بحار الأنوار

BIHAR AL-ANWAAR

ج 5

Volume 5

بحار الانوار الجامعة لدرر أخبار الائمة الاطهار

Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imamsasws

تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi

TABLE OF CONTENTS

CHAPTERS ON JUSTICE

CHAPTER 1 – NEGATION OF THE INJUSTICE AND THE TYRANNY FROM HIMazwj, THE EXALTED, AND THE INVALIDATION OF THE COMPULSION AND THE DELEGATION, AND AFFIRMATION OF THE MATTER BEING BETWEEN THE TWO MATTERS, AND PROOF OF THE CHOICE AND THE CAPABILITY

CHAPTER 2 – ANOTHER, AND IT IS FROM THE FIRST CHAPTER

CHAPTER 3 – THE ORDAINMENT (FATE) AND THE PRE-DETERMINATION (DESTINY), AND THE DESIRE, AND THE WILL, AND REST OF THE CAUSES OF THE DEED

CHAPTER 4 – THE TERMS (LIFE-SPANS)

CHAPTER 5 – THE SUSTENANCES AND THE PRICES (INFLATION)

CHAPTER 6 – THE FORTUNACY AND THE WRETCHEDNESS, AND THE GOOD AND THE EVIL, AND THEIR CREATIONS AND THEIR DETERMINATIONS

CHAPTER 7 – THE GUIDANCE, AND THE STRAYING, AND THE INCLINATION, AND THE FORSAKING

CHAPTER 8 – THE SCRUTINY, AND THE LURE, AND THE AFFLICTION, AND THE TEST

CHAPTER 9 – THE RECOGNITION IS FROM HIMazwj, THE EXALTED

CHAPTER 10 – THE ESSENCE (CLAY) AND THE COVENANT

CHAPTER 11 – ONES WHO WILL NOT BE HIGHBORN FROM THE PEOPLE, AND PHYSICAL BEAUTIES OF THE AND THEIR FAULTS, BOTH IMPACTING IN THE PEOPLE

CHAPTER 12 – REASON FOR THE ERADICATING PUNISHMENT, AND STATE OF THE SON OF ADULTERY, AND REASON FOR THE DIFFERENT STATES OF THE PEOPLE

CHAPTER 13 – THE CHILDREN AND THE ONES WHOM THE PROOF WAS NOT COMPLETED UPON IN THE WORLD

CHAPTER 14 – ONE FROM WHOM THE PEN IS RAISED, AND NEGATION OF THE DIFFICULTY BEING IN THE RELIGION, AND THE CONDITIONS OF THE VALIDITY OF THE ENCUMBERMENT, AND REGARDING WHAT THE IGNORANT ONE IS EXCUSED, AND THE INTRODUCTION IS NECESSITATED UPON ALLAHazwj

CHAPTER 15 – THE REASON FOR THE CREATION OF THE SERVANTS AND THEIR ENCUMBERMENT, AND THE REASON DUE TO WHICH ALLAH MADE IN THE WORLD, THE PLEASURES AND THE PAINS, AND THE ADVERSITIES

CHAPTER 16 – GENERAL ENCUMBERMENTS

CHAPTER 17 – THE ANGELS ARE RECORDING THE DEEDS OF THE SERVANTS

CHAPTER 18 – THE PROMISE AND THE THREAT, AND THE CONFISCATION, AND THE ATONEMENT

(ابواب العدل)

CHAPTERS ON JUSTICE

(باب 1) * (نفى الظلم والجور عنه تعالى، وابطال الجبر والتفويض،) * * (واثبات الامر بين الامرين، واثبات الاختيار والاستطاعة)

CHAPTER 1 – NEGATION OF THE INJUSTICE AND THE TYRANNY FROM HIMazwj, THE EXALTED, AND THE INVALIDATION OF THE COMPULSION AND THE DELEGATION, AND AFFIRMATION OF THE MATTER BEING BETWEEN THE TWO MATTERS, AND PROOF OF THE CHOICE AND THE CAPABILITY

* الايات، آل عمران " 3 " ذلك بما قدمت أيديكم وأن الله ليس بظلام للعبيد 182.

The verses – (Surah) Aal e Imran: That would be due to what your own hands have sent before and that Allah is not in the least unjust to the servants [3:182]

النساء " 4 " إن الله لا يظلم مثقال ذرة وإن تك حسنة يضاعفها ويؤت من لدنه أجرا عظيما 40

(Surah) Al Nisaa: Surely Allah does not do injustice to the weight of a particle; and if you do a good deed He Multiplies it and Gives from Himself a great Recompense [4:40]

" وقال ": ولا يظلمون فتيلا 49

And Said: and they shall not be wronged (by even) the husk of a date stone [4:49]

" وقال ": ما أصابك من حسنة فمن الله وما أصابك من سيئة فمن نفسك 79

And Said: Whatever befalls you from a good, so it is from Allah, and whatever befalls you from an evil, so it is from yourselves [4:79]

" وقال ": ما يفعل الله بعذابكم إن شكرتم وآمنتم وكان الله شاكرا عليما 147

And Said: Allah will not Deal out your Punishment if you are grateful and believe; and Allah was always Grateful, Knowing [4:147]

الانعام " 6 " ذلك أن لم يكن ربك مهلك القرى بظلم وأهلها غافلون

(Surah) Al Anaam: That is because your Lord did not happen to Destroy the towns due to injustice while their people were neglectful [6:131]

* ولكل درجات مما عملوا وما ربك بغافل عما يعملون 131 – 132.

And for all there are levels from what they are doing, and your Lord is not Heedless of what they are doing [6:132]

الاعراف " 7 " إنا جعلنا الشياطين أولياء للذين لا يؤمنون

(Surah) Al Araaf: We Made the satans to be friends of those who do not believe [7:27]

* وإذا فعلوا فاحشة قالوا وجدنا عليها آبائنا والله أمرنا بها قل إن الله لا يأمر بالفحشاء 27 - 28.

And when they are committing an immorality, they are saying, ‘We found our fathers being upon it, and Allah Commanded us with it’. Say: ‘Surely Allah does not Command with the immoralities. Are you saying upon Allah what you do not know? [7:28]

الانفال " 8 " ذلك بما قدمت أيديكم وأن الله ليس بظلام للعبيد 51.

(Surah) Al Anfaal: That is due to what your hands sent forward, and surely Allah isn’t the least unjust to the servants [8:51]

التوبة " 9 " فما كان الله ليظلمهم ولكن كانوا أنفسهم يظلمون 70.

(Surah) Al Tawbah: So it was not Allah Who was unjust to them, but they were unjust to themselves [9:70]

يونس " 10 " إن الله لا يظلم الناس شيئا ولكن الناس أنفسهم يظلمون 44

(Surah) Yunusas: Surely, Allah does not do any injustice to the people, but the people are being unjust to themselves [10:44]

" وقال تعالى ": قل يا أيها الناس قد جائكم الحق من ربكم فمن اهتدى فإنما يهتدي لنفسه ومن ضل فإنما يضل عليها وما أنا عليكم بوكيل 108.

And the Exalted Said: Say: ‘O you people! The Truth has come from your Lord, so the one who goes aright, he goes aright for his own soul, and the one who strays, so rather he strays upon it, and I am not a custodian upon you all [10:108]

النحل " 16 " وما ظلمهم الله ولكن كانوا أنفسهم يظلمون

(Surah) Al Nahl: and Allah is not unjust to them, but they were unjust to their own selves [16:33]

* فأصابهم سيئات ما عملوا 33 - 34.

So, the evil results of what they had done shall afflict them [16:34]

الحج " 22 " ذلك بما قدمت يداك وأن الله ليس بظلام للعبيد 10.

(Surah) Al Hajj: That is due to what your two hands have sent forward, and surely Allah isn’t unjust to the servants [22:10]

المؤمنون " 23 " ولا نكلف نفسا إلا وسعها ولدينا كتاب ينطق بالحق وهم لا يظلمون 62.

(Surah) Al Mominoun: And We do not Encumber a soul except to its capacity, and with Us is the Book speaking with the Truth, and they would not be wronged [23:62]

النور " 24 " لكل امرئ منهم ما اكتسب من الاثم 11.

(Surah) Al Noor: For every person from them is what he has earned from the sin, [24:11]

سبا " 34 " قل لا تسئلون عما أجرمنا ولا نسئل عما تعملون 25.

(Surah) Saba: Say: ‘You will not be Questioned about what we commit nor will we be Questioned about what you are doing’. [34:25]

فاطره " 35 " ولا تزر وازرة وزر اخرى وإن تدع مثقلة إلى حملها لا يحمل منه شئ ولو كان ذا قربى 18.

(Surah) Fatir: And no bearer will bear a burden of another; and if a burdened one were to call (another) to carry it, he would not be able to carry anything from it, and even though he may be a next of kin. [35:18]

ص " 38 " أم نجعل الذين آمنوا وعملوا الصالحات كالمفسدين في الارض أم نجعل المتقين كالفجار 28.

(Surah) Saad: Or should We Make those who believe and do righteous deeds to be like the mischief-makers in the earth, or Make the pious ones to be like the immoral? [38:28]

الزمر " 39 " إن تكفروا فإن الله غني عنكم ولا يرضى لعباده الكفر وإن تشكروا يرضه لكم ولا تزر وازرة وزر اخرى 7.

(Surah) Al Zumar: If you ungrateful, then Allah is needless from you all, and He is not Pleased with the Kufr of His servants; and if you are grateful, He would be Pleased for you. And a bearer of burden will not bear the burden of another, [39:7]

المؤمن " 40 " وما الله يريد ظلما للعباد 31 "

(Surah) Al Momin: and Allah does not Want injustice for the servants [40:31]

وقال تعالى ": من عمل سيئة فلا يجزى إلا مثلها 40 "

And the Exalted Said: One who does evil deeds, so he would not be Recompensed except for its like [40:40]

وقال تعالى ": اليوم تجزى كل نفس بما كسبت لا ظلم اليوم إن الله سريع الحساب 17.

And the Exalted Said: Today every soul shall be Recompensed for whatever it has earned. There shall be no injustice today. Surely, Allah is Quick in Reckoning [40:17]

السجدة " 41 " من عمل صالحا فلنفسه ومن أساء فعليها وما ربك بظلام للعبيد 46.

(Surah) Al Sajdah: One who acts righteously, so it is for himself, and one who does evil, so it would be against him, and your Lord is not the least unjust to the servants [41:46]

الزخرف " 43 " وما ظلمناهم ولكن كانوا هم الظالمين 76.

(Surah) Al Zukhruf: And We were not unjust unto them, but they were unjust [43:76]

ق " 50 " لا تختصموا لدي وقد قدمت إليكم بالوعيد * ما يبدل القول لدي وما أنا بظلام للعبيد 28 - 29.

(Surah) Qaf: He will Say: “Do not quarrel in My Presence, and I had Sent the Threat forward to you [50:28] My Word will not change in My Presence, and I am not the least unjust to the servants!” [50:29]

الطور " 52 " إنما تجزون ما كنتم تعملون 16

(Surah) Al Toor: But rather, you are being Recompensed for what you had been doing!” [52:16]

" وقال تعالى ": كلوا واشربوا هنيئا بما كنتم تعملون 19 "

And the Exalted Said: “Eat and drink pleasantly, due to what you had been doing!” [52:19]

وقال سبحانه ": كل امرئ بما كسب رهين 21.

And the Glorious Said: Every person is pledged with what he earns [52:21]

النجم " 53 " ولله ما في السموات وما في الارض ليجزي الذين أساؤا بما عملوا و يجزي الذين أحسنوا بالحسنى "

(Surah) Al Najam: And for Allah is whatever is in the skies and whatever is in the earth, for Him to Recompense those committers of evil for what they had done, and (for) Him to Recompense those did good, with the Goodness [53:31]

إلى قوله تعالى ": أم لم ينبأ بما في صحف موسى * وإبراهيم الذي وفي

Up to the Words of the Exalted: Or, did he (the Rasool) not inform of what is in the Parchment of Musa? [53:36] And (Parchment of) Ibrahim who fulfilled it? [53:37]

* ألا تزر وازرة وزر أخرى

A bearer of a burden will not bear the burden of another [53:38]

* وأن ليس للانسان إلا ما سعى * وأن سعيه سوف يرى * ثم يجزيه الجزاء الاوفى 31 - 41.

And there wouldn’t be for the human being except what he strives for [53:39] And surely his striving will soon be Seen [53:40] Then He will Recompense him the fullest Recompense [53:41]

الواقعة " 56 " جزاء بما كانوا يعملون 24.

(Surah) Al Waqia: Being a Recompense of what they had been doing [56:24].

1 - لى: أبي، عن سعد، عن ابن يزيد، عن ابن أبي عمير، عن صباح بن عبد الحميد، وهشام وحفص وغير واحد قالوا: قال أبو عبد الله الصادق عليه السلام: إنا لا نقول جبرا ولا تفويضا.

My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Sabah Bin Abdul Hameed, and Hisham and Hafs and someone else, they said,

‘Abu Abdullah Al-Sadiqasws said: ‘Weasws are neither saying compulsion nor delegation’’.¹

2 - يد، ن، لى: السناني، عن الاسدي، عن سهل، عن عبد العظيم الحسني، عن الامام علي بن محمد، عن أبيه محمد بن علي، عن أبيه الرضا علي بن موسى عليهما السلام قال: خرج أبو حنيفة ذات يوم من عند الصادق عليه السلام فاستقبله موسى بن جعفر عليه السلام فقال له: يا غلام ممن المعصية ؟

Al Sanany, from Sahl, from Abdul Azeem Al Hasni,

‘From the Imam Aliasws Bin Muhammadasws, from hisasws father Muhammadasws Bin Aliasws, from hisasws father Al-Reza Aliasws Bin Musaasws having said: ‘One day Abu Haneefa went out from the presence of Al-Sadiqasws and met Musaasws Bin Ja’farasws, and he said to himasws, ‘O boy, from whom is the (act of) disobedience?’

فقال عليه السلام: لا تخلو من ثلاثة: إما أن تكون من الله عزوجل و ليست منه فلا ينبغي للكريم أن يعذب عبده بما لم يكتسبه، وإما أن تكون من الله عزوجل ومن العبد فلا ينبغي للشريك القوي أن يظلم الشريك الضعيف، وإما أن تكون من العبد وهي منه فإن عاقبه الله فبذنبه وإن عفى عنه فبكرمه وجوده.

So, heasws said: ‘You are not free from three – Either it happens (by the servant) from (Forced by) Allahazwj Mighty and Majestic, and it isn’t (possible) from Himazwj, for it is not befitting for the Benevolent that Heazwj would Punish Hisazwj servant for what he did not earn; or it happens as per (Wish of) Allahazwj Mighty and Majestic as well as from the servant, but it is not befitting for the strong associate that he should oppress the weak associate; or it (therefore only) happens from the servant, and it is (indeed) from him, so Allahazwj would Punish him for his sins, and if Heazwj Pardons him, it would be due to Hisazwj Benevolence and Hisazwj Generosity’’.²

3 - ب: ابن حكيم، عن البزنطي قال: سألت أبا الحسن عليه السلام قال: فقال لي: اكتب قال الله تعالى: يابن آدم بمشيتي كنت أنت الذي تشاء، وبنعمتي أديت إلي فرائضي، وبقدرتي قويت على معصيتي، خلقتك سميعا بصيرا، أنا أولى بحسناتك منك، وأنت أولى بسيئاتك مني لاني لا اسأل عما أفعل وهم يسألون، قد نظمت جميع ما سألت عنه.

Ibn Hakeem, from Al Bazanty who said,

‘I asked Abu Al-Hassanasws, and heasws said to me: ‘Write down: ‘Allahazwj the Exalted Said: “O son of Adamas! By Myazwj Desire you used to desire, and by Myazwj Favour you fulfilled Myazwj Obligations to Meazwj, and by Myazwj Power you were strengthened upon disobeying me. Iazwj Created you hearing, seeing. Iazwj am foremost with your Rewards than you are, and you are foremost with your sins than Iazwj am, because Iazwj will not be questioned about what Iazwj Do and they would be Questioned!” Iasws have organised for you the entirety of what you had asked about’’.³

4 - ب: أحمد بن محمد، عن البزنطي، عن الرضا عليه السلام قال: كان علي بن الحسين عليهما السلام إذا ناجى ربه قال: يا رب قويت على معصيتك بنعمتك.

Ahmad Bin Muhammad, from Al Bazanty,

‘From Al-Rezaasws having said: ‘Whenever Aliasws Bin Al-Husaynasws used to whisper to hisasws Lordazwj, said: ‘O Lordazwj! Iasws am strengthened upon disobeying Youazwj by Yourazwj Bounties’.

قال: وسمعته يقول في قول الله تبارك وتعالى: " إن الله لا يغير ما بقوم حتى يغيروا ما بأنفسهم وإذا أراد الله بقوم سوء فلا مرد له " فقال: إن القدرية يحتجون بأولها وليس كما يقولون ألا ترى أن الله تبارك وتعالى يقول: " وإذا أراد الله بقوم سوء فلا مرد له " وقال نوح على نبينا وآله وعليه السلام: ولا ينفعكم نصحي إن أردت أن أنصح لكم إن كان الله يريد أن يغويكم. قال: الامر إلى الله يهدي من يشاء.

He (the narrator) said, ‘And I heard himasws saying regarding the Words of Allahazwj Blessed and Exalted: Surely Allah does not Change what is with a people until they change what is with themselves. And whenever Allah Intends Punishment for a people, then there is no repeller for it, [13:11]: ‘And Noahas said: ‘An advice would not benefit you if Ias want to advise you if Allahazwj Wants to Let you stray’. Heasws said: ‘The matter is to Allahazwj. Heazwj Guides the one Heazwj so Desires to’’.⁴

5 - ب: بالاسناد المذكور قال: سمعت الرضا عليه السلام يقول: كان علي بن الحسين عليهما السلام إذا ناجى ربه قال: اللهم يا رب إنما قويت على معاصيك بنعمك.

By the mentioned chain, he said,

‘I heard Al-Rezaasws saying: ‘Whenever Aliasws Bin Al-Husaynasws used to whisper to hisasws Lordazwj, said: ‘O Allahazwj! O Lordazwj! But rather, Iasws am strengthened upon disobeying Youazwj by Yourazwj Bounties’’.⁵

6 - فس: قوله: " إن الله لا يستحيي أن يضرب مثلا إلى قوله: " يضل به كثيرا و يهدي به كثيرا " قال الصادق عليه السلام: إن هذا القول من الله رد على من زعم أن الله تبارك وتعالى يضل العباد، ثم يعذبهم على ضلالتهم.

Hisazwj Words: Surely Allah has no Reservations from Striking an example – up to Hisazwj Words: (the disbelievers are saying) He is Straying many by it and Guiding many by it! [2:26], Al-Sadiqasws said: ‘This Word from Allahazwj is a rebuttal upon the one who claims that Allahazwj Blessed and Exalted Strays the servants, then Heazwj would Punish them upon their straying’’.⁶

7 - ل: الخليل بن أحمد، عن ابن منيع، عن الحسن بن عرفة، عن علي بن ثابت عن إسماعيل بن أبي إسحاق، عن ابن أبي ليلى، عن نافع، عن ابن عمر قال: قال رسول الله صلى الله عليه وآله: صنفان من أمتي ليس لهما في الاسلام نصيب: المرجئة، والقدرية.

Al Khaleel Bin Ahmad, from Ibn Mani’e, from Al Hassan Bin Arfat, from Ali Bin Sabit, from Ismail Bin Abu Is’haq, from Ibn Abu Layli, from nafau, from Ibn Umar who said,

‘Rasool-Allahsaww said: ‘There are two types (of people) from mysaww community, there wouldn’t be a share for them in Al-Islam – the Murjiites and the Qadiriites (Fatalists)’’.⁷

8 - كنز الكراجكى: عن محمد بن علي بن محمد بن الصخر البصري، عن عمر بن محمد ابن سيف، عن علي بن محمد بن مهرويه القزويني، عن داود بن سليمان، عن الرضا عن آبائه عليهم السلام مثله.

(The book) Kunz, of Al Karajaky – from Muhammad Bin Ali Bin Muhammad Bin Al Sakhar Al Basry, from Umar Bin Muhammad Ibn Sayf, from Ali Bin Muhammad Bin Mahrawiya Al Qazwiny, from Dawood Bin Suleyman,

‘From Al-Rezaasws, from hisasws forefathersasws – similar to it’’.⁸

9 - ل: محمد بن علي بن بشار القزويني، عن المظفر بن أحمد، وعلي بن محمد بن سليمان، عن علي بن جعفر البغدادي، عن جعفر بن محمد بن مالك الكوفي، عن الحسن ابن راشد، عن علي بن سالم، عن أبيه قال: قال أبو عبد الله جعفر بن محمد الصادق عليه السلام: أدنى ما يخرج به الرجل من الايمان أن يجلس إلى غال ويستمع إلى حديثه ويصدقه على قوله،

Muhammad Bin Ali Bin Bashaa Al Qazwiny, from Al Muzaffar Bin Ahmad, and Ali Bin Muhammad Bin Suleyman, from Ali Bin Ja’far Al Baghdady, from Ja’far Bin Muhammad Bin Malik Al Kufy, from Al Hassan Ibn Rashid, from Ali Bin Salim, from his father who said,

‘Abu Abdullah Ja’farasws Bin Muhammad Al-Sadiqasws said: ‘The least by which the man exits from the Eman is that he sits to an exaggerator and listens intently to his Hadeeth and ratifies him upon his words.

إن أبي حدثني عن أبيه عن جده عليهم السلام أن رسول الله صلى الله عليه وآله قال: صنفان من أمتي لا نصيب لهما في الاسلام: الغلاة والقدرية.

Myasws fatherasws narrated to measws from hisasws grandfatherasws that Rasool-Allahsaww said: ‘Two types (of people) from mysaww community, there is no share for them in Al-Islam – the exaggerators and the Qadiriites (Fatalists)’’.⁹

10 - عد: اعتقادنا في الاستطاعة ما قاله موسى بن جعفر عليه السلام حين قيل له: أيكون العبد مستطيعا ؟

Our belief regarding the capability is what was said by Musaasws Bin Ja’farasws when it was said to himasws, ‘Does the servant happen to be capable (of committing sins and hence punishable)?’

قال: نعم بعد أربع خصال: أن يكون مخلي السرب، صحيح الجسم، سليم الجوارح، له سبب وارد من الله عزوجل، فإذا تمت هذه فهو مستطيع

Heasws said: ‘Yes, after four characteristics – The man happens to be devoid of the watcher, healthy of body, sound of limbs, for him being a reason arriving from Allahazwj Mighty and Majestic. So, when these are complete, then he is a capable one’.

فقيل له: مثل أي شئ، فقال: يكون الرجل مخلى السرب، صحيح الجسم، سليم الجوارح لا يقدر أن يزني إلا أن يرى امرأة فإذا وجد المرأة فإما أن يعصم فيمتنع كما امتنع يوسف، وإما أن يخلي بينه وبينها فيزني وهو زان ولم يطع الله بإكراه، ولم يعص بغلبة.

It was said to himasws, ‘For example, which thing?’ Heasws said: ‘The man happens to be devoid of the watcher, healthy of body, sound of limbs, not able upon committing adultery except if he sees a woman. So, when he does find a woman, then either he protects and prevents (himself) just as Yusufas prevented, or he isolates between him and her and he commits adultery, and he would be an adulterer; and he did not obey Allahazwj by Hisazwj Compulsion, and did not disobey by being overcome’’.¹⁰

11 - وسئل الصادق عليه السلام عن قول الله عزوجل: " وقد كانوا يدعون إلى السجود وهم سالمون " قال: مستطيعون للاخذ بما امروا به، والترك لما نهوا عنه، وبذلك ابتلوا.

And Al-Sadiqasws was asked about the Words of Allahazwj Mighty and Majestic: and they had been called to the Sajdah while they were safe (and sound) [68:43]. Heasws said: ‘They were able for the taking with what they had been Commanded with, and the leaving of what they had been Forbidden from, and by that they were Tried’’.¹¹

12 - وقال أبو جعفر عليه السلام: في التوراة مكتوب مسطور: يا موسى إني خلقتك واصطفيتك وقويتك، وأمرتك بطاعتي، ونهيتك عن معصيتي، فإن أطعتني أعنتك على طاعتي وإن عصيتني لم أعنك على معصيتي، ولي المنة عليك في طاعتك، ولي الحجة عليك في معصيتك.

And Abu Ja’farasws said: ‘In the Torah it is written, inscribed: “O Musaas! Iazwj Created youas and Chose youas and Strengthened youas, and Commanded youas with obeying Meazwj, and Forbade youas from disobeying Meazwj. So, if youas were to obey Meazwj, Iazwj will Assist youas upon obeying Meazwj, and if youas disobey Meazwj, Iazwj will not Assist youas upon disobeying Meazwj; and from Meazwj is the Favouring upon youas in youras obedience, and for Meazwj is the Argument upon youas in youras disobedience!”’.¹²

13 - فس: في رواية أبي الجارود قوله: " كما بدأكم تعودون فريقا هدى وفريقا حق عليهم الضلالة " قال: خلقهم حين خلقهم مؤمنا وكافرا وشقيا وسعيدا، و كذلك يعودون يوم القيامة مهتد وضال،

In a report of Abu Al Jaroud –

‘Hisazwj Words: Just as He Originated you all, (so) you would be returning [7:29] A group is Guided and a group, the straying is deserved upon them. [7:30]. ‘Heasws said: ‘Heazwj Created them when Heazwj Created them, as Momins, and Kafirs, and wretched, and fortunate; and like that that they shall be returning on the Day of Judgement as being rightly Guided, and having strayed.

يقول: إنهم اتخذوا الشياطين أولياء من دون الله ويحسبون أنهم مهتدون ; وهم القدرية الذين يقولون: لا قدر، ويزعمون أنهم قادرون على الهدى والضلالة، وذلك إليهم إن شاؤوا اهتدوا، وإن شاؤوا ضلوا، وهم مجوس هذه الامة،

Heazwj is Saying: They are taking the satans as friends from besides Allah and are reckoning that they are rightly Guided ones [7:30], and they are the Qadiriyya (Fatalists) who are saying that there is no Pre-determination, and are alleging that they have power over the Guidance and the straying, and that it is up to them if they so desire to be Guided, and if they so desire they can go astray. They are the Magians of this community.

وكذب أعداء الله المشية والقدرة لله " كما بدأكم تعودون " من خلقه الله شقيا يوم خلقه كذلك يعود إليه، ومن خلقه سعيدا يوم خلقه كذلك يعود إليه سعيدا،

And the enemies of Allahazwj are liars. The Desire and the Power is for Allahazwj Just as He Originated you all, (so) you would be returning [7:29]. The one who was Created as a wretch would be a wretch up to the Day of Judgement, and thus return to Himazwj as a wretch. And the one who was Created fortunate on the day he was born, would similarly return to Himazwj as a fortunate one.

قال رسول الله صلى الله عليه وآله: الشقي من شقى في بطن امه، والسعيد من سعد في بطن امه.

Rasool-Allahsaww said: ‘The wretch is a wretch from the womb of his mother, and the fortunate one is fortunate from the womb of his mother’’.¹³

14 - ل: الفامي وابن مسرور، عن ابن بطة، عن الصفار، ومحمد بن علي بن محبوب، عن ابن عيسى، عن الحسين بن سعيد، عن حماد بن عيسى، عن حريز، عن أبي عبد الله عليه السلام قال: الناس في القدر على ثلاثة أوجه: رجل زعم أن الله عز وجل أجبر الناس على المعاصي فهذا قد ظلم الله عزوجل في حكمه وهو كافر، ورجل يزعم أن الامرمفوض إليهم فهذا وهن الله في سلطانه فهو كافر،

Al Famy and Ibn Masrour, from Ibn Batah, from Al Safar and Muhammad Bin Ali Bin Mahboub, from Ibn Isa, from Al Husayn Bin Saeed, from Hamad Bin Isa, from Hareyz,

‘From Abu Abdullahasws having said: ‘The people, regarding the Pre-determination, are upon three perspectives – a man who claims that Allahazwj Mighty and Majestic Compels the people upon the disobedience, so this one has been unjust to Allahazwj Mighty and Majestic regarding Hisazwj Judgment and he is a Kafir; and a man who claims that the Command is delegated to them, so this one weakens Allahazwj regarding Hisazwj Authority, and he is a Kafir.

ورجل يقول: إن الله عزوجل كلف العباد ما يطيقون، ولم يكلفهم ما لا يطيقون، فإذا أحسن حمد الله، وإذا أساء استغفر الله فهذا مسلم بالغ.

And a man is saying, ‘Allahazwj Mighty and Majestic encumbered the servants what they can endure, and did not Encumber them what they cannot endure’, so this one excellently praised Allahazwj, and when he sins, Allahazwj Forgives. This one is a mature Muslim’’.¹⁴

15 - ل: أبي، عن علي، عن أبيه، عن الحسن بن الحسن بن الفارسي، عن سليمان بن جعفر البصري، عن عبد الله بن الحسين بن زيد بن علي بن الحسين بن علي بن أبي طالب، عن أبيه، عن جعفر بن محمد، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إن الله عز وجل لما خلق الجنة خلقها من لبنتين، لبنة من ذهب، ولبنة من فضة، وجعل حيطانها الياقوت، وسقفها الزبرجد، وحصبائها اللؤلؤ، وترابها الزعفران والمسك الازفر،

My father, from Ali, from his father, from Al Hassan Bin Al Hassan Bin Farsy, from Suleyman Bin Ja’far Al Basry, from Abdullah Bin Al Husayn Bin Zayd,

‘Son of Aliasws Bin Al-Husaynasws Bin Aliasws Bin Abu Talibasws, from his father, from Ja’farasws Bin Muhammadasws, from hisasws forefathers, from Aliasws having said: ‘Rasool-Allahsaww said: ‘When Allahazwj Mighty and Majestic Created the Paradise, Created it from two (types of) bricks –bricks of gold, and bricks of silver, and Made its walls of rubies, and its ceilings of aquamarine, and its gravel of pearls, and its dust of saffron and blue musk.

فقال لها: تكلمي، فقالت: لا إله إلا أنت الحي القيوم، قد سعد من يدخلني. فقال عزوجل: بعزتي وعظمتي وجلالي وارتفاعي لا يدخلها مدمن خمر، ولا سكير، ولا قتات وهو النمام، ولا ديوث وهو القلطبان، ولا قلاع وهو الشرطي، ولا زنوق وهو الخنثى، ولا خيوف وهو النباش، ولا عشار، ولا قاطع رحم، ولا قدري.

Heazwj Said to it: “Speak!” It said, ‘There is no god except Youazwj, the Living, the Eternal. Fortunate are the ones entering me’. So, Allahazwj Mighty and Majestic Said: “By Myazwj Might, and Myazwj Magnificence, and Myazwj Majesty and Myazwj Loftiness! Neither will a habitual drinker of wine enter it, nor an intoxicated one, nor a slanderer and he is the tale-bearer (trouble-maker), nor a pimp, and he is the Qaltaban, nor a Qala and he is the police officer, nor a Zanouq and he is the hermaphrodite, nor a Khuyuf and he is the grave-robber, nor a tax collector, nor a severer of relationships, nor a believer in Compulsion!”’.¹⁵

ولم أجد اللغويين فسروا الزنوق والخيوف بما فسرا به في الخبر.

(Majlisi said), ‘And I did not find in the languages interpreting (the words), Al-Zanouq, and Al-Khuyuf with what they have been interpreted in the Hadeeth’.

16 - ل: أبي وابن الوليد، عن أحمد بن إدريس، ومحمد العطار، عن الاشعري عن محمد بن الحسين بإسناد له يرفعه قال: قال رسول الله صلى الله عليه وآله: لا يدخل الجنة مدمن خمر، ولا سكير، ولا عاق، ولا شديد السواد، ولا ديوث، ولا قلاع وهو الشرطي، ولا زنوق وهو الخنثى، ولا خيوف وهو النباش، ولا عشار، ولا قاطع رحم، ولا قدري.

My father and Ibn Al Waleed, from Ahmad Bin Idrees, and Muhammad al Attar, from Al Ashary, from Muhammad Bin Al Husayn by a chain of his, raising it, said,

‘Rasool-Allahsaww said: ‘Neither will a habitual drinker of wine enter the Paradise, nor an intoxicated one, nor one disloyal (to the parents), nor one intensely black (of hair in old age), nor a pimp, nor a Qala and he is the police officer, nor a Zanouq and he is the hermaphrodite, nor a Khuyuf and he is the grave-robber, nor a tax collector, nor a severer of relationships, nor a believer in Compulsion’’.

قال الصدوق رحمه الله: يعني بشديد السواد الذي لا يبيض شئ من شعر رأسه، ولا من شعر لحيته مع كبر السن، ويسمى الغربيب.

Al-Sadouq said, ‘The meaning of ‘intensely black’ is the one who, there is nothing white from the hair of his head, nor from the hair of his beard along with the old age, and he is named as Al-Gharbeeb’’.¹⁶

17 - ن: السناني، عن الاسدي، عن سهل، عن عبد العظيم الحسني، عن إبراهيم ابن أبي محمود قال: سألت أبا الحسن الرضا عليه السلام عن قول الله عزوجل: " وتركهم في ظلمات لا يبصرون " فقال: إن الله تبارك وتعالى لا يوصف بالترك كما يوصف خلقه، ولكنه متى علم أنهم لا يرجعون عن الكفر والضلال منعهم المعاونة واللطف، وخلا بينهم وبين اختيارهم.

Al Sanany, from Al Asady, from Sahl, from Abdul Azeem Al Hasny, from Ibrahim Ibn Abu Mahmoud who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the Words of Allahazwj Mighty and Majestic: and left them in darkness – not seeing [2:17]. Heasws said: ‘Allahazwj Blessed and Exalted cannot be described with the Leaving just as Hisazwj creatures are described, but Heazwj, when Heazwj Knows that they would not be returning from the Kufr and the straying, Prevents them the Assistance and the Kindness and Leaves them with their choices’.

قال: وسألته عن قول الله عزوجل " ختم الله على قلوبهم وعلى سمعهم " قال: الختم هو الطبع على قلوب الكفار عقوبة على كفرهم كما قال تعالى: " بل طبع الله عليها بكفرهم فلا يؤمنون إلا قليلا "

He (the narrator) said, ‘And I asked himasws about the Words of Allahazwj Mighty and Majestic: Allah has Set a seal upon their hearts and upon their hearing [2:7]. Heasws said: ‘The seal, it is the lock upon the hearts of the Kafirs as a Punishment upon their Kufr just as the Exalted Said: But, Allah Set a seal upon them owing to their unbelief, so they shall not believe except for a few’’[4:155].

قال: وسألته عن الله عزوجل هل يجبر عباده على المعاصي ؟ فقال: بل يخيرهم ويمهلهم حتى يتوبوا،

He (the narrator) said, ‘And I asked himasws about Allahazwj Mighty and Majestic, ‘Does Heazwj Compel Hisazwj servants upon the (acts of) disobedience?’ Heasws said: ‘But, Heazwj Gives them a choice and Respites them until they repent’.

قلت: فهل يكلف عباده ما لا يطيقون ؟ فقال: كيف يفعل ذلك وهو يقول: " وما ربك بظلام للعبيد " ؟

I said, ‘So does Heazwj Encumber Hisazwj servants what they cannot endure?’ Heasws said: ‘How can Heazwj do that and Heazwj is Saying: and your Lord is not the least unjust to the servants [41:46]?’

ثم قال عليه السلام: حدثني أبي موسى بن جعفر، عن أبيه جعفر بن محمد عليهم السلام أنه قال: من زعم أن الله يجبر عباده على المعاصي أو يكلفهم ما لا يطيقون فلا تأكلوا ذبيحته، ولا تقبلوا شهادته، ولا تصلوا وراءه، ولا تعطوه من الزكاة شيئا.

Then heasws said: ‘Myasws father Musaasws Bin Ja’farasws narrated to me, from hisasws father Ja’farasws Bin Muhammadasws having said: ‘One who claims that Allahazwj Compels Hisazwj servants upon the (acts of) disobedience or Encumbers (Burdens) them with what they cannot endure, then neither eat his slaughter (meat), nor accept his testimony, nor pray Salat behind him, nor give him anything from the Zakat’’.¹⁷

18 - ن: تميم القرشي، عن أبيه، عن أحمد بن علي الانصاري، عن يزيد بن عمير ابن معاوية الشامي قال: دخلت على علي بن موسى الرضا عليه السلام بمرو فقلت له: يابن رسول الله روي لنا عن الصادق جعفر بن محمد عليه السلام أنه قال: لا جبر ولا تفويض بل أمر بين أمرين فما معناه ؟

Tameem Al Qarshy, from his father, from Ahmad Bin Ali Al Ansary, from Yazeed Bin Umeyr Ibn Muawiya Al Shamy who said,

‘I went to Aliasws Bin Musa Al-Rezaasws at Merv and I said to himasws, ‘O sonasws of Rasool-Allahsaww! It is reported to us from Al-Sadiq Ja’farasws Bin Muhammadasws that heasws said: ‘There is neither Compulsion nor delegation, but a matter between the two matters’, so what is its meaning?’

فقال: من زعم أن الله يفعل أفعالنا ثم يعذبنا عليها فقد قال بالجبر ومن زعم أن الله عزوجل فوض أمر الخلق والرزق إلى حججه عليهم السلام فقد قال بالتفويض فالقائل بالجبر كافر والقائل بالتفويض مشرك.

Heasws said: ‘One who claims that Allahazwj Does our deeds, then Heazwj would Punish us upon these, so he has said with the Compulsion, and one who claims that Allahazwj Mighty and Majestic Delegated the Command of the creating and the sustenance to Hisazwj Divine Authorities asws, so he has spoken with the Delegation. So, the speaker with the Compulsion is a Kafir and the speaker with the delegation is a Mushrik’.

فقلت له: يابن رسول الله فما أمر بين أمرين ؟ فقال: وجود السبيل إلى إتيان ما امروا به وترك ما نهوا عنه.

I said to himasws, ‘O sonasws of Rasool-Allahsaww! So, what is ‘a matter between the two matters’?’ Heasws said: ‘Existence of the way to coming what he has been Commanded with, and leaving what he has been Prohibited from’.

فقلت له: فهل لله عزوجل مشية وإرادة في ذلك ؟ فقال: أما الطاعات فإرادة الله ومشيته فيها الامر بها، والرضا لها، والمعاونة عليها ; وإرادته ومشيته في المعاصي النهي عنها، والسخط لها، والخذلان عليها.

I said to himasws, ‘So, it there a Desire for Allahazwj Mighty and Majestic and a Will regarding that?’ Heasws said: ‘As for the (acts of) obedience, so the Will of Allahazwj and Hisazwj Desire is in it, the Command with it, and the Pleasure for it, and the Assistance upon it. And, Hisazwj Will, and Hisazwj Desire regarding the (acts of) disobedience is the Prohibiting from it, and the Wrath for it, and the Abandoning upon it’.

قلت: فلله عزوجل فيها القضاء ؟ قال: نعم ما من فعل يفعله العباد من خير وشر إلا ولله فيه قضاء قلت: فما معنى هذا القضاء ؟ قال: الحكم عليهم بما يستحقونه على أفعالهم من الثواب والعقاب في الدنيا والآخرة.

I said, ‘So, for Allahazwj Mighty and Majestic regarding it is the Decision?’ Heasws said: ‘Yes. There is none from a deed the servant does, from good and evil, except and for Allahazwj there is a Decision in it’. I said, ‘So what is the meaning of this Decision?’ Heasws said: ‘The Judgment upon them with what they would be deserving upon their deeds, from the Rewards and the Punishments in the world and the Hereafter?’’¹⁸

19 - ن: الدقاق، عن محمد بن الحسن الطائي، عن سهل بن زياد، عن علي بن جعفر الكوفي قال: سمعت سيدي علي بن محمد عليهما السلام يقول: حدثني أبي محمد بن علي، عن أبيه الرضا علي بن موسى، عن أبيه موسى بن جعفر، عن أبيه جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه عليهم السلام.

Al Daqaq, from Muhammad Bin Al Hassan Al Taie, from Sahl Bin Ziyad, from Ali Bin Ja’far Al Kufy who said,

‘I heard my Master Aliasws Bin Muhammadasws saying: ‘It was narrated to measws by myasws father Muhammadasws Bin Aliasws, from hisasws father Al-Reza Aliasws Bin Musaasws, from hisasws father Musaasws Bin Ja’farasws, from hisasws father Ja’farasws Bin Muhammadasws, from hisasws father Muhammadasws Bin Aliasws, from hisasws father Aliasws Bin Al-Husaynasws, from hisasws fatherasws.

وحدثنا محمد بن عمر الحافظ البغدادي، عن إسحاق بن جعفر العلوي، عن أبيه، عن سليمان بن محمد القرشي، عن إسماعيل بن أبي زياد، عن جعفر بن محمد، عن أبيه، عن جده، عن علي عليهم السلام.

And it was narrated to us by Muhammad Bin Umar Al Hafiz Al Baghdady, from Is’haq Bin Ja’far Al Alawy, from his father, from Suleyman Bin Muhammad Al Qarshy, from Ismail Bin Abu Ziyad,

‘From Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from hisasws grandfatherasws, from Aliasws.

وحدثنا أبو الحسين محمد بن إبراهيم بن إسحاق الفارسي الغرائمي، عن أحمد بن محمد ابن رميح النسوي، عن عبد العزيز بن إسحاق بن جعفر، عن عبد الوهاب بن عيسى المروزي، عن الحسن بن علي بن محمد البلوي، عن محمد بن عبد الله بن نجيح، عن أبيه، عن جعفر بن محمد، عن أبيه، عن جده، عن أبيه عليهم السلام.

And it was narrated to me by Abu Al Hassan Muhammad Bin Ibrahim Bin Is’haq Al Farsy Al Garaimy, from Ahmad Bin Muhammad Ibn Rameeh Al Naswy, from Abdul Aziz Bin Is’haq Bin Ja’far, from Abdul Wahab Bin Isa Al Maruzy, from Al Hassan Bin Ali Bin Muhammad Al Balwy, from Muhammad Bin Abdullah Bin Najeeh, from his father,

‘From Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from hisasws grandfatherasws, from hisasws fatherasws.

وحدثنا أحمد بن الحسن القطان، عن السكري، عن الجوهري، عن العباس بن بكار الضبي، عن أبي بكر الهذلي، عن عكرمة، عن ابن عباس قالوا:

And it was narrated to us by Ahmad Bin Al Hassan Al Qatan, from Al Sakry, from Al Jowhary, from Al Abbas Bin Bakar Al Zaby, from Abu Bakr Al Hazly, from Ikrama, from Ibn Abbas, they said,

لما انصرف أمير المؤمنين علي بن أبي طالب عليه السلام من صفين قام إليه شيخ ممن شهد الوقعة معه فقال يا أمير المؤمنين أخبرنا عن مسيرنا هذا أبقضاء من الله وقدر ؟

‘When Amir Al-Momineen Aliasws Bin Abu Talibasws left from (the battle of) Siffeen, there stood up to himasws an old man from the one who had witnessed the event with him, and he said, ‘O Amir Al-Momineenasws! Inform us about this journey of ours, is it by an Ordainment from Allahazwj and Pre-determination?’

وقال الرضا في روايته عن أبائه، عن الحسين بن علي عليهم السلام: دخل رجل من أهل العراق على أمير المؤمنين عليه السلام فقال: أخبرنا عن خروجنا إلى أهل الشام أبقضاء من الله وقدر ؟

And Al-Rezaasws said in hisasws reporting from hisasws forefathersasws, from Al-Husaynasws Bin Aliasws: ‘A man from the people of Iraq came to Amir Al-Momineenasws and he said, ‘Inform us about our going out to the people of Syria, it is by an Ordainment from Allahazwj and Pre-determined?’

فقال له أمير المؤمنين عليه السلام: أجل يا شيخ فوالله ما علوتم تلعة ولا هبطتم بطن واد إلا بقضاء من الله وقدر.

So, Amir Al-Momineenasws said to him: ‘Yes, O Sheykh! By Allahazwj, you did not ascend a hill nor descend in the bottom of a valley, except by an Ordainment from Allahazwj and Pre-determination’.

فقال الشيخ عند الله أحتسب عنائي يا أمير المؤمنين، فقال: مهلا يا شيخ لعلك تظن قضاءا حتما وقدرا لازما، لو كان كذلك لبطل الثواب والعقاب، والامر والنهي والزجر، ولسقط معنى الوعد والوعيد،

The sheykh said, ‘Is there in the Presence of Allahazwj an account of my troubles, O Amir Al-Momineenasws?’ Heasws said: ‘Shh, no, O sheykh! Perhaps you think that the Ordainment of Allahazwj is inevitable, and a Pre-determination is definite. Had it been like that, it would invalidate the Reward and the Punishment, and the Command and the Prohibition and the Rebuke, and it would drop the meaning of the Promise, and the Appointment.

ولم تكن على مسئ لائمة، ولا لمحسن محمدة، ولكان المحسن أولى باللائمة من المذنب، والمذنب أولى بالاحسان من المحسن، تلك مقالة عبدة الاوثان و خصماء الرحمن، وقدرية هذه الامة ومجوسها،

And there would not happen to be a blame upon a sin nor a praise upon a good deed, but the good doer would be foremost with the blame than the sinner, and the sinner foremost with the good deed than the good doer. These are the words of the idol worshippers and disputers to the Beneficent, and the Qadiriites (Fatalists) and Magians of this community.

يا شيخ إن الله عزوجل كلف تخييرا، ونهى تحذيرا، وأعطى على القليل كثيرا، ولم يعص مغلوبا، ولم يطع مكرها، ولم يخلق السماوات والارض وما بينهما باطلا ذلك ظن الذين كفروا فويل للذين كفروا من النار،

O Sheykh! Allahazwj Mighty and Majestic Assigned choice, and Prohibited caution, and Gives a lot upon the little, and the one overcome would not disobey, and would not obey unwillingly, and Heazwj did not Create the skies and the earth and whatever is between the two in vain. That is a conjecture of those who are committing Kufr. So, doom from the Fire would be for those who are committing Kufr’.

قال: فنهض الشيخ وهو يقول: أنت الامام الذى نرجو بطاعته * يوم النجاة من الرحمن غفرانا أوضحت من ديننا ما كان ملتبسا * جزاك ربك عنا فيه إحسانا فليس معذرة في فعل فاحشة *

He (the narrator), ‘The sheykh got up and he was saying (in prose), ‘Youasws are the Imamasws who we hope with obeying himasws, for salvation on a Day from the Beneficent with Forgiveness, clarifying from our Religion what was confusing. May yourasws Lordazwj Recompense youasws excellently on our behalf regarding it, therefore there is no excuse in perpetrating immoralities.

قد كنت راكبها فسقا وعصيانا لا لا ولا قابلا ناهيه أوقعه * فيها عبدت إذا يا قوم شيطانا ولا أحب ولا شاء الفسوق ولا * قتل الولي له ظلما وعدوانا أنى يحب وقد صحت عزيمته ؟ * ذو العرش أعلن ذاك الله إعلانا

I used to indulge in mischief and (acts of) disobedience. No, No, and I did not accept Hisazwj Prohibitions or take with it, worshipping Satanla while being in this, O people, and I neither loved nor desired the mischief, nor killed the Guardian of Hisazwj unjustly, out of hatred. I loved for Hisazwj Determination to be stronger? The Oneazwj with the Throne. Allahazwj Proclaimed that with a Proclamation’.

لم يذكر محمد بن عمر الحافظ في آخر هذا الحديث من الشعر إلا بيتين من أوله.

(Majlisi said), ‘Muhammad Bin Umar Al-Hafiz did not mention at the end of this Hadeeth, except two couplets from the poem from its beginning’’.

يد: زاد ابن عباس في حديثه: فقال الشيخ: يا أمير المؤمنين القضاء والقدر اللذان ساقانا ؟ وما هبطنا واديا وما علونا تلعة إلا بهما ؟ فقال أمير المؤمنين عليه السلام: الامر من الله والحكم، ثم تلا هذه الآية: " وقضى ربك ألا تعبدوا إلا إياه وبالوالدين إحسانا ". " ص 390 "

Ibn Abbas added in his Hadeeth – ‘The sheykh said, ‘O Amir Al-Momineenasws! The Ordainment and the Pre-determination, are these two ushering us? And we did not descend a valley and did not ascend a hill except by these two?’ So, Amir Al-Momineenasws said: ‘The Command from Allahazwj and the Decision’. Then heasws recited the Verse: And your Lord has Decreed that you shall not worship except Him, and goodness with the parents [17:23]’’.¹⁹

20 - يد، ن: ابن مسرور، عن ابن عامر، عن معلى بن محمد البصري، عن الوشاء، عن أبي الحسن الرضا عليه السلام قال: سألته فقلت: الله فوض الامر إلى العباد ؟ قال: الله أعز من ذلك.

Ibn Masrour, from Ibn Aamir, from Moala Bin Muhammad Al Basry, from Al Washa,

‘From Abu Al-Hassan Al-Rezaasws, he (the narrator) said, ‘I asked himasws saying, ‘Did Allahazwj Delegate the Command to the servants?’ Heasws said: ‘Heazwj is Mightier than that’.

قلت: فأجبرهم على المعاصي ؟ قال: الله أعدل وأحكم من ذلك، ثم قال: قال الله عزوجل: يابن آدم أنا أولى بحسناتك منك، وأنت أولى بسيئاتك مني، عملت المعاصي بقوتي التي جعلتها فيك.

I said, ‘So, does Heazwj Compel them upon the disobedience?’ Heasws said: ‘Allahazwj is more Just and more Decisive than that’. Then heasws said: ‘Allahazwj Mighty and Majestic Said: “O son of Adamas! Iazwj am foremost with your good deeds than you are, and you are foremost with your sins than Iazwj am. You perpetrated the (acts of) disobedience by Myazwj Strength which Iazwj Made to be in you!”’.²⁰

21 - يد، ن: الطالقاني، عن أحمد بن علي الانصاري، عن الهروي قال: سمعت أبا الحسن علي بن موسى بن جعفر عليهم السلام يقول: من قال بالجبر فلا تعطوه من الزكاة، ولا تقبلوا لهم شهادة، إن الله تبارك وتعالى لا يكلف نفسا إلا وسعها، ولا يحملها فوق طاقتها، ولا تكسب كل نفس إلا عليها، ولا تزر وازرة وزر أخرى.

Al Talaqany, from Ahmad Bin Ali Al Ansary, from Al Harwy who said,

‘I heard Abu Al-Hassan Aliasws Bin Musaasws Bin Ja’farasws saying: ‘One who speaks with the Compulsion (of Allahazwj), then do not give him from the Zakat, nor accept testimonies for (from) them. Allahazwj Blessed and Exalted does not Encumber a soul except to its capacity. [2:286], nor does Heazwj Load it above its strength, And no soul earns except against it, nor will it bear the burden of another [6:164]’’.²¹

22 - يد، ن: أبي، عن سعد، عن البرقي، عن أبيه، عن الجعفري، عن أبي الحسن الرضا عليه السلام قال: ذكر عنده الجبر والتفويض فقال: ألا أعطيكم في هذا أصلا لا تختلفون فيه ولا يخاصمكم عليه أحد إلا كسرتموه ؟ قلنا: إن رأيت ذلك ;

My father, from Sa’ad, from Al Barqy, from his father, from Al Ja’fary,

‘From Abu Al-Hassan Al-Rezaasws having said: ‘The Compulsion and the Delegation was mentioned in hisasws presence, so heasws said: ‘Shall Iasws give you a basis regarding this, no one would be differing in it nor disputing upon it except you would break him (his argument)?’ We said, ‘If youasws see that as proper’.

فقال: إن الله عزوجل لم يطع بإكراه، ولم يعص بغلبة، ولم يهمل العباد في ملكه، هو المالك لما ملكهم، والقادر على ما أقدرهم عليه،

So, heasws said: ‘Allahazwj is not obeyed by Hisazwj Coercion and is not disobeyed by Predominance, and does not Load the servants regarding Hisazwj Kingdom, and Heazwj is the Owner of what Heazwj Made them own, and the Able upon what Heazwj Made them to be able upon.

فإن ائتمر العباد بطاعته لم يكن الله عنها صادا، ولا منها مانعا، وإن ائتمروا بمعصيته فشاء أن يحول بينهم وبين ذلك فعل، وإن لم يحل وفعلوه فليس هو الذي أدخلهم فيه،

Thus, if the servants deliberate with obeying Himazwj, Allahazwj would not become a Hinderer from it, nor Forbid it with a forbiddance; and if they deliberate with disobeying Himazwj, so if Heazwj so Desires Heazwj would be a Barrier between them and that deed; and if Heazwj is not a Barrier and they do it, then Heazwj isn’t the One Who Entered them into it’.

ثم قال عليه السلام: من يضبط حدود هذا الكلام فقد خصم من خالفه.

Then heasws said: ‘One who grasps the limits of this speech, so he would defeat the one who opposes him’’.²²

23 - يد، مع: حدثنا أبو الحسن محتمل بن سعيد السمرقندي الفقيه بأرض بلخ قال: حدثنا أبو أحمد محمد بن أحمد بن الزاهد السمرقندي بإسناد رفعه إلى الصادق عليه السلام أنه سأله رجل فقال له: إن أساس الدين التوحيد والعدل، وعلمه كثير لابد لعاقل منه، فاذكر ما يسهل الوقوف عليه، ويتهيأ حفظه.

It was narrated to us by Abu Al Hassan Mohtamal Bin Saeed Al Samarqandy, the jurist in the land of Balkh, from Abu Ahmad Muhammad Bin Ahmad Bin Al Zahid Al Samarqandy, by a chain,

‘Raising it to Al-Sadiqasws, a man asked himasws, saying to him, ‘The basis of the Religion is the Tawheed and the Justice, and its knowledge is a lot, there is no escape from it for the intellectual, therefore mentioned what is easy to pause upon and possible to memorise it’.

فقال: أما التوحيد فأن لا تجوز على ربك ما جاز عليك، وأما العدل فأن لا تنسب إلى خالقك ما لامك عليه.

So, heasws said: ‘As for the Tawheed, it is not allowed upon your Lordazwj what is allowed upon you, and as for the Justice, so you should not attribute to your Creator what Heazwj has Blamed you upon’’.²³

24 - فس: قوله: " وقارون وفرعون وهامان ولقد جاءهم " إلى قوله: " سابقين " فهذا رد على المجبرة الذين زعموا أن الافعال لله عزوجل، ولا صنع لهم فيها ولا اكتساب، فرد الله عليهم فقال: فكلا أخذنا بذنبه، ولم يقل: بفعلنا لانه عزوجل أعدل من أن يعذب العبد على فعله الذي يجبره عليه.

Hisazwj Words: And Qaroun and Pharaoh and Haman. And Musa had come to them with the clear proofs, but they were arrogant in the land, yet they could not outstrip Us [29:39], so this is a rebuttal upon the believers in Compulsion, those who are claiming that the deeds are to Allahazwj Mighty and Majestic, and there is no participation for them in these nor any amassing, so, Allahazwj Rebutted upon them Saying: So We Seized each due to his sin. [29:40], and did not Say: “Due to Our Deeds”, because Heazwj, Mighty and Majestic is more Just than to Punish the servants upon Hisazwj Deeds, which Heazwj had Compelled them upon’’.²⁴ (P.s. – This is not a Hadeeth)

25 - فس: محمد بن أبي عبد الله، عن موسى بن عمران، عن النوفلي، عن السكوني قال: قال أبو عبد الله عليه السلام: وجدت لاهل القدر أسماءا في كتاب الله: " إن المجرمين في ضلال وسعر يوم يسحبون في النار على وجوههم ذوقوا مس سقر إنا كل شئ خلقناه بقدر " فهم المجرمون.

Muhammad Bin Abu Abdulla, from Musa Bin Imran, from Al Nowfaly, from Al Saknuy who said,

‘Abu Abdullahasws said: ‘Iasws found names for the people of Pre-determination, in the Book of Allahazwj: Surely, the criminals are in straying and frenzy [54:47] On the Day they would come to be in the Fire upon their faces: “Taste the touch of ‘Saqar’ (Inferno of Hell)!” [54:48] Surely, We Created all things in a Pre-determined measure [54:49]. They are the criminals’’.²⁵

26 - ج: عن أبي حمزة الثمالي أنه قال: قال أبو جعفر عليه السلام للحسن البصري: إياك أن تقول بالتفويض فإن الله عزوجل لم يفوض الامر إلى خلقه وهنا منه وضعفا، ولا أجبرهم على معاصيه ظلما.

From Abu Hamza Al Sumaly having said,

‘Abu Ja’farasws said to Al-Hassan Al-Basry: ‘Beware of speaking with the ‘Delegation’, for Allahazwj Mighty and Majestic did not Delegate the Command to Hisazwj creatures, and is Enfeebled from it and weak, nor does Heazwj Compel them upon disobeying Himazwj, being unjust’’.²⁶

27 - يد: الدقاق، عن الاسدي، عن خنيس بن محمد، عن محمد بن يحيى الخزاز، عن المفضل، عن أبى عبد الله عليه السلام قال: لا جبر ولا تفويض ولكن أمر بين أمرين،

Al Daqaq, from Al Asady, from Khunays Bin Muhammad, from Muhammad Bin Yahya Al Khazaz, from al Mufazzal,

‘From Abu Abdullahasws having said: ‘There is neither Compulsion nor Delegation, but a matter between the two matters’.

قال: قلت: ما أمر بين أمرين ؟ قال: مثل ذلك مثل رجل رأيته على معصية فنهيته فلم ينته فتركته ففعل تلك المعصية فليس حيث لم يقبل منك فتركته كنت أنت الذي أمرته بالمعصيته.

He (the narrator) said, ‘I said, ‘What is ‘a matter between the two matters’?’ Heasws said: ‘An example of that is an example of a man you see him to be upon (an act of) disobedience, so you prohibit him, but he does not end it, so you leave him to do that (act of) disobedience. Thus, it isn’t where he did not accept from you and you left him, that you were the one who instructed him with the (act of) disobedience’’.²⁷

28 - عد: اعتقادنا في الجبر والتفويض قول الصادق عليه السلام: لا جبر ولا تفويض "

(Majlisi said), ‘Our belief regarding the Compulsion and the Delegation is the word of Al-Sadiqasws: ‘There is neither Compulsion nor delegation’’.²⁸

29 - ج: عن هشام بن الحكم قال: سأل الزنديق أبا عبد الله عليه السلام فقال: أخبرني عن الله عزوجل كيف لم يخلق الخلق كلهم مطيعين موحدين وكان على ذلك قادرا ؟

From Hisham Bin Al Hakam who said,

‘An atheist asked Abu Abdullahasws and he said, ‘Inform me about Allahazwj Mighty and Majestic, how come Heazwj did not Create the people, all of them as obedient, Unitarians, although Heazwj was Able upon that?’

قال عليه السلام: لو خلقهم مطيعين لم يكن لهم ثواب لان الطاعة إذا ما كانت فعلهم لم تكن جنة ولا نار،

Heasws said: ‘If Heazwj had Created them obedient, there would not have happened to be any Rewards for them, because the obedience, when it was not their doing, neither would the Paradise have existed, nor the Fire.

ولكن خلق خلقه فأمرهم بطاعته، ونهاهم عن معصيته، واحتج عليهم برسله، وقطع عذرهم بكتبه ليكونوا هم الذين يطيعون ويعصون، ويستوجبون بطاعتهم له الثواب، وبمعصيتهم إياه العقاب.

But, Heazwj Created Hisazwj creatures and Obligated the Rewards due to their obedience to Himazwj, and Forbade them from disobeying Himazwj, and Argued upon them with Hisazwj Rasoolsas, and Cut-off their excuses by Hisazwj Book, so it would happen that they are those who are obeying and disobeying, and being Obligated the Rewards due to their obedience to Himazwj, and the Punishment due to their disobedience to Himazwj’.

قال: فالعمل الصالح من العبد هو فعله، والعمل الشر من العبد هو فعله ؟ قال: العمل الصالح العبد يفعله والله به أمره، و العمل الشر العبد يفعله والله عنه نهاه.

Heasws said: ‘So the righteous deed from the servant, it is his deed, and the evil deed from the servant it is his deed?’ Heasws said: ‘The righteous deeds of the servants, he does it and Allahazwj Commanded him with it, and the evil deed the servant does it, and Allahazwj Forbade him from it’.

قال: أليس فعله بالآلة التي ركبها فيه ؟ قال: نعم، ولكن بالآلة التي عمل بها الخير قدر بها على الشر الذي نهاه عنه.

He said, ‘Isn’t he doing it with the tool which is installed inside him?’ Heasws said: ‘Yes, but with the tool by which he does the good, he is (also) able upon the evil which he has been Forbidden from’.

قال: فإلى العبد من الامر شئ ؟ قال: ما نهاه الله عن شئ إلا وقد علم أنه يطيق تركه، ولا أمره بشئ إلا وقد علم أنه يستطيع فعله لانه ليس من صفته الجور والعبث والظلم وتكليف العباد ما لا يطيقون.

He said, ‘So is there anything from the Command to the servant?’ Heasws said: ‘Allahazwj did not Forbid him from a thing except and Heazwj Knows that he can endure leaving it, and did not Command him with a thing except that Heazwj Knows that he does have the capability to do it, because He it isn’t from Hisazwj Attributes, the Compulsion, and the frivolity, and the injustice, and Encumbering the servant what they cannot endure’.

قال: فمن خلقه الله كافرا يستطيع الايمان وله عليه بتركه الايمان حجة ؟

He said: ‘So, the one whom Allahazwj Created as a Kafir is capable of the Eman, and for Himazwj there is an argument against him by his leaving the Eman?’

قال عليه السلام: إن الله خلق خلقه جميعا مسلمين، أمرهم ونهاهم، والكفر اسم يلحق الفعل حين يفعله العبد، ولم يخلق الله العبد حين خلقه كافرا إنه إنما كفر من بعد أن بلغ وقتا لزمته الحجة من الله فعرض عليه الحق فجحده فبإنكاره الحق صار كافرا،

Heasws said: ‘Allahazwj Created Hisazwj creatures in their entirety as submitters, Commanded them and Prohibited them, and the Kafir is a name attached to the deed when the servant does it, and Allahazwj did not Create the servant, when Heazwj Created him was a Kafir, but rather he committed Kufr from after when reached a time when the Argument from Allahazwj Necessitated him, and the Truth was presented unto him, but he rejected it, and therefore due to his denial of the Truth, he became a Kafir.

قال: فيجوز أن يقدر على العبد الشر ويأمره بالخير وهو لا يستطيع الخير أن يعمله ويعذبه عليه ؟

He said, ‘So, is it allowed that Heazwj Pre-determines the evil upon the servant and Commands him with the good, and he is not capable of doing the good, and Heazwj Punishes him upon it?’

قال: إنه لا يليق بعدل الله ورأفته أن يقدر على العبد الشر ويريده منه، ثم يأمره بما يعلم أنه لا يستطيع أخذه، والانزاع عما لا يقدر على تركه، ثم يعذبه على تركه أمره الذي علم أنه لا يستطيع أخذه.

Heasws said: ‘It is not worthy with the Justice of Allahazwj and Hisazwj Kindness that Heazwj should Pre-determine the evil upon the servant and Heazwj Wants it from him, then Heazwj Commands him with what Heazwj Knows that he has no capability to take it, and the removal from what he is not able upon leaving it, then Heazwj Punishes him upon leaving Hisazwj Command which Heazwj Knew that he has not capability to take it’’.²⁹

30 - ج: مما أجاب به أبو الحسن علي بن محمد العسكري عليه السلام في رسالته إلى أهل الاهواز حين سألوه عن الجبر والتفويض أن قال: اجتمعت الامة قاطبة لا اختلاف بينهم في ذلك أن القرآن حق لا ريب فيه عند جميع فرقها،

From what was answered with by Abu Al-Hassan Aliasws Bin Muhammad Al-Askariasws in hisasws message to the people of Al-Ahwaz when they asked himasws about the Compulsion and the Delegation, that heasws said: ‘The whole community is united, and there is no differing between them regarding that, that the Quran is True, there is no doubt in it, in the entirety of its sects.

فهم في حالة الاجتماع عليه مصيبون، وعلى تصديق ما أنزل الله مهتدون لقول النبي صلى الله عليه وآله: لا تجتمع أمتي على ضلالة، فأخبر النبي صلى الله عليه وآله أن ما اجتمعت عليه الامة ولم يخالف بعضها بعضا هو الحق،

Thus they, in their state of the unity upon it, are correct, and upon the ratification of what Allahazwj Revealed, they are being guided to the words of the Prophetsaww: ‘Mysaww community would not be united upon a straying’. So, the Prophetsaww informed that whatever the community is united upon, and some of them do not oppose the others, it is the Truth.

فهذا معنى الحديث لا ما تأوله الجاهلون، ولا ما قاله المعاندون من إبطال حكم الكتاب، واتباع حكم الاحاديث المزورة، والروايات المزخرفة، واتباع الاهواء المردية المهلكة التي تخالف نص الكتاب وتحقيق الآيات الواضحات النيرات ونحن نسأل الله أن يوفقنا للصواب، ويهدينا إلى الرشاد.

This is the meaning of the Hadeeth, not what the ignoramuses are explaining it as, nor what the obstinate ones are saying, ones who are invalidating the Judgment of the Book, and following the decisions of the falsified Ahadeeth, and the decorated reports, and pursuing the deadly destroying heretics who oppose the attributes of the Book and investigation of the clear radiant Verses, and weasws ask Allahazwj to Harmonise usasws to the correctness, and Guide us to the rightfulness’.

ثم قال عليه السلام: فإذا شهد الكتاب بتصديق خبر وتحقيقه فانكرته طائفة من الامة وعارضته بحديث من هذه الاحاديث المزورة فصارت بإنكارها ودفعها الكتاب كفارا ضلالا،

Then heasws said: ‘So, when the Book Testifies with a verification of a Hadeeth, and you investigate it, and a group from the community denies it, and objects to it by a hadeeth from these false ahadeeth, then they would, due to their denial and their repelling the Book, become Kafirs, straying ones.

وأصح خبر ما عرف تحقيقه من الكتاب مثل الخبر المجمع عليه من رسول الله صلى الله عليه وآله، حيث قال: إني مستخلف فيكم خليفتين كتاب الله وعترتي، ما إن تمسكتم بهما لن تضلوا بعدي، وأنهما لن يفترقا حتى يردا علي الحوض.

And the correct Hadeeth is what its investigation is known from the Book like the Hadeeth from Rasool-Allahsaww united upon, where hesaww said: ‘Iasws leave behind to Caliphs among you all, the Book of Allahazwj and mysaww familyasws. Whoever attaches with these two will never go astray after mesaww, and these two will never separate until they return to measws at the Fountain’.

واللفظة الاخرى عنه في هذا المعنى بعينه قوله صلى الله عليه وآله: إني تارك فيكم الثقلين كتاب الله وعترتي أهل بيتي، و أنهما لن يفترقا حتى يردا علي الحوض، أما إنكم إن تمسكتم بهما لن تضلوا.

And another word about it in this meaning exactly are hissaww words: ‘Isaww am leaving behind among you all, the two weighty things, the Book of Allahazwj and mysaww family, the Peopleasws of mysaww Household, and these two will never separate until they return to mesaww at the Fountain. As for you all, if you were to attach with these two, you will never go astray’.

فلما وجدنا شواهد هذا الحديث نصا في كتاب الله مثل قوله: " إنما وليكم الله ورسوله والذي آمنوا الذين يقيمون الصلوة ويؤتون الزكوة وهو راكعون " ثم اتفقت روايات العلماء في ذلك لامير المؤمنين عليه السلام أنه تصدق بخاتمه وهو راكع فشكر الله ذلك له، وأنزل الآية فيه،

So, when we find the authentication of this Hadeeth, a link in the Book of Allahazwj, for example Hisazwj Words: But rather, your Guardian is Allah, and His Rasool, and those who are believing, those who are establishing the Salat and are giving the Zakat while they are performing Ruku [5:55], then it coincides with the reports of the scholar regarding that for Amir Al-Momineenasws, that it was himasws that heasws gave in charity with hisasws ring while heasws was in Ruku, so that is the Thanks of Allahazwj to himasws, and the Verse was Revealed regarding himasws.

ثم وجدنا رسول الله صلى الله عليه وآله قد أبانه من أصحابه بهذه اللفظة: من كنت مولاه فعلى مولاه، اللهم وال من والاه وعاد من عاداه.

Then we find Rasool-Allahsaww to have manifested himasws from hissaww companions with these words: ‘One whose Master Isaww was, so Aliasws is his Master. O Allahazwj, Befriend the one who befriends himasws and be Inimical to the one who is inimical to himasws’.

وقوله صلى الله عليه وآله علي يقضي ديني، وينجز موعدي، وهو خليفتي عليكم بعدي.

And hissaww words: ‘Aliasws would pay back mysaww debts, and heasws would fulfil mysaww promises made, and heasws is mysaww Caliph upon you all from after mesaww’.

وقوله صلى الله عليه وآله حيث استخلفه على المدينة فقال: يارسول الله أتخلفني على النساء والصبيان ؟ فقال: أما ترضى أن تكون مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي.

And hissaww words when hesaww made himasws a Caliph upon Al-Medina, and heasws said: ‘O Rasool-Allahsaww! Are yousaww leaving measws behind upon the women and the children?’ Hesaww said: ‘But, are youasws not pleased that you happen to be from mesaww at the status of Harounas from Musaas, except that there would be no Prophetas after mesaww?’

فعلمنا أن الكتاب شهد بتصديق هذه الاخبار، وتحقيق هذه الشواهد فيلزم الامة الاقرار بها كانت هذه الاخبار موافقة للقرآن، ووافق القرآن هذه الاخبار، فلما وجدنا ذلك موافقا لكتاب الله وجدنا كتاب الله موافقا لهذه الاخبار وعليها دليلا كان الاقتداء بهذه الاخبار فرضا لا يتعداه إلا أهل العناد والفساد.

We know that the Book Testifies with the truthfulness of these Ahadeeth, and the investigation of these testimonies necessitates the community with acknowledgment with these, when these Ahadeeth were concordant with the Quran, and the Quran was concordant with these Ahadeeth. So, when we find that concordance to the Book of Allahazwj, and we find the Book of Allahazwj concordant to these Ahadeeth, and upon these is the evidence, the belief with these Ahadeeth would be an Obligation, none would transgress it except the people of obstinacy and the mischief’.

ثم قال عليه السلام: ومرادنا وقصدنا الكلام في الجبر والتفويض وشرحهما وبيانهما، وإنما قدمنا ما قدمنا لكون اتفاق الكتاب والخبر إذا اتفقا دليلا لما أردناه وقوة لما نحن مبينوه من ذلك إن شاء الله،

Then heasws said: ‘And ourasws intention and ourasws aim is the speech regarding the Compulsion and the Delegation and their expounding and their explanation, and rather weasws forwarded what weasws forwarded to be concordant with the Book and the Hadeeth, when the evidence is co-incidental to what weasws intended, and strengthening to what weasws would be explaining from that, if Allahazwj so Desires’.

فقال: الجبر والتفويض بقول الصادق جعفر بن محمد عليهما السلام عندما سئل عن ذلك فقال: لا جبر ولا تفويض بل أمر بين أمرين. وقيل: فماذا يابن رسول الله صلى الله عليه وآله ؟

Heasws said: ‘The Compulsion and the Delegation is by the words of Al-Sadiq Ja’farasws Bin Muhammadasws when heasws had been asked about that, so heasws said: ‘There is neither Compulsion nor Delegation, but a matter between the two matters’. And it was said, ‘So what is that, O sonasws of Rasool-Allahsaww?’

فقال: صحة العقل، وتخلية السرب، والمهلة في الوقت، والزاد من قبل الراحلة، والسبب المهيج للفاعل على فعله، فهذه خمسة أشياء فإذا نقص العبد منها خلة كان العمل عنه مطرحا بحسبه، وأنا أضرب لكل باب من هذه الابواب الثلاثة وهي الجبر والتفويض والمنزلة بين المنزلتين مثلا يقرب المعنى للطالب، ويسهل له البحث من شرحه، ويشهد به القرآن بمحكم آياته وتحقق تصديقه عند ذوي الالباب، وبالله العصمة والتوفيق.

Heasws said: ‘Healthy intellect, and devoid of the watcher, and the opportunity regarding the time, and provision before the departure, and the stirring cause for the doer upon his deed. So, these are the five things, when the servant is deficient of a characteristics from these, the deed from him would be dropped by its reckoning, and Iasws shall strike an example for each door from these three doors, and it is the Compulsion, and the delegation, and the status between the two statuses, to draw closer the meaning for the seeker, and ease the discussion for him from its explanation, and the Quran would Testify with it with the Decisive of its Verses, and investigation would verify it in the presence of the ones of understanding, and with Allahazwj is the Infallibility and the Inclination’.

ثم قال عليه السلام: فأما الجبر فهو قول من زعم أن الله عزوجل جبر العباد على المعاصي وعاقبهم عليها، ومن قال بهذا القول فقد ظلم الله وكذبه ورد عليه قوله: ولا يظلم ربك أحدا وقوله جل ذكره: ذلك بما قدمت يداك وأن الله ليس بظلام للعبيد " مع آي كثيرة في مثل هذا،

Then heasws said: ‘As for the Compulsion, so it is the word of the one who claims that Allahazwj Mighty and Majestic Compels the servants upon the disobedience and Punishes them upon it; and one who speaks with this word, so he has been unjust to Allahazwj and belied Himazwj, and rebutted upon Himazwj Hisazwj Words: and your Lord will not Wrong anyone [18:49]; and the Hisazwj Words, Majestic is Hisazwj Mention: That is due to what your two hands have sent forward, and surely Allah isn’t unjust to the servants [22:10], along with how many the likes of these.

فمن زعم أنه مجبور على المعاصي فقد أحال بذنبه على الله عزوجل وظلمه في عقوبته له، ومن ظلم ربه فقد كذب كتابه، ومن كذب كتابه لزمه الكفر باجتماع الامة.

So, the one who claims that he is compelled upon the disobedience, so he has transferred his sins to be upon Allahazwj Mighty and Majestic, and been unjust to Himazwj regarding Hisazwj Punishment to him; and one who is unjust to his Lordazwj, so he has Belied Hisazwj Book, and one who belies Hisazwj Book, the Kufr is necessitated for him, by the unison of the community.

والمثل المضروب في ذلك مثل رجل ملك عبدا مملوكا لا يملك إلا نفسه، ولا يملك عرضا من عروض الدنيا، ويعلم مولاه ذلك منه، فأمره على علم منه بالمصير إلى السوق بحاجة يأتيه بها ولا يملكه ثمن ما يأتيه به، وعلم المالك أن على الحاجة رقيبا لا يطمع أحد في أخذها منه إلا بما يرضى به من الثمن،

And the example struck regarding that is an example of a man who owns a slave who does not own anything except his soul, and he does not own any chattels from the chattels of the world, and his master knows that from him. He instructs him based upon a knowledge from him with going to the market for a needed item to come with to him, and he does not give him the price of what he should come with, and the owner (of the needed item) knows that upon the need, no one would covet to take from him except with what he would be pleased from the price.

وقد وصف مالك هذا العبد نفسه بالعدل والنصفة وإظهار الحكمة ونفي الجور، فأوعد عبده إن لم يأته بالحاجة أن يعاقبه، فلما صار العبد إلى السوق وحاول أخذ الحاجة التي بعثه المولى للايتان بها وجد عليها مانعا يمنعه منها إلا بالثمن، ولا يملك العبد ثمنها،

And, the owner of this slave has described himself to be with the justice and the fairness, and display of wisdom and negation of the tyranny, and he threatens his slave that if he does not come with the need (item), he would punish him. So, when the slave goes to the market and attempts to take the needed item which the master had sent him for to come with and strives upon it, gets prevented from it only by the price (money), and the slave did not own any money.

فانصرف إلى مولاه خائبا بغير قضاء حاجته فاغتاظ مولاه لذلك، وعاقبه على ذلك فإنه كان ظالما متعديا مبطلا لما وصف من عدله وحكمته ونصفته، وإن لم يعاقبه كذب نفسه أليس يجب أن لا يعاقبه ؟ والكذب والظلم ينفيان العدل والحكمة، تعالى الله عما يقول المجبرة علوا كبيرا.

So, he leaves to go back to his master fearful, without having fulfilled his need, and upset his master due to that, and he punish him upon that. Thus, he would be unjust, a transgressor, invalidating what had been described of his justice, and his wisdom, and his fairness; and if he does not punish him, he would be belying himself. Doesn’t it obligate that he does not punish him? And the lie and the injustice both negate the justice and the wisdom. Allahazwj is Exalted from what they believe in Compulsion are saying, Loftier, Greater’.

ثم قال العالم عليه السلام بعد كلام طويل: فأما التفويض الذي أبطله الصادق عليه السلام وخطأ من دان به فهو قول القائل: إن الله تعالى فوض إلى العباد اختيار أمره ونهيه و أهملهم، وفي هذا كلام دقيق لم يذهب إلى غوره ودقته إلا الائمة المهدية عليهم السلام من عترة آل الرسول صلوات الله عليهم،

Then the Aalimasws (Knowledgeable one) said after a lengthy speech: ‘As for the Delegation which Al-Sadiqasws invalidated, and one who makes a religion with it he has erred, so it is the word of the speaker that Allahazwj the Exalted Delegated to the servants to choose Hisazwj Commands and Hisazwj Prohibitions and their leaving it. And there is intricacy in this speech, and none can go to its depths and its intricacies except the Guided Imamsasws from the family of the Progenyasws of the Rasoolsaww.

فإنهم قالوا: لو فوض الله أمره إليهم على جهة الاهمال لكان لازما له رضا ما اختاره، واستوجبوا به من الثواب، ولم يكن عليهم فيما اجترموا العقاب إذ كان الاهمال واقعا،

So, if they were to say, ‘If only Allahazwj would have Delegated Hisazwj Command to them upon an aspect of the carelessness, it would be Pleasure for Himazwj in whatever he chose, and they would be Obligated with the Rewards due to it, and there would not happen to be any Punishment upon them regarding what felonies they commit, when the carelessness has occurred.

وتنصرف هذه المقالة على معنيين: إما أن يكون العباد تظاهروا عليه فألزموه قبول اختيارهم بآرائهم ضرورة، كره ذلك أم أحبه، فقد لزمه الوهن، أو يكون جل وتقدس عجز عن تعبدهم بالامر والنهي عن إرادته، ففوض أمره ونهيه إليهم، وأجراهما على محبتهم، إذ عجز عن تعبدهم بالامر والنهي على إرادته فجعل الاختيار إليهم في الكفر والايمان،

And the utilisation of these words is upon two meanings – Either the servants become pretending upon Himazwj and necessitate Himazwj to Accept their choices of their opinions as necessary, whether Heazwj Dislikes that or Loves, then the enfeeblement has necessitated on Himazwj, or the Majestic and Holy is frustrated (Nouzobillah) from their servitude with the Command and Prohibition on Hisazwj Will, so Heazwj Delegates Hisazwj Commands and Hisazwj Prohibitions to them, and Recompenses them upon their love, when Heazwj is frustrated (Nouzobillah) with the Command and the Prohibition upon Hisazwj Will, so Heazwj Makes the choice to be for them regarding the Kufr and the Eman.

ومثل ذلك مثل رجل ملك عبدا ابتاعه ليخدمه، ويعرف له فضل ولايته، ويقف عند أمره ونهيه، وادعى مالك العبد أنه قادر قاهر عزيز حكيم، فأمر عبده ونهاه، ووعده على اتباع أمره عظيم الثواب وأوعده على معصيته أليم العقاب

An example of that is an example of a man owning a slave he has bought to serve him, and he recognises the merit for him and his wilayah, and his pausing at his instructions and his prohibition. And the owner claims to the slave that he is able, compeller, mighty, wise, so he instructs his slave and prohibits him, and promises him great rewards upon his following his instructions, and promises him painful punishment upon his disobedience.

فخالف العبد إرادة مالكه، ولم يقف عند أمره ونهيه، فأي أمر أمره به أو نهي نهاه عنه لم يأتمر على إرادة المولى بل كان العبد يتبع إرادة نفسه، وبعثه في بعض حوائجه وفيها الحاجة له، فصار العبد بغير تلك الحاجة خلافا على مولاه وقصد إرادة نفسه، واتبع هواه،

But, the slave opposes the will of his owner and does not pause at his instructions and his prohibition. So, whichever order he orders his with, or prohibition he prohibits him from, he does not carry out upon the will of the master, but the slave pursues his own intentions. And, he sends him regarding one of his needs, and therein is the need for him, and the slave comes with other than that need to his master, and aims his own intention, and pursues his own desires.

فلما رجع إلى مولاه نظر إلى ما أتاه فإذا هو خلاف ما أمره فقال العبد: اتكلت على تفويضك الامر إلي فاتبعت هواي وإرادتي لان المفوض إليه غير محظور عليه لاستحالة اجتماع التفويض والتحصير.

So, when he returns to his master, he looks at what he gives him, and it is different to what he had ordered him with, and the slave says, ‘I relied upon your delegating the matter to me, so I pursued my own whims and my intentions, because the delegate is without any restrictions upon him’. It is impossible for the Delegation and the restriction to be together’.

ثم قال عليه السلام: فمن زعم أن الله فوض قبول أمره ونهيه إلى عباده فقد أثبت عليه العجز، وأوجب عليه قبول كل ما عملوا من خير أو شر، وأبطل أمر الله تعالى ونهيه،

Then heasws said: ‘So, the one who claims that Allahazwj Delegated the acceptance of Hisazwj Commands and Hisazwj Prohibitions to Hisazwj servants, so he has proved the frustration (Nouzobillah) upon Himazwj, and Obligated the acceptance upon Himazwj all of what they do, be it good or evil, and invalidate the Commands of Allahazwj the Exalted and Hisazwj Prohibitions’.

ثم قال: إن الله خلق الخلق بقدرته وملكهم استطاعة ما تعبدهم به من الامر والنهي، وقبل منهم اتباع أمره، ورضي بذلك منهم، ونهاهم عن معصيته، وذم من عصاه وعاقبه عليها،

Then heasws said: ‘Allahazwj Created the creation by Hisazwj Power and Gave them the capabilities what they can be serving with, from the Commands and the Prohibitions, and Accepts from them the following of Hisazwj Commands, and is Pleased with that from them, and Prohibited them from disobeying Himazwj, and Condemns the one who disobeys Himazwj and Punishes him upon it.

ولله الخيرة في الامر والنهي، يختار ما يريد ويأمر به وينهى عما يكره، ويثيب ويعاقب بالاستطاعة التي ملكها عباده لاتباع أمره واجتناب معاصيه لانه العدل، و منه النصفة والحكومة،

And for Allahazwj is the choice in the Command and the Prohibition. Heazwj Chooses whatever Heazwj Wants and Commands with it and Prohibits from what Heazwj Dislikes, and Heazwj Rewards and Punishes based on the capabilities which Heazwj Gave to Hisazwj servants to follow Hisazwj Command and shun disobeying Himazwj, because Heazwj is the Just, and from Himazwj is the Fairness and the Governance.

بالغ الحجة بالاعذار والانذار، وإليه الصفوة يصطفي من يشاء من عباده، اصطفى محمدا صلوات الله عليه وآله، وبعثه بالرسالة إلى خلقه، ولو فوض اختيار أمور، إلى عباده لاجاز لقريش اختيار أمية بن الصلت وأبي مسعود الثقفي إذ كانا عندهم أفضل من محمد لما قالوا: " لولا نزل هذا القرآن على رجل من القريتين عظيم " يعنونهما ذلك،

Heazwj Concludes the Argument with the Excusing and the Warning, and to Himazwj are the Elites. Heazwj Chooses the ones Heazwj so Desires from Hisazwj servants. Heazwj Chose Muhammadsaww, and Sent himsaww with the Message to Hisazwj creatures, and had Heazwj Delegated the choice in matters to Hisazwj servants, it would have been allowed for the Quraysh to choose Amiyah Bin Al-Salt and Abu Masoud Al-Saqafy, when they both were superior in their presence than Muhammadsaww, to what they said, ‘If only this Quran had been Revealed unto a great man from the two towns’ [43:31], meaning these two by that.

فهذا هو القول بين القولين ليس بجبر ولا تفويض، بذلك أخبر أمير المؤمنين عليه السلام حين سأله عباية بن ربعي الاسدي، عن الاستطاعة، فقال أمير المؤمنين عليه السلام: تملكها من دون الله أو مع الله، فسكت عباية بن ربعي، فقال له: قل يا عباية ; قال: وما أقول ؟ قال: إن قلت: تملكها مع الله قتلتك وإن قلت: تملكها من دون الله قتلتك،

So, (for) this, it is the word between the two words. It isn’t by Compulsion nor Delegation. Amir Al-Momineenasws informed that when heasws was asked by Abayat Bin Rabi’e Al-Asady about the capability. Amir Al-Momineenasws said: ‘Do you own it (capability) from besides Allahazwj or with Allahazwj?’ So Abayat Bin Rabi’e was silent, and heasws said to him: ‘Speak, O Abayat!’ He said, ‘And what shall I say?’ Heasws said, ‘If you say, you own it with Allahazwj, Iasws will kill you, and if you say, you own it from besides Allahazwj, Iasws will (still) kill you’.

قال: وما أقول يا أمير المؤمنين ؟ قال: تقول: تملكها بالله الذي يملكها من دونك، فإن ملككها كان ذلك من عطائه، وإن سلبكها كان ذلك من بلائه، وهو المالك لما ملكك، والمالك لما عليه أقدرك، أما سمعت الناس يسألون الحول والقوة حيث يقولون: لا حول ولا قوة إلا بالله ؟

He said, ‘And what should I be saying, O Amir Al-Momineenasws?’ Heasws said: ‘You should be saying you own it by Allahazwj Who owns is from besides you, for Hisazwj Making your own it is from Hisazwj Gifts, and if Heazwj Deprives it, that would be from Hisazwj Afflictions, and Heazwj is the Owner of what you own, and the Owner of what Heazwj Enabled you upon. Have you not heard the people requesting the might and the strength when they are saying, ‘There is neither Might nor Strength except with Allahazwj?’

فقال الرجل: وما تأويلها يا أمير المؤمنين ؟ قال: لا حول لنا عن معاصي الله إلا بعصمة الله، ولا قوة لنا على طاعة الله إلا بعون الله، قال: فوثب الرجل وقبل يديه ورجليه.

The man said, ‘And what is its interpretation, O Amir Al-Momineenasws?’ Heasws said: ‘There is no might for us on disobeying except by the Protection of Allahazwj, and there is no strength for us upon obeying Allahazwj except by the Assistance of Allahazwj’.

ثم قال عليه السلام: في قوله تعالى: " ولنبلونكم حتى نعلم المجاهدين منكم و الصابرين ونبلو أخباركم " وفي قوله: " سنستدرجهم من حيث لا يعلمون " وفي قوله: " أن يقولوا آمنا وهم لا يفتنون "

Then heasws said: ‘Regarding the Words of the Exalted: And We will Test you until We Make known the striving ones from you and the patient ones, and We Test your affairs [47:31], and regarding Hisazwj Words: We Let them be gradually enticed from where they are not knowing [7:182], and regarding Hisazwj Words: Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2];

وفي قوله: " ولقد فتنا سليمان " وفي قوله: إنا قد فتنا قومك من بعدك وأضلهم السامري " وقول موسى: " إن هي إلا فتنتك " وقوله: " ليبلوكم فيما آتيكم " وقوله: " ثم صرفكم عنهم ليبتليكم "

And We Tested Suleyman, [38:34], and regarding Hisazwj Words: “We have Tried your people from after you, and Al-Samiri strayed them!” [20:85], and the Words of Musaas: Surely, it is only your Trial [7:155], And Hisazwj Words: to Try you regarding what He Gave you [5:48], and Hisazwj Words: then He Turned you away from them to Try you [3:152];

وقوله: " إنا بلوناهم كما بلونا أصحاب الجنة " وقوله: " ليبلوكم أيكم أحسن عملا " وقوله: " وإذ ابتلى إبراهيم ربه بكلمات " وقوله: " ولو شاء الله لانتصر منهم ولكن ليبلو بعضكم ببعض " إن جميعها جاءت في القرآن بمعنى الاختبار.

And Hisazwj Words: Surely, We will Try them just as We Tried the owners of the garden, [68:17], and Hisazwj Words: in order to Try you, which of you is best in deeds, [67:2], and Hisazwj Words: And when his Lord Tested Ibrahim with certain words [2:124], and if Allah so Desires He would Take Retribution from them, but He Tries some with others [47:4], the entirety of what has come in the Quran with the meaning of the Trial’.

ثم قال عليه السلام: فإن قالوا: ما الحجة في قول الله تعالى: " يهدى من يشاء ويضل من يشاء " وما أشبه ذلك ؟ قلنا: فعلى مجاز هذه الآية يقتضي معنيين: أحدهما أنه إخبار عن كونه تعالى قادرا على هداية من يشاء وضلالة من يشاء، ولو أجبرهم على أحدهما لم يجب لهم ثواب، ولا عليهم عقاب على ما شرحناه،

Then heasws said: ‘So, if they say, ‘What is the argument regarding the Words of Allahazwj the Exalted: but He Lets stray one He so Desires to and Guides one He so Desires to, [16:93], and what resembles that?’ Weasws say: ‘So, upon the path of these Verses requires two meanings – One of two is that Heazwj Informed about Hisazwj Existence, the Exalted, is Able upon Guiding one Heazwj so Desires, and Lets to stray one Heazwj Desires, and if Heazwj Compels them upon one of the two, Rewards would not be Obligated upon them, nor any Punishment upon them upon what weasws explained.

والمعنى الآخر أن الهداية منه: التعريف، كقوله تعالى: " وأما ثمود فهديناهم فاستحبوا العمى على الهدى " وليس كل آية مشتبهة في القرآن كانت الآية حجة على حكم الآيات اللاتي أمر بالاخذ بها وتقليدها وهي قوله: " هو الذي أنزل عليك الكتاب منه آيات محكمات هن أم الكتاب وأخر متشابهات فأما الذين في قلوبهم زيغ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تأويله " الآية،

And the other meaning is the Guidance from Himazwj is the introduction, like the Words of the Exalted: And as for Samood, so We Guided them, but they loved the blindness over the Guidance, [41:17], and it isn’t every Allegorical Verse in the Quran would be the argumentative Verse upon the Decisive Verses which has been Commanded with the taking with and emulating it, and it is Hisazwj Words: He is the One Who Revealed the Book unto you; from it are Decisive Verses - these are the Mother of the Book; and others are Allegorical. Then as for those in whose hearts there is perversity, so they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation. [3:7] – the Verse.

وقال: " فبشر عبادي الذين يستمعون القول فيتبعون أحسنه أولئك الذين هديهم الله وأولئك هم اولو الالباب "

And Heazwj Said: Those who are listening intently to the Word and they are following the best of it, those are they whom Allah Guided, and those, they are the ones of understanding [39:18].

وفقنا الله وإياكم لما يحب ويرضى، ويقرب لنا ولكم الكرامة والزلفى، وهدانا لما هو لنا ولكم خير وأبقى، إنه الفعال لما يريد، الحكيم الجواد المجيد

May Allahazwj Harmonise us and you all to what Heazwj Loves and is Pleased with, and Draw closer to usasws and to you the Benevolence and the nearness, and Guide us to what is better for usasws and to you, and more remaining. Heazwj is a Doer of whatever Heazwj Wants, the Wise, the Generous, the Glorious’’.³⁰

31 - ج: عن داود بن قبيصة قال: سمعت الرضا عليه السلام: يقول: سئل أبي عليه السلام هل منع الله عما أمر به ؟ وهل نهى عما أراد ؟ وهل أعان على ما لم يرد ؟

From Dawood Bin Qabeysa who said,

‘I hear Al-Rezaasws saying: ‘Myasws fatherasws was asked, ‘Does Allahazwj Prevent from what Heazwj had Commanded with? And does Heazwj Prohibit from what Heazwj Wants? And does Heazwj Assist upon what Heazwj does not Want?’

فقال: عليه السلام أما ما سألت: هل منع الله عما أمر به ؟ فلا يجوز ذلك، ولو جاز ذلك لكان قد منع إبليس عن السجود لآدم، ولو منع إبليس لعذره ولم يلعنه

So, heasws said: ‘As for what you asked, ‘Does Allahazwj Prevent from what Heazwj had Commanded with?’ That is not allowed, and had that been allowed, Heazwj would have Prevented Ibleesla from the Sajdah to Adamas, and if Heazwj had Prevented Ibleesla, would have Excused himla and not Cursed himla.

وأما ما سألت: هل نهى عما أراد، فلا يجوز ذلك، ولو جاز ذلك لكان حيث نهى آدم عن أكل الشجرة أراد منه أكلها، ولو أراد منه أكلها ما نادى عليه صبيان الكتاتيب " وعصى آدم ربه فغوى " والله تعالى لا يجوز عليه أن يأمر بشئ ويريد غيره.

And as for what you asked, ‘Does Heazwj Prohibit from what Heazwj Wants’, that is not allowed (either), and had that been allowed, Heazwj would have, when Heazwj Prohibited Adamas from eating (from) the tree, would have Wanted from himas to eat it, and had Heazwj Wanted from himas to eat it, the children of the book collectors would not have called out, And Adam disobeyed his Lord, so he strayed [20:121]; and Allahazwj the Exalted, it is not allowed upon Himazwj that Heazwj would Command with a thing and Wants something else.

وأما ما سألت عنه من قولك: هل أعان على ما لم يرد ؟ فلا يجوز ذلك، وجل الله تعالى عن أن يعين على قتل الانبياء و تكذيبهم، وقتل الحسين بن علي والفضلاء من ولده،

And as for what you asked about, from your words, ‘Does Heazwj Assist upon what Heazwj does not Want?, that is not allowed, and Allahazwj the Exalted is more Majestic than to Assist upon the killing of the Prophetsas and theiras being belied, and killing of Al-Husaynasws Bin Aliasws, and the remainder from hisasws children.

وكيف يعين على ما لم يرد وقد أعد جهنم لمخالفيه، ولعنهم على تكذيبهم لطاعته، وارتكابهم لمخالفته ; ولو جاز أن يعين على ما لم يرد لكان أعان فرعون على كفره وادعائه أنه رب العالمين !، أفترى أراد الله من فرعون أن يدعي الربوبية ؟

And how can Heazwj Assist upon what Heazwj does not Want, and Heazwj has Prepared Hell for Hisazwj adversaries, and Cursed them upon their belying to Hisazwj obedience and their indulging to oppose Himazwj? And had it been allowed that Heazwj Assists upon what Heazwj does not Want, Heazwj would have Assisted Pharaohla upon hisla Kufr and hisla claim that hela is the Lordazwj of the worlds! Do you see the Want of Allahazwj from Pharaohla that hela should claim the Lordship?

يستتاب قائل هذا فإن تاب من كذبه على الله. وإلا ضربت عنقه.

He should repent, the speaker of this, and if he does repent from his belying upon Allahazwj, (fine), or else Iasws will strike his neck’’.³¹

32 - ج: وروي عن علي بن محمد العسكري عليه السلام أن أبا الحسن موسى بن جعفر عليهما السلام قال: إن الله خلق الخلق فعلم ما هم إليه صائرون فأمرهم ونهاهم، فما أمرهم به من شئ فقد جعل لهم السبيل إلى الاخذ به، وما نهاهم عنه من شئ فقد جعل لهم السبيل إلى تركه، ولا يكونون آخذين ولا تاركين إلا بإذنه،

It is reported from Aliasws Bin Muhammad Al-Askariasws that Abu Al-Hassan Musaasws Bin Ja’farasws said: ‘Allahazwj Created the creatures, and Heazwj Knew what they would be coming to, so Heazwj Commanded them and Prohibited them. Whatever thing Heazwj Command them with, Heazwj Made a way for them to take with it; and whatever thing Heazwj Prohibited from, Heazwj Made a way for them to leave it, and they would not become takers nor leavers except by Hisazwj Permission.

وما جبر الله أحدا من خلقه على معصيته، بل اختبرهم بالبلوى، كما قال تعالى " ليبلوكم أيكم أحسن عملا ".

And Allahazwj does not Compel anyone from Hisazwj creatures upon disobeying Himazwj, but Heazwj Gives them choices with the Trials, just as the Exalted Said: in order to Try you, which of you is best in deeds, [67:2]’’.³²

33 - ج: وروى أنه دخل أبو حنيفة المدينة ومعه عبد الله بن مسلم فقال له: يا أبا حنيفة إن ههنا جعفر بن محمد من علماء آل محمد عليهم السلام فاذهب بنا إليه نقتبس منه علما

It is reported that Abu Haneefa entered Al-Medina and with him was Abdullah Bin Muslim, and he said to him, ‘O Abu Haneefa! Over here is Ja’farasws Bin Muhammadasws from the knowledgeable ones of the Progenyasws of Muhammad, so let us go to himasws to acquire knowledge from himasws’.

فلما أتيا إذا هما بجماعة من شيعته ينتظرون خروجه أو دخولهم عليه، فبينما هم كذلك إذ خرج غلام حدث فقام الناس هيبة له، فالتفت أبو حنيفة فقال: يابن مسلم من هذا ؟ قال هذا موسى ابنه، قال: والله لاجبهنه بين يدي شيعته قال: مه لن تقدر على ذلك، قال: والله لافعلنه

So, when they both came, there was a group of hisasws Shias awaiting hisasws coming out, or going in to (see) himasws. While they were like that, a youth came out, and the people stood up in welcome to him. Abu Haneefa turned around and said, ‘O Ibn Muslim, who is this one?’ He said, ‘This is Musaasws, hisasws sonasws’. He said, ‘I shall challenge himasws in front of hisasws Shias’. He said, ‘Shh! You will never be able upon that’. He said, ‘By Allahazwj! I will do it’.

ثم التفت إلى موسى عليه السلام فقال: يا غلام أين يضع الغريب حاجته في بلدتكم هذه ؟ قال: يتوارى خلف الجدار، ويتوقى أعين الجار، وشطوط الانهار، ومسقط الثمار، ولا يستقبل القبلة ولا يستدبرها، فحينئذ يضع حيث شاء،

Then he turned towards Musaasws and he said, ‘O boy! Where does the stranger place his need (toilet) in this city of yoursasws?’ Heasws said: ‘He would take cover behind the wall, and save himself from the eyes of the neighbours, and the riverbanks, and the falling places of the fruits, and he would not face the Qiblah with his front nor his back. Then he can place it wherever he so wishes to’.

ثم قال: يا غلام ممن المعصية ؟ قال: يا شيخ لا تخلو من ثلاث إما أن تكون من الله وليس من العبد شئ فليس للحكيم أن يأخذ عبده بما لم يفعله، وإما أن تكون من العبد ومن الله والله أقوى الشريكين فليس للشريك الاكبر أن يأخذ الشريك الاصغر بذنبه، وإما أن تكون من العبد وليس من الله شئ فإن شاء عفى وإن شاء عاقب.

Then he said, ‘O boy! From who is the disobedience?’ Heasws said: ‘O sheykh! You are not empty from three (things). Either it happens from Allahazwj and there isn’t anything from the servants, and it isn’t for the Wise Oneazwj that Heazwj Seizes Hisazwj servant with what he did not do; and either if happens from the servant and from Allahazwj, and Allahazwj Stronger of the two associates, and it isn’t for the greater associate that Heazwj Seizes the smaller associate with his sins, or it happens from the servant, and there isn’t anything from Allahazwj. So, if Heazwj so Desires, Heazwj Pardon, and if Heazwj so Desires Heazwj Punishes’.

قال: فأصابت أبا حنيفة سكتة كأنما القم فوه الحجر، قال: فقلت له ألم أقل لك لا تتعرض لاولاد رسول الله صلى الله عليه وآله ؟

He (the narrator) said, ‘Abu Haneefa took to the silence as if his mouth had swallowed a stone’. He (the narrator) said, ‘So, I said to him, ‘Did I not say to you not to plot against the children of Rasool-Allahsaww?’’’.³³

34 - يد: المفسر بإسناده إلى أبي محمد عليه السلام قال: قال الرضا عليه السلام: ما عرف الله من شبهه بخلقه، ولا وصفه بالعدل من نسب إليه ذنوب عباده الخبر.

Al Mufassir,

‘By his chain going up to Abu Muhammadasws having said: ‘Al-Rezaasws said: ‘Allahazwj is not recognised from resembling Himazwj with Hisazwj creatures, nor can Heazwj be described with justly by one who attributes to Himazwj the sins of Hisazwj creatures’’.³⁴

35 - ن: ابن عبدوس، عن ابن قتيبة، عن حمدان بن سليمان قال: كتبت إلى الرضا عليه السلام أسأله عن أفعال العباد أمخلوقة أم غير مخلوقة ؟ فكتب عليه السلام: أفعال العباد مقدرة في علم الله عزوجل قبل خلق العباد بألفي عام.

Ibn Abdous, from Ibn Quteyba, from Hamdan Bin Suleyman who said,

‘I wrote to Al-Rezaasws asking himasws about the deeds of the servants, ‘Are these creation or non-creations?’ So, heasws wrote: ‘The deeds of the servants were Ordained in the Knowledge of Allahazwj Mighty and Majestic before the creation of the servant by two thousand years’’.³⁵

36 - يد، ل، ن: أبو الحسن محمد بن عمرو بن علي البصري، عن علي بن الحسن الميثمي، عن علي بن مهرويه القزويني، عن أبي أحمد الغازي، عن علي بن موسى الرضا، عن آبائه، عن الحسين بن علي عليهم السلام قال: سمعت أبي علي بن أبي طالب عليه السلام يقول: الاعمال على ثلاثة أحوال: فرائض، وفضائل، ومعاصي،

Abu Al Hassan Muhammad Bin Amro Bin Ali Al Basry, from Ali Bin Al Hassan Al Maysami, from Ali Bin Mahrawiya Al Qazwiny, from Abu Ahmad Al Gazy,

From Aliasws Bin Musa Al-Rezaasws, from hisasws forefathersasws, from Al-Husaynasws Bin Aliasws having said: ‘Iasws heard myasws father Aliasws Bin Abu Talibasws saying: ‘The deeds are upon three states – Obligations, and the preferred, and disobedience.

فأما الفرائض فبأمر الله تعالى وبرضى الله وبقضائه وتقديره ومشيته وعلمه.

As for the Obligations, these are by the Command of Allahazwj the Exalted and by the Pleasure of Allahazwj, and by Hisazwj Ordainment, and Hisazwj Determination, and Hisazwj Desire and Hisazwj Knowledge.

وأما الفضائل فليست بأمر الله و لكن برضى الله وبقضاء الله وبقدر الله وبمشية الله وبعلم الله،

And as for the preferred (deeds), these aren’t by the Command of Allahazwj, but by the Pleasure of Allahazwj, and by the Ordainment of Allahazwj, and by the Determination of Allahazwj, and by the Desire of Allahazwj, and by the Knowledge of Allahazwj.

وأما المعاصي فليست بأمر الله ولكن بقضاء الله وبقدر الله وبمشية الله وبعلمه ثم يعاقب عليها. "

And as for the (acts of) disobedience, these aren’t by the Command of Allahazwj, but by the Ordainment of Allahazwj, and by the Determination of Allahazwj, and the by the Desire of Allahazwj, and by Hisazwj Knowledge, then Heazwj would Punish upon these’’.³⁶

37 - مع، ن: ابن عبدوس، عن ابن قتيبة، عن حمدان، عن الهروي قال: سمعت أبا الحسن الرضا عليه السلام يقول: أفعال العباد مخلوقة، فقلت: يابن رسول الله ما معنى مخلوقة ؟ قال: مقدرة:

Ibn Abdous, from Ibn Quteyba, from Hamdan, from Al Harwy who said,

‘I heard Abu Al-Hassan Al-Rezaasws saying: ‘The deeds of the servants are creations’. So, I said, ‘O sonasws of Rasool-Allahsaww! What is the meaning of ‘creations’?’ Heasws said: ‘Ordained’’.³⁷

38 - ن: ابن عبدوس، عن ابن قتيبة، عن الفضل، عن الرضا عليه السلام فيما كتب للمأمون: من محض الاسلام أن الله تبارك وتعالى لا يكلف نفسا إلا وسعها، وأن أفعال العباد مخلوقة لله خلق تقدير لا خلق تكوين، والله خالق كل شئ، ولا نقول بالجبر و التفويض.

Ibn Abdous, from Ibn Quteyba, from Al Fazl,

‘From Al-Rezaasws regarding what heasws wrote to Al-Mamoun: ‘From the pure Islam is that Allahazwj Blessed and Exalted does not Encumber a soul except to it’s capacity, and that the deeds of the servants are creations for (the submission to) Allahazwj. Heazwj Created (their) Ordainment and did not Create (their) existence, and Allahazwj is the Creator of all things, and weasws are not speaking with the Compulsion and the Delegation’’.³⁸

39 - يد: ابن الوليد، عن الصفار، عن ابن معروف، عن ابن أبي نجران، عن حماد بن عثمان، عن عبد الرحيم القصير قال: كتبت على يدي عبد الملك بن أعين إلى أبي عبد الله عليه السلام: جعلت فداك اختلف الناس في أشياء قد كتبت بها إليك، فإن رأيت جعلت فداك أن تشرح لي جميع ما كتبت إليك، اختلف الناس - جعلت فداك - بالعراق في المعرفة والجحود، فأخبرني - جعلت فداك - أهما مخلوقتان ؟

Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Abu Majran, from Hamad Bin Usman, from Abdul Raheem Al Qaseyr who said,

‘I wrote to Abu Abdullahasws upon the hands of Abdul Malik Bin Ayn, ‘May I be sacrificed for youasws! The people have differed regarding things which I have written to youasws with, so if youasws see appropriate, may I be sacrificed for youasws, if youasws could expound for me the entirety of what I have written to youasws, of the differing of the people – may I be sacrificed for youasws – at Iraq regarding the recognition and the rejection, so inform me – may I be sacrificed for youasws, are these two creations?

واختلفوا في القرآن فزعم قوم أن القرآن كلام الله غير مخلوق وقال آخرون: كلام الله مخلوق، وعن الاستطاعة أقبل الفعل أو مع الفعل ؟ فإن أصحابنا قد اختلفوا فيه ورووا فيه، وعن الله تبارك وتعالى هل يوصف بالصورة وبالتخطيط ؟

And they have differed regarding the Quran, so a group claims that the Quran, Speech of Allahazwj, is not a creation, and others say the Speech of Allahazwj is a creation; and about the capability, it is before the deed or with the deed? For our companions have differed with regards to it and they are reporting regarding it; and about Allahazwj Blessed and Exalted, can Heazwj be described by the image and by the drawing?

فإن رأيت جعلني الله فداك أن تكتب إلي بالمذهب الصحيح من التوحيد، وعن الحركات أهي مخلوقة أو غير مخلوقة ؟ وعن الايمان ما هو ؟

So, if youasws deem appropriate, may Allahazwj Make me to be sacrificed for youasws, if youasws could write to me with the correct doctrine of the Tawheed, and about the movements, are these creations or non-creations? And about the Eman, what is it?’

فكتب صلى الله عليه على يدي عبد الملك بن أعين: سألت عن المعرفة ماهي ؟ فاعلم رحمك الله أن المعرفة من صنع الله عزوجل في القلب مخلوقة، والجحود صنع الله في القلب مخلوق، وليس للعباد فيهما من صنع، ولهم فيهما الاختيار من الاكتساب،

So, heasws wrote back upon the hands of Abdul Malik Bin Ayn: ‘You asked about the recognition, ‘What is it?’ Then, know, may Allahazwj have Mercy on you, that the recognition is from the Workmanship of Allahazwj Mighty and Majestic in the heart of the creatures, and the rejection is the Making of Allahazwj in the heart of the creature, and it isn’t for the servant regarding these two from a making, and for them, regarding the two, is the choice from the earning.

فبشهوتهم الايمان اختاروا المعرفة فكانوا بذلك مؤمنين عارفين، وبشهوتهم الكفر اختاروا الجحود فكانوا بذلك كافرين جاحدين ضلالا، وذلك بتوفيق الله لهم، وخذلان من خذله الله، فبالاختيار والاكتساب عاقبهم الله وأثابهم.

Thus, by their desires of the Eman, they choose the good works, so they would be Momineen, recognisers, due to that. And by their desires of the Kufr, they choose the rejection, so they would be Kafirs, rejecters, strayers due to that, and that is by Inclination of Allahazwj for them and the Forsaking of one whom Allahazwj Forsook. Therefore, it is by the choice and the earning, Allahazwj would Punish them and Reward them.

وسألت رحمك الله عن القرآن واختلاف الناس قبلكم فإن القرآن كلام الله محدث غير مخلوق، وغير أزلي مع الله تعالى ذكره، وتعالى عن ذلك علوا كبيرا،

And you asked, may Allahazwj have Mercy on you, about the Quran and the differing of the people around you. The Quran, Speech of Allahazwj, is an occurrence non-created, and not-eternal with Allahazwj, Exalted is Hisazwj Mention, and Exalted from that, Loftier, Greater.

كان الله عزوجل ولا شئ غير الله معروف ولا مجهول كان عزوجل ولا متكلم ولا مريد ولا متحرك ولا فاعل، عزوجل ربنا، فجميع هذه الصفات محدثة عند حدوث الفعل منه، عزوجل ربنا،

Allahazwj Mighty and Majestic Existed and there was nothing apart from Allahazwj, neither known or unknown. Allahazwj Mighty and Majestic Existed and Heazwj was neither Speaking, nor Wanting, nor Moving, nor doing. Mighty and Majestic is our Lordazwj.

والقرآن كلام الله غير مخلوق، فيه خبر من كان قبلكم، وخبر ما يكون بعدكم، انزل من عند الله على محمد رسول الله صلى الله عليه وآله.

And the Quran is Speech of Allahazwj, not a creation. In it is news of the ones who were before you, and news of what would he happening after you, Revealed from the Presence of Allahazwj unto Muhammadsaww Rasoolsaww of Allahazwj.

وسألت رحمك الله عن الاستطاعة للفعل فإن الله عزوجل خلق العبد وجعل له الآلة و الصحة، وهي القوة التي يكون العبد بها متحركا مستطيعا للفعل، ولا متحرك إلا وهو يريد الفعل، وهي صفة مضافة إلى الشهوة التي هي خلق الله عزوجل، مركبة في الانسان

And you asked, may Allahazwj have Mercy on you, about the capability for the deed. So indeed Allahazwj Mighty and Majestic Created the servant and Made tools to be for him and the health, and it is the strength by which the servant becomes moving and would be capable for the deed, and not moving except and he wants the deed, and it is an attribute described to the desire which Allahazwj Mighty and Majestic Created, Installed in the human being.

فإذا تحركت الشهوة للانسان اشتهى الشئ وأراده، فمن ثم قيل للانسان: مريد، فإذا أراد الفعل وفعل كان مع الاستطاعة والحركة، فمن ثم قيل للعبد: مستطيع متحرك،

So, when the desire stirs for the human being, he desires the thing and wants it, and from then it is said for the human being, ‘A wanter’. And when he wants the deed and does it, he would be with the capability and the movement, and from them it would be said for the servant, ‘Capable, mover’.

فإذا كان الانسان ساكنا غير مريد للفعل وكان معه الآلة وهي القوة والصحة اللتان بهما تكون حركات الانسان وفعله كان سكونه لعلة سكون الشهوة فقيل: ساكن، فوصف بالسكون

And when the human being was still, without wanting the deed, and the tools were with him, and it is the strength and the health, those by which the movement and deed of the human being takes place, his stillness would become a reason for the desires, and it would be said, ‘Calm’, and he would be described with the calmness.

فإذا اشتهى الانسان وتحركت شهوته التي ركبت فيه اشتهى الفعل وتحرك بالقوة المركبة فيه، واستعمل الآلة التي يفعل بها الفعل فيكون الفعل منه عندما تحرك واكتسبه فقيل: فاعل ومتحرك ومكتسب و مستطيع أو لا ترى أن جميع ذلك صفات يوصف بها الانسان ؟

So, when the human being desires and his desire which is installed in him moves, desired the deed and moves with the strength installed in him, and he utilised the tools which he does the deeds with, the deed would happen to be from him, during the movement and his achievement, and it would be said, ‘A doer, and mover, and achiever, and capable. Or, do you not see that the entirety of that are attributes the human being is attributed with?

وسألت رحمك الله عن التوحيد وما ذهب إليه من قبلك فتعالى الله الذي ليس كمثله شئ وهو السميع البصير، تعالى الله عما يصفه الواصفون المشبهون الله تبارك وتعالى بخلقه، المفترون على الله عزوجل،

And you asked, may Allahazwj have Mercy on you, about the Tawheed and what the ones around you are going towards. Exalted is Allahazwj Who, There isn’t anything like Him, and He is the Hearing, the Seeing [42:11]. Allahazwj is Exalted from that the ascribers are ascribing, the resemblers of Allahazwj Blessed and Exalted with Hisazwj creation, the fabricators upon Allahazwj Mighty and Majestic.

فاعلم رحمك الله أن المذهب الصحيح في التوحيد ما نزل به القرآن من صفات الله عزوجل، فانف عن الله البطلان والتشبيه فلا نفي ولا تشبيه هو الله عزوجل، الثابت، الموجود، تعالى الله عما يصفه الواصفون، ولا تعد القرآن فتضل بعد البيان،

Then know, may Allahazwj have Mercy on you, that the correct doctrine regarding the Tawheed is what the Quran came down with from the Attributes of Allahazwj Mighty and Majestic, therefore turn away from Allahazwj the falsehoods and the resemblances. So, there is neither a negation nor a resemblance, Heazwj is Allahazwj Mighty and Majestic, the Affirmed, the Present. Exalted is Allahazwj from what the describers are describing, and do not exceed the Quran for you will stray after the describing (by your opinion).

وسألت رحمك الله عن الايمان فالايمان هو إقرار باللسان، وعقد بالقلب، وعمل بالاركان، فالايمان بعضه من بعضوقد يكون العبد مسلما قبل أن يكون مؤمنا، ولا يكون مؤمنا حتى يكون مسلما، فالاسلام قبل الايمان وهو يشارك الايمان،

And you asked, may Allahazwj have Mercy on you, about the Eman. So, the Eman, it is the acceptance with the tongue, and holding with the heart, and acting by the pillars (of Religion), and the Eman is part of it from part, and the servant happened to be a Muslim before he became a Momin, and he did not happen to be a Momin until he had become a Muslim. Thus, the Islam is before the Eman and it participates (with) the Eman.

فإذا أتى العبد بكبيرة من كبائر المعاصي، أو صغيرة من صغائر المعاصي التي نهى الله عزوجل عنها كان خارجا من الايمان، وساقطا عنه اسم الايمان، وثابتا عليه اسم الاسلام،

So, when the servant come to a major sin from the major acts of disobediences, or a minor one from the minor acts of disobediences which Allahazwj Mighty and Majestic Prohibited from, he would be out from the Eman, and the name of the Eman would be dropped from him, and the name Islam would (still) be affirmed upon him.

فإن تاب واستغفر عاد إلى الايمان، ولم يخرجه إلى الكفر والجحود والاستحلال، وإذا قال للحلال: هذا حرام، وللحرام: هذا حلال ودان بذلك فعندها يكون خارجا من الايمان والاسلام إلى الكفر، وكان بمنزلة رجل دخل الحرم ثم دخل الكعبة فأحدث في الكعبة حدثا فأخرج عن الكعبة وعن الحرم فضربت عنقه وصار إلى النار.

So, if he repents and seeks Forgiveness, he would return to the Eman and he would not have gone out to the Kufr, and the rejection, and the non-restrictions. And when he says for the Permissible, ‘This is Prohibited’, and says for the Prohibited, ‘This is Permissible’, and makes it a Religion with that, then, at that, he would become outside from the Eman as well as from Islam to the Kufr, and he would be at the status of a man who enters the Sanctuary, then he enters the Kabah, then he excretes toilet in the Kabah, he would be thrown out from the Kabah and from the Sanctuary, and his neck would be struck, and he would go to the Fire’’.³⁹

40 - يد: أبي، عن سعد، عن ابن عيسى، عن محمد البرقي، عن أبي شعيب المحاملي، عن أبي سليمان الجمال، عن أبي بصير، عن أبي عبد الله عليه السلام قال: سألته عن شئ من الاستطاعة فقال: ليست الاستطاعة من كلامي ولا من كلام آبائي.

My father, from Sa’ad, from Ibn Isa, from Muhammad Al Barqy, from Abu Shuayb Al Mahamily, from Abu Suleyman Al Jamal, from Abu Baseer,

‘From Abu Abdullahasws, he (the narrator) said, ‘I asked himasws about a thing from the capability, so heasws said: ‘The capability isn’t from myasws speech nor from the speech of myasws forefathersasws’’.⁴⁰

41 - يد: أبى وابن الوليد معا، عن سعد، عن ابن عيسى، عن الحسن بن فضال، عن أبي جميلة، عن محمد بن علي الحلبي، عن أبي عبد الله عليه السلام في قول الله عزوجل: " وقد كانوا يدعون إلى السجود وهم سالمون " قال: وهم مستطيعون، يستطيعون الاخذ بما أمروا به، والترك لما نهوا عنه، وبذلك ابتلوا،

My father and Ibn Al Waleed together, from Sa’ad, from Ibn Isa, from Al Hassan Bin Fazal, from Abu Jameela, from Muhammad Bin Ali Al Halby,

‘From Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic: and they had been called to the Sajdah while they were safe (and sound) [68:43]. Heasws said: ‘And they were capable. They were capable to take with whatever they had been Commanded with, and leaving whatever they had been Prohibited from, and by that they were Tried’.

قال: وسألته عن رجل مات وترك مائة ألف درهم ولم يحج حتى مات، هل كان يستطيع الحج ؟ قال: نعم إنما استغنى عنه بماله وصحته.

He (the narrator) said, ‘And I asked himasws about a man who died and left one hundred thousand Dirhams and did not perform Hajj until he died, was he capable of the Hajj?’ Heasws said: ‘Yes. But rather, he was self-sufficient from it with his wealth and his health’’.⁴¹

42 - يد: بهذا الاسناد، عن ابن عيسى، عن علي بن حديد، عن جميل، عن زرارة، عن أبي عبد الله عليه السلام في قول الله عزوجل " ويدعون إلى السجود فلا يستطيعون " قال: صارت أصلابهم كصياصي البقر - يعنى قرونها - " وقد كانوا يدعون إلى السجود وهم سالمون " قال: وهم سالمون، وهم مستطيعون.

By this chain, from Ibn Isa, from Ali Bin Hadeed, from Jameel, from Zurara,

‘From Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic: called to the Sajdah while they were safe (and sound) [68:43]. Heasws said: ‘Their backbones would become like the backbone of the cow’ – meaning its horns (of a bull) – ‘and they had been called to the Sajdah while they were safe (and sound) [68:43], heasws said: ‘And they were safe and sound, and they were capable’’.⁴²

43 - يد: بهذا الاسناد، عن ابن عيسى، عن محمد البرقي، عن محمد بن يحيى الصيرفي عن صباح الحذاء، عن أبي جعفر عليه السلام قال: سأله زرارة - وأنا حاضر - فقال: أفرأيت ما افترض الله علينا في كتابه وما نهانا عنه ؟ جعلنا مستطيعين لما افترض علينا، مستطيعين لترك ما نهانا عنه ؟ فقال: نعم.

