Why Enemies of Allah Possess Good Qualities

Summary:

It is frequently observed that a believer sometimes falls from grace, whereas an unbeliever acts righteously and admirably, but why is it so? In Ahadith, the same question was asked, and the holy Imams^-asws have explained the reasons behind this bizarre conduct of a believer: When a believer (Momin) regrets and asks for forgiveness, Allah^-azwj would turn to him with Mercy and his evil deeds will be converted into good deeds. Allah^-azwj Says (25:70): Except the one who repents, and believes, and does righteous deeds, so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]

We find in the Ahadith of Ali^-asws Ibn Abi Talib^-asws the following:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الرَّيَّانِ بْنِ الصَّلْتِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كَثِيراً مَا يَقُولُ فِي خُطْبَتِهِ يَا أَيُّهَا النَّاسُ دِينَكُمْ دِينَكُمْ فَإِنَّ السَّيِّئَةَ فِيهِ خَيْرٌ مِنَ الْحَسَنَةِ فِي غَيْرِهِ وَ السَّيِّئَةُ فِيهِ تُغْفَرُ وَ الْحَسَنَةُ فِي غَيْرِهِ لَا تُقْبَلُ .

Ali Bin Ibrahim, from his father, from Muhammad Bin Al Rayyan Bin Al Salt, raising it,

Abu Abdullah^-asws has narrated: ‘It was so that Amir Al-Momineen^-asws was frequently saying in his^-asws sermons: ‘O you people! Your Religion is your Religion. So, the evil deed in it is better than the good deed in the other (than the religion of Allah^-azwj), and the evil deed in it would be Forgiven (by Allah^-azwj), but the good deed in the other (than the religion of Allah^-azwj) would not be Accepted.[1]

It’s a difficult concept, and it may be helpful to read additional articles to better understand what is in our control, what is beyond our jurisdiction, what is the fate, and how some are saved by being fortunate ones (who leave sins and seek forgiveness) and how some are destroyed by being from the wretched ones (being from the persistent sinners).

https://hubeali.com/article/qadha-o-qadar-mashiya

https://hubeali.com/article/compulsion-and-coercion

The 6^th Imam^-asws replied to a questioner who asked why a believer would sin in the first place. Imam^-asws said that Allah^-azwj Mighty and Majestic Took a clay from Paradise and a clay from the Fire. So He^-azwj Blended the two. Then He^-azwj Removed this from this, and this from this. Thus, what you see from those as being the ones of trustworthiness, and goodly mannerisms, and as good listeners, so it is from what has touched them from the clay of the Paradise, and they would be returning to what they had been Created from; and what you see from these as being of the ones with little trustworthiness, and evil mannerisms, and the meanness, so it is from what touched them from the clay of the Fire. They would be returning to what they had been Created from.[2] (Hadith to follow).

In another Hadith, it is:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَسَنِ بْنِ عَطِيَّةَ عَنْ يَزِيدَ الصَّائِغِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ عَلَى هَذَا الْأَمْرِ إِنْ حَدَّثَ كَذَبَ وَ إِنْ وَعَدَ أَخْلَفَ وَ إِنِ ائْتُمِنَ خَانَ مَا مَنْزِلَتُهُ قَالَ هِيَ أَدْنَى الْمَنَازِلِ مِنَ الْكُفْرِ وَ لَيْسَ بِكَافِرٍ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hasan Bin Atiyya, from Yazeed Al Sa’ig who said,

‘I said to Abu Abdullah^-asws, ‘A man of this matter (Al-Willayah), if he narrates, he lies, and if he promises, he breaks, and if he is entrusted, he betrays. What is his status?’ Imam^-asws said: ‘It is the closest of the levels from the (characteristics of) disbelief, but he is not a disbeliever’.^[3]

How will Bad Deeds be turned into Good Deeds in the Hereafter?

Allah^-azwj Says in the Holy Quran:

إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا {70}

Except one who repents, and believes, and does righteous deeds, so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]

Interpretation – Allah^-azwj will replace bad deeds with good deeds (25:70)

أَخْبَرَنَا الشَّيْخُ أَبُو عَلِيٍّ الْحَسَنُ بْنُ مُحَمَّدٍ الطُّوسِيُّ بِالْمَوْضِعِ الْمَذْكُورِ فِي السَّنَةِ الْمَذْكُورَةِ قَالَ: أَخْبَرَنَا السَّعِيدُ الْوَالِدُ رَضِيَ اللَّهُ عَنْهُ قَالَ: أَخْبَرَنَا الشَّيْخُ الْمُفِيدُ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ النُّعْمَانِ قَالَ: أَخْبَرَنِي أَبُو غَالِبٍ أَحْمَدُ بْنُ مُحَمَّدٍ الزُّرَارِيُّ قَالَ: أَخْبَرَنِي عَمِّي أَبُو الْحُسَيْنِ عَلِيُّ بْنُ سُلَيْمَانَ بْنِ الْجَهْمِ قَالَ: أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ خَالِدٍ الطَّيَالِسِيُّ قَالَ: أَخْبَرَنَا الْعَلَاءُ بْنُ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ الثَّقَفِيِّ قَالَ:

It was informed to us by Al Sheykh Abu Ali Al Hassan Bin Muhammad Al Toosy at the mentioned place, during the mentioned month, from Al Saeed Al Walid, from Al Sheykh Al Mufeed Muhammad Bin Muhammad Bin Al Nu’man, from Abu Ghalib Ahmad Bin Muhammad Al Zarary, from his uncle Abu Al Husayn Ali Bin Suleyman Bin Al Jaham, from Abu Abdullah Muhammad Bin Khalid Al Tayalisy, from Al A’ala Bin Razeyn, from Muhammad Bin Al Muslim Al Saqafy who said,

سَأَلْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً قَالَ ع يُؤْتَى بِالْمُؤْمِنِ الْمُذْنِبِ يَوْمَ الْقِيَامَةِ حَتَّى يُقَامَ بِمَوْقِفِ الْحِسَابِ فَيَكُونُ اللَّهُ تَعَالَى هُوَ الَّذِي يَتَوَلَّى حِسَابَهُ حَتَّى لَا يَطَّلِعَ عَلَى حِسَابِهِ أَحَدٌ مِنَ النَّاسِ فَيُعَرِّفُهُ ذُنُوبَهُ حَتَّى إِذَا أَقَرَّ بِسَيِّئَاتِهِ

‘I asked Abu Ja’far Muhammad^-asws Bin Ali^-asws regarding the Words of Allah^-azwj Mighty and Majestic: so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]. He^-asws said: ‘They will come with a Momin (believer), the sinner, on the Day of Judgment until he would be made to stand at the Pausing stop for the Reckoning. And it would happen that it will be Allah^-azwj the Exalted, He^-azwj will be the One Who will Take charge of his Reckoning, to the extent that He^-azwj will not Notify anyone from the people upon his Reckoning. So, he would recognise his sins, until when he acknowledges his evil deeds.

قَالَ اللَّهُ عَزَّ وَ جَلَّ بَدِّلُوهَا حَسَنَاتٍ وَ أَظْهِرُوهَا عَلَى النَّاسِ فَيَقُولُ النَّاسُ حِينَئِذٍ مَا كَانَ لِهَذَا الْعَبْدِ سَيِّئَةٌ وَاحِدَةٌ ثُمَّ يَأْمُرُ بِهِ إِلَى الْجَنَّةِ فَهَذَا تَأْوِيلُ الْآيَةِ فِي الْمُذْنِبِينَ مِنْ شِيعَتِنَا خَاصَّةً

Allah^-azwj Mighty and Majestic would Say to His^-azwj Scribes: “Change these to be good deeds and display these upon the people!” So, the people would be saying at that time, ‘There wasn’t even a single evil deed for this servant!’ Then Allah^-azwj would Command with him to (be taken to) the Paradise. Thus, this is the explanation of the Verse, and is regarding the sinners from our^-asws Shias in particular.^[4]

المفيد في (الإختصاص): عن محمد بن الحسن السجاد، عن سعد بن عبد الله، عن محمد بن أحمد، عن محمد بن إسماعيل، عن جعفر بن محمد بن الهيثم الحضرمي، عن علي بن الحسين الفزاري، عن آدم بن التمار الحضرمي، عن سعد بن طريف، عن الأصبغ بن نباتة، قال: أتيت أمير المؤمنين (صلوات الله عليه) لأسلم عليه، فجلست أنتظره، فخرج إلي، فقمت إليه، فسلمت عليه، فضرب على كفي، ثم شبك أصابعه بأصابعي، ثم قال: «يا أصبغ بن نباتة»، قلت: لبيك و سعديك، يا أمير المؤمنين.

Al-Mufeed in Al-Ikhtisas, from Muhammad Bin Al-Hassan Al-Sajaad, from Sa’ad Bin Abdullah, from Muhammad Bin Ahmad, from Muhammad Bin Ismail, from Ja’far Bin Muhammad Bin Al-Haysam Al-Hazramy, from Ali Bin Al-Husayn Al-Fazary, from Adam Bin Al-Tammar Al-Hazramy, from Sa’ad Bin Tareyf, from Al-Asbagh Bin Nabata who said,

‘I came up to Amir Al-Momineen^-asws to greet him^-asws, so I seated myself waiting for him^-asws. He^-asws came out to me, and I stood up for him^-asws and greeted him^-asws. He^-asws struck upon my wrist, then clasped his^-asws fingers with my fingers, then said: ‘O Asbagh Bin Nabata!’ I said, ‘At your service and command, O Amir Al-Momineen^-asws!’

فقال: «إن ولينا ولي الله، فإذا مات ولي الله كان من الله بالرفيق الأعلى، و سقاه من نهر أبرد من الثلج، و أحلى من الشهد، و ألين من الزبد».

He^-asws said: ‘Our^-asws friend is a friend of Allah^-azwj. When a friend of Allah^-azwj dies, he would be with the elevated friends of Allah^-azwj, and would be quenched from a river colder than ice, sweeter than honey, and softer than butter.

فقلت: بأبي أنت و امي، و إن كان مذنبا؟

I said, ‘May my father and my mother be sacrificed for you^-asws, what if he was a sinner?’

فقال: «نعم، و إن كان مذنبا، أما تقرأ القرآن: فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً يا أصبغ، إن ولينا لو لقي الله و عليه من الذنوب مثل زبد البحر، و مثل عدد الرمل، لغفرها الله له، إن شاء الله تعالى

Imam Ali^-asws said: ‘Yes, and even if he was a sinner. Have you not read the Quran: so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]? O Asbagh! Our^-asws friend, even if he were to meet Allah^-azwj, and he had for him sins the like of the foam of the sea, and like the number of grains of sand, Allah^-azwj would Forgive these for him, if Allah^-azwj so Desires to’.^[5]

شرف الدين النجفي، قال: روى مسلم في (الصحيح) عن أبي ذر (رضي الله عنه)، قال: قال رسول الله (صلى الله عليه و آله): «يؤتى بالرجل يوم القيامة، فيقال: اعرضوا عليه صغار ذنوبه، و تخبأ كبارها، فيقال له: عملت يوم كذا و كذا، كذا و كذا، و هو مقر لا ينكر، و هو مشفق من الكبائر، فيقال: أعطوه مكان كل سيئة عملها حسنة. فيقول الرجل حينئذ: لي ذنوب ما أراها هاهنا!». قال: و لقد رأيت رسول الله (صلى الله عليه و آله) ضحك حتى بدت نواجذه.

