Trials-Forgiveness and Rewards

Summary:

People are subjected to two types of trials, as we find in the Ahadith, one is with regard to our worldly matters (i.e., sustenance, health, wealth, relationships) and the second determines our fate in the Hereafter. The latter trial is more severe as that leads to eternal rewards or punishments (Verse of Kursi 2:257).[1]

There are two causes of these trials, one expiation (Kufara) for our mistakes due to ‘fitna’ (involving in forbidden acts under ambiguity) or when Allah^-azwj Likes to test us for our commitment to His^-azwj Causes – this results in Rewards and Punishments as per our success or failure.  Both types of trials and its causes, from Ahadith, are presented in the short article.

Advising to Prophet Musa^-as (in a lengthy Hadith) Allah^-azwj Says:

يَا مُوسَى أَبْنَاءُ الدُّنْيَا وَ أَهْلُهَا فِتَنٌ بَعْضُهُمْ لِبَعْضٍ فَكُلٌّ مُزَيَّنٌ لَهُ مَا هُوَ فِيهِ وَ الْمُؤْمِنُ مَنْ زُيِّنَتْ لَهُ الْآخِرَةُ فَهُوَ يَنْظُرُ إِلَيْهَا مَا يَفْتُرُ قَدْ حَالَتْ شَهْوَتُهَا بَيْنَهُ وَ بَيْنَ لَذَّةِ الْعَيْشِ فَأَدْلَجَتْهُ بِالْأَسْحَارِ كَفِعْلِ الرَّاكِبِ السَّائِقِ إِلَى غَايَتِهِ يَظَلُّ كَئِيباً وَ يُمْسِي حَزِيناً فَطُوبَى لَهُ لَوْ قَدْ كُشِفَ الْغِطَاءُ مَا ذَا يُعَايِنُ مِنَ السُّرُورِ

(Allah^-azwj Says to) O Musa^-as! The sons of the world and its people are a trial – some of them for (some of) the others.  So each one of them (who work for the world) decorates what is regarding him, whereas the Believer is the one for whom the Hereafter is decorated. So he looks at it unabated, and its pleasures become a barrier for him in between him and the pleasures of life. So he idealises by the dawn like the act of the passenger driven by it to its destination, remaining bleak and sad in the evening.

So good news would be for him, and when the curtain is Lifted, what he will see would delight his eyes.[2] (An extract)

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أُعْطِيَ عَبْدٌ مِنَ الدُّنْيَا إِلَّا اعْتِبَاراً وَ مَا زُوِيَ عَنْهُ إِلَّا اخْتِبَاراً.

From him, from one of his companions, raising it, said,

‘Abu Abdullah^-asws said: ‘Whatever is Given to a servant from the world is only as a lesson, and whatever is Delayed from him is only as a Trial’.[3]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَفْلَتَ الْمُؤْمِنُ مِنْ وَاحِدَةٍ مِنْ ثَلَاثٍ وَ لَرُبَّمَا اجْتَمَعَتِ الثَّلَاثُ عَلَيْهِ إِمَّا بُغْضُ مَنْ يَكُونُ مَعَهُ فِي الدَّارِ يُغْلِقُ عَلَيْهِ بَابَهُ يُؤْذِيهِ أَوْ جَارٌ يُؤْذِيهِ أَوْ مَنْ فِي طَرِيقِهِ إِلَى حَوَائِجِهِ يُؤْذِيهِ وَ لَوْ أَنَّ مُؤْمِناً عَلَى قُلَّةِ جَبَلٍ لَبَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ شَيْطَاناً يُؤْذِيهِ وَ يَجْعَلُ اللَّهُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَسْتَوْحِشُ مَعَهُ إِلَى أَحَدٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Ibn Muskan, from;

Abu Abdullah^-asws has said: ‘No Momin (believer) would escape from one of the three, and perhaps all three would be gathered upon him – either the hatred of the one who happens to be with him in the house, closing the door upon him, bothering him; or a neighbour who would trouble him; or the one in his way to his needs, would distress him.

And if a Momin were to be at the top of a mountain, Allah^-azwj will Let a Satan^-la reach him who (Satan^-la) would harm him, and Allah^-azwj would Make his Emān to be a comfort for him, he would not yearn for anyone with it’.[4]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ أَبِي يَحْيَى الْحَنَّاطِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا أَلْقَى مِنَ الْأَوْجَاعِ وَ كَانَ مِسْقَاماً فَقَالَ لِي يَا عَبْدَ اللَّهِ لَوْ يَعْلَمُ الْمُؤْمِنُ مَا لَهُ مِنَ الْأَجْرِ فِي الْمَصَائِبِ لَتَمَنَّى أَنَّهُ قُرِّضَ بِالْمَقَارِيضِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ibrahim Bin Muhammad Al Ashary, from Abu Yahya Al Hannat, from Abdullah Bin Abu Yafour who said,

‘I complained to Abu Abdullah^-asws of what I face from the pains, and I was sick. So he^-asws said to me: ‘O Abdullah! If a Momin were to know what is for him from the Recompense in the difficulties, he would desire to be cut (into pieces) with the scissors’.[5]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي أُسَامَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيَتَعَاهَدُ الْمُؤْمِنَ بِالْبَلَاءِ كَمَا يَتَعَاهَدُ الرَّجُلُ أَهْلَهُ بِالْهَدِيَّةِ مِنَ الْغَيْبَةِ وَ يَحْمِيهِ الدُّنْيَا كَمَا يَحْمِي الطَّبِيبُ الْمَرِيضَ .

Ali Bin Ibrahim, from his father, from one of his companions, from Al Husayn Bin Al Mukhtar, from Abu Asama, from Humran, from;

Abu Ja’far^-asws has said: ‘Allah^-azwj Mighty and Majestic has Pledged the Momin to be with the affliction just as the man undertakes to (send) gifts to his family during the absence, and He^-azwj Shields him from the world just as the physician shields the patient’.[6]

Prior to Prophet Ibrahim^-as, all believers used to be poor and all disbelievers used to be rich, which made Prophet Ibrahim^-as gloomy – so he^-as prayed to Allah^-azwj to Make also some of believers rich, see for example;

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ وَ إِسْمَاعِيلَ بْنِ عَبَّادٍ جَمِيعاً يَرْفَعَانِهِ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا كَانَ مِنْ وُلْدِ آدَمَ مُؤْمِنٌ إِلَّا فَقِيراً وَ لَا كَافِرٌ إِلَّا غَنِيّاً حَتَّى جَاءَ إِبْرَاهِيمُ ( عليه السلام ) فَقَالَ رَبَّنا لا تَجْعَلْنا فِتْنَةً لِلَّذِينَ كَفَرُوا فَصَيَّرَ اللَّهُ فِي هَؤُلَاءِ أَمْوَالًا وَ حَاجَةً وَ فِي هَؤُلَاءِ أَمْوَالًا وَ حَاجَةً .

A number of our companions, from Sahl Bin Ziyad, from Ibrahim Bin Uqba, from Ismail Bin Sahl and Ismail Bin Abbad, altogether raising it to,

Abu Abdullah^-asws having said: ‘There was never a Momin from the sons of Adam^-as except as poor, nor a disbeliever except as rich until Prophet Ibrahim^-as came, so he^-as said [60:5] Our Lord! Do not make us a trial for those who disbelieve. Thus, Allah^-azwj Transferred wealth and needs to be in these ones, and wealth and needs to be in those ones’.[7]

Finally, there is a misconception that one would certainly become poor upon becoming a better Momin that has been clarified in the following Hadith.

مع، معاني الأخبار أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ وَ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مَنْصُورٍ عَنْ أَحْمَدَ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ الْمُبَارَكِ قَالَ: قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ حَدِيثٌ يُرْوَى أَنَّ رَجُلًا قَالَ لِأَمِيرِ الْمُؤْمِنِينَ ع إِنِّي أُحِبُّكَ فَقَالَ لَهُ أَعِدَّ لِلْفَقْرِ جِلْبَاباً فَقَالَ لَيْسَ هَكَذَا قَالَ إِنَّمَا قَالَ لَهُ أَعْدَدْتَ لِفَاقَتِكَ جِلْبَاباً يَعْنِي يَوْمَ الْقِيَامَةِ.

(The book) ‘Ma’any Al-Akhbar’ – My father, from Ahmad Bin Idrees, and Muhammad Al Attar, from Al Ash’ary, from Muhammad Bin Al Husayn, from Mansour, from Ahmad Bin Khalid, from Ahmad Bin Al Mubarak who said,

‘A man said to Abu Abdullah^-asws, ‘A Hadith is being reported that a man said to Amir Al-Momineen^-asws, ‘I love you^-asws!’ He^-asws said to him: ‘Be prepared for the poverty as a robe’’.

Abu Abdullah^-asws replied, ‘He^-asws (Amir Al-Momineen^-asws) did not say it like that. But rather he^-asws said to him: ‘Prepare a robe for your destitution’, meaning the Day of Qiyamah’’.[8]

Introduction:

Allah^-azwj Says:

أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ {29:2}

Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2]

كنز جامع الفوائد و تأويل الآيات الظاهرة أَحْمَدُ بْنُ هَوْذَةَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص ذَاتَ لَيْلَةٍ فِي الْمَسْجِدِ فَلَمَّا كَانَ قُرْبَ الصُّبْحِ دَخَلَ أَمِيرُ الْمُؤْمِنِينَ ع فَنَادَاهُ رَسُولُ اللَّهِ ص فَقَالَ يَا عَلِيُّ قَالَ لَبَّيْكَ قَالَ هَلُمَّ إِلَيَّ

(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – Ahmad Bin Howzat, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad, from Sama’at,

‘From Abu Abdullah^-asws having said: ‘One night Rasool-Allah^-saww was in the Masjid. When it was near to the morning, Amir Al-Momineen^-asws entered, so Rasool-Allah^-saww called him^-asws over and said: ‘O Ali^-asws! He^-asws said: ‘At your^-saww service’. He^-saww said: ‘Come near me^-saww’.

فَلَمَّا دَنَا مِنْهُ قَالَ يَا عَلِيُّ بِتُّ اللَّيْلَةَ حَيْثُ تَرَانِي فَقَدْ سَأَلْتُ رَبِّي أَلْفَ حَاجَةٍ فَقَضَاهَا لِي وَ سَأَلْتُ لَكَ مِثْلَهَا فَقَضَاهَا وَ سَأَلْتُ لَكَ رَبِّي أَنْ يَجْمَعَ لَكَ أُمَّتِي مِنْ بَعْدِي فَأَبَى عَلَيَّ رَبِّي فَقَالَ‏ الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ‏.

So when he^-asws approached him^-saww, he^-asws said: ‘O Ali^-asws! I^-saww spent the night where you^-asws see me^-saww and I^-saww asked my^-saww Lord^-azwj for a thousand needs, so He^-azwj Fulfilled these for me^-saww.  And I^-saww asked Him^-azwj for you^-asws, the likes of these and He^-azwj Fulfilled these for me^-saww, and I^-saww asked my^-saww Lord^-azwj that my^-saww community should be gathered for you^-asws after me^-saww, so my^-saww Lord^-azwj Refused it to me^-saww and Said: Alif Lam Meem [29:1] Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2]’’.[9]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ وَ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ فَإِنْ أَصابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَ إِنْ أَصابَتْهُ فِتْنَةٌ انْقَلَبَ عَلى وَجْهِهِ خَسِرَ الدُّنْيا وَ الْآخِرَةَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Al Fuzayl and Zurara, from;

Abu Ja’far^-asws said, regarding the Words of Allah^-azwj Mighty and Majestic [22:11] And among men is he who worships Allah superficially, so that if good befalls him he is satisfied therewith, but if a trial afflicts him he turns back headlong; he loses this world as well as the Hereafter; that is a manifest loss.

قَالَ زُرَارَةُ سَأَلْتُ عَنْهَا أَبَا جَعْفَرٍ ( عليه السلام ) فَقَالَ هَؤُلَاءِ قَوْمٌ عَبَدُوا اللَّهَ وَ خَلَعُوا عِبَادَةَ مَنْ يُعْبَدُ مِنْ دُونِ اللَّهِ وَ شَكُّوا فِي مُحَمَّدٍ ( صلى الله عليه وآله ) وَ مَا جَاءَ بِهِ فَتَكَلَّمُوا بِالْإِسْلَامِ وَ شَهِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ أَقَرُّوا بِالْقُرْآنِ وَ هُمْ فِي ذَلِكَ شَاكُّونَ فِي مُحَمَّدٍ ( صلى الله عليه وآله ) وَ مَا جَاءَ بِهِ وَ لَيْسُوا شُكَّاكاً فِي اللَّهِ

Zurara (the narrator) said, ‘I asked Abu Ja’far^-asws about it, so he^-asws said: ‘They are a people worshipping Allah^-azwj and keeping away from worshipping the ones besides Allah^-azwj but are doubting regarding Muhammad^-saww and what he^-saww came with. Thus, they are speaking with Al-Islam and are testifying that there is no god except for Allah^-azwj and that Muhammad^-saww is Rasool-Allah^-saww, and are acknowledging with the Quran, and they are doubting in that regarding Muhammad^-saww and what he^-saww came with, and are not doubtful regarding Allah^-azwj’.

قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ يَعْنِي عَلَى شَكٍّ فِي مُحَمَّدٍ ( صلى الله عليه وآله ) وَ مَا جَاءَ بِهِ فَإِنْ أَصابَهُ خَيْرٌ يَعْنِي عَافِيَةً فِي نَفْسِهِ وَ مَالِهِ وَ وُلْدِهِ اطْمَأَنَّ بِهِ وَ رَضِيَ بِهِ وَ إِنْ أَصابَتْهُ فِتْنَةٌ يَعْنِي بَلَاءً فِي جَسَدِهِ أَوْ مَالِهِ تَطَيَّرَ وَ كَرِهَ الْمُقَامَ عَلَى الْإِقْرَارِ بِالنَّبِيِّ ( صلى الله عليه وآله ) فَرَجَعَ إِلَى الْوُقُوفِ وَ الشَّكِّ فَنَصَبَ الْعَدَاوَةَ لِلَّهِ وَ لِرَسُولِهِ وَ الْجُحُودَ بِالنَّبِيِّ وَ مَا جَاءَ بِهِ .