And by this chain, from Ibn Isa, from Muhammad al Baqy, from Muhammad Bin Yahya Al Sayrafi, from Sabah Al Haza’a,

‘From Abu Ja’farasws, he (the narrator) said, ‘Zurara asked himasws – and I was present – and he said, ‘What is yourasws view of what Allahazwj has Obligated upon us in Hisazwj Book and what Heazwj has Forbidden from it? Did Heazwj Make us capable to what Heazwj had Obligated upon us, capable to leave what Heazwj has Forbidden from?’ Heasws said: ‘Yes’’.⁴³

44 - يد: بهذا الاسناد، عن ابن عيسى، عن سعيد بن جناح، عن عوف بن عبد الله الازدي، عن عمه قال: سألت أبا عبد الله عليه السلام عن الاستطاعة، فقال: وقد فعلوا ؟ فقلت: نعم زعموا أنها لا تكون إلا عند الفعل وإرادة في حال الفعللا قبله، فقال: أشرك القوم.

By this chain, from Ibn Isa, from Saeed Bin Janah, from Awf Bin Abdulla Al Azdy, from his uncle who said,

‘I asked Abu Abdullahasws about the capability, so heasws said: ‘And they have done it?’ I said, ‘Yes. They are claiming that it does not happen except during the deed and intention during the state of (doing) the deed, not before it’. Heasws said: ‘The people have committed Shirk’’.⁴⁴

45 - يد: بهذا الاسناد عن ابن عيسى، عن علي بن عبد الله، عن ابن أبي عمير، عن أبي الحسن الحذاء، عن المعلى بن خنيس قال: قلت لابي عبد الله عليه السلام ما يعنى بقوله عزوجل: " وقد كانوا يدعون إلى السجود وهم سالمون " ؟ قال: وهم مستطيعون.

By this chain, from Ibn Isa, from Ali Bin Abdullah, from Ibn Abu Umeyr, from Abu Al Hassan Al Haza’a, from Al Moalla Bin Khunays who said,

‘I said to Abu Abdullahasws, ‘What is the meaning of the Words of Mighty and Majestic: and they had been called to the Sajdah while they were safe (and sound) [68:43]?’ Heasws said: ‘And they were capable’’.⁴⁵

46 - يد: ابن الوليد، عن سعد، عن ابن عيسى، ومحمد بن عبد الحميد، وابن أبي الخطاب جميعا عن البزنطي، عن بعض أصحابنا، عن أبي عبد الله عليه السلام قال: لا يكون العبد فاعلا ولا متحركا إلا والاستطاعة معه من الله عزوجل، وإنما وقع التكليف من الله عزوجل بعد الاستطاعة فلا يكون مكلفا للفعل إلا مستطيعا.

Ibn Al Waleed, from Sa’ad, from Ibn Isa, and Muhammad Bin Abdul Hameed, and Ibn Abu Al Khattab altogether from Al Bazanty, from one of our companions,

‘From Abu Abdullahasws having said: ‘The servant does not become a doer, nor a mover except and the capability is with him from Allahazwj Mighty and Majestic, and rather, the encumberment occurs from Allahazwj Mighty and Majestic after the capability. Therefore, he does not become Encumbered for the deed except (after being) capable’’.⁴⁶

47 - يد: عبد الله بن محمد بن عبد الوهاب، عن أحمد بن الفضل، عن منصور بن عبد الله، عن علي بن عبد الله، عن ابن أبي الخطاب، عن محمد بن أبي الحسين، عن سهل المصيصي، عنه عليه السلام مثله.

Abdullah Bin Muhammad Bin Abdul Wahab, from Ahmad Bin Al Fazl, from Mansour Bin Abdullah, from Ali Bin Abdullah, from Ibn Abu Al Khattab, from Muhammad Bin Abu Al Husayn, from Sahl Al Maseysi,

‘From himasws – similar to it’’.⁴⁷

48 - يد: أبى، عن سعد، عن ابن بزيع، عن ابن أبي عمير، عمن رواه من أصحابنا، عن أبي عبد الله عليه السلام قال: سمعته يقول: لا يكون العبد فاعلا إلا وهو مستطيع وقد يكون مستطيعا غير فاعل، ولا يكون فاعلا أبدا حتى يكون معه الاستطاعة.

My father, from Sa’ad, from Ibn Bazie, from Ibn Abu Umeyr, from one who reported it from our companions,

‘From Abu Abdullahasws, he (the narrator) said, ‘I heard himasws saying: ‘The servant does not become a doer except and he is capable, and he has been capable without being a doer, nor can he become a doer, ever, until the capability happens to be with him’’.⁴⁸

49 - يد: أبي وابن الوليد معا، عن سعد، عن ابن عيسى، عن علي بن عبد الله عن أحمد بن محمد البرقي، عن أبي عبد الله عليه السلام في قول الله تعالى: " و سيحلفون بالله لو استطعنا لخرجنا معكم يهلكون أنفسهم والله يعلم إنهم لكاذبون " قال: أكذبهم الله في قولهم: لو استطعنا لخرجنا معكم، وقد كانوا مستطيعين للخروج.

My father and Ibn Al Waleed both together, from Sa’ad, from Ibn Isa, from Ali Bin Abdullah, from Ahmad Bin Muhammad Al Barqy,

‘From Abu Abdullahasws regarding the Words of Allahazwj the Exalted: And they are swearing by Allah, ‘If we had been able to, we would have gone out along with you’. They are destroying themselves, and Allah Knows they are lying [9:42]. Heasws said: ‘Allahazwj has Belied them regarding their words, ‘If we had been able to, we would have gone out along with you’, and they were capable for the going out’’.⁴⁹

50 – يد: بهذا الاسناد، عن ابن عيسى، عن الحجال، عن ثعلبة، عن عبد الاعلى بن أعين، عن أبي عبد الله عليه السلام في هذه الآية " لو كان عرضا قريبا وسفرا قاصدا لاتبعوك ولكن بعدت عليهم الشقة وسيحلفون بالله لو استطعنا لخرجنا معكم يهلكون أنفسهم والله يعلم إنهم لكاذبون " أنهم كانوا يستطيعون للخروج، وقد كان في العلم أنه لو كان عرضا قريبا وسفرا قاصدا لفعلوا.

By this chain, from Ibn Isa, from Al Hajal, from Sa’alba, from Abdul A’ala Bin Ayn,

‘From Abu Abdullahasws regarding this Verse: If it had been a nearby gain and an easy journey, they would have followed you, but the distance was far upon them. And they are swearing by Allah, ‘If we had been able to, we would have gone out along with you’. They are destroying themselves, and Allah Knows they are lying [9:42]: ‘They were capable for the going out, and it was in the Knowledge (of Allahazwj), If it had been a nearby gain and an easy journey, they would have done so’’.⁵⁰

51 - يد: أبى وابن الوليد، عن سعد والحميري، هما عن ابن عيسى، عن الحسن ابن علي بن فضال، عن أبي جميلة، عن محمد الحلبي، عن أبي عبد الله عليه السلام قال: ما أمر العباد إلا بدون سعتهم، فكل شئ أمر الناس بأخذه فهم متسعون له وما لا يتسعون له فهو موضوع عنهم، ولكن الناس لا خير فيهم.

My father, and Ibn Al Waleed, from Sa’ad and Al Humeyri, both from Ibn Isa, from Al Hassan Ibn Ali Bin Fazal, from Abu Jameela, from Muhammad Al Halby,

‘From Abu Abdullahasws having said: ‘The servants have not been Commanded except to below their capacity, therefore everything the people have been Commanded with taking to, so they are capable for it, and whatever they have no capacity for, so it is dropped from them, but the people, there is no good in them’’.⁵¹

52 - يد: ابن الوليد، عن ابن أبان، عن الحسين بن سعيد، عن عبيد بن زرارة، عن حمزة بن حمران قال: سألت أبا عبد الله عليه السلام عن الاستطاعة فلم يجبني، فدخلت عليه دخلة اخرى فقلت: أصلحك الله إنه قد وقع في قلبي منها شئ لا يخرجه إلا شئ أسمعه منك ; قال: فإنه لا يضرك ما كان في قلبك

Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Ubeyd Bin Zurara, from Hamza Bin Humran who said,

‘I asked Abu Abdullahasws about the capability, but heasws did not answer me, so I went to himasws for another meeting and I said, ‘May Allahazwj Keep youasws well! Something from it has occurred in my heart, I cannot take it out except by something I hear from youasws’. Heasws said: ‘It would not harm you, what was in your heart’.

; قلت: أصلك الله فإني أقول: إن الله تعالى لم يكلف العباد إلا ما يستطيعون وإلا ما يطيقون، فإنهم لا يصنعون شيئا من ذلك إلا بإرادة الله ومشيته وقضائه وقدره، قال: هذا دين الله الذي أنا عليه و آبائي.

I said, ‘May Allahazwj Keep youasws well! I am saying that Allahazwj the Exalted did not Encumber the servants except what they are capable of, or what they could be enduring, thus they would not be doing anything from that except by the Will of Allahazwj, and Hisazwj Desire, and Hisazwj Ordainment, and Hisazwj Power’. Heasws said: ‘This is the Religion of Allahazwj which Iasws am upon, and (so were) myasws forefathersasws’’.⁵²

53 - يد: العطار، عن أبيه، عن ابن عيسى، عن علي بن الحكم، عن ابن بكير عن حمزة بن حمران قال: قلت لابي عبد الله عليه السلام: إن لنا كلاما نتكلم به، قال: هاته ; قلت: نقول: إن الله عزوجل أمر ونهى وكتب الآجال والآثار لكل نفس بما قدر لها وأراد وجعل فيهم من الاستطاعة لطاعته ما يعملون به ما أمرهم به وما نهاهم عنه، فإذا تركوا ذلك إلى غيره كانوا محجوجين بما صير فيهم من الاستطاعة والقوة لطاعته،

Al Ataar, from his father, from Ibn Isa, from Ali Bin Al Hakam, from Ibn Bakeyr, from Hamza Bin Humran who said,

‘I said to Abu Abdullahasws, ‘There are speeches for us we are speaking with’. Heasws said: ‘Give it’. I said, ‘We are saying that Allahazwj Mighty and Majestic Commands, and Prohibits, and Decrees the terms (life-spans), and the effects for every soul with whatever is Pre-determined for it and Intended, and Made the capability to be in them what they could be working with whatever Heazwj has Commanded them with and Forbidden them from. Then, when they leave that to something else, they would be Argued with what has come to be in them from the capability, and the strength for obeying Himazwj’.

فقال: هذا هو الحق إذا لم تعده إلى غيره.

So, heasws said: ‘This, it is the truth when you do not exceed it to something else’’.⁵³

54 - يد: ابن الوليد، عن الصفار، عن ابن أبي الخطاب، عن ابن أسباط قال: سألت أبا الحسن الرضا عليه السلام عن الاستطاعة، فقال: يستطيع العبد بعد أربع خصال: أن يكون مخلى السرب، صحيح الجسم، سليم الجوارح، له سبب وارد من الله عزوجل

Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the capability, and heasws said: ‘The servant is capable after four characteristics – If he happens to be devoid of the means, healthy of body, sound of limbs, for him being a reason from Allahazwj Mighty and Majestic’.

قال: قلت: جعلت فداك فسرها لي،

He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws! Interpret these for me’.

قال: أن يكون العبد مخلى السرب، صحيح الجسم سليم الجوارح، يريد أن يزني فلا يجد امرأة ثم يجدها، فإما أن يعصم فيمتنع كما امتنع يوسف عليه السلام، أو يخلى بينه وبين إرادته فيزني فيسمى زانيا، ولم يطع الله بإكراه، ولم يعص بغلبة.

Heasws said: ‘If the servant happens to be devoid of the means, healthy of body, sound of limbs, intending to commit adultery, but he cannot find a woman, then he does find her, either he protects and prevents just as Yusufas prevented, or he is left alone between him and his intention, so he does commit adultery, then he would be named as an adulterer, and he did not obey Allahazwj by Hisazwj Force, and did not disobey by being overcome’’.⁵⁴

55 - يد: ابن الوليد، عن ابن أبان، عن الحسين بن سعيد، عن حماد بن عيسى، عن الحسين بن المختار، عن إسماعيل بن جابر، عن أبي عبد الله عليه السلام قال: إن الله عز و جل خلق الخلق فعلم ما هم صائرون إليه، وأمرهم ونهاهم،

Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Hamad Bin Isa, from Al Husayn Bin Al Mukhtar, from Ismail Bin Jabir,

‘From Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Created the creatures and Heazwj Knows what they would be coming to, and Heazwj Commanded them and Prohibited them.

فما أمرهم به من شئ فقد جعل لهم السبيل إلى الاخذ به، وما نهاهم عنه فقد جعل لهم السبيل إلى تركه، ولا يكونون فيه آخذين ولا تاركين إلا باذن الله عزوجل.

So, whatever thing Heazwj Commanded them with, Heazwj has Made the way for them to take with it, and whatever Heazwj Prohibited them from, so Heazwj has Made the way for them to leave it, and they would not be becoming takers nor leavers with regard to it except by the Permission of Allahazwj Mighty and Majestic’’.⁵⁵

56 - يد: بهذا الاسناد، عن الحسين، عن فضالة، عن أبان، عن حمزة بن محمد الطيار قال: سألت أبا عبد الله عليه السلام عن قول الله عزوجل: " وقد كانوا يدعون إلى السجود وهم سالمون " قال: مستطيعون يستطيعون الاخذ بما أمروا به، والترك لما نهوا عنه، وبذلك ابتلوا،

By this chain, from Al Husayn, from Fazalat, from Aban, from Hamza Bin Muhammad Al Tayar who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic: and they had been called to the Sajdah while they were safe (and sound) [68:43]. Heasws said: ‘Capable one, capable of the taking with whatever they had been Commanded with, and the leaving whatever they had been Prohibited from, and by they were Tried’.

ثم قال: ليس شئ مما أمروا به ونهوا عنه إلا ومن الله عزوجل فيه ابتلاء وقضاء.

Then heasws said: ‘There isn’t anything from what they had been Commanded with and Prohibited from except, and from Allahazwj Mighty and Majestic, there was a Trial and an Ordainment in it’’.⁵⁶

57 - يد: أبي، عن سعد، عن الحسين بن سعيد، عن ابن أبي عمير، عن هشام ابن سالم، عن أبي عبد الله عليه السلام قال: ما كلف الله العباد كلفة فعل، ولا نهاهم عن شئ حتى جعل لهم الاستطاعة، ثم أمرهم ونهاهم فلا يكون العبد آخذا ولا تاركا إلا باستطاعة متقدمة قبل الامر والنهي، وقبل الاخذ والترك، وقبل القبض والبسط.

My father, from Sa’ad, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Hisham Ibn Salim,

‘From Abu Abdullahasws having said: ‘Allahazwj did not Encumber the servants the encumberment of a deed, and did not Prohibited them from a thing until Heazwj Made the capability to be for them, then Heazwj Commanded them and Prohibited them. Therefore, the servant does not become a taker nor a leaver except by the capability having preceded before the Command and the Prohibition, and before the taking and the leaving, and before the holding and the letting go’’.⁵⁷

58 - يد: ابن الوليد، عن الصفار، عن ابن عيسى، عن علي بن الحكم، عن هشام بن سالم، عن سليمان بن خالد قال: سمعت أبا عبد الله عليه السلام يقول: لا يكون من العبد قبض ولا بسط إلا باستطاعة متقدمة للقبض والبسط.

Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ali Bin Al Hakam, from Hisham Bin Salim, from Suleyman Bin Khalid who said,

‘I heard Abu Abdullahasws saying: ‘There does not happen from the servant, neither a holding nor letting go except by the capability preceding to the holding and the letting go’⁵⁸

59 - يد: أبي، عن سعد، عن ابن أبي الخطاب، عن المحاملي، وصفوان بن يحيى معا، عن ابن مسكان، عن أبي بصير، عن أبي عبد الله عليه السلام قال: سمعته يقول - وعنده قوم يتناظرون في الافاعيل والحركات - فقال: الاستطاعة قبل الفعل، لم يأمر الله عزوجل بقبض ولا بسط إلا والعبد لذلك مستطيع.

My father, from Sa’ad, from Ibn Abu Al Khattab, from Al Mahamily, and Safwan Bin Yahya together, from Ibn Muskan, from Abu Baseer,

‘From Abu Abdullahasws, he (the narrator) said, ‘I heard himasws saying – and in hisasws presence was a group who were looking into the deeds and the movements, and heasws said: ‘The capability is before the deed. Allahazwj Mighty and Majestic did not Command with a holding nor with a letting go except and the servant was capable for that’’.⁵⁹

60 - يد: أبي، عن سعد، عن ابن يزيد، عن مروك بن عبيد، عن عمر ورجل من أصحابنا، عمن سأل أبا عبد الله عليه السلام فقال له: إن لي أهل بيت قدرية يقولون: نستطيع أن نعمل كذا وكذا، ونستطيع أن لا نعمل

My father, from Sa’ad, from Ibn Yazeed, from Marouk Bin Ubeyd, from Umar and a man from our companions,

‘From the one who asked Abu Abdullahasws, saying to himasws, ‘There are family members for him who are Qadiriites (Fatalists), they are saying, ‘We are capable of doing such and such, and we are capable of not doing’’.

قال: فقال أبو عبد الله عليه السلام: قل له: هل تستطيع أن لا تذكر ما تكره وأن لا تنسى ما تحب ؟ فإن قال: لا فقد ترك قوله، وإن قال: نعم فلا تكلمه أبدا فقد ادعى الربوبية.

He (the narrator) said, ‘So Abu Abdullahasws said: ‘Say to him, ‘Are you capable of not remembering what you dislike and not forgetting what you love?’ So, if he says, no, then he has left his word, and if he says, yes, then do not speak to him, ever, for he has claimed the Lordship’’.⁶⁰

61 - يد: أبي، عن سعد، عن صالح بن أبي حماد، عن أبي خالد السجستاني، عن علي بن يقطين، عن أبي إبراهيم عليه السلام قال: مر أمير المؤمنين عليه السلام بجماعة بالكوفة وهم يختصمون بالقدر، فقال لمتكلمهم: أبالله تستطيع ؟ أم مع الله ؟ أم من دون الله تستطيع ؟ فلم يدر ما يرد عليه،

My father, from Sa’ad, from Salih Bin Abu Hamad, from Abu Khalid Al Sijistany, from Ali Bin Yaqteen,

‘From Abu Ibrahimasws (7th Imamasws) having said: ‘Amir Al Momineenasws passed by a group at Kufa and they were disputing about the Pre-determination, so heasws said to their speaker: ‘Are you capable by Allahazwj? Or along with Allahazwj? Or from besides Allahazwj, you are capable?’ But, he did not know what to respond to himasws with.

فقال أمير المؤمنين عليه السلام: إن زعمت أنك بالله تستطيع فليس إليك من الامر شئ، وإن زعمت أنك مع الله تستطيع فقد زعمت أنك شريك معه في ملكه، وإن زعمت أنك من دون الله تستطيع فقد ادعيت الربوبية من دون الله تعالى.

Amir Al Momineenasws said: ‘If you claim that you are capable by Allahazwj, then there isn’t anything to you from the matter; and if you claim that you are capable along with Allahazwj, then you have claimed that you are an associate with Himazwj in Hisazwj Kingdom; and if you claim that you are capable from besides Allahazwj, then you have claimed the Lordship from besides Allahazwj, the Exalted’.

فقال: يا أمير المؤمنين لا بل بالله أستطيع، فقال: أما إنك لو قلت غير هذا لضربت عنقك.

He said, ‘O Amir Al-Momineenasws! But, I am capable by Allahazwj’. Heasws said: ‘But, if you had said other than this, Iasws would have struck your neck’’.⁶¹

62 - ن، يد: تميم القرشي، عن أبيه، عن أحمد بن علي، عن الهروي قال: سأل المأمون الرضا عليه السلام عن قوله الله عزوجل: " الذين كانت أعينهم في غطاء عن ذكري و كانوا لا يستطيعون سمعا " فقال: إن غطاء العين لا يمنع من الذكر، والذكر لا يرى بالعيون، ولكن الله شبه الكافرين بولاية علي بن أبي طالب عليه السلام بالعميان لانهم كانوا يستثقلون قول النبي صلى الله عليه وآله فيه، وكانوا لا يستطيعون سمعا، فقال المأمون: فرجت عني فرج الله عنك.

Tameem Al Qarshy, from his father, from Hmad Bin Ali, from al Harwy who said,

‘Al-Mamoun asked Al-Rezaasws about the Words of Allahazwj Mighty and Majestic: Those whose eyes were under a cover from My Zikr (Mention) and they were unable to hear [18:101], so heasws said: ‘The cover of the eyes does not prevent from the Zikr, and the Zikr cannot be seen by the eyes, but Allahazwj Cited an example of the Kafirs with the Wilayah of Aliasws Bin Abu Talibasws with the blind one, because they were considering it heavy, the words of the Prophetsaww regarding it (Wilayah) and were not tolerating hearing (these words)’. Al-Mamoun said, ‘Youasws have relieved from me, may Allahazwj Relieve youasws’’.⁶²

63 - ف: كتب الحسن البصري إلى أبي محمد الحسن بن علي عليهما السلام: أما بعد فإنكم معشر بني هاشم الفلك الجارية في اللجج الغامرة، والاعلام النيرة الشاهرة، أو كسفينة نوح عليه السلام التي نزلها المؤمنون ونجا فيها المسلمون،

Al-Hassan Al-Basry wrote to Abu Muhammad Al-Hassanasws Bin Aliasws, ‘However, you the community of the Clan of Hashimas are the flowing ship in the overwhelming depths, and the bright signposts, or like the ship of Noahas which the Momineen boarded it and the Muslims would be rescued regarding it.

كتبت إليك يابن رسول الله عند اختلافنا في القدر، وحيرتنا في الاستطاعة، فأخبرنا بالذي عليه رأيك ورأي آبائك عليهم السلام، فإن من علم الله علمكم، وأنتم شهداء على الناس، والله الشاهد عليكم، ذرية بعضها من بعض والله سميع عليم

I write to you, O sonasws of Rasool-Allahsaww, due to our differing regarding the Pre-determination, and our confusion regarding the capability, therefore inform us with that which yourasws view is upon and the view of yourasws forefathersasws, as yourasws knowledge is from the Knowledge of Allahazwj and youasws are the witnesses upon the people and Allahazwj is the Witness upon you, offspring one from the other, and Allahazwj is Hearing, Knowing’.

فأجابه الحسن عليه السلام: بسم الله الرحمن الرحيم وصل إلي كتابك، ولولا ما ذكرته من حيرتك وحيرة من مضى قبلك إذا ما أخبرتك، أما بعد فمن لم يؤمن بالقدر خيره و شره أن الله يعلمه فقد كفر، ومن أحال المعاصي على الله فقد فجر،

So, Al-Hassanasws replied to him: ‘In the Name of Allahazwj, the Beneficent, the Merciful. Your letter arrived to measws, and if you had not mentioned of your confusion and confusion of the ones passed away before you, then Iasws would not have informed you. However, the one who does not believe in the Pre-determination, its good and it’s evil that Allahazwj Know, so he has committed Kufr, and the one who links the acts of disobedience unto Allahazwj, so he has been immoral.

إن الله لم يطع مكرها، ولم يعص مغلوبا، ولم يهمل العباد سدى من المملكة، بل هو المالك لما ملكهم، والقادر على ما عليه أقدرهم، بل أمرهم تخييرا، ونهاهم تحذيرا،

Allahazwj is not being obeyed forcefully, and is not being disobeyed by overcoming, and did not Load the servants from the Kingdom in vain, but Heazwj is the Owner to whatever Heazwj Made them own, and the Able upon what Heazwj Made them to be able upon. But, Heazwj Commanded them as a choice, and Prohibited them as a caution.

فإن ائتمروا للطاعة لم يجدوا عنها صادا، وإن انتهوا إلى المعصية فشاء أن يمن عليهم بأن يحول بينهم وبينها فعل، وإن لم يفعل فليس هو الذي حملهم عليها جبرا، ولا الزموها كرها،

So, if they deliberate for the obedience, they would not find a block from it, and if they end up to the disobedience, then if Heazwj so Desires Heazwj would Favour upon them by being a Barrier between them and it, Heazwj would do so, and if Heazwj does not Do so, then Heazwj isn’t the Oneazwj Who Carried them with it (to the disobedience) by Compulsion, nor Necessitated it forcefully.

بل من عليهم بأن بصرهم وعرفهم وحذرهم وأمرهم ونهاهم، لا جبلا لهم على ما أمرهم به فيكونوا كالملائكة، ولا جبرا لهم على ما نهاهم عنه، ولله الحجة البالغة فلو شاء لهداكم أجمعين. والسلام على من اتبع الهدى.

But, Heazwj Favoured upon them by Making them insightful, and understanding, and Cautioned them and Commanded them and Prohibited them. Heazwj neither Natured them upon whatever Heazwj Commanded them with, so they would happen to be like the Angels, nor Compulsion for them upon what Heazwj Prohibited them from. Say: ‘For Allah is the conclusive Proof. Then if He so Desires to, He would Guide you altogether’ [6:149]. And the greetings be upon the one who follows the Guidance’’.⁶³

64 - سن: علي بن الحكم، عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: إن الله أكرم من أن يكلف الناس ما لا يطيقون، والله أعز من أن يكون في سلطانه ما لا يريد.

Ali Bin Al Hakam, from Hisham Bin Salim,

‘From Abu Abdullahasws having said: ‘Allahazwj is more Kind that to Encumber the people with what they cannot endure, and Allahazwj is Mightier than there would happening to be anything in Hisazwj Kingdom what Heazwj does not Want’’.⁶⁴

65 - سن: أبى، عن حماد، عن الحسين بن المختار، عن حمزة بن حمران قال: قلت له: إنا نقول: إن الله لم يكلف العباد إلا ما آتاهم، وكل شئ لا يطيقونه فهو عنهم موضوع، ولا يكون إلا ما شاء الله وقضى وقدر وأراد ; فقال: والله إن هذا لديني ودين آبائي.

My father, from Hamad, from Al Husayn Bin Al Mukhtar, from Hamza Bin Humran who said,

‘I said to himasws, ‘We are saying that Allahazwj does not Encumber the servants except what Heazwj Gave them, and all things they cannot endure, so it is dropped from them, and there does not transpire (anything) except what Allahazwj so Desires, and Ordains, and Pre-determined, and Wants’. So, heasws said: ‘By Allahazwj! This is myasws Religion and the Religion of myasws forefathers’’.⁶⁵

66 - سن: علي بن الحكم، عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: ما كلف الله العباد إلا ما يطيقون، وإنما كلفهم في اليوم والليلة خمس صلوات، وكلفهم من كل مائتي درهم خمسة دراهم، وكلفهم صيام شهر رمضان في السنة، وكلفهم حجة واحدة وهم يطيقون أكثر من ذلك، وإنما كلفهم دون ما يطيقون ونحو هذا.

Ali Bin Al Hakam, from Hisham Bin Salim,

‘From Abu Abdullahasws having said: ‘Allahazwj does not Encumber the servants except what they are enduring, and rather Heazwj Encumbered them during the day and the night, five Salats, and Encumbered them from every two hundred Dirhams, five Dirhams (Zakat), and Encumbered them the Fasts of the Month of Ramazan during the year, and Encumbered them with one Hajj, and they are able to endure more than that, and rather Heazwj Encumbered them with below what they can endure, and approximately that’’.⁶⁶

67- سن: أبي، عن العباس بن عامر، عن محمد بن يحيى الخثعمي، عن عبد الرحيم القصير، عن أبي عبد الله عليه السلام قال: سأله حفص الاعور - وأنا أسمع -: جعلني الله فداك قول الله: " ولله على الناس حج البيت من استطاع إليه سبيلا " قال: ذلك القوة في المال أو اليسار،

My father, from Al Abbas Bin Aamir, from Muhammad Bin Yahya al Khas’amy, from Abdul Raheem Al Qaseyr,

‘From Abu Abdullahasws, he (the narrator) said, ‘Hafs Al-Awr asked himasws – and I heard, ‘May I be sacrificed for youasws! The Words of Allahazwj: And for the Sake of Allah, Hajj of the House is incumbent upon the people for the one has the capacity for a way to it [3:97]. Heasws said: ‘That is the strength regarding the wealth of the affluence’.

قال: فإن كانوا موسرين فهم ممن يستطيع إليه السبيل ؟ قال: نعم،

He (the narrator) said, ‘If they were affluent, they would be from the ones with capacity for a way to it?’ Heasws said: ‘Yes’.

فقال له ابن سيابة: بلغنا عن أبي جعفر عليه السلام أنه كان يقول: يكتب وفد الحاج ; فقطع كلامه فقال: كان أبي يقول: يكتبون في الليلة التي قال الله: " فيها يفرق كل أمر حكيم "

So, Ibn Sabayah said to himasws, ‘It has reached us from Abu Ja’farasws having said: ‘The delegations of the Pilgrims has been Written . . ‘, but heasws cut off his speech and said: ‘Myasws fatherasws was saying: ‘They are writing during the night which Allahazwj Said: During it, every wise matter is made distinct [44:4]’.

قال: فإن لم يكتب في تلك الليلة يستطيع الحج ؟ قال: لا معاذ الله، فتكلم حفص فقال: لست من خصومتكم في شئ، هكذا الامر.

He said, ‘If it is not written during that night, would they be capable of the Hajj?’ Heasws said: ‘No, Allahazwj Forbid!’ So, Hafs spoke and he said, ‘There isn’t anything in your disputes. This is how the matter is’’.⁶⁷

68 - ضا: أروي أن رجلا سأل العالم عليه السلام فقال: يا بن رسول الله أليس أنا مستطيع لما كلفت ؟ فقال له عليه السلام: ما الاستطاعة عندك ؟ قال: القوة على العمل، قال له عليه السلام: قد أعطيت القوة إن أعطيت المعونة، قال له الرجل: فما المعونة ؟ قال: التوفيق ; قال: فلم إعطاء التوفيق ؟ قال: لو كنت موفقا كنت عاملا، وقد يكون الكافر أقوى منك ولا يعطى التوفيق فلا يكون عاملا.

It is reported that a man asked the Aalimasws (Imamasws) saying, ‘O sonasws of Rasool-Allahsaww! Am I not capable to what I have been Encumbered with?’ Heasws said: ‘What the capability with you?’ He said, ‘The strength upon the deed’. Heasws said: ‘You have been Given the strength if you are Given the assistance’. The man said to himasws, ‘And what is the assistance?’ Heasws said: ‘The inclination’. He said, ‘But why should I be Given the inclination?’ Heasws said: ‘If you were inclined you would be a worker, and the Kafir happens to be stronger than you and he has not been Given the inclination, so he does not happen to be a worker’.

ثم قال عليه السلام: أخبرني عنك من خلق فيك القوة ؟ قال الرجل: الله تبارك وتعالى، قال العالم: هل تستطيع بتلك القوة دفع الضر عن نفسك وأخذ النفع إليها بغير العون من الله تبارك وتعالى ؟ قال: لا، قال: فلم تنتحل ما لا تقدر عليه ؟ !

Then heasws said: ‘Inform me, who Created the strength in you?’ The man said, ‘Allahazwj Blessed and Exalted’. The Aalimasws said: ‘Are you capable with this strength, to repel the harm from yourself and take the benefit to it without the Assistance from Allahazwj Blessed and Exalted?’ He said, ‘No’. Heasws said: ‘So, why are you impersonating what you are not able upon?’

ثم قال: أين أنت عن قول العبد الصالح: " وما توفيقي إلا بالله ".

Then heasws said: ‘Where are you from the words of Al-Abd Al-Salihasws (7th Imamasws): ‘And ‘وما توفيقي إلا بالله’ there is no inclination except by Allahazwj’?’’.⁶⁸

69 - وأروي أن رجلا سأله عن الاستطاعة، فقال: أتستطيع أن تعمل ما لم يكن ؟ قال: لا، قال: أتستطيع أن تنتهي عما يكون ؟ قال: لا، قال: ففيما أنت مستطيع ؟ قال الرجل: لا أدري !

It is reported that a man asked himasws about the capability, so heasws said: ‘Are you capable of doing what has not happened yet?’ He said, ‘No’. Heasws said: ‘Are you capable of preventing from what has already happened?’ He said, ‘No’. Heasws said: ‘Then, regarding what are you capable of?’ The man said, ‘I don’t know’.

فقال العالم عليه السلام: إن الله عزوجل خلق خلقا فجعل فيهم آلة الفعل، ثم لم يفوض إليهم، فهم مستطيعون للفعل في وقت الفعل مع الفعل. قال له الرجل: فالعباد مجبورون ؟ فقال: لو كانوا مجبورين كانوا معذورين. قال الرجل: ففوض إليهم ؟ قال: لا. قال: فما هو ؟ قال العالم عليه السلام: علم منهم فعلا فجعل فيهم آلة الفعل، فإذا فعلوا كانوا مستطيعي.

The Aalimasws said: ‘Allahazwj Mighty and Majestic Created creatures and Made a tool of the deed to be in them, and Heazwj did not Delegate to them, so they are capable of the deed in the time of the deed, with the deed’. The man said to himasws, ‘So, the servants are compelled?’ Heasws said: ‘If they were compelled, they would be excused’. The man said, ‘So Heazwj Delegated to them?’ Heasws said: ‘No’. He said, ‘Then what is it?’ The Aalimasws said: ‘Heazwj Knew the deed from them so Heazwj Made a tool of the deed to be in them, so when they do it, they would be capable’’.⁶⁹

70 - كش: حمدويه وابراهيم ابنا نصير، عن العبيدي، عن هشام بن إبراهيم المشرقي قال: قال لي أبو الحسن الخراساني: كيف تقولون في الاستطاعة بعد يونس ؟ فذهب فيها مذهب زرارة ومذهب زرارة هو الخطأ ; فقلت: لا ولكنه - بأبي أنت وأمي - ما يقول زرارة في الاستطاعة، وقول زرارة هم قدر، ونحن منه برآء، وليس من دين آبائك،

Hamdawiya and Ibrahim, two sons of Nusays, from Al Abeydi, from Hisham Bin Ibrahim Al Mashriqy who said,

‘Abu Al-Hassan Al-Khurasany said to me, ‘How are you saying regarding the capability, after Yunus? The doctrine of Zurara regarding it is gone, and doctrine of Zurara, it is the mistake’. I said, ‘No, but – may my father and my mother (be sacrificed) for you – it is what Zurara was saying regarding the capability, and the words of Zurara, its about Pre-determination, and we are disavowed from it, and it isn’t from the Religion of your forefathers’.

قال: فبأي شئ تقولون ؟ قلت: بقول أبي عبد الله عليهم السلام وسئل عن قول الله عزوجل: " ولله على الناس حج البيت من استطاع إليه سبيلا " ما استطاعته ؟ قال: فقال أبو عبد الله عليه السلام: صحته وماله، فنحن بقول أبي عبد الله عليه السلام نأخذ، قال: صدق أبو عبد الله عليه السلام هذا هو الحق.

He said, ‘So, with which thing are you saying?’ I said, ‘By the words of Abu Abdullahasws, and heasws was asked about the Words of Allahazwj Mighty and Majestic: And for the Sake of Allah, Hajj of the House is incumbent upon the people for the one has the capacity for a way to it [3:97], what is his capacity?’ So, Abu Abdullahasws said: ‘His health and his wealth’. Thus, we are taking with the words of Abu Abdullahasws’. He said, ‘Abu Abdullahasws spoke the truth’’.⁷⁰

71 - كش: محمد بن قولويه، عن محمد بن أبي القاسم ماجيلويه، عن زياد بن أبي الحلال قال: قلت لابي عبد الله عليه السلام: إن زرارة روى عنك في الاستطاعة شيئا فقبلنا منه وصدقناه وقد أحببت أن أعرضه عليك. فقال: هاته،

Muhammad Bin Qawlawiya, from Muhammad Bin Abu Al Qasim Majaylawiya, from Ziyad Bin Abu Al Halal who said,

‘I said to Abu Abdullahasws, ‘Zurara is reported something from youasws regarding the capability, so we accepted from him and ratified him, and I would love it if I could present it to youasws’. Heasws said: ‘Give it’.

فقلت: زعم أنه سألك عن قول الله عزوجل: " ولله على الناس حج البيت من استطاع إليه سبيلا " فقلت: من ملك زادا وراحلة ; فقال: كل من ملك زادا وراحلة فهو مستطيع للحج وإن لم يحج ؟ فقلت: نعم.

I said, ‘He claimed that he asked youasws about the Words of Allahazwj Mighty and Majestic: ‘And for the Sake of Allah, Hajj of the House is incumbent upon the people for the one has the capacity for a way to it [3:97], and youasws said: ‘One who owns provisions and ride’. He said, ‘Everyone who owns provision and a ride, so he would have the capacity for the Hajj, and even if he does not perform Hajj?’ Youasws said: ‘Yes’.

فقال: ليس هكذا سألني ولا هكذا قلت، كذب علي والله، كذب علي والله لعن الله زرارة ! لعن الله زرارة ! إنما قال لي: من كان له زاد وراحلة فهو مستطيع للحج ؟ قلت: وقد وجب عليه، قال: فمستطيع هو ؟ قلت: لا حتى يؤذن له.

So, heasws said: ‘He didn’t ask measws like this, nor did Iasws say like this. By Allahazwj! He lied upon measws. By Allahazwj he lied upon measws, By Allahazwj he lied upon measws. May Allahazwj Curse Zurara! May Allahazwj Curse Zurara! But rather, he said to measws, ‘One who had provision for him and a ride, would he be with capacity for the Hajj?’ Iasws said: ‘And it had been Obligated upon him’. He said, ‘So, he is capable?’ Iasws said: ‘No, until there is Permission for him’.

قلت: فأخبر زرارة بذلك ؟ قال: نعم. قال زياد: فقدمت الكوفة فلقيت زرارة فأخبرته بما قال أبو عبد الله عليه السلام وسكت عن لعنه، قال: أما إنه قد أعطاني الاستطاعة من حيث لا يعلم، و صاحبكم هذا ليس له بصيرة بكلام الرجال

I said, ‘Shall I inform Zurara with that?’ Heasws said: ‘Yes’. Ziyad said, ‘So I proceeded to Kufa and met Zurara and informed him with what Abu Abdullahasws had said, and I kept quiet from hisasws cursing (him). He said, ‘But, heasws had given me the capability from where heasws does not know, and this companion of yours, has no insight for him with the speech of the men’’.⁷¹

There is a problem in this Hadith,

72 - كش: محمد بن مسعود، عن محمد بن عيسى، عن حريز، قال: خرجت إلى فارس، وخرج معنا محمد الحلبي إلى مكة، فاتفق قدومنا جميعا إلى حنين، فسألت الحلبي فقلت له: أطرفنا بشئ. قال: نعم جئتك بما تكره، قلت لابي عبد الله عليه السلام: ما تقول في الاستطاعة ؟ فقال: ليس من ديني ولا من دين آبائي،

Muhammad Bin Masoud, from Muhammad Bin Isa, from Hareyz who said,

‘I went to Persia and Muhammad Al-Halby went out with us to go to Makkah, and our advent coincide up to Hunayn. I asked Al-Halby saying to him, ‘Have you anything new (Hadeeth)?’ He said, ‘Yes, I will come to you with what you dislike. I said to Abu Abdullahasws, ‘What are youasws saying regarding the capability?’ Heasws said: ‘It is neither from myasws Religion nor from the Religion of myasws forefathersasws’.

فقلت: الآن ثلج عن صدري والله لا أعود لهم مريضا، ولا أشيع لم جنازة، ولا أعطيهم شيئا من زكاة مالي. قال: فاستوى أبو عبد الله عليه السلام جالسا وقال لي: كيف قلت ؟ فأعدت عليه الكلام، فقال أبو عبد الله عليه السلام: كان أبي عليه السلام يقول: أولئك قوم حرم الله وجوههم على النار،

So, I said, ‘No there is coolness on my chest. By Allahazwj! Neither will I console a sick one of them, nor escort a funeral, nor give them anything from Zakat of my wealth’. Abu Abdullahasws sat upright and said to me: ‘What did you say?’ So, I repeated the speech unto himasws. Abu Abdullahasws said: ‘Myasws fatherasws was saying: ‘They are a people Allahazwj Prohibited their faces upon the Fire’.

فقلت: جعلت فداك وكيف قلت لي: ليس من ديني ولا من دين آبائى ؟ قال: إنما أعني بذلك قول زرارة وأشباهه.

I said, ‘May I be sacrificed for youasws! And how did youasws say to me: ‘This isn’t from myasws Religion nor from the Religion of myasws forefathersasws’?’ Heasws said: ‘But rather, Iasws meant by that, the words of Zurara and its like’’.⁷²

See the Hadith, ref. 76

73 - يف: روى جماعة من علماء الاسلام، عن نبيهم صلى الله عليه وآله أنه قال: لعنت القدرية على لسان سبعين نبيا ; قيل: ومن القدرية يا رسول الله ؟ فقال: قوم يزعمون أن الله سبحانه قدر عليهم المعاصي وعذبهم عليها.

It is reported by a group of scholars of Islam, from their Prophetsaww having said: ‘The Qadiriites (Fatalists) have been Cursed upon the tongues of seventy Prophetsas’. It was said, ‘And who are the Qadirites, O Rasool-Allahsaww?’ Hesaww said: ‘A people claiming that Allahazwj the Glorious Pre-determined the disobedience upon them and would Punish them upon these’’.⁷³

74 - وروى صاحب الفائق وغيره من علماء الاسلام، عن محمد بن علي المكي بإسناده قال: إن رجلا قدم على النبي صلى الله عليه وآله فقال له رسول الله صلى الله عليه وآله: أخبرني بأعجب شئ رأيت، قال رأيت قوما ينكحون أمهاتهم وبناتهم وأخواتهم فإذا قيل لهم: لم تفعلون ذلك ؟ قالوا: قضاء الله تعالى علينا وقدره ; فقال النبي صلى الله عليه وآله: سيكون من أمتي أقوام يقولون مثل مقالتهم، أولئك مجوس أمتي.

And it has been reported by the author of (the book) Al Faiq, and others from the scholars of Islam, from Muhammad Bin Al Makky by his chain who said,

‘A man came to the Prophetsaww and hesaww said to him, ‘Inform mesaww about the strange thing which you saw’. He said, ‘I saw a people marrying their mothers and their daughters and their sisters, and what it was said to them, ‘Why are you doing that?’ They said, ‘Allahazwj the Exalted Ordained it upon us and Pre-determined it’. So, the Prophetsaww said: ‘There would be coming from mysaww community, a people who would be saying the like of their words, they would be the Magians of mysaww community’’.⁷⁴

75 - وروى صاحب الفائق وغيره، عن جابر بن عبد الله، عن النبي صلى الله عليه وآله أنه قال: يكون في آخر الزمان قوم يعملون المعاصي، ويقولون: إن الله قد قدرها عليهم، الراد عليهم كشاهر سيفه في سبيل الله.

And it is reported by the author of (the book) Al Faiq, and others, from Jabir Bin Abdullah,

‘From the Prophetsaww having said: ‘At the end of times there would be a people doing acts of disobedience, and they would be saying that Allahazwj has Pre-determined it upon them, and the rebutter against them is like a brandisher of his sword in the Way of Allahazwj’’.⁷⁵

76 - كش: محمد بن مسعود، عن عبد الله بن محمد بن خالد، عن الوشاء، عن ابن خداش، عن علي بن إسماعيل، عن ربعي، عن الهيثم بن حفص العطار، عن حمزة ابن حمران قال: قلت لابي عبد الله عليه السلام: يقول زرارة: إن الله عزوجل لم يكلف العباد إلا ما يطيقون، وإنهم لم يعملوا إلا إن يشاء الله ويريد ويقضي، قال: هو والله الحق،

Muhammad Bin Masoud, from Abdullah Bin Muhammad Bin Khalid, from Al Washa, from Ibn Khadash, from Ali Bin Ismail, from Rabie, from Al Haysam Bin Hafs Al Attar, from Hamza Bin Imran who said,

‘I said to Abu Abdullahasws, ‘Zurara is saying that Allahazwj Mighty and Majestic does not Encumber the servants except what they can be enduring, and they are not doing anything except if Allahazwj so Desires, and Wants, and Ordained’. Heasws said: ‘By Allahazwj, it is the truth!’

ودخل علينا صاحب الزطي، فقال له: يا ميسر ألست على هذا ؟ قال: على أي شئ أصلحك الله ؟ - أو جعلت فداك - قال: فأعاد هذا القول عليه كما قلت له، ثم قال: هذا والله ديني ودين آبائى

And there entered unto us the companion of Al-Zaty, and heasws said to him: ‘O Maysar! Aren’t you upon this?’ He said, ‘Upon which thing, may Allahazwj Keep youasws well?’ Or (said), ‘May I be sacrificed for youasws’. He (the narrator) said, ‘So, heasws repeated the words upon him, just as I had said it to himasws, then heasws said: ‘By Allahazwj! This is myasws Religion and the Religion of myasws forefathersasws’’.⁷⁶

77 - كش: علي بن الحسين بن قتيبة، عن محمد بن أحمد، عن محمد بن عيسى، عن إبراهيم بن عبد الحميد، عن الوليد بن صبيح قال: مررت في الروضة بالمدينة فإذا إنسان قد جذبني، فالتفت فإذا أنا بزرارة فقال لي: استأذن لي على صاحبك، قال: فخرجت من المسجد ودخلت على أبي عبد الله عليه السلام فأخبرته الخبر،

Ali Bin Al Husayn Bin Quteyba, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Saheeh who said,

‘I passed by in the garden of Al-Medina and there was a person who fascinated me, I turned and I was with Zurara, and he said to me, ‘Get permission for me to see your Masterasws’. So, I went out from the Masjid and went to Abu Abdullahasws and informed himasws of the news.

فضرب بيده على لحيته، ثم قال: لا تأذن له - ثلاثا - فإن زرارة يريدني على القدر على كبر السن، وليس من ديني ولا دين آبائي.

Heasws struck hisasws hand upon hisasws beard, then said: ‘There is no permission for himasws’ – thrice, ‘For Zurara wants measws to be upon the Pre-determination in old age, and it isn’t from myasws Religion, nor from the Religion of myasws forefathersasws’’.⁷⁷

(See comments above)

78 - ما: الحسين بن إبراهيم القزويني، عن محمد بن وهبان، عن أحمد بن إبراهيم، عن الحسن بن علي الزعفراني، عن البرقي، عن أبيه، عن ابن أبى عمير، عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: - في قول الله تعالى: " وقالت اليهود يد الله مغلولة " - فقال: كانوا يقولون: قد فرغ من الامر.

Al Husayn Bin Ibrahim Al Qawiny, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al Hassan Bin Ali Al Zafrany, from Al Barqy, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

‘From Abu Abdullahasws having said regarding the Words of the Exalted: And the Jews say: ‘The Hand of Allah is tied up!’ [5:64]: ‘They were saying, ‘Heazwj is free from the Command’’.⁷⁸

79 - يد: علي بن أحمد الاسواري، عن مكي بن أحمد البردعي، عن محمد بن القاسم بن عبد الرحمن، عن محمد بن أشرس، عن بشير بن الحكم، وإبراهيم بن أبي نصر، عن عبد الملك بن هارون، عن غياث بن المجيب، عن الحسن البصري، عن عبد الله بن عمر، عن النبي صلى الله عليه وآله قال: قال: سبق العلم، وجف القلم، وتم القضاء بتحقيق الكتاب وتصديق الرسالة، والسعادة من الله، والشقاوة من الله عزوجل،

Ali Bin Ahmad Al Sawary, from Makky Bin Ahmad Al Baradaie, from Muhammad Bin Al Qasim Bin Abdul Rahman, from Muhammad Bin Ashras, from Bashir Bin Al Hakam, and Ibrahim Bin Abu Nasr, from Abdul Malik Bin Haroun, from Giyas Bin Al Mujeeb, from Al Hassan Al Basry, from Abdullah Bin Umar,

‘From the Prophetsaww having said: ‘The Knowledge preceded and the Pen dried out, and the Ordainments was complete by the investigation of the Book and verification of the Message, and the fortunacy is from Allahazwj and the wretchedness is from Allahazwj Mighty and Majestic’.

قال عبد الله بن عمر: إن رسول الله صلى الله عليه وآله كان يروي حديثه عن الله عزوجل، قال: قال الله: يا بن آدم بمشيتي كنت أنت الذي تشاء لنفسك ما تشاء، وبإرادتي كنت أنت الذي تريد لنفسك ما تريد، وبفضل نعمتي عليك قويت على معصيتي، وبعصمتي وعفوي وعافيتي أديت إلى فرائضي،

Abdullah Bin Umar said, ‘Rasool-Allahsaww used to narrated hissaww Hadeeth from Allahazwj Mighty and Majestic. Hesaww said: ‘Allahazwj Said: “O son of Adamas! By Myazwj Desire you were the one who used to desire for yourself what you desired, and by Myazwj Will you were the one who used to want for yourself what you wanted, and by Myazwj Grace of Myazwj Bounties upon you, you were strengthened upon disobeying Meazwj, and by Myazwj Protection and Myazwj Pardon you fulfilled Myazwj Obligations.

فأنا أولى بإحسانك منك، وأنت أولى بذنبك مني، فالخير مني إليك بما أوليت بدا، والشر مني إليك ما جنيت جزاء، وبسوء ظنك بي قنطت من رحمتي، فلي الحمد والحجة عليك بالبيان، ولي السبيل عليك بالعصيان، ولك الجزاء الحسنى عندي بالاحسان،

Thus, Iazwj am foremost with your good deeds than you are, and you are foremost with your sins than Iazwj am. The good from Meazwj to you is due to what you were first with, and the evil from Meazwj to you is what Recompense you reaped, and by your evil thoughts with Meazwj, you despaired from Myazwj Mercy. For Meazwj is the Praise and the Argument upon you with the explanation, and for Meazwj is the way upon you due to the disobedience, and for you is the goodly Recompense with Meazwj due to the good deeds.

لم أدع تحذيرك، ولم أخذل عند عزتك، ولم أكلفك فوق طاقتك، ولم أحملك من الامانة إلا ما قدرت عليه، رضيت منك لنفسي ما رضيت به لنفسك مني. قال عبد الملك: لن أعذبك إلا بما عملت.

Iazwj did not leave Warning you, and did not Abandon your majesty, and did not Encumber you above your endurance, and did not Load you from the entrustments except what Iazwj Pre-determined upon it. Iazwj am Pleased from you for Myself what you are pleased with yourself from Meazwj”. Abdul Malik said, ‘I will never punish you due to what you have done’’.⁷⁹

80 - يد: تميم القرشي، عن أبيه، عن أحمد بن علي الانصاري، عن الهروي قال: سأل المأمون يوما علي بن موسى الرضا عليه السلام فقال له: يابن رسول الله ما معنى قول الله عزوجل " ولو شاء ربك لآمن من في الارض كلهم جميعا أفأنت تكره الناس حتى يكونوا مؤمنين وما كان لنفس أن تؤمن إبإذن الله "

Tameem Al Qarshy, from his father, from Ahmad Bin Ali Al Ansary, from Al Harwy who said,

‘One day Al-Mamoun asked Aliasws Bin Musa Al-Rezaasws saying to himasws, ‘O sonasws of Rasool-Allahsaww! What is the meaning of the Words of Allahazwj Mighty and Majestic: And if your Lord so Desired, the ones in the earth would believe, all of them in their entirety. So, will you force the people until they become Momineen? [10:99] And it was not for a soul that it believes except by the Permission of Allah [10:100].

فقال الرضا عليه السلام: حدثني أبي موسى بن جعفر، عن أبيه جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين بن علي، عن أبيه علي بن أبي طالب عليهم السلام أن المسلمين قالوا لرسول الله صلى الله عليه وآله: لو أكرهت يارسول الله من قدرت عليه من الناس على الاسلام لكثر عددنا وقوينا على عدونا.

Al-Rezaasws said: ‘Myasws father Musaasws Bin Ja’farasws narrated to measws, from hisasws father Ja’farasws Bin Muhammadasws, from hisasws father Muhammadasws Bin Aliasws, from hisasws father Aliasws Bin Al-Husaynasws, from hisasws father Al-Husaynasws Bin Aliasws, from hisasws father Aliasws Bin Abu Talibasws that the Muslims said to Rasool-Allahsaww, ‘O Rasool-Allahsaww! If only yousaww would force the ones from the people yousaww have power upon to become Muslims, our numbers would have been numerous and we would be stronger against our enemies’.

فقال رسول الله صلى الله عليه وآله: ما كنت لالقى الله عزوجل ببدعة لم يحدث إلي فيها شيئا وما أنا من المتكلفين.

Rasool-Allahsaww said: ‘Isaww will not meet Allahazwj Mighty and Majestic with an innovation, nothing has been Narrated to mesaww with regards to it (from Allahazwj, and Isaww am not from the pretenders’.

فأنزل الله تبارك وتعالى: يا محمد " ولو شاء ربك لآمن من في الارض كلهم جميعا " على سبيل الالجاء والاضطرار في الدنيا، كما يومنون عند المعاينة ورؤية البأس في الآخرة، ولو فعلت ذلك بهم لم يستحقوا مني ثوابا ولا مدحا لكني أريد منهم أن يؤمنوا مختارين غير مضطرين، ليستحقوا مني الزلفى والكرامة ودوام الخلود في جنة الخلد، " أفأنت تكره الناس حتى يكونوا مؤمنين "

So, Allahazwj Blessed and Exalted Revealed: “O Muhammadsaww! And if your Lord so Desired, the ones in the earth would believe, all of them in their entirety [10:99], upon a way of the (protection) shield and the enforcement in the world, just as they believe at witnessing the evil in the Hereafter. If Iazwj had Dealt like that with them, they would not have been deserving of Rewards from Meazwj, nor any Praise, but Iazwj Wanted from them that they should believe by choice without being forced, to be deserving from Meazwj the nearness, and the honour, and the perpetual eternal living in the Garden of Eternity, So, will you force the people until they become Momineen? [10:99]”.

وأما قوله عزوجل: " وما كان لنفس أن تؤمن إلا بإذن الله " فليس ذلك على سبيل تحريم الايمان عليها، ولكن على معنى أنها ما كانت لتؤمن إلا بإذن الله، وإذنه أمره لها بالايمان، ما كانت مكلفة متعبدة وإلجاؤه إياها إلى الايمان عن زوال التكليف والتعبد عنها،

As for the Words of the Mighty and Majestic: And it was not for a soul that it believes except by the Permission of Allah [10:100], that is not upon a way of a Prohibition upon it of the Eman, but upon a meaning that it would not believe except by Permission of Allahazwj, and Hisazwj Permission is Hisazwj Command for it with the Eman. The encumbered one would not have been a worshipper had it not been for its going to the Eman, it was not from the removal of the encumberment and the worshipping from it’.

فقال المأمون: فرجت عني يا أبا الحسن فرج الله عنك.

Al-Mamoun said, ‘Youasws have relieved me, may Allahazwj Relieve youasws’’.⁸⁰

81 - يد: أبي وابن الوليد معا، عن محمد العطار وأحمد بن إدريس، هما عن الاشعري، عن ابن هاشم، عن ابن معبد، عن درست، عن الفضيل قال: سمعت أبا عبد الله عليه السلام يقول: شاء الله أن أكون مستطيعا لما لم يشأ أن أكون فاعله.

My father, and Ibn Al Waleed together, from Muhammad Al Ataar Bin Idrees, from Al Ashary, from Ibn Hashim, from Ibn Ma’bad, from Dorost, from Al Fazeyl who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Desired and Iasws happen to be capable to what Heazwj did not Desire that Iasws happen to be its doer’.

قال: وسمعته يقول: شاء وأراد ولم يحب ولم يرض، شاء أن لا يكون في ملكه شئ إلا بعلمه وأراد مثل ذلك، ولم يحب أن يقال له: ثالث ثلاثة، ولم يرض لعباده الكفر.

He (the narrator) said, ‘And I heard himasws saying: ‘Heazwj Desired and Wanted, and did not Love and was not Pleased. Heazwj Desired that there does not happen to be anything in Hisazwj Kingdom except with Hisazwj Knowledge, and Wanted like that, and did not Love that it should be said to Himazwj, ‘Third of three’, and was not Pleased for Kufr to be for Hisazwj servants’’.⁸¹

82 - يد: ابن المتوكل، عن السعد آبادى، عن البرقي، عن أبيه، عن يونس، عن غير واحد، عن أبي جعفر وأبي عبد الله عليهما السلام قالا: إن الله عزوجل أرحم بخلقه من أن يجبر خلقه على الذنوب ثم يعذبهم عليها، والله أعز من أن يريد أمرا فلا يكون،

Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from his father, from Yunus, from someone else,

‘From Abu Ja’farasws and Abu Abdullahasws both having said: ‘Allahazwj Mighty and Majestic is more Merciful that to Compel Hisazwj creatures upon the sins then Punish them upon it, and Allahazwj is Mightier that Wanting a matter but it does not happen’.

قال: فسئلا عليهما السلام: هل بين الجبر والقدر منزلة ثالثة ؟ قالا: نعم أوسع مما بين السماء والارض.

He (the narrator) said, ‘I asked themasws, ‘Is there a third status between the Compulsion and the Pre-determination?’ Theyasws said: ‘Yes, vaster than what is between the sky and the earth’’.⁸²

83 - يد: الوراق، عن سعد عن إسماعيل بن سهل، عن عثمان بن عيسى، عن محمد بن عجلان قال: قلت لابي عبد الله عليه السلام: فوض الله الامر إلى العباد ؟ قال: الله أكرم من أن يفوض إليهم ; قلت: فأجبر الله العباد على أفعالهم ؟ فقال: الله أعدل من أن يجبر عبدا على فعل ثم يعذبه عليه.

And Al Waraq, from Sa’ad, from Ismail Bin Sahl, from Usman Bin Isa, from Muhammad Bin Ajlan who said,

‘I said to Abu Abdullahasws, ‘Did Allahazwj Delegate the Command to the servants?’ Heasws said: ‘Allahazwj is more Honourable than to Delegate to them’. I said, ‘Does Allahazwj Compel the servants upon their deeds?’ Heasws said: ‘Allahazwj is more Just than to Compel a servant upon a deed, then Punish him upon it’’.⁸³

84 - يد: أبي، عن سعد، عن ابن يزيد، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني، عن أبي عبد الله عليه السلام قال: إن الله عزوجل خلق الخلق فعلم ما هم صائرون إليه، وأمرهم ونهاهم، فما أمرهم به من شئ فقد جعل لهم السبيل إلى الاخذ به، وما نهاهم عنه من شئ فقد جعل لهم السبيل إلى تركه، ولا يكونون آخذين ولا تاركين إلا بإذن الله.

My father, from Sa’ad, from Ibn Yazeed, from Hamad Bin Isa, from Ibrahim Bin Umar Al Yamany,

‘From Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Created the creatures, so Heazwj Knows what they would be coming to, and Commanded them and Prohibited them. So, whatever thing Heazwj Commanded them with, Heazwj Made the way to be for them to the taking with it, and whatever thing Heazwj Prohibited them from, Heazwj Made the way for them to leaving it, and they cannot become takers nor leavers, except by the Permission of Allahazwj’’.⁸⁴

85 - يد: أبي، عن علي بن إبراهيم، عن اليقطيني، عن يونس، عن حفص بن قرط، عن أبي عبد الله عليه السلام قال: قال رسول صلى الله عليه وآله: من زعم أن الله تعالى يأمر بالسوء والفحشاء فقد كذب على الله ومن زعم أن الخير والشر بغير مشية الله فقد أخرج الله من سلطانه، ومن زعم أن المعاصي بغير قوة الله فقد كذب على الله ومن كذب على الله أدخله الله النار. يعني بالخير والشر الصحة والمرض، وذلك قوله عزوجل: ونبلوكم بالشر والخير فتنة.

My father, from Ali Bin Ibrahim, from Al Yaqteeny, from Yunus, from Hafs Bin Qarat,

‘From Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘One who claims that Allahazwj the Exalted Commands for the evil (act) and the immorality, so he has lied upon Allahazwj; and one who claims that the good and the evil is without Desire of Allahazwj, so he has taken Allahazwj out from Hisazwj Authority; and one who claims that the (act of) disobedience is without the Strength of Allahazwj, so he has lied upon Allahazwj, and one who lies upon Allahazwj, Allahazwj would Enter him into the Fire – meaning, with the evil, and the evil, and the health, and the sickness, and these are the Words of the Mighty and Majestic: and We Try you with the evil and the good as a Fitna [21:35]’’.⁸⁵

86 - نهج: سئل عليه السلام عن التوحيد والعدل، فقال: التوحيد أن لا تتوهمه والعدل أن لا تتهمه.

Nahj (Al Balagah) –

‘Heasws was asked about the Tawheed and the Justice, so heasws said: ‘The Tawheed is that you will not imagine Himazwj, and the Justice is that you do not accuse Himazwj’’.⁸⁶

87 - يد: ابن الوليد، عن ابن متيل، عن البرقي، عن علي بن الحكم، عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: الله أكرم من أن يكلف الناس ما لا يطيقون، والله أعز من أن يكون في سلطانه ما لا يريد.

Ibn Al Waleed, from Ibn Mateyl, from al Barqy, from Ali Bin Al Hakam, from Hisham Bin Salim,

‘From Abu Abdullahasws having said: ‘Allahazwj is more Honourable that to Encumber the people what they cannot endure, and Allahazwj is Mightier than that there should happen in Hisazwj Authority what Heazwj does not Want’’.⁸⁷

88 - ن، يد الفامي، عن الحميري، عن أبيه، عن ابن هاشم، عن ابن معبد، عن الحسين بن خالد، عن أبي الحسن علي بن موسى الرضا عليه السلام قال: قلت له: يابن رسول الله إن الناس ينسبوننا إلى القول بالتشبيه والجبر. لما روي من الاخبار في ذلك عن آبائك الائمة عليهم السلام،

Al Famy, from Al Humeyri, from his father, from Ibn Hashim, from Ibn Ma’bad, from Al Husayn Bin Khalid,

From Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws, he (the narrator) said, ‘I said to himasws, ‘O sonasws of Rasool-Allahsaww! The people are linking us to the word with the resemblance and the Compulsion, due to what is reported from the Ahadeeth regarding that from yourasws forefathersasws, the Imamsasws’.

فقال: يابن خالد أخبرني عن الاخبار التي رويت عن آبائي عيلهم السلام في التشبيه والجبر أكثر أم الاخبار التي رويت عن النبي صلى الله عليه وآله في ذلك ؟

So, heasws said: ‘O Ibn Khalid! Inform me about the Ahadeeth which are being reported from myasws forefathersasws regarding the resemblance and the Compulsion, are these more or the Ahadeeth which is being reported from the Prophetsaww regarding that?’

فقلت: بل ما روي عن النبي صلى الله عليه وآله في ذلك أكثر، قال عليه السلام: فليقولوا: إن رسول الله الله صلى الله عليه وآله كان يقول بالتشبيه والجبر إذا ; قلت له: إنهم يقولون: إن رسول الله صلى الله عليه وآله لم يقل من ذلك شيئا وإنما روي عليه ; قال عليه السلام: فليقولوا في آبائي عليهم السلام: إنهم لم يقولوا من ذلك شيئا وإنما روي عليهم.

I said, ‘But, what is being reported from the Prophetsaww regarding that, is more’. Heasws said: ‘Then let them be saying that Rasool-Allahsaww was speaking with the resemblance and the Compulsion, then (if they can)’. I said to himasws, ‘They are saying that Rasool-Allahsaww did not say anything from that, and rather it has been reported against him’. Heasws said: ‘Then let them be saying regarding myasws forefathersasws, theyasws did not say anything from that, and rather it is being reported against themasws’.

ثم قال عليه السلام: من قال بالتشبيه و الجبر فهو كافر ومشرك ونحن منه برآء في الدنيا والآخرة، يابن خالد إنما وضع الاخبار عنا في التشبيه والجبر الغلاة الذين صغروا عظمة الله،

Then heasws said: ‘One who speak with the resemblance and the Compulsion, he is a Kafir (disbeliever), and a Mushrik (associater), and weasws are disavowed from him in the world and the Hereafter. O Ibn Khalid! But rather, the Ahadeeth are placed from us regarding the resemblance and the Compulsion by the exaggerators, those who are belittling the Magnificence of Allahazwj.

فمن أحبهم فقد أبغضنا، ومن أبغضهم فقد أحبنا ومن والاهم فقد عادانا، ومن عاداهم فقد والانا، ومن وصلهم فقد قطعنا، ومن قطعهم فقد وصلنا، ومن جفاهم فقد برنا، ومن برهم فقد جفانا،

So, the one who loves them so he has hated usasws, and one who hates them so he has loved usasws, and one who befriends them so he has been inimical to usasws, and one who is inimical to them so he has befriended usasws, and one who helps them so he has cut usasws off, and one who cuts them off, so he has helped usasws, and one who is disloyal to them so he has been righteous with us, and one who is righteous with them so he has been disloyal to usasws,

ومن أكرمهم فقد أهاننا، ومن أهانهم فقد أكرمنا، ومن قبلهم فقد ردنا، ومن ردهم فقد قبلنا، ومن أحسن إليهم فقد أساء إلينا، ومن أساء إليهم فقد أحسن إلينا، ومن صدقهم فقد كذبنا، ومن كذبهم فقد صدقنا، ومن أعطاهم فقد حرمنا، ومن حرمهم فقد أعطانا.

And one who honours them so he has disgraced usasws, and one who disgraces them so he has honoured usasws, and one who accepted them so he has repelled usasws, and one who repels them so he has accepted us, and one who is good to them so he has been evil to usasws, and one who is evil to them so he has been good to usasws, and one who ratifies them so he has belied usasws, and one who belies them so he has ratified usasws, and one who gives them so he has deprived usasws, and one who deprives them so he has given usasws.

يا بن خالد من كان من شيعتنا فلا يتخذن منهم وليا ولا نصيرا.

O Ibn Khalid! One who was from ourasws Shias, should neither take a friend from them nor a helper’’.⁸⁸

89 - يد: أبي، عن أحمد بن إدريس، عن الاشعري، عن أبي عبد الله الرازي، عن اللؤلؤي، عن ابن سنان، عن مهزم قال: قال أبو عبد الله عليه السلام: أخبرني عما اختلف فيه من خلفت من موالينا،

My father, from Ahmad Bin Idrees, from Al Ashary, from Abu Abdullah Al Razy, from Al Luluie, from Ibn Sinan, from Mahzam who said,

‘Abu Abdullahasws said: ‘Inform measws about what they are differing, the ones from ourasws Wilayah’.

قال: فقلت: في الجبر والتفويض، قال: فاسألني، قلت أجبر الله العباد على المعاصي ؟ قال: الله أقهر لهم من ذلك،

He (the narrator) said, ‘I said, ‘Regarding the Compulsion and the Delegation’. Heasws said: ‘Then ask measws’. I said, ‘Does Allahazwj Compel the servants upon the acts of disobedience?’ Heasws said: ‘Allahazwj is more Conquering to them than that’.

قال: قلت: ففوض إليهم ؟ قال: الله أقدر عليهم من ذلك،

He (the narrator) said, ‘I said, ‘So, did Heazwj Delegate to them?’ Heasws said: ‘Heazwj is more Powerful upon them than that’.

قال: قلت: فأي شئ هذا أصلحك الله ؟ قال فقلب يده مرتين أو ثلاثا ثم قال: لو أجبتك فيه لكفرت.

He (the narrator) said, ‘I said, ‘So, which thing is this? May Allahazwj Keep youasws well!’ Heasws turned hisasws hand twice or thrice, then said: ‘If Iasws answer you regarding it, you will commit Kufr (disbelieve)’’.⁸⁹

90 - ضا: سألت العالم عليه السلام: أجبر الله العباد على المعاصي ؟ فقال: الله أعدل من ذلك ; فقلت له: فمفوض إليهم ؟ فقال: هو أعز من ذلك، فقلت له: فصف لنا المنزلة بين المنزلتين،

I asked the Aalimasws (Imamasws), ‘Does Allahazwj Compel upon the disobedience?’ Heasws said: ‘Allahazwj is more Just than that’. I said to himasws, ‘Did Heazwj Delegate to them?’ Heasws said: ‘Heazwj is Mightier than that’. I said to himasws, ‘Describe to us the status between the two statuses.

فقال: الجبر هو الكره، فالله تبارك وتعالى لم يكره على معصيته، وإنما الجبر أن يجبر الرجل على ما يكره وعلى ما لا يشتهي، كالرجل يغلب على أن يضرب أو يقطع يده، أو يؤخذ ماله، أو يغصب على حرمته، أو من كانت له قوة ومنعة فقهر،

Heasws said: ‘The Compulsion, it is the Force. Allahazwj Blessed and Exalted does not Force him upon the disobedience, and rather, the Compulsion is that Heazwj Compels the man upon what he dislikes and upon what he does not desire, like the man who overcomes upon he strikes or cuts his hand, or takes his wealth, or usurps upon his sanctity, or one who had strength for him and prevention so he conquers.

فأما من أتى إلى أمر طائعا محبا له يعطى عليه ما له لينال شهوته فليس ذلك بجبر، إنما الجبر من اكرهه عليه، أو اغضب حتى فعل ما لا يريد ولا يشتهيه،

As for the one whom to a matter willingly, having love for Himazwj, Heazwj Gives upon it what he would be attain his desire, so that is not with Compulsion. But rather, the Compulsion is one who is forced upon it, or Anger until he does what he does not want nor desires it.

و ذلك أن الله تبارك وتعالى لم يجعل لهم هوى ولا شهوة ولا محبة ولا مشية إلا فيما علم أنه كان منهم، وإنما يجرون في علمه وقضائه وقدره على الذي في علمه وكتابه السابق فيهم قبل خلقهم، والذي علم أنه غير كائن منهم هو الذي لم يجعل لهم فيه شهوة ولا إرادة.

And that is because Allahazwj Blessed and Exalted did not Make any whim for them, nor any lust, nor love, nor desire except in what Heazwj Knows that it would be from them. And rather, these are flowing in Hisazwj Knowledge, and Hisazwj Ordainment, and Hisazwj Power upon which is in Hisazwj Knowledge, and Hisazwj Book, the precedence regarding them before Heazwj Created them, and which Heazwj Knows that it would not be happening from them, it is which Heazwj did not Make for them any lust or intention in it’’.⁹⁰

91 - وأروي عن العالم عليه السلام أنه قال: منزلة بين منزلتين في المعاصي وسائر الاشياء، فالله عزوجل الفاعل لها والقاضي والمقدر والمدبر.

And it is reported from the Aalimasws (Imamasws) having said: ‘There is a status between the two statuses in the disobedience and the rest of the things, for Allahazwj Mighty and Majestic is the Doer of it, and the Ordainer, and the Determiner, and the Manager’’.⁹¹

92 - وقد أروي أنه قال: لا يكون المؤمن مؤمنا حقا حتى يعلم أن ما أصابه لم يكن ليخطئه وما أخطأه لم يكن ليصيبه.

And it has been reported that heasws said: ‘The Momin cannot become a true Momin until he knows that whatever hits him did not happen as a mistake, and whatever missed him was not going to hit him’’.⁹²

93 - وأروي عن العالم عليه السلام أنه قال: مساكين القدرية أرادوا أن يصفوا الله عزوجل بعدله فأخرجوه من قدرته وسلطانه.

And it is reported from the Alimasws (Imamasws) having said: ‘The poor Qadiriites (Fatalists) wanted to describe Allahazwj Mighty and Majestic by Hisazwj Justice, but they took Himazwj out from Hisazwj Power and Hisazwj Authority’’.⁹³

94 - وروي: لو أراد الله سبحانه أن لا يعصى ما خلق إبليس.

And it is reported: ‘If Allahazwj the Glorious Wanted that Heazwj not be disobeyed, would not have Created Ibleesla’’.⁹⁴ (P.s. – This is not a Hadeeth?)

95 - وأروي أن رجلا سأل العالم عليه السلام: أكلف الله العباد ما لا يطيقون ؟ فقال: كلف الله جميع الخلق ما لا يطيقون إن لم يعنهم عليه، فإن أعانهم عليه أطاقوه، قال الله عزوجل لنبيه صلى الله عليه وآله: " واصبر وما صبرك إلا بالله ".

And it is reported that a man asked the Alimasws (Imamasws, ‘Does Allahazwj Encumber the servants what they cannot endure?’ Heasws said: ‘Allahazwj Encumbered the entirety of the creatures what they cannot endure if Heazwj had not Assisted them upon it (enduring). So, if Heazwj Assist them upon it, they can endure it. Allahazwj Mighty and Majestic Said to Hisazwj Prophetsaww: And be patient and your patience is not but by Allah; [16:127]’’.⁹⁵

96 - قلت: ورويت عن العالم عليه السلام أنه قال: القدر والعمل بمنزلة الروح والجسد، فالروح بغير الجسد لا يتحرك ولا يرى، والجسد بغير الروح صورة لا خراك له فإذا اجتمعا قويا وصلحا وحسنا وملحا،

I (Majlisi) say,

‘And it is reported from the Aalimasws (Imamasws) having said: ‘The Pre-determination and the deed are at the status of the soul and the body, for the soul without the body can neither move nor be seen, and the body without the soul is an image having no activity for it, so when they are both gathered, it would be strong, and correct, and excellent, and good-looking.

كذلك القدر والعمل، فلو لم يكن القدر واقعا على العمل لم يعرف الخالق من المخلوق، ولو لم يكن العمل بموافقة من القدر لم يمض ولم يتم، ولكن باجتماعهما قويا وصلحا ولله فيه العون لعباده الصالحين.

Like that are the Pre-determination and the deed, for it there does not happen to be Pre-determination occurring upon the deed, the Creator would not be recognised from the created, and if the deed does not happen to be concordant to the Pre-determination, it would not continue and would not complete. But, by the gathering of the two, it is strong, and correct, and for Allahazwj is the Assistance to Hisazwj righteous servants’’.

ثم تلا هذه الآية: " ولكن الله حبب إليكم الايمان وزينه في قلوبكم " الآية، ثم قال عليه السلام: وجدت ابن آدم بين الله وبين الشيطان، فإن أحبه الله تقدست أسماؤه خلصه واستخلصه، وإلا خلا بينه وبين عدوه.

Then heasws recited this Verse: But, Allah Endeared the Eman to you and Adorned it in your hearts [49:7]. Then heasws said: ‘Iasws find the son of Adamas to be between Allahazwj and the Satanla. If Allahazwj, Holy are Hisazwj Names, Loves him, would Save him and Extract him, or else Heazwj Leave between him and his enemy’’.⁹⁶

97 - وقيل للعالم عليه السلام: إن بعض أصحابنا يقول بالجبر وبعضهم يقولون بالاستطاعة،

And it was said to them Alim (Imamasws), ‘One of our companions is saying with the Compulsion and some of them are saying with the capability’.

قال: فأمر أن يكتب: بسم الله الرحمن الرحيم قال الله عزوجل: يابن آدم بمشيتي كنت أنت الذي تشاء. وساق إلى آخر ما سيأتي في خبر البزنطي.

He (the narrator) said, ‘So heasws instructed that he writes: ‘In the Name of Allahazwj the Beneficent, the Merciful. Allahazwj Mighty and Majestic Said: “O son of Adamas! By Myazwj Strength you are the one who used to desire . . .’ – and he carried on to the end, what I (Majlisi) would be coming within the Hadeeth of Al Bazanty’’.⁹⁷

From Al Hassan Bin Muhammad Al Jamal, from one of our companions who said,

98 - شى: عن الحسن بن محمد الجمال، عن بعض أصحابنا قال: بعث عبد الملك ابن مروان إلى عامل المدينة أن وجه إلي محمد بن علي بن الحسين ولا تهيجه ولا تروعه، واقض له حوائجه، وقد كان ورد على عبد الملك رجل من القدرية فحضر جميع من كان بالشام فأعياهم جميعا، فقال: ما لهذا إلا محمد بن علي،

‘Abdul Malik Ibn Marwan sent a message to an office bearer of Al Medina that he heads to Muhammadasws Bin Aliasws Bin Al-Husaynasws and neither irritate himasws nor frighten himasws, and fulfil hisasws need for him, and (this is because) there had come to Abdul Malik, a man from the Qadirites (Fatalists), and the entirety of the ones at Syria had gathered and he had defeated them all, so he said, ‘There is no one for this except Muhammadasws Bin Aliasws’.

فكتب إلى صاحب المدينة أن يحمل محمد بن علي إليه، فأتاه صاحب المدينة بكتابه، فقال أبو جعفر عليه السلام: إني شيخ كبير لا أقوى على الخروج، وهذا جعفر ابني يقوم مقامي فوجهه إليه،

He wrote to the governor of Al-Medina that he brings Muhammadasws Bin Aliasws to him, so the governor of Al-Medina came to himasws with his letter. Abu Ja’farasws said to him: ‘Iasws am an old aged man, not strong upon the going out, and this here is myasws sonasws Ja’farasws, standing in myasws place, take himasws to him’.

فلما قدم على الاموي أزراه لصغره، وكره أن يجمع بينه وبين القدري مخافة أن يغلبه، وتسامع الناس بالشام بقدوم جعفر لمخاصمة القدرية، فلما كان من الغد اجتمع الناس بخصومتهما، فقال الاموي لابي عبد الله عليه السلام إنه قد أعيانا أمر هذا القدري، وإنما كتبت إليه لاجمع بينه وبينه، فإنه لم يدع عندنا أحدا إلا خصمه، فقال: إن الله يكفيناه،

So, when heasws proceeded to the Umayyad (caliph), he belittled himasws due to hisasws young age and dislike gathering between himasws and the Qadirite fearing that he might overcome himasws. And the people of Syria had heard of the advent of Ja’farasws Bin Muhammadasws to debate the Qadirite. When it was the morning, the people gathered for their debate, and the Umayyad (caliph) said to Abu Abdullahasws, ‘It has defeated us, the matter of this Qadirite, and rather I wrote to him for a gathering between him and youasws for he does not leave anyone with us except he debates him’. So, heasws said: ‘Allahazwj would Suffice us against him’.

قال: فلما اجتمعوا قال القدري لابي عبد الله عليه السلام: سل عما شئت فقال له: اقرأ سورة الحمد، قال: فقرأها، وقال الاموي وإنا معه ما في سورة الحمد غلبنا، إنا لله وإنا إليه راجعون

He (the narrator) said, ‘When they had gathered, the Qadirite said to Abu Abdullahasws, ‘Ask about whatever youasws like to’. Heasws said to him: ‘Recite Surah Al-Hamd’. So, he recited it, and the Umayyad (caliph) said, ‘And we are with him. There is nothing is Surah Al-Hamd. We are defeated. We are from Allahazwj and to Himazwj we are returning’.

قال: فجعل القدري يقرأ سورة الحمد حتى بلغ قول الله تبارك وتعالى: " إياك نعبد وإياك نستعين " فقال له جعفر: قف ; من تستعين ؟ وما حاجتك إلى المؤونة ؟ إن الامر إليك فبهت الذي كفر، والله لا يهدي القوم الظالمين.

He (the narrator) said, ‘The Qadirite went on to recite Surah Al-Hamd until he reached the Words of Allahazwj Blessed and Exalted: (It is) You we worship and You do we seek Assistance (from) [1:5], and Ja’farasws said to him: ‘Stop! Who Assists you? And what is your need to the Assistance, if the Command is to you? Thus, he who committed Kufr was confounded; and Allah does not Guide the unjust people [2:258]’’.⁹⁸

99 - شى: عن صفوان بن يحيى، عن أبى الحسن عليه السلام قال: قال الله تبارك و تعالى: ابن آدم: بمشيتي كنت أنت الذي تشاء وتقول، وبقوتي أديت إلي فرائضي وبنعمتي قويت على معصيتي، ما أصابك من حسنة فمن الله، وما أصابك من سيئة فمن نفسك، وذاك أني أولى بحسناتك منك، وأنت أولى بسيئاتك مني، وذاك أني لا أسأل عما أفعل وهم يسألون.

From Safwan Bin Yahya,

‘From Abu Al-Hassanasws having said: ‘Allahazwj Blessed and Exalted Said: “Son of Adamas! By Myazwj Desire you are the one who used to desire and speaking, and by Myazwj Strength you fulfilled Myazwj Obligations, and by Myazwj Bounties you were strengthened upon disobeying Meazwj. Whatever you achieve from a good deed, it is from Allahazwj, and whatever you achieve from an evil deed, it is from yourself, and that is because Iazwj am foremost with your good deeds than you are, and you are foremost with your evil deed than Iazwj am, and that is because Iasws will not be questioned about what Iazwj Do, and they would be Questioned!”’.⁹⁹

100 - وفي رواية الحسن بن علي الوشاء، عن الرضا عليه السلام: وأنت أولى بسيئاتك مني، عملت المعاصي بقوتي التي جعلت فيك.

And in a report of Al Hassan Bin Ali Al Washa,

‘From Al-Rezaasws: ‘(Allahazwj Said): “And you are foremost with your evil deeds than Iazwj am. You did the act of disobedience by Myazwj Strength which Iazwj Made to be in you!”’.¹⁰⁰

101 - شى: عن ابن مسكان، عمن رواه، عن أبي عبد الله عليه السلام في قول الله: ولولا فضل الله عليكم ورحمته لاتبعتم الشيطان إلا قليلا فقال أبو عبد الله عليه السلام: إنك لتسأل من كلام أهل القدر وما هو من ديني ولا دين آبائى، ولا وجدت أحدا من أهل بيتي يقول به.

From Ibn Muskan, from one who reported it,

‘From Abu Abdullahasws regarding the Words of Allahazwj: and had it not been for the Grace of Allah upon you and His Mercy, you would have followed the Satan except for a few [4:83]. Abu Abdullahasws said: ‘You are asking from the speech of the Fatalist people (Qadiriites), and it is neither from myasws Religion, from the Religion of myasws forefathersasws, nor did Iasws find anyone from the Peopleasws of myasws Household saying with it’’.¹⁰¹

102 - شى: عن الحسن بن علي، عن أبي عبد الله عليه السلام قال: سمعته يقول: ويح هذه القدرية إنما يقرؤون هذه الآية: " إلا امرأته قدرناها من الغابرين " ويحهم من قدرها إلا الله تبارك وتعالى ؟.

From Al Hassan Bin Ali,

‘From Abu Abdullahasws, he (the narrator) said, ‘I heard himasws saying: ‘Woe be unto these Qadiriites (Fatalists)! But rather, they should be reciting this Verse: We Determined her to be from the remaining ones [27:57]. Woe be unto them! Who Determine it except Allahazwj Blessed and Exalted?’’.¹⁰²

103 - من كتاب مطالب السؤل لمحمد بن طلحة البيهقي، بإسناده عن الشافعي عن يحيى بن سليم، عن الامام جعفر بن محمد، عن عبد الله بن جعفر رضي الله عنه، عن الجميع عن أمير المؤمنين علي عليه السلام أنه قال يوما: أعجب ما في الانسان قلبه فيه مواد من الحكمة وأضداد لها من خلافها،

From the book Mataalib Al Souil, from Muhammad Bin Talha Al Bayhaqi, by his chain from Al Shafi’e, from Yahya Bin Saleem,

‘From the Imam Ja’farasws Bin Muhammadasws, from Abdullah Bin Ja’far, from Al Jami’e, from Amir Al-Momineenasws having said one day, ‘The most wondrous of what is in the human being is his heart, wherein is subject matter from the wisdom and the contrary to it from its opposite.

فإن سنح له الرجاء ولهه الطمع، وإن هاج به الطمع أهلكه الحرص، وإن ملكه اليأس قتله الاسف، وإن عرض له الغضب اشتد به الغيظ، وإن أسعد بالرضا نسي التحفظ، وإن ناله الخوف شغله الحزن، وإن أصابته مصيبة قصمه الجزع، وإن وجد مالا أطغاه الغنى، وإن عضته فاقة شغله البلاء، وإن أجهده الجوع قعد به الضعف، وإن أفرط به الشبع كظته البطنة، فكل تقصير به مضر، و كل إفراط له مفسد.

So if there is a ray of hope for him the eagerness ruins him, and if the eagerness urges him, the greed ruins him, and if the despair controls him, the sorrow kills him, and if the anger is exposed to him the rage intensified with him, and if he ascends with the pleasure, forgets the protection, and if he attains the fear, the grief pre-occupies him, and if a calamity strikes him, the panic destroys him, and if he finds wealth, the richness makes him extravagant, and if destitution bites him, the affliction pre-occupies him, and if the hunger strikes him the weakness sits with him, and if the satiation is excessive with him, the belly hurts him, so every deficiency with him is harmful, and every excess is a spoiler for him.

فقام إليه رجل ممن شهد وقعة الجمل فقال: يا أمير المؤمنين أخبرنا عن القدر، فقال: بحر عميق فلا تلجه ;

A man from the ones who had witness the event of the (battle of the) camel stood up to him and he said, ‘O Ami Al-Momineenasws! Inform us about the Pre-determination’. Heasws said: ‘It is a deep ocean, so do not dive into it’.

فقال: يا أمير المؤمنين أخبرنا عن القدر ; فقال: بيت مظلم فلا تدخله.

He said, ‘O Amir Al-Momineenasws! inform us about the Pre-determination’. Heasws said: ‘It is a dark house, so, do not enter it’.

فقال: يا أمير المؤمنين أخبرنا عن القدر ; فقال: سر الله فلا تبحث عنه،

He said, ‘O Amir Al Momineenasws! Inform us about the Pre-determination’. Heasws said: ‘A secret of Allahazwj, so do not discuss about it’.

فقال: يا أمير المؤمنين أخبرنا عن القدر، فقال: لما أبيت فإنه أمر بين أمرين لا جبر ولا تفويض.

He said, ‘O Amir Al-Momineenasws! Inform us about the Pre-determination’. Heasws said: ‘When you are being adamant, so it is a matter between two matters, neither Compulsion nor Delegation’.

فقال يا أمير المؤمنين إن فلانا يقول بالاستطاعة وهو حاضر، فقال علي عليه السلام: علي به، فأقاموه فلما رآه قال له: الاستطاعة تملكها مع الله أو من دون الله ؟ وإياك أن تقول واحدة منهما فترتد، فقال: وما أقول يا أمير المؤمنين ؟ قال: قل: أملكها بالله الذي أنشأ ملكتها.

He said, ‘O Amir Al-Momineenasws! So and so is saying with the capability, and he is present’. Aliasws said: ‘Here, with him!’ They made him stand up, and when heasws saw him, said to him: ‘The capability, do you own it along with Allahazwj or from besides Allahazwj? And beware of saying one from the two, for you will turn back’. He said, ‘So, what should I be saying, O Amir Al-Momineenasws?’ Heasws said: ‘Say, ‘I own it through Allahazwj Who Created its ownership’’.¹⁰³

104 - ب: ابن حكيم، عن البزنطي قال: قلت للرضا عليه السلام إن أصحابنا بعضهم يقول بالجبر، وبعضهم يقول بالاستطاعة، فقال لي: اكتب قال الله تبارك وتعالى: يا بن آدم بمشيتي كنت أنت الذي تشاء لنفسك ما تشاء، وبقوتي أديت إلي فرائضي، وبنعمتي قويت على معصيتي،

Ibn Hakeem, from Al Bazanty who said,

‘I said to Al-Rezaasws that our companions, some of them are saying with the Compulsion, and some of them are saying with the capability, so heasws said to me: ‘Write: ‘Allahazwj Blessed and Exalted Said: “O son of Adamas! By Myazwj Desire you are the one who used to desire for yourself whatever you desired, and by Myazwj Strength you fulfilled Myazwj Obligations, and by Myazwj Bounties you were strengthened upon disobeying Meazwj.

جعلتك سميعا بصيرا قويا، ما أصابك من حسنة فمن الله، وما أصابك من سيئة فمن نفسك، وذلك أني أولى بحسناتك منك، وأنت ألى بسيئاتك مني، وذلك أني لا أسأل عما أفعل وهم يسألون، فقد نظمت لك كل شئ تريد.

Iazwj Made you hearing, seeing, strong. Whatever you achieved from a good deed, it is from Allahazwj, and whatever you achieved from an evil deed, it is from yourself, and that is because Iazwj am foremost with your good deeds than you are, and you are foremost with your evil deeds than Iazwj am, and that is because Iazwj will not be question about what Iazwj do and they would be Questioned!” Iasws have organised for you all things you wanted’’.¹⁰⁴

105 - أعلام الدين للديلمي: روي أن طاووس اليماني دخل على جعفر بن محمد الصادق عليهما السلام وكان يعلم أنه يقول بالقدر، فقال له: يا طاووس من أقبل للعذر من الله ممن اعتذر وهو صادق في اعتذاره ؟ فقال له: لا أحد أقبل للعذر منه،

(The book) A’alam Al Deen of Al Daylami –

‘It is reported that Tawoos Al-Yamani went to Ja’far Bin Muhammad Al Sadiqasws, and heasws knew that he was saying with the Pre-determination, so heasws said to him: ‘O Tawoos! Who is more accepting of the excuses than Allahazwj, from the ones who excuse, and Heazwj is Truthful in Hisazwj Excusing?’ He said, ‘There is no one more accepting of the excuses than Himazwj’.

فقال له: من أصدق ممن قال: لا أقدر وهو لا يقدر ؟ فقال طاووس: لا أحد أصدق منه،

Heasws said to him: ‘Who is more truthful from the ones who says, ‘I am not able’ and he is (indeed) not able?’ Tawoos said, ‘There is no one more truthful than Himazwj’.

فقال الصادق عليه السلام له: يا طاووس فما بال من هو أقبل للعذر لا يقبل عذر من قال: لا أقدر وهو لا يقدر ؟ فقام طاووس وهو يقول: ليس بيني وبين الحق عداوة، الله أعلم حيث يجعل رسالته، فقد قبلت نصيحتك.

Al-Sadiqasws said to him: ‘O Tawoos! Then what is the matter, Oneazwj Who is the most accepting of the excuses, does not Accept the excuse of the one who says, ‘I am not able’, and he is (indeed) not able?’ Tawoos stood up and he was saying, ‘There isn’t any enmity between me and the truth. Allahazwj is more Knowing where Allah is more Knowing of where to Place His Message [6:124]. I have accepted yourasws advice’’.¹⁰⁵

106 - وقال الصادق عليه السلام لهشام بن الحكم: ألا أعطيك جملة في العدل والتوحيد ؟ قال: بلي جعلت فداك، قال: من العدل أن لا تتهمه، ومن التوحيد أن لا تتوهمه.

And Al-Sadiqasws said to Hisham Bin Al-Hakam: ‘Shall Iasws give you a summary regarding the Justice and the Tawheed?’ He said, ‘Yes, may I be sacrificed for youasws!’ Heasws said: ‘The Justice is that you do not accuse Himazwj, and from the Tawheed is that you do not imagine Himazwj’’.¹⁰⁶

107 - يف: روى كثير من المسلمين عن الامام جعفر بن محمد الصادق عليهما السلام أنه قال يوما لبعض المجبرة: هل يكون أحد أقبل للعذر الصحيح من الله ؟ فقال: لا، فقال: فما تقول فيمن قال ما أقدر وهو لا يقدر ؟ أيكون معذورا أم لا ؟ فقال المجبر: يكون معذورا،

It is reported by a lot of the Muslims,

‘From the Imam Ja’farasws Bin Muhammad Al-Sadiqasws having said one day to one of the believers in Compulsion: ‘Can anyone be more accepting of the correct excuse than Allahazwj?’ He said, ‘No’. Heasws said: ‘Then what are you saying regarding the one who says, ‘I am not able’, and he is (indeed) not able? Would he happen to be excuse or not?’ The believer in Compulsion said, ‘He would happen to be excused’.

قال له: فإذا كان الله يعلم من عباده أنهم ما قدروا على طاعته وقال لسان حالهم أو مقالهم يوم القيامة: يا رب ما قدرنا على طاعتك لانك منعتنا منها أما يكون قولهم وعذرهم صحيحا على قول المجبرة ؟ فقال: بلى والله

Heasws said to him: ‘Then if it was so that Allahazwj Knows from Hisazwj servants that they are not able upon obeying Himazwj, and the tongue would speak of their state, or their words would be on the Day of Judgment, ‘O Lordazwj! Youazwj did not Enable us upon obeying Youazwj, because Youazwj Prevented it from us’, wouldn’t their words and their excuse be correct upon the word of the believers in Compulsion?’ He said, ‘Yes, by Allahazwj!’

فقال: فيجب على قولك أن الله يقبل هذا العذر الصحيح ولا يؤاخذ أحدا أبدا وهذا خلاف قول أهل الملل كلهم. فتاب المجبر من قوله بالجبر في الحال.

Heasws said: ‘Then it obligates upon your word that Allahazwj would Accept the correct excuse and not Seize anyone, ever, and this is opposite to the word of the people of the nation, all of them’. The believer in Compulsion repented from his word with the Compulsion straight away’’.¹⁰⁷

108 - يف: روي أن الحجاج بن يوسف كتب إلى الحسن البصري وإلى عمرو ابن عبيد وإلى واصل بن عطا وإلى عامر الشعبي أن يذكروا ما عندهم وما وصل إليهم في القضاء والقدر،

It is reported that Al-Hajjaj Bin Yusuf wrote to Al-Hassan Al-Basry, and to Amro Ibn Ubeyd, and to Wasil Bin Ata’a, and to Aamir Al Shaby that they should mentioned what is with them and what has arrived to them regarding the Ordainment and the Pre-determination.

فكتب إليه الحسن البصري: إن أحسن ما انتهى إلى ما سمعت أمير المؤمنين علي بن أبي طالب عليه السلام أنه قال: أتظن أن الذي نهاك دهاك ؟ وإنما دهاك أسفلك وأعلاك، والله برئ من ذاك.

Al-Hassan Al-Basry wrote to him, ‘The best of what I ended up to is what I heard Amir Al-Momineen Aliasws Bin Abu Talibasws saying: ‘Are you thinking that the Oneazwj Who Prohibited you, Does it for you? And rather, it is your lower and your upper (yourself) doing it for you, and Allahazwj is disavowed from that’.

وكتب إليه عمرو بن عبيد: أحسن ما سمعت في القضاء والقدر قول أمير المؤمنين علي بن أبي طالب عليه السلام: لو كان الزور في الاصل محتوما كان المزور في القصاص مظلوما.

And Amro Bin Ubeyd wrote to him, ‘The best of what I heard regarding the Ordainment and the Pre-determination are the words of Amir Al-Momineen Aliasws Bin Abu Talibasws: ‘If the sin was originally inevitable, the sinner would be oppressed in the retaliation’’.

وكتب إليه واصل بن عطا: أحسن ما سمعت في القضاء والقدر قول أمير المؤمنين علي بن أبي طالب عليه السلام: أيدلك على الطريق ويأخذ عليك المضيق ؟.

And Wasil Bin Ata’a wrote to him, ‘The best of what I heard regarding the Ordainment and the Pre-determination are the words of Amir Al-Momineen Aliasws Bin Abu Talibasws: ‘Would Heazwj Point upon the way and Seize the narrowness upon you?’

وكتب إليه الشعبي أحسن ما سمعت في القضاء والقدر قول أمير المؤمنين علي بن أبي طالب عليه السلام: كل ما استغفرت الله منه فهو منك، وكل ما حمدت الله عليه فهو منه.

And Al-Shaby wrote to him, ‘The best of what I heard regarding the Ordainment and the Pre-determination are the words of Amir Al-Momineen Aliasws Bin Abu Talibasws: ‘All what Allahazwj Forgives from, it is from you, and all what Allahazwj Praises upon, it is from Himazwj’.

فلما وصلت كتبهم إلى الحجاج ووقف عليها قال: لقد أخذوها من عين صافية.

So, when their letters arrived to Al-Hajjaj, he paused upon it (and) said, ‘They have taken it from a clean spring’’.¹⁰⁸

109 - يف: روي أن رجلا سأل جعفر بن محمد الصادق عليه السلام عن القضاء والقدر فقال: ما استطعت أن تلوم العبد عليه فهو منه، وما لم تستطع أن تلوم العبد عليه فهو من فعل الله، يقول الله تعالى للعبد: لم عصيت ؟ لم فسقت ؟ لم شربت الخمر ؟ لم زنيت ؟ فهذا فعل العبد ; ولا يقول له: لم مرضت ؟ لم قصرت ؟ لم ابيضضت ؟ لم اسوددت ؟ لانه من فعل الله تعالى.

It is reported that a man asked Ja’farasws Bin Muhammad Al-Sadiqasws about the Ordainment and the Pre-determination, so heasws said: ‘Whatever capability you can blame the servant upon, it is from him, and whatever you are not able to blame the servant upon, it is from a Deed of Allahazwj. Allahazwj the Exalted would be Saying to the servant: “Why did you disobey? Why were you immoral? Why did you drink the wine? Why did you commit adultery?” For this is a deed of the servant, and Heazwj would not be Saying: “Why were you sick? Why were you short? Why were you white? Why were you black?” Because it is from a deed of Allahazwj the Exalted’’.¹⁰⁹

110 - يف: روي أن الفضل بن سهل سأل الرضا عليه السلام بين يدي المأمون فقال: يا أبا الحسن الخلق مجبورون ؟ فقال: الله أعدل من أن يجبر خلقه ثم يعذبهم، قال: فمطلقون ؟ قال: الله أحكم من أن يهمل عبده ويكله إلى نفسه.

It is reported that al Fazl Bin Sahl asked Al Rezaasws in front of Al Mamoun, and he said, ‘O Abu Al Hassanasws! Are the people compelled?’ Heasws said: ‘Allahazwj is more Just than to Compel Hisazwj creatures then Punish them’. He said, ‘They are detached?’ Heasws said: ‘Allahazwj is Wiser that to ignore Hisazwj servants and Leave him to himself’’.¹¹⁰

111 - وقال الكراجكي في كنز الفوائد: قال الصادق صلى الله عليه وآله لزرارة بن أعين: يا زرارة أعطيك جملة في القضاء والقدر ؟ قال: نعم جعلت فداك، قال: إذا كان يوم القيامة وجمع الله الخلائق سألهم عما عهد إليهم ولم يسألهم عما قضى عليهم.

And Al Karajaky said in (the book) Kunz Al Fawaid –

‘Al-Sadiqasws said to Zurara Bin Ayn: ‘O Zurara! Did Iasws give you the total regarding the Ordainment and the Pre-determination?’ He said, ‘Yes, may I be sacrificed for youasws!’ Heasws said: ‘When it would be the Day of Judgment, and Allah Gathers the people, Heazwj would Ask them about what Heazwj Pacted to them and would not Question them about what Heazwj had Ordained upon them’’.¹¹¹

112 - وروي عن محمد بن أحمد بن شاذان القمي، عن الصدوق، عن أبيه، عن سعد، عن أيوب بن نوح، عن الرضا، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: خمسة لا تطفئ نيرانهم، ولا تموت أبدانهم: رجل أشرك، ورجل عق والديه، ورجل سعى بأخيه إلى السلطان فقتله، ورجل قتل نفسا بغير نفس، ورجل أذنب وحمل ذنبه على الله عزوجل.

And it is reported from Muhammad Bin Ahmad Bin Shazan Al Qummy, from Al Sadouq, from his father, from Sa’ad, from Ayoub Bin Nuh,

‘From Al-Rezaasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Five, neither would their fire be extinguished nor would their bodies be dying – a man who associates (with Allahazwj), and a man disloyal to his parents, and a man who strives with his brother to a ruling authority, and he kills him, and a man kills a soul without retaliation, and a man commits a sin and loads his sin upon Allahazwj Mighty and Majestic’’.¹¹²

(باب 2) * (آخر وهو من الباب الاول) *

CHAPTER 2 – ANOTHER, AND IT IS FROM THE FIRST CHAPTER

وفيه رسالة آبى الحسن الثالث صلوات الله عليه في الرد على أهل الجبر والتفويض وإثبات العدل والمنزلة بين المنزلتين بوجه أبسط مما مر. *

And in it is a letter of Abu Al-Hassanasws the 3rd in the rebuttal upon the people (believers in) the Compulsion and the Delegation, and proof of the Justice, and the status between the two statuses in a more extensive perspective that was has passed before.

1 - ف: من علي بن محمد: سلام عليكم وعلى من اتبع الهدى ورحمة الله وبركاته، فإنه ورد علي كتابكم وفهمت ما ذكرتم من اختلافكم في دينكم وخوضكم في القدر، ومقالة من يقول منكم بالجبر، ومن يقول بالتفويض، وتفرقكم في ذلك وتقاطعكم، وما ظهر من العداوة بينكم،

Aliasws Bin Muhammadasws: ‘Greetings be upon you and upon the ones who follow the Guidance, and (upon him be the) Mercy of Allahazwj and Hisazwj Blessings. Your letter came to measws, and I understood what you mentioned from your differing in your Religion and your arguments regarding the Pre-determination, and the words of the ones from you saying with the Compulsion, and ones saying with the Delegation, and your separations regarding that, and your cutting off from each other and what has appeared from the enmity between you.

ثم سألتموني عنه وبيانه لكم وفهمت ذلك كله، اعلموا رحمكم الله أنا نظرنا في الآثار وكثرة ما جاءت به الاخبار فوجدناها عند جميع من ينتحل الاسلام ممن يعقل عن الله عزوجل لا تخلو من معنيين ; إما حق فيتبع، وإما باطل فيجتنب،

Then you asked measws about it and Iasws shall explain it for you, and you will understand that, all of it. Know, may Allahazwj have Mercy on you, weasws look into the effects and most of what the Ahadeeth have come with, and weasws found it with the entirety of the ones who impersonate Al-Islam, from the ones who understand about Allahazwj Mighty and Majestic not being devoid from two meanings – either it is true, so follow it, or it is false, so shun it.

وقد اجتمعت الامة قاطبة لا اختلاف بينهم أن القرآن حق لا ريب فيه عند جميع أهل الفرق، وفي حال اجتماعهم مقرون بتصديق الكتاب وتحقيقه مصيبون مهتدون، وذلك بقول رسول الله صلى الله عليه وآله: " لا تجتمع أمتي على ضلالة "

And the whole community has united upon, there being no differing between them, that the Quran is true, there is no doubt in it with the entirety of the people of the sects; and in the state of their unity they are accepting the ratification of the Book and its investigation, they are correct, guided, and that is by the words of Rasool-Allahsaww: ‘Mysaww community will not gather upon a straying’.

فأخبر أن جميع ما اجتمعت عليه الامة كلها حق، هذا إذا لم يخالف بعضها بعضا، والقرآن حق لا اختلاف بينهم في تنزيله وتصديقه، فإذا شهد القرآن بتصديق خبر وتحقيقه وأنكر الخبر طائفة من الامة لزمهم الاقرار به ضرورة، حين اجتمعت في الاصل على تصديق الكتاب، فإن هي جحدت وأنكرت لزمها الخروج من الملة،

So, hesaww informed that the entirety of what the community is united upon, all of it is true. This is when some of them do not oppose the others. And the Quran is true, there is no differing between them regarding its Revelation and its ratification. Thus, when the Quran testifies with the verification of a Hadeeth and its investigation, and a party from the community denies the Hadeeth, it necessitates the acceptance with it as necessary when they are united regarding the original upon ratifying the Book, and if it rejects and denies, the exit from the nation would be necessitated upon it.

فأول خبر يعرف تحقيقه من الكتاب وتصديقه والماس شهادته عليه خبر ورد عن رسول الله صلى الله عليه وآله، ووجد بموافقة الكتاب وتصديقه، بحيث لا تخالفه أقاويلهم حيث قال: " إنى مخلف فيكم الثقلين كتاب الله وعترتي أهل بيتي لن تضلوا ما تمسكتم بهما وأنهما لن يفترقا حتى يردا علي الحوض.

So, the first Hadeeth whose investigation is known from the Book and its ratification, and the impact of its authentication upon it, is the Hadeeth referred from Rasool-Allahsaww, and found to be concordant with the Book and its truthfulness, where there is no differing in their words, when hesaww said: ‘Isaww am leaving behind among you all the two weight things – Book of Allahazwj and mysaww family, the Peopleasws of mysaww Household. You will never go astray for as long as you attach with these two, and these two will never separate until they return to measws at the Fountain’.

فلما وجدنا شواهد هذا الحديث في كتاب الله نصا مثل قوله جل وعز: " إنما وليكم الله ورسوله والذين آمنوا الذين يقيمون الصلاة ويؤتون الزكاة وهم راكعون ومن يتول الله ورسوله والذين آمنوا فإن حزب الله هم الغالبون "

So, when we find testification of this Hadeeth in the Book of Allahazwj, a ling like the Words of the Mighty and Majestic: But rather, your Guardian is Allah, and His Rasool, and those who are believing, those who are establishing the Salat and are giving the Zakat while they are performing Ruku [5:55] And whoever takes Allah and His Rasool and those who believe for a Guardian, then they are the party of Allah, they would be triumphant [5:56].

وروت العامة في ذلك أخبارا لامير المؤمنين عليه السلام أنه تصدق بخاتمه وهو راكع فشكر الله ذلك له وأنزل الآية فيه،

And it is reported by the general Muslims regarding that, Ahadeeth of Amir Al-Momineenasws having given in charity with hisasws ring while heasws was in Ruku, so Allahazwj Thanked that for himasws and the Verse was Revealed regarding himasws.

فوجدنا رسول الله صلى الله عليه وآله قد أتى بقوله: " من كنت مولاه فعلى مولاه، وبقوله: " أنت منى بمنزلة هارون من موسى إلا أنه لا نبى بعدى، و وجدناه يقول: " علي يقضي ديني وينجز موعدي وهو خليفتي عليكم من بعدي،

We find Rasool-Allahsaww to have come with hissaww words: ‘One whose Master Isaww was, so Aliasws is his Master’, and by hissaww words: ‘Youasws are from mesaww at the status of Harounas from Musaas except there would be no Prophetas after mesaww’, and we find himsaww saying: ‘Aliasws would pay back mysaww debts, and fulfil mysaww promises made, and heasws is mysaww Caliph upon you all from after mesaww’.

فالخبر الاول الذي استنبط منه هذه الاخبار خبر صحيح مجمع عليه لا اختلاف فيه عندهم، وهو أيضا موافق للكتاب، فلما شهد الكتاب بتصديق الخبر وهذه الشواهد الاخر لزم على الامة الاقرار بها ضرورة، إذ كانت هذه الاخبار شواهدها من القرآن ناطقة، و وافقت القرآن والقرآن وافقها،

So, the first Hadeeth is which these Ahadeeth have been contrived from is a correct Hadeeth, united upon, there is no differing with them with regards to it, and it is concordant with the Book as well. When the Book testifies with the verification of the Hadeeth, and this is the other testification, it necessitates the community to acknowledge with it out of necessity, when these Ahadeeth are testifying for it from the speaking Quran, and it is concordant with the Quran, and the Quran is concordant with it.

ثم وردت حقائق الاخبار عن رسول الله صلى الله عليه وآله، عن الصادقين عليهم السلام نقلها قوم ثقاة معروفون فصار الاقتداء بهذه الاخبار فرضا واجبا على كل مؤمن ومؤمنة، لا يتعداه إلا أهل العناد، وذلك أن أقاويل آل رسول الله صلى الله عليه وآله متصلة بقول الله، وذلك مثل قوله في محكم كتابه: " إن الذين يؤذون الله ورسوله لعنهم الله في الدنيا والآخرة وأعد لهم عذابا مهينا "

Then came the realities of the Ahadeeth from Rasool-Allahsaww, from the two truthful ones (5th and 6th Imamasws), a well-known reliable people having transmitted it, so the belief with this Ahadeeth becomes a necessity, an Obligation upon every Momin and Momina, none would exceed it except the obstinate people, and that is because the words of the Familyasws of the Rasoolsaww are connected with the Words of Allahazwj; and that is like Hisazwj Words in the Decisive of Hisazwj Book: Surely those hurting Allah and His Rasool, Allah Curses them in the world and the Hereafter, and has Prepared for them a disgraceful Punishment [33:57].

ووجدنا نظير هذه الآية قول رسول الله صلى الله عليه وآله: " من آذى عليا فقد آذانى، ومن آذانى فقد آذى الله، ومن آذى الله يوشك أن ينتقم منه " وكذلك قوله صلى الله عليه وآله: " من أحب عليا فقد أحبني، ومن أحبني فقد أحب الله "

And we find a match of this Verse in the words of Rasool-Allahsaww: ‘One who hurts Aliasws, so he has hurt mesaww, and one who hurts mesaww, so he has hurt Allahazwj, and one who hurts Allahazwj, undoubtedly Heazwj would Take Revenge from him; and similar to that are hissaww words: ‘One who loves Aliasws so he has loved mesaww, and one who loves mesaww so he has loved Allahazwj’.

ومثل قوله صلى الله عليه وآله في بني وليعة: " لابعثن إليهم رجلا كنفسي يحب الله ورسوله ويحبه الله ورسوله قم يا علي فسر إليهم "

And, like hissaww words regarding the clan of Waliah: ‘Isaww shall send to them a man like myselfsaww, loved by Allahazwj and Hisazwj Rasoolsaww, and heasws loves Allahazwj and Hisazwj Rasoolsaww. Arise, O Aliasws, and go to them!’

وقوله صلى الله عليه وآله يوم خيبر: " لابعثن إليهم غدا رجلا يحب الله ورسوله، ويحبه الله ورسوله، كرارا غير فرار، لا يرجع حتى يفتح الله عليه " فقضى رسول الله صلى الله عليه وآله بالفتح قبل التوجيه فاستشرف لكلامه أصحاب رسول الله صلى الله عليه وآله، فلما كان من الغد دعا عليا عليه السلام فبعثه إليهم

And hissaww words on the Day of Khyber: ‘Isaww shall send to them tomorrow and man who loves Allahazwj and Hisazwj Rasoolsaww, and Allahazwj and Hisazwj Rasoolsaww love himasws, a brave fighter nor fleeing. Heasws will not return until Allahazwj Grants victory to himasws’. Rasool-Allahsaww foretold of the victory before heasws went ahead, and the companions of Rasool-Allahsaww watched hissaww words. When it was the next morning, hesaww called Aliasws and sent himasws towards them.

فاصطفاه بهذه الصفة وسماه كرارا غير فرار، فسماه الله محبا لله ولرسوله، فأخبر أن الله ورسوله يحبانه.

So, Hesaww chose himasws with these qualities and named hisasws as, ‘brave not fleeing’, and Allahazwj Named himasws as ‘One who loves Allahazwj and Hisazwj Rasoolsaww’, and informed that Allahazwj and Hisazwj Rasoolsaww both love himasws.

وإنما قدمنا هذا الشرح والبيان دليلا على ما أردنا وقوة لما نحن مبينوه من أمر الجبر والتفويض، والمنزلة بين المنزلتين، وبالله العون والقوة وعليه نتوكل في جميع أمورنا،

And rather we preceded this expounding and the explanation as evidence upon what weasws want, and a strengthening to what weasws want to manifest from the matter of the Compulsion and the Delegation, and the status between the two statuses, and through Allahazwj is the Assistance and the Strength, and upon Himazwj weasws rely in the entirety of ourasws affairs.

فإنا نبدأ من ذلك بقول الصادق عليه السلام: " لا جبر ولا تفويض ولكن منزلة بين المنزلتين " وهى صحة الخلقة، و تخلية السرب، والمهلة في الوقت، والزاد مثل الراحلة، والسبب المهيج للفاعل على فعله،

Weasws hereby begin from that by the words of Al-Sadiqasws: ‘There is neither Compulsion nor Delegation, but a status between the two statuses’, and it is the health of the body, and being devoid of the means, and the opportunity regarding the time, and the provision like the ride, and the stirring cause for the doer upon his deed.

فهذه خمسة أشياء جمع بها الصادق عليه السلام جوامع الفضل فإذا نقص العبد منها خلة كان العمل عنه مطروحا بحسبه، فأخبر الصادق عليه السلام بأصل ما يجب على الناس من طلب معرفته، ونطق الكتاب بتصديقه، فشهد بذلك محكمات آيات رسوله، لان الرسول صلى الله عليه وآله وآله عليهم السلام لا يعدو شئ من قوله وأقاويلهم حدود القرآن

These are the five characteristics Al-Sadiqasws gathered with as being the summary, and when the servant is deficient of one characteristic from these, the deeds would be dropped from him by its reckoning. Al-Sadiqasws informed with the origin of what is Obligated upon the people from seeking Hisazwj recognition, and the Book speaks with its testification, and the Decisive Verses of Hisazwj Rasoolsaww testify with that because the Rasoolsaww does not exceed anything from Hisazwj Words, and theirasws words are the limits of the Quran.

فإذا وردت حقائق الاخبار والتمست شواهدها من التنزيل فوجد لها موافقا وعليها دليلا كان الاقتداء بها فرضا لا يتعداه إلا أهل العناد كما ذكرنا في أول الكتاب،

When the realities of the Ahadeeth are received and their testification is sought from the Revelation, and concordance is found for it, and upon it is evidence, the belief with these would be Obligatory, none would go beyond it except the obstinate people, as weasws mentioned in the beginning of the letter.

ولما التمسنا تحقيق ما قاله الصادق عليه السلام من المنزلة بين المنزلتين وإنكاره الجبر والتفويض وجدنا الكتاب قد شهد له وصدق مقالته في هذا وخبر عنه أيضا موافقا لهذا أن الصادق عليه السلام سئل: هل أجبر الله العباد على المعاصي ؟ فقال الصادق عليه السلام: هو أعدل من ذلك، فقيل له: فهل فوض إليهم ؟ فقال عليه السلام: هو أعز وأقهر لهم من ذلك.

And when we seek the realities of what Al-Sadiqasws said of the status between the two statuses, and hisasws denial of the Compulsion and the Delegation, and we find the Book to have testified for it and ratify hisasws words regarding this, and a Hadeeth from himasws as wellbeing concordant to this that Al Sadiqasws was asked, ‘Does Allahazwj Compel the servants upon the disobedience?’ Al-Sadiqasws said: ‘Heazwj is more Just than that’. It was said to himasws, ‘Does Heazwj Delegate to them?’ Heasws said: ‘Heazwj is Mighty and more Conquering to them than that’.

وروى عنه أنه قال: الناس في القدر على ثلاثة أوجه: رجل يزعم أن الامر مفوض إليه فقد وهن الله في سلطانه فهو هالك،

And it is reported from himasws that heasws said: ‘The people, regarding the Pre-determination, are upon three perspectives – a man claims that the Command is Delegated to him, so he has weakened Allahazwj in Hisazwj Authority, and he would be destroyed;

ورجل يزعم أن الله عزوجل أجبر العباد على المعاصي وكلفهم ما لا يطيقون فقد ظلم الله في حكمه فهو هالك، ورجل يزعم أن الله كلف العباد ما يطيقون ولم يكلفهم ما لا يطيقون فإذا أحسن حمد الله وإذا أساء استغفر الله فهذا مسلم بالغ،

And a man claims that Allahazwj Mighty and Majestic Compels the servants upon the disobedience and Encumbers them what they cannot endure, so he has been unjust to Allahazwj in Hisazwj Wisdom, and he would be destroyed; and a man claims that Allahazwj the servant what they can endure and does not Encumber them with what they cannot endure, then it is the excellent praise of Allahazwj, and when he does evil, Allahazwj would Forgive, and this is a mature Muslim.

فأخبر عليه السلام أن من تقلد الجبر والتفويض ودان بهما فهو على خلاف الحق، فقد شرحت الجبر الذى من دان به يلزمه الخطاء، وأن الذى يتقلد التفويض يلزمه الباطل فصارت المنزلة بين المنزلتين بينهما،

So, heasws informed that the one who wears the collar of the Compulsion and the Delegation and makes it a religion with these two, then he would be upon opposition to the Truth. Iasws have expounded the Compulsion which one who makes a religion with it, the error would be necessitated with him, and that the one who wears the collar of the Delegation, the falsehood would be necessitate with him, so the status comes to be between the two statuses.

ثم قال: وأضرب لكل باب من هذه الابواب مثلا يقرب المعنى للطالب ويسهل له البحث عن شرحه، تشهد به محكمات آيات الكتاب، وتحقق تصديقه عند ذوى الالباب وبالله التوفيق والعصمة.

Then heasws said: ‘And Iasws shall strike an example for each subject from these subjects, to draw closer the meaning for the seeker and ease the discussion for him of its explanation. The Decisive Verses of the Book would testify with it, and the investigation would verify it in the presence of the ones with understanding. And by Allahazwj is the Inclination and the Protection.

فأما الجبر الذى يلزم من دان به الخطاء فهو قول من زعم أن الله عزوجل أجبر العباد على المعاصي وعاقبهم عليها، ومن قال بهذا القول فقد ظلم الله في حكمه وكذبه ورد عليه قوله: " ولا يظلم ربك أحدا " وقوله: " ذلك بما قدمت يداك وأن الله ليس بظلام للعبيد " وقوله: " إن الله لا يظلم الناس شيئا ولكن الناس أنفسهم يظلمون " مع آي كثيرة في ذكر هذا،

As for the Compulsion which necessitates the error for the one who makes a religion with it, is the word of the one who claims that Allahazwj Mighty and Majestic Compels the servants upon the disobedience and Punishes them upon it; and one who says this word, he would be unjust to Allahazwj in Hisazwj Wisdom, and belied Himazwj, and rebutted upon Himazwj Hisazwj Words: and your Lord will not Wrong anyone [18:49], and the Hisazwj Words,: That is due to what your two hands have sent forward, and surely Allah isn’t unjust to the servants [22:10], and Hisazwj Words: Surely, Allah does not do any injustice to the people, but the people are being unjust to themselves [10:44], along with a lot regarding the mention of this.

فمن زعم أنه مجبر على المعاصي فقد أحال بذنبه على الله، وقد ظلمه في عقوبته، ومن ظلم الله فقد كذب كتابه، ومن كذب كتابه فقد لزمه الكفر باجتماع الامة،

So, the one who claims that he is Compelled upon the disobedience, so he has transferred his sins upon Allahazwj, and has wronged Himazwj in Hisazwj Punishment; and one who wrongs Allahazwj so he has belied Hisazwj Book, and one who belies Hisazwj Book so the Kufr is necessitated for him, by the unison of the community.

ومثل ذلك مثل رجل ملك عبدا مملوكا لا يملك نفسه، ولا يملك عرضا من عروض الدنيا، ويعلم مولاه ذلك منه، فأمره على علم منه بالمصير إلى السوق لحاجة يأتيه بها ولم يملكه ثمن ما يأتيه به من حاجته، وعلم المالك أن على الحاجة رقيبا لا يطمع أحد في أخذها منه إلا بما يرضى به من الثمن،

And the example struck regarding that is an example of a man who owns a slave who does not own anything except his soul, and he does not own any chattels from the chattels of the world, and his master knows that from him. He instructs him based upon a knowledge from him with going to the market for a need to come with to him, and he does not give him the price of what he should come with, and the owner (of the needed item) knows that upon the need, no one would covet to take from him except with what he would be pleased from the price.