Sharaf Al-Deen Al-Najafy said, ‘It has been reported by Muslim in Al-Saheeh,

(It has been narrated) from Abu Dharr^-ar who said, ‘Rasool-Allah^-saww said: ‘They will come with the man on the Day of Judgement, so it shall be said: ‘Present his small sins to him, and hide the big ones of it’. So, they shall say to him: ‘You did such and such on such and such a day’. And he would be accepting and not denying any of it, and he would be afraid of his major sins. Then, it shall be said: ‘Give him a good deed in place of every evil one’. The man would then be saying, ‘There are sins for me which I do not see them here!’ He (the narrator) said, ‘And Rasool-Allah^-saww was seen to smile to the extent that his^-saww teeth were seen’.^[6]

أبو القاسم جعفر بن محمد بن قولويه في (كامل الزيارات)، قال: حدثني أبو العباس محمد بن جعفر، عن محمد بن الحسين بن أبي الخطاب، عن منيع، عن صفوان بن يحيى، عن صفوان بن مهران الجمال، عن أبي عبد الله (عليه السلام)، قال: «أهون ما يكسب زائر الحسين (عليه السلام) في كل حسنة ألف ألف حسنة، و السيئة واحدة، و أين الواحدة من ألف ألف.

Abu Al-Qasim Ja’far Bin Muhammad Bin Quwlawayh in Kaamil Al-Ziyaraat said, ‘Abu Al-Abbas Muhammad Bin Ja’far narrated to me, from Muhammad Bin Al-Husay Bin Abu Al-Khattab, from Mani’e, from Safwan Bin Yahya, from Safwan Bin Mahran Al-Jamaal,

‘Abu Abdullah^-asws has said: ‘It is so easy what the visitor of Al-Husayn^-asws earns in every good deed, a thousand, thousand good deeds, and the evil deed is only one. And where is the one when compared to a thousand, thousand?’

ثم قال: «يا صفوان، أبشر، فإن لله ملائكة معها قضبان من نور، فإذا أراد الحفظة أن تكتب على زائر الحسين (عليه السلام) سيئة، قالت الملائكة للحفظة: كفي. فتكف، فإذا عمل حسنة، قالت لها: اكتبي، أولئك الذين يبدل الله سيئاتهم حسنات».

Then he^-asws said: ‘O Safwan! Receive glad tidings, for Allah^-azwj has Angels who have rods of Light. When the Preserver (Angel) intends to write a sin upon the visitor of Al-Husayn^-asws, the Preserving Angels said: ‘Pause!’ It pauses. But, when he does a good deed, say to it: ‘Write!’ so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]’.^[7]

وعن أبي جعفر عليه السلام قال: قلت بمكة له: إن لي حاجة، فقال: تلقاني بمكة، فلقيته، فقلت: يا بن رسول الله إن لي حاجة؟ فقال: تلقاني بمنى، فلقيته بمنى، فقلت: يابن رسول الله إن لي حاجة، فقال: [ هات ] حاجتك

And from Abu Ja’far^-asws, having said: ‘I said to him^-asws at Makkah, ‘There is a need for me’. Imam^-asws said: ‘Meet me in Makkah. When I met him^-asws, and I said, ‘O son^-asws of Rasool-Allah^-saww! There is a need for me’. Imam^-asws said: ‘Meet me^-asws in Mina’. So, I said, ‘O son^-asws of Rasool-Allah^-saww! There is a need for me’. Imam^-asws said: ‘State your need’.

فقلت: يا بن رسول الله إني كنت أذنبت ذنبا فيما بيني وبين الله عزوجل، لم يطلع عليه أحد، و اجلك  أن أستقبلك به، فقال: إذا كان يوم القيامة تجلى  الله عزوجل لعبده المؤمن فيوقفه على ذنوبه ذنبا ذنبا، ثم يغفرها له، لا يطلع على ذلك ملك مقرب، ولا نبي مرسل.

I said, ‘O son^-asws of Rasool-Allah^-saww! I have sinned, what is between me and Allah^-azwj Mighty and Majestic. I have not notified anyone about it, and due to you^-asws (being what you^-asws are), I am facing you^-asws with it. Imam^-asws said: ‘When it will be the Day of Judgment, Allah^-azwj Mighty and Majestic would Manifest for a Momin servant, and He^-azwj would Pause him upon his sins, sin by sin. Then He^-azwj will Forgive these for him, not Notifying upon that, neither an Angel of Proximity nor a Mursil Prophet^-as’.

وفي حديث آخر: ويستر عليه من ذنوبه ما يكره أن يوقفه عليه، ثم يقول لسيئاته كوني حسنات، وذلك قول الله عزوجل: ” فاولئك – الذين – يبدل الله سيئاتهم حسنات  “.

And in another Hadeeth: ‘And He^-azwj would Veil upon him from his sins whatever he dislikes that he should be Paused upon it. Then He^-azwj would be Saying to his evil deeds: “Become good deeds!” And that is in the Words of Allah^-azwj Mighty and Majestic: so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]’.^[8]

Why a Believer Commits Sins?

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ غَيْرِ وَاحِدٍ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ عَنْ عُثْمَانَ بْنِ يُوسُفَ قَالَ أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ كَيْسَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَنَا مَوْلَاكَ عَبْدُ اللَّهِ بْنُ كَيْسَانَ قَالَ أَمَّا النَّسَبُ فَأَعْرِفُهُ وَ أَمَّا أَنْتَ فَلَسْتُ أَعْرِفُكَ قَالَ قُلْتُ لَهُ إِنِّي وُلِدْتُ بِالْجَبَلِ وَ نَشَأْتُ فِي أَرْضِ فَارِسَ وَ إِنَّنِي أُخَالِطُ النَّاسَ فِي التِّجَارَاتِ وَ غَيْرِ ذَلِكَ فَأُخَالِطُ الرَّجُلَ فَأَرَى لَهُ حُسْنَ السَّمْتِ وَ حُسْنَ الْخُلُقِ وَ كَثْرَةَ أَمَانَةٍ ثُمَّ أُفَتِّشُهُ فَأَتَبَيَّنُهُ عَنْ عَدَاوَتِكُمْ وَ أُخَالِطُ الرَّجُلَ فَأَرَى مِنْهُ سُوءَ الْخُلُقِ وَ قِلَّةَ أَمَانَةٍ وَ زَعَارَّةً ثُمَّ أُفَتِّشُهُ فَأَتَبَيَّنُهُ عَنْ وَلَايَتِكُمْ فَكَيْفَ يَكُونُ ذَلِكَ

A number of our companions, from Sahl Bin Ziyad, and someone else, from Al Husayn Bin Al Hassan, altogether from Muhammad Bin Awrama, from Muhammad Bin Ali, from Ismail Bin Yasaar, from Usman Bin Yusuf who said, ‘Abdullah Bin Kaysan infromed me,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘I am your^-asws friend Abdullah Bin Kaysan’. He^-asws said: ‘As for the lineage, so I^-asws recognise it, and as for you (as a friend), so I^-asws do not recognise you’. I said to him^-asws, ‘I was born in the mountains and grew up in the land of Persia, and I tend to blend in with the people regarding business and other than that. So I came across the man and I saw him as a good listener and good manners and a lot of trustworthiness. When I investigate I find him to be one of your^-asws enemies; and I came across the man and saw evil manners from him, and as being of little trustworthiness, and meanness. When I investigate I find him to be one of your^-asws friends. So how did that happen?’

فَقَالَ لِي أَ مَا عَلِمْتَ يَا ابْنَ كَيْسَانَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَخَذَ طِينَةً مِنَ الْجَنَّةِ وَ طِينَةً مِنَ النَّارِ فَخَلَطَهُمَا جَمِيعاً ثُمَّ نَزَعَ هَذِهِ مِنْ هَذِهِ وَ هَذِهِ مِنْ هَذِهِ فَمَا رَأَيْتَ مِنْ أُولَئِكَ مِنَ الْأَمَانَةِ وَ حُسْنِ الْخُلُقِ وَ حُسْنِ السَّمْتِ فَمِمَّا مَسَّتْهُمْ مِنْ طِينَةِ الْجَنَّةِ وَ هُمْ يَعُودُونَ إِلَى مَا خُلِقُوا مِنْهُ وَ مَا رَأَيْتَ مِنْ هَؤُلَاءِ مِنْ قِلَّةِ الْأَمَانَةِ وَ سُوءِ الْخُلُقِ وَ الزَّعَارَّةِ فَمِمَّا مَسَّتْهُمْ مِنْ طِينَةِ النَّارِ وَ هُمْ يَعُودُونَ إِلَى مَا خُلِقُوا مِنْهُ .

Imam^-asws said to me: ‘But, do you not know, O Ibn Kaysan, that Allah^-azwj Mighty and Majestic Took a clay from the Paradise and a clay from the Fire. So He^-azwj Blended the two together. Then He^-azwj Removed this from this, and this from this. Thus, what you see from those as being the ones of trustworthiness, and goodly mannerisms, and as good listeners, so it is from what has touched them from the clay of the Paradise, and they would be returning to what they had been Created from; and what you see from these as being of the ones with little trustworthiness, and evil mannerisms, and the meanness, so it is from what touched them from the clay of the Fire, and they would be returning to what they had been Created from’.^[9]

Good deeds of an Enemy of Ahl Al-Bayt^-asws and Bad deeds of their^-asws Friend:

أَقُولُ وَجَدْتُ فِي بَعْضِ الْكُتُبِ مَرْوِيّاً عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ سَدِيرٍ الصَّيْرَفِيِّ عَنْ أَبِي إِسْحَاقَ اللَّيْثِيِّ قَالَ: قُلْتُ لِلْإِمَامِ الْبَاقِرِ مُحَمَّدِ بْنِ عَلِيٍّ ع يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي عَنِ الْمُؤْمِنِ مِنْ شِيعَةِ أَمِيرِ الْمُؤْمِنِينَ إِذَا بَلَغَ وَ كَمُلَ فِي الْمَعْرِفَةِ هَلْ يَزْنِي قَالَ ع لَا

I (Majlisi) am saying, ‘I found in one of the books reporting from Ahmad Bin Muhammad Al Kufy, from Hanan Bin Sadeyr, from his father Sadeyr Al Sayrafi, from Abu Is’haq Al Laysi who said,

‘I said to the Imam Al-Baqir Muhammad^-asws Bin Ali^-asws, ‘O son^-asws of Rasool-Allah^-saww! Inform me about the Momin from the Shias of Amir Al-Momineen^-asws when he matures and is perfect in the understanding, does he commit adultery?’ He^-asws said: ‘No’.

قُلْتُ فَيَلُوطُ قَالَ لَا قُلْتُ فَيَسْرِقُ قَالَ لَا قُلْتُ فَيَشْرَبُ خَمْراً قَالَ لَا قُلْتُ فَيُذْنِبُ ذَنْباً قَالَ لَا

I said, ‘Does he commit sodomy?’ He^-asws said: ‘No’. I said, ‘Does he steal?’ He^-asws said: ‘No’. I said, ‘Does he drink wine?’ He^-asws said: ‘No’. I said, ‘Does he commit any sin?’ He^-asws said: ‘No’.

قَالَ الرَّاوِي فَتَحَيَّرْتُ مِنْ ذَلِكَ وَ كَثُرَ تَعَجُّبِي مِنْهُ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي أَجِدُ مِنْ شِيعَةِ أَمِيرِ الْمُؤْمِنِينَ وَ مِنْ مَوَالِيكُمْ مَنْ يَشْرَبُ الْخَمْرَ وَ يَأْكُلُ الرِّبَا وَ يَزْنِي وَ يَلُوطُ وَ يَتَهَاوَنُ بِالصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ الْجِهَادِ وَ أَبْوَابِ الْبِرِّ حَتَّى إِنَّ أَخَاهُ الْمُؤْمِنَ يَأْتِيهِ فِي حَاجَةٍ يَسِيرَةٍ فَلَا يَقْضِيهَا لَهُ فَكَيْفَ هَذَا يَا ابْنَ رَسُولِ اللَّهِ وَ مِنْ أَيِّ شَيْ‏ءٍ هَذَا

The reporter said, ‘I was confused from that, and my astonishment was a lot from it. I said, ‘O son^-asws of Rasool-Allah^-saww! I do find from the Shias of Amir Al-Momineen^-asws, and from your^‑asws friends, one who drinks the wine, and consumes the interest, and commits adultery, and commits sodomy, and takes lightly with the Salat, and the Zakat, and the Fast, and the Hajj, and the Jihad, and subjects of righteousness, to the extent that if his Momin brother comes to him regarding a small need, he does not fulfil it for him. So, how can this be so, O son^-asws of Rasool-Allah^-saww, and from which thing is this?’’

