BIHAR AL-ANWAAR Vol.5 Part 1
Volume 5
Part 1 out of 2
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
CHAPTERS ON JUSTICE
باب 1 نفي الظلم و الجور عنه تعالى و إبطال الجبر و التفويض و إثبات الأمر بين الأمرين و إثبات الاختيار و الاستطاعة
CHAPTER 1 – NEGATION OF THE INJUSTICE AND THE TYRANNY FROM HIM-azwj, THE EXALTED, AND THE INVALIDATION OF THE COMPULSION AND THE DELEGATION, AND AFFIRMATION OF THE MATTER BEING BETWEEN THE TWO MATTERS, AND PROOF OF THE CHOICE AND THE CAPABILITY
الآيات آل عمران ذلِكَ بِما قَدَّمَتْ أَيْدِيكُمْ وَ أَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ
The verses – (Surah) Aal e Imran: That would be due to what your own hands have sent before and that Allah is not in the least unjust to the servants [3:182]
النساء إِنَّ اللَّهَ لا يَظْلِمُ مِثْقالَ ذَرَّةٍ وَ إِنْ تَكُ حَسَنَةً يُضاعِفْها وَ يُؤْتِ مِنْ لَدُنْهُ أَجْراً عَظِيماً
(Surah) Al Nisaa: Surely Allah does not do injustice to the weight of a particle; and if you do a good deed He Multiplies it and Gives from Himself a great Recompense [4:40]
و قال وَ لا يُظْلَمُونَ فَتِيلًا
And Said: and they shall not be wronged (by even) the husk of a date stone [4:49]
و قال ما أَصابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ وَ ما أَصابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ
And Said: Whatever befalls you from a good, so it is from Allah, and whatever befalls you from an evil, so it is from yourselves [4:79]
و قال ما يَفْعَلُ اللَّهُ بِعَذابِكُمْ إِنْ شَكَرْتُمْ وَ آمَنْتُمْ وَ كانَ اللَّهُ شاكِراً عَلِيماً
And Said: Allah will not Deal out your Punishment if you are grateful and believe; and Allah was always Grateful, Knowing [4:147]
الأنعام ذلِكَ أَنْ لَمْ يَكُنْ رَبُّكَ مُهْلِكَ الْقُرى بِظُلْمٍ وَ أَهْلُها غافِلُونَ
(Surah) Al Anaam: That is because your Lord did not happen to Destroy the towns due to injustice while their people were heedless [6:131]
وَ لِكُلٍّ دَرَجاتٌ مِمَّا عَمِلُوا وَ ما رَبُّكَ بِغافِلٍ عَمَّا يَعْمَلُونَ
And for all there are levels from what they are doing, and your Lord is not Heedless of what they are doing [6:132]
الأعراف إِنَّا جَعَلْنَا الشَّياطِينَ أَوْلِياءَ لِلَّذِينَ لا يُؤْمِنُونَ
(Surah) Al Araaf: We Made the satans to be friends of those who do not believe [7:27]
وَ إِذا فَعَلُوا فاحِشَةً قالُوا وَجَدْنا عَلَيْها آباءَنا وَ اللَّهُ أَمَرَنا بِها قُلْ إِنَّ اللَّهَ لا يَأْمُرُ بِالْفَحْشاءِ
And when they are committing an immorality, they are saying, ‘We found our fathers being upon it, and Allah Commanded us with it’. Say: ‘Surely Allah does not Command with the immoralities. Are you saying upon Allah what you do not know? [7:28]
الأنفال ذلِكَ بِما قَدَّمَتْ أَيْدِيكُمْ وَ أَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ
(Surah) Al Anfaal: That is due to what your hands sent forward, and surely Allah isn’t the least unjust to the servants [8:51]
التوبة فَما كانَ اللَّهُ لِيَظْلِمَهُمْ وَ لكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ
(Surah) Al Tawbah: So it was not Allah Who was unjust to them, but they were unjust to themselves [9:70]
يونس إِنَّ اللَّهَ لا يَظْلِمُ النَّاسَ شَيْئاً وَ لكِنَّ النَّاسَ أَنْفُسَهُمْ يَظْلِمُونَ
(Surah) Yunus-as: Surely, Allah does not do any injustice to the people, but the people are being unjust to themselves [10:44]
و قال تعالى قُلْ يا أَيُّهَا النَّاسُ قَدْ جاءَكُمُ الْحَقُّ مِنْ رَبِّكُمْ فَمَنِ اهْتَدى فَإِنَّما يَهْتَدِي لِنَفْسِهِ وَ مَنْ ضَلَّ فَإِنَّما يَضِلُّ عَلَيْها وَ ما أَنَا عَلَيْكُمْ بِوَكِيلٍ
And the Exalted Said: Say: ‘O you people! The Truth has come from your Lord, so the one who goes aright, he goes aright for his own soul, and the one who strays, so rather he strays upon it, and I am not a custodian upon you all [10:108]
النحل وَ ما ظَلَمَهُمُ اللَّهُ وَ لكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ
(Surah) Al Nahl: and Allah is not unjust to them, but they were unjust to their own selves [16:33]
فَأَصابَهُمْ سَيِّئاتُ ما عَمِلُوا
So, the evil results of what they had done shall afflict them [16:34]
الحج ذلِكَ بِما قَدَّمَتْ يَداكَ وَ أَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ
(Surah) Al Hajj: That is due to what your two hands have sent forward, and surely Allah isn’t unjust to the servants [22:10]
المؤمنون وَ لا نُكَلِّفُ نَفْساً إِلَّا وُسْعَها وَ لَدَيْنا كِتابٌ يَنْطِقُ بِالْحَقِّ وَ هُمْ لا يُظْلَمُونَ
(Surah) Al Mominoun: And We do not Encumber a soul except to its capacity, and with Us is the Book speaking with the Truth, and they would not be wronged [23:62]
النور لِكُلِّ امْرِئٍ مِنْهُمْ مَا اكْتَسَبَ مِنَ الْإِثْمِ
(Surah) Al Noor: For every person from them is what he has earned from the sin, [24:11]
سبأ قُلْ لا تُسْئَلُونَ عَمَّا أَجْرَمْنا وَ لا نُسْئَلُ عَمَّا تَعْمَلُونَ
(Surah) Saba: Say: ‘You will not be Questioned about what we commit nor will we be Questioned about what you are doing’. [34:25]
فاطر وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى وَ إِنْ تَدْعُ مُثْقَلَةٌ إِلى حِمْلِها لا يُحْمَلْ مِنْهُ شَيْءٌ وَ لَوْ كانَ ذا قُرْبى
(Surah) Fatir: And no bearer will bear a burden of another; and if a burdened one were to call (another) to carry it, he would not be able to carry anything from it, and even though he may be a next of kin. [35:18]
ص أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ
(Surah) Saad: Or should We Make those who believe and do righteous deeds to be like the mischief-makers in the earth, or Make the pious ones to be like the immoral? [38:28]
الزمر إِنْ تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنْكُمْ وَ لا يَرْضى لِعِبادِهِ الْكُفْرَ وَ إِنْ تَشْكُرُوا يَرْضَهُ لَكُمْ وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى
(Surah) Al Zumar: If you ungrateful, then Allah is needless from you all, and He is not Pleased with the Kufr of His servants; and if you are grateful, He would be Pleased for you. And a bearer of burden will not bear the burden of another, [39:7]
المؤمن وَ مَا اللَّهُ يُرِيدُ ظُلْماً لِلْعِبادِ
(Surah) Al Momin: and Allah does not Want injustice for the servants [40:31]
و قال تعالى مَنْ عَمِلَ سَيِّئَةً فَلا يُجْزى إِلَّا مِثْلَها
And the Exalted Said: One who does evil deeds, so he would not be Recompensed except for its like [40:40]
و قال تعالى الْيَوْمَ تُجْزى كُلُّ نَفْسٍ بِما كَسَبَتْ لا ظُلْمَ الْيَوْمَ إِنَّ اللَّهَ سَرِيعُ الْحِسابِ
And the Exalted Said: Today every soul shall be Recompensed for whatever it has earned. There shall be no injustice today. Surely, Allah is Quick in Reckoning [40:17]
السجدة مَنْ عَمِلَ صالِحاً فَلِنَفْسِهِ وَ مَنْ أَساءَ فَعَلَيْها وَ ما رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ
(Surah) Al Sajdah: One who acts righteously, so it is for himself, and one who does evil, so it would be against him, and your Lord is not the least unjust to the servants [41:46]
الزخرف وَ ما ظَلَمْناهُمْ وَ لكِنْ كانُوا هُمُ الظَّالِمِينَ
(Surah) Al Zukhruf: And We were not unjust unto them, but they were unjust [43:76]
ق لا تَخْتَصِمُوا لَدَيَّ وَ قَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ ما يُبَدَّلُ الْقَوْلُ لَدَيَّ وَ ما أَنَا بِظَلَّامٍ لِلْعَبِيدِ
(Surah) Qaf: He will Say: “Do not quarrel in My Presence, and I had Sent the Threat forward to you [50:28] My Word will not change in My Presence, and I am not the least unjust to the servants!” [50:29]
الطور إِنَّما تُجْزَوْنَ ما كُنْتُمْ تَعْمَلُونَ
(Surah) Al Toor: But rather, you are being Recompensed for what you had been doing!” [52:16]
و قال تعالى كُلُوا وَ اشْرَبُوا هَنِيئاً بِما كُنْتُمْ تَعْمَلُونَ
And the Exalted Said: “Eat and drink pleasantly, due to what you had been doing!” [52:19]
و قال سبحانه كُلُّ امْرِئٍ بِما كَسَبَ رَهِينٌ
And the Glorious Said: Every person is pledged with what he earns [52:21]
النجم وَ لِلَّهِ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ لِيَجْزِيَ الَّذِينَ أَساؤُا بِما عَمِلُوا وَ يَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى
(Surah) Al Najam: And for Allah is whatever is in the skies and whatever is in the earth, for Him to Recompense those committers of evil for what they had done, and (for) Him to Recompense those did good, with the Goodness [53:31]
إلى قوله تعالى أَمْ لَمْ يُنَبَّأْ بِما فِي صُحُفِ مُوسى وَ إِبْراهِيمَ الَّذِي وَفَّى
Up to the Words of the Exalted: Or, did he (the Rasool) not inform of what is in the Parchment of Musa? [53:36] And (Parchment of) Ibrahim who fulfilled it? [53:37]
أَلَّا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى
A bearer of a burden will not bear the burden of another [53:38]
وَ أَنْ لَيْسَ لِلْإِنْسانِ إِلَّا ما سَعى وَ أَنَّ سَعْيَهُ سَوْفَ يُرى ثُمَّ يُجْزاهُ الْجَزاءَ الْأَوْفى
And there wouldn’t be for the human being except what he strives for [53:39] And surely his striving will soon be Seen [53:40] Then He will Recompense him the fullest Recompense [53:41]
الواقعة جَزاءً بِما كانُوا يَعْمَلُونَ
(Surah) Al Waqia: Being a Recompense of what they had been doing [56:24].
1- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ صَبَّاحِ بْنِ عَبْدِ الْحَمِيدِ وَ هِشَامٍ وَ حَفْصٍ وَ غَيْرِ وَاحِدٍ قَالُوا قَالَ أَبُو عَبْدِ اللَّهِ الصَّادِقُ ع إِنَّا لَا نَقُولُ جَبْراً وَ لَا تَفْوِيضاً
My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Sabah Bin Abdul Hameed, and Hisham and Hafs and someone else, they said,
‘Abu Abdullah Al-Sadiq-asws said: ‘We-asws are neither saying compulsion nor delegation’’.[1]
2- يد، التوحيد ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق السِّنَانِيُّ عَنِ الْأَسَدِيِّ عَنْ سَهْلٍ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنِ الْإِمَامِ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ الرِّضَا عَلِيِّ بْنِ مُوسَى ع قَالَ: خَرَجَ أَبُو حَنِيفَةَ ذَاتَ يَوْمٍ مِنْ عِنْدِ الصَّادِقِ ع فَاسْتَقْبَلَهُ مُوسَى بْنُ جَعْفَرٍ ع فَقَالَ لَهُ يَا غُلَامُ مِمَّنِ الْمَعْصِيَةُ
‘Al Tawheed’, ‘Uyoun Akhbar Al-Reza-azwj’ – Al Sanany, from Sahl, from Abdul Azeem Al Hasni,
‘From the Imam Ali-asws Bin Muhammad-asws, from his-asws father Muhammad-asws Bin Ali-asws, from his-asws father Al-Reza Ali-asws Bin Musa-asws having said: ‘One day Abu Haneefa went out from the presence of Al-Sadiq-asws and met Musa-asws Bin Ja’far-asws, and he said to him-asws, ‘O boy, from whom is the (act of) disobedience?’
فَقَالَ ع لَا تَخْلُو مِنْ ثَلَاثَةٍ إِمَّا أَنْ تَكُونَ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ لَيْسَتْ مِنْهُ فَلَا يَنْبَغِي لِلْكَرِيمِ أَنْ يُعَذِّبَ عَبْدَهُ بِمَا لَمْ يَكْتَسِبْهُ- وَ إِمَّا أَنْ تَكُونَ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ مِنَ الْعَبْدِ فَلَا يَنْبَغِي لِلشَّرِيكِ الْقَوِيِّ أَنْ يَظْلِمَ الشَّرِيكَ الضَّعِيفَ وَ إِمَّا أَنْ تَكُونَ مِنَ الْعَبْدِ وَ هِيَ مِنْهُ فَإِنْ عَاقَبَهُ اللَّهُ فَبِذَنْبِهِ وَ إِنْ عَفَا عَنْهُ فَبِكَرَمِهِ وَ جُودِهِ
He-asws said: ‘You are not free from three – Either it happens (by the servant) from (Forced by) Allah-azwj Mighty and Majestic, and it isn’t (possible) from Him-azwj, for it is not befitting for the Benevolent that He-azwj would Punish His-azwj servant for what he did not earn; or it happens as per (Wish of) Allah-azwj Mighty and Majestic as well as from the servant, but it is not befitting for the strong associate that he should oppress the weak associate; or it (therefore only) happens from the servant, and it is (indeed) from him, so Allah-azwj would Punish him for his sins, and if He-azwj Pardons him, it would be due to His-azwj Benevolence and His-azwj Generosity’’.[2]
3- ب، قرب الإسناد ابْنُ حُكَيْمٍ عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع قَالَ فَقَالَ لِي اكْتُبْ قَالَ اللَّهُ تَعَالَى يَا ابْنَ آدَمَ بِمَشِيَّتِي كُنْتَ أَنْتَ الَّذِي تَشَاءُ وَ بِنِعْمَتِي أَدَّيْتَ إِلَيَ فَرَائِضِي وَ بِقُدْرَتِي قَوِيتَ عَلَى مَعْصِيَتِي خَلَقْتُكَ سَمِيعاً بَصِيراً أَنَا أَوْلَى بِحَسَنَاتِكَ مِنْكَ وَ أَنْتَ أَوْلَى بِسَيِّئَاتِكَ مِنِّي لِأَنِّي لَا أُسْأَلُ عَمَّا أَفْعَلُ وَ هُمْ يُسْئَلُونَ قَدْ نَظَمْتُ جَمِيعَ مَا سَأَلْتَ عَنْهُ
‘Qurb Al Isnaad’ – Ibn Hakeem, from Al Bazanty who said,
‘I asked Abu Al-Hassan-asws, and he-asws said to me: ‘Write down: ‘Allah-azwj the Exalted Said: “O son of Adam-as! By My-azwj Desire you used to desire, and by My-azwj Favour you fulfilled My-azwj Obligations to Me-azwj, and by My-azwj Power you were strengthened upon disobeying me. I-azwj Created you hearing, seeing. I-azwj am foremost with your Rewards than you are, and you are foremost with your sins than I-azwj am, because I-azwj will not be questioned about what I-azwj Do and they would be Questioned!” I-asws have organised for you the entirety of what you had asked about’’.[3]
4- ب، قرب الإسناد أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِذَا نَاجَى رَبَّهُ قَالَ يَا رَبِّ قَوِيتُ عَلَى مَعْصِيَتِكَ بِنِعْمَتِكَ
‘Qurb Al Isnaad’ – Ahmad Bin Muhammad, from Al Bazanty,
‘From Al-Reza-asws having said: ‘Whenever Ali-asws Bin Al-Husayn-asws used to whisper to his-asws Lord-azwj, said: ‘O Lord-azwj! I-asws am strengthened upon disobeying You-azwj by Your-azwj Bounties’.
قَالَ وَ سَمِعْتُهُ يَقُولُ فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى إِنَّ اللَّهَ لا يُغَيِّرُ ما بِقَوْمٍ حَتَّى يُغَيِّرُوا ما بِأَنْفُسِهِمْ وَ إِذا أَرادَ اللَّهُ بِقَوْمٍ سُوْءاً فَلا مَرَدَّ لَهُ فَقَالَ إِنَّ الْقَدَرِيَّةَ يَحْتَجُّونَ بِأَوَّلِهَا وَ لَيْسَ كَمَا يَقُولُونَ أَ لَا تَرَى أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ وَ إِذا أَرادَ اللَّهُ بِقَوْمٍ سُوْءاً فَلا مَرَدَّ لَهُ وَ قَالَ نُوحٌ عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ وَ لا يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ إِنْ كانَ اللَّهُ يُرِيدُ أَنْ يُغْوِيَكُمْ
He (the narrator) said, ‘And I heard him-asws saying regarding the Words of Allah-azwj Blessed and Exalted: Surely Allah does not Change what is with a people until they change what is with themselves. And whenever Allah Intends Punishment for a people, then there is no repeller for it, [13:11]: ‘And Noah-as said: ‘An advice would not benefit you if I-as want to advise you if Allah-azwj Wants to Let you stray’.
قَالَ الْأَمْرُ إِلَى اللَّهِ يَهْدِي مَنْ يَشاءُ
He-asws said: ‘The matter is to Allah-azwj. He-azwj Guides the one He-azwj so Desires to’’.[4]
5- ب، قرب الإسناد بِالْإِسْنَادِ الْمَذْكُورِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِذَا نَاجَى رَبَّهُ قَالَ اللَّهُمَّ يَا رَبِّ إِنَّمَا قَوِيتُ عَلَى مَعَاصِيكَ بِنِعَمِكَ
‘Qurb Al Isnaad’ – By the mentioned chain, he said,
‘I heard Al-Reza-asws saying: ‘Whenever Ali-asws Bin Al-Husayn-asws used to whisper to his-asws Lord-azwj, said: ‘O Allah-azwj! O Lord-azwj! But rather, I-asws am strengthened upon disobeying You-azwj by Your-azwj Bounties’’.[5]
6- فس، تفسير القمي قَوْلُهُ إِنَّ اللَّهَ لا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا إِلَى قَوْلِهِ يُضِلُّ بِهِ كَثِيراً وَ يَهْدِي بِهِ كَثِيراً قَالَ الصَّادِقُ ع إِنَّ هَذَا الْقَوْلَ مِنَ اللَّهِ رَدٌّ عَلَى مَنْ زَعَمَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُضِلُّ الْعِبَادَ ثُمَّ يُعَذِّبُهُمْ عَلَى ضَلَالَتِهِمْ
‘Tafseer Al Qummi’ – His-azwj Words: Surely Allah has no Reservations from Striking an example – up to His-azwj Words: (the disbelievers are saying) He is Straying many by it and Guiding many by it! [2:26], Al-Sadiq-asws said: ‘This Word from Allah-azwj is a rebuttal upon the one who claims that Allah-azwj Blessed and Exalted Strays the servants, then He-azwj would Punish them upon their straying’’.[6]
7- ل، الخصال الْخَلِيلُ بْنُ أَحْمَدَ عَنِ ابْنِ مَنِيعٍ عَنِ الْحَسَنِ بْنِ عَرَفَةَ عَنْ عَلِيِّ بْنِ ثَابِتٍ عَنْ إِسْمَاعِيلَ بْنِ أَبِي إِسْحَاقَ عَنِ ابْنِ أَبِي لَيْلَى عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص صِنْفَانِ مِنْ أُمَّتِي لَيْسَ لَهُمَا فِي الْإِسْلَامِ نَصِيبٌ الْمُرْجِئَةُ وَ الْقَدَرِيَّةُ
‘Al Khisaal’ – Al Khaleel Bin Ahmad, from Ibn Mani’e, from Al Hassan Bin Arfat, from Ali Bin Sabit, from Ismail Bin Abu Is’haq, from Ibn Abu Layli, from Nafie, from Ibn Umar who said,
‘Rasool-Allah-saww said: ‘There are two types (of people) from my-saww community, there wouldn’t be a share for them in Al-Islam – the Murjiites and the Qadiriites (Fatalists)’’.[7]
8 كَنْزُ الْكَرَاجُكِيِّ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الصَّخْرِ الْبَصْرِيِّ عَنْ عُمَرَ بْنِ مُحَمَّدِ بْنِ سَيْفٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ مَهْرَوَيْهِ الْقَزْوِينِيِّ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ آبَائِهِ ع مِثْلَهُ
(The book) ‘Kanz, of Al Karajaky’ – from Muhammad Bin Ali Bin Muhammad Bin Al Sakhar Al Basry, from Umar Bin Muhammad Ibn Sayf, from Ali Bin Muhammad Bin Mahrawiya Al Qazwiny, from Dawood Bin Suleyman,
‘From Al-Reza-asws, from his-asws forefathers-asws – similar to it’’.