Allah^-azwj Mighty and Majestic Says [22:11] And among men is he who worships Allah superficially – Meaning doubting in Muhammad^-saww and what he^-saww came with. so that if good befalls him meaning wellbeing regarding himself and his wealth and his children he is satisfied therewith, but if a trial afflicts him meaning an affliction in his body or his wealth he flies off and dislikes the standing upon the acknowledgement with the Prophet^-saww. So he returns to the pausing and the doubting and establishes the enmity to Allah^-azwj and to His^-azwj Rasool^-saww, and becomes critical to the Prophet^-saww and what he^-saww came with’.[10]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ نَاجِيَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ الْمُؤْمِنَ يُبْتَلَى بِكُلِّ بَلِيَّةٍ وَ يَمُوتُ بِكُلِّ مِيتَةٍ إِلَّا أَنَّهُ لَا يَقْتُلُ نَفْسَهُ .

Muhammad Bin Yahya, from Muhammad, from Muhammad Bin Al Husayn, from Safwan, from Muawiya Bin Ammar, from Najiya who said,

‘Abu Ja’far^-asws said: ‘The Believer would be Tried with every trial and he would be dying with every (type of) death except that he would not kill himself’.[11]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قِيلَ لِلنَّبِيِّ ( صلى الله عليه وآله ) مَا بَالُ الشَّهِيدِ لَا يُفْتَنُ فِي قَبْرِهِ فَقَالَ [النَّبِيُّ] ( صلى الله عليه وآله ) كَفَى بِالْبَارِقَةِ فَوْقَ رَأْسِهِ فِتْنَةً .

Ali Bin Ibrahim, form his father, from Al Nowfaly, from Al Sakuny, from;

Abu Abdullah^-asws has narrated that it was said to the Prophet^-saww, ‘What is the matter the martyr does not get Tried in his grave?’ So the Prophet^-saww said: ‘The sword above his head sufficed as a Trial’.[12]

We are tried through ‘Fitna’:

We are tried sometimes with an issue which is confusing but still act rather than waiting and clarifying the matter, hence we fall into ‘Fitna’ (confusion leading to troubles).

فقام رجل فقال: يا أمير المؤمنين، حدثنا عن الفتن. فقال عليه السلام: إن الفتن إذا أقبلت شبهت وإذا أدبرت أسفرت. وإن الفتن لها موج كموج البحر وإعصار كإعصار الريح، تصيب بلدا وتخطئ الآخر. فانظروا أقواما كانوا أصحاب الرايات يوم بدر فانصروهم تنصروا وتؤجروا وتعذروا.

A man stood up and said, ‘O Amir ul-Momineen^-asws, narrated to us about the ‘Fitna’ (strife).

Amir ul-Momineen^-asws said: ‘The ‘Fitna’ when it comes, places you in doubt, and when it goes away it becomes obvious (leaves behind its disastrous effects). And the ‘Fitna’ has waves for it like the waves of the sea and gusts like the gusts of the wind (hurricane), affecting one country and leaving another. So look at the people^-asws who were the standard bearers on the Day of Badr. Help them^-asws and you will be helped and rewarded and be excused.[13] (An extract)

Trial from that what we Adore:

In the famous Holy Verse, Allah^-azwj Says:

إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ {15}

But rather, your wealth and your children are a Fitna, and Allah, in His Presence is a Mighty Recompense [64:15]

In the explanation of the Holy Verse (64:15), Amir ul-Momineen^-asws says:

فِي نَهْجِ الْبَلَاغَةِ وَ قَالَ عَلَيْهِ السَّلَامُ: لَا يَقُولَنَّ أَحَدُكُمْ: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْفِتْنَةِ لِأَنَّهُ لَيْسَ أَحَدٌ إِلَّا وَ هُوَ مُشْتَمِلٌ عَلَى فِتْنَةٍ، وَ لَكِنْ مَنِ اسْتَعَاذَ فَلْيَسْتَعِذْ مِنْ مَضَلَّاتِ الْفِتَنِ، فَإِنَّ اللَّهَ سُبْحَانَهُ يَقُولُ: وَ اعْلَمُوا أَنَّما أَمْوالُكُمْ وَ أَوْلادُكُمْ فِتْنَةٌ.

In Nahj Al Balagah –

‘And he^-asws (Amir Al-Momineen^-asws) said: ‘One of you should not be saying, ‘O Allah^-azwj! I seek Refuge with You^-azwj from the Fitna!’, because there isn’t anyone except and he is involved upon Fitna, but one who (wants to) seek Refuge, so let him seek Refuge from the delusion (straying) due to the Fitna, for Allah^-azwj, Glorious is He^-azwj, is Saying: But rather, you wealth and your children are a Fitna [64:15]’’.[14]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ ثُمَّ قَالَ لِي مَا الْفِتْنَةُ قُلْتُ جُعِلْتُ فِدَاكَ الَّذِي عِنْدَنَا الْفِتْنَةُ فِي الدِّينِ فَقَالَ يُفْتَنُونَ كَمَا يُفْتَنُ الذَّهَبُ ثُمَّ قَالَ يُخْلَصُونَ كَمَا يُخْلَصُ الذَّهَبُ .

A number of our companions, from Ahmad Bin Muhammad, from Moammar Bin Khallad who said,

‘I heard Abu Al-Hassan^-asws saying: Do the people reckon that they will be left alone on saying, We believe, and they will not be Tested [29:2]?’ Then he^-asws said to me: ‘What is ‘الْفِتْنَةُ’ the trial?’ I said, ‘May I be sacrificed for you^-asws! That which is with us is the trial regarding the Religion’. So he^-asws said: ‘They would be refined as gold is refined’. Then he^-asws said: ‘They would be purified just as gold is purified’.[15]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ إِنَّ حَدِيثَكُمْ هَذَا لَتَشْمَئِزُّ مِنْهُ قُلُوبُ الرِّجَالِ فَمَنْ أَقَرَّ بِهِ فَزِيدُوهُ وَ مَنْ أَنْكَرَهُ فَذَرُوهُ إِنَّهُ لَا بُدَّ مِنْ أَنْ يَكُونَ فِتْنَةٌ يَسْقُطُ فِيهَا كُلُّ بِطَانَةٍ وَ وَلِيجَةٍ حَتَّى يَسْقُطَ فِيهَا مَنْ يَشُقُّ الشَّعْرَ بِشَعْرَتَيْنِ حَتَّى لَا يَبْقَى إِلَّا نَحْنُ وَ شِيعَتُنَا .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Suleyman Bin Salih, raising it, from;

Abu Ja’far^-asws said: ‘This Hadith of yours (of the rising of Al-Qaim^-asws) tends to abominate (detest) the hearts of the men. So the one who acknowledges with it, so it would increase him, and the one who denies it, so leave him.

It is inevitable that Fitna (trial) takes place during which every hidden matter and confidant would fall, to the extent that there would fall during it, the one who split one hair with two hairs, until there does not remain anyone except for us^-asws and our^-asws Shias’.[16]

The Signs of the Trial and the Testing

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ قَبْضٍ وَ لَا بَسْطٍ إِلَّا وَ لِلَّهِ فِيهِ مَشِيئَةٌ وَ قَضَاءٌ وَ ابْتِلَاءٌ .

Ali Bin Ibrahim Bin Hashim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Hamza Bin Muhammad Al Tayyar, from;

Abu Abdullah^-asws said: ‘There is no constriction (of sustenance) nor an extension (of sustenance) except for Allah^-azwj therein is a Desire, and Ordainment, and a Trial’.[17]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّهُ لَيْسَ شَيْ‏ءٌ فِيهِ قَبْضٌ أَوْ بَسْطٌ مِمَّا أَمَرَ اللَّهُ بِهِ أَوْ نَهَى عَنْهُ إِلَّا وَ فِيهِ لِلَّهِ عَزَّ وَ جَلَّ ابْتِلَاءٌ وَ قَضَاءٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat Bin Ayoub, from Hamza Bin Muhammad Al Tayyar, from;

Abu Abdullah^-asws said: ‘There is nothing wherein is either a restriction or a broadening from what Allah^-azwj Commanded with or Forbade from, except therein, for Allah^-azwj Mighty and Majestic, is a Trial and an Ordainment’.[18]

Amir ul-Momineen^-asws says:

وَ قَالَ ع‏ كَمْ‏ مِنْ‏ مُسْتَدْرَجٍ‏ بِالْإِحْسَانِ إِلَيْهِ وَ مَغْرُورٍ بِالسَّتْرِ [بِالسِّتْرِ] عَلَيْهِ وَ مَفْتُونٍ بِحُسْنِ الْقَوْلِ فِيهِ وَ مَا ابْتَلَى اللَّهُ سُبْحَانَهُ أَحَداً بِمِثْلِ الْإِمْلَاءِ لَه‏

There are many persons whom constant grants of His Bounties turn them wicked and fit for His punishment and there are many more who have become vain and self-deceptive because the Merciful Allah has not exposed their weaknesses and vices to the world and the people speak highly about them. All this is an opportunity. No trial of the Lord is more severe than the time He allows (in which either you may repent or get deeper into vices)[19]

A Momin is Tested on three Aspects:

ابن بابويه، قال: حدثنا علي بن أحمد بن محمد (رضي الله عنه)، قال: حدثنا محمد بن أبي عبد الله الكوفي، عن سهل بن زياد الآدمي، عن مبارك مولى الرضا (عليه السلام)، عن الرضا علي بن موسى (عليه السلام)، قال: «لا يكون المؤمن مؤمنا حتى يكون فيه ثلاث خصال: سنة من ربه، و سنة من نبيه، و سنة من وليه.

Ibn Babuwayh said, ‘Ali Bin Ahmad Bin Muhammad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Sahl Bin Ziyad Al Adamy, from Mubarak,

A (devout) slave of Al-Reza^-asws (reports) from Al-Reza Ali^-asws Bin Musa^-asws having said: ‘A Momin cannot become a Momin until there are three characteristics in him (that he adheres to) – A Sunnah from his Lord^-azwj, and a Sunnah from his Prophet^-saww, and a Sunnah from his Guardian^-asws.

فأما السنة من ربه‏ فكتمان السر، قال الله عز و جل: عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ ،

As for the Sunnah from his Lord^-azwj, so it is the concealment of the secret. Allah^-azwj Mighty and Majestic Says: The Knower of the unseen! So He does not Reveal His secrets to any, [72:26] Except to him whom He chooses from the Rasool [72:27].

و أما السنة من نبيه فمداراة الناس، فإن الله عز و جل أمر نبيه (صلى الله عليه و آله) بمداراة الناس، فقال: خُذِ الْعَفْوَ وَ أْمُرْ بِالْعُرْفِ وَ أَعْرِضْ عَنِ الْجاهِلِينَ،

And as for the Sunnah from his Prophet^-saww, so it is the concealment from the people, for Allah^-azwj Mighty and Majestic Commanded His^-azwj Prophet^-saww for concealment from the people, so He^-azwj Said: Take to the Forgiveness and enjoin good and turn away from the ignorant ones [7:199].

و أما السنة من وليه فالصبر على البأساء و الضراء، يقول الله عز و جل: وَ الصَّابِرِينَ فِي الْبَأْساءِ وَ الضَّرَّاءِ وَ حِينَ الْبَأْسِ أُولئِكَ الَّذِينَ صَدَقُوا وَ أُولئِكَ هُمُ الْمُتَّقُونَ».

And as for the Sunnah from his Guardian^-asws, so it is the patience upon the evil and adversities. Allah^-azwj Mighty and Majestic Says: and the patient ones during the adversity and the desperation and when distressed; they are those who are true, and these, they are the fearing ones [2:177]’.^[20]

Allah^-azwj’s Covenant with and Blessings for the Momin

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ أَخَذَ مِيثَاقَ الْمُؤْمِنِ عَلَى بَلَايَا أَرْبَعٍ أَيْسَرُهَا عَلَيْهِ مُؤْمِنٌ يَقُولُ بِقَوْلِهِ يَحْسُدُهُ أَوْ مُنَافِقٌ يَقْفُو أَثَرَهُ أَوْ شَيْطَانٌ يُغْوِيهِ أَوْ كَافِرٌ يَرَى جِهَادَهُ فَمَا بَقَاءُ الْمُؤْمِنِ بَعْدَ هَذَا .

A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Abu Hamza Al Sumaly, from;

Abu Abdullah^-asws says that ‘Rasool-Allah^-saww said: ‘Allah^-azwj Took a Covenant with the Momin to exercise patience in the face of four kinds of misfortunes, the least (serious) of these is the envying of another Momin against him who has the same belief or a hypocrite who follows him (to harm him), or a Satan^-la tempting him, or a disbeliever showing his struggle (against him). So what would remain of the Momin after this?’[21]

In a similar Hadith:

عن أبي حمزة قال: سمعت أبا جعفر عليه السلام يقول: إن الله عزوجل أخذ ميثاق المؤمن على بلايا أربع (الاولى)، أيسرها عليه: مؤمن مثله يحسده، والثانية: منافق يقفو أثره، والثالثة، شيطان يعرض له يفتنه ويضله، والرابعة: كافر بالذي آمن به يرى جهاده جهادا، فما بقاء المؤمن بعد هذا ؟!