قَالَ فَتَبَسَّمَ الْإِمَامُ ع وَ قَالَ يَا أَبَا إِسْحَاقَ هَلْ عِنْدَكَ شَيْ‏ءٌ غَيْرُ مَا ذَكَرْتَ

He (the narrator) said, ‘The Imam^-asws smiled, and said: ‘O Abu Is’haq! Is there anything (else) with you apart from what you have mentioned?’

قُلْتُ نَعَمْ يَا ابْنَ رَسُولِ اللَّهِ وَ إِنِّي أَجِدُ النَّاصِبَ الَّذِي لَا أَشُكُّ فِي كُفْرِهِ يَتَوَرَّعُ عَنْ هَذِهِ‏ الْأَشْيَاءِ لَا يَسْتَحِلُّ الْخَمْرَ وَ لَا يَسْتَحِلُّ دِرْهَماً لِمُسْلِمٍ وَ لَا يَتَهَاوَنُ بِالصَّلَاةِ وَ الزَّكَاةِ وَ الصِّيَامِ وَ الْحَجِّ وَ الْجِهَادِ وَ يَقُومُ بِحَوَائِجِ الْمُؤْمِنِينَ وَ الْمُسْلِمِينَ لِلَّهِ وَ فِي اللَّهِ تَعَالَى فَكَيْفَ هَذَا وَ لِمَ هَذَا

I said, ‘Yes, O son^-asws of Rasool-Allah^-saww! And I find the Nasibi (Hostile one) who I have no doubt regarding his Kufr, being devout from these things. He neither legalises the wine, nor legalises a (single) Dirham of a Muslim, nor does he take in light estimation with the Salat, and the Zakat, and the Fasts, and the Hajj, and the Jihad, and he stands for the needs of the Momineen, and the Muslims for the Sake of Allah^-azwj, and regarding Allah^-azwj. So, how is this, and why is this so?’

فَقَالَ ع يَا إِبْرَاهِيمُ لِهَذَا أَمْرٌ بَاطِنٌ وَ هُوَ سِرٌّ مَكْنُونٌ وَ بَابٌ مُغْلَقٌ مَخْزُونٌ وَ قَدْ خَفِيَ عَلَيْكَ وَ عَلَى كَثِيرٍ مِنْ أَمْثَالِكَ وَ أَصْحَابِكَ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُؤْذِنْ أَنْ يَخْرُجَ سِرُّهُ وَ غَيْبُهُ إِلَّا إِلَى مَنْ يَحْتَمِلُهُ وَ هُوَ أَهْلُهُ

He^-asws said: ‘O Ibrahim! For this matter there is an esoteric, and it is a hidden secret, and a closed door, treasured, and I^-asws am fearing upon you and upon many like you and your companions, and surely Allah^-azwj Mighty and Majestic has not Permitted to bring out His^-azwj Secrets and His^-azwj hidden matters except to the one who can tolerate it, and he is rightful for it’.

قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي وَ اللَّهِ لَمُحْتَمِلٌ مِنْ أَسْرَارِكُمْ وَ لَسْتُ بِمُعَانِدٍ وَ لَا بِنَاصِبٍ

I said, ‘O son^-asws of Rasool-Allah^-saww! By Allah^-azwj, I can tolerate from your^-asws secrets and I am neither with obstinacy nor hostility.

فَقَالَ ع يَا إِبْرَاهِيمُ نَعَمْ أَنْتَ كَذَلِكَ وَ لَكِنْ عِلْمُنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ وَ إِنَّ التَّقِيَّةَ مِنْ دِينِنَا وَ دِيْنِ آبَائِنَا وَ مَنْ لَا تَقِيَّةَ لَهُ فَلَا دِينَ لَهُ

He^-asws said: ‘O Ibrahim! Yes, you are like that, but our^-asws knowledge is difficult, becoming more difficult. No one can tolerate it except an Angel of Proximity, or a Messenger^-as Prophet^‑as, or a Momin who heart Allah^-azwj has Tested for the Eman, and that the Taqiyyah (dissimulation) is from our^-asws religion and religion of our^-asws fathers^-asws, and the one who has not Taqiyya for him, there is no religion for him.

يَا إِبْرَاهِيمُ لَوْ قُلْتُ إِنَّ تَارِكَ التَّقِيَّةِ كَتَارِكِ الصَّلَاةِ لَكُنْتُ صَادِقاً

O Ibrahim! If I^-asws were to say the neglecter of the Taqiyya is like the neglecter of the Salat, I^‑asws would be truthful.

يَا إِبْرَاهِيمُ إِنَّ مِنْ حَدِيثِنَا وَ سِرِّنَا وَ بَاطِنِ عِلْمِنَا مَا لَا يَحْتَمِلُهُ مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ وَ لَا مُؤْمِنٌ مُمْتَحَنٌ

O Ibrahim! From our^-asws Ahadeeth, and our^-asws secrets, and the esoteric of our^-asws knowledge, there is what neither can an Angel of Proximity tolerate, nor a Messenger^-as Prophet^-as, nor a Momin whose heart has been Tested’.

قُلْتُ يَا سَيِّدِي وَ مَوْلَايَ فَمَنْ يَحْتَمِلُهُ إِذاً

I said, ‘O my Chief and my Master^-asws! So, who can tolerate it then?’

قَالَ مَا شَاءَ اللَّهُ وَ شِئْنَا أَلَا مَنْ أَذَاعَ سِرَّنَا إِلَّا إِلَى أَهْلِهِ فَلَيْسَ مِنَّا ثَلَاثاً أَلَا مَنْ أَذَاعَ سِرَّنَا أَذَاقَهُ اللَّهُ حَرَّ الْحَدِيدِ

He^-asws said: ‘Whatever (whoever) Allah^-azwj so Desires and we^-asws so desire. Indeed! One who broadcasts our^-asws secrets except to its rightful, he isn’t from us^-asws (saying it thrice). Indeed! One who broadcasts our^-asws secrets, Allah^-azwj will Make him taste heat of the iron!’

ثُمَّ قَالَ يَا إِبْرَاهِيمُ خُذْ مَا سَأَلْتَنِي عِلْماً بَاطِناً مَخْزُوناً فِي عِلْمِ اللَّهِ تَعَالَى الَّذِي حَبَا اللَّهُ جَلَّ جَلَالُهُ بِهِ رَسُولَهُ ص وَ حَبَا بِهِ رَسُولَهُ وَصِيَّهُ أَمِيرَ الْمُؤْمِنِينَ ع

Then he^-asws said: ‘O Ibrahim! Take what you have asked me as esoteric knowledge, treasured in the Knowledge of Allah^-azwj the Exalted which Allah^-azwj, Majestic is His^-azwj Majesty had Gifted His^-azwj Rasool^-saww with, and His^-azwj Rasool^-saww had gifted his^-saww successor^-asws Amir Al-Momineen^-asws’.

ثُمَّ قَرَأَ ع هَذِهِ الْآيَةَ عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى‏ غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى‏ مِنْ رَسُولٍ‏

Then he^-asws recited this Verse: (He is) Knower of the unseen, and He does not Reveal His hidden matters upon anyone [72:26] Except one He Chooses from a Rasool, [72:27].

وَيْحَكَ يَا إِبْرَاهِيمُ إِنَّكَ قَدْ سَأَلْتَنِي عَنِ الْمُؤْمِنِينَ مِنْ شِيعَةِ مَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ عَنْ زُهَّادِ النَّاصِبَةِ وَ عُبَّادِهِمْ

Woe be to you, O Ibrahim! You have asked me about the Momineen from the Shias of our Master^-asws Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws, and about the ascetics of the Nasibis (Hostile ones) and their worshippers!

مِنْ هَاهُنَا قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ قَدِمْنا إِلى‏ ما عَمِلُوا مِنْ عَمَلٍ فَجَعَلْناهُ هَباءً مَنْثُوراً وَ مِنْ هَاهُنَا قَالَ اللَّهُ عَزَّ وَ جَلَ‏ عامِلَةٌ ناصِبَةٌ تَصْلى‏ ناراً حامِيَةً تُسْقى‏ مِنْ عَيْنٍ آنِيَةٍ

From over here, Allah^-azwj Mighty and Majestic Says: And We will proceed to what they have done of a deed, so We shall Make it as scattered floating dust [25:23]. And from over here Allah^-azwj Mighty and Majestic Says: (Of the) toiling Nasibis (Hostile ones) [88:3] Arriving to a scorching Fire [88:4] Quenching from a boiling spring [88:5].

وَ هَذَا النَّاصِبُ قَدْ جُبِلَ عَلَى بُغْضِنَا وَ رَدِّ فَضْلِنَا وَ يُبْطِلُ خِلَافَةَ أَبِينَا أَمِيرِ الْمُؤْمِنِينَ ع وَ يُثْبِتُ خِلَافَةَ مُعَاوِيَةَ وَ بَنِي أُمَيَّةَ وَ يَزْعُمُ أَنَّهُمْ خُلَفَاءُ اللَّهِ فِي أَرْضِهِ وَ يَزْعُمُ أَنَّ مَنْ خَرَجَ عَلَيْهِمْ وَجَبَ عَلَيْهِ الْقَتْلُ

And this Nasibi (Hostile one) has been kneaded upon our^-asws hatred, and rejects our^-asws merits, and invalidates the caliphate of our^-asws father^-asws Amir Al-Momineen^-asws and affirms the caliphate of Muawiya and the clan of Umayya, and he claims that they are caliphs of Allah^‑azwj in His^-azwj earth and claims that the one who goes out against them, being killed is obligated upon him.

وَ يَرْوِي فِي ذَلِكَ كَذِباً وَ زُوراً وَ يَرْوِي أَنَّ الصَّلَاةَ جَائِزَةٌ خَلْفَ مَنْ غَلَبَ وَ إِنْ كَانَ خَارِجِيّاً ظَالِماً وَ يَرْوِي أَنَّ الْإِمَامَ الْحُسَيْنَ بْنَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا كَانَ خَارِجِيّاً خَرَجَ عَلَى يَزِيدَ بْنِ مُعَاوِيَةَ وَ يَزْعُمُ أَنَّهُ يَجِبُ عَلَى كُلِّ مُسْلِمٍ أَنْ يَدْفَعَ زَكَاةَ مَالِهِ إِلَى السُّلْطَانِ وَ إِنْ كَانَ ظَالِماً

And he reports lies regarding that and the falsities, and he reports that the Salat is allowed behind one who prevails, and even if he was an unjust Kharijite (rebel); and he reports that the Imam^-asws Al-Husayn^-asws Bin Ali^-asws, may the Salawaat be upon them^-asws both, was a Kharijite (rebel) against Yazeed^-la Bin Muawiya^-la; and he claims that it is obligatory upon every Muslim that he hands over the Zakat of his wealth to the ruling authority, and even if he was unjust.

يَا إِبْرَاهِيمُ هَذَا كُلُّهُ رَدٌّ عَلَى اللَّهِ تَعَالَى وَ عَلَى رَسُولِهِ ص سُبْحَانَ اللَّهِ قَدِ افْتَرَوْا عَلَى اللَّهِ الْكَذِبَ وَ تَقَوَّلُوا عَلَى رَسُولِ اللَّهِ ص الْبَاطِلَ وَ خَالَفُوا اللَّهَ وَ خَالَفُوا رَسُولَهُ وَ خُلَفَاءَهُ يَا إِبْرَاهِيمُ

O Ibrahim! This, all of it is a rebuttal against Allah^-azwj the Exalted and His^-azwj Rasool^-saww! Glory be to Allah^-azwj! They have fabricated the lie upon Allah^-azwj and are saying the falsehood upon Rasool-Allah^-saww, and they are opposing Allah^-azwj and are opposing His^-azwj Rasool^-saww, and His^-azwj Caliphs.

