Summary:
Amir ul-Momineen-asws wants us to become a true believer as:
For the Momin (believer) there is a pre-occupation within himself, and the people are at rest from him. When the night shields upon him, he spreads his face (in the ground) and does Sajdah to Allah-azwj with the honourable (parts) of his body, whispering to the One-azwj Who Created him, in liberating his neck (from the Fire). Indeed! So, this is how you should become!’’ (An extract, see the full Hadith in the following section)[1]
Introduction:
Some Ahadith are presented here to raise our spiritual status to inch closer to the status of a true believer (Insha Allah-azwj – God Willing):
روضة الواعظين شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ إِنَّ لِأَهْلِ التَّقْوَى عَلَامَاتٍ يُعْرَفُونَ بِهَا صِدْقُ الْحَدِيثِ وَ أَدَاءُ الْأَمَانَةِ وَ وَفَاءٌ بِالْعَهْدِ وَ قِلَّةُ الْعَجْزِ وَ الْبُخْلِ وَ صِلَةُ الْأَرْحَامِ وَ رَحْمَةُ الضُّعَفَاءِ وَ قِلَّةُ الْمُؤَاتَاةِ لِلنِّسَاءِ وَ بَذْلُ الْمَعْرُوفِ وَ حُسْنُ الْخُلُقِ وَ سَعَةُ الْحِلْمِ وَ اتِّبَاعُ الْعِلْمِ فِيمَا يُقَرِّبُ إِلَى اللَّهِ طُوبى لَهُمْ وَ حُسْنُ مَآبٍ
(The book) ‘Rowzat Al Waizeen’, (and) Tafseer Al Ayyashi – from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws had said: ‘For the people of piety there are signs they are recognised with – truthful narration, and fulfilling the entrustment, and loyalty with the pact, and scarcity of the frustration and the stinginess, and connecting the kinship, and mercy to the weak, and scarcity of going to the women, and exerting the act of kindness, and good manners, and vast forbearance, and pursuing the knowledge in what draws one closer to Allah-azwj – (the tree of) Tooba would be for them and an excellent resort [13:29].
وَ طُوبَى شَجَرَةٌ فِي الْجَنَّةِ أَصْلُهَا فِي دَارِ رَسُولِ اللَّهِ فَلَيْسَ مِنْ مُؤْمِنٍ إِلَّا وَ فِي دَارِهِ غُصْنٌ مِنْ أَغْصَانِهَا لَا يَنْوِي فِي قَلْبِهِ شَيْئاً إِلَّا آتاه [أَتَاهُ] ذَلِكَ الْغُصْنُ
And Tooba is a tree in the Paradise. Its roots are in the house of Rasool-Allah-saww. There isn’t from a Momin except and in his house is a branch from its branches. He will not intend anything in his heart except that branch will bring it to him.
وَ لَوْ أَنَّ رَاكِباً مُجِدّاً سَارَ فِي ظِلِّهَا مِائَةَ عَامٍ مَا خَرَجَ مِنْهَا وَ لَوْ أَنَّ غُرَاباً طَارَ مِنْ أَصْلِهَا مَا بَلَغَ أَعْلَاهَا حَتَّى يَبْيَاضَّ هَرَماً
And if a diligent rider were to ride in its shade for one hundred years, he would not come out from it, and if a crow were to fly from its roots, it would not reach its top until it would be grey-haired out of old age.
أَلَا فَفِي هَذَا فَارْغَبُوا إِنَّ لِلْمُؤْمِنِ فِي نَفْسِهِ شُغُلًا وَ النَّاسُ مِنْهُ فِي رَاحَةٍ إِذَا جَنَّ عَلَيْهِ اللَّيْلُ فَرَشَ وَجْهَهُ وَ سَجَدَ لِلَّهِ بِمَكَارِمِ بَدَنِهِ يُنَاجِي الَّذِي خَلَقَهُ فِي فَكَاكِ رَقَبَتِهِ أَلَا فَهَكَذَا فَكُونُوا.