From Abu Hamza who said,

‘I heard Abu Ja’far^-asws saying: ‘Allah^-azwj Mighty and Majestic Took the Covenant of the Momin upon four afflictions – The first, a Momin like him would be quick to envy him; and the second, a hypocrite would pursue his mistakes; and the third, a Satan^-la would display to him, tempting him and straying him; and the fourth, a disbeliever whom he feels secure with, he would see him striving against him with a striving. Thus, what would remain of the Momin after this!’[22]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنِ اسْتَذَلَّ عَبْدِيَ الْمُؤْمِنَ فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ وَ مَا تَرَدَّدْتُ فِي شَيْ‏ءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي فِي عَبْدِيَ الْمُؤْمِنِ إِنِّي أُحِبُّ لِقَاءَهُ فَيَكْرَهُ الْمَوْتَ فَأَصْرِفُهُ عَنْهُ وَ إِنَّهُ لَيَدْعُونِي فِي الْأَمْرِ فَأَسْتَجِيبُ لَهُ بِمَا هُوَ خَيْرٌ لَهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Moalla Bin Khunays, from;

Abu Abdullah^-asws has narrated that Rasool-Allah^-saww said:’ Allah^-azwj Mighty and Majestic Says: “The one who disgraces a Momin so he has initiated a war against Me^-azwj, and I^-azwj do not Hesitate with anything that I^-azwj Do like I^-azwj Hesitate regarding My^-azwj Momin servant. I^-azwj Love to Meet him but he dislikes the death, so I^-azwj Exchange it from him; And he supplicates to Me^-azwj regarding the matter, so I^-azwj Answer to him with that which is better for him”’.[23]

Trials of a Momin are severe:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَثَلُ الْمُؤْمِنِ كَمَثَلِ خَامَةِ الزَّرْعِ تُكْفِئُهَا الرِّيَاحُ كَذَا وَ كَذَا وَ كَذَلِكَ الْمُؤْمِنُ تُكْفِئُهُ الْأَوْجَاعُ وَ الْأَمْرَاضُ وَ مَثَلُ الْمُنَافِقِ كَمَثَلِ الْإِرْزَبَّةِ الْمُسْتَقِيمَةِ الَّتِي لَا يُصِيبُهَا شَيْ‏ءٌ حَتَّى يَأْتِيَهُ الْمَوْتُ فَيَقْصِفَهُ قَصْفاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, from Abdullah Bin Muskan, from Abu Baseer, from;

Abu Abdullah^-asws narrated that Rasool-Allah^-saww said: ‘An example of the Momin is like an example of the sprouting plant, the wind sways it such and such; and similar to that is the Momin, The aches and the illnesses bend him; and an example of the hypocrite is like an example of the straight iron mallet which nothing can affect until the death comes to him, so it breaks it with a breakage’.[24]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْفَقْرُ أَزْيَنُ لِلْمُؤْمِنِ مِنَ الْعِذَارِ عَلَى خَدِّ الْفَرَسِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from;

Abu Abdullah^-asws says that Amir Al-Momineen^-asws said: ‘The poverty is more of an adornment for the Momin like the harness is upon the cheek of the horse’.[25]

الخرائج و الجرائح رَوَى شُعَيْبٌ قَالَ: دَخَلْتُ عَلَيْهِ فَقَالَ لِي مَنْ كَانَ زَمِيلُكَ قُلْتُ الْخَيِّرُ الْفَاضِلُ أَبُو مُوسَى الْبَقَّالُ قَالَ اسْتَوْصِ بِهِ خَيْراً فَإِنَّ لَهُ عَلَيْكَ حُقُوقاً كَثِيرَةً فَأَمَّا أَوَّلُهُنَّ فَمَا أَنْتَ عَلَيْهِ مِنْ دِينِ اللَّهِ وَ حَقِّ الصُّحْبَةِ

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Shueyb who said,

‘I entered to see him (Al-Sadiq^-asws). He^-asws said to me: ‘Who was your co-traveller?’ I said, ‘The good, the meritorious Abu Musa Al-Baqqal’. He^-asws said: ‘Enjoin good with him, for there are many rights for him upon you. As for first of them, it is what you are upon from the religion of Allah^-azwj, and rights of companionship’.

قُلْتُ لَوِ اسْتَطَعْتُ مَا مَشَى عَلَى الْأَرْضِ قَالَ اسْتَوْصِ بِهِ خَيْراً قُلْتُ دُونَ هَذَا أَكْتَفِي بِهِ مِنْكَ

I said, ‘If I had the capacity, he would not walk upon the ground (i.e. would make him ride)’. He^-asws said: ‘Enjoin good with him’. I said, ‘Besides this, make him suffice with it from you’.

قَالَ فَخَرَجْنَا حَتَّى نَزَلْنَا مَنْزِلًا فِي الطَّرِيقِ يُقَالُ لَهُ وتقر فَنَزَلْنَاهُ وَ أَمَرْتُ الْغِلْمَانَ أَنْ يَكْفُوا الْإِبِلَ الْعَلَفَ وَ يَصْنَعُوا طَعَاماً فَفَعَلُوا وَ نَظَرْتُ إِلَى أَبِي مُوسَى وَ مَعَهُ كُوزٌ مِنْ مَاءٍ وَ أَخَذَ طَرِيقَهُ لِلْوُضُوءِ وَ أَنَا أَنْظُرُ حَتَّى هَبَطَ فِي وَهْدَةٍ مِنَ الْأَرْضِ وَ أَدْرَكَ الطَّعَامُ

He (the narrator) said, ‘We went out until we descended at an encampment in the road called Watqar (a spring near Makkah). We descended at it, and he^-asws ordered the servants to suffice the camels with the fodder and prepare food. They did so, and I looked at Abu Musa and there was a water pitcher with him, and he took to this way for performing wud’u, and I awaited, until he fell in a hole in the ground. And the food was ready.

فَقَالَ لِيَ الْغِلْمَانُ قَدْ أَدْرَكَ الطَّعَامُ قُلْتُ اطْلُبُوا أَبَا مُوسَى فَإِنَّهُ أَخَذَ فِي هَذَا الْوَجْهِ يَتَوَضَّأُ فَطَلَبُوهُ الْغِلْمَانُ فَلَمْ يُصِيبُوهُ فَأَعْطَيْتُ اللَّهَ عَهْداً أَنْ لَا أَبْرَحَ مِنَ الْمَوْضِعِ الَّذِي أَنَا فِيهِ ثَلَاثَةَ أَيَّامٍ أَطْلُبُهُ حَتَّى أُبْلِيَ إِلَى اللَّهِ عُذْراً

The servant said to me, ‘I have prepared the food’. I said, ‘Search for Abu Musa for he had taken to this direction to perform wud’u’. The servants sought him, but they could not find him. I gave Allah^-azwj a pact that I will not depart from the place which I was in, for three days. I shall search for him until I have an excuse to Allah^-azwj.

فَاكْتَرَيْتُ الْأَعْرَابَ فِي طَلَبِهِ وَ جَعَلْتُ لِمَنْ جَاءَ بِهِ عَشَرَةَ آلَافِ دِرْهَمٍ فَانْطَلَقَ الْأَعْرَابُ فِي طَلَبِهِ ثَلَاثَةَ أَيَّامٍ فَلَمَّا كَانَ الْيَوْمُ الرَّابِعُ أَتَانِي الْقَوْمُ وَ أَيِسُوا مِنْهُ فَقَالُوا يَا عَبْدَ اللَّهِ مَا نَرَى صَاحِبَكَ إِلَّا وَ قَدِ اخْتُطِفَ إِنَّ هَذِهِ بِلَادٌ مَحْضُورَةٌ فُقِدَ فِيهَا غَيْرُ وَاحِدٍ وَ نَحْنُ نَرَى لَكَ أَنْ تَرْتَحِلَ مِنْهَا

I hired Bedouins in searching for him and made (a reward) of ten thousand Dirhams to be for the one who comes with him. The Bedouins went in searching for him for three days. When it was the fourth day, the group came to me, and they had despaired form him. They said, ‘O servant of Allah^-azwj! We do not view regarding your companion except, and he has been kidnapped in this deadly countryside. More than one has been lost in it, and we view for you that you should depart from it’.

فَلَمَّا قَالُوا لِي هَذِهِ الْمَقَالَةَ ارْتَحَلْتُ حَتَّى قَدِمْنَا الْكُوفَةَ وَ أَخْبَرْتُ أَهْلَهُ بِقِصَّتِهِ وَ خَرَجْتُ مِنْ قَابِلٍ حَتَّى دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لِي يَا شُعَيْبُ لَمْ آمُرْكَ أَنْ تَسْتَوْصِيَ بِأَبِي مُوسَى الْبَقَّالِ خَيْراً قُلْتُ بَلَى وَ لَكِنْ ذَهَبَ حَيْثُ ذَهَبَ

When they said these words to me, I departed until we arrived at Al-Kufa and I informed his family with his story. And I went out the following year until I entered to see Abu Abdullah^-asws. He^-asws said to me: ‘O Shueyb! Did I^-asws not instruct you that you should be enjoining good with Musa Al-Baqqal?’ I said, ‘Yes, but he went where he went’.

فَقَالَ رَحِمَ اللَّهُ أَبَا مُوسَى لَوْ رَأَيْتَ مَنَازِلَ أَبِي مُوسَى فِي الْجَنَّةِ لَأَقَرَّ اللَّهُ عَيْنَكَ كَانَتْ لِأَبِي مُوسَى دَرَجَةٌ عِنْدَ اللَّهِ لَمْ يَكُنْ يَنَالُهَا إِلَّا بِالَّذِي ابْتُلِيَ بِهِ.

He^-asws said: ‘May Allah^-azwj have Mercy on Abu Musa! If you were to see the status of Abu Musa in the Paradise, Allah^-azwj would Delight your eyes. There was a rank for Abu Musa in the Presence of Allah^-azwj, which he could not achieve except by that which he had been afflicted with’’.[26]

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 Ali^-asws Bin Muhammad Al-Askari^-asws that Abu Al-Hassan Musa^-asws Bin Ja’far^-asws said: ‘Allah^-azwj Created the creatures, and He^-azwj Knew what they would be coming to, so He^-azwj Commanded them and Prohibited them. Whatever thing He^-azwj Command them with, He^-azwj Made a way for them to take with it; and whatever thing He^-azwj Prohibited from, He^-azwj Made a way for them to leave it, and they would not become takers nor leavers except by His^-azwj Permission.

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

And Allah^-azwj does not Compel anyone from His^-azwj creatures upon disobeying Him^-azwj, but He^-azwj 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]’’.[27]

شى: عن ابن مسكان، عن الوصاف، عن أبي جعفر عليه السلام قال: إن فيما ناجى موسى أن قال: يا رب هذا السامري صنع العجل فالخوار من صنعه ؟ قال: فأوحى الله إليه، يا موسى إن تلك فتنتي فلا تفصحني عنها.

From Ibn Muskan, from Al Wasaf,

‘From Abu Ja’far^-asws having said: ‘Among what Musa^-as whispered to his^-as Lord^-azwj is that he^-as said: ‘O Lord^-azwj! This Samiri^-la made the calf, so who made it roar (mooing sound)?’ So, Allah^-azwj Revealed to him^-as: “O Musa^-as! That is My^-azwj Trial, so do not (seek its) explanation from to Me^-azwj about it”’.[28]

لي، الأمالي للصدوق ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ الْأَزْدِيِّ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بَلِيَّةُ النَّاسِ عَظِيمَةٌ إِنْ دَعَوْنَاهُمْ لَمْ يُجِيبُونَا وَ إِنْ تَرَكْنَاهُمْ لَمْ يَهْتَدُوا بِغَيْرِنَا.

(The book) ‘Al Amaali’ of Al Sadouq – Ibn Masrour, from Ibn Aamir, from his uncle, from Muhammad Bin Ziyad Al Azdy, from Al Mufazzal,

‘From Abu Abdullah^-asws having said: ‘The Trial of the people is catastrophic. If we^-asws call them, they do not answer us^-asws, but if we^-asws leave them, they are not rightly guided without us^-asws’’.[29]

الإحتجاج عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فَقَالَ لَهُ رَجُلٌ مِنْ أَهْلِ الْبَصْرَةِ يُقَالُ لَهُ عُثْمَانُ الْأَعْمَى إِنَّ الْحَسَنَ الْبَصْرِيَّ يَزْعُمُ أَنَّ الَّذِينَ يَكْتُمُونَ الْعِلْمَ تُؤْذِي رِيحُ بُطُونِهِمْ مَنْ يَدْخُلُ النَّارَ

(The book) ‘Al Ihtijaj’ – From Abdullah Bin Suleyman who said,

‘I was in the presence of Abu Ja’far^-asws, and a man from the people of Basra called Usman the blind said to him^-asws, ‘Al-Hassan Al-Basry claims that those who are concealing the knowledge, the wind of their bellies would harm the ones entering the Fire’.

فَقَالَ أَبُو جَعْفَرٍ ع فَهَلَكَ إِذاً مُؤْمِنُ آلِ فِرْعَوْنَ وَ اللَّهُ مَدَحَهُ بِذَلِكَ وَ مَا زَالَ الْعِلْمُ مَكْتُوماً مُنْذُ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ رَسُولَهُ نُوحاً فَلْيَذْهَبِ الْحَسَنُ يَمِيناً وَ شِمَالًا فَوَ اللَّهِ مَا يُوجَدُ الْعِلْمُ إِلَّا هَاهُنَا

Abu Ja’far^-asws said: ‘Then the Momin of the people of Pharaoh^-la is destroyed and Allah^-azwj has Praised him with that; and the knowledge has not ceased to be concealed since Allah^-azwj Mighty and Majestic Sent His^-azwj Rasool^-saww Noah^-as. So, let Al-Hassan (Al Basry) got right and left, by Allah^-azwj he will not find the knowledge except over here’.

وَ كَانَ‏ع يَقُولُ مِحْنَةُ النَّاسِ عَلَيْنَا عَظِيمَةٌ إِنْ دَعَوْنَاهُمْ لَمْ يُجِيبُونَا وَ إِنْ تَرَكْنَاهُمْ لَمْ يَهْتَدُوا بِغَيْرِنَا.

And he^-asws said: ‘Trial of the people upon us^-asws is mighty. If we^-asws call them they do not answer us^-asws, but if we^-asws leave them, they don’t get guided without us^-asws’’.[30]

وَ كَانَ ع يَقُولُ‏ بَلِيَّةُ النَّاسِ عَلَيْنَا عَظِيمَةٌ إِنْ دَعَوْنَاهُمْ لَمْ يَسْتَجِيبُوا لَنَا وَ إِنْ تَرَكْنَاهُمْ لَمْ يَهْتَدُوا بِغَيْرِنَا.

And he^-asws said: ‘The Trials of the people are significantly (difficult) regarding us^-asws. If we^-asws call them they do not respond to us^-asws, but if we^-asws leave them, they do not get guided (through) others’’.[31]

وَ كَانَ ع يَقُولُ‏ بَلِيَّةُ النَّاسِ عَلَيْنَا عَظِيمَةٌ إِنْ دَعَوْنَاهُمْ لَمْ يَسْتَجِيبُوا لَنَا وَ إِنْ تَرَكْنَاهُمْ لَمْ يَهْتَدُوا بِغَيْرِنَا.

And he^-asws was saying: ‘The Trial of the people upon us^-asws is mighty. If we^-asws call them, they are not answering us^-asws, and if we^-asws leave them, they are not being guided by others’’.[32]

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 Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: and they had been called to the Sajdah while they were safe (and sound) [68:43]. He^-asws 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 he^-asws said: ‘There isn’t anything from what they had been Commanded with and Prohibited from except, and from Allah^-azwj Mighty and Majestic, there was a Trial and an Ordainment in it’’.[33]

Accusations a Momin Faces during Trial:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ هَذَا الَّذِي ظَهَرَ بِوَجْهِي يَزْعُمُ النَّاسُ أَنَّ اللَّهَ لَمْ يَبْتَلِ بِهِ عَبْداً لَهُ فِيهِ حَاجَةٌ قَالَ فَقَالَ لِي لَقَدْ كَانَ مُؤْمِنُ آلِ فِرْعَوْنَ مُكَنَّعَ الْأَصَابِعِ فَكَانَ يَقُولُ هَكَذَا وَ يَمُدُّ يَدَيْهِ وَ يَقُولُ يا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Malik Bin Atiyya, from Yunus Bin Ammar who said,

‘I said to Abu Abdullah^-asws, ‘This which has appeared in my face, the people are alleging that Allah^-azwj does not Afflict a servant with it in whom He^-azwj has a need’. So he^-asws said to me: ‘It was so that the Momin from the people of the Paharoh^-la was of a paralytic fingers, and he was speaking like this, and he was extending his hands and saying, ‘[36:20] O people! Follow the Rasools’.