لَأَشْرَحَنَّ لَكَ هَذَا مِنْ كِتَابِ اللَّهِ الَّذِي لَا يَسْتَطِيعُونَ لَهُ إِنْكَاراً وَ لَا مِنْهُ فِرَاراً وَ مَنْ رَدَّ حَرْفاً مِنْ كِتَابِ اللَّهِ فَقَدْ كَفَرَ بِاللَّهِ وَ رَسُولِهِ

I^-asws shall explain this to you from the Book of Allah^-azwj, which they will have no capacity to deny it, nor is there any fleeing from it, and the one who rejects a (single) letter from the Book of Allah^-azwj, so he has committed Kufr with Allah^-azwj and His^-azwj Rasool^-saww’.

فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ الَّذِي سَأَلْتُكَ فِي كِتَابِ اللَّهِ

I said, ‘O son^-asws of Rasool-Allah^-saww! That which I have asked you, is in the Book of Allah^-azwj?’

قَالَ نَعَمْ هَذَا الَّذِي سَأَلْتَنِي فِي أَمْرِ شِيعَةِ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ أَمْرِ عَدُوِّهِ النَّاصِبِ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

Imam^-asws said: ‘Yes! This, which you have asked me^-asws regarding the matter of the Shias of Amir Al-Momineen^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, and matter of his^-asws enemies, the Nasibis (Hostile ones), is in the Book of Allah^-azwj Mighty and Majestic’.

قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ هَذَا بِعَيْنِهِ

I said, ‘O son^-asws of Rasool-Allah^-saww! This exactly?’

قَالَ نَعَمْ هَذَا بِعَيْنِهِ فِي كِتَابِ اللَّهِ الَّذِي‏ لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ

He^-asws said: ‘This exactly is in the Book of Allah^-azwj which, neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the Wisest, the most Praised [41:42].

يَا إِبْرَاهِيمُ اقْرَأْ هَذِهِ الْآيَةَ- الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ إِلَّا اللَّمَمَ إِنَّ رَبَّكَ واسِعُ الْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنْشَأَكُمْ مِنَ الْأَرْضِ‏ أَ تَدْرِي مَا هَذِهِ الْأَرْضُ

O Ibrahim! Read this Verse: Those who are shunning the major sins and the immoralities except for the ‘Lamam’, surely your Lord is Capacious of the Forgiveness. He is more Knowing of you when He Produced you from the earth, [53:32]. Do you know what this earth is?’

قُلْتُ لَا

I said, ‘No’.

قَالَ ع اعْلَمْ أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ أَرْضاً طَيِّبَةً طَاهِرَةً وَ فَجَّرَ فِيهَا مَاءً عَذْباً زُلَالًا فُرَاتاً سَائِغاً فَعَرَضَ عَلَيْهَا وَلَايَتَنَا أَهْلَ الْبَيْتِ فَقَبِلَتْهَا فَأَجْرَى عَلَيْهَا ذَلِكَ الْمَاءَ سَبْعَةَ أَيَّامٍ ثُمَّ نَضَبَ عَنْهَا ذَلِكَ الْمَاءُ بَعْدَ السَّابِعِ

He^-asws said: ‘Know that Allah^-azwj Mighty and Majestic Created a good clean land and Burst forth in it, sweet water, fresh, palatable. He^-azwj Presented our^-asws Wilayah of People^-asws of the Household unto it. It accepted it, so He^-azwj Caused that water upon it for seven days. Then that water depleted from it after the seventh (day).

فَأَخَذَ مِنْ صَفْوَةِ ذَلِكَ الطِّينِ طِيناً فَجَعَلَهُ طِينَ الْأَئِمَّةِ ع ثُمَّ أَخَذَ جَلَّ جَلَالُهُ ثُفْلَ‏ ذَلِكَ الطِّينِ فَخَلَقَ مِنْهُ شِيعَتَنَا وَ محبونا [مُحِبِّينَا] مِنْ فَضْلِ طِينَتِنَا فَلَوْ تَرَكَ يَا إِبْرَاهِيمُ طِينَتَكُمْ كَمَا تَرَكَ طِينَتَنَا لَكُنْتُمْ أَنْتُمْ وَ نَحْنُ سَوَاءً

He^-azwj Took from the clear clay from that clay and Made it clay of the Imams^-asws. Then He^-azwj, Mighty is His^-azwj Majesty, Took the sediment of that clay and Created our^-asws Shias from it and the one who love us^-asws, from the surplus of our^-asws clay. O Ibrahim! If your clays had been left just as our^-asws clays had been left, you and us^-asws would have been equal (same)’.

قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ مَا صَنَعَ بِطِينَتِنَا

I said, ‘O son^-asws of Rasool-Allah^-saww! What was done with our clay?’

قَالَ مَزَجَ طِينَتَكُمْ وَ لَمْ يَمْزُجْ طِينَتَنَا

He^-asws said: ‘Your clay was mixed and our^-asws clay was not mixed up’.

قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ وَ بِمَا ذَا مَزَجَ طِينَتَنَا

I said, ‘O son^-asws of Rasool-Allah^-saww! And what is that which our clay was mixed with?’

قَالَ ع خَلَقَ اللَّهُ عَزَّ وَ جَلَّ أَيْضاً أَرْضاً سَبِخَةً خَبِيثَةً مُنْتِنَةً وَ فَجَّرَ فِيهَا مَاءً أُجَاجاً مَالِحاً آسِناً ثُمَّ عَرَضَ عَلَيْهَا جَلَّتْ عَظَمَتُهُ وَلَايَةَ أَمِيرِ الْمُؤْمِنِينَ ع فَلَمْ تَقْبَلْهَا وَ أَجْرَى ذَلِكَ الْمَاءَ عَلَيْهَا سَبْعَةَ أَيَّامٍ ثُمَّ نَضَبَ ذَلِكَ الْمَاءُ عَنْهَا ثُمَّ أَخَذَ مِنْ كُدُورَةِ ذَلِكَ الطِّينِ الْمُنْتِنِ الْخَبِيثِ وَ خَلَقَ مِنْهُ أَئِمَّةَ الْكُفْرِ وَ الطُّغَاةَ وَ الْفَجَرَةَ

He^-asws said: ‘Allah^-azwj also Created marshy, wicked, stinky land, and Burst for therein bitter water, salty, putrid. Then He^-azwj, Majestic is His^-azwj Magnificence, Present the Wilayah of Amir Al-Momineen^-asws unto it, but it did not accept it, and He^-azwj Flowed that water upon it for seven days. Then that water depleted away from it. Then He^-azwj Took from the filth of that stinky, wicked, and Created from it the leads of Kufr, and the tyrants, and the immoral ones.

ثُمَّ عَمَدَ إِلَى بَقِيَّةِ ذَلِكَ الطِّينِ فَمَزَجَ بِطِينَتِكُمْ وَ لَوْ تَرَكَ طِينَتَهُمْ عَلَى حَالِهِ وَ لَمْ يَمْزُجْ بِطِينَتِكُمْ مَا عَمِلُوا أَبَداً عَمَلًا صَالِحاً وَ لَا أَدَّوْا أَمَانَةً إِلَى أَحَدٍ وَ لَا شَهِدُوا الشَّهَادَتَيْنِ وَ لَا صَامُوا وَ لَا صَلَّوْا وَ لَا زَكَّوْا وَ لَا حَجُّوا وَ لَا أَشْبَهُوكُمْ فِي الصُّوَرِ أَيْضاً

Then He^-azwj Deliberated to a spot of that clay and Mixed with your clay, and had their clay been left upon its state and not mixed with your clay, they would not have done any righteous deeds, nor had returned any entrustment to anyone, nor testified the two testimonies, nor fasted, nor prayed Salat, nor (given) Zakat, nor (performed) Hajj, nor resembled you (Shias) in the image as well.

يَا إِبْرَاهِيمُ لَيْسَ شَيْ‏ءٌ أَعْظَمُ عَلَى الْمُؤْمِنِ أَنْ يَرَى صُورَةً حَسَنَةً فِي عَدُوٍّ مِنْ أَعْدَاءِ اللَّهِ عَزَّ وَ جَلَّ وَ الْمُؤْمِنُ لَا يَعْلَمُ أَنَّ تِلْكَ الصُّورَةَ مِنْ طِينِ الْمُؤْمِنِ وَ مِزَاجِهِ

O Ibrahim! There isn’t anything more grievous upon the Momin than him seeing a handsome face in an enemy from enemies of Allah^-azwj Mighty and Majestic, and the Momin does not know whether that face is from clay of the Momin and his mixture.

يَا إِبْرَاهِيمُ ثُمَّ مُزِجَ الطِّينَتَانِ بِالْمَاءِ الْأَوَّلِ وَ الْمَاءِ الثَّانِي فَمَا تَرَاهُ مِنْ شِيعَتِنَا مِنْ رِبًا وَ زِنًا وَ لِوَاطَةٍ وَ خِيَانَةٍ وَ شُرْبِ خَمْرٍ وَ تَرْكِ صَلَاةٍ وَ صِيَامٍ وَ زَكَاةٍ وَ حَجٍّ وَ جِهَادٍ فَهِيَ كُلُّهَا مِنْ عَدُوِّنَا النَّاصِبِ وَ سِنْخِهِ وَ مِزَاجِهِ الَّذِي مُزِجَ بِطِينَتِهِ

O Ibrahim! Then He^-azwj Mixed the two clays with the first water and the second water. So, whatever you see from our^-asws Shias of usury, and adultery, and sodomy, and betrayal, and drinking wine, and neglecting Salat, and fasts, and Zakat, and Hajj, and Jihad, so all of it is from our^-asws enemies, the Nasibis, and his origin, and his mixture which his clay had been mixed up with.

وَ مَا رَأَيْتَهُ فِي هَذَا الْعَدُوِّ النَّاصِبِ مِنَ الزُّهْدِ وَ الْعِبَادَةِ وَ الْمُوَاظَبَةِ عَلَى الصَّلَاةِ وَ أَدَاءِ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ الْجِهَادِ وَ أَعْمَالِ الْبِرِّ وَ الْخَيْرِ فَذَلِكَ كُلُّهُ مِنْ طِينِ الْمُؤْمِنِ وَ سِنْخِهِ وَ مِزَاجِهِ

And what you see in this enemy, the Nasibi (Hostile one), of the ascetism, and the worship, and the attendance upon the Salat, and giving the zakat, and the Fast, and the Hajj, and the Jihad, and the righteous deeds and the goodness, so that, all of it is from clay of the Momin and his origin and his mixture.

فَإِذَا عُرِضَ أَعْمَالُ الْمُؤْمِنِ وَ أَعْمَالُ النَّاصِبِ عَلَى اللَّهِ يَقُولُ جَلَّ وَ عَزَّ أَنَا عَدْلٌ لَا أَجُورُ وَ مُنْصِفٌ لَا أَظْلِمُ وَ عِزَّتِي وَ جَلَالِي وَ ارْتِفَاعِ مَكَانِي مَا أَظْلِمُ مُؤْمِناً بِذَنْبٍ مُرْتَكَبٍ مِنْ سِنْخِ النَّاصِبِ وَ طِينِهِ وَ مِزَاجِهِ هَذِهِ الْأَعْمَالُ الصَّالِحَةُ كُلُّهَا مِنْ طِينِ الْمُؤْمِنِ وَ مِزَاجِهِ وَ الْأَعْمَالُ الرَّدِيَّةُ الَّتِي كَانَتْ مِنَ الْمُؤْمِنِ مِنْ طِينِ الْعَدُوِّ النَّاصِبِ

When the deeds of the Momin and deeds of the Nasibis are presented to Allah^-azwj, the Majestic and Mighty shall Say: “I^-azwj am Just and not tyrannous and am Fair! I^-azwj will not be unjust. By My^-azwj Mighty and My^-azwj Majesty, and Loftiness of My^-azwj Position! I^-azwj will not be unjust to a Momin for any sin he had committed from (due to) the origin of the Nasibi (Hostile one) and his clay and his mixture! These righteous deeds, all of these are from the clay of the Momin and his^-asws mixture, and the bad deeds which happened from the Momin from the clay of the enemy, the Nasibi (Hostile one)!”