وَ قَدْ وَرَدَتِ الْأَخْبَارُ بِذَمِّهِمْ عَنْ أَهْلِ الْبَيْتِ ع وَ لَعَنَهُمْ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ ع فَقَالَ: لَعَنَ اللَّهُ الْمُعْتَزِلَةَ أَرَادَتْ أَنْ تَوَحَّدَتْ فَأَلْحَدَتْ وَ رَامَتْ أَنْ تَرْفَعَ التَّشْبِيهَ فَأَثْبَتَتْ
And the Ahadeeth have arrived from People-asws of the Household, with condemning them and Ja’far Bin Muhammad Al Sadiq-asws cursed them. He-asws said: ‘May Allah-azwj Curse the Mutazilites! The wanted to profess the Oneness but (instead) reneged (committed heresy), and aimed to remove resembling (Allah-azwj) but affirmed it (instead)’. [8]
9- ل، الخصال مُحَمَّدُ بْنُ عَلِيِّ بْنِ بَشَّارٍ الْقَزْوِينِيُّ عَنِ الْمُظَفَّرِ بْنِ أَحْمَدَ وَ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ الْكُوفِيِّ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ عَلِيِّ بْنِ سَالِمٍ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ ع أَدْنَى مَا يَخْرُجُ بِهِ الرَّجُلُ مِنَ الْإِيمَانِ أَنْ يَجْلِسَ إِلَى غَالٍ وَ يَسْتَمِعَ إِلَى حَدِيثِهِ وَ يُصَدِّقَهُ عَلَى قَوْلِهِ
‘Al Khisaal’ – Muhammad Bin Ali Bin Bashaa Al Qazwiny, from Al Muzaffar Bin Ahmad, and Ali Bin Muhammad Bin Suleyman, from Ali Bin Ja’far Al Baghdady, from Ja’far Bin Muhammad Bin Malik Al Kufy, from Al Hassan Ibn Rashid, from Ali Bin Salim, from his father who said,
‘Abu Abdullah Ja’far-asws Bin Muhammad Al-Sadiq-asws said: ‘The least by which the man exits from the Eman is that he sits to an exaggerator and listens intently to his Hadeeth and ratifies him upon his words.
إِنَّ أَبِي حَدَّثَنِي عَنْ أَبِيهِ عَنْ جَدِّهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ صِنْفَانِ مِنْ أُمَّتِي لَا نَصِيبَ لَهُمَا فِي الْإِسْلَامِ الْغُلَاةُ وَ الْقَدَرِيَّةُ
My-asws father-asws narrated to me-asws from his-asws grandfather-asws that Rasool-Allah-saww said: ‘Two types (of people) from my-saww community, there is no share for them in Al-Islam – the exaggerators and the Qadiriites (Fatalists)’’.[9]
10- عد، العقائد اعْتِقَادُنَا فِي الِاسْتِطَاعَةِ مَا قَالَهُ مُوسَى بْنُ جَعْفَرٍ ع حِينَ قِيلَ لَهُ أَ يَكُونُ الْعَبْدُ مُسْتَطِيعاً
‘Al Aqaaid’ – Our belief regarding the capability is what was said by Musa-asws Bin Ja’far-asws when it was said to him-asws, ‘Does the servant happen to be capable (of committing sins and hence punishable)?’
قَالَ نَعَمْ بَعْدَ أَرْبَعِ خِصَالٍ أَنْ يَكُونَ مُخَلَّى السَّرْبِ صَحِيحَ الْجِسْمِ سَلِيمَ الْجَوَارِحِ لَهُ سَبَبٌ وَارِدٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ فَإِذَا تَمَّتْ هَذِهِ فَهُوَ مُسْتَطِيعٌ
He-asws said: ‘Yes, after four characteristics – The man happens to be devoid of the watcher, healthy of body, sound of limbs, for him being a reason arriving from Allah-azwj Mighty and Majestic. When these are complete, then he is a capable one’.
فَقِيلَ لَهُ مِثْلُ أَيِّ شَيْءٍ فَقَالَ يَكُونُ الرَّجُلُ مُخَلَّى السَّرْبِ صَحِيحَ الْجِسْمِ سَلِيمَ الْجَوَارِحِ لَا يَقْدِرُ أَنْ يَزْنِيَ إِلَّا أَنْ يَرَى امْرَأَةً فَإِذَا وَجَدَ الْمَرْأَةَ فَإِمَّا أَنْ يَعْصِمَ فَيَمْتَنِعَ كَمَا امْتَنَعَ يُوسُفُ وَ إِمَّا أَنْ يُخَلِّيَ بَيْنَهُ وَ بَيْنَهَا فَيَزْنِيَ وَ هُوَ زَانٍ وَ لَمْ يُطِعِ اللَّهَ بِإِكْرَاهٍ وَ لَمْ يَعْصِ بِغَلَبَةٍ
It was said to him-asws, ‘For example, which thing?’ He-asws said: ‘The man happens to be devoid of the watcher, healthy of body, sound of limbs, not able upon committing adultery except if he sees a woman. So, when he does find a woman, then either he protects and prevents (himself) just as Yusuf-as prevented, or he isolates between him and her and he commits adultery, and he would be an adulterer; and he did not obey Allah-azwj by His-azwj Compulsion, and did not disobey by being overcome’’.[10]
11 وَ سُئِلَ الصَّادِقُ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ قَدْ كانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَ هُمْ سالِمُونَ قَالَ مُسْتَطِيعُونَ لِلْأَخْذِ بِمَا أُمِرُوا بِهِ وَ التَّرْكِ لِمَا نُهُوا عَنْهُ وَ بِذَلِكَ ابْتُلُوا
And Al-Sadiq-asws was asked about the Words of Allah-azwj Mighty and Majestic: and they had been called to the Sajdah while they were safe (and sound) [68:43]. He-asws said: ‘They were able for the taking with what they had been Commanded with, and the leaving of what they had been Forbidden from, and by that they were Tried’’.[11]
12- وَ قَالَ أَبُو جَعْفَرٍ ع فِي التَّوْرَاةِ مَكْتُوبٌ مَسْطُورٌ يَا مُوسَى إِنِّي خَلَقْتُكَ وَ اصْطَفَيْتُكَ وَ قَوَّيْتُكَ وَ أَمَرْتُكَ بِطَاعَتِي وَ نَهَيْتُكَ عَنْ مَعْصِيَتِي فَإِنْ أَطَعْتَنِي أَعَنْتُكَ عَلَى طَاعَتِي وَ إِنْ عَصَيْتَنِي لَمْ أُعِنْكَ عَلَى مَعْصِيَتِي وَ لِيَ الْمِنَّةُ عَلَيْكَ فِي طَاعَتِكَ وَ لِيَ الْحُجَّةُ عَلَيْكَ فِي مَعْصِيَتِكَ
And Abu Ja’far-asws said: ‘In the Torah it is written, inscribed: “O Musa-as! I-azwj Created you-as and Chose you-as and Strengthened you-as, and Commanded you-as with obeying Me-azwj, and Forbade you-as from disobeying Me-azwj. If you-as were to obey Me-azwj, I-azwj will Assist you-as upon obeying Me-azwj, and if you-as disobey Me-azwj, I-azwj will not Assist you-as upon disobeying Me-azwj; and from Me-azwj is the Favouring upon you-as in your-as obedience, and for Me-azwj is the Argument upon you-as in your-as disobedience!”’.[12]
13- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ قَوْلُهُ كَما بَدَأَكُمْ تَعُودُونَ فَرِيقاً هَدى وَ فَرِيقاً حَقَّ عَلَيْهِمُ الضَّلالَةُ قَالَ خَلَقَهُمْ حِينَ خَلَقَهُمْ مُؤْمِناً وَ كَافِراً وَ شَقِيّاً وَ سَعِيداً وَ كَذَلِكَ يَعُودُونَ يَوْمَ الْقِيَامَةِ مُهْتَدٍ وَ ضَالٌّ
‘Tafseer Al Qummi’ – 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.
يَقُولُ إِنَّهُمُ اتَّخَذُوا الشَّياطِينَ أَوْلِياءَ مِنْ دُونِ اللَّهِ وَ يَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ وَ هُمُ الْقَدَرِيَّةُ الَّذِينَ يَقُولُونَ لَا قَدَرَ وَ يَزْعُمُونَ أَنَّهُمْ قَادِرُونَ عَلَى الْهُدَى وَ الضَّلَالَةِ وَ ذَلِكَ إِلَيْهِمْ إِنْ شَاءُوا اهْتَدَوْا وَ إِنْ شَاءُوا ضَلُّوا وَ هُمْ مَجُوسُ هَذِهِ الْأُمَّةِ
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.
وَ كَذَبَ أَعْدَاءُ اللَّهِ الْمَشِيَّةُ وَ الْقُدْرَةُ لِلَّهِ كَما بَدَأَكُمْ تَعُودُونَ مَنْ خَلَقَهُ اللَّهُ شَقِيّاً يَوْمَ خَلَقَهُ كَذَلِكَ يَعُودُ إِلَيْهِ وَ مَنْ خَلَقَهُ سَعِيداً يَوْمَ خَلَقَهُ كَذَلِكَ يَعُودُ إِلَيْهِ سَعِيداً
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.
قَالَ رَسُولُ اللَّهِ ص الشَّقِيُّ مَنْ شَقِيَ فِي بَطْنِ أُمِّهِ وَ السَّعِيدُ مَنْ سَعِدَ فِي بَطْنِ أُمِّهِ
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’’.[13]
14- ل، الخصال الْفَامِيُّ وَ ابْنُ مَسْرُورٍ عَنْ ابْنِ بُطَّةَ عَنِ الصَّفَّارِ وَ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: النَّاسُ فِي الْقَدَرِ عَلَى ثَلَاثَةِ أَوْجُهٍ رَجُلٍ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَجْبَرَ النَّاسَ عَلَى الْمَعَاصِي فَهَذَا قَدْ ظَلَّمَ اللَّهَ عَزَّ وَ جَلَّ فِي حُكْمِهِ وَ هُوَ كَافِرٌ وَ رَجُلٍ يَزْعُمُ أَنَّ الْأَمْرَ مُفَوَّضٌ إِلَيْهِمْ فَهَذَا وَهَّنَ اللَّهَ فِي سُلْطَانِهِ فَهُوَ كَافِرٌ
Al Famy and Ibn Masrour, from Ibn Batah, from Al Safar and Muhammad Bin Ali Bin Mahboub, from Ibn Isa, from Al Husayn Bin Saeed, from Hamad Bin Isa, from Hareyz,
‘From Abu Abdullah-asws having said: ‘The people, regarding the Pre-determination, are upon three perspectives – a man who claims that Allah-azwj Mighty and Majestic Compels the people upon the disobedience, so this one has been unjust to Allah-azwj Mighty and Majestic regarding His-azwj Judgment and he is a Kafir; and a man who claims that the Command is delegated to them, so this one weakens Allah-azwj regarding His-azwj Authority, and he is a Kafir.
وَ رَجُلٍ يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ كَلَّفَ الْعِبَادَ مَا يُطِيقُونَ وَ لَمْ يُكَلِّفْهُمْ مَا لَا يُطِيقُونَ فَإِذَا أَحْسَنَ حَمِدَ اللَّهَ وَ إِذَا أَسَاءَ اسْتَغْفَرَ اللَّهَ فَهَذَا مُسْلِمٌ بَالِغٌ
And a man is saying, ‘Allah-azwj Mighty and Majestic encumbered the servants what they can endure, and did not Encumber them what they cannot endure’, so this one excellently praised Allah-azwj, and when he sins, Allah-azwj Forgives. This one is a mature Muslim’’.[14]
15- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ الْفَارِسِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا خَلَقَ الْجَنَّةَ خَلَقَهَا مِنْ لَبِنَتَيْنِ لَبِنَةٍ مِنْ ذَهَبٍ وَ لَبِنَةٍ مِنْ فِضَّةٍ وَ جَعَلَ حِيطَانَهَا الْيَاقُوتَ وَ سَقْفَهَا الزَّبَرْجَدَ وَ حَصْبَاءَهَا اللُّؤْلُؤَ وَ تُرَابَهَا الزَّعْفَرَانَ وَ الْمِسْكَ الْأَزْفَرَ
‘Al Khisaal’ – My father, from Ali, from his father, from Al Hassan Bin Al Hassan Bin Farsy, from Suleyman Bin Ja’far Al Basry, from Abdullah Bin Al Husayn Bin Zayd,
‘Son of Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws, from his father, from Ja’far-asws Bin Muhammad-asws, from his-asws forefathers, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘When Allah-azwj Mighty and Majestic Created the Paradise, Created it from two (types of) bricks –bricks of gold, and bricks of silver, and Made its walls of rubies, and its ceilings of aquamarine, and its gravel of pearls, and its dust of saffron and blue musk.
فَقَالَ لَهَا تَكَلَّمِي فَقَالَتْ لَا إِلَهَ إِلَّا أَنْتَ الْحَيُّ الْقَيُّومُ قَدْ سَعِدَ مَنْ يَدْخُلُنِي فَقَالَ عَزَّ وَ جَلَّ بِعِزَّتِي وَ عَظَمَتِي وَ جَلَالِي وَ ارْتِفَاعِي لَا يَدْخُلُهَا مُدْمِنُ خَمْرٍ وَ لَا سِكِّيرٌ وَ لَا قَتَّاتٌ وَ هُوَ النَّمَّامُ وَ لَا دَيُّوثٌ وَ هُوَ الْقَلْطَبَانُ وَ لَا قَلَّاعٌ وَ هُوَ الشُّرْطِيُّ وَ لَا زَنُّوقٌ وَ هُوَ الْخُنْثَى وَ لَا خَيُّوفٌ وَ هُوَ النَّبَّاشُ وَ لَا عَشَّارٌ وَ لَا قَاطِعُ رَحِمٍ وَ لَا قَدَرِيٌّ
He-azwj Said to it: “Speak!” It said, ‘There is no god except You-azwj, the Living, the Eternal. Fortunate are the ones entering me’. Allah-azwj Mighty and Majestic Said: “By My-azwj Might, and My-azwj Magnificence, and My-azwj Majesty and My-azwj Loftiness! Neither will a habitual drinker of wine enter it, nor an intoxicated one, nor a slanderer and he is the tale-bearer (trouble-maker), nor a pimp, and he is the Qaltaban, nor a Qala and he is the police officer, nor a Zanouq and he is the hermaphrodite, nor a Khuyuf and he is the grave-robber, nor a tax collector, nor a severer of relationships, nor a believer in Compulsion!”’.[15]
ولم أجد اللغويين فسروا الزنوق والخيوف بما فسرا به في الخبر.
(Majlisi said), ‘And I did not find in the languages interpreting (the words), Al-Zanouq, and Al-Khuyuf with what they have been interpreted in the Hadeeth’.
16- ل، الخصال أَبِي وَ ابْنُ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ وَ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بِإِسْنَادٍ لَهُ يَرْفَعُهُ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَدْخُلُ الْجَنَّةَ مُدْمِنُ خَمْرٍ وَ لَا سِكِّيرٌ وَ لَا عَاقٌّ وَ لَا شَدِيدُ السَّوَادِ وَ لَا دَيُّوثٌ وَ لَا قَلَّاعٌ وَ هُوَ الشُّرْطِيُّ وَ لَا زَنُّوقٌ وَ هُوَ الْخُنْثَى وَ لَا خَيُّوفٌ وَ هُوَ النَّبَّاشُ وَ لَا عَشَّارٌ وَ لَا قَاطِعُ رَحِمٍ وَ لَا قَدَرِيٌّ
‘Al Khisaal’ – My father and Ibn Al Waleed, from Ahmad Bin Idrees, and Muhammad al Attar, from Al Ashary, from Muhammad Bin Al Husayn by a chain of his, raising it, said,
‘Rasool-Allah-saww said: ‘Neither will a habitual drinker of wine enter the Paradise, nor an intoxicated one, nor one disloyal (to the parents), nor one intensely black (of hair in old age), nor a pimp, nor a Qala and he is the police officer, nor a Zanouq and he is the hermaphrodite, nor a Khuyuf and he is the grave-robber, nor a tax collector, nor a severer of relationships, nor a believer in Compulsion’’.
قال الصدوق رحمه الله: يعني بشديد السواد الذي لا يبيض شئ من شعر رأسه، ولا من شعر لحيته مع كبر السن، ويسمى الغربيب.
Al-Sadouq said, ‘The meaning of ‘intensely black’ is the one who, there is nothing white from the hair of his head, nor from the hair of his beard along with the old age, and he is named as Al-Gharbeeb’’.[16]
17- ن، عيون أخبار الرضا عليه السلام السِّنَانِيُّ عَنِ الْأَسَدِيِّ عَنْ سَهْلٍ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ تَرَكَهُمْ فِي ظُلُماتٍ لا يُبْصِرُونَ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُوصَفُ بِالتَّرْكِ كَمَا يُوصَفُ خَلْقُهُ وَ لَكِنَّهُ مَتَى عَلِمَ أَنَّهُمْ لَا يَرْجِعُونَ عَنِ الْكُفْرِ وَ الضَّلَالِ مَنَعَهُمُ الْمُعَاوَنَةَ وَ اللُّطْفَ وَ خَلَّى بَيْنَهُمْ وَ بَيْنَ اخْتِيَارِهِمْ
‘Uyoun Akhbar Al-Reza-asws’ – Al Sanany, from Al Asady, from Sahl, from Abdul Azeem Al Hasny, from Ibrahim Ibn Abu Mahmoud who said,
‘I asked Abu Al-Hassan Al-Reza-asws about the Words of Allah-azwj Mighty and Majestic: and left them in darkness – not seeing [2:17]. He-asws said: ‘Allah-azwj Blessed and Exalted cannot be described with the Leaving just as His-azwj creatures are described, but He-azwj, when He-azwj Knows that they would not be returning from the Kufr and the straying, Prevents them the Assistance and the Kindness and Leaves them with their choices’.
قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ خَتَمَ اللَّهُ عَلى قُلُوبِهِمْ وَ عَلى سَمْعِهِمْ قَالَ الْخَتْمُ هُوَ الطَّبْعُ عَلَى قُلُوبِ الْكُفَّارِ عُقُوبَةً عَلَى كُفْرِهِمْ كَمَا قَالَ تَعَالَى بَلْ طَبَعَ اللَّهُ عَلَيْها بِكُفْرِهِمْ فَلا يُؤْمِنُونَ إِلَّا قَلِيلًا
He (the narrator) said, ‘And I asked him-asws about the Words of Allah-azwj Mighty and Majestic: Allah has Set a seal upon their hearts and upon their hearing [2:7]. He-asws said: ‘The seal, it is the lock upon the hearts of the Kafirs as a Punishment upon their Kufr just as the Exalted Said: But, Allah Set a seal upon them owing to their unbelief, so they shall not believe except for a few’’[4:155].
قَالَ وَ سَأَلْتُهُ عَنِ اللَّهِ عَزَّ وَ جَلَّ هَلْ يُجْبِرُ عِبَادَهُ عَلَى الْمَعَاصِي فَقَالَ بَلْ يُخَيِّرُهُمْ وَ يُمْهِلُهُمْ حَتَّى يَتُوبُوا
He (the narrator) said, ‘And I asked him-asws about Allah-azwj Mighty and Majestic, ‘Does He-azwj Compel His-azwj servants upon the (acts of) disobedience?’ He-asws said: ‘But, He-azwj Gives them a choice and Respites them until they repent’.
قُلْتُ فَهَلْ يُكَلِّفُ عِبَادَهُ مَا لَا يُطِيقُونَ فَقَالَ كَيْفَ يَفْعَلُ ذَلِكَ وَ هُوَ يَقُولُ وَ ما رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ
I said, ‘So does He-azwj Encumber His-azwj servants what they cannot endure?’ He-asws said: ‘How can He-azwj do that and He-azwj is Saying: and your Lord is not the least unjust to the servants [41:46]?’
ثُمَّ قَالَ ع حَدَّثَنِي أَبِي مُوسَى بْنُ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ مَنْ زَعَمَ أَنَّ اللَّهَ يُجْبِرُ عِبَادَهُ عَلَى الْمَعَاصِي أَوْ يُكَلِّفُهُمْ مَا لَا يُطِيقُونَ فَلَا تَأْكُلُوا ذَبِيحَتَهُ وَ لَا تَقْبَلُوا شَهَادَتَهُ وَ لَا تُصَلُّوا وَرَاءَهُ وَ لَا تُعْطُوهُ مِنَ الزَّكَاةِ شَيْئاً
Then he-asws said: ‘My-asws father Musa-asws Bin Ja’far-asws narrated to me, from his-asws father Ja’far-asws Bin Muhammad-asws having said: ‘One who claims that Allah-azwj Compels His-azwj servants upon the (acts of) disobedience or Encumbers (Burdens) them with what they cannot endure, then neither eat his slaughter (meat), nor accept his testimony, nor pray Salat behind him, nor give him anything from the Zakat’’.[17]
18- ن، عيون أخبار الرضا عليه السلام تَمِيمٌ الْقُرَشِيُّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنْ يَزِيدَ بْنِ عُمَيْرِ بْنِ مُعَاوِيَةَ الشَّامِيِ قَالَ: دَخَلْتُ عَلَى عَلِيِّ بْنِ مُوسَى الرِّضَا ع بِمَرْوَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ رُوِيَ لَنَا عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ لَا جَبْرَ وَ لَا تَفْوِيضَ بَلْ أَمْرٌ بَيْنَ أَمْرَيْنِ فَمَا مَعْنَاهُ
‘Uyoun Akhbar Al-Reza-asws’ – Tameem Al Qarshy, from his father, from Ahmad Bin Ali Al Ansary, from Yazeed Bin Umeyr Ibn Muawiya Al Shamy who said,
‘I went to Ali-asws Bin Musa Al-Reza-asws at Merv and I said to him-asws, ‘O son-asws of Rasool-Allah-saww! It is reported to us from Al-Sadiq Ja’far-asws Bin Muhammad-asws that he-asws said: ‘There is neither Compulsion nor delegation, but a matter between the two matters’, so what is its meaning?’
فَقَالَ مَنْ زَعَمَ أَنَّ اللَّهَ يَفْعَلُ أَفْعَالَنَا ثُمَّ يُعَذِّبُنَا عَلَيْهَا فَقَدْ قَالَ بِالْجَبْرِ وَ مَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ فَوَّضَ أَمْرَ الْخَلْقِ وَ الرِّزْقِ إِلَى حُجَجِهِ ع فَقَدْ قَالَ بِالتَّفْوِيضِ فَالْقَائِلُ بِالْجَبْرِ كَافِرٌ وَ الْقَائِلُ بِالتَّفْوِيضِ مُشْرِكٌ
He-asws said: ‘One who claims that Allah-azwj Does our deeds, then He-azwj would Punish us upon these, so he has said with the Compulsion, and one who claims that Allah-azwj Mighty and Majestic Delegated the Command of the creating and the sustenance to His-azwj Divine Authorities -asws, so he has spoken with the Delegation. So, the speaker with the Compulsion is a Kafir and the speaker with the delegation is a Mushrik’.
فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ فَمَا أَمْرٌ بَيْنَ أَمْرَيْنِ فَقَالَ وُجُودُ السَّبِيلِ إِلَى إِتْيَانِ مَا أُمِرُوا بِهِ وَ تَرْكِ مَا نُهُوا عَنْهُ
I said to him-asws, ‘O son-asws of Rasool-Allah-saww! What is ‘a matter between the two matters’?’ He-asws said: ‘Existence of the way to coming what he has been Commanded with, and leaving what he has been Prohibited from’.
فَقُلْتُ لَهُ فَهَلْ لِلَّهِ عَزَّ وَ جَلَّ مَشِيَّةٌ وَ إِرَادَةٌ فِي ذَلِكَ فَقَالَ أَمَّا الطَّاعَاتُ فَإِرَادَةُ اللَّهِ وَ مَشِيَّتُهُ فِيهَا الْأَمْرُ بِهَا وَ الرِّضَا لَهَا وَ الْمُعَاوَنَةُ عَلَيْهَا وَ إِرَادَتُهُ وَ مَشِيَّتُهُ فِي الْمَعَاصِي النَّهْيُ عَنْهَا وَ السَّخَطُ لَهَا وَ الْخِذْلَانُ عَلَيْهَا
I said to him-asws, ‘Is there a Desire for Allah-azwj Mighty and Majestic and a Will regarding that?’ He-asws said: ‘As for the (acts of) obedience, so the Will of Allah-azwj and His-azwj Desire is in it, the Command with it, and the Pleasure for it, and the Assistance upon it. And, His-azwj Will, and His-azwj Desire regarding the (acts of) disobedience is the Prohibiting from it, and the Wrath for it, and the Abandoning upon it’.
قُلْتُ فَلِلَّهِ عَزَّ وَ جَلَّ فِيهَا الْقَضَاءُ قَالَ نَعَمْ مَا مِنْ فِعْلٍ يَفْعَلُهُ الْعِبَادُ مِنْ خَيْرٍ وَ شَرٍّ إِلَّا وَ لِلَّهِ فِيهِ قَضَاءٌ
I said, ‘For Allah-azwj Mighty and Majestic regarding it is the Decision?’ He-asws said: ‘Yes. There is none from a deed the servant does, from good and evil, except and for Allah-azwj there is a Decision in it’.
قُلْتُ فَمَا مَعْنَى هَذَا الْقَضَاءِ قَالَ الْحُكْمُ عَلَيْهِمْ بِمَا يَسْتَحِقُّونَهُ عَلَى أَفْعَالِهِمْ مِنَ الثَّوَابِ وَ الْعِقَابِ فِي الدُّنْيَا وَ الْآخِرَةِ
I said, ‘What is the meaning of this Decision?’ He-asws said: ‘The Judgment upon them with what they would be deserving upon their deeds, from the Rewards and the Punishments in the world and the Hereafter?’’[18]
19- ن، عيون أخبار الرضا عليه السلام الدَّقَّاقُ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الطَّائِيِّ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ الْكُوفِيِّ
‘Uyoun Akhbar Al-Reza-asws’ – Al Daqaq, from Muhammad Bin Al Hassan Al Taie, from Sahl Bin Ziyad, from Ali Bin Ja’far Al Kufy who said,
قَالَ سَمِعْتُ سَيِّدِي عَلِيَّ بْنَ مُحَمَّدٍ ع يَقُولُ حَدَّثَنِي أَبِي مُحَمَّدُ بْنُ عَلِيٍّ عَنْ أَبِيهِ الرِّضَا عَلِيِّ بْنِ مُوسَى عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ ع
‘I heard my Master Ali-asws Bin Muhammad-asws saying: ‘It was narrated to me-asws by my-asws father Muhammad-asws Bin Ali-asws, from his-asws father Al-Reza Ali-asws Bin Musa-asws, from his-asws father Musa-asws Bin Ja’far-asws, from his-asws father Ja’far-asws Bin Muhammad-asws, from his-asws father Muhammad-asws Bin Ali-asws, from his-asws father Ali-asws Bin Al-Husayn-asws, from his-asws father-asws.
وَ حَدَّثَنَا مُحَمَّدُ بْنُ عُمَرَ الْحَافِظُ الْبَغْدَادِيُّ عَنْ إِسْحَاقَ بْنِ جَعْفَرٍ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ بْنِ مُحَمَّدٍ الْقُرَشِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع
And it was narrated to us by Muhammad Bin Umar Al Hafiz Al Baghdady, from Is’haq Bin Ja’far Al Alawy, from his father, from Suleyman Bin Muhammad Al Qarshy, from Ismail Bin Abu Ziyad,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather-asws, from Ali-asws.
وَ حَدَّثَنَا أَبُو الْحُسَيْنِ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْفَارِسِيُّ الْغَرَائِمِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ رُمَيْحٍ النَّسَوِيِّ عَنْ عَبْدِ الْعَزِيزِ بْنِ إِسْحَاقَ بْنِ جَعْفَرٍ عَنْ عَبْدِ الْوَهَّابِ بْنِ عِيسَى الْمَرْوَزِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ مُحَمَّدٍ الْبَلَوِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ نَجِيحٍ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِيهِ ع
And it was narrated to me by Abu Al Hassan Muhammad Bin Ibrahim Bin Is’haq Al Farsy Al Garaimy, from Ahmad Bin Muhammad Ibn Rameeh Al Naswy, from Abdul Aziz Bin Is’haq Bin Ja’far, from Abdul Wahab Bin Isa Al Maruzy, from Al Hassan Bin Ali Bin Muhammad Al Balwy, from Muhammad Bin Abdullah Bin Najeeh, from his father,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather-asws, from his-asws father-asws.
وَ حَدَّثَنَا أَحْمَدُ بْنُ الْحَسَنِ الْقَطَّانُ عَنِ السُّكَّرِيِّ عَنِ الْجَوْهَرِيِّ عَنِ الْعَبَّاسِ بْنِ بَكَّارٍ الضَّبِّيِّ عَنْ أَبِي بَكْرٍ الْهُذَلِيِّ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالُوا
And it was narrated to us by Ahmad Bin Al Hassan Al Qatan, from Al Sakry, from Al Jowhary, from Al Abbas Bin Bakar Al Zaby, from Abu Bakr Al Hazly, from Ikrama, from Ibn Abbas, they said,
لَمَّا انْصَرَفَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مِنْ صِفِّينَ قَامَ إِلَيْهِ شَيْخٌ مِمَّنْ شَهِدَ الْوَقْعَةَ مَعَهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنْ مَسِيرِنَا هَذَا أَ بِقَضَاءٍ مِنَ اللَّهِ وَ قَدَرٍ
‘When Amir Al-Momineen Ali-asws Bin Abu Talib-asws left from (the battle of) Siffeen, there stood up to him-asws an old man from the one who had witnessed the event with him, and he said, ‘O Amir Al-Momineen-asws! Inform us about this journey of ours, is it by an Ordainment from Allah-azwj and Pre-determination?’
وَ قَالَ الرِّضَا فِي رِوَايَتِهِ عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع دَخَلَ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ أَخْبِرْنَا عَنْ خُرُوجِنَا إِلَى أَهْلِ الشَّامِ أَ بِقَضَاءٍ مِنَ اللَّهِ وَ قَدَرٍ
And Al-Reza-asws said in his-asws reporting from his-asws forefathers-asws, from Al-Husayn-asws Bin Ali-asws: ‘A man from the people of Iraq came to Amir Al-Momineen-asws and he said, ‘Inform us about our going out to the people of Syria, it is by an Ordainment from Allah-azwj and Pre-determined?’
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع أَجَلْ يَا شَيْخُ فَوَ اللَّهِ مَا عَلَوْتُمْ تَلْعَةً وَ لَا هَبَطْتُمْ بَطْنَ وَادٍ إِلَّا بِقَضَاءٍ مِنَ اللَّهِ وَ قَدَرٍ
Amir Al-Momineen-asws said to him: ‘Yes, O Sheykh! By Allah-azwj, you did not ascend a hill nor descend in the bottom of a valley, except by an Ordainment from Allah-azwj and Pre-determination’.
فَقَالَ الشَّيْخُ عِنْدَ اللَّهِ أَحْتَسِبُ عَنَائِي يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ مَهْلًا يَا شَيْخُ لَعَلَّكَ تَظُنُّ قَضَاءً حَتْماً وَ قَدَراً لَازِماً لَوْ كَانَ كَذَلِكَ لَبَطَلَ الثَّوَابُ وَ الْعِقَابُ وَ الْأَمْرُ وَ النَّهْيُ وَ الزَّجْرُ وَ لَسَقَطَ مَعْنَى الْوَعْدِ وَ الْوَعِيدِ
The sheykh said, ‘Is there in the Presence of Allah-azwj an account of my troubles, O Amir Al-Momineen-asws?’ He-asws said: ‘Shh, no, O sheykh! Perhaps you think that the Ordainment of Allah-azwj is inevitable, and a Pre-determination is definite. Had it been like that, it would invalidate the Reward and the Punishment, and the Command and the Prohibition and the Rebuke, and it would drop the meaning of the Promise, and the Appointment.
وَ لَمْ تَكُنْ عَلَى مُسِيءٍ لَائِمَةٌ وَ لَا لِمُحْسِنٍ مَحْمَدَةٌ وَ لَكَانَ الْمُحْسِنُ أَوْلَى بِاللَّائِمَةِ مِنَ الْمُذْنِبِ وَ الْمُذْنِبُ أَوْلَى بِالْإِحْسَانِ مِنَ الْمُحْسِنِ تِلْكَ مَقَالَةُ عَبَدَةِ الْأَوْثَانِ وَ خُصَمَاءِ الرَّحْمَنِ وَ قَدَرِيَّةِ هَذِهِ الْأُمَّةِ وَ مَجُوسِهَا
And there would not happen to be a blame upon a sin nor a praise upon a good deed, but the good doer would be foremost with the blame than the sinner, and the sinner foremost with the good deed than the good doer. These are the words of the idol worshippers and disputers to the Beneficent, and the Qadiriites (Fatalists) and Magians of this community.
يَا شَيْخُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ كَلَّفَ تَخْيِيراً وَ نَهَى تَحْذِيراً وَ أَعْطَى عَلَى الْقَلِيلِ كَثِيراً وَ لَمْ يُعْصَ مَغْلُوباً وَ لَمْ يُطَعْ مُكْرِهاً وَ لَمْ يَخْلُقِ السَّمَاوَاتِ وَ الْأَرْضَ وَ ما بَيْنَهُما باطِلًا ذلِكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ
O Sheykh! Allah-azwj Mighty and Majestic Assigned choice, and Prohibited caution, and Gives a lot upon the little, and the one overcome would not disobey, and would not obey unwillingly, and He-azwj did not Create the skies and the earth and whatever is between the two in vain. That is a conjecture of those who are committing Kufr. So, doom from the Fire would be for those who are committing Kufr’.
قَالَ فَنَهَضَ الشَّيْخُ وَ هُوَ يَقُولُ
| أَنْتَ الْإِمَامُ الَّذِي نَرْجُو بِطَاعَتِهِ- | يَوْمَ النَّجَاةِ مِنَ الرَّحْمَنِ غُفْرَاناً | |
| أَوْضَحْتَ مِنْ دِينِنَا مَا كَانَ مُلْتَبِساً | جَزَاكَ رَبُّكَ عَنَّا فِيهِ إِحْسَاناً | |
| فَلَيْسَ مَعْذِرَةٌ فِي فِعْلِ فَاحِشَةٍ | قَدْ كُنْتُ رَاكِبَهَا فِسْقاً وَ عِصْيَاناً | |
| لَا لَا وَ لَا قَابِلًا نَاهِيهِ أَوْقَعَهُ | فِيهَا عَبَدْتُ إِذاً يَا قَوْمِ شَيْطَاناً | |
| وَ لَا أَحَبَّ وَ لَا شَاءَ الْفُسُوقَ وَ لَا | قَتْلَ الْوَلِيِّ لَهُ ظُلْماً وَ عُدْوَاناً | |
| أَنَّى يُحِبُّ وَ قَدْ صَحَّتْ عَزِيمَتُهُ | ذُو الْعَرْشِ أَعْلَنَ ذَاكَ اللَّهُ إِعْلَاناً |
He (the narrator), ‘The sheykh got up and he was saying (in prose), ‘You-asws are the Imam-asws who we hope with obeying him-asws, for salvation on a Day from the Beneficent with Forgiveness, clarifying from our Religion what was confusing. May your-asws Lord-azwj Recompense you-asws excellently on our behalf regarding it, therefore there is no excuse in perpetrating immoralities.
I used to indulge in mischief and (acts of) disobedience. No, No, and I did not accept His-azwj Prohibitions or take with it, worshipping Satan-la while being in this, O people, and I neither loved nor desired the mischief, nor killed the Guardian of His-azwj unjustly, out of hatred. I loved for His-azwj Determination to be stronger? The One-azwj with the Throne. Allah-azwj Proclaimed that with a Proclamation’.
لَمْ يَذْكُرْ مُحَمَّدُ بْنُ عُمَرَ الْحَافِظُ فِي آخِرِ هَذَا الْحَدِيثِ مِنَ الشِّعْرِ إِلَّا بَيْتَيْنِ مِنْ أَوَّلِهِ
(Majlisi said), ‘Muhammad Bin Umar Al-Hafiz did not mention at the end of this Hadeeth, except two couplets from the poem from its beginning’’.
يد، التوحيد زَادَ ابْنُ عَبَّاسٍ فِي حَدِيثِهِ فَقَالَ الشَّيْخُ يَا أَمِيرَ الْمُؤْمِنِينَ الْقَضَاءُ وَ الْقَدْرُ اللَّذَانِ سَاقَانَا وَ مَا هَبَطْنَا وَادِياً وَ مَا عَلَوْنَا تَلْعَةً إِلَّا بِهِمَا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْأَمْرُ مِنَ اللَّهِ وَ الْحُكْمُ ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ قَضى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَ بِالْوالِدَيْنِ إِحْساناً
‘Al Tawheed’ – Ibn Abbas added in his Hadeeth – ‘The sheykh said, ‘O Amir Al-Momineen-asws! The Ordainment and the Pre-determination, are these two ushering us? And we did not descend a valley and did not ascend a hill except by these two?’ So, Amir Al-Momineen-asws said: ‘The Command from Allah-azwj and the Decision’. Then he-asws recited the Verse: And your Lord has Decreed that you shall not worship except Him, and goodness with the parents [17:23]’’.[19]
20- يد، التوحيد ن، عيون أخبار الرضا عليه السلام ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنِ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: سَأَلْتُهُ فَقُلْتُ اللَّهُ فَوَّضَ الْأَمْرَ إِلَى الْعِبَادِ قَالَ اللَّهُ أَعَزُّ مِنْ ذَلِكَ
‘Al Tawheed’, ‘Uyoun Akhbar Al-Reza-asws’ – Ibn Masrour, from Ibn Aamir, from Moala Bin Muhammad Al Basry, from Al Washa,
‘From Abu Al-Hassan Al-Reza-asws, he (the narrator) said, ‘I asked him-asws saying, ‘Did Allah-azwj Delegate the Command to the servants?’ He-asws said: ‘He-azwj is Mightier than that’.
قُلْتُ فَأَجْبَرَهُمْ عَلَى الْمَعَاصِي قَالَ اللَّهُ أَعْدَلُ وَ أَحْكَمُ مِنْ ذَلِكَ ثُمَّ قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ يَا ابْنَ آدَمَ أَنَا أَوْلَى بِحَسَنَاتِكَ مِنْكَ وَ أَنْتَ أَوْلَى بِسَيِّئَاتِكَ مِنِّي عَمِلْتَ الْمَعَاصِيَ بِقُوَّتِيَ الَّتِي جَعَلْتُهَا فِيكَ
I said, ‘Does He-azwj Compel them upon the disobedience?’ He-asws said: ‘Allah-azwj is more Just and more Decisive than that’. Then he-asws said: ‘Allah-azwj Mighty and Majestic Said: “O son of Adam-as! I-azwj am foremost with your good deeds than you are, and you are foremost with your sins than I-azwj am. You perpetrated the (acts of) disobedience by My-azwj Strength which I-azwj Made to be in you!”’.[20]
21- يد، التوحيد ن، عيون أخبار الرضا عليه السلام الطَّالَقَانِيُّ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنِ الْهَرَوِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُوسَى بْنِ جَعْفَرٍ ع يَقُولُ مَنْ قَالَ بِالْجَبْرِ فَلَا تُعْطُوهُ مِنَ الزَّكَاةِ وَ لَا تَقْبَلُوا لَهُمْ شَهَادَةً إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُكَلِّفُ نَفْساً إِلَّا وُسْعَهَا وَ لَا يُحَمِّلُهَا فَوْقَ طَاقَتِهَا وَ لا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْها وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى
‘Al Tawheed’ – Al Talaqany, from Ahmad Bin Ali Al Ansary, from Al Harwy who said,
‘I heard Abu Al-Hassan Ali-asws Bin Musa-asws Bin Ja’far-asws saying: ‘One who speaks with the Compulsion (of Allah-azwj), then do not give him from the Zakat, nor accept testimonies for (from) them. Allah-azwj Blessed and Exalted does not Encumber a soul except to its capacity. [2:286], nor does He-azwj Load it above its strength, And no soul earns except against it, nor will it bear the burden of another [6:164]’’.[21]
22- يد، التوحيد ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: ذُكِرَ عِنْدَهُ الْجَبْرُ وَ التَّفْوِيضُ فَقَالَ أَ لَا أُعْطِيكُمْ فِي هَذَا أَصْلًا لَا تَخْتَلِفُونَ فِيهِ وَ لَا يُخَاصِمُكُمْ عَلَيْهِ أَحَدٌ إِلَّا كَسَرْتُمُوهُ- قُلْنَا إِنْ رَأَيْتَ ذَلِكَ
‘Al Tawheed’ – My father, from Sa’ad, from Al Barqy, from his father, from Al Ja’fary,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘The Compulsion and the Delegation was mentioned in his-asws presence, so he-asws said: ‘Shall I-asws give you a basis regarding this, no one would be differing in it nor disputing upon it except you would break him (his argument)?’ We said, ‘If you-asws see that as proper’.
فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُطَعْ بِإِكْرَاهٍ وَ لَمْ يُعْصَ بِغَلَبَةٍ وَ لَمْ يُهْمِلِ الْعِبَادَ فِي مُلْكِهِ هُوَ الْمَالِكُ لِمَا مَلَّكَهُمْ وَ الْقَادِرُ عَلَى مَا أَقْدَرَهُمْ عَلَيْهِ
He-asws said: ‘Allah-azwj is not obeyed by His-azwj Coercion and is not disobeyed by Predominance, and does not Load the servants regarding His-azwj Kingdom, and He-azwj is the Owner of what He-azwj Made them own, and the Able upon what He-azwj Made them to be able upon.
فَإِنِ ائْتَمَرَ الْعِبَادُ بِطَاعَتِهِ لَمْ يَكُنِ اللَّهُ عَنْهَا صَادّاً وَ لَا مِنْهَا مَانِعاً وَ إِنِ ائْتَمَرُوا بِمَعْصِيَتِهِ فَشَاءَ أَنْ يَحُولَ بَيْنَهُمْ وَ بَيْنَ ذَلِكَ فَعَلَ وَ إِنْ لَمْ يَحُلْ وَ فَعَلُوهُ فَلَيْسَ هُوَ الَّذِي أَدْخَلَهُمْ فِيهِ
Thus, if the servants deliberate with obeying Him-azwj, Allah-azwj would not become a Hinderer from it, nor Forbid it with a forbiddance; and if they deliberate with disobeying Him-azwj. Thus if He-azwj so Desires He-azwj would be a Barrier between them and that deed; and if He-azwj is not a Barrier and they do it, then He-azwj isn’t the One Who Entered them into it’.
ثُمَّ قَالَ ع مَنْ يَضْبِطْ حُدُودَ هَذَا الْكَلَامِ فَقَدْ خَصَمَ مَنْ خَالَفَهُ
Then he-asws said: ‘One who grasps the limits of this speech, so he would defeat the one who opposes him’’.[22]
23- يد، التوحيد مع، معاني الأخبار حَدَّثَنَا أَبُو الْحَسَنِ مُحْتَمِلُ بْنُ سَعِيدٍ السَّمَرْقَنْدِيُ الْفَقِيهُ بِأَرْضِ بَلْخٍ قَالَ حَدَّثَنَا أَبُو أَحْمَدَ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الزَّاهِدِ السَّمَرْقَنْدِيُّ بِإِسْنَادٍ رَفَعَهُ إِلَى الصَّادِقِ ع أَنَّهُ سَأَلَهُ رَجُلٌ فَقَالَ لَهُ إِنَّ أَسَاسَ الدِّينِ التَّوْحِيدُ وَ الْعَدْلُ وَ عِلْمُهُ كَثِيرٌ لَا بُدَّ لِعَاقِلٍ مِنْهُ فَاذْكُرْ مَا يَسْهُلُ الْوُقُوفُ عَلَيْهِ وَ يَتَهَيَّأُ حِفْظُهُ
‘Al Tawheed’ – It was narrated to us by Abu Al Hassan Mohtamal Bin Saeed Al Samarqandy, the jurist in the land of Balkh, from Abu Ahmad Muhammad Bin Ahmad Bin Al Zahid Al Samarqandy, by a chain,
‘Raising it to Al-Sadiq-asws, a man asked him-asws, saying to him, ‘The basis of the Religion is the Tawheed and the Justice, and its knowledge is a lot, there is no escape from it for the intellectual, therefore mentioned what is easy to pause upon and possible to memorise it’.