وقد وصف مالك هذا العبد نفسه بالعدل والنصفة، وإظهار الحكمة، ونفي الجور، وأوعد عبده إن لم يأته بحاجته أن يعاقبه على علم منه بالرقيب الذي على حاجته أنه سيمنعه، وعلم أن المملوك لا يملك ثمنها ولم يملكه ذلك، فلما صار العبد إلى السوق وجاء ليأخذ حاجته التي بعثه المولى لها وجد عليها مانعا يمنع منها إلا بشراء وليس يملك العبد ثمنها

And, the owner of this slave has described himself to be with the justice and the fairness, and display of wisdom and negation of the tyranny, and he threatens his slave that if he does not come with the need (item), he would punish him. So, when the slave goes to the market and goes to take his need which his master had sent him for, he finds no prohibition preventing him from it, except the purchasing, and the slave doesn’t have its price.

فانصرف إلى مولاه خائبا بغير قضاء حاجته، فاغتاظ مولاه من ذلك وعاقبه عليه، أليس يجب في عدله وحكمته أن لا يعاقبه وهو يعلم أن عبده لا يملك عرضا من عروض الدنيا ولم يملكه ثمن حاجته ؟ فإن عاقبه عاقبه ظالما متعديا عليه، مبطلا لما وصف من عدله وحكمته ونصفته،

So, he leaves to go to his master, disappointed, without having fulfilled his need. His master gets upset from that and Punishes him upon it. Isn’t he obligated in his justice, and his wisdom that the does not punish him and he knew that his slave did not own any chattels from the chattels of the world and did not own the price of his needed item? Thus, if he punishes him, his punishing would be unjust, transgressing upon him, an invalidation to what he had described from his justice, and his wisdom, and his fairness.

وإن لم يعاقبه كذب نفسه في وعيده إياه حين أوعده بالكذب والظلم اللذين ينفيان العدل والحكمة، تعالى عما يقولون علوا كبيرا،

And if he does not punish him, he would belie himself regarding his promise to him when he promised him with the lie, and the lie and the injustice both negate the justice and the wisdom. Exalted is Heazwj from what they are saying, loftier, Greater.

فمن دان بالجبر أو بما يدعو إلى الجبر فقد ظلم الله، ونسبه إلى الجور والعدوان، إذ أوجب على من أجبر العقوبة، ومن زعم أن الله أجبر العباد فقد أوجب على قياس قوله أن الله يدفع عنهم العقوبة،

So, one who makes it a religion with the Compulsion or with that calls to the Compulsion, so he has wronged Allahazwj, and attributed Himazwj to the tyranny and the aggression, when the punishment is obligated upon the one who compels. And one who claims that Allahazwj Compels the servants, so he has necessitated upon the analogy of Hisazwj Words that Allahazwj Dispels the Punishment from them.

ومن زعم أن الله يدفع عن أهل المعاصي العذاب فقد كذب الله في وعيده، حيث يقول: " بلى من كسب سيئة وأحاطت به خطيئته فاولئك أصحاب النار هم فيها خالدون " وقوله: " إن الذين يأكلون أموال اليتامى ظلما إنما يأكلون في بطونهم نارا وسيصلون سعيرا "

And one who claims that Allahazwj Dispels the punishment from the disobedient people, so he has belied Allahazwj in Hisazwj Promise where Heazwj is Saying: Yes! The one who earns evil and his sins surround him, so they are the inmates of the Fire; they would be in it eternally [2:81], and Hisazwj Words: (As for) those who are consuming the wealth of the orphans unjustly, are rather consuming fire in their bellies, and they would be arriving at the Blazing Fire [4:10];

وقوله: " إن الذين كفروا بآياتنا سوف نصليهم نارا كلما نضجت جلودهم بدلناهم جلودا غيرها ليذوقوا العذاب إن الله كان عزيزا حكيما " مع آي كثيرة في هذا الفن،

And Hisazwj Words: (As for) those who disbelieve in Our Signs, soon We shall Make them arrive to the Fire; Every time their skins are thoroughly burned, We will Replace them for other skins, so that they would be (re) tasting the Punishment; surely Allah was always Mighty, Wise [4:56], along with a lot regarding this sort.

فمن كذب وعيد الله يلزمه في تكذيبه آية من كتاب الله الكفر، وهو ممن قال الله: " أفتؤمنون ببعض الكتاب وتكفرون ببعض فما جزاء من يفعل ذلك منكم إلا خزي في الحيوة الدنيا ويوم القيمة يردون إلى أشد العذاب وما الله بغافل عما يعملون "

So, the one who belies the Promises of Allahazwj, the Kufr would be necessitated for him during his belying a Verse from the Book of Allahazwj, and he would be from the ones for whom Allahazwj Said: Are you believing in part of the Book and disbelieving in a part (of it)? So what is a Recompense of the one from you who does that except disgrace in the life of the world? And on the Day of Judgment he would be Driven to the severe Punishment; and Allah is not heedless from what you are doing. [2:85].

بل نقول: إن الله عز وجل جازى العباد على أعمالهم، ويعاقبهم على أفعالهم بالاستطاعة التي ملكهم إياها فأمرهم ونهاهم، بذلك ونطق كتابه " من جاء بالحسنة فله عشر أمثالها ومن جاء بالسيئة فلا يجزى إلا مثلها وهم لا يظلمون "

But, weasws are saying that Allahazwj Mighty and Majestic Recompenses the servants upon their (good) deeds, and Punishes them upon their (evil) deeds, by the capability which Heazwj Gave to them, so Heazwj Commanded them and Prohibited them. Hisazwj Book Spoke with that: One who comes with the good deed, then for him would be ten the likes of it, and one who comes with the evil deed, so he would not be Recompensed except the like of it, and they would not be wronged [6:160].

وقال جل ذكره: " يوم تجد كل نفس ما عملت من خير محضرا وما عملت من سوء تود لو أن بينها وبينه أمدا بعيدا ويحذركم الله نفسه " وقال: " اليوم تجزى كل نفس بما كسبت لا ظلم اليوم " فهذه آيات محكمات تنفي الجبر ومن دان به، ومثلها في القرآن كثير، اختصرنا ذلك لئلا يطول الكتاب، وبالله التوفيق.

And, Majestic is Hisazwj Mention, Said: On the Day every soul shall find what it has done of good to be present and what it has done of evil. It will wish that between it and him there was a long duration; and Allah Cautions you all Himself [3:30]. And Said: Today every soul shall be Recompensed for whatever it has earned. There shall be no injustice today [40:17]. So, these are Decisive Verses negating the Compulsion and the one who makes a religion with it, and the likes of these are a lot in the Quran. Weasws have shortened that lest the letter gets prolonged; and by Allahazwj is the Inclination.

فأما التفويض الذي أبطله الصادق عليه السلام وخطأ من دان به وتقلده فهو قول القائل: إن الله جل ذكره فوض إلى العباد اختيار أمره ونهيه وأهملهم، وفي هذا كلام دقيق لمن يذهب إلى تحريره ودقته، وإلى هذا ذهبت الائمة المهتدية من عترة الرسول عليهم السلام،

As for the Delegation which Al-Sadiqasws invalidated, and the one who makes a religion with it and collars it, has erred, so it is the word of the speaker, ‘Allahazwj, Majestic is Hisazwj Mention, Delegated to Hisazwj servants the choice of Hisazwj Commandments, and Hisazwj Prohibitions, and their being loaded with them’. And in this speech there is an intricacy for the one who goes to compile it and edit it, and to this (depth) went the Guided Imamsasws from the Family of the Rasoolsaww.

فإنهم قالوا لو فوض إليهم على جهة الاهمال لكان لازما له رضى ما اختاروه، واستوجبوا به الثواب، ولم يكن عليهم فيما جنوه العقاب إذا كان الاهمال واقعا،

Theyasws said: ‘If it is Delegated to them upon an aspect of the neglect (leaving them), it would necessitate for Himazwj to Agree with whatever they choose, and they would be obligated the Rewards with it, and there would not happen to be any Punishment upon them for its crime, when the leaving occurred.

وتنصرف هذه المقالة على معنيين: إما أن يكون العباد تظاهروا عليه فألزموه قبول اختيارهم بآرائهم ضرورة، كره ذلك أم أحب، فقد لزمه الوهن، أو يكون جل وعز عجز عن تعبدهم بالامر والنهي على إرادته، كرهوا أو أحبوا

And the utilisation of these words is upon two meanings – Either the servants become pretending to be upon it, and it would still necessitate upon Himazwj to Accept their choices by their opinions as a necessity, whether Heazwj Dislikes it or Loves it. Thus, the weakness would be necessitated, and the Mighty and Majestic would become unable from making them worship with the Commands and the Prohibitions upon Hisazwj Will, whether they dislike it or love it.

ففوض أمره ونهيه إليهم وأجراهما على محبتهم، إذ عجز عن تعبدهم بإرادته فجعل الاختيار إليهم في الكفر والايمان،

So, Heazwj Delegated Hisazwj Command and Hisazwj Prohibitions and Caused these to flow upon their love, when Heazwj was unable from Making them worship by Hisazwj Will, and Made the choice to be for them regarding the Kufr and the Eman.

ومثل ذلك مثل رجل ملك عبدا ابتاعه ليخدمه، ويعرف له فضل ولايته، ويقف عند أمره ونهيه، وادعى مالك العبد أنه قاهر عزيز حكيم فأمر عبده ونهاه و وعده على اتباع أمره عظيم الثواب، وأوعده على معصيته أليم العقاب،

An example of that is an example of a man owning a slave he has bought to serve him, and he recognises the merit for him and his Wilayah, and his pausing at his instructions and his prohibition. And the owner claims to the slave that he is able, compeller, mighty wise, so he instructs his slave and prohibits him, and promises him great rewards upon his following his instructions, and promises him painful punishment upon his disobedience.

فخالف العبد إرادة مالكه، ولم يقف عند أمره ونهيه، فأى أمر أمره به أو أي نهي نهاه عنه لم يأته على إرادة المولى، بل كان العبد يتبع إرادة نفسه، واتباع هواه،

But, the slave opposes the will of his owner and does not pause at his instructions and his prohibition. So, whichever order he orders his with, or prohibition he prohibits him from, he does not carry out upon the will of the master, but the slave pursues his own intentions and his own whims.

ولا يطيق المولى أن يرده إلى اتباع أمره ونهيه والوقوف على إرادته، ففوض اختيار أمره ونهيه إليه ورضي منه بكل ما فعله على إرادة العبد لا على إرادة المالك، وبعثه في بعض حوائجه وسمى له الحاجة فخالف على مولاه، وقصد لارادة نفسه، واتبع هواه،

And the master cannot bear that he returns him to follow his orders and his prohibitions upon his will. So, he delegates the choice of his orders and his prohibitions to him and is please from him with everything what he does upon the will of the slave, nor upon the will of the master, and sends him regarding one of his needs and specifies the need to him. But, he opposes his master and aims for his own intentions and follows his whims.

فلما رجع إلى مولاه نظر إلى ما أتاه به فإذا هو خلاف ما أمره به فقال له: لم أتيتني بخلاف ما أمرتك ؟ فقال العبد: اتكلت على تفويضك الامر إلي فاتبعت هواي وإرادتي لان المفوض إليه غير محظور عليه فاستحال التفويض،

When he returns to his master, he looks at what he has come with, and it is different to what he has ordered him with, so he says to him, ‘Why did you come to me with different to what I had ordered you with?’ The slave says, ‘I relied upon your delegating the command to me, so I followed my whims and my intentions because the delegate, there is no prohibition upon him’. Thus, the Delegation is impossible.

أو ليس يجب على هذا السبب إما أن يكون المالك للعبد قادرا يأمر عبده باتباع أمره ونهيه على إرادته لا على إرادة العبد، ويملكه من الطاقة بقدر ما يأمره به وينهاه عنه،

Or, does it not obligate upon this reason, that the master should happen to be able upon the slave to order his slave to follow his orders and his prohibitions upon his will, not upon the will of the slave, and give him from the strength by a measurement of whatever he orders him with and prohibits him from.

فإذا أمره بأمر ونهاه عن نهي عرفه الثواب والعقاب عليهما وحذره ورغبه بصفة ثوابه وعقابه ليعرف العبد قدرة مولاه بما ملكه من الطاقة لامره ونهيه وترغيبه وترهيبه

So, when he does order him with an order, and prohibits him with a prohibition, he would introduce to him the rewards and the punishment upon these two, and make him desirous with the description of his rewards and his punishment so that the slave would recognise the power of his master with what he has made him own from the strength for his orders and his prohibition, and his desire and his awe.

فيكون عدله وإنصافه شاملا له، وحجته واضحة عليه للاعذار والانذار. فإذا اتبع العبد أمر مولاه جازاه، وإذا لم يزدجر عن نهيه عاقبه أو يكون عاجزا غير قادر ففوض أمره إليه أحسن أم أساء أطاع أم عصى عاجز عن عقوبته ورده إلي اتباع أمره،

Thus, his justice and his fairness would become included for him, and hits argument would be clear upon him for the excusing and the warning. So, when the slave pursues the orders of his master, he would reward him, and when he does not restrain from his prohibitions, he would punish him, or would he become frustrated, without power, so he would delegate his orders to him, whether he does good or evil, obeys or disobeys, he would be unable to punish him and return him to follow his orders.

وفي إثبات العجز نفي القدرة والتأله، وإبطال الامر والنهي والثواب والعقاب، ومخالفة الكتاب، إذ يقول: " ولا يرضى لعباده الكفر وإن تشكروا يرضه لكم " وقوله عزوجل: " اتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمون "

And, in the proving of the inability is negation of the Power and Hisazwj Deification, and invalidation of the Commands and the Prohibitions, and the Rewards and the Punishments, and opposition to the Book, when Heazwj is Saying: and He is not Pleased with the Kufr of His servants; and if you are grateful, He would be Pleased for you. [39:7], and the Words of the Mighty and Majestic: Fear Allah as is His right to be feared and do not be dying except and you are submitters [3:102],

وقوله: " وما خلقت الجن والانس إلا ليعبدون ما اريد منهم من رزق وما اريد أن يطعمون " وقوله: " اعبدوا الله ولا تشركوا به شيئا " وقوله: " وأطيعو الله وأطيعوا الرسول ولا تولوا عنه وأنتم تسمعون "

and Hisazwj Words: And I have not Created the Jinn and the Humans except to be worshipping Me [51:56] ‘I do not want any sustenance from them, and I do not want that they should feed me [51:57], and Hisazwj Words: And worship Allah and do not associate anything with Him [4:36], and Hisazwj Words: O you who believe! Obey Allah and His Rasool and do not turn back from Him while you are hearing [8:20].

فمن زعم أن الله تعالى فوض أمره ونهيه إلى عباده فقد أثبت عليه العجز، وأوجب عليه قبول كل ما عملوا من خير وشر، وأبطل أمر الله ونهيه، ووعده ووعيده لعلة ما زعم أن الله فوضها إليها لان المفوض إليه يعمل بمشيته، فإن شاء الكفر أو الايمان كان غير مردود عليه ولا محظور

So, the one who claims that Allahazwj the Exalted Delegated Hisazwj Command and Hisazwj Prohibition to Hisazwj servants, so he has proved the Compulsion upon Himazwj and obligated upon Himazwj the Acceptance of everything what they do from good or evil, and invalidate the Command of Allahazwj and Hisazwj Prohibition, and Hisazwj Promises and Hisazwj Threats, lest what is claimed that Allahazwj Delegated, because the delegate acts with his desire, if he so desires the Kufr, and if he so desires, the Eman, he would not neither be repelled upon it nor cautioned.

فمن دان بالتفويض على هذا المعنى فقد أبطل جميع ما ذكرنا من وعده ووعيده وأمره ونهيه، وهو من أهل هذه الآية " أفتؤمنون ببعض الكتاب وتكفرون ببعض فما جزاء من يفعل ذلك منكم إلا خزي في الحياة الدنيا ويوم القيمة يردون إلى أشد العذاب وما الله بغافل عما تعملون "

The one who makes it a religion with the Delegation upon this meaning, so he has invalidated the entirety of what weasws mentioned from Hisazwj Promise, and Hisazwj Threat, and Hisazwj Command, and Hisazwj Prohibition, and he would be from the people of this Verse: Are you believing in part of the Book and disbelieving in a part (of it)? So what is a Recompense of the one from you who does that except disgrace in the life of the world? And on the Day of Judgment he would be Driven to the severe Punishment; and Allah is not heedless from what you are doing. [2:85].

تعالى الله عما يدين به أهل التفويض علوا كبيرا، لكن نقول: إن الله عز وجل، خلق الخلق بقدرته، وملكهم استطاعة تعبدهم بها، فأمرهم ونهاهم بما أراد فقبل منهم اتباع أمره ورضي بذلك لهم،

Allahazwj is Exalted from what the people of Delegation are making a religion with, Loftier, Greater. But, weasws are saying that Allahazwj Mighty and Majestic Created the creatures by Hisazwj Power, and Gave them capability they could be worshipping with, so Heazwj Commanded them, and Prohibited them with whatever Heazwj Wanted, and would Accept from them the following of Hisazwj Commandments and would be Pleased with that for them.

ونهاهم عن معصيته وذم من عصاه وعاقبه عليها، ولله الخيرة في الامر والنهي، يختار ما يريد ويأمر به، وينهى عما يكره و يعاقب عليه، بالاستطاعة التي ملكها عباده لاتباع أمره واجتناب معاصيه

And Heazwj Prohibited them from disobeying Himazwj and Condemned the ones who did disobeyed Himazwj, and Hisazwj Punishing upon it, and for Allahazwj is the Choice regarding the Commanding and Prohibiting. Heazwj Chooses whatever Heazwj Wants and Commands with it, and Prohibits from what Heazwj Dislikes and Punishes over it, by the capability which Heazwj Gave Hisazwj servants to follow Hisazwj Commands and shun Hisazwj disobedience.

لانه ظاهر العدل والنصفة والحكمة البالغة، بالغ الحجة بالاعذار والانذار، وإليه الصفوة يصطفي من يشاء من عباده لتبليغ رسالته واحتجاجه على عباده

(This is) because Heazwj Manifested the Justice, and the Fairness, and the Conclusive Wisdom, Concluding the Argument with the Excusing and Warning, and to Himazwj are the Elites Heazwj Chose ones Heazwj so Desired from Hisazwj servants to deliver Hisazwj Message and Hisazwj Argument upon Hisazwj servants.

اصطفى محمدا صلى الله عليه وآله وبعثه برسالاته إلى خلقه فقال من قال من كفار قومه حسدا واستكبارا: " لولا نزل هذا القرآن على رجل من القريتين عظيم " يعنى بذلك امية بن أبي الصلت وأبا مسعود الثقفي،

Heazwj Chose Muhammadsaww and Sent himsaww with Hisazwj Message to Hisazwj creatures, so he said, the one from the Kafirs of hissaww people, out of envy and arrogance, ‘‘If only this Quran had been Revealed unto a great man from the two towns’ [43:31], meaning by that Amiyah Bin Abu Al-Salt and Abu Masoud Al-Saqafy.

فأبطل الله اختيارهم ولم يجز لهم آراءهم حيث يقول: " أهم يقسمون رحمة ربك نحن قسمنا بينهم معيشتهم في الحياة الدنيا ورفعنا بعضهم فوق بعض درجات ليتخذ بعضهم بعضا سخريا ورحمة ربك خير مما يجمعون " ولذلك اختار من الامور ما أحب، ونهى عما كره،

But, Allahazwj Invalidate their choice and did not Allow them their opinions where Heazwj is Saying: Are they distributing the Mercy of your Lord? We Distribute their livelihoods between them in the life of the world, and We Raised some of them above the others in rank in order for some of them to take others in subjection, and the mercy of your Lord is better than what they are amassing [43:32], and for that Heazwj Chose from the matter what Heazwj Loved, and Prohibited from what Heazwj Disliked.

فمن أطاعه أثابه، ومن عصاه عاقبه، ولو فوض من اختيار أمره إلى عباده لاجاز لقريش اختيار امية ابن أبي الصلت وأبي مسعود الثقفي إذ كانا عندهم أفضل من محمد صلى الله عليه وآله،

So, the one who obeyed Himazwj, Heazwj would Reward him, and one who disobeys Himazwj, Heazwj would Punish him, and if Heazwj had Delegated the Choosing of Hisazwj Command to Hisazwj servants, it would have been allowed for Quraysh to choose Amiyah Ibn Abu Al-Salt and Abu Masoud Al-Saqafy, when these two, in their presence, were superior than Muhammadsaww.

فلما أدب الله المؤمنين بقوله: " وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم " فلم يجز لهم الاختيار بأهوائهم ولم يقبل منهم إلا اتباع أمره واجتناب نهيه على يدي من اصطفاه

When Allahazwj Educated the Momineen by Hisazwj Words: And it was not for a Momin, nor for a Momina, when Allah and His Rasool decide a matter that the choice would happen to be for them from their matter. [33:36]. Thus, Heazwj did not Allow the choice for them by their whims and did not Accept from them except following of Hisazwj Command and shunning Hisazwj Prohibition upon the hands of the one Heazwj Chose.

فمن أطاعه رشد، ومن عصاه ضل وغوى ولزمته الحجة بما ملكه من الاستطاعة لاتباع أمره واجتناب نهيه، فمن أجل ذلك حرمه ثوابه، وأنزل به عقابه،

The one who obeys Himazwj is rightly guided, and one who disobeys Himazwj has strayed and deviated, and the Argument is necessitated for him due to what he is Given from the capability to follow Hisazwj Command and shun Hisazwj Prohibition. Then, from that reason, he is deprived of Hisazwj Rewards and Hisazwj Punishment would descend with him.

وهذا القول بين القولين ليس بجبر ولا تفويض وبذلك أخبر أمير المؤمنين صلوات الله عليه عباية بن ربعي الاسدي حين سأله عن الاستطاعة التي بها يقوم ويقعد ويفعل، فقال له أمير المؤمنين: سألت عن الاستطاعة تملكها من دون الله أو مع الله ؟ فسكت عباية،

So, this is the word between the two words. It isn’t with Compulsion nor Delegation, and with that Amir Al-Momineenasws informed Abayah Bin Rabie Al-Asady when he asked himasws about the capability by which he is standing and sitting and doing. Amir Al-Momineenasws said to him: ‘You asked about the capability. Do you possess it from besides Allahazwj, or with Allahazwj?’ Abayah was silent.

فقال له أمير المؤمنين: قل يا عباية، قال وما أقول ؟ قال عليه السلام: إن قلت إنك تملكها مع الله قتلتك وإن قلت: تملكها دون الله قتلتك قال عباية: فما أقول يا أمير المؤمنين عليه السلام ؟ قال عليه السلام: تقول: إنك تملكها بالله الذي يملكها من دونك،

Amir Al-Momineenasws said to him: ‘Speak, O Abayah’. He said, ‘And what should I say?’ Heasws said: ‘If you say you possess it with Allahazwj, Iasws will kill you, and if you say you possess it besides Allahazwj, Iasws will kill you’. Abayah said, ‘Then what shall I say, O Amir Al Momineenasws?’ Heasws said: ‘You should say that you possess is with Allahazwj Who Owns it from besides you.

فإن يملكها إياك كان ذلك من عطائه، وإن يسلبكها كان ذلك من بلائه هو المالك لما ملكك، والقادر على ما عليه أقدرك، أما سمعت الناس يسألون الحول والقوة حين يقولون: لاحول ولا قوة إلا بالله ؟

Thus, Hisazwj Giving you, that was from Hisazwj Gifts, and if Heazwj were to Withdraw it, that would be from Hisazwj Afflictions. Heazwj is the Owner of whatever you own, and Able upon whatever Heazwj Made you to be able upon. But, have you not heard the people asking for the might and the strength where they are saying, ‘There is neither Might nor Strength except with Allahazwj?’

قال عباية: وما تأويلها يا أمير المؤمنين ؟ قال: عليه السلام لا حول عن معاصي الله إلا بعصمة الله، ولا قوة لنا على طاعة الله إلا بعون الله،

Abayah said, ‘And what is its explanation, O Amir Al-Momineenasws?’ Heasws said: ‘There is neither might from disobeying Allahazwj except by Protection of Allahazwj, nor any strength for us upon obeying Allahazwj except by Assistance of Allahazwj’.

قال: فوثب عباية فقبل يديه ورجليه.

Heasws said: ‘Abayah leapt and kissed hisasws hand and hisasws leg.

وروى عن أمير المؤمنين عليه السلام حين أتاه نجدة يسأله عن معرفة الله قال: يا أمير المؤمنين بماذا عرفت ربك ؟ قال عليه السلام: بالتمييز الذي خولني، والعقل الذي دلني، قال: أفمجبول أنت عليه ؟ قال: لو كنت مجبولا ماكنت محمودا على إحسان، ولا مذموما على إساءة، وكان المحسن أولى باللائمة من المسئ،

And it is reported from Amir Al-Momineenasws when Najdah came to him and asked himasws about recognition of Allahazwj. He said, ‘O Amir Al-Momineenasws! By what do youasws recognise yourasws Lordazwj?’ Heasws said: ‘By the distinction which has been Given to measws, and the intellect which points me’. He said, ‘Are youasws naturally disposed upon it?’ Heasws said: ‘If Iasws was naturally disposed, Iasws would neither be praise-worthy upon the good deeds nor condemned upon evil deeds, and the good does would be foremost with the blame that the evil doer.

فعلمت أن الله قائم باق، وما دونه حدث حائل زائل، وليس القديم الباقي كالحدث الزائل. قال نجدة: أجدك أصبحت حكيما يا أمير المؤمنين قال: أصبحت مخيرا فإن أتيت السيئة بمكان الحسنة فأنا المعاقب عليها.

So, Iasws know that Allahazwj is Eternal, Remaining, and whatever besides Himazwj is an occurrence, beginning and ending, and the Ancient, the Ever-Lasting isn’t like the occurring, the declining’. Najdah said, ‘I find you as a wise one, O Amir Al-Momineenasws!’ Heasws said: ‘Iasws became a chooser, so if Iasws were to come to an evil deed in place of the good deed, then I would be Punished over it’.

وروى عن أمير المؤمنين عليه السلام أنه قال لرجل سأله بعد انصرافه من الشام فقال: يا أمير المؤمنين أخبرنا عن خروجنا إلى الشام بقضاء وقدر ؟ قال: نعم يا شيخ ما علوتم تلعة ولا هبطتم واديا إلا بقضاء وقدر من الله،

And it is reported from Amir Al-Momineenasws having said to a man who had asked himasws after hisasws dispersal from Syria (battle of Siffeen). He said, ‘O Amir Al-Momineenasws! Inform us about our going out to Syria, was it Ordained and Pre-determined?’ Heasws said: ‘Yes, O sheykh! You did not ascend a hill nor descended into a valley except by Ordainment and Pre-determination from Allahazwj’.

فقال الشيخ: عند الله أحتسب عنائي يا أمير المؤمنين، فقال: مه يا شيخ فإن الله قد عظم أجركم في مسيركم وأنتم سائرون، وفى مقامكم وأنتم مقيمون، وفي انصرافكم وأنتم منصرفون، ولم تكونوا في شئ من اموركم مكرهين، ولا إليه مضطرين،

The sheykh said, ‘Would my effort be Reckoned with in the Presence of Allahazwj, O Amir Al Momineenasws?’ Heasws said: ‘Shh, O sheykh, for Allahazwj has Magnified your Recompense during your journey, and you were travelling, and during your staying and you were staying, and during your dispersal and you were dispersing, and you did not happen to be unwilling in anything from your affairs, nor desperate to it.

لعلك ظننت أنه قضاء حتم وقدر لازم، ولو كان ذلك كذلك لبطل الثواب والعقاب، ولسقط الوعد والوعيد، ولما ألزمت الاشياء أهلها على الحقائق، ذلك مقالة عبدة الاوثان وأولياء الشياطين

Perhaps you thing that it is an inevitable Ordainment and a definite Pre-determination, and had that been like that, it would invalidate the Rewards and the Punishments, and the Promises and the Threats would fall, and for what would the thing necessitate its people upon the realities? These are the words of the ones worshipping the idols and friends of Satanla.

إن الله عزوجل أمر تخييرا، ونهى تحذيرا، ولم يطع مكرها، ولم يعص مغلوبا، ولم يخلق السماوات والارض وما بينهما باطلا ذلك ظن الذين كفروا فويل للذين كفروا من النار.

Allahazwj Mighty and Majestic Commanded as choices, and Prohibited as cautions, and is not being obeyed by force, and is not being disobeyed by overcoming, and did not Create the skies and the earth and whatever is between the two in vain. That is a conjecture of those who are committing Kufr, so woe from the fire be unto those who are committing Kufr’.

فقام الشيخ فقبل رأس أمير المؤمنين عليه السلام وأنشأ يقول: أنت الامام الذي نرجو بطاعته * يوم النجاة من الرحمن غفرانا أوضحت من ديننا ما كان ملتبسا * جزاك ربك عنا فيه رضوانا فليس معذرة في فعل فاحشة *

The sheykh stood up and kissed the head of Amir Al Momineenasws and prosed saying, ‘Youasws are the Imamasws who we hope with obeying himasws, for salvation on a Day from the Beneficent with Forgiveness, clarifying from our Religion what was confusing. May yourasws Lordazwj Recompense youasws excellently on our behalf regarding it, therefore there is no excuse in perpetrating immoralities’.

فقد دل قول أمير المؤمنين عليه السلام على موافقة الكتاب ونفي الجبر والتفويض اللذين يلزمان من دان بهما وتقلدهما الباطل والكفر وتكذيب الكتاب، ونعوذ بالله من الضلالة والكفر، ولسنا ندين بجبر ولا تفويض،

The words of Amir Al-Momineenasws evidence upon concordance with the Book and negate the Compulsion and the Delegation, those which necessitate for the one who makes it a religion with these two and collars them, the falsehood and the Kufr and the belying of the Book. And weasws seek Refuge with Allahazwj from the straying and the Kufr, and we aren’t making a Religion with Compulsion nor with Delegation.

لكنا نقول بمنزلة بين المنزلتين، وهو الامتحان والاختبار بالاستطاعة التي ملكنا الله وتعبدنا بها على ما شهد به الكتاب ودان به الائمة الابرار من آل الرسول صلوات الله عليهم.

We have been saying with a status between the two statuses, and it is the Exam and the Trial with the capability which Allahazwj Gave, and weasws worship with these upon what the Book has testified with, and the righteous Imamsasws from the Familyasws of the Rasoolsaww have made it a Religion with.

ومثل الاختبار بالاستطاعة مثل رجل ملك عبدا وملك مالا كثيرا أحب أن يختبر عبده على علم منه بما يؤول إليه، فملكه من ماله بعض ما أحب، ووقفه على امور عرفها العبد، فأمره أن يصرف ذلك المال فيها ; ونهاه عن أسباب لم يحبها، وتقدم إليه أن يجتنبها، ولا ينفق من ماله فيها،

And an example of a Trial with the capability is an example of a man who own a slave, and owns a lot of wealth. He loves to test his slave upon knowledge from him with what is construed to him. So, he gives him from his wealth what he loves, and harmonises him upon matters the slave understands, and orders him to use that wealth in these matters, and prohibits him from reasons he does not like, and extends to him that he shuns these (prohibited matters) and should not spend from his wealth in these.

والمال يتصرف في أي الوجهين ; فصرف المال أحدهما في اتباع أمر المولى ورضاه، والآخر صرفه في اتباع نهيه وسخطه، وأسكنه دار اختبار أعلمه أنه غير دائم له السكنى في الدار، وأن له دارا غيرها، وهو مخرجه إليها فيها ثواب وعقاب دائمان،

And the wealth can be utilised in whichever of the two ways – one of the two is that the wealth is used in following the orders of the master and his pleasure, and other, it is sued in following his prohibitions and his anger; and he settles him in a trial house letting him know that it is not permanent for him to dwell in the house, and that for him is another house and he would be going out to it, wherein are permanent rewards and punishments.

فإن أنفذ العبد المال الذي ملكه مولاه في الوجه الذي أمره به جعل له ذلك الثواب الدائم في تلك الدار التي أعلمه أنه مخرجه إليها، وإن أنفق المال في الوجه الذي نهاه عن إنفاقه فيه جعل له ذلك العقاب الدائم في دار الخلود،

If the slave spends the wealth which his master had given him in the way which he had been ordered with, he would make those permanent rewards to be for him in that house which he had let him know that he would be going out to it; and if he spends the wealth in the way which he had been forbidden from spending it, he would make those permanent punishments to be for him in the eternal house.

وقد حد المولى في ذلك حدا معروفا وهو المسكن الذي أسكنه في الدار الاولى، فإذا بلغ الحد استبدل المولى بالمال وبالعبد على أنه لم يزل مالكا للمال والعبد في الاوقات كلها، إلا أنه وعد أن لا يسلبه ذلك المال ما كان في تلك الدار الاولى إلا أن يستتم سكناه فيها، فوفى له لان من صفات المولى العدل والوفاء والنصفة والحكمة

And the master had placed well known limits and it is the dwelling which he had settled him in the first house. So, when the limit is reached, the master would replace with the wealth and with the servant upon the basis that he would not cease to be owner of the wealth and the slave during all the times, except that he promised that he would not confiscate that wealth for as long as he was in the first house, except that he would complete his dwelling in it, and he would fulfil for him, because it is from the characteristics of the master, the justice and the loyalty and the fairness and the wisdom.

أو ليس يجب إن كان ذلك العبد صرف ذلك المال في الوجه المأمور به أن يفي له بما وعده من الثواب وتفضل عليه بأن استعمله في دار فانية وأثابه على طاعته فيها نعيما دائما في دار باقية دائمة ؟

Or, doesn’t it obligate that if that slave was to use the wealth in the way he had been ordered with, and he (the master) would fulfil for him with what he had promised him from the rewards, and grace upon him due to his using it in the perishing house and reward him upon his obedience therein, permanent bounties in the permanently lasting house?

وإن صرف العبد المال الذي ملكه مولاه أيام سكناه تلك الدار الاولى في الوجه المنهي عنه وخالف أمر مولاه كذلك يجب عليه العقوبة الدائمة التي حذره إياها غير ظالم له لما تقدم إليه وأعلمه وعرفه وأوجب له الوفاء بوعده ووعيده بذلك يوصف القادر القاهر ؟

And if the slave was to use the wealth which his master had given him in the days he had settle him in that first house, in the way of the prohibition from it and opposing the orders of his master, like that would it not obligate the permanent punishment upon him which he had cautioned him of, without being unjust to him, for what had preceded to him, and had let him know and made him understand, and obligate the loyalty for him by his promises and his threats with that, he had described (himself as) the Able, the Conqueror?

وأما المولى فهو الله عزوجل، وأما العبد فهو ابن آدم المخلوق، والمال قدرة الله الواسعة، ومحنته إظهار الحكمة والقدرة، والدار الفانية هي الدنيا، وبعض المال الذي ملكه مولاه هو الاستطاعة التي ملك ابن آدم، والامور التي أمر الله بصرف المال إليها هو الاستطاعة لاتباع الانبياء والاقرار بما أوردوه عن الله جل وعز،

And as for the master, so he is Allahazwj Mighty and Majestic, and as for the slave so he is the son of Adamas, the created being, and the wealth is the vast Power of Allahazwj, and Hisazwj Tests Manifesting the Wisdom and the Power; and the perishing house, it is the world, and some of the wealth which his master had given him, it is the capability which the son of Adamas possesses, and the affairs which Allahazwj has Commanded with utilisation of the wealth (capability) to it, it is the capability to follow the Prophetsas, and the acknowledgment with whatever has come from Allahazwj Majestic and Mighty.

واجتناب الاسباب التي نهى عنها هي طرق إبليس، وأما وعده فالنعيم الدائم وهي الجنة، و أما الدار الفانية فهي الدنيا، وأما الدار فهي الدار الباقية وهي الآخرة، والقول بين الجبر والتفويض هو الاختبار والامتحان والبلوى بالاستطاعة التي ملك العبد،

And the shunning of the causes which Heazwj has Prohibited from, it is the way of Ibleesla, and also for Hisazwj Promises, these are the permanent bounties, and it is the Paradise, and as for the perishing house, it is the world, and as for the house, it is the lasting house and it is the Hereafter, and the word between the Compulsion and the Delegation, it is the Trials and the Tests and the afflictions with the capabilities which the slave possesses.

وشرحها في خمسة الامثال التي ذكرها الصادق عليه السلام أنها جمعت جوامع الفضل، وأنا مفسرها بشواهد من القرآن والبيان إن شاء الله، تقسير صحة الخلقة،

And Iasws have explained these in five examples which Al-Sadiqasws mentioned these are gathered with total merits, and Iasws shall interpret these with testification from the Quran and the explanation, if Allahazwj so Desires, the interpretation of the correct creation.

أما قول الصادق عليه السلام فإن معناه كمال الخلق للانسان بكمال الحواس وثبات العقل والتمييز، وإطلاق اللسان بالنطق، وذلك قول الله: " ولقد كرمنا بنى آدم وحملناهم في البر والبحر ورزقناهم من الطيبات وفضلناهم على كثير ممن خلقنا تفضيلا "

As for the words of Al-Sadiqasws, its meaning is perfection of the creation of the human being with perfect senses, and firm intellects, and the distinction, and casting of the tongue with the speaking, and these are the Words of Allahazwj: And We have Honoured the Children of Adam, and We Carry them in the land and the sea, and We Sustain them of the good things, and We Preferred them over most of the ones We Created, with a Preference [17:70].

فقد أخبر عزوجل عن تفضيله بني آدم على سائر خلقه من البهائم والسباع ودواب البحر والطير وكل ذي حركة تدركه حواس بني آدم بتمييز العقل والنطق، وذلك قوله " لقد خلقنا الانسان في أحسن تقويم " وقوله " يا أيها الانسان ما غرك بربك الكريم الذي خلقك فسواك فعدلك في أي صورة ما شاء ركبك " وفي آيات كثيرة،

Allahazwj Mighty and Majestic has Informed about Hisazwj Preferring the son of Adamas over the rest of Hisazwj creatures, from the animals, and the predators, and the creatures of the sea and the bird, and every one with movement which the senses of the son of Adamas detects by the distinction of the intellect and the talk, and these are Hisazwj Words: We have Created the human being in an excellent form [95:4], and Hisazwj Words: O you, the human being! What deceived you with your Lord, the Benevolent? [82:6] Who Created you, so He Completed you, then Made you symmetrical [82:7] Into whichever image what He so Desires, He Constitutes you [82:8], and in many Verses.

فأول نعمة الله على الانسان صحة عقله وتفضيله على كثير من خلقه بكمال العقل وتمييز البيان، وذلك أن كل ذي حركة على بسيط الارض هو قائم بنفسه بحواسه مستكمل في ذاته

The first Favour of Allahazwj upon the human being is the health of his intellect and Hisazwj Preference over the numerous of the ones Heazwj Created, due to the perfection of the intellect and the distinction of the explanation, and that is because everyone with movement upon the extended earth, it is standing by itself, by its senses, completed in its self.

ففضل بني آدم بالنطق الذي ليس في غيره من الخلق المدرك بالحواس، فمن أجل النطق ملك الله ابن آدم غيره من الخلق حتى صار آمرا ناهيا، وغيره مسخر له، كما قال الله: " كذلك سخرها لكم لتكبروا الله على ما هداكم " وقال: " وهو الذي سخر البحر لتأكلوا منه لحما طريا وتستخرجوا منه حلية تلبسونها "

The son of Adamas has been merited with the talking which isn’t in others from the creation, the ones realising by the senses. From the reasons of the talking, Allahazwj Made the son of Adamas to possess from the creation until Heazwj Became Commanding and Prohibiting, and other subjected to him, just as Allahazwj Said: We Subjected these for you, for you to exclaim the Greatness of Allah upon what We Guided you, [22:37], and Said: And He is the One Who Made the sea subservient for you to be eating fresh flesh from it, and (for) you to extract ornaments from it to wear, [16:14];

وقال: " والانعام خلقها لكم فيها دفء ومنافع ومنها تأكلون ولكم فيها جمال حين تريحون وحين تسرحون وتحمل أثقالكم إلى بلد لم تكونوا بالغيه إلا بشق الانفس "

And Said: And the cattle, He Created these for you. In these you have warm clothing and benefits, and from these you are eating [16:5] And for you is beauty in these when you are bringing them in (to rest) and when you are taking them out (to pasture) [16:6] And they carry your loads to cities you could not reach except with difficulties of the self. [16:7].

فمن أجل ذلك دعا الله الانسان إلى اتباع أمره وإلى طاعته بتفضيله إياه باستواء الخلق وكمال النطق والمعرفة، بعد أن ملكهم استطاعة ما كان تعبدهم به بقوله: " فاتقوا الله ما استطعتم واسمعوا وأطيعو " وقوله: " لا يكلف الله نفسا إلا وسعها " وقوله: " لا يكلف الله نفسا إلا ما آتيها " وفي آيات كثيرة،

Thus, from that reason, Allahazwj Called the human being to follow Hisazwj Command and to Hisazwj Obedience, due to Hisazwj Preferring him with the normalcy of the creation and perfect speaking and the recognition, after having Given them capability what they could be worshipping with, by Hisazwj Words: Therefore fear Allah as per your capacity; and listen and obey [64:16], and Hisazwj Words: “Allah does not Encumber a soul except to its capacity. [2:286], and Hisazwj Words: Allah does not Encumber a soul except what He has Given it. [65:7], and in many Verses.

فإذا سلب العبد حاسة من حواسه رفع العمل عنه بحاسته كقوله: " ليس على الاعمى حرح ولا على الاعرج حرج " الآية، فقد رفع عن كل من كان بهذه الصفة الجهاد وجميع الاعمال التي لا يقوم إلا بها،

So, when a sense from the senses is withdrawn from the servant, the deed is raised from him by his senses, like Hisazwj Words: There isn’t a blame upon the blind, nor a blame upon the lame, nor a blame upon the sick, [24:61] – the Verse. There has been raised from every one who was with this description, the Jihad and the entirety of the deeds which cannot stand except by these.

وكذلك أوجب على ذي اليسار الحج والزكاة لما ملكه من استطاعة ذلك، ولم يوجب على الفقير الزكاة والحج، قوله تعالى: " ولله على الناس حج البيت من استطاع إليه سبيلا " وقوله في الظهار: " والذين يظاهرون من نسائهم ثم يعودون لما قالوا فتحرير رقبة " إلى قوله: " فمن لم يستطع فإطعام ستين مسكينا "

And, similar to that, it is Obligated upon the one with (financial) ease, the Hajj and the Zakat due to what Heazwj Gave him from that capability, and it is not Obligated upon the poor, the Zakat and the Hajj. The Words of the Exalted: And for the Sake of Allah, Hajj of the House is incumbent upon the people for the one has the capacity for a way to it [3:97], and Hisazwj Words regarding the Zihaar: And those who did pronounce Zihaar from their wives, then retracted what they had said, so you should free a neck [58:3] – up to Hisazwj Words: And one who is not capable, so he should feed sixty needy ones. [58:4].

كل ذلك دليل على أن الله تبارك وتعالى لم يكلف عباده إلا ما ملكهم استطاعته بقوة العمل به، ونهاهم عن مثل ذلك فهذه صحة الخلقة.

All that is evidence upon that Allahazwj Blessed and Exalted did not Encumber Hisazwj servants except what Heazwj Gave them its capability with the strength of the deed with it, and Prohibited them from the like of that, and this is the health of the body.

وأما قوله: تخلية السرب فهو الذي ليس عليه رقيب يحظر عليه ويمنعه العمل بما أمره الله به وذلك قوله في من استضعف وحظر عليه العمل فلم يجد حيلة ولم يهتد سبيلا: " من الرجال والنساء والولدان لا يستطيعون حيلة ولا يهتدون سبيلا "

As for hisasws words: ‘Devoid of devoid of the watcher, so he is the one there isn’t any watcher over him and preventing him from the deed with what Allahazwj has Commanded him with, and that is hisasws word regarding the one who is weak and there is danger upon him of the deed, so he does not find a means (of avoidance) and is not guided to a way: Except for the weak ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98].

فأخبر أن المستضعف لم يخل سربه وليس عليه من القول شئ إذا كان مطمئن القلب بالايمان.

Thus, heasws informed that the weak one is not devoid of his means, and there isn’t anything upon him from the word, when he was assured of the heart being with the Eman.

وأما المهلة في الوقت فهو العمر الذى يمتع به الانسان من حد ما يجب عليه المعرفة إلى أجل الوقت، وذلك من وقت تمييزه وبلوغ الحلم إلى أن يأتيه أجله، فمن مات على طلب الحق ولم يدرك كماله فهو على خير وذلك قوله: " ومن يخرج من بيته مهاجرا إلى الله ورسوله " الآية،

And as for the opportunity in the time, so it is the life-span which the human being enjoys with from a limit Obligating the recognition upon him up to a deferred time, and that is not a time he distinguishes and reaches the maturity until he comes to his (end of) term. The one who dies upon seeking the Truth and does not reach his maturity, he would be upon good, and that is in Hisazwj Words: and the one who goes out from his house emigrating to Allah and His Rasool [4:100] – the Verse.

وإن كان لم يعمل بكمال شرائعه لعلة ما لم يمهله في الوقت إلى استتمام أمره، وقد حظر على البالغ ما لم يحظر على الطفل إذا لم يبلغ الحلم في قوله تعالى: " وقل للمؤمنات يغضضن من أبصارهن " الآية فلم يجعل عليهن حرجا في إبداء الزينة للطفل وكذلك لا تجري عليه الاحكام.

And if he did not work with the complete of its condition, perhaps there was no opportunity regarding the time to completion of his life-span, and there does present to the mature one what does not get presented to the child, when he does not reach the maturity, regarding the Words of the Exalted: And say to the Mominaat to cast down their eyes [24:31] – the Verse. So, Heazwj did not Make any blame to be upon them in displaying the adornments of the child, and like that the ordinances do not flow upon him.

وأما قوله: الزاد فمعناه الجدة والبلغة التي يستعين بها العبد على ما أمره الله به، وذلك قوله: " ما على المحسنين من سبيل " الآية ألا ترى أنه قبل عذر من لم يجد ما ينفق، وألزم الحجة كل من أمكنته البلغة، والراحلة للحج والجهاد وأشباه ذلك،

And as for Hisazwj Words: The provision – so its meaning is the riches and the livelihood which the servant is assisted with upon what Allahazwj has Commanded him with, and that is in Hisazwj Words: There is no way (to a blame) upon the good doers [9:91]. Do you not see that Heazwj Accepts the excuse of the one who does not find what he could spend, and Necessitates the argument on every one who is able of the livelihood, and the ride for the Hajj and the Jihad, and the like of that?

كذلك قبل عذر الفقراء وأوجب لهم حقا في مال الاغنياء بقوله: " للفقراء الذين احصروا في سبيل الله " الآية، فأمر بإعفائهم، ولم يكلفهم الاعداد لما لا يستطيعون ولا يملكون.

Similar to that, Heasws Accepts the excuse of the poor ones and Obligated for them a right in the wealth of the rich ones, by Hisazwj Words: (Alms are) for the poor, those who are confined in the way of Allah [2:273] – the Verse. Thus, Heazwj Commanded for their exemption and did not Encumber them the preparation to what they had not capability nor any possessions.

وأما قوله: في السبب المهيج، فهو النية التي هي داعية الانسان إلى جميع الافعال، وحاستها القلب، فمن فعل فعلا وكان بدين لم يعقد قلبه على ذلك لم يقبل الله منه عملا إلا بصدق النية، كذلك أخبر عن المنافقين بقوله: " يقولون بأفواههم ما ليس في قلوبهم والله أعلم بما يكتمون "

And as for hisasws words regarding ‘the stirring cause’, it is the intention which calls the human being to the entirety of the deeds, and the heart senses it. So, the one who does a deed, and he was with faith, his heart not holding upon that, Allahazwj will not Accept a deed from him except with the true intention. Like that, Heazwj Informed about the hypocrites by Hisazwj Words: They are saying with their mouths what is not in their hearts, and Allah best Knows what they are concealing [3:167].

ثم أنزل على نبيه صلى الله عليه وآله توبيخا للمؤمنين " يا أيها الذين آمنوا لم تقولون ما لا تفعلون " الآية، فإذا قال الرجل: قولا واعتقد في قوله دعته النية إلى تصديق القول بإظهار الفعل، وإذا لم يعتقد القول لم يتبين حقيقة،

Then Heazwj Revealed unto Hisazwj Prophetsaww a Rebuke to the Momineen: O you those who believe! Why do you say that which you do not do? [61:2] – the Verse. So, when the man says a word and holds it in his heart, the intention should call him to the verification of the word by manifestation of the deed, and when he does not hold the word, its reality would not appear.

وقد أجاز الله صدق النية وإن كان الفعل غير موافق لها لعلة مانع يمنع إظهار الفعل في قوله: " إلا من أكره وقلبه مطمئن بالايمان " وقوله: " لا يؤاخذكم الله باللغو في أيمانكم " الآية،

And Allahazwj has allowed the truthful intention and even if the deeds was not in accordance with it, perhaps there was a prevention preventing the appearance of the deed, in Hisazwj Words: except for the one coerced, and his heart is content with the Eman [16:106], and Hisazwj Words: Allah will not Seize you with the vanity in your oaths [2:225] – the Verse.

فدل القرآن وأخبار الرسول صلى الله عليه وآله أن القلب مالك لجميع الحواس يصحح أفعالها، ولا يبطل ما يصحح القلب شئ،

So, the Quran and the Ahadeeth of Rasool-Allahsaww evidence that the heart is the master of the entirety of the senses correcting their deed, and nothing can invalidate what the heart corrects.

فهذا شرح جميع الخمسة الامثال التي ذكرها الصادق عليه السلام أنها تجمع المنزلة بين المنزلتين، وهما الجبر والتفويض،

This is the explanation of all the five examples which Al-Sadiqasws mentioned are gathered for the status between the two statuses, and these two are the Compulsion and the Delegation.

فإذا اجتمع في الانسان كمال هذه الخمسة الامثال وجب عليه العمل كملا لما أمر الله عزوجل به ورسوله، وإذا نقص العبد منها خلة كان العمل عنه مطروحا بحسب ذلك.

So, when the complete of these five examples are gathered in the human being, it Obligates the complete deed upon him to what Allahazwj Mighty and Majestic and Hissaww Rasoolsas have Commanded with; and when the servant is deficient of one characteristic from these, the deed would be dropped from him by that reckoning.

فأما شواهد القرآن على الاختبار والبلوى بالاستطاعة التي تجمع القول بين القولين فكثيرة، ومن ذلك قوله: " ولنبلونكم حتى نعلم المجاهدين منكم والصابرين ونبلو أخباركم " وقال: " سنستدرجهم من حيث لا يعلمون " وقال: " الم أحسب الناس أن يتركوا أن يقولوا آمنا وهم لا يفتنون " وقال في الفتن التي معناها الاختبار: " ولقد فتنا سليمان " الآية،

As for the testifications of the Quran upon the Trials and the afflictions by the capabilities which the gather the word between the two words, these are many, and from that are Hisazwj Words: And We will Test you until We Make known the striving ones from you and the patient ones, and We Test your affairs [47:31], and Said: We Let them be gradually enticed from where they are not knowing [7:182], and Said: Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2], and Said regarding the Fitna meaning the Trial: And We Tested Suleyman [38:34] – the Verse.

وقال في قصة قوم موسى: " فإنا قد فتنا قومك من بعدك و أضلهم السامري " وقول موسى: " إن هي إلا فتنتك " أي اختبارك، فهذه الآيات يقاس بعضها ببعض ويشهد بعضها لبعض،

And Heazwj Said in the story of the people of Musaas: He said: “We have Tried your people from after you, and Al-Samiri strayed them!” [20:85], and the words of Musaas: Surely, it is only your Fitna [7:155], i.e. your Test. These are the Verses comparing part with a part and part of it testify a part.

وأما آيات البلوى بمعنى الاختبار قوله: " ليبلوكم فيما آتاكم " وقوله: " ثم صرفكم عنهم ليبتليكم " وقوله: " أنا بلوناهم كما بلونا أصحاب الجنة، وقوله: " خلق الموت والحياة ليبلوكم أيكم أحسن عملا "

As from the Verses of the calamities in the meaning of the Trial, are Hisazwj Words: Try you regarding what He Gave you [5:48], and Hisazwj Words: then He Turned you away from them to Try you [3:152], and Hisazwj Words: Surely, We will Try them just as We Tried the owners of the garden, when they swore that they would be plucking its fruit in the morning [68:17], and Hisazwj Words: Who Created the death and the life in order to Try you, which of you is best in deeds [67:2],

وقوله: " وإذا ابتلى إبراهيم ربه بكلمات " وقوله: " ولو شاء الله لانتصر منهم ولكن ليبلو بعضكم ببعض " وكل ما في القرآن من بلوى هذه الآيات التي شرح أولها فهي اختبار وأمثالها في القرآن كثيرة، فهي إثبات الاختبار والبلوى إن الله عزوجل لم يخلق الخلق عبثا، ولا أهملهم سدى، ولا أظهر حكمته لعبا، بذلك أخبر في قوله: " أفحسبتم أنما خلقناكم عبثا ".

And Hisazwj Words: And when his Lord Tested Ibrahim with certain words [2:124], and Hisazwj Words: and if Allah so Desires He would Take Retribution from them, but He Tries some with others. [47:4], and all what is in the Quran from a calamity in these Verses which Iasws explained at first, so it is the Test, and the like of this in the Quran are many. These prove the Test and the affliction that Allahazwj Mighty and Majestic did not Create the creature in vain, and does not Load them in vain, nor does Hisazwj Wisdom appear as a play. With that, Heazwj Informed in Hisazwj Words: Did you reckon that rather We had Created you in vain [23:115].

فإن قال قائل: فلم يعلم الله ما يكون من العباد حتى اختبرهم ؟ قلنا: بلى قد علم ما يكون منهم قبل كونه، وذلك قوله: " ولو ردوا لعادوا لما نهوا عنه "

If a speaker says, ‘So, Allahazwj did not Know what would be happening from the servants until Heazwj Tested them?’ Weasws said: ‘Yes, Heazwj had Known what would be happening from them before it’s happening, and that is in Hisazwj Words: And if they were to be returned, they would repeat what they had been Forbidden from [6:28].

وإنما اختبرهم ليعلمهم عدله ولا يعذبهم إلا بحجة بعد الفعل، وقد أخبر بقوله: " ولو أنا أهلكناهم بعذاب من قبله لقالوا ربنا لولا أرسلت إلينا رسولا " وقوله: " وما كنا معذبين حتى نبعث رسولا " وقوله: " رسلا مبشرين ومنذرين "

And rather Heazwj Tests them to let them know of Hisazwj Justice and Heazwj does not Punish them except by an argument after the deed, and Heazwj has Informed by Hisazwj Words: And had We Destroyed them with a Punishment from before it, they would be saying, ‘Our Lord! If only You had Sent a Rasool to us, [20:134], and Hisazwj Words: and We do not Punish until We Send a Rasool [17:15], and Hisazwj Words: (We Sent) Rasools as the givers of glad tidings and as warners [4:165].

فالاختبار من الله بالاستطاعة التي ملكها عبده وهو القول بين الجبر والتفويض بهذا نطق القرآن وجرت الاخبار عن الائمة من آل الرسول.

The Trial from Allahazwj is with the capability which is Given to Hisazwj servant, and it is the word between the Compulsion and the Delegation. The Quran Spoke with this, and the Ahadeeth from the Imamsasws from the Familyasws of the Rasoolsaww flowed.

فإن قالوا: ما الحجة في قول الله: " يهدي من يشاء ويضل من يشاء " وما أشبهها ؟ قيل: مجاز هذه الآيات كلها على معنيين: أما أحدهما فإخبار عن قدرته أي أنه قادر على هداية من يشاء وضلال من يشاء، وإذا أجبرهم بقدرته على أحدهما لم يجب لهم ثواب ولا عليهم عقاب على نحو ما شرحنا في الكتاب،

If they said, ‘What is the argument in the Words of Allahazwj: but He Lets stray one He so Desires to and Guides one He so Desires to, [16:93], and what resembles it?’ It would be said, ‘The way of all these Verses are upon two meanings – As for one of the two, it informs about Hisazwj Power, i.e., Heazwj is Able upon Guiding one Heazwj so Desires and Letting to stray one Heazwj so Desires, and when Heazwj Compels them by Hisazwj Power upon one of the two (guidance or letting to stray) does not obligate the Rewards for them nor Punishment upon them, upon the approximate of what weasws explained in the letter.

والمعنى الآخر أن الهداية منه تعريفه كقوله: " وأما ثمود فهديناهم " أي عرفناهم " فاستحبوا العمى على الهدى " فلو جبرهم على الهدى لم يقدروا أن يضلوا، وليس كلما وردت آية مشتبهة كانت الآية حجة على محكم الآيات اللواتي أمرنا بالاخذ بها،

And the other meaning is that the Guidance from Himazwj is Hisazwj Introduction like Hisazwj Words: And as for Samood, so We Guided them, i.e. Made them recognise, but they loved the blindness over the Guidance [41:17]. If Heazwj had Compelled them upon the Guidance, they would not have been able upon straying, and it isn’t every time an Allegorical Verse come, the Verse would be an argument upon the Decisive Verses, those which we have been Commanded with taking with it.

من ذلك قوله: " منه آيات محكمات هن أم الكتاب وأخر متشابهات فأما الذين قي قلوبهم زيغ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تأويله " الآية، وقال: " فبشر عبادي الذين يستمعون القول فيتبعون أحسنه " أي أحكمه وأشرحه " أولئك الذى هديهم الله وأولئك هم أولو الالباب "

From that are Hisazwj Words: from it are Decisive Verses - these are the Mother of the Book; and others are Allegorical. Then as for those in whose hearts there is perversity, so they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation. [3:7] – the Verse, and Said: therefore give glad tidings to My servants [39:17] Those who are listening intently to the Word and they are following the best of it – i.e. its Decisive and its explanation, those are they whom Allah Guided, and those, they are the ones of understanding [39:18].

وفقنا الله وإياكم من القول والعمل لما يحب ويرضى، وجنبنا وإياكم معاصيه بمنه وفضله، والحمد لله كثيرا كما هو أهله، وصلى الله على محمد وآله الطيبين، وحسبنا الله و نعم الوكيل.

May Allahazwj Harmonise usasws and you all from the words and the deed, to what Heazwj Loves and is Pleased with, and Keep usasws and you all aside from disobeying Himazwj, by Hisazwj Favour and Hisazwj Grace. And abundant Praise is for Allahazwj just as Heazwj is Rightful of, and Salawat of Allahazwj be upon Muhammadsaww and hissaww Goodly Progenyasws, ‘Allah is Sufficient for us and the most excellent Protector’ [3:173]’’.¹¹³

(باب 3) * (القضاء والقدر والمشية والارادة وسائر أسباب الفعل) *

CHAPTER 3 – THE ORDAINMENT (FATE) AND THE PRE-DETERMINATION (DESTINY), AND THE DESIRE, AND THE WILL, AND REST OF THE CAUSES OF THE DEED

الايات، البقرة: " 2 " ولو شاء الله ما اقتتلوا ولكن الله يفعل ما يريد 253.

The Verses – (Surah) Al Baqarah: And had Allah so Desired, they would not have fought, but Allah Does whatever He Wants to [2:253]

آل عمران " 3 " وما كان لنفس أن تموت إلا بإذن الله كتابا مؤجلا 145.

(Surah) Aal-e-Imran: And it was not for a soul that it should be dying except by the Permission of Allah, being an Ordained term [3:145]

الانعام " 6 " ولو شاء الله ما أشركوا 107 "

(Surah) Al Anaam: And if Allah had so Desired, they would not have associated, [6:107]

وقال تعالى ": ولو شاء الله ما فعلوه فذرهم وما يفترون 137 "

And the Exalted Said: And had Allah so Desired, they would not have done it. Therefore leave them and what they are fabricating [6:137]

وقال تعالى ": سيقول الذين أشركوا لو شاء الله ما أشركنا ولا آباؤنا ولا حرمنا من شئ كذلك كذب الذين من قبلهم حتى ذاقوا بأسنا قل هل عندكم من علم فتخرجوه لنا إن تتبعون إلا الظن وإن أنتم إلا تخرصون

Those who are associating would be saying, ‘Had Allah so Desired, we would not have associated nor would have our fathers, nor prohibited from anything’. Like that lied those from before them until they tasted Our Wrath. Say, ‘Is there any knowledge with you? (If so), then bring it out to us. You are not following except for the conjecture and that you are only fabricating lies’ [6:148]

* قل فلله الحجة البالغة فلو شاء لهديكم أجمعين 148 - 149.

Say: ‘For Allah is the conclusive Proof. Then if He so Desires to, He would Guide you altogether’ [6:149]

الاعراف " 7 " قل لا أملك لنفسي نفعا ولا ضرا إلا ما شاء الله 187.

(Surah) Al A’raaf: Say: ‘I neither control a benefit for myself nor a harm except what Allah so Desires to [7:188]

الانفال " 8 " ولكن ليقضي الله أمرا كان مفعولا 42.

(Surah) Al Anfaal: but for Allah to Accomplish a matter which was to be done [8:42]

التوبة " 9 " قل لن يصيبنا إلا ما كتب الله لنا هو مولينا وعلى الله فليتوكل المؤمنون 51 "

Say: ‘It will never befall us except what Allah Ordains for us. He is our Master, and upon Allah do the Momineen rely’ [9:51]

وقال تعالى ": فلا تعجبك أموالهم ولا أولادهم إنما يريد الله ليعذبهم بها في الحيوة الدنيا وتزهق أنفسهم وهم كافرون 55.

So, do not let their wealth or their children fascinate you. But rather, Allah Intends to Punish them with it in the life of the world and their souls would depart while they are Kafirs [9:55]

يونس " 10 " ولو شاء ربك لآمن من في الارض كلهم جميعا أفأنت تكره الناس حتى يكونوا مؤمنين *

(Surah) Yunus: And if your Lord so Desired, the ones in the earth would believe, all of them in their entirety. So, will you force the people until they become Momineen? [10:99]

وما كان لنفس أن تؤمن إلا بإذن الله ويجعل الرجس على الذين لا يعقلون 99 - 100

And it was not for a soul that it believes except by the Permission of Allah, and He Makes the uncleanness to be upon those who are not understanding [10:100]

الاحزاب " 33 " وكان أمر الله مفعولا 37

(Surah) Al Ahzaab: and the Command of Allah Will always be Done [33:37]

وقال وكان أمر الله قدرا مقدورا 38.

And Said: and the Command of Allah was a Decree Ordained [33:38]

فاطر " 35 " وما تحمل من أنثى ولا تضع إلا بعلمه وما يعمر من معمر ولا ينقص من عمره إلا في كتاب إن ذلك على الله يسير 11.

(Surah) Fatir: And no female bears, nor gives birth, except with His Knowledge; and for no one is there a prolongation from his life-span, nor a reduction from his life-span, except it is in a Book. Surely, that is easy upon Allah [35:11]

السجدة " 41 " ولولا كلمة سبقت من ربك لقضي بينهم 45.

(Surah) Al Sajdah: and had there not preceded a Word from your Lord, it would have been Decided between them, [41:45]

حمعسق " 42 " ولو شاء الله لجعلهم أمة واحدة ولكن يدخل من يشاء في رحمته والظالمون مالهم من ولي ولا نصير 8

(Surah) Al Shura: And if Allah had so Desired, He would have Made them as one community (by Force), but He Enters one He so Desires through His Mercy, and (for) the unjust ones, there would neither be a guardian for them nor a helper [42:8]

" وقال تعالى ": ولولا كلمة الفصل لقضي بينهم 21.

And the Exalted Said: And had not a Decisive Word preceded, it would have been Decided between them [42:21]

الزخرف " 43 " وقالوا لو شاء الرحمن ما عبدناهم ما لهم بذلك من علم إن هم إلا يخرصون 20.

(Surah) Al Zukhruf: And they say, ‘If the Beneficent had so Desired, we would not have worshipped them’. There is no knowledge of that with them. Surely, they are only guessing [43:20]

القمر " 54 " إنا كل شئ خلقناه بقدر 49 "

(Surah) Al Qamar): Surely, We Created all things in a Pre-determined measure [54:49]

وقال ": وكل شئ فعلوه في الزبر * وكل صغير وكبير مستطر 52 - 53.

And Said: And everything they had done is in the Psalms [54:52] And everything small and big is Written [54:53]

الحديد " 57 " ما أصاب من مصيبة في الارض ولا في أنفسكم إلا في كتاب من قبل أن نبرأها إن ذلك على الله يسير 22.

(Surah) Al Hadeed: Neither does a difficulty afflicts in the earth nor regarding yourselves, except it is in a Book from before We Bring it into existence. Surely that is easy upon Allah [57:22]

الحشر " 59 " ما قطعتم من لينة أو تركتموها قائمة على أصولها فبإذن الله 5.

(Surah) Al Hashr: Whatever palm-tree you cut down or you leave it standing upon its roots, so it is by Permission of Allah [59:5]

التغابن " 64 " ما أصاب من مصيبة إلا بإذن الله 11.

(Surah) Al Taghabun: No difficulty afflicts except by Permission of Allah. And one who believes in Allah [64:11]

الطلاق " 65 " يتنزل الامر بينهن لتعلموا أن الله على كل شئ قدير وأن الله قد أحاط بكل شئ علما 12.

(Surah) Al Talaq: The Command descends between these for you to know that Allah is Able upon all things, and that Allah has Encompassed with all things in Knowledge [65:12]

المدثر " 74 " كذلك يضل الله من يشاء ويهدي من يشاء 31 "

(Surah) Al Muddasir: Like that, Allah Lets stray one He so Desires to and Guides one He so Desires to. [74:31]

وقال تعالى ": وما يذكرون إلا أن يشاء الله 56.

And the Exalted Said: And they will not be paying heed except if Allah so Desires. [74:56]

الدهر " 76 " وما تشاؤن إلا أن يشاء الله 30 " وقال تعالى ": يدخل من يشاء في رحمته 31.

(Surah) Al Dahr: And you (Imams) are not desiring except if Allah so Desires. [76:30] He Enters one He so Desires to into His Mercy [76:31]

كورت " 81 " وما تشاؤن إلا أن يشاء الله رب العالمين 29.

(Surah) Kuwwirat: And you (Imams) are not desiring except if Allah so Desires, Lord of the worlds [81:29]

1 - ب: ابن طريف، عن ابن علوان، عن جعفر، عن أبيه، قال: قيل لرسول الله صلى الله عليه وآله: يا رسول الله رقىيستشفى بها هل ترد من قدر الله ؟ فقال: إنها من قدر الله.

Ibn Tareyf, from Ibn Ulwan,

‘From Ja’farasws, from hisasws fatherasws having said, ‘Incantations one heals with this, would it repel from a Pre-determination of Allahazwj?’ Heasws said: ‘It (healing) is from a Pre-determination of Allahazwj’’.¹¹⁴

2 - ل: الخليل بن أحمد السنجري، عن محمد بن إسحاق بن خزيمة، عن علي بن حجر، عن شريك، عن منصور بن المعتمر، عن ربعي بن خراش، عن علي عليه السلام قال: قال رسول الله صلى الله عليه وآله: لا يؤمن عبد حتى يؤمن بأربعة: حتى يشهد أن لا إله إلا الله وحده لا شريك له، وأني رسول الله بعثني بالحق، وحتى يؤمن بالبعث بعد الموت، وحتى يؤمن بالقدر.

Al Khaleedl Bin Ahmad Al Sanjari, from Muhammad Bin Is’haq Bin Khuzeyman, from Ali Bin Hajar, from Shareek, from Mansour Bin Al Mo’tamar, from Rabie Bin Kharash,

‘From Aliasws having said: ‘Rasool-Allahsaww said: ‘A servant has not believed until he believes in four – Until he testifies that there is no god except Allahazwj Alone, there being no associates for Himazwj, and Isaww am a Rasoolsaww Allahazwj Sent mesaww with the Truth, and until he believes in the Resurrection after the death, and until he believes in the Pre-determination’’.¹¹⁵

3 - ل: أبو أحمد محمد بن جعفر البندار، عن جعفر بن محمد بن نوح، عن محمد بن عمر، عن يزيد بن زريع، عن بشر بن نمير، عن القاسم بن عبد الرحمن، عن أبي أمامة قال: قال رسول الله صلى الله عليه وآله: أربعة لا ينظر الله إليهم القيامة: عاق، ومنان، ومكذب بالقدر، ومدمن خمر.

Abu Ahmad Bin Ja’far Al Bandaar, from Ja’far Bin Muhammad Bin Nuh, from Muhammad Bin Umar, from Yazeed Bin Zarie, from Bashr Bin Numeyr, from Al Qasim Bin Abdul Rahman, from Abu Amama who said,

‘Rasool-Allahsaww said: ‘Four (people), Allahazwj will not Look at them (on the Day of) Judgment – One disloyal (to the parents), and a slanderer, and a belier of the Pre-determination, and one habitual of wine’’.¹¹⁶

4 - ل: حمزة العلوي، عن أحمد الهمداني، عن يحيى بن الحسن بن جعفر، عن محمد بن ميمون الخزاز، عن عبد الله بن ميمون، عن جعفر بن محمد، عن أبيه، عن علي بن الحسين عليه السلام قال: قال رسول الله صلى الله عليه وآله: ستة لعنهم الله وكل نبي مجاب: الزائد في كتاب الله، والمكذب بقدر الله، والتارك لسنتي، والمستحل من عترتي ما حرم الله، والمتسلط بالجبروت ليذل من أعزه الله ويعز من أذله الله، والمستأثر بفئ المسلمين المستحل له.

Hamza Al Alawy, from Ahmad Al Hamdany, from Yahya Bin Al Hassan Bin Ja’far, from Muhammad Bin Maymoun Al Khazaz, from Abdullah Bin Maymoun,

‘From Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said: ‘Six, Allahazwj Curses them, and (so does) every Prophetas responds (by cursing as well) – The increaser in the Book of Allahazwj, and the belier of the Pre-determination of Allahazwj, and the neglecter of mysaww Sunnah, and the ones from mysaww family legalising what Allahazwj Prohibited, and the domineering despot disgracing the one whom Allahazwj Honoured, and honouring the one whom Allahazwj Disgraced, and the appropriator of the Fey of the Muslims, the legaliser of it’’.¹¹⁷

5 - ل: ابن المتوكل، عن محمد العطار، عن محمد بن أحمد، عن أحمد بن محمد، عن أبي القاسم الكوفي، عن عبد المؤمن الانصاري، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: إني لعنت سبعة لعنهم الله وكل نبي مجاب قبلي، فقيل: ومن هم يا رسول الله ؟

Ibn Al Mutawakkal, from Muhammad al Attar, from Muhammad Bin Ahmad, from Ahmad Bin Muhammad, from Abu Al Qasim Al Kufi, from Abdul Momin Al Ansaqy,

‘From Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Isaww curse seven, Allahazwj Curses them and (so did) every Prophetas responding (by cursing as well) before mesaww’. It was said, ‘Who are they, O Rasool-Allahsaww?’

فقال: الزائد في كتاب الله، والمكذب بقدر الله، والمخالف لسنتي، و المستحل من عترتي ما حرم الله، والمتسلط بالجيرية ليعز من أذل الله ويذل من أعز الله، والمستأثر على المسلمين بفيئهم مستحلا له والمحرم ما أحل الله عز وجل.

So, hesaww said: ‘The increases in the Book of Allahazwj, and the belier of the Pre-determination of Allahazwj, and the opposer of mysaww Sunnah, and the legaliser from mysaww family, what Allahazwj Prohibited, and the despot domineering to honour one whom Allahazwj Disgraced, and disgracing one whom Allahazwj Honoured, and the appropriator upon the Muslims of their Fey, legalising for it, and the prohibitor of what Allahazwj Mighty and Majestic Permitted’’.¹¹⁸

6 – ل: محمد بن عمر الحافظ، عن محمد بن الحسين الخثعمي، عن ثابت بن عامر السنجاري ؟ عن عبد الملك بن الوليد، عن عمرو بن عبد الجبار، عن عبد الله بن زياد، عن زيد بن علي، عن أبيه، عن جده، عن علي عليهم السلام قال: قال النبي صلى الله عليه وآله: سبعة لعنهم الله وكل نبي مجاب، المغير لكتاب الله، والمكذب بقدر الله، والمبدل سنة رسول الله، والمستحل من عترتي ما حرم الله عزوجل، والمتسلط في سلطانه ليعز من أذل الله ويذل من أعز الله، والمستحل لحرم الله، والمتكبرعبادة الله عزوجل.

Muhammad Bin Umar Al Hafiz, from Muhammad Bin Al Husayn Al Khash’amy, from Sabit Bin Aamir Al Sanjary, from Abdul Malik Bin Al Waleed, from Amro bin Abdul Jabbar, from Abdullah Bin Ziyad, from Zayd Bin Ali, from his father, from his grandfather,

‘From Aliasws having said: ‘The Prophetsaww said: ‘Seven, Allahazwj Curses them, and (so does) every Prophetas responds (by cursing them as well) – the alterer of the Book of Allahazwj, and the belier of the Pre-determination of Allahazwj, and the replaces of Sunnah of Rasool-Allahsaww, and the legaliser from mysaww family what Allahazwj Mighty and Majestic Prohibited, and the domineering one in his authority honouring one whom Allahazwj Disgraced, and the disgraces of one whom Allahazwj Honoured, and the legalised of a Prohibition of Allahazwj, and the arrogant worshipper of Allahazwj Mighty and Majestic’’.¹¹⁹

7 - ل: أبى، عن سعد، عن إبراهيم بن هاشم، عن أبي عبد الله البرقي، عن زكريا ابن عمران، عن أبي الحسن الاول عليه السلام قال: لا يكون شئ في السماوات والارض إلا بسبعة: بقضاء، وقدر وإرادة، ومشية، وكتاب، وأجل، وإذن، فمن قال غير هذا فقد كذب على الله، أورد على الله عزوجل.

My father, from Sa’ad, from Ibrahim Bin Hashim, from Abu Abdullah Al Barqy, from Zakariya Ibn Imran,

‘From Abu Al-Hassanasws the 1st having said: ‘There is nothing happening in the skies and the earth except by seven – By Ordainment, and Pre-determination, and Will, and Desire, and Book, and term, and Permission. So, the one who says other than this, he has belied upon Allahazwj, or rebutted upon Allahazwj Mighty and Majestic’’.¹²⁰

8 - فس: أبي، عن ابن أبي عمير، عن ابن مسكان، عن أبي عبد الله عليه السلام قال: إن موسى عليه السلام سأل ربه أن يجمع بينه وبين آدم عليه السلام فجمع، فقال له موسى: يا أبه ألم يخلقك الله بيده، ونفخ فيك من روحه، وأسجد لك ملائكته، وأمرك أن لا تأكل من الشجرة ؟ فلم عصيته ؟

My father, from Ibn Abu Umeyr, from Ibn Muskan,

‘From Abu Abdullahasws having said: ‘Musaas asked hisas Lordazwj to gather between himas and Adamas, so Heazwj Gathered. Musaas said to himas: ‘O fatheras! Didn’t Allahazwj Create youazwj by Hisazwj Hands, and Blew into youas from Hisazwj Spirit, and Hisazwj Angels performed Sajdah to youas, and Commanded yousaww that you should not eat from the tree? So, why did youas disobey Himazwj?’

قال: يا موسى بكم وجدت خطيئتي قبل خلقي في التوراة ؟ قال: بثلاثين سنة، قال: فهو ذلك، قال الصادق عليه السلام: فحج آدم موسى عليه السلام.

Heas said: ‘O Musaas! By how many years did youas find myas mistake to be before myas creation, in the Torah?’ Heas said: ‘By thirty (thousand) years’. Heas said: ‘So, it is that’. Al-Sadiqasws said: ‘Adamas disproved Musaas’’.¹²¹ (this hadith does not add anything but conflicts the concept of infallibility of Prophetsas)

9 - ع: أحمد بن محمد، عن أبيه، عن جعفر بن محمد بن مالك، عن عباد بن يعقوب، عن عمر بن بشر البزاز قال: قال أبو جعفر محمد بن علي الباقر عليه السلام: ما يستطيع أهل القدر أن يقولوا ; والله لقد خلق الله آدم للدنيا وأسكنه الجنة ليعصيه فيرده إلى ما خلقه له.

Ahmad Bin Muhammad, from his father, from Ja’far Bin Muhammad Bin Malik, from Abaad Bin Yaqoub, from Umar Bin Bashr Al Bazaz who said,

‘Abu Ja’far Muhammadasws Bin Ali Al-Baqirasws: ‘The believers in the Pre-determination are not able to be saying, ‘By Allahazwj! Allahazwj had Created Adamas for the world, and Settled himas in the Paradise for himas to disobey Himazwj, so heas could be returned to what heas had been Created for’’.¹²²

10 - مع: أبي، عن سعد، عن أحمد بن محمد، عن أبيه، عن حماد بن عيسى، عن شعيب، عن أبي بصير قال: قال أبو عبد الله عليه السلام: شاء وأراد، ولم يحب ولم يرض. قلت: كيف ؟ قال: شاء أن لا يكون شئ إلا بعلمه، وأراد مثل ذلك، ولم يحب أن يقال له: ثالث ثلاثة، ولم يرض لعباده الكفر.

My father, from Sa’ad, from Ahmad Bin Muhammad, from his father, from Hamad Bin Isa, from Shuayb, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘Heazwj Desires and Wills, and does not Love and is not Pleased’. I said, ‘How?’ Heasws said: ‘Heazwj Desires that nothing should happen except with Hisazwj Knowledge, and Wanted the like of that, and did not Love that it be said to Himazwj, ‘Third of the three’, and is nor Pleased with the Kufr being for Hisazwj servants’’.¹²³

P.s. – No. 11 is missing

12 - ن: أحمد بن إبراهيم بن بكر الخوري، عن إبراهيم بن محمد بن مروان، عن جعفر بن محمد بن زياد، عن أحمد بن عبد الله الجويباري، عن علي بن موسى الرضا، عن أبيه، عن آبائه، عن علي عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إن الله عزوجل قدر المقادير، و دبر التدابير قبل أن يخلق آدم بألفي عام.

Ahmad Bin Ibrahim Bin Bakr Al Khowry, from Ibrahim Bin Muhammad Bin Marwan, from Ja’far Bin Muhammad Bin Ziyad, from Ahmad Bin Abdullah Al Juweybari,

‘From Aliasws Bin Musa Al-Rezaasws, from hisasws fatherasws, from hisasws forefathersasws, from Aliasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Pre-determined the determinations, and Arranged the arrangements before Heazwj Created Adamas, by two thousand years’’.¹²⁴

13 - فس: أبى، عن النوفلي، عن السكوني ؟ عن جعفر، عن أبيه صلوات الله عليهما قال: قال رسول الله صلى الله عليه وآله: سبق العلم وجف القلم ومضى القضاء وتم القدر بتحقيق الكتاب، وتصديق الرسل، وبالسعادة من الله لمن آمن واتقى، وبالشقاء لمن كذب وكفر، وبالولاية من الله للمؤمنين، وبالبراءة منه للمشركين.

My father, from Al Nowfaly, from Al Sakuny,

‘From Ja’farasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘The Knowledge preceded, and the Pen dried up, and the Ordainment was Accomplished, and the Pre-determination was completed by investigation of the Book, and ratification of the Rasoolsas, and by the fortunacy from Allahazwj to the ones who believe and fear, and by the wretchedness for the ones who belied and disbelieve, and by the Wilayah from Allahazwj for the Momineen, and by the disavowment from Himazwj to the Polytheists’’.

ثم قال رسول الله صلى الله عليه وآله: إن الله يقول: يابن آدم بمشيتي كنت أنت الذي تشاء لنفسك ما تشاء، وبإرادتي كنت أنت الذي تريد لنفسك ما تريد، وبفضل نعمتي عليك قويت على معصيتي، وبقوتي وعصمتي وعافيتي أديت إلي فرائضي،

Then Rasool-Allahsaww said: ‘Allahazwj is Saying: “O son of Adamas! By Myazwj Desired, you are the one who used to desire for yourself what you desired, and by Myazwj Will you were the one wanting for yourself what you wanted, and by the Grace of Myazwj Bounties upon you, you were strengthened upon disobeying Meazwj, and by Myazwj Strength and Myazwj Protection and Myazwj (Given) health, you fulfilled Myazwj Obligations to Meazwj.

وأنا أولى بحسناتك منك، وأنت أولى بذنبك مني، الخير مني إليك بما أوليتك به، والشر مني إليك بما جنيت جزاءا، وبكثير من تسلطي لك انطويت عن طاعتي، وبسوء ظنك بي قنطت من رحمتي،

And Iazwj am foremost with your good deeds than you are, and you are foremost with your sins than Iazwj am. The good from Meazwj to you is due to what I Made you first with it, and the evil from Meazwj to you is due to what Recompense you earned, and by a lot of Myazwj Authority to you, you acquiesced to obey Meazwj, and by your evil thoughts with Meazwj, you despaired from Myazwj Mercy.

فلي الحمد والحجة عليك بالبيان، ولي السبيل عليك بالعصيان، ولك الجزاء الحسن عندي بالاحسان، لم أدع تحذيرك بي، ولم آخذك عند عزتك، وهو قوله: " ولو يؤاخذ الله الناس بما كسبوا ما ترك على ظهرها من دابة " لم أكلفك فوق طاقتك، ولم أحملك من الامانة إلا ما أقررت بها على نفسك، ورضيت لنفسي منك ما رضيت به لنفسك مني.

For Meazwj is the Praise and the Argument upon you with the explanation, and for Meazwj is the way upon you with the disobedience, and for you is the excellent Recompense of the good deeds in Myazwj Presence. Iazwj did not Leave Warning you, and did not Seize you during your honour, (and it is Hisazwj Words: And if Allah were to seize the people for what they earn, He would not leave any creature on its back. [35:45]), Iazwj do not Encumber you above your strength, and do not Load you from the entrustments except what you accept with these upon yourself, and Iazwj am Pleased for Myself from you what you are pleased with for yourself from Meazwj!”’.¹²⁵

14 - يد: أبي وابن الوليد معا، عن محمد العطار، وأحمد بن إدريس معا، عن الاشعري، عن ابن يزيد، عن علي بن حسان، عن السكوني، عن ثور بن يزيد، عن خالد بن سعدان، عن معاذ بن جبل، عن النبي صلى الله عليه وآله مثله.

My father and Ibn Al Waleed both together, from Muhammad Al Attar and Ahmad Bin Idrees both together, from Al Ashary, from Ibn Yazeed, from Ali Bin Hasaan, from Al Sakuny, from Sowr Bin Yazeed, from Khalid Bin Sa’dan, from Muaz Bin Jabal,

‘From the Prophetsaww – similar to it.¹²⁶

15 - فس: " والذي قدر فهدى " قال: قدر الاشياء في التقدير الاول ثم هدى إليها من يشاء.

And the One Who Determined, then Guided [87:3], he said, ‘Heazwj Pre-determined the things regarding the first determinations, then Guided to these one Heazwj so Desired’.¹²⁷ (P.s. – This is not a Hadeeth)

16 - ج: روي أنه سئل أمير المؤمنين عليه السلام عن القضاء والقدر، فقال: لا تقولوا: وكلهم الله إلى أنفسهم فتوهنوه، ولا تقولوا: جبرهم على المعاصي فتظلموه، ولكن قولوا: الخير بتوفيق الله، والشر بخذلان الله، وكل سابق في علم الله.

It is reported that Amir Al-Momineenasws was asked about the Ordainment and the Pre-determination, so heasws said: ‘Do not be saying, ‘Allahazwj has Left them to themselves’, for you will consider Himazwj weak, nor be saying, ‘Heazwj Compels them upon the disobedience’, for you will be unjust to Himazwj, but, be saying, ‘The good is by Inclination of Allahazwj, and the evil is by Forsaking of Allahazwj, and everything preceded in the Knowledge of Allahazwj’’.¹²⁸

17 - قال الرضا عليه السلام: ثمانية أشياء لا تكون إلا بقضاء الله وقدره: النوم، و اليقظة، والقوة، والضعف، والصحة، والمرض، والموت، والحياة.

Al-Rezaasws said: ‘Eight thing cannot happen except by Ordainment of Allahazwj and Hisazwj Pre-determination – the sleep, and the waking up, and the strength, and the weakness, and the health, and the sickness, and the death, and the life’’.¹²⁹

18 - وقال النبي صلى الله عليه وآله: يقول الله عزوجل: من لم يرض بقضائي، ولم يشكر لنعمائي، ولم يصبر على بلائي، فليتخذ ربا سوائي.

And the Prophetsaww said: ‘Allahazwj Mighty and Majestic is Saying: “One who is not pleased with Myazwj Ordainment, and does not thank for Myazwj Bounties, and is not patient upon Myazwj afflictions, then let him take a lord besides Meazwj’’.¹³⁰

19 - ج: روي عن علي بن محمد العسكري عليهما السلام في رسالته إلى أهل الاهواز في نفي الجبر والتفويض أنه قال: روي عن أمير المؤمنين عليه السلام: أنه سأله رجل بعد انصرافه من الشام فقال: يا أمير المؤمنين أخبرنا عن خروجنا إلى الشام أ بقضاء وقدر ؟ فقال له أمير المؤمنين: نعم يا شيخ ما علوتم تلعة ولا هبطتم بطن واد إلا بقضاء من الله وقدره.

It is reported from Aliasws Bin Muhammad Al-Askariasws in hisasws letter to the people of Al-Ahwaz regarding negation of the Compulsion and the Delegation, heasws said: ‘And it is reported from Amir Al-Momineenasws having said to a man who had asked himasws after hisasws dispersal from Syria (battle of Siffeen). He said, ‘O Amir Al-Momineenasws! Inform us about our going out to Syria, was it Ordained and Pre-determined?’ Heasws said: ‘Yes, O sheykh! You did not ascend a hill nor descended into a valley except by Ordainment from Allahazwj and Hisazwj Pre-determination’.

فقال الرجل: عند الله أحتسب عنائي والله ما أرى لي من الاجر شيئا. فقال علي عليه السلام: بلى فقد عظم الله لكم الاجر في مسيركم وأنتم ذاهبون، وعلى منصرفكم وأنتم منقلبون، ولم تكونوا في شئ من حالاتكم مكرهين ؟

The man said, ‘Would my efforts be Reckoned with in the Presence of Allahazwj, and Allahazwj has not Shown me anything from the Recompense?’ Heasws said: ‘Yes, Allahazwj has Magnified the Recompense for you all during your journey and you were going, and upon your dispersal and you were coming back, and you did not happen to be forced in anything from your states’.

فقال الرجل: وكيف لا نكون مضطرين والقضاء والقدر ساقانا وعنهما كان مسيرنا ؟

The man said, ‘And how can we not happen to be forced, and the Ordainment and the Pre-determination were ushering us and from these two was our journey?’

فقال أمير المؤمنين عليه السلام: لعلك أردت قضاءا لازما وقدرا حتما لو كان ذلك كذلك لبطل الثواب و العقاب، وسقط الوعد والوعيد، والامر من الله والنهي، وما كانت تأتي من الله لائمة لمذنب، ولا محمدة لمحسن، ولا كان المحسن أولى بثواب الاحسان من المذنب، ولا المذنب أولى بعقوبة الذنب من المحسن،

Amir Al-Momineenasws said: ‘Perhaps you intend the inevitable Ordainment and definite Pre-determination. Had that been like that, it would invalidate the Rewards and the Punishment, and drop the Promise and the Threat, and the Commandment from Allahazwj and the Prohibition, and there would not come a blame from Allahazwj for a sinner, nor a praise for a good doer, now would the good doer be foremost with the Rewards of the good deeds than the sinner would be, nor would the sinner be foremost with Punishment of the sin than the good doer.

تلك مقالة إخوان عبدة الاوثان، وجنود الشيطان، وخصماء الرحمن، وشهداء الزور والبهتان، وأهل العمى والطغيان، هم قدرية هذه الامة ومجوسها

There are the words of the brethren of the idol worshippers, and armies of Satanla, and disputer with the Beneficent, and testifiers of the falsehood and the slander, and the people of blindness and the tyranny. They are the Qadiriites (Fatalists) of this community, and its Magians.

إن الله تعالى أمر تخييرا، ونهى تحذيرا، وكلف يسيرا، ولم يعص مغلوبا، ولم يطع مكرها، ولم يرسل الرسل هزلا، ولم ينزل القرآن عبثا، ولم يخلق السماوات والارض وما بينهما باطلا، ذلك ظن الذين كفروا فويل للذين كفروا من النار.

Allahazwj the Exalted Commanded as a choice, and Prohibited as a caution, and Encumbered the easy, and was not disobeyed by overcoming, nor obeyed forcefully, and did not Send the Rasoolsas for fun, and did not Reveal the Quran in vain, and did not Create the skies and the earth and whatever is between the two in vain. That is a conjecture of those who are committing Kufr, so woe from the Fire be unto those who are committing Kufr’.

قال ثم تلا عليهم: " وقضى ربك ألا تعبدوا إلا إياه "

Heasws said, ‘Then heasws recited: And your Lord has Decreed that you shall not worship except Him [17:23]’.

قال: فنهض الرجل مسرورا وهو يقول: أنت الامام الذي نرجو بطاعته * يوم النشور من الرحمن رضوانا

Heasws said: ‘And the man arose cheerfully and he was saying (in prose), ‘‘Youasws are the Imamasws who we hope with obeying himasws, for salvation on a Day from the Beneficent with Pleasure’.¹³¹

20 - وروي أن الرجل قال: فما القضاء والقدر الذي ذكرته يا أمير المؤمنين ؟

And it is reported that the man said, ‘So, what is the Ordainment and the Pre-determination which youasws mentioned, O Amir Al-Momineenasws?’

قال: الامر بالطاعة، والنهي عن المعصية، والتمكين من فعل الحسنة وترك المعصية، والمعونة على القربة إليه، والخذلان لمن عصاه، والوعد والوعيد، والترغيب والترهيب كل ذلك قضاء الله في أفعالنا وقدره لاعمالنا، أما غير ذلك فلا تظنه فإن الظن له محبط للاعمال،

Heasws said: ‘The Command with the obedience, and the Prohibition from the disobedience, and the enablement from the good deed and leaving the disobedience, and the Assisting upon the drawing closer to Himazwj, and the Forsaking of the one who disobeys Himazwj, and the Promise and the Threat, and the desire and the awe, all that is an Ordainment of Allahazwj in our deeds, and Heazwj Pre-determined it for our deeds. As for other than that, so you should not guess, for the conjecture of it would thwart the deeds’.

فقال الرجل: فرجت عني يا أمير المؤمنين فرج الله عنك

So, the man said, ‘You have relieved me, O Amir Al-Momineenasws! May Allahazwj Relieve youasws’’.¹³²

21 - فوائد الكراجكي، عن المفيد، عن محمد بن عمر الحافظ، عن إسحاق بن جعفر العلوي، عن أبي جعفر محمد بن علي، عن سليمان بن محمد القرشي، عن السكوني، عن الصادق عليه السلام، عن أبيه، عن جده عليهم السلام قال: دخل رجل من أهل العراق على أمير المؤمنين عليه السلام فقال: أخبرنا عن خروجنا إلى أهل الشام ; إلى آخر الحبرين

(The book) Fawaid, of Al Karajaky, from Al Mufeed, from Muhammad Bin Umar Al Hafiz, from Is’haq Bin Ja’far Al Alawy, from Abu Ja’far Muhammad Bin Ali, from Suleyman Bin Muhammad Al Qarshy, from Al Sakuny,

‘From Al-Sadiqasws, from hisasws fatherasws, from hisasws grandfatherasws having said: ‘A man from the people of Iraq came to Amir Al-Momineenasws and he said, ‘Inform us about our advent to the people of Syria’ – up to the end of the two Ahadeeth’’.¹³³

22 - عد: اعتقادنا في القضاء والقدر قول الصادق عليه السلام لزرارة حين سأله فقال: ما تقول في القضاء والقدر ؟

(Majlisi says), ‘Our belief in the Ordainment and the Pre-determination are the words of Al Sadiqasws to Zurara when he asked himasws, and he said: ‘What are youasws saying regarding the Ordainment and the Pre-determination?’

قال: أقول: إن الله عزوجل إذا جمع العباد يوم القيامة سألهم عما عهد إليهم، ولم يسألهم عما قضى عليهم، والكلام في القدر منهي عنه كما قال أمير المؤمنين عليه السلام لرجل قد سأله عن القدر: فقال: بحر عميق فلا تلجه، ثم سأله ثانية فقال: طريق مظلم فلا تسلكه، ثم سأله ثالثة فقال: سر الله فلا تتكلفه.

Heasws said: ‘Iasws am saying that Allahazwj Mighty and Majestic, when Heazwj Gathers the servants on the Day of Judgment, would Ask them about what Heazwj has Pacted to them and will not ask them about what Heazwj had Ordained upon them; and the speech regarding the Pre-determination has been forbidden from, just as Amir Al-Momineenasws said and heasws had been asked about the Pre-determination, so heasws said: ‘A deep ocean, do not dive into it’. The heasws was asked secondly, so heasws said: ‘A dark path, do not travel it’. The he asked himasws for a third time, so heasws said: ‘A secret of Allahazwj, do not encumber yourself with it’’.¹³⁴

23 - وقال أمير المؤمنين عليه السلام في القدر: ألا إن القدر سر من سر الله، وحرز من حرز الله مرفوع في حجاب الله، مطوي عن خلق الله، مختوم بخاتم الله، سابق في علم الله،

And Amir Al-Momineenasws said regarding the Pre-determination: ‘Indeed! The Pre-determination is a secret from the Secrets of Allahazwj, and an inaccessible from the inaccessibles of Allahazwj high in the veils of Allahazwj, folded from the creatures of Allahazwj, sealed by a Seal of Allahazwj, preceded in the Knowledge of Allahazwj.

وضع الله عن العباد علمه، ورفعه فوق شهاداتهم، لانهم لا ينالونه بحقيقة الربانية، ولا بقدرة الصمدانية، ولا بعظمة النورانية، ولا بعزة الوحدانية،

And Allahazwj Dropped its knowledge from the servants, and Raised it above their witnessing (reach) because they cannot attain it by the realities of the Lordship, nor by the Power of the Hisazwj being Samad, nor by the Magnificence of the inner light, nor by the Might of the Oneness.

لانه بحرز اخر، مواج، خالص لله عزوجل، عمقه ما بين السماء والارض، عرضه ما بين المشرق والمغرب، أسود كالليل الدامس، كثير الحيات والحيتان، تعلو مرة وتسفل أخرى،

(This is) because it is with another protection wave purely for Allahazwj Mighty and Majestic. Its depth is what is between the sky and the earth, and its width is what is between the east and the west. It is black like the absolutely dark night, abundant with the whales and the fishes. It rises at times and lowers at times.

في قعره شمس تضئ، لا ينبغى أن يطلع عليها إلا الواحد الفرد، فمن تطلع عليها فقد ضاد الله في حكمه، ونازعه في سلطانه، وكشف عن سره وستره، وباء بغضب من الله، ومأواه جهنم، وبئس المصير.

In its bottom is a bright sun. It is not befitting for anyone to notice it except the Oneazwj, the Individual. So, the one who aspires upon it, so he has opposed Allahazwj in Hisazwj Wisdom, and contended Himazwj in Hisazwj Authority, and uncovered from Hisazwj Secret and Hisazwj Veil, and has bought the Wrath from Allahazwj, and his abode is Hell and it is an evil destination’’.¹³⁵

24 - وروي أن أمير المؤمنين عليه السلام عدل من عند حائط مائل إلى مكان آخر، فقيل له: يا أمير المؤمنين تفر من قضاء الله ؟ فقال عليه السلام: أفر من قضاء الله إلى قدر الله.

And it is reported that Amir Al-Momineenasws moved away from a sloping wall, to another place, so it was said to himasws, ‘O Amir A- Momineenasws! Are youasws fleeing from an Ordainment of Allahazwj?’ Heasws said: ‘Iasws am fleeing from an Ordainment of Allahazwj to a Pre-determination of Allahazwj’.

وسئل الصادق عليه السلام عن الرقى هل تدفع من القدر شيئا ؟ فقال: هي من القدر.

And Al-Sadiqasws was asked about the incantation, ‘Does it repel anything from the Pre-determination?’ Heasws said: ‘It (healing) is from the Pre-determination’.¹³⁶

25 - يد: المفسر بإسناده إلى أبي محمد العسكري عليه السلام قال: قال الرضا عليه السلام - فيما يصف به الرب -: لا يجور في قضيته، الخلق إلى ما علم منقادون، وعلي ما سطر في كتابه ماضون، لا يعملون خلاف ما علم منهم، ولا غيره يريدون.

Al Mufassir,

‘By his chain going up to Abu Muhammad Al-Askariasws having said: ‘Al-Rezaasws said, among what heasws described the Lordazwj with: ‘Heazwj is not tyrannical in Hisazwj Decisions, the creatures are submissive to what Heazwj Knows, and upon what Heazwj Wrote in Hisazwj Book takes place, they are not doing differently to what Heazwj Knows from them, nor are they wanting other than Himazwj’’.¹³⁷

26 - يد: في خبر الفتح بن يزيد، عن أبي الحسن عليه السلام إن الله إرادتين ومشيتين: إرادة حتم، وإرادة عزم، ينهى وهو يشاء، ويأمر وهو لا يشاء،

In the Hadeeth of Al Fat’h Bin Yazeed,

‘From Abu Al Hassanasws: ‘For Allahazwj there are two Wills and two Desires – an inevitable Will and a Will of determination. Heazwj Prohibits and Heasws Desires, and Heazwj Commands and Heazwj does not Desire.

أو ما رأيت أن الله نهى آدم وزوجته أن يأكلا من الشجرة وهو شاء ذلك ؟ ولو لم يشأ لم يأكلا، ولو أكلا لغلبت مشيتهما مشية الله،

Or, did you not see that Allahazwj Prohibited Adamas and hisas wifeas from eating from the tree, and (although) Heazwj Desired that? And had Heazwj not Desired, theyas would not have eaten, and had theyas eaten, theirasws desired would have overcome the Desire of Allahazwj.

وأمر إبراهيم بذبح ابنه وشاء أن لا يذبحه، ولو لم يشأ أن لا يذبحه لغلبت مشية إبراهيم مشية الله عزوجل.

And Heazwj Commanded Ibrahimas with slaughtering hisas sonas, and Desired that heas does not do slaughter himas, and had Heazwj so Desired that heas does not slaughter himas, (and if heas had done so), the desire of Ibrahim would have overcome the Desire of Allahazwj Mighty and Majestic’’.¹³⁸

27 - يد: الدقاق، عن الكليني، عن ابن عامر، عن المعلي قال: سئل العالم عليه السلام كيف علم الله ؟

Al Daqaq, from Al Kulayni, from Ibn Aamir, from Al Moalla who said,

‘The Aalimasws (Imamasws) was asked, ‘How does Allahazwj Know?’

قال: علم وشاء، وأراد وقدر، وقضى وأمضى ; فأمضى ما قضى، و قضى ما قدر، وقدر ما أراد ;

Heasws said: ‘Heazwj Knows, and Desires, and Wills, and Pre-determines, and Ordains, and Accomplishes, and Accomplishes what Heazwj Ordains, and Ordains What Heazwj Pre-determines, and Pre-determines what Heazwj Wills.

فبعلمه كانت المشية، وبمشيته كانت الارادة، وبإرادته كان التقدير، وبتقديره كان القضاء، وبقضائه كان الامضاء،

So, by Hisazwj Knowledge was the Desired, and by Hisazwj Desire was the Will, and by Hisazwj Will was the destiny, and by Hisazwj Destining was the Ordainment, and by Hisazwj Ordainment was the accomplishment.

فالعلم متقدم على المشية، و المشية ثانية، والارادة ثالثة، والتقدير واقع على القضاء بالامضاء،

Thus, the Knowledge preceded upon the Desire, and the Desire was second, and the Will was third, and the Destiny occurred upon the Ordainment with the Accomplishment.

فلله تبارك وتعالى البداء فيما علم متى شاء، وفيما أراد لتقدير الاشياء،

Then, for Allahazwj there is change of Decision regarding whatever Heazwj Knows, whenever Heazwj so Desires, and regarding whatever Heazwj Wills as the destiny of the things.

فإذا وقع القضاء بالامضاء فلا بداء، فالعلم بالمعلوم قبل كونه، والمشية في المشاء قبل عينه، والارادة في المراد قبل قيامه، والتقدير لهذه المعلومات قبل تفصيلها وتوصيلها عيانا وقياما،

So, when the Ordainment occurs with the Accomplishment, then there is no change of Decision, and the Knowledge is with the known before its coming into being, and the Desire regarding the desired is before its ‘whereness’, and the Will regarding the intended is before its standing, and the destiny of these known matters is before their detail and their arrival, visually and quantitatively.

والقضاء بالامضاء هو المبرم من المفعولات ذوات الاجسام المدركات بالحواس، من ذي لون وريح، ووزن وكيل، وما دب ودرج، من إنس وجن، وطير وسباع، وغير ذلك مما يدرك بالحواس

And the Ordainment with the Accomplishment, it is the conclusion of the effects with the bodies realised by the senses, from the ones with colour and smell, and weight and measurement, and what crawls and climbs, from the humans and the Jinn, and bird and wild animals, and other than that from what can be detected by the senses.

فلله تبارك وتعالى فيه البداء مما لا عين له، فإذا وقع العين المفهوم المدرك فلا بداء، والله يفعل ما يشاء،

For Allahazwj Blessed and Exalted is the change of Decision in it, from what there is no visualising for it. So, when the visualising occurs upon the understandable, the realised, then there is no change of mind, and Allahazwj Does whatever Heazwj so Desires to.

وبالعلم علم الاشياء قبل كونها، وبالمشية عرف صفاتها وحدودها وأنشأها قبل إظهارها، وبالارادة ميز أنفسها في ألوانها وصفاتها وحدودها، وبالتقدير قدر أقواتها وعرف أولها وآخرها، وبالقضاء أبان للناس أماكنها ودلهم عليها، و بالامضاء شرح عللها وأبان أمرها ذلك تقدير العزيز العليم.

And by the Knowledge Heazwj Knows the thing before their coming into being, and by the Desire Heazwj Recognises their qualities, and their limits, and their growth before their manifestation; and by the Will Heazwj Distinguishes their selves regarding their colours, and their attributes, and their limitations; and by the Pre-determination Heazwj Determines their timings and Recognises their first and their last; and by the Ordainment Heazwj Manifests for the people, their places, and Points them upon these; and by the Accomplishment Heazwj Explains its reasons and Manifests its affair. That is a Determination of the Mighty, the Wise’’.¹³⁹

28 - يد: القطان، عن أحمد الهمداني، عن علي بن الحسن بن فضال، عن أبيه، عن مروان بن مسلم، عن الثمالي، عن ابن طريف، عن الاصبغ قال: قال أمير المؤمنين عليه السلام: أوحى الله تعالى إلى داود: يا داود تريد وأريد، ولا يكون إلا ما أريد، فإن أسلمت لما أريد أعطيتك ما تريد، وإن لم تسلم لما أريد أتعبتك فيما تريد ثم لا يكون إلا ما أريد

Al Qatan, from Ahmad Al Hamdany, from Ali Bin Al Hassan Bin Fazal, from his father, from Marwan Bin Muslim, from Al Sumaly, from Ibn Tareyf, from Al Asbagh who said,

‘Amir Al-Momineenasws said: ‘Allahazwj the Exalted Revealed unto Dawoodas: “O Dawoodas! Youas want and Iazwj Want, and it would not happen except what Iazwj Want. Therefore, if youas submit to what Iazwj Want, Iazwj shall Give you what youas want, but if youas do not submit to what Iazwj Want, Iazwj will exhaust youazwj regarding what you want, then it would not happen except what Iazwj Want!”’.¹⁴⁰

29 - يد: أبي، عن سعد، عن ابن أبي الخطاب، عن جعفر بن بشير، عن العرزمي، عن أبي عبد الله عليه السلام قال: كان لعلي عليه السلام غلام اسمه قنبر، وكان يحب عليا عليه السلام حبا شديدا، فإذا خرج علي عليه السلام خرج على أثره بالسيف،

My father, from Sa’ad, from Ibn Abu Al Khattab, from Ja’far Bin Bashir, from Al Azramy,

‘From Abu Abdullahasws having said: ‘There was a slave for Aliasws whose name was Qanbar, and he used to love Aliasws with intense love. So, whenever Aliasws went out, he would go out upon hisasws footsteps with the sword (for protection).

فرآه ذات ليلة فقال: يا قنبر مالك ؟ قال: جئت لامشي خلفك فإن الناس كما تراهم يا أمير المومنين فخفت عليك ! قال: ويحك أمن أهل السماء تحرسني أم من أهل الارض ؟ قال: لا بل من أهل الارض،

One day heasws saw him and said: ‘O Qanbar! What is the matter with you?’ He said, ‘I came walking behind youasws, for the people are as youasws see them to be (hostile), O Amir Al-Momineenasws, so I feared upon youasws!’ Heasws said: ‘Woe be unto you! Are you (trying) to protect measws from the ones in the skies or from the people of the earth?’ He said, ‘No, but from the people of the earth’.

قال: إن أهل الارض لا يستطيعون بي شيئا إلا بإذن الله عزوجل من السماء، فارجع فرجع. " ص 350 "

Heasws said: ‘The people of the earth are not able of (doing) anything with measws except by the Permission of Allahazwj Mighty and Majestic from the sky, therefore return’. He returned’’.¹⁴¹

30 – كا: علي، عن أبيه، عن ابن أبي عمير، عن زيد الشحام، عن أبي عبد الله عليه السلام قال: إن أمير المؤمنين عليه السلام جلس إلى حائط مائل يقضي بين الناس، فقال بعضهم: لا تقعد تحت هذا الحائط فإنه معور، فقال أمير المؤمنين: حرس امرء أجله، فلما قام سقط الحائط.

Ali, from his father, from Ibn Abu Umeyr, from Zayd Al Shaham,

‘From Abu Abdullahasws having said: ‘Amir Al-Momineenasws sat by a sloping wall judging between the people, so one of them said, ‘Do not sit beneath this wall for it is vulnerable’. Amir Al-Momineenasws said: ‘A guard of a person is his term’. When heasws arose, the wall fell down.

قال: وكان أمير المؤمنين عليه السلام يفعل هذا وأشباهه وهذا اليقين.

Heasws said: ‘And Amir Al-Momineenasws used to do this and the like of this, and this is the ‘اليقين’ certainty’’.¹⁴²

31 - كا: محمد بن يحيى، عن أحمد بن محمد، عن الوشاء، عن عبد الله بن سنان، عن أبي حمزة، عن سعيد بن قيس الهمداني قال: نظرت يوما في الحرب إلى رجل عليه ثوبان فحركت فرسي فإذا هو أمير المؤمنين عليه السلام فقلت: يا أمير المؤمنين في مثل هذا الموضع ؟ ! فقال: نعم يا سعيد بن قيس، إنه ليس من عبد إلا وله من الله عزوجل حافظ وواقية معه ملكان يحفظانه من أن يسقط من رأس جبل، أو يقع في بئر فإذا نزل القضاء خليا بينه وبين كل شئ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Washa, from Abdullah Bin Sinan, from Abu Hamza, from Saeed Bin Qays Al Hamdany who said,

‘One day, during the war, I looked at a man upon whom were two clothes (nor armour). So, I move my horse, and it was Amir Al-Momineenasws. I said, ‘O Amir Al-Momineenasws! (Youasws are dressed) like this in this place (battlefield)?’ Heasws said: ‘Yes, O Saeed Bin Qays. There is none from a servant except and for him, from Allahazwj Mighty and Majestic, there is a guard and a protector with him, two Angels protecting him from falling from the top of a mountain, or from falling into a well. Then, when the Ordainment descends, Heazwj Leaves him alone between him and all things’’.¹⁴³

32 - يد: ابن الوليد، عن الصفار، عن جعفر بن محمد بن عبد الله، عن القداح، عن جعفر بن محمد، عن أبيه عليهما السلام قال: قيل لعلي عليه السلام: إن رجلا يتكلم في المشية فقال: ادعه لي، فقال: فدعي له، فقال: يا عبد الله خلقك الله لما شاء أو لما شئت ؟ قال: لما شاء،

Ibn Al Waleed, from Al Saffar, from Ja’far Bin Muhammad Bin Abdullah, from Al Qadah,

‘From Ja’farasws Bin Muhammadasws having said: ‘It was said to Aliasws, ‘There is a man speaking regarding the Desire (of Allahazwj’). Heasws said: ‘Leave him to measws’. He said, ‘So heasws called him and said: ‘O servant of Allahazwj! Allahazwj Created you for what Heazwj Desired, or for what you desired?’ He said, ‘To what Heazwj Desired’.

قال: فيمرضك إذا شاء أو إذا شئت ؟ قال: إذا شاء، قال: فيشفيك إذا شاء أو إذا شئت ؟ قال: إذا شاء، قال: فيدخلك حيث يشاء أو حيث شئت ؟ فقال: حيث يشاء،

Heasws said: ‘So you fall sick when Heazwj Desires or when you desire?’ He said, ‘When Heazwj Desires’. Heasws said: ‘So you get well when Heazwj Desires or when you desire?’ He said, ‘When Heazwj Desires’. Heasws said: ‘Do you enter into where Heazwj Desires or where you desire?’ He said, ‘Where Heazwj so Desires’.

قال: فقال علي عليه السلام: لو قلت غير هذا لضربت الذي فيه عيناك.

Heasws said: ‘So, Aliasws said: ‘If you had said other than this, I would have struck that where your eyes are resting’’.¹⁴⁴

33 - يد: وبهذا الاسناد قال: دخل على أبي عبد الله عليه السلام أو أبى جعفر عليه السلام رجل من أتباع بني أمية فخفنا عليه، فقلنا له: لو تواريت وقلنا ليس هو ههنا !

And by this chain he said,

‘There came to Abu Abdullahasws or Abu Ja’farasws, a man from the followers of the clan of Umayya, so we feared upon himasws, and we said to himasws, ‘If youasws could hide, and we would say, ‘Heasws isn’t over here’.

قال: بلى ائذنوا له فإن رسول الله صلى الله عليه وآله قال: إن الله عزوجل عند لسان كل قائل ويد كل باسط، فهذا القائل لا يستطيع أن يقول إلا ما شاء الله، وهذا الباسط لا يستطيع أن يبسط يده إلا بما شاء الله فدخل عليه فسأله عن أشياء آمن بها وذهب.

Heasws said: ‘But, give permission to him, for Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic is with the tongue of every speaker and the hand of every extender, so this speaker would not be able to speak except what Allahazwj Desires, and this extender would not be able to extend his hand except with what Allahazwj Desires’. So, he came and asked himasws about things, believed in these and went’’.¹⁴⁵

34 - يد: أبي، عن علي، عن أبيه، عن ابن معبد، عن درست، عن الفضيل قال: سمعت أبا عبد الله عليه السلام يقول: شاء وأراد ولم يحب ولم يرض، شاء أن لا يكون في ملكه شئ إلا بعلمه وأراد مثل ذلك، ولم يحب أن يقال له: ثالث ثلاثة، ولم يرض لعباده الكفر.

My father, from Ali, from his father, from Ibn Ma’bad, from Dorost, from Al Fazeyl who said,

‘I heard Abu Abdullahasws saying: ‘Heazwj Desires and Wants, and did not Love and was not Pleased. Heazwj Desired that there does not happen anything in Hisazwj Kingdom except with Hisazwj Knowledge, and Wanted the like of that, and did not Love that it be said for Himazwj, ‘Third of the three’, and was not Pleased for the Kufr to be for Hisazwj servants’’.¹⁴⁶

35 - يد: أبي، عن سعد، عن ابن عيسى، عن محمد البرقي، عن عبد الملك بن عنترة الشيباني، عن أبيه، عن جده قال: جاء رجل إلى أمير المؤمنين عليه السلام فقال: يا أمير المؤمنين أخبرني عن القدر، فقال: بحر عميق فلا تلجه. فقال: يا أمير المؤمنين أخبرني عن القدر، قال: طريق مظلم فلا تسلكه. قال: يا أمير المؤمنين أخبرني عن القدر قال: سر الله فلا تتكلفه. قال: يا أمير المؤمنين أخبرني عن القدر،

My father, from Sa’ad, from Ibn Isa, from Muhammad Al Barqy, from Abdul Malik Bin Antarat Al Shaybani, from his father, from his grandfather who said,

‘A man came to Amir Al-Momineenasws and he said, ‘O Amir Al-Momineenasws! Inform me about the Pre-determination’. Heasws said: ‘A deep ocean, do not dive into it’. He said, ‘O Amir Al-Momineenasws! Inform me about the Pre-determination’. Heasws said: ‘A dark road, do not travel it’. He said, ‘O Amir Al-Momineenasws! Inform me about the Pre-determination’. Heasws said: ‘A Secret of Allahazwj, do not encumber (yourself with) it’. He said, ‘O Amir Al Momineenasws! Inform me about the Pre-determination’.

قال: فقال أمير المؤمنين عليه السلام: أما إذا أبيت فإني سائلك: أخبرني أكانت رحمة الله للعباد قبل أعمال العباد أم كانت أعمال العباد قبل رحمة الله ؟ قال: فقال له الرجل: بل كانت رحمة الله للعباد قبل أعمال العباد.

He (the narrator) said, ‘So, Amir Al-Momineenasws said: ‘But, when you are refusing, then Iasws shall ask you: ‘Inform me, was the Mercy of Allahazwj to the servants before the deeds of the servants, or were the deeds of the servants before the Mercy of Allahazwj?’ The man said, ‘But, the Mercy of Allahazwj to the servants was before the deeds of the servants’.

فقال أمير المؤمنين عليه السلام قوموا فسلموا على أخيكم فقد أسلم، وقد كان كافرا

Amir Al-Momineenasws said: ‘Arise and greet upon your brother for he has become a Muslim, and he was a Kafir’.

قال: وانطلق الرجل غير بعيد ثم انصرف إليه فقال له: يا أمير المؤمنين أبا لمشية الاولى نقوم ونقعد ونقبض ونبسط ؟ فقال له أمير المؤمنين عليه السلام: وإنك لبعيد في المشية ؟ ! أما اني سائلك عن ثلاث لا يجعل الله لك في شئ منها مخرجا:

He (the narrator) said, ‘And the man went didn’t go far, then came back to himasws and said to himasws, ‘O Amir Al-Momineenasws! But, for the first Desire, we are standing, and sitting, and grabbing and extending?’ Amir Al-Momineenasws said to him: ‘And you are far away in the Desire? But, Iasws shall ask you about three for which Allahazwj did not Make an exit to be for you in anything from these.

أخبرني أخلق الله العباد كما شاء أو كما شاؤوا ؟ فقال: كما شاء، قال: فخلق الله العباد لما شاء أو لما شاؤوا ؟ فقال: لما شاء، قال: يأتونه يوم القيامة كما شاء أو كما شاؤوا ؟ قال: يأتونه كما شاء، قال: قم فليس إليك من المشية شئ.

Inform me, did Allahazwj Create the servants just as Heazwj Desired or just as they desired?’ He said, ‘Just as Heazwj Desired’. Heasws said: ‘Would they be coming on the Day of Judgment just as Heazwj Desires or just as they desire?’ He said, ‘They would be coming just as Heazwj Desires’. Heasws said: ‘Arise, for there isn’t anything from the Desire to you’’.¹⁴⁷

36 - يد: أبي، عن سعد، عن ابن يزيد، عن ابن أبي عمير، عن جميل، عن زرارة، عن عبد الله بن سليمان، عن أبي عبد الله عليه السلام قال: سمعته يقول: إن القضاء والقدر خلقان من خلق الله، والله يزيد في الخلق ما يشاء.

My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Jameel, from Zurara, from Abdullah Bin Suleyman,

‘From Abu Abdullahasws, he (the narrator) said, ‘I heard himasws saying: ‘The Ordainment, and the Pre-determination are two creations from the creations of Allahazwj, and Allahazwj Increases in the creation whatever Heazwj so Desires’’.¹⁴⁸

37 - فس: النضر، عن هشام، وعبيد، عن حمران، عنه عليه السلام مثله.

Al Nazar, from Hisham and Ubeyd, from Humran,

‘From himasws – similar to it’.¹⁴⁹

38 - يد: ابن الوليد، عن الصفار، عن ابن هاشم، عن ابن معبد، عن درست، عن ابن أذينة، عن أبي عبد الله عليه السلام قال، قلت له: جعلت فداك ما تقول في القضاء والقدر ؟ قال: أقول: إن الله تعالى إذا جمع العباد يوم القيامة سألهم عما عهد إليهم، ولم يسألهم عما قضى عليهم

Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Ma’bad, from Dorost, from Ibn Azina,

‘From Abu Abdullahasws, he (the narrator) said, ‘I said to himasws, ‘May I be sacrificed for youasws! What are youasws saying regarding the Ordainment and the Pre-determination?’ Heasws said: ‘Iasws am saying that Allahazwj the Exalted, when Heazwj Gathers the servants on the Day of Judgment, would Ask them what Heazwj had Promised with them, and will not Ask them about what Heazwj had Ordained upon them’’.¹⁵⁰

39 - يد: أبي، عن سعد، عن الاصبهاني، عن المنقري، عن سفيان بن عيينة، عن الزهري قال: قال رجل لعلي بن الحسين عليهما السلام: جعلني الله فداك، أبقدر بصيب الناس ما أصابهم أم بعمل ؟

My father, from Sa’ad, from Al Asbahany, from Al Minqary, from Sufyan Bin Ayayna, from Al Zuhry who said,

A man said to Aliasws Bin Al-Husaynasws, ‘May Allahazwj Make me to be sacrificed for youasws! Is it by Pre-determination it hits the people what hits them or by deed?’

فقال: إن القدر والعمل بمنزلة الروح والجسد فالروح بغير جسد لا يحس، والجسد بغير روح صورة لا حراك بها، فإذا اجتمعا قويا وصلحا،

Heasws said: ‘The Pre-determination and the deed are at the status of the soul and the body. The soul with a body cannot be felt, and the body without a soul is an image (idol), there being no movement with it. When they get together, they are strong and correct.

كذلك العمل والقدر فلو لم يكن القدر واقعا على العمل لم يعرف الخالق من المخلوق وكان القدر شيئا لم يحس، ولو لم يكن العمل بموافقة من القدر لم يمض ولم يتم، ولكنهما باجتماعهما قويا، ولله فيه العيون لعباده الصالحين.

Similar to that are the deed and the Pre-determination, for it there did not happen to be the Pre-determination occurring upon the deed, the Creator would not be recognised from the created, and the Pre-determination would be a thing not felt; and if there does not happen to be the deed concordant with the Pre-determination, it would neither be accomplished nor be complete. But, these two, by their being together, are strong. And for Allahazwj, regarding it, is the Assistance for Hisazwj servants, the righteous ones’.