وَ يُلْزِمُ اللَّهُ تَعَالَى كُلَّ وَاحِدٍ مِنْهُمْ مَا هُوَ مِنْ أَصْلِهِ وَ جَوْهَرِهِ وَ طِينَتِهِ وَ هُوَ أَعْلَمُ بِعِبَادِهِ مِنَ الْخَلَائِقِ كُلِّهِمْ أَ فَتَرَى هَاهُنَا ظُلْماً وَ جَوْراً وَ عُدْوَاناً

And Allah^-azwj the Exalted will Bind each one of them to what is from his origin, and his essence, and his clay, and He^-azwj is more Knowing with His^-azwj servants than the creatures are, all of them. Do you see over here any injustice, and tyranny, and unfairness?’

ثُمَّ قَرَأَ ع‏ مَعاذَ اللَّهِ أَنْ نَأْخُذَ إِلَّا مَنْ وَجَدْنا مَتاعَنا عِنْدَهُ إِنَّا إِذاً لَظالِمُونَ‏:

Then he^-asws recited: He said: ‘Allah Forbid that we should take except for the one in whose possession we found our belongings, or else we would be from the unjust ones’ [12:79].

يَا إِبْرَاهِيمُ إِنَّ الشَّمْسَ إِذَا طَلَعَتْ فَبَدَا شُعَاعُهَا فِي الْبُلْدَانِ كُلِّهَا أَ هُوَ بَائِنٌ مِنَ الْقُرْصَةِ أَمْ هُوَ مُتَّصِلٌ بِهَا شُعَاعُهَا تَبْلُغُ فِي الدُّنْيَا فِي الْمَشْرِقِ وَ الْمَغْرِبِ حَتَّى إِذَا غَابَتْ يَعُودُ الشُّعَاعُ وَ يَرْجِعُ إِلَيْهَا أَ لَيْسَ ذَلِكَ كَذَلِكَ

(He^-asws said): O Ibrahim! The sun when it emerges, its ray begins in the cities, all of them. Is it (ray) disconnected from the sun or is it connected with it? It reaches in the world in the east and the west until it (sun) sets, recalling the ray and it returns to it. Isn’t it like that?’

قُلْتُ بَلَى يَا ابْنَ رَسُولِ اللَّهِ

I said, ‘Yes, O son^-asws of Rasool-Allah^-saww!’

قَالَ فَكَذَلِكَ يَرْجِعُ كُلُّ شَيْ‏ءٍ إِلَى أَصْلِهِ وَ جَوْهَرِهِ وَ عُنْصُرِهِ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ يَنْزِعُ اللَّهُ تَعَالَى مِنَ الْعَدُوِّ النَّاصِبِ سِنْخَ الْمُؤْمِنِ وَ مِزَاجَهُ وَ طِينَتَهُ وَ جَوْهَرَهُ وَ عُنْصُرَهُ مَعَ جَمِيعِ أَعْمَالِهِ الصَّالِحَةِ وَ يَرُدُّهُ إِلَى الْمُؤْمِنِ

He^-asws said: ‘Similar to that, everything will return to its origin, and its essence and its element. So, when it will be the Day of Qiyamah, Allah^-azwj will Remove from the enemy, the Nasibi, origin of the Momin, and his mixture, and his clay, and his essence, and his element, along with entirety of his righteous deeds, and He^-azwj will Return it to the Momin.

وَ يَنْزِعُ اللَّهُ مِنَ الْمُؤْمِنِ سِنْخَ النَّاصِبِ وَ مِزَاجَهُ وَ طِينَتَهُ وَ جَوْهَرَهُ وَ عُنْصُرَهُ مَعَ جَمِيعِ أَعْمَالِهِ السَّيِّئَةِ الرَّدِيَّةِ وَ يَرُدُّهُ إِلَى النَّاصِبِ عَدْلًا مِنْهُ جَلَّ جَلَالُهُ وَ تَقَدَّسَتْ أَسْمَاؤُهُ

And Allah^-azwj will Remove from the Momin, origin of the Nasibi (Hostile one), and his mixture, and his clay, and his essence, and his element, along with entirety of his evil bad deeds and return it to the Nasibi (Hostile one), being Justice from Him^-azwj, Majestic is His^-azwj Majesty, and Holy are His^-azwj Names.

وَ يَقُولُ لِلنَّاصِبِ لَا ظُلْمَ عَلَيْكَ هَذِهِ الْأَعْمَالُ الْخَبِيثَةُ مِنْ طِينَتِكَ وَ مِزَاجِكَ وَ أَنْتَ أَوْلَى بِهَا وَ هَذِهِ الْأَعْمَالُ الصَّالِحَةُ مِنْ طِينَةِ الْمُؤْمِنِ وَ مِزَاجِهِ وَ هُوَ أَوْلَى بِهَا الْيَوْمَ تُجْزى‏ كُلُّ نَفْسٍ بِما كَسَبَتْ لا ظُلْمَ الْيَوْمَ إِنَّ اللَّهَ سَرِيعُ الْحِسابِ‏ أَ فَتَرَى هَاهُنَا ظُلْماً وَ جَوْراً

And He^-azwj will Say to the Nasibi: “There is no injustice upon you! These wicked deeds are from you clay and your mixture, and you are foremost with these, while these righteous deeds are from clay of the Momin and his mixture, and he is foremost with these. Today every soul shall be Recompensed for whatever it has earned. There shall be no injustice today. Surely, Allah is Quick in Reckoning [40:17]!” Do you see any injustice and tyranny over here?’

قُلْتُ لَا يَا ابْنَ رَسُولِ اللَّهِ بَلْ أَرَى حِكْمَةً بَالِغَةً فَاضِلَةً وَ عَدْلًا بَيِّناً وَاضِحاً

I said, ‘No, O son^-asws of Rasool-Allah^-saww! But I see far-reaching wisdom, justified, and manifest, clear justice!’

ثُمَّ قَالَ ع أَزِيدُكَ بَيَاناً فِي هَذَا الْمَعْنَى مِنَ الْقُرْآنِ

Then he^-asws said: ‘Shall I^-asws increase for you regarding this meaning, from the Quran?’

قُلْتُ بَلَى يَا ابْنَ رَسُولِ اللَّهِ

I said, ‘Yes, O son^-asws of Rasool-Allah^-saww!’

قَالَ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ- الْخَبِيثاتُ لِلْخَبِيثِينَ وَ الْخَبِيثُونَ لِلْخَبِيثاتِ وَ الطَّيِّباتُ لِلطَّيِّبِينَ وَ الطَّيِّبُونَ لِلطَّيِّباتِ أُولئِكَ مُبَرَّؤُنَ مِمَّا يَقُولُونَ لَهُمْ مَغْفِرَةٌ وَ رِزْقٌ كَرِيمٌ‏

He^-asws said: ‘Isn’t Allah^-azwj Mighty and Majestic Saying: Wicked women are for the wicked men, and the wicked men are for the wicked women, and the good women are for the good men, and the good men are for the good women. They are innocent from what they are saying. For them is Forgiveness and an honourable sustenance [24:26].

وَ قَالَ عَزَّ وَ جَلَ‏ وَ الَّذِينَ كَفَرُوا إِلى‏ جَهَنَّمَ يُحْشَرُونَ لِيَمِيزَ اللَّهُ الْخَبِيثَ مِنَ الطَّيِّبِ وَ يَجْعَلَ الْخَبِيثَ بَعْضَهُ عَلى‏ بَعْضٍ‏ فَيَرْكُمَهُ جَمِيعاً فَيَجْعَلَهُ فِي جَهَنَّمَ أُولئِكَ هُمُ الْخاسِرُونَ‏

And Mighty and Majestic Said: For Allah to Distinguish between the wicked from the good, and He would Make the wicked to be heaped upon each other, accumulated together, and He would Make it to be in Hell. These, they are the losers [8:37]’.

فَقُلْتُ سُبْحَانَ اللَّهِ الْعَظِيمِ وَ مَا أَوْضَحَ ذَلِكَ لِمَنْ فَهِمَهُ وَ مَا أَعْمَى قُلُوبَ هَذَا الْخَلْقِ الْمَنْكُوسِ عَنْ مَعْرِفَتِهِ

I said, ‘Glory be to Allah^-azwj the Magnificent! And how clear that is for the one who understands it, and how blind are the hearts of these people, the ones overturned from understanding it!’

فَقَالَ ع يَا إِبْرَاهِيمُ مِنْ هَذَا قَالَ اللَّهُ تَعَالَى- إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا مَا رَضِيَ اللَّهُ تَعَالَى أَنْ يُشَبِّهَهُمْ بِالْحَمِيرِ وَ الْبَقَرِ وَ الْكِلَابِ وَ الدَّوَابِّ حَتَّى زَادَهُمْ فَقَالَ‏ بَلْ هُمْ أَضَلُّ سَبِيلًا

He^-asws said: ‘O Ibrahim! From this, Allah^-azwj the Exalted Said: Surely, they are only like the cattle. But they are more straying of the way [25:44]. Allah^-azwj was not Pleased enough by resembling them with the donkey, and the cows, and the dogs, and the animals until He^-azwj Increased them, so He^-azwj Said: But they are more straying of the way [25:44].

يَا إِبْرَاهِيمُ قَالَ اللَّهُ عَزَّ وَ جَلَّ ذِكْرُهُ فِي أَعْدَائِنَا النَّاصِبَةِ- وَ قَدِمْنا إِلى‏ ما عَمِلُوا مِنْ عَمَلٍ فَجَعَلْناهُ هَباءً مَنْثُوراً

O Ibrahim! Allah^-azwj Mighty and Majestic Said in His^-azwj Mention regarding our^-asws enemies the Nasibis (Hostile ones): And We will proceed to what they have done of a deed, so We shall Make it as scattered floating dust [25:23].

وَ قَالَ عَزَّ وَ جَلَ‏ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً

And Mighty and Majestic Said: and they are reckoning that they are good in what they do?’ [18:104].

وَ قَالَ جَلَّ جَلَالُهُ‏ يَحْسَبُونَ أَنَّهُمْ عَلى‏ شَيْ‏ءٍ أَلا إِنَّهُمْ هُمُ الْكاذِبُونَ‏

And Mighty is His^-azwj Majesty, Said: and they are reckoning that they upon something. Indeed! They are the liars [58:18].

وَ قَالَ جَلَّ وَ عَزَّ وَ الَّذِينَ كَفَرُوا أَعْمالُهُمْ كَسَرابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ ماءً حَتَّى إِذا جاءَهُ لَمْ يَجِدْهُ شَيْئاً كَذَلِكَ النَّاصِبُ يَحْسَبُ مَا قَدَّمَ مِنْ عَمَلِهِ نَافِعَةً حَتَّى إِذَا جَاءَهُ لَمْ يَجِدْهُ شَيْئاً

And Majestic and Mighty Said: And those who commit Kufr, their deeds are like a distant mirage. The thirsty one reckons it to be water, until when he comes to it, he does not find anything, [24:39] – like that is the Nasibi (Hostile one). He reckons whatever from his deeds he has sent ahead would be beneficial, until when he comes to it, he will not find anything.

ثُمَّ ضَرَبَ مَثَلًا آخَرَ أَوْ كَظُلُماتٍ فِي بَحْرٍ لُجِّيٍّ يَغْشاهُ مَوْجٌ مِنْ فَوْقِهِ مَوْجٌ مِنْ فَوْقِهِ سَحابٌ ظُلُماتٌ بَعْضُها فَوْقَ بَعْضٍ إِذا أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَراها وَ مَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُوراً فَما لَهُ مِنْ نُورٍ

Then He^-azwj Struck another example: Or like the darkness in the fathomless ocean, a wave covers it from above a wave, (and) from above it is a cloud; darkness on top of each other. When he holds out his hand, he almost cannot see it. And one for whom Allah does not Make light to be for him, then there would be no light for him [24:40]’.