فَقَالَ أَمَّا التَّوْحِيدُ فَأَنْ لَا تُجَوِّزَ عَلَى رَبِّكَ مَا جَازَ عَلَيْكَ وَ أَمَّا الْعَدْلُ فَأَنْ لَا تَنْسُبَ إِلَى خَالِقِكَ مَا لَامَكَ عَلَيْهِ
He-asws said: ‘As for the Tawheed, it is not allowed upon your Lord-azwj what is allowed upon you, and as for the Justice, so you should not attribute to your Creator what He-azwj has Blamed you upon’’.[23]
‘Tafseer Al Qummi’ – His-azwj Words: And Qaroun and Pharaoh and Haman. And Musa had come to them with the clear proofs, but they were arrogant in the land, yet they could not outstrip Us [29:39], so this is a rebuttal upon the believers in Compulsion, those who are claiming that the deeds are to Allah-azwj Mighty and Majestic, and there is no participation for them in these nor any amassing, so, Allah-azwj Rebutted upon them Saying: So We Seized each due to his sin. [29:40], and did not Say: “Due to Our Deeds”, because He-azwj, Mighty and Majestic is more Just than to Punish the servants upon His-azwj Deeds, which He-azwj had Compelled them upon’’.[24] (P.s. – This is not a Hadeeth)
24- فس، تفسير القمي قَوْلُهُ وَ قارُونَ وَ فِرْعَوْنَ وَ هامانَ وَ لَقَدْ جاءَهُمْ إِلَى قَوْلِهِ سابِقِينَ فَهَذَا رَدٌّ عَلَى الْمُجَبِّرَةِ الَّذِينَ زَعَمُوا أَنَّ الْأَفْعَالَ لِلَّهِ عَزَّ وَ جَلَّ وَ لَا صُنْعَ لَهُمْ فِيهَا وَ لَا اكْتِسَابَ فَرَدَّ اللَّهُ عَلَيْهِمْ فَقَالَ فَكُلًّا أَخَذْنا بِذَنْبِهِ وَ لَمْ يَقُلْ بِفِعْلِنَا لِأَنَّهُ عَزَّ وَ جَلَّ أَعْدَلُ مِنْ أَنْ يُعَذِّبَ الْعَبْدَ عَلَى فِعْلِهِ الَّذِي يُجْبِرُهُ عَلَيْهِ
25- فس، تفسير القمي مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ عِمْرَانَ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع وَجَدْتُ لِأَهْلِ الْقَدَرِ أَسْمَاءً فِي كِتَابِ اللَّهِ إِنَّ الْمُجْرِمِينَ فِي ضَلالٍ وَ سُعُرٍ يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلى وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ إِنَّا كُلَّ شَيْءٍ خَلَقْناهُ بِقَدَرٍ فَهُمُ الْمُجْرِمُونَ
‘Tafseer Al Qummi’ – Muhammad Bin Abu Abdulla, from Musa Bin Imran, from Al Nowfaly, from Al Saknuy who said,
‘Abu Abdullah-asws said: ‘I-asws found names for the people of Pre-determination, in the Book of Allah-azwj: Surely, the criminals are in straying and frenzy [54:47] On the Day they would come to be in the Fire upon their faces: “Taste the touch of ‘Saqar’ (Inferno of Hell)!” [54:48] Surely, We Created all things in a Pre-determined measure [54:49]. They are the criminals’’.[25]
26- ج، الإحتجاج عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ أَنَّهُ قَالَ: قَالَ أَبُو جَعْفَرٍ ع لِلْحَسَنِ الْبَصْرِيِّ إِيَّاكَ أَنْ تَقُولَ بِالتَّفْوِيضِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُفَوِّضِ الْأَمْرَ إِلَى خَلْقِهِ وَهْناً مِنْهُ وَ ضَعْفاً وَ لَا أَجْبَرَهُمْ عَلَى مَعَاصِيهِ ظُلْماً الْخَبَرَ
‘Al-Ihtijaj’ – From Abu Hamza Al Sumaly having said,
‘Abu Ja’far-asws said to Al-Hassan Al-Basry: ‘Beware of speaking with the ‘Delegation’, for Allah-azwj Mighty and Majestic did not Delegate the Command to His-azwj creatures, and is Enfeebled from it and weak, nor does He-azwj Compel them upon disobeying Him-azwj, being unjust’’.[26]
27- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنْ خُنَيْسِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا جَبْرَ وَ لَا تَفْوِيضَ وَ لَكِنْ أَمْرٌ بَيْنَ أَمْرَيْنِ
‘Al Tawheed’ – Al Daqaq, from Al Asady, from Khunays Bin Muhammad, from Muhammad Bin Yahya Al Khazaz, from al Mufazzal,
‘From Abu Abdullah-asws having said: ‘There is neither Compulsion nor Delegation, but a matter between the two matters’.
قَالَ قُلْتُ مَا أَمْرٌ بَيْنَ أَمْرَيْنِ قَالَ مَثَلُ ذَلِكَ مَثَلُ رَجُلٍ رَأَيْتَهُ عَلَى مَعْصِيَتِهِ فَنَهَيْتَهُ فَلَمْ يَنْتَهِ فَتَرَكْتَهُ فَفَعَلَ تِلْكَ الْمَعْصِيَةَ فَلَيْسَ حَيْثُ لَمْ يَقْبَلْ مِنْكَ فَتَرَكْتَهُ كُنْتَ أَنْتَ الَّذِي أَمَرْتَهُ بِالْمَعْصِيَةِ
He (the narrator) said, ‘I said, ‘What is ‘a matter between the two matters’?’ He-asws said: ‘An example of that is an example of a man you see him to be upon (an act of) disobedience, so you prohibit him, but he does not end it, so you leave him to do that (act of) disobedience. Thus, it isn’t where he did not accept from you and you left him, that you were the one who instructed him with the (act of) disobedience’’.[27]
28- عد، العقائد اعْتِقَادُنَا فِي الْجَبْرِ وَ التَّفْوِيضِ قَوْلُ الصَّادِقِ ع لَا جَبْرَ وَ لَا تَفْوِيضَ
(Majlisi said), ‘Our belief regarding the Compulsion and the Delegation is the word of Al-Sadiq-asws: ‘There is neither Compulsion nor delegation’’.[28]
29- ج، الإحتجاج عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: سَأَلَ الزِّنْدِيقُ أَبَا عَبْدِ اللَّهِ ع فَقَالَ أَخْبِرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ كَيْفَ لَمْ يَخْلُقِ الْخَلْقَ كُلَّهُمْ مُطِيعِينَ مُوَحِّدِينَ وَ كَانَ عَلَى ذَلِكَ قَادِراً
‘Al-Ihtijaj’ – From Hisham Bin Al Hakam who said,
‘An atheist asked Abu Abdullah-asws and he said, ‘Inform me about Allah-azwj Mighty and Majestic, how come He-azwj did not Create the people, all of them as obedient, Unitarians, although He-azwj was Able upon that?’
قَالَ ع لَوْ خَلَقَهُمْ مُطِيعِينَ لَمْ يَكُنْ لَهُمْ ثَوَابٌ لِأَنَّ الطَّاعَةَ إِذَا مَا كَانَتْ فِعْلَهُمْ لَمْ تَكُنْ جَنَّةٌ وَ لَا نَارٌ
He-asws said: ‘If He-azwj had Created them obedient, there would not have happened to be any Rewards for them, because the obedience, when it was not their doing, neither would the Paradise have existed, nor the Fire.
وَ لَكِنْ خَلَقَ خَلْقَهُ فَأَمَرَهُمْ بِطَاعَتِهِ وَ نَهَاهُمْ عَنْ مَعْصِيَتِهِ وَ احْتَجَّ عَلَيْهِمْ بِرُسُلِهِ وَ قَطَعَ عُذْرَهُمْ بِكُتُبِهِ لِيَكُونُوا هُمُ الَّذِينَ يُطِيعُونَ وَ يَعْصُونَ وَ يَسْتَوْجِبُونَ بِطَاعَتِهِمْ لَهُ الثَّوَابَ وَ بِمَعْصِيَتِهِمْ إِيَّاهُ الْعِقَابَ
But, He-azwj Created His-azwj creatures and Obligated the Rewards due to their obedience to Him-azwj, and Forbade them from disobeying Him-azwj, and Argued upon them with His-azwj Rasools-as, and Cut-off their excuses by His-azwj Book, so it would happen that they are those who are obeying and disobeying, and being Obligated the Rewards due to their obedience to Him-azwj, and the Punishment due to their disobedience to Him-azwj’.
قَالَ فَالْعَمَلُ الصَّالِحُ مِنَ الْعَبْدِ هُوَ فِعْلُهُ وَ الْعَمَلُ الشَّرُّ مِنَ الْعَبْدِ هُوَ فِعْلُهُ قَالَ الْعَمَلُ الصَّالِحُ الْعَبْدُ يَفْعَلُهُ وَ اللَّهُ بِهِ أَمَرَهُ وَ الْعَمَلُ الشَّرُّ الْعَبْدُ يَفْعَلُهُ وَ اللَّهُ عَنْهُ نَهَاهُ
He-asws said: ‘The righteous deed from the servant, it is his deed, and the evil deed from the servant it is his deed?’ He-asws said: ‘The righteous deeds of the servants, he does it and Allah-azwj Commanded him with it, and the evil deed the servant does it, and Allah-azwj Forbade him from it’.
قَالَ أَ لَيْسَ فَعَلَهُ بِالْآلَةِ الَّتِي رَكِبَهَا فِيهِ قَالَ نَعَمْ وَ لَكِنْ بِالْآلَةِ الَّتِي عَمِلَ بِهَا الْخَيْرَ قَدَرَ بِهَا عَلَى الشَّرِّ الَّذِي نَهَاهُ عَنْهُ
He said, ‘Isn’t he doing it with the tool which is installed inside him?’ He-asws said: ‘Yes, but with the tool by which he does the good, he is (also) able upon the evil which he has been Forbidden from’.
قَالَ فَإِلَى الْعَبْدِ مِنَ الْأَمْرِ شَيْءٌ قَالَ مَا نَهَاهُ اللَّهُ عَنْ شَيْءٍ إِلَّا وَ قَدْ عَلِمَ أَنَّهُ يُطِيقُ تَرْكَهُ وَ لَا أَمَرَهُ بِشَيْءٍ إِلَّا وَ قَدْ عَلِمَ أَنَّهُ يَسْتَطِيعُ فِعْلَهُ لِأَنَّهُ لَيْسَ مِنْ صِفَتِهِ الْجَوْرُ وَ الْعَبَثُ وَ الظُّلْمُ وَ تَكْلِيفُ الْعِبَادِ مَا لَا يُطِيقُونَ
He said, ‘Is there anything from the Command to the servant?’ He-asws said: ‘Allah-azwj did not Forbid him from a thing except and He-azwj Knows that he can endure leaving it, and did not Command him with a thing except that He-azwj Knows that he does have the capability to do it, because He it isn’t from His-azwj Attributes, the Compulsion, and the frivolity, and the injustice, and Encumbering the servant what they cannot endure’.
قَالَ فَمَنْ خَلَقَهُ اللَّهُ كَافِراً يَسْتَطِيعُ الْإِيمَانَ وَ لَهُ عَلَيْهِ بِتَرْكِهِ الْإِيمَانَ حُجَّةٌ
He said: ‘The one whom Allah-azwj Created as a Kafir is capable of the Eman, and for Him-azwj there is an argument against him by his leaving the Eman?’
قَالَ ع إِنَّ اللَّهَ خَلَقَ خَلْقَهُ جَمِيعاً مُسْلِمِينَ أَمَرَهُمْ وَ نَهَاهُمْ وَ الْكُفْرُ اسْمٌ يَلْحَقُ الْفِعْلَ حِينَ يَفْعَلُهُ الْعَبْدُ وَ لَمْ يَخْلُقِ اللَّهُ الْعَبْدَ حِينَ خَلَقَهُ كَافِراً إِنَّهُ إِنَّمَا كَفَرَ مِنْ بَعْدِ أَنْ بَلَغَ وَقْتاً لَزِمَتْهُ الْحُجَّةُ مِنَ اللَّهِ فَعَرَضَ عَلَيْهِ الْحَقَّ فَجَحَدَهُ فَبِإِنْكَارِهِ الْحَقَّ صَارَ كَافِراً
He-asws said: ‘Allah-azwj Created His-azwj creatures in their entirety as submitters, Commanded them and Prohibited them, and the Kafir is a name attached to the deed when the servant does it, and Allah-azwj did not Create the servant, when He-azwj Created him was a Kafir, but rather he committed Kufr from after when reached a time when the Argument from Allah-azwj Necessitated him, and the Truth was presented unto him, but he rejected it, and therefore due to his denial of the Truth, he became a Kafir.
قَالَ فَيَجُوزُ أَنْ يُقَدِّرَ عَلَى الْعَبْدِ الشَّرَّ وَ يَأْمُرَهُ بِالْخَيْرِ وَ هُوَ لَا يَسْتَطِيعُ الْخَيْرَ أَنْ يَعْمَلَهُ وَ يُعَذِّبَهُ عَلَيْهِ
He said, ‘Is it allowed that He-azwj Pre-determines the evil upon the servant and Commands him with the good, and he is not capable of doing the good, and He-azwj Punishes him upon it?’
قَالَ إِنَّهُ لَا يَلِيقُ بِعَدْلِ اللَّهِ وَ رَأْفَتِهِ أَنْ يُقَدِّرَ عَلَى الْعَبْدِ الشَّرَّ وَ يُرِيدَهُ مِنْهُ ثُمَّ يَأْمُرَهُ بِمَا يَعْلَمُ أَنَّهُ لَا يَسْتَطِيعُ أَخْذَهُ وَ الْإِنْزَاعِ عَمَّا لَا يَقْدِرُ عَلَى تَرْكِهِ ثُمَّ يُعَذِّبَهُ عَلَى تَرْكِهِ أَمْرَهُ الَّذِي عَلِمَ أَنَّهُ لَا يَسْتَطِيعُ أَخْذَهُ الْخَبَرَ
He-asws said: ‘It is not worthy with the Justice of Allah-azwj and His-azwj Kindness that He-azwj should Pre-determine the evil upon the servant and He-azwj Wants it from him, then He-azwj Commands him with what He-azwj Knows that he has no capability to take it, and the removal from what he is not able upon leaving it, then He-azwj Punishes him upon leaving His-azwj Command which He-azwj Knew that he has not capability to take it’’.[29]
30- ج، الإحتجاج مِمَّا أَجَابَ بِهِ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ الْعَسْكَرِيُّ ع فِي رِسَالَتِهِ إِلَى أَهْلِ الْأَهْوَازِ حِينَ سَأَلُوهُ عَنِ الْجَبْرِ وَ التَّفْوِيضِ أَنْ قَالَ اجْتَمَعَتِ الْأُمَّةُ قَاطِبَةً لَا اخْتِلَافَ بَيْنَهُمْ فِي ذَلِكَ أَنَّ الْقُرْآنَ حَقٌّ لَا رَيْبَ فِيهِ عِنْدَ جَمِيعِ فِرَقِهَا
‘Al-Ihtijaj’ – From what was answered with by Abu Al-Hassan Ali-asws Bin Muhammad Al-Askari-asws in his-asws message to the people of Al-Ahwaz when they asked him-asws about the Compulsion and the Delegation, that he-asws said: ‘The whole community is united, and there is no differing between them regarding that, that the Quran is True, there is no doubt in it, in the entirety of its sects.
فَهُمْ فِي حَالَةِ الِاجْتِمَاعِ عَلَيْهِ مُصِيبُونَ وَ عَلَى تَصْدِيقِ مَا أَنْزَلَ اللَّهُ مُهْتَدُونَ لِقَوْلِ النَّبِيِّ ص لَا تَجْتَمِعُ أُمَّتِي عَلَى ضَلَالَةٍ فَأَخْبَرَ النَّبِيُّ ص أَنَّ مَا اجْتَمَعَتْ عَلَيْهِ الْأُمَّةُ وَ لَمْ يُخَالِفْ بَعْضُهَا بَعْضاً هُوَ الْحَقُّ
Thus they, in their state of the unity upon it, are correct, and upon the ratification of what Allah-azwj Revealed, they are being guided to the words of the Prophet-saww: ‘My-saww community would not be united upon a straying’. The Prophet-saww informed that whatever the community is united upon, and some of them do not oppose the others, it is the Truth.
فَهَذَا مَعْنَى الْحَدِيثِ لَا مَا تَأَوَّلَهُ الْجَاهِلُونَ وَ لَا مَا قَالَهُ الْمُعَانِدُونَ مِنْ إِبْطَالِ حُكْمِ الْكِتَابِ وَ اتِّبَاعِ حُكْمِ الْأَحَادِيثِ الْمُزَوَّرَةِ وَ الرِّوَايَاتِ الْمُزَخْرَفَةِ وَ اتِّبَاعِ الْأَهْوَاءِ الْمُرْدِيَةِ الْمُهْلِكَةِ الَّتِي تُخَالِفُ نَصَّ الْكِتَابِ وَ تَحْقِيقَ الْآيَاتِ الْوَاضِحَاتِ النَّيِّرَاتِ وَ نَحْنُ نَسْأَلُ اللَّهَ أَنْ يُوَفِّقَنَا لِلصَّوَابِ وَ يَهْدِيَنَا إِلَى الرَّشَادِ
This is the meaning of the Hadeeth, not what the ignoramuses are explaining it as, nor what the obstinate ones are saying, ones who are invalidating the Judgment of the Book, and following the decisions of the falsified Ahadeeth, and the decorated reports, and pursuing the deadly destroying heretics who oppose the attributes of the Book and investigation of the clear radiant Verses, and we-asws ask Allah-azwj to Harmonise us-asws to the correctness, and Guide us to the rightfulness’.
ثُمَّ قَالَ ع فَإِذَا شَهِدَ الْكِتَابُ بِتَصْدِيقِ خَبَرٍ وَ تَحْقِيقِهِ فَأَنْكَرَتْهُ طَائِفَةٌ مِنَ الْأُمَّةِ وَ عَارَضَتْهُ بِحَدِيثٍ مِنْ هَذِهِ الْأَحَادِيثِ الْمُزَوَّرَةِ فَصَارَتْ بِإِنْكَارِهَا وَ دَفْعِهَا الْكِتَابَ كُفَّاراً ضُلَّالًا
Then he-asws said: ‘When the Book Testifies with a verification of a Hadeeth, and you investigate it, and a group from the community denies it, and objects to it by a hadeeth from these false ahadeeth, then they would, due to their denial and their repelling the Book, become Kafirs, straying ones.
وَ أَصَحُّ خَبَرٍ مَا عُرِفَ تَحْقِيقُهُ مِنَ الْكِتَابِ مِثْلُ الْخَبَرِ الْمُجْمَعِ عَلَيْهِ مِنْ رَسُولِ اللَّهِ ص حَيْثُ قَالَ إِنِّي مُسْتَخْلِفٌ فِيكُمْ خَلِيفَتَيْنِ كِتَابَ اللَّهِ وَ عِتْرَتِي مَا إِنْ تَمَسَّكْتُمْ بِهِمَا لَنْ تَضِلُّوا بَعْدِي وَ إِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ
And the correct Hadeeth is what its investigation is known from the Book like the Hadeeth from Rasool-Allah-saww united upon, where he-saww said: ‘I-asws leave behind to Caliphs among you all, the Book of Allah-azwj and my-saww family-asws. Whoever attaches with these two will never go astray after me-saww, and these two will never separate until they return to me-asws at the Fountain’.
وَ اللَّفْظَةُ الْأُخْرَى عَنْهُ فِي هَذَا الْمَعْنَى بِعَيْنِهِ قَوْلُهُ ص إِنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ كِتَابَ اللَّهِ وَ عِتْرَتِي أَهْلَ بَيْتِي وَ إِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ أَمَا إِنَّكُمْ إِنْ تَمَسَّكْتُمْ بِهِمَا لَنْ تَضِلُّوا
And another word about it in this meaning exactly are his-saww words: ‘I-saww am leaving behind among you all, the two weighty things, the Book of Allah-azwj and my-saww family, the People-asws of my-saww Household, and these two will never separate until they return to me-saww at the Fountain. As for you all, if you were to attach with these two, you will never go astray’.
فَلَمَّا وَجَدْنَا شَوَاهِدَ هَذَا الْحَدِيثِ نَصّاً فِي كِتَابِ اللَّهِ مِثْلَ قَوْلِهِ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ راكِعُونَ ثُمَّ اتَّفَقَتْ رِوَايَاتُ الْعُلَمَاءِ فِي ذَلِكَ لِأَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ تَصَدَّقَ بِخَاتَمِهِ وَ هُوَ رَاكِعٌ فَشَكَرَ اللَّهُ ذَلِكَ لَهُ وَ أَنْزَلَ الْآيَةَ فِيهِ
When we find the authentication of this Hadeeth, a link in the Book of Allah-azwj, for example His-azwj Words: But rather, your Guardian is Allah, and His Rasool, and those who are believing, those who are establishing the Salat and are giving the Zakat while they are performing Ruku [5:55], then it coincides with the reports of the scholar regarding that for Amir Al-Momineen-asws, that it was him-asws that he-asws gave in charity with his-asws ring while he-asws was in Ruku, so that is the Thanks of Allah-azwj to him-asws, and the Verse was Revealed regarding him-asws.
ثُمَّ وَجَدْنَا رَسُولَ اللَّهِ ص قَدْ أَبَانَهُ مِنْ أَصْحَابِهِ بِهَذِهِ اللَّفْظَةِ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ اللَّهُمَّ وَالِ مَنْ وَالاهُ وَ عَادِ مَنْ عَادَاهُ
Then we find Rasool-Allah-saww to have manifested him-asws from his-saww companions with these words: ‘One whose Master I-saww was, so Ali-asws is his Master. O Allah-azwj, Befriend the one who befriends him-asws and be Inimical to the one who is inimical to him-asws’.
وَ قَوْلِهِ ص عَلِيٌّ يَقْضِي دَيْنِي وَ يُنْجِزُ مَوْعِدِي وَ هُوَ خَلِيفَتِي عَلَيْكُمْ بَعْدِي
And his-saww words: ‘Ali-asws would pay back my-saww debts, and he-asws would fulfil my-saww promises made, and he-asws is my-saww Caliph upon you all from after me-saww’.