ثم قال: ألا إن من أجور الناس من رأى جوره عدلا وعدل المهتدي جورا، ألا إن للعبد أربعة أعين: عينان يبصر بهما أمر آخرته، وعينان يبصر بهما أمر دنياه،

Then heasws said: ‘Indeed! The most tyrannical of the people is the one who sees his tyranny as being justice, and the justice of the Guided one as tyranny. Indeed! For the servant, there are four eyes – two eyes to see with these the matters of his Hereafter, and two eyes to see with these the matters of his world.

فإذا أراد الله عزوجل بعبد خيرا فتح له العينين اللتين في قلبه فأبصر بهما العيب، وإذا أراد غير ذلك ترك القلب بما فيه.

So, when Allahazwj Mighty and Majestic Wants good with a servant, Opens the two eyes for him those which are in his heart, and he sees the faults with these two; and when Heazwj Wants other than that, Leave the heart with whatever is in it’.

ثم التفت إلى السائل عن القدر فقال: هذا منه هذا منه.

Then heasws turned towards the questioner of the Pre-determination, and heasws said: ‘This is from it. This is from it’’.¹⁵¹

40 - يد: القطان، عن ابن زكريا، عن ابن حبيب، عن علي بن زياد، عن مروان بن معاوية، عن الاعمش، عن ابن حيان التيمي، عن أبيه - وكان مع علي بن أبي طالب عليه السلام يوم صفين وفيما بعد ذلك - قال بينما علي بن أبي طالب عليه السلام يعبي الكتائب يوم صفين، ومعاوية مستقبله على فرس له يتأكل تحته تأكلا، وعلي عليه السلام على فرس رسول الله صلى الله عليه وآله المرتجز، وبيده حربة رسول الله صلى الله عليه وآله، وهو متقلد سيفه ذا الفقار، فقال رجل من أصحابه: احترس يا أمير المؤمنين فإنا نخشى أن يغتالك هذا الملعون،

Al Qatan, from Ibn Zakariya, from Ibn Habeeb, from Ali Bin Ziyad, from Marwan Bin Muawiya, from Al Amash, from Ibn Hayan Al Taymi,

‘From his father – and he was with Aliasws Bin Abu Talibasws on the Day of Siffeen and in whatever was after that. He said, ‘While Aliasws Bin Abu Talibasws was mobilising the battalions on the day of Siffeen, and Muawiya was facing himasws upon a horse of his neighing under him with (loud) neighing , and Aliasws was upon a horse of Rasool-Allahazwj, Al-Murtajaz, and in hisasws hand was a spear of Rasool-Allahsaww, and heasws had belted hisasws sword Zulfiqar, a man from hisasws companions said, ‘Watch out, O Amir Al-Momineenasws, for I fear that this accursed one might assassinate you!’

فقال علي عليه السلام: لئن قلت ذاك إنه غير مأمون على دينه، وإنه لاشقى القاسطين، وألعن الخارجين على الائمة المهتدين،

So, Aliasws said: ‘If you say that. It is such that he is not to be relied upon his religion, and there is no doubt he is (from) the unjust ones, and the most Cursed one of the ones coming out against the Imamsasws of Guidance.

ولكن كفى بالاجل حارسا، ليس أحد من الناس إلا ومعه ملائكة حفظة يحفظونه من أن أن يتردى في بئر أو يقع عليه حائط أو يصيبه سوء، فإذا حان أجله خلوا بينه وبين ما يصيبه، فكذلك أنا إذا حان أجلي انبعث أشقاها فخضب هذه من هذا - وأشار إلى لحيته ورأسه - عهدا معهودا، ووعدا غير مكذوب.

But, suffice with the terms (life-spans) as a guard. There isn’t anyone from the people except and with him is an Angel of protecting and guarding him from falling into a well, or a wall falling upon him, or an evil hitting him. When his term arrives, he is left between him and what is to hit him. Like that is measws, when myasws term comes, its wretched one would arise and dye this from this’ – and heasws gestured to hisasws beard and hisasws head – ‘an agreement pacted, and a promise not to be belied’.

والحديث طويل أخذنا منه موضع الحاجة.

(Majlisi said), ‘And the Hadeeth is lengthy. We have taken the needed subject matter from it’.¹⁵²

41 - يد: الوراق وابن مغيرة معا، عن سعد، عن النهدي، عن ابن علوان، عن عمرو بن ثابت، عن ابن طريف، عن ابن نباتة قال: إن أمير المؤمنين عليه السلام عدل من عند حائط مائل إلى حائط آخر فقيل له يا أمير المؤمنين تفر من قضاء الله ؟ قال: أفر من قضاء الله إلى قدر الله عزوجل.

Al Waraq and Ibn Mugheira both together, from Sa’ad, from Al Nahdy, from Ibn Ulwan, from Amro Bin Saibit, from Ibn Tareyf, from Ibn Nabata who said,

‘Amir Al-Momineenasws moved away from a sloping wall to another wall, and it was said to himasws, ‘O Amir Al-Momineenasws! Are youasws fleeing from an Ordainment of Allahazwj?’ Heasws said: ‘Iasws flees from an Ordainment of Allahazwj to a Pre-determination of Allahazwj Mighty and Majestic’’.¹⁵³

42 - يد: أبي وابن الوليد معا، عن محمد العطار، وأحمد بن إدريس معا، عن الاشعري، عن ابن هاشم، عن ابن معبد، عن ابن أذينة، عن زرارة قال: سمعت أبا عبد الله عليه السلام يقول: كما أن بادئ النعم من الله عزوجل وقد نحلكموه، وكذلك الشر من أنفسكم وإن جرى به قدره.

My father and Ibn Al Waleed both together, from Muhammad Al Attar and Ahmad Bin Idrees both together, from Al Ashary, from Ibn Hashim, from Ibn Ma’bad, from Ibn Azina, from Zurara who said,

‘I heard Abu Abdullahasws saying: ‘Just as the appearance of the Bounty is from Allahazwj Mighty and Majestic and we have welcome it, and like that is the evil from yourselves, and even if its Pre-determination has flowed with it’’.¹⁵⁴

43 - يد: أبي، عن أحمد بن إدريس، عن الاشعري، عن يوسف بن الحارث، عن محمد بن عبد الرحمن العرزمي، عن أبيه رفعه إلى من قال: سمعت رسول الله صلى الله عليه وآله يقول: قدر الله المقادير قبل أن يخلق السماوات والارض بخمسين ألف سنة.

My father, from Ahmad Bin Idrees, from Al Ashary, from Yusuf Bin Al Haris, from Muhammad Bin Abdul Rahman Al Arzamy, from his father, raising it to the one who said,

‘I heard Rasool-Allahsaww saying: ‘Allahazwj Pre-determined the determination before Heazwj Created the skies and the earth by fifty thousand years’’.¹⁵⁵

44 - فس: محمد بن جعفر، عن محمد بن أحمد، عن أحمد بن محمد السياري، عن فلان، عن أبي الحسن عليه السلام قال: إن الله جعل قلوب الائمة موردا لارادته فإذا شاء الله شيئا شاؤوه، وهو قوله: " وما تشاؤن إلا أن يشاء الله رب العالمين.

Muhammad Bin Ja’far, from Muhammad Bin Ahmad, from Ahmad Bin Muhammad Al Sayyari, from so and so,

‘From Abu Al-Hassanasws having said: ‘Allahazwj Made the hearts of the Imamsasws to be receptacles of Hisazwj Will, so whenever Allahazwj Desires anything, theyasws desire it (as well), and it is in Hisazwj Words: And you (Imams) are not desiring except if Allah so Desires, Lord of the worlds [81:29]’’.¹⁵⁶

45 - فس: جعفر بن أحمد، عن عبد الله بن موسى، عن ابن البطائني، عن أبيه، عن أبي بصير، عن أبي عبد الله عليه السلام قال: قلت له: قوله تعالى: " وما تشاؤن إلا أن يشاء الله رب العالمين " قال: لان المشية إليه تبارك وتعالى لا إلى الناس.

Ja’far Bin Ahmad, from Abdullah Bin Musa, from Ibn Al Batainy, from his father, from Abu Baseer,

‘From Abu Abdullahasws, he (the narrator) said, ‘I said to himasws, ‘The Words of the Exalted: And you (Imams) are not desiring except if Allah so Desires, Lord of the worlds [81:29]’. Heasws said: ‘Because the Desire is to Himazwj, Blessed and Exalted, not to the people’’.¹⁵⁷

46 فس: قال علي بن إبراهيم: وأما الرد على المعتزلة فإن الرد من القرآن عليهم كثير، وذلك أن المعتزلة قالوا: نحن نخلق أفعالنا وليس لله فيها صنع ولا مشية ولا إرادة ويكون ما شاء إبليس، ولا يكون ما شاء الله، واحتجوا أنهم خالقون بقول الله تعالى: " تبارك الله أحسن الخالقين " فقالوا: في الخلق خالقون غير الله، فلم يعرفوا معنى الخلق وعلى كم وجه هو،

Ali Bin Ibrahim said,

‘And as for the rebuttal upon the Mutazilites, the rebuttal from the Quran upon them is a lot, and that is because the Mutazilites said, ‘We create our own deeds, and there isn’t any making for Allahazwj in these, nor a Desire, nor a Will, and it can happen what Ibleesla desires, and it cannot happen what Allahazwj Desires’, and they argues that they are the creators, by the Words of Allahazwj the Exalted: So, Blessed is Allah, the best of the Creators [23:14], and they said, ‘Regarding the creation, there are creators other than Allahazwj’. So, they did not understand the meaning of the creation, and upon how many aspects it is.

فسئل الصادق عليه السلام: أفوض الله إلى العباد أمرا ؟ فقال: الله أجل وأعظم من ذلك، فقيل: فأجبرهم على ذلك ؟ فقال: الله أعدل من أن يجبرهم على فعل ثم يعذبهم عليه، فقيل له: هل بين هاتين المنزلتين منزلة ؟ قال: نعم ما بين السماء والارض.

Al-Sadiqasws was asked, ‘Does Allahazwj Delegate Command to the servants?’ Heasws said: ‘Allahazwj is more Majestic and more Magnificent than that’. It was said, ‘Does Heazwj Compel them upon that?’ Heasws said: ‘Allahazwj is more Just than to Compel them upon a deed then Punish them over it’. It was said, ‘Is there a status between these two statuses?’ Heasws said: ‘Yes, what is between the sky and the earth’’.¹⁵⁸

47 - وفي حديث آخر قال: سئل هل بين الجبر والقدر منزلة ؟ قال: نعم، فقيل ما هو ؟ فقال: سر من أسرار الله.

And in another Hadeeth, he said,

‘Heasws was asked, ‘Is there a status between the two statuses?’ Heasws said: ‘Yes’. It was said, ‘What is it?’ Heasws said: ‘A Secret from the Secrets of Allahazwj’’.¹⁵⁹

48 - وفي حديث آخر قال: هكذا خرج إلينا.

And in another Hadeeth, heasws said: ‘This is how it has come out to usasws’’.¹⁶⁰

49 - قال: وحدثني محمد بن عيسى بن عبيد، عن يونس قال: قال الرضا عليه السلام: يا يونس لا تقل بقول القدرية فإن القدرية لم يقولوا بقول أهل الجنة، ولا بقول أهل النار، ولا بقول إبليس فإن أهل الجنة قالوا: " الحمد لله الذي هدينا لهذا وما كنا لنهتدي لو لا أن هدينا الله " ولم يقولوا بقول أهل النار، فإن أهل النار قالوا: " ربنا غلبت علينا شقوتنا " وقال إبليس: " رب بما أغويتني "

He said, ‘It was narrated to me by Muhammad Bin Isa Bin Ubeyd, from Yunus who said,

‘Al-Rezaasws said: ‘O Yunus! Do not speak with the words of the Qadiriites (Fatalists), for the Qadiriites are neither speaking with the words of the people of the Paradise, nor by the words of the people of the Fire, nor by the words of Ibleesla, for the people of the Paradise would be saying, ‘The Praise is for Allah Who Guided us to this, and we would not have been rightly Guided if Allah had not Guided us [7:43]’, and would not be saying with the words of the people of the Fire, for the people of the Fire would be saying, ‘ ‘O our Lord! Our wretchedness overcame upon us [23:106], and Ibleesla said, ‘Lord! Due to You having Misled me [15:39].

فقلت يا سيدي: والله ما أقول بقولهم ولكني أقول: لا يكون إلا ما شاء الله وقضى وقدر،

I said, ‘O my Masterasws! By Allahazwj! I am not speaking with their words, but I am saying that nothing happens except what Allahazwj Desires, and Ordains, and Pre-determines’.

فقال: ليس هكذا يا يونس ولكن لا يكون إلا ما شاء الله وأراد وقدر وقضى، أتدري ما المشية يا يونس ؟ قلت: لا، قال: هو الذكر الاول: وتدري ما الارادة ؟ قلت: لا ؟ قال العزيمة على ما شاء ; وتدري ما التقدير ؟ قلت: لا،

So, heasws said: ‘It isn’t like that, O Yunus, but there does not happen (anything) except what Allahazwj Desires, and Wants, and Pre-determines, and Ordains. Do you know what the Desire is, O Yunus?’ I said, ‘No’. Heasws said: ‘It is the first Zikr, and do you know what is the Will?’ I said, ‘No’. Heasws said: ‘The determination upon what Heazwj Desires, and do you know what is the destiny?’ I said, ‘No’.

قال: هو وضع الحدود من الآجال والارزاق والبقاء و الفناء. وتدري ما القضاء ؟ قلت: لا، قال: هو إقامة العين، ولا يكون إلا ما شاء الله في الذكر الاول.

Heasws said: ‘It is the placing of the limitations, from the terms, and the sustenances, and the remaining and the perishing. And, do you know what is the Ordainment?’ I said, ‘No’. Heasws said: ‘It is the establishment of the visualisation, and there does not happen (anything) except what Allahazwj Desires regarding the first Zikr’’.¹⁶¹

50 - ثو: على بن أحمد، عن محمد بن جعفر، عن محمد بن أبي القاسم، عن إسحاق بن إبراهيم، عن علي بن موسى البصري، عن سليمان بن عيسى، عن إسرائيل، عن أبي إسحاق، عن الحارث، عن أمير المؤمنين عليه السلام قال: إن أرواح القدرية يعرضون على النار غدوا وعشيا حتى تقوم الساعة، فإذا قامت الساعة عذبوا مع أهل النار بألوان العذاب، فيقولون: يا ربنا عذبتنا خاصة وتعذبنا عامة فيرد عليهم " ذوقوا مس سقر إنا كل شئ خلقناه بقدر ".

Ali Bin Ahmad, from Muhammad Bin Ja’far, from Muhammad Bin Abu Al Qasim, from Is’haq Bin Ibrahim, from Ali Bin Musa Al Basry, from Suleyman Bin Isa, from Israil, from Abu Is’haq, from Al Haris,

‘From Amir Al-Momineenasws having said: ‘The souls of the Qadiriites (Fatalists) are being presented to the Fire morning and evening until the Establishment of the Hour. So, when the Hour is Established, they would be Punished along with the people of the Fire by a variety of the Punishments, and they would be saying, ‘O our Lordazwj! Youazwj are Punishing us with a special torment, and Youazwj should torment us with a general torment’. So, Heazwj would Respond to them: “Taste the touch of ‘Saqar’ (Inferno of Hell)!” [54:48] Surely, We Created all things in a Pre-determined measure [54:49]’’.¹⁶²

51 - ثو: علي بن أحمد، عن محمد بن جعفر، عن محمد بن أبي بشر، عن محمد بن عيسى الدامغاني، عن محمد بن خالد البرقي، عن يونس، عمن حدثه، عن أبي عبد الله عليه السلام قال: ما أنزل الله هذه الآيات إلا في القدرية: " إن المجرمين في ضلال وسعر يوم يسحبون في النار على وجوههم ذوقوا مس سقر إنا كل شئ خلقناه بقدر ".

Ali Bin Ahmad, from Muhammad Bin Ja’far, from Muhammad Bin Abu Bashr, from Muhammad Bin Isa Al Damagany, from Muhammad Bin Khalid Al Barqy, from Yunus, from the one who narrated it,

‘From Abu Abdullahasws having said: ‘This Verse has not been Revealed except regarding the Qadiriites (Fatalists): Surely, the criminals are in straying and frenzy [54:47] On the Day they would come to be in the Fire upon their faces: “Taste the touch of ‘Saqar’ (Inferno of Hell)!” [54:48] Surely, We Created all things in a Pre-determined measure [54:49]’’.¹⁶³

52 - ثو: علي بن أحمد، عن محمد بن جعفر، عن مسلمة بن عبد الملك، عن داود ابن سليمان، عن الرضا، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: صنفان من أمتي ليس لهما في الاسلام نصيب: المرجئة، والقدرية.

Ali Bin Ahmad, from Muhammad Bin Ja’far, from Maslamat Bin Abdul Malik, from Dawood Ibn Suleyman,

‘From Al-Rezaasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Two types (of people) from mysaww community, there wouldn’t be any share for them in Islam – the Murjiites and the Qadiriites (Fatalists)’’.¹⁶⁴

53 - ثو: العطار، عن سعد، عن ابن عيسى، عن الاهوازي، عن صفوان، عن علي بن أبي حمزة، عن أبيه، عن أبي جعفر عليه السلام قال: يحشر المكذبون بقدر الله من قبورهم قد مسخوا قردة وخنازير.

Al Attar, from Sa’ad, from Ibn Isa, from Al Ahwzy, from Safwan, from Ali Bin Abu Hamza, from his father,

‘From Abu Ja’farasws having said: ‘The beliers of the Pre-determination of Allahazwj would be ushered from their graves and they would have been morphed into monkeys and pigs’’.¹⁶⁵

54 - ثو: ابن المتوكل، عن الحميري، عن ابن أبي الخطاب، عن ابن محبوب، عن هشام بن سالم، عن زرارة ومحمد بن مسلم، عن أبي جعفر عليه السلام قال: نزلت هذه الآية في القدرية: " ذوقوا مس سقر إنا كل شئ خلقناه بقدر ".

Ibn Al Mutawakkal, from Al Humeyri, from Ibn Abu Al Khattab, from Ibn Mahboub, from Hisham Bin Salim, from Zurara and Muhammad Bin Muslim,

‘From Abu Ja’farasws having said: ‘This Verse was Revealed regarding the Qadiriites (Fatalists): “Taste the touch of ‘Saqar’ (Inferno of Hell)!” [54:48] Surely, We Created all things in a Pre-determined measure [54:49]’’.¹⁶⁶

55 - شى: عن زرارة وحمران ومحمد بن مسلم، عن أبي جعفر وأبي عبد الله عليهما السلام في قوله: " وكل إنسان ألزمناه طائره في عنقه " قال: قدره الذي قدره عليه.

From Zurara and Humran and Muhammad Bin Muslim,

‘From Abu Ja’farasws and Abu Abdullahasws regarding Hisazwj Words: And every human, We Fastened to him his fate in his neck [17:13]. Heasws said: ‘Hisazwj Pre-determination which Heazwj had Determined upon it’’.¹⁶⁷

56 - وفي رواية أبي الجارود، عن أبي جعفر عليه السلام قال: خيره وشره معه، حيث كان لا يستطيع فراقه حتى يعطى كتابه يوم القيامة بما عمل.

And in a report of Abu Al Jaroud,

‘From Abu Ja’farasws having said: ‘His good and his evil is with, where he would not be able upon separating from it until he is Given his Book on the Day of Judgment with what he had done’’.¹⁶⁸

57 - ثو: ابن المتوكل، عن محمد بن جعفر، عن النخعي، عن النوفلي، عن السكوني، عن الصادق، عن آبائه، عن أمير المؤمنين صلوات الله عليهم قال: يجاء بأصحاب البدع يوم القيامة فترى القدرية من بينهم كالشامة البيضاء في الثور الاسود فيقول الله عزوجل: ما أردتم ؟

Ibn Al Mutawakkal, from Muhammad Bin Ja’far, from Al Nakhaie, from Al Nowfaly, from Al Sakuny,

‘From Al-Sadiqasws, from hisasws forefathersasws, from Amir Al-Momineenasws having said: ‘They would with the innovators on the Day of Judgment, and you will see the Qadiriites (Fatalists) from between them like the white spot on the black bull, and Allahazwj Mighty and Majestic would be Saying: “What did you intend?”

فيقولون: أردنا وجهك، فيقول: قد أقلتكم عثراتكم وغفرت لكم زلاتكم إلا القدرية فإنهم دخلوا في الشرك من حيث لا يعلمون.

They would be saying, ‘We intended Yourazwj Face’. Heazwj would be Saying: “Iazwj have Reduced your impacts and have Forgiven your mistakes for you, except the Qadiriites, for they entered into the Shirk from where they were not knowing!”’.¹⁶⁹

58 - ثو: بهذا الاسناد عن أمير المؤمنين عليه السلام قال: لكل أمة مجوس ومجوس هذه الامة الذين يقولون: لا قدر.

By this chain,

‘From Amir Al-Momineenasws having said: ‘For every community there are Magians, and the Magians of this community are those who are saying, ‘There is no Pre-determination’’.¹⁷⁰

59 - ثو: بهذا الاسناد قال: دخل مجاهد مولى عبد الله بن عباس على علي عليه السلام فقال: يا أمير المؤمنين ما تقول في كلام أهل القدر ؟ - ومعه جماعة من الناس -

By this chain he said,

‘Mujahid, a slave of Abdullah Bin Abbas came to Aliasws and he said, ‘O Amir Al-Momineenasws! What are youasws saying regarding the speech of the believers in the Pre-determination?’ – and with himasws was a group of people.

فقال أمير المؤمنين عليه السلام: معك أحد منهم أو في البيت أحد منهم ؟ قال: ما تصنع بهم يا أمير المؤمنين ؟ قال: إستتيبهم فإن تابوا وإلا ضربت أعناقهم.

Amir Al-Momineenasws said: ‘Is there any one of them with you, or any one of them in the house?’ He said, ‘What shall I do with them, O Amir Al-Momineenasws?’ Heasws said, ‘Tell them to repent, so if they do repent (fine), or else Iasws will strike their necks’’.¹⁷¹

60 - ثو: بالاسناد المتقدم عن السكوني، عن مروان بن شجاع، عن سالم الافطس، عن سعيد بن جبير قال: قال أمير المؤمنين صلوات الله عليه: ما غلا أحد في القدر إلا خرج من الايمان.

By the preceding chain from Al Sakuny, from Marwan Bin Shuja’a, from Alim Al Qatas, from Saeed Bin Jubeyr who said,

‘Amir Al-Momineenasws said: ‘No one would exaggerate regarding the Pre-determination except he would exit from the Eman’’.¹⁷²

61 - ثو: ابن المتوكل، عن محمد بن جعفر، عن أحمد بن محمد العاصمي، عن علي بن عاصم، عن محمد بن عبد الرحمن، عن يحيى بن سالم، عن أبي جعفر عليه السلام قال: ما الليل بالليل ولا النهار بالنهار أشبه من المرجئة باليهودية، ولا من القدرية بالنصرانية.

Ibn Al Mutawakkal, from Muhammad Bin Ja’far, from Ahmad Bin Muhammad Al Aasimy, from Ali Bin Aasim, from Muhammad Bin Abdul Rahman, from Yahya Bin Saalim,

‘From Abu Ja’farasws having said: ‘Neither is the night with the night, nor the day with the day more resembling than the Murjiites with the Jews, nor more than the Qadiriites (Fatalists) with the Christians’’.¹⁷³

62 – ير: أحمد بن محمد، عن بعض أصحابنا، عن جميل، عن أبي عبد الله عليه السلام قال: سألته عن القضاء والقدر، فقال: هما خلقان من خلق الله والله يزيد في الخلق ما يشاء،

Ahmad Bin Muhammad, from one of our companions, from Jameel,

‘From Abu Abdullahasws, he (the narrator) said, ‘I asked himasws about the Ordainment and the Pre-determination, so heasws said: ‘These two are creations of Allahazwj and Allahazwj Increases in Hisazwj creation whatever Heazwj so Desires to’.

و أردت أن أسأله في المشية فنظر إلى فقال: يا جميل لا أجيبك في المشية.

And I intended to ask himasws regarding the Desire, but heasws looked at me and said: ‘O Jameel! Iasws will not answer you regarding the Desire’’.¹⁷⁴

63 - سن: أبى، عن إسماعيل بن إبراهيم، وابن أبي عمير، عن ابن بكير، عن زرارة، عن حمران قال: سألت أبا جعفر عليه السلام عن قوله الله عزوجل: " هل أتى على الانسان حين من الدهر لم يكن شيئا مذكورا " فقال: كان شيئا ولم يكن مذكورا،

My father, from Ismail Bin Ibrahim and Ibn Umeyr, from Ibn Bakeyr, from Zurara, from Humran who said,

‘I asked Abu Ja’farasws the Words of Allahazwj Mighty and Majestic: Didn’t there come upon the human being, a phase, when he did not happen to be a mentionable thing? [76:1]. Heasws said: ‘He was a thing and did not happen to be mentioned’.

قلت: فقوله: " أو لم ير الانسان أنا خلقناه من قبل ولم يك شيئا " قال: لم يكن شيئا في كتاب ولا علم.

I said, ‘Hisazwj Words: Or does not the human being remember that We Created him before, and he was nothing? [19:67]’. Heasws said: ‘He did not happen to be anything (mentionable) in the Book nor Knowledge’’.¹⁷⁵

64 - سن: أبي، عن ابن أبي عمير، عن هشام بن سالم قال: قال أبو عبد الله عليه السلام: إن الله إذا أراد شيئا قدره، فإذا قدره قضاه، فإذا قضاه أمضاه.

My father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,

‘Abu Abdullahasws said: ‘Allahazwj, Whenever Heazwj Wants something, Determines it, so when Heazwj has Determined it, Ordains it, and when Heazwj has Ordained it, Accomplishes it’’.¹⁷⁶

65 - سن: أبي، عن فضالة، عن محمد بن عمارة، عن حريز بن عبد الله، أو عبد الله بن مسكان قال: قال أبو جعفر عليه السلام لا يكون شئ في الارض ولا في السماء إلا بهذه الخصال السبعة: بمشية، وإرادة، وقدر، وقضاء، وإذن، وكتاب، وأجل ; فمن زعم أنه يقدر على نقص واحدة منهن فقد كفر.

My father, from Fazalat, from Muhammad Bin Amarah, from Hareez Bin Abdullah, or Abdullah Bin Muskan who said,

‘Abu Ja’farasws said: ‘There does not happen anything in the earth, nor in the sky, except by these seven characteristics – By Desire, and Will, and Pre-determination, and Ordainment, and Permission, and Book, and Term. So, the one who, being upon a deficiency of one of these, claims that he is able, so he has committed Kufr’’.¹⁷⁷

66 - سن: النضر، عن هشام، وعبيد بن زرارة، عن حمران، عن أبي عبد الله عليه السلام قال: كنت أنا والطيار جالسين فجاء أبو بصير فأفرجنا له فجلس بيني وبين الطيار، فقال: في أي شئ أنتم ؟ فقلنا: كنا في الارادة والمشية والمحبة،

Al Nazar, from Hisham and Ubeyd Bin Zurara, from Humran,

‘From Abu Abdullahasws having said: ‘I and Al-Tayyar were seated and Abu Baseer came, so we parted for him, and he sat between me and Al-Tayyar, and he said, ‘Regarding which thing are you (discussing)?’ We said, ‘We were (discussing) regarding the Will, and the Desire and the Love’’.

فقال أبو بصير: قلت لابي عبد الله عليه السلام: شاء لهم الكفر وأراده ؟ فقال: نعم، قلت: فأحب ذلك ورضيه ؟ فقال: لا، قلت: شاء وأراد ما لم يحب ولم يرض ؟ قال: هكذا خرج إلينا.

Abu Baseer said, ‘I said to Abu Abdullahasws, ‘Does Heazwj Desire the Kufr to be for them and Wants it?’ Heasws said: ‘Yes’. I said, ‘So, does Heazwj Love that and is Pleased (with it)?’ Heasws said: ‘No’. I said, ‘Heazwj Desires and Wants what Heazwj does not Love and is not Pleased (with)?’ Heasws said: ‘That is how it has come to usasws’’.¹⁷⁸

67 - سن: أبي، عن ابن أبي عمير، عن ابن أذينة، عن محمد بن مسلم، عن أبي عبد الله عليه السلام قال: المشية محدثة.

My father, from Ibn Abu Umeyr, from Ibn Azina, from Muhammad Bin Muslim,

‘From Abu Abdullahasws having said: ‘The Desire is an occurrence’’.¹⁷⁹

68 - سن: أبي، عن يونس، عن أبي الحسن الرضا عليه السلام قال: قلت: لا يكون إلا ما شاء الله وأراد وقدر وقضى، قلت: فما معنى شاء ؟ قال: ابتداء الفعل،

My father, from Yunus,

‘From Abu Al-Hassan Al-Rezaasws, he (the narrator) said, ‘I said, ‘Nothing happens except what Heazwj Desires, and Wants, and Pre-determines, and Ordains, so what is the meaning of Desire?’ Heasws said: ‘Beginning of the deed’.

قلت: فما معنى أراد ؟ قال: الثبوت عليه، قلت: فما معنى قدر ؟ قال: تقدير الشئ من طوله و عرضه، قلت: فما معنى قضى ؟ قال: إذا قضى أمضاه فذلك الذي لا مرد له.

I said, ‘So, what is the meaning of Will?’ Heasws said: ‘The certainty upon it’. I said, ‘So what is the meaning of Pre-determination?’ Heasws said: ‘Determination of the thing from its length, and its width’. I said, ‘So what is the meaning of Ordainment?’ Heasws said: ‘When Heazwj Ordains it, Accomplishes it, so that is which there is no averting of it’’.¹⁸⁰

69 - سن: أبي، عن ابن أبي عمير، عن محمد بن إسحاق قال: قال أبو الحسن عليه السلام ليونس مولى علي بن يقطين: يا يونس لا تتكلم بالقدر، قال: إني لا أتكلم بالقدر و لكن أقول: لا يكون إلا ما أراد الله وشاء وقضى وقدر،

My father, from Ibn Abu Umeyr, from Muhammad Bin Is’haq who said,

‘Abu Al-Hassanasws said to Yunus, a slave of Ali Bin Yaqteen, ‘O Yunus! Do not speak about the Pre-determination’. He said, ‘My father did not speak about the Pre-determination, but I am saying, ‘Nothing happens except what Allahazwj Wants, and Desires, and Ordains, and Pre-determines’.

فقال: ليس هكذا أقول، ولكن أقول: لا يكون إلا ما شاء الله وأراد وقدر وقضى.

Heasws said: ‘That is how Iasws am saying, but Iasws am saying: ‘Nothing happens except what Allahazwj Desires, and Wants, and Pre-determines, and Ordains’.

ثم قال: أتدري ما المشية ; فقال: لا، فقال: همه بالشئ ; أو تدري ما أراد ؟ قال: لا، قال: إتمامه على المشية، فقال: أو تدري ما قدر ؟ قال: لا، قال: هو الهندسة من الطول والعرض والبقاء.

Then heasws said: ‘Do you know what is the Desire?’ He said, ‘No’. Heasws said: ‘Hisazwj Purpose with the thing’. Or, do you know what is Will?’ He said, ‘No’. Heasws said: ‘Hisazwj Completing it upon the Desire. Or, do you know what is Pre-determination?’ He said, ‘No’. Heasws said: ‘It is the engineering, from the length and the width and the durability’.

ثم قال: إن الله إذا شاء شيئا أراده، وإذا أراد قدره، وإذا قدره قضاه، وإذا قضاه أمضاه.

Then heasws said: ‘Allahazwj, when Heazwj Desires something, Wills it, and when Heazwj Wills, Determines it, and when Heazwj Determines it, Ordains it, and when Heazwj Ordains it, Accomplishes it’.

يا يونس إن القدرية لم يقولوا بقول الله: " وما تشاؤن إلا أن يشاء الله " ولا قالوا بقول أهل الجنة: " الحمد لله الذي هدينا لهذا وما كنا لنهتدي لولا أن هدينا الله " ولا قالوا بقول أهل النار: " ربنا غلبت علينا شقوتنا وكنا قوما ضالين " ولا قالوا بقول إبليس: ": رب بما أغويتني " ولا قالوا بقول نوح: " ولا ينفعكم نصحي إن أردت أن أنصح لكم إن كان الله يريد أن يغويكم هو ربكم وإليه ترجعون "

O Yunus! The Qadiriites (Fatalists) are not saying with the Words of Allahazwj: ‘And you (Imams) are not desiring except if Allah so Desires, Lord of the worlds [81:29]’, nor with the words of the people of the Paradise, ‘The Praise is for Allah Who Guided us to this, and we would not have been rightly Guided if Allah had not Guided us [7:43]’, nor are they saying with the words of the people of the Fire, ‘ ‘O our Lord! Our wretchedness overcame upon us and we were a straying people’ [23:106], nor are they saying with the words of Ibleesla, ‘Lord! Due to You having Misled me [15:39]’, nor with the words of Noahas: ‘And my advice will not benefit you if I intend to advise you and Allah Intends to Let you stray. He is your Lord, and to Him you will be returning [11:34]’’.

ثم قال: قال الله: يابن آدم بمشيتي كنت أنت الذي تشاء، وبقوتي أديت إلي فرائضي، وبنعمتي قويت على معصيتي، وجعلتك سميعا بصيرا قويا، فما أصابك من حسنة فمني، وما أصابك من سيئة فمن نفسك، وذلك إني لا أسأل عما أفعل وهم يسألون،

Then heasws said: ‘Allahazwj Said: “O son of Adamas! Myazwj Desire was the one with which you desired, and by Myazwj Strength you fulfilled Myazwj Obligations to Meazwj, and by Myazwj Bounties you were strengthened upon disobeying Meazwj, and Iazwj Made you hearing, seeing, strong. So, whatever you attained from a good it was from Meazwj, and whatever you attained from an evil deed, it is from yourself, and that is because Iasws will not be questioned about what Iazwj Do, and they would be Questioned!”.

ثم قال: قد نظمت لك كل شئ تريده.

Then heasws said: ‘Iazwj have organised for you everything you wanted’’.¹⁸¹

70 - ضا: سئل أمير المؤمنين صلوات الله عليه عن القدر قال: فقيل له: أنبئنا عن القدر يا أمير المؤمنين. فقال: سر الله فلا تفتشوه. فقيل له الثاني: أنبئنا عن القدر يا أمير المؤمنين، قال: بحر عميق فلا تلحقوه، فقيل له: أنبئنا عن القدر،

Amir Al-Momineenasws was asked about the Pre-determination. It was said to himasws, ‘Inform us about the Pre-determination, O Amir Al-Momineenasws!’ So, Amir Al-Momineenasws said: ‘Do not investigate it’. It was said to himasws for a second time, ‘Inform us about the Pre-determination, O Amir Al-Momineenasws!’ Heasws said: ‘A deep ocean, do not dive into it’. It was said to himasws, ‘Inform us about the Pre-determination’.

فقال: " ما يفتح الله للناس من رحمة فلا ممسك لها وما يمسك فلا مرسل لها "

Heasws said: ‘Whatever Mercy Allah Opens to the people, so there is none to withhold it, and whatever He Withholds, there is no sender to him from after Him, [35:2].

فقال: يا أمير المؤمنين إنما سألناك عن الاستطاعة التى بها نقوم ونقعد، فقال: استطاعة تملك مع الله أم دون الله ؟ قال: فسكت القوم ولم يحروا جوابا، فقال صلى الله عليه وآله: إن قلتم: إنكم تملكونها مع الله قتلتكم، وإن قلتم: دون الله قتلتكم ! فقالوا: كيف نقول يا أمير المؤمنين ؟

He said, ‘O Amir Al-Momineenasws! But rather, we are asking youasws about the capability by which we are standing and sitting’. Heasws said: ‘Do you possess capability with Allahazwj or besides Allahazwj?’ The people were silent and did not respond an answer, so heasws said: ‘If you were to say that you are possessing it with Allahazwj, Iasws will kill you, and if you say, besides Allahazwj, Iasws will (still) kill you!’ They said, ‘How should we be saying, O Amir Al-Momineenasws?’

قال: تملكونها بالذي يملكها دونكم فإن امدكم بها كان ذلك من عطائه، وإن سلبها كان ذلك من بلائه، إنما هو المالك لما ملككم، والقادر لما عليه أقدركم،

Heasws said: ‘You are possessing it by which Heazwj Made you to possess besides you all, so if Heazwj Supports you with it, that would be from Hisazwj Gifts, and if Heazwj were to Withdraw it, that would be from Hisazwj Afflictions. But rather, Heazwj is the Owner of whatever you own, and the Able to whatever you are able upon.

أما تسمعون ما يقول العباد ويسألونه الحول والقوة حيث يقولون: لا حول ولا قوة إلا بالله،

But, are you not hearing what the servants are saying and asking for the might and the strength where they are saying, ‘There is neither Might nor Strength except by Allahazwj’?’

فسئل عن تأويلها: فقال: لا حول عن معصيته إلا بعصمته، ولا قوة على طاعته إلا بعونه.

So, heasws was asked about its explanation, and heasws said: ‘There is neither might from disobeying Himazwj except by Hisazwj Protection, nor any strength upon obeying Himazwj except by Hisazwj Assistance’’.¹⁸²

71 - قال العالم كتب الحسن بن أبي الحسن البصري إلى الحسين بن علي بن أبي طالب صلوات الله عليهما يسأله عن القدر، وكتب إليه: فاتبع ما شرحت لك في القدر مما افضي إلينا أهل البيت فإنه من لم يؤمن بالقدر خيره وشره فقد كفر، ومن حمل المعاصي على الله عزوجل فقد افترى على الله افتراءا عظيما،

The scholar said,

‘Al-Hassan Bin Abu Al-Hassan Al-Basry wrote to Al-Husaynasws Bin Aliasws Bin Abu Talibasws asking himasws about the Pre-determination, and heasws wrote back to him: ‘Follow what Iasws have explained to you regarding the Pre-determination from what leads to usasws, the Peopleasws of the Household, for the one who does not believe in the Pre-determination, its good and its evil, so he has committed Kufr, and the one who loads the (acts) of disobedience upon Allahazwj Mighty and Majestic, so he has fabricated upon Allahazwj a grievous fabrication.

إن الله تبارك وتعالى لا يطاع بإكراه، ولا يعصى بغلبة، ولا يهمل العباد في الهلكة، لكنه المالك لما ملكهم، والقادر لما عليه أقدرهم،

Allahazwj Blessed and Exalted did not obeyed by force, nor is Heazwj disobeyed by overcoming, no does Heazwj Carry the servants to the destruction, but Heazwj is the Owner of whatever Heazwj Made them own, and the Able for whatever Heazwj enabled upon.

فإن ائتمروا بالطاعة لم يكن الله صادا عنها مبطئا، وإن ائتمروا بالمعصية فشاء أن يمن عليهم فيحول بينهم وبين ما ائتمروا به فعل، وإن لم يفعل فليس هو حملهم عليها قسرا، ولا كلفهم جبرا، بل بتمكينه إياهم بعد إعذاره وإنذاره لهم واحتجاجه عليهم طوقهم ومكنهم، وجعل لهم السبيل إلى أخذ ما إليه دعاهم، وترك ما عنه نهاهم،

So, if they were to deliberate with obedience, Allahazwj would not happen to block from it, delaying, and if they deliberate with the disobedience, then if Heazwj so Desired Heazwj would be a barrier between them and what they had been deliberating with a deed, and if they do it, then it wasn’t Himazwj Who Carried them upon it forcibly, nor did Heazwj Encumber them Compelling, but by Hisazwj Enabling them after Hisazwj Advice and Warning to them and Hisazwj Protection upon them, Strengthening them and Enabling them, and Made the way to be for them to take whatever Heazwj Called them to, and leave whatever Heazwj had Prohibited them from.

جعلهم مستطيعين لاخذ ما أمرهم به من شئ غير آخذيه، ولترك ما نهاهم عنه من شئ غير تاركيه، والحمد لله الذي جعل عباده أقوياء لما أمرهم به، ينالون بتلك القوة وما نهاهم عنه، وجعل العذر لمن يجعل له السبيل، حمدا متقبلا

Heazwj Made them capable to take what Heazwj had Commanded them with from anything without taking it, and to leave what Heazwj had Prohibited them from anything without leaving it. And the Praise is for Allahazwj Who Made Hisazwj servants strong for what Heazwj has Commanded them with. They can take with that strength what Heazwj has Prohibited them from, and Made the excuse to be for the one Heazwj Made the way to be for him.

فأنا على ذلك أذهب وبه أقول، والله وأنا وأصحابي أيضا عليه، وله الحمد.

So, Iasws am upon that Iasws go, and with it Iasws am saying, and Allahazwj, and Iasws, and myasws companions as well are upon it, and for Himazwj is the Praise’’.¹⁸³

72 - نهج: قال عليه السلام: - وقد سئل عن القدر - طريق مظلم فلا تسلكوه، و بحر عيمق فلا تلجوه، وسر الله فلا تتكلفوه.

Nahj (Al Balagah) –

Heasws said, and heasws had been asked about the Pre-determination: ‘A dark road, do not travel it, and a deep ocean, do not dive into it, and a Secret of Allahazwj, do not encumber yourself with it’’.¹⁸⁴

73 - ضا: سئل أمير المؤمنين صلوات الله عليه عن مشية الله وإرادته، فقال صلى الله عليه وآله: إن لله مشيتين: مشية حتم، ومشية عزم، وكذلك إن لله إرادتين: إراة حتم، وإرادة عزم، إرادة حتم لا تخطئ، وإرادة عزم تخطئ وتصيب،

Amir Al-Momineenasws was asked about the Desire of Allahazwj and Hisazwj Will, so Heasws said: ‘For Allahazwj there are two Desires – an inevitable Desire and a Desire of determination, and like that there are two Wills for Allahazwj – an inevitable Will and a Will of determination. The inevitable Will you do not err, and a Will of determination you err and you get it right.

وله مشيتان: مشية يشاء، ومشية لا يشاء ; ينهى وهو يشاء، ويأمر وهو لا يشاء، معناه أراد من العباد وشاء ولم يرد المعصية وشاء،

And for Himazwj there are two Desires – A Desire Heazwj Desires, and a Desire Heazwj does not Desire. Heazwj Prohibits and Heazwj Desires, and Heazwj Commands and Heazwj does not Desire. Its meaning is Heazwj Wants from the servants and Heazwj Desires, and Heazwj does not Want the disobedience and Heazwj Desires.

وكل شئ بقضائه وقدره، والامور تجري ما بينهما، فإذا أخطأ القضاء لم يخطئ القدر، وإذا لم يخط القدر لم يخط القضاء، وإنما الخلق من القضاء إلى القدر وإذا يخطى ومن القدر إلى القضاء

And, everything is by Hisazwj Ordainment and Hisazwj Pre-determination, and the matters flow what is between the two. So, when the Ordainment misses the Pre-determination it does not miss, and when the Pre-determination does not miss the Ordainment does not miss. And rather, the creation is from the Ordainment to the Pre-determination, and when it misses, and from the Pre-determination to the Ordainment.

والقضاء على أربعة أوجه في كتاب الله عزوجل الناطق على لسان سفيره الصادق صلى الله عليه وآله: منها قضاء الخلق وهو قوله تعالى: " فقضيهن سبع سموات في يومين " معناه خلقهن.

And the Ordainment is upon four aspects in the Book of Allahazwj Mighty and Majestic, talking upon the tongue of Hisazwj truthful Ambassadorsaww: ‘From it is Ordainment of the creation, and it is in the Words of the Exalted: So, He Ordained them to be seven skies in two periods [41:12] – its meaning is, Created these.

والثاني قضاء الحكم وهو قوله: " وقضى بينهم بالحق " معناه حكم.

And the second is the Ordainment of the Decision, and these are Hisazwj Words: it shall be Ordained between them with the Truth [39:75], its meaning is, Judged.

والثالث قضاء الامر وهو قوله: " وقضى ربك ألا تعبدوا إلا إياه " معناه أمر ربك.

And the third is an Ordainment of the Command, and these are Hisazwj Words: And your Lord has Ordained that you shall not worship except Him [17:23], it means the Command of your Lordazwj.

والرابع قضاء العلم وهو قوله: " وقضينا إلى بني إسرائيل في الكتاب لتفسدن في الارض مرتين " معناه علمنا من بني إسرائيل،

And the fourth is the Ordainment of the knowledge, and these are Hisazwj Words: And We Ordained to the Children of Israel in the Book: “You will make mischief in the land twice [17:4], it’s meaning is, Taught us from the children of Israel.

قد شاء الله من عباده المعصية وما أراد وشاء الطاعة وأراد منهم لان المشية مشية الامر ومشية العلم، وإرادته إرادة الرضا وإرادة الامر، أمر بالطاعة ورضي بها، وشاء المعصية يعني علم من عباده المعصية ولم يأمرهم بها،

Allahazwj has Desired the disobedience from Hisazwj servants and did not Want, and Desired the obedience and Wanted from them, because the Desire, is Desire of the Command and Desire of the Knowledge, and Hisazwj Demand is the Demand of the Pleasure and Want of the Command. Heazwj Commands with the obedience and is Pleased with it, and Desires the disobedience, meaning Knows the disobedience to be from Hisazwj servants, and did not Command them with it.

فهذا من عدل الله تبارك وتعالى في عباده جل جلاله وعظم شأنه.

So, this is from Justice of Allahazwj Blessed and Exalted regarding Hisazwj servants. Majestic is Hisazwj Majesty and Magnificent is Hisazwj Glory’’.¹⁸⁵

74 - شا: روى الحسن بن أبي الحسن البصري قال: جاء رجل إلى أمير المؤمنين عليه السلام بعد انصرافه من حرب صفين فقال له: يا أمير المؤمنين خبرني عما كان بيننا و بين هؤلاء القوم من الحرب أكان بقضاء من الله وقدر ؟

It is reported by Al Hassan Bin Abu Al Hassan Al Basry who said,

‘A man came to Amir Al-Momineenasws hisasws leaving from the battle of Siffeen, and said to him, ‘O Amir Al-Momineenasws! Inform me about what was between us and these people, of the ware. Was it by an Ordainment from Allahazwj and Pre-determination?’

فقال له أمير المؤمنين عليه السلام: ما علوتم تلعة ولا هبطتم واديا إلا ولله فيه قضاء وقدر،

Amir Al-Momineenasws said to him: ‘You did not ascend a hill nor did you descend into a valley except and for Allahazwj there was an Ordainment and a Pre-determination in it’.

فقال الرجل: فعند الله أحتسب عنائي يا أمير المؤمنين، فقال له: ولم ؟ قال: إذا كان القضاء والقدر ساقانا إلى الع مل فما الثواب لنا على الطاعة، وما وجه العقاب على المعصية ؟

The man said, ‘Then in the Presence of Allahazwj there would be a Reckoning of my efforts, O Amir Al-Momineenasws?’ Heasws said to him: ‘And Why (do you ask)?’ He said, ‘When there was the Ordainment and the Pre-determination ushering us to the deed, so what is the Reward for us upon the obedience, and what its aspect of the Punishment upon the disobedience?’

فقال له أمير المؤمنين عليه السلام: أو ظننت يارجل أنه قضاء حتم وقدر لازم لا تظن ذلك فإن القول به مقالة عبدة الاوثان وحزب الشيطان وخصماء الرحمن وقدرية هذه الامة ومجوسها،

Amir Al-Momineenasws said to him: ‘Or you are thinking, O man, that it is an inevitable Ordainment and a necessary Pre-determination? Do not think that, for the word with it are the words of the idol worshippers, and party of Satanla, and contends with the Beneficent, and Qadiriites (Fatalists) of this community and its Magians.

إن الله جل جلاله أمر تخييرا ونهى تحذيرا، وكلف يسيرا، ولم يطع مكرها، ولم يعص مغلوبا، ولم يخلق السماوات والارض وما بينهما باطلا ذلك ظن الذين كفروا فويل للذين كفروا من النار،

Allahazwj, Majestic is Hisazwj Majesty, Commands as a choice, and Prohibits as a caution, and Encumbers the easy, and is not being obeyed forcefully, and not being disobeyed by overcoming, and did not Created the skies and the earth and whatever is between the two in vain. That is a conjecture of those who are committing Kufr, so woe from the Fire be unto those who are committing Kufr!’

فقال الرجل فما القضاء والقدر الذي ذكرته يا أمير المؤمنين ؟

The man said, ‘So, what is the Ordainment and the Pre-determination which youasws mentioned, O Amir Al-Momineenasws?’

قال: الامر بالطاعة، والنهى عن المعصية، والتمكين من فعل الحسنة وترك السيئة، والمعونة على القربة إليه، والخذلان لمن عصاه، والوعد والوعيد والترغيب والترهيب، كل ذلك قضاء الله في أفعالنا وقدره لاعمالنا، فأما غير ذلك فلا تظنه فإن الظن له محبط للاعمال.

Heasws said: ‘The Command is for the obedience and the Prohibition is from the disobedience, and the Enablement of the good deed and leaving of the evil deed, and the Assistance upon the drawing closer to Himazwj, and the Forsaking of one who disobeys Himazwj, and the Promise and the Threat, and the awe and the hope, and all that is an Ordainment of Allahazwj in our deeds, and Heazwj Pre-determined to our deeds. As for other than that, do not guess it, for the guessing of it would drop the deeds’.

فقال الرجل: فرجت عني يا أمير المؤمنين فرج الله عنك، وأنشأ يقول: أنت الامام الذي نرجو بطاعته إلى آخر البيتين.

The man said, ‘Youasws have relived from me, O Amir Al-Momineenasws, may Allahazwj Relieve youasws’, and he prosed saying, ‘Youasws are the Imamasws who we hope with obeying himasws’ – up to the end of the couplets’’.¹⁸⁶

75 - الدرة الباهرة: قال الرضا عليه السلام: المشية الاهتمام بالشئ، والارادة إتمام ذلك الشئ.

(The book) Al Durra Al Baahira –

‘Al-Rezaasws said: ‘The Desire is the embarking upon the thing, and the Will is the completion of that thing’’.¹⁸⁷

76 - نهج: قال عليه السلام: - وقد سئل عن القدر - طريق مظلم فلا تسلكوه، وبحر عميق فلا تلجوه، وسر الله فلا تتكلفوه.

Nahj (Al Balagah) –

‘Heasws is saying, and heasws had been asked about the Pre-determination: ‘A dark road, do not travel it, and a deep ocean, do not dive into it, and a Secret of Allahazwj do not encumber yourself with it’’.¹⁸⁸

77 - وقال عليه السلام: يغلب المقدار على التقدير حتى تكون الآفة في التدبير. بيان: المقدار: القدر.

And heasws said: ‘The Pre-determinations overcome upon the destiny until the disaster takes place in the arrangement’’.¹⁸⁹

78 - نهج: من كلامه عليه السلام للشامي لما سأله: أكان مسيره إلى الشام بقضاء من الله وقدره ؟ - بعد كلام طويل مختاره: ويحك لعلك ظننت قضاءا لازما وقدرا حاتما، ولو كان ذلك كذلك لبطل الثواب والعقاب، وسقط الوعد والوعيد،

Nahj (Al Balagah) –

‘From hisasws speech when heasws was asked, ‘Was hisasws journey to Syria by an Ordainment from Allahazwj and Hisazwj Pre-determination?’ after a lengthy speech, selected it: ‘Woe be unto you! Perhaps you think that an Ordainment is definite and a Pre-determination is inevitable, and had that been like that, it would invalidate the Reward and the Punishment, and the Promise and the Threat would drop.

إن الله سبحانه أمر عباده تخييرا، ونهاهم تحذيرا، وكلف يسيرا، ولم يكلف عسيرا، وأعطى على القليل كثيرا، ولم يعص مغلوبا، ولم يطع مكرها، ولم يرسل الانبياء لعبا، ولم ينزل الكتب للعباد عبثا، ولا خلق السماوات والارض وما بينهما باطلا، ذلك ظن الذين كفروا فويل للذين كفروا من النار.

Allahazwj the Glorious Commanded Hisazwj servants as a choices, and Prohibits them as cautions, and does not Encumber them difficult (matters), and Give a lot upon the little (effort), and is not disobeyed by overcoming, and is not obeyed forcefully, and did not Send the Prophets for trivial reasons, and did not Reveal the Book to the servants in vain, and did not Create the skies and the earth and whatever is between the two without purpose. That is a conjecture of those who are committing Kufr, so woe be from the Fire unto those committing Kufr’’.¹⁹⁰

79 - شى: عن مسعدة بن صدقة، عن أبي عبد الله عليه السلام قال: من زعم أن الله يأمر بالسوء والفحشاء فقد كذب على الله، ومن زعم أن الخير والشر بغير مشيته فقد أخرج الله من سلطانه، ومن زعم أن المعاصي عملت بغير قوة الله فقد كذب على الله ومن كذب على الله أدخله الله النار.

From Mas’ada Bin Sadaqa,

‘From Abu Abdullahasws having said: ‘One who claims that Allahazwj Commands with the evil deeds and the immoralities, so he has lied upon Allahazwj, and one who claims that the good and the evil is without Hisazwj Desire, so he has thrown Allahazwj out from Hisazwj Authority, and one who claims that the disobedience is done without Strength of Allahazwj, so he has lied upon Allahazwj, and one who lies upon Allahazwj, Allahazwj would Enter him into the Fire’’.¹⁹¹

(باب 4) * (الاجال) *

CHAPTER 4 – THE TERMS (LIFE-SPANS)

The Verses – (Surah) Aal-e-Imran:

الايات، آل عمران " 3 " وما كان لنفس أن تموت إلا بإذن الله كتابا مؤجلا 145 "

And it was not for a soul that it should be dying except by the Permission of Allah, being an Ordained term [3:145]

وقال تعالى " يقولون لو كان لنا من الامر شئ ما قتلنا هيهنا قل لو كنتم في بيوتكم لبرز الذين كتب عليهم القتل إلى مضاجعهم 154.

And the Exalted Said: They are saying, ‘If there was something for us from the matter, we would not have been killed over here’. Say: ‘Had you remained in your houses, those upon whom being killed was Ordained would have gone forth to their spots of death [3:154]

الانعام " 6 " هو الذي خلقكم من طين تم قضى اجلا وأجل مسمى عنده ثم أنتم تمترون 3.

(Surah) Al Anaam: He is Who Created you from clay, then He Ordained a term; and there is a Specified term with Him; then (how come) you are doubting [6:2]

الاعراف " 7 " ولكل أمة أجل فإذا جاء أجلهم لا يستأخرون ساعة ولا يستقدمون 34.

(Surah) Al A’raaf: And for every community there is a term. So, when their term comes, they can neither delay it for a moment, nor can they bring it forward [7:34]

يونس " 10 " لكل امة أجل إذا جاء أجلهم فلا يستأخرون ساعة ولا يستقدمون 49

(Surah) Yunusas: For every community there is a term, and when their term comes, so they would not be able to delay it for a moment, nor bring it forward’ [10:49]

الحجر " 15 " وما أهلكنا من قرية إلا ولها كتاب معلوم * ما تسبق من أمة أجلها وما يستأخرون 4 - 5.

(Surah) Al Hijr: And We did not Destroy a town except and for it is a known Ordainment [15:4] No community can precede its term nor can they delay themselves (from it) [15:5]

النحل " 16 " ولو يؤاخذ الله الناس بظلمهم ما ترك عليها من دابة ولكن يوخرهم إلى أجل مسمى فإذا جاء أجلهم لا يستأخرون ساعة ولا يستقدمون 61.

(Surah) Al Nahl: And if Allah were to Seize people due to their injustices, He would not Leave upon it from a single creature, but He Respites them to a Specified term. So, when their term comes, they will neither be delaying it nor will they be bringing it forward [16:61]

مريم " 19 " فلا تعجل عليهم إنما نعد لهم عدا 84.

(Surah) Maryamas: Therefore, do not be hasty against them, but rather We only Number out a number to them [19:84]

طه " 20 " ولولا كلمة سبقت من ربك لكان لزاما وأجل مسمى 129.

(Surah) Ta Ha: And if a Word had not preceded from your Lord and a specified term, [20:129]

العنكبوت " 29 " ولولا أجل مسمى لجاءهم العذاب وليأتينهم بغتة وهم لا يشعرون 53.

(Surah) Al Ankabout: And had a specified term not been appointed for them, the Punishment would have come to them. And it will come to them suddenly while they do not perceive [29:53]

فاطر " 35 " وما يعمر من معمر ولا ينقص من عمره إلا في كتاب إن ذلك على الله يسير 11.

(Surah) FAtir: and for no one is there a prolongation from his life-span, nor a reduction from his life-span, except it is in a Book. Surely, that is easy upon Allah [35:11]

حمعسق " 42 " ولولا كلمة سبقت من ربك إلى أجل مسمى لقضي بينهم 14.

(Surah) Al Shura: And, had not a Word preceded from your Lord to a specified term, it would have been Decided between them. [42:14]

المنافقين " 63 " ولن يؤخر الله نفسا إذا جاء أجلها 11

(Surah) Al Munafiqeen: And Allah never Respites a soul when its term comes [63:11]

. نوح " 71 " ويؤخركم إلى أجل مسمى إن أجل الله إذا جاء لا يؤخر لو كنتم تعلمون 4.

(Surah) Nuhas: and Delay you to a specified term. Surely, a term of Allah when it comes, cannot be delayed, if only you knew [71:4]

1 - فس: أبي، عن النضر، عن الحلبي، عن ابن مسكان، عن أبي عبد الله عليه السلام قال: الاجل المقضي هو المحتوم الذي قضاه الله وحتمه، والمسمى هو الذي فيه البداء، يقدم ما يشاء، ويؤخر ما يشاء، والمحتوم ليس فيه تقديم ولا تأخير. "

My father, from Al Nazar, from Al Halby, from Ibn Muskan,

‘From Abu Abdullahasws having said: ‘The Ordained term, it is the inevitable which Allahazwj Ordains and Necessitates it, and the Specified (term), it is in which there could be the change of Decision. Heazwj Brings forward whatever Heazwj Desires, and Delays whatever Heazwj Desires; and the Inevitable (term), there isn’t any bringing forward in it nor delaying’’.¹⁹²

2 - فس: أحمد بن إدريس، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر عن يحيى الحلبي، عن هارون بن خارجة، عن أبي بصير، عن أبي جعفر عليه السلام في قول الله: ولن يؤخر الله نفسا إذا جاء أجلها قال: إن عند الله كتبا موقوفة يقدم منها ما يشاء ويؤخر فإذا كان ليلة القدر أنزل فيها كل شئ يكون إلى مثلها فذلك قوله: " ولن يؤخر الله نفسا إذا جاء أجلها " إذا أنزله وكتبه كتاب السماوات وهو الذي لا يؤخره.

Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Yahya Al Halby, from Haroun Bin Kharjat, from Abu Baseer,

‘From Abu Ja’farasws regarding the Words of Allahazwj: And Allah never Respites a soul when its term comes [63:11]. Heasws said: ‘There is a Book of Suspended (matters) in the Presence of Allahazwj. Heazwj Brings forward from it whatever Heazwj Desires and Delays. So, whenever it would be the Night of Pre-determination, it is Revealed everything which would be happening up to its like (next year), and these are Hisazwj Words: And Allah never Respites a soul when its term comes [63:11]. When it is Revealed and Written in the Book of the skies, it is which cannot be delayed’’.¹⁹³

3 - شى: عن مسعدة بن صدقة، عن أبي عبد الله عليه السلام في قوله تعالى " ثم قضى أجلا وأجل مسمى عنده " قال: الاجل الذي غير مسمى موقوف، يقدم منه ما شاء، ويؤخر منه ما شاء،

From Mas’ada Bin Sadaqa,

‘From Abu Abdullahasws regarding the Words of the Exalted: then He Ordained a term; and there is a Specified term with Him [6:2]. Heasws said: ‘The terms which are unspecified are suspended. Heazwj Brings forward from it what Heazwj Desires and Delays from it what Heazwj Desires.

وأما الاجل المسمى فهو الذي ينزل مما يريد أن يكون من ليلة القدر إلى مثلها من قابل، فذلك قول الله: " إذا جاء أجلهم لا يستأخرون ساعة ولا يستقدمون ".

As for the specified term, so it is which Revealed from what Heazwj Wants to be happening from a Night of Pre-determination to it’s like the next year, and these are the Words of Allahazwj: So, when their term comes, they will neither be delaying it nor will they be bringing it forward [16:61]’’.¹⁹⁴

4 - ما: وعن حمران، عن أبي عبد الله عليه السلام قال: المسمى ما سمي لملك الموت في تلك الليلة وهو الذي قال الله: " إذا جاء أجلهم فلا يستأخرون ساعة ولا يستقدمون " والآخر له فيه المشية إن شاء قدمه وإن شاء أخره.

And from Humran,

‘From Abu Abdullahasws having said: ‘The specified (term) is what is specified to the Angel of death during that night, and it is which Allahazwj Says: So, when their term comes, they will neither be delaying it nor will they be bringing it forward [16:61], and there is another (term) for Himazwj wherein is the Desire. If Heazwj Desires, Heazwj Brings it forwards, and if Heazwj Desires, Delays it’’.¹⁹⁵

5 - ما: الغضائري، عن التلعكبري، عن محمد بن همام، عن محمد بن علي بن الحسين الهمداني، عن محمد بن خالد البرقي، عن محمد بن سنان، عن المفضل، عن أبي عبد الله عليه السلام قال: إن الله تعالى لم يجعل للمؤمن أجلا في الموت، يبقيه ما أحب البقاء فإذا علم من أنه سيأتي بما فيه بوار دينه قبضه إليه تعالى مكرها.

Al Gazairy, from Al Tal’akbay, from Muhammad Bin Hamam, from Muhammad Bin Ali Bin Al Husayn Al Hamdny, from Muhammad Bin Khalid al Barqy, from Muhammad Bin Sinan, from Al Mufazzal,

‘From Abu Abdullahasws having said: ‘Allahazwj the Exalted did not Make a term to be for the Momin regarding the death. Heazwj Makes him remain for as long as he loves to remain. Then when Heazwj Knows that he would be indulging in what therein would be ruination of his Religion, the Exalted Captures him to Himazwj Forcefully’’.¹⁹⁶

6 - قال محمد بن همام: فذكرت هذا الحديث لاحمد بن علي بن حمزة مولى الطالبيين - وكان راوية للحديث - فحدثني عن الحسين بن أسد الطفاوي، عن محمد بن القاسم عن فضيل بن يسار، عن رجل، عن أبي عبد الله عليه السلام قال: من يموت بالذنوب أكثر ممن يموت بالآجال، ومن يعيش بالاحسان أكثر ممن يعيش بالاعمار.

Muhammad Bin Hamam said, ‘I mentioned this Hadeeth to Ahmad Bin Ali Bin Hamza, a slave of Al Talabiyeen – and he was a reported of the Hadeeth, and it was narrated to me from Al Husayn Bin Asad Al Tafawy, from Muhammad Bin Al Qasim, from Fazeyl Bin Yasar, from a man,

‘From Abu Abdullahasws having said: ‘One who are dying due to the sins is more than the ones dying due to the (end of) terms, and the ones who live (longer) due to the good deeds is more than the ones who live due to the (allocated) life spans’’.¹⁹⁷

7 - دعوات الراوندي: قال الصادق عليه السلام: يعيش الناس بإحسانهم أكثر مما يعيشون بأعمارهم، ويموتون بذنوبهم أكثر مما يموتون بآجالهم.

(The book) Da’waat of Al Rawandy –

‘Al-Sadiqasws said: ‘The people (who) are living (longer) due to their good deeds are more than the ones who are living due to their (allocated) life-spans, and they are dying due to their sins more than what they drying due to their (end of) terms’’.¹⁹⁸

8 - النهج: قال عليه السلام: إن مع كل إنسان ملكين يحفظانه، فإذا جاء القدر خليا بينه وبينه، وإن الاجل جنة حصينة.

Al Nahj (Al Balagah) –

‘Heasws said: ‘With every human being there are two Angels protecting him, so when the Pre-determination comes, they leave him with it, and that the term is a shield protecting him’’.¹⁹⁹

9 - شى: عن حمران قال: سألت أبا عبد الله عليه السلام عن قول الله: " قضى أجلا وأجل مسمى عنده " قال هما أجلان: أجل موقوف يصنع الله ما يشاء وأجل محتوم.

From Humran who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj: then He Ordained a term; and there is a Specified term with Him [6:2]. Heasws said: ‘There is a suspended term. Allahazwj Does whatever Heazwj Desires, and there is an inevitable term’’.²⁰⁰

10 - شى: عن حصين، عن أبى عبد الله عليه السلام قي قوله: قضى أجلا وأجل مسمى عنده قال: الاجل الاول هو الذي نبذه إلى الملائكة والرسل والانبياء، والاجل المسمى عنده هو الذي ستره عن الخلائق.

From Haseyn,

‘From Abu Abdullahasws regarding Hisazwj Words: then He Ordained a term; and there is a Specified term with Him [6:2]. Heasws said: ‘The first term, it is which Heazwj Gives to the Angels, and the Rasoolsas and the Prophetsas, and the specified term is with Himazwj, it is which Heazwj Veils from the creatures’’.²⁰¹

11 - شى: عن حماد بن موسى، عن أبي عبد الله عليه السلام إنه سئل عن قول الله: " يمحو الله ما يشاء ويثبت وعنده ام الكتاب " قال: إن ذلك كتاب يمحو الله فيه ما يشاء ويثبت، فمن ذلك الذي يرد الدعاء القضاء، وذلك الدعاء مكتوب عليه: " الذي يرد به القضاء " حتى إذا صار إلى ام الكتاب لم يغن الدعاء فيه شيئا.

From Hamad Bin Musa,

‘From Abu Abdullahasws having been asked about the Words of Allahazwj: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]. That is a Book. Allahazwj Deletes in it whatever Heazwj Desires and Affirms. So, from that is that which an Ordainment returns the supplication (from being fulfilled), and that is the supplication written upon it: ‘Which can be returned by the Ordainment’, until it comes to the Mother of the Book, the supplication does not avail anything in it’’.²⁰²

12 - شى: عن الحسين بن زيد، عن جعفر بن محمد، عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله: إن المرء ليصل رحمه وما بقي من عمره إلا ثلاث سنين فيمدها الله إلى ثلاث وثلاثين سنة، وإن المرء ليقطع رحمه وقد بقي من عمره ثلاث وثلاثون سنة فيقصرها الله إلى ثلاث سنين أو أدنى.

From Al Husayn Bin Zayd,

‘From Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘If the person helps his relatives, and there does not remain from his life-span except three years, Allahazwj Extends it to thirty-three years, and if the person cuts-off his relatives, and there had remained thirty three years from his life-span, Allahazwj Shortens it to three years, or (even) less’.

قال الحسين: وكان جعفر عليه السلام يتلو هذه الآية: " يمحو الله ما يشاء ويثبت وعنده ام الكتاب ".

Al-Husayn (the narrator) said, ‘And Ja’farasws used to recite this Verse: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’’.²⁰³

13 - نهج: من كلامه عليه السلام - لما خوف من الغيلة - وإن علي من الله جنة حصينة، فإذا جاء يومي انفرجت عني وأسلمتني فحينئذ لا يطيش السهم ولا يبرأ الكلم.

Nahj (Al Balagah) –

‘From a speech of hisasws – when there was fear from the assassination: ‘And that upon measws there is a fortified shield from Allahazwj. So, when myasws day comes it would be released from measws and submit measws (to death), that is when neither will the arrow be diverted nor would the injury heal’’.²⁰⁴

14 - نهج: قال عليه السلام: كفى بالاجل حارسا.

Nahj (Al Balagah) –

‘Heasws said: ‘Suffice with the term as a guard’’.²⁰⁵

(باب 5) * (الارزاق والاسعار) *

CHAPTER 5 – THE SUSTENANCES AND THE PRICES (INFLATION)

الايات، البقرة " 2 " والله يرزق من يشاء بغير حساب 212.

The Verses – (Surah) Al Baqarah: And Allah Sustains the one He so Desires to, without a measure [2:212]

آل عمران " " إن الله يرزق من يشاء بغير حساب 37.

(Surah) Aal-e-Imran: Surely Allah Gives to whom He so Desires to without measure’ [3:37]

هود " 11 " وما من دابة في الارض إلا على الله رزقها 6.

(Surah) Hudas: And there is none from an animal in the earth except upon Allah is its sustenance [11:6]

الرعد " 13 " الله يبسط الرزق لمن يشاء ويقدر 26.

(Surah) Al Ra’ad: Allah Amplifies and Straitens the Sustenance for whoever He so Desires to; [13:26]

الاسرى " 17 " إن ربك يبسط الرزق لمن يشاء ويقدر إنه كان بعباده خبيرا بصيرا 30.

(Surah) Al Asra: Surely, your Lord Extends and Straitens sustenance to one He so Desires to. He would always be Informed, Insightful with His servants [17:30]

الحج " 22 " ليرزقنهم الله رزقا حسنا وإن الله لهو خير الرازقين 58.

(Surah) Al Hajj: Allah would Sustain them with a goodly sustenance. And surely Allah, He is the Best of the sustainers [22:58]

المؤمنين " 23 " وهو خير الرازقين 72.

(Surah) Al Mominoun: and He is the best of the providers [23:72]

النور " 24 " والله يرزق من يشاء بغير حساب. 38

(Surah) Al Noor: and Allah Graces one He so Desires to, without measure [24:38]

العنكبوت " 2 " وكأين من دابة لا تحمل رزقها الله يرزقها وإياكم وهو السميع العليم 6 "

(Surah) Al Ankabout: And how many a creature cannot carry its sustenance (so) Allah Sustains it and you all, and He is the Hearing, the Knowing [29:60]

وقال تعالى ": الله يبسط الرزق لمن يشاء من عباده ويقدر له إن الله بكل شئ عليم 62.

And the Exalted Said: Allah Extends the sustenance for the one He so Desires to from His servants and Straitens (for some). Surely, Allah is a Knower of all things [29:62]

الروم " 30 " أولم يروا أن الله يبسط الرزق لمن يشاء ويقدر إن في ذلك لآيات لقوم يؤمنون 37.

(Surah) Al Roum: Or, do they not see that Allah Extends the sustenance to ones He so Desires to and Straitens? Surely in there are Signs in that for a people who believe [30:37]

سبا " 34 " قل من يرزقكم من السموات والارض قل الله 34 "

(Surah) Saba: Say: ‘Who Sustains you from the skies and the earth?’ Say: ‘Allah! And I or you are perhaps on a Guidance or in clear error’ [34:24]

وقال تعالى ": قل إن ربي يبسط الرزق لمن يشاء ويقدر ولكن أكثر الناس لا يعلمون 36 "

And the Exalted Said: Say: ‘Surely my Lord Extends the sustenance for whom He so Desires to and straitens, but most of the people don’t know’ [34:36]

وقال تعالى ": قل: إن ربى يبسط الرزق لمن يشاء من عباده ويقدر له وما أنفقتم من شئ فهو يخلفه وهو خير الرازقين 39.

And the Exalted Said: Say: ‘Surely my Lord Extends the sustenance for one He so Desires to from His servants, and He Straitens for him. And whatever you spend from anything, He will Replace it, and He is the best of the Sustainers [34:39]

الزمر " 39 " أو لم يعلموا أن الله يبسط الرزق لمن يشاء ويقدر إن في ذلك لآيات لقوم يؤمنون 52.

(Surah) Al Zumar: Or, do they not know that Allah Extends the sustenance to one He so Desires to and Retrains? Surely, in that there are Signs for a believing people [39:52]

حمعسق " 42 " له مقاليد السموات والارض يبسط الرزق لمن يشاء ويقدر إنه بكل شئ عليم 12 "

(Surah) Al Shura: For Him are the reins of the skies and the earth. He Extends the sustenance for one He so Desires to and Straitens. He is Knowing with all things [42:12]

وقال تعالى: " ولو بسط الله الرزق لعباده لبغوا في الارض ولكن ينزل بقدر ما يشاء إنه بعباده خبير بصير 27.

And the Exalted Said: And if Allah was to Amplify the sustenance to His servants, they would rebel in the land. But, He Sends down in a measurement what He so Desires to. He is Aware, Insightful with His servants [42:27]

الزخرف " 43 " أهم يقسمون رحمة ربك نحن قسمنا بينهم معيشتهم في الحياة الدنيا 32.

(Surah) Al Zukhruf: Are they distributing the Mercy of your Lord? We Distribute their livelihoods between them in the life of the world [43:32]

الذاريات " 51 " وفي السماء رزقكم وما توعدون * فورب السماء والارض إنه لحق مثل ما أنكم تنطقون 22 - 23.

(Surah) Al Zariyaat: And in the sky is your sustenance and what you are Promised (with) [51:22] So, by the Lord of the sky and the earth! It is the Truth, similar to what you are talking about [51:23]

1 - ب: ابن طريف، عن ابن علوان، عن جعفر، عن أبيه قال: قال رسول الله صلى الله عليه وآله: إن الرزق لينزل من السماء إلى الارض على عدد قطر المطر إلى كل نفس بما قدر لها، ولكن لله فضول فاسألوا الله من فضله.

Ibn Tareyf, from Ibn Ulwan,

‘From Ja’farasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘The sustenance comes down from the sky to the earth upon the number of the drops of rain to every soul with whatever has been Pre-determined for it, but from Allahazwj there is an extra, therefore ask Allahazwj of Hisazwj Grace’’.²⁰⁶

2 - ن: محمد بن القاسم المفسر، عن أحمد بن الحسن الحسيني، عن الحسن بن علي، عن أبيه، عن جده، عن الرضا، عن أبيه موسى بن جعفر عليهم السلام قال: سأل الصادق جعفر بن محمد عليهما السلام عن بعض أهل مجلسه فقيل: عليل، فقصده عائدا وجلس عند رأسه فوجده دنفا،

Muhammad Bin Al Qasim Al Mufasar, from Ahmad Bin Al Hassan Al Husayni, from Al Hassan Bin Ali, from his father, from his grandfather,

‘From Al Rezaasws, from hisasws fatherasws, from his grandfather,

‘From Al-Rezaasws, from hisasws father Musaasws Bin Ja’farasws having said: ‘Al-Sadiq Ja’farasws Bin Muhammadasws asked about one of the people of hisasws gathering, and it was said, ‘He is sick’. So, he headed to console him and sat by his head, and he found him as very ill.

فقال له: أحسن ظنك بالله، قال: أما ظني بالله فحسن، ولكن غمي لبناتي ما أمرضني غير غمي بهن،

Heasws said: ‘Improve your thoughts with Allahazwj’. He said, ‘As for my thoughts with Allahazwj, these are good, but my anguish is for my daughters. Nothing is making me sick apart from my anguish with them’.

فقال الصادق عليه السلام: الذي ترجوه لتضعيف حسناتك ومحو سيئاتك فارجه لاصلاح حال بناتك أما علمت أن رسول الله صلى الله عليه وآله قال: لما جاوزت سدرة المنتهى وبلغت أغصانها وقضبانها رأيت بعض ثمار قضبانها أثداء معلقة

Al-Sadiqasws said: ‘That which you are hoping for, you should increase your good deeds and delete your evil deeds, then hope for the correction of the state of your daughters. But, do you not know that Rasool-Allahsaww said: ‘When Iasws crossed Sidrat Al-Muntaha and reached its branches and its twigs, Isaww saw some of the fruits of its branches (shaped like) hanging breasts.

يقطر من بعضها اللبن، ومن بعضها العسل، ومن بعضها الدهن، ويخرج عن بعضها شبه دقيق السميذ، وعن بعضها الثياب، وعن بعضها كالنبق فيهوي ذلك كله نحو الارض، فقلت في نفسي: أين مقر هذه الخارجات عن هذه الاثداء ؟ وذلك أنه لم يكن معي جبرئيل لاني كنت جاوزت مرتبته، واختزل دوني،

The milk was dropping from one of them, and the honey from one of them, and the oil from one of them, and there was coming out from one of the something resembling like fine flour, and the clothes from one of them, and (something) like berries, and all that was inclining towards the earth. So, Isaww said to myselfsaww: ‘Where is the centre (origin) of these emergences from these breasts?’ And that is because Jibraeelas did not happen to be with mesaww as Isaww had exceeded hisas rank and heas was reduced below mesaww.

فناداني ربي عزوجل في سري: يا محمد هذه أنبتها من هذا المكان الا رفع لاغذو منها بنات المؤمنين من أمتك وبنيهم فقل لآباء البنات: لا تضيقن صدوركم على فاقتهن فإني كما خلقتهن أرزقهن.

Mysaww Lordazwj Mighty and Majestic Called out to mesaww in mysaww privacy: “O Muhammadsaww! Isaww have Grown these in this place only to lift to provide from these the daughters of the Momineen from yoursaww community, and their sons, therefore say to the fathers of the daughters: ‘Do not constrict your chests upon their destitution, for Iazwj, just as Iazwj have Created them, Iazwj will Sustain them!”’²⁰⁷

3 - شى: عن إسماعيل بن كثير رفع الحديث إلى النبي صلى الله عليه وآله قال: لما نزلت هذه الآية: " واسألوا الله من فضله ". قال: فقال أصحاب النبي صلى الله عليه وآله: ما هذا الفضل ؟ أيكم يسأل رسول الله صلى الله عليه وآله عن ذلك ؟ قال: فقال علي بن أبي طالب عليه السلام: أنا أسأله فسأله عن ذلك الفضل ما هو ؟

From Ismail Bin Kaseer,

‘Raising the Hadeeth to the Prophetsaww having said: ‘When this Verse was Revealed: and ask Allah from His Grace. [4:32], the companions of the Prophetsaww said: ‘What is this Grace? Which one of you will ask Rasool-Allahsaww about that?’ So, Aliasws Bin Abu Talibasws said: ‘Iasws will ask himsaww. So, heasws asked himasws about that Grace, what is it?

فقال رسول الله صلى الله عليه وآله: إن الله خلق خلقه وقسم لهم أرزاقهم من حلها وعرض لهم بالحرام فمن انتهك حراما نقص له من الحلال بقدر ما انتهك من الحرام وحوسب به.

Rasool-Allahsaww said: ‘Allahazwj Created Hisazwj creatures and Distributed their sustenance(s) to them from its Permissible ones and present to them the Prohibition. So, the one who violates a Prohibition, there would be reduced for him from the Permissible by a measurement of what he violated from the Prohibition and would be Reckoned with it’’.²⁰⁸

4 - نهج: قال عليه السلام: الرزق رزقان: رزق تطلبه، ورزق يطلبك، فإن لم تأته أتاك، فلا تحمل هم سنتك على هم يومك، كفاك كل يوم ما فيه فإن تكن السنة من عمرك فإن الله تعالى جده سيؤتيك في كل غد جديد ما قسم لك، وإن لم تكن السنة من عمرك فما تصنع بالهم لما ليس لك ولن يسبقك إلى رزقك طالب ولن يغلبك عليه غالب ولن يبطئ عنك ما قد قدر لك؟.

Nahj (Al-Balagah) –

‘Heasws said: ‘The sustenance(s) are two (types of) sustenance(s) – a sustenance you seek and a sustenance seeking you, so, if you don’t come to it, it would come to you. Therefore, do not carry the worries of your year upon the worries of your day. Suffice yourself every day with whatever is in it, for if it was the year (still remaining) from your life-span, then Allahazwj Exalted, Generous is Heazwj, would be Giving you during every morning anew what Heazwj would Distribute to you; and if the year does not take place from your life-span, then what have you to do with the worry for what isn’t for you and a seeker will never precede you to your sustenance, and an overcome will not overcome you upon it, and it would not be delayed from you what has been Pre-determined for you?’’.²⁰⁹

5 - شى: عن ابن الهذيل، عن أبي عبد الله عليه السلام قال: إن الله قسم الارزاق بين عباده وأفضل فضلا كبيرا لم يقسمه بين أحد قال الله: " واسألوا الله من فضله ".

From Ibn Al Hazeyl,

‘From Abu Abdullahasws having said: ‘Allahazwj Distributes the sustenance between Hisazwj servants, and the most superior Grace, great, Heazwj does not Distribute it between anyone. Allahazwj Says: and ask Allah from His Grace. [4:32]’’.²¹⁰

6 - شى: عن إبراهيم بن أبي البلاد، عن أبيه، عن أبي جعفر عليه السلام أنه قال: ليس من نفس إلا وقد فرض الله لها رزقها حلالا يأتيها في عافية، وعرض لها بالحرام من وجه آخر، فإن هي تناولت من الحرام شيئا قاصها به من الحلال الذي فرض الله لها وعند الله سواهما فضل كبير.

From Ibrahim Bin Abu Al Balad, from his father,

‘From Abu Ja’farasws having said: ‘There isn’t from a soul except and Allahazwj has Necessitated its Permissible sustenance for it. He would come to it in good health, and Heazwj Presented to it with the Prohibition from another aspect. So, if he attains anything from the Prohibited, it would reduce by it from the Permissible which Allahazwj had Necessitated for it, and in the Presence of Allahazwj, besides these two, is a great Grace’’.²¹¹

7 - شى: عن الحسين بن مسلم، عن أبي جعفر عليه السلام قال: قلت له: جعلت فداك إنهم يقولون: إن النوم بعد الفجر مكروه لان الارزاق تقسم في ذلك الوقت

From Al Husayn Bin Muslim,

‘From Abu Ja’farasws, he (the narrator) said, ‘I said to himasws, ‘May I be sacrificed for youasws! They are saying that the sleep after the dawn is disliked, because the sustenance(s) are distributed during that time’.

فقال: الارزاق موظوفة مقسومة، ولله فضل يقسمه من طلوع الفجر إلى طلوع الشمس، وذلك قوله: " واسألوا الله من فضله"

Heasws said: ‘The sustenance(s) are appointed, distributed, and for Allahazwj there is Grace, Heazwj Distributes it from the emergence of dawn up to the emergence of the sun, and that is in Hisazwj Words: and ask Allah from His Grace. [4:32]’.

ثم قال: وذكر الله بعد طلوع الفجر أبلغ في طلب الرزق من الضرب في الارض.

Then heasws said: ‘And mentioning (remembering) Allahazwj after the emergence of dawn is further reaching in seeking of the sustenance than the going around in the land’’.²¹²

8 - كا: العدة عن سهل، عن ابن يزيد، عن محمد بن أسلم، عمن ذكره، عن أبي عبد الله عليه السلام قال: إن الله وكل بالسعر ملكا فلن يغلو من قلة، ولا يرخص من كثرة.

A number (of reporters), from Sahl, from Ibn Yazeed, from Muhammad Bin Aslam, from the one who mentioned it,

‘From Abu Abdullahasws having said: ‘Allahazwj has Allocated an Angel with the prices so it will never become more expensive out of scarcity, nor cheaper out of abundance’’.²¹³

9 - كا: محمد بن يحيى، عن محمد بن أحمد، عن ابن معروف، عن الحجال، عن بعض أصحابه، عن الثمالي، عن علي بن الحسين عليهما السلام قال: إن الله عزوجل وكل ملكا بالسعر يدبره بأمره.

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ibn Marouf, from Al Hajal, from one of his companions, from Al Sumaly,

‘From Aliasws Bin Al-Husaynasws having said: ‘Allahazwj Mighty and Majestic has Allocated an Angel with the prices. He manages it by Hisazwj Command’’.²¹⁴

10 - كا: العدة، عن سهل، عن ابن يزيد، عمن ذكره، عن ابي عبد الله عليه السلام قال: إن الله وكل ملكا بالاسعار يدبرها.

The number (of reporters), from Sahl, from Ibn Yazeed, from the one who mentioned it,

‘From Abu Abdullahasws having said: ‘Allahazwj has Allocated an Angel with the prices, to manage these’’.²¹⁵

11 - نهج: وقدر الارزاق فكثرها وقللها، وقسمها على الضيق والسعة، فعدل فيها ليبتلي من أراد بميسورها ومعسورها، وليختبر بذلك الشكر والصبر من غنيها وفقيرها،

Nahj (Al Balagah) –

‘And Heazwj Pre-determined the sustenance(s), its more and its less, and Distributed it upon the straightness and the abundance. So, Heazwj was Just with regards to it in order to Try the one Heazwj Wants to, with its affluence and its destitution, and in order to Test by that the thanks and the patience from its rich ones and its poor ones.

ثم قرن بسعتها عقابيل فاقتها، ويفرج أفراجها غصص أتراحها، وخلق الآجال فأطالها وقصرها، وقدمها وأخرها، ووصل بالموت أسبابها، وجعله خالجا لاشطانها، وقاطعا لمرائر أقرانها.

Then Heazwj Paired with its vastness, misfortunes of destitution, and distress of its calamities, grief (with) its happiness, and Created the terms, so Heazwj Prolonged these, and shortened it, and Brought it forward and Delayed it, and linked with the death, its causes, and Made it a pulling of its ropes and cutting the reins of its life-spans’’.²¹⁶

12 - عدة: روي عن أبي عبد الله عليه السلام في قول الله تبارك وتعالى: " وما يؤمن أكثرهم بالله إلا وهم مشركون " قال: هو قول الرجل: لولا فلان لهلكت، ولولا فلان لما أصبت كذا وكذا، ولولا فلان لضاع عيالي ; ألا ترى أنه قد جعل لله شريكا في ملكه يرزقه ويدفع عنه ؟

A number (of reporters) reported from Abu Abdullahasws regarding the Words of Allahazwj Blessed and Exalted: And most of them do not believe in Allah except and they are associating [12:106]. Heasws said: ‘It is the word of the man, ‘Had it not been for so and so, I would have been destroyed’, and ‘Had it not been for so and so, I would not have attained so and so’, and ‘Had it not been for so and so, my dependants would have been wasted’. Do you not see that he has made an associate to be for Allahazwj in Hisazwj Kingdom, sustaining him and defending from him?

قلت: فنقول: لولا أن الله من علي بفلان لهلكت، قال: نعم لا بأس بهذا ونحوه.

’I said, ‘We are saying, ‘Had it not been for Allahazwj Favouring upon me with so and so, I would have been destroyed’. Heasws said: ‘Yes, there is no problem with this and approximately to it’’.²¹⁷

13 - كا: محمد بن يحيى، عن أحمد بن محمد، وعدة من أصحابنا ; عن سهل بن زياد عن ابن محبوب، عن أبي حمزة الثمالي، عن أبي جعفر عليه السلام قال: قال رسول الله صلى الله عليه وآله في حجة الوداع: ألا إن الروح الامين نفث في روعي أنه لا تموت نفس حتى تستكمل رزقها

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and a number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abu Hamza Al Sumaly,

‘From Abu Ja’farasws having said: ‘Rasool-Allahsaww said during the farewell Hajj: ‘Indeed! The trustworthy spirit (Jibraeelas) puffed into mysaww mind that no soul would be dying until its sustenance is completed.

فاتقوا الله وأجملوا في الطلب، ولا يحملنكم استبطاء شئ من الرزق أن تطلبوه بشئ من معصية الله، فإن الله تعالى قسم الارزاق بين خلقه حلالا، ولم يقسمها حراما فمن اتقى الله وصبر أتاه رزقه من حله، ومن هتك حجاب ستر الله عزوجل وأخذه من غير حله قص به من رزقه الحلال وحوسب عليه.

Therefore, fear Allahazwj and beautify during the seeking, and do not let the delay of your sustenance carry you upon seeking it with something from the disobedience of Allahazwj, for Allahazwj the Exalted Distributes the Permissible sustenance(s) between Hisazwj Creatures, and does not Distribute its Prohibited. So, the one who fears Allahazwj and is patience, his sustenance would come to him from its Permissible (means), and one who violates a veil of Allahazwj Mighty and Majestic and takes it from other than a Permissible (means), there would be a shortening with him from his Permissible sustenance, and he would be Reckoned upon it’’.²¹⁸

(باب 6) * (السعادة والشقاوة والخير والشر وخالقهما ومقدرهما) *

CHAPTER 6 – THE FORTUNACY AND THE WRETCHEDNESS, AND THE GOOD AND THE EVIL, AND THEIR CREATIONS AND THEIR DETERMINATIONS

الايات، هود " 11 " فمنهم شقي وسعيد * فأما الذين شقوا ففي النار لهم فيها زفير وشهيق * " إلى قوله تعالى ": وأما الذين سعدوا ففي الجنة خالدين فيها. الآية 105 - 108.

The Verses – (Surah) Hudas: ‘then from them (some) would be unfortunate and (some) fortunate [11:105] So as for those who are unfortunate, they would be in the Fire wherein sighing and groaning for them [11:106] - up to the Words of the Exalted: And as for those who are fortunate, they would be in the Paradise, abiding eternally therein [11:108].

المؤمنين " 23 " ألم تكن آياتي تتلى عليكم فكنتم بها تكذبون. قالوا ربنا غلبت علينا شقوتنا وكنا قوما ضالين 105 - 106.

(Surah) Al Momineen: Did not My Verses happen to be recited unto you, but you were belying these? [23:105] They shall say, ‘O our Lord! Our wretchedness overcame upon us and we were a straying people’ [23:106]

الزمر " 39 " وقال لهم خزنتها ألم يأتكم رسل منكم يتلون عليكم آيات ربكم وينذرونكم لقاء يومكم هذا قالوا بلى ولكن حقت كلمة العذاب على الكافرين 71.

(Surah) Al Zumar: and its keepers would say to them: ‘Did not the Rasools from you come to you, reciting the Verses of your Lord to you and warning you of the meeting of this Day of yours?’ They would say, ‘Yes’. But the sentence of the Punishment is Justified upon the Kafirs [39:71]

التغابن " 64 " هو الذي خلقكم فمنكم كافر ومنكم مؤمن 3.

(Surah) Al Taghabun: He is the One Who Created you all, so from you is a Kafir and from you is a Momin [64:2]

1 - لى: أبى، عن علي، عن أبيه، عن صفوان ين يحيى، عن الكناني، عن الصادق عليه السلام قال: قال رسول الله صلى الله عليه وآله: الشقي من شقي في بطن أمه.

My father, from Ali, from his father, from Safwan Bin Yahya, from Al Kulayni,

‘From Al-Sadiqasws having said: ‘Rasool-Allahsaww said: ‘The wretched one is one who is wretched from the belly of his mother’’.²¹⁹

2 - ب: محمد بن عيسى، عن القداح، عن جعفر بن محمد، عن أبيه عليهما السلام قال: خرج رسول الله صلى الله عليه وآله قابضا على شيئين في يده، ففتح يده اليمنى ثم قال: بسم الله الرحمن الرحيم، كتاب من الرحمن الرحيم في أهل الجنة بأعدادهم وأحسابهم وأنسابهم مجمل عليهم، لا ينقص منهم أحد، ولا يزاد فيهم أحد.

Muhammad Bin Isa, from Al Qadah,

‘From Ja’farasws Bin Muhammadasws having said: ‘Rasool-Allahsaww went out grabbing two things in hissaww hands. Then hesaww opened hissaww right hand, then said, In the Name of Allahazwj the Beneficent, the Merciful. A Book from the Beneficent, the Merciful regarding the people of the Paradise, with their numbers and their tribes, and their lineages totalled upon them. There would not reduce any one from them, nor increase anyone among them’.

ثم فتح يده اليسرى فقال: بسم الله الرحمن الرحيم كتاب من الرحمن الرحيم في أهل النار بأعدادهم وأحسابهم وأنسابهم مجمل عليهم إلى يوم القيامة لا ينقص منهم أحد، ولا يزاد فيهم أحد،

Then hesaww opened the left hand, and hesaww said: ‘In the Name of Allahazwj the Beneficent, the Merciful. (A Book) regarding the people of the Fire with their numbers, and the tribes, and their lineages, totalled upon them up to the Day of Judgment. There would neither reduce anyone from them, nor would there increase anyone among them.

وقد يسلك بالسعداء طريق الاشقياء حتى يقال: هم منهم، هم هم، ما أشبههم بهم ! ثم يدرك أحدهم سعادته قبل موته ولو بفواق ناقة،

And the wretched ones would have travelled the road with the fortunate ones until it was said, ‘They are from them. They (and) they, how resembling they are with them!’ Then one of them came across with his fortunacy before his death, and even if by hoops of a she-camel.

وقد يسلك بالاشقياء طريق أهل السعادة حتى يقال: هم منهم، هم هم، ما أشبههم بهم، ثم يدرك أحدهم شقاه ولو قبل موته ولو بفواق ناقة،

And he had travelled with the wretched ones, the road of the people of fortunacy until it was said, ‘They are from them. They, (and) they, how resembling they are with them!’ Then one of them comes across his wretchedness, and even if it was before his death, and even if by the hoop of a she-camel’.

فقال النبي صلى الله عليه وآله: العمل بخواتيمه، العمل بخواتيمه، العمل بخواتيمه.

So, the Prophetsaww said: ‘The work is with its completion. The work is with its completion. The work is with its completion’’.²²⁰

3 - ب: ابن عيسى، عن البزنطي قال: سألت الرضا عليه السلام أن يدعو الله لامرأة من أهلنا بها حمل: فقال: قال أبو جعفر عليه السلام: الدعاء ما لم يمض أربعة أشهر ; فقلت له: إنما لها أقل من هذا فدعا لها،

Ibn Isa, from Al Bazanty who said,

‘I asked Al-Rezaasws to supplicate to Allahazwj for a woman from our family who was with pregnancy, so heasws said: ‘Abu Ja’farasws said: ‘The supplication (is for) what has yet to complete four months’. I said to himasws, ‘But rather, for her is less than this, therefore supplicate for her’.

ثم قال: إن النطفة تكون في الرحم ثلاثين يوما، و تكون علقة ثلاثين يوما، وتكون مضغة ثلاثين يوما، وتكون مخلقة وغير مخلقة ثلاثين يوما، وإذا تمت الاربعة أشهر بعث الله تبارك وتعالى إليها ملكين خلاقين يصورانه، و يكتبان رزقه وأجله شقيا أو سعيدا.

Then heasws said: ‘The seed happens to be in the womb for thirty days, and becomes a clot for thirty days, and becomes a lump for thirty days, and becomes a body and non-body for thirty days. And when the four months are complete, Allahazwj Blessed and Exalted Sends two creating Angels, forming its image, and writing down its sustenance, and its term (life-span), (and whether) it is wretched or a fortunate one’’.²²¹

4 - ب: بالاسناد قال: سمعت الرضا عليه السلام يقول: جف القلم بحقيقة الكتاب من الله بالسعادة لمن آمن واتقى، والشقاوة من الله تبارك وتعالى لمن كذب و عصى.

By the chain, he said,

‘I heard Al-Rezaasws saying: ‘The Pen dried up with the realities of the Book from Allahazwj, with the fortunacy for the one who believes and fears, and the wretchedness from Allahazwj Blessed and Exalted for the one who belies and disobeys’’.²²²

5 - ل: ماجيلويه، عن عمه، عن البرقي، عن أبيه، عن وهب بن وهب، عن جعفر ابن محمد، عن أبيه، عن آبائه، عن علي عليهم السلام أنه قال: حقيقة السعادة أن يختم الرجل عمله بالسعادة، وحقيقة الشقاء أن يختم المرء عمله بالشقاء.

Majaylawiya, from his uncle, from Al Barqy, from his father, from Wahab Bin Wahab,

‘From Ja’farasws Ibn Muhammadasws, from hisasws fatherasws, from hisasws forefathers, from Aliasws having said: The reality of the fortunacy is that the man completes his work with the fortunacy, and the reality of the wretchedness is that the person ends his work with the wretchedness’’.²²³

6 - ع: المظفر العلوي، عن جعفر بن محمد بن مسعود، عن أبيه، عن علي بن الحسن، عن محمد بن عبد الله بن زرارة، عن علي بن عبد الله، عن أبيه، عن جده، عن أمير المؤمنين صلوات الله عليه قال: تعتلج النطفتان في الرحم فأيتهما كانت أكثر جاءت تشبهها، فإن كانت نطفة المرأة أكثر جاءت تشبه أخواله، وإن كانت نطفة الرجل أكثر جاءت تشبه أعمامه.

Al Muzaffar Al Alawy, from Ja’far Bin Muhammad Bin Masoud, from his father, from Ali Bin Al Hassan, from Muhammad Bin Abdullah Bin Zurara, from Ali Bin Abdullah, from his father, from his grandfather,

‘From Amir Al-Momineenasws having said: ‘The two seeds (seed of the man and the fluid of the woman) stir in the womb, so whichever of the two was more, it comes to resembles it. If the fluid of the woman is more, it come to resemble its maternal uncle, and if the sperm of the man was more, it comes to resemble its paternal uncle’.

وقال: تحول النطفة في الرحم أربعين يوما فمن أراد أن يدعوا الله عزوجل ففي تلك الاربعين قبل أن تخلق، ثم يبعث الله عزوجل ملك الارحام فيأخذها فيصعد بها إلى الله عزوجل فيقف منه ما شاء الله، فيقول: يا إلهي أذكر أم انثى ؟ فيوحي الله عزوجل من ذلك ما يشاء ويكتب الملك،

And heasws said: ‘The seed turns around in the womb for forty days, so the one who intends to supplicate to Allahazwj Mighty and Majestic, it should be in those forty (days) before its creation (body). Then Allahazwj Mighty and Majestic Sends an Angel of the wombs, and he seizes it and ascends with it to Allahazwj Mighty and Majestic, and paused from it for as long as Allahazwj so Desires, and he is saying, ‘O my Godazwj! Is it a male or a female’ So Allahazwj Mighty and Majestic Revealed from that whatever Heazwj so Desires, and the Angels writes it.

ثم يقول: إلهي أشقي أم سعيد ؟ فيوحي الله عزوجل من ذلك ما يشاء ويكتب الملك،

Then he would be saying, ‘My Godazwj! Is he fortunate or wretched?’ So, Allahazwj Mighty and Majestic Reveals from that whatever Heazwj so Desires, and the Angel writes it.

فيقول: اللهم كم رزقه وما أجله ؟ ثم يكتبه ويكتب كل شئ يصيبه في الدنيا بين عينيه، ثم يرجع به فيرده في الرحم ; فذلك قول الله عزوجل: " ما أصاب من مصيبة في الارض ولا في أنفسكم إلا في كتاب من قبل أن نبرأها ".

Then he is saying, ‘O Allahazwj! How much is its sustenance and what is its term (life-span)?’ Then he writes is, and writes down everything he would be attaining in the world, between his eyes, then he returns with him and returns him back into the womb. That is in the Words of Allahazwj Mighty and Majestic: Neither does a difficulty afflicts in the earth nor regarding yourselves, except it is in a Book from before We Bring it into existence. [57:22]’’.²²⁴

7 - ن: المفسر بإسناده إلى أبى محمد عليه السلام قال: قال الرضا عليه السلام: قيل لرسول الله صلى الله عليه وآله: يا رسول الله هلك فلان، يعمل من الذنوب كيت وكيت،

Al Mufassar,

‘By his chain going up to Abu Muhammadasws having said: ‘Al-Rezaasws said: ‘It was said to Rasool-Allahsaww, ‘O Rasool-Allahsaww! So and so is destroyed, he committed such and such sins’.

فقال رسول الله صلى الله عليه وآله. بل قد نجا ولا يختم الله تعالى عمله إلا بالحسنى، وسيمحو الله عنه السيئات، ويبدلها له حسنات إنه كان مرة يمر في طريق عرض له مؤمن قد انكشف عورته وهو لا يشعر فسترها عليه ولم يخبره بها مخافة أن يخجل،

So, Rasool-Allahsaww said: ‘But he has (attained) salvation, and Allahazwj the Exalted will not let his work end except with the goodness, and Allahazwj will be Deleting the evil deeds from him, and Heazwj will replace these for him with good deeds. Once he passed by a road and a Momin was exposed to him, his private part had been uncovered and he was unaware, so he veiled it upon him and did not inform him with it fearing that he might be ashamed.

ثم إن ذلك المؤمن عرفه في مهواه فقال له: أجزل الله لك الثواب، وأكرم لك المآب، ولا ناقشك الحساب فاستجاب الله له فيه، فهذا العبد لا يختم له إلا بخير بدعاء ذلك المؤمن،

Then that Momin recognised him in his devotion, and he said to him, ‘May Allahazwj be Liberal with you with the Rewards, and Honourable to you in the Hereafter, and not Discuss the Reckoning with you’. So, Allahazwj Answered to him with regard to it. Thus, this is the servant, Allahazwj will not End for him except with goodness due to the supplication of that Momin.

فاتصل قول رسول الله صلى الله عليه وآله بهذا الرجل فتاب وأناب وأقبل إلى طاعة الله عزوجل فلم يأت عليه سبعة أيام حتى اغير على سرح المدينة فوجه رسول الله صلى الله عليه وآله في أثرهم جماعة ذلك الرجل أحدهم فاستشهد فيهم.

The words of Rasool-Allahsaww connected with this man, so he repented, and was penitent, and accepted to be in the obedience of Allahazwj Mighty and Majestic, and there did not come to him (even) seven days until there was an invasion of Medina, and Rasool-Allahsaww Sent a group in their pursuit and the man was one of them, and he was martyred among them’’.²²⁵

8 - يد: الدقاق، عن الكليني، عن علي بن محمد، رفعه، عن شعيب العقرقوفي عن أبي بصير قال: كنت بين يدي أبى عبد الله عليه السلام جالسا وقد سأله سائل فقال: جعلت فداك يا بن رسول الله من أين لحق الشقاء أهل المعصية حتى حكم لهم في علمه بالعذاب على عملهم ؟

Al Daqaq, from Al Kulayni, from Ali Bin Muhammad, raising it, from Shuayb Al Aqarquqy, from Abu Baseer who said,

‘I was seated in front of Abu Abdullahasws and a questioner asked himasws, he said, ‘May I be sacrificed for youasws! O sonasws of Rasool-Allahsaww! From when does the wretchedness come across the disobedient people until it is Judged for them in Hisazwj Knowledge with the Punishment upon their deeds?’

فقال أبو عبد الله عليه السلام: أيها السائل علم الله عزوجل أن لا يقوم أحد من خلقه بحقه فلما علم بذلك وهب لاهل محبته القوة على معصيتهم لسبق علمه فيهم، ولم يمنعهم إطاقة القبول منه لان علمه أولى بحقيقة التصديق فوافقوا ما سبق لهم في علمه، و إن قدروا أن يأتوا خلالا ينجيهم عن معصيته وهو معنى شاء ما شاء وهو سر.

Abu Abdullahasws said: ‘O you questioner! Allahazwj Mighty and Majestic Knows that no one from Hisazwj creatures would be standing with Hisazwj Rights. So, when Heazwj Knows that, Gifts to the people having Hisazwj love, the strength upon their disobedience due to the Hisazwj preceding Knowledge regarding them, and does not Prevent them the energy of the accepting from Himazwj, because Hisazwj Knowledge is foremost with the reality of the ratification, and they harmonise with whatever preceded for them in Hisazwj Knowledge, and that they are able to come to an obstacle saving them from disobeying Himazwj. And it is the meaning of Desire, what Heazwj Desires, and it is a Secret’’.²²⁶

9 - يد: ابن الوليد، عن الصفار، عن ابن أبي الخطاب، عن ابن أسباط، عن البطائني، عن أبي بصير، عن أبي عبد الله عليه السلام في قول الله عزوجل: " قالوا ربنا غلبت علينا شقوتنا " قال: بأعمالهم شقوا.

Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat, from Al Bataie, from Abu Baseer,

‘From Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic: ‘O our Lord! Our wretchedness overcame upon us and we were a straying people’ [23:106]. Heasws said: ‘By their wretched deeds’’.²²⁷

10 - يد: محمد بن أحمد العلوي، عن ابن قتيبة، عن الفضل، عن ابن أبي عمير قال: سألت أبا الحسن موسى بن جعفر عليه السلام عن معنى قول رسول الله صلى الله عليه وآله: الشقي من شقي في بطن أمه والسعيد من سعد في بطن أمه ;

Muhammad Bin Ahmad Al Alwy, from Ibn Quteyba, from Al Fazl, from Ibn Abu Umeyr who said,

‘I asked Abu Al-Hassan Musaasws Bin Ja’farasws about the meaning of the words of Rasool-Allahsaww: ‘The wretched is one who is wretched in the belly of his mother, and the fortunate is one who is fortunate in the belly of his mother’.

فقال: الشقي من علم الله وهو في بطن أمه أنه سيعمل أعمال الاشقياء، والسعيد من علم الله وهو في بطن أمه أنه سيعمل أعمال السعداء.

Hesaww said: ‘The wretched is from the Knowledge of Allahazwj while he is in the belly of his mother that he would be doing the wretched deeds, and the fortunate is from the Knowledge of Allahazwj while he is in the belly of his mother, he would be doing the fortunate deeds’.

قلت له: فما معنى قوله صلى الله عليه وآله: اعملوا فكل ميسر لما خلق له ؟ فقال: إن الله عزوجل خلق الجن والانس ليعبدوه ولم يخلقهم ليعصوه، وذلك قوله عزوجل " وما خلقت الجن والانس إلا ليعبدون " فيسر كلا لما خلق له، فالويل لمن استحب العمى على الهدى.

I said to himasws, ‘So, what is the meaning of hissaww words: ‘Work, for every facility is for what it has been Created for?’ Heasws said: ‘Allahazwj Mighty and Majestic Created the Jinn and the humans to worship Himazwj and did not Created them to disobey Himazwj, and that is in the Words of the Mighty and Majestic: And I have not Created the Jinn and the Humans except to be worshipping Me [51:56]. Thus, Heazwj Facilitated both for what they had been Created for, therefore woe be unto the one who loves the blindness over the Guidance’’.²²⁸

11 - يد: ابن الوليد، عن الصفار، عن ابن يزيد، عن صفوان، عن ابن حازم عن أبي عبد الله عليه السلام قال: إن الله عزوجل خلق السعادة والشقاوة قبل أن يخلق خلقه فمن علمه الله سعيدا لم يبغضه أبدا. وإن عمل شرا أبغض عمله ولم يبغضه، وإن علمه شقيا لم يحبه أبدا، وإن عمل صالحا أحب عمله وأبغضه لما يصير إليه، فإذا أحب الله شيئا لم يبغصه أبدا، وإذا أبغض شيئا لم يحبه أبدا.

Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Safwan, from Ibn Hazim,

‘From Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Created the fortunacy and the wretchedness before Heazwj Created Hisazwj creation, therefore the one whom Allahazwj Knows he is fortunate, Heazwj will not Hate him, ever, and even if he does an evil deed, Heazwj would Hate his deed and not Hate him; and if there is a wretched one in Hisazwj Knowledge, Heazwj would not Love him, ever, and even if he does a righteous deed, Heazwj would Love his deed and Hate him due to what he would be coming to. So, when Allahazwj Loves a thing does not Hate it ever, and when Heazwj Hates a thing does not Love it, ever!’’.²²⁹

12 - يد: ابن الوليد، عن الصفار وسعد معا، عن أيوب بن نوح، عن ابن أبي عمير، عن هشام بن سالم، عن أبي عبد الله عليه السلام في قول الله عزوجل: " واعلموا أن الله يحول بين المرء وقلبه " قال: يحول بينه وبين أن يعلم أن الباطل حق

Ibn Al Waleed, from Al Saffar and Sa’ad both together, from Ayoub Bin Nuh, from Ibn Abu Umeyr, from Hisham Bin Salim,

‘From Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic: and know that Allah Intervenes between a person and his heart [8:24]. Heasws said: ‘Intervenes between him and his knowing that the false is true’.

وقد قيل: إن الله تعالى يحول بين المرء وقلبه بالموت،

And it has been said that Allahazwj the Exalted between the person and his heart with the death’.

وقال أبو عبد الله عليه السلام: " إن الله ينقل العبد من الشقاء إلى السعادة، ولا ينقله من السعادة إلى الشقاء.

And Abu Abdullahasws said: ‘Allahazwj Transfers the servant from the wretchedness to the fortunacy, but does not Transfer him from the fortunacy to the wretchedness’’.²³⁰

13 - ير: إبراهيم بن هاشم، عن الحسين بن سيف، عن أبيه، عن أبي القاسم، عن محمد بن عبد الله قال: سمعت جعفر بن محمد يقول: خطب رسول الله صلى الله عليه وآله الناس ثم رفع يده اليمنى قابضا على كفه فقال: أتدرون ما في كفي ؟ قالوا: الله ورسوله أعلم، فقال: فيها أسماء أهل الجنة، وأسماء آبائهم وقبائلهم إلى يوم القيامة ;

Ibrahim Bin Hashim, from Al Husayn Bin Sayf, from his father, from Abu Al Qasim, from Muhammad Bin Abdullah who said,

‘I heard Ja’farasws Bin Muhammadasws saying: ‘Rasool-Allahsaww addressed the people, then raised hissaww right hand grabbing upon hissaww palm (made a fist), and hesaww said: ‘Do you know what is in mysaww palm?’ They said, ‘Allahazwj and Hisazwj Rasoolsaww are more knowing’. Hesaww said: ‘Therein are names of the people of the Paradise, and names of their fathers, and their tribes up to the Day of Judgment’.

ثم رفع يده اليسرى فقال: أيها الناس أتدرون ما في يدي ؟ قالوا: الله ورسوله أعلم. فقال: أسماء أهل النار، وأسماء آبائهم، وقبائلهم إلى يوم القيامة ;

Then hesaww raised hissaww left hand and hesaww said: ‘O you people! Do you know what is in mysaww hand?’ They said, ‘Allahazwj and Hisazwj Rasoolsaww is more knowing’. Hesaww said: ‘Names of the people of the Fire, and names of their fathers, and their tribes up to the Day of Judgment’.

ثم قال: حكم الله وعدل، وحكم الله وعدل، فريق في الجنة وفريق في السعير.

Then hesaww said: ‘Allahazwj Judges and is Just! And Allahazwj Judges and is Just! A party would be in the Paradise and a party would be in the Blazing Fire’’.²³¹

14 - سن: أبي، عن النضر، عن الحلبي، عن ابن مسكان، عن ابن حازم قال: قلت لابي عبد الله عليه السلام: أيحب الله العبد ثم يبغضه ؟ أو يبغضه ثم يحبه ؟ فقال: ما تزال تأتيني بشئ ! فقلت: هذا ديني وبه أخاصم الناس، فإن نهيتني عنه تركته.

My father, from Al Nazar, from Al Halby, from Ibn Muskan, from Ibn Hazim who said,

‘I said to Abu Abdullahasws, ‘Does Allahazwj Love the servant, then Hates him? Or Hates him, then Loves him?’ So, heasws said: ‘Will you not cease coming to measws with a thing!’ I said, ‘This is my religion and by it I contend the people, but if youasws were to prohibit me from it, I will leave it’.

ثم قلت له: هل أبغض الله محمدا صلى الله عليه وآله على حال من الحالات ؟ فقال: لو أبغضه على حال من الحالات لما ألطف له حتى أخرجه من حال إلى حال فجعله نبيا ;

Then I said to himasws, ‘Did Allahazwj (ever) Hate Muhammadsaww upon a state from the states?’ Heasws said: ‘If Heazwj Hated himsaww upon a state from the states, Heazwj would not have been Kind to himsaww until Heazwj Extracted himsaww from a state to a state, so Heazwj Made himsaww a Prophetsaww’.

فقلت: ألم تجبني منذ سنين عن الشقاوة والسعادة أنهما كانا قبل أن يخلق الله الخلق ؟ ! قال: بلى وأنا الساعة أقوله ;

I said, ‘Youasws did not answer me for years about the wretchedness and the fortunacy, were these two before Allahazwj Created the creation?’ Heasws said: ‘Yes, and Iasws am saying it at the moment’.

قلت: فأخبرني عن السعيد هل أبغضه الله على حال من الحالات ؟ فقال: لو أبغضه على حال من الحالات لما ألطف له حتى يخرجه من حال إلى حال فيجعله سعيدا ;

I said, ‘Inform me about the fortunate one, does Allahazwj (ever) Hate him upon a state from the states?’ Heasws said: ‘If Heazwj Hated him upon a state from the states, would not have been Kind to him until Heazwj Extracts him from a state to a state and Makes him a fortunate one’.

قتل: فأخبرني عن الشقي هل أحبه الله على حال من الحالات ؟ فقال: لو أحبه على حال من الحالات ما تركه شقيا ولاستنقذه من الشقاء إلى السعادة،

I said, ‘Inform me about the wretched one, does Allahazwj (ever) Love him upon a state from the states?’ Heasws said: ‘If Heazwj Loved him upon a state from the state, would not leave him as a wretched on nor Rescue him from the wretchedness to the fortunacy’.

قلت: فهل يبغض الله العبد ثم يحبه أو يحبه ثم يبغضه ؟ فقال: لا.

I said, ‘So, does Allahazwj Hate the servant, then Loves him, or Loves him, then Hates him?’ Heasws said: ‘No!’’.²³²

15 - سن: النضر، عن يحيى الحلبي، عن معلى أبي عثمان، عن على بن حنظلة عن أبي عبد الله عليه السلام قال: اختصم رجلان بالمدينة: قدري ورجل من أهل مكة فجعلا أبا عبد الله عليه السلام بينهما فأتياه فذكرا كلامهما فقال: إن شئتما أخبرتكما بقول رسول الله صلى الله عليه وآله ؟ فقالا: قد شئنا،

Al Nazar, from Yahya Al Halby, from Moala Abu Usman, from Ali Bin Hanzala,

‘From Abu Abdullahasws having said: ‘Two men disputed in Medina – a Qadirite (Fatalist) and a man from Makkah, and they both made Abu Abdullahasws to be (a judge) between them, and they came to himasws’. Each one mentioned (his case). Heasws said: ‘If you like Iasws can inform you with the words of Rasool-Allahsaww?’ They said, ‘Yes, we do’.

فقال: قام رسول الله صلى الله عليه وآله فصعد المنبر فحمد الله وأثنى عليه ثم قال: كتاب كبته الله بيمينه - وكلتا يديه يمين - فيه أسماء أهل الجنة بأسمائهم و أسماء آبائهم وعشائرهم ويجمل عليهم، لا يزيد فيهم رجلا ولا ينقص منهم رجلا،

So, heasws said: ‘Rasool-Allahsaww arose and ascended the pulpit. Heazwj praised Allahazwj and extolled upon Himazwj, then said: ‘There is a Book which Allahazwj by Hisazwj right Hand – and both of Hisazwj Hands are right – wherein are names of the people of the Paradise, with their names, and names of their fathers, and their clans, and Totalled upon them. There will not increase a man to be among them, nor would a man be reduced from them.

وقد يسلك بالسعيد في طريق الاشقياء حتى يقول الناس: كان منهم، ما أشبهه بهم ! بل هو منهم، ثم تداركه السعادة ; وقد يسلك بالشقي طريق السعداء حتى يقول الناس: ما أشبهه بهم ! بل هو منهم، ثم يتداركه الشقاء،

And the wretched ones would have travelled with the fortunate ones in the road until the people would have said, ‘He was from them, how resembling he is with them!’ But he is from them, then the fortunacy came across him; and the fortunate ones would have travelled with the wretched one in a road until the people would be saying, ‘How he resembles with them!’ But he is from the, then the wretchedness came across him.

من كتبه الله سعيدا ولو لم يبق من الدنيا إلا فواق ناقة ختم الله له بالسعادة.

One for whom Allahazwj Write fortunacy to be for him, and even if there remains from the world only a hoop of a she-camel, Allahazwj would End for him with the fortunacy’’.²³³

يد: أبي، عن سعد، عن البرقي، عن أبيه، عن النضر، عن الحلبي، عن معلى أبي عثمان، عن ابن حنظلة، عن أبي عبد الله عليه السلام قال: يسلك بالسعيد طريق الاشقياء إلى آخر الخبر.

My father, from Sa’ad, from Al Barqy, from his father, from Al Nazar, from Al Halby, from Moala Abu Usman, from Ibn Hanzala,

‘From Abu Abdullahasws having said: ‘The wretched ones travelled in the road with the fortunate one ...’ – up to the end of the Hadeeth’’.²³⁴

16 - سن ابن فضال، عن مثنى الحناط، عن أبي بصير قال: سمعت أبا عبد الله عليه السلام قال: إن الله خلق قوما لحبنا، وخلق قوما لبغضنا، فلو أن الذين خلقهم لحبنا خرجوا من هذا الامر إلى غيره لاعادهم إليه وإن رغمت آنافهم، وخلق قوما لبغضنا فلا يحبوننا أبدا.

Ibn Fazal, from Masna Al Hanat, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Created a people to love usasws, and Created a people to hate usasws. So, if those Heazwj Created them for loving usasws were to exit from this matter (Wilayah) to something else, Heazwj would Return them to it, and even if it rubs their noses (in the ground i.e., in disgrace). And Heazwj Created a people to hate usasws, so they will not be loving usasws, ever!’’.²³⁵

17 - سن: الوشاء، عن مثنى، عن أبى بصير قال: سمعت أبا عبد الله عليه السلام يقول: إن الله خلق خلقه، فخلق خلقا لحبنا لو أن أحدا خرج من هذا الرأي لرده الله إليه، وإن رغم أنفه، وخلق قوما لبغضنا فلا يحبوننا أبدا.

Al Washa, from Masna, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Created Hisazwj creatures, so Heazwj Created creatures to love usasws. If even one were to exit from this opinion, Allahazwj would Return him to it, and even if it rubs his nose (in the ground i.e., in disgrace). And Heazwj Created a people to hate usasws, so they would not be loving usasws, ever!’’.²³⁶

18 - سن: ابن محبوب، وعلي بن الحكم، عن معاوية بن وهب، قال: سمعت أبا عبد الله عليه السلام يقول: إن مما أوحى الله إلى موسى وأنزل في التوراة: إني أنا الله لا إله إلا أنا، خلقت الخلق وخلقت الخير وأجريته على يدي من أحب، فطوبى لمن أجريته على يديه،

Ibn Mahboub, and Ali Bin Al Hakam, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullahasws saying: ‘From what Allahazwj Revealed unto Musaas and Revealed in the Torah (was): “Meazwj, Iazwj am Allahazwj! There is no god except Meazwj. Iazwj Created the creatures and Created the good and Iazwj Make it to flow upon the hands of one Iasws Love. Therefore, beatitude is for the one Iazwj Make it (good) to flow upon his hands.

وأنا الله لا إله إلا أنا خلقت الخلق وخلقت الشر وأجريته على يدي من أريد فويل لمن أجريته على يديه.

And Iazwj am Allahazwj, there is no god except Iazwj. Iazwj Created the creatures and Created the evil, and Iazwj Make it flow upon the hands of the ones Iazwj Want, therefore woe be unto the ones Iazwj Make it to flow, upon his hands!”’.²³⁷

19 - سن: أبي، عن ابن أبي عمير، عن محمد بن حكيم، عن محمد بن مسلم قال: سمعت أبا جعفر عليه السلام يقول: إن في بعض ما أنزل الله في كتبه: إني أنا الله لا إله إلا أنا، خلقت الخير وخلقت الشر فطوبى لمن أجريت على يديه الخير، وويل لمن أجريت على يديه الشر، وويل لمن قال: كيف ذا ؟. وكيف ذا ؟

My father, from Ibn Abu Umeyr, from Muhammad Bi Hakeem, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘Among part of what Allahazwj Revealed in Hisazwj Books: “Meazwj, Iazwj am Allahazwj. There is no god except Iazwj. Iazwj Created the good and Created the evil, therefore beatitude is for one Iazwj Make the good to flow upon his hands, and woe be unto the ones Iazwj Make the evil to flow be upon his hands, and woe be unto the one who says, ‘How can that be so?’ How can that be so?’!”’²³⁸

20 - سن: محمد بن سنان، عن حسين بن أبي عبيد، وعمرو الافرق الخياط، وعبد الله بن مسكان كلهم، عن أبي عبيدة الحذاء، عن أبي جعفر عليه السلام قال: إن الله يقول: أنا الله لا إله إلا أنا، خالق الخير والشر، وهما خلقان من خلقي، فطوبى لمن قدرت له الخير: وويل لمن قدرت له الشر، وويل لمن قال: كيف ذا ؟.