Indeed! So be desirous regarding this! For the Momin there is a pre-occupation within himself, and the people are at rest from him. When the night shields upon him, he spreads his face (in the ground) and does Sajdah to Allah-azwj with the honourable (parts) of his body, whispering to the One-azwj Who Created him, in liberating his neck (from the Fire). Indeed! So, this is how you should become!’’[2]
A Momin always fears for his shortcomings:
– ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ عَنْ عَمِّ أَبِيهِ الْحُسَيْنِ بْنِ مُوسَى عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ الْمُؤْمِنَ لَا يُصْبِحُ إِلَّا خَائِفاً وَ إِنْ كَانَ مُحْسِناً وَ لَا يُمْسِي إِلَّا خَائِفاً وَ إِنْ كَانَ مُحْسِناً لِأَنَّهُ بَيْنَ أَمْرَيْنِ بَيْنَ وَقْتٍ قَدْ مَضَى لَا يَدْرِي مَا اللَّهُ صَانِعٌ بِهِ وَ بَيْنَ أَجَلٍ قَدِ اقْتَرَبَ لَا يَدْرِي مَا يُصِيبُهُ مِنَ الْهَلَكَاتِ الْخَبَرَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Ibn Uqdah, from Muhammad Bin Ismail Bin Ibrahim, from an uncle of his father,
‘Al-Husayn son of Musa-asws, from his father Musa-asws Bin Ja’far-asws, from his-asws forefathers‑asws, from Amir Al-Momineen-asws having said: ‘The Momin does not come to a morning except and he would be fearful even though he were to be a good doer, and he does not come to an evening except fearful even though he were to be a good doer, because he is between the two matters between a time which has past, not knowing what Allah-azwj has done with it, and the future which draws closer, not knowing what destruction would afflict him’ – the Hadeeth’’.[3]
الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الثُّمَالِيِّ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ ابْنَ آدَمَ لَا تَزَالُ بِخَيْرٍ مَا كَانَ لَكَ وَاعِظٌ مِنْ نَفْسِكَ وَ مَا كَانَتِ الْمُحَاسَبَةُ مِنْ هَمِّكَ وَ مَا كَانَ الْخَوْفُ لَكَ شِعَاراً وَ الْحُزْنُ لَكَ دِثَاراً
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Al Sumali who said,
‘Ali-asws Bin Al-Husayn-asws had said: ‘Son of Adam-as! You will not cease to be with goodness for as long as there is preaching for you from yourself, and for as long as you are with self-reckoning of your concerns, and for as long as the fear is a slogan for you, and the grief is a blanket for you.
ابْنَ آدَمَ إِنَّكَ مَيِّتٌ وَ مَبْعُوثٌ وَ مَوْقُوفٌ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ وَ مَسْئُولٌ فَأَعِدَّ جَوَاباً.
Son of Adam-as! You will be dying, and Resurrected, and standing in front of Allah-azwj Mighty and Majestic, and Questioned, so prepare the answers!’’[4]
الأمالي للصدوق ابْنُ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ حَمْزَةَ بْنِ عَبْدِ اللَّهِ الْجَعْفَرِيِّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنِ الثُّمَالِيِّ قَالَ قَالَ الصَّادِقُ ع ارْجُ اللَّهَ رَجَاءً لَا يُجَرِّئُكَ عَلَى مَعَاصِيهِ وَ خَفِ اللَّهَ خَوْفاً لَا يُؤْيِسُكَ مِنْ رَحْمَتِهِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Barqy, from his father, from his grandfather, from Hamza Bin Abdullah Al Ja’fary, from Jameel Bin Darraj, from Al Sumali who said,
‘Al-Sadiq-asws said: ‘Hope to Allah-azwj with a hope not causing you to be audacious upon disobeying Him-azwj, and fear Allah-azwj with a fear not despairing you from His-azwj Mercy’’.[5]
Rely on Allah-azwj and not on good work:
الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ لَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَ بِهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ مِنْ كَرَامَتِي وَ النَّعِيمِ فِي جَنَّاتِي وَ رَفِيعِ الدَّرَجَاتِ الْعُلَى فِي جِوَارِي
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Al Kulayni, from a number of our companions, from Ibn Isa, from Ibn Mahboub, from Dawood Bin Kaseer, from Abu Ubeyda Al Haza’a,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “The workers should not be relying upon their works which they are working with for My-azwj Rewards, for they, if they were to strive and fatigue themselves of their lifetimes in My-azwj worship, they would (still) be deficient, not reaching in their worship the essence of My-azwj worship, regarding what they are seeking of My-azwj Benevolence and the bounties in My-azwj Paradise, and rising to the lofty ranks in My-azwj vicinity!
وَ لَكِنْ بِرَحْمَتِي فَلْيَثِقُوا وَ فَضْلِي فَلْيَرْجُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تُدْرِكُهُمْ وَ بِمَنِّي أُبَلِّغُهُمْ رِضْوَانِي وَ أُلْبِسُهُمْ عَفْوِي فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ بِذَلِكَ تَسَمَّيْتُ.
But let them be trusting with My-azwj Mercy and let them be hoping for My-azwj Grace, and them be reassured to having good thoughts with Me-azwj, for My-azwj Mercy will come across them during that, and by My-azwj Conferment they will be reaching My-azwj Pleasure, and I-azwj shall be Clothing them with My-azwj Pardon, for Me-azwj, I-azwj am Allah-azwj the Beneficent, the Merciful. I-azwj am Named with that!”’[6]
Always Seek Good Advice:
الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ آدَمَ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ لَا تُشَاوِرَنَّ جَبَاناً فَإِنَّهُ يُضَيِّقُ عَلَيْكَ الْمَخْرَجَ وَ لَا تُشَاوِرَنَّ الْبَخِيلَ فَإِنَّهُ يَقْصُرُ بِكَ عَنْ غَايَتِكَ وَ لَا تُشَاوِرَنَّ حَرِيصاً فَإِنَّهُ يُزَيِّنُ لَكَ شَرَهاً
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Ashary, from Muhammad Bin Adam, raising it, said,
‘O Ali-asws! Do not consult a coward for he will narrow the outlet upon you-asws, and do not consult a stingy one for he will make you-asws fall short from your-asws goal, nor consult a greedy one for he will beautify the wickedness to you-asws!