ثُمَّ قَالَ لِي إِذَا كَانَ الثُّلُثُ الْأَخِيرُ مِنَ اللَّيْلِ فِي أَوَّلِهِ فَتَوَضَّ وَ قُمْ إِلَى صَلَاتِكَ الَّتِي تُصَلِّيهَا فَإِذَا كُنْتَ فِي السَّجْدَةِ الْأَخِيرَةِ مِنَ الرَّكْعَتَيْنِ الْأُولَيَيْنِ فَقُلْ

Then he^-asws said to me: ‘When it is the last third of the night, during its beginning, so perform ablution and stand to your Salāt which you tend to pay. So when you are in the last Sajda from the first two Cycles, say while you are in the Sajda,

وَ أَنْتَ سَاجِدٌ يَا عَلِيُّ يَا عَظِيمُ يَا رَحْمَانُ يَا رَحِيمُ يَا سَامِعَ الدَّعَوَاتِ يَا مُعْطِيَ الْخَيْرَاتِ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَعْطِنِي مِنْ خَيْرِ الدُّنْيَا وَ الْآخِرَةِ مَا أَنْتَ أَهْلُهُ وَ اصْرِفْ عَنِّي مِنْ شَرِّ الدُّنْيَا وَ الْآخِرَةِ مَا أَنْتَ أَهْلُهُ وَ اذْهَبْ عَنِّي بِهَذَا الْوَجَعِ وَ تُسَمِّيهِ فَإِنَّهُ قَدْ غَاظَنِي وَ أَحْزَنَنِي وَ أَلِحَّ فِي الدُّعَاءِ

‘O Exalted! O Beneficent! O Merciful! O Hearer of the supplications! O Given of the goodness! Send Blessings upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and Give me from the goodness of the world and the Hereafter what You^-azwj are Rightful of, and Exchange from me the evil of the world and the Hereafter what You^-azwj are Rightful of; and Remove this pain from me’, and name it, ‘For it has enrages me and grieved me’. And be insistent in the supplication’.

قَالَ فَمَا وَصَلْتُ إِلَى الْكُوفَةِ حَتَّى أَذْهَبَ اللَّهُ بِهِ عَنِّي كُلَّهُ .

He (the narrator) said, ‘So I had not arrived in Al-Kufa until Allah^-azwj had Removed it from me, all of it’.[34]

Momineen will be Sieved and Tried in Religion:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ وَ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) لَمَّا بُويِعَ بَعْدَ مَقْتَلِ عُثْمَانَ صَعِدَ الْمِنْبَرَ وَ خَطَبَ بِخُطْبَةٍ ذَكَرَهَا يَقُولُ فِيهَا أَلَا إِنَّ بَلِيَّتَكُمْ قَدْ عَادَتْ كَهَيْئَتِهَا يَوْمَ بَعَثَ اللَّهُ نَبِيَّهُ ( صلى الله عليه وآله ) وَ الَّذِي بَعَثَهُ بِالْحَقِّ لَتُبَلْبَلُنَّ بَلْبَلَةً وَ لَتُغَرْبَلُنَّ غَرْبَلَةً حَتَّى يَعُودَ أَسْفَلُكُمْ أَعْلَاكُمْ وَ أَعْلَاكُمْ أَسْفَلَكُمْ وَ لَيَسْبِقَنَّ سَبَّاقُونَ كَانُوا قَصَّرُوا وَ لَيُقَصِّرَنَّ سَبَّاقُونَ كَانُوا سَبَقُوا وَ اللَّهِ مَا كَتَمْتُ وَسْمَةً وَ لَا كَذَبْتُ كَذِبَةً وَ لَقَدْ نُبِّئْتُ بِهَذَا الْمَقَامِ وَ هَذَا الْيَوْمِ .

Ali Bin Ibrahim, from his father, from Al Hassan Bin Mahboub, from Yaqoub Al Sarraj and Ali Bin Raib, from;

Abu Abdullah^-asws says that ‘When Amir Al-Momineen^-asws was pledged allegiance to after the killing of Usman, he^-asws ascended the Pulpit and addressed with a sermon, he (Abu Abdullah^-asws) mentioned, saying therein:

‘Indeed! Your trials have returned as if these were on the day Allah^-azwj Sent His^-azwj Prophet^-saww. By the One^-azwj Who Sent him^-saww with the Truth, you will be tried with trials and you would be sifted with a sifting until your lower ones would turn to be your higher ones and your higher ones, your lower ones, and your forwards ones who were ahead would be left behind, and those who were left behind would precede.

By Allah^-azwj! I^-asws have not concealed and (have) specified, and I^-asws did not lie with a lie, and I^-asws had been Informed with this place and this day’.[35]

مُحَمَّدُ بْنُ يَحْيَى وَ الْحَسَنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ الْأَنْبَارِيِّ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِي الْمَغْرَاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَيْلٌ لِطُغَاةِ الْعَرَبِ مِنْ أَمْرٍ قَدِ اقْتَرَبَ قُلْتُ جُعِلْتُ فِدَاكَ كَمْ مَعَ الْقَائِمِ مِنَ الْعَرَبِ قَالَ نَفَرٌ يَسِيرٌ قُلْتُ وَ اللَّهِ إِنَّ مَنْ يَصِفُ هَذَا الْأَمْرَ مِنْهُمْ لَكَثِيرٌ قَالَ لَا بُدَّ لِلنَّاسِ مِنْ أَنْ يُمَحَّصُوا وَ يُمَيَّزُوا وَ يُغَرْبَلُوا وَ يُسْتَخْرَجُ فِي الْغِرْبَالِ خَلْقٌ كَثِيرٌ .

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’a, from Ibn Abu Yafour who said,

‘I heard Abu Abdullah^-asws saying: ‘Woe be unto the tyrants of the Arabs from a matter which has drawn closer!’ I said, ‘May I be sacrificed for you^-asws! How many from the Arabs would be with Al-Qaim^-asws?’ He^-asws said: ‘A small number’.

I said, ‘By Allah^-azwj! Surely the ones who describe this matter are most of them’. He^-asws said: ‘It is inevitable for the people from being vetted, and differentiated, and sifted, and there would be exited during the sifting, a lot of people’.[36]

مُحَمَّدُ بْنُ يَحْيَى وَ الْحَسَنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الصَّيْرَفِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّيْقَلِ عَنْ أَبِيهِ عَنْ مَنْصُورٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا مَنْصُورُ إِنَّ هَذَا الْأَمْرَ لَا يَأْتِيكُمْ إِلَّا بَعْدَ إِيَاسٍ وَ لَا وَ اللَّهِ حَتَّى تُمَيَّزُوا وَ لَا وَ اللَّهِ حَتَّى تُمَحَّصُوا وَ لَا وَ اللَّهِ حَتَّى يَشْقَى مَنْ يَشْقَى وَ يَسْعَدَ مَنْ يَسْعَدُ .

Muhammad Bin Yahya, and Al Hassan Bin Muhammad, from Ja’far Bin Muhammad, from Al Hassan Bin Muhammad Al Sayrafi, from Ja’far Bin Muhammad Al Sayqal, from his father, from Mansour who said,

‘Abu Abdullah^-asws said to me: ‘O Mansour! This matter would not be coming to you all except after despair, and no, by Allah^-azwj, until you are differentiated, and no, by Allah^-azwj, until you are vetted, and no, by Allah^-azwj, until he becomes wretched, the one who is wretched, and he becomes fortunate, the one who is fortunate’.[37]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ قَالَ هُمْ قَوْمٌ وَحَّدُوا اللَّهَ وَ خَلَعُوا عِبَادَةَ مَنْ يُعْبَدُ مِنْ دُونِ اللَّهِ فَخَرَجُوا مِنَ الشِّرْكِ وَ لَمْ يَعْرِفُوا أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) رَسُولُ اللَّهِ فَهُمْ يَعْبُدُونَ اللَّهَ عَلَى شَكٍّ فِي مُحَمَّدٍ ( صلى الله عليه وآله ) وَ مَا جَاءَ بِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Musa Bin Bakr, from Zurara, from;

Abu Ja’far^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [22:11] And among men is he who worships Allah superficially. He^-asws said: ‘They are a people professing the Oneness of Allah^-azwj and keeping away from worshipping the ones besides Allah^-azwj. So they are exiting from the Shirk (Polytheism) but are not recognising that Muhammad^-saww is the Rasool^-saww of Allah^-azwj. Thus, they are worshipping Allah^-azwj upon doubt regarding Muhammad^-saww and what he^-saww came with.

فَأَتَوْا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ قَالُوا نَنْظُرُ فَإِنْ كَثُرَتْ أَمْوَالُنَا وَ عُوفِينَا فِي أَنْفُسِنَا وَ أَوْلَادِنَا عَلِمْنَا أَنَّهُ صَادِقٌ وَ أَنَّهُ رَسُولُ اللَّهِ وَ إِنْ كَانَ غَيْرَ ذَلِكَ نَظَرْنَا

So they came over to Rasool-Allah^-saww and said, ‘We shall consider, so if our wealth becomes abundant, and we are with good health regarding ourselves and our children, we will know that he^-saww is truthful and that he^-saww is Rasool^-saww of Allah^-azwj; but if it is other than that, we shall reconsider’.

قَالَ اللَّهُ عَزَّ وَ جَلَّ فَإِنْ أَصابَهُ خَيْرٌ اطْمَأَنَّ بِهِ يَعْنِي عَافِيَةً فِي الدُّنْيَا وَ إِنْ أَصابَتْهُ فِتْنَةٌ يَعْنِي بَلَاءً فِي نَفْسِهِ وَ مَالِهِ انْقَلَبَ عَلى وَجْهِهِ انْقَلَبَ عَلَى شَكِّهِ إِلَى الشِّرْكِ خَسِرَ الدُّنْيا وَ الْآخِرَةَ ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ يَدْعُوا مِنْ دُونِ اللَّهِ ما لا يَضُرُّهُ وَ ما لا يَنْفَعُهُ

Allah^-azwj Mighty and Majestic Said [22:11] so that if good befalls him he is satisfied therewith Meaning the wellbeing in the world but if a trial afflicts him  Meaning an affliction regarding himself and his wealth he turns back headlong overturning upon his doubt to the Shirk (Polytheism)  he loses this world as well as the Hereafter; that is a manifest loss. He supplicates to the ones besides Allah^-azwj who can neither harm him nor that can benefit him’. [38] (An extract).

مُحَمَّدُ بْنُ الْحَسَنِ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ الصَّيْقَلِ عَنْ أَبِيهِ قَالَ كُنْتُ أَنَا وَ الْحَارِثُ بْنُ الْمُغِيرَةِ وَ جَمَاعَةٌ مِنْ أَصْحَابِنَا جُلُوساً وَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَسْمَعُ كَلَامَنَا فَقَالَ لَنَا فِي أَيِّ شَيْ‏ءٍ أَنْتُمْ هَيْهَاتَ هَيْهَاتَ لَا وَ اللَّهِ لَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى تُغَرْبَلُوا لَا وَ اللَّهِ لَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى تُمَحَّصُوا لَا وَ اللَّهِ لَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى تُمَيَّزُوا لَا وَ اللَّهِ مَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ إِلَّا بَعْدَ إِيَاسٍ لَا وَ اللَّهِ لَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى يَشْقَى مَنْ يَشْقَى وَ يَسْعَدَ مَنْ يَسْعَدُ .

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 Haris Bin Al-Mugheira, and a group of our companions were seated, and Abu Abdullah^-asws heard our speech. So he^-asws said to us: ‘In which thing (discussion) are you in? Far be it! Far be it! No, by Allah^-azwj! What you all are extending your eyes towards will not be happening until you are scrutinised!

No, by Allah^-azwj! What you are extending your eyes towards will not be happening until you are differentiated! No, by Allah^-azwj! What you are extending your eyes towards will not be happening until after despair! No, by Allah^-azwj! What you are extending your eyes towards will not be happening until the one who is a wretch becomes a wretch, and the one who is ‘يَسْعَدَ’ auspicious becomes auspicious’.[39]

سَهْلٌ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ يُونُسَ عَنْ عَبْدِ الْأَعْلَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَلْيَحْذَرِ الَّذِينَ يُخالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذابٌ أَلِيمٌ قَالَ فِتْنَةٌ فِي دِينِهِ أَوْ جِرَاحَةٌ لَا يَأْجُرُهُ اللَّهُ عَلَيْهَا.