Muhammad Bin Sinan, from Husayn Bin Abu Ubeyd and Amro Al Afraq Al Khayat, and Abdullah Bin Muskan, all of them, from Abu Ubeyda Al Haza’a,

‘From Abu Ja’farasws having said: ‘Allahazwj is Saying: “Meazwj, Iazwj am Allahazwj. There is no god except Iazwj, Creator of the good and the evil, and these two are creations from Myazwj Creation, therefore beatitude is for the one the good is Pre-determined to be, and woe be unto the one the evil is Pre-determined to be, and woe be unto the one who says, ‘How can that be so?’!”’²³⁹

21سن: الحسن بن علي، عن داود بن سليمان الجمال قال: سمعت أبا عبد الله عليه السلام وذكر عنده القدر وكلام الاستطاعة - فقال: هذا كلام خبيث، أنا على دين آبائي، لا أرجع عنه، القدر حلوه ومره من الله، والخير والشر كله من الله.

Al Hassan Bin Ali, from Dawood Bin Suleyman Al Jamal who said,

‘I heard Abu Abdullahasws saying and it had been mentioned in hisasws presence, the Pre-determination, and the speech of the capability: ‘This is a speech of the wicked one. Iasws am upon the Religion of myasws forefathersasws. Iasws will not retract from it. The Pre-determination, its sweet and its sour are from Allahazwj, and the good and the evil, all of it is from Allahazwj’’.²⁴⁰

22 - سن: أبو شعيب المحاملي، عن أبي سليمان الحمار، عن أبي بصير قال: سألت أبا عبد الله عليه السلام عن شئ من الاستطاعة فقال: يا أبا محمد الخير والشر حلوه ومره وصغيره وكثيره من الله.

Abu Shuayb Al Mahamily, from Abu Suleyman Al Hamar, from Abu Baseer who said,

‘I asked Abu Abdullahasws about something from the capability, so heasws said: ‘O Abu Muhammad! The good and the evil, its sweet and its sour, and its little and its more, are from Allahazwj’’.²⁴¹

23 - سن: البزنطي، عن حماد بن عثمان، عن أبي بصير، عن أبي عبد الله عليه السلام قال: من زعم أن الله يأمر بالفحشاء فقد كذب على الله، ومن زعم أن الخير والشر إليه فقد كذب على الله.

Al Bazanty, from Hamad Bin Usman, from Abu Baseer,

‘From Abu Abdullahasws having said: ‘One who claims that Allahazwj Command with the immoralities so he has lied upon Allahazwj, and one who claims that the good and the evil are to Himazwj, so he has lied upon Allahazwj’’.²⁴²

(باب 7) * (الهداية والاضلال والتوفيق والخذلان) *

CHAPTER 7 – THE GUIDANCE, AND THE STRAYING, AND THE INCLINATION, AND THE FORSAKING

الايات، الفاتحة " 1 " إياك نعبد وإياك نستعين اهدنا الصراط المستقيم 6.

The Verses – (Surah) Al Fatiha: (It is) You we worship and You do we seek Assistance (from) [1:5]. Guide us to the Straight Path [1:6]

البقرة " 2 " إن الذين كفروا سواء عليهم ءأنذرتهم أم لم تنذرهم لا يؤمنون

(Surah) Al Baqarah: Surely those who are disbelieving, it is the same to them, whether you warn them or you do not warn them, they will not be believing [2:6]

* ختم الله على قلوبهم وعلى سمعهم وعلى أبصارهم غشاوة ولهم عذاب عظيم 6 - 7 "

Allah has Set a seal upon their hearts and upon their hearing, and there is a covering over their eyes, and for them is a grievous Punishment [2:7]

وقال تعالى ": يضل به كثيرا ويهدى به كثيرا وما يضل به إلا الفاسقين 26 "

And the Exalted Said: He is Straying many by it and Guiding many by it! And He does not Let Stray by it (any) except the transgressors [2:26]

وقال تعالى ": فهدى الله الذين آمنوا لما اختلفوا فيه من الحق بإذنه والله يهدي من يشاء إلى صراط مستقيم

And the Exalted Said: So, Allah Guided those who were believing to what they were differing in from the Truth, by His Permission; and Allah Guides the one He so Desires to the Straight Path [2:213]

* أم حسبتم أن تدخلوا الجنة ولما يأتكم مثل الذين خلوا من قبلكم مستهم البأساء والضراء وزلزلوا حتى يقول الرسول والذين آمنوا معه متى نصر الله ألا إن نصر الله قريب 213 - 214 "

Or do you reckon that you would be entering the Paradise and there has not come to you the like of (which came to) those who have passed away before you? Warfare and adversities touched them and they were shaken violently, until they were saying to the Rasool and those who were believing, ‘When will be the Help of Allah?’ Indeed! The Help of Allah is near [2:214]

وقال تعالى ": الله ولي الذين آمنوا يخرجهم من الظلمات إلى النور 257 "

And the Exalted Said: Allah is the Guardian of those who believe. He Extracts them from the (multitude of) darkness into the Light [2:257]

وقال ": والله لا يهدي القوم الظالمين 258 "

And Said: and Allah does not Guide the unjust people [2:258]

وقال ": والله لا يهدى القوم الكافرين 264.

And Said: and Allah does not Guide the Kafir people [2:264]

آل عمران " 3 " قل إن الهدى هدى الله 73 "

(Surah) Aal-e-Imran: Say: ‘Surely the (true) Guidance is the Guidance of Allah’ [3:73]

وقال تعالى ": كيف يهدي الله قوما كفروا بعد إيمانهم وشهدوا أن الرسول حق وجاءهم البينات والله لا يهدى القوم الظالمين 86.

And the Exalted Said: Why should Allah Guide a people who disbelieved after their Eman and (after) they testified that the Rasool was true, and clear arguments had come to them? And Allah does not Guide the unjust [3:86]

النساء " 4 ": ولهديناهم صراطا مستقيما 68.

(Surah) Al Nisa: And We would Guide them to a Straight Path [4:68]

المائدة " 5 ": ومن يرد الله فتنته فلن تملك له من الله شيئا أولئك الذين لم يرد الله أن يطهر قلوبهم 41 "

(Surah) Al Maidah: And the one whom Allah Intends to Try, so you will never control for him anything from Allah. They are those whom Allah does not Intend to purify their hearts. [5:41]

وقال تعالى ": فإن تولوا فاعلم أنما يريد الله أن يصيبهم ببعض ذنوبهم 49 "

And the Exalted Said: But if they turn back, then know that rather Allah Intends to Afflict them for some of their sins, and that most of the people are transgressors [5:49]

وقال تعالى ": ذلك فضل الله يؤتيه من يشاء والله واسع عليم 54 "

And the Exalted Said: That is a Grace of Allah. He Gives it to the one He so Desires, and Allah is Capacious, most Knowing [5:54]

وقال تعالى ": إن الله لا يهدي القوم الكافرين 67 "

And the Exalted Said: Surely Allah does not Guide the Kafir people [5:67]

وقال تعالى ": والله لا يهدي القوم الفاسقين 108.

And the Exalted Said: and Allah does not Guide the transgressing people [5:108]

الانعام " 6 " ومنهم من يستمع إليك وجعلنا على قوبهم أكنة أن يفقهوه وفي آذانهم وقرا 25 "

(Surah) Al Anaam: And from them is one who listens attentively to you, and We Made a covering to be upon their hearts lest they understand it, and a deafness to be in their ears, [6:25]

وقال تعالى ": ولو شاء الله لجمعهم على الهدى فلا تكونن من الجاهلين 35 "

And the Exalted Said: and had Allah so Desired, He would have Gathered them upon the Guidance, therefore you all should not be from the ignorant ones [6:35]

وقال تعالى ": وكذلك جعلنا في كل قرية أكابر مجرميها ليمكروا فيها 123 "

And the Exalted Said: And like that We Made in every town the great ones to be its criminals to plot therein [6:123]

وقال تعالى ": من يشأ الله يضلله ومن يشأ يجعله على صراط مستقيم 39 "

And the Exalted Said: One whom Allah so Desires to, Lets him stray, and one He so Desires to, Makes him to be upon the Straight Path [6:39]

وقال تعالى ": و كذلك فتنا بعضهم ببعض ليقولوا أهؤلاء من الله عليهم من بيننا 53 "

And the Exalted Said: And like that We Try some of them with other, so they are saying, ‘Are they the ones Allah has Conferred upon from between us?’ [6:53]

وقال تعالى ": و نقلب أفئدتهم وأبصارهم كما لم يؤمنوا به أول مرة ونذرهم في طغيانهم يعمهون *

And the Exalted Said: And We will Turn their hearts and their visions just as they had not believed in it the first time, and We will leave them in their even as they did not believe in it the first time, and We will Leave them in their insolence, blindly wandering on [6:110]

ولو أننا نزلنا إليهم الملائكة وكلمهم الموتى وحشرنا عليهم كل شئ قبلا ما كانوا ليؤمنوا إلا أن يشاء الله ولكن أكثرهم يجهلون *

And even if We had Sent down to them the Angels, and the dead had spoken to them, and We had Gathered all things in front of them, they would not have believed except if Allah had so Desired, but most of them are ignorant [6:111]

وكذلك جعلنا لكل نبي عدوا شياطين الانس والجن يوحي بعضهم إلى بعض زخرف القول غرورا ولو شاء ربك ما فعلوه فذرهم وما يفترون *

And like that We Make an enemy for every Prophet, satans of the humans and the Jinn, suggesting flowery words to each other, deceiving; and had your Lord so Desired, they would not have done it. So leave them and what they are fabricating [6:112]

ولتصغى إليه أفئدة الذين لا يؤمنون بالآخرة وليرضوه وليقترفوا ما هم مقترفون 110 - 113 "

And for inclining towards it the hearts of those who are not believing in the Hereafter and let them be pleased with it and let them earn whatever they are earning [6:113]

وقال تعالى ": فمن يرد الله ان يهديه يشرح صدره للاسلام ومن يرد أن يضله يجعل صدره ضيقا حرجا كأنما يصعد في السماء كذلك يجعل الله الرجس على الذين لا يؤمنون 125 "

And the Exalted Said: So the one who wants Allah to Guide him, He would Expand his chest for Al-Islam, and the one who wants Him to let him stray, He would Straiten his chest with a constriction, as if he is ascending into the sky. Like that Allah Makes the uncleanness to be upon those who are not believing [6:125]

وقال تعالى ": إن الله لا يهدي القوم الظالمين 144 "

And the Exalted Said: Surely, Allah does not Guide the unjust people’ [6:144]

وقال تعالى ": فلو شاء لهديكم أجمعين 149.

And the Exalted Said: Say: ‘For Allah is the conclusive Proof. Then if He so Desires to, He would Guide you altogether’ [6:149]

الاعراف " 7 " إنا جعلنا الشياطين أولياء للذين لا يؤمنون 27 "

(Surah) Al A’raf: We Made the satans to be friends of those who do not believe [7:27]

وقال تعالى ": من يهدي الله فهو المهتد ومن يضلل فأولئك هم الخاسرون *

And the Exalted said: One whom Allah Guides, so he is the rightly Guided, and one whom He Lets to stray, so those ones, they are the losers [7:178]

ولقد ذرأنا لجهنم كثيرا من الجن والانس لهم قلوب لا يفقهون بها ولهم أعين لا يبصرون بها ولهم آذان لا يسمعون بها اولئك كالانعام بل هم أضل أولئك هم الغافلون 178 - 179 "

And We have Created many of the Jinn and the human beings for Hell. For them are hearts they are not understanding with, and for them are eyes they are not seeing with, and for them are ears they are not hearing with. They are like the cattle, but they are more straying. These ones, they are the heedless ones [7:179]

وقال تعالى ": فريقا هدى وفريقا حق عليهم الضلالة 30 "

And the Exalted Said: A group is Guided and a group, the straying is deserved upon them. [7:30]

وقال تعالى ": سأصرف عن آياتي الذين يتكبرون في الارض بغير الحق وإن يروا كل آية لا يؤمنوا بها وإن يروا سبيل الرشد لا يتخذوه سبيلا وإن يروا سبيل الغي يتخذوه سبيلا ذلك بأنهم كذبوا بآياتنا وكانوا عنها غافلين 146 "

And the Exalted Said: I will Turn away from My Signs those who are being arrogant in the earth without right; and even if they were to see every Sign they would not be believing in it, and even if they were to see the right way they would not be taking it as a way; and (but) if they were to see the way of error, they would be taking it as a way; that is because they were belying Our Signs and were heedless from these [7:146]

وقال تعالى ": من يضلل الله فلا هادي له ويذرهم في طغيانهم يعمهون 186.

And the Exalted Said: One whom Allah Lets to stray, so there is no Guide for him; and he Leaves them in their inordinacy wandering around [7:186]

الانفال " 7 " فلم تقتلوهم ولكن الله قتلهم وما رميت إذ رميت ولكن الله رمى 17 "

(Surah) Al Anfaal: So, you did not kill them but Allah Killed them, and you did not throw when you threw, but Allah Threw [8:17]

وقال تعالى ": واعلموا أن الله يحول بين المرء وقلبه 24.

And the Exalted Said: and know that Allah Intervenes between a person and his heart [8:24]

التوبة " 9 " والله لا يهدى القوم الظالمين 19 "

(Surah) Al Tawbah: and Allah does not Guide the unjust people [9:19]

وقال تعالى ": والله لا يهدي القوم الفاسقين 24 "

And the Exalted Said: and Allah does not Guide the mischief making people’ [9:24]

وقال تعالى " وطبع على قلوبهم فهم لا يفقهون 87 "

And the Exalted Said: and there is a seal upon their hearts, so they don’t understand [9:87]

وقال تعالى ": صرف الله قلوبهم بأنهم قوم لا يفقهون 127.

And the Exalted Said: Allah has Turned away their hearts because they are a people not pondering [9:127]

يونس " 10 " والله يدعو إلى دار السلام ويهدي من يشاء إلى صراط مستقيم 25 "

(Surah) Yunusas: And Allah Calls to the House of Al-Salām and Guides the one He Desires, to the Straight Path [10:25]

وقال تعالى " كذلك حقت كلمة ربك على الذين فسقوا أنهم لا يؤمنون 33 "

And the Exalted Said: Like that, the Word of your Lord is proven true against those who are making mischief. They are not believing [10:33]

وقال تعالى ": ومنهم من يستمعون إليك أفأنت تسمع الصم ولو كانوا لا يعقلون *

And the Exalted Said: And from them are ones who listen intently to you. But can you make the deaf to hear and even though they cannot understand? [10:42]

ومنهم من ينظر إليك أفأنت تهدي العمي ولو كانوا لا يبصرون *

And from them are ones who look on at you. But, can you guide the blind and even though they cannot see? [10:43]

إن الله لا يظلم الناس شيئا ولكن الناس أنفسهم يظلمون 42 - 43 "

Surely, Allah does not do any injustice to the people, but the people are being unjust to themselves [10:44]

وقال تعالى ": إن الذين حقت عليهم كلمة ربك لا يؤمنون *

And the Exalted Said: Surely, those against whom the Word of your Lord has proved True will not be believing [10:96]

ولو جاءتهم كل آية حتى يروا العذاب الاليم 96 - 97.

Even if every Sign were to come to them, until they (actually) see the painful Punishment [10:97]

هود " 11 " وما توفيقي إلا بالله عليه توكلت وإليه انيب 88 "

(Surah) Hudas: and my success is only with Allah. Upon Him do I rely and to Him do I turn [11:88]

وقال تعالى ": ولو شاء ربك لجعل الناس أمة واحدة ولا يزالون مختلفين *

And the Exalted Said: And had your Lord so Desired, He would have Made the people as one community, and they will not stop differing [11:118]

إلا من رحم ربك ولذلك خلقهم وتمت كلمة ربك لاملان جهنم من الجنة والناس أجمعين 118 - 119 "

Except the one whom your Lord shows Mercy, and it is for that He Created them. And the Word of your Lord is Completed: “I will Fill up Hell from the Jinn and the humans altogether!” [11:119]

وقال تعالى ": ولا ينفعكم نصحي إن أردت أن أنصح لكم إن كان الله يريد أن يغويكم هو ربكم وإليه ترجعون 34.

And the Exalted Said: And my advice will not benefit you if I intend to advise you and Allah Intends to Let you stray. He is your Lord, and to Him you will be returning [11:34]

الرعد " 13 ": قل إن الله يضل من يشاء ويهدي إليه من أناب 27 "

(Surah) Al Ra’ad: Say: Surely Allah Lets to stray whomsoever He so Desires to, and Guides to Himself those who turn (to Him) [13:27]

وقال تعالى ": أفلم ييأس الذين آمنوا أن لو يشاء الله لهدى الناس جميعا 31 "

And the Exalted Said: So, do they not know, those who are believing, that if Allah so Desires, He would Guide the people altogether? [13:31]

وقال تعالى ": ومن يضلل الله فماله من هاد 33.

And the Exalted Said: And the one whom Allah Lets to stray, then there would be no Guide for him [13:33]

ابراهيم " 14 " فيضل الله من يشاء ويهدي من يشاء 4

(Surah) Ibrahimas: Thus Allah Lets to stray one He so Desires to and Guides one He so Desires to [14:4]

وقال تعالى ": يثبت الله الذين آمنوا بالقول الثابت في الحيوة الدنيا وفي الآخرة ويضل الله الظالمين ويفعل الله ما يشاء 27.

And the Exalted Said: Allah Affirms those who believe with the Firm Word in the life of the world and in the Hereafter, and Allah Lets the unjust to go astray, and Allah does whatsoever He so Desires to [14:27]

النحل " 16 " ولو شاء الله لجعلكم امة واحدة ولكن يضل من يشاء ويهدي من يشاء ولتسئلن عما كنتم تعملون 93 "

(Surah) Al Nahl: And had Allah so Desired it He would Make you a single community, but He Lets stray one He so Desires to and Guides one He so Desires to, and you will be Questioned about what you had been doing [16:93]

وقال تعالى ": وأن الله لا يهدي القوم الكافرين * أولئك الذين طبع الله على قلوبهم وسمعهم وأبصارهم وأولئك هم الغافلون 107 - 108.

And the Exalted Said: and that Allah does not Guide the Kafir people [16:107] They are those Allah Sealed upon their hearts and their hearing and their sight, and those, they are the heedless ones [16:108]

الاسرى " 17 " ومن يهدي الله فهو المهتد ومن يضلل فلن تجد لهم أولياء من دونه 97 "

(Surah) Al Asra: And one whom Allah Guides, so he is the rightly Guided, and one whom He Lets to stray, so you will never find there being a Guardian for them from besides Him, [17:97]

وقال تعالى ": وإذا أردنا أن نهلك قرية أمرنا مترفيها ففسقوا فيها فحق عليها القول فدمرناها تدميرا 16.

And the Exalted Said: And when We Intend to Destroy a town, We Send Our Commandment to its wealthy ones, but they transgress therein, so the Word is proven true against it, then We Destroy it destructively [17:16]

الكهف " 18 " من يهدي الله فهو المهتد ومن يضلل فلن تجد له وليا مرشدا 17.

(Surah) Al Kahf: One whom Allah Guides, so he is the rightly Guided, and one who He Lets to stray, so you will never find there being a guardian (or) a guide for him [18:17]

مريم " 19 " قل من كان في الضلالة فليمدد له الرحمن مدا 75 "

(Surah) Maryamas: Say: ‘One who was in the straying, so let the Beneficent Extend his term for him [19:75]

وقال تعالى ": ويزيد الله الذين اهتدوا هدى 76 "

And the Exalted Said: And Allah would Increase in Guidance those who (seek) Guidance [19:76]

وقال تعالى ": ألم تر أنا أرسلنا الشياطين على الكافرين تؤزهم أزا 83.

And the Exalted: Do you not see that We have Sent the Satans upon the Kafirs, inciting them by an incitement? [19:83]

النور " 24 " ولولا فضل الله عليكم ورحمته ما زكى منكم من أحد أبدا ولكن الله يزكي من يشاء والله سميع عليم 21 "

(Surah) Al Noor: And had it not been for the Grace of Allah upon you and His Mercy, not one of you would be purified (from his sins), ever! But, Allah Purifies ones He so Desires to, and Allah is Hearing, Knowing [24:21]

وقال تعالى ": ومن لم يجعل الله له نورا فما له من نور 40 "

And the Exalted Said: And one for whom Allah does not Make light to be for him, then there would be no light for him [24:40]

وقال تعالى ": والله يهدي من يشاء إلى صراط مستقيم 46.

And the Exalted Said: and Allah Guides the ones He so Desires to the Straight Path [24:46]

الفرقان " 25 " ولكن متعتهم وآباءهم حتى نسوا الذكر وكانوا قوما بورا 18.

(Surah) Al Furqan: but You Gave comforts to them and their fathers until they forgot the Zikr, and they were a ruined people [25:18]

الشعراء " 26 " كذلك سلكناه في قلوب المجرمين * لا يؤمنون به حتى يروا العذاب الاليم 200 - 201.

(Surah) Al Sho’ara: Like that, We Inserted it into the hearts of the criminals [26:200] They will not believe in it until they see the painful Punishment [26:201]

النمل " 27 " إن الذين لا يؤمنون بالآخرة زينا لهم أعمالهم فهم يعمهون 4.

(Surah) Al Naml: Surely, those who are not believing in the Hereafter, We Adorned their deeds for them, so they are wandering blindly [27:4]

القصص " 28 " وجعلناهم أئمة يدعون إلى النار 41 "

(Surah) Al Qasas: And We Made them Imams calling to the Fire, [28:41]

وقال تعالى ": إنك لا تهدي من أحببت ولكن الله يهدي من يشاء وهو أعلم بالمهتدين 56.

And the Exalted Said: Surely, you cannot guide the one you love, but Allah will Guide the one He so Desires to, and He is more Knowing with the recipients of Guidance [28:56]

الروم " 30 " فمن يهدي من أضل الله وما لهم من ناصرين 29 "

(Surah) Al Roum: So, who can guide the one Allah Lets to stray? And there would be no helpers for them [30:29]

وقال سبحانه: كذلك يطبع الله على قلوب الذين لا يعلمون 59.

And the Glorious Said: Like that, Allah Seals upon the hearts of those who do not know [30:59]

التنزيل " 32 " ولو شئنا لآتينا كل نفس هديها ولكن حق القول مني لاملان جهنم من الجنة والناس أجمعين 13.

(Surah) Al Tanzeel: And had We so Desired, We would have Given every soul its Guidance, but the reality of the Word from Me is: “I will Fill Hell from the Jinn and the people together! [32:13]

سبا: " 34 " قال: إن ضللت فإنما أضل على نفسي وإن اهتديت فبما يوحي إلي ربي إنه سميع قريب 50.

(Surah) Saba: Say: ‘If I stray, so it would be a straying against myself, and if I follow Guidance, so it would be due to what my Lord Reveals unto me. Surely He is Hearing, Nearby’ [34:50]

فاطر " 35 ": أفمن زين له سوء عمله فرآه حسنا فإن الله يضل من يشاء ويهدي من يشاء 8 "

(Surah) Fatir: What! So, the one, the evil of his deed is adorned for him is so much, that he sees it as good? Allah Lets to stray the one He so Desires to, and Guides the one He so Desires to, [35:8]

وقال سبحانه " إن الله يسمع من يشاء وما أنت بمسمع من في القبور 22.

And the Glorious Said: Surely, Allah Makes to hear one He so Desires to, and you cannot make hear the ones in the graves [35:22]

يس " 37 " لقد حق القول على أكثرهم فهم لا يؤمنون *

(Surah) Yaseen: The Word has proved true upon most of them, but they are not believing [36:7]

إنا جعلنا في أعناقهم أغلالا فهي إلى الاذقان فهم مقمحون *

Surely, We Made shackles to be in their necks, so these are up to their chins, so their heads are raised [36:8]

وجعلنا من بين أيديهم سدا ومن خلفهم سدا فأغشيناهم فهم لا يبصرون *

And We Made a barrier to be from their front and a barrier from their back, and We Covered them, so they are not seeing [36:9]

وسواء عليهم ءأنذرتهم أم لم تنذرهم لا يؤمنون 7 - 10.

And it is the same upon them, whether you warn them or do not warn them, they will not believe [36:10]

الزمر " 39 " إن الله لا يهدي من هو كاذب كفار 3 "

(Surah) Al Zumar: Surely, Allah does not Guide one who is an ungrateful liar [39:3]

وقال تعالى ": ذلك هدى الله يهدي به من يشاء ومن يضلل الله فماله من هاد 23

And the Exalted Said: That is a Guidance of Allah. He Guides with it one He so Desires to; and one whom Allahazwj Lets to stray, so there would not be any guide for him [39:23]

ومن يهد الله فما له من مضل 37 "

And one whom Allah Guides, so there would be no strayer for him. [39:37]

وقال تعالى ": أو تقول لو أن الله هداني لكنت من المتقين 57.

And the Exalted Said: Or it should say, ‘Surely if Allah had Guided me, I would have been from the pious ones’ [39:57]

المؤمن " 40 " ومن يضلل الله فماله من هاد 33 "

(Surah) Al Momin: And one whom Allah Lets to stray, so there would be no guide for him [40:33]

وقال تعالى ": كذلك يضلل الله من هو مسرف مرتاب 34 "

And the Exalted Said: Like that Allah Lets to stray one who is extravagant, a doubter [40:34]

وقال تعالى ": كذلك يطبع الله على كل قلب متكبر جبار 35 "

And the Exalted Said: Like that Allah Seals upon every heart of an arrogant tyrant [40:35]

وقال تعالى ": كذلك يضل الله الكافرين 74.

And the Exalted Said: Like that Allah Lets the Kafirs to stray [40:74]

السجدة " 41 " وقيضنا لهم قرناء فزينوا لهم ما بين أيديهم وما خلفهم وحق عليهم القول في امم قد خلت من قبلهم من الجن والانس إنهم كانوا خاسرين 25.

حمعسق " 42 " الله يجتبي إليه من يشاء ويهدي إليه من ينيب 13 "

(Surah) Al Shura: Allah Chooses to the ones He so Desires to and He Guides ones who are penitent [42:13]

وقال تعالى ": ومن يضلل الله فما له من ولي من بعده 44 "

And the Exalted Said: And one who Allah Lets to stray, so there would be no guardian for him from after it; [42:44]

وقال تعالى ": ومن يضلل الله فما له من سبيل 46.

And the Exalted Said: and whom Allah Lets to stray, so they will be no way for him [42:46]

الزخرف " 43 " ورفعنا بعضهم فوق بعض درجات ليتخذ بعضهم بعضا سخريا 32 "

(Surah) Al Zukhruf: and We Raised some of them above the others in rank in order for some of them to take others in subjection [43:32]

وقال تعالى ": ومن يعش عن ذكر الرحمن نقيض له شيطانا فهو له قرين 36 "

And the Exalted Said: And one who turns away from the Zikr of the Beneficent, We Appoint a Satan for him, so he is paired to him [43:36]

وقال تعالى ": أفأنت تسمع الصم أو تهدي العمي ومن كان في ضلال مبين 40.

And the Exalted Said: So, can you make the deaf to hear, or guide the blind and the one who was in clear straying? [43:40]

الجاثية " 45 " أفرأيت من اتخذ إلهه هويه وأضله الله على علم وختم على سمعه وقلبه وجعل على بصره غشاوة فمن يهديه من بعد الله أفلا تذكرون 23.

(Surah) Al Jasiyah: So, do you see one who takes his desires as a god, and Allah Lets him stray upon knowledge and Seals upon his hearing and his heart, and Makes a covering to be upon his sight? Then who can guide him after Allah (has Denied him)? So, will you not be mindful? [45:23]

محمد " 47 " اولئك الذين طبع الله على قلوبهم واتبعوا أهواءهم 14 "

(Surah) Muhammadsaww: They are those Allah has Sealed upon their hearts, and they are pursuing their whims [47:16]

وقال تعالى ": والذين اهتدوا زادهم هدى وآتيهم تقويهم 17 "

And the Exalted Said: And those who follow the rightful Guidance, He Increases them in Guidance and Gives them their piety [47:17]

وقال تعالى ": اولئك الذين لعنهم الله فأصمهم وأعمى أبصارهم 23.

And the Exalted Said: They are those Allah has Cursed, so He Made Deafened them and Blinded their visions [47:23]

الصف " 61 " والله لا يهدي القوم الظالمين 7.

(Surah) Al Saff: And Allah does not Guide the unjust people [61:7]

المنافقين " 63 " فطبع على قلوبهم فهم لا يفقهون 3.

(Surah) Al Munafiqeen: so Allah Sealed upon their hearts, therefore they are not understanding [63:3]

الدهر " 76 " إنا هديناه السبيل إما شاكرا وإما كفورا 3.

(Surah) Al Dahr: We certainly Guided him of the Way. Either he is grateful, or he commits Kufr [76:3]

1 - كا: عدة من أصحابنا، عن أحمد بن محمد، عن ابن أبي نصر، عن حماد بن عثمان عن أبي عبيدة الحذاء قال: سألت أبا جعفر عليه السلام عن الاستطاعة وقول الناس، فقال: - وتلا هذه الآية ولا يزالون مختلفين إلا من رحم ربك ولذلك خلقهم - يا أبا عبيدة الناس مختلفون في إصابة القول وكلهم هالك،

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Nasr, from Hamad Bin Usman, from Abu Ubeyda Al Haza’a who said,

‘I asked Abu Ja’farasws about the capability and the words of the people, so heasws said, and recited this Verse: and they will not stop differing [11:118] Except the one whom your Lord shows Mercy, and it is for that He Created them. [11:119]. O Abu Ubeyda! The people are differing regarding the correct word, and all of them would be destroyed’.

قال: قلت: قوله: " إلا من رحم ربك " قال: هم شيعتنا ولرحمة خلقهم وهو قوله: " ولذلك خلقهم " يقول: لطاعة الامام.

He (the narrator) said, ‘I said, ‘Hisazwj Words: Except the one whom your Lord shows Mercy [11:119]?’ Heasws said: ‘They are ourasws Shias, and Heazwj Created to have Mercy on them, and it is in Hisazwj Words: and it is for that He Created them. [11:119]. Heazwj is Saying: “For the obedience to the Imamasws!”’²⁴³

2 - وقال: الصادق عليه السلام في قول الله عزوجل: " وما كان الله ليضل قوما بعد إذ هديهم حتى يبين لهم ما يتقون " قال: حتى يعرفهم ما يرضيه وما يسخطه.

And Al-Sadiqasws said regarding the Words of Allahazwj Mighty and Majestic: It was not for Allah to Let stray a people after having Guided them until He Clarifies to then what they should be guarding against [9:115]: ‘Until Heazwj makes them recognise what Heazwj is Pleased with and what Heazwj is Angered with’’.²⁴⁴

3 - وقال في قوله عزوجل: " فألهمها فجورها وتقويها " قال: بين لها ما تأتي وما تترك.

And he said, ‘Regarding the Words of the Mighty and Majestic: Then He Inspired it, it’s immorality and its piety [91:8], heasws (6th Imamasws) said: ‘Manifest to it what it should come to and it should leave’’.²⁴⁵

4 - وقال في قوله عزوجل: " إنا هديناه السبيل إما شاكرا وإما كفورا " قال: عرفناه إما آخذا وإما تاركا.

And he said, ‘Regarding the Words of the Mighty and Majestic: We certainly Guided him of the Way. Either he is grateful, or he commits Kufr [76:3], heasws (6th Imamasws) said: ‘Made him recognise what to take and what to leave’’.²⁴⁶

5 - وفي قوله عزوجل: " وأما ثمود فهديناهم فاستحبوا العمى على الهدى " قال: وهم يعرفون.

And regarding the Words of the Mighty and Majestic: And as for Samood, so We Guided them, but they loved the blindness over the Guidance [41:17], heasws said: And they were recognising’’.²⁴⁷

6 - وسئل عن قوله الله عزوجل: " وهديناه النجدين " قال: نجد الخير ونجد الشر.

And heasws was asked about the Words of the Mighty and Majestic: And Guided him (to) the two ways? [90:10]. Heasws said: ‘The way of the good and the way of the evil’’.²⁴⁸

7 - وقال عليه السلام: ما حجب الله علمه عن العباد فهو موضوع عنهم.

And heasws said: ‘Whatever Allahazwj Veiled of Hisazwj Knowledge from Hisazwj servants, so it is dropped from them’’.²⁴⁹

8 - وقال عليه السلام: إن الله احتج على الناس بما آتاهم وعرفهم.

And heasws said: ‘Allahazwj Argues upon the people with what Heazwj Gave them and Made them recognise’’.²⁵⁰

9 - ما: الحسين بن إبراهيم القزويني، عن محمد بن وهبان، عن أحمد بن إبراهيم عن الحسن بن علي الزعفراني، عن البرقي، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن أبي عبد الله عليه السلام في قول الله عزوجل: " وهديناه النجدين " قال: نجد الخير والشر.

Al Husayn Bin Ibrahim Al Qazwiny, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al Hassan Bin Ali Al Zafrany, from Al Barqy, from his father, from Abu Umeyr, from Hisham Bin Salim,

‘From Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic: And Guided him (to) the two ways? [90:10]. Heasws said: ‘The way of good and the evil’’.²⁵¹

10 - نهج: قال أمير المؤمنين عليه السلام: عرفت الله سبحانه بفسخ العزائم وحل العقود.

Nahj (Al Balagah) –

‘Amir Al-Momineenasws said: ‘Iasws recognised Allahazwj the Glorious by the breaking of determinations, and change of intention’’.²⁵²

11 - فس: في رواية أبي الجارود، عن أبي جعفر عليه السلام في قوله تعالى: " قل أرأيتم إن أخذ الله سمعكم وأبصاركم وختم على قلوبكم " يقول: أخذ الله منكم الهدى من إله غير الله يأتيكم به.

In a report of Abu Al Jaroud,

‘From Abu Ja’farasws regarding the Words of the Exalted: Say: ‘Have you considered if Allah Takes away your hearing and your sight, and Seals upon your hearts [6:46]: ‘Heazwj is Saying, if Allahazwj were to Seize the Guidance from you, who is a god other than Allahazwj who can Come to you with it?’’.²⁵³

12 - فس: في رواية أبي الجارود، عن أبي جعفر عليه السلام في قوله: " ونقلب أفئدتهم وأبصارهم " يقول: وننكس قلوبهم فيكون أسفل قلوبهم أعلاها ونعمي أبصارهم فلا يبصرون الهدى.

In a report of Abu Al Jaroud,

‘From Abu Ja’farasws regarding Hisazwj Words: And We will Turn their hearts and their visions [6:110], Heazwj is Saying: ‘And Weazwj Overturn their hearts so the lower part of their hearts become their upper part, and Weazwj will Blind their sights, so they will not be seeing the Guidance’’.²⁵⁴

13 - فس: في رواية أبي الجارود، عن أبي جعفر عليه السلام في قوله: " لهم قلوب لا يفقهون بها " يقول: طبع الله عليها فلا تعقل " ولهم أعين " عليها غطاء عن الهدى " لا يبصرون بها ولهم آذان لا يسمعون بها " جعل في آذانهم وقرا فلم يسمعوا الهدى.

In a report of Abu Al Jaroud,

‘From Abu Ja’farasws regarding Hisazwj Words: For them are hearts they are not understanding with, [7:179]. Heasws said: ‘Allahazwj Sealed upon these (hearts) so they are not understanding, and for them are eyes, upon these are coverings from the Guidance, they are not seeing with, and for them are ears they are not hearing with, Heazwj Made deafness to be in their ears so they are not hearing the Guidance’’.²⁵⁵

14 - فس: أحمد بن محمد، عن جعفر بن عبد الله، عن كثير بن عياش، عن أبي الجارود، عن أبي جعفر عليه السلام في قوله: " والذين كذبوا بآياتنا صم وبكم " يقول: صم عن الهدى، وبكم لا يتكلمون بخير، " في الظلمات " يعني ظلمات الكفر " من يشأ الله يضلله ومن يشأ يجعله على صراط مستقيم " وهو رد على قدرية هذه الامة، يحشرهم الله يوم القيامة مع الصائبين والنصارى والمجوس فيقولون: " والله ربنا ما كنا مشركين "

Ahmad Bin Muhammad, from Ja’far Bin Abdullah, from Kaseer Bin Ayyash, from Abu Al Jaroud,

‘From Abu Ja’farasws regarding Hisazwj Words: And those who are belying our Signs are deaf and dumb in the darkness [6:39], heasws said: ‘‘Deaf from the Guidance, and dumb, i.e., they do not speak with good, are in the darkness – Meaning the darkness of the Kufr, One whom Allah so Desires to, Lets him stray, and one He so Desires to, Makes him to be upon the Straight Path [6:39] - and this is the refutation against the Qadiriites (Fatalists) of this community. Allahazwj would Gather them on the Day of Judgement along with the Sabeans, and the Christians, and the Magians, so they would be saying ‘By Allah, our Lord! We were not associators’ [6:23].

يقول الله: " انظر كيف كذبوا على أنفسهم وضل عنهم ما كانوا يفترون " قال: فقال رسول الله صلى الله عليه وآله: ألا إن لكل امة مجوسا، ومجوس هذه الامة الذين يقولون: لا قدر، ويزعمون أن المشية والقدرة إليهم ولهم.

Allahazwj would be Saying Look how they are belying upon themselves [6:24]. Rasool-Allahsaww said: ‘Indeed! For every community there are Magians, and the Magians for this community are the ones who are saying, ‘There is no Pre-determination, and they are claiming that the Desire (of Allahazwj) and the Pre-determination is to them and for them’’.²⁵⁶

15 - فس: محمد بن عبد الله، عن موسى بن عمران، عن النوفلي، عن السكوني قال، جاء رجل إلى أبي عبد الله جعفر بن محمد صلوات الله عليه وأنا عنده ؟ فقال: يا بن رسول الله " إن الله يأمر بالعدل والاحسان وإيتاء ذي القربى وينهى عن الفحشاء والمنكر والبغى يعظكم لعلكم تذكرون " وقوله: " أمر ربى أن لا تعبدوا إلا إياه "

Muhammad Bin Abdullah, from Musa Bin Imran, from Al Nowfaly, from Al Sakuny who said,

‘A man came to Abu Abdullah Ja’farasws Bin Muhammadasws, and I was in hisasws presence, and he said, ‘O sonasws of Rasool-Allahsaww! Surely Allah Commands with the justice, and the kindness, and giving to the near of kin, and Forbids from the immoralities, and the evil, and the tyranny. He Advises you, perhaps you would be mindful [16:90], and Hisazwj Words: He has Commanded that you shall not worship except Him [12:40]’.

فقال: نعم ليس لله في عباده أمر إلا العدل والاحسان، فالدعاء من الله عام، والهدى خاص، مثل قوله: " يهدي من يشاء إلى صراط مستقيم " ولم يقل: ويهدي جميع من دعاه إلى صراط مستقيم.

So, heasws said: ‘Yes, there isn’t for Allahazwj in worshipping Himazwj any matter except for the justice and the kindness, therefore the invitation from Allahazwj is general, and the Guidance is special, like Hisazwj Words: and Allah Guides the ones He so Desires to the Straight Path [24:46], and Heazwj did not Say: ‘And Heazwj Guides the entirety of the ones who supplicate to Himazwj to the Straight Path’’’.²⁵⁷

16 - لى: أبي، عن علي بن محمد بن قتيبة، عن حمدان بن سليمان عن نوح بن شعيب، عن ابن بزيع، عن صالح بن عقبة، عن علقمة بن محمد الحضرمي، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: قال الله جل جلاله: عبادي كلكم ضال إلا من هديته، وكلكم فقير إلا من أغنيته، وكلكم مذنب إلا من عصمته.

My father, from Ali Bin Muhammad Bin Quteyba, from Hamdan Bin Suleyman, from Nuh Bin Shuayb, from Ibn Bazie, from Salih Bin Aqaba, from Alqama Bin Muhammad Al Khazramy,

‘From Al-Sadiq Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj, Majestic is Hisazwj Majesty Said: “Myazwj servants! All of you are straying except the ones Iazwj Guide, and all of you are poor except the ones Iazwj Enrich, and all of you are sinners except the ones Iazwj Protect!”’.²⁵⁸

17 - ب: ابن سعد، عن الازدي، عن أبي عبد الله عليه السلام قال: إن الله تبارك و تعالى إذا أراد بعبد خيرا أخذ بعنقه فأدخله في هذا الامر إدخالا.

Ibn Sa’ad, from Al Azdy,

‘From Abu Abdullahasws having said: ‘Allahazwj Blessed and Exalted, when Heazwj Wants good with a servant, Seizes him by his neck and Enters him into this matter (Wilayah) with an Insertion’’.²⁵⁹

18 - ب: اليقطيني، عن نباتة بن محمد، عن أبي عبد الله عليه السلام قال: سمعته يقول: إن الله تبارك وتعالى إذا أراد بعبد خيرا وكل به ملكا فأخذه بعضده فأدخله (3) في هذا الامر.

Al Yaqteeny, from Nubata Bin Muhammad,

‘From Abu Abdullahasws, he (the narrator) said, ‘I heard himasws saying: ‘Allahazwj Blessed and Exalted, when Heazwj Wants good with a servant, Allocates an Angel to be with him, who seizes him by his upper arm and Enters him into this matter (Wilayah)’’.²⁶⁰

19 - ب: هارون، عن ابن صدقة، عن أبي عبد الله عليه السلام أنه قال: كونوا دعاة الناس بأعمالكم، ولا تكونوا دعاة بألسنتكم ; فإن الامر ليس حيث يذهب إليه الناس إنه من اخذ ميثاقه أنه منا فليس بخارج منا ولو ضربنا خيشومه بالسيف، ومن لم يكن منا ثم حبونا له الدنيا لم يحبنا.

Haroun, from Ibn Sadaqa,

‘From Abu Abdullahasws having said: ‘Become inviting the people with your deeds, and do not become inviting the people with your tongues, for the matter (Wilayah) isn’t where the people are going towards. It is the one who takes his covenant, he is from usasws, and he wouldn’t be exiting from usasws even if weasws strike his nose with the sword; and one who does not happen to be from usasws, then weasws gift him the (whole) world, he will (still) not love usasws’’.²⁶¹

20 - ب: أحمد، عن البزنطي قال: قلت له: قول الله تبارك وتعالى " إن علينا للهدى " قال: الله يهدي من يشاء، ويضل من يشاء ;

Ahmad, from Al Bazanty who said,

‘I said to himasws, ‘The Words of Allahazwj Blessed and Exalted: Surely, upon Us is to Guide [92:12]’. Heasws said: ‘Allahazwj, Lets stray one He so Desires to and Guides one He so Desires to, [16:93]’.

فقلت له: أصلحك الله إن قوما من أصحابنا يزعمون أن المعرفة مكتسبة، وأنهم إذا نظروا منه وجه النظر أدركوا،

I said to himasws, ‘May Allahazwj Keep you well! There is a group from our companions who are claiming that the recognition is acquired, and they, when they look at it with the consideration, can achieve it’.

فأنكر عليه السلام ذلك وقال: فما لهؤلاء القوم لا يكتسبون الخير لانفسهم ؟ ليس أحد من الناس إلا وهو يحب أن يكون خيرا ممن هو خير منه، هؤلاء بني هاشم موضعهم موضعهم، وقرابتهم قرابتهم، وهم أحق بهذا الامر منكم، أفترون أنهم لا ينظرون لانفسهم وقد عرفتم ولم يعرفوا ؟ ! قال أبو جعفر عليه السلام: لو استطاع الناس لاحبونا.

But, heasws denied that and said: ‘Then what is the matter with these people they are not acquiring the good for themselves? There isn’t anyone from the people except that he would love to become better than the ones who are better than him. They are the clan of Hashim, their paces are their places, and their relatives and their relatives, and they are more rightful with this matter (Wilayah) than you all. Are you not seeing they are not looking for themselves and you have understood and they did not understand? Abu Ja’farasws said: ‘If the people had the capability, they would have loved usasws’’.²⁶²

21 - يد، مع: الوراق والسناني، عن ابن زكريا القطان، عن ابن حبيب عن ابن بهلول، عن أبيه، عن جعفر بن سليمان البصري، عن الهاشمي قال: سألت أبا عبد الله جعفر بن محمد عليهما السلام عن قول الله عزوجل: " من يهد الله فهو المهتد ومن يضلل فلن تجد له وليا مرشدا "

Al Waraq and Al Sanany, from Ibn Zakariya Al Qatan, from Ibn Habeeb, from Ibn Bahloul, from his father, from Ja’far Bin Suleyman Al Basry, from Al Hashimy who said,

‘I asked Abu Abdullah Ja’farasws Bin Muhammadasws about the Words of Allahazwj Mighty and Majestic: One whom Allah Guides, so he is the rightly Guided, and one who He Lets to stray, so you will never find there being a guardian (or) a guide for him [18:17].

فقال: إن الله تبارك وتعالى يضل الظالمين يوم القيامة عن دار كرامته ويهدي أهل الايمان والعمل الصالح إلى جنته كما قال عزوجل: " ويضل الله الظالمين ويفعل الله ما يشاء " وقال الله عزوجل: " إن الذين آمنوا وعملوا الصالحات يهديهم ربهم بإيمانهم تجري من تحتهم الانهار في جنات النعيم "

So, heasws said: ‘Allahazwj Blessed and Exalted would Stray the unjust ones on the Day of Judgment from the House of Hisazwj Honour, and Guide the people of Eman and the righteous deeds to Hisazwj Paradise, just as the Mighty and Majestic Said: ‘and Allah Lets the unjust to go astray, and Allah does whatsoever He so Desires to [14:27]. And Said: Surely, those who believe and are doing righteous deeds, Allah will Guide them with their Eman. The rivers shall flow beneath them in the Gardens of Bliss [10:9]’.

قال: فقلت: فقوله: " وما توفيقي إلا بالله " وقوله عزوجل: " إن ينصركم الله فلا غالب لكم وإن يخذلكم فمن ذا الذي ينصركم من بعده " ؟

He (the narrator) said, ‘I said, ‘Hisazwj Words: and my success is only with Allah. [11:88], and the Words of the Mighty and Majestic: If Allah Helps you, then there is none that can overcome you, and if He Forsakes you, who is there then that can help you from after Him? [3:160]?’

فقال: إذا فعل العبد ما أمره الله عزوجل به من الطاعة كان فعله وفقا لامر الله عزوجل وسمي العبد به موفقا،

Heasws said: ‘When the servant does what Allahazwj Mighty and Majestic has Commanded him with from the (acts of) obedience, his deed would be concordant with the Command of Allahazwj Mighty and Majestic, and the servant would be named are being concordant with it.

وإذا أراد العبد أن يدخل في شئ من معاصي الله فحال الله تبارك وتعالى بينه وبين تلك المعصية فتركها كان تركه لها بتوفيق الله تعالى، ومتى خلي بينه وبين المعصية فلم يحل بينه وبينها حتى يرتكبها فقد خذله ولم ينصره ولم يوفقه.

And when the servant wants to enter into something from the disobedience of Allahazwj, then Allahazwj Blessed and Exalted Intervenes between his and that (act of) disobedience, so he leaves it. His leaving it would be by the Inclination of Allahazwj the Exalted; and when Heazwj Leaves between him and the disobedience, and does not Intervene between him and it until he indulges in it, then Heazwj has Forsaken him and did not Help him and did not Incline him’’.²⁶³

22 - يد، مع، ن: ابن عبدوس، عن ابن قتيبة، عن حمدان بن سليمان قال: سألت أبا الحسن علي بن موسى الرضا عليه السلام عن قول الله عزوجل: " فمن يرد الله أن يهديه يشرح صدره للاسلام " قال: من يرد الله أن يهديه بإيمانه في الدنيا إلى جنته و دار كرامته في الآخرة يشرح صدره للتسليم لله والثقة به والسكون إلى ما وعده من ثوابه حتى يطمئن إليه،

Ibn Abdous, from Ibn Quteyba, from Hamdan Bin Suleyman who said,

‘I asked Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws about the Words of Allahazwj Mighty and Majestic: So the one who wants Allah to Guide him, He would Expand his chest for Al-Islam, [6:125]. Heasws said: ‘One whom Allahazwj Wants to Guide him with his Eman in the world to the Paradise and the House of Hisazwj Honour in the Hereafter, Expands his chest for the submission to Allahazwj and the reliance with Himazwj, and the tranquillity to what Heazwj has Promised him from Hisazwj Rewards until he covets to it.

ومن يرد أن يضله عن جنته ودار كرامته في الآخرة لكفره به و عصيانه له في الدنيا يجعل صدره ضيقا حرجا حتى يشك في كفره ويضطرب من اعتقاده قلبه حتى يصير كأنما يصعد في السماء، كذلك يجعل الله الرجس على الذين لا يؤمنون.

And the one whom Heazwj Wants to Let stray from Hisazwj Paradise, and the House of Hisazwj Honour in the Hereafter due to his Kufr with it and his disobedience for Himazwj in the world, He would Straiten his chest with a constriction, until he doubts in his Kufr and his heart is trouble from his beliefs, until he becomes as if he is ascending into the sky. Like that Allah Makes the uncleanness to be upon those who are not believing [6:125]’’.²⁶⁴

23 - مع: أبي، عن سعد، عن ابن عيسى، عن الحسن بن فضال، عن ثعلبة، عن زرارة، عن عبد الخالق بن عبد ربه، عن أبي عبد الله عليه السلام في قوله عزوجل: " ومن يرد أن يضله يجعل صدره ضيقا حرجا " فقال: قد يكون ضيقا وله منفذ يسمع منه ويبصر، والحرج هو الملتأم الذي لا منفذ له يسمع به ولا يبصر منه.

My father, from Sa’ad, from Ibn Isa, from Al Hassan Bin Fazal, from Sa’alba, from Zurara, from Abdul Khaliq Bin Abd Rabbih,

‘From Abu Abdullahasws regarding the Words of the Mighty and Majestic: and the one who wants Him to let him stray, He would Straiten his chest with a constriction, [6:125], so heasws said: ‘It had become constricted and for him is an outlet he would be hearing from and seeing, and constriction, it is the counterpart which there is no outlet for him he could be hearing from nor seeing from’’.²⁶⁵

24 - م، ج: بالاسناد إلى أبي محمد عليه السلام قال في قوله تعالى: " ختم الله على قلوبهم وعلى سمعهم وعلى أبصارهم غشاوة ولهم عذاب عظيم ": أي وسمها بسمة يعرفها من يشاء من ملائكته إذا نظروا إليها بأنهم الذين لا يؤمنون، وعلى سمعهم كذلك بسمات

By the chain going up to Abu Muhammadasws having said regarding the Words of the Exalted: Allah has Set a seal upon their hearts and upon their hearing, and there is a covering over their eyes, and for them is a grievous Punishment [2:7] i.e., and its hearing which ear, recognised by the ones Heazwj so Desires from Hisazwj Angels when they look at it, that they are those who will not be believing. And upon their hearing [2:7] – And such is the case for their ears.

وعلى أبصارهم غشاوة، وذلك أنهم لما أعرضوا عن النظر فيما كلفوه وقصروا فيما اريد منهم وجهلوا ما لزمهم الايمان به فصاروا كمن على عينيه غطاء لا يبصر ما أمامه

and there is a covering over their eyes – And that they turned away from the looking regarding what they had been Encumbered and their falling short regarding what is wanted from them, and their ignorance of what necessitated them to have the Eman with it, so they became like the one upon his eyes there is a covering, not seeing what is in front of him.

فإن الله عزوجل يتعالى عن العبث والفساد، وعن مطالبة العباد بما منعهم بالقهر منه، فلا يأمرهم بمغالبته ولا بالمصير إلى ما قد صدهم عنه بالقسر عنه،

Surely, Allahazwj Mighty and Majestic is Exalted from the frivolities and the corruption, and from Demanding the servants with what Heazwj had Forbidden them with the Force from Himazwj. Thus Heazwj neither Commands them with Hisazwj Overcoming nor with the coming to what Heazwj had Blocked them from by the Coercion from Himazwj.

ثم قال: " ولهم عذاب عظيم " يعني في الآخرة العذاب المعد للكافرين، وفي الدنيا أيضا لمن يريد أن يستصلحه بما ينزل به من عذاب الاستصلاح لينبهه لطاعته، ومن عذاب الاصطلام ليصيره إلى عدله وحكمته.

Then Heazwj Said: ‘Then heasws said: ‘and for them is a grievous Punishment– Meaning, in the Hereafter the punishment for the infidels, and in the world as well for the one whom Heazwj Intends to correct and Sends down Punishment on him for his correction so that he will become obedient or for diverting him towards Hisazwj Justice and Hisazwj Commands’’.²⁶⁶

25 - ن: تميم القرشي، عن أبيه، عن الانصاري، عن الهروي قال: قال الرضا عليه السلام في قوله عزوجل: " وما كان لنفس أن تؤمن إلا بإذن الله ": ليس ذلك على سبيل تحريم الايمان عليها، ولكن على معنى أنها ما كانت لتؤمن إلا بإذن الله وإذنه أمره لها بالايمان ما كانت مكلفة متعبدة، وإلجاؤه إياها إلى الايمان عند زوال التكليف والتعبد عنها.

Tameem Al Qashy, from his father, from Al Ansary, from Al Harwy who said,

‘Al-Rezaasws said regarding the Words of the Mighty and Majestic: And it was not for a soul that it believes except by the Permission of Allah [10:100]: ‘That isn’t upon a way of the Prohibition, having the Eman upon it, but upon the meaning that he wasn’t going to believe except by the Permission of Allahazwj, and Hisazwj Permission is Hisazwj Command for it with the Eman for as long was he was Encumbered worshipper, and Hisazwj Forcing him to the Eman at the decline of the encumberment and the worship from it’’.²⁶⁷

26 - ن: السناني، عن محمد الاسدي، عن سهل، عن عبد العظيم الحسني، عن إبراهيم بن أبي محمود قال: سألت الرضا عليه السلام عن قول الله عزوجل " ختم الله على قلوبهم وعلى سمعهم " قال: الختم هو الطبع على قلوب الكفار عقوبة على كفرهم كما قال تعالى: " بل طبع الله عليها بكفرهم فلا يؤمنون إلا قليلا ".

Al Sanany, from Muhammad al Asady, from Sahl, from Abdul Azeem Al Husna, from Ibrahim Bin Abu Mahmoud who said,

‘I asked Al-Rezaasws about the Words of Allahazwj Mighty and Majestic: Allah has Set a seal upon their hearts and upon their hearing [2:7]. Heasws said: ‘The seal, it is the covering upon the hearts of the Kafirs as a Punishment upon their Kufr, just as the Exalted Said: But, Allah Sealed upon these due to their Kufr, so they will not be believing except for a little (time) [4:155]’’.²⁶⁸

27 - فس: قوله: " وإن تصبهم حسنة يقولوا هذه من عند الله وإن تصبهم سيئة يقولوا هذه من عندك قل كل من عند الله " يعني الحسنات والسيئات، ثم قال في آخر الآية: " ما أصابك من حسنة فمن الله وما أصابك من سيئة فمن نفسك " وقد اشتبه هذا على عدة من العلماء فقالوا: يقول الله: وإن تصبهم حسنة يقولوا هذه من عند الله، وإن تصبهم سيئة يقولوا هذه من عندك، قل كل من عند الله الحسنة والسيئة. ثم قال في آخر الآية: " ما أصابك من حسنة فمن الله وما أصابك من سيئة فمن نفسك " فكيف هذا وما معنى القولين ؟. فالجواب في ذلك من معنى القولين جميعا عن الصادقين عليهم السلام أنهم قالوا: الحسنات في كتاب الله على وجهين، والسيئات على وجهين، فمن الحسنات التي ذكرها الله الصحة والسلامة والامن والسعة في الرزق وقد سماها الله حسنات " وإن تصبهم سيئة " يعني بالسيئة ههنا المرض والخوف والجوع والشدة " يطيروا بموسى ومن معه " أي يتشاءموا به، والوجه الثاني من الحسنات يعني به أفعال العباد وهو قوله: " من جاء بالحسنة فله عشر أمثالها " ومثله كثير. وكذا السيئات على وجهين فمن السيئات الخوف والجوع والشدة وهو ما ذكرناه في قوله: " وإن تصبهم سيئة يطيروا بموسى ومن معه " وعقوبات الذنوب قد سماها الله السيئات كقوله تعالى: " جزاء سيئة سيئة مثلها ". والوجه الثاني من السيئات يعني بها أفعال العباد الذين يعاقبون عليها وهو قوله: " ومن جاء بالسيئة فكبت وجوههم في النار " وقوله: " ما أصابك من حسنة فمن الله وما أصابك من سيئة فمن نفسك " يعني ما عملت من ذنوب فعوقبت عليها في الدنيا و الآخرة فمن نفسك بأعمالك لان السارق يقطع، والزاني يجلد ويرجم، والقاتل يقتل فقد سمى الله العلل والخوف والشدة وعقوبات الذنوب كلها سيئات، فقال: " ما أصابك من سيئة فمن نفسك " بأعمالك، قوله: " قل كل من عند الله " يعني الصحة والعافية والسعة والسيئات التي هي عقوبات الذنوب من عند الله.

P.s. – No. 27 is a commentary and not a Hadeeth.

28 - يد: ابن الوليد، عن ابن أبان، عن الحسين بن سعيد، عن ابن أبي عمير، عن عبد الله الفراء، عن محمد بن مسلم، ومحمد بن مروان، عن أبي عبد الله عليه السلام قال: ما علم رسول الله صلى الله عليه وآله أن جبرئيل عليه السلام من قبل الله عزوجل إلا بالتوفيق.

Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Abdullah Al Fara’a, from Muhammad Bin Muslim and Muhammad Bin Marwan,

‘From Abu Abdullahasws having said: ‘Rasool-Allahazwj did not know that Jibraeelas is from the direction of Allahazwj Mighty and Majestic except by the Inclination (from Allahazwj)’’.²⁶⁹

29 - يد، القطان، عن السكري، عن الجوهري، عن ابن عمارة، عن أبيه، عن جابر الجعفي، عن أبي جعفر عليه السلام قال: سألته عن معنى لا حول ولا قوة إلا بالله فقال: معناه لا حول لنا عن معصية الله إلا بعون الله، ولا قوة لنا على طاعة الله إلا بتوفيق الله عزوجل.

Al Qatan, from Al Sakry, from Al Jowhary, from Ibn Amara, from his father, from Jabir Al Jufy,

‘From Abu Ja’farasws, he (the narrator) said, ‘I asked himasws about the meaning of, ‘There is neither Mighty nor Strength except with Allahazwj’’. Heasws said: ‘Its meaning is that there is no might for us of disobeying Allahazwj except by Assistance of Allahazwj, nor is there any strength for us upon obeying Allahazwj except by Inclination of Allahazwj Mighty and Majestic’’.²⁷⁰

30 - سن: محمد بن إسماعيل، عن أبي إسماعيل السراج، عن ابن مسكان، عن ثابت أبي سعيد قال: قال أبو عبد الله عليه السلام: يا ثابت ما لكم وللناس، كفوا عن الناس ولا تدعوا أحدا إلى أمركم، فوالله لو أن أهل السماوات وأهل الارضين اجتمعوا على أن يهدوا عبدا يريد الله ضلالته ما استطاعوا أن يهدوه، ولو أن أهل السماوات وأهل الارضين اجتمعوا على أن يضلوا عبدا يريد الله هداه ما استطاعوا أن يضلوه،

Muhammad Bin Ismail, from Abu Ismail Al Sarah, from Ibn Muskan, from Sabit Abu Saeed who said,

‘Abu Abdullahasws said: ‘O Sabit! What is it with you and the people? Refrain from the people and do not invite anyone to your matter (Religion), for by Allahazwj, even if the inhabitants of the skies and the inhabitants of the earths were to gather upon guiding a servant Allahazwj Wants him to stray, they would not be able to guide him. And even if the inhabitants of the skies and the inhabitants of the earths were to gather upon straying a servant Allahazwj Wants to Guide, they would not be able to stray him.

كفوا عن الناس ولا يقل أحدكم: أخي وابن عمي وجاري، فإن الله إذا أراد بعبد خيرا طيب روحه فلا يسمع معروفا إلا عرفه، ولا منكرا إلا أنكره، ثم يقذف الله في قلبه كلمة يجمع بها أمره.

Refrain from the people not one of you should say, ‘My brother’, and ‘My cousin’, and ‘My neighbour’, for Allahazwj, when Heazwj Wants good with a servant, would Make good his soul, so he would neither hear a good except he would recognise it, nor an evil except he would deny it. Then Allahazwj Casts a Word into his heart, gathering Hisazwj Command with it’’.²⁷¹

31 - سن: عبد الله بن يحيى، عن هشام بن سالم، عن سليمان بن خالد قال: قال لي أبو عبد الله عليه السلام يا سليمان إن لك قلبا ومسامع، وإن الله إذا أراد أن يهدي عبدا فتح مسامع قلبه، وإذا أراد به غير ذلك ختم مسامع قلبه فلا يصلح أبدا ; وهو قول الله عزوجل: " أم على قلوب أقفالها ".

Abdullah Bin Yahya, from Hisham Bin Salim, from Suleyman Bin Khalid who said,

‘Abu Abdullahasws said to me: ‘O Suleyman! There is a heart for you and ears, and that Allahazwj, when Heazwj Wants to Guide a servant, Opens his hearing of his heart, and when Heazwj Wants other than that with him, Seals the hearing of his heart, so he would not go correct, ever, and it is in the Words of Allahazwj Mighty and Majestic: or are there locks upon (their) hearts [47:24]’’.²⁷²

32 - سن: القاسم بن محمد وفضالة، عن كليب بن معاوية الاسدي قال: قال أبو عبد الله عليه السلام ما أنتم والناس ؟ إن الله إذا أراد بعبد خيرا نكت في قلبه نكتة بيضاء فإذا هو يجول لذلك ويطلبه.

Al Qasim Bin Muhammad and Fazalat, from Kaleyb Bin Muaqiya Al Asady who said,

‘Abu Abdullahasws said: ‘What have you to do with the people? When Allahazwj Wants good with a servant, Imprints a white spot in his heart, and then he wanders due to that and seeks Himazwj’’.²⁷³

33 - سن: فضالة، عن القاسم بن يزيد عن سليمان بن خالد قال: قال أبو عبد الله عليه السلام: إذا أراد الله بعبد خيرا نكت في قلبه نكتة بيضاء فجال القلب يطلب الحق، ثم هو إلى أمركم أسرع من الطير إلى وكره.

Fazalat, from Al Qasim Bin Yazeed, from Suleyman Bin Khalid who said,

‘Abu Abdullahasws said: ‘When Allahazwj Wants good with a servant, Imprints a white spot in his heart, so the heart wanders seeking the Truth, then he would be quicker to your matter (Wilayah) than the bird is to its nest’’.²⁷⁴

34 - سن: أبي، عن فضالة، عن أبي بصير، عن خيثمة بن عبد الرحمن الجعفي قال: سمعت أبا جعفر عليه السلام يقول: إن القلب ينقلب من لدن موضعه إلى حنجرته ما لم يصب الحق، فإذا أصاب الحق قر. ثم ضم أصابعه وقرأ هذه الآية: " فمن يرد الله أن يهديه يشرح صدره للاسلام ومن يرد أن يضله يجعل صدره ضيقا حرجا ".

My father, from Fazalat, from Abu Baseer, from Khaysama Bin Abdul Rahman Al Jufy who said,

‘I heard Abu Ja’farasws saying that the heart tends to turn from his place to his throat for as long as he does not attain the Truth. So, when it does attain the Truth, it settles’. Then heasws pressed hisasws fingers and recited this Verse: So, the one who wants Allah to Guide him, He would Expand his chest for Al-Islam, and the one who wants Him to let him stray, He would Straiten his chest with a constriction [6:125]’’.²⁷⁵

35 - سن: حماد بن عيسى، عن ربعي، عن الفضيل، عن أبي عبد الله عليه السلام قال: لا تدعوا إلى هذا الامر فإن الله إذا أراد بعبد خيرا أخذ بعنقه فأدخله في هذا الامر.

Hamad Bin Isa, from Rabie, from Al Fazeyl,

‘From Abu Abdullahasws having said: ‘Do not call to this matter (Wilayah), for Allahazwj, when Heazwj Wants good with a servant, would Seize him by his neck and Enter him into this matter’’.²⁷⁶

36 - سن: النضر، عن يحيى الحلبي، عن عمران قال: قال أبو عبد الله عليه السلام: إن الله إذا أراد بعبد خيرا أخذ بعنقه فأدخله في هذا الامر.

Al Nazar, from Yahya Al Halby, from Imran who said,

‘Abu Abdullahasws said: ‘When Allahazwj Wants good with a servant, Seizes him by his neck and Enters him into this matter (Wilayah)’’.²⁷⁷

37 - سن: صفوان، عن محمد بن مروان، عن فضيل قال: قلت لابي عبد الله عليه السلام ندعو الناس إلى هذا الامر ؟ فقال: لا يا فضيل ; إن الله إذا أراد بعبد خيرا وكل ملكا فأخذ بعنقه فأدخله في هذا الامر طائعا أو كارها.

Safwan, from Muhammad Bin Marwan, from Fazeyl who said,

‘I said to Abu Abdullahasws, ‘Shall I call the people to this matter (Wilayah)?’ Heasws said: ‘No, O Fazeyl! When Allahazwj Wants good with a servant, Allocates an Angel who seizes him by his neck and enters him into this matter, willingly or unwillingly’’.²⁷⁸

38 - سن: ابن أبي عمير، عن أبي أيوب، عن معاذ بن كثير قال: قلت لابي عبد الله عليه السلام: إني لا أسئلك إلا عما يعنيني، إن لي أولادا قد أدركوا فأدعوهم إلى شئ من هذا الامر ؟ فقال: لا، إن الانسان إذا خلق علويا أو جعفريا يأخذ الله بناصيته حتى يدخله في هذا الامر.

Ibn Abu Umeyr, from Abu Ayoub, from Muaz Bin Kaseer who said,

‘I said to Abu Abdullahasws, ‘I do not ask youasws except about what concerns me. There are children from me who have become adults, so can I invite them to something from this matter (Wilayah)?’ Heasws said: ‘No! The human being, when he is created as an Alawiite or Ja’fariite, Allahazwj Grabs him by his forelocks until Heazwj Enters him into this matter (Wilayah)’’.²⁷⁹

39 - سن: صفوان، عن حذيفة بن منصور، عن أبي عبد الله عليه السلام قال: كان أبي عليه السلام يقول: إذا أراد الله بعبد خيرا أخذ بعنقه فأدخله في هذا الامر، قال: وأومأ بيده إلى رأسه.

Safwan, from Huzeyfa Bin Mansour,

‘From Abu Abdullahasws having said: ‘Myasws fatherasws was saying: ‘When Allahazwj Wants good with a servant, Seizes him by his neck and Enters him into this matter (Wilayah)’. He (the narrator) said, ‘And heasws gestured by hisasws to hisasws head’’.²⁸⁰

40 - سن: حماد بن عيسى، عن نباتة بن محمد البصري قال: أدخلني ميسر بن عبد العزيز على أبي عبد الله عليه السلام وفي البيت نحو من أربعين رجلا فجعل ميسر يقول: جعلت فداك هذا فلان بن فلان من أهل بيت كذا وكذا حتى انتهى إلي فقال: إن هذا ليس في أهل بيته أحد يعرف هذا الامر غيره ;

Hamad Bin Isa, from Nubata Bin Muhammad Al Basry who said,

‘Maysar Bin Abdul Aziz made me come to meet Abu Abdullahasws, and in the house there were approximately forty men, and Maysar went on to say, ‘May I be sacrificed for youasws! This one is so and so, son of so and so from such and such a family’, until he ended up to me, and he said, ‘This one is such that there isn’t anyone in his family who recognises this matter apart from him’.

فقال أبو عبد الله عليه السلام: إن الله إذا أراد بعبد خيرا ولك به ملكا فأخذ بعضده فأدخله في هذا الامر.

Abu Abdullahasws said: ‘When Allahazwj Wants good with a servant, Allocates an Angel with him who seizes him by his upper arms and enters him into this matter’’.²⁸¹

41 - سن: علي بن الحكم، عن هشام بن سالم، عن أبي عبد الله عليه السلام في قول الله تبارك وتعالى: " واعلموا أن الله يحول بين المرء وقلبه " فقال: يحول بينه وبين أن يعلم أن الباطل حق.

Ali Bin Al Hakam, from Hisham Bin Salim,

‘From Abu Abdullahasws regarding the Words of the Blessed and Exalted: and know that Allah Intervenes between a person and his heart [8:24], heasws said: ‘Intervenes between him and him knowing that the falsehood is true’’.²⁸²

42 - شى: عن ابن أبي يعفور قال: قال أبو عبد الله عليه السلام: لبسوا عليهم لبس الله عليهم فإن الله يقول: " وللبسنا عليهم ما يلبسون ".

From Ibn Abu Yafour who said,

‘Abu Abdullahasws said: ‘They are confusing upon themselves, Allahazwj Confuses (even more) upon them, for Allahazwj is Saying: We would have Confused upon them what they are already confusing [6:9]’’.²⁸³

43 - شى: عن علي بن عقبة، عن أبيه قال: سمعت أبا عبد الله عليه السلام يقول: اجعلوا أمركم هذا لله ولا تجعلوا للناس، فإنه ما كان الله فهو لله، وما كان للناس فلا يصعد إلى الله

From Ali Bin Aqaba, from his father who said,

‘I heard Abu Abdullahasws saying: ‘Make this matter of yours for the Sake of Allahazwj and do not make it to be for the people, for whatever was for Allahazwj so it is for Allahazwj, and whatever was for the people, so it would not ascend to Allahazwj.

ولا تخاصموا الناس بدينكم فإن الخصومة ممرضة للقلب، إن الله قال لنبيه: يا محمد إنك لا تهدي من أحببت ولكن الله يهدي من يشاء، وقال: أفأنت تكره الناس حتى يكونوا مؤمنين.

And do not dispute the people with your Religion for the disputing is from the sicknesses of the heart. Allahazwj Said to Hisazwj Prophetsaww: O Muhammadsaww! Surely, you cannot guide the one you love, but Allah will Guide the one He so Desires to, [28:56]. And Said: So, will you force the people until they become Momineen? [10:99].

ذروا الناس فإن الناس أخذوا من الناس وإنكم أخذتم من رسول الله وعلي ولا سواء، إني سمعت أبي عليه السلام وهو يقول: إن الله إذا كتب إلى عبد أن يدخل في هذا الامر كان أسرع إليه من الطير إلى وكره.

Leave the people, for the people are taking from the people, and you all are taking from Rasool-Allahsaww, and it is not the same. Iasws heard myasws fatherasws and heasws was saying: ‘When Allahazwj Decrees to a servant that he should enter into this matter, he would be quicker to it than the bird is to its nest’’.²⁸⁴

44 - شى: البزنطي، عن الرضا عليه السلام قال: قال الله في قوم نوح: " ولا ينفعكم نصحي إن أردت أن أنصح لكم إن كان الله يريد أن يغويكم " قال: الامر إلى الله يهدي ويضل.

Al Bazanty,

‘From Al-Rezaasws having said: ‘Allahazwj Said regarding the people of Noahas: And my advice will not benefit you if I intend to advise you and Allah Intends to Let you stray [11:34]: The matter is to Allahazwj. Heazwj Guides and Heazwj Lets to stray’’.²⁸⁵

45 – شى: عن إسحاق بن عمار قال: سمعت أبا عبد الله عليه السلام يقول: إن رسول الله صلى الله عليه وآله كان يدعو أصحابه فمن أراد الله به خيرا سمع وعرف ما يدعوه إليه، ومن أراد به شرا طبع على قلبه فلا يسمع ولا يعقل وهو قوله: " اولئك الذين طبع الله على قلوبهم وسمعهم وأبصارهم واولئك هم الغافلون ".

From Is’haq Bin Amaar who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww used to call hissaww companions, so the one whom Allahazwj Wanted good with him, would hear and recognise what he is being called to, and the one whom Heazwj Wanted evil with him, would Seal upon his heard, and he would neither hear nor understand, and it is in the Words of Allahazwj: They are those Allah Sealed upon their hearts and their hearing and their sight, and those, they are the heedless ones [16:108]’’.²⁸⁶

46 - شى: عن حمران، عن أبي جعفر عليه السلام في قول الله: " إذا أردنا أن نهلك قرية أمرنا مترفيها " - مشددة منصوبة - تفسيرها: كثرنا ; وقال: لا قرأتها مخففة.

From Humran,

‘From Abu Ja’farasws regarding the Words of Allahazwj: And when We Intend to Destroy a town, We Send Our Commandment to its wealthy ones, [17:16]: ‘It is (a matter which is) strict and set. Its explanation is – Weazwj Multiply it (its Punishment)’. And heasws said: ‘Do not read it lightly’’.²⁸⁷

47 - شى: عن حمران، عن أبي جعفر عليه السلام في قول الله: " إذا أردنا أن نهلك قرية أمرنا مترفيها " قال: تفسيرها: أمرنا أكابرها.

From Humran,

‘From Abu Ja’farasws regarding the Words of Allahazwj: And when We Intend to Destroy a town, We Send Our Commandment to its wealthy ones, [17:16], said: ‘It’s interpretation: ‘Weazwj Command their elders’’’.²⁸⁸

48 - تفسير النعماني: بالاسناد الآتي في كتاب القرآن عن أمير المؤمنين عليه السلام قال: الضلاله على وجوه: فمنه محمود، ومنه مذموم، ومنه ما ليس بمحمود ولا مذموم ومنه ضلال النسيان،

Tafseer Al-Numani, by the chain which is in the book ‘Quran from Amir Al-Momineenasws’, heasws said: ‘The straying is upon (certain) aspects. From it is (from) the Most Praised One (Allahazwj, and from it is condemned (others), and from it is what is neither praised (from Allahazwj nor condemned (from others), and from it is the straying of forgetfulness.

فأما الضلال المحمود وهو المنسوب إلى الله تعالى كقوله: " يضل الله من يشاء " هو ضلالهم عن طريق الجنة بفعلهم،

As for the straying of the Praised Oneazwj, and it is attributed to Allahazwj the Exalted, like Hisazwj Words: Allah Lets to stray one He so Desires to [14:4]. It is their straying from the road of the Paradise due to their deeds.

والمذموم هو قوله تعالى: " وأضلهم السامري " " وأضل فرعون قومه وما هدى " ومثل ذلك كثير ;

And the condemned, it is the Words of the Exalted: and Al-Samiri strayed them!” [20:85]; And Pharaoh led his people astray and did not guide [20:79], and there are many like that.

وأما الضلال المنسوب إلى الاصنام فقوله في قصة إبراهيم " واجنبني وبني آن نعبد الاصنام رب إنهن أضللن كثيرا من الناس " الآية، والاصنام لا يضللن أحدا على الحقيقة، إنما ضل الناس بها وكفروا حين عبدوها من دون الله عزوجل،

And as for the straying attributed to the idols, so it is Hisazwj Word in the story of Ibrahimas: and Keep me and my sons away from worshiping the idols [14:35] Lord! Surely these have strayed many of the people! [14:36] – the Verse. And the idols do not stray anyone, upon a reality. But rather, the people stray by these and the commit Kufr when they worship these from besides Allahazwj Mighty and Majestic.

وأما الضلال الذي هو النسيان فهو قوله تعالى: " أن تضل إحديهما فتذكر إحديهما الاخرى "

And as for the straying which it the forgetfulness, it is the Words of the Exalted: If one of the two forgets, so the other one should remind him [2:282].

وقد ذكر الله تعالى الضلال في مواضع من كتابه، فمنهم ما نسبه إلى نبيه على ظاهر اللفظ كقوله سبحانه: " ووجدك ضالا فهدى " معناه وجدناك في قوم لا يعرفون نبوتك فهديناهم بك ;

And Allahazwj Exalted has Mentioned the straying in (certain) places in Hisazwj Book. From these is what Heazwj Attributed to Hisazwj Prophetsaww upon apparent of the words, like Hisazwj Words: And Found you lost so He Guided? [93:7]. It’s meaning is, ‘Weazwj Found yousaww a people not recognising yoursaww Prophet-hood, so Weazwj Guided them through yousaww’.

وأما الضلال المنسوب إلى الله تعالى الذي هو ضد الهدى والهدى هو البيان، وهو معنى قوله سبحانه: " أو لم يهد لهم " معناه: أو لم أبين لهم، مثل قوله سبحانه: " فهديناهم فاستحبوا العمى على الهدى أي بينا لهم، وهو قوله تعالى: وما كان الله ليضل قوما بعد إذ هديهم حتى يبين لهم ما يتقون.

And as for the straying attributed to Allahazwj the Exalted which it is opposite to the Guidance - and the Guidance, it is the explanation, and it is the meaning of the Words of the Glorious: Or, is it not a guidance for them [32:26], like the Words of the Glorious: so We Guided them, but they loved the blindness over the Guidance, [41:17], and it is the Word of the Exalted: It was not for Allah to Let stray a people after having Guided them until He Clarifies to then what they should be guarding against [9:115].

وأما معنى الهدى فقوله عزوجل: " إنما أنت منذر ولكل قوم هاد " ومعنى الهادي المبين لما جاء به المنذر من عند الله،

As for the meaning of the Guidance, so the Words of the Mighty and Majestic: But rather, you are a Warner, and for every people there is a Guide [13:7], and the meaning of the clear Guidance is what the Warner came with from the Presence of Allahazwj.

وقد احتج قوم من المنافقين على الله تعالى " إن الله لا يستحيي أن يضرب مثلا ما بعوضة فما فوقها " وذلك أن الله تعالى لما أنزل على نبيه " ولكل قوم هاد " قال طائفة من المنافقين " ماذا أراد الله بهذا مثلا يضل به كثيرا "

And a group of the hypocrites had argued against Allahazwj the Exalted, Surely Allah has no Reservations from Striking an example - (that of) a mosquito or what is above it [2:26], and that is because when Allahazwj the Exalted Revealed unto Hisazwj Prophetsaww: and for every people there is a Guide [13:7], a party from the hypocrites said, ‘What is it that Allah which Wants by this example: He is Straying many by it and Guiding many by it! [2:26]?’

فأجابهم الله تعالى بقوله: " إن الله لا يستحيي أن يضرب مثلا ما بعوضة فما فوقها " إلى قوله: " يضل به كثيرا ويهدي به كثيرا، وما يضل به إلا الفاسقين "

So, Allahazwj Answered them by Hisazwj Words: Surely Allah has no Reservations from Striking an example - (that of) a mosquito or what is above it [2:26] – up to Hisazwj Words: He is Straying many by it and Guiding many by it! And He does not Let Stray by it (any) except the transgressors [2:26].

فهذا معنى الضلال المنسوب إليه تعالى لانه أقام لهم الامام الهادي لما جاء به المنذر فخالفوه وصرفوا عنه، بعد أن أقروا بفرض طاعته، ولما بين لهم ما يأخذون وما يذرون فخالفوه ضلوا.

This is the meaning of the straying Attributed to Himazwj, the Exalted, because Heazwj Established the Imamasws for them as the Guide for what the Warner had come with, by they opposed himasws and turned away from himasws, after they had acknowledged with the necessity of obeying himasws, to what had been clarified for them what they should be taking and what they should be leaving, but they opposed himasws and strayed.

هذا مع علمهم بما قاله النبي صلى الله عليه وآله، وهو قوله: لا تصلوا علي صلاة مبتورة إذا صليتم علي بل صلوا على أهل بيتي ولا تقطعوهم مني فإن كل سبب ونسب منقطع يوم القيامة إلا سببي ونسبي.

This is along with their knowing of what the Prophetsaww said, and it is hissaww word: ‘Do not send upon mesaww a truncated Salawat, whenever you send Salawat upon mesaww. But, send Salawat upon the Peopleasws of mysaww Household and do not cut themasws off from mesaww, for every connection and lineage would be cut off on the Day of Judgment except for mysaww affiliations and mysaww lineage’.

ولما خالفوا الله تعالى ضلوا فأضلوا فحذر الله تعالى الامة من اتباعهم فقال سبحانه: " ولا تتبعوا أهواء قوم قد ضلوا من قبل وأضلوا كثيرا وضلوا عن سواء السبيل " والسبيل ههنا الوصي، وقال سبحانه: " ولا تتبعوا السبل فتفرق بكم عن سبيله ذلكم وصيكم به " الآية

And when they opposed Allahazwj the Exalted, they strayed, and they led (others) astray, so Allahazwj the Exalted Cautioned the community from following them, and the Glorious Said: and do not follow the whims of a people who had strayed from before and led many astray, and went astray from the Just Way [5:77]; and the way over here is (a reference to) the successorasws. And the Glorious Said: and do not be following the ways (of others), for they will separate you from His Way. That is (what you) are Bequeathed with, [6:153] – the Verse.

فخالفوا ما وصيهم الله تعالى به واتبعوا أهواءهم فحرفوا دين الله جلت عظمته وشرائعه، وبدلوا فرائضه وأحكامه وجميع ما أمروا به، كما عدلوا عمن أمروا بطاعته، وأخذ عليهم العهد بموالاته، واضطرهم ذلك استعمال الرأي والقياس فزادهم ذلك حيرة والتباسا.

So, they opposed what Allahazwj the Exalted had Bequeathed them with, and they follow their own whims, and they altered the Religion of Allahazwj, Majestic is Hisazwj Magnificent, and Hisazwj Laws, and they replaced Hisazwj Obligations and Hisazwj Ordinances and the entirety of what they had been Commanded with, just as they had modified about the oneasws they had been Commanded with obeying himasws, and the Covenant was Taken upon them with hisasws Wilayah, and that impelled them the utilisation of the opinion, and the analogy, and that increased them in confusion and the ambiguity.

ومنه قوله سبحانه: " وليقول الذين في قلوبهم مرض والكافرون ماذا أراد الله بهذا مثلا كذلك يضل الله من يشاء " فكان تركهم اتباع الدليل الذي أقام لهم ضلالة لهم فصار ذلك كأنه منسوب إليه تعالى لما خالفوا أمره في اتباع الامام،

And from Hisazwj, the Words of the Glorious: And for those in whose hearts there is a sickness and the Kafirs to be saying, ‘What is that which Allah Intends with these examples?’ Like that, Allah Lets stray one He so Desires to [74:31]. Thus, their leaving the following (the successorasws) is the evidence which established the straying for them, and that came to be as if it is attributed to Himazwj, the Exalted due to what they had opposed of Hisazwj Command to follow the Imamsasws.

ثم افترقوا واختلفوا، ولعن بعضهم بعضا واستحل بعضهم دماء بعض، فماذا بعد الحق إلا الضلال فأنى تؤفكون.

Then they separated and differed, and some of them cursed the others, and legalised the blood of some. So, what is that after the Truth except for the straying? so why are you deluded? [40:62]’’.²⁸⁹

49 - نهج: قال عليه السلام - وقد سئل عن معنى قولهم: لا حول ولا قوة الا بالله -: إنا لا نملك مع الله شيئا ولا نملك إلا ما ملكنا، فمتى ملكنا ما هو أملك به منا كلفنا، ومتى أخذه منا وضع تكليفه عنا.

Nahj (Al Balagah) –

Heasws said, and heasws had been asked about the meaning of their words, ‘There is neither Might nor Strength except with Allahazwj: ‘Surely, we do not possess anything with Allahazwj, nor possess except what Heazwj has Made us to possess. So, when Heazwj Made us to possess what Heazwj has Heazwj is more of an Owner with than we are, Encumbered us, and when Heazwj Takes it (back) from us, Drops Hisazwj Encumbrance from us’’.²⁹⁰

50 - كنز الكراجكى: قال: قال الصادق عليه السلام: ما كل من نوى شيئا قدر عليه ولا كل من قدر على شئ وفق له، ولا كل من وفق لشئ أصاب له، فإذا اجتمعت النية والفدرة والتوفيق والاصابة فهنالك تمت السعادة.

(The book) Kunz of Al Karajaky, he said,

‘Al-Sadiqasws said: ‘Not every one aimed for is something Pre-determined upon him, nor every one Pre-determined upon with something is concordant to it, nor is every one concordant with something would be achieving it. So, when the intention, and Pre-determination, and the Inclination, and the achievement are gathered, over there the fortunacy is completed’’.²⁹¹

(باب 8) * (التمحيص والاستدراج والابتلاء والاختبار) *

CHAPTER 8 – THE SCRUTINY, AND THE LURE, AND THE AFFLICTION, AND THE TEST

الايات، آل عمران " 3 " ولا يحسبن الذى كفروا أنما نملي لهم خير لانفسهم إنما نملي لهم ليزدادوا إثما ولهم عذاب مهين

The Verses – (Surah) Aal-e-Imran: And those who are committing Kufr should not reckon that Our Respiting to them is better for themselves. But rather, We are Respiting to them so they would increase in sin, and for them would be an abasing Punishment [3:178]

* ما كان الله ليذر المؤمنين على ما أنتم عليه حتى يميز الخبيث من الطيب 178 - 179 "

Allah was not going to leave the Momineen to what you are upon presently until He Distinguishes the bad from the good [3:179]

وقال تعالى ": وليعلم الله الذين آمنوا ويتخذ منكم شهداء والله لا يحب الظالمين * وليمحص الله الذين آمنوا ويمحق الكافرين.

and for Allah to Know those who believe and take martyrs from you; and Allah does not love the unjust [3:140] And for Allah to Examine those who are believing and Obliterate the Kafirs [3:141]

أم حسبتم أن تدخلوا الجنة ولما يعلم الله الذين جاهدوا منكم ويعلم الصابرين 138 - 142 "

Do you reckon that you would be entering the Paradise when Allah has not yet (Made) Known those who strive hard from among you, and (Made) Known the patient ones? [3:142]

وقال تعالى ": وليبتلي الله ما في صدوركم وليمحص ما في قلوبكم 154 "

And the Exalted Said: and for Allah to Test what is in your chests and for Him to Purge what is in your hearts [3:154]

وقال تعالى ": لتبلون في أموالكم وأنفسكم 186.

And the Exalted Said: You will be Tested regarding your wealth and your selves, [3:186]

المائدة " 5 " وحسبوا أن لا تكون فتنة 71.

(Surah) Al Ma’idah: And they reckoned that strife would not be happening, [5:71]

الانعام " 6 " وهو الذي جعلكم خلائف الارض ورفع بعضكم فوق بعض درجات ليبلوكم فيما آتيكم 165.

(Surah) Al Anaam: And He is the One Who Made you Caliphs in the earth and Raised some of you above the others by ranks in order to Try you regarding what He Gave you. [6:165]

الاعراف " 7 " والذين كذبوا بآياتنا سنستدرجهم من حيث لا يعلمون * وأملي لهم إن كيدي متين 182 - 183.

(Surah) Al A’raf: And those who belied Our Signs, We Let them be gradually enticed from where they are not knowing [7:182] And I Respite them. Surely, My Plan is Robust [7:183]

الانفال " 8 " واتقوا فتنة لا تصيبن الذين ظلموا منكم خاصة 25 "

(Surah) Al Anfaal: And fear a Fitna (strife) which may not affect (only) those of you who are unjust in particular; [8:25]

وقال تعالى ": واعملوا أنما أموالكم وأولادكم فتنة 28.

And the Exalted Said: And know that rather your wealth and your children are a Fitna (strife), [8:28]

التوبة " 9 " أم حسبتم أن تتركوا ولما يعلم الله الذين جاهدوا منكم ولم يتخذوا من دون الله ولا رسوله ولا المؤمنين وليجة والله خبير بما تعملون 16 "

(Surah) Al Tawbah: Are you reckoning that you would be left alone while Allah has not yet Known those of you who have struggled hard; and do not take as a confidant any one from besides Allah, nor His Rasool, nor the Momineen; and Allah is Aware of what you are doing [9:16]

وقال الله تعالى ": أو لا يرون أنهم يفتنون في كل عام مرة أو مرتين ثم لا يتوبون ولا هم يذكرون 126.

And the Exalted: Do they not see that they are being Tried once or twice in every year, yet they do not turn (to Allah) nor do they mind? [9:126]

هود " 11 " ليبلوكم أيكم أحسن عملا 7.

(Surah) Hudas: in order to Try you, which one of you is better in deeds. [11:7]

الكهف " 18 " إنا جعلنا ما على الارض زينة لها لنبلوهم أيهم أحسن عملا 7.

(Surah) Al Kahf: Surely, We Made whatever is upon the earth as an adornment for it, so We may Try them (as to) which of them is best in deeds [18:7]

طه " 20 " وفتناك فتونا 40 "

(Surah) Ta Ha: and We Tried you with a Trial. [20:40]

وقال تعالى ": قال فإنا قد فتنا قومك من بعدك وأضلهم السامري 85 " إلى قوله ": يا قوم إنما فتنتم به 90 "

And the Exalted Said: He said: “We have Tried your people from after you, and Al-Samiri strayed them!” [20:85] – up to Hisazwj Words: ‘O people! But rather you are being tempted by it [20:90]

وقال تعالى ": لنفتنهم فيه 131.

And the Exalted Said: in order to Try them regarding it; [20:131]

الانبياء " 21 " ونبلوكم بالشر والخير فتنة وإلينا ترجعون 35 "

(Surah) Al Anbiya: and We Try you with the evil and the good as a Fitna, and to Us you shall be returning [21:35]

وقال ": وإن أدري لعله فتنة لكم ومتاع إلى حين 111.

And Said: And I know, perhaps it is a Fitna for you and a provision up to a time’ [21:111]

الحج " 22 " ليجعل ما يلقي الشيطان فتنة للذين في قلوبهم مرض 53.

(Surah) Al Hajj: So He Made what the Satan casted to be a fitna for those in whose hearts was a disease [22:53]

الفرقان " 25 " وجعلنا بعضكم لبعض فتنة أتصبرون وكان ربك بصيرا 20.

(Surah) Al Furqan: and We Made some of you a Fitna for some. Will you be patient? And your Lord was Ever-Seeing [25:20]

النمل " 27 " بل أنتم قوم تفتنون 47.

(Surah) Al Naml: But, you are a people (who are) being Tried’ [27:47]

العنكبوت " 29 " الم أحسب الناس أن يتركوا أن يقولوا آمنا وهم لا يفتنون * ولقد فتنا الذين من قبلهم فليعلمن الله الذين صدقوا وليعلمن الكاذبين 2 - 3.

Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2] And We have Tested those from before them. So, Allah will Make known those who are truthful and He will Make known the liars [29:3]

الاحزاب " 33 " هنالك ابتلي المؤمنون وزلزلوا زلزالا شديدا 11.

(Surah) Al Ahzaab: At that point the Momineen were Tried and were shaken with severe shaking [33:11]

الصافات 37 " إن هذا لهو البلاء المبين 106.

(Surah) Al Safaat: Surely, in this, it was the clear trial [37:106]

ص " 38 " ولقد فتنا سليمن وألقينا على كرسيه جسدا ثم أناب 34.

(Surah) Suad: And We Tested Suleyman, and We Placed a body upon his throne, then he repented [38:34]

الزمر " 39 " فإذا مس الانسان ضر دعانا ثم إذا خولناه نعمة منا قال إنما أوتيته على علم بل هي فتنة ولكن أكثرهم لا يعلمون 4.

(Surah) Al Zumar: So, when harm touches the human being, he supplicates to Us. Then, when We Bestow upon him a Favour from Us, he says, ‘But rather, I have acquired it by knowledge’. But, it is a Fitna, but most of them do not know [39:49]

المؤمن " 40 " فلا يغررك تقلبهم في البلاد 4.

(Surah) Al Momin: therefore do not let their movement in the cities deceive you [40:4]

الدخان " 44 " ولقد فتنا قبلهم قوم فرعون 17 "

(Surah) Al Dukhan: And We had Tried the people of Pharaoh before them, [44:17]

وقال تعالى ": وآتيناهم من الآيات ما فيه بلاء مبين 33.

And the Exalted Said: And We gave them from the Signs wherein was clear scourge (curse) [44:33]

محمد " 47 " ولو يشاء الله لانتصر منهم ولكن ليبلو بعضكم ببعض 4 "

(Surah) Muhammadsaww: and if Allah so Desires He would Take Retribution from them, but He Tries some with others. [47:4]

وقال تعالى ": ولنبلونكم حتى نعلم المجاهدين منكم والصابرين ونبلو أخباركم 31.

And the Exalted Said: And We will Test you until We Make known the striving ones from you and the patient ones, and We Test your affairs [47:31]

القمر " 54 " إنا مرسلوا الناقة فتنة لهم 27.

(Surah) Al Qamar: We will be Sending a she-camel as a trial for them, therefore watch them and be patient [54:27]

الممتحنة " 60 " ربنا لا تجعلنا فتنة للذين كفروا 5.

(Surah) Al Mumtahanah: Our Lord! Do not Make us to be a Fitna for those who commit Kufr, [60:5]

الملك " 67 " الذي خلق الموت والحياة ليبلوكم أيكم أحسن عملا 3.

(Surah) Al Mulk: Who Created the death and the life in order to Try you, which of you is best in deeds [67:2]

القلم " 68 " إنا بلوناهم كما بلونا أصحاب الجنة إذ أقسموا ليصرمنها مصبحين 17 "

(Surah) Al Qalam: Surely, We will Try them just as We Tried the owners of the garden, when they swore that they would be plucking its fruit in the morning [68:17]

وقال تعالى ": فذرني ومن يكذب بهذا الحديث سنستدرجهم من حيث لا يعلمون * واملي لهم إن كيدي متين 44 - 45.

And the Exalted Said: So leave Me and the one who belies this Hadeeth. We will gradually Overcome them from where they are not knowing [68:44] And I am Respiting for them, surely, My Plan is Strong [68:45]

الجن " 72 " لنفتنهم فيه 17.

(Surah) Al Jinn: For Us to Try them regarding him. [72:17]

المدثر " 74 " وما جعلنا عدتهم إلا فتنة للذين كفروا 31.

(Surah) Al Muddasir: and We have not Made their number except as a Fitna for those who commit Kufr [74:31]

الطارق " 68 " إنهم يكيدون كيدا * وأكيد كيدا 15 - 16.

(Surah) Al Tariq: They would be plotting a plot [86:15] And I would be Planning a plan [86:16]

1 - شى: عن الوشاء بإسناد له يرسله إلى أبي عبد الله عليه السلام قال: والله لتمحصن والله لتميزن، والله لتغربلن حتى لا يبقى منكم إلا الاندر ؟ قلت: وما الاندر

Al Washa, by a chain of his sending it up to,

‘Rasool-Allahsaww having said: ‘By Allahazwj! You will be sifted. By Allahazwj! You will be distinguished. By Allahazwj! You will be screened until there does not remain anyone from you except the rarest’. It was said, ‘And what is the ‘rarest’?’

قال: البيدر، وهو أن يدخل الرجل قبة الطعام يطين عليه ثم يخرجه، وقد تأكل بعضه فلا يزال ينقيه، ثم يكن عليه يخرجه حتى يفعل ذلك ثلاث مرات حتى يبقى ما لا يضره شئ.

Heasws said: ‘The threshing flow, and it is that the man inserts on the dome of food, having put some soil upon it, then he takes it out, and part of it has already been mixed up, so he does not cease to clean it. Then he concentrates upon it extracting (soil) until he does that three times, until there does not remain anything what can harm him’’.²⁹²

2 - شى: عن زرارة، وحمران، ومحمد بن مسلم، عن أبي جعفر وأبي عبد الله عليهما السلام عن قوله: " ربنا لا تجعلنا فتنة للقوم الظالمين " قال: لا تسلطهم علينا فتفتنهم بنا.

Form Zurara and Humran, and Muhammad Bin Muslim,

‘From Abu Ja’farasws and Abu Abdullahasws about Hisazwj Words: ‘O Lord! Do not Make us to be a Fitna for the unjust people [10:85]. Heasws said: ‘Do not let them overcome upon us, so they would be Tried by us’’.²⁹³

3 - كش: خلف بن حمار، عن سهل بن زياد، عن علي بن أسباط، عن الحسين ابن الحسن قال: قلت لابي الحسن الرضا عليه السلام: إني تركت ابن قياما من أعدى خلق الله لك ; قال: ذلك شر له ؟ قلت ما أعجب ما أسمع منك عجلت فداك !

Khalaf Bin Hamar, from Sahl Bin Ziyad, from Ali Bin Asbat, from Al Husayn Ibn Al Hassan who said,

‘I said to Abu Al-Hassan Al-Rezaasws, ‘I left Ibn Qayama as one most inimical of the creatures of Allahazwj to youasws’. Heasws said: ‘That is evil for him?’ I said, ‘How strange what I hear from youasws, may I be sacrificed for youasws?’

قال: أعجب من ذلك إبليس، كان في جوار الله عزوجل في القرب منه فأمره فأبى وتعزز وكان من الكافرين، فأملى الله له، والله ما عذب الله بشئ أشد من الاملاء، والله يا حسين ما عذبهم الله بشئ أشد من الاملاء.

Heasws said: ‘Stranger than that is Ibleesla. Hela was in the vicinity of Allahazwj Might and Majestic, in the nearness from Himazwj, so Heazwj Commanded himla, but hela refused and was arrogant, and hela was from the Kafirs, and Allahazwj Respited for himla. By Allahazwj! Allahazwj does not Punish with something severer than the respite. By Allahazwj, O Husayn! Allahazwj does not Punish them with anything severer than the respite’’.²⁹⁴

4 - يد: أبي، عن أحمد بن إدريس، عن الاشعري، عن محمد بن السندي، عن علي ابن الحكم، عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: ما من قبض ولا بسط إلا ولله فيه المن أو الابتلاء.

My father, from Ahmad Bin Idrees, form Al Ash’ary, from Muhammad Bin Al Sindy, from Ali Ibn Al Hakam, from Hisham Bin Salim,

‘From Abu Abdullahasws having said: ‘There is none from a withholding or an extension except and for Allahazwj therein is the Generosity or the Trial’’.²⁹⁵

5 - يد: أبي، عن علي بن إبراهيم، عن اليقطيني، عن يونس، عن الطيار، عن أبي عبد الله عليه السلام قال: ما من قبض ولا بسط إلا والله فيه مشية وقضاء وابتلاء.

My father, from Ali Bin Ibrahim from Al Yaqteeny, from Yunus, from Al Tayyar,

‘From Abu Abdullahasws having said: ‘There is none from a withholding or an extension except and (for) Allahazwj therein is a Desire, and an Ordainment, and Trial’’.²⁹⁶

6 - يد: أبي، عن سعد، عن البرقي، عن أبيه، عن فضالة، عن الطيار، عن أبي عبد الله عليه السلام قال له: ليس شئ فيه قبض أو بسط مما أمر الله به أو نهى عنه إلا وفيه من الله ابتلاء وقضاء.

My father, from Sa’ad, from Al Barqy, from his father, from Fazalat, from Al Tayyar,

‘From Abu Abdullahasws having said to him: ‘There isn’t anything wherein is a withholding or an extension, from what Allahazwj has Commanded with or Prohibited from except and therein from Allahazwj is a Trial and an Ordainment’’.²⁹⁷

7 - سن: ابن فضال، عن عبد الاعلى بن أعين، عن أبي عبد الله عليه السلام قال: ليس للعبد قبض ولا بسط مما أمر الله به أو نهى الله عنه إلا ومن الله فيه ابتلاء.

Ibn Fazal, from Abdula A’ala Bin Ayn,

‘From Abu Abdullahasws having said: ‘There isn’t for a servant, neither a withholding nor an extension from what Allahazwj has Commanded with, or Allahazwj has prohibited from, except and from Allahazwj there is a Trial in it’’.²⁹⁸

8 - سن: محمد بن سنان، عن ابن مسكان، وإسحاق بن عمار معا، عن عبيد الله بن الوليد الوصافي، عن أبي جعفر عليه السلام قال: إن فيما ناجى الله به موسى عليه السلام أن قال: يا رب هذا السامري صنع العجل الخوار من صنعه ! فأوحى الله تبارك وتعالى إليه: أن تلك فتنتي فلا تفصحن عنها.

Muhammad Bin Sinan, from Ibn Muskan, and Is’haq Bin Amar both together, from Ubeydullah Bin Al Waleed Al Wasafy,

‘From Abu Ja’farasws having said: ‘Among what Musaas whispered to Allahazwj with was that heas said: ‘O Lordazwj! This Al-Samiryla has made the calf mooing from hisla handiwork! So, Allahazwj Blessed and Exalted Revealed unto himas: “Surely that is Myazwj Trial, therefore do not broadcast about it”’.²⁹⁹

9 - كا: عدة من أصحابنا، عن أحمد بن محمد، عن علي بن الحكم، عن عبد الله بن حندب، عن سفيان بن السمط قال: قال أبو عبد الله عليه السلام: إن الله إذا أراد بعبد خيرا فأذنب ذنبا أتبعه بنقمة ويذكره الاستغفار، وإذا أراد بعبد شرا فأذنب ذنبا أتبعه بنعمة لينسيه الاستغفار ويتمادى بها، وهو قول الله عزوجل: " سنستدرجهم من حيث لا يعلمون " بالنعم عند المعاصي.

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Handab, from Sufyan Bin Al Simt who said,

‘Abu Abdullahasws said: ‘When Allahazwj Wants good with a servant, and he commits a sin, Heazwj Pursues him with an affliction and remind him to seek Forgiveness. And when Heazwj Wants evils with a servant and he commits a sin, Heazwj Pursues him with a Bounty to Make him forget the seeking of Forgiveness and persist with it (sin), and these are the Words of Allahazwj Mighty and Majestic: We will gradually Entice them from where they are not knowing [68:44], with the Bounty during the (act of) disobedience’’.³⁰⁰

10 - كا: عدة من أصحابنا، عن سهل بن زياد، وعلي بن إبراهيم، عن أبيه جميعا عن ابن محبوب، عن ابن رئاب، عن بعض أصحابه قال: سئل أبو عبد الله عليه السلام عن الاستدراج، قال: هو العبد يذنب الذنب فيملي له ويجدد له عنده النعم فيلهيه عن الاستغفار من الذنوب فهو مستدرج من حيث لا يعلم.

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from one of his companions who said,

Abu Abdullahasws was asked about the lure (gradual enticement), heasws said: ‘It is the servant committing the sin, and he is Respited for it and the Bounty is renewed for him to be with him, and it distracts him from seeking the Forgiveness from the sins, thus he is gradually enticed from where he does not even know’’.³⁰¹

11 - كا: محمد بن يحيى، عن أحمد بن محمد، عن محمد بن سنان، عن عمار بن مروان عن سماعة قال: سألت أبا عبد الله عليه السلام عن قول الله عزوجل: " سنستدرجهم من حيث لا يعلمون " قال: هو العبد يذنب الذنب فيجدد له النعمة معه تلهيه تلك النعمة عن الاستغفار من ذلك الذنب.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Sama’at who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic: We will gradually Entice them from where they are not knowing [68:44]. Heasws said: ‘He is the servant committing the sin, and the Bounty is renewed for him to be with him. That Bounty distracts him from seeking the Forgiveness from that sin’’.³⁰²

12 - كا: علي بن إبراهيم، عن أبيه، عن ابن محبوب، عن يعقوب السراج، وعلي بن رئاب، عن أبي عبد الله عليه السلام إن أمير المؤمنين صلوات الله عليه لما بويع بعد مقتل عثمان صعد المنبر وخطب بخطبة ذكرها يقول فيها: ألا إن بليتكم قد عادت كهيئتها يوم بعث الله نبيه صلى الله عليه وآله،

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Yaqoub Al Saraj, and Ali Bin Raib,

‘From Abu Abdullahasws that Amir Al-Momineenasws, when heasws was pledged the allegiances after the killing of Usman, ascended the pulpit and addressed with a sermon saying in it: ‘Indeed! Your troubles have returned to be as they were on the day Allahazwj Sent Hisazwj Prophetsaww.

والذي بعثه بالحق لتبلبلن بلبلة، ولتغربلن، غربلة حتى يعود أسفلكم أعلاكم، وأعلاكم أسفلكم، وليسبقن سباقون كانوا قصروا، وليقصرن سباقون كانوا سبقوا،

By the Oneazwj Who Sent himsaww with the Truth! You will be troubled by the troubles, and be screened with a screened until your lower ones return to be your higher ones, and your higher ones, (to be) your lower ones, and they will precede the preceding ones, (those) who were behind, and the preceding ones will fall behind, (those) who were preceding.

والله ما كتمت وسمة، ولا كذبت كذبة، ولقد نبئت بهذا المقام وهذا اليوم.

By Allahazwj! Iasws am not concealing a word, nor telling a lie, and Iasws had been informed of this place, and this day’’.³⁰³

13 - كا: محمد بن يحيى، والحسن بن محمد، عن جعفر بن محمد، عن القاسم بن إسماعيل الانباري، عن الحسين بن علي، عن أبي المغرا، عن ابن أبي يعفور قال: سمعت أبا عبد الله عليه السلام يقول: ويل لطغاة العرب من أمر قد اقترب ! قلت: جعلت فداك كم مع القائم من العرب ؟ قال: نفر يسير ! قلت: والله إن من يصف هذا الامر منهم لكثير قال لابد للناس من أن يمحصوا ويميزوا ويغربلوا ويستخرج في الغربال خلق كثير.

Muhammad Bin Yahya, and Al Hassan Bin Muhammad, from Ja’far Bin Muhammad, from Al Qasim Bin Ismail Al Anbary, from Al Husayn Bin Ali, from Abu Al Magra, from Ibn Abu Yafour who said,

‘I heard Abu Abdullahasws saying: ‘Woe be for the Arab tyrants from a matter which has drawn near!’ I said, ‘May I be sacrificed for youasws! How many from the Arabs would be with Al-Qaimasws?’ Heasws said: ‘A small number’. I said, ‘By Allahazwj! The ones from them who describe to be upon this matter are numerous’. Heasws said: ‘There is no escape for the people from being sifted, and distinguished, and screened, and a lot of people would be gradually enticed out, during the screening’’.³⁰⁴

14 - كا: عدة من أصحابنا، عن أحمد بن محمد، عن معمر بن خلاد قال: سمعت أبا الحسن عليه السلام يقول: " الم أحسب الناس أن يتركوا أن يقولوا آمنا وهم لا يفتنون " ثم قال لي: ما الفتنة ؟ قلت: جعلت فداك الذي عندنا الفتنة في الدين، فقال: يفتنون كما يفتن الذهب، ثم قال: يخلصون كما يخلص الذهب.

A number of our companions, from Ahmad Bin Muhammad, from Moamar Bin Khalad who said, ‘I heard Abu Al-Hassanasws saying: ‘Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2]’. Then heasws said to me: ‘What is the Fitna?’ I said, ‘May I be sacrificed for youasws! That which is with us, is the Fitna (Trial) in the Religion’. Heasws said: ‘They would be Tried just as the gold gets tested’. Then heasws said: ‘They would be Purified just as the gold gets purified’’.³⁰⁵

15 - كا: محمد بن الحسن وعلي بن محمد، عن سهل بن زياد، عن محمد بن سنان، عن محمد بن منصور الصيقل، عن أبيه قال: كنت أنا والحارث بن المغيرة وجماعة من أصحابنا جلوسا وأبو عبد الله عليه السلام يسمع كلامنا فقال لنا في أي شئ أنتم ؟ ! هيهات ! هيهات ! لا والله لا يكون ما تمدون إليه أعينكم حتى تغربلوا ! لا والله لا يكون ما تمدون إليه أعينكم حتى تمحصوا ! لا والله لا يكون ما تمدون إليه أعينكم حتى تميزوا !

Muhammad Bin Al Hassan and Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Muhammad Bin Mansour Al Sayqal, from his father who said,

‘I and Al-Haris Bin Al-Mugheira from our companions were seated, and Abu Abdullahasws spoke to us. Heasws said to us: ‘Regarding which thing are you (discussing)?’ Far be it! Far be it! By Allahazwj, it cannot happen (Rising of Al-Qaimasws) what you are extending your necks to until you are screened! No, by Allahazwj, it cannot happen what you are extending your necks to until you are sifted! No, by Allahazwj, it cannot happen what you are extending your necks to until you are distinguished!

لا والله لا يكون ما تمدون إليه أعينكم إلا بعد أياس ! لا والله ما يكون ما تمدون إليه أعينكم حتى يشقى من يشقى ويسعد من يسعد.

No, by Allahazwj, it cannot happen what you are extending your necks to except after despair! No, by Allahazwj, it cannot happen what you are extending your necks to until he (becomes) wretched the one who is wretched, and he (becomes) fortunate one who is fortunate’’.³⁰⁶

16 - نهج: أيها الناس إن الله تعالى قد أعاذكم من أن يجور عليكم ولم يعذكم من أن يبتليكم، وقد قال جل من قائل: " إن في ذلك لآيات وإن كنا لمبتلين ".

Nahj (Al Balagah) –

‘(Amir Al-Momineenasws said): ‘O you people! Allahazwj the Exalted Allahazwj has Sheltered you from being tyrannical upon you and did not Shelter you from Trying you, Surely there are signs in that, and We would always be Testing!” [23:30]’’.³⁰⁷

17 - نهج: قال عليه السلام: كم من مستدرج بالاحسان إليه، ومغرور بالستر عليه، ومفتون بحسن القول فيه، وما ابتلى الله سبحانه أحدا بمثل الاملاء.

Nahj (Al Balagah) –

‘Heasws said: ‘How many people have been gradually enticed by the Favours upon him, and deceived by the veiling upon him, and the tempted by the good words regarding him, and Allahazwj the Glorious has not Tried anyone with the likes of the respite’’.³⁰⁸

18 - وقال عليه السلام: أيها الناس ليركم الله من النعمة وجلين، كما يراكم من النقمة فرقين، إنه من وسع عليه في ذات يده فلم ير ذلك استدراجا فقد آمن مخوفا، ومن ضيق عليه في ذات يده فلم ير ذلك اختيارا فقد ضيع مأمولا.

And heasws said: ‘O you people! Allahazwj Shows you two type of the Bounties just as Heazwj Shows you two types of the scourges. One whom it (sustenance) is expanded upon in his hands, but he does not see that as a gradual enticement, so he (feels) safe (from) fear, and one whom (sustenance) is restricted upon, but he does not see that as a choice, so he has wasted hope’’.³⁰⁹

(باب 9) * (ان المعرفة منه تعالى) *

CHAPTER 9 – THE RECOGNITION IS FROM HIMazwj, THE EXALTED

الايات، لقمان " 31 " ولئن سئلتهم من خلق السموات والارض ليقولن الله قل الحمد لله بل أكثرهم لا يعلمون 25.

The Verse – (Surah) Luqmanas: And if you were to ask them: ‘Who Created the skies and the earth?’ They would be saying, ‘Allah’. Say: ‘The Praise is for Allah’. But, most of them do not recognise [31:25]

الزخرف " 43 " ولئن سألتهم من خلق السموات والارض ليقولن خلقهن العزيز العليم 9.

(Surah) Al Zukhruf: And if you were to ask them: ‘Who Created the skies and the earth?’ They would be saying, ‘The Mighty, the Wise Created these’. [43:9]

الحجرات " 49 " يمنون عليك أن أسلموا قل لا تمنوا علي إسلامكم بل الله يمن عليكم أن هديكم للايمان إن كنتم صادقين 17.

(Surah) Al Hujuraat: They think they are conferring a favour upon you if they become Muslims. Say, ‘Your professing Islam does not confer a favour upon me, but Allah Confers a Favour upon you if He Guides you to the Eman, if you were truthful [49:17]

الليل " 92 " إن علينا للهدى 12.

(Surah) Al Layl: Surely, upon Us is to Guide [92:12]

1 - ب: معاوية بن حكيم، عن البزنطي قال: قلت لابي الحسن الرضا عليه السلام للناس في المعرفة صنع ؟ قال: لا، قلت: لهم عليها ثواب ؟ قال: يتطول عليهم بالثواب كما يتطول عليهم بالمعرفة.

Muawiya Bin Hakeem, from Al Bazanty who said,

‘I said to Abu Al-Hassan Al-Rezaasws regarding the recognition, ‘Is it made?’ Heasws said: ‘No’. I said, ‘Are there Rewards for them upon (achieving) it?’ Heasws said: ‘The Rewards would be Conferred upon them just as the recognition was Conferred upon them with’’.³¹⁰

2 - ل: أبي، عن أحمد بن إدريس، عن محمد بن أحمد، عن موسى بن جعفر البغدادي عن أبي عبد الله الاصبهاني، عن درست، عمن ذكره، عن أبي عبد الله عليه السلام قال: ستة أشياء ليس للعباد فيها صنع: المعرفة، والجهل، والرضا، والغضب، والنوم، واليقظة.

My father, from Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Musa Bin Ja’far Al Baghdady, from Abu Abdullah Al Isfahany, from Dorost, from the one who mentioned it,

‘From Abu Abdullahasws having said: ‘Six things, there isn’t any making for the servants regarding these – The recognition, and the ignorance, and the pleasure, and the anger, and the sleep, and the waking up’’.³¹¹

3 - يد: ابن الوليد، عن الصفار، عن ابن معروف، عن ابن أبي نجران، عن حماد بن عثمان، عن عبد الرحيم القصير قال: كتبت علي يدي عبد الملك بن أعين فسألته عن المعرفة والجحود أهما مخلوقتان ؟

Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Abu Najran, from Hamad Bin Usman, from Abdul Raheem Al Qaseyr who said,

‘I wrote upon the hands of Abdul Malik Bin Ayn and I asked himasws about the recognition, and the rejection, are these two creations?’

فكتب عليه السلام: سألت عن المعرفة ما هي فاعلم رحمك الله أن المعرفة من صنع الله عزوجل في القلب مخلوقة، والجحود صنع الله في القلب مخلوق وليس للعباد فيهما من صنع ولهم فيهما الاختيار من الاكتساب،

So, heasws wrote: ‘You asked about the recognition what it is, then know, may Allahazwj have Mercy on you, that the recognition is from a Making of Allahazwj Mighty and Majestic in the hearts of the creatures; and the rejection is a Making of Allahazwj in the heart of the creature, and there isn’t a making for the servants regarding these two, and for them in these two is the choices from the acquiring.

فبشهوتهم الايمان اختاروا المعرفة فكانوا بذلك مؤمنين عارفين، وبشهوتهم الكفر اختاروا الجحود فكانوا بذلك كافرين جاحدين ضلالا وذلك بتوفيق الله لهم، وخذلان من خذله الله، فبالاختيار والاكتساب عاقبهم الله وأثابهم.

So, by their passion of the Eman they choose the recognition, and they become by that, Momineen, understanding, and by their passion of the Kufr they choose the rejection, so they become by that, Kafirs, rejecters, strayers; and that is by Inclination of Allahazwj for them (Momineen), and Forsaking of one whom Allahazwj Forsakes. Thus, by their choices and their acquisition, Allahazwj Punishes them and Rewards them’’.³¹²

4 - سن: أبي، عن النضر، عن الحلبي، عن أبي المغرا، عن أبي بصير، عن أبي جعفر عليه السلام قال: قال: إني لاعلم أن هذا الحب الذي تحبونا ليس بشئ صنعتموه ولكن الله صنعه.

My father, from Al Nazar, from Al Halby, from Abu Al Magra, from Abu Baseer,

‘From Abu Ja’farasws having said: ‘Iasws know that this love, which you are loving usasws with isn’t something you made it to be, but Allahazwj Made it’’.³¹³

5 - سن: ابن فضال، عن علي بن عقبة، وفضل الاسدي، عن عبد الاعلى مولى آل سام، عن أبي عبد الله عليه السلام قال: لم يكلف الله العباد المعرفة ولم يجعل لهم إليها سبيلا.

Ibn Fazal, from Ali Bin Aqaba, and Fazal Al Asady, from Abdul A’ala, a slave of the family of Saam,

‘From Abu Abdullahasws having said: ‘Allahazwj did not Encumber the servants (to have) the recognition, and did not Make for them a way to (achieve) it’’.³¹⁴

6 - سن: الوشاء، عن أبان الاحمر، عن عثمان، عن الفضل أبي العباس بقباق قال: سألت أبا عبد الله عليه السلام عن قول الله عزوجل: " وكتب في قلوبهم الايمان " هل لهم في ذلك صنع ؟ قال: لا.

Al Washa, from Aban Al Ahmar, from Usman, from Al Fazal Abu Al Abbas at Qabaq who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic: They, Allah has Written the Eman to be in their hearts [58:22], is there a making for them regarding that?’ Heasws said: ‘No’’.³¹⁵

7 - سن: الوشاء، عن أبان الاحمر، عن الحسن بن زياد قال: سألت أبا عبد الله عليه السلام عن الايمان هل للعباد فيه صنع، قال: لا ولا كرامة، بل هو من الله وفضله.

Al Washa, from Aban Al Ahmar, from Al Hassan Bin Ziyad who said,

‘I asked Abu Abdullahasws about the Eman, ‘Is there any making for the servants regarding it?’ Heasws said: ‘No, and there is no prestige, but it is from Allahazwj and Hisazwj Grace’’.³¹⁶

8 - سن: محمد بن خالد، عن النضر، عن يحيى الحلبي، عن أيوب بن الحر، عن الحسن بن زياد قال: سألت أبا عبد الله عليه السلام عن قول الله: " حبب إليكم الايمان وزينه في قلوبكم " هل للعباد بما حبب صنع ؟ قال: لا ولا كرامة.

Muhammad Bin Khalid, from Al Nazar, from Yahya Al Halby, from Ayoub Bin Al Hurr, from Al Hassan Bin Ziyad who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj: But, Allah Endeared the Eman to you and Adorned it in your hearts [49:7], ‘Is there any making for the servants with what they love?’ Heasws said: ‘No, and there is no prestige (for them)’’.³¹⁷

9 - سن: أبي خداش المهدي، عن الهيثم بن حفص، عن زرارة، عن أبي جعفر عليه السلام قال: ليس على الناس أن يعلموا حتى يكون الله هو المعلم لهم، فإذا أعلمهم فعليهم أن يعلموا.

Abu Khadash Al Mahdy, from Al Haysam Bin Hafs, from Zurara,

‘From Abu Ja’farasws having said: ‘It isn’t upon the people that they should be knowing until Allahazwj happens to be the Teacher for them. So, when Heazwj Teaches them, then it is up to them that they should be knowing’’.³¹⁸

10 - سن: عدة عن عباس بن عامر، عن مثنى الحناط، عن أبي بصير قال: سمعت أبا عبد الله عليه السلام يقول: إن الله خلق خلقه فخلق قوما لحبنا لو أن أحدهم خرج من هذا الرأي لرده الله إليه وإن رغم أنفه، وخلق خلقا لبغضنا لا يحبوننا أبدا.