وَ اعْلَمْ يَا عَلِيُّ أَنَّ الْجُبْنَ وَ الْبُخْلَ وَ الْحِرْصَ غَرِيزَةٌ وَاحِدَةٌ يَجْمَعُهَا سُوءُ الظَّنِ.
And know, O Ali-asws! The cowardliness, and the stinginess, and the greediness are one instinct. The evils thoughts (with Allah-azwj) combine these’’.[7]
Never be content with reassurances from others:
– ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ قَوْماً أَذْنَبُوا ذُنُوباً كَثِيرَةً فَأَشْفَقُوا مِنْهَا وَ خَافُوا خَوْفاً شَدِيداً وَ جَاءَ آخَرُونَ فَقَالُوا ذُنُوبُكُمْ عَلَيْنَا فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمُ الْعَذَابَ ثُمَّ قَالَ تَبَارَكَ وَ تَعَالَى خَافُونِي وَ اجْتَرَأْتُمْ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Muhammad Bin Al-Husayn, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary who said,
‘Abu Abdullah-asws said: ‘A (group of) people committed many sins, so they felt sorry due to it, and they feared with intense fear, and another (group of people) came and said, ‘Your sins are upon us!’ So, Allah-azwj Mighty and Majestic Sent down the Punishment upon them’. Then the Blessed and Exalted Said: ‘They are fearing Me-azwj and you are being audacious?’’[8]
صحيفة الرضا عليه السلام عَنِ الرِّضَا ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا ابْنَ آدَمَ لَا يَغُرَّنَّكَ ذَنْبُ النَّاسِ عَنْ ذَنْبِكَ وَ لَا نِعْمَةُ النَّاسِ مِنْ نِعْمَةِ اللَّهِ عَلَيْكَ وَ لَا تُقَنِّطِ النَّاسَ مِنْ رَحْمَةِ اللَّهِ تَعَالَى وَ أَنْتَ تَرْجُوهَا لِنَفْسِكَ.
(The book) ‘Saheefa’ Al-Reza-asws’, may the greetings be upon him-asws, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted Said: “O son of Adam-as! Do not let sins of the people deceive you from your own sins, nor bounties of the people from the bounties of Allah-azwj upon you, nor the despair of the people from the Mercy of Allah-azwj the Exalted while you are hoping for yourself!”’[9]
Always have good thoughts with Allah-azwj
فقه الرضا عليه السلام رُوِيَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى دَاوُدَ ع فُلَانَةُ بِنْتُ فُلَانَةَ مَعَكَ فِي الْجَنَّةِ فِي دَرَجَتِكَ
(The book) ‘Fiqh Al-Reza-asws’ – ‘It is reported that Allah-azwj Blessed and Exalted Revealed to Dawood-as: “So and so, daughter of so and so will be with you-as in the Paradise, in your-as rank!”
فَسَارَ إِلَيْهَا فَسَأَلَهَا عَنْ عَمَلِهَا فَخَبَّرَتْهُ فَوَجَدَهُ مِثْلَ أَعْمَالِ سَائِرِ النَّاسِ فَسَأَلَهَا عَنْ نِيَّتِهَا فَقَالَتْ مَا كُنْتُ فِي حَالَةٍ فَنَقَلَنِي مِنْهَا إِلَى غَيْرِهَا إِلَّا كُنْتُ بِالْحَالَةِ الَّتِي نَقَلَنِي إِلَيْهَا أَسَرَّ مِنِّي بِالْحَالَةِ الَّتِي كُنْتُ فِيهَا
He-as went to her and asked her about her deeds. She informed him-as. He-as found it to be similar to the deeds of rest of the people. He-as asked her about her intention. She said, ‘I have not been in any situation, and He-azwj Transferred me from it to another, except I would be in a situation which He-azwj had Transferred me to it, more cheerful from me with the situation which I had been in’.
فَقَالَ حَسُنَ ظَنُّكِ بِاللَّهِ جَلَّ وَ عَزَّ.
He-as said: ‘Your thoughts with Allah-azwj Majestic and Mighty are good’’.[10]
– وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: وَ اللَّهِ مَا أُعْطِيَ مُؤْمِنٌ قَطُّ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ إِلَّا بِحُسْنِ ظَنِّهِ بِاللَّهِ جَلَّ وَ عَزَّ وَ رَجَائِهِ مِنْهُ وَ حُسْنِ خُلُقِهِ وَ الْكَفِّ عَنِ اغْتِيَابِ الْمُؤْمِنِينَ
And it is reported from the scholar-asws having said: ‘By Allah-azwj! A Momin is not Given the good of the world and the Hereafter except due to his good thoughts with Allah-azwj Majestic and Mighty, and his hopes from Him-azwj, and his good manners, and the restraining from backbiting the Momineen.
