيْرِ مُحْتَمِلًا[18].
14- Imam al-Hasan al-Askari (a.s.) said:
“Have a good opinion, even of a stone. Perhaps Allah may place His secret within it and you may receive your share from it.”
I said: “O son of the Messenger of Allah, even of a stone?”
He (a.s.) replied: “Do you not look at the Black Stone (al-Hajar al-Aswad)?”
15- The Holy Prophet Muhammad (s.a.w.a.) said: “Find an excuse for your brother. If you do not find an excuse for him, then seek (ask) for an excuse from him.”
16- Ameerul Momineen Ali (a.s.) said:
“O people! Whoever knows his brother to possess firm religion and upright conduct should not listen to what people say about him. Indeed, an archer may shoot and miss his target; words may be altered; and falsehood eventually perishes. Allah is All-Hearing and Witness.
Indeed, between truth and falsehood there are only four fingers.”
He was asked about the meaning of this statement. He joined his fingers, placed them between his ear and his eye, and said:
“Falsehood is that you say, ‘I heard,’ while truth is that you say, ‘I saw.’”
17- Imam Ali al-Hadi (a.s.) said: “When justice is more prevalent than oppression in a society, it is forbidden to think evil of anyone until such conduct becomes known from him.
But when oppression is more prevalent than justice, no one should think well of another until goodness becomes apparent from him.”
18- Ameerul Momineen Ali (a.s.) said: “When righteousness prevails in a time and among its people, then a man who thinks badly of another person, from whom no disgraceful act has appeared, has indeed wronged him.
And when corruption prevails in a time and among its people, then a man who thinks well of another person has been deceived.”
He (a.s.) also said: “Beware of the suspicions of the believers, for Allah has placed the truth upon their tongues.”
And he (a.s.) said: “Never think evil of a word spoken by anyone when you can find a good interpretation for it.”
19- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا اتَّهَمَ الْمُؤْمِنُ أَخَاهُ انْمَاثَ الْإِيمَانُ فِي قَلْبِهِ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ[19].
20- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحُسَيْنِ بْنِ حَازِمٍ عَنْ حُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ
ع يَقُولُ مَنِ اتَّهَمَ أَخَاهُ فِي دِينِهِ فَلَا حُرْمَةَ بَيْنَهُمَا وَ مَنْ عَامَلَ أَخَاهُ بِمِثْلِ مَا يُعَامِلُ بِهِ النَّاسَ فَهُوَ بَرِيءٌ مِمَّنْ يَنْتَحِلُ[20].
21- كا، الكافي عَنْهُ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي كَلَامٍ لَهُ ضَعْ أَمْرَ أَخِيكَ عَلَى أَحْسَنِهِ حَتَّى يَأْتِيَكَ مَا يَغْلِبُكَ مِنْهُ وَ لَا تَظُنَّنَّ بِكَلِمَةٍ خَرَجَتْ مِنْ أَخِيكَ سُوءاً وَ أَنْتَ تَجِدُ لَهَا فِي الْخَيْرِ مَحْمِلًا[21].
19- Imam al-Sadiq (a.s.) said:
“When a believer accuses his brother, faith melts away in his heart just as salt dissolves in water.”
20- Imam al-Sadiq (a.s.) said:
“Whoever accuses his brother regarding his religion, there remains no sanctity between them. And whoever deals with his brother in the same manner that he deals with ordinary people is free from the one whose affiliation he claims.”
21- Imam al-Sadiq (a.s.) narrated that Ameerul Momineen Ali (a.s.) said:
“Interpret your brother’s actions in the best possible way until something comes from him that leaves you no room for such interpretation. And never think evil of a word spoken by your brother when you can find for it a good meaning.”
[1] ( 1) قرب الإسناد ص 35.
[2] ( 2) قرب الإسناد ص 40.
[3] ( 3) الخصال ج 2 ص 5.
[4] ( 4) الخصال ج 2 ص 161.
[5] ( 5) عيون الأخبار ج 2 ص 33.
[6] ( 7) معاني الأخبار ص 164.
[7] ( 2) الاحتجاج 214.
[8] ( 3) قرب الإسناد ص 15.
[9] ( 1) الخصال ج 1 ص 112.
[10] ( 2) الخصال ج 2 ص 56.
[11] ( 3) أمالي الصدوق ص 182.
[12] ( 4) مصباح الشريعة ص 58.
[13] ( 1) براءة: 61.
[14] ( 2) تفسير العيّاشيّ ج 2 ص 95.
[15] ( 3) نهج البلاغة تحت الرقم 139 من الخطب.
[16] ( 1) نهج البلاغة ج 2 ص 169.
[17] ( 2) نهج البلاغة ج 2 ص 219.
[18] ( 3) نهج البلاغة ج 2 ص 230.
[19] ( 4) الكافي ج 2 ص 361.
[20] ( 1) الكافي ج 2 ص 361.
[21] ( 2) الكافي ج 2 ص 362.