وَ قَوْلِهِ ص حَيْثُ اسْتَخْلَفَهُ عَلَى الْمَدِينَةِ فَقَالَ يَا رَسُولَ اللَّهِ أَ تُخْلِفُنِي عَلَى النِّسَاءِ وَ الصِّبْيَانِ فَقَالَ أَ مَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي
And his-saww words when he-saww made him-asws a Caliph upon Al-Medina, and he-asws said: ‘O Rasool-Allah-saww! Are you-saww leaving me-asws behind upon the women and the children?’ He-saww said: ‘But, are you-asws not pleased that you happen to be from me-saww at the status of Haroun-as from Musa-as, except that there would be no Prophet-as after me-saww?’
فَعَلِمْنَا أَنَّ الْكِتَابَ شَهِدَ بِتَصْدِيقِ هَذِهِ الْأَخْبَارِ وَ تَحْقِيقِ هَذِهِ الشَّوَاهِدِ فَيَلْزَمُ الْأُمَّةَ الْإِقْرَارُ بِهَا كَانَتْ هَذِهِ الْأَخْبَارُ مُوَافِقَةً لِلْقُرْآنِ وَ وَافَقَ الْقُرْآنُ هَذِهِ الْأَخْبَارَ فَلَمَّا وَجَدْنَا ذَلِكَ مُوَافِقاً لِكِتَابِ اللَّهِ وَجَدْنَا كِتَابَ اللَّهِ مُوَافِقاً لِهَذِهِ الْأَخْبَارِ وَ عَلَيْهَا دَلِيلًا كَانَ الِاقْتِدَاءُ بِهَذِهِ الْأَخْبَارِ فَرْضاً لَا يَتَعَدَّاهُ إِلَّا أَهْلُ الْعِنَادِ وَ الْفَسَادِ
We know that the Book Testifies with the truthfulness of these Ahadeeth, and the investigation of these testimonies necessitates the community with acknowledgment with these, when these Ahadeeth were concordant with the Quran, and the Quran was concordant with these Ahadeeth. When we find that concordance to the Book of Allah-azwj, and we find the Book of Allah-azwj concordant to these Ahadeeth, and upon these is the evidence, the belief with these Ahadeeth would be an Obligation, none would transgress it except the people of obstinacy and the mischief’.
ثُمَّ قَالَ ع وَ مُرَادُنَا وَ قَصْدُنَا الْكَلَامُ فِي الْجَبْرِ وَ التَّفْوِيضِ وَ شَرْحُهُمَا وَ بَيَانُهُمَا وَ إِنَّمَا قَدَّمْنَا مَا قَدَّمْنَا لِكَوْنِ اتِّفَاقِ الْكِتَابِ وَ الْخَبَرِ إِذَا اتَّفَقَا دَلِيلًا لِمَا أَرَدْنَاهُ وَ قُوَّةً لِمَا نَحْنُ مُبَيِّنُوهُ مِنْ ذَلِكَ إِنْ شَاءَ اللَّهُ
Then he-asws said: ‘And our-asws intention and our-asws aim is the speech regarding the Compulsion and the Delegation and their expounding and their explanation, and rather we-asws forwarded what we-asws forwarded to be concordant with the Book and the Hadeeth, when the evidence is co-incidental to what we-asws intended, and strengthening to what we-asws would be explaining from that, if Allah-azwj so Desires’.
فَقَالَ الْجَبْرُ وَ التَّفْوِيضُ بِقَوْلِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع عِنْدَ مَا سُئِلَ عَنْ ذَلِكَ فَقَالَ لَا جَبْرَ وَ لَا تَفْوِيضَ بَلْ أَمْرٌ بَيْنَ أَمْرَيْنِ وَ قِيلَ فَمَا ذَا يَا ابْنَ رَسُولِ اللَّهِ ص
He-asws said: ‘The Compulsion and the Delegation is by the words of Al-Sadiq Ja’far-asws Bin Muhammad-asws when he-asws had been asked about that, so he-asws said: ‘There is neither Compulsion nor Delegation, but a matter between the two matters’. And it was said, ‘So what is that, O son-asws of Rasool-Allah-saww?’
فَقَالَ صِحَّةُ الْعَقْلِ وَ تَخْلِيَةُ السَّرْبِ وَ الْمُهْلَةُ فِي الْوَقْتِ وَ الزَّادُ مِنْ قِبَلِ الرَّاحِلَةِ وَ السَّبَبُ الْمُهَيِّجُ لِلْفَاعِلِ عَلَى فِعْلِهِ فَهَذِهِ خَمْسَةُ أَشْيَاءَ فَإِذَا نَقَصَ الْعَبْدُ مِنْهَا خَلَّةً كَانَ الْعَمَلُ عَنْهُ مُطَّرَحاً بِحَسَبِهِ وَ أَنَا أَضْرِبُ لِكُلِّ بَابٍ مِنْ هَذِهِ الْأَبْوَابِ الثَّلَاثَةِ وَ هِيَ الْجَبْرُ وَ التَّفْوِيضُ وَ الْمَنْزِلَةُ بَيْنَ الْمَنْزِلَتَيْنِ مَثَلًا يُقَرِّبُ الْمَعْنَى لِلطَّالِبِ وَ يُسَهِّلُ لَهُ الْبَحْثَ مِنْ شَرْحِهِ وَ يَشْهَدُ بِهِ الْقُرْآنُ بِمُحْكَمِ آيَاتِهِ وَ تَحَقُّقِ تَصْدِيقِهِ عِنْدَ ذَوِي الْأَلْبَابِ وَ بِاللَّهِ الْعِصْمَةُ وَ التَّوْفِيقُ
He-asws said: ‘Healthy intellect, and devoid of the watcher, and the opportunity regarding the time, and provision before the departure, and the stirring cause for the doer upon his deed. So, these are the five things, when the servant is deficient of a characteristics from these, the deed from him would be dropped by its reckoning, and I-asws shall strike an example for each door from these three doors, and it is the Compulsion, and the delegation, and the status between the two statuses, to draw closer the meaning for the seeker, and ease the discussion for him from its explanation, and the Quran would Testify with it with the Decisive of its Verses, and investigation would verify it in the presence of the ones of understanding, and with Allah-azwj is the Infallibility and the Inclination’.
ثُمَّ قَالَ ع فَأَمَّا الْجَبْرُ فَهُوَ قَوْلُ مَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ جَبَرَ الْعِبَادَ عَلَى الْمَعَاصِي وَ عَاقَبَهُمْ عَلَيْهَا وَ مَنْ قَالَ بِهَذَا الْقَوْلِ فَقَدْ ظَلَّمَ اللَّهَ وَ كَذَّبَهُ وَ رَدَّ عَلَيْهِ قَوْلَهُ وَ لا يَظْلِمُ رَبُّكَ أَحَداً وَ قَوْلَهُ جَلَّ ذِكْرُهُ ذلِكَ بِما قَدَّمَتْ يَداكَ وَ أَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ مَعَ آيٍ كَثِيرَةٍ فِي مِثْلِ هَذَا
Then he-asws said: ‘As for the Compulsion, so it is the word of the one who claims that Allah-azwj Mighty and Majestic Compels the servants upon the disobedience and Punishes them upon it; and one who speaks with this word, so he has been unjust to Allah-azwj and belied Him-azwj, and rebutted upon Him-azwj His-azwj Words: and your Lord will not Wrong anyone [18:49]; and the His-azwj Words, Majestic is His-azwj Mention: That is due to what your two hands have sent forward, and surely Allah isn’t unjust to the servants [22:10], along with how many the likes of these.
فَمَنْ زَعَمَ أَنَّهُ مَجْبُورٌ عَلَى الْمَعَاصِي فَقَدْ أَحَالَ بِذَنْبِهِ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ ظَلَّمَهُ فِي عُقُوبَتِهِ لَهُ وَ مَنْ ظَلَّمَ رَبَّهُ فَقَدْ كَذَّبَ كِتَابَهُ وَ مَنْ كَذَّبَ كِتَابَهُ لَزِمَهُ الْكُفْرُ بِاجْتِمَاعِ الْأُمَّةِ
The one who claims that he is compelled upon the disobedience, so he has transferred his sins to be upon Allah-azwj Mighty and Majestic, and been unjust to Him-azwj regarding His-azwj Punishment to him; and one who is unjust to his Lord-azwj, so he has Belied His-azwj Book, and one who belies His-azwj Book, the Kufr is necessitated for him, by the unison of the community.
وَ الْمَثَلُ الْمَضْرُوبُ فِي ذَلِكَ مَثَلُ رَجُلٍ مَلَكَ عَبْداً مَمْلُوكاً لَا يَمْلِكُ إِلَّا نَفْسَهُ وَ لَا يَمْلِكُ عَرَضاً مِنْ عُرُوضٍ الدُّنْيَا وَ يَعْلَمُ مَوْلَاهُ ذَلِكَ مِنْهُ فَأَمَرَهُ عَلَى عِلْمٍ مِنْهُ بِالْمَصِيرِ إِلَى السُّوقِ بِحَاجَةٍ يَأْتِيهِ بِهَا وَ لَا يُمَلِّكُهُ ثَمَنَ مَا يَأْتِيهِ بِهِ وَ عَلِمَ الْمَالِكُ أَنَّ عَلَى الْحَاجَةِ رَقِيباً لَا يَطْمَعُ أَحَدٌ فِي أَخْذِهَا مِنْهُ إِلَّا بِمَا يَرْضَى بِهِ مِنَ الثَّمَنِ
And the example struck regarding that is an example of a man who owns a slave who does not own anything except his soul, and he does not own any chattels from the chattels of the world, and his master knows that from him. He instructs him based upon a knowledge from him with going to the market for a needed item to come with to him, and he does not give him the price of what he should come with, and the owner (of the needed item) knows that upon the need, no one would covet to take from him except with what he would be pleased from the price.
وَ قَدْ وَصَفَ مَالِكُ هَذَا الْعَبْدِ نَفْسَهُ بِالْعَدْلِ وَ النَّصَفَةِ وَ إِظْهَارِ الْحِكْمَةِ وَ نَفْيِ الْجَوْرِ فَأَوْعَدَ عَبْدَهُ إِنْ لَمْ يَأْتِهِ بِالْحَاجَةِ أَنْ يُعَاقِبَهُ فَلَمَّا صَارَ الْعَبْدُ إِلَى السُّوقِ وَ حَاوَلَ أَخْذَ الْحَاجَةِ الَّتِي بَعَثَهُ الْمَوْلَى لِلْإِتْيَانِ بِهَا وَجَدَ عَلَيْهَا مَانِعاً يَمْنَعُهُ مِنْهَا إِلَّا بِالثَّمَنِ وَ لَا يَمْلِكُ الْعَبْدُ ثَمَنَهَا
And, the owner of this slave has described himself to be with the justice and the fairness, and display of wisdom and negation of the tyranny, and he threatens his slave that if he does not come with the need (item), he would punish him. When the slave goes to the market and attempts to take the needed item which the master had sent him for to come with and strives upon it, gets prevented from it only by the price (money), and the slave did not own any money.
فَانْصَرَفَ إِلَى مَوْلَاهُ خَائِباً بِغَيْرِ قَضَاءِ حَاجَتِهِ فَاغْتَاظَ مَوْلَاهُ لِذَلِكَ وَ عَاقَبَهُ عَلَى ذَلِكَ فَإِنَّهُ كَانَ ظَالِماً مُتَعَدِّياً مُبْطِلًا لِمَا وَصَفَ مِنْ عَدْلِهِ وَ حِكْمَتِهِ وَ نَصَفَتِهِ وَ إِنْ لَمْ يُعَاقِبْهُ كَذَّبَ نَفْسَهُ أَ لَيْسَ يَجِبُ أَنْ لَا يُعَاقِبَهُ وَ الْكَذِبُ وَ الظُّلْمُ يَنْفِيَانِ الْعَدْلَ وَ الْحِكْمَةَ تَعَالَى اللَّهُ عَمَّا يَقُولُ الْمُجَبِّرَةُ عُلُوّاً كَبِيراً
He leaves to go back to his master fearful, without having fulfilled his need, and upset his master due to that, and he punish him upon that. Thus, he would be unjust, a transgressor, invalidating what had been described of his justice, and his wisdom, and his fairness; and if he does not punish him, he would be belying himself. Doesn’t it obligate that he does not punish him? And the lie and the injustice both negate the justice and the wisdom. Allah-azwj is Exalted from what they believe in Compulsion are saying, Loftier, Greater’.
ثُمَّ قَالَ الْعَالِمُ ع بَعْدَ كَلَامٍ طَوِيلٍ فَأَمَّا التَّفْوِيضُ الَّذِي أَبْطَلَهُ الصَّادِقُ ع وَ خَطَّأَ مَنْ دَانَ بِهِ فَهُوَ قَوْلُ الْقَائِلِ إِنَّ اللَّهَ تَعَالَى فَوَّضَ إِلَى الْعِبَادِ اخْتِيَارَ أَمْرِهِ وَ نَهْيِهِ وَ أَهْمَلَهُمْ- وَ فِي هَذَا كَلَامٌ دَقِيقٌ- لَمْ يَذْهَبْ إِلَى غَوْرِهِ وَ دِقَّتِهِ إِلَّا الْأَئِمَّةُ الْمَهْدِيَّةُ ع مِنْ عِتْرَةِ آلِ الرَّسُولِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ
Then the Aalim-asws (Knowledgeable one) said after a lengthy speech: ‘As for the Delegation which Al-Sadiq-asws invalidated, and one who makes a religion with it he has erred, so it is the word of the speaker that Allah-azwj the Exalted Delegated to the servants to choose His-azwj Commands and His-azwj Prohibitions and their leaving it. And there is intricacy in this speech, and none can go to its depths and its intricacies except the Guided Imams-asws from the family of the Progeny-asws of the Rasool-saww.
فَإِنَّهُمْ قَالُوا لَوْ فَوَّضَ اللَّهُ أَمْرَهُ إِلَيْهِمْ عَلَى جِهَةِ الْإِهْمَالِ لَكَانَ لَازِماً لَهُ رِضَا مَا اخْتَارَهُ- وَ اسْتَوْجَبُوا بِهِ مِنَ الثَّوَابِ وَ لَمْ يَكُنْ عَلَيْهِمْ فِيمَا اجْتَرَمُوا الْعِقَابُ إِذَا كَانَ الْإِهْمَالُ وَاقِعاً
If they were to say, ‘If only Allah-azwj would have Delegated His-azwj Command to them upon an aspect of the carelessness, it would be Pleasure for Him-azwj in whatever he chose, and they would be Obligated with the Rewards due to it, and there would not happen to be any Punishment upon them regarding what felonies they commit, when the carelessness has occurred.
وَ تَنْصَرِفُ هَذِهِ الْمَقَالَةُ عَلَى مَعْنَيَيْنِ إِمَّا أَنْ يَكُونَ الْعِبَادُ تَظَاهَرُوا عَلَيْهِ فَأَلْزَمُوهُ قَبُولَ اخْتِيَارِهِمْ بِآرَائِهِمْ ضَرُورَةً كَرِهَ ذَلِكَ أَمْ أَحَبَّهُ فَقَدْ لَزِمَهُ الْوَهْنُ أَوْ يَكُونُ جَلَّ وَ تَقَدَّسَ عَجَزَ عَنْ تَعَبُّدِهِمْ بِالْأَمْرِ وَ النَّهْيِ عَنْ إِرَادَتِهِ فَفَوَّضَ أَمْرَهُ وَ نَهْيَهُ إِلَيْهِمْ وَ أَجْرَاهُمَا عَلَى مَحَبَّتِهِمْ إِذْ عَجَزَ عَنْ تَعَبُّدِهِمْ بِالْأَمْرِ وَ النَّهْيِ عَلَى إِرَادَتِهِ فَجَعَلَ الِاخْتِيَارَ إِلَيْهِمْ فِي الْكُفْرِ وَ الْإِيمَانِ
And the utilisation of these words is upon two meanings – Either the servants become pretending upon Him-azwj and necessitate Him-azwj to Accept their choices of their opinions as necessary, whether He-azwj Dislikes that or Loves, then the enfeeblement has necessitated on Him-azwj, or the Majestic and Holy is frustrated (Nouzobillah) from their servitude with the Command and Prohibition on His-azwj Will, so He-azwj Delegates His-azwj Commands and His-azwj Prohibitions to them, and Recompenses them upon their love, when He-azwj is frustrated (Nouzobillah) with the Command and the Prohibition upon His-azwj Will, so He-azwj Makes the choice to be for them regarding the Kufr and the Eman.
وَ مَثَلُ ذَلِكَ مَثَلُ رَجُلٍ مَلَكَ عَبْداً ابْتَاعَهُ لِيَخْدُمَهُ وَ يُعَرِّفَ لَهُ فَضْلَ وِلَايَتِهِ وَ يَقِفَ عِنْدَ أَمْرِهِ وَ نَهْيِهِ وَ ادَّعَى مَالِكُ الْعَبْدِ أَنَّهُ قَادِرٌ قَاهِرٌ عَزِيزٌ حَكِيمٌ فَأَمَرَ عَبْدَهُ وَ نَهَاهُ وَ وَعَدَهُ عَلَى اتِّبَاعِ أَمْرِهِ عَظِيمَ الثَّوَابِ وَ أَوْعَدَهُ عَلَى مَعْصِيَتِهِ أَلِيمَ الْعِقَابِ
An example of that is an example of a man owning a slave he has bought to serve him, and he recognises the merit for him and his wilayah, and his pausing at his instructions and his prohibition. And the owner claims to the slave that he is able, compeller, mighty, wise, so he instructs his slave and prohibits him, and promises him great rewards upon his following his instructions, and promises him painful punishment upon his disobedience.
فَخَالَفَ الْعَبْدُ إِرَادَةَ مَالِكِهِ وَ لَمْ يَقِفْ عِنْدَ أَمْرِهِ وَ نَهْيِهِ فَأَيُّ أَمْرٍ أَمَرَهُ بِهِ أَوْ نَهْيٍ نَهَاهُ عَنْهُ لَمْ يَأْتَمِرْ عَلَى إِرَادَةِ الْمَوْلَى بَلْ كَانَ الْعَبْدُ يَتَّبِعُ إِرَادَةَ نَفْسِهِ وَ بَعَثَهُ فِي بَعْضِ حَوَائِجِهِ وَ فِيهَا الْحَاجَةُ لَهُ فَصَارَ الْعَبْدُ بِغَيْرِ تِلْكَ الْحَاجَةِ خِلَافاً عَلَى مَوْلَاهُ وَ قَصَدَ إِرَادَةَ نَفْسِهِ وَ اتَّبَعَ هَوَاهُ
But, the slave opposes the will of his owner and does not pause at his instructions and his prohibition. Whichever order he orders his with, or prohibition he prohibits him from, he does not carry out upon the will of the master, but the slave pursues his own intentions. And, he sends him regarding one of his needs, and therein is the need for him, and the slave comes with other than that need to his master, and aims his own intention, and pursues his own desires.
فَلَمَّا رَجَعَ إِلَى مَوْلَاهُ نَظَرَ إِلَى مَا أَتَاهُ فَإِذَا هُوَ خِلَافُ مَا أَمَرَهُ فَقَالَ الْعَبْدُ اتَّكَلْتُ عَلَى تَفْوِيضِكَ الْأَمْرَ إِلَيَّ فَاتَّبَعْتُ هَوَايَ وَ إِرَادَتِي لِأَنَّ الْمُفَوَّضَ إِلَيْهِ غَيْرُ مَحْظُورٍ عَلَيْهِ لِاسْتِحَالَةِ اجْتِمَاعِ التَّفْوِيضِ وَ التَّحْصِيرِ
When he returns to his master, he looks at what he gives him, and it is different to what he had ordered him with, and the slave says, ‘I relied upon your delegating the matter to me, so I pursued my own whims and my intentions, because the delegate is without any restrictions upon him’. It is impossible for the Delegation and the restriction to be together’.
ثُمَّ قَالَ ع فَمَنْ زَعَمَ أَنَّ اللَّهَ فَوَّضَ قَبُولَ أَمْرِهِ وَ نَهْيِهِ إِلَى عِبَادِهِ فَقَدْ أَثْبَتَ عَلَيْهِ الْعَجْزَ وَ أَوْجَبَ عَلَيْهِ قَبُولَ كُلِّ مَا عَمِلُوا مِنْ خَيْرٍ أَوْ شَرٍّ وَ أَبْطَلَ أَمْرَ اللَّهِ تَعَالَى وَ نَهْيَهُ
Then he-asws said: ‘The one who claims that Allah-azwj Delegated the acceptance of His-azwj Commands and His-azwj Prohibitions to His-azwj servants, so he has proved the frustration (Nouzobillah) upon Him-azwj, and Obligated the acceptance upon Him-azwj all of what they do, be it good or evil, and invalidate the Commands of Allah-azwj the Exalted and His-azwj Prohibitions’.
ثُمَّ قَالَ إِنَّ اللَّهَ خَلَقَ الْخَلْقَ بِقُدْرَتِهِ وَ مَلَّكَهُمْ اسْتِطَاعَةَ مَا تَعَبَّدَهُمْ بِهِ مِنَ الْأَمْرِ وَ النَّهْيِ وَ قَبِلَ مِنْهُمُ اتِّبَاعَ أَمْرِهِ وَ رَضِيَ بِذَلِكَ مِنْهُمْ وَ نَهَاهُمْ عَنْ مَعْصِيَتِهِ وَ ذَمَّ مَنْ عَصَاهُ وَ عَاقَبَهُ عَلَيْهَا
Then he-asws said: ‘Allah-azwj Created the creation by His-azwj Power and Gave them the capabilities what they can be serving with, from the Commands and the Prohibitions, and Accepts from them the following of His-azwj Commands, and is Pleased with that from them, and Prohibited them from disobeying Him-azwj, and Condemns the one who disobeys Him-azwj and Punishes him upon it.
وَ لِلَّهِ الْخِيَرَةُ فِي الْأَمْرِ وَ النَّهْيِ يَخْتَارُ مَا يُرِيدُ وَ يَأْمُرُ بِهِ وَ يَنْهَى عَمَّا يَكْرَهُ وَ يُثِيبُ وَ يُعَاقِبُ بِالاسْتِطَاعَةِ الَّتِي مَلَّكَهَا عِبَادَهُ لِاتِّبَاعِ أَمْرِهِ وَ اجْتِنَابِ مَعَاصِيهِ لِأَنَّهُ الْعَدْلُ وَ مِنْهُ النَّصَفَةُ وَ الْحُكُومَةُ
And for Allah-azwj is the choice in the Command and the Prohibition. He-azwj Chooses whatever He-azwj Wants and Commands with it and Prohibits from what He-azwj Dislikes, and He-azwj Rewards and Punishes based on the capabilities which He-azwj Gave to His-azwj servants to follow His-azwj Command and shun disobeying Him-azwj, because He-azwj is the Just, and from Him-azwj is the Fairness and the Governance.