وَ ايْمُ اللَّهِ لَا يُعَذِّبُ اللَّهُ مُؤْمِناً بَعْدَ التَّوْبَةِ وَ الِاسْتِغْفَارِ إِلَّا بِسُوءِ الظَّنِ بِاللَّهِ وَ تَقْصِيرِهِ مِنْ رَجَائِهِ لِلَّهِ وَ سُوءِ خُلُقِهِ وَ مِنِ اغْتِيَابِهِ لِلْمُؤْمِنِينَ
And I-asws swear by Allah-azwj! Allah-azwj will not Punish a Momin after the repentance and seeking the Forgiveness, except due to his evil thoughts with Allah-azwj, and his deficiency from his hoping to Allah-azwj, and his evil manners, and from his backbiting of the Momineen.
وَ اللَّهِ لَا يُحْسِنُ عَبْدٌ مُؤْمِنٌ ظَنّاً بِاللَّهِ إِلَّا كَانَ اللَّهُ عِنْدَ ظَنِّهِ بِهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ كَرِيمٌ يَسْتَحْيِي أَنْ يُخْلِفَ ظَنَّ عَبْدِهِ وَ رَجَاءَهُ فَأَحْسِنُوا الظَّنَّ بِاللَّهِ وَ ارْغَبُوا إِلَيْهِ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ الظَّانِّينَ بِاللَّهِ ظَنَّ السَّوْءِ عَلَيْهِمْ دائِرَةُ السَّوْءِ.
By Allah-azwj! A Momin will not have good thoughts with Allah-azwj except Allah-azwj would be with his thoughts with Him-azwj, because Allah-azwj Mighty and Majestic is Benevolent. He-azwj is too Embarrassed to Oppose the thoughts of His-azwj servant and (dash) his hopes, therefore improve the thoughts with Allah-azwj and be desirous to Him-azwj, and Allah-azwj Mighty and Majestic Said: the thinkers of evil thoughts with Allah. Upon them is the evil field of thought, [48:6]’’.[11]
وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّ اللَّهَ أَوْحَى إِلَى مُوسَى بْنِ عِمْرَانَ ع يَا مُوسَى قُلْ لِبَنِي إِسْرَائِيلَ أَنَا عِنْدَ ظَنِّ عَبْدِي بِي فَلْيَظُنَّ بِي مَا شَاءَ يَجِدُنِي عِنْدَهُ.
And it is reported from the scholar-asws: ‘Allah-azwj Revealed to Musa-as Bin Imran-as: “O Musa‑as! Say to the children of Israel, I-azwj am with the thoughts of My-azwj servant, so let him think of Me-azwj whatever he so desire, he will find Me-azwj with him (accordingly)!”’[12]
How to be a good thinker about Allah-azwj?
مصباح الشريعة قَالَ الصَّادِقُ ع أَوْحَى اللَّهُ تَعَالَى إِلَى دَاوُدَ ع ذَكِّرْ عِبَادِي مِنْ آلَائِي وَ نَعْمَائِي فَإِنَّهُمْ لَمْ يَرَوْا مِنِّي إِلَّا الْحَسَنَ الْجَمِيلَ لِئَلَّا يَظُنُّوا فِي الْبَاقِي إِلَّا مِثْلَ الَّذِي سَلَفَ مِنِّي إِلَيْهِمْ وَ حُسْنُ الظَّنِّ يَدْعُو إِلَى حُسْنِ الْعِبَادَةِ وَ الْمَغْرُورُ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Allah-azwj the Exalted Revealed to Dawood-as: “Remind My-azwj servants of My-azwj Favours and My-azwj bounties, for they will not see from Me-azwj except the good, the beautiful, lest they think regarding the remaining (alive), except like which has been in the past from Me-azwj to them; and good thoughts call to the good worship, and the Forgiveness. He persists in the disobedience and wishes the Forgiveness!”
يَتَمَادَى فِي الْمَعْصِيَةِ وَ يَتَمَنَّى الْمَغْفِرَةَ وَ لَا يَكُونُ مُحْسِنُ الظَّنِّ فِي خَلْقِ اللَّهِ إِلَّا الْمُطِيعَ لَهُ يَرْجُو ثَوَابَهُ وَ يَخَافُ عِقَابَهُ.