Sahl, from Muhammad Bin Abdul Hameed, from Yunus, from Abdul A’ala who said:

I asked Abu Abdullah^-asws about the Statement of Allah^-azwj: “[24:63] therefore let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement”. Imam^-asws said: (it’s) ‘فِتْنَةٌ’ Trial in His^-azwj Religion or oppression (from others) for which Allah^-azwj does not Reward’ (as one fell into it while clear religious instructions and warning were known to him).[40]

The Recompense is according to the Severity of the Trial:

In a sermon (see Appendix), Amir ul-Momineen^-asws says:

وَ كُلَّمَا كَانَتِ الْبَلْوَى وَ الِاخْتِبَارُ أَعْظَمَ كَانَتِ الْمَثُوبَةُ وَ الْجَزَاءُ أَجْزَلَ أَ لَا تَرَوْنَ أَنَّ اللَّهَ جَلَّ ثَنَاؤُهُ اخْتَبَرَ الْأَوَّلِينَ مِنْ لَدُنِ آدَمَ إِلَى الْآخِرِينَ مِنْ هَذَا الْعَالَمِ بِأَحْجَارٍ لَا تَضُرُّ وَ لَا تَنْفَعُ وَ لَا تُبْصِرُ وَ لَا تَسْمَعُ فَجَعَلَهَا بَيْتَهُ الْحَرَامَ الَّذِي جَعَلَهُ لِلنَّاسِ قِيَاماً ثُمَّ وَضَعَهُ بِأَوْعَرِ بِقَاعِ الْأَرْضِ حَجَراً وَ أَقَلِّ نَتَائِقِ الدُّنْيَا مَدَراً وَ أَضْيَقِ بُطُونِ الْأَوْدِيَةِ مَعَاشاً وَ أَغْلَظِ مَحَالِّ الْمُسْلِمِينَ مِيَاهاً بَيْنَ جِبَالٍ خَشِنَةٍ وَ رِمَالٍ دَمِثَةٍ وَ عُيُونٍ وَشِلَةٍ وَ قُرًى مُنْقَطِعَةٍ وَ أَثَرٍ مِنْ مَوَاضِعِ قَطْرِ السَّمَاءِ دَاثِرٍ لَيْسَ يَزْكُو بِهِ خُفٌّ وَ لَا ظِلْفٌ وَ لَا حَافِرٌ

And every time the Trial and Test is greater, its Rewards and Recompense is more. Have you not observed that Allah^-azwj, Majestic is His^-azwj Praise, has Tested the former ones, since Adam^-as to the last of them from this world, with the stones which can neither harm nor benefit, nor can they see nor hear, so He^-azwj made it to be His^-azwj Sacred House (Kabah) which has been Made for the people to stand (in Prayer). Then He^-azwj Placed it (Kabah) at the rocky barren spot of the earth, and the least in generating vegetation, and the narrowest of valleys in livelihoods, and the harshest of the places of the Muslims for the water, between rough mountains, and soft sands, and springs of trickling flows, and cut-off towns, and hardly any traces of the drops from the sky which neither can the shoes be cleaned with nor hooves.

ثُمَّ أَمَرَ آدَمَ وَ وُلْدَهُ أَنْ يَثْنُوا أَعْطَافَهُمْ نَحْوَهُ فَصَارَ مَثَابَةً لِمُنْتَجَعِ أَسْفَارِهِمْ وَ غَايَةً لِمُلْقَى رِحَالِهِمْ تَهْوِي إِلَيْهِ ثِمَارُ الْأَفْئِدَةِ مِنْ مَفَاوِزِ قِفَارٍ مُتَّصِلَةٍ وَ جَزَائِرِ بِحَارٍ مُنْقَطِعَةٍ وَ مَهَاوِي فِجَاجٍ عَمِيقَةٍ حَتَّى يَهُزُّوا مَنَاكِبَهُمْ ذُلُلًا يُهَلِّلُونَ لِلَّهِ حَوْلَهُ وَ يَرْمُلُونَ عَلَى أَقْدَامِهِمْ شُعْثاً غُبْراً لَهُ قَدْ نَبَذُوا الْقُنُعَ وَ السَّرَابِيلَ وَرَاءَ ظُهُورِهِمْ وَ حَسَرُوا بِالشُّعُورِ حَلْقاً عَنْ رُءُوسِهِمُ

Then He^-azwj Commanded Adam^-as and his^-as children that they Praise Him^-azwj around it. So it became a resort for their journeys, and a destination for resting their rides. The fruits of their hearts incline towards it from the vast expansive lands, and the islands of the oceans cut-off, and the valleys of the deep glens, until they stoop their shoulders in humbleness, extolling to Allah^-azwj around it, and walking upon their feet, tired, dusty, for Him^-azwj, having cast their head-coverings and their regular trousers behind their backs, and fatigues, with the hair shaven off from their heads.

ابْتِلَاءً عَظِيماً وَ اخْتِبَاراً كَبِيراً وَ امْتِحَاناً شَدِيداً وَ تَمْحِيصاً بَلِيغاً وَ قُنُوتاً مُبِيناً جَعَلَهُ اللَّهُ سَبَباً لِرَحْمَتِهِ وَ وُصْلَةً وَ وَسِيلَةً إِلَى جَنَّتِهِ وَ عِلَّةً لِمَغْفِرَتِهِ وَ ابْتِلَاءً لِلْخَلْقِ بِرَحْمَتِهِ

A grievous tribulation, and a great trial, and a difficult examination, a critical scrutiny, and clear devoutness. Allah^-azwj Made it a cause for His^-azwj Mercy, and a link and a means to His^-azwj Paradise, and a reason for His^-azwj Forgiveness, and a trial for His^-azwj creatures by His^-azwj Mercy. …..

وَ لِيَجْعَلَ ذَلِكَ أَبْوَاباً فُتُحاً إِلَى فَضْلِهِ وَ أَسْبَاباً ذُلُلًا لِعَفْوِهِ وَ فِتْنَتِهِ كَمَا قَالَ الم. أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ. وَ لَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَ لَيَعْلَمَنَّ الْكاذِبِينَ .

And, He^-azwj Made that as gateways opened to His^-azwj Mercy, and causes for ease to His^-azwj Forgiveness and His^-azwj Trial, just as He^-azwj Said [29:1] Alif Lam Meem  [29:2] Do the people reckon that they will be left alone on saying, We believe, and they will not be Tested? [29:3] And We have Tested those before them, so Allah will Make known those who are truthful and He will Make known the liars’.[41] (An extract, see the complete sermon in Appendix).

Two Types of Momineen:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ نُصَيْرٍ أَبِي الْحَكَمِ الْخَثْعَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُؤْمِنُ مُؤْمِنَانِ فَمُؤْمِنٌ صَدَقَ بِعَهْدِ اللَّهِ وَ وَفَى بِشَرْطِهِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ رِجالٌ صَدَقُوا ما عاهَدُوا اللَّهَ عَلَيْهِ فَذَلِكَ الَّذِي لَا تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ لَا أَهْوَالُ الْآخِرَةِ وَ ذَلِكَ مِمَّنْ يَشْفَعُ وَ لَا يُشْفَعُ لَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Nusayr Abu Al Hakam Al Khash’amy, from;

Abu Abdullah^-asws has said: ‘The Momineen are of two (types of) Momineen. So there is a Momin who ratified with the Covenant of Allah^-azwj and remained loyal with His-^-azwj Stipulation (Conditions), and that is in the Words of Allah-^-azwj Mighty and Majestic [33:23] From the Believers are men who ratified what Covenant Allah Made with them. So that is the one who would not be hit by the horrors of the world and the Hereafter, and that is from the one would interceded and would (be in no need) to be interceded for.

وَ مُؤْمِنٌ كَخَامَةِ الزَّرْعِ تَعْوَجُّ أَحْيَاناً وَ تَقُومُ أَحْيَاناً فَذَلِكَ مِمَّنْ تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ أَهْوَالُ الْآخِرَةِ وَ ذَلِكَ مِمَّنْ يُشْفَعُ لَهُ وَ لَا يَشْفَعُ.

And there is a Momin like the stalk (trunk) of the plants, sometimes he is crooked (bent towards sins) and sometimes he is straight. So that is from the one who would be hit by the horrors of the world and the horrors of the Hereafter, and that is from the one who would be interceded for and he would not be interceding (for anyone else)’.[1]

Allah^-azwj Knows What is the Best for a Believer (Wealth or Destitute):

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ كَانَ عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مُؤْمِنٌ فَقِيرٌ شَدِيدُ الْحَاجَةِ مِنْ أَهْلِ الصُّفَّةِ وَ كَانَ مُلَازِماً لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) عِنْدَ مَوَاقِيتِ الصَّلَاةِ كُلِّهَا لَا يَفْقِدُهُ فِي شَيْ‏ءٍ مِنْهَا وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَرِقُّ لَهُ وَ يَنْظُرُ إِلَى حَاجَتِهِ وَ غُرْبَتِهِ فَيَقُولُ يَا سَعْدُ لَوْ قَدْ جَاءَنِي شَيْ‏ءٌ لَأَغْنَيْتُكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Abu Baseer who said,

‘I heard Abu Ja’far^-asws saying: ‘During the era of Rasool-Allah^-saww, there was an extremely poor Believer who was needy to the people of the platform (A raised platform used by the Prophet^-saww as a welcoming point for newcomers or destitute), and he used to adhere to Rasool-Allah^-saww during the times of the Salat (Prayer), all of (the time), not missing out anything from these (Salat); and Rasool-Allah^-saww used to have compassion for him and would look into his needs and his poverty, and he^-saww was saying: ‘O Sa’ad! If somethings comes to me^-saww, I^-saww would make you needless’.

قَالَ فَأَبْطَأَ ذَلِكَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَاشْتَدَّ غَمُّ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لِسَعْدٍ فَعَلِمَ اللَّهُ سُبْحَانَهُ مَا دَخَلَ عَلَى رَسُولِ اللَّهِ مِنْ غَمِّهِ لِسَعْدٍ فَأَهْبَطَ عَلَيْهِ جَبْرَئِيلَ ( عليه السلام ) وَ مَعَهُ دِرْهَمَانِ فَقَالَ لَهُ يَا مُحَمَّدُ إِنَّ اللَّهَ قَدْ عَلِمَ مَا قَدْ دَخَلَكَ مِنَ الْغَمِّ لِسَعْدٍ أَ فَتُحِبُّ أَنْ تُغْنِيَهُ فَقَالَ نَعَمْ فَقَالَ لَهُ فَهَاكَ هَذَيْنِ الدِّرْهَمَيْنِ فَأَعْطِهِمَا إِيَّاهُ وَ مُرْهُ أَنْ يَتَّجِرَ بِهِمَا

He^-asws said: ‘That was slow upon Rasool-Allah^-saww, so the gloom for Sa’ad was intense upon Rasool-Allah^-saww. So Allah^-azwj the Glorious Knew what had entered upon Rasool-Allah^-saww from his^-saww gloom for Sa’ad. So Jibraeel^-as descended and with him^-as were two Dirhams, and he^-as said to him^-saww: ‘Allah^-azwj has Known of what has entered you^-saww from the gloom for Sa’ad. Would you^-saww like to have him enriched?’ So he^-saww said: ‘Yes’. So he^-as said: ‘So give these two Dirhams to him and instruct him that he should do some business with these’.

قَالَ فَأَخَذَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثُمَّ خَرَجَ إِلَى صَلَاةِ الظُّهْرِ وَ سَعْدٌ قَائِمٌ عَلَى بَابِ حُجُرَاتِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يَنْتَظِرُهُ فَلَمَّا رَآهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ يَا سَعْدُ أَ تُحْسِنُ التِّجَارَةَ فَقَالَ لَهُ سَعْدٌ وَ اللَّهِ مَا أَصْبَحْتُ أَمْلِكُ مَالًا أَتَّجِرُ بِهِ فَأَعْطَاهُ النَّبِيُّ ( صلى الله عليه وآله ) الدِّرْهَمَيْنِ وَ قَالَ لَهُ اتَّجِرْ بِهِمَا وَ تَصَرَّفْ لِرِزْقِ اللَّهِ فَأَخَذَهُمَا سَعْدٌ وَ مَضَى مَعَ النَّبِيِّ ( صلى الله عليه وآله ) حَتَّى صَلَّى مَعَهُ الظُّهْرَ وَ الْعَصْرَ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) قُمْ فَاطْلُبِ الرِّزْقَ فَقَدْ كُنْتُ بِحَالِكَ مُغْتَمّاً  ا سَعْدُ

He^-asws said: ‘So Rasool-Allah^-saww took them, then went out to the Noon Prayer, Sa’ad was standing at the door of the chamber of Rasool-Allah^-saww awaiting him^-saww. So when Rasool-Allah^-saww saw him, he^-saww said: ‘O Sa’ad! Are you good at trading?’ So Sa’ad said to him^-saww, ‘By Allah^-azwj! I have not become an owner of wealth to trade with’. So the Prophet^-saww gave him the two Dirhams and said to him: ‘Trade with these two, and disperse (to seek) the sustenance of Allah^-azwj’. So Sa’ad took them and went along with Rasool-Allah^-saww until he Prayed with him^-saww the Zohar and the Asr Prayers. So the Prophet^-saww said to him: ‘Arise, and seek the sustenance, for I^-saww have been concerned for you, O Sa’ad’.

قَالَ فَأَقْبَلَ سَعْدٌ لَا يَشْتَرِي بِدِرْهَمٍ شَيْئاً إِلَّا بَاعَهُ بِدِرْهَمَيْنِ وَ لَا يَشْتَرِي شَيْئاً بِدِرْهَمَيْنِ إِلَّا بَاعَهُ بِأَرْبَعَةِ دَرَاهِمَ فَأَقْبَلَتِ الدُّنْيَا عَلَى سَعْدٍ فَكَثُرَ مَتَاعُهُ وَ مَالُهُ وَ عَظُمَتْ تِجَارَتُهُ فَاتَّخَذَ عَلَى بَابِ الْمَسْجِدِ مَوْضِعاً وَ جَلَسَ فِيهِ فَجَمَعَ تِجَارَتَهُ إِلَيْهِ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَقَامَ بِلَالٌ لِلصَّلَاةِ يَخْرُجُ وَ سَعْدٌ مَشْغُولٌ بِالدُّنْيَا لَمْ يَتَطَهَّرْ وَ لَمْ يَتَهَيَّأْ كَمَا كَانَ يَفْعَلُ قَبْلَ أَنْ يَتَشَاغَلَ بِالدُّنْيَا فَكَانَ النَّبِيُّ ( صلى الله عليه وآله ) يَقُولُ يَا سَعْدُ شَغَلَتْكَ الدُّنْيَا عَنِ الصَّلَاةِ فَكَانَ يَقُولُ مَا أَصْنَعُ أُضَيِّعُ مَالِي هَذَا رَجُلٌ قَدْ بِعْتُهُ فَأُرِيدُ أَنْ أَسْتَوْفِيَ مِنْهُ وَ هَذَا رَجُلٌ قَدِ اشْتَرَيْتُ مِنْهُ فَأُرِيدُ أَنْ أُوفِيَهُ

He^-asws said: ‘So Sa’ad went and he did not buy anything with one Dirham except that he sold it for two Dirhams, and he did not buy anything for two Dirhams except that he sold it for four Dirhams. So the world turned towards Sa’ad and abundant was his wealth, and his business was great. So he took a place at the door of the Masjid and sat therein, and he gathered his business around him, and when Bilal called for the Prayer, Rasool-Allah^-saww came out and Sa’ad was busy with the (affairs of the) world, not having cleansed himself (with ablution) and not being welcoming like he used to do before but he became pre-occupied with the world. So the Prophet^-saww was saying: ‘O Sa’ad! You are too pre-occupied with the world from the Prayer?’ So he was saying, ‘I do not want to waste my wealth. This man, I have sold to him and want payment from him, and this man, I have bought from him, so I want to pay him’.