ثُمَّ قَالَ ع يَا إِبْرَاهِيمُ أَزِيدُكَ فِي هَذَا الْمَعْنَى مِنَ الْقُرْآنِ

Then he^-asws said: ‘O Ibrahim! Shall I increase for you from the Quran regarding this meaning?’

قُلْتُ بَلَى يَا ابْنَ رَسُولِ اللَّهِ

I said, ‘Yes, O son^-asws of Rasool-Allah^-saww!’

قَالَ ع قَالَ اللَّهُ تَعَالَى‏ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً يُبَدِّلُ اللَّهُ سَيِّئَاتِ شِيعَتِنَا حَسَنَاتٍ وَ حَسَنَاتِ أَعْدَائِنَا سَيِّئَاتٍ

He^-asws said: ‘Allah^-azwj the Exalted Said: Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]. Allah^-azwj will Replace the evil deeds of our^-asws Shias into good deeds, and the good deeds of our^-asws enemies into evil deeds.

– يَفْعَلُ اللَّهُ ما يَشاءُ وَ يَحْكُمُ ما يُرِيدُ– لا مُعَقِّبَ لِحُكْمِهِ‏ وَ لَا رَادَّ لِقَضَائِهِ- لا يُسْئَلُ عَمَّا يَفْعَلُ وَ هُمْ يُسْئَلُونَ

Allah Does whatever He so Desires to” [3:40], and surely Allah Orders whatever He Wants to [5:1] there is no Postponement of His Judgment, [13:41] – nor any repeller of His^-azwj Judgment. He cannot be questioned about what He Does, and they would be Questioned [21:23].

هَذَا يَا إِبْرَاهِيمُ مِنْ بَاطِنِ عِلْمِ اللَّهِ الْمَكْنُونِ وَ مِنْ سِرِّهِ الْمَخْزُونِ أَ لَا أَزِيدُكَ مِنْ هَذَا الْبَاطِنِ شَيْئاً فِي الصُّدُورِ

This, O Ibrahim, is from the esoteric Knowledge of Allah^-azwj, the hidden, and from His^-azwj treasured secrets. Shall I^-asws increase you something from this esoteric, regarding the chests?’

قُلْتُ بَلَى يَا ابْنَ رَسُولِ اللَّهِ

I said, ‘Yes, O son^-asws of Rasool-Allah^-saww!’

قَالَ ع‏ قالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا اتَّبِعُوا سَبِيلَنا وَ لْنَحْمِلْ خَطاياكُمْ وَ ما هُمْ بِحامِلِينَ مِنْ خَطاياهُمْ مِنْ شَيْ‏ءٍ إِنَّهُمْ لَكاذِبُونَ وَ لَيَحْمِلُنَّ أَثْقالَهُمْ وَ أَثْقالًا مَعَ أَثْقالِهِمْ وَ لَيُسْئَلُنَّ يَوْمَ الْقِيامَةِ عَمَّا كانُوا يَفْتَرُونَ‏

He^-asws said: ‘And those who commit Kufr say to those who believe, ‘Follow our way and we will bear your sins’. And they will not bear anything from their sins. They are lying! [29:12] And they will bear their own burdens, and (other) burdens along with their own burdens, and they would be Questioned on the Day of Judgment about what they were fabricating [29:13].

وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ فالِقُ الْإِصْباحِ‏– فاطِرُ السَّماواتِ وَ الْأَرْضِ‏ لَقَدْ أَخْبَرْتُكَ بِالْحَقِّ وَ أَنْبَأْتُكَ بِالصِّدْقِ وَ اللَّهُ أَعْلَمُ وَ أَحْكَمُ.

By Allah^-azwj Who, there is no god except He^-azwj, Breaker of the dawn, [6:96] Originator of the skies and the earth, [35:1]. I^-asws have informed you with the truth and have informed you with the sincerity and Allah^-azwj is more Knowing and Wiser’’.^[10]

The Fortunate Ones:

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَ ( عليه السلام ) بَعَثَ جَبْرَئِيلَ ( عليه السلام ) فِي أَوَّلِ سَاعَةٍ مِنْ يَوْمِ الْجُمُعَةِ فَقَبَضَ بِيَمِينِهِ قَبْضَةً بَلَغَتْ قَبْضَتُهُ مِنَ السَّمَاءِ السَّابِعَةِ إِلَى السَّمَاءِ الدُّنْيَا وَ أَخَذَ مِنْ كُلِّ سَمَاءٍ تُرْبَةً وَ قَبَضَ قَبْضَةً أُخْرَى مِنَ الْأَرْضِ السَّابِعَةِ الْعُلْيَا إِلَى الْأَرْضِ السَّابِعَةِ الْقُصْوَى

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Husayn Bin Yazeed, from Al Hassan Bin Ali Bin Abu Hamza, from Ibrahim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic, when He^-azwj Intended to Create Adam^-as, Sent Jibraeel^-as during the beginning time from the day of Friday. So, he^-as grabbed a handful in his^-as right hand, his^-as handful reaching from the seventh sky to the sky of the world; and he^-as took some dust from every sky. And he^-as grabbed another handful from the highest seventh earth (firmament) to the furthest seventh earth (firmament).

فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ كَلِمَتَهُ فَأَمْسَكَ الْقَبْضَةَ الْأُولَى بِيَمِينِهِ وَ الْقَبْضَةَ الْأُخْرَى بِشِمَالِهِ فَفَلَقَ الطِّينَ فِلْقَتَيْنِ فَذَرَا مِنَ الْأَرْضِ ذَرْواً وَ مِنَ السَّمَاوَاتِ ذَرْواً فَقَالَ لِلَّذِي بِيَمِينِهِ مِنْكَ الرُّسُلُ وَ الْأَنْبِيَاءُ وَ الْأَوْصِيَاءُ وَ الصِّدِّيقُونَ وَ الْمُؤْمِنُونَ وَ السُّعَدَاءُ وَ مَنْ أُرِيدُ كَرَامَتَهُ فَوَجَبَ لَهُمْ مَا قَالَ كَمَا قَالَ

Then, Allah^-azwj Mighty and Majestic Commanded His^-azwj Word (Kalimat-Allah^-azwj) so it withheld the former handful in his right hand and the latter handful in his left hand, and split the clay into two parts and scattered from the earth with a scattering, and from the skies with a scattering. So He^-azwj Said to those in his right hand: “From you would be the Rasools^-as, and the Prophets^-as, and the successors^-as, and the truthful ones, and the Momineen (plural of Momin), and the fortunate ones, and the ones who want its prestige”. Thus, it Obligated upon them what He^-azwj Said, just as He^-azwj Said it to be.

وَ قَالَ لِلَّذِي بِشِمَالِهِ مِنْكَ الْجَبَّارُونَ وَ الْمُشْرِكُونَ وَ الْكَافِرُونَ وَ الطَّوَاغِيتُ وَ مَنْ أُرِيدُ هَوَانَهُ وَ شِقْوَتَهُ فَوَجَبَ لَهُمْ مَا قَالَ كَمَا قَالَ

And He^-azwj Said to those in its left hand: “From you would be the tyrants, and the Polytheists, and the disbelievers, and the despots, and the ones who wants its indignity and its wickedness”. Thus, it Obligated for them what He^-azwj Said just as He^-azwj Said it to be.

ثُمَّ إِنَّ الطِّينَتَيْنِ خُلِطَتَا جَمِيعاً وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنَّ اللَّهَ فالِقُ الْحَبِّ وَ النَّوى فَالْحَبُّ طِينَةُ الْمُؤْمِنِينَ الَّتِي أَلْقَى اللَّهُ عَلَيْهَا مَحَبَّتَهُ وَ النَّوَى طِينَةُ الْكَافِرِينَ الَّذِينَ نَأَوْا عَنْ كُلِّ خَيْرٍ وَ إِنَّمَا سُمِّيَ النَّوَى مِنْ أَجْلِ أَنَّهُ نَأَى عَنْ كُلِّ خَيْرٍ وَ تَبَاعَدَ عَنْهُ

Then the two clays were both mixed together, and these are the Words of Allah^-azwj Mighty and Majestic [6:95] Surely, Allah is the Splitter of the seed and the stone. So the ‘seed’ is the clay of the Momineen (plural of Momin) upon which Allah^-azwj Cast His^-azwj Love; and the ‘stone’ is the clay of the disbelievers which is distanced from every goodness. And rather, it is named as the ‘stone’ from the reason that it is away from every goodness and remote from it.

وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ مُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ فَالْحَيُّ الْمُؤْمِنُ الَّذِي تَخْرُجُ طِينَتُهُ مِنْ طِينَةِ الْكَافِرِ وَ الْمَيِّتُ الَّذِي يَخْرُجُ مِنَ الْحَيِّ هُوَ الْكَافِرُ الَّذِي يَخْرُجُ مِنْ طِينَةِ الْمُؤْمِنِ فَالْحَيُّ الْمُؤْمِنُ وَ الْمَيِّتُ الْكَافِرُ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ أَ وَ مَنْ كانَ مَيْتاً فَأَحْيَيْناهُ فَكَانَ مَوْتُهُ اخْتِلَاطَ طِينَتِهِ مَعَ طِينَةِ الْكَافِرِ وَ كَانَ حَيَاتُهُ حِينَ فَرَّقَ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمَا بِكَلِمَتِهِ

And Allah^-azwj Mighty and Majestic Said [6:95] He Extracts the living from the dead and He is the Extractor of the dead from the living. So the ‘living’ is the Believer whose clay is extracted from the clay of the disbeliever; and the ‘dead’ who is extracted from the living, he is the disbeliever who comes out from the clay of the Believer. So the ‘living’ is the Believer, and the ‘dead’ is the disbeliever, and these are the Words of the Mighty and Majestic [6:122] Is he who was dead then We Raised him to life. So his death was the mixture of his clay along with the clay of the disbeliever, and his life was when Allah^-azwj Mighty and Majestic Separated between the two by His^-azwj Word (Kalimat-Allah^-azwj).

كَذَلِكَ يُخْرِجُ اللَّهُ عَزَّ وَ جَلَّ الْمُؤْمِنَ فِي الْمِيلَادِ مِنَ الظُّلْمَةِ بَعْدَ دُخُولِهِ فِيهَا إِلَى النُّورِ وَ يُخْرِجُ الْكَافِرَ مِنَ النُّورِ إِلَى الظُّلْمَةِ بَعْدَ دُخُولِهِ إِلَى النُّورِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ لِيُنْذِرَ مَنْ كانَ حَيًّا وَ يَحِقَّ الْقَوْلُ عَلَى الْكافِرِينَ .

Like that Allah^-azwj Mighty and Majestic Extracts the Believer during the birth from the darkness after his entry into it – to the light, and He^-azwj Extracts the disbeliever from the light towards the darkness after his entry into the light; and these are the Words of the Mighty and Majestic That it may warn him who is alive, and (that) the Word may prove true against the unbelievers’[36:70] .^[11]

The Deliverance from a Wretched one to be a Fortunate one:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ ثَلَاثَ سَاعَاتٍ فِي اللَّيْلِ وَ ثَلَاثَ سَاعَاتٍ فِي النَّهَارِ يُمَجِّدُ فِيهِنَّ نَفْسَهُ فَأَوَّلُ سَاعَاتِ النَّهَارِ حِينَ تَكُونُ الشَّمْسُ هَذَا الْجَانِبَ يَعْنِي مِنَ الْمَشْرِقِ مِقْدَارَهَا مِنَ الْعَصْرِ يَعْنِي مِنَ الْمَغْرِبِ إِلَى الصَّلَاةِ الْأُولَى وَ أَوَّلُ سَاعَاتِ اللَّيْلِ فِي الثُّلُثِ الْبَاقِي مِنَ اللَّيْلِ إِلَى أَنْ يَنْفَجِرَ الصُّبْحُ

Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Is’haq Bin Ammar, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘For Allah^-azwj there are four timings during the night, and three timings during the day in which He^-azwj Glorifies Himself^-azwj. So the first timing of the day is when the sun happens to be on this side, meaning from the east its measurement from Al-Asr, meaning from the west, up to the first Salat; and the first timing of the night during the remaining third from the night up to the morning breaking forth.