And he cannot be a good thinker among the creatures of Allah-azwj except the one obedient to Him-azwj hoping for His-azwj Rewards and fearing His-azwj Punishment’’.[13]
مصباح الشريعة قَالَ الصَّادِقُ ع الْخَوْفُ رَقِيبُ الْقَلْبِ وَ الرَّجَاءُ شَفِيعُ النَّفْسِ وَ مَنْ كَانَ بِاللَّهِ عَارِفاً كَانَ مِنَ اللَّهِ خَائِفاً وَ إِلَيْهِ رَاجِياً وَ هُمَا جَنَاحَا الْإِيمَانِ يَطِيرُ الْعَبْدُ الْمُحَقِّقُ بِهِمَا إِلَى رِضْوَانِ اللَّهِ وَ عَيْنَا عَقْلِهِ يُبْصِرُ بِهِمَا إِلَى وَعْدِ اللَّهِ وَ وَعِيدِهِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The fear is an observer of the heart, and the hope is an intercessor of the soul, and the one who were to be a knower of Allah-azwj would be fearful from Allah-azwj and hopeful to Him-azwj, and these two (fear and hope) are two wings of the Eman the servant flies with to the Pleasure of Allah-azwj, and two eyes of his intellect he sees with to the Promise of Allah-azwj and His-azwj Threats.
وَ الْخَوْفُ طَالِعُ عَدْلِ اللَّهِ نَاهِي وَعِيدِهِ وَ الرَّجَاءُ دَاعِي فَضْلِ اللَّهِ وَ هُوَ يُحْيِي الْقَلْبَ وَ الْخَوْفُ يُمِيتُ النَّفْسَ.
And the fear is notifier of the Justice of Allah-azwj, preventing His-azwj Threat, and the hope is a caller to the Grace of Allah-azwj, and it revives the heart, and the fear deadens the self’’.[14]
قَالَ النَّبِيُّ ص الْمُؤْمِنُ بَيْنَ خَوْفَيْنِ خَوْفِ مَا مَضَى وَ خَوْفِ مَا بَقِيَ وَ بِمَوْتِ النَّفْسِ يَكُونُ حَيَاةُ الْقَلْبِ وَ بِحَيَاةِ الْقَلْبِ الْبُلُوغُ إِلَى الِاسْتِقَامَةِ
The Prophet-saww said: ‘The Momin is between the two fears – a fear of what is past and fear of what remains, and with the death of the self would be life of the heart, and with the life of the heart he will reach to the straightness.
وَ مَنْ عَبَدَ اللَّهَ عَلَى مِيزَانِ الْخَوْفِ وَ الرَّجَاءِ لَا يَضِلُّ وَ يَصِلُ إِلَى مَأْمُولِهِ وَ كَيْفَ لَا يَخَافُ الْعَبْدُ وَ هُوَ غَيْرُ عَالِمٍ بِمَا تُخْتَمُ صَحِيفَتُهُ وَ لَا لَهُ عَمَلٌ يَتَوَسَّلُ بِهِ اسْتِحْقَاقاً وَ لَا قُدْرَةَ لَهُ عَلَى شَيْءٍ وَ لَا مَفَرَّ
And the one who worships Allah-azwj upon the scale of fear and hope will not stray, and he will reach to his hopes; and how can the servant not fear, and he is not a knower of what his register (of deeds) will end with, and there could be no deeds for him he can make a means with to be deserving with, nor any power for him upon anything nor any escape.
وَ كَيْفَ لَا يَرْجُو وَ هُوَ يَعْرِفُ نَفْسَهُ بِالْعَجْزِ وَ هُوَ غَرِيقٌ فِي بَحْرِ آلَاءِ اللَّهِ وَ نَعْمَائِهِ مِنْ حَيْثُ لَا تُحْصَى وَ لَا تُعَدُّ
And how can he not hope, and he knows himself with the inabilities, and he is drowning in a sea of Favours of Allah-azwj and His-azwj bounties from whereby he can neither count nor number?
فَالْمُحِبُّ يَعْبُدُ رَبَّهُ عَلَى الرَّجَاءِ بِمُشَاهَدَةِ أَحْوَالِهِ بِعَيْنِ سَهَرٍ وَ الزَّاهِدُ يَعْبُدُ عَلَى الْخَوْفِ.
The loving one will worship his Lord-azwj upon the hope with witnessing his situations with a watchful eye, while the ascetic will worship based upon the fear’’.
قَالَ أُوَيْسٌ لِهَرِمِ بْنِ حَيَّانَ قَدْ عَمِلَ النَّاسُ عَلَى رَجَاءٍ فَقَالَ بَلْ نَعْمَلُ عَلَى الْخَوْفِ وَ الْخَوْفُ خَوْفَانِ ثَابِتٌ وَ عَارِضٌ فَالثَّابِتُ مِنَ الْخَوْفِ يُورِثُ الرَّجَا وَ الْعَارِضُ مِنْهُ يُورِثُ خَوْفاً ثَابِتاً
Oweys said to Hiram Bin Hayyan, ‘The people are working based upon hope’. He said, ‘But we are working based upon the fear; and the fear are two (types of) fears – a constant and occasional. The constant from the fear inherits the hope, and the occasional from it inherits constant fear.
وَ الرَّجَاءُ رَجَاءَانِ عَاكِفٌ وَ بَادٍ فَالْعَاكِفُ مِنْهُ يُقَوِّي نِسْبَةَ الْعَبْدِ وَ الْبَادِي مِنْهُ يُصَحِّحُ أَمَلَ الْعَجْزِ وَ التَّقْصِيرِ وَ الْحَيَاءِ.