قَالَ فَدَخَلَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مِنْ أَمْرِ سَعْدٍ غَمٌّ أَشَدُّ مِنْ غَمِّهِ بِفَقْرِهِ فَهَبَطَ عَلَيْهِ جَبْرَئِيلُ ( عليه السلام ) فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ قَدْ عَلِمَ غَمَّكَ بِسَعْدٍ فَأَيُّمَا أَحَبُّ إِلَيْكَ حَالُهُ الْأُولَى أَوْ حَالُهُ هَذِهِ فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) يَا جَبْرَئِيلُ بَلْ حَالُهُ الْأُولَى قَدْ أَذْهَبَتْ دُنْيَاهُ بِآخِرَتِهِ فَقَالَ لَهُ جَبْرَئِيلُ ( عليه السلام ) إِنَّ حُبَّ الدُّنْيَا وَ الْأَمْوَالِ فِتْنَةٌ وَ مَشْغَلَةٌ عَنِ الْآخِرَةِ قُلْ لِسَعْدٍ يَرُدُّ عَلَيْكَ الدِّرْهَمَيْنِ اللَّذَيْنِ دَفَعْتَهُمَا إِلَيْهِ فَإِنَّ أَمْرَهُ سَيَصِيرُ إِلَى الْحَالَةِ الَّتِي كَانَ عَلَيْهَا أَوَّلًا

He^-asws said: ‘So sadness entered into Rasool-Allah^-saww from the affair of Sa’ad which was more intense than his^-saww sadness with his poverty. So Jibraeel^-as descended and he^-as said: ‘O Muhammad^-saww! Allah^-azwj has Known your^-saww sadness with Sa’ad, so which of the two states of his is more beloved to you^-saww, the former or this state of his’. So the Prophet^-saww said to him: ‘O Jibraeel^-as! But, his former state, for his world has done away with his Hereafter’. So Jibraeel^-as said to him^-saww: ‘The love of the world and the wealth is a trial and pre-occupies from the Hereafter. Tell Sa’ad to return to you^-saww the two Dirhams which you^-saww had handed over to him, so his affair would come to be in the state which was upon him formerly’.

قَالَ فَخَرَجَ النَّبِيُّ ( صلى الله عليه وآله ) فَمَرَّ بِسَعْدٍ فَقَالَ لَهُ يَا سَعْدُ أَ مَا تُرِيدُ أَنْ تَرُدَّ عَلَيَّ الدِّرْهَمَيْنِ اللَّذَيْنِ أَعْطَيْتُكَهُمَا فَقَالَ سَعْدٌ بَلَى وَ مِائَتَيْنِ فَقَالَ لَهُ لَسْتُ أُرِيدُ مِنْكَ يَا سَعْدُ إِلَّا الدِّرْهَمَيْنِ فَأَعْطَاهُ سَعْدٌ دِرْهَمَيْنِ قَالَ فَأَدْبَرَتِ الدُّنْيَا عَلَى سَعْدٍ حَتَّى ذَهَبَ مَا كَانَ جَمَعَ وَ عَادَ إِلَى حَالِهِ الَّتِي كَانَ عَلَيْهَا .

He^-asws said: ‘So the Prophet^-saww went out and passed by Sa’ad, and he^-saww said to him: ‘O Sa’ad! Do you want to return to me the two Dirham which I^-saww had given to you?’ So Sa’ad said, ‘Yes, and two hundred (even)’. So he^-saww said to him: ‘I^-saww do not want from you, O Sa’ad, except for the two Dirhams’. So Sa’ad gave him^-saww the two Dirhams. So the world turned its back upon Sa’ad until the entirety of whatever he had went away, and he returned back to his state which was upon him (formerly)’.[42]

Trial in Leaving Taqeeya (dissimulation)

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حَسَّانَ عَنْ أَبِي عَلِيٍّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا تَذْكُرُوا سِرَّنَا بِخِلَافِ عَلَانِيَتِنَا وَ لَا عَلَانِيَتَنَا بِخِلَافِ سِرِّنَا حَسْبُكُمْ أَنْ تَقُولُوا مَا نَقُولُ وَ تَصْمُتُوا عَمَّا نَصْمُتُ إِنَّكُمْ قَدْ رَأَيْتُمْ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَجْعَلْ لِأَحَدٍ مِنَ النَّاسِ فِي خِلَافِنَا خَيْراً إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَلْيَحْذَرِ الَّذِينَ يُخالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذابٌ أَلِيمٌ .

From him, from Ahmad Bin Muhammad, from Ali Bin Al-Hakam, from Hassaan, from Abu Ali who said:

‘I heard Abu Abdullah^-asws saying: ‘Do not mention our^-asws secrets opposite to what we^-asws say publicly, and do not publicise us^-asws opposite to our^-asws secrets. It suffices for you all that you should say what we^-asws say, and remain silent about what we have observed silence on. You have seen that Allah^-azwj Mighty and Majestic have never Kept any good for anyone from the people in opposition to us^-asws. Allah^-azwj Mighty and Majestic Says: “[24:63] therefore let those beware who go against his order lest a trial afflict them or there befalls upon them a painful chastisement.”[43]

Expiation for the Momin Prior to Death:

كنز جامع الفوائد و تأويل الآيات الظاهرة رَوَى شَيْخُ الطَّائِفَةِ رَحِمَهُ اللَّهُ بِإِسْنَادِهِ عَنْ زَيْدِ بْنِ يُونُسَ الشَّحَّامِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ع الرَّجُلُ مِنْ مَوَالِيكُمْ عَاصٍ‏ يَشْرَبُ الْخَمْرَ وَ يَرْتَكِبُ الْمُوبِقَ مِنَ الذَّنْبِ نَتَبَرَّأُ مِنْهُ فَقَالَ تَبَرَّءُوا مِنْ فِعْلِهِ وَ لَا تَتَبَرَّءُوا مِنْ خَيْرِهِ وَ أَبْغِضُوا عَمَلَهُ

(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – It is reported by Sheykh al Taifa, by his chain, from Zayd bin Yunus Al Shaham who said,

‘I said to Abu Al-Hassan Musa^-asws, ‘The man from your^-asws friends disobeys, he drinks the wine and indulges in the destructive sins, should we disavow from him?’ He^-asws said: ‘Disavow from his deeds and do not disavow from his goodness, and hate his deeds’.

فَقُلْتُ يَسَعُ لَنَا أَنْ نَقُولَ فَاسِقٌ فَاجِرٌ فَقَالَ لَا الْفَاسِقُ الْفَاجِرُ الْكَافِرُ الْجَاحِدُ لَنَا وَ لِأَوْلِيَائِنَا أَبَى اللَّهُ أَنْ يَكُونَ وَلِيُّنَا فَاسِقاً فَاجِراً وَ إِنْ عَمِلَ مَا عَمِلَ وَ لَكِنَّكُمْ قُولُوا فَاسِقُ الْعَمَلِ فَاجِرُ الْعَمَلِ مُؤْمِنُ النَّفْسِ خَبِيثُ الْفِعْلِ طَيِّبُ الرُّوحِ وَ الْبَدَنِ

I said, ‘Is there leeway for us that we should be saying, ‘Mischief-maker, immoral’?’ He^-asws said: ‘No. The mischief-maker, the immoral, is the Kafir, the rejecter of us^-asws and our^-asws friends. Allah^-azwj has Refused the our^-asws friends be a mischief-maker, an immoral, and even if he does what he does, but you should be saying, ‘Mischievous of the deeds, immoral of the deeds, a Momin himself (may be the) wicked of the deeds, but good of the soul and the body.

لَا وَ اللَّهِ لَا يَخْرُجُ وَلِيُّنَا مِنَ الدُّنْيَا إِلَّا وَ اللَّهُ وَ رَسُولُهُ وَ نَحْنُ عَنْهُ رَاضُونَ يَحْشُرُهُ اللَّهُ عَلَى مَا فِيهِ مِنَ الذُّنُوبَ مُبْيَضّاً وَجْهُهُ مَسْتُورَةً عَوْرَتُهُ آمِنَةً رَوْعَتُهُ لَا خَوْفٌ عَلَيْهِ وَ لَا حُزْنٌ وَ ذَلِكَ أَنَّهُ لَا يَخْرُجُ مِنَ الدُّنْيَا حَتَّى يُصَفَّى مِنَ الذُّنُوبِ إِمَّا بِمُصِيبَةٍ فِي مَالٍ أَوْ نَفْسٍ أَوْ وَلَدٍ أَوْ مَرَضٍ

No, by Allah^-azwj! Our^-asws friend does not exit from the world except and Allah^-azwj and His^-azwj Rasool^-saww and we^-asws are pleased from him. Allah^-azwj would Resurrect him despite what he is in from the sins, whitened of face, veiled of his nakedness, and safe of his fear, neither would there be fear upon him nor grief, and that is because he will not exit from the world until he is cleaned from the sins. Either by difficulties regarding wealth, or self, or children, or illness.

وَ أَدْنَى مَا يُصْنَعُ بِوَلِيِّنَا أَنْ يُرِيَهُ اللَّهُ رُؤْيَا مَهُولَةً فَيُصْبِحَ حَزِيناً لِمَا رَآهُ فَيَكُونَ ذَلِكَ كَفَّارَةً لَهُ أَوْ خَوْفاً يَرِدُ عَلَيْهِ مِنْ أَهْلِ دَوْلَةِ الْبَاطِلِ‏ أَوْ يُشَدَّدَ عَلَيْهِ عِنْدَ الْمَوْتِ فَيَلْقَى اللَّهَ عَزَّ وَ جَلَّ طَاهِراً مِنَ الذُّنُوبِ آمِنَةً رَوْعَتُهُ بِمُحَمَّدٍ وَ أَمِيرِ الْمُؤْمِنِينَ صَلَّى اللَّهُ عَلَيْهِمَا

And the least of what is done with our^-asws friend is the Allah^-azwj Shows him a horrific dream and he wakes up in the morning gloomy for what he had seen, and that would become an expiation for him, or some fear would be passing upon him from the people of the government of the falsehood, or there would be difficulty upon him at death, so he would meet Allah^-azwj Mighty and Majestic, clean from the sins, secure from his fear due to Muhammad^-saww and Amir Al-Momineen^-asws.

ثُمَّ يَكُونُ أَمَامَهُ أَحَدُ الْأَمْرَيْنِ رَحْمَةُ اللَّهِ الْوَاسِعَةُ الَّتِي هِيَ أَوْسَعُ مِنْ أَهْلِ الْأَرْضِ جَمِيعاً أَوْ شَفَاعَةُ مُحَمَّدٍ وَ أَمِيرِ الْمُؤْمِنِينَ ع‏ فَعِنْدَهَا تُصِيبُهُ رَحْمَةُ اللَّهِ الْوَاسِعَةُ الَّتِي كَانَ أَحَقَّ بِهَا وَ أَهْلَهَا وَ لَهُ إِحْسَانُهَا وَ فَضْلُهَا.

Then there would happen to be in front of him, one of the two matters – The extensive Mercy of Allah^-azwj which is vaster than the people of the earth in their entirety, or intercession of Muhammad^-saww and Amir Al-Momineen^-asws. At that, he would achieve the extensive Mercy of Allah^-azwj which he would be deserving with it, and its rightful one, and for him would be its Favour and its Grace’.[44]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْمُؤْمِنَ لَيُهَوَّلُ عَلَيْهِ فِي نَوْمِهِ فَيُغْفَرُ لَهُ ذُنُوبُهُ وَ إِنَّهُ لَيُمْتَهَنُ فِي بَدَنِهِ فَيُغْفَرُ لَهُ ذُنُوبُهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Hisham Bin Salim, from Aban Bin Taghlub who said,

‘Abu Abdullah^-asws said: ‘The Momin would be terrified upon (by a nightmare) in his sleep, so his sins would be Forgiven for him, and he would be Tested regarding his body (by an illness) so his sins would be Forgiven for him’.[45]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَارِثِ بْنِ بَهْرَامَ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْعَبْدَ الْمُؤْمِنَ لَيَهْتَمُّ فِي الدُّنْيَا حَتَّى يَخْرُجَ مِنْهَا وَ لَا ذَنْبَ عَلَيْهِ .

From him, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Al Haris Bin Bihran, from Amro Bin Jumi’e who said,

‘I heard Abu Abdullah^-asws saying: ‘The Momin servant continues to be worried in the world until he exits from it, and there is no sin upon him’ (after death).[46]

The Gloom hitting the Believer:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنِّي قَدْ سَأَلْتُ اللَّهَ حَاجَةً مُنْذُ كَذَا وَ كَذَا سَنَةً وَ قَدْ دَخَلَ قَلْبِي مِنْ إِبْطَائِهَا شَيْ‏ءٌ فَقَالَ يَا أَحْمَدُ إِيَّاكَ وَ الشَّيْطَانَ أَنْ يَكُونَ لَهُ عَلَيْكَ سَبِيلٌ حَتَّى يُقَنِّطَكَ إِنَّ أَبَا جَعْفَرٍ ( صلوات الله عليه )  كَانَ يَقُولُ إِنَّ الْمُؤْمِنَ يَسْأَلُ اللَّهَ عَزَّ وَ جَلَّ حَاجَةً فَيُؤَخِّرُ عَنْهُ تَعْجِيلَ إِجَابَتِهِ حُبّاً لِصَوْتِهِ وَ اسْتِمَاعِ نَحِيبِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! I had asked Allah^-azwj of a need since such and such a year and there has entered into my heart something from its delay’. So he^-asws said: ‘O Ahmad! Beware of the Satan^-la for there to be a way for him^-la upon you until he^-la despairs you.

Abu Ja’far^-asws was saying: ‘A Momin asks Allah^-azwj Mighty and Majestic for a need, so He^-azwj Delays it from him the hastening of its Answer, out of Love for his voice and Listening to his wailings’.

قَالَ فَيَتَمَنَّى الْمُؤْمِنُ أَنَّهُ لَمْ يُسْتَجَبْ لَهُ دَعْوَةٌ فِي الدُّنْيَا مِمَّا يَرَى مِنْ حُسْنِ الثَّوَابِ .