A number (of reporters), from Abbas Bin Aamir, from Masny Al Hanat, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Created Hisazwj creatures, and Heazwj Created a people to love usasws. If even one of them exits from this view, Allahazwj would Return him to it, and even if his nose is rubbed (disgraced); and Heazwj Created a people to hate us. They will not be loving usasws, ever!’’.³¹⁹

11 - ما: الحسين بن إبراهيم القزويني، عن محمد بن وهبان، عن أحمد بن إبراهيم عن الحسن بن علي الزعفراني، عن البرقي، عن أبيه، عن ابن أبي عمير، عن زرارة، عن أبي جعفر عليه السلام قال: قلت له: فطرة الله التي فطر الناس عليها قال: التوحيد.

Al Husayn Bin Ibrahim al Qazwiny, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al Hassan Bin Ali Al Zafrany, from Al Barqy, from his father, from Ibn AbuUmeyr, from Zurara,

‘From Abu Ja’farasws, he (the narrator) said, ‘I said to himasws, ‘The nature which Allahazwj Natured the people upon?’ Heasws said: ‘Tawheed’’.³²⁰

12 - سن: أبي، عن صفوان قال: قلت لعبد صالح: هل في الناس استطاعة يتعاطون بها المعرفة ؟ قال: لا إنما هو تطول من الله.

My father, from Safwan who said,

‘I said to Abd Al-Salihasws (7th Imamasws), ‘Is there the capability in the people that they could be coming with it to the recognition?’ Heasws said: ‘No. But rather, it is Conferred from Allahazwj’.

قلت: أفلهم على المعرفة ثواب إذا كان ليس فيهم ما يتعاطونه بمنزلة الركوع والسجود الذي امروا به ففعلوه ؟ قال لا إنما هو تطول من الله عليهم وتطول بالثواب.

I said, ‘Are there Rewards for them upon (achieving) the recognition, when there wasn’t in them what they could be using it at the status of the Ruku and the Sajdah which they have been Commanded with, so they do it?’ Heasws said: ‘But rather it is Conferred upon them from Allahazwj and Conferred with the Rewards’’.³²¹

13 - سن: أبي، عن فضالة، عن جميل بن دراج، عن زرارة، عن أبي عبد الله عليه السلام في قول الله: " وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم " قال: كان ذلك معاينة الله فأنساهم المعاينة وأثبت الاقرار في صدورهم، ولولا ذلك ما عرف أحد خالقه ولا رازقه، وهو قول الله: " ولئن سئلتهم من خلقهم ليقولن الله ".

My father, from Fazalat, from Hameel Bin Daraj, from Zurara,

‘From Abu Abdullahasws regarding the Words of Allahazwj: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves [7:172]. Heasws said: ‘That was a preview of Allahazwj, Heazwj Made them forget the preview, and the acknowledgment was affirmed in their chests, and had it not been that, no one would recognise his Creator nor his Sustainer, and these are the Words of Allahazwj: ‘And if you were to ask them: ‘Who Created the skies and the earth?’ They would be saying, ‘Allah’. [31:25]’’.³²²

(باب 10) * (الطينة والميثاق) *

CHAPTER 10 – THE ESSENCE (CLAY) AND THE COVENANT

الايات، الاعراف " 7 " وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم و أشهدهم على أنفسهم ألست بربكم قالوا بلى شهدنا أن تقولوا يوم القيمة إنا كنا عن هذا غافلين *

The Verses – (Surah) Al A’raaf: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes, we testify’. (He Said): “Lest you should be saying on the Day of Judgment, ‘We were oblivious of this’ [7:172]

أو تقولوا إنما أشرك آباؤنا من قبل وكنا ذرية من بعدهم أفتهلكنا بما فعل المبطلون 172 - 173.

Or you should be saying, ‘But rather, our fathers associated from before, and were an offspring from after them. Will You Destroy us due to the deeds of the wrong-doers?’ [7:173]

الاحزاب " 33 " وإذ أخذنا من النبيين ميثاقهم ومنك ومن نوح وإبراهيم و موسى وعيسى ابن مريم وأخذنا منهم ميثاقا غليظا

(Suah) Al Ahzaab: And when We Took from the Prophets, their Covenants, and from you, and from Noah and Ibrahim and Musa and Isa son of Maryam, and We Took from them a Solemn Covenant [33:7]

*ليسئل الصادقين عن صدقهم و أعد للكافرين عذابا أليما 7 - 8.

In order for Him to Question the truthful about their truthfulness. And He has Prepared a painful Punishment for the Kafirs [33:8]

1 - سن: أبي، عن صالح بن سهل قال: قلت لابي عبد الله عليه السلام: جعلت فداك من أي شئ خلق الله طينة المؤمن ؟ قال من طينة الانبياء فلن ينجس أبدا.

My father, from Salih Bin Sahl who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! From which thing did Allahazwj Create the clay of the Momin?’ Heasws said: ‘From the clay of the Prophetsas, so they will never be unclean, ever!’’.³²³

2 - سن: بهذا الاسناد قال: قلت لابي عبد الله عليه السلام: المومنؤن من طينة الانبياء ؟ قال: نعم.

By this chain, he (the narrator) said,

‘I said to Abu Abdullahasws, ‘The Momineen are from the clay of the Prophetsas?’ Heasws said: ‘Yes’’.³²⁴

3 - ما: المفيد، عن ابن قولويه، عن أبيه، عن سعد، عن ابن عيسى، عن محمد بن خالد، عن فضالة، عن أبي بصير، عن أبي جعفر عليه السلام قال: إنا وشيعتنا خلقنا من طينة من عليين وخلق عدونا من طينة خبال من حمأ مسنون.

Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Muhammad Bin Khalid, from Fazalat, form Abu Baseer,

‘From Abu Ja’farasws having said: ‘Weasws and ourasws Shias were Created from the clay of Illiyeen, and ourasws enemies from the essence of Khabal³²⁵ from matured mud, altered [15:26]’’.³²⁶

4 - ما: شيخ الطائفة، عن أبي منصور السكري: عن جده علي بن عمر، عن إسحاق بن مروان القطان، عن أبيه، عن عبيد بن مهران العطار، عن يحيى بن عبد الله ابن الحسن، عن أبيه، وعن جعفر بن محمد عليهما السلام: عن أبيهما، عن جدهما قالا: قال: رسول الله صلى الله عليه وآله: إن في الفردوس لعينا أحلى من الشهد، وألين من الزبد، وأبرد من الثلج وأطيب من المسك،

Sheykh Al Ta’ifa, from Abu Mansour Al Sakry, from his grandfather Ali Bin Umar, from Is’haq Bin Marwan Al Qatan, from his father, from Ubeyd Bin Mahran Al Attar, from Yahys Bin Abdullah Ibn Al Hassan, from his father,

‘From Ja’farasws Bin Muhammadasws, from both theirasws fatherasws, from both theirasws grandfatherasws having said: ‘Rasool-Allahsaww said: ‘In Al-Firdows there is a spring sweeter than the honey, and softer than the butter, and colder than the snow, and more aromatic than the musk.

فيها طينة خلقنا الله عزوجل منها وخلق منها شيعتنا، فمن لم يكن من تلك الطينة فليس منا ولا من شيعتنا، وهي الميثاق الذي أخذ الله عزوجل عليه ولاية علي بن أبي طالب عليه السلام.

Therein is clay, Allahazwj Mighty and Majestic Created usasws from it and Created ourasws Shias from it, so one who does not happen to be from that clay, he isn’t from usasws nor from ourasws Shias, and it is the Covenant which Allahazwj Mighty and Majestic Took upon it, the Wilayah of Aliasws Bin Abu Talibasws’.

قال عبيد: فذكرت لمحمد بن علي بن الحسين بن علي عليهم السلام هذا الحديث فقال: صدقك يحيى بن عبد الله ; هكذا أخبرني أبي، عن جدي، عن النبي صلى الله عليه وآله.

Ubeyd said, ‘I mentioned this Hadeeth to Muhammadasws Bin Aliasws Bin Al-Husaynasws Bin Aliasws, and heasws said: ‘Yahya Bin Abdullah spoke the truth. That is how myasws fatherasws informed measws from myasws grandfather, from the Prophetsaww’’.³²⁷

5 - ع: ابن الوليد، عن الصفار، عن ابن عيسى ; وحدثنا أبي، عن سعد، عن ابن عيسى، عن ابن محبوب، عن هشام بن سالم، عن حبيب السجستاني قال: سمعت أبا جعفر عليه السلام يقول: إن الله عزوجل لما أخرج ذرية آدم عليه السلام من ظهره ليأخذ عليهم الميثاق له بالربوبية وبالنبوة لكل نبي كان أول من أخذ عليهم الميثاق بالنبوة نبوة محمد بن عبد الله صلى الله عليه وآله،

Ibn Al Waleed, from Al Saffar, from Ibn Isa, and it was narrated by my father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Hisham Bin Salim, from Habeeb Al Sijistany who said,

‘I heard Abu Ja’farasws saying: ‘When Allahazwj Mighty and Majestic Extracted the offspring of Adamas from hisas sulb in order to Take the Covenant upon them for Himazwj with the Lordship, and with the Prophet-hood of every Prophetas, the first one the Covenant was Taken upon them with the Prophet-hood was the Prophet-hood of Muhammadsaww Bin Abdullahasws.

ثم قال الله جل جلاله لآدم عليه السلام: انظر ماذا ترى ؟ قال: فنظر آدم إلى ذريته وهم ذر قد ملؤوا السماء فقال آدم: يا رب ما أكثر ذريتي ! ولامر ما خلقتهم ؟ فما تريد منهم بأخذك الميثاق عليهم ؟

Then Allahazwj, Majestic is Hisazwj Majesty Said: “Look! What is that youas see?” So, Adamas looked at hisas offspring, and they were particles filling up the sky. Adamas said: ‘O Lordazwj! How many are myas offspring! And for which matter have Youazwj Created them? And what do Youazwj Want from them by Taking of the Covenant upon them?’

فقال الله عزوجل: ليعبدونني ولا يشركون بي شيئا، ويؤمنون برسلي و يتبعونهم، قال آدم عليه السلام: فمالي أرى بعض الذر أعظم من بعض، وبعضهم له نور قليل، وبعضهم ليس له نور ؟ قال الله عزوجل: وكذلك خلقتهم لابلوهم في كل حالاتهم

Allahazwj Mighty and Majestic Said: “For them to worship Meazwj and they should not be associating anything with Meazwj, and believe in Myazwj Rasoolsas and follow themas”. Adamas said: ‘How come Ias see some of the particles to be greater than some, and some of them have little light for them, and some of them, there isn’t any light for them?’ Allahazwj Mighty and Majestic Said: “And like that Iazwj have Created them to Test them in all of their states”.

قال آدم عليه السلام: يا رب فتأذن لي في الكلام فأتكلم ؟ قال الله جل جلاله: تكلم فإن روحك من روحي وطبيعتك من خلاف كينونتي.

Adamas said: ‘O Lordazwj! Could Youazwj Permit meas regarding the speech, so Ias can speak?’ Allahazwj, Majestic is Hisazwj Majesty Said: “Speak, for youras spirit is from Myazwj Spirit, and youras clay is from opposite of Myazwj Being”.

قال آدم: يا رب لو كنت خلقتهم على مثال واحد، وقدر واحد، وطبيعة واحدة، وجبلة واحدة، وألوان واحدة، وأعمار واحدة، وأرزاق سواء لم يبغ بعضهم على بعض، ولم يكن بينهم تحاسد ولا تباغض ولا اختلاف في شئ من الاشياء،

Adamas said: ‘O Lordazwj! If Youazwj had Created them upon one similarity, and one measurement, and one nature, and one disposition, and one colour, and one life-span, and same sustenance(s), they would not rebel against each other, and there would not happen between them any envy nor hatred nor differing regarding anything from the things’.

فقال الله جل جلاله: يا آدم بروحي نطقت، وبضعف طبعك تكلفت مالا علم لك به وأنا الله الخلاق العليم، بعلمي خالفت بين خلقهم، وبمشيتي أمضي فيهم أمري وإلى تدبيري وتقديري هم صائرون، لا تبديل لخلقي

So, Allahazwj, Majestic is Hisazwj Majesty Said: “O Adamas! By Myazwj Spirit youas spoke, and by the weakness of youras nature youas encumbered yourself what there is no knowledge for you with it, and Iazwj am Allahazwj, the All-Knowing Creator. By Myazwj Knowledge Iazwj Differentiated between their creations, and by Myazwj Desire Iazwj Accomplished Myazwj Command among them, and they are coming to Myazwj Arrangement and Myazwj Destiny. There would be no replacement to Myazwj creation.

وإنما خلقت الجن والانس ليعبدوني، وخلقت الجنة لمن عبدني وأطاعني منهم واتبع رسلي ولا أبالي، وخلقت النار لمن كفر بي وعصاني ولم يتبع رسلي ولا ابالي،

And rather, Iazwj Created the Jinn and the humans to worship Meazwj, and Iazwj Created the Paradise for ones from them who worship Meazwj and Obey Meazwj, and follow Myazwj Rasoolsas, and Iazwj do not Mind, and Iazwj Created the Fire for the ones who commit Kufr with Meazwj, and disobey Meazwj and do not follow Myazwj Rasoolsas, and Iazwj don’t Mind.

وخلقتك وخلقت ذريتك من غير فاقة بي إليك وإليهم، وإنما خلقتك وخلقتهم لابلوك وأبلوهم أيكم أحسن عملا في دار الدنيا في حياتكم وقبل مماتكم،

And Iazwj Created youas and Created youras offspring from without there being any need with Meazwj to youas and to them. And rather, Iazwj Created youas and Created them to Test youas and Test them, which ones of you are best of deeds in the house of the world, during your lifetimes and before your deaths.

وكذلك خلقت الدنيا والآخرة والحياة والموت والطاعة والمعصية والجنة والنار، وكذلك أردت في تقديري وتدبيري وبعلمي النافذ فيهم خالفت بين صورهم وأجسامهم وألوانهم وأعمارهم وأرزاقهم وطاعتهم ومعصيتهم ;

And like that, Iazwj Created the world and the Hereafter, and the life and the death, and the obedience and the disobedience, and the Paradise and the Fire. And like that, Iazwj Wanted in Myazwj Determination, and Myazwj Management, and with Myazwj Knowledge, that Implementation among them the differences between their images and their bodies, and their colours, and their life-spans, and their sustenance(s), and their (acts of) obedience(s), and their (acts of) disobediences.

فجعلت منهم السعيد والشقي، والبصير والاعمى، والقصير والطويل، والجميل والذميم، والعالم والجاهل، والغني والفقير، والمطيع والعاصي، والصحيح والسقيم، ومن به الزمانة ومن لا عاهة به ;

So, Iazwj Made from them, the fortunate and the wretched, and the seeing and the blind, and the short and the long, and the beautiful and the obnoxious, and the knowledgeable and the ignorant, and the rich and the poor, and the obedient and the disobedient, and the healthy and the sick, and one with disability and one with no disability with him.

فينظر الصحيح إلى الذي به العاهة فيحمدني على عافيته، وينظر الذي به العاهة إلى الصحيح فيدعوني ويسألني أن اعافيه ويصبر على بلائه فأثيبه جزيل عطائي،

So, the healthy would look at the one with the disability and he would praise Meazwj upon his well-being, and one who is with the disability would look at the healthy and would supplicate to me and ask Meazwj to Make him healthy and be patient would Myazwj Affliction, thus be rewarded with the plentiful of Myazwj Awards.

وينظر الغني إلى الفقير فيحمدني ويشكرني، وينظر الفقير إلى الغني فيدعوني ويسألني، وينظر المؤمن إلى الكافر فيحمدني على ما هديته،

And the rich would look at the poor and he would praise Meazwj and thank Meazwj, and the poor would look at the rich and he would Supplicate to Meazwj and ask Meazwj. And, the Momin would look at the Kafir and he would praise Meazwj upon his being Guided.

فلذلك خلقتهم لابلوهم في السراء والضراء وفيما عافيتهم وفيما ابتليتهم وفيما أعطيتهم وفيما أمنعهم وأنا الله الملك القادر، ولي أن امضي جميع ما قدرت على ما دبرت،

Therefore, due to that, Iazwj Created them to Test them during the good and the bad, and regarding what Iazwj Gave them health and regarding what Iazwj Afflicted them, and regarding what Iazwj Gave them, and regarding what Iazwj Prevented them, and Iazwj am Allahazwj, the King, the Able, and for Meazwj is that Iazwj Accomplish the entirety of what Iazwj Determined upon what Iazwj Managed.

وإلي أن اغير عن ذلك ما شئت إلى ما شئت فأقدم من ذلك ما اخرت واؤخر من ذلك ما قدمت، وأنا الله الفعال لما أريد، لا أسأل عما أفعل، وأنا أسأل خلقي عما هم فاعلون.

And to Meazwj is that Iazwj Change from that whatever Iazwj so Desire to whatever Iazwj so Desire, and Bring forward from that what Iazwj had Delayed, and Delay from that what Iazwj had Brought forward. And Iazwj am Allahazwj, the Doer of whatever Iazwj Want. Iazwj will not be questioned about what Iazwj Do, and Iazwj will Questioned Myazwj creatures about what they are doing”’.³²⁸

6 - ع: آبي رحمه اله، عن سعد بن عبد الله، عن محمد بن أحمد السياري، عن محمد بن عبد الله بن مهران الكوفي ؟ عن حنان بن سدير، عن أبيه، عن أبي إسحاق الليثي قال: قلت لابي جعفر محمد بن علي الباقر عليه السلام: يابن رسول الله أخبرني عن المؤمن المستبصر إذا بلغ في المعرفة وكمل هل يزني ؟ قال: اللهم لا،

My father, from Sa’ad Bin Abdullah, from Muhammad Bin Ahmad al Sayyari, from Muhammad Bin Abdullah Bin Mihran Al Kufy, from Hanan Bin Sadeyr, from his father, from Abu Is’haq Al Laysi who said,

‘I said to Abu Ja’farasws Bin Ali Al-Baqirasws, ‘O sonasws of Rasool-Allahsaww! Inform me about the Momin, the insightful one, when he matures regarding the recognition and perfects, would he commit adultery?’ Heasws said: ‘O Allahazwj, No!’

قلت: فيلوط ؟ قال: اللهم لا، قلت: فيسرق ؟ قال: لا، قلت: فيشرب الخمر ؟ قال: لا ; قلت: فيأتي بكبيرة من هذه الكبائر أو فاحشة من هذه الفواحش ؟ قال: لا ;

I said, ‘Do he commit sodomy?’ Heasws said: ‘O Allahazwj, No!’ I said, ‘Would he steal?’ Heasws said: ‘No’. I said, ‘Would he drink the wine?’ Heasws said: ‘No’. I said, ‘Would he come with a major sin from these major sins, or an immorality from these immoralities?’ Heasws said: ‘No’.

قلت: فيذنب ذنبا ؟ قال: نعم وهو مؤمن مذنب مسلم ; قلت: ما معنى مسلم ؟ قال: المسلم بالذنب لا يلزمه ولا يصير عليه،

I said, ‘Would he commit any sin?’ Heasws said: ‘Yes, and he is a Momin, a sinner, a submitter’. I said, ‘What is the meaning of ‘submitter’?’ Heasws said: ‘The submitter with the sin, neither holding it nor (deliberately) persisting upon it’.

قال فقلت: سبحان الله ما أعجب هذا ! لا يزني ولا يلوط ولا يسرق ولا يشرب الخمر ولا يأتي كبيرة من الكبائر ولا فاحشة؟!

He (the narrator) said, ‘So I said, ‘Glory be to Allahazwj! How strange is this! He neither commits adultery, nor sodomy, nor steals, nor drinks the wine, nor come to a major sin from the major sins, nor immoralities?’

فقال: لا عجب من أمر الله، إن الله عزوجل يفعل ما يشاء ولا يسأل عما يفعل وهم يسألون ; فمم عجبت يا إبراهيم ؟ سل ولا تستنكف ولا تستحسر فإن هذا العلم لا يتعلمه مستكبر ولا مستحسر ;

Heasws said: ‘Do not be astounded from a Command of Allahazwj, that Allahazwj Mighty and Majestic Does whatever Heazwj so Desires to, and He cannot be questioned about what He Does, and they would be Questioned [21:23], so from what are you being astounded, O Ibrahim? Ask, and neither should you be averse nor be embarrassed, for this knowledge cannot be learned by one who is averse nor by an embarrassed one’.

قلت: يابن رسول الله إني أجد من شيعتكم من يشرب، ويقطع الطريق، ويحيف السبيل، ويزني ويلوط، ويأكل الربا، ويرتكب الفواحش، ويتهاون بالصلاة والصيام والزكاة، ويقطع الرحم. ويأتي الكبائر، فكيف هذا ؟ ولم ذاك ؟

I said, ‘O sonasws of Rasool-Allahsaww! I find from yourasws Shias, one who drinks (wine), and cuts off the road (bandit), and being unjust in the way, and committing adultery, and sodomy, and consuming the usury, and indulging in the immoralities, and taking it easy with the Salat and the Fast and the Zakat, and cuts-off the relationships, and commits the major sins. So, how is this (happening)? And why is that (happening)?’

فقال: يا إبراهيم هل يختلج في صدرك شئ غير هذا ؟ قلت: نعم يا بن رسول الله اخرى أعظم من ذلك ; فقال: وما هو يا أبا إسحاق

Heasws said: ‘O Ibrahim! Is there anything in your chest bothering you, apart from this?’ I said, ‘Yes, O sonasws of Rasool-Allahsaww! The other one is more grievous than that’. Heasws said: ‘And what is it, O Abu Is’haq?’

قال: فقلت: يابن رسول الله وأجد من أعدائكم ومناصبيكم من يكثر من الصلاة ومن الصيام، ويخرج الزكاة، ويتابع بين الحج والعمرة، ويحض على الجهاد، ويأثر على البر وعلى صلة الارحام، ويقضي حقوق إخوانه، ويواسيهم من ماله، ويتجنب شرب الخمر والزنا واللواط وسائر الفواحش،

He (the narrator) said, ‘I said, ‘O sonasws of Rasool-Allahsaww! And I find from yourasws enemies and ones hostile to youasws ones who frequent from the Salat, and from the Fasts, and takes out the Zakat, and follows up between the Hajj and the Umrah, and prompts upon the Jihad, and prefers upon the righteous deeds and upon helping the relatives, and he fulfils the rights of his brethren, and helps them from his wealth, and shuns drinking the wine, and the adultery, and the sodomy, and the rest of the immoralities.

فمم ذاك ؟ ولم ذاك ؟ فسره لي يا بن رسول الله وبرهنه وبينه فقد والله كثر فكري وأسهر ليلي وضاق ذرعي !

So, from what is that? And why is that so? Interpret if for me, O sonasws of Rasool-Allahsaww, and its proof, and explain it, for, by Allahazwj, my worries have become numerous, and I keep awake during my nights, and my chest is constricted!’

قال: فتبسم صلوات الله عليه ثم قال: يا إبراهيم خذ إليك بيانا شافيا فيما سألت، وعلما مكنونا من خزائن علم الله وسره، أخبرني يا إبراهيم كيف تجد اعتقادهما ؟

He (the narrator) said, ‘Heasws smiled, then said: ‘O Ibrahim! Take to yourself a healing explanation regarding what you asked, and a hidden knowledge from the Treasures of the Knowledge of Allahazwj and Hisazwj Secret. Inform me, O Ibrahim, how do you find both their beliefs to be?’

قلت: يابن رسول الله أجد محبيكم وشيعتكم على ما هم فيه مما وصفته من أفعالهم لو اعطي أحدهم مما بين المشرق والمغرب ذهبا وفضة أن يزول عن ولايتكم ومحبتكم إلى موالات غيركم وإلى محبتهم ما زال، ولو ضربت خياشيمه بالسيوف فيكم، ولو قتل فيكم ما ارتدع ولا رجع عن محبتكم وولايتكم ;

I said, ‘O sonasws of Rasool-Allahsaww! I find the ones who love youasws and yourasws Shias upon what they are indulging in, from what I described of their deeds, if one of them were to be give from what is between the east and the west in gold and silver, that he declines from yourasws Wilayah and yourasws love to the friendship of others and to their love, he would not decline, and even if their noses were to be struck with the swords regarding youasws, and even if they are killed regarding youasws, they will not renege nor return from yourasws love and yourasws Wilayah.

وأرى الناصب على ما هو عليه مما وصفته من أفعالهم لو أعطي أحدهم ما بين المشرق والمغرب ذهبا وفضة أن يزول عن محبة الطواغيت وموالاتهم إلى موالاتكم ما فعل ولا زال ولو ضربت خياشيمه بالسيوف فيهم، ولو قتل فيهم ما ارتدع ولا رجع،

And I see the Nasibi upon what he is upon it, from what I described of their deeds, if one of them were to be given what is between the east and the west in gold and silver that he declines from the love of the tyrants and their friends to yourasws Wilayah, he would not do it nor would he decline, and even if his nose was struck with the swords regarding them, and even if he is killed regarding them, he would not renege nor return.

وإذا سمع أحدهم منقبة لكم وفضلا اشمأز من ذلك وتغير لونه، ورئي كراهية ذلك في وجهه، بغضا لكم ومحبة لهم.

And when one of them hears a laudation for youasws and merits, he constricts from that and his colour changes, and that abhorrence is seen in his face, out of hatred for youasws and love for them’.

قال: فتبسم الباقر عليه السلام ثم قال: يا إبراهيم ههنا هلكت العاملة الناصبة، تصلى نارا حامية، تسقى من عين آنية، ومن أجل ذلك قال عزوجل: " وقدمنا إلى ما عملوا من عمل فجعلناه هباء منثورا "

He (the narrator) said, ‘Al-Baqirasws smiled then said: ‘O Ibrahim! Over here the general Muslims, are destroyed: (Of the) toiling Nasibis (Hostile ones) [88:3] Arriving to a scorching Fire [88:4], and for that reason the Mighty and Majestic Said: And We will proceed to what they have done of a deed, so We shall Make it as scattered floating dust [25:23].

ويحك يا إبراهيم أتدري ما السبب والقصة في ذلك ؟ وما الذي قد خفي على الناس منه ؟ قلت: يابن رسول الله فبينه لي واشرحه وبرهنه.

Be warned, O Ibrahim! Do you know what is the cause and the story regarding that? And what is that which has been hidden upon the people from it?’ I said, ‘O sonasws of Rasool-Allahsaww! Explain it for me and expound it and prove it’.

قال: يا إبراهيم إن الله تبارك وتعالى لم يزل عالما قديما خلق الاشياء لا من شئ ومن زعم أن الله عزوجل خلق الاشياء من شئ فقد كفر لانه لو كان ذلك الشئ الذي خلق منه الاشياء قديما معه في أزليته وهويته كان ذلك أزليا ; بل خلق الله عزوجل الاشياء كلها لا من شئ،

Heasws said: ‘O Ibrahim! Allahazwj Blessed and Exalted did not cease to be a Knower, Ancient. Heazwj Created the things, not from a thing. And one who claims that Allahazwj Mighty and Majestic Created the things from a thing, so he has committed Kufr because if that thing which Heazwj Created the things from it was Ancient along with Himazwj in Hisazwj eternality and Hisazwj Existence, that would have been eternal. But, Allahazwj Mighty and Majestic Created the things, all of them, not from a thing.

فكان مما خلق الله عزوجل أرضا طيبة، ثم فجر منها ماءا عذبا زلالا، فعرض عليها ولايتنا أهل البيت فقبلتها، فأجرى ذلك الماء عليها سبعة أيام حتى طبقها وعمها، ثم نضب ذلك الماء عنها، وأخذ من صفوة ذلك الطين طينا فجعله طين الائمة عليهم السلام، ثم أخذ ثفل ذلك الطين فخلق منه شيعتنا،

So, from what Allahazwj Mighty and Majestic Created was good land, then Burst the waters from it, fresh, clear. Then Heazwj Presented ourasws Wilayah, of the Peopleasws of the Household, and it accepted it. The water flowed upon it for seven days until it was layered and spread. Then Heazwj Drained the water from it, and Took from the clean of that clay and Made it to be the clay of the Imamsasws. Then Heazwj Took the sediment of that clay and Created ourasws Shias from it.

ولو ترك طينتكم يا إبراهيم على حاله كما ترك طينتنا لكنتم ونحن شيئا واحدا.

And if your clay had been left, O Ibrahim, upon its state just as ourasws clay was left, you and us would have been one thing’.

قلت: يا بن رسول الله فما فعل بطينتنا ؟

I said, ‘O Rasool-Allahsaww! So, what did Heazwj Do with our clay?’

قال: أخبرك يا إبراهيم خلق الله عز وجل بعد ذلك أرضا سبخة خبيثة منتنة، ثم فجر منها ماءا أجاجا، آسنا، مالحا، فعرض عليها ولايتنا أهل البيت ولم تقبلها فأجرى ذلك الماء عليها سبعة أيام حتى طبقها وعمها، ثم نضب ذلك الماء عنها، ثم أخذ من ذلك الطين فخلق منه الطغاة وأئمتهم،

Heasws said: ‘Iasws shall inform you, O Ibrahim! Allahazwj Mighty and Majestic Created after that, a swampy malignant smelly land. Then Heazwj Burst water from it, bitter, stale, salty. Then Heazwj Presented ourasws Wilayah, of the Peopleasws of the Household upon it, and it did not accept it. So, that water flowed upon it for seven days until it layered and spread. Then Heazwj Withdrew that water from it, then Took from that clay and Created from it the tyrants, and their leaders.

ثم مزجه بثفل طينتكم، ولو ترك طينتهم على حاله ولم يمزج بطينتكم لم يشهدوا الشهادتين ولا صلوا ولا صاموا ولا زكوا ولا حجوا ولا أدوا أمانة ولا أشبهوكم في الصور، وليس شئ أكبر على المؤمن من أن يرى صورة عدوه مثل صورته.

Then Heazwj Mixed it with the sediment of your clay, and had their clay been left upon its state and not been mixed with your clay, they would have neither testified the two testimonies, nor prayed Salat, nor Fasted, nor given Zakat, nor performed Hajj, nor paid back the entrustments, nor resembled you regarding the faces, and there is nothing more grievous upon the Momin than his seeing the face of his enemy resembling his face’.

قلت: يابن رسول الله فما صنع بالطينتين ؟

I said, ‘O sonasws of Rasool-Allahsaww! What was Done with the two clays?’

قال: مزج بينهما بالماء الاول والماء الثاني، ثم عركها عرك الاديم، ثم أخذ من ذلك قبضة فقال: هذه إلى الجنة ولا أبالي وأخذ قبضة أخرى وقال: هذه إلى النار ولا أبالي ;

Heasws said: ‘There was a mixing between the two with the first water and the second water, then Heazwj Scrubbed these scrubbing of the crusts, then Heazwj Took a Handful from that and Heazwj Said: “These are to the Paradise and Iazwj do not Mind!” Then Heazwj Took another Handful and Said: “These are to the Fire and Iazwj don’t Mind!”

ثم خلط بينهما فوقع من سنخ المؤمن وطينته على سنخ الكافر وطينته، ووقع من سنخ الكافر وطينته على سنخ المؤمن وطينته، فما رأيته من شيعتنا من زنا، أو لواط، أو ترك صلاة، أو صيام، أو حج، أو جهاد، أو خيانة، أو كبيرة من هذه الكبائر فهو من طينة الناصب وعنصره الذي قد مزج فيه لان من سنخ الناصب وعنصره وطينته اكتساب المئاثم والفواحش والكبائر ;

Then Heazwj Mixed between the two. Therefore, from the origin of the Momin and his clay fell upon the origin of the Kafir and his clay, and from the origin of the Kafir and his clay fell upon the origin of the Momin and his clay. Therefore, what you see from ourasws Shias one who commits adultery, or sodomy, or leaves the Salat, or Fasts, or Hajj, or Jihad, or betrayal, or a major sin from these major sins, so it is from the clay of the Nasibi (Hostile one) and his origin which had been mixed into it, because from the origin of the Nasibi (Hostile one) and his clay is the earning of the sins and the immoralities and the major sins.

وما رأيت من الناصب ومواظبته على الصلاة والصيام والزكاة والحج والجهاد وأبواب البر فهو من طينة المؤمن وسنخه الذي قد مزج فيه لان من سنخ المؤمن وعنصره وطينته اكتساب الحسنات واستعمال الخير واجتناب المئاثم،

And what you see from the Nasibi (Hostile one) and his perseverance upon the Salat, and the Fasts, and the Zakat, and the Hajj, and the Jihad, and the doors of the goodness, so it is from the clay of the Momin and his origin which had been mixed up into it, because from the origin of the Momin and his clay is the earning of the good deeds, and utilisation of the good, and shunning of the sins.

فإذا عرضت هذه الاعمال كلها على الله عزوجل قال: أنا عدل لا أجور، ومنصف لا أظلم، وحكم لا أحيف ولا أميل ولا أشطط، الحقوا الاعمال السيئة التي اجترحها المؤمن بسنخ الناصب وطينته، وألحقوا الاعمال الحسنة التي اكتسبها الناصب بسنخ المؤمن وطينته ردوها كلها إلى اصلها،

When all these deeds are presented to Allahazwj Mighty and Majestic, Heazwj Says: “Iazwj am Just, not a tyrant, and Fair, not being unjust, and Wise, neither prejudicial nor Inclined, nor would Iazwj Transgress. Iazwj shall Attach the evil deeds which the Momin committed with the origin of the Nasibi (Hostile one) and his clay, and Iazwj shall Attach the good deeds which the Nasibi (Hostile one) has attained with the origin of the Momin and his clay, Returning all these to their origins.

فإني أنا الله لا إله إلا أنا، عالم السر وأخفى وأنا المطلع على قلوب عبادي، لا أحيف ولا أظلم ولا ألزم أحدا إلا ما عرفته منه قبل أن أخلقه.

Surely, Iazwj am Allahazwj! There is no god except Meazwj, Knower of the secrets and the hidden, and Iazwj am the Oneazwj Notified upon the hearts of Myazwj servants. Iazwj will neither oppress, nor be unjust, nor force anyone except what Iazwj recognised from him before Iazwj even Created him’.

ثم قال الباقر عليه السلام: يا إبراهيم أقرأ هذه الآية، قلت: يابن رسول الله أية آية ؟ قال: قوله تعالى: " قال معاذ الله أن نأخذ إلا من وجدنا متاعنا عنده إنا إذا لظالمون " هو في الظاهر ما تفهمونه، وهو والله في الباطن هذا بعينه، يا إبراهيم إن للقرآن ظاهرا وباطنا، ومحكما ومتشابها، وناسخا ومنسوخا.

Then Al-Baqirasws said: ‘O Ibrahim! Recite this Verse’. I said, ‘O sonasws of Rasool-Allahsaww, which Verse?’ Heasws said: ‘The Words of the Exalted: He said: ‘Allah Forbid that we should take except for the one in whose possession we found our belongings, or else we would be from the unjust ones’ [12:79]. In the apparent, it is what you understand it, and it is, by Allahazwj, in the hidden, this is exactly it. O Ibrahim! For the Quran there is an apparent and a hidden, a Decisive and an Allegorical, an Abrogating and an Abrogated’.

ثم قال: أخبرني يا إبراهيم عن الشمس إذا طلعت وبدا شعاعها في البلدان، أهو بائن من القرص ؟ قلت: في حال طلوعه بائن ; قال: أليس إذا غابت الشمس اتصل ذلك الشعاع بالقرص حتى يعود إليه ؟ قلت: نعم، قال: كذلك يعود كل شئ إلى سنخه و جوهره وأصله،

Then heasws said: ‘Inform me, O Ibrahim, about the sun when it emerges and its rays appear in the cities, is it noticeable from the disc?’ I said, ‘In the state of its emergence, it is noticeable’. Heasws said: ‘When the sun sets doe those rays connect with the disc until they return to it?’ I said, ‘Yes’. Heasws said: ‘Like that, every thing would return to its origin, and its essence, and its root.

فإذا كان يوم القيامة نزع الله عزوجل سنخ الناصب وطينته مع أثقاله وأوزاره من المؤمن فيلحقها كلها بالناصب، وينزع سنخ المؤمن وطينته مع حسناته و أبواب بره واجتهاده من الناصب فيلحقها كلها بالمؤمن.

When it will be the Day of Judgment, Allahazwj Mighty and Majestic would Snatch the origin of the Nasibi (Hostile one) and his clay along with his weight and his burden (sins) away from the Momin, and Attach all of these with the Nasibi (Hostile one); and Heazwj would Snatch the origin of the Momin and his clay along with its good deeds and the doors of his righteousness, and his struggle, away from the Nasibi (Hostile one), and Attach all these with the Momin.

أفترى ههنا ظلما وعدوانا ؟ قلت: لا يابن رسول الله ; قال: هذا والله القضاء الفاصل والحكم القاطع والعدل البين، لا يسأل عما يفعل وهم يسألون، هذا - يا إبراهيم - الحق من ربك فلا تكن من الممترين هذا من حكم الملكوت.

Do you see over here any injustice and tyranny?’ I said, ‘No, O sonasws of Rasool-Allahazwj’. Heasws said: ‘By Allahazwj! This is the Decisive Ordainment, and the cutting Judgment, and the clear Justice. Heazwj will not be questioned about what Heazwj does and they will be questioned. This, O Ibrahim, is the Truth from your Lordazwj, therefore do not become suspicious of this from the Judgment of the Kingdoms’.

قلت: يابن رسول الله وما حكم الملكوت ؟ قال: حكم الله وحكم أنبيائه، و قصة الخضر وموسى عليهما السلام حين استصحبه فقال: " إنك لن تستطيع معي صبرا وكيف تصبر على ما لم تحط به خبرا ".

I said, ‘O sonasws of Rasool-Allahsaww! And what is the Judgment of the Kingdoms?’ Heasws said: ‘Judgment of Allahazwj and judgment of Hisazwj Prophetsas, and story of Al Khizras, and Musaas when heas accompanied himas and heas said: He said: ‘You will never be able on being patient with me [18:67] And how can you have patience upon what news you have not been narrated with?’ [18:68].

افهم يا إبراهيم واعقل، أنكر موسى على الخضر واستفظع أفعاله حتى قال له الخضر يا موسى ما فعلته عن أمري، إنما فعلته عن أمر الله عزوجل،

Understand, O Ibrahim and use your intellect! Musaas denied upon Al-Khizras and disapproval of hisas deeds until Al-Khizras said to himas: ‘O Musaas! Ias did not do from my accord, but rather Ias did it from the Command of Allahazwj Mighty and Majestic.

من هذا - ويحك يا إبراهيم - قرآن يتلى، وأخبار تؤثر عن الله عزوجل، من رد منها حرفا فقد كفر و أشرك ورد على الله عزوجل.

From this – and be warned O Ibrahim – Quran is recited and Ahadeeth are a Favour (preference) from Allahazwj Mighty and Majestic. One who rejects a letter from these, so he has committed Kufr and Shirk, and has rebutted upon Allahazwj Mighty and Majestic’.

قال الليثي: فكأني لم أعقل الآيات - وأنا أقرؤها أربعين سنة - إلا ذلك اليوم، فقلت: يابن رسول الله ما أعجب هذا ! تؤخذ حسنات أعدائكم فترد على شيعتكم، وتؤخذ سيئات محبيكم فترد على مبغضيكم ؟

Al-Laysi (the narrator) said, ‘It was as if I did not understand the Verses although I had recited these for forty years, until that day. So, I said, ‘O sonasws of Rasool-Allahsaww! How strange is this! Taking the good deeds from yourasws enemies and returning it upon yourasws Shias, and taking the evil deeds of the ones who love youasws and returning them upon the ones who hate youasws?’

قال: إي والله الذي لا إله إلا هو، فالق الحبة، وبارئ النسمة، وفاطر الارض والسماء، ما أخبرتك إلا بالحق: وما أتيتك إلا بالصدق، وما ظلمهم الله وما الله بظلام للعبيد، وإن ما أخبرتك لموجود في القرآن كله.

Heasws said: ‘Yes, by Allahazwj! There is no god except Heazwj, Splitter of the seed, and Former of the person, and Originator of the earth and the sky! Iasws did not inform you except with the Truth, and Iasws did not come to you except with the truthfulness, and Allahazwj is not unjust with them and that Allah is not in the least unjust to the servants [3:182], and that what Iasws informed you is present in the Quran, all of it’.

قلت: هذا بعينه يوجد في القرآن ؟ قال: نعم يوجد في أكثر من ثلاثين موضعا في القرآن، أتحب أن أقرأ ذلك عليك ؟ قلت: بلى يابن رسول الله;

I said, ‘This exactly is found in the Quran?’ Heasws said: ‘Yes, found in more than thirty places in the Quran. Would you like it if Iasws were to recite these to you?’ I said, ‘Yes, O Rasool-Allahsaww!’

فقال: قال الله عزوجل: " وقال الذين كفروا للذين آمنوا اتبعوا سبيلنا ولنحمل خطاياكم وما هم بحاملين من خطاياهم من شئ إنهم لكاذبون وليحملن أثقالهم وأثقالا مع أثقالهم " الآية. أزيدك يا إبراهيم ؟ قلت: بلى يابن رسول الله

Heasws said: ‘Allahazwj Mighty and Majestic Said: And those who commit Kufr say to those who believe, ‘Follow our way and we will bear your sins’. And they will not bear anything from their sins. They are lying! [29:12] And they will bear their own burdens, and (other) burdens along with their own burdens [29:13] – the Verse. Shall Iasws increase for you, O Ibrahim?’ I said, ‘Yes, O sonasws of Rasool-Allahsaww!’

قال: ليحملوا أوزارهم كاملة يوم القيمة ومن أوزار الذين يضلونهم بغير علم ألا ساء ما يزرون " أتحب أن أزيدك ؟ قلت: بلى يابن رسول الله،

Heasws said: ‘They would be bearing their burdens entirely on the Day of Judgment, and from the burdens of those whom they are straying without knowledge. Indeed! Evil is what they are bearing [16:25]. Would you like measws to increase for you?’ I said, ‘O sonasws of Rasool-Allahsaww!’

قال: " فأولئك يبدل الله سيئاتهم حسنات وكان الله غفورا رحيما " يبدل الله سيئات شيعتنا حسنات، ويبدل الله حسنات أعدائنا سيئات ;

Heasws said: ‘Except one who repents, and believes, and does righteous deeds, so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]. Allahazwj would Replace the evil deeds of ourasws Shias with good deeds, and Allahazwj would Replace the good deeds of ourasws enemies with evil deeds.

وجلال الله ووجه الله إن هذا لمن عدله وإنصافه لا راد لقضائه، ولا معقب لحكمه وهو السميع العليم. ألم أبين لك أمر المزاج والطينتين من القرآن ؟ قلت: بلى يابن رسول الله ;

And Majesty of Allahazwj and the Face of Allahazwj is that this is from Hisazwj Justice and Hisazwj Fairness. There is neither a repeller of Hisazwj Ordainment nor a pursuer to Hisazwj Judgment, and Heazwj is the Hearing, the Knowing. Have Iasws clarified for you the matter of the mixing of the two clays from the Quran?’ I said, ‘Yes, O sonasws of Rasool-Allahsaww!’

قال: اقرأ يا إبراهيم: " الذين يجتنبون كبائر الاثم والفواحش إلا اللمم إن ربك واسع المغفرة هو أعلم بكم إذا أنشأكم من الارض " يعنى من الارض الطيبة والارض المنتنة " فلا تزكوا أنفسكم هو أعلم بمن اتقى "

Heasws said: ‘Recite, O Ibrahim: Those who are shunning the major sins and the immoralities except for the ‘Lamam’, surely your Lord is Capacious of the Forgiveness. He is more Knowing of you when He Produced you from the earth, - meaning from the good earth and the stinky earth - Therefore, do no attribute purity to yourselves, He is more Knowing of the one who fears [53:32].

يقول: لا يفتخر أحدكم بكثرة صلاته وصيامه وزكاته ونسكه لان الله عزوجل أعلم بمن اتقى منكم، فإن ذلك من قبل اللمم و هو المزاج. أزيدك يا إبراهيم ؟ قلت: بلى يابن رسول الله ;

Heazwj is that they none of you should be priding with the frequency of his Salat, and his Fasts, and his Zakat, and his rituals, because Allahazwj Mighty and Majestic is more Knowing with the ones from you who fears. So, that is from the direction of the ‘Lamam’ and it is the mixing. Shall I increase for you, O Ibrahim?’ I said, ‘Yes, O sonasws of Rasool-Allahsaww!’

قال: " كما بدأكم تعودون فريقا هدى وفريقا حق عليهم الضلالة إنهم اتخذوا الشياطين أولياء من دون الله " يعني أئمة الجور دون أئمة الحق " ويحسبون أنهم مهتدون "

Heasws said: ‘Just as He Originated you all, (so) you would be returning [7:29] A group is Guided and a group, the straying is deserved upon them. They are taking the satans as friends from besides Allah – meaning the tyrannical leaders besides the Imamsasws of the Truth, and are reckoning that they are rightly Guided ones [7:30].

خذها إليك يا أبا إسحاق، فوالله إنه لمن غرر أحاديثنا وباطن سرائرنا ومكنون خزائنا وانصرف ولا تطلع على سرنا أحدا إلا مؤمنا مستبصرا فإنك إن أذعت سرنا بليت في نفسك ومالك وأهلك وولدك.

Take it to yourself, O Abu Is’haq, for, by Allahazwj, it is from the dangerous of ourasws Ahadeeth and esoteric of ourasws secrets, and hidden of ourasws treasures, and leave, and do not notify anyone upon ourasws secrets except an insightful Momin, for you, when you broadcast ourasws secrets, you will be Tried regarding yourself, and your wealth, and your family, and your children’’.³²⁹

7 - فس: علي بن الحسين، عن البرقي، عن محمد بن علي، عن علي بن أسباط، عن علي بن معمر، عن أبيه قال: سألت أبا عبد الله عليه السلام عن قول الله عزوجل " هذا نذير من النذر الاولى " قال: إن الله تبارك وتعالى ما ذرأ الخلق في الذر الاول فأقامهم صفوفا قدامه بعث الله محمدا صلى الله عليه وآله فآمن به قوم، وأنكره قوم، فقال الله: " هذا نذير من النذر الاولى " يعني به محمدا صلى الله عليه وآله حيث دعاهم إلى الله عزوجل في الذر الاول.

Ali Bin Al Husayn, from Al Barqy, from Muhammad Bin Ali, from Ali Bin Asbat, from Ali Bin Mo’mar, from his father who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic: This one is a Warner from the former Warners [53:56]. Heasws said: ‘Allahazwj Blessed and Exalted did not Leave the creatures in the first (realm of the) particles, and Made them stand in rows in front of himsaww. Allahazwj Sent Muhammadsaww, and a people believed in himsaww and a people denied, so Allahazwj Said: This one is a Warner from the former Warners [53:56], meaning by it, Muhammadsaww when hesaww called them to Allahazwj Mighty and Majestic in the first (realm of the) particles’’.³³⁰

8 - فس: علي بن الحسين، عن البرقي، عن ابن محبوب، عن الحسين بن نعيم الصحاف قال: سألت الصادق عليه السلام عن قوله: " فمنكم كافر ومنكم مؤمن " فقال: عرف الله عزوجل إيمانهم بولايتنا، وكفرهم بتركها يوم أخذ عليهم الميثاق وهم ذر في صلب آدم عليه السلام.

Ali Bin Al Husayn, from Al Barqy, from Ibn Mahboub, from Al Husayn Bin Nuaym Al Sahaf who said,

‘I asked Al-Sadiqasws about Hisazwj Words: so from you is a Kafir and from you is a Momin [64:2], so heasws said: ‘Allahazwj Mighty and Majestic Recognised their Eman by ourasws Wilayah, and their Kufr by their leaving it on the day Heazwj Took the Covenant upon them, and they were particles in the back of Adamas’’.³³¹

9 - فس: أحمد بن إدريس، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر بن سويد، عن القاسم بن سليمان، عن جابر قال: سمعت أبا جعفر عليه السلام يقول في هذه الآية: " وأن لو استقاموا على الطريقة لاسقيناهم ماء غدقا " يعنى من جرى فيه شئ من شرك الشيطان على الطريقة يعني على الولاية في الاصل عند الاظلة حين أخد الله ميثاق بني آدم " أسقيناهم ماء غدقا " يعني لكنا وضعنا أظلتهم في الماء الفرات العذب.

Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jabir who said,

‘I heard Abu Ja’farasws saying regarding this Verse: And if they are steadfast upon the right Way, We would Quench them (with) abundant water [72:16]: ‘It means one in whom flowed something from the Shirk of the Satanla upon the right way, meaning upon the Wilayah in the origin in the (realm of the) shadows when Allahazwj Took the Covenant of the children of Adamas We would Quench them (with) abundant water [72:16], meaning we would have placed their shadows into the fresh waters of the Euphrates’’.³³²

10 - فس: أبي، عن محمد، عن محمد بن إسماعيل، عن أبي حمزة، عن أبي جعفر عليه السلام قال: إن الله خلقنا من أعلا عليين، وخلق قلوب شيعتنا مما خلقنا منه وخلق أبدانهم من دون ذلك، فقلوبهم تهوي إلينا وأنها خلقت مما خلقنا منه ;

My father, from Muhammad, from Muhammad Bin Ismail, from Abu Hamza,

‘From Abu Ja’farasws having said: ‘Allahazwj Created usasws from the high Illiyeen, and Created the hearts of ourasws Shias from what weasws had been Created from, and Created their bodies from besides that. Thus, their hearts are yearning towards usasws and these are Created from what weasws have been Created from’.

ثم تلا قوله: " كلا إن كتاب الابرار لفي عليين وما أدريك ما عليون كتاب مرقوم يشهده المقربون ".

Then heasws recited Hisazwj Words: Never! Surely the Book of the righteous would be in Illiyeen [83:18] And what will make you realise what Illiyeen is? [83:19] A numbered Book [83:20] The ones of Proximity would witness it [83:21]’’.³³³

11 - ع " ابن المتوكل، عن السعد آبادي، عن البرقي، عن أبيه، عن أبي نهشل عن محمد بن إسماعيل، عن أبيه، عن أبي حمزة قال: سمعت أبا جعفر عليه السلام يقول: إن الله عزوجل خلقنا. الخبر

Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from his father, from Abu Nahshal, from Muhammad Bin Ismail, from his father, from Abu Hamza who said,

‘I heard Abu Ja’farasws saying: ‘Allahazwj Mighty and Majestic Created usasws …’ – The Hadeeth (as above)’’.³³⁴

12 - فس: أبي، عن النضر بن سويد، عن يحيى الحلبي، عن ابن سنان قال: قال أبو عبد الله عليه السلام: أول من سبق من الرسل إلى بلى رسول الله صلى الله عليه وآله، وذلك أنه كان أقرب الخلق إلى الله تبارك وتعالى، وكان بالمكان الذي قال له جبرئيل: - لما اسري به إلى السماء - تقدم يا محمد فقد وطأت موطئا لم تطأه ملك مقرب ولا نبي مرسل. ولولا أن روحه ونفسه كانت من ذلك المكان لما قدر أن يبلغه،

My father, from Al Nazar Bin Suweyd, from yahya al Halby, from Ibn Sinan who said,

‘Abu Abdullahasws said: ‘The first one from the Rasoolsas to preceded to (say): ‘Yes’, was Rasool-Allahsaww, and that is because hesaww was the closest of the creatures to Allahazwj Blessed and Exalted, and hesaww was at the place which Jibraeelas said to himsaww – when hesaww was ascended with to the sky: ‘Go ahead, O Muhammadsaww, for yousaww have treaded a place no Angel of Proximity has trodden, nor a Mursil Prophetas’, and if hissaww soul and hissaww self was not from that place, hesaww would not have been able to reach it.

فكان من الله عزوجل كما قال الله: " قاب قوسين أو أدنى " أي بل أدنى فلما خرج الامر من الله وقع إلى أوليائه عليهم السلام فقال الصادق عليه السلام: كان الميثاق مأخوذا عليهم لله بالربوبية، ولرسوله بالنبوة، ولامير المؤمنين والائمة بالامامة،

Hesaww was from Allahazwj Mighty and Majestic just as Allahazwj Said: So, he was (at a distance of) two bows or nearer [53:9], i.e., but closer. So, when the Command came out from Allahazwj and fell to Hisazwj Guardiansasws, Al-Sadiqasws said: ‘The Covenant was Taken upon them for Allahazwj with the Lordship, and for Hisazwj Rasoolsas with the Prophet-hood, and for Amir Al-Momineenasws and the Imamsasws with the Imamate’.

فقال: ألست بربكم، ومحمد نبيكم، وعلي إمامكم، والائمة الهادون أئمتكم ؟ فقالوا: بلى، فقال الله: " شهدنا أن تقولوا يوم القيمة " أي لئلا تقولوا يوم القيامة " إنا كنا عن هذا غافلين "

Heazwj Said: “Am I not your Lord? [7:172], and Muhammadsaww your Prophetsaww, and Aliasws your Imamasws, and the Imamsasws of Guidance your Imamsasws?” They said, ‘Yes, we testify’. Allahazwj Said: “Lest you should be saying on the Day of Judgment – just in case you would be saying on the Day of Judgment, ‘We were oblivious of this’ [7:172].

فأول ما أخذ الله عزوجل الميثاق على الانبياء بالربوبية، وهو قوله: " وإذ أخذنا من النبيين ميثاقهم " فذكر جملة الانبياء، ثم أبرز أفضلهم بالاسامي فقال: " ومنك " يا محمد،

So, the first of what Allahazwj Mighty and Majestic Took the Covenant upon the Prophetsas was with the Lordship, and it is Hisazwj Word: And when We Took from the Prophets, their Covenants, [33:7], Heazwj Mentioned the entirety of the Prophetsas. Then Heazwj Highlighted the most superior one of themas with the name, and Heazwj Said: and from you O Muhammadsaww!”

فقدم رسول الله صلى الله عليه وآله لانه أفضهلم، " ومن نوح وإبراهيم وموسى وعيسى بن مريم " فهؤلاء الخمسة أفضل الانبياء، ورسول الله صلى الله عليه وآله أفضلهم،

So, Rasool-Allahsaww went ahead because hesaww was the most superior of themas, and from Noah and Ibrahim and Musa and Isa son of Maryam [33:7]. Thus, these are the five most superior of the Prophetsas, and Rasool-Allahsaww is theiras superior.

ثم أخذ بعد ذلك ميثاق رسول الله على الانبياء له بالايمان به، وعلى أن ينصروا أمير المؤمنين، فقال: " وإذ أخذ الله ميثاق النبيين لما آتيتكم من كتاب وحكمة ثم جائكم رسول مصدق لما معكم " يعني رسول الله صلى الله عليه وآله " لتؤمنن به ولتنصرنه " يعني آمير المؤمنين صلوات الله عليه تخبروا اممكم بخبره وخبر وليه من الائمة.

The after that, Heazwj Took the Covenant of Rasool-Allahsaww upon the Prophetsas from himsaww with the belief with himsaww, and upon (the stipulation) that theyas would help Amir Al-Momineenasws, so Heazwj Said: And when Allah Took a Covenant of the Prophets: “When I have Given you from a Book and Wisdom - then a Rasool comes to you verifying to what is with you, - meaning Rasool-Allahsaww, you must believe in him, and you must help him” [3:81] – meaning Amir Al-Momineenasws, you (Prophetsas) would inform youras communities with hissaww news, and news of hissaww Guardianasws from the Imamsasws’’.³³⁵

13 - فس: أبي، عن ابن أبي عمير، عن عبد الله بن مسكان، عن أبي عبد الله عليه السلام وعن أبي بصير، عن أبي جعفر عليه السلام في قوله: " لتؤمنن به ولتنصرنه " قال: ما بعث الله نبيا عن آدم فهلم جرا إلا ويرجع إلى الدنيا فيقاتل وينصر رسول الله صلى الله عليه وآله وأمير المؤمنين،

My father, from Ibn Abu Umeyr, from Abdullah Bin Muskan,

‘From Abu Abdullahasws, and from Abu Baseer, from Abu Ja’farasws regarding Hisazwj Words: you must believe in him, and you must help him” [3:81]. Heasws said: ‘Allahazwj did not Send a Prophetas from Adamas and so forth, except that heas would be returning to the world and helping Amir-Al-Momineenasws.

ثم أخذ أيضا ميثاق الانبياء على رسول الله صلى الله عليه وآله فقال: قل يا محمد " آمنا " بالله وما انزل علينا وما انزل على إبراهيم وإسماعيل وإسحاق ويعقوب والاسباط وما اوتي موسى وعيسى وما اوتى النبيون من ربهم لا نفرق بين أحد منهم ونحن له مسلمون ".

Then Heazwj Took the Covenant as well of the Prophetsas upon Rasool-Allahsaww and Heazwj Said: Say (O Muhammadsaww): We believe in Allah and (in) what is Revealed unto us, and what was revealed to Ibrahim and Ismail and Is’haq and Yaqoub and the tribes, and (in) what was Given to Musa and Isa, and (in) what was Given to the Prophets from their Lord. We do not make any distinction between any of them, and to Him we are submitting [2:136]’’.³³⁶

14 - فس: أبي، عن ابن أبي عمير، عن ابن مسكان، عن أبي عبد الله عليه السلام في قوله: " وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم ألست بربكم قالوا بلى شهدنا " قلت: معاينة كان هذا ؟

My father, from Ibn Abu Umeyr, from Ibn Muskan,

‘From Abu Abdullahasws regarding Hisazwj Words: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes, we testify’. [7:172], I said, ‘This was eye-witnessed?’

قال: نعم، فثبتت المعرفة ونسوا الموقف وسيذكرونه، ولولا ذلك لم يدر أحد من خالقه ورازقة، فمنهم من أقر بلسانه في الذر ولم يؤمن بقلبه، فقال الله: " فما كانوا ليؤمنوا بما كذبوا به من قبل ".

Heasws said: ‘Yes, and the recognition was affirmed and they forgot the pausing and they would be remembering it, and had it not been that, no one would know who is his Creator and his Sustainer. From them is one who accepted by his tongue in the (realm of the) particles and did not believe by his heart, so Allahazwj Said: but they did not believe due to what they had belied with from before. [10:74]’’.³³⁷

15 - أقول: روى الشيخ أحمد بن فهد في المهذب وغيره بإسنادهم عن المعلى بن خنيس، عن أبي عبد الله عليه السلام قال: قال لي: يا معلى يوم النيروز هو اليوم الذي أخذ الله ميثاق العباد أن يعبدوه، ولا يشركوا به شيئا، وأن يدينوا برسله وحججه وأوليائه عليهم السلام. الخبر.

I (Majlisi) as saying, ‘It is reported by the sheykh Ahmad Bin Fahad in (the book) Al Mahzab, and other by their chains from Al Moala Bin Khunays,

‘From Abu Abdullahasws, he (Moala) said, ‘Heasws said to me: ‘O Moala! The day of Al-Neyrouz, it is the day which Allahazwj Took the Covenant of the servants that they should worship Himazwj, and they should not associate anything with Himazwj, and that they should make it a Religion with Hisazwj Rasoolsas and Hisazwj Divine Authorities, and Hisazwj Guardiansasws’’.³³⁸

16 - فس: أبي، عن ابن محبوب، عن عمرو بن أبي المقدام، عن ثابت الحداد عن جابر الجعفي، عن أبي جعفر، عن آبائه، عن أمير المؤمنين عليهم السلام في خبر طويل: قال الله تبارك وتعالى للملائكة: " إني خالق بشرا من صلصال من حمأ مسنون فإذا سويته ونفخت فيه من روحي فقعوا له ساجدين " قال: وكان ذلك من الله تقدمة في آدم قبل أن يخلقه واحتجاجا منه عليهم،

My father, from Ibn Mahboub, from Amro Bin Abu Al Maqdam, from Sabit Al Hadad, from Jabir al Ju’fy,

‘From Abu Ja’farasws, from hisasws forefathersasws, from Amir Al-Momineenasws in a lengthy Hadeeth: ‘The Blessed and Exalted Said to the Angels: “And when your Lord Said to the Angels: “I will Create a person from clay of matured mud, altered [15:28] So when I Complete him and Blow into him from My Spirit, then fall down towards him in Sajdah” [15:29]’. Heasws said: ‘And that happened from Allahazwj preceding regarding Adamas before Heazwj had Created himas, and an argument from Himazwj upon them.

قال: فاغترف ربنا تبارك وتعالى غرفة بيمينه من الماء العذب الفرات - وكلتا يديه يمين - فصلصلها في كفه فجمدت فقال لها: منك أخلق النبيين و المرسلين، وعبادي الصالحين، والائمة المهتدين، والدعاة إلى الجنة وأتباعهم إلى يوم الدين ولا ابالى، ولا اسأل عما أفعل وهم يسألون.

So Allahazwj Scooped a Scoop with Hisazwj Right Hand – and both Hisazwj Hands are Right – of fresh water of the Euphrates, and Heazwj Shook it in Hisazwj Palm, so it solidified. Then Heazwj Said: “From you Iazwj shall Create the Prophetsas, and the Mursilsas, and Myazwj righteous servants, the Guided Imamsasws, the inviters to the Paradise, and theirasws followers up to the Day of Judgment, and Iazwj do not Mind, nor will Iazwj be questioned about what Iazwj Do, and they (people) would be questioned”.

ثم اغترف غرفة اخرى من الماء المالح الاجاج فصلصلها في كفه فجمدت ثم قال لها: منك أخلق الجبارين، والفراعنة، والعتاة، وإخوان الشياطين، والدعاة إلى النار إلى يوم القيامة وأشياعهم ولا أبالي، ولا أسأل عما أفعل وهم يسألون.

Then Allahazwj Scooped with Hisazwj Palm another Scoop of salty water, and Heazwj Shook it in Hisazwj Palm, so it solidified. Then Heazwj Said to it: “From you Iazwj shall Create the tyrants, and the Pharaohs, and the ruthless ones, and the brethren of the satansla, and imams of Kufr, and the inviters to the Fire and their followers up to the Day of Judgment, and Iazwj do not Mind, nor will Iazwj be questioned about what Iazwj Do, and they would be Questioned”.

قال: وشرط في ذلك البداء فيهم، ولم يشترط في أصحاب اليمين البداء، ثم خلط المائين جميعا في كفه فصلصلهما ثم كفأهما قدام عرشه وهما سلالة من طين.

And Heazwj Stipulated in that the Change of Mind regarding them, and Heazwj did not Stipulate regarding the companions of the right hand, the Change of Mind of Allahazwj regarding them. Then Heazwj Mixed the two waters in Hisazwj Palm altogether, and Heazwj Shook these two, then Heazwj Placed these two in front of Hisazwj Throne, and they were both sodden with clay’’.³³⁹

17 - ع: أبي، عن سعد، عن ابن عيسى، عن الحسن بن فضال، عن بعض أصحابنا عن أبي عبد الله عليه السلام قال: إن الله عزوجل خلق ماءا عذبا فخلق منه أهل طاعته، وجعل ماءا مرا فخلق منه أهل معصيته، ثم أمرهما فاختلطا، فلولا ذلك ما ولد المؤمن إلا مؤمنا، ولا الكافر إلا كافرا.

My father, from Sa’ad, from Ibn Isa, from Al Hassan Bin Fazal, from one of our companions,

‘From Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Created fresh water and Created from it the people obedient to Himazwj, and Made bitter water and Created from it the people disobedience to Himazwj, then Heazwj Commanded them both to be mixed. Had it not been that, the Momin would not have begotten except a Momin, nor a Kafir except a Kafir’’.³⁴⁰

18 - ع: ابن اليد، عن الصفار، عن الحسن بن فضال، عن ابن أبي الخطاب، عن حماد بن عيسى، عن ربعي بن عبد الله بن الجارود، عمن ذكره، عن علي بن الحسين صلوات الله عليه قال: إن الله عزوجل خلق النبيين من طينة عليين قلوبهم وأبدانهم، وخلق قلوب المؤمنين من تلك الطينة، وخلق أبدانهم من دون ذلك، وخلق الكافرين من طينة سجيل قلوبهم وأبدانهم،

Ibn Al Waleed, from Al Safar, from Al Hassan Bin Fazal, from Ibn Abu Al Khatab, from Hamad Bin Isa, from Rabie Bin Abdullah Bin Al Jaroud, from the one who mentioned it,

‘From Aliasws Bin Al-Husaynasws having said: ‘Allahazwj Mighty and Majestic Created the Prophetsas from the clay of Illiyeen, theiras hearts and theiras bodies; and Created the hearts of the Momineen from that clay, and Created their bodies from besides that; and Heazwj Created the Kafirs from clay of Sijeel, their hearts and their bodies.

فخلط بين الطينتين فمن هذا يلد المؤمن الكافر ويلد الكافر المؤمن، ومن ههنا يصيب المؤمن السيئة، ويصيب الكافر الحسنة، فقلوب المؤمنين تحن إلى ما خلقوا منه وقلوب الكافرين تحن إلى ما خلقوا منه.

Then Heazwj Mixed between the two clays. Thus, from this the Momin begets the Kafir and the Kafir begets the Momin, and from over here the Momin attains the evil deeds and the Kafir attain the good deeds. The hearts of the Momineen yearn to what they have been Created from, and the hearts of the Kafirs yearn to what they have been Created from’’.³⁴¹

19 - ع: أحمد بن هارون، عن محمد الحميري، عن أبيه، عن ابن يزيد، عن حماد بن عيسى، عن أبي نعيم الهذلي، عن رجل، عن علي بن الحسين عليهما السلام مثله. وفيه: وخلق أبدان المؤمنين وخلق الكفار. وسجين مكان سجيل.

Ahmad Bin Haroun, from Muhammad Al Humeyri, from his father, from Ibn Yazeed, from Hamad Bin Isa, from Abu Naeem Al Hazly, from a man,

‘From Aliasws Bin Al-Husaynasws – similar to it, and in it: ‘And Heazwj Created the bodies of the Momineen and Created the Kafirs’, and ‘prison’ in place of ‘Sijeel’’.³⁴²

20 - ع: ماجيلويه، عن محمد العطار، عن ابن أبان، عن ابن أورمة، عن عمرو بن عثمان، عن العبقري، عن عمر بن ثابت، عن أبيه، عن حبة العرني، عن علي عليه السلام قال: إن الله عزوجل خلق آدم عليه السلام من أديم الارض، فمنه السباخ ومنه الملح ومنه الطيب ; فكذلك في ذرية الصالح والطالح.

Majaylawiya, from Muhammad Al Attar, from Ibn Aban, from Ibn Awrama, from Amro Bin Usman, from Al Abqary, from Umar Bin Sabit, from his father, from Habbat Al Arny,

‘From Aliasws having said: ‘Allahazwj Mighty and Majestic Created Adamas from the crust of the earth, so from it is the marshland soil, and from it is the salty and from it is the good. Similar to that is in the offspring, the righteous and the wicked’’.³⁴³

21 - ع: ابن المتوكل، عن محمد العطار، عن ابن أبان، عن ابن أورمة، عن محمد بن سنان، عن معاوية بن شريح، عن أبي عبد الله عليه السلام قال: إن الله عزوجل أجرى ماءا فقال له: كن عذبا أخلق منك جنتي وأهل طاعتي، وإن الله عزوجل أجرى ماءا فقال له: كن بحرا مالحا أخلق منك ناري وأهل معصيتي،

Ibn Al Mutawakkal, from Muhammad Al Attar, from Ibn Aban, from Ibn Awrama, from Muhammad Bin Sinan, from Muawiya Bin Shareeh,

‘From Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Flowed water and Said to it: “Be fresh! Iazwj shall Create from you, Myazwj Paradise and the people obeying Meazwj”. And Allahazwj Flowed water and Said to it: “Be a salty ocean! Iazwj shall Create from you Myazwj Fire and the people obeying Meazwj”.

ثم خلطهما جميعا فمن ثم يخرج المؤمن من الكافر ويخرج الكافر من المؤمن، ولو لم يخلطهما لم يخرج من هذا إلا مثله، ولا من هذا إلا مثله.

Then Heazwj Mixed the two, so from then the Momin comes out from the Kafir, and the Kafir comes out from the Momin, and if Heazwj had not Mixed the two, there would not have come out from this except its like, nor from this except its like’’.³⁴⁴

22 - ع: أبي، عن سعد، عن ابن عيسى، عن الحسن بن فضال، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام - في حديث طويل - يقول في آخره: مهما رأيت من نزق أصحابك وخرقهم فهو مما أصابهم من لطخ أصحاب الشمال، وما رأيت من حسن شيم من خالفهم ووقارهم فهو من لطخ أصحاب اليمين.

My father, from Sa’ad, from Ibn Isa, from Al Hassan Bin Fazal, from Abdullah Bin Sinan,

‘From Abu Abdullahasws – in a lengthy Hadeeth – saying at the end of it: ‘From what you see from rudeness of your companions and their disobedience, it is from what hit them from a stain of the companions of the left; and what you see from the excellent manners from their being infringed, and their dignity, it is from a stain from the companions of the right’’.³⁴⁵

23 - ع: ابن الوليد، عن الصفار، عن ابن أبي الخطاب: عن محمد بن سنان، عن أبي عبد الله عليه السلام قال: سألته عن أول ما خلق الله عزوجل، قال: إن أول ما خلق الله عزوجل ما خلق منه كل شئ، قلت: جعلت فداك وما هو ؟ قال: الماء،

Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khatab, from Muhammad Bin Sinan,

‘From Abu Abdullahasws, he (the narrator) said, ‘I asked himasws about the first of what Allahazwj Mighty and Majestic Created. Heasws said: ‘The first of what Mighty and Majestic is what Heazwj Created from it all things’. I said, ‘May I be sacrificed for youasws, and what is it?’ Heasws said: ‘The water’.

قال: إن الله تبارك وتعالى خلق الماء بحرين: أحدهما عذب، الآخر ملح فلما خلقهما نظر إلى العذب فقال: يا بحر فقال: لبيك وسعديك، قال: فيك بركتي ورحمتي، ومنك أخلق أهل طاعتي وجنتي.

Heasws said: ‘Allahazwj Blessed and Exalted Created the water as two oceans – one of them fresh and the other one salty. When Heazwj had Created them both, Heazwj Looked at the fresh (ocean) and Heazwj Said: “O ocean!” It said, ‘At Yourazwj service and Yourazwj Pleasure!’ Heazwj Said: “In you is Myazwj Blessing and Myazwj Mercy, and from you Iazwj shall Create the people obeying Meazwj, and Myazwj Paradise!”

ثم نظر إلى الآخر فقال: يا بحر فلم يجب فأعاد عليه ثلاث مرات يا بحر فلم يجب ! فقال: عليك لعنتي، ومنك أخلق أهل معصيتي ومن أسكنته ناري،

Then Heazwj Looked at the other and Heazwj Said: “O ocean!” But it did not answer. Heazwj Repeated to it three times: “O ocean!” But it did not answer. Heazwj Said: ‘Upon you is Myazwj Curse, and from you Iazwj shall Create the people disobeying Meazwj and the one Iazwj shall Settle in Myazwj Fire.

ثم أمرهما أن يمتزجا فامتزجا، قال: فمن ثم يخرج المؤمن من الكافر، والكافر من المؤمن.

Then Heazwj Commanded the two to be mixed up, so they were mixed up. Thus, from them, the Momin comes out from the Kafir, and the Kafir comes out from the Momin’’.³⁴⁶

24 - ع: ابن الوليد، عن الصفار، عن ابن عيسى، عن البزنطي، عن أبان بن عثمان، وأبي الربيع يرفعانه قال: إن الله عزوجل خلق ماءا فجعله عذبا فجعل منه أهل طاعته، وخلق ماءا مرا فجعل منه أهل معصيته، ثم أمرهما فاختلطا ولولا ذلك ما ولد المؤمن إلا مؤمنا، ولا الكافر إلا كافرا.

Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Al Bazanty, from Aban Bin Usman and Abu Al Rabie both raising it,

‘Heasws said: ‘Allahazwj Mighty and Majestic Created water and Made is to be fresh, and Made from it the people obeying Himazwj; and Heazwj Created bitter water and Made from it the people disobeying Himazwj. Then Heazwj Commanded the two to be mixed up, and had it not been that, the Momin would not have begotten except a Momin, nor the Kafir except a Kafir’’.³⁴⁷

25 - ع: أبي، عن سعد، عن ابن أبي الخطاب، عن جعفر بن بشير، عن ابن أبي العلاء، عن حبيب قال: حدثني الثقة عن أبي عبد الله عليه السلام قال: إن الله تبارك وتعالى أخذ ميثاق العباد وهم أظلة قبل الميلاد، فما تعارف من الارواح ائتلف، وما تناكر منها اختلف.

‘My father, from Sa’ad, from Ibn Abu Al Khattab, from Ja’far Bin Bashir, from Ibn Abu Al Bala’a, from Habeeb who said,

‘The reliable ones narrated to me from Abu Abdullahasws having said: ‘Allahazwj Blessed and Exalted Took a Covenant of the servants and they were shadows before the births. So, from whatever the souls recognised (each other) they harmonise (in the world), and whatever from these denied (each other), they differ (in the world)’’.³⁴⁸

26 - ع: بهذا الاسناد عن حبيب، عمن رواه، عن أبي عبد الله عليه السلام قال: ما تقول في الارواح إنها جنود مجندة، فما تعارف منها ائتلف وما تناكر منها اختلف ؟

By this chain from Habeeb, from the one who reported it,

‘From Abu Abdullahasws having said: ‘What are you saying regarding the souls, these are an army of troops, so whatever they recognise from it, they harmonise, and whatever they deny from it, they differ?’

قال: فقلت: إنا نقول ذلك،

He (the narrator) said, ‘I said, ‘We are saying that’.

قال: فإنه كذلك، إن الله عزوجل أخذ من العباد ميثاقهم وهم أظلة قبل الميلاد، وهو قوله عزوجل: " وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم " إلى آخر الآية،

Heasws said: ‘It is like that. Allahazwj Mighty and Majestic Took from the servants, their Covenant and they were shadows before the births, and it is the Word of the Mighty and Majestic: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: [7:172] – up to the end of the Verse’.

قال: فمن أقر له يومئذ جاءت ألفته ههنا ومن أنكره يومئذ جاء خلافه ههنا.

Heasws said: ‘So, the one who accepted to Himazwj on that day, came harmonising over here, and ones who denied it on that day, came opposing it over here’’.³⁴⁹

27 - ع: أبي، عن سعد، عن يعقوب بن يزيد، عن ابن أبي عمير، عن ابن أذينة عن أبي عبد الله عليه السلام قال: كنا عنده فذكرنا رحلا من أصحابنا فقلنا: فيه حدة، فقال: من علامة المؤمن أن تكون فيه حدة،

My father, from Sa’ad, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Ibn Azina,

‘From Abu Abdullahasws having said: ‘We were in hisasws presence and we mentioned a man from our companions and we said, ‘There is anger in him’. Heasws said: ‘It is from a sign of the Momin that there would happen to be anger in him’.

قال: فقلنا له: إن عامة أصحابنا فيهم حدة ; ف

He (the narrator) said, ‘We said to himasws, ‘Generally, our companions have anger in them’.

قال: إن الله تبارك وتعالى في وقت ما ذرأهم أمر أصحاب اليمين - وأنتم هم - أن يدخلوا النار فدخلوها فأصابهم وهج فالحدة من ذلك الوهج، وأمر أصحاب الشمال - وهم مخالفوهم - أن يدخلوا النار فلم يفعلوا فمن ثم لهم سمت ولهم وقار.

Heasws said: ‘Allahazwj Blessed and Exalted during the time what scattered them, the matter of the companions of the right – and you (Shias) are they – that they should enter the Fire, and they entered it, so the glare hit them, and the anger is from that glare. And Heazwj Commanded the companions of the left – and they are your opponents – that they enter the Fire, but they did not do it, so from then there is apparent calmness from them and for them there is dignity’’.³⁵⁰

28 - ما: الغضائري ؟ عن علي بن محمد العلوي، عن عبد الله بن محمد، عن الحسين، عن أبي عبد الله بن أسباط، عن أحمد بن محمد بن زياد العطار، عن محمد بن مروان الغزال، عن عبيد بن يحيى، عن يحيى بن عبد الله بن الحسن، عن جده الحسن بن علي عليه السلام قال: قال رسول الله صلى الله عليه وآله: إن في الفردوس لعينا أحلى من الشهد، وألين من الزبد، وأبرد من الثلج، وأطيب من المسك، فيها طينة خلقنا الله عزوجل منها، وخلق شيعتنا منها، فمن لم يكن من تلك الطينة فليس منا ولا من شيعتنا، وهي الميثاق الذي أخذ الله عزوجل على ولاية أمير المؤمنين علي بن أبي طالب عليه السلام،

Al Gazairy, from Ali Bin Muhammad Al Alawy, from Abdullah Bin Muhammad, from Al Husayn, from Abu Abdullah Bin Asbat, from Ahmad bin Muhammad Bin Ziyad Al Attar, from Muhammad Bin Marwan Al Gazaal, from Ubeyd Bin Yahya, from Yahya Bin Abdullah Bin Al Hassan,

‘From his grandfatherasws Al-Hassanasws Bin Aliasws having said: ‘Rasool-Allahsaww said: ‘In Al-Firdows there is a spring sweeter than the honey, and softer than the butter, and colder than the snow, and more aromatic than the musk. Therein is clay Allahazwj Mighty and Majestic Created usasws from it, and Created ourasws Shias from it. So, the one who does not happen to be from that clay, he isn’t from usasws nor from ourasws Shias, and it is the Covenant which Allahazwj Mighty and Majestic Too upon the Wilayah of Amir Al-Momineen Aliasws Bin Abu Talibasws’.

قال عبيد: فذكرت لمحمد ابن الحسين هذا الحديث فقال: صدقك يحيى بن عبد الله، هكذا أخبرني أبى، عن جدي، عن أبيه، عن النبي صلى الله عليه وآله.

Ubeyd said, ‘I mentioned this Hadeeth to Muhammad Bin Al-Husayn and he said, ‘Yahya Bin Abdullah spoke the truth. That is how my father informed me from his grandfather, from his father, from the Prophetsaww.

قال عبيد: قلت: أشتهي أن تفسره لنا إن كان عندك تفسير قال: نعم أخبرني أبي، عن جدي، عن رسول الله صلى الله عليه وآله أنه قال: إن لله ملكا رأسه تحت العرش، وقدماه في تخوم الارض السابعة السفلى، بين عينيه راحة أحدكم،

Ubeyd said, ‘I said, ‘I desire that you interpret it for us, if there was an interpretation with you’. He said, ‘Yes. My father narrated to me from my grandfather, from Rasool-Allahsaww having said: ‘There is an Angel for Allahazwj whose head is beneath the Throne, and his feet in the surroundings of the seventh lowest firmament. In front of its eyes there is future of (each) one of you .

فإذا أراد الله عزوجل أن يخلق خلقا على ولاية علي بن أبي طالب عليه السلام أمر ذلك الملك فأخذ من تلك الطينة فرمى بها في النطفة حتى تصير إلى الرحم منها يخلق وهي الميثاق.

When Allahazwj Mighty and Majestic Wants to Create a person to be upon the Wilayah of Aliasws Bin Abu Talibasws, Commands that Angel, so it take from that clay and throws it into the seed until it comes to be in the womb. From it, Heazwj Creates, and it is the Covenant’’.³⁵¹

29 - ع: أبي، عن محمد العطار، عن جعفر بن محمد بن مالك، قال: حدثنا أحمد ابن مدين من ولد مالك بن الحارث الاشتر، عن محمد بن عمار، عن أبيه، عن أبي بصير قال: دخلت على أبي عبد الله ومعي رجل من أصحابنا فقلت له: جعلت فداك يابن رسول الله إني لاغتم وأحزن من غير أن أعرف لذلك سببا ;

My father, from Muhammad al Attar, from Ja’far Bin Muhammad Bin Malik who said, ‘It was narrated to us by Ahmad Ibn Madeyn from a son of Malik Bin Al Haris Al Ashtar, from Muhammad Bin Ammar, from his father, from Abu Baseer who said,

‘I went to Abu Abdullahasws and with me was a man from our companions. I said to himasws, ‘May I be sacrificed for youasws, O sonasws of Rasool-Allahsaww! I tend to be gloomy and grieving from without recognising a reason for that’.

فقال أبو عبد الله عليه السلام: إن ذلك الحزن و الفرح يصل إليكم منا إذا دخل علينا حزن أو سرور كان ذلك داخلا عليكم، لانا و إياكم من نور الله عزوجل، فجعلنا وطينتنا وطينتكم واحدة، ولو تركت طينتكم كما أخذت لكنا وأنتم سواء، ولكن مزجت طينتكم بطينة أعدائكم، فلولا ذلك ما أذنبتم ذنبا أبدا،

Abu Abdullahasws said: ‘That is the grief and the happiness connected to you all from us. When grief or happiness enters upon usasws that would be entering upon you, because weasws and you are from the Light of Allahazwj Mighty and Majestic, so weasws and ourasws clay and your clay became one, and if your clay had been left just as it had been Taken, usasws and you all would have been the same, but your clay was mixed with the clay of your enemies. Had it not been that, you would not have committed any sin, ever!’

قال: قلت: جعلت فداك فتعود طينتنا ونورنا كما بدا ؟ فقال إي والله يا عبد الله أخبرني عن هذا الشعاع الزاجر من القرص إذا طلع، أهو متصل به أو بائن منه ؟ فقلت له: جعلت فداك بل هو بائن منه،

He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws! Will our clay and our light return to just as it had begun?’ Heasws said: ‘Yes, by Allahazwj, O Abdullah! Inform me about this radiating ray from the disc (sun) when it emerges, is it connected with it or disconnected from it’. I said to himasws, ‘May I be sacrificed for youasws! But, it is disconnected from it’.

فقال: أفليس إذا غابت الشمس وسقط القرص عاد إليه فاتصل به كما بدا منه ؟ فقلت له: نعم،

Heasws said: ‘When the sun disappears (sets) and the disc falls, there return to is and connect with it just as they had begun from it?’ I said to himasws, ‘Yes’.

فقال: كذلك والله شيعتنا من نور الله خلقوا وإليه يعودون، والله إنكم لملحقون بنا يوم القيامة، وإنا لنشفع فنشفع ووالله إنكم لتشفعون فتشفعون، وما من رجل منكم إلا وسترفع له نار عن شماله، وجنة عن يمينه، فيدخل أحباءه الجنة، وأعداءه النار.

Heasws said: ‘Similar to that, by Allahazwj, ourasws Shias are Created from the Light of Allahazwj and to it they would be returning. By Allahazwj! You would be attached with usasws on the Day of Judgment, and weasws would be asked for intercession so weasws would intercede, and you (Shias) would be asked for intercession so you would intercede, and there is none from a man from you except a Fire would be raised for him on his left, and a Garden on his right, so he would enter his beloved ones into the Paradise, and his enemies into the Fire’’.³⁵²

30 - ع: الدقاق، عن محمد الاسدي، عن محمد بن إسماعيل رفعه إلى محمد بن سنان، عن زيد الشحام، عن أبي عبد الله عليه السلام قال: إن الله تبارك وتعالى خلقنا من نور مبتدع من نور رسخ ذلك النور في طينة من أعلا عليين، وخلق قلوب شيعتنا مما خلق منه أبداننا، وخلق أبدانهم من طينة دون ذلك، فقلوبهم تهوي إلينا، لانها خلقت مما خلقنا منه،

Al Daqaq, from Muhammad Al Asady, from Muhammad Bin Ismail, raising it to Muhammad Bin Sinan, from Zayd Al Shaham,

‘From Abu Abdullahasws having said: ‘Allahazwj Blessed and Exalted Created usasws from Light of the Creator from a light embedded in that light in the clay from the High Illiyeen; and Heazwj Created the hearts of ourasws Shias from what Heazwj Created ourasws bodies from, and Created their bodies from clay besides that. Their hearts yearn towards usasws because these are Created from what weasws have been Created from’.

ثم قرأ: " كلا إن كتاب الابرار لفي عليين وما أدريك ما عليون كتاب مرقوم يشهده المقربون "

Then heasws recited: Never! Surely the Book of the righteous would be in Illiyeen [83:18] And what will make you realise what Illiyeen is? [83:19] A numbered Book [83:20] The ones of Proximity would witness it [83:21].

وإن الله تبارك وتعالى خلق قلوب أعدائنا من طينة من سجين، وخلق أبدانهم من طينة من دون ذلك وخلق قلوب شيعتهم مما خلق منه أبدانهم فقلوبهم تهوي إليهم،

And that Allahazwj Blessed and Exalted Created the hearts of ourasws enemies from clay from Sijjeen, and Created their bodies from clay from besides that, and Created the hearts of their adherents from what Heazwj had Created their bodies from. Therefore, their hearts yearn towards them’.

ثم قرأ: " إن كتاب الفجار لفي سجين وما أدريك ما سجين كتاب مرقوم ويل يومئذ للمكذبين ".

Then heasws recited: Never! Surely the book of the immoral is in Sijjeen [83:7] And what will make you realise what Sijjeen is? [83:8] A numbered book [83:9] Woe on that Day would be unto the beliers [83:10]’’.³⁵³

31 - ع: أبي، عن سعد، عن ابن عيسى، عن أبي يحيى الواسطي رفعه قال: قال أبو عبد الله عليه السلام: إن الله عزوجل خلقنا من عليين، وخلق أرواحنا من فوق ذلك، وخلق أرواح شيعتنا من عليين، وخلق أجسادهم من دون ذلك، فمن أجل ذلك كان القرابة بيننا وبينهم، ومن ثم تحن قلوبهم إلينا.

My father, from Sa’ad, from Ibn Isa, from Abu Yahya Al Wasity, raising it, said,

‘Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic Created usasws from Illiyeen, and Created ourasws souls from above that, and Created the souls of ourasws Shias from Illiyeen, and Created their bodies from below that. Thus, from that reason was the nearness between usasws and them, and from them their hearts yearn towards usasws’’.³⁵⁴

32 - ع: آبي، عن سعد، عن محمد بن عيسى، عن الحسن بن فضال، عن ابن بكير عن زرارة قال: سألت أبا جعفر عليه السلام عن قول الله عزوجل: " وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم ألست بربكم قالوا بلى " قال: ثبتت المعرفة ونسوا الوقت وسيذكرونه يوما، ولولا ذلك لم يدر أحد من خالقه ولا من رازقه.

My father, from Sa’ad, from Muhammad Bin Isa, from Al Hassan Bin Fazal, from Ibn Bakeyr, from Zurara who said,

‘I asked Abu Ja’farasws about the Words of Allahazwj Mighty and Majestic: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes, we testify’. [7:172]. Heasws said: ‘The recognition was affirmed and they forgot the time and they would be remembering it one day, and had it not been that, no one would know who created him nor who sustains him’’.³⁵⁵

33 - ع: ابن المتوكل، عن الحميري، عن أحمد بن محمد، عن ابن محبوب، عن عبد الرحمن بن كثير، عن داود الرقي، عن أبي عبد الله عليه السلام قال: لما أراد الله عزوجل أن يخلق الخلق خلقهم ونشرهم بين يديه، ثم قال لهم: من ربكم ؟ فأول من نطق رسول الله صلى الله عليه وآله وأمير المؤمنين والائمة صلوات الله عليهم أجمعين فقالوا: أنت ربنا،

Ibn Al Mutawakkal, from Al Humeyri, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdul Rahman Bin Kaseyr, from Dawood Al Raqy,

‘From Abu Abdullahasws having said: ‘When Allahazwj Mighty and Majestic Wanted to Create the creation, Heazwj Created them and Displayed them in front of Himazwj, then Said to them: “Who is your Lordazwj?’ So, the first ones to speak were Rasool-Allahsaww and Amir Al-Momineenasws and the Imamsasws altogether. Theyasws said: ‘Youazwj are ourasws Lordazwj!’

فحملهم العلم والدين، ثم قال للملائكة: هؤلاء حملة ديني وعلمي وامنائي في خلقي، وهم المسؤولون.

So, Heazwj Loaded themasws the Knowledge and the Religion, then Said to the Angels: “Theyasws are the carriers of Myazwj Religion, and Myazwj Knowledge, and are Myazwj Trustees in Myazwj creation, and they would be Questioned”.

ثم قال لبني آدم: أقروا لله بالربوبية، ولهؤلاء النفر بالطاعة والولاية فقالوا: نعم ربنا أقررنا،

Then Heazwj Said to the children of Adamas: “Acknowledge to Allahazwj with the Lordship, and to they with the obedience and the Wilayah!” They said, ‘Yes our Lordazwj, we do acknowledge’.

فقال الله جل جلاله للملائكة: اشهدوا، فقالت الملائكة شهدنا على أن لا يقولوا غدا إنا كنا عن هذا غافلين، أو يقولوا إنما أشرك آباؤنا من قبل وكنا ذرية من بعدهم أفتهلكنا بما فعل المبطلون ; يا داود الانبياء مؤكدة عليهم في الميثاق.

Allahazwj, Majestic is Hisazwj Majesty Said to the Angels: “Testify!” The Angels said: ‘We testify upon that they (creatures) would not be saying tomorrow, ‘We were oblivious about this’, ‘Or you should be saying, ‘But rather, our fathers associated from before, and were an offspring from after them. Will You Destroy us due to the deeds of the wrong-doers?’ [7:173]. O Dawood! The Prophetsas, it was confirmed upon themas in the Covenant’’.³⁵⁶

34 - ع: أبي، عن سعد، عن أحمد بن محمد، عن ابن بزيع، عن صالح بن عقبة، عن عبد الله بن محمد الجعفي وعقبة جميعا عن أبي جعفر عليه السلام قال: إن الله عزوجل خلق الخلق فخلق من أحب مما أحب، وكان ما أحب أن خلقه من طينة الجنة، وخلق من أبغض مما أبغض وكان ما أبغض أن خلقه من طينة النار، ثم بعثهم في الظلال ;

My father, from Sa’ad, from Ahmad Bin Muhammad, from Ibn Bazie, from Salih Bin Aqaba, from Abdullah Bin Muhammad al Jufy and Aqaba altogether,

‘From Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Created the creation, Heazwj Created the ones Heazwj Loved most from what Heazwj Loved most, and what Heazwj most Loved was to Create it from the clay of the Paradise; and Heazwj Created the ones most hateful from what was the most hateful, and the most hateful what to Create it from the clay of the Fire. Then Heazwj Sent them (all) into the shadows.

فقلت: وأي شئ الظلال ؟ فقال: ألم تر إلى ظلك في الشمس شئ وليس بشئ ؟ ثم بعث منهم النبيين فدعوهم إلى الاقرار بالله، وهو قوله عزوجل: " ولئن سألتهم من خلقهم ليقولن الله "

I said, ‘And which thing is the ‘shadows’?’ Heasws said: ‘Do you not look at a shadow in the sunshine being a thing and it isn’t a thing? Then Heazwj Sent from them, the Prophetsas and Called them for the acknowledgment with Allahazwj, and these are the Words of the Mighty and Majestic: And if you were to ask them who created them, they would certainly say, ‘Allah’. [43:87].

ثم دعوهم إلى الاقرار بالنبيين فأنكر بعض وأقر بعض، ثم دعوهم إلى ولايتنا فأقر بها والله من أحب، وأنكرها من أبغض، وهو قوله عزوجل: " ما كانوا ليؤمنوا بما كذبوا به من قبل "

Then Heazwj called them to the acknowledgment with the Prophetsas, but some of them denied and some accepted, and these are the Words of the Mighty and Majestic: but they did not believe due to what they had belied with from before. [10:74]’.

ثم قال أبو جعفر عليه السلام كان التكذيب ثم.

Then Abu Ja’farasws said: ‘The belying was then’’.³⁵⁷

35 - ع: ابن الوليد، عن الصفار، عن اليقطيني، عن زياد القندي، عن عبد الله ابن سنان قال: بينا نحن في الطواف إذ مر رجل من آل عمر فأخذ بيده رجل فاستلم الحجر فانتهره وأغلظ له، وقال له: بطل حجك إن الذي تستلمه حجر لا يضر ولا ينفع

Ibn Al Waleed, from Al Saffar, from Al Yaqteeny, from Ziyad al Qindy, from Abdullah Ibn Sinan who said,

‘While we were in the Tawaaf when a man from the family of Umar passed by, so a man grabbed his hand and kissed the (Black) Stone, but he rebuked him and was angry at him, and said to him, ‘Your Hajj is invalidated because that which kissed is a stone, neither does it harm nor does it benefit’.

فقلت لابي عبد الله عليه السلام: جعلت فداك أما سمعت قول العمري لهذا الذي استلم الحجر فأصابه ما أصابه ؟ فقال: وما الذي قال ؟ قلت له: قال: يا عبد الله بطل حجك إنما هو حجر لا يضر ولا ينفع !

So, I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! Did you not hear the words of the Umary for this which I kissed the (Black) Stone, and it hit him what hit him?’ Heasws said: ‘And what is which he said?’ I said to himasws, ‘He said, O Abdullah! Your Hajj is invalidated. But rather it is a stone, neither does it harm nor does it benefit!’’.

فقال أبو عبد الله عليه السلام: كذب، ثم كذب ثم كذب إن للحجر لسانا ذلقا يوم القيامة، يشهد لمن وافاه بالموافاة،

Abu Abdullahasws said: ‘He lied! Then he lied! Then he lied! For the (Black) Stone there would be an eloquent tongue on the Day of Judgment. He would testify for the ones fulfilled to him with the arrival’.

ثم قال: إن الله تبارك وتعالى لما خلق السماوات والارض خلق بحرين: بحرا عذبا، وبحرا اجاجا، فخلق تربة آدم من البحر العذب، وشن عليها من البحر الاجاج، ثم جبل آدم فعرك عرك الاديم فتركه ما شاء الله

Then heasws said: ‘When Allahazwj Blessed and Exalted Created the skies and the earth, Created two oceans – a fresh water ocean and a salty water ocean. Heazwj Created the soil of Adamas from the fresh water ocean, and launched upon it from the salty ocean. Then Heazwj Kneaded Adamas and Scrubbed the crust with a scrubbing, and left Himazwj for as long as Allahazwj so Desired.

فلما أراد أن ينفخ فيه الروح أقامه شبحا فقبض قبضة من كتفه الايمن فخرجوا كالذر فقال: هؤلاء إلى الجنة ; وقبض قبضة من كتفه الايسر وقال: هؤلاء إلى النار ;

When Heazwj Wanted to Blow the Spirit into himas, Stood himas up as a shadow, and Grabbed a Handful from hisas right shoulder, and they (offspring) came out like the particles, and Heazwj Said: “They are to the Paradise!” Then Heazwj Grabbed a Handful from hisas left shoulder and Said: “They are to the Fire’.

فأنطق الله عزوجل أصحاب اليمين وأصحاب اليسار، فقال أهل اليسار: يا رب لما خلقت لنا النار ولم تبين لنا ولم تبعث إلينا رسولا ؟ فقال الله عزوجل لهم: ذلك لعلمي بما أنتم صائرون إليه، وإني سأبتليكم،

Then Allahazwj Mighty and Majestic Made the companions of the right and the companions of the left to speak, and the people of the left said, ‘Why did Youazwj Create the Fire for us and did not Clarify to us and did not Send any Rasoolsas to us?’ So, Allahazwj Mighty and Majestic Said to them: “That is for Myazwj Knowledge with what you would be coming to, and Iazwj will be Testing you”.

فأمر الله عزوجل النار فاسعرت، ثم قال لهم: تقحموا جميعا في النار فإني أجعلها عليكم بردا وسلاما، فقالوا: يا رب إنما سألناك لاي شئ جعلتها لنا هربا منها، ولو أمرت أصحاب اليمين ما دخلوا ;

Then Allahazwj Mighty and Majestic Commanded the Fire, so it was ablaze, then Said to them: ‘Plunge into the Fire altogether, for Iazwj shall Make it be cool and safe upon you all!” They said, ‘O Lordazwj! But rather we asked Youazwj for which thing did Youazwj Make it to be for us as an escape from it, and if Youazwj were to Command the companions of the right, they would not enter it’.

فأمر الله عزوجل النار فاسعرت ثم قال لاصحاب اليمين: تقحموا جميعا في النار، فتقحموا جميعا فكانت عليهم بردا وسلاما فقال لهم: ألست بربكم ؟ قال أصحاب اليمين: بلى طوعا، وقال أصحاب الشمال بلى كرها; فأخذ منهم جميعا ميثاقهم، وأشهدهم على أنفسهم ;

So, Allahazwj Mighty and Majestic Commanded the Fire, and it was ablaze, then Said to the companions of the right: “Plunge into the Fire altogether!” They all dived (into it), and it was cool and safe upon them. Heazwj Said to them: “Am Iazwj not Yourazwj Lordazwj?” The companions of the right said, ‘Yes’, willingly, and the companions of the left said, ‘Yes’, unwillingly. So, Heazwj Took their Covenants altogether and Made them testify upon themselves’.

قال: وكان الحجر في الجنة فأخرجه الله عزوجل فالتقم الميثاق من الخلق كلهم، فذلك قوله عزوجل: " وله أسلم من في السموات والارض طوعا وكرها وإليه ترجعون "

Heasws said: ‘The (Black) Stone was in the Paradise, and Allahazwj Mighty and Majestic Brought it out and it swallowed the Covenant from the creatures, all of them, and these are the Words of the Mighty and Majestic: And to Him submit the ones is in the skies and the earth, willingly and unwillingly, and to Him they would be returning [3:83].

فلما أسكن الله عزوجل آدم الجنة وعصى أهبط الله عزوجل الحجر وجعله في ركن بيته وأهبط آدم عليه السلام على الصفا فمكث ما شاء الله،

When Allahazwj Settled Adamas in the Paradise and heas disobeyed, Allahazwj Mighty and Majestic Send down the (Black) Stone and Made it to be in a corner of Hisazwj House, and Adamas descended upon Al-Safa and remained for as long as Allahazwj so Desired.

ثم رآه في البيت فعرفه وعرف ميثاقه و ذكره فجاء إليه مسرعا فأكب عليه وبكى عليه أربعين صباحا تائبا من خطيئته، ونادما على نقضه ميثاقه ;

Then Heazwj Showed himas the House, and heas recognised it (the Black Stone) and recognised hisas Covenant, and remembered it, so heas came to it joyfully and leapt upon it and cried upon it for forty mornings, repentant from hisas mistake, and remorseful upon hisas contravening hisas Covenant’.

قال: فمن أجل ذلك أمرتم أن تقولوا إذا استلمتم الحجر: أمانتي أديتها وميثاقي تعاهدته لتشهد لي بالموافاة يوم القيامة.

Heasws said: ‘Thus, from that reason, Heazwj Commanded you that you should be saying, when you kiss the (Black) Stone, ‘My entrustment I have fulfilled, and my Covenant I have kept it, for you to testify for me on the Day of Judgment, with the arrival’’.³⁵⁸

36 - ع: ابن المتوكل، عن السعد آبادي، عن البرقي، عن أبيه، عن عبد الله ابن محمد الهمداني، عن إسحاق القمي قال: دخلت على أبي جعفر الباقر عليه السلام فقلت له: جعلت فداك أخبرني عن المؤمن يزني ؟ قال: لا، قلت: فيلوط ؟ قال: لا، قلت: فيشرب المسكر ؟ قال: لا، قلت: فيذنب، قال: نعم ؟ قلت: جعلت فداك لا يزني ولا يلوط ولا يرتكب السيئات، فأي شئ ذنبه ؟

Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from his father, from Abdullah Ibn Muhammad al Hamdany, from Is’haq Al Qummy who said,

‘I went to Abu Ja’far Al-Baqirasws and I said to himasws, ‘May I be sacrificed for youasws! Inform me about the Momin, does he commit adultery?’ Heasws said: ‘No’. I said, ‘Does he commit sodomy?’ Heasws said: ‘No’. I said, ‘Does he drink the intoxicants?’ Hesaww said: ‘No’. I said, ‘Does he commit (any) sin?’ Heasws said: ‘Yes’. I said, ‘May I be sacrificed for youasws! He neither commits adultery, nor sodomy, nor indulging is the evil, then which thing is his sin?’

فقال: يا إسحاق قال الله تبارك وتعالى: " الذين يجتنبون كبائر الاثم و الفواحش إلا اللمم " وقد يلم المؤمن بالشئ الذي ليس فيه مراد.

Heasws said: ‘O Is’haq! Allahazwj Blessed and Exalted Said: Those who are shunning the major sins and the immoralities except for the ‘Lamam’ [53:32]. And the Momin persists with the thing in which there isn’t any want’.

قلت: جعلت فداك أخبرني عن الناصب لكم يظهر بشئ أبدا ؟ قال: لا. قلت: جعلت فداك فقد أرى المؤمن الموحد الذي يقول بقولي ويدين الله بولايتكم وليس بيني وبينه خلاف يشرب المسكر، ويزني، ويلوط، وآتيه في حاجة واحدة فاصيبه معبس الوجه، كامح اللون، ثقيلا في حاجتى، بطيئا فيها ;

I said, ‘May I be sacrificed for youasws! Inform me about the Nasibi (Hostile one) to youasws, would he appear with a thing, ever?’ Heasws said: ‘No’. I said, ‘May I be sacrificed for youasws! I said, ‘May I be sacrificed for youasws! I have seen the Momin, the Unitarian who is saying with my word and making it a Religion of Allahazwj with yourasws Wilayah, and there isn’t any differing between me and him. He drinks the intoxicant, and commits adultery, and sodomy, and I go to him regarding one need and I find him of a frowny face, changed of colour, heavy regarding my need, delaying in it.

وقد أرى الناصب المخالف لما أنا عليه ويعرفني بذلك فآتيه في حاجة فاصيبه طلق الوجه، حسن البشر، متسرعا في حاجتي، فرحا بها، يحب قضاءها، كثير الصلاة، كثير الصوم، كثير الصدقة، يؤدي الزكاة، ويستودع فيؤدي الامانة !.

And I have seen the Nasibi (Hostile one), the opponent to what I am upon and he recognises me with that, so I come to him regarding a need and I find him loose of face, good of manners, quick regarding my need, happy with it, loves to fulfil it, frequent of the Salat, frequent of the Fast, frequent of the charity, giving the Zakat, and I entrust him so he gives back the entrustment!’

قال: يا إسحاق ليس تدرون من أين أوتيتم ؟ قلت: لا والله، جعلت فداك إلا أن تخبرني،

Heasws said: ‘O Is’haq! Don’t you know from where it has come to you?’ I said, ‘No, by Allahazwj, may I be sacrificed for youasws, unless if youasws were to inform me’.

فقال: يا إسحاق إن الله عزوجل لما كان متفردا بالوحدانية ابتدأ الاشياء لا من شئ، فأجرى الماء العذب على أرض طيبة طاهرة سبعة أيام مع لياليها، ثم نضب الماء عنها فقبض قبضة من صفاوة ذلك الطين، وهي طينتنا أهل البيت،

Heasws Is’haq! When Allahazwj Mighty and Majestic was Individual with the Oneness, Began the things, not from a thing, Heazwj Flowed the fresh water upon the good clean land for seven days along with its nights. Then Heazwj Depleted the water from it and Grabbed a Handful from the clean of that clay, and it is ourasws clay of the Peopleasws of the Household.

ثم قبض قبضة من أسفل ذلك الطينة، وهي طينة شيعتنا، ثم اصطفانا لنفسه، فلو أن طينة شيعتنا تركت كما تركت طينتنا لما زنى أحد منهم، ولا سرق، ولا لاط، ولا شرب المسكر، ولا اكتسب شيئا مما ذكرت،

Then Heazwj Grabbed a Handful from the lower of that clay, and it is the clay of ourasws Shias. Then Heazwj Chose usasws for Himselfazwj. So, if the clay of ourasws Shias had been left just as ourasws clay was left, not one of them would have committed adultery, nor theft, nor sodomy, nor during the intoxicant, nor acquired anything from what you mentioned.

ولكن الله عزوجل أجرى الماء المالح على أرض ملعونة سبعة أيام وليا لها، ثم نضب الماء عنها ; ثم قبض قبضة، وهي طينة ملعونة من حمأ مسنون، وهي طينة خبال، وهي طينة أعدائنا،

But, Allahazwj Mighty and Majestic Flowed the salty water upon the Accursed land for seven days and its nights, then Depleted the water from it. Then Heazwj Grabbed a Handful, and it is the Accursed clay from clay of matured mud, altered [15:28], and it is the clay of Khabal³⁵⁹, and it is the clay of ourasws enemies.

فلو أن الله عزوجل ترك طينتهم كما أخذها لم تروهم في خلق الآدميين، ولم يقروا بالشهادتين، ولم يصوموا، ولم يصلوا، ولم يزكوا، ولم يحجوا البيت، ولم تروا أحدا منهم بحسن خلق،

If Allahazwj Mighty and Majestic had Left their clay just as Heazwj had Taken it, you would not have seen them in the appearance of the human beings, and they would not have acknowledged with the two testimonies, and would not have Fasted, and would not have prayed Salat, and would not have given Zakat, and would not have performed Hajj of the House (Kaaba), and you would not have seen even one of them with good manners.

ولكن الله تبارك وتعالى جمع الطينتين طينتكم وطينتهم فخلطهما وعركهما عرك الاديم، ومزجهما بالمائين

But, Allahazwj Blessed and Exalted Gathered the two clays, your clay and their clay, and Mixed the two and Scrubbed them with a scrubbing of the crusts, and Kneaded the two with the two waters.

فما رأيت من أخيك من شر لفظ أو زنا، أو شئ مما ذكرت من شرب مسكر أو غيره، فليس من جوهريته ولا من إيمانه، إنما هو بمسحة الناصب اجترح هذه السيئات التي ذكرت ;

Thus, whatever you see from your brother from an evil word or adultery, or something from what you mentioned, from drinking the intoxicant, or something else, it isn’t from his essence nor from his Eman. But rather, it is by the touch of the Nasibi (Hostile one) he perpetrates these evil deeds which you mentioned.

وما رأيت من الناصب من حسن وجه وحسن خلق، أو صوم، أو صلاة أو حج بيت، أو صدقة، أو معروف فليس من جوهريته، إنما تلك الافاعيل من مسحة الايمان اكتسبها وهو اكتساب مسحة الايمان.

And whatever you see from the Nasibi (Hostile one), from the beauty of his face and good manners, or Fasts, or Salat, or Hajj of the House, or charity, or any good deeds, it isn’t from his essence. But rather, these deeds are from the touch of the Eman he acquired, and it is the acquisition of the touch of the Eman’.

قلت: جعلت فداك فإذا كان يوم القيامة فمه ؟

I said, ‘May I be sacrificed for youasws! So, when it will be the Day of Judgment, then what?’

قال لي: يا إسحاق أيجمع الله الخيروالشر في موضع واحد ؟ إذا كان يوم القيامة نزع الله عزوجل مسحة الايمان منهم فردها إلى شيعتنا، ونزع مسحة الناصب بجميع ما اكتسبوا من السيئات فردها على أعدائنا، وعاد كل شئ إلى عنصره الاول الذي منه ابتدأ;

Heasws said to me: ‘O Is’haq! Would Allahazwj Gather the good and the evil in one place? When it will be the Day of Judgment, Allahazwj Mighty and Majestic would Snatch the touch of Eman from them and Return it to ourasws Shias, and Snatch the touch of the Nasibi (Hostile one) with the entirety of what he had acquired from the evil deeds and Return these upon ourasws enemies, and everything would return to its origin, the first from which it had begun.

أما رأيت الشمس إذا هي بدت ألا ترى لها شعاعا زاجرا متصلا بها أو بائنا منها ؟ قلت: جعلت فداك الشمس إذا هي غربت بدا إليها الشعاع كما بدا منها، ولو كان بائنا منها لما بدا إليها.

Do you not see the sun when it appears, do you not see having rays for it connected with it or detached from it?’ I said, ‘May I be sacrificed for youasws! The sun, when it sets the rays seem to (return) to it just as it had begun from it, and had it been detached from it, would not return to it’.

قال: نعم يا إسحاق كل شئ يعود إلى جوهره الذي منه بدا، قلت: جعلت فداك تؤخذ حسناتهم فترد إلينا ؟ وتؤخذ سيئاتنا فترد إليهم ؟

Heasws said: ‘Yes, O Is’haq! Allah things would return to its essence which it had begun from’. I said, ‘May I be sacrificed for youasws! Their good deeds would be taken away from them and returned to usasws? And their evil deeds would be taken from us and returned to them?’

قال: إى والله الذي لا إله إلا هو ; قلت: جعلت فداك أجدها في كتاب الله عزوجل ؟ قال: نعم يا إسحاق ; قلت: في أي مكان؟

Heasws said: ‘Yes, by Allahazwj Who, there is no god except Heazwj’. I said, ‘May I be sacrificed for youasws! Is it found in the Book of Allahazwj Mighty and Majestic?’ Heasws said: ‘Yes, O Is’haq!’ I said, ‘In which place is it?’

قال لي: يا إسحاق أما تتلو هذه الآية ؟ " أولئك الذين يبدل الله سيئاتهم حسنات وكان الله غفورا رحيما " فلم يبدل الله سيئاتهم حسنات إلا لكم والله يبدل لكم.

Heasws said to me: ‘O Is’haq! Have you not recited this Verse: so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]. So, why would Allahazwj Replace their evil deeds with good deeds except for you all (Shias). By Allahazwj! Heazwj would Replace for you (Shias)’’.³⁶⁰

37 - ير: عمران بن موسى، عن موسى بن جعفر، عن علي بن سعيد، عن إبراهيم بن إسحاق، عن الحسين بن زيد، عن جعفر بن محمد، عن جده عليه السلام قال: قال علي بن الحسين عليه السلام: إن الله بعث جبرئيل إلى الجنة فأتاه بطينة من طينها، وبعث ملك الموت إلى الارض فجاءه بطينة من طينها ;

Imran Bin Musa, from Musa Bin Ja’far, from Ali Bin Saeed, from Ibrahim Bin Is’haq, from Al Husayn Bin Zayd,

‘From Ja’farasws Bin Muhammadasws having said: ‘Aliasws Bin Al-Husaynasws said: ‘Allahazwj Sent Jibraeelas to the Paradise and heas came to Himazwj with some clay from its clays, and Send the Angel of death to the earth, and he can with some clay from its clays.

فجمع الطينتين ثم قسمها نصفين، فجعلنا من خير القسمين، وجعل شيعتنا من طينتنا، فما كان من شيعتنا مما يرغب بهم عنه من الاعمال القبيحة فذاك مما خالطهم من الطينة الخبيثة ومصيرها إلى الجنة،

Heazwj Gathered between the two clays and Divided it into two halves, and Made usasws from the upper most of the two halves, and Made ourasws Shias from ourasws clay. So, whatever was from ourasws Shias from what was allured with them from it, from the ugly deeds, that is from what was mixed with them from the wicked clay, and their destination would be to the Paradise.

وما كان في عدونا من بر وصلاة وصوم ومن الاعمال الحسنة فذاك لما خالطهم من طينتنا الطيبة ومصيرهم إلى النار.

And whatever was in ourasws enemies, from a righteousness, and Salat, and Fast, and from the good deeds, so that is due to what mixed with them from ourasws good clay, and their destination would be to the Fire’’.³⁶¹

38 - ير: عبد الله بن محمد، عن إبراهيم بن محمد، عن مسعود بن يوسف بن كليب، عن الحسن بن حماد، عن فضيل بن الزبير، عن أبي جعفر عليه السلام قال: يا فضيل أما علمت أن رسول الله صلى الله عليه وآله قال: إنا أهل بيت خلقنا من عليين، وخلق قلوبنا من الذي خلقنا منه، وخلق شيعتنا من أسفل من ذلك، وخلق قلوب شيعتنا منه ;

Abdullah Bin Muhammad, from Ibrahim Bin Muhammad, from Masoud Bin Yusuf Bin Kaleyb, from Al Hassan Bin Hamad, from Fazeyl Bin Al Zubeyr,

‘From Abu Ja’farasws having said: ‘’O Fazeyl! But, do you not know that Rasool-Allahsaww said: ‘Weasws, the Peopleasws of the Household were created from Illiyeen, and ourasws hearts (are Created) from that which weasws were Created from, and ourasws Shias were Created from lower than that, and the hearts of ourasws Shias were Created from it.

وإن عدونا خلقوا من سجين، وخلق قلوبهم من الذي خلقوا منه، وخلق شيعتهم من أسفل من ذلك، و خلق قلوب شيعتهم من الذي خلقوا منه،

And, ourasws enemies have been Created from Sijjeen, and their hearts are Created from that which they have been Created from, and their adherent are Created from lower than that, and the hearts of their adherents are from that which they have been created from.

فهل يستطيع أحد من أهل عليين أن يكون من أهل سجين ؟ وهل يستطيع أهل سجين أن يكونوا من أهل عليين ؟ !.

So, does anyone from the people of the Illiyeen has the capability that he happens to be from the people of Sijjeen? And do the people of the Sijjeen have the capability that they happen to be from the people of Illiyeen!?’’.³⁶²

39 - ير: عنه، عن محمد بن الحسين، عن الحسن بن محبوب، عن سيف بن عميرة، عن أبي بكر الحضرمي، عن علي بن الحسين عليهما السلام أنه قال: أخذ الله ميثاق شيعتنا معنا على ولايتنا لا يزيدون ولا ينقصون: إن الله خلقنا من طينة عليين وخلق شيعتنا من طينة أسفل من ذلك وخلق عدونا من طينة سجين، وخلق أولياءهم من طينة أسفل من ذلك.

From him, from Muhammad Bin Al Husayn, from Al Hassan Bin Mahboub, from Sayf Bin Umeyra, from Abu Bakr Al Hazramy,

‘From Aliasws Bin Al-Husaynasws having said: ‘Allahazwj Took a Covenant of ourasws Shias with usasws upon ourasws Wilayah. They will neither be increasing nor reducing. Allahazwj Created us from the clay of Illiyeen and Created ourasws Shias from the clay lower than that, and Created ourasws enemies from the clay of Sijjeen, and Created their friends from the clay lower than that’’.³⁶³

40 - ير: أحمد بن محمد، عمن رواه، عن أحمد بن عمرو الجبلي، عن إبراهيم بن عمران، عن محمد بن سوقة، عن أبي عبد الله عليه السلام قال: إن الله خلقنا من طينة عليين، وخلق قلوبنا من طينة فوق عليين، وخلق شيعتنا من طينة أسفل من ذلك، وخلق قلوبهم من طينة عليين، فصارت قلوبهم تحن إلينا لانها منا،

Ahmad Bin Muhammad, from the one who reported it, from Ahmad bin Amro Al Hably, from Ibrahim Bin Imran, from Muhammad Bin Sowqat,

‘From Abu Abdullahasws having said: ‘Allahazwj Created usasws from the clay of Illiyeen, and Created ourasws hearts from the clay above Illiyeen, and Created ourasws Shias from clay lower than that, and Created their hearts from clay of Illiyeen. Thus, their hearts became yearning to usasws because these are from usasws.

وخلق عدونا من طينة سجين، وخلق قلوبهم من طينة أسفل من سجين، وإن الله راد كل طينة إلى معدنها فرادهم إلى عليين، ورادهم إلى سجين.

And Heazwj Created ourasws enemies from the clay of Sijjeen, and Created their hearts from clay lower than Sijjeen; and that Allahazwj would Return every clay to its mine, so Heazwj would Return them (Shias) to Illiyeen and Return them to Sijjeen’’.³⁶⁴

41 - ير: أحمد بن محمد، عن الحسن بن موسى، عن علي بن حسان، عن عبد الرحمن بن كثير، عن أبي عبد الله عليه السلام في قول الله: " وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم " إلى آخر الآية، قال: أخرج الله من ظهر آدم ذريته إلى يوم القيامة فخرجوا كالذر فعرفهم نفسه، ولولا ذلك لن يعرف أحد ربه

Ahmad Bin Muhammad, from Al Hassan Bin Musa, from Ali Bin Hasan, from Abdul Rahman Bin Kaseer,

‘From Abu Abdullahasws regarding the Words of Allahazwj: And when your Lord Seized from the Children of Adam, their offspring from their foreheads [7:172] – up to the end of the Verse. Heasws said: ‘Allahazwj Extracted from the back of Adamas, hisas offspring up to the Day of Judgment, and they came out like the particles. Then Heazwj Introduced Himselfazwj to them, and had it not been that, never would have anyone recognised his Lordazwj’.

ثم قال: " ألست بربكم " قالوا بلى، وإن هذا محمد رسولي، وعلي أمير المؤمنين خليفتي وأميني. 

Then Heazwj Said: “Am I not your Lord?” They said, ‘Yes, we testify’. [7:172], and that this is Muhammadsaww Myazwj Rasoolsaww, and Ali Amir Al-Momineenasws is Myazwj Caliph and Myazwj Trustee”’.³⁶⁵

42 - ير: بعض أصحابنا، عن محمد بن الحسين، عن علي بن أسباط، عن علي بن معمر، عن أبيه قال: سألت أبا عبد الله عليه السلام عن قول الله تبارك وتعالى: " هذا نذير من النذر الاولى " قال: يعنى به محمدا صلى الله عليه وآله حيث دعاهم إلى الاقرار بالله في الذر الاول.

One of our companions, from Muhammad Bin Al Husayn, from Ali Bin Asbat, from Ali Bin Mo’mar, from his father who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Blessed and Exalted: This one is a Warner from the former Warners [53:56]. Heasws said: ‘It means Muhammadsaww where hesaww called them to the acknowledgment with Allahazwj among the (realm of the) particles, the first’’.³⁶⁶

43 - سن: ابن محبوب، عن ابن رئاب، عن بكير قال: كان أبو جعفر عليه السلام يقول: إن الله تبارك وتعالى أخذ ميثاق شيعتنا بالولاية لنا وهم ذر يوم أخذ الميثاق على الذر بالاقرار له بالربوبية، ولمحمد بالنبوة، وعرض على محمد صلى الله عليه وآله أمته في الظل وهم أظلة، وخلقهم من الطينة التي خلق منها آدم

Ibn Mahboub, from Ibn Raib, from Bakeyr who said,

‘Abu Ja’farasws was saying: ‘Allahazwj Blessed and Exalted Took Covenant of ourasws Shias with the Wilayah for usasws, and they were particles on the day Heazwj Took the Covenant upon the particles with the acknowledgment to Himazwj with the Lordship, and to Muhammadsaww with the Prophet-hood, and Presented unto Muhammadsaww hissaww community in the shadows and they were shadows, and Created them from the clay which Adamas had been Created from.

وخلق أرواح شيعتنا قبل أبدانهم بألفى عام، وعرضهم عليه، وعرفهم رسول الله صلى الله عليه وآله وعلي بن أبي طالب عليه السلام ونحن نعرفهم في لحن القول.

And Heazwj Created the souls of ourasws Shias before their bodies by two thousand years and presented them to himas, and Rasool-Allahsaww recognised them, and so did Aliasws Bin Abu Talibasws, and weasws (also) recognise them in the tone of the words’’.³⁶⁷

44 - سن: أبي، عن القاسم بن محمد، عن البطائني، عن أبي بصير، عن أبي جعفرعليه السلام قال: لا تخاصموا الناس فإن الناس لو استطاعوا أن يحبونا لاحبونا، إن الله أخذ ميثاق النفس فلا يزيد فيهم أحد أبدا، ولا ينقص منهم أحد أبدا.