And the hope are two (types of) hopes – permanent and temporary. The permanent from it strengthens love of the servant, and the temporary from it corrects the hopes of inability, and the shortcoming and the embarrassment’’.[15]
تفسير العياشي عَنْ صَفْوَانَ الْجَمَّالِ قَالَ: صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اللَّهِ ع فَأَطْرَقَ ثُمَّ قَالَ اللَّهُمَّ لَا تُؤْمِنِّي مَكْرَكَ ثُمَّ جَهَمَ فَقَالَ فَلا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخاسِرُونَ.
Tafseer Al Ayyashi – from Safwan Al Jammal who said,
‘I prayed Salat behind Abu Abdullah-asws. He-asws lowered his-asws head, then said: ‘O Allah-azwj! Do not let me-asws feel secure from You-azwj Plan’. Then he-asws said aloud: But no one feels secure from the Plan of Allah except the people (who are) losers [7:99]’’.[16]
المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحَسَنِ بْنِ أَبِي سَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَكُونُ الْعَبْدُ مُؤْمِناً حَتَّى يَكُونَ خَائِفاً رَاجِياً وَ لَا يَكُونُ خَائِفاً رَاجِياً حَتَّى يَكُونَ عَامِلًا لِمَا يَخَافُ وَ يَرْجُو.
(The book) ‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Muhammad Bin Sinan, from Al-Hassan Bin Abu Sarah who said,
‘I heard Abu Abdullah-asws saying, ‘The servant cannot be a Momin until he happens to be fearful, hopeful, and he cannot be fearful, hopeful until he becomes a worker for what he fears and hopes for’’.[17]
عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا ابْنَ آدَمَ لَا يَغُرَّنَّكَ ذَنْبُ النَّاسِ عَنْ نَفْسِكَ وَ لَا نِعْمَةُ النَّاسِ عَنْ نِعْمَةِ اللَّهِ عَلَيْكَ وَ لَا تُقَنِّطِ النَّاسَ مِنْ رَحْمَةِ اللَّهِ وَ أَنْتَ تَرْجُوهَا لِنَفْسِكَ.
(The book) ‘Uyoun Akhbar Al-Reza-asws, may the greetings be upon him-asws, by this chain, said, ‘Rasool-Allah-saww sid: ‘Allah-azwj Blessed and Exalted Said: “O son of Adam-as! Do not let sins of the people deceive you from yourself, nor bounties of the people from the bounties of Allah‑azwj upon you, nor the despair of the people from the Mercy of Allah-azwj while you are hoping it for yourself!”’[18]
Never Feel Secure from the Punishment:
نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ قَالَ إِنِّي خَيْرُ النَّاسِ فَهُوَ مِنْ شَرِّ النَّاسِ وَ مَنْ قَالَ إِنِّي فِي الْجَنَّةِ فَهُوَ فِي النَّارِ.
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who says, ‘I am best of the people’, so he is from the evilest of people, and the one who says, ‘I am in the Paradise, so he will be in the Fire’’.[19]
One must Adhere to Invocations:
معاني الأخبار ل، الخصال الْحَسَنُ بْنُ عَبْدِ اللَّهِ الْعَسْكَرِيُّ عَنْ بَدْرِ بْنِ الْهَيْثَمِ عَنْ عَلِيِّ بْنِ مُنْذِرٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع مَنْ أُعْطِيَ أَرْبَعاً لَمْ يُحْرَمْ أَرْبَعاً مَنْ أُعْطِيَ الدُّعَاءَ لَمْ يُحْرَمِ الْإِجَابَةَ وَ مَنْ أُعْطِيَ الِاسْتِغْفَارَ لَمْ يُحْرَمِ التَّوْبَةَ وَ مَنْ أُعْطِيَ الشُّكْرَ لَمْ يُحْرَمِ الزِّيَادَةَ وَ مَنْ أُعْطِيَ الصَّبْرَ لَمْ يُحْرَمِ الْأَجْرَ.