بَالَغَ الْحُجَّةَ بِالْإِعْذَارِ وَ الْإِنْذَارِ وَ إِلَيْهِ الصَّفْوَةُ يَصْطَفِي مَنْ يَشَاءُ مِنْ عِبَادِهِ اصْطَفَى مُحَمَّداً ص وَ بَعَثَهُ بِالرِّسَالَةِ إِلَى خَلْقِهِ وَ لَوْ فَوَّضَ اخْتِيَارَ أُمُورِهِ إِلَى عِبَادِهِ لَأَجَازَ لِقُرَيْشٍ اخْتِيَارَ أُمَيَّةَ بْنِ الصَّلْتِ وَ أَبِي مَسْعُودٍ الثَّقَفِيِّ إِذْ كَانَا عِنْدَهُمْ أَفْضَلَ مِنْ مُحَمَّدٍ لِمَا قَالُوا لَوْ لا نُزِّلَ هذَا الْقُرْآنُ عَلى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ يَعْنُونَهُمَا بِذَلِكَ
He-azwj Concludes the Argument with the Excusing and the Warning, and to Him-azwj are the Elites. He-azwj Chooses the ones He-azwj so Desires from His-azwj servants. He-azwj Chose Muhammad-saww, and Sent him-saww with the Message to His-azwj creatures, and had He-azwj Delegated the choice in matters to His-azwj servants, it would have been allowed for the Quraysh to choose Amiyah Bin Al-Salt and Abu Masoud Al-Saqafy, when they both were superior in their presence than Muhammad-saww, to what they said, ‘If only this Quran had been Revealed unto a great man from the two towns’ [43:31], meaning these two by that.
فَهَذَا هُوَ الْقَوْلُ بَيْنَ الْقَوْلَيْنِ لَيْسَ بِجَبْرٍ وَ لَا تَفْوِيضٍ بِذَلِكَ أَخْبَرَ أَمِيرُ الْمُؤْمِنِينَ ع حِينَ سَأَلَهُ عَبَايَةُ بْنُ رِبْعِيٍّ الْأَسَدِيُّ عَنِ الِاسْتِطَاعَةِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع تَمْلِكُهَا مِنْ دُونِ اللَّهِ أَوْ مَعَ اللَّهِ فَسَكَتَ عَبَايَةُ بْنُ رِبْعِيٍ فَقَالَ لَهُ قُلْ يَا عَبَايَةُ
This, it is the word between the two words. It isn’t by Compulsion nor Delegation. Amir Al-Momineen-asws informed that when he-asws was asked by Abayat Bin Rabi’e Al-Asady about the capability. Amir Al-Momineen-asws said: ‘Do you own it (capability) from besides Allah-azwj or with Allah-azwj?’ Abayat Bin Rabi’e was silent, and he-asws said to him: ‘Speak, O Abayat!’ He said, ‘And what shall I say?’ He-asws said, ‘If you say, you own it with Allah-azwj, I-asws will kill you, and if you say, you own it from besides Allah-azwj, I-asws will (still) kill you’.
قَالَ وَ مَا أَقُولُ قَالَ إِنْ قُلْتَ تَمْلِكُهَا مَعَ اللَّهِ قَتَلْتُكَ وَ إِنْ قُلْتَ تَمْلِكُهَا مِنْ دُونِ اللَّهِ قَتَلْتُكَ قَالَ وَ مَا أَقُولُ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ تَقُولُ تَمْلِكُهَا بِاللَّهِ الَّذِي يَمْلِكُهَا مِنْ دُونِكَ فَإِنْ مَلَّكَكَهَا كَانَ ذَلِكَ مِنْ عَطَائِهِ وَ إِنْ سَلَبَكَهَا كَانَ ذَلِكَ مِنْ بَلَائِهِ وَ هُوَ الْمَالِكُ لِمَا مَلَّكَكَ وَ الْمَالِكُ لِمَا عَلَيْهِ أَقْدَرَكَ أَ مَا سَمِعْتَ النَّاسَ يَسْأَلُونَ الْحَوْلَ وَ الْقُوَّةَ حَيْثُ يَقُولُونَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
He said, ‘And what should I be saying, O Amir Al-Momineen-asws?’ He-asws said: ‘You should be saying you own it by Allah-azwj Who owns is from besides you, for His-azwj Making your own it is from His-azwj Gifts, and if He-azwj Deprives it, that would be from His-azwj Afflictions, and He-azwj is the Owner of what you own, and the Owner of what He-azwj Enabled you upon. Have you not heard the people requesting the might and the strength when they are saying, ‘There is neither Might nor Strength except with Allah-azwj?’
فَقَالَ الرَّجُلُ وَ مَا تَأْوِيلُهَا يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ لَا حَوْلَ لَنَا عَنْ مَعَاصِي اللَّهِ إِلَّا بِعِصْمَةِ اللَّهِ وَ لَا قُوَّةَ لَنَا عَلَى طَاعَةِ اللَّهِ إِلَّا بِعَوْنِ اللَّهِ قَالَ فَوَثَبَ الرَّجُلُ وَ قَبَّلَ يَدَيْهِ وَ رِجْلَيْهِ
The man said, ‘And what is its interpretation, O Amir Al-Momineen-asws?’ He-asws said: ‘There is no might for us on disobeying except by the Protection of Allah-azwj, and there is no strength for us upon obeying Allah-azwj except by the Assistance of Allah-azwj’. The man leapt up and kissed his-asws hands and his-asws legs.
ثُمَّ قَالَ ع فِي قَوْلِهِ تَعَالَى وَ لَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجاهِدِينَ مِنْكُمْ وَ الصَّابِرِينَ وَ نَبْلُوَا أَخْبارَكُمْ وَ فِي قَوْلِهِ سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لا يَعْلَمُونَ وَ فِي قَوْلِهِ أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ وَ فِي قَوْلِهِ وَ لَقَدْ فَتَنَّا سُلَيْمانَ
Then he-asws said: ‘Regarding the Words of the Exalted: And We will Test you until We Make known the striving ones from you and the patient ones, and We Test your affairs [47:31], and regarding His-azwj Words: We Let them be gradually enticed from where they are not knowing [7:182], and regarding His-azwj Words: Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2];
وَ فِي قَوْلِهِ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ وَ أَضَلَّهُمُ السَّامِرِيُ وَ قَوْلِ مُوسَى إِنْ هِيَ إِلَّا فِتْنَتُكَ وَ قَوْلِهِ لِيَبْلُوَكُمْ فِي ما آتاكُمْ وَ قَوْلِهِ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ
And regarding His-azwj Words: And We Tested Suleyman, [38:34], and regarding His-azwj Words: “We have Tried your people from after you, and Al-Samiri strayed them!” [20:85], and the Words of Musa-as: Surely, it is only your Trial [7:155], And His-azwj Words: to Try you regarding what He Gave you [5:48], and His-azwj Words: then He Turned you away from them to Try you [3:152];
وَ قَوْلِهِ إِنَّا بَلَوْناهُمْ كَما بَلَوْنا أَصْحابَ الْجَنَّةِ وَ قَوْلِهِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَ قَوْلِهِ وَ إِذِ ابْتَلى إِبْراهِيمَ رَبُّهُ بِكَلِماتٍ وَ قَوْلِهِ وَ لَوْ يَشاءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ وَ لكِنْ لِيَبْلُوَا بَعْضَكُمْ بِبَعْضٍ إِنَّ جَمِيعَهَا جَاءَتْ فِي الْقُرْآنِ بِمَعْنَى الِاخْتِبَارِ
And His-azwj Words: Surely, We will Try them just as We Tried the owners of the garden, [68:17], and His-azwj Words: in order to Try you, which of you is best in deeds, [67:2], and His-azwj Words: And when his Lord Tested Ibrahim with certain words [2:124], and if Allah so Desires He would Take Retribution from them, but He Tries some with others [47:4], the entirety of what has come in the Quran with the meaning of the Trial’.
ثُمَّ قَالَ ع فَإِنْ قَالُوا مَا الْحُجَّةُ فِي قَوْلِ اللَّهِ تَعَالَى يُضِلُّ مَنْ يَشاءُ وَ يَهْدِي مَنْ يَشاءُ وَ مَا أَشْبَهَ ذَلِكَ قُلْنَا فَعَلَى مَجَازِ هَذِهِ الْآيَةِ يَقْتَضِي مَعْنَيَيْنِ أَحَدُهُمَا أَنَّهُ إِخْبَارٌ عَنْ كَوْنِهِ تَعَالَى قَادِراً عَلَى هِدَايَةِ مَنْ يَشَاءُ وَ ضَلَالَةِ مَنْ يَشَاءُ وَ لَوْ أَجْبَرَهُمْ عَلَى أَحَدِهِمَا لَمْ يَجِبْ لَهُمْ ثَوَابٌ وَ لَا عَلَيْهِمْ عِقَابٌ عَلَى مَا شَرَحْنَاهُ
Then he-asws said: ‘So, if they say, ‘What is the argument regarding the Words of Allah-azwj the Exalted: but He Lets stray one He so Desires to and Guides one He so Desires to, [16:93], and what resembles that?’ We-asws say: ‘So, upon the path of these Verses requires two meanings – One of two is that He-azwj Informed about His-azwj Existence, the Exalted, is Able upon Guiding one He-azwj so Desires, and Lets to stray one He-azwj Desires, and if He-azwj Compels them upon one of the two, Rewards would not be Obligated upon them, nor any Punishment upon them upon what we-asws explained.
وَ الْمَعْنَى الْآخَرُ أَنَّ الْهِدَايَةَ مِنْهُ التَّعْرِيفُ كَقَوْلِهِ تَعَالَى وَ أَمَّا ثَمُودُ فَهَدَيْناهُمْ فَاسْتَحَبُّوا الْعَمى عَلَى الْهُدى وَ لَيْسَ كُلُّ آيَةٍ مُشْتَبِهَةً فِي الْقُرْآنِ كَانَتِ الْآيَةُ حُجَّةً عَلَى حُكْمِ الْآيَاتِ اللَّاتِي أُمِرَ بِالْأَخْذِ بِهَا وَ تَقْلِيدِهَا وَ هِيَ قَوْلُهُ هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتابَ مِنْهُ آياتٌ مُحْكَماتٌ هُنَّ أُمُّ الْكِتابِ وَ أُخَرُ مُتَشابِهاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْوِيلِهِ الْآيَةِ
And the other meaning is the Guidance from Him-azwj is the introduction, like the Words of the Exalted: And as for Samood, so We Guided them, but they loved the blindness over the Guidance, [41:17], and it isn’t every Allegorical Verse in the Quran would be the argumentative Verse upon the Decisive Verses which has been Commanded with the taking with and emulating it, and it is His-azwj Words: He is the One Who Revealed the Book unto you; from it are Decisive Verses – these are the Mother of the Book; and others are Allegorical. Then as for those in whose hearts there is perversity, so they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation. [3:7] – the Verse.
وَ قَالَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ
And He-azwj Said: Those who are listening intently to the Word and they are following the best of it, those are they whom Allah Guided, and those, they are the ones of understanding [39:18].
وَفَّقَنَا اللَّهُ وَ إِيَّاكُمْ لِمَا يُحِبُّ وَ يَرْضَى وَ يُقَرِّبُ لَنَا وَ لَكُمُ الْكَرَامَةَ وَ الزُّلْفَى وَ هَدَانَا لِمَا هُوَ لَنَا وَ لَكُمْ خَيْرٌ وَ أَبْقَى إِنَّهُ الْفَعَّالُ لِمَا يُرِيدُ الْحَكِيمُ الْجَوَادُ الْمَجِيدُ
May Allah-azwj Harmonise us and you all to what He-azwj Loves and is Pleased with, and Draw closer to us-asws and to you the Benevolence and the nearness, and Guide us to what is better for us-asws and to you, and more remaining. He-azwj is a Doer of whatever He-azwj Wants, the Wise, the Generous, the Glorious’’.[30]
31- ج، الإحتجاج عَنْ دَاوُدَ بْنِ قَبِيصَةَ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ سُئِلَ أَبِي ع هَلْ مَنَعَ اللَّهُ عَمَّا أَمَرَ بِهِ وَ هَلْ نَهَى عَمَّا أَرَادَ وَ هَلْ أَعَانَ عَلَى مَا لَمْ يُرِدْ
‘Al-Ihtijaj’ – From Dawood Bin Qabeysa who said,
‘I hear Al-Reza-asws saying: ‘My-asws father-asws was asked, ‘Does Allah-azwj Prevent from what He-azwj had Commanded with? And does He-azwj Prohibit from what He-azwj Wants? And does He-azwj Assist upon what He-azwj does not Want?’
فَقَالَ ع أَمَّا مَا سَأَلْتَ هَلْ مَنَعَ اللَّهُ عَمَّا أَمَرَ بِهِ فَلَا يَجُوزُ ذَلِكَ وَ لَوْ جَازَ ذَلِكَ لَكَانَ قَدْ مَنَعَ إِبْلِيسَ عَنِ السُّجُودِ لآِدَمَ وَ لَوْ مَنَعَ إِبْلِيسَ لَعَذَرَهُ وَ لَمْ يَلْعَنْهُ
He-asws said: ‘As for what you asked, ‘Does Allah-azwj Prevent from what He-azwj had Commanded with?’ That is not allowed, and had that been allowed, He-azwj would have Prevented Iblees-la from the Sajdah to Adam-as, and if He-azwj had Prevented Iblees-la, would have Excused him-la and not Cursed him-la.
وَ أَمَّا مَا سَأَلْتَ هَلْ نَهَى عَمَّا أَرَادَ فَلَا يَجُوزُ ذَلِكَ وَ لَوْ جَازَ ذَلِكَ لَكَانَ حَيْثُ نَهَى آدَمَ عَنْ أَكْلِ الشَّجَرَةِ أَرَادَ مِنْهُ أَكْلَهَا وَ لَوْ أَرَادَ مِنْهُ أَكْلَهَا مَا نَادَى عَلَيْهِ صِبْيَانُ الْكَتَاتِيبِ- وَ عَصى آدَمُ رَبَّهُ فَغَوى وَ اللَّهُ تَعَالَى لَا يَجُوزُ عَلَيْهِ أَنْ يَأْمُرَ بِشَيْءٍ وَ يُرِيدَ غَيْرَهُ
And as for what you asked, ‘Does He-azwj Prohibit from what He-azwj Wants’, that is not allowed (either), and had that been allowed, He-azwj would have, when He-azwj Prohibited Adam-as from eating (from) the tree, would have Wanted from him-as to eat it, and had He-azwj Wanted from him-as to eat it, the children of the book collectors would not have called out, And Adam disobeyed his Lord, so he strayed [20:121]; and Allah-azwj the Exalted, it is not allowed upon Him-azwj that He-azwj would Command with a thing and Wants something else.
وَ أَمَّا مَا سَأَلْتَ عَنْهُ مِنْ قَوْلِكَ هَلْ أَعَانَ عَلَى مَا لَمْ يُرِدْ فَلَا يَجُوزُ ذَلِكَ وَ جَلَّ اللَّهُ تَعَالَى عَنْ أَنْ يُعِينَ عَلَى قَتْلِ الْأَنْبِيَاءِ وَ تَكْذِيبِهِمْ وَ قَتْلِ الْحُسَيْنِ بْنِ عَلِيٍّ وَ الْفُضَلَاءِ مِنْ وُلْدِهِ
And as for what you asked about, from your words, ‘Does He-azwj Assist upon what He-azwj does not Want?, that is not allowed, and Allah-azwj the Exalted is more Majestic than to Assist upon the killing of the Prophets-as and their-as being belied, and killing of Al-Husayn-asws Bin Ali-asws, and the remainder from his-asws children.
وَ كَيْفَ يُعِينُ عَلَى مَا لَمْ يُرِدْ وَ قَدْ أَعَدَّ جَهَنَّمَ لِمُخَالِفِيهِ وَ لَعَنَهُمْ عَلَى تَكْذِيبِهِمْ لِطَاعَتِهِ وَ ارْتِكَابِهِم لِمُخَالَفَتِهِ وَ لَوْ جَازَ أَنْ يُعِينَ عَلَى مَا لَمْ يُرِدْ لَكَانَ أَعَانَ فِرْعَوْنَ عَلَى كُفْرِهِ وَ ادِّعَائِهِ أَنَّهُ رَبُّ الْعَالَمِينَ أَ فَتَرَى أَرَادَ اللَّهُ مِنْ فِرْعَوْنَ أَنْ يَدَّعِيَ الرُّبُوبِيَّةَ
And how can He-azwj Assist upon what He-azwj does not Want, and He-azwj has Prepared Hell for His-azwj adversaries, and Cursed them upon their belying to His-azwj obedience and their indulging to oppose Him-azwj? And had it been allowed that He-azwj Assists upon what He-azwj does not Want, He-azwj would have Assisted Pharaoh-la upon his-la Kufr and his-la claim that he-la is the Lord-azwj of the worlds! Do you see the Want of Allah-azwj from Pharaoh-la that he-la should claim the Lordship?
يُسْتَتَابُ قَائِلُ هَذَا فَإِنْ تَابَ مِنْ كَذِبِهِ عَلَى اللَّهِ وَ إِلَّا ضُرِبَ عُنُقُهُ
He should repent, the speaker of this, and if he does repent from his belying upon Allah-azwj, (fine), or else I-asws will strike his neck’’.[31]
32- ج، الإحتجاج وَ رُوِيَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْعَسْكَرِيِّ ع أَنَّ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ خَلَقَ الْخَلْقَ فَعَلِمَ مَا هُمْ إِلَيْهِ صَائِرُونَ فَأَمَرَهُمْ وَ نَهَاهُمْ فَمَا أَمَرَهُمْ بِهِ مِنْ شَيْءٍ فَقَدْ جَعَلَ لَهُمُ السَّبِيلَ إِلَى الْأَخْذِ بِهِ وَ مَا نَهَاهُمْ عَنْهُ مِنْ شَيْءٍ فَقَدْ جَعَلَ لَهُمُ السَّبِيلَ إِلَى تَرْكِهِ وَ لَا يَكُونُونَ آخِذِينَ وَ لَا تَارِكِينَ إِلَّا بِإِذْنِهِ
‘Al-Ihtijaj’ – It is reported from Ali-asws Bin Muhammad Al-Askari-asws that Abu Al-Hassan Musa-asws Bin Ja’far-asws said: ‘Allah-azwj Created the creatures, and He-azwj Knew what they would be coming to, so He-azwj Commanded them and Prohibited them. Whatever thing He-azwj Command them with, He-azwj Made a way for them to take with it; and whatever thing He-azwj Prohibited from, He-azwj Made a way for them to leave it, and they would not become takers nor leavers except by His-azwj Permission.
وَ مَا جَبَرَ اللَّهُ أَحَداً مِنْ خَلْقِهِ عَلَى مَعْصِيَتِهِ بَلِ اخْتَبَرَهُمْ بِالْبَلْوَى كَمَا قَالَ تَعَالَى لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا
And Allah-azwj does not Compel anyone from His-azwj creatures upon disobeying Him-azwj, but He-azwj Gives them choices with the Trials, just as the Exalted Said: in order to Try you, which of you is best in deeds, [67:2]’’.[32]
33- ج، الإحتجاج وَ رُوِيَ أَنَّهُ دَخَلَ أَبُو حَنِيفَةَ الْمَدِينَةَ وَ مَعَهُ عَبْدُ اللَّهِ بْنُ مُسْلِمٍ فَقَالَ لَهُ يَا أَبَا حَنِيفَةَ إِنَّ هَاهُنَا جَعْفَرَ بْنَ مُحَمَّدٍ مِنْ عُلَمَاءِ آلِ مُحَمَّدٍ ع فَاذْهَبْ بِنَا إِلَيْهِ نَقْتَبِسْ مِنْهُ عِلْماً
‘Al-Ihtijaj’ – It is reported that Abu Haneefa entered Al-Medina and with him was Abdullah Bin Muslim, and he said to him, ‘O Abu Haneefa! Over here is Ja’far-asws Bin Muhammad-asws from the knowledgeable ones of the Progeny-asws of Muhammad, so let us go to him-asws to acquire knowledge from him-asws’.
فَلَمَّا أَتَيَا إِذَا هُمَا بِجَمَاعَةٍ مِنْ شِيعَتِهِ يَنْتَظِرُونَ خُرُوجَهُ أَوْ دُخُولَهُمْ عَلَيْهِ فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ خَرَجَ غُلَامٌ حَدَثٌ فَقَامَ النَّاسُ هَيْبَةً لَهُ فَالْتَفَتَ أَبُو حَنِيفَةَ فَقَالَ يَا ابْنَ مُسْلِمٍ مَنْ هَذَا قَالَ هَذَا مُوسَى ابْنُهُ قَالَ وَ اللَّهِ لَأَجْبَهَنَّهُ بَيْنَ يَدَيْ شِيعَتِهِ قَالَ مَهْ لَنْ تَقْدِرَ عَلَى ذَلِكَ قَالَ وَ اللَّهِ لَأَفْعَلَنَّهُ
When they both came, there was a group of his-asws Shias awaiting his-asws coming out, or going in to (see) him-asws. While they were like that, a youth came out, and the people stood up in welcome to him. Abu Haneefa turned around and said, ‘O Ibn Muslim, who is this one?’ He said, ‘This is Musa-asws, his-asws son-asws’. He said, ‘I shall challenge him-asws in front of his-asws Shias’. He said, ‘Shh! You will never be able upon that’. He said, ‘By Allah-azwj! I will do it’.