He^-asws said: ‘So the Momin would wish that no supplication of his had been Answered in the world due to what he sees from the excellent Rewards’.[47]

ثُمَّ قَالَ وَ اللَّهِ مَا أَخَّرَ اللَّهُ عَزَّ وَ جَلَّ عَنِ الْمُؤْمِنِينَ مَا يَطْلُبُونَ مِنْ هَذِهِ الدُّنْيَا خَيْرٌ لَهُمْ مِمَّا عَجَّلَ لَهُمْ فِيهَا وَ أَيُّ شَيْ‏ءٍ الدُّنْيَا إِنَّ أَبَا جَعْفَرٍ ( عليه السلام ) كَانَ يَقُولُ يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَكُونَ دُعَاؤُهُ فِي الرَّخَاءِ نَحْواً مِنْ دُعَائِهِ فِي الشِّدَّةِ لَيْسَ إِذَا أُعْطِيَ فَتَرَ فَلَا تَمَلَّ الدُّعَاءَ فَإِنَّهُ مِنَ اللَّهِ عَزَّ وَ جَلَّ بِمَكَانٍ وَ عَلَيْكَ بِالصَّبْرِ وَ طَلَبِ الْحَلَالِ وَ صِلَةِ الرَّحِمِ

Then he^-asws said: ‘By Allah^-azwj! Whatever Allah^-azwj Mighty and Majestic Delays from the Momineen what they are seeking from this world is better for them from what is hastened for them in it. And which thing is the world? Abu Ja’far^-asws was saying: ‘It is befitting for the Momin that his supplications during the prosperity should be approximately the same as his supplications during the difficulties. It should not be that when he is Given, so he gets bored and does not incline for the supplication, for it has a place (status) with Allah^-azwj Mighty and Majestic. And upon you is with the patience and seeking the Permissible, and helping the relatives.

وَ إِيَّاكَ وَ مُكَاشَفَةَ النَّاسِ فَإِنَّا أَهْلَ الْبَيْتِ نَصِلُ مَنْ قَطَعَنَا وَ نُحْسِنُ إِلَى مَنْ أَسَاءَ إِلَيْنَا فَنَرَى وَ اللَّهِ فِي ذَلِكَ الْعَاقِبَةَ الْحَسَنَةَ إِنَّ صَاحِبَ النِّعْمَةِ فِي الدُّنْيَا إِذَا سَأَلَ فَأُعْطِيَ طَلَبَ غَيْرَ الَّذِي سَأَلَ وَ صَغُرَتِ النِّعْمَةُ فِي عَيْنِهِ فَلَا يَشْبَعُ مِنْ شَيْ‏ءٍ وَ إِذَا كَثُرَتِ النِّعَمُ كَانَ الْمُسْلِمُ مِنْ ذَلِكَ عَلَى خَطَرٍ لِلْحُقُوقِ الَّتِي تَجِبُ عَلَيْهِ وَ مَا يُخَافُ مِنَ الْفِتْنَةِ فِيهَا

And beware of conflicts with the people, for we^-asws the People^-asws of the Household maintain relationships with the ones who cut us^-asws off, and we do good to the ones who offend us^-asws, for we^-asws see, by Allah^-azwj, the good end-result in that.

The owner of the Bounties (rich) in the world, when he asks, so he is Given, he seeks other than which he asked for, and he belittles the Bounties in his eyes, so he is not satisfied from anything. And when the Bounties were numerous upon a Muslim he would be in danger from that for (violating) the rights which are Obligated upon him and he would fear from the strife with regards to it.

أَخْبِرْنِي عَنْكَ لَوْ أَنِّي قُلْتُ لَكَ قَوْلًا أَ كُنْتَ تَثِقُ بِهِ مِنِّي فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِذَا لَمْ أَثِقْ بِقَوْلِكَ فَبِمَنْ أَثِقُ وَ أَنْتَ حُجَّةُ اللَّهِ عَلَى خَلْقِهِ قَالَ فَكُنْ بِاللَّهِ أَوْثَقَ فَإِنَّكَ عَلَى مَوْعِدٍ مِنَ اللَّهِ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ وَ إِذا سَأَلَكَ عِبادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذا دَعانِ

Inform me^-asws about yourself. If I^-asws were to say certain words to you would you trust in it from me^-asws?’ So I said to him^-asws, ‘May I be sacrificed for you^-asws! If I^-asws do not trust in your^-asws words, so in whose (words) would I trust, and you^-asws are the Proof of Allah^-azwj upon His^-azwj creatures!’ He^-asws said: ‘So become more trusting in Allah^-azwj upon a Promise from Allah^-azwj. Isn’t Allah^-azwj Mighty and Majestic Saying [2:186] And when My servants ask you concerning Me, then surely I am very near; I Answer the supplication of the suppliant when he supplicates.

وَ قَالَ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ وَ قَالَ وَ اللَّهُ يَعِدُكُمْ مَغْفِرَةً مِنْهُ وَ فَضْلًا فَكُنْ بِاللَّهِ عَزَّ وَ جَلَّ أَوْثَقَ مِنْكَ بِغَيْرِهِ وَ لَا تَجْعَلُوا فِي أَنْفُسِكُمْ إِلَّا خَيْراً فَإِنَّهُ مَغْفُورٌ لَكُمْ .

And He^-azwj Said [39:53] do not despair of the Mercy of Allah. And He^-azwj Said [2:268] and Allah Promises you Forgiveness from Himself and Grace. Therefore, become more trusting in Allah^-azwj Mighty and Majestic from yourself than in others, and do not make within yourself anything except for goodness, for He^-azwj would be Forgiving you’.[48]

A Supplication – For Being Happy with the Ordainment of Allah^-azwj:

عَنِ الصَّادِقِ ع قَالَ كَانَ عَلِيٌّ يَقُولُ‏

Imam Sadiq^-asws quoted on the authority of Imam Ali^-asws (a supplication) to recite:

اللَّهُمَّ مُنَّ عَلَيَّ بِالتَّوَكُّلِ عَلَيْكَ وَ التَّفْوِيضِ‏ إِلَيْكَ‏ وَ الرِّضَا بِقَدَرِكَ وَ التَّسْلِيمِ لِأَمْرِكَ حَتَّى لَا أُحِبَّ تَعْجِيلَ مَا أَخَّرْتَ وَ لَا تَأْخِيرَ مَا عَجَّلْتَ يَا أَرْحَمَ الرَّاحِمِينَ.

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘Amir Al-Momineen^-asws was saying: ‘O Allah^-azwj! Bestow upon me^-asws with the reliance upon You^-azwj, and the delegation to You^-azwj (of the affairs), and the pleasure with Your^-azwj Ordainment, and the submission to Your^-azwj Command, until I^-asws do not love the hastening of whatever You^-azwj Delay, nor the delay of what You^-azwj Hasten, O’ the Kindest of the kind!’’ [49]

Trial due to Doubts:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَبِي قَتَادَةَ الْقُمِّيِّ عَنْ أَبِي خَالِدٍ الزُّبَالِيِّ قَالَ لَمَّا أُقْدِمَ بِأَبِي الْحَسَنِ مُوسَى ( عليه السلام ) عَلَى الْمَهْدِيِّ الْقُدْمَةَ الْأُولَى نَزَلَ زُبَالَةَ فَكُنْتُ أُحَدِّثُهُ فَرَآنِي مَغْمُوماً فَقَالَ لِي يَا أَبَا خَالِدٍ مَا لِي أَرَاكَ مَغْمُوماً فَقُلْتُ وَ كَيْفَ لَا أَغْتَمُّ وَ أَنْتَ تُحْمَلُ إِلَى هَذِهِ الطَّاغِيَةِ وَ لَا أَدْرِي مَا يُحْدِثُ فِيكَ فَقَالَ لَيْسَ عَلَيَّ بَأْسٌ إِذَا كَانَ شَهْرُ كَذَا وَ كَذَا وَ يَوْمُ كَذَا فَوَافِنِي فِي أَوَّلِ الْمِيلِ

A number of our companions, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Abu Qatada, from Abu Khalid Al Zabaly who said,

‘When they proceeded with Abu Al-Hassan Musa^-asws to Al-Mahdi (the Caliph), for the first proceeding, he^-asws was lodged at Zubala. I discussed with him^-asws, and he^-asws saw me as gloomy, so he^-asws said to me: ‘O Abu Khalid! What is the matter I^-asws see you as gloomy?’ So I said, ‘And how can I not be gloomy and you are being carried to this tyrant, and I do not know how his conduct will be with regards to you^-asws?’ So he^-asws said: ‘There is no problem upon me^-asws. When it would be such and such a month and such and such a day, so meet me in the first mile’.

فَمَا كَانَ لِي هَمٌّ إِلَّا إِحْصَاءَ الشُّهُورِ وَ الْأَيَّامِ حَتَّى كَانَ ذَلِكَ الْيَوْمُ فَوَافَيْتُ الْمِيلَ فَمَا زِلْتُ عِنْدَهُ حَتَّى كَادَتِ الشَّمْسُ أَنْ تَغِيبَ وَ وَسْوَسَ الشَّيْطَانُ فِي صَدْرِي وَ تَخَوَّفْتُ أَنْ أَشُكَّ فِيمَا قَالَ فَبَيْنَا أَنَا كَذَلِكَ إِذَا نَظَرْتُ إِلَى سَوَادٍ قَدْ أَقْبَلَ مِنْ نَاحِيَةِ الْعِرَاقِ فَاسْتَقْبَلْتُهُمْ فَإِذَا أَبُو الْحَسَنِ ( عليه السلام ) أَمَامَ الْقِطَارِ عَلَى بَغْلَةٍ فَقَالَ إِيهٍ يَا أَبَا خَالِدٍ قُلْتُ لَبَّيْكَ يَا ابْنَ رَسُولِ اللَّهِ فَقَالَ لَا تَشُكَّنَّ وَدَّ الشَّيْطَانُ أَنَّكَ شَكَكْتَ فَقُلْتُ الْحَمْدُ لِلَّهِ الَّذِي خَلَّصَكَ مِنْهُمْ فَقَالَ إِنَّ لِي إِلَيْهِمْ عَوْدَةً لَا أَتَخَلَّصُ مِنْهُمْ .

So there were no worries for me except that I counted the months and the days until it was that day. So I went at the mile, and I did not cease to be with it until the sun almost set, and there was the whispering of the Satan^-la in my chest, and I feared I might doubt regarding what he^-asws had said. So while I was like that when I looked at blackness which had appeared from the direction of Al-Iraq. So I welcomed them and there was Abu Al-Hassan^-asws, in front of the caravan upon a mule. So he^-asws said: ‘Is it you, Abu Khalid?’ I said, ‘At your^-asws service, O son^-asws of Rasool-Allah^-saww!’

So he^-asws said: ‘Do not be doubting. The Satan^-la loves it that you doubt’. So I said, ‘The Praise is for Allah^-azwj who Save you^-asws from them’. So he^-asws said: ‘There is return for me^-asws to them. I^-asws will not be safe from them’.[50]

Appendix: Sermon – Recompense is in accordance with Severity of Trial:

وَ رُوِيَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه ) قَالَ فِي خُطْبَةٍ لَهُ وَ لَوْ أَرَادَ اللَّهُ جَلَّ ثَنَاؤُهُ بِأَنْبِيَائِهِ حَيْثُ بَعَثَهُمْ أَنْ يَفْتَحَ لَهُمْ كُنُوزَ الذِّهْبَانِ وَ مَعَادِنَ الْعِقْيَانِ وَ مَغَارِسَ الْجِنَانِ وَ أَنْ يَحْشُرَ طَيْرَ السَّمَاءِ وَ وَحْشَ الْأَرْضِ مَعَهُمْ لَفَعَلَ وَ لَوْ فَعَلَ لَسَقَطَ الْبَلَاءُ وَ بَطَلَ الْجَزَاءُ وَ اضْمَحَلَّتِ الْأَنْبَاءُ وَ لَمَا وَجَبَ لِلْقَائِلِينَ أُجُورُ الْمُبْتَلَيْنَ وَ لَا لَحِقَ الْمُؤْمِنِينَ ثَوَابُ الْمُحْسِنِينَ وَ لَا لَزِمَتِ الْأَسْمَاءُ أَهَالِيَهَا عَلَى مَعْنًى مُبِينٍ

And it is reported that,

‘Amir Al-Momineen^-asws said in a sermon of his^-asws: ‘And had Allah^-azwj, Majestic is His^-azwj Praise, so Intended with His^-azwj Prophets^-as, when He^-azwj Sent them^-as, He^-azwj would have Opened for them treasures of gold, and mines of minerals, and plantations of Gardens, and flocks of birds of the sky and the animals of the land, along with them^-as, would have Done so. And, had He^-azwj Done so, the Trials would have dropped and the Recompense would have been invalidated, and the News (Commandments) would have been eroded, and whatever was Obligated for the speakers would have been for the deniers, nor would there have been a right of the Believers the Rewards of the good deeds, nor would the names have been necessitated for its deserving ones upon the clear meaning.

وَ لِذَلِكَ لَوْ أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ وَ لَوْ فَعَلَ لَسَقَطَ الْبَلْوَى عَنِ النَّاسِ أَجْمَعِينَ وَ لَكِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ جَعَلَ رُسُلَهُ أُولِي قُوَّةٍ فِي عَزَائِمِ نِيَّاتِهِمْ وَ ضَعَفَةً فِيمَا تَرَى الْأَعْيُنُ مِنْ حَالَاتِهِمْ مِنْ قَنَاعَةٍ تَمْلَأُ الْقُلُوبَ وَ الْعُيُونَ غَنَاؤُهُ وَ خَصَاصَةٍ تَمْلَأُ الْأَسْمَاعَ وَ الْأَبْصَارَ أَذَاؤُهُ

And due to that, had Allah^-azwj Sent a Sign down from the sky, so it would have humbled their necks to it in submission, and had He^-azwj done so, the afflictions would have been dropped from the people altogether. But, Allah^-azwj, Majestic is His^-azwj Praise, Made His^-azwj Rasool^-saww of higher strength in their^-as determinations of their^-as intentions, and weak in what the eyes could see from their^-as state, from the contentment filling the hearts and the eyes, its self-sufficiency, and self-denial filling the parts of the hearing and the vision.

وَ لَوْ كَانَتِ الْأَنْبِيَاءُ أَهْلَ قُوَّةٍ لَا تُرَامُ وَ عِزَّةٍ لَا تُضَامُ وَ مُلْكٍ يُمَدُّ نَحْوَهُ أَعْنَاقُ الرِّجَالِ وَ يُشَدُّ إِلَيْهِ عُقَدُ الرِّحَالِ لَكَانَ أَهْوَنَ عَلَى الْخَلْقِ فِي الِاخْتِبَارِ وَ أَبْعَدَ لَهُمْ فِي الِاسْتِكْبَارِ وَ لآَمَنُوا عَنْ رَهْبَةٍ قَاهِرَةٍ لَهُمْ أَوْ رَغْبَةٍ مَائِلَةٍ بِهِمْ فَكَانَتِ النِّيَّاتُ مُشْتَرَكَةً وَ الْحَسَنَاتُ مُقْتَسَمَةً

And had the Prophets^-as been the people of strength not seen (among the people), and might not merged, and a kingdom to which the necks of the men could extend to, and the belts of the men tightened to achieve, it would have been easier upon the creatures with regards to the choice and the remoteness of their regarding the arrogance, and to believe out of awe compelling for them, or desires to incline with. Thus, the intentions would be associated, and the good deeds divided.