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’ – Al-Hassan Bin Abdullah Al Askary, from Badr Bin Al Haysam, from Ali Bin Munzir, from Muhammad Bin Al Fuzeyl, from Abu Al Sabbah who said,
‘One who gives four will not be deprived of four – one who gives the supplication will not be deprived of the Answer; and one who gives seeking of the Forgiveness will not be deprived of the repentance; and one who gives the thanks will not be deprived of the increase; and one who gives the patience will not be deprived the Recompense’’.[20]
عيون أخبار الرضا عليه السلام الدَّقَّاقُ وَ السِّنَانِيُّ وَ الْمُكَتِّبُ جَمِيعاً عَنِ الْأَسَدِيِّ عَنْ سَهْلٍ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ مَحْمُودِ بْنِ أَبِي الْبِلَادِ عَنِ الرِّضَا ع قَالَ: مَنْ لَمْ يَشْكُرِ الْمُنْعِمَ مِنَ الْمَخْلُوقِينَ لَمْ يَشْكُرِ اللَّهَ عَزَّ وَ جَلَ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Al Daqaq and Al Sinany and Al Mutakkib, altogether from Al Asady, from Sahl, from Abdul Azeem Al Hasany, from Mahmoud, from Abu Al Bilad,
‘From Al-Reza-asws said: ‘One who does not thank for the bounties from the people, has not thanked Allah-azwj Mighty and Majestic’’.[21]
The Bounties, the Afflictions and the Will of Allah-azwj:
الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنِ ابْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِيمَا أَوْحَى اللَّهُ جَلَّ وَ عَزَّ إِلَى مُوسَى بْنِ عِمْرَانَ يَا مُوسَى مَا خَلَقْتُ خَلْقاً أَحَبَّ إِلَيَّ مِنْ عَبْدِيَ الْمُؤْمِنِ وَ إِنِّي إِنَّمَا أَبْتَلِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أُعَافِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أَنَا أَعْلَمُ بِمَا يَصْلُحُ عَبْدِي عَلَيْهِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi- Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Al-Husayn Bin Saeed, from Ibn Mahboub, from Ibn Atiya, from Ibn Farqad,
‘From Abu Abdullah-asws having said: ‘Among what Allah-azwj Majestic and Mighty Revealed to Musa-as Bin Imran-as: “O Musa-as! I-azwj have not Created any creature more beloved to Me-azwj than My-azwj Momin servant, and rather I-azwj tend to Try him due to what is better for him, and I-azwj Make him well due to what is better for him, and I-azwj Know of what the betterment of My-azwj servant is upon.
فَلْيَصْبِرْ عَلَى بَلَائِي وَ لْيَشْكُرْ عَلَى نَعْمَائِي وَ لْيَرْضَ بِقَضَائِي أَكْتُبْهُ فِي الصِّدِّيقِينَ عِنْدِي إِذَا عَمِلَ بِرِضَايَ وَ أَطَاعَ أَمْرِي.
Let him be patient upon My-azwj afflictions and let him thank upon My-azwj bounties and let him be satisfied with My-azwj Decree, I-azwj shall Write him to be among the truthful ones in My-azwj Presence when he works with My-azwj Satisfaction and obeys My-azwj Commands!”’[22]
أَلَا فَلَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمْ وَ إِنْ حَسُنَتْ وَ لَا يَيْأَسِ الْمُذْنِبُونَ مِنْ مَغْفِرَتِي لِذُنُوبِهِمْ وَ إِنْ كَثُرَتْ لَكِنْ بِرَحْمَتِي فَلْيَثِقُوا وَ لِفَضْلِي فَلْيَرْجُوا وَ إِلَى حُسْنِ نَظَرِي فَلْيَطْمَئِنُّوا وَ ذَلِكَ أَنِّي أُدَبِّرُ عِبَادِي بِمَا يُصْلِحُهُمْ وَ أَنَا بِهِمْ لَطِيفٌ خَبِيرٌ.
Indeed! The workers should not be relying upon their deeds and even if these are excellent, nor should the sinners be despairing from My-azwj Forgiveness of their sins, and even if these are a lot, but let them be trusting with My-azwj Mercy and let them be hoping for My-azwj Face, and let them be reassured to My-azwj goodly Consideration, and that is because I-azwj Know My‑azwj servants with what would correct them and I-azwj am Subtle, Informed of them!”’[23] (An extract).
معاني الأخبار ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ رَفَعَهُ إِلَى عَمْرِو بْنِ جُمَيْعٍ رَفَعَهُ إِلَى عَلِيٍّ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ كانَ تَحْتَهُ كَنْزٌ لَهُما قَالَ كَانَ ذَلِكَ الْكَنْزُ لَوْحاً مِنْ ذَهَبٍ فِيهِ مَكْتُوبٌ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ashary, from Al-Hassan Bin Ali, raising it to Aro Bin Jumie,
‘Raising it to Ali-asws regarding Words of Allah-azwj Mighty and Majestic:, and beneath it was a treasure for them, [18:82]. He-asws said: ‘That treasure was a tablet of gold wherein was written: ‘In the Name of Allah-azwj the Beneficent, the Merciful! There is no god except Allah‑azwj, Muhammad-saww is Rasool-saww of Allah-azwj!
عَجِبْتُ لِمَنْ يَعْلَمُ أَنَّ الْمَوْتَ حَقٌّ كَيْفَ يَفْرَحُ عَجِبْتُ لِمَنْ يُؤْمِنُ بِالْقَدَرِ كَيْفَ يَحْزَنُ عَجِبْتُ لِمَنْ يَذْكُرُ النَّارَ كَيْفَ يَضْحَكُ عَجِبْتُ لِمَنْ يَرَى الدُّنْيَا وَ تَصَرُّفَ أَهْلِهَا حَالًا بَعْدَ حَالٍ كَيْفَ يَطْمَئِنُّ إِلَيْهَا.