My father, from Al Qasim Bin Muhammad, from Al Batainy, from Abu Baseer,

‘From Abu Ja’farasws having said: ‘Do not debate the people, for if the people had the capability to loves usasws, they would have loved usasws. Allahazwj Took the Covenant of the souls, therefore there would neither increase anyone among them, nor would any one reduce from them, ever!’’.³⁶⁸

45 - سن: محمد بن علي، عن إسماعيل بن يسار، عن عثمان بن يوسف، عن عبد الله بن كيسان قال، قلت لابي عبد الله عليه السلام: جعلت فداك أنا مولاك عبد الله بن كيسان فقال: أما النسب فأعرفه، وأما أنت فلست أعرفك ;

Muhammad Bin Ali, from Ismail Bin Yasar, from Usman Bin Yusuf, from Abdullah Bin Kaysan who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! May I be sacrificed for youasws! I am your friend, Abdullah Bin Kaysan’. Heasws said: ‘As for the lineage, Iasws recognise it, and as for you, Iasws don’t recognise you’.

قال: قلت: ولدت بالجبل، و نشأت بأرض فارس وأنا أخالط الناس في التجارات وغير ذلك، فأرى الرجل حسن السمت، وحسن الخلق والامانة، ثم افتشه فافتشه عن عداوتكم: وأخالط الرجل وأرى فيه سوء الخلق، وقلة أمانة وزعارة ثم افتشه فافتشه عن ولايتكم، فكيف يكون ذلك ؟

He (the narrator) said, ‘I said, ‘I was born in a mountain and grew up in the land of Persian, and I mingle with the people during the trading and other than that. I see the man of good character and good manners and trustworthiness, then I investigate him, and I find him to be from yourasws enemies; and I mingle and I see the man to be of evil manners, and of little trustworthiness and shame, then I investigate him and find him to be from yourasws friend. So, how can that happen?’

فقال: أما علمت يابن كيسان أن الله تبارك وتعالى أخذ طينة من الجنة، وطينة من النار فخلطهما جميعا، ثم نزع هذه من هذه فما رأيت من أولئك من الامانة وحسن السمت وحسن الخلق فمما مستهم من طينة الجنة وهم يعودون إلى ما خلقوا منه،

Heasws said: ‘But, do you know, O Ibn Kaysan, that Allahazwj Blessed and Exalted Took clay from the Paradise, and clay from the Fire, and Mixed both of them together. Then Heazwj Snatched this from this. Therefore, what you see from those of the trustworthiness, and good character, and good manners, it is from what touched them from the clay of the Paradise, and they would be returning to what they had been Created from.

وما رأيت من هؤلاء من قلة الامانة وسوء الخلق والزعارة فمما مستهم من طينة النار، وهم يعودون إلى ما خلقوا منه.

And what you said from those if little trustworthiness, and evil manners, and shame, it is from what touched them from the clay of the Fire, and they would be returning to what they had been Created from’’.³⁶⁹

46 - سن: أبي، عن عبد الله بن القاسم، عمن حدثه قال: قلت لابي عبد الله عليه السلام: أرى الرجل من أصحابنا ممن يقول بقولنا خبيث اللسان، خبيث الخلطة، قليل الوفاء بالميعاد، فيغمني غما شديدا ! وأرى الرجل من المخالفين علينا حسن السمت، حسن الهدي، وفيا بالميعاد، فأغتم غما !

My father, from Abdullah Bin Al Qasim, from the one who narrated it who said,

‘I said to Abu Abdullahasws, ‘I see the man from our companions, from the ones who is saying without word being of wicked tongue, wicked association, little loyalty with the promises, so it makes me gloomy with intense gloom. And I see the man from the adversaries against us being of good character, good manners, loyal with the promises, so it makes me gloomy’.

فقال: أو تدري لم ذاك ؟ قلت: لا، قال: إن الله خلق الطينتين فعركهما - وقال بيده هكذا راحتيه جميعا واحدة على الاخرى. ثم فلقهما فقال: هذه إلى الجنة، وهذه إلى النار ولا أبالى،

Heasws said: ‘Or, do you know why that is so?’ I said, ‘No’. Heasws said: ‘Allahazwj Created the two clays and Scrubbed them’ – and heasws gestured with hisasws like this, hisasws palm being on top of the other, then separated them, ‘Heazwj Said: ‘These to the Paradise, and these to the Fire, and Iazwj don’t Mind.

فالذي رأيت من خبث اللسان والبذاء وسوء الخلطة وقلة الوفاء بالميعاد من الرجل الذي هو من أصحابكم، يقول بقولكم فبما التطخ بهذه من الطينة الخبيثة وهو عائد إلى طينته ;

So, that which you saw from the wickedness of the tongue and the abuse, and the evil association, and little loyalty with the promises from the man who was from your companions, saying with your word, it is due to what was stained by these from the wicked clay, and he be returning to his clay.

والذي رأيت من حسن الهدي وحسن السمت وحسن الخلطة والوفاء بالميعاد من الرجال من المخالفين فبما التطخ به من الطينة. فقلت: فرجت عني فرج الله عنك.

And that which you saw from the good manners, and good character, and good association, and the loyalty with the promises from the men from the adversaries, it is due to what was stained with it from the clay’. I said, ‘Youasws have relived from me, may Allahazwj Relieve youasws’’.³⁷⁰

47 - سن: يحيى بن إبراهيم بن أبي البلاد، عن أبيه، عن جده، عن رجل من أصحابه يقال له: عمران أنه خرج في عمرة زمن الحجاج فقلت له: هل لقيت أبا جعفر عليه السلام قال: نعم، قلت: فما قال لك ؟ قال: قال لي: يا عمران ما خبر الناس ؟ فقلت: تركت الحجاج يشتم أباك على المنبر - أعني علي بن أبي طالب صلوات الله عليه -

Yahya Bin Ibrahim Bin Abu Al Balad, from his father, from his grandfather,

‘From a man from his companions called Imran who had come out in Umrah during the era of Al-Hajjaj. I said to him, ‘Did you meet Abu Ja’farasws?’ He said, ‘Yes’. I said, ‘So what did heasws say to you?’ Heasws said to me: ‘O Imran! What is the news of the people?’ I said, ‘I left Al-Hajjaj insulting yourasws fatherasws upon the pulpit – meaning Aliasws Bin Abu Talibasws’.

فقال: أعداء الله يبدهون سبنا ! أما إنهم لو استطاعوا أن يكونوا من شيعتنا لكانوا، ولكنهم لا يستطيعون ; إن الله أخذ ميثاقنا وميثاق شيعتنا ونحن وهم أظلة، فلو جهد الناس أن يزيدوا فيه رجلا أو ينقصوا منه رجلا ما قدروا على ذلك.

Heasws said: ‘Enemies of Allahazwj ever insulting usasws! But they, if they were capable to become from ourasws Shias, they would have, but they are not capable. Allahazwj Took ourasws Covenant and Covenant of ourasws Shias, and weasws and them were shadows. If the people were to strive in increasing one man in it or reduce one man from it, they would not be able upon that’’.³⁷¹

48 - سن: علي بن الحكم، عن أبان، عن زرارة، عن أبي جعفر عليه السلام قال: لو علم الناس كيف كان ابتداء الخلق لما اختلف إثنان.

Ali Bin Al Hakam, from Aban, from Zurara,

‘From Abu Ja’farasws having said: ‘If the people knew how the creation began, no two (persons) would differ’.

فقال: إن الله تبارك وتعالى قبل أن يخلق الخلق قال: كن ماءا عذبا أخلق منك جنتي وأهل طاعتي. وقال: كن ماءا ملحا أجاجا أخلق منك ناري وأهل معصيتي، ثم امرهما فامتزجا، فمن ذلك صار يلد المؤمن كافرا والكافر مؤمنا،

Heasws said: ‘Allahazwj Blessed and Exalted, before Heazwj Created the creation, Said: “Be fresh water! Iazwj shall Create from you Myazwj Paradise and the people obeying Meazwj”. And Said: “Be salty, bitter water! I Shall Create from you Myazwj Fire and the people disobeying Meazwj”. Then Heazwj Commanded them both to be mixed up, and from that the Momin came to beget a Kafir, and the Kafir (begetting) a Momin.

ثم أخذ طين آدم من أديم الارض فعركه عركا شديدا فإذا هم في الذر يدبون، فقال لاصحاب اليمين: إلى الجنة بسلام، وقال لاصحاب النار: إلى النار ولا أبالي،

Then Heazwj Took the Clay of Adamas from the crust of the earth, and Scrubbed it with intense scrubbing, and thus they began as particles. And Heazwj Said to the companions of the right: “To the Paradise, and Iazwj don’t Mind!”, and Said to the companions of the Fire: “To the Fire and Iazwj don’t Mind”.

ثم أمر نارا فأسعرت فقال لاصحاب الشمال: ادخلوها، فهابوها وقال لاصحاب اليمين: ادخلوها، فدخلوها: فقال كوني بردا وسلاما فكانت بردا وسلاما ;

Then Heazwj Commanded Fire to be set ablaze and Said to the companions of the left: “Enter it!”, but they feared it, and Heazwj Said to the companions of the right: “Enter it!”, so they entered it, and Heazwj Said: “Be cold and safe!”, and it became cold and safe.

فقال أصحاب الشمال: يا رب أقلنا، فقال: قد أقلتكم فادخلوها، فذهبوا فهابوها، فثم ثبتت الطاعة والمعصية، فلا يستطيع هؤلاء أن يكونوا من هؤلاء ولا هؤلاء أن يكونوا من هؤلاء.

So, the companions of the left said, ‘O Lordazwj! Forgive us’. Heazwj Said: “Iazwj have Forgiven you’, and they entered it and they feared it. From then on the obedience and the disobedience was affirmed, therefore these do not have the capability to become from those, and those ones from becoming from these’’.³⁷²

49 - سن: عبد الله بن محمد النهيكي، عن حسان، عن أبيه، عن أبى إسحاق السبيعي، عن أبي جعفر وأبي عبد الله عليهما السلام قالا: كان في بدء خلق الله أن خلق أرضا وطينة وفجر منها ماءها، وأجرى ذلك الماء على الارض سبعة أيام ولياليها، ثم نضب الماء عنها،

Abdullah Bin Muhammad al Naheyki, from Hasaan, from his father, from Abu Is’haq Al Sabaie,

‘From Abu Ja’farasws and Abu Abdullahasws both having said: ‘It was in the beginning of the creation of Allahazwj, that Heazwj Created land and clay, and burst its water from it, and Flowed that water upon the land for seven days and its nights, then Depleted the water from it.

ثم أخذ من صفوة تلك الطينة وهي طينة الائمة، ثم أخذ قبضة أخرى من أسفل تلك الطينة وهي طينة ذرية الائمة وشيعتهم، فلو تركت طينتكم كما ترك طينتا لكنتم أنتم ونحن شيئا واحدا، قلت: فما صنع بطينتنا ؟

Then Heazwj Took from the cleaner of that clay, and it is the clay of the Imamsasws, then Took another Handful from the lower of that clay, and it is the clay of the offspring of the Imamsasws and their Shias. If your clay had been left just as ourasws clay was left, you and usasws would have been one thing’. I said, ‘So, what happened with our clay?’

قال: إن الله عزوجل خلق أرضا سبخة، ثم أجرى عليها ماءا أجاجا، أجراها سبعة أيام ولياليها، ثم نضب عنها الماء، ثم أخذ من صفوة تلك الطينة وهي طينة أئمة الكفر فلو تركت طينة عدونا كما أخذها لم يشهدوا الشهادتين: أن لا إله إلا الله، وأن محمدا رسول الله، ولم يكونوا يحجون البيت، ولا يعتمرون، ولا يؤتون الزكاة، ولا يصدقون، ولا يعملون شيئا من أعمال البر.

Heasws said: ‘Allahazwj Mighty and Majestic Created a swampy land, then Flowed upon it, the bitter water, and it flowed for seven days and its nights, then Heazwj Depleted the water from it. Then Heazwj Grabbed from the clean of that clay, and it is the clay of the imams of Kufr. If the clay of ourasws enemies had been left just as it was Taken, they would not have testified with the two testimonies that, ‘There is no god except Allahazwj and that Muhammadsaww is Rasoolsaww of Allahazwj, and they would not have performed the Hajj of the House, nor Umrah, nor given the Zakat, nor charity, nor done anything from the righteous works’.

ثم قال: أخذ الله طينة شيعتنا وطينة عدونا فخلطهما وعركهما عرك الاديم، ثم مزجهما بالماء، ثم جذب هذه من هذه، وقال: هذه في الجنة ولا ابالي، وهذه في النار ولا أبالى،

Then heasws said: ‘Allahazwj Took the clay of ourasws Shias and clay of ourasws enemies and Mixed the two and Scrubbed these scrubbing the crust, then Kneaded it with the water, then Pulled this one away from this, and Said: “These ones are to be in the Paradise and Iazwj do not Mind, and these ones are to be in the Fire and Iazwj don not Mind’.

فما رأيت في المؤمن من زعارة وسوء الخلق واكتساب سيئات فمن تلك السبخة التي مازجته من الناصب، وما رأيت من حسن خلق الناصب وطلاقة وجهه وحسن بشره وصومه وصلاته فمن تلك السبخة التي أصابته من المؤمن.

Thus, whatever you see in the Momin from shamefulness, and evil manners, and acquisition of the evil deed, it is from that swampy (land) which was mingled with the Nasibi (Hostile one); and whatever you see from the good manners of the Nasibi and his goodly association, and beautiful appearance, and his Fast, and his Salat, it is from that swampy (land) which was hit from the Momin’’.³⁷³

50 - نهج: من كلام له روى اليمامي، عن أحمد بن قتيبة، عن عبد الله بن يزيد، عن مالك بن دحية قال: كنا عند أمير المؤمنين علي عليه السلام وقد ذكر عنده اختلاف الناس: إنما فرق بينهم مبادي طينتهم، وذلك أنهم كانوا فلقة من سبخ أرض وعذبها، وحزن تربة وسهلها، فهم على حسب قرب أرضهم يتقاربون، وعلى قدر اختلافها يتفاوتون،

Nahj (Al Balagah) – ‘From a speech of hisasws reported by Al Yamani, from Ahmad Bin Quteyba, from Abdullah Bin Yazeed, from Mali Bin Dahiya who said,

‘We were in the presence of Amir Al-Momineen Aliasws and there had been mentioned in hisasws presence, the differing of the people, heasws said: ‘But rather, the difference between them is their clays, and that is because they split from swampy land and its fresh one, and from its rugged ground and its soft one, so they are upon a measurement of nearness of their land they are closer to, and upon a measurement of their being different from it they are separating.

فتام الرواء ناقص العقل، وماد القامة قصير الهمة، وزاكي العمل قبيح المنظر، وقريب القعر بعيد السبر، ومعروف الضريبة منكر الجليبة، وتائه القلب متفرق اللب، وطليق اللسان حديد الجنان.

So, the complete soul is deficient of intellect, and one of tall stature is short of courage, and a pure of deed is ugly of looks, and a short one is of far sightedness, and a good of nature is evil of trait, and one loose of heart is of bewildered mind, and a sharp-tongued one has a wakeful heart’’.³⁷⁴

51 - شى: عن زرارة قال: قلت لابي جعفر عليه السلام: أرأيت حين أخذ الله الميثاق على الذر في صلب آدم فعرضهم على نفسه كانت معاينة منهم له ؟

From Zurara who said,

‘I said to Abu Ja’farasws, ‘What is yourasws view of when Allahazwj Took the Covenant upon the particle in the sulb of Adamas, and Displayed them unto Himselfazwj, was it a preview for them to Himazwj?’

قال: نعم يا زرارة وهم ذر بين يديه، وأخذ عليهم بذلك الميثاق بالربوبية له، ولمحمد صلى الله عليه وآله بالنبوة ثم كفل لهم بالارزاق، وأنساهم رؤيته، وأثبت في قلوبهم معرفته،

Heasws said: ‘Yes, O Zurara, and they were particle in front of Himazwj, and Heazwj Took upon them with that Covenant with the Lordship for Himazwj, and for Muhammadsaww with the Prophet-hood, then Guaranteed them with the sustenance(s), and Made them forget their sighting Himazwj, and Affirmed Hisazwj recognition in their hearts.

فلابد من أن يخرج الله إلى الدنيا كل من أخذ عليه الميثاق، فمن جحد ما أخذ عليه الميثاق لمحمد صلى الله عليه وآله لم ينفعه إقراره لربه بالميثاق، ومن لم يجحد ميثاق محمد نفعه الميثاق لربه.

Thus, there is no escape from that Allahazwj Brings out to the world, every one whom Heazwj Took the Covenant upon, and the one who rejects the Covenant what was Taken upon him for Muhammadsaww, his acknowledgment to his Lordazwj with the Covenant would not benefit him, and the one who does not reject Covenant of Muhammadsaww, the Covenant to his Lordazwj would benefit him’’.³⁷⁵

52 - شى: عن عمار بن أبي الاحوص، عن أبي عبد الله عليه السلام: إن الله تبارك و تعالى خلق في مبتدأ الخلق بحرين: أحدهما عذب فرات، والآخر ملح أجاج، ثم خلق تربة آدم من البحر العذب الفرات ثم أجراه على البحر الاجاج فجعله حمأ مسنونا وهو خلق آدم،

From Amar Bin Abu Al Ahows,

‘From Abu Abdullahasws: Allahazwj Blessed and Exalted Created in the beginning of the creation, two oceans – one of them fresh, sweet, and the one clay, bitter. Then Heazwj Created the soil or Adamas from the fresh, sweet, then Made it to flow upon the bitten ocean, and Made it to be clay of matured mud, altered [15:28], and it is the creation of Adamas.

ثم قبض قبضة من كتف آدم الايمن فذرأها في صلب آدم، فقال: هؤلاء في الجنة ولا أبالي، ثم قبض قبضة من كتف آدم الايسر فذرأها في صلب آدم، فقال: هؤلاء في النار ولا أبالي ولا أسأل عما أفعل، ولي في هؤلاء البداء بعد، وفي هؤلاء وهؤلاء سيبتلون ;

Then Heazwj Grabbed a Handful from the right shoulder of Adamas and Made them to be as particles in the sulb of Adamas, and Heazwj Said: “They are to be in the Paradise and Iazwj don’t Mind!”. Then Heazwj Grabbed from the left shoulder of Adamas and Made them to be as particles in the back of Adamas, and Heazwj Said: “They are to be in the Fire and Iazwj don’t Mind, nor will Iazwj be questioned about what Iazwj Do, and for Meazwj regarding them is the change of Decision afterwards, and regarding them and them they would be Tried!”

قال أبو عبد الله عليه السلام: فاحتج يومئذ أصحاب الشمال وهم ذر على خالقهم فقالوا: يا ربنا بم أوجبت لنا النار - وأنت الحكم العدل - من قبل أن تحتج علينا، وتبلونا بالرسل، وتعلم طاعتنا لك ومعصيتنا ؟

Abu Abdullahasws said: ‘On that day the companions of the left argued, and they were particles, against their Creator, and they said, ‘O Lordazwj! For what did Youazwj Obligate the Fire for us – and Youazwj are the Wise, the Just – from before Youazwj Argued against us and Tried us with the Rasoolsas, and Knew of our obedience to Youazwj and our disobedience?’

فقال الله تبارك وتعالى: فأنا أخبركم بالحجة عليكم الآن في الطاعة والمعصية، والاعذار بعد الاخبار

Allahazwj Blessed and Exalted Said: “Iazwj am Informing you all with the Argument upon you now, regarding the obedience and the disobedience, and the Caution after the News!”

. قال أبو عبد الله عليه السلام: فأوحى الله إلى مالك خازن النار: أن مر النار تشهق، ثم تخرج عنقا منها فخرجت لهم، ثم قال الله لهم: ادخلوها طائعين، فقالوا: لا ندخلها طائعين ! ثم قال: ادخلوها طائعين، أو لاعذبنكم بها كارهين، قالوا: إنا هربنا إليك منها، وحاججناك فيها حيث أوجبتها علينا، وصيرتنا من أصحاب الشمال، فكيف ندخلها طائعين ؟ ولكن أبدا أصحاب اليمين في دخولها، كي تكون قد عدلت فينا وفيهم ;

Abu Abdullahasws said: ‘So, Allahazwj Revealed unto the Angel, warden of the Fire: “Order the Fire to inhale, then bring out a neck from it!” So, it came out to them. Then Allahazwj Said to them: “Enter it willingly!” They said, ‘We will not enter it willingly’. Then Heazwj Said: “Enter it willingly, or Iazwj Will Punish you with it Forcefully!” They said, ‘We flee from it to Youazwj, and we argued with Youazwj regarding it where Youazwj Obligated it upon us, and our survival from the companions of the left, so how can we enter it willingly? But, begin with the companions of the right regarding entering it (not with us), so Youazwj would have been Just regarding us and them’.

قال أبو عبد الله عليه السلام: فأمر أصحاب اليمين وهم ذر بين يديه فقال: ادخلوا هذه النار طائعين قال: فطفقوا يتبادرون في دخولها فولجوا فيها جميعا فصيرها الله عليهم بردا وسلاما، ثم أخرجهم منها

Abu Abdullahasws said: ‘So Heazwj Commanded the companions of the right, and they were particles in front of Himazwj, and Heazwj Said: “Enter into this Fire willingly!” So they broke out competing in entering it, and they dived into it altogether, and Allahazwj Made it to be cool and safe upon them. Then Heazwj Extracted them from it. ثم إن الله تبارك وتعالى نادى في أصحاب اليمين وأصحاب الشمال: ألست بربكم ؟ فقال أصحاب اليمين: بلى يا ربنا نحن بريتك وخلقك مقرين طائعين، وقال أصحاب الشمال: بلى يا ربنا نحن بريتك وخلقك كارهين !

Then Allahazwj Blessed and Exalted Called out among the companions of the right and companions of the left: “Am I not your Lord?” The companions of the right said, ‘Yes, O Lordazwj! We are Yourazwj Created beings and Yourazwj creation, willing, obedient’. And the companions of the left said, ‘Yes, our Lordazwj! We are Youazwj Created beings and Yourazwj creation, unwillingly’.

وذلك قول الله: " وله أسلم من في السموات والارض طوعا وكرها وإليه ترجعون " قال: توحيدهم لله.

And these are the Words of Allahazwj: “And to Him submit the ones is in the skies and the earth, willingly and unwillingly, and to Him they would be returning [3:83]’. Heasws said: ‘Their Tawheed with Allahazwj’’.³⁷⁶

53 - شى: عن عثمان بن عيسى، عن بعض أصحابه، عنه قال: إن الله قال لماء: كن عذبا فراتا أخلق منك جنتي وأهل طاعتي، وقال لماء: كن ملحا أجاجا أخلق منك ناري وأهل معصيتي،

From Usman Bin Isa, from one of his companions,

‘From himasws having said: ‘Allahazwj Said to a water: “Be fresh, sweet, Iazwj shall Create from Youazwj Myazwj Paradise and the people obeying Meazwj!” And Said to a water: “Be salty, bitter, Iazwj shall Create Myazwj Fire from you and the people disobeying Meazwj!”

فأجرى المائين على الطين، ثم قبض قبضة بهذه - وهي يمين - فخلقهم خلقا كالذر، ثم أشهدهم على أنفسهم: ألست بربكم وعليكم طاعتي ؟ قالوا: بلى،

Then Heazwj Flowed the two waters upon the clay, then Grabbed a Handful with this – and it is right – and Created them as creatures like the particles, then Made them to testify upon themselves: “Am Iazwj not your Lordazwj and upon you is to obey Meazwj?” They said, ‘Yes’.

فقال للنار: كوني نارا، فإذا نار تأجج، وقال لهم قعوا فيها، فمنهم من أسرع، ومنه من أبطأ في السعي، ومنهم من لم يرم مجلسه، فلما وجدوا حرها رجعوا فلم يدخلها منهم أحد،

Then Heazwj Said to the Fire: “Be Fire!” And the Fire was Inflamed, and Said to them: “Fall into it!” So, from them was one who was quick, and from them was one who was slow in the striving, and from them was one who did not leave his seat. But, when they found its heat, they return and not even one of them entered into it.

ثم قبض قبضة بهذه فخلقهم خلقا مثل الذر، مثل أولئك، ثم أشهدهم على أنفسهم مثل ما أشهد الآخرين، ثم قال لهم: قعوا في هذه النار، فمنهم من أبطأ، ومنهم من أسرع، ومنهم من مر بطرف العين، فوقعوا فيها كلهم،

Then Heazwj Grabbed a Handful with this and Created them as creatures like the particle, like those ones, then Made them testify upon themselves when the others had testified with. Then Heazwj Said to them: ‘Fall into this Fire!” So, from them was one who was slay, and from them was one who was quick, and from them was one who passed in the blink of an eye, and all of them fell into it.

فقال: أخرجوا منها سالمين، فخرجوا لم يصبهم شئ ; وقال الآخرون: يا ربنا أقلنا نفعل كما فعلوا، قال: قد أقلتكم، فمنهم من أسرع في السعي، ومنهم من أبطأ، ومنهم من لم يرم مجلسه، مثل ما صنعوا في المرة الاولى ;

Heazwj Said: “Come out from it, safely!” Then came out and nothing had hit them. And the other said, ‘O Lordazwj! Forgive us! We will do just as they have done’. Heazwj Said: “Iazwj have Forgiven you!” So, from them was one who was quick in the striving, and from them was one who was slow, and from them was one who did not move from his seat, like what they had done the first time.

فذلك قوله: ولو ردوا لعادوا لما نهوا عنه وإنهم لكاذبون.

And these are Hisazwj Words: And if they were to be returned, they would repeat what they had been Forbidden from; and they (would still) be lying [6:28]’’.³⁷⁷

54 - شى: خالد، عن أبي عبد الله عليه السلام قال: ولو ردوا لعادوا لما نهوا عنه، إنهم ملعونون في الاصل.

Khalid,

‘From Abu Abdullahasws having said: ‘And if they were to be returned, they would repeat what they had been Forbidden from [6:28], they were Accursed ones originally’’.³⁷⁸

55 – شى: عن زرارة وحمران ومحمد بن مسلم، عن أبي جعفر وأبي عبد الله عليهما السلام عن قول الله: " ونقلب أفئدتهم وأبصارهم " إلى آخر الآية: أما قوله: " كما لم يؤمنوا به أول مرة " فإنه حين أخذ عليهم الميثاق.

From Zurara, and Humran, and Muhammad Bin Muslim,

‘From Abu Ja’farasws and Abu Abdullahasws about the Words of Allahazwj: And We will Turn their hearts and their visions [6:110] – up to the end of the Verse. As for Hisazwj Words: even as they did not believe in it the first time [6:110], it was when the Covenant was Taken upon them’’.³⁷⁹

56 - شى: عن رفاعة قال: سألت أبا عبد الله عليه السلام عن قول الله: " وإذا أخذ ربك من بني آدم من ظهورهم ذريتهم " قال: نعم أخذ الله الحجة على جميع خلقه يوم الميثاق هكذا - وقبض يده -.

From Rafa’at who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj: And when your Lord Seized from the Children of Adam, their offspring from their foreheads [7:172]. Heasws said: ‘Yes. Allahazwj Took the Argument upon the entirety of Hisazwj creatures on the day of the Covenant like this’ – and heasws grabbed hisasws hand’’.³⁸⁰

57 - شى: عن أبي بصير قال: قلت لابي عبد الله عليه السلام: كيف أجابوا وهم ذر ؟ قال: جعل فيهم ما إذا سألهم أجابوه - يعني في الميثاق -. بيان: أي تعلقت الارواح بتلك الذر وجعل فيهم العقل وآلة السمع وآلة النطق حتى فهموا الخطاب وأجابوا وهم ذر.

From Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘How did they answer and they were particles?’ Heasws said: ‘It was Made to be in them what, when they are questioned, they would answer’ – meaning regarding the Covenant’’.³⁸¹

58 - شى: عن زرارة قال: سألت أبا عبد الله عليه السلام عن قول الله عزو جل: " وإذا أخذ ربك من بني آدم من ظهورهم " إلى " قالوا بلى " قال: كان محمد عليه وآله السلام أول من قال: بلى ;

From Zurara who said, ‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic: And when your Lord Seized from the Children of Adam, their offspring from their foreheads - up to Hisazwj Words: ‘Yes, we testify’ [7:172]. Heasws said: ‘Muhammadsaww was the first one who said: ‘Yes’.

قلت: كانت رؤية معاينة ؟ قال: ثبتت المعرفة في قلوبهم وأنسوا ذلك الميثاق وسيذكرونه بعد، ولولا ذلك لم يدر أحد من خالقه ولا من يرزقه.

I said, ‘Was the sighting a preview?’ Heasws said: ‘The recognition was affirmed in their hearts and they forgot that Covenant and they will be remembering it afterwards, and had it not been that, no one would have known who Created him nor who sustains Himazwj’’.³⁸²

59 - شى: عن زرارة أن رجلا سأل أبا عبد الله عليه السلام عن قول الله: " وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم " فقال - وأبوه يسمع -: حدثني أبي أن الله تعالى قبض قبضة من تراب التربة التي خلق منها آدم، فصب عليها الماء العذب الفرات، فتركها أربعين صباحا، ثم صب عليها الماء المالح الاجاج فتركها أربعين صباحا،

From Zurara,

‘A man asked Abu Abdullahasws about the Words of Allahazwj: And when your Lord Seized from the Children of Adam, their offspring from their foreheads [7:172]. So, heasws said, and hisasws fatherasws was listening: ‘Myasws fatherasws narrated to measws that Allahazwj the Exalted Grabbed a Handful of the soil from which Adamas was Created, and Poured the fresh, sweet water over it, and Left it for forty morning. Then Heazwj Poured salty, bitter water over it, and Left it for forty morning.

فلما اختمرت الطينة أخذها تبارك وتعالى فعركها عركا شديدا، ثم هكذا - حكى بسط كفيه - فخرجوا كالذر من يمينه وشماله فأمرهم جميعا أن يقعوا في النار، فدخل أصحاب اليمين فصارت عليهم بردا وسلاما، وأبى أصحاب الشمال أن يدخلوها.

When the clay was (like) dough, the Blessed and Exalted Took it and Scrubbed it with intense scrubbing, then like this’ – and heasws extended hisasws palm – ‘they came out like the particles from its right and its left. Then Heazwj Commanded them altogether that they dive into the Fire. The companions of the right entered and it became cool and safe upon them, and the companions of the left refused to enter it’’.³⁸³

60 - شى: عن أبي بصير، عن أبي عبد الله عليه السلام في قول الله " ألست بربكم قالوا بلى ": قلت: قالوا بألسنتهم ؟ قال: نعم وقالوا بقلوبهم ; فقلت: وأي شئ كانوا يومئذ ؟ قال: صنع منهم ما اكتفى به.

From Abu Baseer,

‘From Abu Abdullahasws regarding the Words of Allahazwj: “Am I not your Lord?” They said, ‘Yes, we testify’. [7:172], I said, ‘They said it with their tongues?’ Heasws said: ‘Yes, and they said with their words’. I said, ‘And which thing were they on that day?’ Heasws said: ‘It was Made for them what they could suffice with it?’’.³⁸⁴

61 - شى: عن زرارة قال: سألت أبا جعفر عليه السلام عن قول الله: " وإذ أخذ ربك من بني آدم " إلى " أنفسهم " قال: أخرج الله من ظهر آدم ذريته إلى يوم القيامة، فخرجوا كالذر، فعرفهم نفسه، وأراهم نفسه، ولولا ذلك ما عرف أحد ربه، وذلك قوله: " ولئن سألتهم من خلق السموات والارض ليقولن الله ".

From Zurara who said,

‘I asked Abu Ja’farasws about the Words of Allahazwj: And when your Lord Seized from the Children of Adam – up to: their own selves [7:172]. Heasws said: ‘Allahazwj Extracted from the back of Adamas, hisas offspring up to the Day of Judgment, and they came out like the particles. Then Heazwj Introduced Himselfazwj to them, and Showed them Himselfazwj, and had it not been that, no one would recognise his Lordazwj. And these are Hisazwj Words: And if you were to ask them who created them, they would certainly say, ‘Allah’. [43:87]’’.³⁸⁵

62 - شى: عن الاصبغ بن نباتة، عن علي عليه السلام قال: أتاه ابن الكواء فقال: يا أمير المؤمنين أخبرني عن الله تبارك وتعالى هل كلم أحدا من ولد آدم قبل موسى ؟

Form Al Asbagh Bin Nubata,

‘From Aliasws, he (the narrator) said, ‘Ibn Al Kawa came to himasws and he said, ‘O Amir Al Momineenasws! Inform me about Allahazwj Blessed and Exalted. Did Heazwj Speak to anyone from the children of Adamas before Musaas?’

فقال علي: قد كلم الله جميع خلقه برهم وفاجرهم وردوا عليه الجواب.

Aliasws said: ‘Allahazwj had Spoken to the entirety of Hisazwj creatures, their righteous ones and their immoral ones, and they responded the answer to Himazwj’.

فثقل ذلك على ابن الكواء ولم يعرفه، فقال له: كيف كان ذلك يا أمير المؤمنين ؟

That was heavy upon Ibn Al-Kawa and he did not understand it, and he said to himasws, ‘How was that, O Amir Al-Momineenasws?’

فقال له: أو ما تقرأ كتاب الله إذ يقول لنبيه: " وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم ألست بربكم قالوا بلى " ؟ فقد أسمعكم كلامه، و ردوا عليه الجواب كما تسمع في قول الله - يابن الكواء - " قالوا بلى "

Heasws said to him: ‘Or, do you not read the Book of Allahazwj where Heazwj is Saying to Hisazwj Prophetsaww: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes, we testify’. [7:172]? Heazwj had Made them hear Hisazwj Speech, and they responded the answer to Himazwj, just as you hear the Words of Allahazwj, O Ibn Al Kawa, they said yes.

فقال لهم: إني أنا الله لا إله إلا أنا، وأنا الرحمن، فاقروا له بالطاعة والربوبية، وميز الرسل والانبياء والاوصياء، وأمر الخلق بطاعتهم، فأقروا بذلك في الميثاق،

So, Heazwj Said to them: “Meazwj, Iazwj am Allahazwj. There is no god except Iazwj, and Iazwj am the Beneficent!” They acknowledge to Himazwj with the obedience and the Lordship, and Heazwj Distinguished the Rasoolsas, and the Prophetsas and the succesorsas and Commanded the creatures with obeying themas. They acknowledge with that during the Covenant.

فقالت الملائكة عند إقرارهم بذلك: شهدنا عليكم يا بني آدم ان تقولوا يوم القيامة إنا كنا عن هذا غافلين.

The Angels said during their acknowledgment with that: ‘We bear witness upon you, O children of Adamas, “Lest you should be saying on the Day of Judgment, ‘We were oblivious of this’ [7:172]’’.³⁸⁶

63 – قال أبو بصير: قلت لابي عبد الله عليه السلام أخبرني عن الذر وحيث أشهدهم على أنفسهم ألست بربكم ؟ قالوا: بلى، وأسر بعضهم خلاف ما أظهر، قلت: كيف علموا القول حيث قيل لهم: ألست بربكم ؟ قال: إن الله جعل فيهم ما إذا سألهم أجابوه.

Abu Baseer said,

‘I said to Abu Abdullahasws, ‘Inform me about the particles, and when they were Made to testify upon themselves, “Am I not your Lord?” They said, ‘Yes, we testify’. [7:172], and some of them kept it a secret opposite to what they manifested. How did they know the words when it was Said to them: “Am I not your Lord?”?’ Heasws said: ‘Allahazwj Made to be in them what, when they were questioned, they could answer Himazwj’’.³⁸⁷

64 - شى: عن زرارة وحمران، عن أبي جعفر وأبي عبد الله عليهما السلام قالا: إن الله خلق الخلق وهي أظلة، فأرسل رسوله محمدا صلى الله عليه وآله فمنهم من آمن به ومنهم من كذبه،

From Zurara and Humran,

‘From Abu Ja’farasws and Abu Abdullahasws both having said: ‘Allahazwj Created the creatures and they were shadows. Then Heazwj Send Hisazwj Rasoolsaww Muhammadsaww. From them was one who belied in himsaww, and from them was one who belied himsaww.

ثم بعثه في الخلق الآخر فآمن به من كان آمن به في الاظلة وجحده من جحد به يومئذ، فقال: ما كانو ليؤمنوا بما كذبوا به من قبل.

Then Heazwj Sent himsaww among creatures another time, so he believed in himsaww, the one who had believed in himsaww in the shadows, and he rejected himsaww, one who had rejected himsaww on that day. So, Heazwj Said: but they did not believe due to what they had belied with from before. [10:74]’’.³⁸⁸

65 - شى: عن أبي بصير، عن أبى عبد الله عليه السلام في قوله: " ثم بعثنا من بعده رسلا إلى قومهم " إلى " بما كذبوا به من قبل " قال: بعث الله الرسل إلى الخلق وهم في أصلاب الرجال، وأرحام النساء، فمن صدق حينئذ صدق بعد ذلك، ومن كذب حينئذ كذب بعد ذلك.

From Abu Baseer,

‘From Abu Abdullahasws regarding Hisazwj Words: Then We Sent Rasools from after him to their people – up to: due to what they had belied with from before. [10:74]. Heasws said: ‘Allahazwj Sent the Rasoolsas to the creatures, and they were in the loins of the men and wombs of the women. So, the one who ratified on that day, would ratify after that, and one who belied on that day, would belie after that’’.³⁸⁹

66 - شى: عن أبي حمزة الثمالي، عن أبي جعفر عليه السلام قال: إن الله تبارك وتعالى هبط إلى الارض في ظلل من الملائكة على آدم وهو بواد يقال له: الروحاء وهو واد بين الطائف ومكة، قال: فمسح على ظهر آدم ثم صرخ بذريته وهم ذر، قال: فخرجوا كما يخرج النحل من كورها. فاجتمعوا على شفير الوادي

From Abu Hamza Al Sumaly,

‘From Abu Ja’farasws having said: ‘Allahazwj Blessed and Exalted Sent down the Angel among the shadows unto Adamas, and heas was in a valley called Al-Rawha, and it is a valley between Al-Taif and Makkah. He wiped upon the back of Adam, then heas shouted with hisas offspring, and they were particles. They came out just as the bees tend to come out from their hives. They gathered upon an edge of the valley.

فقال الله لآدم: انظر ماذا ترى فقال آدم: أرى ذرا كثيرا على شفير الوادي، فقال الله: يا آدم هؤلاء ذريتك، أخرجتهم من ظهرك لآخذ عليهم الميثاق لي بالربوبية، ولمحمد بالنبوة، كما آخذه عليهم في السماء ;

Allahazwj Said to Adamas: “Look! What is that you see?” Adamas said: ‘Ias see a lot of particles upon the outskirts of the valley’. Allahazwj Said: “O Adamas! They are youras offsprings. Iazwj Extracted them from youras back to Take the Covenant upon them for Meazwj with the Lordship, and for Muhammadsaww with the Prophet-hood, just as Iazwj Took upon them in the sky”.

قال: آدم: يا رب وكيف وسعتهم ظهري ؟ قال الله: يا آدم بلطف صنيعي ونافذ قدرتي ; قال آدم: يا رب فما تريد منهم في الميثاق ؟ قال الله: أن لا يشركوا بي شيئا،

Adamas said: ‘O Lordazwj! And how was myas back capacious (enough) for them?’ Allahazwj Said: ‘O Adamas! By the subtleness of Myazwj Making and Implementation of Myazwj Power”. Adamas said: ‘So what do Youazwj Want from them in the Covenant?’ Allahazwj Said: ‘That they would not associate anything with Meazwj?”

قال آدم: فمن أطاعك منهم يا رب فما جزاؤه ؟ قال: اسكنه جنتي ; قال آدم: فمن عصاك فما جزاؤه ؟ قال: أسكنه ناري، قال آدم: يا رب لقد عدلت فيهم، وليعصينك أكثرهم إن لم تعصمهم.

Adamas said: ‘So, the one from them who obeys Youazwj, O Lordazwj, what would be his Recompense?’ Heazwj Said: “Iazwj shall Settle him in Myazwj Paradise”. Adamas said: ‘So, the one who disobeys Youazwj, what would be his Recompense?’ Heazwj Said: ‘Iazwj shall Settle him into Myazwj Fire”. Adamas said: ‘O Lordazwj! Youazwj have been Just regarding them, and most of them would disobey Youazwj if Youazwj do not Protect them’’.³⁹⁰

67 - كشف: من كتاب دلائل الحميري، عن أبي هاشم الجعفري قال: كنت عند أبي محمد عليه السلام فسأله محمد بن صالح الارمني عن قول الله: " وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم ألست بربكم قالوا بلى شهدنا" قال أبو محمد عليه السلام ثبتت المعرفة ونسوا ذلك الموقف وسيذكرونه، ولولا ذلك لم يدر أحد من خالقه ولا من رازقه;

From the book ‘Dalaail Al Humeyri’, from Abu Hashim Al Ja’fary who said,

‘We were in the presence of Abu Muhammadasws, and Muhammad Bin Salih Al Armany asked himasws about the Words of Allahazwj: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes, we testify’. [7:172]. Abu Muhammadasws said: ‘The recognition was affirmed and they forgot that place and they would be remembering it, and had it not been that, no one would know who his Creator is nor who his Sustainer is’.

قال أبو هاشم: فجعلت أتعجب في نفسي من عظيم ما أعطى الله وليه وجزيل ما حمله،

Abu Hashim (the narrator) said, ‘I went on to be astounded within myself from the greatness of what Allahazwj has Given Hisazwj Guardianasws and the abundance of what Heazwj has Loaded himasws with’.

فأقبل أبو محمد علي فقال: الامر أعجب مما عجبت منه يا أبا هاشم و أعظم ! ما ظنك بقوم من عرفهم عرف الله، ومن أنكرهم أنكر الله ؟ فلا مؤمن إلا وهو بهم مصدق وبمعرفتهم موقن.

Abu Muhammadasws turned towards me and heasws said: ‘The matter is more astounding than what you are being astounded from, O Abu Hashim, and greater! What are your thoughts with a peopleasws, one who recognises themasws recognises Allahazwj, and one who denies themasws denies Allahazwj? There is no Momin except and he is ratifying with themasws and with theirasws recognition, he is certain’’.³⁹¹

(باب 11) * (من لا ينجبون من الناس، ومحاسن الخلقة وعيوبها اللتين) * * (تؤثران في الخلق) *

CHAPTER 11 – ONES WHO WILL NOT BE HIGHBORN FROM THE PEOPLE, AND PHYSICAL BEAUTIES OF THE AND THEIR FAULTS, BOTH IMPACTING IN THE PEOPLE

1 - ل: ابن الوليد، عن الصفار، عن ابن عيسى، عن أبيه، عن سعيد بن جناح يرفعه إلى أبي عبد الله عليه السلام قال: ستة لا ينجبون: السندي، والزنجي، والتركي، و الكردي، والخوزي، ونبك الري.

Ibn Al Waleed, from Al Saffar, from Ibn Isa, from his father, from Saeed Bin Janah,

‘Raising it to Abu Abdullahasws having said: ‘Six will not be highborn – Al-Sindy (people of Sind), and Al-Zanjy (Bantu speaking people), and Al-Turky (Turks), and Al-Kurdy (Kurds), and Al-Khowzy (people of Khuzestan), and high plains of Al-Rayy’’.³⁹²

2 - ل: أبي، عن أحمد بن إدريس، عن محمد بن أحمد، عن سهل، عن منصور، عن نصر الكوسج، عن مطرف مولى معن، عن أبي عبد الله عليه السلام قال: لا يدخل حلاوة الايمان قلب سندي، ولا زنجي، ولا خوزي، ولا كردى، ولا بربري، ولا نبك الري، ولا من حملته امه من الزنا.

My father, from Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Sahl, from Mansour, from Nasr Al Kowsaj, from Matraf, a slave of Ma’an,

‘From Abu Abdullahasws having said: ‘The sweetness of the Eman will not enter the heart of a Sindy, nor a Zanjy, nor a Khowzy, nor a Kurdy, nor a Berbery, nor from high plains of Al-Rayy, nor one whose mother bore him from the adultery’’.³⁹³

3 - ع: أبي، عن محمد العطار، عن الحسين بن زريق، عن هشام، عن أبي عبد الله عليه السلام قال: يا هشام النبط ليس من العرب ولا من العجم، فلا تتخذ منهم وليا ولا نصيرا. فإن لهم اصولا تدعو إلى غير الوفاء.

My father, from Muhammad al Attar, from Al Husayn Bin Zareeq, from Hisham,

‘From Abu Abdullahasws having said: ‘O Hisham! The Nabatean isn’t from the Arabs, nor from the Persians, therefore neither take a friend from them nor a helper, because for them are principles calling to other than the loyalty’’.³⁹⁴

4 - ل: ابن إدريس، عن أبيه، عن محمد بن أحمد، عن محمد بن علي الهمداني رفعه إلى داود بن فرقد، عن أبي جعفر وأبي عبد الله عليهما السلام قال: ثلاثة لا ينجبون: أعور يمين، وأزرق كالفص، ومولد السند.

Ibn Idrees, from his father, from Muhammad Bin Ahmad, from Muhammad Bin Ali Al Hamdany, raising it to Dawood Bin Faqad,

‘From Abu Ja’farasws and Abu Abdullahasws having said: ‘Three would not be highborn – blind of the right (eye), and blue-eyed like the stone of a ring, and one born in Sind’’.³⁹⁵

5 - ل: أبي، عن سعد، عن البرقي، عن عدة من أصحابنا، عن ابن أسباط، عن بعض أصحابه عن أبي عبد الله عليه السلام قال: ما ابتلى الله به شيعتنا فلن يبتليهم بأربع: أن يكونوا لغير رشدة، أو أن يسألوا بأكفهم، أو يؤتوا في أدبارهم، أو أن يكون فيهم أزرق أخضر.

My father, from Sa’ad, from Al Barqy, from a number of our companions, from Ibn Asbaat, from one of his companions,

‘From Abu Abdullahasws having said: ‘Whatever Allahazwj Tries ourasws Shias with, Heazwj will never Try them with four – coming to other than the rightful guidance, or they would be begging with their palms, or to be come to in their backs (passive gays), or there should happen to be among them blue-green eyed’’.³⁹⁶

6 - ل: أبي، وابن الوليد، عن محمد العطار، وأحمد بن إدريس، عن الاشعري بإسناده رفعه إلى أبي عبد الله عليه السلام قال: خمسة خلقوا ناريين: الطويل الذاهب، و القصير القمئ، والازرق بخضرة، والزائد، والناقص.

My father, and Ibn Al Waleed, from Muhammad al Attar, and Ahmad Bin Idrees, from Al Ashary, by his chain,

‘Raising it to Abu Abdullahasws having said: ‘Five have been Created as fiery (people) – the tall of the stature, and short (Small) of the eyes, and the blue with green (eyed), and the additional (extra limbs), and the deficient’’.³⁹⁷

7 - ل: أبي، وابن الوليد، عن أحمد بن إدريس، ومحمد العطار، عن الاشعري، عن محمد بن الحسين بإسناد له يرفعه قال: قال رسول الله صلى الله عليه وآله: لا يدخل الجنة مدمن خمر ولا سكير، ولا عاق، ولا شديد السواد، ولا ديوث، ولا قلاع وهو الشرطي، ولا زنوق وهوا لخنثى، ولا خيوف وهو النباش، ولا عشار، ولا قاطع رحم، ولا قدري.

My father, and Ibn Al Waleed, from Ahmad Bin Idrees, and Muhammad Al Attar, from Al Ashary, from Muhammad Bin Al Husayn by a chain of his, raising it, said,

‘Rasool-Allahsaww said: ‘Neither will a habitual drinker of wine enter the Paradise, nor an intoxicated, nor one disloyal (to the parents), nor one intensely black, nor a pimp, nor a Qala and he is the police officer, nor a Zanouq and he is the hermaphrodite, nor a Khuyuf and he is the grave-robber, nor a tax collector, nor a severer of relationships, nor a Qadirite (Fatalist)’’.³⁹⁸

8 - ل: القطان، وعلي بن أحمد بن موسى، عن ابن زكريا القطان، عن ابن حبيب، عن ابن بهلول، عن أبي معاوية الضرير، عن الاعمش، عن جعفر بن محمد عليه السلام

Al Qatan, and Ali Bin Ahmad Bin Musa, from Ibn Zakariya Al Qatan, from Ibn Habeeb, from Ibn Bahloul, from Abu Muawiya Al Zareyr, from Al Amash,

‘From Ja’farasws Bin Muhammadasws.

قال ابن حبيب: وحدثني عبد الله بن محمد بن ناطويه، عن علي بن عبد المؤمن الزعفراني، عن مسلم بن خالد الزنجي، عن جعفر بن محمد، عن أبيه، عن جده عليهم السلام ;

Ibn Habeeb said, ‘And it was narrated to me by Abdullah Bin Muhammad Bin Natawiya, from Ali Bin Abdul Momin Al Zafrany, from Muslim Bin Khalid Al Zanjy,

‘From Ja’farasws Bin Muhammadasws, from hisasws fatherasws, from hisasws grandfatherasws.

قال ابن حبيب: وحدثني الحسن بن سنان، عن أبيه، عن محمد بن خالد البرقي، عن مسلم بن خالد،

Ibn Habeeb said, ‘And it was narrated to me by Al Hassan Bin Sinan, from his father, from Muhammad Bin Khalid Al Barqy, from Muslim Bin Khalid,

عن جعفر بن محمد قالوا كلهم: ثلاثة عشر صنفا - وقال تميم: ستة عشر صنفا - من امة جدي صلى الله عليه وآله لا يحبونا ولا يحببونا إلى الناس، ويبغضونا ولا يتولونا، ويخذلونا ويخذلون الناس عنا، فهم أعداؤنا حقا، لهم نار جهنم، ولهم عذاب الحريق.

‘From Ja’far Bin Muhammadasws, all of them said, (heasws said): ‘Thirteen types’ – and Tameem said, (heasws said): ‘Sixteen types from the community of myasws grandfather will neither love usasws nor endear usasws to the people, and they would hate usasws and will not befriend usasws, and they would abandon us and forsake the people from usasws. So, they are ourasws enemies, truly. For them is the Fire of Hell, and for them is the incinerating Fire’.

قال: قلت بينهم لي يا أبه وقاك الله شرهم،

He (the narrator) said, ‘I said, ‘Indicate them for me, O (spiritual) fatherasws, may Allahazwj Save you (from) their evil’.

قال: الزائد في خلقه، فلا ترى أحدا من الناس في خلقه زيادة إلا وجدته لنا مناصبا ولم تجده لنا مواليا ;

Heasws said: ‘The additional in his form (physical limbs etc.). You will not see any from the people having an addition in his (physical) form except and you will find him one hostile to usasws, and you will not find him friendly to usasws.

والناقص الخلق من الرجال، فلا ترى لله عزوجل خلقا ناقص الخلقة إلا وجدت في قلبه علينا غلا ;

And the deficient of the (physical) form from the men. You will not see for the Sake of Allahazwj Mighty and Majestic a people of deficient (physical) form except and you will him having malice against usasws in his heart.

والاعور باليمين للولادة، فلا ترى لله خلقا ولد أعور اليمين إلا كان لنا محاربا ولاعدائنا مسالما ;

And the blind with the right (eye) at birth. You will not see for the Sake of Allahazwj, a person born as blind of the right (eye) except he would be at war with usasws and peaceful with ourasws enemies.

والغربيب من الرجال فلا ترى لله عزوجل خقا غربيبا - وهو الذي قد طال عمره فلم ييبض شعره وترى لحيته مثل حنك الغراب - إلا كان علينا مؤلبا ولاعدائنا مكاثرا ;

And Al-Gharbeeb from the men. You will not see for the Sake of Allahazwj a Gharbeeb man – and he is the one who has become very old but his hair has not whitened, and you will see his beard like the neck of the crow (black), except he would be a blocker to usasws and a propagator for ourasws enemies.

والحلكوك من الرجال، فلا ترى منهم أحدا إلا كان لنا شتاما ولاعدائنا مداحا ;

And the intensely black from the men. You will not see anyone from them except he would be an insulter to usasws and a praiser to ourasws enemies.

والاقرع من الرجال فلا ترى رجلا به قرع إلا وجدته همازا، لمازا، مشاءا بالنميمة علينا ;

And the baldhead from the men. You will not see a man having baldness with him except you will find him a defamer, a slanderer, and awful with the gossip against usasws.

والمفصص بالخضرة من الرجال فلا ترى منهم أحدا - وهم كثيرون - إ وجدته يلقانا بوجه ويستدبرنا بآخر، يبتغي لنا الغوائل ;

A lobate with the green (eyes) from the men. You will not see anyone from them – and they are a lot – and you will find him meeting usasws with a face and turnaround from usasws with another, seeking the corruption to usasws.

والمنبوذ من الرجال، فلا تلقى منهم أحدا إلا وجدته لنا عدوا، مضلا، مبينا ;

And the child of adultery from the men. You will meet anyone from them except and you will find him an enemy to usasws, misleading (others) openly.

والابرص من الرجال فلا تلقى منهم أحدا إلا وجدته يرصد لنا المراصد ويقعد لنا ولشيعتنا مقعدا ليضلنا بزعمه عن سواء السبيل ;

And the one with vitiligo from the men. You will not meet anyone from them except and you will find him observing to us the observations and sitting (lying in wait) to usasws and to our Shias sitting to mislead us by his claim, from the evil way.

والمجذوم، وهم حصب جهنم هم لها واردون ;

And the lepers, and they are the firewood/gravel of Hell. They would be returning to it.

والمنكوح فلا ترى منهم أحدا إلا وجدته يتغنى بهجائنا ويؤلب علينا ;

And the passive gay. You will not anyone from them except and you will find him singing with satirising usasws and stirring (people) against usasws.

وأهل مدينة تدعى (سجستان) هم لنا أهل عداوة ونصب وهم شر الخلق والخليقة، عليهم من العذاب ما على فرعون وهامان و قارون ;

And the people of the city called Sijistan (Sistan). They are the people of enmity and hostility towards usasws, and they are the evils of creatures and creation. Upon them would be from the Punishment what would be upon Pharaohla and Hamanla and Qarounla.

وأهل مدينة تدعى (الري) هم أعداء الله، وأعداء رسوله، وأعداء أهل بيته، يرون حرب أهل بيت رسول الله صلى الله عليه وآله جهادا، ومالهم مغنما، ولهم عذاب الخزي في الحياة الدنيا والآخرة ولهم عذاب مقيم ;

And the people of the city called Al-Rayy, they are the enemies of Allahazwj and enemies of Hisazwj Rasoolsaww, and enemies of the Peopleasws of hissaww Household. They would be seeing battling against the Peopleasws of the Household of Rasool-Allahsaww as being Jihad, and theirasws wealth as was booty, and for them would be punishment, partly in the life of the world, and (partly) the Hereafter, and for them would be eternal Punishment.

وأهل مدينة تدعى (الموصل) وهم شر من على وجه الارض ;

And the people of the city call Mosul (in Iraq), and they would be the evilest of the ones upon the surface of the earth.

وأهل مدينة تسمى (الزوراء) تبنى في أخر الزمان، يستشفون بدمائنا ويتقربون ببغضنا، يوالون في عداوتنا، ويرون حربنا فرضا، وقتالنا حتما.

And the people of the city names as Al-Zoura (Baghdad), appearing at the end of times. They would be healing (their hearts) with ourasws blood, and drawing closer with ones who hate usasws, and befriending ourasws enemies, and they would be viewing war against usasws as an Obligation, and fighting against usasws as inevitable.

يا بني فاحذر هؤلاء ثم احذرهم، فإنه لا يخلو إثنان منهم بواحد من أهلك إلا هموا بقتله.

O myasws son! Be cautious of them, then be cautious of them, for no two of them would be alone with one from your family except they would be thinking of killing him’’.³⁹⁹

9 - ن: بالاسانيد الثلاثة عن الرضا، عن آبائه عليهم السلام، عن أمير المؤمنين عليه السلام قال: لا تجد في أربعين أصلع رجل سوء، ولا تجد في كوسجا رجلا صالحا، وأصلع سوء أحب إلي من كوسج صالح.

By the three chains,

‘From Al-Rezaasws, from hisasws forefathersasws, from Amir Al-Momineenasws having said: ‘You will not find among forty bald (receding forehead), an evil man, nor will you find among beardless one, a righteous man, and a bald (receding forehead) evil (man) is more beloved to measws than a righteous beardless one’’.⁴⁰⁰

10 - ع: أبي، عن أحمد بن إدريس، عن محمد بن أحمد، عن علي الريان، عن الحسين بن محمد، عن عبد الرحمن بن أبي نجران، عن عبد الرحمن بن حماد، عن ذريح المحاربي، عن أبي عبد الله عليه السلام قال: جاء رجل إلى النبي صلى الله عليه وآله فقال: يا رسول الله يسأل الله عما سوى الفريضة ؟ قال: لا، قال: فوالذي بعثك بالحق لا تقربت إلى الله بشئ سواها ! قال: ولم ؟ قال: لان الله قبح خلقي !

My father, from Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Ali Al Rayan, from Al Husayn Bin Muhammad, from Abdul Rahman Bin Abu Najran, from Abdul Rahman Bin Hamad, from Zareeh Al Maharby,

‘From Abu Abdullahasws having said: ‘A man came to the Prophetsaww and he said, ‘O Rasool-Allahsaww! Will Allahazwj Ask about what is besides the Obligations?’ Hesaww said: ‘No’. He said, ‘By the Oneazwj Who Sent yousaww with the Truth, I will not draw closer to Allahazwj with anything besides these!’ Hesaww said: ‘And why?’ He said, ‘Because Allahazwj Created me ugly!’

قال: فأمسك النبي صلى الله عليه وآله ونزل جبرئيل عليه السلام فقال: يا محمد ربك يقرؤك السلام، ويقول: اقرء عبدي فلانا السلام، وقل له: أما ترضى أن أبعثك غدا في الآمنين ؟

He (the narrator) said, ‘So, the Prophetsaww waited and Jibraeelas descended unto himsaww and heas said: ‘O Muhammadsaww! Yoursaww Lordazwj Conveys the Greetings and is Saying: “Convey the greetings to Myazwj so and so servant and say to him: ‘Are you not pleased that Iazwj would be Resurrecting you tomorrow among the secured ones?’’

فقال: يارسول الله وقد ذكرني الله عنده ؟ قال: نعم، قال: فوالذي بعثك بالحق لا بقي شئ يتقرب به إلى الله إلا تقربت به.

He said, ‘O Rasool-Allahsaww! And Allahazwj Mentioned me in Hisazwj Presence?’ Hesaww said: ‘Yes’. He said, ‘By the Oneazwj Who Sent yousaww with the Truth! There will not remain anything one can draw closer with it to Allahazwj except and I shall draw closer with it’’.⁴⁰¹

11 - ع: أبي، عن سعد، عن البرقي، عن محمد بن يحيى، عن حماد قال: قلت لابي عبد الله عليه السلام: جعلت فداك نرى الخصي من أصحابنا عفيفا له عبادة، ولا نكاد نراه إلا فظا غليظا سفيه الغضب ! فقال: إنما ذلك لانه لا يزني.

My father, from Sa’ad, from Al Barqy, from Muhammad Bin Yahya, from Hamad who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! We see the eunuch from our companions having virtue for him of worship, and we hardly see him as rude, angry with furious anger!’ Heasws said: ‘But rather, that is because he does not commit adultery’’.⁴⁰²

12 - ع: بهذا الاسناد عن البرقي رفع الحديث إلى أبى عبد الله عليه السلام أنه سئل عن الخصي، فقال: لم تسئل عمن لم يلده مؤمن ولا يلد مؤمنا !.

By this chain, from Al Barqy,

‘Raising the Hadeeth to Abu Abdullahasws having been asked about the eunuch, so heasws said: ‘Do not ask about the one would not be begetting a Momin nor was he born a Momin’’.⁴⁰³

13 - ما: محمد بن علي بن حشيش، عن محمد بن أحمد بن عبد الوهاب، عن محمد بن محمد بن يحيى، عن الحسن بن علي، عن اللؤلؤئي، عن شعبة، عن توبة العنبري، عن أنس ابن مالك قال: قال رسول الله صلى الله عليه وآله: عليكم بالوجه الملاح والحدق السود فإن الله يستحيي أن يعذب الوجه المليح بالنار

Muhammad Bin Ali Bin Hasheesh, from Muhammad Bin Ahmad Bin Abdul Wahab, from Muhammad Bin Muhammad Bin Yahya, from Al Hassan Bin Ali, from Al Lului, from Sha’ba, from Towbat Al Anbary, from Anas Bin Malik who said,

‘Rasool-Allahsaww said: ‘Upon you is with the handsome face, and the gaping at the black (face), for Allahazwj is Embarrassed from Punishing the handsome face with the Fire’’.⁴⁰⁴ (P.s. – This is from the condemned non-Shia reporter accused by the Imamasws for lying – see Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 11)

14 - ثو: أبي، عن علي، عن أبيه، عن محمد بن عمرو، عن موسى بن إبراهيم، عن أبي الحسن الاول عليه السلام قال: سمعته يقول: ما حسن الله خلق عبد ولا خلقه إلا استحيى أن يطعم لحمه يوم القيامة النار.

My father, from Ali, from his father, from Muhammad Bin Amro, from Musa Bin Ibrahim,

‘From Abu Al-Hassanasws the 1st, he (the narrator) said, ‘I head himasws saying: ‘Allahazwj does not Create a servant beautiful, nor his form, except Heazwj would be Embarrassed from Feeding his flesh to the Fire on the Day of Judgment’’.⁴⁰⁵

15 - ين: بعض أصحابنا، عن حنان بن سدير، عن محمد بن طلحة، عن زرارة، عن أبي جعفر عليه السلام قال: قال: أيما عبد كان له صورة حسنة مع موضع لا يشينه ثم تواضع لله كان من خالصة الله ;

One of our companions, from Hanan Bin Sadeyr, from Muhammad Bin Talha, from Zurara,

‘From Abu Ja’farasws having said: ‘Whichever servant had a handsome face for him along with not distortion in a place, then he humbles to Allahazwj, would be from the ones sincere (with) Allahazwj’.

قال: قلت: ما موضع لا يشينه ؟ قال: لا يكون ضرب فيه سفاح.

He (the narrator) said, ‘I said, ‘What is a place of no distortion?’ Heasws said: ‘There does not happen to be an injury wherein is blood’’.⁴⁰⁶

(باب 12) * (علة عذاب الاستيصال، وحال ولد الزنا، وعلة اختلاف أحوال الخلق) *

CHAPTER 12 – REASON FOR THE ERADICATING PUNISHMENT, AND STATE OF THE SON OF ADULTERY, AND REASON FOR THE DIFFERENT STATES OF THE PEOPLE

الايات، الانفال " 8 " واتقوا فتنة لا تصيبن الذين ظلموا منكم خاصة واعلموا أن الله شديد العقاب 25.

The Verses – (Surah) Al Anfal: And fear a Fitna (strife) which may not affect (only) those of you who are unjust in particular; and know that Allah is Severe of the Punishment [8:25]

حمعسق " 42 " ولو بسط الله الرزق لعباده لبغوا في الارض ولكن ينزل بقدر ما يشاء إنه بعباده خبير بصير 27.

(Surah) Al Shura: And if Allah was to Amplify the sustenance to His servants, they would rebel in the land. But, He Sends down in a measurement what He so Desires to. He is Aware, Insightful with His servants [42:27]

الزخرف: " 43 " أهم يقسمون رحمة ربك نحن قسمنا بينهم معيشتهم في الحيوه الدنيا ورفعنا بعضهم فوق بعض درجات ليتخذ بعضهم بعضا سخريا ورحمة ربك خير مما يجمعون *

(Surah) Al Zukhruf: Are they distributing the Mercy of your Lord? We Distribute their livelihoods between them in the life of the world, and We Raised some of them above the others in rank in order for some of them to take others in subjection, and the mercy of your Lord is better than what they are amassing [43:32]

ولولا أن يكون الناس امة واحدة لجعلنا لمن يكفر بالرحمن لبيوتهم سقفا من فضة ومعارج عليها يظهرون *

And had it not been that the people might become one community, we would have Made for the ones who commit Kufr with the Beneficent to have silver roofs for their houses, and stairs to ascend upon [43:33]

ولبيوتهم أبوابا وسررا عليها يتكئون *

And doors to be for their houses and couches for them to be reclining upon [43:34]

وزخرفا وإن كل ذلك لما متاع الحيوة الدنيا والآخرة عند ربك للمتقين 32 - 35

And (other) decorations, and although all of that is for ones who enjoy the life of the world, and the Hereafter in the Presence of your Lord is for the pious ones [43:35]

1 - ع، ن: الهمداني، عن علي، عن أبيه، عن الهروي، عن الرضا عليه السلام قال: قلت له: لاي علة أغرق الله عزوجل الدنيا كلها في زمن نوح عليه السلام وفيهم الاطفال وفيهم من لا ذنب له ؟

Al Hamdany, from Ali, from his father, from Al Harwy,

‘From Al-Rezaasws, he (the narrator) said, ‘I said to himasws, ‘For which reason did Allahazwj Mighty and Majestic Drown the world, all of it, during the era of Noahas, and among them were children, and among them was one who had not sin to him?’

فقال عليه السلام: ما كان فيهم الاطفال، لان الله عزوجل أعقم أصلاب قوم نوح عليه السلام وأرحام نسائهم أربعين عاما، فانقطع نسلهم فغرقوا ولا طفل فيهم، وما كان الله عزوجل ليهلك بعذابه من لا ذنب له،

Heasws said: ‘There were no children among them, because Allahazwj Mighty and Majestic Stopped the loins of the people of Noahas and the wombs of the women for forty years, and Cut of their lineages, and they drowned and there were not children among them, and Allahazwj Mighty and Majestic was not going to destroy with Hisazwj Punishment one who has no sin to him.

وأما الباقون من قوم نوح عليه السلام فاغرقوا لتكذيبهم لنبي الله نوح عليه السلام، وسائرهم أغرقوا برضاهم بتكذيب المكذبين، ومن غاب من أمر (1) فرضي به كان كمن شهده وأتاه.

And as for the remainder from the people of Noahas, they drowned due to their belying the Prophetas of Allahazwj Noahas, and the rest of them drowned due to their agreeing with the belying of the beliers; and the one who is absent from a matter and he is in agreement with it, would be like the one who was present and came to it’’.⁴⁰⁷

2 - ع: ابن الوليد، عن الصفار، عن ابن عيسى، عن محمد بن إسماعيل، عن حنان بن سدير، عن أبيه قال: قلت لابي جعفر عليه السلام: أرأيت نوحا عليه السلام حين دعا على قومه فقال: " رب لا تذر على الارض من الكافرين ديارا إنك إن تذرهم يضلوا عبادك ولا يلدوا إلا فاجرا كفارا " ؟

Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Muhammad Bin Ismail, from Hanan Bin Sadeyr, from his father who said,

‘I said to Abu Ja’farasws, ‘What is yourasws view of Noahas where heas supplicated against hisas people, and heas said: And Nuh said: ‘My Lord! Do not leave upon the earth any dwelling of the Kafirs [71:26] Surely, if You were to leave them, they would stray Your servants, and they will not beget any except immoral ones, Kafirs [71:27]?’

قال عليه السلام: علم أنه لا ينجب من بينهم أحد. قال: قلت: وكيف علم ذلك ؟ قال: أوحى الله إليه " إنه لن يؤمن من قومك إلا من قد آمن " فعند هذا دعا عليهم بهذا الدعاء.

Heasws said: ‘Heas knew that no one from between them would be highborn’. I said, ‘And how did heas know that?’ Heasws said: ‘Allahazwj had Revealed unto himas: “Surely your people will never believe except for the one who have already believed, [11:36], thus, at this, heas supplicated against them with this supplication’’.⁴⁰⁸

3 - ع: طاهر بن محمد بن يونس، عن محمد بن عثمان الهروي، عن الحسن بن مهاجر، عن هشام بن خالد، عن الحسن بن يحيى، عن صدقة بن عبد الله، عن هشام، عن أنس، عن النبي صلى الله عليه وآله: عن جبرئيل عليه السلام قال: قال الله تبارك وتعالى: من أهان لي وليا فقد بارزني بالمحاربة، وما ترددت عن شئ أنا فاعله ما ترددت في قبض نفس المؤمن، يكره الموت وأكره مساءته ولابد منه ;

Tahir Bin Muhammad Bin Yunus, from Muhammad Bin Usman Al Harwy, from Al Hassan Bin Muhajir, from Hisham Bin Khalid, from Al Hassan Bin Yahya, from Sadaqa Bin Abdullah, from Hisham Bin Anas,

‘From the Prophetsaww, from Jibraeelas having said: ‘Allahazwj Blessed and Exalted Said: “One who belittles a Guardianasws to Meazwj so he has duelled Meazwj with the battle, and Iazwj do not hesitate from anything Iazwj Do like Myazwj Hesitation in the capturing a soul of the Momin. He dislikes the death and Iazwj Dislike Disappointing him and there is no escape from it.

وما يتقرب إلى عبدي بمثل أداء ما افترضت عليه ; ولا يزال عبدي يبتهل إلي حتى أحبه، ومن أحببته كنت له سمعا وبصرا ويدا و موئلا، إن دعاني أجبته، وإن سأني أعطيته ;

And Myazwj servant will not draw closer to Meazwj with the like of what Iazwj have Obligated upon him, nor will Myazwj servant will not cease to supplicate to Meazwj until Iazwj (end up) Loving him, and one Iazwj Love Iazwj would be Hearing and Seeing and Assisting and a Shelter for him. If he supplicates to Meazwj, Iazwj will Answer him, and if he asks Meazwj Iazwj will Give it.

وإن من عبادي المؤمنين لمن يريد الباب من العبادة فأكفه عنه لئلا يدخله عجب فيفسده، وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا بالفقر، ولو أغنيته لافسده ذلك، وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا بالغنى ولو أفقرته لافسده ذلك،

And that, from Myazwj Momineen servants is one who wants the door from the worship, so Iazwj Put him down from it, lest self-conceit enters him and corrupts him; and that from Myazwj Momineen servants is one whose Eman is not correct except with the poverty, and if Iazwj were to Enrich him, that would corrupt him; and that from Myazwj Momineen is one whose Eman is not correct except with the riches, and if Iazwj were to Impoverish him, that would corrupt him.

وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا بالسقم، ولو صححت جسمه لافسده ذلك، وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا بالصحة ولو أسقمته لافسده ذلك ; إني ادبر عبادي بعلمي بقلوبهم فإني عليم خبير.

And that from Myazwj Momineen servants is one whose Eman is not correct except by the sickness, and if Iazwj were to Make his body healthy, that would corrupt him; and that from Myazwj Momineen servants is one whose Eman is not correct except with the health and if Iazwj were to Make him sick, that would corrupt him. Iazwj Manage Myazwj servants with Myazwj Knowledge of their hearts, for Iazwj am All-Knowing, Informed!”’.⁴⁰⁹

4 - ع: أحمد بن محمد، عن أبيه، عن محمد بن أحمد، عن إبراهيم بن إسحاق، عن محمد بن علي الكوفي، عن محمد بن الفضيل، عن سعد بن عمر الجلاب قال: قال لي أبو عبد الله عليه السلام: إن الله عزوجل خلق الجنة طاهرة مطهرة فلا يدخلها إلا من طابت ولادته.

Ahmad Bin Muhammad, from his father, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Muhammad Bin Ali Al Kufy, from Muhammad Bin Al Fazeyl, from Sa’ad Bin Umar Al Jalab who said,

‘Abu Abdullahasws said to me: ‘Allahazwj Mighty and Majestic Created the Paradise clean Purified, therefore one would enter it except one of good birth’.

وقال أبو عبد الله عليه السلام: طوبى لمن كانت امه عفيفة.

And Abu Abdullahasws said: ‘Beatitude is for one who mother was chaste’’.⁴¹⁰

5 - ع: بهذا الاسناد، عن محمد بن أحمد، عن إبراهيم بن إسحاق، عن محمد بن سليمان الديلمي، عن أبيه رفع الحديث إلى الصادق عليه السلام قال: يقول ولد الزنا: يا رب ما ذنبي ؟ فما كان لي في أمري صنع !

By this chain, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Muhammad Bin Suleyman Al Daylami, from his father,

‘Raising the Hadeeth to Al-Sadiqasws having said: ‘The child of adultery would be saying, ‘O Lordazwj! What is my sin? There was no making of mine in my affair!’

قال: فيناديه مناد فيقول: أنت شر الثلاثة أذنب والداك فتبت عليهما وأنت رجس، ولن يدخل الجنة إلا طاهر.

Heasws said: ‘A Caller would call out to him and he would be saying: ‘You are the evilest of the three. Your parents sinned, so you repented upon the, and you are unclean, and he will never enter the Paradise except a clean one’’.⁴¹¹

6 – ثو: ابن البرقي، عن أبيه، عن جده أحمد، عن أبيه، عن ابن فضال، عن ابن بكير، عن زرارة قال: سمعت أبا جعفر عليه السلام يقول: لا خير في ولد الزنا ولا في بشره ولا في شعره ولا في لحمه ولا في دمه ولا في شئ منه ;

Ibn Al Barqy, from his father, from his grandfather Ahmad, form his father, from Ibn Fazal, from Ibn Bakeyr, from Zurara who said,

‘I heard Abu Ja’farasws saying: ‘There is no good in a child of adultery, nor in his skin, nor in his hair, nor in his flesh, nor in his blood, nor in anything from him’’.⁴¹²

7 - ثو: ابن الوليد، عن الصفار، عن ابن عيسى، عن الوشاء، عن أحمد بن عائذ، عن أبي خديجة، عن أبي عبد الله عليه السلام قال: لو كان أحد من ولد الزنا نجا نجا سائح بني إسرائيل ; فقيل له: وما سائح بني إسرائيل ؟ قال: كان عابدا ; فقيل له: إن ولد الزنا لا يطيب أبدا ولا يقبل الله منه عملا ; قال: فخرج يسيح بين الجبال ويقول ما ذنبي ؟.

Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Al Washa, from Ahmad bin Aiz, from Abu Khadeeja,

‘From Abu Abdullahasws having said: ‘If anyone from the children of adultery were to attain salvation, the traveller of the children of Israel would attain salvation’. It was said to himasws, ‘And what is ‘traveller of the children of Israel’?’ Heasws said: ‘He was a worshipper, and it was said to him, ‘A child of adultery will not be good, ever, nor will Allahazwj Accept a deed from him’. So, he went out shrieking between the mountains and saying: ‘What is my sin?’’.⁴¹³

8 - ص: الصدوق، عن جعفر بن محمد بن شاذان، عن أبيه، عن الفضل، عن محمد ابن زياد، عن أبان بن عثمان، عن أبان بن تغلب، عن عكرمة، عن ابن عباس قال: قال عزيز: يا رب إني نظرت في جميع امورك وإحكامها فعرفت عدلك بعقلي، وبقي باب لم أعرفه: إنك تسخط على أهل البلية فتعمهم بعذابك وفيهم الاطفال !

Al Sadouq, from Ja’far Bin Muhammad Bin Shazan, from his father, from Muhammad Ibn Ziyad, from Aban Bin Usman, from Aban Bin Taglub, from Ikramah, from Ibn Abbas who said,

‘Uzair said, ‘O Lordazwj! I looked into the entirety of my affairs and its ordinances and I recognised Yourazwj Justice with my intellect, and there remains a subject I do not understand – Youazwj would be Angry upon the people of the affliction and Make them taste Youazwj Punishment, and among them would be children!’

فأمره الله تعالى أن يخرج إلى البرية وكان الحر شديدا، فرأى شجرة فاستظل بها ونام، فجاءت نملة فقرصته فدلك الارض برجله فقتل من النمل كثيرا، فعرف أنه مثل ضرب، فقيل له: يا عزيز إن القوم إذا استحقوا عذابي قدرت نزوله عند انقضاء آجال الاطفال فماتوا اولئك بآجالهم وهلك هؤلاء بعذابي.

So, Allahazwj the Exalted Commanded that he goes out to the land and it was severely hot, and he saw a tree, so he took with its shade and slept. Then, ants came, and he scratched the ground with his leg and killed a lot of ants, and he recognised it is like a strike. Heazwj Said to him: “O Uzair! The people, when they are deserving of Myazwj Punishment, Iazwj Ordain its descent during the expiry to the terms of the children, so they die due to their terms (expiring), and they die due to Myazwj Punishment’’.⁴¹⁴ (P.s. This is not a Hadeeth, and it is from Ikramah, a non-Shia source)

9 - سن: الحجال، عن حماد بن عثمان، عن معمر بن يحيى، عن أبي خالد الكابلي، أنه سمع علي بن الحسين عليه السلام يقول: لا يدخل الجنة إلا من خلص من آدم.

Al Hajaal, from Hamad Bin Usman, from Mo’mar Bin Yahya, from Abu Khalis Al Kabily,

‘He heard Aliasws Bin Al-Husaynasws saying: ‘None would enter the Paradise except one who is pure from Adamas’’.⁴¹⁵

10 - سن: القاسم بن يحيى، عن جده الحسن، عن ضريس الوابشي، عن سدير قال: قال أبو جعفر عليه السلام: من طهرت ولادته دخل الجنة.

Al Qasim Bin Yahya, from his grandfather Al Hassan, from Zareys Al Wabishy, from Sudeyr who said,

‘Abu Ja’farasws said: ‘One whose birth is clean would enter the Paradise’’.⁴¹⁶

11 - سن: القاسم بن يحيى، عن جده الحسن، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام قال: خلق الله الجنة طاهرة مطهرة لا يدخلها إلا من طابت ولادته.

Al Qasim Bin Yahya, from his grandfather Al Hassan, from Abdullah Bin Sinan,

‘From Abu Abdullahasws having said: ‘Allahazwj Created the Paradise clean, Purified; none would enter it except one whose birth is good’’.⁴¹⁷

12 - سن: أبي، عن النضر، عن يحيى الحلبي، عن أيوب بن حر، عن أبي بكر قال: كنا عنده ومعنا عبد الله بن عجلان، فقال عبد الله بن عجلان: معنا رجل يعرف ما نعرف ويقال: إنه ولد زناء، فقال: ما تقول ؟ فقلت: إن ذلك ليقال له ; فقال: إن كان ذلك كذلك بني له بيت في النار من صدر، يرد عنه وهج جهنم ويؤتى برزقه.

My father, from Al Nazar, from Yahya Al Halby, from Ayoub Bin Hurr, from Abu Bakr who said,

‘We were in hisasws presence and with us was Abdullah Bin Ajlan, and Abdullah Bin Ajlan said, ‘There is a man with us recognising what we recognise (Wilayah), and it is said, ‘He is a child of adultery’. Heasws said: ‘What are you saying?’ I said, ‘That is said for him’. Heasws said: ‘If that was like that, a house would be built for him in the Fire from the beginning (forefront). The glare of Hell would be returned from him, and he would be Given his sustenance’’.⁴¹⁸ (P.s. – this is assumed to be a Hadeeth)

13 - سن: أبي، عن حمزة بن عبد الله، عن هاشم أبي سعيد الانصاري، عن أبي بصير، عن أبي عبد الله عليه السلام قال: إن نوحا حمل في السفينة الكلب والخنزير، ولم يحمل فيها ولد الزنا، وإن الناصب شر من ولد الزنا.

My father, from Hamza Bin Abdullah, from Hashim Abu Saeed Al Ansary, from Abu Baseer,

‘From Abu Abdullahasws having said: ‘Noahas carried in the ship, the dog and the pig, and did not carry in it the children of adultery, and that the Nasibi (Hostile one) is the evilest of the children of adultery’’.⁴¹⁹

14 - كا: الحسين بن محمد، عن المعلى، عن الوشاء، عن أبان، عن ابن أبي يعفور قال: قال أبو عبد الله عليه السلام: إن ولد الزنا يستعمل، إن عمل خيرا جزي به، وإن عمل شرا جزي به.

Al Husayn Bin Muhammad, from Al Moala, from Al Washa, from Aban, from Ibn Abu Yafour who said,

‘Abu Abdullahasws said: ‘A child of adultery is utilised. If he works good, he would be Recompensed for it, and if he works evil, he would be recompensed for it’’.⁴²⁰

(باب 13) * (الاطفال ومن لم يتم عليهم الحجة في الدنيا) *

CHAPTER 13 – THE CHILDREN AND THE ONES WHOM THE PROOF WAS NOT COMPLETED UPON IN THE WORLD

الايات، الطور " 52 " والذين آمنوا واتبعتهم ذريتهم بإيمان ألحقنا بهم ذريتهم وما ألتناهم من عملهم من شئ 21

The Verses – (Surah) Al Toor: And those who believe and their offspring follow them with Eman, We will Unite their offspring to be with them and We will not Deprive them of anything from their deeds. [52:21]

1 - فس: فإنه حدثني أبي، عن سليمان الديلمي، عن أبي بصير، عن أبي عبد الله عليه السلام قال " قوله: والذين آمنوا واتبعتهم ذرياتهم بإيمان ألحقنا بهم ذريتهم ": إن أطفال شيعتنا من المؤمنين تربيهم فاطمة عليهما السلام،

It was narrated to me by my father, from Suleyman Al Daylami, from Abu baser,

‘From Abu Abdullahasws having said (re) Hisazwj Words: ‘And those who believe and their offspring follow them with Eman, We will Unite their offspring to be with them [52:21]. The children of ourasws Shias from the Momineen, Fatimaasws would nourish them’.

قوله: " ألحقنا بهم ذريتهم " قال: يهدون إلى آبائهم يوم القيامة.

Hisazwj Words: We will Unite their offspring to be with them [52:21], heasws said: ‘They would be guided to their fathers on the Day of Judgment’’.⁴²¹

2 - ل: أبي، عن محمد العطار، عن الاشعري، عن علي بن إسماعيل، عن حماد، عن حريز، عن زرارة، عن أبي جعفر عليه السلام قال: إذا كان يوم القيامة احتج الله عزوجل على خمسة: على الطفل، والذي مات بين النبيين، والذي أدرك النبي وهو لا يعقل، والابله والمجنون الذي لا يعقل، والاصم والابكم ; فكل واحد منهم يحتج على الله عزوجل ;

My father, from Muhammad Al Attar, from Al Ash’ary, from Ali Bin Ismail, from Hamad, from Hareyz, from Zurara,

‘From Abu Ja’farasws having said: ‘When it will be the Day of Judgment, Allahazwj Mighty and Majestic would Argue upon five – Upon the child, and the one who died between the (lifetimes) of two Prophetsas, and the one who met the Prophetas and was not of understanding, and the weak of understanding, and the insane who could not understand, and the deaf and the dumb, and each one of them would argue against Allahazwj Mighty and Majestic.

قال فيبعث الله إليهم رسولا فيؤجج لهم نارا فيقول لهم: ربكم يأمركم أن تثبوا فيها، فمن وثب فيها كانت عليه بردا وسلاما، ومن عصى سيق إلى النار.

Heasws said: ‘So Allahazwj would Send a Rasoolas to them and Heazwj would Inflame Fire for them, and heas would be saying to them: ‘Your Lordazwj Commands you that you leap into it’. So, the one who leaps into it, it would be cool and safe upon him, and one who disobeys, would be driven into the Fire’’.⁴²²

3 - مع: أبي، عن سعد، عن أحمد بن محمد، عن أبيه، عن حماد، عن حريز، عن زرارة قال: سألت أبا جعفر عليه السلام: هل سئل رسول الله صلى الله عليه وآله عن الاطفال ؟ فقال: قد سئل فقال: الله أعلم بما كانوا عاملين.

My father, from Sa’ad, from Ahmad Bin Muhammad, from his father, from Hamad, from Hareyz, from Zurara who said,

‘I asked Abu Ja’farasws, ‘Was Rasool-Allahazwj asked about the children?’ Heasws said: ‘Hesaww had been asked, and hesaww said: ‘Allahazwj is more Knowing of what would have been doing’.

ثم قال: يا زرارة هل تدري ما قوله: الله أعلم بما كانوا عاملين ؟ قلت: لا،

Then heasws said: ‘O Zurara! Do you know what hissaww words: ‘Allahazwj is more Knowing of what would have been doing’?’ I said, ‘No’.

قال: لله عزوجل فيهم المشية ; إنه إذا كان يوم القيامة أتي بالاطفال، والشيخ الكبير الذي قد أدرك السن ولم يعقل من الكبر والخرف، والذي مات في الفترة بين النبيين، والمجنون، والابله الذي لا يعقل

Heasws said: ‘For Allahazwj Mighty and Majestic there is the Desire regarding them. When it will be the Day of Judgment, they will come with the children, and the old man had come of age and did not understand due to the old age and the dementia, and the one who died during the period between the two Prophetsas, and the insane, and the weak of understanding who could not understand.

فكل واحد يحتج على الله عزوجل، فيبعث الله تعالى إليهم ملكا من الملائكة ويؤجج نارا فيقول: إن ربكم يأمركم أن تثبوا فيها، فمن وثب فيها كانت عليه بردا وسلاما، ومن عصاه سيق إلى النار.

Each one would argue against Allahazwj Mighty and Majestic, so Allahazwj the Exalted would Send to them an Angel from the Angels and would Inflame the Fire, and he would be saying, ‘Your Lordazwj Commands you that you should leap into it’. So, the one who leaps into it, it would be cool and safe upon him, and one who disobeys Himazwj would be ushered to the Fire’’.⁴²³

4 - غط: ابن أبي عمير، عن جميل بن دراج، عن زرارة، عن جعفر بن محمد عليهما السلام أنه قال: حقيق على الله أن يدخل الضلال الجنة، فقال زرارة: كيف ذلك جعلت فداك ؟ قال: يموت الناطق ولا ينطق الصامت فيموت المرء بينهما فيدخله الله الجنة.

Ibn Abu Umeyr, from Jameel Bin Darraj, from Zurara,

‘From Ja’farasws Bin Muhammadasws having said: ‘It is an obligation upon Allahazwj that Heazwj Enter the straying one to the Paradise’. Zurara said, ‘How is that, may I be sacrificed for youasws?’ Heasws said: ‘The speaking one died and the silent one had not spoken, and the person died between the two, so Allahazwj would Enter him into the Paradise’’.⁴²⁴

5 - كنز: قوله تعالى: " يطوف عليهم ولدان مخلدون " عن أمير المؤمنين عليه السلام أنه قال: الولدان أولاد أهل الدنيا، لم يكن لهم حسنات فيثابون عليها، ولا سيئات فيعاقبون عليها فانزلوا هذه المنزلة.

(The book) Kunz –

‘The Words of the Exalted: Circling around them would be eternal youths [56:17], from Amir Al-Momineenasws having said: ‘The eternal youths are the children of the people of the world. There did not happen to be any good deeds for them they could be Rewarded upon, nor any evil deeds they could be Punished upon, so they went down to this status’’.⁴²⁵

6 - وعن النبي صلى الله عليه وآله أنه سئل عن أطفال المشركين، فقال: خدم أهل الجنة على صورة الولدان خلقوا لخدمة أهل الجنة.

And from the Prophetsaww having been asked about the children of the Polytheists, so hesaww said: ‘Servants of the people of the Paradise upon an image of the youths Created for serving the people of the Paradise’’.⁴²⁶

7 - يد: الحسين بن يحيى بن ضريس، عن أبيه، عن محمد بن عمارة السكري، عن إبراهيم بن عاصم، عن عبد الله بن هارون الكرخي، عن أحمد بن عبد الله بن يزيد، عن أبيه يزيد بن سلام، عن أبيه سلام بن عبيد الله، عن أخيه عبد الله بن سلام مولى رسول الله صلى الله عليه وآله أنه قال: سألت رسول الله صلى الله عليه وآله فقلت: أخبرني أيعذب الله عزوجل خلقا بلا حجة ؟ قال: معاذ الله ! قلت: فأولاد المشركين في الجنة أم في النار ؟ فقال: الله تبارك وتعالى أولى بهم إنه إذا كان يوم القيامة - وساق الحديث إلى أن قال -:

Al Husayn Bin Yahya Bin Zareys, from his father, from Muhammad Bin Amara Al Sakry, from Ibrahim Bin Aasim, from Abdullah Bin Haroun Al Karkhy, from Ahmad Bin Abdullah Bin Yazeed, from his father Yazeed Bin Salaam, from his father Salaam Bin Ubeydullah, from his brother Abdullah Bin Salaam,

‘A slave of Rasool-Allahsaww who said, ‘I asked Rasool-Allahsaww, ‘Inform me, does Allahazwj Mighty and Majestic people without a Proof?’ Heasws said: ‘Allahazwj Forbid!’ I said, ‘Would the children of the Polytheists be in the Paradise or in the Fire?’ Heasws said: ‘Allahazwj Blessed and Exalted is Foremost with them. When it will be the Day of Judgment’ – and the gist of the Hadeeth up to the point heasws said –

فيأمر الله عزوجل نارا يقال له: الفلق، أشد شئ في نار جهنم عذابا، فتخرج من مكانها سوداء مظلمة بالسلاسل والاغلال، فيأمرها الله عزوجل أن تنفخ في وجوه الخلائق نفخة، فتنفخ فمن شدة نفختها تنقطع السماء، وتنطمس النجوم، وتجمد البحار، وتزول الجبال، وتظلم الابصار، وتضع الحوامل حملها، وتشيب الولدان من هولها يوم القيامة ;

‘Then Allahazwj Mighty and Majestic would Command a Fire called Al-Falaq, the severest thing in the Fire of Hell as Punishment, so it would come out from its place as dark black with the chains and the shackles. Allahazwj Mighty and Majestic would Command it to blow into the faces of the creatures with a puff, so it would puff, and from the intensity of its puffing the sky would be rent asunder, and the stars would be effaced, and the oceans would solidify, and the mountains would collapse, and the visions would be obscured, and the pregnant ones would place their burdens, and the youth would become old from the terror of the Day of Judgment.

فيأمر الله تعالى أطفال المشركين أن يلقوا أنفسهم في تلك النار ; فمن سبق له في علم الله عزوجل أن يكون سعيدا ألقى نفسه فيها فكانت عليه بردا وسلاما كما كانت على إبراهيم عليه السلام،

Then Allahazwj the Exalted would Command the children of the Polytheists they throw themselves into that Fire. So, the one who preceded to it in the Knowledge of Allahazwj Mighty and Majestic that he would become fortunate, would throw himself into it, and it would be cool and safe upon him just as it was upon Ibrahimas.

ومن سبق له في علم الله تعالى أن يكون شقيا امتنع فلم يلق نفسه في النار فيأمر الله تعالى النار فتلتقطه لتركه أمر الله وامتناعه من الدخول فيها فيكون تبعا لآبائه في جهنم.

And one who preceded to it in the Knowledge of Allahazwj the Exalted that he would happen to be wretched, would refuse and would not throw himself into the Fire. Then Allahazwj the Exalted would Command the Fire, and it would pick him up due to his neglecting the Command of Allahazwj and his refusal from the entering into it, and he would become following his forefathers into Hell’’.⁴²⁷

8 - كا: العدة، عن سهل، عن غير واحد رفعه أنه سئل عن الاطفال فقال: إذا كان يوم القيامة جمعهم الله وأجج نارا وأمرهم أن يطرحوا أنفسهم فيها، فمن كان في علم الله عزوجل أنه سعيد رمى نفسه فيها وكانت عليه بردا وسلامة، ومن كان في علمه أنه شقي امتنع

The number (of reporters), from Sahl, from someone else, raising it,

‘Heasws was asked about the children, and heasws said: ‘When it will be the Day of Judgment, Allahazwj would Gather them and Inflame the Fire and Command them to fling themselves into it. So, the one who was in the (preceding) Knowledge of Allahazwj as fortunate would throw himself into it and it would be cool and safe upon him, and the one who was in the (preceding) Knowledge of Allahazwj and he is wretched, who refused.

فيأمر الله تعالى بهم إلى النار، فيقولون: يا ربنا تأمر بنا إلى النار ولم يجر علينا القلم ؟ فيقول الجبار: قد أمرتكم مشافهة فلم تطيعوني فكيف لو أرسلت رسلي بالغيب إليكم ؟

Then Allahazwj would Command with them to be in the Fire, and they would be saying, ‘O our Lordazwj! Youazwj Commanded with us to be in the Fire and did not Flow the Pen upon us (no deeds recorded)?’ The Subduer would be Saying: “Iazwj Commanded you all Verbally and you did not obey Meazwj, so how would it have been if Iazwj had Sent Myazwj Rasoolas to you, in the absence?”’.⁴²⁸

9 - وفي حديث آخر أما أطفال المؤمنين فإنهم يلحقون بآبائهم، وأولاد المشركين يلحقون بآبائهم وهو قول الله عزوجل: " بإيمان ألحقنا بهم ذريتهم.

And in another Hadeeth: ‘As for the children of the Momineen, they would be united with their forefathers, and the children of the Polytheists would be united with their forefathers, and these are the Words of Allahazwj Mighty and Majestic: with Eman, We will Unite their offspring to be with them [52:21]’’.⁴²⁹

10 - كا: محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر بن سويد، عن يحيى الحلبي، عن ابن مسكان، عن زرارة قال: سألت أبا جعفر عليه السلام عن الولدان، فقال: سئل رسول الله صلى الله عليه وآله عن الولدان والاطفال فقال: الله أعلم بما كانوا عاملين.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya al Halby, from Ibn Muskan, from Zurara who said,

‘I asked Abu Ja’farasws about the youths, so heasws said: ‘Rasool-Allahsaww was asked about the eternal youths and the children, and hesaww said: ‘Allahazwj is more Knowing with what they would have done’’.⁴³⁰

11 - كا: علي، عن أبيه، عن ابن أبي عمير، عن عمر بن أذينة، عن زرارة قال: قلت لابي عبد الله عليه السلام: ما تقول: في الاطفال الذين ماتوا قبل أن يبلغوا ؟ فقال: سئل عنهم رسول الله صلى الله عليه وآله فقال: الله أعلم بما كانوا عاملين،

Ali, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying regarding the children, those who died before reaching adulthood?’ Heasws said: ‘They asked Rasool-Allahsaww, and hesaww said: ‘Allahazwj is more Knowing with what they would have done’.

ثم أقبل علي فقال: يا زرارة هل تدري ما عنى بذلك رسول الله صلى الله عليه وآله ؟ قال: قلت: لا، فقال: إنما عنى: كفوا عنهم ولا تقولوا فيهم شيئا وردوا علمهم إلى الله.

Then heasws turned towards me and heasws said: ‘O Zurara! Do you know what Rasool-Allahsaww meant by that?’ I said, ‘No’. Heasws said: ‘But rather hesaww meant: ‘Stop, do not be saying anything regarding them, and refer their knowledge back to Allahazwj’’.⁴³¹

12 - كا: العدة، عن سهل، عن علي بن الحكم، عن سيف بن عميرة، عن ابن بكير، عن أبي عبد الله عليه السلام في قول الله عزوجل: " والذين آمنوا واتبعتهم ذريتهم بإيمان ألحقنا بهم ذريتهم " قال: فقال: قصرت الابناء عن عمل الآباء فالحقوا الابناء بالآباء لتقر بذلك أعينهم.

The number (of reporters), from Sahl, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Ibn Bakeyr,

‘From Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic: And those who believe and their offspring follow them with Eman, We will Unite their offspring to be with them [52:21]. Heasws said: ‘The sons were deficient from the deeds of the fathers therefore the sons would be united with the fathers for their eyes to be delighted with that’’.⁴³²

13 - يه: عن أبي بكر الحضرمي، عنه عليه السلام مثله.

From Abu Bakr Al Hazramy,

‘From himasws – similar to it’’.⁴³³

14 – كا: علي، عن أبيه، عن ابن أبي عمير، عن هشام، عن أبي عبد الله عليه السلام أنه سئل عمن مات في الفترة وعمن لم يدرك الحنث والمعتوه فقال: يحتج الله عليهم يرفع لهم نارا فيقول لهم: ادخلوها، فمن دخلها كانت عليه بردا وسلاما، ومن أبى قال: ها أنتم قد أمرتكم فعصيتموني.

Ali, from his father, from Ibn Abu Umeyr, from Hisham,

‘From Abu Abdullahasws having been asked about the one who dies in the (gap) period (of two Prophetsas), and about the one who did not reach adulthood, and one of deficient intellect, so heasws said: ‘Allahazwj would be Arguing upon them.

Heazwj would Raise a Fire for them and would be Saying to them: “Enter it!” So, the one who enters it, it would be cool and safe upon him, and one who refuses, Heazwj would Say: “There, Iazwj had Commanded you but you disobeyed Meazwj”’.⁴³⁴

15 - كا: بهذا الاسناد قال: ثلاثة يحتج عليهم: الابكم، والطفل، ومن مات في الفترة، فيرفع لهم نار فيقال لهم: ادخلوها، فمن دخلها كانت عليه بردا وسلاما، ومن أبى قال تبارك وتعالى: هذا قد أمرتكم فعصيتموني.

By this chain,

‘Heasws said: ‘Three would have an argument upon them – The mute, and the child, and one who died during the (gap) period (of two Prophetsas), so Heazwj would Raise a Fire for them and Say to them: “Enter it!” So, the one who enters it, it would be cool and safe upon him, and the one who refuses, the Blessed and Exalted would Say: ‘This, Iazwj had Commanded you, but you disobeyed Meazwj!”’.⁴³⁵

16 - نوادر الراوندي: بإسناده عن موسى بن جعفر، عن آبائه عليهم السلام قال: قال: رسول الله صلى الله عليه وآله: لا تزوجوا الحسناء الجميلة العاقرة فإني أباهي بكم الامم يوم القيامة، أو ما علمت أن الولدان تحت عرش الرحمن يستغفرون لآبائهم، يحضنهم إبراهيم، وتربيهم سارة عليهما السلام في جبل من مسك وعنبر وزعفران ؟.

(The book) Nawadir of Al Rawandy, by his chain,

‘From Musa Bin Ja’farasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Do not marry the beautiful belle, the sterile one, for Iazwj would be boasting with you all to the communities on the Day of Judgment, or do you now know that the children would be beneath the Throne of the Beneficent seeking Forgiveness for their fathers. Ibrahimas would cuddle them and Sarahas would nourish them in a mountain of musk and amber and saffron?’’.⁴³⁶

17 - يه: في الصحيح روى أبو زكريا، عن أبي بصير قال: قال أبو عبد الله عليه السلام: إذا مات طفل من أطفال المؤمنين نادى مناد في ملكوت السماوات والارض: ألا إن فلان بن فلان قد مات، فإن كان مات والداه أو أحدهما أو بعض أهل بيته من المؤمنين دفع إليه يغذوه، وإلا دفع إلى فاطمة عليها السلام تغذوه حتى يقدم أبواه أو أحدهما أو بعض أهل بيته فتدفعه إليه.

In (the book) Al Saheeh of Al Rawandy, reported by Abu Zakariya, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘When a child from the children of the Momineen dies, a Caller calls out in the kingdoms of the skies and the earth: ‘Indeed! So and so, son of so and so has died!’ So, if its parents or one of the two had died, or some of his family members from the Momineen, it is handed over to him to provide him, or else it is handed over to (Syeda) Fatimaasws to provide him until his parents or one of the two, or one of his family member comes (dies), it is handed over to him’’.⁴³⁷

18 - يه: في الصحيح عن الحسن بن محبوب، عن علي بن رئاب، عن الحلبي، عن أبي عبد الله عليه السلام قال: إن الله تبارك وتعالى يدفع إلى إبراهيم وسارة أطفال المؤمنين يغذوانهم بشجرة في الجنة لها أخلاف كأخلاف البقر في قصر من الدر، فإذا كان يوم القيامة ألبسوا وأطيبوا واهدوا إلى آبائهم، فهم ملوك في الجنة مع آبائهم، وهو قول الله تعالى: " والذين آمنوا واتبعتهم ذريتهم بإيمان ألحقنا بهم ذريتهم ".

In (the book) Al Saheeh of Al Rawandy, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Al Halby,

‘From Abu Abdullahasws having said: ‘Allahazwj Blessed and Exalted Hands over the children of the Momineen to Ibrahimas and Sarahas to provide them with a tree in the Paradise having udders like udders of the cow, in a castle of gems. So, when it will be the Day of Judgment, they would be clothed, and perfumed, and oiled and guided to their fathers, for they would be kings in the Paradise along with their fathers, and it is in the Words of Allahazwj the Exalted: And those who believe and their offspring follow them with Eman, We will Unite their offspring to be with them [52:21]’’.⁴³⁸

19 - وروى الشيخ حسن بن سليمان في كتاب المختصر نقلا من كتاب المعراج للشيخ الصالح أبي محمد الحسن بإسناده عن الصدوق، عن أبيه، عن محمد بن أبي القاسم، عن محمد بن علي الكوفي، عن محمد بن عبد الله بن مهران، عن صالح بن عقبة، عن يزيد بن عبد الملك، عن الباقر عليه السلام قال: لما صعد رسول الله صلى الله عليه وآله إلى السماء وانتهى إلى السماء السابعة ولقى الانبياء عليهم السلام قال: أين أبي إبراهيم عليه السلام ؟ قالوا له: هو مع أطفال شيعة علي ;

And it is reported by the sheykh Hassan Bin Suleyman in the book ‘Al Mukhtasar’, copied from the book ‘Al Ma’arij’ of the sheykh Al Salih Abu Muhammad al Hassan, by his chain from Al Sadouq, from his father, from Muhammad Bin Abu Al Qasim, from Muhammad Bin Al Kufy, from Muhammad Bin Abdullah Bin Mihran, from Salih Bin Aqaba, from Yazeed Bin Abdul Malik,

‘From Al-Baqirasws having said: ‘When Rasool-Allahsaww ascended to the sky and ended up to the seventh sky and met the Prophetsas, hesaww said: ‘Where is mysaww fatheras Ibrahimas?’ They said, ‘Heas is with the children of the Shias of Aliasws’.

فدخل الجنة فإذا هو تحت شجرة لها ضروع كضروع البقر، فإذا انفلت الضرع من فم الصبي قام إبراهيم فرد عليه ;

Then hesaww entered the Paradise, and hesaww was beneath a tree having udders like the udders of the cow. When the udder was fell from a mouth of the child, Ibrahimas stood up and returned it to him.

قال: فسلم عليه فسأله عن علي عليه السلام فقال: خلفته في أمتي، قال: نعم الخليفة خلفت، أما إن الله فرض على الملائكة طاعته، وهؤلاء أطفال شيعته، سألت الله أن يجعلني القائم عليهم ففعل، وإن الصبي ليجرع الجرعة فيجد طعم ثمار الجنة وأنهارها في تلك الجرعة.

Heasws said: ‘So, heas greeted unto himsaww and asked himsaww about Aliasws. Hesaww said: ‘Isaww left himasws behind as a Caliph among mysaww community’. Heas said: ‘The Caliph has been left behind. But, Allahazwj Obligated obedience to himasws upon the Angels, and these are the children of hisasws Shias. Ias asked Allahazwj that Heazwj Makes me the caretaker upon them, and Heazwj Did, and that the child gulps the mouthful and he find the taste of the fruits of the Paradise and its rivers in that mouthful’’.⁴³⁹

20 - يه: في الصحيح سأل جميل بن دراج أبا عبد الله عليه السلام عن أطفال الانبياء، فقال: ليسوا كأطفال الناس ;

In (the book) Al Saheeh –

‘Jameel Bin Darraj asked Abu Abdullahasws about the children of the Prophetsas, so heasws said: ‘They aren’t like the children of the people’.

وسأله عن إبراهيم بن رسول الله صلى الله عليه وآله: لو بقي كان صديقا نبيا ؟ قال: لو بقى كان على منهاج أبيه صلى الله عليه وآله.

And he asked himasws about Ibrahimas, sonas of Rasool-Allahsaww, had heas remained would heas have been a truthful, a Prophetas?’ Heasws said: ‘Had heas remained heas would have been upon the Manifesto of hisas fathersaww’’.⁴⁴⁰

21 - يه: روى وهب بن وهب، عن جعفر بن محمد، عن أبيه عليهما السلام قال: قال على عليه السلام: أولاد المشركين مع آبائهم في النار، وأولاد المسلمين مع آبائهم في الجنة.

It is reported by Wahab Bin Wahab,

‘From Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘Aliasws said: ‘The children of the Polytheists would be with their fathers in the Fire, and the children of the Muslims would be with their fathers in the Paradise’’.⁴⁴¹

22 - يه: في الصحيح روى جعفر بن بشير، عن عبد الله بن سنان قال: سألت أبا عبد الله عليه السلام عن أولاد المشركين يموتون قبل أن يبلغوا الحنث ; قال: كفار، والله أعلم بما كانوا عاملين، يدخلون مداخل آبائهم.

In (the book) Al Saheeh, it is reported by Ja’far Bin Bashir, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about the children of the Polytheists dying before they reach the adulthood. Heasws said: ‘Kafirs, and Allahazwj is more Knowing with what they would have been doing. They would be entering the enterings of their fathers’.

وقال عليه السلام: يؤجج لهم نارا فيقال لهم: ادخلوها، فإن دخلوها كانت عليهم بردا وسلاما، وإن أبوا قال لهم الله عزوجل: هوذا أنا قد أمرتكم فعصيتموني ; فيأمر الله عزوجل بهم إلى النار.

And heasws said: ‘A Fire would be Ignited for them and Heazwj would Say to them: “Enter it!” So, if they enter it, it would be cool and safe upon them, and if they refuse, Allahazwj Mighty and Majestic would Say to them: “It is that! Iazwj had Commanded you all, but you disobeyed Meazwj!” Then Allahazwj Mighty and Majestic would Command with them to be in the Fire’’.⁴⁴²

(باب 14) * (من رفع عنه القلم، ونفى الحرج في الدين، وشرائط صحة التكليف) * * (وما يعذر فيه الجاهل وأنه يلزم على الله التعريف) *

CHAPTER 14 – ONE FROM WHOM THE PEN IS RAISED, AND NEGATION OF THE DIFFICULTY BEING IN THE RELIGION, AND THE CONDITIONS OF THE VALIDITY OF THE ENCUMBERMENT, AND REGARDING WHAT THE IGNORANT ONE IS EXCUSED, AND THE INTRODUCTION IS NECESSITATED UPON ALLAHazwj

الايات، البقرة " 2 " لا إكراه في الدين قد تبين الرشد من الغي 256.

The Verses – (Surah) Al Baqarah): There is no compulsion in the Religion; the right way has been clarified from the error. [2:256]

" وقال تعالى ": لا يكلف الله نفسا إلا وسعها لها ما كسبت وعليها ما اكتسبت ربنا لا تؤاخذنا إن نسينا أو أخطأنا ربنا ولا تحمل علينا إصرا كما حملته على الذين من قبلنا ربنا و لا تحملنا ما لا طاقة لنا به واعف عنا واغفر لنا وارحمنا 286.

And the Exalted Said: “Allah does not Encumber a soul except to its capacity. For it would be what it earned and against it would be what it earned”. (The Rasool said): ‘Our Lord! Do not Seize us if we forget or we make a mistake. Our Lord! And do not Load upon us a burden like what You Loaded upon those from before us. Our Lord! And do not Load upon us what we have no strength for us with it; and Pardon (our sins) for us and have Mercy on us. [2:286]

الانعام " 6 " قد جائكم بصائر من ربكم فمن أبصر فلنفسه ومن عمي فعليها وما أنا عليكم بحفيظ 104.

(Surah) Al Anam: There has come to you Insight from your Lord; so the one who visualises, then it is for his soul, and the one who is blind, then it is against it, and I am not a keeper over you all [6:104]

الاعراف " 7 " لا نكلف نفسا إلا وسعها 154، 47.

(Surah) Al A’raaf: We do not Encumber a soul except to its capacity [7:42]

الانفال " 8 " ليهلك من هلك عن بينة ويحيى من حي عن بينة وإن الله لسميع عليم 42.

(Surah) Al Anfaal: the ones to be destroyed from a clear proof and to Revive the ones to be revived from a clear proof, and surely Allah is Hearing, Knowing [8:42]

التوبة " 9 " وما كان الله ليضل قوما بعد إذ هديهم حتى يبيين لهم ما يتقون 115.

(Surah) Al Tawbah: It was not for Allah to Let stray a people after having Guided them until He Clarifies to then what they should be guarding against, [9:115]

النحل " 16 " وعلى الله قصد السبيل ومنها جائر ولو شاء لهديكم أجمعين 9.

(Surah) Al Nahl: And upon Allah is to Direct to the Way, and from these (some) are crooked, and had He so Desired, He would have Guided you altogether [16:9]

الاسرى " 17 " من اهتدى فإنما يهتدي لنفسه ومن ضل فإنما يضل عليها ولا تزر وازرة وزر أخرى وما كنا معذبين حتى نبعث رسولا 15.

(Surah) Al Asra: One who accepts Guidance, rather he accepts it for his own self, and one who strays, so rather he strays against it; and no bearer will bear the burden of another; and We do not Punish until We Send a Rasool [17:15]

طه " 20 " ولو أنا أهلكناهم بعذاب من قبله لقالوا ربنا لولا أرسلت إلينا رسولا فنتبع آياتك من قبل أن نذل ونخزى 134.

(Surah) Ta Ha: And had We Destroyed them with a Punishment from before it, they would be saying, ‘Our Lord! If only You had Sent a Rasool to us, then we would have followed your Signs from before we were disgraced and shamed’ [20:134]

الحج " 22 " وما جعل عليكم في الدين من حرج 78.

(Surah) Al Hajj: and did not Make any hardship upon you in the Religion [22:78]

النور " 24 " كذلك يبين الله لكم الآيات والله عليم حكيم 58 " وقال ": كذلك يبين الله لكم آياته والله عليم حكيم 59.

(Surah) Al Noor: Like that, Allah Clarifies the Verses for you, and Allah is Knowing, Wise [24:58]

And Said: Like that, Allah Clarifies His Verses to you, and Allah is Knowing, Wise [24:59]

الشعراء " 26 " وما أهلكنا من قرية إلا ولها منذرون * ذكرى وما كنا ظالمين 108 - 109.

(Surah) Al Shoara: And We did not Destroy any town except there were warners for it [26:208] Being a reminder, and We were not unjust [26:209]

القصص " 28 " ولولا أن تصيبهم مصيبة بما قدمت أيديهم فيقولوا ربنا لولا أرسلت إلينا رسولا فنتبع آياتك ونكون من المؤمنين 46 "

(Surah) Al Qasas: And had it not been for a calamity afflicting them due to what their own hand had sent ahead, they would be saying, ‘Our Lord! Why did You not Send a Rasool to us, so we could have followed Your Signs and could have become from the Momineen?’ [28:47]

وقال تعالى ": وما كان ربك مهلك القرى حتى يبعث في امها رسولا يتلوا عليهم آياتنا وما كنا مهلكي القرى إلا وأهلها ظالمون 59.

And the Exalted Said: And your Lord did not Destroy the town until He Sent a Rasool in its capital reciting Our Verses to them. And We did not Destroy the town except that its inhabitants were unjust [28:59]

الاحزاب " 33 " وليس عليكم جناح فيما أخطأتم به ولكن ما تعمدت قلوبكم 5.

(Surah) Al Ahzaab: And there isn’t any blame on you regarding what you err with, but what your hearts deliberate with [33:5]

الطلاق " 65 " لا يكلف الله نفسا إلا ما آتيها 7.

(Surah) Al Talaaq: Allah does not Encumber a soul except what He has Given it. [65:7]

1 - ب: هارون، عن ابن زياد، عن جعفر، عن أبيه، عن النبي صلى الله عليه وآله قال: مما أعطى الله امتي وفضلهم به على سائر الامم أعطاهم ثلاث خصال لم يعطها إلا نبي، وذلك أن الله تبارك وتعالى كان إذا بعث نبيا قال له اجتهد في دينك ولا حرج عليك.

Haroun, from Ibn Ziyad,

‘From Ja’farasws, from hisasws fatherasws, from the Prophetsaww having said: ‘From what Allahazwj Gave mysaww community and Merited them with it over the rest of the communities, Heazwj Gave them three characteristics Heazwj did not Give to anyone except a Prophetas, and that is because whenever Allahazwj Sent a Prophetas, Said to himas: “Struggle in your Religion and there is no blame upon youas!”

وإن الله تبارك وتعالى أعطى ذلك امتي حيث يقول ; " وما جعل عليكم في الدين من حرج " يقول: من ضيق.

Allahazwj Blessed and Exalted Gave that to mysaww community where Heazwj is Saying: and did not Make any hardship upon you in the Religion [22:78], Heazwj is Saying, “From a straightness”’.⁴⁴³

2 - ب: البزاز، عن أبي البختري، عن جعفر، عن أبيه، عن علي عليهم السلام قال: لا غلظ على مسلم في شئ.

Al Bazaz, from Abu Al Bakhtary,

‘From Ja’farasws, from hisasws fatherasws, from Aliasws having said: ‘There is no harshness upon a Muslim regarding anything’’.⁴⁴⁴

3 – ل: ابن الوليد، عن الصفار، عن ابن عيسى، عن محمد بن سنان، عن ابن مسكان، عن موسى بن بكر قال: قلت لابي عبد الله عليه السلام: الرجل يغمى عليه اليوم و اليومين والثلاثة والاربعة وأكثر من ذلك، كم يقضي من صلاته ؟

Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Muhammad Bin Sinan, from Ibn Muskan, form Musa Bin Bakr who said,

‘I said to Abu Abdullahasws, ‘The man has unconsciousness upon him for the day, and the two days, and the three, and the four, and more than that, how much should he fulfil from his (missed) Salats?’

فقال: ألا أخبرك بما يجمع لك هذا وأشباهه، كلما غلب الله عزوجل عليه من أمر فالله أعذر لعبده.

Heasws said: ‘Indeed! Iasws Shall inform you with what would be a summary for you of this and its like. All what Allahazwj Mighty and Majestic Overcomes from a matter, so Allahazwj is more Excusing of Hisazwj servants’.

وزاد فيه غيره: إن أبا عبد الله عليه السلام قال: وهذا من الابواب التي يفتح كل باب منها ألف باب.

And someone else has an increase in it, ‘Abu Abdullahasws said: ‘And this is from the doors which every door from it opens a thousand doors’’.⁴⁴⁵

4 - سن: علي بن الحكم، عن أبان الاحمر، عن حمزة الطيار، عن أبي عبد الله عليه السلام قال: قال لي: اكتب، وأملى: أن من قولنا: إن الله يحتج على العباد بالذي آتاهم وعرفهم، ثم أرسل إليهم رسولا وأنزل عليه الكتاب، وأمر فيه ونهى،

Ali Bin Al Hakam, from Aban Al Ahmar, from Hamza Al Tayyar,

‘From Abu Abdullahasws, he (the narrator) said, ‘Heasws said to me: ‘Write, and Iasws shall dictate. It is from ourasws words that Allahazwj would Argue upon the servants by that which Heazwj had Given them and Made them recognise, then Sent a Rasoolsaww to them and Revealed the Book unto himsaww, and Commanded in it and Prohibited.

أمر فيه بالصلاة والصوم فنام رسول الله صلى الله عليه وآله عن الصلاة فقال: أنا انيمك وأنا أوقظك، فإذا قمت فصل ليعلموا إذا أصابهم ذلك كيف يصنعون ليس كما يقولون: إذا نام عنها هلك ; وكذلك الصيام أنا امرضك وأنا أصحك، فإذا شفيتك فاقضه.

Heazwj Commanded in it with the Salat and the Fasts. (One day) Rasool-Allahsaww slept from the Salat, so Heazwj Said: ‘Iazwj Made yousaww sleep and Iazwj Woke yousaww up”. So, when hesaww arose and prayed Salat for them (people) to know, when that hits them how they should be dealing (with it), and it isn’t as they are saying it, ‘When one sleeps from it, one is destroyed’. And like that are the Fasts. “Iazwj Make you sick, and Iazwj Give you health. So, whenever you are healed, fulfil it”’.

ثم قال أبو عبد الله عليه السلام: وكذلك إذا نظرت في جميع الاشياء لم تجد أحدا إلا ولله عليه حجة وله فيه المشية، ولا أقول: إنهم ما شاؤوا صنعوا.

Then Abu Abdullahasws said: ‘And like that, when you look into the entirety of the things, you will not find one except and for Allahazwj upon it is an Argument, and for Himazwj is the Desire regarding it, and Iasws am not saying: ‘Whatever they desire they do’’.

ثم قال: إن الله يهدي ويضل،

Then heasws said: ‘Allahazwj Guides and lets to stray’.

وقال: ما امروا إلا بدون سعتهم، وكل شئ امر الناس به فهم يسعون له، وكل شئ لا يسعون له فموضوع عنهم ولكن الناس لا خير فيهم،

And heasws said: ‘They have not been Commanded except below their capabilities, and all things the people have been Commanded with, so they are capable for it, and all thing they are not capable for it, it has been dropped from them, but the people are such, there is no good in them’.

ثم تلا: " ليس على الضعفاء ولا على المرضى ولا على الذين لا يجدون ما ينفقون حرج " فوضع عنهم " ما على المحسنين من سبيل والله غفور رحيم ولا على الذين إذا ما أتوك لتحملهم " قال: فوضع عنهم لانهم لا يجدون ما ينفقون،

Then heasws recited: There isn’t any blame upon the weak, nor upon the sick, nor upon those who cannot find what they could be spending [9:91], So Heazwj Dropped it from them: There is no way (to a blame) upon the good doers, and Allah is Forgiving, Merciful [9:91] Nor upon those when they came to you that you might carry them [9:92]. Heasws said: ‘So Heazwj Dropped (the Obligation) from them because they were not finding (the means)’.

وقال: " إنما السبيل على الذين يستأذنونك وهم أغنياء رضوا بأن يكونوا مع الخوالف وطبع على قلوبهم فهم لا يفقهون.

But rather, the way (to blame) is upon those who seek your permission and they are rich. They are pleased to be with the ones staying behind; and Allah Sealed upon their hearts, so they don’t know [9:93]’’.⁴⁴⁶

5 - سن: محمد بن علي، عن حكم بن مسكين الثقفي، عن النضر بن قرواش قال: سمعت أبا عبد الله عليه السلام يقول: إنما احتج الله على العباد بما آتاهم وعرفهم.

Muhammad Bin Ali, from Hakam Bin Miskeen Al Saqafy, from Al nazar Bin Qarwash who said,

‘I heard Abu Abdullahasws saying: ‘But rather, Allahazwj Argues upon the servants with what Heazwj Gave them and Made them recognise’’.⁴⁴⁷

6 - سن: أبي، عن صفوان، عن منصور بن حازم قال: قال أبو عبد الله عليه السلام: الناس مأمورون ومنهيون ومن كان له عذر عذره الله.