وَ لَكِنَّ اللَّهَ أَرَادَ أَنْ يَكُونَ الِاتِّبَاعُ لِرُسُلِهِ وَ التَّصْدِيقُ بِكُتُبِهِ وَ الْخُشُوعُ لِوَجْهِهِ وَ الِاسْتِكَانَةُ لِأَمْرِهِ وَ الِاسْتِسْلَامُ لِطَاعَتِهِ أُمُوراً لَهُ خَاصَّةً لَا تَشُوبُهَا مِنْ غَيْرِهَا شَائِبَةٌ

But, Allah^-azwj Intended that there should happen to be a following for His^-azwj Rasools^-as, and the ratifications for His^-azwj Books, and the humbleness to His^-azwj Religion, and the submissiveness to His^-azwj Commands, and the acceptance to His^-azwj obedience, the Commands being for Him^-azwj in particular, not being confused from others with impurity.

وَ كُلَّمَا كَانَتِ الْبَلْوَى وَ الِاخْتِبَارُ أَعْظَمَ كَانَتِ الْمَثُوبَةُ وَ الْجَزَاءُ أَجْزَلَ أَ لَا تَرَوْنَ أَنَّ اللَّهَ جَلَّ ثَنَاؤُهُ اخْتَبَرَ الْأَوَّلِينَ مِنْ لَدُنِ آدَمَ إِلَى الْآخِرِينَ مِنْ هَذَا الْعَالَمِ بِأَحْجَارٍ لَا تَضُرُّ وَ لَا تَنْفَعُ وَ لَا تُبْصِرُ وَ لَا تَسْمَعُ فَجَعَلَهَا بَيْتَهُ الْحَرَامَ الَّذِي جَعَلَهُ لِلنَّاسِ قِيَاماً ثُمَّ وَضَعَهُ بِأَوْعَرِ بِقَاعِ الْأَرْضِ حَجَراً وَ أَقَلِّ نَتَائِقِ الدُّنْيَا مَدَراً وَ أَضْيَقِ بُطُونِ الْأَوْدِيَةِ مَعَاشاً وَ أَغْلَظِ مَحَالِّ الْمُسْلِمِينَ مِيَاهاً بَيْنَ جِبَالٍ خَشِنَةٍ وَ رِمَالٍ دَمِثَةٍ وَ عُيُونٍ وَشِلَةٍ وَ قُرًى مُنْقَطِعَةٍ وَ أَثَرٍ مِنْ مَوَاضِعِ قَطْرِ السَّمَاءِ دَاثِرٍ لَيْسَ يَزْكُو بِهِ خُفٌّ وَ لَا ظِلْفٌ وَ لَا حَافِرٌ

And every time the Trial and Test is greater, its Rewards and Recompense is more. Have you not observed that Allah^-azwj, Majestic is His^-azwj Praise, has Tested the former ones, since Adam^-as to the last of them from this world, with the stones which can neither harm nor benefit, nor can they see nor hear, so He^-azwj made it to be His^-azwj Sacred House (Kaaba) which has been Made for the people to stand (in Prayer). Then He^-azwj Placed it (Kaaba) at the rocky barren spot of the earth, and the least in generating vegetation, and the narrowest of valleys in livelihoods, and the harshest of the places of the Muslims for the water, between rough mountains, and soft sands, and springs of trickling flows, and cut-off towns, and hardly any traces of the drops from the sky which neither can the shoes be cleaned with nor hooves.

ثُمَّ أَمَرَ آدَمَ وَ وُلْدَهُ أَنْ يَثْنُوا أَعْطَافَهُمْ نَحْوَهُ فَصَارَ مَثَابَةً لِمُنْتَجَعِ أَسْفَارِهِمْ وَ غَايَةً لِمُلْقَى رِحَالِهِمْ تَهْوِي إِلَيْهِ ثِمَارُ الْأَفْئِدَةِ مِنْ مَفَاوِزِ قِفَارٍ مُتَّصِلَةٍ وَ جَزَائِرِ بِحَارٍ مُنْقَطِعَةٍ وَ مَهَاوِي فِجَاجٍ عَمِيقَةٍ حَتَّى يَهُزُّوا مَنَاكِبَهُمْ ذُلُلًا يُهَلِّلُونَ لِلَّهِ حَوْلَهُ وَ يَرْمُلُونَ عَلَى أَقْدَامِهِمْ شُعْثاً غُبْراً لَهُ قَدْ نَبَذُوا الْقُنُعَ وَ السَّرَابِيلَ وَرَاءَ ظُهُورِهِمْ وَ حَسَرُوا بِالشُّعُورِ حَلْقاً عَنْ رُءُوسِهِمُ

Then He^-azwj Commanded Adam^-as and his^-as children that they Praise Him^-azwj around it. So it became a resort for their journeys, and a destination for resting their rides. The fruits of their hearts incline towards it from the vast expansive lands, and the islands of the oceans cut-off, and the valleys of the deep glens, until they stoop their shoulders in humbleness, extolling to Allah^-azwj around it, and walking upon their feet, tired, dusty, for Him^-azwj, having cast their head-coverings and their regular trousers behind their backs, and fatigues, with the hair shaven off from their heads.

ابْتِلَاءً عَظِيماً وَ اخْتِبَاراً كَبِيراً وَ امْتِحَاناً شَدِيداً وَ تَمْحِيصاً بَلِيغاً وَ قُنُوتاً مُبِيناً جَعَلَهُ اللَّهُ سَبَباً لِرَحْمَتِهِ وَ وُصْلَةً وَ وَسِيلَةً إِلَى جَنَّتِهِ وَ عِلَّةً لِمَغْفِرَتِهِ وَ ابْتِلَاءً لِلْخَلْقِ بِرَحْمَتِهِ

A grievous tribulation, and a great trial, and a difficult examination, a critical scrutiny, and clear devoutness. Allah^-azwj Made it a cause for His^-azwj Mercy, and a link and a means to His^-azwj Paradise, and a reason for His^-azwj Forgiveness, and a trial for His^-azwj creatures by His^-azwj Mercy.

وَ لَوْ كَانَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَضَعَ بَيْتَهُ الْحَرَامَ وَ مَشَاعِرَهُ الْعِظَامَ بَيْنَ جَنَّاتٍ وَ أَنْهَارٍ وَ سَهْلٍ وَ قَرَارٍ جَمَّ الْأَشْجَارِ دَانِيَ الثِّمَارِ مُلْتَفَّ النَّبَاتِ مُتَّصِلَ الْقُرَى مِنْ بُرَّةٍ سَمْرَاءَ وَ رَوْضَةٍ خَضْرَاءَ وَ أَرْيَافٍ مُحْدِقَةٍ وَ عِرَاصٍ مُغْدِقَةٍ وَ زُرُوعٍ نَاضِرَةٍ وَ طُرُقٍ عَامِرَةٍ وَ حَدَائِقَ كَثِيرَةٍ لَكَانَ قَدْ صَغُرَ الْجَزَاءُ عَلَى حَسَبِ ضَعْفِ الْبَلَاءِ

And had Allah^-azwj Blessed and High Placed His^-azwj Sacred House, and Magnificent Signs between gardens and rivers, and ease and tranquillity, thickness of the trees, laden with fruits, clad with vegetation, connected towns, brown fields, green meadows, rural houses with attractive courtyards, and scenic plantations, and well-built roads, and plentiful gardens, would have reduced the Recompense upon the accounting of the weakness of the Trial.

ثُمَّ لَوْ كَانَتِ الْأَسَاسُ الْمَحْمُولُ عَلَيْهَا وَ الْأَحْجَارُ الْمَرْفُوعُ بِهَا بَيْنَ زُمُرُّدَةٍ خَضْرَاءَ وَ يَاقُوتَةٍ حَمْرَاءَ وَ نُورٍ وَ ضِيَاءٍ لَخَفَّفَ ذَلِكَ مُصَارَعَةَ الشَّكِّ فِي الصُّدُورِ وَ لَوَضَعَ مُجَاهَدَةَ إِبْلِيسَ عَنِ الْقُلُوبِ وَ لَنَفَى مُعْتَلِجَ الرَّيْبِ مِنَ النَّاسِ وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ يَخْتَبِرُ عَبِيدَهُ بِأَنْوَاعِ الشَّدَائِدِ وَ يَتَعَبَّدُهُمْ بِأَلْوَانِ الْمَجَاهِدِ وَ يَبْتَلِيهِمْ بِضُرُوبِ الْمَكَارِهِ إِخْرَاجاً لِلتَّكَبُّرِ مِنْ وَ إِسْكَاناً لِلتَّذَلُّلِ فِي أَنْفُسِهِمْ

Then, had the foundation been carried upon, and the stones raised by, between the green emeralds, and the red rubies, and light, and illuminations, that would have softened the wrestling against the doubts in the chests, and would have weakened the striving against Iblees^-la from ‘الْقُلُوبِ’ the hearts, and would have negated the weakening of the insecurities from the people. But, Allah^-azwj Mighty and Majestic Tests His^-azwj servants with a variety of difficulties, and they worship Him^-azwj with a variety of struggles, and He^-azwj Tries them with strikes of the difficulties to extract the arrogance from ‘قُلُوبِهِمْ’ their hearts, and settle the tremors in their own selves.

وَ لِيَجْعَلَ ذَلِكَ أَبْوَاباً فُتُحاً إِلَى فَضْلِهِ وَ أَسْبَاباً ذُلُلًا لِعَفْوِهِ وَ فِتْنَتِهِ كَمَا قَالَ الم. أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ. وَ لَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَ لَيَعْلَمَنَّ الْكاذِبِينَ .

And, He^-azwj Made that as gateways opened to His^-azwj Mercy, and causes for ease to His^-azwj Forgiveness and His^-azwj Trial, just as He^-azwj Said [29:1] Alif Lam Meem  [29:2] Do the people reckon that they will be left alone on saying, We believe, and they will not be Tested? [29:3] And We have Tested those before them, so Allah will Make known those who are truthful and He will Make known the liars’.[51]

Abbreviations:

saww: – Sal lal la ho Allay hay Wa Aal lay he Wasallam

azwj: – Az Za Wa Jalla

asws: – Allay hay Salawat Wass Salam

AJFJ: Ajal Allah hey wa Fara Jaak

ra: – Razi Allah^-azwj

La: – Laan Allah^-azwj

[1] As Allahazwj Wants to save us but Taghut (Shiateen) try to pull us towards Fire, as in Ayat ul Kursi (2:57)

اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ ۗ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ {2572:}

Allah is the Guardian of those who believe. He Extracts them from the (multitude of) darkness into the Light; and (as for) those who are committing Kufr, their guardian is the tyrant who extracts them from the Light into the (multitude of) darkness; these are the inmates of the Fire; they would be in it eternally [2:257]

[2] Al-Kafi, Vol. 8, H. 14456

[3] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 6

[4] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 3

[5] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 15

[6] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 17

[7] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 10

[8] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 3 H 33

[9] Bihar Al Anwaar – V 23, The book of Imamate, P 1 Ch 58 H 27

[10] Al Kafi V 2 – The Book Of Belief and Disbelief CH 178 H 1

[11] Al Kafi V 3 – The Book Of Funerals CH 1 H 8

[12] Al Kafi – V 5 – The Book of Jihaad Ch 22 H 5

[13] The Book of Sulaym Bin Qays Al-Hilali, Hadith 17

[14] تفسير نور الثقلين، ج‏5، ص: 343 – H 21

[15] Al Kafi V 1 – The Book Of Divine Authority CH 83 H 4

[16] Al Kafi V 1 – The Book Of Divine Authority CH 83 H 5

[17] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 27 H 1

[18] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 27 H 2

[19] نهج البلاغة (للصبحي صالح)، ص: 513, Nahjul Balagha, saying no. 115.

[20] معاني الأخبار: 184/ 1، عيون أخبار الرّضا (عليه السّلام) 1: 256/ 9

[21] Al Kafi V 2 – The Book Of Belief and Disbelief CH 105 H 2

[22] Kitab Al Momin – Ch1 H 20

[23] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 11

[24] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 25

[25] Al Kafi V 2 – The Book Of Belief and Disbelief CH 107 H 22

[26] Bihar Al Awaar – V 46, The book of History – Ja’far Al Sadiq^asws, Ch 5 H 133

[27] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 32

[28] Bihar Al-Anwaar – V 13, The book of Prophet-hood, Ch 7 H 38

[29] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 6 H 1

[30] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 6 H 7

[31] Bihar Al-Anwaar – V 26, The book of Imamate, P 5 Ch 5 H 26

[32] Bihar Al-Anwaar – V 46, The book of History – Muhammad Al Baqir^-asws, Ch 6 H 11 b

[33] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 56

[34] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 30

[35] Al Kafi V 1 – The Book Of Divine Authority CH 83 H 1

[36] Al Kafi V 1 – The Book Of Divine Authority CH 83 H 2

[37] Al Kafi V 1 – The Book Of Divine Authority CH 83 H 3

[38] Al Kafi V 2 – The Book Of Belief and Disbelief CH 178 H 2

[39] Al Kafi V 1 – The Book Of Divine Authority CH 83 H 6

[40] Al-Kafi, Vol. 8, H. 14729

[41] Al Kafi – V 4 – The Book of Hajj Ch 6 H 2

[1] Al Kafi V 2 – The Book Of Belief and Disbelief CH 104 H 1

[42] Al Kafi – V 5 – The Book of Subsistence Ch 156 H 37

[43] Al-Kafi, Vol. 8, H. 14499

[44] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 3 H 139

[45] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 4

[46] Al Kafi V 2 – The Book Of Belief and Disbelief CH 195 H 8

[47] Al Kafi V 2 – The Book Of Supplication CH 19 H 9

[48] Al Kafi V 2 – The Book Of Supplication CH 19 H 1

[49] الكافي (ط – الإسلامية)، ج‏2، ص: , Al Kafi V 2 – The Book Of Supplication CH 60 H 14581, مشكاة الأنوار في غرر الأخبار، النص، ص: 13

[50] Al Kafi V 1 – The Book Of Divine Authority CH 120 H 3

[51] Al Kafi – V 4 – The Book of Hajj Ch 6 H 2