يَقُولُ إِنِّي

He^-azwj is Saying:

أَنَا اللَّهُ رَبُّ الْعَالَمِينَ إِنِّي أَنَا اللَّهُ الْعَلِيُّ الْعَظِيمُ إِنِّي أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ إِنِّي أَنَا اللَّهُ الْغَفُورُ الرَّحِيمُ إِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ إِنِّي أَنَا اللَّهُ مَالِكُ يَوْمِ الدِّينِ إِنِّي أَنَا اللَّهُ لَمْ أَزَلْ وَ لَا أَزَالُ إِنِّي أَنَا اللَّهُ خَالِقُ الْخَيْرِ وَ الشَّرِّ إِنِّي أَنَا اللَّهُ خَالِقُ الْجَنَّةِ وَ النَّارِ إِنِّي أَنَا اللَّهُ بَدِي‏ءُ كُلِّ شَيْ‏ءٍ وَ إِلَيَّ يَعُودُ

“I^-azwj am Allah^-azwj! Lord^-azwj of the worlds. I^-azwj am Allah^-azwj, the Mighty, the Wise! I^-azwj am Allah^-azwj, the Forgiver, the Merciful! I^-azwj am Allah^-azwj, the Beneficent, the Merficul! I^-azwj am Allah^-azwj Allah^-azwj, the Master of the Day of the Religion (Judgment). I^-asws Allah^-azwj, I^-azwj neither do I^-azwj decline nor will I^-azwj cease to be. I^-azwj am Allah^-azwj, Creator of the good and the evil. I^-azwj am Allah^-azwj, Creator of the Paradise and the Fire. I^-azwj am Allah^-azwj, the Initiator of everything, to Me^-azwj it would all return.

إِنِّي أَنَا اللَّهُ الْوَاحِدُ الصَّمَدُ إِنِّي أَنَا اللَّهُ عَالِمُ الْغَيْبِ وَ الشَّهَادَةِ إِنِّي أَنَا اللَّهُ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ إِنِّي أَنَا اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لِيَ الْأَسْمَاءُ الْحُسْنَى إِنِّي أَنَا اللَّهُ الْكَبِيرُ الْمُتَعَالِ

I^-azwj am Allah^-azwj, the Alone, the Last. I^-azwj am Allah^-azwj the Knower of the unseen and the seen. I^-azwj am Allah^-azwj the King, the Holy, the Source of safety, the Securor, the Controller, the Mighty, the Compeller, the Supreme. I^-azwj am Allah^-azwj the Creator, the Evolver, the Designer. For Me^-azwj are the Good Names. I^-azwj am Allah^-azwj, the Greatest, the Exalted”’.

قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنْ عِنْدِهِ وَ الْكِبْرِيَاءُ رِدَاؤُهُ فَمَنْ نَازَعَهُ شَيْئاً مِنْ ذَلِكَ أَكَبَّهُ اللَّهُ فِي النَّارِ

He (the narrator) said, ‘Abu Abdullah^-asws said: ‘And the Greatness is His^-azwj Robe, so the one who snatches anything from that, Allah^-azwj would Fling him into the Fire’.

ثُمَّ قَالَ مَا مِنْ عَبْدٍ مُؤْمِنٍ يَدْعُو بِهِنَّ مُقْبِلًا قَلْبُهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ إِلَّا قَضَى حَاجَتَهُ وَ لَوْ كَانَ شَقِيّاً رَجَوْتُ أَنْ يُحَوَّلَ سَعِيداً .

Then Imam^-asws said: ‘There is none from a Momin servant who supplicates with these being attentive with his heart towards Allah^-azwj Mighty and Majestic, except his need would be Fulfilled, and if he was unfortunate, hoping, he would be transformed to be a fortunate one’.^[12]

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَالَ فِي دُبُرِ صَلَاةِ الْفَجْرِ وَ دُبُرِ صَلَاةِ الْمَغْرِبِ سَبْعَ مَرَّاتٍ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ دَفَعَ اللَّهُ عَزَّ وَ جَلَّ عَنْهُ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ أَهْوَنُهَا الرِّيحُ وَ الْبَرَصُ وَ الْجُنُونُ وَ إِنْ كَانَ شَقِيّاً مُحِيَ مِنَ الشَّقَاءِ وَ كُتِبَ فِي السُّعَدَاءِ

From him, from Ismail Bin Mihran, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who says at the end of the Fajr Salat and at the end of the Maghrib Salat, seven times, ‘In the Name of Allah^-azwj the Beneficent, the Merciful. There is neither Might nor Strength except with Allah^-azwj, the Exalted, the Magnificent. Allah^-azwj would Repel from him seventy types of afflictions, the easiest of which is the wind (hurricane), and the vitiligo, and the insanity. And he if was a wretch, the wretchedness would be Deleted from him, and he would be Written in to be among the fortunate ones’.^[13]

Signs of Wretchedness:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ عَلَامَاتِ الشَّقَاءِ جُمُودُ الْعَيْنِ وَ قَسْوَةُ الْقَلْبِ وَ شِدَّةُ الْحِرْصِ فِي طَلَبِ الدُّنْيَا وَ الْإِصْرَارُ عَلَى الذَّنْبِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘From the signs of the wretchedness is the lustfulness of the eyes, and the harshness of the heart, and the intenseness of the greed in seeking the world, and the persistence upon the sin’.^[14]

The Wretched One and its interpretation:

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ أَحْمَدَ بْنِ عُدَيْسٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الصَّبَّاحِ قَالَ سَمِعْتُ كَلَاماً يُرْوَى عَنِ النَّبِيِّ ( صلى الله عليه وآله ) وَ عَنْ عَلِيٍّ ( عليه السلام ) وَ عَنِ ابْنِ مَسْعُودٍ فَعَرَضْتُهُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ هَذَا قَوْلُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَعْرِفُهُ

Humeyd Bin Ziyad, from Al-Hassan Bin Muhammad Al-Kindy, from Ahmad Bin Udeys, from Abaan Bin Usmaan, from Abu Al-Sabbaah who said:

‘I heard a speech reported from the Prophet^-saww and from Ali^-asws, and from Ibn Mas’oud. So I presented it to Abu Abdullah^-asws. He^-asws said: ‘These are the words of the Messenger^-saww of Allah^-azwj. I^-asws recognise them’.

قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الشَّقِيُّ مَنْ شَقِيَ فِي بَطْنِ أُمِّهِ وَ السَّعِيدُ مَنْ وُعِظَ بِغَيْرِهِ وَ أَكْيَسُ الْكِيسِ التَّقِيُّ وَ أَحْمَقُ الْحُمْقِ الْفَجُورُ وَ شَرُّ الرَّوِيِّ رَوِيُّ الْكَذِبِ وَ شَرُّ الْأُمُورِ مُحْدَثَاتُهَا وَ أَعْمَى الْعَمَى عَمَى الْقَلْبِ وَ شَرُّ النَّدَامَةِ نَدَامَةُ يَوْمِ الْقِيَامَةِ وَ أَعْظَمُ الْخَطَايَا عِنْدَ اللَّهِ لِسَانُ الْكَذَّابِ وَ شَرُّ الْكَسْبِ كَسْبُ الرِّبَا وَ شَرُّ الْمَآكِلِ أَكْلُ مَالِ الْيَتِيمِ وَ أَحْسَنُ الزِّينَةِ زِينَةِ الرَّجُلِ هَدْيٌ حَسَنٌ مَعَ إِيمَانٍ وَ أَمْلَكُ أَمْرِهِ بِهِ وَ قِوَامُ خَوَاتِيمِهِ

The Messenger^-saww of Allah^-azwj said: ‘The wretched one is the one who is wretched in the womb of his mother, and a happy one is the one who heeds the advice given to the others. And the most intelligent one of the intelligent ones is the one who is pious, and the most stupid of the stupid ones is the immoral. The most evil of the report is the report of the lies (false report), and the most evil of the matters is the innovations. And the blindness of all blindness is the blindness of the heart, and the worst regret is the regret on the Day of Judgement.

And the greatest of the sins in the Presence of Allah^-azwj is the lying tongue, and the most evil of the gains is the gain of the interest. And the most evil of the consumption is the consumption of the wealth of the orphans. The best of the decors of the decors of the man is good guidance along with faith, and the controlling of his affairs by it and strengthening them.

وَ مَنْ يَتَّبِعِ السُّمْعَةَ يُسَمِّعِ اللَّهُ بِهِ الْكَذِبَةَ وَ مَنْ يَتَوَلَّ الدُّنْيَا يَعْجِزْ عَنْهَا وَ مَنْ يَعْرِفِ الْبَلَاءَ يَصْبِرْ عَلَيْهِ وَ مَنْ لَا يَعْرِفْهُ يَنْكُلْ وَ الرَّيْبُ كُفْرٌ وَ مَنْ يَسْتَكْبِرْ يَضَعْهُ اللَّهُ وَ مَنْ يُطِعِ الشَّيْطَانَ يَعْصِ اللَّهَ وَ مَنْ يَعْصِ اللَّهَ يُعَذِّبْهُ اللَّهُ وَ مَنْ يَشْكُرْ يَزِيدُهُ اللَّهُ وَ مَنْ يَصْبِرْ عَلَى الرَّزِيَّةِ يُعِنْهُ اللَّهُ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَحَسْبُهُ اللَّهُ

The one who seeks fame (show-off), Allah^-azwj makes him to be named as a liar, and the one who loves the world will be frustrated from it. And the one who recognises the affliction would be patient against it, and the one who does not recognised it will be tortured (during it). And the doubt is disbelief, and the one who is arrogant, Allah^-azwj Puts him in his place. And the one who obeys Satan^-la disobeys Allah^-azwj, and the one who disobeys Allah^-azwj is Punished by Allah^-azwj. The one who is thankful, Allah^-azwj Increases for him, the one who is patient upon a loss is Helped by Allah^-azwj. The one who places reliance upon Allah^-azwj, Allah^-azwj suffices for him.

لَا تُسْخِطُوا اللَّهَ بِرِضَا أَحَدٍ مِنْ خَلْقِهِ وَ لَا تَقَرَّبُوا إِلَى أَحَدٍ مِنَ الْخَلْقِ تَتَبَاعَدُوا مِنَ اللَّهِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيْسَ بَيْنَهُ وَ بَيْنَ أَحَدٍ مِنَ الْخَلْقِ شَيْ‏ءٌ يُعْطِيهِ بِهِ خَيْراً وَ لَا يَدْفَعُ بِهِ عَنْهُ شَرّاً إِلَّا بِطَاعَتِهِ وَ اتِّبَاعِ مَرْضَاتِهِ وَ إِنَّ طَاعَةَ اللَّهِ نَجَاحٌ مِنْ كُلِّ خَيْرٍ يُبْتَغَى وَ نَجَاةٌ مِنْ كُلِّ شَرٍّ يُتَّقَى

Do not Enrage Allah^-azwj by pleasing anyone from His^-azwj creatures, and do not seek nearness to anyone from the creatures who takes you far away from Allah^-azwj, for Allah^-azwj Mighty and Majestic, there is nothing between Him^-azwj and anyone from His^-azwj creatures anything by which good can be acquired nor evil be repelled except by being obedient to Him^-azwj, and the following of His^-azwj Pleasure. And in the obedience to Allah^-azwj is success in every good that you want, and salvation from every evil which is feared. 