My father, from Safwan, from Mansour Bin Hazim who said,

‘Abu Abdullahasws said: ‘The people are Commanded and Prohibited, and one who had a (valid) excuse for him, Allahazwj would Excuse him’’.⁴⁴⁸

7 - سن: ابن فضال، عن ثعلبة، عن حمزة بن الطيار ; وحدثنا أبي، عن فضالة عن أبان الاحمر، عن أبي عبد الله عليه السلام في قول الله: " ما كان الله ليضل قوما بعد إذ هديهم حتى يبين لهم ما يتقون " قال: حتى يعرفهم ما يرضيه وما يسخطه،

Ibn Fazal, from Sa’albat, from Hamza Bin Al Tayyar, and it was narrated by my father, from Fazalat, from Aban Al Ahmar,

‘From Abu Abdullahasws regarding the Words of Allahazwj: It was not for Allah to Let stray a people after having Guided them until He Clarifies to then what they should be guarding against, [9:115], heasws said: ‘Until Heazwj Makes them recognise what Pleases Himazwj and what Angers Himazwj'.

وقال: " فألهمها فجورها وتقويها " قال: بين لها ما تأتي وما تترك ؟

And Heazwj Said: Then He Inspired it, it’s immorality and its piety [91:8] - Heasws said: ‘Explained to it what it should come to and what it should leave’.

وقال: " إنا هديناه السبيل إما شاكرا وإما كفورا " قال: عرفناه فإما أخذ وإما ترك.

And Said: We certainly Guided him of the Way. Either he is grateful, or he commits Kufr [76:3] – Heasws said: ‘Made it recognise what it should take and what it should leave’.

وسألته عن قول الله: " يحول بين المرء وقلبه " قال: يشتهي سمعه وبصره ولسانه ويده وقلبه ; أما إنه هو عسى شئ مما يشتهي فإنه لا يأتيه إلا وقلبه منكر، لا يقبل الذي يأتي، يعرف أن الحق غيره.

And I asked himasws about the Words of Allahazwj: Allah Intervenes between a person and his heart [8:24], heasws said: ‘His hearing, and his sight, and his tongue, and his heart, and his heart desire, but it is something he is overcome by from what he desires, and he does not come to it except and his heart would deny, not accepting that which he comes to, recognising that the Truth is other than it’.

وعن قوله: " فأما ثمود فهديناهم فاستحبوا العمى على الهدى " قال: نهاهم عن فعلهم فاستحبوا العمى على الهدى وهم يعرفون.

And about Hisazwj Words: And as for Samood, so We Guided them, but they loved the blindness over the Guidance [41:17]. Heasws said: ‘Prohibited them from their deed, but they loved the blindness over the Guidance and (Although) they were recognising’’.⁴⁴⁹

8 - سن: ابن فضال، عن ابن بكير، عن زرارة قال: سألت أبا عبد الله عليه السلام عن قول الله: " إنا هدينا السبيل إما شاكرا وإما كفورا " قال: علمه السبيل فإما آخذ فهو شاكر، وإما تارك فهو كافر.

Ibn Fazal, from Ibn Bakeyr, from Zurara who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj: We certainly Guided him of the Way. Either he is grateful, or he commits Kufr [76:3], heasws said: ‘Taught him the way, so either he takes and he is thankful, and either he leaves and he is a Kafir’’.⁴⁵⁰

9 - سن: ابن يزيد، عن رجل، عن الحكم بن مسكين، عن أيوب بن الحر بياع الهروي قال: قال لي أبو عبد الله عليه السلام: يا أيوب ما من أحد إلا وقد يرد عليه الحق حتى يصدع، قبله أم تركه، وذلك أن الله يقول في كتابه: " بل نقذف بالحق على الباطل فيدمغه فإذا هو زاهق ولكم الويل مما تصفون ".

Ibn Yazeed, from a man, from Al Hakam Bin Miskeen, from Ayoub Bin Al Hurr, a slave of Al Harqy who said,

Abu Abdullahasws said to me: ‘O Ayoub! There is no one except the Truth emerges to him until he cracks, whether he accepts it or leaves it, and that is because Allahazwj is Saying in Hisazwj Book: But, We Hurl the Truth upon the falsehood, so it confutes it, and then it vanishes. And for you is the woe from what you are ascribing [21:18]’’.⁴⁵¹

10 - سن: أبي ؟ عن يونس، عن حماد بن عثمان، عن عبد الاعلى قال: قلت لابي عبد الله عليه السلام: هل جعل في الناس أداة ينالون بها المعرفة ؟ قال: لا ; قلت: فهل كلفوا المعرفة ؟ قال: لا إن على الله البيان، لا يكلف الله العباد إلا وسعها. ولا يكلف نفسا إلا ما آتاها.

My father, from Yunus, from Hamad Bin Usman, from Abdul A’ala who said,

‘I said to Abu Abdullahasws, ‘Has there been Made to be some tools in the people they can be attaining the recognition with these?’ Heasws said: ‘No’. I said, ‘Have they been Encumbered with the recognition?’ Heasws said: ‘No. The explaining is upon Allahazwj. Allahazwj does not Encumber the servants except to their capacity, nor does Heazwj Encumber a soul except what Heazwj has Given it’’.⁴⁵²

11 - سن: عدة من أصحابنا، عن علي بن أسباط، عن جميل بن دراج، عن زرارة، عن أبي جعفر عليه السلام قال: إن الله تبارك وتعالى ليمن على قوم وما فيهم خير فيحتج الله عليهم فيلزمهم الحجة.

A number of our companions, from Ali Bin Asbaat, from Jameel Bin Daraj, from Zurara,

‘From Abu Ja’farasws having said: ‘Allahazwj Blessed and Exalted Confers upon a people and there is no good in them, so Allahazwj would Argue upon them and the Argument would be necessitated for them’’.⁴⁵³

12 - سن: ابن محبوب، عن سيف بن عميرة، وعبد العزيز العبدي، وعبد الله ابن أبي يعقور، عن أبي عبد الله عليه السلام قال: أبى الله أن يعرف باطلا حقا، أبى الله أن يجعل الحق في قلب المؤمن باطلا، لا شك فيه، وأبى الله أن يجعل الباطل في قلب الكافر المخالف حقا، لا شك فيه، ولو لم يجعل هذا هكذا ما عرف حق من باطل.

Ibn Mahboub, from Sayf Bin Umeyra and Abdul Aziz Al Abdy, and Abdullah Ibn Abu Yaqour,

‘From Abu Abdullahasws having said: ‘Allahazwj Refused to Introduce falsehood as truth; Allahazwj Refused to Make the Truth to be in the heart of the Momins as falsehood, there is no doubt in it; and Allahazwj Refused to Make the falsehood in the heart of the Kafirs as the opposite of truth, there being no doubt in it; and if Heazwj had not Made this like that, Truth would not have been recognised from falsehood’’.⁴⁵⁴

13 - ل: الحسن بن محمد السكوني، عن محمد بن عبد الله الحضرمي، عن إبراهيم ابن أبي معاوية، عن أبيه، عن الاعمش، عن ابن ظبيان قال، أتي عمر بامرأة مجنونة قد فجرت، فأمر برجمها، فمروا بها على علي بن أبي طالب عليه السلام، فقال: ما هذه ؟ قالوا: مجنونة فجرت فأمر بها عمر أن ترجم ;

Al Hassan Bin Muhammad al Sakuny, from Muhammad Bin Abdullah Al Hazramy, from Ibrahim Ibn Abu Muawiya, from his father, from Al Amsh, from Ibn Zibyan who said,

‘Umar came to an insane woman who had been immoral, so he ordered with stoning her (to death). Then Aliasws Bin Abu Talibasws passed by and heasws said: ‘What is this?’ They said, ‘An insane woman was immoral so Umar ordered with her being stoned (to death)’.

قال: لا تعجلوا، فأتى عمر فقال له: أما علمت أن القلم رفع عن ثلاث: عن الصبي حتى يحتلم، وعن المجنون حيت يفيق، وعن النائم حتى يستيقظ ؟.

Heasws said: ‘Do not be hasty’. Then Umar came, and heasws said to him: ‘But, do you not know that the Pen is Raised from three – from the child until puberty, and from the insane until he comes out from it, and from the sleeping one until he wakes up?’’.⁴⁵⁵

14 - يد، ل: العطار، عن سعد، عن ابن يزيد، عن حماد، عن حريز، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: رفع عن امتي تسعة. الخطاء، والنسيان، وما اكرهوا عليه، وما لا يعلمون، وما لا يطيقون، وما اضطروا إليه، والحسد، والطيرة والتفكر في الوسوسة في الخلق ما لم ينطق بشفة.

Al Attar, from Sa’ad, from Ibn Yazeed, from Hamad, from Hareyz,

‘From Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Nine (things) have been Raised from mysaww community – The mistake, and the forgetfulness, and what they have coerced upon, and what they are not knowing, and what they cannot endure, and what they are desperate to, and the envy, and the recklessness, and the thinking regarding the uncertainty in the people what is not spoken by a lip’’.⁴⁵⁶

15 - ين: فضالة، عن سيف بن عميرة، عن إسماعيل الجعفي، عن أبي عبد الله عليه السلام قال: سمعته يقول: وضع عن هذه الامة ستة: الخطاء، والنسيان، وما استكرهوا عليه، وما لا يعلمون، وما لا يطيقون، وما اضطروا عليه.

Fazalat, from Sayf Bin Umeyra, from Ismail Al Ju’fy,

‘From Abu Abdullahasws, he (the narrator) said, ‘I heard himasws saying: ‘Six (things) have been dropped from this community – The mistake, and the forgetfulness, and what they have been coerced upon, and what they are not knowing, and what they cannot endure, and what they are desperate to’’.⁴⁵⁷

16 - ين: عن ربعي، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: الله عفى عن امتي ثلاثا: الخطاء، والنسيان، والاستكراه.

From Rabie,

‘From Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Pardoned three (things) from mysaww community – the mistake, and the forgetfulness, and the being coerced’.

وقال أبو عبد الله عليه السلام: وفيها رابعة: وما لا يطيقون.

And Abdullahasws said: ‘And in it is a fourth, ‘What they cannot endure’’.⁴⁵⁸

17 - يد: عن الحلبي، عن أبي عبد الله عليه السلام: وضع عن امتي الخطأ والنسيان وما استكرهوا عليه.

From Al Halby,

‘From Abu Abdullahasws: ‘There have been dropped from myasws community, the mistake, and the forgetfulness, and what they have been coerced upon’’.⁴⁵⁹

18 - ين: عن أبي الحسن قال: سألته عن الرجل يستكره على اليمين فيحلف بالطلاق والعتاق وصدقة ما يملك، أيلزمه ذلك ؟ فقال: لا.

From Abu Al-Hassanasws, he (the narrator) said, ‘I asked himasws about the man coerced upon the oath, so he swears with the divorce, and the freeing (a slave), and (giving in) charity what he owns, would that be necessitate on him?’ Heasws said: ‘No’.

ثم قال: قال رسول الله صلى الله عليه وآله: وضع عن امتي ما اكرهوا عليه، وما لم يطيقوا، وما أخطؤوا.

Then heasws said: ‘Rasool-Allahsaww said: ‘It has been dropped from mysaww community, what they have been coerced upon, and what they cannot endure, and what they are mistaken with’’.⁴⁶⁰

19 - قال الصادق عليه السلام: والله ما كلف الله العباد إلا دون ما يطيقون لانه كلفهم في كل يوم وليلة خمس صلوات، وكلفهم في السنة صيام ثلاثين يوما، وكلفهم في كل مائتي درهم خمسة دراهم، وكلفهم حجة واحدة، وهم يطيقون أكثر من ذلك.

Al-Sadiqasws said: ‘By Allahazwj. Allahazwj has not Encumbered the servants except below what they can endure, because Heazwj Encumbered them during every day and night, five Salats, and Encumbered them during the year, Fasts of thirty days, and Encumbered them during every two hundred Dirhams, five Dirhams, and Encumber them one Hajj, and they can endure more than that’’.⁴⁶¹

20 - ما: جماعة، عن أبي المفضل، عن أحمد بن محمد بن الحسين العلوي، عن محمد بن إسماعيل بن إبراهيم بن موسى، عن عميه علي والحسين ابني موسى بن جعفر، عن آبائه عليهم السلام عن النبي صلى الله عليه وآله قال: يوحي الله عزوجل إلى الحفظة الكرام: لا تكتبوا على عبدي المؤمن عند ضجره شيئا.

A group, from Abu Al Mufazzal, from Ahmad Bin Muhammad Bin Al Husayn Al Alawy, from Muhammad Bin Ismail Bin Ibrahim Bin Musa, from his uncles Ali and Al Husayn,

‘Two sons of Musaasws Bin Ja’farasws, from hisasws forefathersasws, from the Prophetsaww having said: ‘Allahazwj Mighty and Majestic Revealed unto the Honourable Recorders (Angels): “Do not write anything upon Myazwj Momin servant during his exhaustion’’.⁴⁶²

21 - نهج: قال أمير المؤمنين عليه السلام: قد بصرتم إن أبصرتم، وقد هديتم إن اهتديتم، وأسمعتم إن استمعتم.

Nahj (Al Balagah) –

Amir Al-Momineenasws said: ‘You have been Shown, if you (try to) see, and you have been Guided, if you (can try to be) guided, and you have been Made to her, if you could listen’’.⁴⁶³

22 - وقال عليه السلام: قد أضاء الصبح لذي عينين.

And heasws said: ‘The morning has illuminated for the one with eyes’’.⁴⁶⁴

23 - كتاب الغارات لابراهيم بن محمد الثقفي: بإسناده عن يحيى بن سعيد، عن أبيه قال: قال أمير المؤمنين عليه السلام: إنه ليس لهالك هلك من يعذره في تعمد ضلالة حسبها هدى، ولا ترك حق حسبه ضلالة.

The book ‘Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, by his chain, from Yahya Bin Saeed, from his father who said,

‘Amir Al-Momineenasws said: ‘There isn’t a destruction for a destroyed one, one who is excused regarding deliberate straying reckoning it to be guidance, nor leave a truth reckoning it to be straying’’.⁴⁶⁵

24 - سن: أبي، عن يونس رفعه قال: قال أبو عبد الله عليه السلام: ليس من باطل يقوم بإزاء الحق إلا غلب الحق الباطل، وذلك قوله: " بل نقذف بالحق على الباطل فيدمغه فإذا هو زاهق ".

My father, from Yunus, raising it, said,

‘Abu Abdullahasws said: ‘There isn’t from a falsehood standing against the Truth, except the Truth would overcome the falsehood’’.⁴⁶⁶

25 - سن: النوفلي، عن السكوني، عن أبي عبد الله عليه السلام قال: كل قوم يعملون على ريبة من أمرهم، ومشكلة من رأيهم، وزارئ منهم على من سواهم، وقد تبين الحق من ذلك بمقايسة العدل عند ذوي الالباب.

Al Nowfaly, from Al Sakuny,

‘From Abu Abdullahasws having said: ‘Every people working upon a doubt in their matters, and a problem from their opinion, and the falsifiers from them are upon the ones besides them, and the Truth has become manifest from that with the comparison of the justice in the presence of the ones of understanding''.⁴⁶⁷

26 - شى: عن زرارة وحمران ومحمد بن مسلم، عن أحدهما عليهما السلام قال: في آخر البقرة لما دعوا اجيبوا: " لا يكلف الله نفسا إلا وسعها " قال: ما افترض الله عليها " لها ما كسبت وعليها ما اكتسبت " وكذا قوله: " لا تحمل علينا إصرا كما حملته على الذين من قبلنا ".

From Zurara and Humran and Muhammad Bin Muslim,

‘From one of the twoasws (5th or 6th Imamasws) having said: ‘Regarding the end part of (Surah) Al-Baqarah, when they supplicated they were Answered: “Allah does not Encumber a soul except to its capacity [2:286], what Allahazwj has Obligated upon it. For it would be what it earned and against it would be what it earned”. And like that are Hisazwj Words: Our Lord! And do not Load upon us a burden like what You Loaded upon those from before us. [2:286]’’.⁴⁶⁸

27 - شى: عن عمرو بن مروان الخزاز قال: سمعت أبا عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: رفعت عن امتي أربع خصال: ما أخطؤوا، وما نسوا، وما اكرهوا عليه، وما لم يطيقوا ;

From Amro Bin Marwan Al Khazaz who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘Four characteristics have been Raised from mysaww community – what they are mistaken of, and what they forget, and what they are coerced upon, and what they cannot endure.

وذلك في كتاب الله قول الله تبارك وتعالى: " ربنا لا تؤاخذنا إن نسينا أو أخطأنا ربنا ولا تحمل علينا إصرا كما حملته على الذين من قبلنا ربنا ولا تحملنا مالا طاقة لنا به " وقول الله: " إلا من اكره وقلبه مطمئن بالايمان ".

And that is in the Book of Allahazwj, the Words of Allahazwj Blessed and Exalted: ‘Our Lord! Do not Seize us if we forget or we make a mistake. Our Lord! And do not Load upon us a burden like what You Loaded upon those from before us. Our Lord! And do not Load upon us what we have no strength for us with it [2:286]. except for the one coerced, and his heart is content with the Eman [16:106]’’.⁴⁶⁹

28 - شى: عن محمد بن حكيم رفعه إلى أبي عبد الله عليه السلام قال: سألته أتستطيع النفس المعرفة ؟ قال: فقال: لا، فقلت: يقول الله: " الذين كانت أعينهم في غطاء عن ذكري وكانوا لا يستطيعون سمعا " قال: هو كقوله: " وما كانوا يستطيعون السمع وما كانوا يبصرون "

From Muhammad Bin Hakeem,

‘Raising it to Abu Abdullahasws, he (the narrator) said, ‘I asked himasws, ‘Is the soul capable of the recognition?’ Heasws said: ‘No’. I said, ‘Allahazwj is Saying: ‘Those whose eyes were under a cover from My Zikr (Mention) and they were unable to hear [18:101]’. Heasws said: ‘It is like Hisazwj Words: They could not bear the listening and they were not seeing [11:20]’.

قلت: فعابهم ؟ قال: لم يعبهم بما صنع في قلوبهم، ولكن عابهم بما صنعوا ولو لم يتكلفوا لم يكن عليهم شئ.

I said, ‘So Heazwj Criticised them?’ Heasws said: ‘Heazwj did not Criticise them with what they had done in their hearts, but Heazwj Criticised them with what they had done, and if they had not performed it, they would not have been anything upon them’’.⁴⁷⁰

29 - كا: علي، عن أبيه، عن ابن أبي عمير، عن علي بن عطية، عن أبي عبد الله عليه السلام قال: كنت عنده وسأله رجل عن رجل يجئ منه الشئ على حد الغضب: يؤاخذه الله به ؟

Ali, from his father, from Ibn Abu Umeyr, from Ali Bi nAtiya,

‘From Abu Abdullahasws, he (the narrator) said, ‘I was in hisasws presence, and a man asked himasws about a man from whom comes something upon a limit of the anger, would Allahazwj Seize him with it?’

فقال: الله أكرم من أن يستغلق عبده.

So, heasws said: ‘Allahazwj is more benevolent than to restrict Hisazwj servant’.

وفي نسخة أبي الحسن الاول عليه السلام: يستقلق عبده.

And in a copy of Abu Al-Hassanasws the 1st: ‘Worry Hisazwj servant’’.⁴⁷¹

(باب 15) * (علة خلق العباد وتكليفهم، والعلة التى من اجلها جعل الله في الدنيا) * * (اللذات والالام والمحن) *

CHAPTER 15 – THE REASON FOR THE CREATION OF THE SERVANTS AND THEIR ENCUMBERMENT, AND THE REASON DUE TO WHICH ALLAH MADE IN THE WORLD, THE PLEASURES AND THE PAINS, AND THE ADVERSITIES

الايات، الحجر " 15 " وما خلقنا السموات والارض وما بينهما إلا بالحق وإن الساعة لآتية 85.

The Verses – (Surah) Al Hijr: And We did not Create the skies and the earth and what is between them except with the Truth. And surely the Hour would come, [15:85]

الانبياء " 21 " وما خلقنا السماء والارض وما بينهما لاعبين

(Surah) Al Anbiya: And We did not Create the sky and the earth and what is between the two for sport [21:16]

* لو أردنا أن تتخذ لهوا لاتخذناه من لدنا إن كنا فاعلين

Had We Wanted to Take to sport, We would have Taken to it from Ourselves if We Wanted to Do so [21:17]

* بل نقذف بالحق على الباطل فيدمغه فإذا هو زاهق ولكم الويل مما تصفون 16 - 18.

But, We Hurl the Truth upon the falsehood, so it confutes it, and then it vanishes. And for you is the woe from what you are ascribing [21:18]

المؤمنين " 23 " أفحسبتم أنما خلقناكم عبثا وأنكم إلينا لا ترجعون 115.

(Surah) Al Momineen: Did you reckon that rather We had Created you in vain and that you would not be returning to Us?” [23:115]

الفرقان " 25 " قل ما يعبؤ بكم ربي لولا دعاؤكم فقد كذبتم فسوف يكون لزاما 77.

(Surah) Al Furqan: Say: ‘My Lord would not care for you were it not for your supplications, but you have belied, so soon the inevitable would happen [25:77]

الروم " 30 " أو لم يتفكروا في أنفسهم ما خلق الله السموات والارض وما بينهما إلا بالحق وأجل مسمى وإن كثيرا من الناس بلقاء ربهم لكافرون 8 "

(Surah) Al Roum: Or do they not reflect within themselves? Allah did not Create the skies and the earth and what is between the two except with the Truth, and for a specified term, and surely most of the people are deniers of the meeting with their Lord [30:8]

وقال تعالى ": ظهر الفساد في البر والبحر بما كسبت أيدي الناس ليذيقهم بعض الذي عملوا لعلهم يرجعون 41.

And the Exalted Said: Corruption has appeared in the land and the sea due to what the hands of the people have earned, for Him to Make them taste some of that which they have done, perhaps they would be returning [30:41]

الاحزاب " 33 " إنا عرضنا الامانة على السموات والارض والجبال فأبين أن يحملنها وأشفقن منها وحملها الانسان إنه كان ظلوما جهولا 72.

(Surah) Al Ahzaab: Surely, We Presented the Entrustment to the skies, and the earth, and the mountains, but they refused to bear it and feared from it, and the human being bore it; he was unjust, ignorant [33:72]

ص " 38 " وما خلقنا السماء والارض وما بينهما باطلا ذلك ظن الذين كفروا 27.

(Surah) Suad: And We did not Create the sky and the earth and what is between the two in vain. That is the thinking of those who commit Kufr. [38:27]

الزمر " 39 " خلق السموات والارض بالحق 5.

(Surah) Al Zumar: He Created the skies and the earth by the Truth. [39:5]

حمعسق " 42 " وما أصابكم من مصيبة فبما كسبت أيديكم ويعفو عن كثير 30.

(Surah) Al Shura: And whatever difficulty afflicts you it is regarding what your hands have earned, and He Pardons a lot [42:30]

الدخان " 44 " وما خلقنا السموات والارض وما بينهما لاعبين * ما خلقناهما إلا بالحق ولكن أكثرهم لا يعلمون 38 - 39.

(Surah) Al Dukhan: And We did not Create the skies and the earth and what is between them for sport [44:38] We did not Create them both except with the Truth, but most of them do not know [44:39]

الجاثية " 45 " وخلق الله السموات والارض بالحق ولتجزى كل نفس بما كسبت وهم لا يظلمون 22.

(Surah) Al Jaasiya: And Allah Created the skies and the earth with the Truth, and for Recompensing every soul with what it had earned, and they would not be wronged [45:22]

الاحقاف " 46 " ما خلقنا السموات والارض وما بينهما إلا بالحق وأجل مسمى 3.

(Surah) Al Ahqaf: We did not Create the skies and the earth and what is between them except with the Truth and a specified term. [46:3]

الذاريات " 51 " وما خلقت الجن والانس إلا ليعبدون * ما اريد منهم من رزق وما أريد أن يطعمون 56 - 57.

(Surah) Al Zariyaat: And I have not Created the Jinn and the Humans except to be worshipping Me [51:56] ‘I do not want any sustenance from them, and I do not want that they should feed me [51:57]

القيامة " 75 " أيحسب الانسان أن يترك سدى 36.

(Surah) Al Qayamat: Does the human being reckon that he would be left in vain? [75:36]

1 - ع: أبي، عن أحمد بن إدريس، عن الحسين بن عبيد الله، عن الحسن بن علي بن أبي عثمان، عن عبد الكريم بن عبيد الله، عن سلمة بن عطا، عن أبي عبد الله عليه السلام قال: خرج الحسين بن علي عليهما السلام على أصحابه فقال: أيها الناس ! إن الله جل ذكره ما خلق العباد إلا ليعرفوه، فإذا عرفوه عبدوه، فإذا عبدوه استغنوا بعبادته عن عبادة ما سواه

My father, from Ahmad Bin Idrees, from Al Husayn Bin Ubeydullah, from Al Hassan Bin Ali Bin Abu Usman, from Abdul Kareem Bin Ubeydullah, from Salmat Bin Ata’a,

‘From Abu Abdullahasws having said: ‘Al-Husaynasws Bin Aliasws met out to hisasws companion and heasws said: ‘O you people! Allahazwj, Majestic is Hisazwj Mention did not Create the servants except to recognise Himazwj. So, when they recognise Himazwj, they worship Himazwj. When they worship Himazwj they become needless by Hisazwj worship from worshipping what is besides Himazwj’.

فقال له رجل: يابن رسول الله بأبي أنت وامي فما معرفة الله ؟ قال: معرفة أهل كل زمان إمامهم الذي يجب عليهم طاعته.

A man said to himasws, ‘O sonasws of Rasool-Allahsaww! May my father and my mother (be sacrificed) for youasws! And what is the recognition of Allahazwj?’ Heasws said: ‘Recognition by the people of every era, of their Imamasws, obedience to whim is Obligated upon them’’.⁴⁷²

2 - ع: الطالقاني، عن عبد العزيز بن يحيى الجلودي، عن محمد بن زكريا الجوهري، عن جعفر بن محمد بن عمارة، عن أبيه قال: سألت الصادق جعفر بن محمد عليه السلام فقلت له: لم خلق الله الخلق ؟

Al Talaqany, from Abdul Aziz Bin Yahya Al Jaloudy, from Muhammad Bin Zakariya, from Ja’far Bin Muhammad Bin Amarat, from his father who said,

‘I asked Al-Sadiq Ja’farasws bin Muhammadasws saying to himasws, ‘Why did Allahazwj Create the creatures?’

فقال: إن الله تبارك وتعالى لم يخلق خلقه عبثا ولم يتركهم سدى، بل خلقهم لاظهار قدرته، وليكلفهم طاعته فيستوجبوا بذلك رضوانه، وما خلقهم ليجلب منهم منفعة، ولا ليدفع بهم مضرة بل خلقهم لينفعهم ويوصلهم إلى نعيم الابد.

Heasws said: ‘Allahazwj Blessed and Exalted did not Created Hisazwj creation in vain, and did not Leave them in vain, but Heazwj Created them for the Manifestation of Hisazwj Power, and to Encumber them Hisazwj obedience, so they would be Obligated Hisazwj Pleasure by that, and did not Created them to gain benefit from them, nor to repel any harm with them, but Created them to Benefit them and their arrival to the perpetual Bliss’’.⁴⁷³

3 - ع: أبي، عن الحميري، عن هارون، عن ابن زياد قال: قال رجل لجعفر بن محمد عليه السلام: يا أبا عبد الله إنا خلقنا للعجب ! قال: وما ذاك ؟ الله أنت قال: خلقنا للفناء ؟ فقال: مه يابن أخ ! خلقنا للبقاء، وكيف تفنى جنة لا تبيد ونار لا تخمد ؟ ولكن قل: إنما نتحول من دار إلى دار.

My father, from Al Humeyri, from Haroun, from Ibn Ziyad who said,

‘A man said to Ja’farasws Bin Muhammadasws, ‘O Abu Abdullahasws! We have been Created for the wonderment?’ Heasws said: ‘And what is that? You are for Allahazwj’. He said, ‘Heazwj Created us for the perishing?’ Heasws said: ‘Shh, O cousin! Weasws are Created for the remaining, and who will be perish (and) the neither will the Paradise be eradicated nor will the Fire be extinguished? But say, ‘Rather we will be transferred from a house to a house’’.⁴⁷⁴

4 - ع: الحسين بن يحيى بن ضريس البجلي، عن أبيه، عن محمد بن عمارة السكري عن إبراهيم بن عاصم، عن عبد الله بن هارون الكرخي، عن أحمد بن عبد الله بن يزيد بن سلام بن عبد الله مولى رسول الله صلى الله عليه وآله، عن أبيه عبد الله، عن أبيه يزيد، عن أبيه سلام بن عبد الله أخي عبد الله بن سلام، عن عبد الله بن سلام مولى رسول الله صلى الله عليه وآله قال: في صحف موسى بن عمران عليه السلام: يا عبادي إني لم أخلق الخلق لاستكثر بهم من قلة، ولا لآنس بهم من وحشة، ولا لاستعين بهم على شئ عجزت عنه، ولا لجر منفعة ولا لدفع مضرة، ولو أن جميع خلقي من أهل السماوات والارض اجتمعوا على طاعتي و عبادتي لا يفترون عن ذلك ليلا ولا نهارا ما زاد ذلك في ملكي شيئا، سبحاني وتعاليت عن ذلك.

Al Husayn Bin Yahya Bin Zareys Al Bajaly, from his father, from Muhammad bin Amarat al Sakry, from Ibrahim Bin Aasim, from Abdullah Bin Haroun Al Karkhy, from Ahmad Bin Abdullah Bin Yazeed Bin Salam Bin Abdullah, a slave of Rasool-Allahsaww, from his father Abdullah, from his father Yzaeed, from his father Salam Bin Abdullah, brother of Abdullah Bin Salam, from Abdullah Bin Salam, a slave of Rasool-Allahsaww who said,

‘In a Parchment of Musa Bin Imranas: “O Myazwj servants! Iazwj did not Create the creatures to Multiply them out of scarcity, nor for the comfort with them out of loneliness, nor to be assisted by them upon something Iasws am unable upon, nor to flow any benefits nor to repel a harm; and it the entirety of Myazwj creatures from the inhabitants of the skies and the earth were to gather upon obeying Meazwj and worshipping Meazwj, neither inventing from that a night nor a day, that would not increase anything in Myazwj Kingdom. Glorious am Iazwj and Exalted from that!”’.⁴⁷⁵ (P.s. – This is not a Hadeeth)

5 - ع: السناني، عن محمد الاسدي، عن النخعي، عن النوفلي، عن على بن سالم عن أبيه، عن أبي بصير قال: سألت أبا عبد الله عليه السلام عن قوله عزوجل: " وما خلقت الجن و الانس إلا ليعبدون " قال: خلقهم ليأمرهم بالعبادة،

Al Sanany, from Muhammad al Asady, from Al Nakhaie, from Al Nowfaly, from Ali Bin Salam, from his father, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the Words of the Mighty and Majestic: And I have not Created the Jinn and the Humans except to be worshipping Me [51:56]. Heasws said: ‘Created them to Command them for the worship’.

قال: وسألته عن قوله عزوجل " ولا يزالون مختلفين إلا من رحم ربك ولذلك خلقهم " قال: خلقهم ليفعلوا ما يستوجبون به رحمته فيرحمهم.

He (the narrator) said, ‘And I asked himasws about the Words of the Mighty and Majestic: and they will not stop differing [11:118] Except the one whom your Lord shows Mercy, and it is for that He Created them. [11:119]. Heasws said: ‘Created them so they would be doing what they would be Obligated Hisazwj Mercy with, and Heazwj would be Merciful with them’’.⁴⁷⁶

6 - ع: إبن الوليد، عن الصفار، عن البرقي، عن عبد الله بن أحمد النهيكي، عن علي بن الحسن الطاطري، عن درست، عن جميل قال: قلت لابي عبد الله عليه السلام: جعلت فداك ما معنى قول الله عزوجل: و " ما خلقت الجن والانس إلا ليعبدون " ؟ فقال: خلقهم للعبادة.

Ibn Al Waleed, from Al Saffar, from Al Barqy, from Abdullah Bin Ahmad Al Naheyki, from Ali Bin Al Hassan Al tatary, from Dorost, from Jameel who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! What is the meaning of the Words of Allahazwj Mighty and Majestic: And I have not Created the Jinn and the Humans except to be worshipping Me [51:56]?’ Heasws said: ‘Created them for the worship’’.⁴⁷⁷

7 - ع: ابن المتوكل، عن السعد آبادي، عن البرقي، عن الحسن بن فضال، عن ثعلبة، عن جميل، عن أبي عبد الله عليه السلام قال: سألته عن قول الله عزوجل: " وما خلقت الجن والانس إلا ليعبدون " قال: خلقهم للعبادة، قلت: خاصة أم عامة ؟ قال: لا بل عامة.

Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Baqy, from Al Hassan Bin Fazal, from Sa’alba, from Jameel,

‘From Abu Abdullahasws, the (the narrator) said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic: And I have not Created the Jinn and the Humans except to be worshipping Me [51:56]. Heasws said: ‘Created them for the worship’. I said, ‘Especially or generally?’ Heasws said: ‘No, but generally (for the worship)’’.⁴⁷⁸

8 - ع: أبي، عن سعد، عن ابن يزيد، عن ابن أبي عمير، عن حفص بن البختري قال: إنما جعلت العاهات في أهل الحاجة لئلا يستتروا ولو جعلت في الاغنياء لسترت.

My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary who said,

‘But rather, the calamities have been Made to be among the needy people, perhaps they would run for cover, and had it been Made to be among the rich, it would have been hidden’’.⁴⁷⁹ (P.s. – this is not a Hadeeth)

9 - لى: العطار، عن سعد، عن النهدي، عن ابن محبوب، عن سماعة، عن الصادق جعفر بن محمد عليهما السلام أنه قال: إن العبد إذا كثرت ذنوبه ولم يجد ما يكفرها به ابتلاه الله عزوجل بالحزن في الدنيا ليكفرها، فإن فعل ذلك به وإلا أسقم بدنه ليكفرها به، فإن فعل ذلك به وإلا شدد عليه عند موته ليكفرها به، فإن فعل ذلك به وإلا عذبه في قبره ليلقى الله عزوجل يوم يلقاه وليس شئ يشهد عليه بشئ من ذنوبه.

Al Attar, from Sa’ad, from Al Nahdy, from Ibn Mahboub, from Sama’at,

‘From Al-Sadiq Ja’farasws Bin Muhammadasws having said: ‘When the servant frequents his sins and does not find what he can expiate these with, Allahazwj Mighty and Majestic Tries him with the grief in the world in order to expiate these. So, either Heazwj Does that with him, or else Heazwj would Make his body sick in order to expiate these with it. So, either Heazwj Does that with him, or else Heazwj would Make it difficult for him at his death in order to expiate these with it. So, either Heazwj Does that with him, or else Heazwj would Punish him in his grave in order to him to meet Allahazwj Mighty and Majestic on the Day he meets Himazwj, and there wouldn’t be anything which can be testified against him with anything from his sins’’.⁴⁸⁰

10 - ما: الغضائري، عن علي بن محمد العلوي، عن الحسن بن علي بن صالح، عن الكليني، عن علي بن محمد، عن إسحاق بن إسماعيل النيسابوري، عن الصادق، عن آبائه عليهم السلام، عن الحسن بن علي عليهما السلام قال: إن الله عزوجل بمنه ورحمته لما فرض عليكم الفرائض لم يفرض ذلك عليكم لحاجة منه إليه بل رحمة منه، لا إله إلا هو، ليميز الخبيث من الطيب، وليبتلي ما في صدوركم، وليمحص ما في قلوبكم، ولتتسابقوا إلى رحمته، ولتتفاضل منازلكم في جنته.

Al Gazairy, from Ali Bin Muhammad al Alawy, from Al Hassan Bin Ali Bin Salih, from Al Kulayni, from Ali Bin Muhammad, from Is’haq Bin Ismail Al Neysapouri,

‘From Al-Sadiqasws, from hisasws forefathersasws, from Al-Hassanasws Bin Aliasws having said: ‘When Allahazwj Mighty and Majestic Obligated the Obligations upon you, Heazwj did not Obligate that upon you for a need from Himazwj to it, but as a Mercy from Himazwj. There is no god Except Himazwj, in order to distinguish the wicked from the good, and to Test what is in your chests, and to Purify what is in your hearts, and for you to race to Hisazwj Mercy, and to rank your statuses in Hisazwj Paradise’’.⁴⁸¹

11 - نهج: قال أمير المؤمنين عليه السلام في بعض خطبه: بعث رسله بما خصهم به من وحيه، وجعلهم حجة له على خلقه، لئلا تجب الحجة لهم يترك الاعذار إليهم فدعاهم بلسان الصدق إلى سبيل الحق، إلا أن الله قد كشف الحق لا أنه جهل ما أخفوه من مصون أسرارهم ومكنون ضمائرهم، ولكن ليبلوهم أيهم أحسن عملا، فيكون الثواب جزاءا والعقاب بواءا. بيان: قال في النهاية: الجراحات بواء أي سواء في القصاص، ومنه حديث علي عليه السلام: والعقاب بواء ; وأصل البوء: اللزوم.

Nahj (Al Balagah) –

‘Amir Al-Momineenasws said in one of hisasws sermons: ‘Heazwj Sent Hisazwj Rasoolsas with what Heazwj had Specialised themas with from Hisazwj Revelation, and Made them as Divine Authorities upon Hisazwj creatures, perhaps the proof would be obligated for them leaving the excuses to them. So, Heazwj Called them with the truthful tongue to the way of the Truth, except that Allahazwj had already Uncovered the Truth, not that Heazwj was ignorant from what was hidden from their protected secrets and the hidden of their intentions, but in order to Test them which of them were of good deeds, so the Rewards would become a recompense and the Punishment, a necessity’’.⁴⁸²

12 - ل: أبي، عن الحميري، عن هارون، عن ابن زياد، عن جعفر بن محمد، عن أبيه عليهما السلام قال: قال رسول الله صلى الله عليه وآله: لولا ثلاث في ابن آدم ما طأطأ رأسه شئ: المرض، والفقر، والموت، وكلهم فيه وإنه معهم لو ثاب.

My father, from Al Humeyri, from Haroun, from Ibn Ziyad,

‘From Ja’farasws Bin Muhammadasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘Had it not been for three (things) in the children of Adamas, he would not have lowered his head (in humbleness) for anything – the sickness and the poverty and the death, and all of them would be in him and he would be with them if he is Rewarded’’.⁴⁸³

13 - ج: وروي أنه اتصل بأمير المؤمنين عليه السلام أن قوما من أصحابه خاضوا في التعديل والتجوير، فخرج حتى صعد المنبر، فحمد الله وأثنى عليه، ثم قال: أيها الناس ! إن الله تبارك وتعالى لما خلق خلقه أراد أن يكونوا على آداب رفيعة، وأخلاف شريفة، فعلم أنهم لم يكونوا كذلك إلا بأن يعرفهم مالهم وما عليهم،

And it is reported that it reached Amir Al-Momineenasws that a group from hisasws companions were indulging in the modifications and the injustices, so heasws went out until heasws ascended the pulpit, and heasws praised Allahazwj and extolled upon Himazwj, then said: ‘O you people! When Allahazwj Blessed and Exalted Created Hisazwj creatures, Heazwj Wanted them to happen to be upon high ethics, and noble morals, but Heazwj Knew that they would not be happening to be like that until if Heazwj Introduces them to what is for them and what is against them.

والتعريف لا يكون إلا بالامر والنهي، والامر والنهي لا يجتمعان إلا بالوعد والوعيد، والوعد لا يكون إلا بالترغيب، والوعيد لا يكون إلا بالترهيب، والترغيب لا يكون إلا بما تشتهيه أنفسهم وتلذه أعينهم، والترهيب لا يكون إلا بضد ذلك،

And the introduction cannot happen except by the Commands and the Prohibitions; and the Commands and the Prohibition cannot be together except with the Promises and the Threats; and the Promise cannot happen except with the desire, and the Threat cannot happen except with the fear; and the desire cannot happen except with what they desire themselves and pleases their eyes, and the fear cannot happen except with the opposite of that.

ثم خلقهم في داره وأراهم طرفا من اللذات ليستدلوا به على ما ورائهم من اللذات الخالصة التي لا يشوبها ألم، ألا وهي الجنة ;

Then Heazwj Created them in Hisazwj house (world) and Showed them a part of the pleasures to be pointed with upon what would be coming to them from the pure pleasures which is not stained by a pain. Indeed, and it is the Paradise!

وأراهم طرفا من الآلام ليستدلوا به على ما ورائهم من الآلام الخالصة التي لا يشوبها لذة، ألا وهي النار ; فمن أجل ذلك ترون نعيم الدنيا مخلوطا بمحنها، وسرورها ممزوجا بكدرها وغمومها.

And Heazwj Showed them part of the pains to be pointed with upon what would be coming to them from the pure pains which are not stained by a pleasure. Indeed, and it is the Fire! Thus, from that reason you are seeing the bounties of the world mingled with its trials, and its joys mixed with its annoyances and its glooms’’.⁴⁸⁴

14 - ج: روى هشام بن الحكم أنه سأل الزنديق أبا عبد الله عليه السلام: لاي علة خلق الخلق وهو غير محتاج إليهم ولا مضطر إلى خلقهم، ولا يليق به العبث بنا ؟

It is reported by Hisham Bin Al Hakam

The atheist asked Abu Abdullahasws, ‘From which reason did Heazwj Create the creatures and Heazwj was not needy to them nor desperate to Create them, nor it is befitting with Himazwj to be toying with us?’

قال: خلقهم لاظهار حكمته، وإنفاذ علمه، وإمضاء تدبيره ; قال: وكيف لا يقتصر على هذه الدار فيجعلها دار ثوابه ومحبس عقابه ؟

Heasws said: ‘Heazwj Created them for the Manifestation of Hisazwj Wisdom, and Implementation of Hisazwj Knowledge, and Ordainment of Hisazwj Management. Heasws said, ‘And how come Heazwj did not Confine upon this house (world) and Make is a house of Hisazwj Rewards and a prison of Hisazwj Punishment?’

قال: أن هذه دار بلاء، ومتجر الثواب، ومكتسب الرحمة، ملئت آفات وطبقت شهوات ليختبر فيها عباده بالطاعة، فلا يكون دار عمل دار جزاء.

Heasws said: ‘This is a house of a house of afflictions and a store of the shop for the Rewards, and a earning of the Mercy, filled with calamities and layers of lustful desires in order to Test Hisazwj servants therein with the obedience, therefore the house of work cannot happen to be a house of the Recompense’’. ⁴⁸⁵

15 - ما: جماعة، عن أبي المفضل، عن عبد الله بن الحسين العلوي، عن عبد العظيم الحسني، عن أبي جعفر الجواد، عن آبائه عليهم السلام قال: قال أمير المؤمنين عليه السلام: المرض لا أجر فيه، ولكنه لا يدع على العبد ذنبا إلا حطه، وإنما الاجر في القول باللسان، والعمل بالجوارح ; وإن الله بكرمه وفضله يدخل العبد بصدق النية والسريرة الصالحة الجنة.

A group, from Abu Al Mufazzal, from Abdullah Bin Al Husayn Al Alawy, from Abdul Azeem Al Hasny,

‘From Abu Ja’far Al-Jawwadasws, from hisasws forefathersasws having said: ‘Amir Al-Momineenasws said: ‘The illness, there is no Recompense in it, but it does not call upon the servant for a sin except it unloads it, and rather the Recompense is in the words by the tongue and the work by the limbs; and that Allahazwj, by Hisazwj Benevolence and Hisazwj Grace, would Enter the servants, due to the truthful intentions and righteous hearts (inner feelings), into the Paradise’’.⁴⁸⁶

16 - ثو: أبي، عن أحمد بن إدريس، ومحمد العطار جميعا، عن الاشعري، عن محمد بن حسان، عن الحسين بن محمد النوفلي، عن جعفر بن محمد، عن محمد بن علي، عن عيسى ابن عبد الله العمري، عن أبيه، عن جده، عن أمير المؤمنين عليه السلام: في المرض يصيب الصبي ؟ قال: كفارة لوالديه.

My father, from Ahmad Bin Idrees and Muhammad Al Attar together, from Al Ashary, from Muhammad Bin Hasaan, from Al Husayn Bin Muhammad al Nowfaly, from Ja’far Bin Muhammad, from Muhammad Bin Ali, from Isa Ibn Abdullah Al Amiry, from his father, from his grandfather,

From Amir Al-Momineenasws regarding the illness which hits the child? Heasws said: ‘An expiation for its parents’’.⁴⁸⁷

17 - شى: عن يعقوب بن شعيب، عن أبي عبد الله عليه السلام قال: سألته عن قول الله: " وما خلقت الجن والانس إلا ليعبدون " قال: خلقهم للعبادة;

From Yaqoub Bin Shuayb,

‘From Abu Abdullahasws, he (the narrator) said, ‘I asked himasws about the Words of Allahazwj: And I have not Created the Jinn and the Humans except to be worshipping Me [51:56]. Heasws said: ‘Created them for the worship’.

قال: قلت وقوله: " لا يزالون مختلفين إلا من رحم ربك ولذلك خلقهم " ؟ فقال: نزلت هذه بعد تلك.

He (the narrator) said, ‘I said, ‘And Hisazwj Words: and they will not stop differing [11:118] Except the one whom your Lord shows Mercy, and it is for that He Created them. [11:119]?’ Heasws said: ‘This was Revealed after that one’’.⁴⁸⁸

18 - كشف: من كتاب الدلائل للحميري، عن داود بن أعين قال: تفكرت في قول الله تعالى: " وما خلقت الجن والانس إلا ليعبدون " قلت: خلقوا للعبادة، و يعصون ويعبدون غيره ; والله لاسألن جعفرا عن هذه الآية ;

From the book ‘Al Dalaail’ of Al Humeyri, from Dawood Bin Ayn who said,

‘I thought regarding the Words of Allahazwj the Exalted: And I have not Created the Jinn and the Humans except to be worshipping Me [51:56]. I said, ‘They were Created for the worship, and they are disobeying and are worshipping apart from Himazwj. By Allahazwj, I shall ask Ja’farasws about this Verse’.

فأتيت الباب فجلست أريد الدخول عليه، إذ رفع صوته فقرأ: " وما خلقت الجن والانس إلا ليعبدون " ثم قرأ: " لا تدري لعل الله يحدث بعد ذلك أمرا " فعرفت أنها منسوخة.

I came to the door and sat, wanting the entry to see himasws, when heasws raised hisasws voice and recited: ‘And I have not Created the Jinn and the Humans except to be worshipping Me [51:56]’. Then heasws recited: ‘You don’t know, perhaps Allah would Bring about a new Command after that’ [65:1]’. So, I realised that it is Abrogated’’.⁴⁸⁹

(باب 16) * (عموم التكاليف) *

CHAPTER 16 – GENERAL ENCUMBERMENTS

الايات، المدثر " 47 " يتسائلون عن المجرمين. ما سلككم في سقر * قالوا لم نك من المصلين 40 – 43

The Verses – (Surah) Al Muddasir): they would be asking [74:40] From the criminals [74:41] What brought you into Saqar (Inferno)? [74:42] They shall say, ‘We were not from the Musalleen [74:43]

1 - شى: عن البرقي، عن بعض أصحابنا، عن أبي عبد الله عليه السلام في قوله تعالى: " يا أيها الذين آمنوا كتب عليكم الصيام " قال: هي للمؤمنين خاصة.

From Al Barqy, from one of our companions,

‘From Abu Abdullahasws regarding the Words of the Exalted: O you those who are believing! Fasting is Prescribed upon you [2:183], heasws said: ‘It is for the Momineen in particular’’.⁴⁹⁰

2 - شى: عن جميل بن دراج قال: سألت أبا عبد الله عليه السلام عن قول الله: " كتب عليكم القتال، يا أيها الذين آمنوا كتب عليكم الصيام " قال: فقال: هذه كلها تجمع الضلال والمنافقين وكل من أقر بالدعوة الظاهرة.

From Jameel Bin Darraj who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj: Fighting is enjoined upon you [2:216], O you those who are believing! Fasting is Prescribed upon you [2:183]. Heasws said: ‘All these are gathered upon the straying ones, and the hypocrites, and everyone who accepted the call (of Al-Islam) apparently’’.⁴⁹¹

3 - نهج: قال أمير المؤمنين عليه السلام: اعلموا أنه لن يرضى عنكم بشئ سخطه على من كان قبلكم، ولن يسخط عليكم بشئ رضيه ممن كان قبلكم، وإنما تسيرون في أثر بين، وتتكلمون برجع قول قد قاله الرجال من قبلكم.

Nahj (Al Balagah) –

‘Amir Al-Momineenasws said: ‘Know that Heazwj will never be Pleased from you with anything Heazwj Angered with upon the ones who were before you, and will never be Wrathful upon you with anything Heazwj was Pleased with from the ones who were before you’’.⁴⁹²

(باب 17) * (أن الملائكة يكتبون أعمال العباد) *

CHAPTER 17 – THE ANGELS ARE RECORDING THE DEEDS OF THE SERVANTS

الايات، الانعام " 6 " وهو القاهر فوق عباده ويرسل عليكم حفظة 61.

The Verses – (Surah) Al Anaam: And He is the Omnipotent above His servants, and He Sends protectors over you [6:61]

يونس " 10 " إن رسلنا يكتبون ما تمكرون 21.

(Surah) Yunusas: Our Messengers are writing down what you are plotting’ [10:21]

الرعد " 13 " له معقبات من بين يديه ومن خلفه يحفظونه من أمر الله 11.

(Surah) Al Ra’ad: For him are successive Angels in front of him and behind him, who guard him by Allah's Command. [13:11]

مريم " 19 " كلا سنكتب ما يقول 79.

(Surah) Maryamas: Never! We shall Record what he is saying [19:79]

الانبياء " 21 " فمن يعمل من الصالحات وهو مؤمن فلا كفران لسعيه وإنا له كاتبون 94.

(Surah) Al Anbiya: So, one who does from the righteous deeds and he is a Momin, then there will be no denying his exertion, and We are the Writers for him [21:94]

المؤمنون " 23 " ولدينا كتاب ينطق بالحق وهم لا يظلمون 62.

(Surah) Al Mominoun: and with Us is the Book speaking with the Truth, and they would not be wronged [23:62]

يس " 36 " ونكتب ما قدموا وآثارهم 12.

(Surah) Yaseen: and We Write down whatever they send forward and their impacts, [36:12]

الزخرف " 43 " أم يحسبون أنا لا نسمع سرهم ونجويهم بلى ورسلنا لديهم يكتبون 80.

(Surah) Al Zukhruf: Or are they reckoning that We cannot Hear their secrets and their whisperings? Yes! And our Messengers (who are) with them, are recording [43:80]

الجاثية " 45 " كل أمة تدعى إلى كتابها اليوم تجزون ما كنتم تعملون *

(Surah) Al Jaasiya: And you shall see every community kneeling down. Every community would be Called to its Book: “Today you will be Recompensed for what you had been doing!” [45:28]

هذا كتابنا ينطق عليكم بالحق إنا كنا نستنسخ ما كنتم تعملون 28 - 29.

This is Our Book, speaking to you with the Truth. Surely, We would be Replicating whatever you would have done [45:29]

ق " 50 " إذ يتلقى المتلقيان عن اليمين وعن الشمال قعيد * ما يلفظ من قول إلا لديه رقيب عتيد 18 17.

(Surah) Qaf: When the two receivers receive, seated on the right and on the left [50:17] He does not utter a word except by him is an observer, ready [50:18]

القمر " 54 " وكل شئ فعلوه في الزبر * (2) وكل صغير وكبير مستطر 25 - 53.

(Surah) Al Qamar: And everything they had done is in the written records [54:52] And everything small and big is Written [54:53]

التكوير " 81 " وإذا الصحف نشرت 10.

(Surah) Al Takweer: And when the books are published [81:10]

الانفطار " 82 " وإن عليكم لحافظين * كراما كاتبين. يعلمون ما تفعلون 10 - 12.

(Surah) Al Infitaar: Every soul shall know what it had sent ahead and delayed [82:5]

الطارق " 86 " إن كل نفس لما عليها حافظ 4.

(Surah) Al Taariq: There is not a soul but over it is a keeper [86:4]

1 - كا: عدة من أصحابنا، عن سهل بن زياد، عن يحيى بن المبارك، عن عبد الله بن جبلة، عن إسحاق بن عمار، عن أبي عبد الله عليه السلام قال: إن المؤمنين إذا قعدا يتحدثان قالت الحفظة بعضها لبعض: اعتزلوا بنا فلعل لهما سرا وقد ستر الله عليهما ;

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from is’haq Bin Amaar,

‘From Abu Abdullahasws having said: ‘The two Momins sit to narrate Ahadeeth, the Recorders say to each other: ‘Keep aloof with us, perhaps there is a secret for them both and Allahazwj has Veiled upon them’.

فقلت: أليس الله عزوجل يقول: " ما يلفظ من قول إلا لديه رقيب عتيد " ؟ فقال: يا إسحاق إن كانت الحفظة لا تسمع فإن عالم السر يسمع ويرى.

I said, ‘Isn’t Allahazwj Mighty and Majestic Saying: He does not utter a word except by him is an observer, ready [50:18]?’ Heasws said: ‘O Is’haq! If the recorders are not hearing, so the Knower of the secrets Hears and Sees’’.⁴⁹³

2 - كا: علي بن محمد، عن سهل بن زياد، عن أحمد بن محمد بن أبي نصر، عن عبد الرحمن بن سالم، عن إسحاق بن عمار قال: قلت لابي عبد الله عليه السلام: أخبرني بأفضل المواقيت في صلاة الفجر، فقال: مع طلوع الفجر إن الله تعالى يقول: " وقرآن الفجر إن قرآن الفجر كان مشهودا " يعني صلاة الفجر تشهده ملائكة الليل وملائكة النهار، فإذا صلى العبد الصبح مع طلوع الفجر أثبتت له مرتين، أثبتها ملائكة الليل وملائكة النهار.

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ahmad Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Rahman Bin Salim, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘Inform me of the most superior timing regarding Salat Al-Fajr’. Heasws said: ‘With the emergence of the dawn. Allahazwj the Exalted is Saying: and recitation at dawn. Surely the recitation at dawn was always witnessed [17:78] – it means Salat Al-Fajr, it is witnessed by the Angels of the night and Angels of the day. So when the servant prays the morning (Salat with the emergence of the dawn, it is affirmed twice for him, the Angels of the night affirm it and (so do) the Angels of the day’’.⁴⁹⁴

3 - نهج: اعلموا عباد الله أن عليكم رصدا من أنفسكم، وعيونا من جوارحكم، وحفاظ صدق يحفظون أعمالكم وعدد أنفاسكم، لا تستركم منهم ظلمة ليل داج، ولا يكنكم (2) منهم باب ذو رتاج.

Nahj (Al Balagah) –

‘’Know, O servants of Allahazwj, that upon you is a guard from your own selves, and spies from your limbs, and truthful preserves preserving your deeds and number of your breaths. Neither does the darkness of the dark night veil you from them, nor does a closed door with locks’’.⁴⁹⁵

4 - ين: الحسين بن علوان، عن عمرو بن شمر، عن جابر، عن أبي جعفر عليه السلام قال: سألته عن موضع الملكين من الانسان، قال: ههنا واحد، وههنا واحد. يعني عند شدقيه.

Al Husayn Bin Ulwan, from Amro Bin Shimr, from Jabir,

‘From Abu Ja’farasws, he (the narrator) said, ‘I asked himasws about the place of the two Angels from the human being. Heasws said: ‘’Over here is one, and over here is one’ – meaning by his cheeks’’.⁴⁹⁶

5 - ين: ابن أبي عمير، عن محمد بن حمران، عن زرارة قال: سمعت أبا عبد الله عليه السلام يقول: ما من أحد إلا ومعه ملكان يكتبان ما يلفظه، ثم يرفعان ذلك إلى ملكين فوقهما فيثبتان ما كان من خير وشر ويلقيان ما سوى ذلك.

Ibn Abu Umeyr, from Muhammad Bin Humran, from Zurara who said,

‘I heard Abu Abdullahasws saying: ‘There is no one except and with him are two Angels recording whatever he pronounces, then they raise that to two (other) above them and they affirm whatever was from good and evil, and throw what is besides that’’.⁴⁹⁷

6 - ين: حماد، عن حريز، وإبراهيم بن عمر، عن زرارة، عن أبي جعفر عليه السلام قال: لا يكتب الملكان إلا ما نطق به العبد.

Hamad, from Hareyz, and Ibrahim Bin Umar, from Zurara,

‘From Abu Ja’farasws having said: ‘The two Angels are not recording except what the servant speaks with’’.⁴⁹⁸

7 - ين: حماد، عن حريز، عن زرارة، عن أحدهما عليهما السلام قال: لا يكتب الملك إلا ما يسمع قال الله عزوجل: " واذكر ربك في نفسك تضرعا وخيفة " قال: لا يعلم ثواب ذلك الذكر في نفس العبد غير الله تعالى.

Hamad, from Hareyz, from Zurara,

‘From one of the two (5th or 6th Imamasws) having said: ‘The Angel does not record except what it hears. Allahazwj Mighty and Majestic Says: And remember your Lord within yourself humbly and fearing and without the loudness from the words, [7:205]. No one knows the Reward of that Zikr in the self of the servant apart from Allahazwj the Exalted’’.⁴⁹⁹

8 - ين: النضر، عن حسين بن موسى، عن أبي حمزة، عن أبي جعفر عليه السلام قال: إن في الهواء ملكا يقال له: إسماعيل على ثلاثمائة ألف ملك، كل واحد منهم على مائة ألف، يحصون أعمال العباد، فإذا كان رأس السنة بعث الله إليهم ملكا يقال له: السجل فانتسخ ذلك منهم، وهو قول الله تبارك وتعالى: " يوم نطوي السماء كطي السجل للكتب ".

Al Nazar, from Husayn Bin Musa, from Abu Hamza,

‘From Abu Ja’farasws having said: ‘In the atmosphere there is an Angel called Ismail (in charge) upon thirty thousand Angels, each of them being (in charge) over one hundred thousand.

They are counting the deeds of the servants. So, when it is the start of the year, Allahazwj Sends an Angel to them called Al-Sajjil to copy that from them, and it is in the Words of Allahazwj Blessed and Exalted: On the Day We will Roll up the sky like the rolling up of Al-Sajjil of the writings [21:104]’’.⁵⁰⁰

9 - ين: النضر، عن عاصم بن حميد، عن أبي بصير، عن أبي عبد الله عليه السلام في قول الله تبارك وتعالى: " إذ يتلقى المتلقيان عن اليمين وعن الشمال قعيد " قال: هما الملكان.

Al Nazar, from Aasim Bin Humeyd, from Abu Baseer,

‘From Abu Abdullahasws regarding the Words of Allahazwj Blessed and Exalted: When the two receivers receive, seated on the right and on the left [50:17], heasws said: ‘They are the two Angels’.

وسألته عن قول الله تبارك وتعالى: " هذا ما لدي عتيد " قال: هو الملك الذي يحفظ عليه عمله.

And I asked himasws about the Words of Allahazwj the Blessed and Exalted: He does not utter a word except by him is an observer, ready [50:18]. Heasws said: ‘He is the Angel who preserves his deed upon him’.

وسألته عن قول الله عزوجل: " قال قرينه ربنا ما أطغيته " قال: هو شيطان.

And I asked himasws about the Words of Allahazwj: His paired one will say, ‘Our Lord! I did not make him transgress, but he was in a far straying’ [50:27]. Heasws said: ‘Hela is Satanla’’.⁵⁰¹

10 - ج: سأل الزنديق الصادق عليه السلام: ما علة الملائكة الموكلين بعباده يكتبون عليهم ولهم، والله عالم السر وما هو أخفى؟

The atheist asked Al-Sadiqasws, ‘What is the reason for the Angels Allocated with Hisazwj servant writing against them and for them, and Allahazwj is a Knower of the secrets and whatever is hidden?’

قال: استعبدهم بذلك وجعلهم شهودا على خلقه ليكون العباد لملازمتهم إياهم أشد على طاعة الله مواظبة، وعن معصيته أشد انقباضا، وكم من عبد يهم بمعصية فذكر مكانها فارعوى وكف، فيقول: ربي يراني، و حفظتي بذلك تشهد،

Heasws said: Heazwj Enslave them with that and Made them as witnessed upon Hisazwj creatures for the servants to be adhered with them, would be stronger and more persevering upon the obedience of Allahazwj, and would be stronger in continuation in disobeying Himazwj. And how many a servant thinks of disobeying, then he remembers in its place, so he fears and refrains, and he is saying, ‘My Lordazwj! Myazwj! And Yourazwj Protecting me with that witness!’

وإن الله برأفته ولطفه أيضا وكلهم بعباده يذبون عنهم مردة الشياطين، وهوام الارض، وآفات كثيرة من حيث لا يرون بإذن الله إلى أن يجئ أمر الله عزوجل.

And that Allahazwj, by Hisazwj Kindness and Hisazwj Subtlety as well, Allocated them with Hisazwj servant to turn away from them the attacks of the Satansla, and the vermins of the earth, and a lot of calamities from where they are not seeing, by the Permission of Allahazwj up to the coming of the Command of Allahazwj Mighty and Majestic’’.⁵⁰²

11 - أقول: روي في كتاب قضاء الحقوق وثواب الاعمال ورجال الكشي بأسانيدهم عن إسحاق بن عمار قال: لما كثر مالي أجلست على بابي بوابا يرد عني فقراء الشيعة، فخرجت إلى مكة في تلك السنة فسلمت على أبي عبد الله عليه السلام، فرد علي بوجه قاطب مزور، فقلت له: جعلت فداك ما الذي غير حالي عندك ؟ قال: تغيرك على المؤمنين، فقلت: جعلت فداك والله إني لاعلم أنهم على دين الله ولكن خشيت الشهرة على نفسي،

I (Majlisi) am saying, ‘It is reported in the book ‘Qaza Al Huqooq’, and ‘Sawaab Al Amaal’, and ‘Rijal’ of Al Kashy, by their chains, from Is’haq Bin Amar who said,

‘When my wealth was a lot, I sat upon my door with a gate to deter from me the poor Shias. I went to Makkah during that year and I greeted to Abu Abdullahasws, and heasws returned (the greeting) upon me with a frowning face. I said to himasws, ‘May I be sacrificed for youasws! What is that which changed my state in yourasws presence?’ Heasws said: ‘Your changing upon the Momineen’. I said, ‘May I be sacrificed for youasws! By Allahazwj! I do know they are upon the Religion of Allahazwj, but I feared the fame upon myself’.

فقال: يا إسحاق أما علمت أن المؤمنين إذا التقيا فتصافحا أنزل الله بين إبهاميهما مائة رحمة، تسعة وتسعين لاشدهما حبا، فإذا اعتنقا غمرتهما الرحمة، فإذا لبثا لا يريدان بذلك إلا وجه الله تعالى قيل لهما: غفر لكما ;

Heasws said: ‘O Is’haq! But, do you not know that when the two Momins meet each other and they shake hands, Allahazwj Sends down one hundred Mercies between their two thumbs, ninety-nine to strengthen their love. When they embrace, the Mercy overwhelms them, and when they both laugh (from happiness), not intending except the Face of Allahazwj the Exalted, it is said to them: ‘Both of you are Forgiven’.

فإذا جلسا يتسائلان قالت الحفظة بعضها لبعض: اعتزلوا بنا عنهما فإن لهما سرا وقد ستره الله عليهما ;

When they both sit down, asking about each other, the Recorders say to each other: ‘Keep aloof with us, perhaps there is a secret for them both and Allahazwj has Veiled upon them’.

قال قلت: جعلت فداك فلا تسمع الحفظة قولهما ولا تكتبه وقد قال تعالى: " ما يلفظ من قول إلا لديه رقيب عتيد " ؟

He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws! So (then) the Recorders neither hear their words nor record it, and Allahazwj the Exalted has Said: He does not utter a word except by him is an observer, ready [50:18]?’

قال: فنكس رأسه طويلا ثم رفعه وقد فاضت دموعه على لحيته، وقال: إن كانت الحفظة لا تسمعه ولا تكتبه فقد سمعه عالم السر وأخفى،

He (the narrator) said: ‘Heazwj lowered hisasws head for a long time, then raised it, and hisasws tears had trickled upon hisasws beard, and heasws said: ‘If the Recorder do not hear it so do not record it, so the Knower of the secrets and the hidden (matters) has Heard it.

يا إسحاق خف الله كأنك تراه، فإن كنت لا تراه فإنه يراك، فإن شككت أنه يراك فقد كفرت وإن أيقنت أنه يراك ثم بارزته بالمعصية فقد جعلته أهون الناظرين إليك.

O Is’haq! Fear Allahazwj as if you can see Himazwj, and if you cannot see Himazwj, then Heazwj can See you, and if you doubt that Heazwj Sees you, then you have committed Kufr, and if you are certain that Heazwj does See you (and) then you duel Himazwj by disobeying Himazwj, then you would have Made Himazwj to be a weak beholder to you’’.⁵⁰³

12 - سعد السعود: رواه من كتاب قصص القرآن للهيصم بن محمد النيسابوري قال: دخل عثمان على رسول الله صلى الله عليه وآله فقال: أخبرني عن العبد كم معه من ملك ؟ قال: ملك على يمينك على حسناتك، وواحد على الشمال، فإذا عملت حسنة كتب عشرا، وإذا عملت سيئة قال الذي على الشمال للذي على اليمين أكتب ؟ قال: لعله يستغفر ويتوب فإذا قال ثلاثا قال: نعم اكتب، أراحنا الله منه فبئس القرين، ما أقل مراقبته لله عزوجل !. وما أقل استحياؤه منه ! يقول الله: " ما يلفظ من قول إلا لديه رقيب عتيد "

Sa’ad Al Saoud, ‘It is reported from the book ‘Qasas Al Quran’ of Al Haysam Bin Muhammad Al Neyshapouri who said,

‘Usman came to Rasool-Allahsaww and he said, ‘Inform me about the servant, how many are there with him?’ Hesaww said: ‘An Angel upon your right upon his good deeds, and one upon the left, so when you do a good deed, ten are written, and when you do evil, that who is upon the left says to the one upon the right: ‘Shall I write?’ He says, ‘Perhaps he will seek Forgiveness and repent’. When he has said it three times, he says: ‘Yes, write it. May Allahazwj Relieve him from it, for it is an evil pairing. How little is his recognition of Allahazwj Mighty and Majestic! And how little is his shame from Himazwj! Allahazwj is Saying: He does not utter a word except by him is an observer, ready [50:18].

وملكان بين يديك ومن خلفك يقول الله سبحانه: " له معقبات من بين يديه ومن خلفه " وملك قابض على ناصيتك، فإذا تواضعت لله رفعك، وإذا تجبرت على الله وضعك وفضحك،

And there are two Angels in front of you, and from behind you. Allahazwj the Glorious is Saying: ‘For him are successive Angels in front of him and behind him, who guard him by Allah's Command. [13:11]. And there is an Angel grabbing upon your forelock, so when you humble yourself to Allahazwj, he raises you, and when you are arrogant upon Allahazwj, he drops you and laughs at you.

وملكان على شفتيك ليس يحفظان إلا الصلاة على محمد صلى الله عليه وآله، وملك قائم على فيك لا يدع أن تدخل الحية في فيك، وملكان على عينيك،

And there are two Angels upon your lips, they are not recording except for the Salawat upon Muhammadsaww. And there is an Angel standing upon your mouth, not letting the snake to enter into your mouth. And there are two Angels upon your eyes.

فهذه عشرة أملاك على كل آدمي، وملائكة الليل سوى ملائكة النهار، فهؤلاء عشرون ملكا على كل آدمي، وإبليس بالنهار وولده بالليل، قال الله تعالى: " وإن عليكم لحافظين " الآية. وقال عزوجل: " إذ يتلقي المتلقيان " الآية.

Thus, these are ten Angels upon every person, and the Angels of the night are besides the Angels of the day, so they are twenty Angels upon every person, and Ibleesla is by the day and hisla children are by the night. Allahazwj the Exalted Says: And surely upon you are keepers [82:10] – the Verse. And Allahazwj Mighty and Majestic Says: When the two receivers receive [50:17]’’.⁵⁰⁴

13 - وفي رواية أنهما إذا إراد النزول صباحا ومساءا نسخ لهما إسرافيل عمل العبد من اللوح المحفوظ فيعطيهما ذلك، فإذا صعدا صباحا ومساءا بديوان العبد قابله إسرافيل بالنسخة التي نسخ لهما حتى يظهر أنه كان كما نسخ لهما.

And in a report, ‘When these two (Angels) want to descend morning and evening, Israfeel copies the deeds of the servants from the Guarded Tablet, and gives that to them. And when they ascend morning and evening with the register of the servant, Israfeel compares it with a copy of their until it appears that it is just as has been copied for them’’.⁵⁰⁵ (P.s. – This is not a Hadeeth)

14 - وعن ابن مسعود أنه قال: الملكان يكتبان أعمال العلانية في ديوان و أعمال السر في ديوان آخر.

And from Ibn Masoud having said: ‘The two Angels are both recording the public deeds in a register, and the secret deeds in another register’’.⁵⁰⁶ (P.s. – This is not a Hadeeth)

15 - كا: العدة، عن البرقي، عن عثمان بن عيسى، عن سماعة، عن أبى بصير، عن أبي عبد الله عليه السلام قال: إن المؤمن ليهم بالحسنة ولا يعمل بها فتكتب له حسنة، فإن هو عملها كتبت له عشر حسنات ; وإن المؤمن ليهم بالسيئة أن يعملها فلا يعملها فلا تكتب عليه. "

The number (of reporters), from Al Barqy, from Usman Bin Isa, from Sama’at, from Abu Baseer,

‘From Abu Abdullahasws having said: ‘The Momin tends to think of the good deed and does not do it, and a good deed is written for him. Then if he does do it, ten good deeds are written for him; and that the Momin tends to think of the evil deed that he would do it, but does not do it, so it is not written against him’’.⁵⁰⁷

16 - كا: العدة عن البرقي، عن علي بن حفص العوسي، عن على بن السائح، عن عبد الله بن موسى بن جعفر، عن أبيه قال: سألته، عن الملكين: هل يعلمان بالذنب إذا أراد العبد أن يفعله أو الحسنة ؟ فقال: ريح الكنيف وريح الطيب سواء ؟ قلت: لا،

The number (of reporters), from Al Barqy, from Ali Bin Hafs Al Awsy, from Ali Bin Al Saih,

‘From Abdullah, son of Musa Bin Ja’farasws, from his fatherasws, he said, ‘I asked himasws about the two Angels, ‘Are they knowing the sins when the servant intends to do it, or a good deed?’ Heasws said: ‘The smell of the toilet and the smell of the perfume, are they the same?’ I said, ‘No’.

قال: إن العبد إذا هم بالحسنة خرج نفسه طيب الريح فقال صاحب اليمين لصاحب الشمال: قم فإنه قد هم بالحسنة، فإذا فعلها كان لسانه قلمه، وريقه مداده، فأثبتها له ;

Heasws said: ‘When the servant thinks of the good deed, the smell of perfume comes out from his self, and the companion of the right says to the companion of the left, ‘Arise, for he has thought of the good deed’. Then when he does do it, his tongue would be his pen, and his saliva would be his ink, and it would affirmed for him.

وإذا هم بالسيئة خرج نفسه منتن الريح فيقول صاحب الشمال لصاحب اليمين: قف فإنه قد هم بالسيئة، فإذا هو فعلها كان لسانه قلمه، وريقه مداده، فأثبتها عليه. "

And when he thinks of the evil deed, a pungent smell comes out from his self, so the companion of the left says to the companion of the right, ‘Stop, for he has thought of the evil deed’. Then, when he does do it, his tongue would be his pen, and his saliva would be his ink, and it would be affirmed against him’’.⁵⁰⁸

17 - كا: محمد بن يحيى، عن ابن عيسى، عن علي بن الحكم، عن فضيل بن عثمان المرادي قال: سمعت أبا عبد الله عليه السلام يقول: قال رسول الله صلى الله عليه وآله: أربع من كن فيه لم يهلك على الله بعدهن إلا هالك: يهم العبد الحسنة فيعملها فإن هو لم يعملها كتب الله له حسنة بحسن نيته، وإن هو عملها كتب الله له عشرا ;

Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Fazeyl Bin Usman Al Murady who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘Four (things) on who has these in him would not lose to Allahazwj after these except he would stray – The servant things of the good deed to do it, so if he does not do it, Allahazwj would Write a good deed to be for him due to his good intention, and if he does do it, Allahazwj would Write ten for him.

ويهم بالسيئة أن يعملها فإن لم يعملها لم يكتب عليه شئ وإن هو عملها أجل سبع ساعات، وقال صاحب الحسنات لصاحب السيئات وهو صاحب الشمال: لا تعجل عسى أن يتبعها بحسنة تمحوها، فإن الله يقول: " إن الحسنات يذهبن السيئات " أو الاستغفار، فإن هو قال: " أستغفر الله الذي لا إله إلا هو، عالم الغيب والشهادة، العزيز الحكيم، الغفور الرحيم ذو الجلال والاكرام وأتوب إليه " لم يكتب عليه شئ، وإن مضت سبع ساعات ولم يتبعها بحسنة ولا استغفار قال صاحب الحسنات لصاحب السيئات: اكتب على الشقي المحروم.

And he thinks of the evil deed that he would be doing it, so if he does not do it, nothing is written against him, and if he does do it, he is respited for seven hours, and the companion of the good deeds says to the companion of the evil deeds, and he is the companion of the left, ‘Do not be hasty, perhaps he would follow it up with a good deed to delete it, for Allahazwj is Saying: Surely the good deeds erase the evil deeds [11:114], or the seeking of Forgiveness, for if he says, ‘I seek Refuge with Allahazwj Who, there is no god except Himazwj, Knower of the unseen and the seen, the Mighty the Wise, the Forgiving, the Merciful, One with the Majesty and the Benevolence, and I repent to Himazwj’, nothing is written against him; and if seven hours pass by and he has not followed it with a good deed nor sought Forgiveness, the companion of the good deeds says to the companion of the evil deeds: ‘Write upon the wretched, the deprived one!’’.⁵⁰⁹

18 - نهج: قال: أمير المؤمنين عليه السلام: فاتقوا الله الذي أنتم بعينه، ونواصيكم بيده، وتقلبكم في قبضته، إن أسررتم علمه، وإن أعلنتم كتبه، وقد وكل بذلك حفظة كراما، لا يسقطون حقا ولا يثبتون باطلا.

Nahj (Al Balagah) –

‘Amir Al-Momineenasws says: ‘Fear Allahazwj Whom you are in Hisazwj Eyesight, and your forelock is in Hisazwj Hand, and you are turning around in Hisazwj Grip. If you are secretive, Heazwj Knows it, and it you are publicly (doing it) Heazwj Writes it, and Heazwj has Allocated Honourable Recorders with that. They are neither cutting out any true (matter) nor are they affirming a falsehood’’.⁵¹⁰

19 - يب: محمد بن علي بن محبوب، عن اليقطيني، عن الحسن بن علي، عن إبراهيم ابن عبد الحميد قال: سمعت أبا عبد الله عليه السلام يقول: إن أمير المؤمنين عليه السلام كان إذا أراد قضاء الحاجة وقف على باب المذهب ثم التفت يمينا وشمالا إلى ملكيه فيقول أميطا عني فلكما الله علي أن لا أحدث حدثا حتى أخرج إليكما.

Muhammad Bin Ali Bin Mahboub, from Al Yaqteeny, from Al Hassan Bin Ali, from Ibrahim Ibn Abdul Hameed who said,

‘I heard Abu Abdullahasws saying: ‘Whenever Amir Al-Momineenasws wanted to fulfil the need, would pause at the door of the toilet, then heasws would turn right and left towards hisasws two Angels and heasws would be saying: ‘Go away from measws, for you both is Allahazwj upon measws that Iasws will not be doing anything new occurrence until Iasws come out to you’’.⁵¹¹

20 - ين: ابن المغيرة، عن جميل بن دراج، عن أبي عبد الله عليه السلام قال: إذا هم العبد بسيئة لم تكتب عليه، وإذا هم بحسنة كتبت له.

Ibn Al Mugheira, from Jameel Bin Darraj,

‘From Abu Abdullahasws having said: ‘When the servant thinks of an evil deed, it is not written against him, and when he thinks of a good deed, it is written for him’’.⁵¹²

21 - عد: اعتقادنا أنه ما من عبد إلا وملكان موكلان به يكتبان جميع أعماله، ومن هم بحسنة ولم يعملها كتب له حسنة، فإن عملها كتب له عشر، فإن هم بسيئة لم تكتب حتى يعملها، فإن عملها كتب عليه سيئة واحدة، والملكان يكتبان على العبد كل شئ حتى النفخ في الرماد، قال الله عزوجل: " وإن عليكم لحافظين كراما كاتبين يعلمون ما تفعلون ".

(Majlisi said) ‘Our belief is that there is none from a servant except and two Angels are Allocated with him for writing the entirety of their deeds, and one who think of a good deed and does not do it, one good deed would be written for him, and if he does do it, then are written for him. If he thinks of an evil deed, it is not written against him until he does do it, and when he does do it, one evil deed is written against him; and the two Angels would be writing everything upon the servant until the blowing in the ash. Allahazwj Mighty and Majestic Said: Two honourable recorders [82:11] They know what you are doing [82:12]’.

ومر أمير المؤمنين عليه السلام برجل وهو يتكلم بفضول الكلام فقال: يا هذا ؟ إنك تملي على كاتبيك كتابا إلى ربك فتكلم بما يعنيك ودع ما لا يعنيك.

And Amir Al-Momineenasws passed by a man and he was speaking frivolities of the speech, so heasws said: ‘O you, this? You are filling up upon your Recorders writing to your Lordazwj, therefore speak with what concerns you and leave what has not meaning for you’’.⁵¹³

22 - وقال عليه السلام: لا يزال الرجل المسلم يكتب محسنا ما دام ساكتا فإذا تكلم كتب إما محسنا أو مسيئا، وموضع المكلين من ابن آدم الشدقان، صاحب اليمين يكتب الحسنات، وصاحب الشمال يكتب السيئات، وملكا النهار يكتبان عمل العبد بالنهار، وملكا الليل يكتبان عمل العبد في الليل.

And heasws said: ‘The Muslim man does not cease to be written as a good doer for as long as he is silent, but when he does speak, he is either written as a good doer or as an evil doer; and the place of the two Angels from the son of Adamas is the two cheeks. The companion of the right writes the good deeds, and the companion of the left writes the evil deeds, and the Angels of the day are writing the deeds of the servant by the day, and the Angels of the night are writing the deeds of the servant during the night’’.⁵¹⁴

23 - وروى الصدوق رحمه الله في كتاب فضائل الشيعة: عن أبيه، عن سعد، عن عباد بن سليمان، عن سدير الصيرفي، عن أبي عبد الله عليه السلام قال: دخلت عليه وعنده أبو بصير وميسر وعدة من جلسائه، فلما أن أخذت مجلسي أقبل علي بوجهه، وقال: ياسدير أما إن ولينا ليعبد الله قائما وقاعدا ونائما وحيا وميتا ;

And Al Sadouoq has reported in the book ‘Fazail Al Shia’, from his father, from Sa’ad, from Abad Bin Suleyman, from Sudeyr Al Sayrafi,

‘From Abu Abdullahasws, he (the narrator) said, ‘I went over to himasws, and in hisasws presence were Abu Baseer, and Maysar, and a number of hisasws gatherers. So, when I took my seat, heasws turned towards me with hisasws face and said: ‘O Sudeyr! But, ourasws friend tends to worship Allahazwj standing, and sitting, and sleeping, and alive and dead’.

قال: قلت جعلت فداك: أما عبادته قائما وقاعدا وحيا فقد عرفنا، فكيف يعبد الله نائما وميتا ؟

He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws! As for his worshipping standing, and sitting, and alive, so we have recognised it, but how does he worship Allahazwj while sleeping, and when dead?’

قال: إن ولينا ليضع رأسه فيرقد فإذا كان وقت الصلاة وكل به ملكين خلقا في الارض لهم يصعدا إلى السماء ولم يريا ملكوتهما، فيصليان عنده حتى ينتبه فيكتب الله ثواب صلاتهما له، والركعة من صلاتهما تعدل ألف صلاة من صلاة الآدميين ;

Heasws said: ‘Our friend places his head and lies down, and when it was the time for the Salat, two Angels get allocated with him, having been Created in the earth, not having ascended to the sky and not seen their (fellow) Angels, and they both pray Salat in his presence until he wakes up, and Allahazwj Writes the Rewards of their Salat for him, and the one Cycle of their Salat equates to a thousand Salats from the Salats of the human beings’.

وإن ولينا ليقبضه الله إليه فيصعد ملكاه إلى السماء فيقولان: يا ربنا عبدك فلان بن فلان انقطع واستوفى أجله، ولانت أعلم منا بذلك، فأذن لنا نعبدك في آفاق سمائك وأطراف أرضك ;

And that ourasws friend, Allahazwj Captures (his soul) to Himazwj, and his two Angels ascend to the sky and they are saying, ‘O our Lordazwj! So and so, son of so and so, his term his cut off and Youazwj are more Knowing with that than us, therefore Permit for us to worship Youazwj in the horizons of Yourazwj sky and the outskirts of Yourazwj earth’’.

قال: فيوحي الله إليهما: أن في سمائي لمن يعبدني وما لي في عبادته من حاجة بل هو أحوج إليها، وأن في أرضي لمن يعبدني حق عبادتي، وما خلقت خلقا أحوج إلي منه فأهبطا إلى قبر وليي ;

Heasws said: ‘So, Allahazwj Reveals to them: “Myazwj sky is for one who worships Meazwj, and there is no need for Meazwj regarding his worship, but he is needier to it, and Myazwj earth is for one who worships Meazwj, and Iazwj did not Create a creatures more needy to me than him, therefore descend to the grave of Myazwj friend!”

فيقولان: يا ربنا من هذا يسعد بحبك إياه ; قال: فيوحي الله إليهما: ذلك من أخذ ميثاقه بمحمد عبدي ووصيه وذريتهما بالولاية، اهبطا إلى قبر وليي فلان بن فلان فصليا عنده إلى أن أبعثه في القيامة،

They are saying: ‘O our Lordazwj! Who is this one so fortunate with Youazwj Love for him?’ So, Allahazwj Reveals unto them: “That is one whom Iazwj Took his Covenant with Muhammadsaww Myazwj servant, and hissaww successorasws, and theirasws offspringasws with the Wilayah. Descend to the grave of Myazwj friend so and so, son of so and so, and pray Salat in his presence up to (the time) Iazwj Resurrect him in the (Day of) Judgment!”

قال: فيهبط الملكان فيصليان عند القبر إلى أن يبعثه الله فيكتب ثواب صلاتهما له، والركعة من صلاتهما تعدل ألف صلاة من صلاة الآدميين،

Heasws said: ‘So, the two Angels descend and they pray Salat by the grave until Allahazwj would Resurrect him, and Heazwj would Write the Rewards of their Salat for him, and the one Cycle of their Salat equates to a thousand Salat from the Salats of the human beings’.

قال سدير: جعلت فداك يا بن رسول الله فإذا وليكم نائما وميتا أعبد منه حيا وقائما ؟ قال: فقال: هيهات يا سدير إن ولينا ليؤمن على الله عزوجل يوم القيامة فيجيز أمانه.

Sudeyr said, ‘May I be sacrificed for youasws! O sonasws of Rasool-Allahsaww! When yourasws friend is sleeping and dead he is more worshipping than alive and standing?’ Heasws said: ‘Far be it, O Sudeyr! Ourasws friend will seek safety from Allahazwj Mighty and Majestic on the Day of Judgment, and Heazwj would Permit the safety’’.⁵¹⁵

24 - ما: جماعة عن أبي المفضل، عن أحمد بن محمد بن إسحاق العلوي العريضي، عن محمد بن إسماعيل بن إبراهيم بن موسى بن جعفر، عن عميه علي والحسين ابني موسى، عن أبيهما موسى بن جعفر، عن آبائه، عن علي عليهم السلام عن النبي صلى الله عليه وآله قال: يوحي الله عز وجل إلى الحفظة الكرام: لا تكتبوا على عبدي المؤمن عند ضجره شيئا.

A group, from Abu Al Mufazzal, from Ahmad Bin Muhammad Bin Is’haq Al Alawy Al Areyzi, from Muhammad Bin Ismail Bin Ibrahim,

‘Son of Musaasws Bin Ja’farasws, from hisasws uncles Ali and Al-Husayn, two sons of Musaasws, from their fatherasws Musaasws Bin Ja’farasws, from hisasws forefathersasws, from Aliasws, from the Prophetsaww having said ‘Allahazwj Mighty and Majestic Reveals unto the Honourable Recorders: ‘Do not write anything upon Myazwj Momin servant during his exhaustion’’.⁵¹⁶

25 - محاسبة النفس: للسيد علي بن طاووس قدس الله روحه: من أمالي المفيد بإسناده إلى علي بن الحسين عليهما السلام قال: إن الملك الموكل على العبد يكتب في صحيفة أعماله، فأملوا بأولها وآخرها خيرا يغفر لكم ما بين ذلك.

The book ‘Mahasabt Al Nafs’ of Al Seyyid Ali Bin Tawoos, from (the book) Amaaly of Al Mufeed, by his chain going up to,

‘Aliasws Bin Al-Husaynasws having said: ‘The Angel Allocated upon the servant writes in the parchment of his deeds, and fills its beginning and its end with good, Heazwj would Forgive for you all what is between that’’.⁵¹⁷

26 - ومنه نقلا من كتاب الدعاء لمحمد بن الحسن الصفار بإسناده عن الصادق عليه السلام قال: قال رسول الله صلى الله عليه وآله: طوبى لمن وجد في صحيفة عمله يوم القيامة تحت كل ذنب: استغفر الله.

And from him, copied from the book ‘Al Do’a’ of Muhammad Bin Al Hassan Al Saffar, by his chain,

‘From Al-Sadiqasws having said: ‘Rasool-Allahsaww said: ‘Beatitude is for one who finds in the parchment of his deeds, on the Day of Judgment, written beneath every sin, ‘Allahazwj has Forgiven’’.⁵¹⁸

27 - ومنه مرسلا عن الصادق عليه السلام قال: قال أمير المؤمنين عليه السلام: لا تقطعوا نهاركم بكذا وكذا، وفعلنا كذا وكذا، فإن معكم حفظة يحصون عليكم وعلينا.

And from him, with an unbroken chain,

‘From Al-Sadiqasws having said: ‘Amir Al-Momineenasws said: ‘Do not cut (spend) your day with such and such, and ‘we did such and such’, for with you all are Recorders counting upon you all and upon usasws’’.⁵¹⁹

28 - ومنه نقلا من تبيان شيخ الطائفة في تفسير قوله تعالى: " وقل اعملوا فسيرى الله عملكم ورسوله والمؤمنون " قال: روي في الخبر أن الاعمال تعرض على النبي صلى الله عليه وآله في كل إثنين وخميس فيعلمها، وكذلك تعرض على الائمة عليهم السلام فيعرفونها وهم المعنيون بقوله: والمؤمنون.

And from him, copied from (the book) ‘Tibyan) of sheykh Al-Taifa regarding the Words of the Exalted: And say: ‘Work, for Allah will See your work and (so will) His Rasool and the Momineen; [9:105], he said, ‘It is reported in the Hadeeth that the deeds get presented unto the Prophetsaww during every Monday and Thursday and hesaww knows it, and similar to that, these get presented unto the Imamsasws, and theyasws recognise these, and theyasws are the one meant by Hisazwj Words: and the Momineen; [9:105]’’.⁵²⁰

29 - ومنه نقلا من كتاب الازمنة لمحمد بن عمران المرزباني قال: كان رسول الله صلى الله عليه وآله يصوم الاثنين والخميس، فقيل له: لم ذلك ؟ فقال صلى الله عليه وآله: إن الاعمال ترفع في كل اثنين وخميس، فأحب أن ترفع عملي وأنا صائم.

And from him, copied from the book ‘Al azmat’ of Muhammad Bin Imran Al Mazbany who said,

‘Rasool-Allahsaww used to Fast the Monday and the Thursday, so it was said to himsaww: ‘Why is that?’ Hesaww said: ‘The deeds are raised during every Monday and Thursday, so Isaww Loved from mesaww deeds to be Raised while Isaww was Fasting’’.⁵²¹

30 - وبإسناده عن أبي أيوب قال: قال رسول الله صلى الله عليه وآله: ما من اثنين ولا خميس إلا ترفع فيه الاعمال إلا عمل المقادير.

And by his chain, from Abu Ayoub who said,

‘Rasool-Allahsaww said: ‘There is none from a Monday nor a Thursday except and during it the deeds are raised, except the Pre-determined deeds’’. ⁵²²

31 - ومنه نقلا من كتاب التذييل لمحمد بن النجار بإسناده إلى الصادق عليه السلام قال: إذا كان يوم الخميس عند العصر أهبط الله عزوجل ملائكة من السماء إلى الارض، معها صحائف من فضة، بأيديهم أقلام من ذهب تكتب الصلاة على محمد وآله إلى غروب الشمس.

And from it, copied from the book ‘Al Tazeyl’ of Muhammad Al Najjar, by his chain going up to,

‘Al-Sadiqasws having said: ‘Whenever it is the day of Thursday afternoon, Allahazwj Sends down Angels from the sky to the earth, with them are silver parchments and in their hands are golden pens, writing the Salawat upon Muhammadsaww and hissaww Progenyasws up to the setting of the sun’’.⁵²³

32 - ومنه نقلا من كتب بعض الاصحاب بإسناده إلى عبد الصمد بن عبد الملك قال: سمعت أبا عبد الله عليه السلام يقول: آخر خميس من الشهر ترفع فيه الاعمال.

And from him, copied from the book of one of the companions, by his chain going up to Abdul Samad Bin Abdul Malik who said,

‘I heard Abu Abdullahasws saying: ‘In the last Thursday of the month, the deeds are raised during it’’.⁵²⁴

33 - ومنه بإسناده إلى شيخ الطائفة، بإسناده إلى عنبسة العابد، عن أبي عبد الله عليه السلام قال: آخر خميس في الشهر ترفع فيه أعمال الشهر.

And from him, by his chain going up to sheykh Al Taifa, by his chain up to Anbasa Al Aabid,

‘From Abu Abdullahasws having said: ‘The last Thursday in the month, the deeds of the month are raised during it’’.⁵²⁵

34 - ومنه نقلا من كتاب خطب أمير المؤمنين عليه السلام لعبد العزيز الجلودي قال: إن ابن الكواء سأل أمير المؤمنين عن البيت المعمور والسقف المرفوع،

And from him, copied from the book ‘Khutab Ameer Al Momineenasws’ of Abd Al Aziz Al Jaloudy who said,

‘Ibn Al-Kawa asked Amir Al-Momineenasws about the Oft-frequented House [52:4] And the Raised canopy [52:5].

قال: ويلك ذلك الضراح بيت في السماء الرابعة حيال الكعبة من لؤلؤة واحدة، يدخله كل يوم سبعون ألف ملك، لا يعودون إليه إلى يوم القيامة، فيه كتاب أهل الجنة عن يمين الباب يكتبون أعمال أهل الجنة، وفيه كتاب أهل النار عن يسار الباب يكتبون أعمال أهل النار بأقلام سود،

Heasws said: ‘Woe be unto you! That is Al-Zaraah, a house in the fourth sky facing the Kabah (made) from one pearl. Every day a thousand Angels enter it, nor returning to it up to the Day of Judgment. Therein is a Book of the people of the Paradise from the right door, (Angels) writing the deeds of the people of the Paradise; and therein is a Book of the left door, (Angels) are writing the deeds of the people of the Fire with black pens.

فإذا كان وقت العشاء ارتفع الملكان فيسمعون منهما ما عمل الرجل فذلك قوله تعالى: " هذا كتابنا ينطق عليكم بالحق إنا كنا نستنسخ ما كنتم تعملون".

Whenever it is the time of Al-Isha (night), the two (recording) Angels rise up and they are listening from them both what the man had done, and these are the Words of the Exalted: This is Our Book, speaking to you with the Truth. Surely, We would be Replicating whatever you would have done [45:29]’’.⁵²⁶

35 - ومنه نقلا من كتاب ابن عمر الزاهد صاحب تغلب قال: أخبرني عطاء، عن الصباحي استاد الامامية من الشيعة، عن جعفر بن محمد الصادق، عن آبائه عليهم السلام قالوا: قال أمير أمؤمنين عليه السلام: إن الملكين يجلسان على ناجذي الرجل، يكتبان خيره وشره، ويستمدان من غريه وربما جلسا على الصماغين.

And from him, copied from the book of Ibn Umar Al Zahib companion of Taglub who said, ‘Ata’a informed me, from Al Sabahy the Imamiya teacher from the Shias,

‘Ja’farasws Bin Muhammad Al-Sadiqasws, from hisasws forefathersasws having said: ‘Amir Al-Momineenasws said: ‘Two Angels are sitting above the teeth of the man, writing his good and his evil, and they are extending from his epiglottis, and sometimes they sit upon the cheeks’’.⁵²⁷

(باب 18) الوعد والوعيد والحبط والتكفير

CHAPTER 18 – THE PROMISE AND THE THREAT, AND THE CONFISCATION, AND THE ATONEMENT

الايات البقرة " 2 " ومن يرتدد منكم عن دينه فيمت وهو كافر فاولئك حبطت أعمالهم في الدنيا والآخرة واولئك أصحاب النار هم فيها خالدون 217.

The Verses – (Surah) Al Baqarah: and the one from you who reneges from his Religion, and he dies while he is a Kafir, so they, their deeds would be Confiscated in the world and the Hereafter, and they are the inmates of the Fire; they would be in it eternally [2:217]

آل عمران " 3 " إن الله لا يخلف الميعاد 9 "

(Surah) Aal-e-Imraan: surely Allah does not break the Promise [3:9]

وقال تعالى ": اولئك الذين حبطت أعمالهم في الدنيا والآخرة ومالهم من ناصرين 22 "

And the Exalted Said: They are those whose works shall be nullified in the world as well as the Hereafter, and there shall not be for them, (anyone) from the helpers [3:22]

وقال ": إنك لا تخلف الميعاد 194.

And Said: surely You do not break the Promise’ [3:194]

النساء " 4 " إن تجتنبوا كبائر ما تنهون عنه نكفر عنكم سيئاتكم 31 "

(Surah) Al Nisaa: If you shun the major sins which you are Forbidden from, We will Remove your (small) sins [4:31]

وقال تعالى ": ليس بأمانيكم ولا أماني أهل الكتاب من يعمل سوء يجز به 123.

And the Exalted Said: It isn’t by your aspiration nor (by the) aspirations of the People of the Book. One who does evil would be Recompensed with it [4:123]

الاعراف " 7 " والذين كذبوا بآياتنا ولقاء الآخرة حبطت أعمالهم 147.

(Surah) Al A’raaf: And those who are belying Our Signs and meeting of the Hereafter, their deeds would be nullified. [7:147]

الانفال " 8 " يا أيها الذين آمنوا إن تتقوا الله يجعل لكم فرقانا ويكفر عنكم سيئاتكم ويغفر لكم والله ذو الفضل العظيم 29.

(Surah) Al Anfaal: O you who believe! If you fear Allah, He will Make a Criterion for you and Expiate your evil deeds from you and Forgive (your sins) for you, and Allah is with the Mighty Grace [8:29]

التوبة " 9 " ما كان للمشركين أن يعمروا مساجد الله شاهدين على أنفسهم بالكفر اولئك حبطت أعمالهم وفي النار هم خالدون 17 "

(Surah) Al Tawbah: It was not for the Polytheists that they should be visiting the Masjids of Allah while testifying upon themselves with the Kufr. These, their deeds would be Confiscated and they would be in the Fire eternally [9:17]

وقال ": اولئك حبطت أعمالهم في الدنيا والآخرة 69.

And Said: Those ones, their deeds were Confiscated in the world and the Hereafter, [9:69]

الرعد " 13 " إن الله لا يخلف الميعاد 31.

(Surah) Al Ra’ad: Surely, Allah does not break the Promises [13:31]

الكهف " 18 " اولئلك الذين كفروا بآيات ربهم ولقائه فحبطت أعمالهم 105.

(Surah) Al Kahf: These are they who commit Kufr with the Signs of their Lord and their Meeting Him, so their deeds would be Nullified, [18:105]

العنكبوت " 29 " والذين آمنوا وعملوا الصالحات لنكفرن عنهم سيئاتهم و لنجزينهم أحسن الذي كانوا يعملون 7.

(Surah) Al Ankabout: And those who believe and do righteous deeds, We will Remove their evil deeds from them and Recompense them for the best of what they had been doing [29:7]

الروم " 30 " وعد الله لا يخلف الله وعده ولكن أكثر الناس لا يعلمون 6 "

(Surah) Al Roum: A Promise of Allah! Allah will not Break His Promise, but most people do not know [30:6]

وقال سبحانه ": فاصبر إن وعد الله حق ولا يستخفنك الذين لا يوقنون 60.

And the Glorious Said: So be patient, surely the Promise of Allah is True, and do not let those who are not convinced hold you in light estimation [30:60]

الاحزاب " 33 " وإذ يقول المنافقون والذين في قلوبهم مرض ما وعدنا الله ورسوله إلا غرورا 12 "

(Surah) Al Ahzaab: And when the hypocrites and those who had a sickness in their hearts were saying, ‘Allah and His Rasool did not promise us except to deceive!’ [33:12]

وقال تعالى ": اولئك لم يؤمنوا بأحبط الله أعمالهم وكان ذلك على الله يسيرا 19.

And the Exalted Said: They are one who do not believe, therefore Allah Confiscated their deeds, and that was always easy upon Allah [33:19]

الزمر " 39 " وعد الله لا يخلف الله الميعاد 20 "

(Surah) Al Zumar: Allah does not Break the Promises [39:20]

وقال تعالى ": ليكفر الله عنهم أسوء الذي عملوا ويجزيهم أجرهم بأحسن الذي كانوا يعملون 35.

And the Exalted Said: In order for Allah to Remove from them the evil of that which they had done, and Give them their Recompense of the good deeds which they had done [39:35]

المؤمن " 40 " إن وعد الله حق 77.

(Surah) Al Momin: surely the Promise of Allah is True. [40:77]

محمد " 47 " كفر عنهم سيئاتهم وأصلح بالهم 2 "

(Surah) Muhammadsaww: their evil deeds would be expiated from them and their state would be corrected [47:2]

وقال تعالى: " ذلك بأنهم كرهوا ما أنزل الله فأحبط أعمالهم 9 "

And the Exalted Said: That is because they abhorred what Allah Revealed, so He Nullified their deeds [47:9]

وقال ": ذلك بأنهم اتبعوا ما أسخط الله وكرهوا رضوانه فأحبط أعمالهم 28 "

And Said: That is because they follow what Angers Allah and abhor His Pleasure, therefore He Nullified their deeds [47:28]

وقال ": إن الذين كفروا وصدوا عن سبيل الله وشاقوا الرسول من بعد ما تبين لهم الهدى لن يضروا الله شيئا وسيحبط أعمالهم 32.

And Said: Surely, those who commit Kufr and hinder from the Way of Allah and oppose the Rasool from after the Guidance having been clarified to them, will never (be able to) harm Allah of anything, and He would Nullify their deeds [47:32]

الفتح " 48 " ويكفر عنهم سيئاتهم 5.

(Surah) Al Fat’h: and He would Expiate their evil deeds from them, [48:5]

الحجرات " 49 " ولا تجهروا له بالقول كجهر بعضكم لبعض أن تحبط أعمالكم وأنتم لا تشعرون 2.

(Surah) Al Hujurat: Do not raise your voices above the voice of the Prophet, and do not be loud to him with the talk like the loudness of some of you to the others, lest your deeds become Nullified while you are not aware [49:2]

التغابن " 64 " ومن يؤمن بالله ويعمل صالحا يكفر عنه سيئاته 9.

(Surah) Al Taghabun: And one who believes in Allah and he does righteous deeds, He would Remove his evil deeds from him [64:9]

الطلاق " 65 " ومن يتق الله يكفر عنه سيئاته 5.

(Surah) Al Talaq: and one who fears Allah, He would Remove his evil deeds from him and Magnify the Recompense for him [65:5]

التحريم " 66 " عسى ربكم أن يكفر عنكم سيئاتكم 8.

(Surah) Al Tahreem: maybe your Lord will Remove your evil deeds from you [66:8]

الزلزال " 99 " فمن يعمل مثقال ذرة خيرا يره * ومن يعمل مثقال ذرة شرا يره 7 - 8.

(Surah) Al Zilzal: So, one who does good of the weight of a particle would see it [99:7] And one who does evil of the weight of a particle would see it [9:8]

1 - سن: علي بن محمد القاساني، عمن ذكره، عن عبد الله بن القاسم الجعفري، عن أبي عبد الله، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: من وعده الله على عمل ثوابا فهو منجز له، ومن أوعده على عمل عقابا فهو فيه بالخيار.

Ali Bin Muhammad Al Qasany, from one who mentioned it, from Abdullah Bin Al Qasim Al Ja’fary,

‘From Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘One whom Allahazwj has Promised Rewards upon a deed, so he would be Recompensed for it, and one whom Heazwj Threatened a Punishment upon a deed, so Heazwj would be in it with the Choice’’.⁵²⁸

2 - كنز الكراجكى: عن المفيد، عن أحمد بن الحسن بن الوليد، عن أبيه، عن محمد بن الحسن الصفار، عن علي بن محمد القاساني، عن القاسم بن محمد الاصبهاني، عن سليمان بن خالد المنقري، عن سفيان بن عيينة، عن حميد بن زياد، عن عطاء بن يسار، عن أمير المؤمنين عليه السلام قال: يوقف العبد بين يدي الله تعالى فيقول: قيسوا بين نعمي عليه وبين عمله، فتستغرق النعم العمل ; فيقولون: قد استغرق النعم العمل، فيقول: هبوا له النعم، وقيسوا بين الخير والشر منه،

(The book) Al Kunz of Al Karajaky, from Al Mufeed, from Ahmad Bin Al Hassan Bin Al Waleed, from his father, from Muhammad Bin Al Hassan Al Saffar, from Ali Bin Muhammad Al Qasani, from Al Qasim Bin Muhammad al Asbahany, from Suleyman Bin Khalid Al Minqary, from Sufyan Bin Ayayna, from Hameed Bin Ziyad, from Ata’a Bin Yasaar,

‘From Amir Al-Momineenasws having said: ‘The servant would be paused in front of Allahazwj the Exalted and Heazwj would be Saying: “Compare between Myazwj Bounties and his deeds!” The Bounties would drown the deeds. Heazwj would Say: “The Bounties have drowned the deeds! Gift the Bounties to him and compare between the good and the evil from him!”

فإن استوى العملان أذهب الله الشر بالخير، وأدخله الجنة، وإن كان له فضل أعطاه الله بفضله، وإن كان عليه فضل و هو من أهل التقوى ولم يشرك بالله تعالى واتقى الشرك به فهو من أهل المغفرة يغفر الله له برحمته إن شاء، ويتفضل عليه بعفوه.

Then, when the two deeds equate, Allahazwj would Remove the evil with the good and Enter him into the Paradise; and it there was a favour for him (upon someone), Allahazwj would Give him Hisazwj Grace (to compensate), and if there was a favour upon him (from someone), and if he is from the pious people and did not associate with Allahazwj the Exalted, and feared the association with Himazwj, then he would be from the ones deserving the Forgiveness. Allahazwj would Forgive for him by Hisazwj Mercy if Heazwj so Desires, and Confer upon him with Hisazwj Pardon’’.⁵²⁹

إلى هنا تم الجزء الخامس من كتاب بحار الانوار

Up to here completes the fifth volume from the book Bihar Al Anwaar

Notes

[←1]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 1

[←2]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 2

[←3]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 3

[←4]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 4

[←5]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 5

[←6]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 6

[←7]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 7

[←8]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 8

[←9]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 9

[←10]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 10

[←11]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 11

[←12]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 12

[←13]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 13

[←14]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 14

[←15]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 15

[←16]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 16

[←17]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 17

[←18]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 18

[←19]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 19

[←20]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 20

[←21]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 21

[←22]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 22

[←23]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 23

[←24]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 24

[←25]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 25

[←26]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 26

[←27]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 27

[←28]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 28

[←29]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 29

[←30]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 30

[←31]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 31

[←32]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 32

[←33]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 33

[←34]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 34

[←35]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 35

[←36]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 36

[←37]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 37

[←38]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 38

[←39]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 39

[←40]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 40

[←41]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 41

[←42]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 42

[←43]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 43

[←44]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 44

[←45]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 45

[←46]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 46

[←47]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 47

[←48]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 48

[←49]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 49

[←50]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 50

[←51]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 51

[←52]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 52

[←53]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 53

[←54]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 54

[←55]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 55

[←56]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 56

[←57]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 57

[←58]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 58

[←59]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 59

[←60]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 60

[←61]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 61

[←62]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 62

[←63]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 63

[←64]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 64

[←65]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 65

[←66]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 66

[←67]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 67

[←68]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 68

[←69]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 69

[←70]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 70

[←71]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 71

[←72]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 72

[←73]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 73

[←74]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 74

[←75]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 75

[←76]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 76

[←77]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 77

[←78]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 78

[←79]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 79

[←80]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 80

[←81]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 81

[←82]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 82

[←83]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 83

[←84]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 84

[←85]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 85

[←86]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 86

[←87]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 87

[←88]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 88

[←89]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 89

[←90]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 90

[←91]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 91

[←92]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 92

[←93]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 93

[←94]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 94

[←95]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 95

[←96]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 96

[←97]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 97

[←98]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 98

[←99]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 99

[←100]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 100

[←101]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 101

[←102]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 102

[←103]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 103

[←104]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 104

[←105]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 105

[←106]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 106

[←107]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 107

[←108]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 108

[←109]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 109

[←110]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 110

[←111]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 111

[←112]

Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 112

[←113]

Bihar Al Anwaar – V 5, The book of Justice, Ch 2 H 1

[←114]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 1

[←115]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 2

[←116]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 3

[←117]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 4

[←118]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 5

[←119]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 6

[←120]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 7

[←121]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 8

[←122]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 9

[←123]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 10

[←124]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 12

[←125]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 13

[←126]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 14

[←127]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 15

[←128]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 16

[←129]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 17

[←130]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 18

[←131]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 19

[←132]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 20

[←133]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 21

[←134]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 22

[←135]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 23

[←136]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 24

[←137]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 25

[←138]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 26

[←139]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 27

[←140]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 28

[←141]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 29

[←142]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 30

[←143]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 31

[←144]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 32

[←145]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 33

[←146]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 34

[←147]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 35

[←148]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 36

[←149]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 37

[←150]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 38

[←151]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 39

[←152]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 40

[←153]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 41

[←154]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 42

[←155]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 43

[←156]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 44

[←157]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 45

[←158]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 46

[←159]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 47

[←160]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 48

[←161]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 49

[←162]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 50

[←163]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 51

[←164]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 52

[←165]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 53

[←166]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 54

[←167]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 55

[←168]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 56

[←169]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 57

[←170]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 58

[←171]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 59

[←172]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 60

[←173]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 61

[←174]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 62

[←175]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 63

[←176]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 64

[←177]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 65

[←178]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 66

[←179]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 67

[←180]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 68

[←181]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 69

[←182]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 70

[←183]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 71

[←184]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 72

[←185]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 73

[←186]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 74

[←187]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 75

[←188]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 76

[←189]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 77

[←190]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 78

[←191]

Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 79

[←192]

Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 1

[←193]

Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 2

[←194]

Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 3

[←195]

Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 4

[←196]

Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 5

[←197]

Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 6

[←198]

Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 7

[←199]

Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 8

[←200]

Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 9

[←201]

Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 10

[←202]

Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 11

[←203]

Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 12

[←204]

Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 13

[←205]

Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 14

[←206]

Bihar Al Anwaar – V 5, The book of Justice, Ch 5 H 1

[←207]

Bihar Al Anwaar – V 5, The book of Justice, Ch 5 H 2

[←208]

Bihar Al Anwaar – V 5, The book of Justice, Ch 5 H 3

[←209]

Bihar Al Anwaar – V 5, The book of Justice, Ch 5 H 4

[←210]

Bihar Al Anwaar – V 5, The book of Justice, Ch 5 H 5

[←211]

Bihar Al Anwaar – V 5, The book of Justice, Ch 5 H 6

[←212]

Bihar Al Anwaar – V 5, The book of Justice, Ch 5 H 7

[←213]

Bihar Al Anwaar – V 5, The book of Justice, Ch 5 H 8

[←214]

Bihar Al Anwaar – V 5, The book of Justice, Ch 5 H 9

[←215]

Bihar Al Anwaar – V 5, The book of Justice, Ch 5 H 10

[←216]

Bihar Al Anwaar – V 5, The book of Justice, Ch 5 H 11

[←217]

Bihar Al Anwaar – V 5, The book of Justice, Ch 5 H 12

[←218]

Bihar Al Anwaar – V 5, The book of Justice, Ch 5 H 13

[←219]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 1

[←220]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 2

[←221]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 3

[←222]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 4

[←223]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 5

[←224]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 6

[←225]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 7

[←226]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 8

[←227]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 9

[←228]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 10

[←229]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 11

[←230]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 12

[←231]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 13

[←232]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 14

[←233]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 15 a

[←234]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 15 b

[←235]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 16

[←236]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 17

[←237]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 18

[←238]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 19

[←239]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 20

[←240]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 21

[←241]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 22

[←242]

Bihar Al Anwaar – V 5, The book of Justice, Ch 6 H 23

[←243]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 1

[←244]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 2

[←245]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 3

[←246]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 4

[←247]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 5

[←248]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 6

[←249]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 7

[←250]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 8

[←251]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 9

[←252]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 10

[←253]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 11

[←254]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 12

[←255]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 13

[←256]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 14

[←257]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 15

[←258]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 16

[←259]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 17

[←260]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 18

[←261]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 19

[←262]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 20

[←263]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 21

[←264]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 22

[←265]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 23

[←266]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 24

[←267]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 25

[←268]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 26

[←269]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 28

[←270]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 29

[←271]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 30

[←272]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 31

[←273]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 32

[←274]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 33

[←275]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 34

[←276]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 35

[←277]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 36

[←278]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 37

[←279]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 38

[←280]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 39

[←281]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 40

[←282]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 41

[←283]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 42

[←284]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 43

[←285]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 44

[←286]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 45

[←287]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 46

[←288]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 47

[←289]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 48

[←290]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 49

[←291]

Bihar Al Anwaar – V 5, The book of Justice, Ch 7 H 50

[←292]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 1

[←293]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 2

[←294]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 3

[←295]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 4

[←296]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 5

[←297]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 6

[←298]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 7

[←299]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 8

[←300]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 9

[←301]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 10

[←302]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 11

[←303]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 12

[←304]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 13

[←305]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 14

[←306]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 15

[←307]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 16

[←308]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 17

[←309]

Bihar Al Anwaar – V 5, The book of Justice, Ch 8 H 18

[←310]

Bihar Al Anwaar – V 5, The book of Justice, Ch 9 H 1

[←311]

Bihar Al Anwaar – V 5, The book of Justice, Ch 9 H 2

[←312]

Bihar Al Anwaar – V 5, The book of Justice, Ch 9 H 3

[←313]

Bihar Al Anwaar – V 5, The book of Justice, Ch 9 H 4

[←314]

Bihar Al Anwaar – V 5, The book of Justice, Ch 9 H 5

[←315]

Bihar Al Anwaar – V 5, The book of Justice, Ch 9 H 6

[←316]

Bihar Al Anwaar – V 5, The book of Justice, Ch 9 H 7

[←317]

Bihar Al Anwaar – V 5, The book of Justice, Ch 9 H 8

[←318]

Bihar Al Anwaar – V 5, The book of Justice, Ch 9 H 9

[←319]

Bihar Al Anwaar – V 5, The book of Justice, Ch 9 H 10

[←320]

Bihar Al Anwaar – V 5, The book of Justice, Ch 9 H 11

[←321]

Bihar Al Anwaar – V 5, The book of Justice, Ch 9 H 12

[←322]

Bihar Al Anwaar – V 5, The book of Justice, Ch 9 H 13

[←323]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 1

[←324]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 2

[←325]

Pus coming out from the private part of the prostitutes

[←326]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 3

[←327]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 4

[←328]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 5

[←329]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 6

[←330]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 7

[←331]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 8

[←332]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 9

[←333]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 10

[←334]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 11

[←335]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 12

[←336]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 13

[←337]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 14

[←338]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 15

[←339]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 16

[←340]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 17

[←341]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 18

[←342]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 19

[←343]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 20

[←344]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 21

[←345]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 22

[←346]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 23

[←347]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 24

[←348]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 25

[←349]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 26

[←350]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 27

[←351]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 28

[←352]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 29

[←353]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 30

[←354]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 31

[←355]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 32

[←356]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 33

[←357]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 34

[←358]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 35

[←359]

Pus coming out from the private part of the prostitutes

[←360]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 36

[←361]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 37

[←362]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 38

[←363]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 39

[←364]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 40

[←365]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 41

[←366]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 42

[←367]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 43

[←368]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 44

[←369]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 45

[←370]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 46

[←371]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 47

[←372]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 48

[←373]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 49

[←374]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 50

[←375]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 51

[←376]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 52

[←377]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 53

[←378]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 54

[←379]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 55

[←380]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 56

[←381]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 57

[←382]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 58

[←383]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 59

[←384]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 60

[←385]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 61

[←386]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 62

[←387]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 63

[←388]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 64

[←389]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 65

[←390]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 66

[←391]

Bihar Al Anwaar – V 5, The book of Justice, Ch 10 H 67

[←392]

Bihar Al Anwaar – V 5, The book of Justice, Ch 11 H 1

[←393]

Bihar Al Anwaar – V 5, The book of Justice, Ch 11 H 2

[←394]

Bihar Al Anwaar – V 5, The book of Justice, Ch 11 H 3

[←395]

Bihar Al Anwaar – V 5, The book of Justice, Ch 11 H 4

[←396]

Bihar Al Anwaar – V 5, The book of Justice, Ch 11 H 5

[←397]

Bihar Al Anwaar – V 5, The book of Justice, Ch 11 H 6

[←398]

Bihar Al Anwaar – V 5, The book of Justice, Ch 11 H 7

[←399]

Bihar Al Anwaar – V 5, The book of Justice, Ch 11 H 8

[←400]

Bihar Al Anwaar – V 5, The book of Justice, Ch 11 H 9

[←401]

Bihar Al Anwaar – V 5, The book of Justice, Ch 11 H 10

[←402]

Bihar Al Anwaar – V 5, The book of Justice, Ch 11 H 11

[←403]

Bihar Al Anwaar – V 5, The book of Justice, Ch 11 H 12

[←404]

Bihar Al Anwaar – V 5, The book of Justice, Ch 11 H 13

[←405]

Bihar Al Anwaar – V 5, The book of Justice, Ch 11 H 14

[←406]

Bihar Al Anwaar – V 5, The book of Justice, Ch 11 H 15

[←407]

Bihar Al Anwaar – V 5, The book of Justice, Ch 12 H 1

[←408]

Bihar Al Anwaar – V 5, The book of Justice, Ch 12 H 2

[←409]

Bihar Al Anwaar – V 5, The book of Justice, Ch 12 H 3

[←410]

Bihar Al Anwaar – V 5, The book of Justice, Ch 12 H 4

[←411]

Bihar Al Anwaar – V 5, The book of Justice, Ch 12 H 5

[←412]

Bihar Al Anwaar – V 5, The book of Justice, Ch 12 H 6

[←413]

Bihar Al Anwaar – V 5, The book of Justice, Ch 12 H 7

[←414]

Bihar Al Anwaar – V 5, The book of Justice, Ch 12 H 8

[←415]

Bihar Al Anwaar – V 5, The book of Justice, Ch 12 H 9

[←416]

Bihar Al Anwaar – V 5, The book of Justice, Ch 12 H 10

[←417]

Bihar Al Anwaar – V 5, The book of Justice, Ch 12 H 11

[←418]

Bihar Al Anwaar – V 5, The book of Justice, Ch 12 H 12

[←419]

Bihar Al Anwaar – V 5, The book of Justice, Ch 12 H 13

[←420]

Bihar Al Anwaar – V 5, The book of Justice, Ch 12 H 14

[←421]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 1

[←422]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 2

[←423]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 3

[←424]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 4

[←425]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 5

[←426]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 6

[←427]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 7

[←428]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 8

[←429]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 9

[←430]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 10

[←431]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 11

[←432]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 12

[←433]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 13

[←434]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 14

[←435]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 15

[←436]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 16

[←437]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 17

[←438]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 18

[←439]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 19

[←440]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 20

[←441]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 21

[←442]

Bihar Al Anwaar – V 5, The book of Justice, Ch 13 H 22

[←443]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 1

[←444]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 2

[←445]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 3

[←446]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 4

[←447]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 5

[←448]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 6

[←449]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 7

[←450]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 8

[←451]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 9

[←452]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 10

[←453]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 11

[←454]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 12

[←455]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 13

[←456]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 14

[←457]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 15

[←458]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 16

[←459]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 17

[←460]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 18

[←461]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 19

[←462]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 20

[←463]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 21

[←464]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 22

[←465]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 23

[←466]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 24

[←467]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 25

[←468]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 26

[←469]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 27

[←470]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 28

[←471]

Bihar Al Anwaar – V 5, The book of Justice, Ch 14 H 29

[←472]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 1

[←473]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 2

[←474]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 3

[←475]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 4

[←476]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 5

[←477]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 6

[←478]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 7

[←479]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 8

[←480]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 9

[←481]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 10

[←482]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 11

[←483]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 12

[←484]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 13

[←485]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 14

[←486]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 15

[←487]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 16

[←488]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 17

[←489]

Bihar Al Anwaar – V 5, The book of Justice, Ch 15 H 18

[←490]

Bihar Al Anwaar – V 5, The book of Justice, Ch 16 H 1

[←491]

Bihar Al Anwaar – V 5, The book of Justice, Ch 16 H 2

[←492]

Bihar Al Anwaar – V 5, The book of Justice, Ch 16 H 3

[←493]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 1

[←494]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 2

[←495]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 3

[←496]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 4

[←497]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 5

[←498]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 6

[←499]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 7

[←500]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 8

[←501]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 9

[←502]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 10

[←503]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 11

[←504]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 12

[←505]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 13

[←506]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 14

[←507]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 15

[←508]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 16

[←509]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 17

[←510]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 18

[←511]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 19

[←512]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 20

[←513]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 21

[←514]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 22

[←515]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 23

[←516]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 24

[←517]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 25

[←518]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 26

[←519]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 27

[←520]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 28

[←521]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 29

[←522]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 30

[←523]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 31

[←524]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 32

[←525]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 33

[←526]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 34

[←527]

Bihar Al Anwaar – V 5, The book of Justice, Ch 17 H 35

[←528]

Bihar Al Anwaar – V 5, The book of Justice, Ch 18 H 1

[←529]

Bihar Al Anwaar – V 5, The book of Justice, Ch 18 H 2