I am surprised at the one who knows that the death is true, how come he rejoices! I am surprised at the one believing in the pre-Determination, how come he grieves! I am surprised at the one who remembers the Fire, how come he laughs! I am surprised at the one who sees the world and the replacement of its people, a situation after a situation, how come he is reassured to it!’’[24]
التمحيص عَنْ سَعِيدِ بْنِ الْحَسَنِ قَالَ قَالَ أَبُو جَعْفَرٍ ع مَا أُبَالِي أَصْبَحْتُ فَقِيراً أَوْ مَرِيضاً أَوْ غَنِيّاً لِأَنَّ اللَّهَ يَقُولُ لَا أَفْعَلُ بِالْمُؤْمِنِ إِلَّا مَا هُوَ خَيْرٌ لَهُ.
(The book) ‘Al Tamhees’ – from Saeed Bin Al-Hassan who said,
‘Abu Ja’far-asws said: ‘I-asws don’t care I-asws become poor, or sick, or rich, because Allah-azwj Said: “I-azwj will not Do anything with the Momin except what is good for him!”’[25]
– وَ عَنْهُ ع قَالَ: لَمْ يَكُنْ رَسُولُ اللَّهِ ص يَقُولُ لِشَيْءٍ قَدْ مَضَى لَوْ كَانَ غَيْرُهُ.
And from him-asws having said: ‘Rasool-Allah-saww did not say for anything having passed: ‘If only it had been something else’’.[26]
قُلْتُ فَبِأَيِّ شَيْءٍ عُلِمَ الْمُؤْمِنُ أَنَّهُ مُؤْمِنٌ
I said, ‘By which thing does the Momin know that he is a Momin?’
قَالَ بِالتَّسْلِيمِ لِلَّهِ وَ الرِّضَا فِيمَا وَرَدَ عَلَيْهِ مِنْ وَرَاءِ سُخْطٍ.
He-asws said: ‘With the submission to Allah-azwj and the satisfaction in whatever arrives to him from beyond discontent’’.[27]
– وَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: لَوْ يَعْلَمُ الْمُؤْمِنُ مَا لَهُ فِي الْمَصَائِبِ مِنَ الْأَجْرِ لَتَمَنَّى أَنْ يُقَرَّضَ بِالْمَقَارِيضِ.
From Al-Sadiq-asws having said: ‘Had the Momin known what Rewards there are for him in the difficulties, he would wish to be cut by the scissors’’.[28]
Zikr of Allah-azwj would keep the Iblis-la away:
وَ عِلَاجُ ذَلِكَ الْفِرَارُ مِنَ النَّاسِ وَ رَفْضُ الدُّنْيَا وَ طَلَاقُ الرَّاحَةِ وَ الِانْقِطَاعُ عَنِ الْعَادَاتِ وَ قَلْعُ عُرُوقِ مَنَابِتِ الشَّهَوَاتِ بِدَوَامِ الذِّكْرِ لِلَّهِ وَ لُزُومُ الطَّاعَةِ لَهُ وَ احْتِمَالُ جَفَاءِ الْخَلْقِ وَ مُلَازَمَةِ الْقُرْبَى وَ شَمَاتَةِ الْعَدُوِّ مِنَ الْأَهْلِ وَ الْقَرَابَةِ
And a treatment of that (unholy behaviours) is fleeing from the self, and rejecting the world, and divorcing the comfort, and cutting off from the habits, and uprooting the roots of the cravings of the lustful desires by constant Zikr of Allah-azwj, and necessitating the obedience to Him-azwj, and enduring the abandonment of the people, and necessitating the kinship, and gloating of the enemies from the family and the relatives.
فَإِذَا فَعَلْتَ ذَلِكَ فَقَدْ فَتَحْتَ عَلَيْكَ بَابَ عَطْفِ اللَّهِ وَ حُسْنِ نَظَرِهِ إِلَيْكَ بِالْمَغْفِرَةِ وَ الرَّحْمَةِ وَ خَرَجْتَ مِنْ جُمْلَةِ الْغَافِلِينَ وَ فَكَكْتَ قَلْبَكَ مِنْ أَسْرِ الشَّيْطَانِ
When you were to do that, the door of Compassion of Allah-azwj will be opened upon you, and His-azwj Goodly Consideration to you with the Forgiveness and the Mercy, and you will exit from the total of the heedless ones, and your heart will be freed from the captivity of Satan-la.[29]
[1] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 56 H 2
[2] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 56 H 2
[3] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 34
[4] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 35
[5] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 39
[6] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 45
[7] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 47
[8] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 49
[9] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 55
[10] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 56 a
[11] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 56 b
[12] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 56 g
[13] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 57 a
[14] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 58 a
[15] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 58 b
[16] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 59
[17] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 61
[18] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 50
[19] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 70
[20] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 44
[21] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 47
[22] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 30
[23] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 31
[24] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 34
[25] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 52
[26] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 3
[27] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 4
[28] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 76 / 3
[29] Bihar Al-Anwaar, Vol. 70