ثُمَّ الْتَفَتَ إِلَى مُوسَى ع فَقَالَ يَا غُلَامُ أَيْنَ يَضَعُ الْغَرِيبُ حَاجَتَهُ فِي بَلْدَتِكُمْ هَذِهِ قَالَ يَتَوَارَى خَلْفَ الْجِدَارِ وَ يَتَوَقَّى أَعْيُنَ الْجَارِ وَ شُطُوطَ الْأَنْهَارِ وَ مَسْقَطَ الثِّمَارِ وَ لَا يَسْتَقْبِلُ الْقِبْلَةَ وَ لَا يَسْتَدْبِرُهَا فَحِينَئِذٍ يَضَعُ حَيْثُ شَاءَ
Then he turned towards Musa-asws and he said, ‘O boy! Where does the stranger place his need (toilet) in this city of yours-asws?’ He-asws said: ‘He would take cover behind the wall, and save himself from the eyes of the neighbours, and the riverbanks, and the falling places of the fruits, and he would not face the Qiblah with his front nor his back. Then he can place it wherever he so wishes to’.
ثُمَّ قَالَ يَا غُلَامُ مِمَّنِ الْمَعْصِيَةُ قَالَ يَا شَيْخُ لَا تَخْلُو مِنْ ثَلَاثٍ إِمَّا أَنْ تَكُونَ مِنَ اللَّهِ وَ لَيْسَ مِنَ الْعَبْدِ شَيْءٌ فَلَيْسَ لِلْحَكِيمِ أَنْ يَأْخُذَ عَبْدَهُ بِمَا لَمْ يَفْعَلْهُ وَ إِمَّا أَنْ تَكُونَ مِنَ الْعَبْدِ وَ مِنَ اللَّهِ وَ اللَّهُ أَقْوَى الشَّرِيكَيْنِ فَلَيْسَ لِلشَّرِيكِ الْأَكْبَرِ أَنْ يَأْخُذَ الشَّرِيكَ الْأَصْغَرَ بِذَنْبِهِ وَ إِمَّا أَنْ تَكُونَ مِنَ الْعَبْدِ وَ لَيْسَ مِنَ اللَّهِ شَيْءٌ فَإِنْ شَاءَ عَفَا وَ إِنْ شَاءَ عَاقَبَ
Then he said, ‘O boy! From who is the disobedience?’ He-asws said: ‘O sheykh! You are not empty from three (things). Either it happens from Allah-azwj and there isn’t anything from the servants, and it isn’t for the Wise One-azwj that He-azwj Seizes His-azwj servant with what he did not do; and either if happens from the servant and from Allah-azwj, and Allah-azwj Stronger of the two associates, and it isn’t for the greater associate that He-azwj Seizes the smaller associate with his sins, or it happens from the servant, and there isn’t anything from Allah-azwj. If He-azwj so Desires, He-azwj Pardon, and if He-azwj so Desires He-azwj Punishes’.
قَالَ فَأَصَابَتْ أَبَا حَنِيفَةَ سَكْتَةٌ كَأَنَّمَا أُلْقِمَ فُوهُ الْحَجَرَ قَالَ فَقُلْتُ لَهُ أَ لَمْ أَقُلْ لَكَ لَا تَتَعَرَّضْ لِأَوْلَادِ رَسُولِ اللَّهِ ص
He (the narrator) said, ‘Abu Haneefa took to the silence as if his mouth had swallowed a stone’. He (the narrator) said, ‘I said to him, ‘Did I not say to you not to plot against the children of Rasool-Allah-saww?’’’.[33]
34- يد، التوحيد الْمُفَسِّرُ بِإِسْنَادِهِ إِلَى أَبِي مُحَمَّدٍ ع قَالَ قَالَ الرِّضَا ع مَا عَرَفَ اللَّهَ مَنْ شَبَّهَهُ بِخَلْقِهِ وَ لَا وَصَفَهُ بِالْعَدْلِ مَنْ نَسَبَ إِلَيْهِ ذُنُوبَ عِبَادِهِ الْخَبَرَ
‘Al Tawheed’ – Al Mufassir,
‘By his chain going up to Abu Muhammad-asws having said: ‘Al-Reza-asws said: ‘Allah-azwj is not recognised from resembling Him-azwj with His-azwj creatures, nor can He-azwj be described with justly by one who attributes to Him-azwj the sins of His-azwj creatures’’.[34]
35- ن، عيون أخبار الرضا عليه السلام ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ قَالَ: كَتَبْتُ إِلَى الرِّضَا ع أَسْأَلُهُ عَنْ أَفْعَالِ الْعِبَادِ أَ مَخْلُوقَةٌ أَمْ غَيْرُ مَخْلُوقَةٍ فَكَتَبَ ع أَفْعَالُ الْعِبَادِ مُقَدَّرَةٌ فِي عِلْمِ اللَّهِ عَزَّ وَ جَلَّ قَبْلَ خَلْقِ الْعِبَادِ بِأَلْفَيْ عَامٍ
‘Uyoun Akhbar Al-Reza-asws – Ibn Abdous, from Ibn Quteyba, from Hamdan Bin Suleyman who said,
‘I wrote to Al-Reza-asws asking him-asws about the deeds of the servants, ‘Are these creation or non-creations?’ He-asws wrote: ‘The deeds of the servants were Ordained in the Knowledge of Allah-azwj Mighty and Majestic before the creation of the servant by two thousand years’’.[35]
36- يد، التوحيد ل، الخصال ن، عيون أخبار الرضا عليه السلام أَبُو الْحَسَنِ مُحَمَّدُ بْنُ عَمْرِو بْنِ عَلِيٍّ الْبَصْرِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ عَلِيِّ بْنِ مَهْرَوَيْهِ الْقَزْوِينِيِّ عَنْ أَبِي أَحْمَدَ الْغَازِي عَنْ عَلِيِّ بْنِ مُوسَى الرِّضَا عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ سَمِعْتُ أَبِي عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَقُولُ الْأَعْمَالُ عَلَى ثَلَاثَةِ أَحْوَالٍ فَرَائِضُ وَ فَضَائِلُ وَ مَعَاصِي
‘Al Tawheed’ – Abu Al Hassan Muhammad Bin Amro Bin Ali Al Basry, from Ali Bin Al Hassan Al Maysami, from Ali Bin Mahrawiya Al Qazwiny, from Abu Ahmad Al Gazy,
From Ali-asws Bin Musa Al-Reza-asws, from his-asws forefathers-asws, from Al-Husayn-asws Bin Ali-asws having said: ‘I-asws heard my-asws father Ali-asws Bin Abu Talib-asws saying: ‘The deeds are upon three states – Obligations, and the preferred, and disobedience.
فَأَمَّا الْفَرَائِضُ فَبِأَمْرِ اللَّهِ تَعَالَى وَ بِرِضَى اللَّهِ وَ بِقَضَائِهِ وَ تَقْدِيرِهِ وَ مَشِيَّتِهِ وَ عِلْمِهِ
As for the Obligations, these are by the Command of Allah-azwj the Exalted and by the Pleasure of Allah-azwj, and by His-azwj Ordainment, and His-azwj Determination, and His-azwj Desire and His-azwj Knowledge.
وَ أَمَّا الْفَضَائِلُ فَلَيْسَتْ بِأَمْرِ اللَّهِ وَ لَكِنْ بِرِضَى اللَّهِ وَ بِقَضَاءِ اللَّهِ وَ بِقَدَرِ اللَّهِ وَ بِمَشِيَّةِ اللَّهِ وَ بِعِلْمِ اللَّهِ
And as for the preferred (deeds), these aren’t by the Command of Allah-azwj, but by the Pleasure of Allah-azwj, and by the Ordainment of Allah-azwj, and by the Determination of Allah-azwj, and by the Desire of Allah-azwj, and by the Knowledge of Allah-azwj.
وَ أَمَّا الْمَعَاصِي فَلَيْسَتْ بِأَمْرِ اللَّهِ وَ لَكِنْ بِقَضَاءِ اللَّهِ وَ بِقَدَرِ اللَّهِ وَ بِمَشِيَّةِ اللَّهِ وَ بِعِلْمِهِ ثُمَّ يُعَاقِبُ عَلَيْهَا
And as for the (acts of) disobedience, these aren’t by the Command of Allah-azwj, but by the Ordainment of Allah-azwj, and by the Determination of Allah-azwj, and the by the Desire of Allah-azwj, and by His-azwj Knowledge, then He-azwj would Punish upon these’’.[36]
37- مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنْ حَمْدَانَ عَنِ الْهَرَوِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ أَفْعَالُ الْعِبَادِ مَخْلُوقَةٌ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ مَا مَعْنَى مَخْلُوقَةٌ قَالَ مُقَدَّرَةٌ
Ibn Abdous, from Ibn Quteyba, from Hamdan, from Al Harwy who said,
‘Ma’any Al Akhbar’, ‘Uyoun Akhbar Al-Reza-asws’ – ‘I heard Abu Al-Hassan Al-Reza-asws saying: ‘The deeds of the servants are creations’. I said, ‘O son-asws of Rasool-Allah-saww! What is the meaning of ‘creations’?’ He-asws said: ‘Ordained’’.[37]
38- ن، عيون أخبار الرضا عليه السلام ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنِ الْفَضْلِ عَنِ الرِّضَا ع فِيمَا كَتَبَ لِلْمَأْمُونِ مِنْ مَحْضِ الْإِسْلَامِ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُكَلِّفُ نَفْساً إِلَّا وُسْعَهَا وَ أَنَّ أَفْعَالَ الْعِبَادِ مَخْلُوقَةٌ لِلَّهِ خَلْقَ تَقْدِيرٍ لَا خَلْقَ تَكْوِينٍ وَ اللَّهُ خالِقُ كُلِّ شَيْءٍ وَ لَا نَقُولُ بِالْجَبْرِ وَ التَّفْوِيضِ الْخَبَرَ
‘Uyoun Akhbar Al-Reza-asws’ – Ibn Abdous, from Ibn Quteyba, from Al Fazl,
‘From Al-Reza-asws regarding what he-asws wrote to Al-Mamoun: ‘From the pure Islam is that Allah-azwj Blessed and Exalted does not Encumber a soul except to it’s capacity, and that the deeds of the servants are creations for (the submission to) Allah-azwj. He-azwj Created (their) Ordainment and did not Create (their) existence, and Allah-azwj is the Creator of all things, and we-asws are not speaking with the Compulsion and the Delegation’ – the Hadeeth’.[38]
39- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ قَالَ: كَتَبْتُ عَلَى يَدَيْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ إِلَى أَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ اخْتَلَفَ النَّاسُ فِي أَشْيَاءَ قَدْ كَتَبْتُ بِهَا إِلَيْكَ فَإِنْ رَأَيْتَ جُعِلْتُ فِدَاكَ أَنْ تَشْرَحَ لِي جَمِيعَ مَا كَتَبْتُ إِلَيْكَ اخْتَلَفَ النَّاسُ جُعِلْتُ فِدَاكَ بِالْعِرَاقِ فِي الْمَعْرِفَةِ وَ الْجُحُودِ فَأَخْبِرْنِي جُعِلْتُ فِدَاكَ أَ هُمَا مَخْلُوقَتَانِ
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Abu Majran, from Hamad Bin Usman, from Abdul Raheem Al Qaseyr who said,
‘I wrote to Abu Abdullah-asws upon the hands of Abdul Malik Bin Ayn, ‘May I be sacrificed for you-asws! The people have differed regarding things which I have written to you-asws with, so if you-asws see appropriate, may I be sacrificed for you-asws, if you-asws could expound for me the entirety of what I have written to you-asws, of the differing of the people – may I be sacrificed for you-asws – at Iraq regarding the recognition and the rejection, so inform me – may I be sacrificed for you-asws, are these two creations?
وَ اخْتَلَفُوا فِي الْقُرْآنِ فَزَعَمَ قَوْمٌ أَنَّ الْقُرْآنَ كَلَامُ اللَّهِ غَيْرُ مَخْلُوقٍ وَ قَالَ آخَرُونَ كَلَامُ اللَّهِ مَخْلُوقٌ وَ عَنِ الِاسْتِطَاعَةِ أَ قَبْلَ الْفِعْلِ أَوْ مَعَ الْفِعْلِ فَإِنَّ أَصْحَابَنَا قَدِ اخْتَلَفُوا فِيهِ وَ رَوَوْا فِيهِ وَ عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى هَلْ يُوصَفُ بِالصُّورَةِ وَ بِالتَّخْطِيطِ
And they have differed regarding the Quran, so a group claims that the Quran, Speech of Allah-azwj, is not a creation, and others say the Speech of Allah-azwj is a creation; and about the capability, it is before the deed or with the deed? For our companions have differed with regards to it and they are reporting regarding it; and about Allah-azwj Blessed and Exalted, can He-azwj be described by the image and by the drawing?
فَإِنْ رَأَيْتَ جَعَلَنِيَ اللَّهُ فِدَاكَ أَنْ تَكْتُبَ إِلَيَّ بِالْمَذْهَبِ الصَّحِيحِ مِنَ التَّوْحِيدِ وَ عَنِ الْحَرَكَاتِ أَ هِيَ مَخْلُوقَةٌ أَوْ غَيْرُ مَخْلُوقَةٍ وَ عَنِ الْإِيمَانِ مَا هُوَ
If you-asws deem appropriate, may Allah-azwj Make me to be sacrificed for you-asws, if you-asws could write to me with the correct doctrine of the Tawheed, and about the movements, are these creations or non-creations? And about the Eman, what is it?’
فَكَتَبَ صَلَّى اللَّهُ عَلَيْهِ عَلَى يَدَيْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ سَأَلْتَ عَنِ الْمَعْرِفَةِ مَا هِيَ فَاعْلَمْ رَحِمَكَ اللَّهُ أَنَّ الْمَعْرِفَةَ مِنْ صُنْعِ اللَّهِ عَزَّ وَ جَلَّ فِي الْقَلْبِ مَخْلُوقَةٌ وَ الْجُحُودَ صُنْعُ اللَّهِ فِي الْقَلْبِ مَخْلُوقٌ وَ لَيْسَ لِلْعِبَادِ فِيهِمَا مِنْ صُنْعٍ وَ لَهُمْ فِيهِمَا الِاخْتِيَارُ مِنَ الِاكْتِسَابِ
He-asws wrote back upon the hands of Abdul Malik Bin Ayn: ‘You asked about the recognition, ‘What is it?’ Then, know, may Allah-azwj have Mercy on you, that the recognition is from the Workmanship of Allah-azwj Mighty and Majestic in the heart of the creatures, and the rejection is the Making of Allah-azwj in the heart of the creature, and it isn’t for the servant regarding these two from a making, and for them, regarding the two, is the choice from the earning.
فَبِشَهْوَتِهِمُ الْإِيمَانَ اخْتَارُوا الْمَعْرِفَةَ فَكَانُوا بِذَلِكَ مُؤْمِنِينَ عَارِفِينَ وَ بِشَهْوَتِهِمُ الْكُفْرَ اخْتَارُوا الْجُحُودَ فَكَانُوا بِذَلِكَ كَافِرِينَ جَاحِدِينَ ضُلَّالًا وَ ذَلِكَ بِتَوْفِيقِ اللَّهِ لَهُمْ وَ خِذْلَانِ مَنْ خَذَلَهُ اللَّهُ فَبِالاخْتِيَارِ وَ الِاكْتِسَابِ عَاقَبَهُمُ اللَّهُ وَ أَثَابَهُمْ
Thus, by their desires of the Eman, they choose the good works, so they would be Momineen, recognisers, due to that. And by their desires of the Kufr, they choose the rejection, so they would be Kafirs, rejecters, strayers due to that, and that is by Inclination of Allah-azwj for them and the Forsaking of one whom Allah-azwj Forsook. Therefore, it is by the choice and the earning, Allah-azwj would Punish them and Reward them.
وَ سَأَلْتَ رَحِمَكَ اللَّهُ عَنِ الْقُرْآنِ وَ اخْتِلَافِ النَّاسِ قِبَلَكُمْ فَإِنَّ الْقُرْآنَ كَلَامُ اللَّهِ مُحْدَثٌ غَيْرُ مَخْلُوقٍ وَ غَيْرُ أَزَلِيٍّ مَعَ اللَّهِ تَعَالَى ذِكْرُهُ وَ تَعَالَى عَنْ ذَلِكَ عُلُوّاً كَبِيراً
And you asked, may Allah-azwj have Mercy on you, about the Quran and the differing of the people around you. The Quran, Speech of Allah-azwj, is an occurrence non-created, and not-eternal with Allah-azwj, Exalted is His-azwj Mention, and Exalted from that, Loftier, Greater.
كَانَ اللَّهُ عَزَّ وَ جَلَّ وَ لَا شَيْءَ غَيْرَ اللَّهِ مَعْرُوفٌ وَ لَا مَجْهُولٌ كَانَ عَزَّ وَ جَلَّ وَ لَا مُتَكَلِّمَ وَ لَا مُرِيدَ وَ لَا مُتَحَرِّكَ وَ لَا فَاعِلَ جَلَّ وَ عَزَّ رَبُّنَا فَجَمِيعُ هَذِهِ الصِّفَاتِ مُحْدَثَةٌ عِنْدَ حُدُوثِ الْفِعْلِ مِنْهُ جَلَّ وَ عَزَّ رَبُّنَا
Allah-azwj Mighty and Majestic Existed and there was nothing apart from Allah-azwj, neither known or unknown. Allah-azwj Mighty and Majestic Existed and He-azwj was neither Speaking, nor Wanting, nor Moving, nor doing. Mighty and Majestic is our Lord-azwj.
وَ الْقُرْآنُ كَلَامُ اللَّهِ غَيْرُ مَخْلُوقٍ فِيهِ خَبَرُ مَنْ كَانَ قَبْلَكُمْ وَ خَبَرُ مَا يَكُونُ بَعْدَكُمْ أُنْزِلَ مِنْ عِنْدِ اللَّهِ عَلَى مُحَمَّدٍ رَسُولِ اللَّهِ ص
And the Quran is Speech of Allah-azwj, not a creation. In it is news of the ones who were before you, and news of what would he happening after you, Revealed from the Presence of Allah-azwj unto Muhammad-saww Rasool-saww of Allah-azwj.
وَ سَأَلْتَ رَحِمَكَ اللَّهُ عَنِ الِاسْتِطَاعَةِ لِلْفِعْلِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْعَبْدَ وَ جَعَلَ لَهُ الْآلَةَ وَ الصِّحَّةَ وَ هِيَ الْقُوَّةُ الَّتِي يَكُونُ الْعَبْدُ بِهَا مُتَحَرِّكاً مُسْتَطِيعاً لِلْفِعْلِ وَ لَا مُتَحَرِّكٌ إِلَّا وَ هُوَ يُرِيدُ الْفِعْلَ وَ هِيَ صِفَةٌ مُضَافَةٌ إِلَى الشَّهْوَةِ الَّتِي هِيَ خَلْقُ اللَّهِ عَزَّ وَ جَلَّ مُرَكَّبَةٌ فِي الْإِنْسَانِ
And you asked, may Allah-azwj have Mercy on you, about the capability for the deed. Indeed Allah-azwj Mighty and Majestic Created the servant and Made tools to be for him and the health, and it is the strength by which the servant becomes moving and would be capable for the deed, and not moving except and he wants the deed, and it is an attribute described to the desire which Allah-azwj Mighty and Majestic Created, Installed in the human being.
فَإِذَا تَحَرَّكَتِ الشَّهْوَةُ لِلْإِنْسَانِ اشْتَهَى الشَّيْءَ وَ أَرَادَهُ فَمِنْ ثَمَّ قِيلَ لِلْإِنْسَانِ مُرِيدٌ فَإِذَا أَرَادَ الْفِعْلَ وَ فَعَلَ كَانَ مَعَ الِاسْتِطَاعَةِ وَ الْحَرَكَةِ فَمِنْ ثَمَّ قِيلَ لِلْعَبْدِ مُسْتَطِيعٌ مُتَحَرِّكٌ
When the desire stirs for the human being, he desires the thing and wants it, and from then it is said for the human being, ‘A wanter’. And when he wants the deed and does it, he would be with the capability and the movement, and from them it would be said for the servant, ‘Capable, mover’.
فَإِذَا كَانَ الْإِنْسَانُ سَاكِناً غَيْرَ مُرِيدٍ لِلْفِعْلِ وَ كَانَ مَعَهُ الْآلَةُ وَ هِيَ الْقُوَّةُ وَ الصِّحَّةُ اللَّتَانِ بِهِمَا تَكُونُ حَرَكَاتُ الْإِنْسَانِ وَ فِعْلُهُ كَانَ سُكُونُهُ لِعِلَّةِ سُكُونِ الشَّهْوَةِ فَقِيلَ سَاكِنٌ فَوُصِفَ بِالسُّكُونِ
And when the human being was still, without wanting the deed, and the tools were with him, and it is the strength and the health, those by which the movement and deed of the human being takes place, his stillness would become a reason for the desires, and it would be said, ‘Calm’, and he would be described with the calmness.
فَإِذَا اشْتَهَى الْإِنْسَانُ وَ تَحَرَّكَتْ شَهْوَتُهُ الَّتِي رُكِّبَتْ فِيهِ اشْتَهَى الْفِعْلَ وَ تَحَرَّكَ بِالْقُوَّةِ الْمُرَكَّبَةِ فِيهِ وَ اسْتَعْمَلَ الْآلَةَ الَّتِي يَفْعَلُ بِهَا الْفِعْلَ فَيَكُونُ الْفِعْلُ مِنْهُ عِنْدَ مَا تَحَرَّكَ وَ اكْتَسَبَهُ فَقِيلَ فَاعِلٌ وَ مُتَحَرِّكٌ وَ مُكْتَسِبٌ وَ مُسْتَطِيعٌ أَ وَ لَا تَرَى أَنَّ جَمِيعَ ذَلِكَ صِفَاتٌ يُوصَفُ بِهَا الْإِنْسَانُ
When the human being desires and his desire which is installed in him moves, desired the deed and moves with the strength installed in him, and he utilised the tools which he does the deeds with, the deed would happen to be from him, during the movement and his achievement, and it would be said, ‘A doer, and mover, and achiever, and capable. Or, do you not see that the entirety of that are attributes the human being is attributed with?