وَ إِنَّ اللَّهَ عَزَّ ذِكْرُهُ يَعْصِمُ مَنْ أَطَاعَهُ وَ لَا يَعْتَصِمُ بِهِ مَنْ عَصَاهُ وَ لَا يَجِدُ الْهَارِبُ مِنَ اللَّهِ عَزَّ وَ جَلَّ مَهْرَباً وَ إِنَّ أَمْرَ اللَّهِ نَازِلٌ وَ لَوْ كَرِهَ الْخَلَائِقُ وَ كُلُّ مَا هُوَ آتٍ قَرِيبٌ مَا شَاءَ اللَّهُ كَانَ وَ مَا لَمْ يَشَأْ لَمْ يَكُنْ فَتَعَاوَنُوا عَلَى الْبِرِّ وَ التَّقْوَى وَ لَا تَعَاوَنُوا عَلَى الْإِثْمِ وَ الْعُدْوَانِ وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ.

And that Allah^-azwj, Mighty is His^-azwj Mention, Defends the one who is obedient to Him^-azwj and the one who is disobedient to Him^-azwj does not seek protection from Him^-azwj. And the fugitive from Allah^-azwj Mighty and Majestic will not find an escape, and that the Command of Allah^-azwj will Descend even though the creatures may be averse to it. And everything which is to come is near, and Whatsoever Allah^-azwj so Desires has happened and whatsoever He^-azwj does not Desire will not happen. So help each other towards the righteousness and the piety and do not help each other towards the sins and the animosity. And fear Allah^-azwj for He^-azwj is Severe is the Punishment’.[15]

ختص‏، الإختصاص‏ خَطَبَ النَّبِيُّ ص لَمَّا أَرَادَ الْخُرُوجَ إِلَى تَبُوكَ بِثَنِيَّةِ الْوَدَاعِ فَقَالَ بَعْدَ أَنْ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ أَيُّهَا النَّاسُ إِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَ أَوْثَقَ الْعُرَى كَلِمَةُ التَّقْوَى وَ خَيْرَ الْمِلَلِ مِلَّةُ إِبْرَاهِيمَ وَ خَيْرَ السُّنَنِ سُنَّةُ مُحَمَّدٍ ص وَ أَشْرَفَ الْحَدِيثِ ذِكْرُ اللَّهِ وَ أَحْسَنَ الْقَصَصِ الْقُرْآنُ

(The book) ‘Al Ikhtisaas’ –

‘The Prophet^-saww addressed when he^-saww intended going out to (military expedition of) Tabuk after returning from the farewell Hajj, he^-saww said after having praised Allah^-azwj and extolled upon Him^-azwj: ‘O you people! The most truthful of the narrations (Hadeeth) is the Book of Allah^-azwj, and the most trusted handle is the pious word, and best of the nations is the nation (religion) of Ibrahim^-as, and best of the conducts is the conduct of Muhammad^-saww, and noblest of the Hadeeth is the Zikr of Allah^-azwj, and most excellent of the stories is the Quran.

وَ خَيْرَ الْأُمُورِ عَزَائِمُهَا وَ شَرَّ الْأُمُورِ مُحْدَثَاتُهَا وَ أَحْسَنَ الْهَدْيِ هَدْيُ الْأَنْبِيَاءِ وَ أَشْرَفَ الْقَتْلِ قَتْلُ الشُّهَدَاءِ وَ أَعْمَى الْهُدَى الضَّلَالَةُ بَعْدَ الْهُدَى وَ خَيْرَ الْأَعْمَالِ مَا نَفَعَ وَ خَيْرَ الْهُدَى مَا اتُّبِعَ وَ شَرَّ الْعَمَى عَمَى الْقَلْبِ

And best of the matters is their determined ones, and evilest of the matters is their innovated, and, and best of the guidance is guidance of the Prophets^-as, and noblest of the killings is killing of the martyrs, and most blinding of the guidance is the straying after the guidance, and best of the deeds is what benefits, and best of the guidance is what is followed, and the evil blindness is blindness of the heart.

وَ الْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى وَ مَا قَلَّ وَ كَفَى خَيْرٌ مِمَّا كَثُرَ وَ أَلْهَى وَ شَرُّ الْمَعْذِرَةِ حِينَ يَحْضُرُ الْمَوْتُ وَ شَرُّ النَّدَامَةِ نَدَامَةُ يَوْمِ الْقِيَامَةِ-

And the upper hand is better than the lower hand, and what is little and suffices is better than what is more and distracts, and the evil excuse is when the death presents, and the evil regret is on the Day of Qiyamah.

وَ مِنَ النَّاسِ مَنْ لَا يَأْتِي الْجُمُعَةَ إِلَّا نَذْراً وَ مِنْهُمْ مَنْ لَا يَذْكُرُ اللَّهَ إِلَّا هَجْراً وَ مِنْ أَعْظَمِ الْخَطَايَا اللِّسَانُ الْكَذُوبُ وَ خَيْرُ الْغِنَى غِنَى النَّفْسِ وَ خَيْرُ الزَّادِ التَّقْوَى وَ رَأْسُ الْحِكْمَةِ مَخَافَةُ اللَّهِ وَ خَيْرُ مَا أُلْقِيَ فِي الْقَلْبِ الْيَقِينُ وَ الِارْتِيَابُ مِنَ الْكُفْرِ وَ النِّيَاحَةُ مِنْ عَمَلِ الْجَاهِلِيَّةِ

And from the people there is one who does not come to a Friday except making a vow, and from them is one who does not do Zikr of Allah^-azwj except in forsaking, and from mightiest of the sins of the tongues are the lies, and the best richness is richness of the soul, and best of the provisions is the piety, and head of the wisdom is fearing Allah^-azwj, and best of what is cast in the heart is the conviction, and the doubts are from the Kufr, and (mourning) lamentations are from the deeds of the pre-Islamic period.

وَ الْغُلُولُ مِنْ جَمْرِ جَهَنَّمَ وَ السُّكْرُ جَمْرٌ مِنَ النَّارِ وَ الشِّعْرُ مِنْ إِبْلِيسَ وَ الْخَمْرُ جِمَاعُ الْآثَامِ وَ النِّسَاءُ حِبَالاتُ إِبْلِيسَ وَ الشَّبَابُ شُعْبَةٌ مِنَ الْجُنُونِ وَ شَرُّ الْمَكَاسِبِ كَسْبُ الرِّبَا وَ شَرُّ الْمَأْكَلِ أَكْلُ مَالِ الْيَتِيمِ

And the defrauding is from the embers of Hell, and the intoxication is an ember from the Fire, and the poetry is from Iblees^-la, and the wine is a summary of the sins, and the women are ropes of Iblees^-la, and the youthfulness is a branch from the insanity, and the evil earnings is the earning of interest, and the evil eating is eating wealth of the orphan (unjustly).

وَ السَّعِيدُ مَنْ وُعِظَ بِغَيْرِهِ وَ الشَّقِيُّ مَنْ شَقِيَ فِي بَطْنِ أُمِّهِ وَ إِنَّمَا يَصِيرُ أَحَدُكُمْ إِلَى مَوْضِعِ أَرْبَعَةِ أَذْرُعٍ وَ الْأَمْرُ إِلَى آخِرِهِ وَ مِلَاكُ الْعَمَلِ خَوَاتِيمُهُ وَ أَرْبَى الرِّبَا الْكَذِبُ وَ كُلُّ مَا هُوَ آتٍ قَرِيبٌ وَ سِبَابُ الْمُؤْمِنِ فُسُوقٌ وَ قِتَالُ الْمُؤْمِنِ كُفْرٌ وَ أَكْلُ لَحْمِهِ مَعْصِيَةٌ وَ حُرْمَةُ مَالِهِ كَحُرْمَةِ دَمِهِ

And the fortunate is one who is preached by others, and the wretched is the one wretched in the belly of his mother, and rather the destination of (each) one of you is to a place of four cubits, and the matter is to the Hereafter, and the dominion of the deed is its ending, and the worst interest is the lies, and all what is to come is nearby, and reviling the Momin is mischief, and battling the Momin is Kufr, and eating his meat (backbiting) is disobedience, and sanctity of his wealth is like sanctity of his blood.

وَ مَنْ يَتَأَلَّ عَلَى اللَّهِ يُكْذِبْهُ وَ مَنْ يَعْفُ يعفو [يَعْفُ‏] اللَّهُ عَنْهُ وَ مَنْ كَظَمَ الْغَيْظَ يَأْجُرْهُ اللَّهُ وَ مَنْ يَصْبِرْ عَلَى الرَّزِيَّةِ يُعَوِّضْهُ اللَّهُ وَ مَنْ يَتَّبِعِ السُّمْعَةَ يُسَمِّعِ اللَّهُ بِهِ وَ مَنْ يَصَمَّ بَصَّرَهُ وَ مَنْ‏ يَعْصِ اللَّهَ يُعَذِّبْهُ اللَّهُ-

And the one who vows upon Allah^-azwj will belie Him^-azwj, and the one who pardons (others), Allah^-azwj will Pardon him, and the one who swallows the anger Allah^-azwj will Reward him, and the one who is patient upon the disaster Allah^-azwj will Compensate him, and the one who pursues the reputation, Allah^-azwj will Make him to be hear by it, and the one who deafens (shuts) his eyes and the one who disobeys Allah^-azwj, Allah^-azwj will Punish him.

اللَّهُمَّ اغْفِرْ لِي وَ لِأُمَّتِي اللَّهُمَّ اغْفِرْ لِي وَ لِأُمَّتِي أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ.

O Allah^-azwj! Forgive for me^-saww and for my^-saww community! O Allah^-azwj! Forgive for me and for my^-saww community! I^-saww seek Forgiveness for me^-saww and for you all!’’^[16]

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

In a report of Abu Al Jaroud –

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

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

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

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

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

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

Rasool-Allah^-saww said: ‘The wretch is a wretch from the womb of his mother, and the fortunate one is fortunate from the womb of his mother’.^[17]

يد: محمد بن أحمد العلوي، عن ابن قتيبة، عن الفضل، عن ابن أبي عمير قال: سألت أبا الحسن موسى بن جعفر عليه السلام عن معنى قول رسول الله صلى الله عليه وآله: الشقي من شقي في بطن أمه والسعيد من سعد في بطن أمه ;

Muhammad Bin Ahmad Al Alwy, from Ibn Quteyba, from Al Fazl, from Ibn Abu Umeyr who said,

‘I asked Abu Al-Hassan Musa^-asws Bin Ja’far^-asws about the meaning of the words of Rasool-Allah^-saww: ‘The wretched is the one who is wretched in the belly of his mother, and the fortunate is the one who is fortunate in the belly of his mother’.

فقال: الشقي من علم الله وهو في بطن أمه أنه سيعمل أعمال الاشقياء، والسعيد من علم الله وهو في بطن أمه أنه سيعمل أعمال السعداء.

He^-asws said: ‘The wretched is from the Knowledge of Allah^-azwj while he is in the belly of his mother that he would be doing the wretched deeds, and the fortunate is from the Knowledge of Allah^-azwj while he is in the belly of his mother that he would be doing the auspicious deeds’.

قلت له: فما معنى قوله صلى الله عليه وآله: اعملوا فكل ميسر لما خلق له ؟ فقال: إن الله عزوجل خلق الجن والانس ليعبدوه ولم يخلقهم ليعصوه، وذلك قوله عزوجل ” وما خلقت الجن والانس إلا ليعبدون ” فيسر كلا لما خلق له، فالويل لمن استحب العمى على الهدى.

I said to him^-asws, ‘So, what is the meaning of his^-saww words: ‘Work, for every facility is for what it has been Created for?’ He^-asws said: ‘Allah^-azwj Mighty and Majestic Created the Jinn and the humans to worship Him^-azwj and did not Created them to disobey Him^-azwj, and that is in the Words of the Mighty and Majestic: And I have not Created the Jinn and the Humans except to be worshipping Me [51:56]. Thus, He^-azwj Facilitated both for what they had been Created for, therefore woe be unto the one who loves the blindness over the Guidance.^[18]