وَ سَأَلْتَ رَحِمَكَ اللَّهُ عَنِ التَّوْحِيدِ وَ مَا ذَهَبَ إِلَيْهِ مَنْ قِبَلَكَ فَتَعَالَى اللَّهُ الَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ تَعَالَى اللَّهُ عَمَّا يَصِفُهُ الْوَاصِفُونَ الْمُشَبِّهُونَ اللَّهَ تَبَارَكَ وَ تَعَالَى بِخَلْقِهِ الْمُفْتَرُونَ عَلَى اللَّهِ عَزَّ وَ جَلَّ
And you asked, may Allah-azwj have Mercy on you, about the Tawheed and what the ones around you are going towards. Exalted is Allah-azwj Who, There isn’t anything like Him, and He is the Hearing, the Seeing [42:11]. Allah-azwj is Exalted from that the ascribers are ascribing, the resemblers of Allah-azwj Blessed and Exalted with His-azwj creation, the fabricators upon Allah-azwj Mighty and Majestic.
فَاعْلَمْ رَحِمَكَ اللَّهُ أَنَّ الْمَذْهَبَ الصَّحِيحَ فِي التَّوْحِيدِ مَا نَزَلَ بِهِ الْقُرْآنُ مِنْ صِفَاتِ اللَّهِ عَزَّ وَ جَلَ فَانْفِ عَنِ اللَّهِ الْبُطْلَانَ وَ التَّشْبِيهَ فَلَا نَفْيَ وَ لَا تَشْبِيهَ هُوَ اللَّهُ عَزَّ وَ جَلَّ الثَّابِتُ الْمَوْجُودُ تَعَالَى اللَّهُ عَمَّا يَصِفُهُ الْوَاصِفُونَ وَ لَا تَعْدُ الْقُرْآنَ فَتَضِلَّ بَعْدَ الْبَيَانِ
Then know, may Allah-azwj have Mercy on you, that the correct doctrine regarding the Tawheed is what the Quran came down with from the Attributes of Allah-azwj Mighty and Majestic, therefore turn away from Allah-azwj the falsehoods and the resemblances. There is neither a negation nor a resemblance, He-azwj is Allah-azwj Mighty and Majestic, the Affirmed, the Present. Exalted is Allah-azwj from what the describers are describing, and do not exceed the Quran for you will stray after the describing (by your opinion).
وَ سَأَلْتَ رَحِمَكَ اللَّهُ عَنِ الْإِيمَانِ فَالْإِيمَانُ هُوَ إِقْرَارٌ بِاللِّسَانِ وَ عَقْدٌ بِالْقَلْبِ وَ عَمَلٌ بِالْأَرْكَانِ فَالْإِيمَانُ بَعْضُهُ مِنْ بَعْضٍ وَ قَدْ يَكُونُ الْعَبْدُ مُسْلِماً قَبْلَ أَنْ يَكُونَ مُؤْمِناً وَ لَا يَكُونُ مُؤْمِناً حَتَّى يَكُونَ مُسْلِماً فَالْإِسْلَامُ قَبْلَ الْإِيمَانِ وَ هُوَ يُشَارِكُ الْإِيمَانَ
And you asked, may Allah-azwj have Mercy on you, about the Eman. The Eman, it is the acceptance with the tongue, and holding with the heart, and acting by the pillars (of Religion), and the Eman is part of it from part, and the servant happened to be a Muslim before he became a Momin, and he did not happen to be a Momin until he had become a Muslim. Thus, the Islam is before the Eman and it participates (with) the Eman.
فَإِذَا أَتَى الْعَبْدُ بِكَبِيرَةٍ مِنْ كَبَائِرِ الْمَعَاصِي أَوْ صَغِيرَةٍ مِنْ صَغَائِرِ الْمَعَاصِي الَّتِي نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهَا كَانَ خَارِجاً مِنَ الْإِيمَانِ وَ سَاقِطاً عَنْهُ اسْمُ الْإِيمَانِ وَ ثَابِتاً عَلَيْهِ اسْمُ الْإِسْلَامِ
When the servant come to a major sin from the major acts of disobediences, or a minor one from the minor acts of disobediences which Allah-azwj Mighty and Majestic Prohibited from, he would be out from the Eman, and the name of the Eman would be dropped from him, and the name Islam would (still) be affirmed upon him.
فَإِنْ تَابَ وَ اسْتَغْفَرَ عَادَ إِلَى الْإِيمَانِ وَ لَمْ يُخْرِجْهُ إِلَى الْكُفْرِ وَ الْجُحُودِ وَ الِاسْتِحْلَالِ وَ إِذَا قَالَ لِلْحَلَالِ هَذَا حَرَامٌ وَ لِلْحَرَامِ هَذَا حَلَالٌ وَ دَانَ بِذَلِكَ فَعِنْدَهَا يَكُونُ خَارِجاً مِنَ الْإِيمَانِ وَ الْإِسْلَامِ إِلَى الْكُفْرِ وَ كَانَ بِمَنْزِلَةِ رَجُلٍ دَخَلَ الْحَرَمَ ثُمَّ دَخَلَ الْكَعْبَةَ فَأَحْدَثَ فِي الْكَعْبَةِ حَدَثاً فَأُخْرِجَ عَنِ الْكَعْبَةِ وَ عَنِ الْحَرَمِ فَضُرِبَتْ عُنُقُهُ وَ صَارَ إِلَى النَّارِ
If he repents and seeks Forgiveness, he would return to the Eman and he would not have gone out to the Kufr, and the rejection, and the non-restrictions. And when he says for the Permissible, ‘This is Prohibited’, and says for the Prohibited, ‘This is Permissible’, and makes it a Religion with that, then, at that, he would become outside from the Eman as well as from Islam to the Kufr, and he would be at the status of a man who enters the Sanctuary, then he enters the Kabah, then he excretes toilet in the Kabah, he would be thrown out from the Kabah and from the Sanctuary, and his neck would be struck, and he would go to the Fire’’.[39]
40- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِي شُعَيْبٍ الْمَحَامِلِيِ عَنْ أَبِي سُلَيْمَانَ الْجَمَّالِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ شَيْءٍ مِنَ الِاسْتِطَاعَةِ فَقَالَ لَيْسَتِ الِاسْتِطَاعَةُ مِنْ كَلَامِي وَ لَا مِنْ كَلَامِ آبَائِي
‘Al Tawheed’ – My father, from Sa’ad, from Ibn Isa, from Muhammad Al Barqy, from Abu Shuayb Al Mahamily, from Abu Suleyman Al Jamal, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about a thing from the capability, so he-asws said: ‘The capability isn’t from my-asws speech nor from the speech of my-asws forefathers-asws’’.[40]
41- يد، التوحيد أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ قَدْ كانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَ هُمْ سالِمُونَ قَالَ وَ هُمْ مُسْتَطِيعُونَ يَسْتَطِيعُونَ الْأَخْذَ بِمَا أُمِرُوا بِهِ وَ التَّرْكَ لِمَا نُهُوا عَنْهُ وَ بِذَلِكَ ابْتُلُوا
‘Al Tawheed’ – My father and Ibn Al Waleed together, from Sa’ad, from Ibn Isa, from Al Hassan Bin Fazal, from Abu Jameela, from Muhammad Bin Ali Al Halby,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: and they had been called to the Sajdah while they were safe (and sound) [68:43]. He-asws said: ‘And they were capable. They were capable to take with whatever they had been Commanded with, and leaving whatever they had been Prohibited from, and by that they were Tried’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ مَاتَ وَ تَرَكَ مِائَةَ أَلْفِ دِرْهَمٍ وَ لَمْ يَحُجَّ حَتَّى مَاتَ هَلْ كَانَ يَسْتَطِيعُ الْحَجَّ قَالَ نَعَمْ إِنَّمَا اسْتَغْنَى عَنْهُ بِمَالِهِ وَ صِحَّتِهِ
He (the narrator) said, ‘And I asked him-asws about a man who died and left one hundred thousand Dirhams and did not perform Hajj until he died, was he capable of the Hajj?’ He-asws said: ‘Yes. But rather, he was self-sufficient from it with his wealth and his health’’.[41]
42- يد، التوحيد بِهَذَا الْإِسْنَادِ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ يُدْعَوْنَ إِلَى السُّجُودِ فَلا يَسْتَطِيعُونَ قَالَ صَارَتْ أَصْلَابُهُمْ كَصَيَاصِي الْبَقَرِ يَعْنِي قُرُونَهَا وَ قَدْ كانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَ هُمْ سالِمُونَ قَالَ وَ هُمْ سَالِمُونَ وَ هُمْ مُسْتَطِيعُونَ
‘Al Tawheed’ – By this chain, from Ibn Isa, from Ali Bin Hadeed, from Jameel, from Zurara,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: called to the Sajdah while they were safe (and sound) [68:43]. He-asws said: ‘Their backbones would become like the backbone of the cow’ – meaning its horns (of a bull) – ‘and they had been called to the Sajdah while they were safe (and sound) [68:43], he-asws said: ‘And they were safe and sound, and they were capable’’.[42]
43- يد، التوحيد بِهَذَا الْإِسْنَادِ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى الصَّيْرَفِيِّ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلَهُ زُرَارَةُ وَ أَنَا حَاضِرٌ فَقَالَ أَ فَرَأَيْتَ مَا افْتَرَضَ اللَّهُ عَلَيْنَا فِي كِتَابِهِ وَ مَا نَهَانَا عَنْهُ جَعَلَنَا مُسْتَطِيعِينَ لِمَا افْتَرَضَ عَلَيْنَا مُسْتَطِيعِينَ لِتَرْكِ مَا نَهَانَا عَنْهُ فَقَالَ نَعَمْ
‘Al Tawheed’ – And by this chain, from Ibn Isa, from Muhammad al Baqy, from Muhammad Bin Yahya Al Sayrafi, from Sabah Al Haza’a,
‘From Abu Ja’far-asws, he (the narrator) said, ‘Zurara asked him-asws – and I was present – and he said, ‘What is your-asws view of what Allah-azwj has Obligated upon us in His-azwj Book and what He-azwj has Forbidden from it? Did He-azwj Make us capable to what He-azwj had Obligated upon us, capable to leave what He-azwj has Forbidden from?’ He-asws said: ‘Yes’’.[43]
44- يد، التوحيد بِهَذَا الْإِسْنَادِ عَنِ ابْنِ عِيسَى عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ عَوْفِ بْنِ عَبْدِ اللَّهِ الْأَزْدِيِّ عَنْ عَمِّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الِاسْتِطَاعَةِ فَقَالَ وَ قَدْ فَعَلُوا فَقُلْتُ نَعَمْ زَعَمُوا أَنَّهَا لَا تَكُونُ إِلَّا عِنْدَ الْفِعْلِ وَ إِرَادَةٍ فِي حَالِ الْفِعْلِ لَا قَبْلَهُ فَقَالَ أَشْرَكَ الْقَوْمُ
‘Al Tawheed’ – By this chain, from Ibn Isa, from Saeed Bin Janah, from Awf Bin Abdulla Al Azdy, from his uncle who said,
‘I asked Abu Abdullah-asws about the capability, so he-asws said: ‘And they have done it?’ I said, ‘Yes. They are claiming that it does not happen except during the deed and intention during the state of (doing) the deed, not before it’. He-asws said: ‘The people have committed Shirk’’.[44]
45- يد، التوحيد بِهَذَا الْإِسْنَادِ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْحَسَنِ الْحَذَّاءِ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا يُعْنَى بِقَوْلِهِ عَزَّ وَ جَلَ وَ قَدْ كانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَ هُمْ سالِمُونَ قَالَ وَ هُمْ مُسْتَطِيعُونَ
‘Al Tawheed’ – By this chain, from Ibn Isa, from Ali Bin Abdullah, from Ibn Abu Umeyr, from Abu Al Hassan Al Haza’a, from Al Moalla Bin Khunays who said,
‘I said to Abu Abdullah-asws, ‘What is the meaning of the Words of Mighty and Majestic: and they had been called to the Sajdah while they were safe (and sound) [68:43]?’ He-asws said: ‘And they were capable’’.[45]
46- يد، التوحيد ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى وَ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ وَ ابْنِ أَبِي الْخَطَّابِ جَمِيعاً عَنِ الْبَزَنْطِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَكُونُ الْعَبْدُ فَاعِلًا وَ لَا مُتَحَرِّكاً إِلَّا وَ الِاسْتِطَاعَةُ مَعَهُ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ إِنَّمَا وَقَعَ التَّكْلِيفُ مِنَ اللَّهِ عَزَّ وَ جَلَّ بَعْدَ الِاسْتِطَاعَةِ فَلَا يَكُونُ مُكَلَّفاً لِلْفِعْلِ إِلَّا مُسْتَطِيعاً
‘Al Tawheed’ – Ibn Al Waleed, from Sa’ad, from Ibn Isa, and Muhammad Bin Abdul Hameed, and Ibn Abu Al Khattab altogether from Al Bazanty, from one of our companions,
‘From Abu Abdullah-asws having said: ‘The servant does not become a doer, nor a mover except and the capability is with him from Allah-azwj Mighty and Majestic, and rather, the encumberment occurs from Allah-azwj Mighty and Majestic after the capability. Therefore, he does not become Encumbered for the deed except (after being) capable’’.[46]
47- يد، التوحيد عَبْدُ اللَّهِ بْنُ عَبْدِ الْوَهَّابِ عَنْ أَحْمَدَ بْنِ الْفَضْلِ عَنْ مَنْصُورِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ أَبِي الْحُسَيْنِ عَنْ سَهْلٍ الْمَصِّيصِيِ عَنْهُ ع مِثْلَهُ.
‘Al Tawheed’ – Abdullah Bin Muhammad Bin Abdul Wahab, from Ahmad Bin Al Fazl, from Mansour Bin Abdullah, from Ali Bin Abdullah, from Ibn Abu Al Khattab, from Muhammad Bin Abu Al Husayn, from Sahl Al Maseysi,
‘From him-asws – similar to it’’.[47]
48- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ بَزِيعٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ رَوَاهُ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ لَا يَكُونُ الْعَبْدُ فَاعِلًا إِلَّا وَ هُوَ مُسْتَطِيعٌ وَ قَدْ يَكُونُ مُسْتَطِيعاً غَيْرَ فَاعِلٍ وَ لَا يَكُونُ فَاعِلًا أَبَداً حَتَّى يَكُونَ مَعَهُ الِاسْتِطَاعَةُ
‘Al Tawheed’ – My father, from Sa’ad, from Ibn Bazie, from Ibn Abu Umeyr, from one who reported it from our companions,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The servant does not become a doer except and he is capable, and he has been capable without being a doer, nor can he become a doer, ever, until the capability happens to be with him’’.[48]
49- يد، التوحيد أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ تَعَالَى وَ سَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنا لَخَرَجْنا مَعَكُمْ يُهْلِكُونَ أَنْفُسَهُمْ وَ اللَّهُ يَعْلَمُ إِنَّهُمْ لَكاذِبُونَ قَالَ أَكْذَبَهُمْ اللَّهُ فِي قَوْلِهِمْ لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ وَ قَدْ كَانُوا مُسْتَطِيعِينَ لِلْخُرُوجِ
‘Al Tawheed’ – My father and Ibn Al Waleed both together, from Sa’ad, from Ibn Isa, from Ali Bin Abdullah, from Ahmad Bin Muhammad Al Barqy,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj the Exalted: And they are swearing by Allah, ‘If we had been able to, we would have gone out along with you’. They are destroying themselves, and Allah Knows they are lying [9:42]. He-asws said: ‘Allah-azwj has Belied them regarding their words, ‘If we had been able to, we would have gone out along with you’, and they were capable for the going out’’.[49]
50- يد، التوحيد بِهَذَا الْإِسْنَادِ عَنْ أَبِي عِيسَى عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي هَذِهِ الْآيَةِ لَوْ كانَ عَرَضاً قَرِيباً وَ سَفَراً قاصِداً لَاتَّبَعُوكَ وَ لكِنْ بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ وَ سَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنا لَخَرَجْنا مَعَكُمْ يُهْلِكُونَ أَنْفُسَهُمْ وَ اللَّهُ يَعْلَمُ إِنَّهُمْ لَكاذِبُونَ إِنَّهُمْ كَانُوا يَسْتَطِيعُونَ لِلْخُرُوجِ وَ قَدْ كَانَ فِي الْعِلْمِ أَنَّهُ لَوْ كَانَ عَرَضاً قَرِيباً وَ سَفَراً قَاصِداً لَفَعَلُوا
‘Al Tawheed’ – By this chain, from Ibn Isa, from Al Hajal, from Sa’alba, from Abdul A’ala Bin Ayn,
‘From Abu Abdullah-asws regarding this Verse: If it had been a nearby gain and an easy journey, they would have followed you, but the distance was far upon them. And they are swearing by Allah, ‘If we had been able to, we would have gone out along with you’. They are destroying themselves, and Allah Knows they are lying [9:42]: ‘They were capable for the going out, and it was in the Knowledge (of Allah-azwj), If it had been a nearby gain and an easy journey, they would have done so’’.[50]
51- يد، التوحيد أَبِي وَ ابْنُ الْوَلِيدِ عَنْ سَعْدٍ وَ الْحِمْيَرِيُّ هُمَا عَنْ ابْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أُمِرَ الْعِبَادُ إِلَّا بِدُونِ سَعَتِهِمْ فَكُلُّ شَيْءٍ أُمِرَ النَّاسُ بِأَخْذِهِ فَهُمْ مُتَّسِعُونَ لَهُ وَ مَا لَا يَتَّسِعُونَ لَهُ فَهُوَ مَوْضُوعٌ عَنْهُمْ وَ لَكِنَّ النَّاسَ لَا خَيْرَ فِيهِمْ.
‘Al Tawheed’ – My father, and Ibn Al Waleed, from Sa’ad and Al Humeyri, both from Ibn Isa, from Al Hassan Ibn Ali Bin Fazal, from Abu Jameela, from Muhammad Al Halby,
‘From Abu Abdullah-asws having said: ‘The servants have not been Commanded except to below their capacity, therefore everything the people have been Commanded with taking to, so they are capable for it, and whatever they have no capacity for, so it is dropped from them, but the people, there is no good in them’’.[51]
52- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الِاسْتِطَاعَةِ فَلَمْ يُجِبْنِي فَدَخَلْتُ عَلَيْهِ دَخْلَةً أُخْرَى
‘Al Tawheed’ – Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Ubeyd Bin Zurara, from Hamza Bin Humran who said,
‘I asked Abu Abdullah-asws about the capability, but he-asws did not answer me, so I went to him-asws for another meeting and I said, ‘May Allah-azwj Keep you-asws well! Something from it has occurred in my heart, I cannot take it out except by something I hear from you-asws’. He-asws said: ‘It would not harm you, what was in your heart’.
فَقُلْتُ أَصْلَحَكَ اللَّهُ إِنَّهُ قَدْ وَقَعَ فِي قَلْبِي مِنْهَا شَيْءٌ لَا يُخْرِجُهُ إِلَّا شَيْءٌ أَسْمَعُهُ مِنْكَ قَالَ فَإِنَّهُ لَا يَضُرُّكَ مَا كَانَ فِي قَلْبِكَ قُلْتُ أَصْلَحَكَ اللَّهُ فَإِنِّي أَقُولُ إِنَّ اللَّهَ تَعَالَى لَمْ يُكَلِّفِ الْعِبَادَ إِلَّا مَا يَسْتَطِيعُونَ وَ إِلَّا مَا يُطِيقُونَ فَإِنَّهُمْ لَا يَصْنَعُونَ شَيْئاً مِنْ ذَلِكَ إِلَّا بِإِرَادَةِ اللَّهِ وَ مَشِيَّتِهِ وَ قَضَائِهِ وَ قَدَرِهِ قَالَ هَذَا دِينُ اللَّهِ الَّذِي أَنَا عَلَيْهِ وَ آبَائِي أَوْ كَمَا قَالَ
I said, ‘May Allah-azwj Keep you-asws well! I am saying that Allah-azwj the Exalted did not Encumber the servants except what they are capable of, or what they could be enduring, thus they would not be doing anything from that except by the Will of Allah-azwj, and His-azwj Desire, and His-azwj Ordainment, and His-azwj Power’. He-asws said: ‘This is the Religion of Allah-azwj which I-asws am upon, and (so were) my-asws forefathers-asws’’.[52]
53- يد، التوحيد الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لَنَا كَلَاماً نَتَكَلَّمُ بِهِ قَالَ هَاتِهِ قُلْتُ نَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ وَ نَهَى وَ كَتَبَ الْآجَالَ وَ الْآثَارَ لِكُلِّ نَفْسٍ بِمَا قَدَّرَ لَهَا وَ أَرَادَ وَ جَعَلَ فِيهِمْ مِنَ الِاسْتِطَاعَةِ لِطَاعَتِهِ مَا يَعْمَلُونَ بِهِ مَا أَمَرَهُمْ بِهِ وَ مَا نَهَاهُمْ عَنْهُ فَإِذَا تَرَكُوا ذَلِكَ إِلَى غَيْرِهِ كَانُوا مَحْجُوجِينَ بِمَا صَيَّرَ فِيهِمْ مِنَ الِاسْتِطَاعَةِ وَ الْقُوَّةِ لِطَاعَتِهِ
‘Al Tawheed’ – Al Ataar, from his father, from Ibn Isa, from Ali Bin Al Hakam, from Ibn Bakeyr, from Hamza Bin Humran who said,
‘I said to Abu Abdullah-asws, ‘There are speeches for us we are speaking with’. He-asws said: ‘Give it’. I said, ‘We are saying that Allah-azwj Mighty and Majestic Commands, and Prohibits, and Decrees the terms (life-spans), and the effects for every soul with whatever is Pre-determined for it and Intended, and Made the capability to be in them what they could be working with whatever He-azwj has Commanded them with and Forbidden them from. Then, when they leave that to something else, they would be Argued with what has come to be in them from the capability, and the strength for obeying Him-azwj’.
فَقَالَ هَذَا هُوَ الْحَقُّ إِذَا لَمْ تَعْدُهُ إِلَى غَيْرِهِ
He-asws said: ‘This, it is the truth when you do not exceed it to something else’’.[53]
54- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنِ الِاسْتِطَاعَةِ فَقَالَ يَسْتَطِيعُ الْعَبْدُ بَعْدَ أَرْبَعِ خِصَالٍ أَنْ يَكُونَ مُخَلَّى السَّرْبِ صَحِيحَ الْجِسْمِ سَلِيمَ الْجَوَارِحِ لَهُ سَبَبٌ وَارِدٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat who said,
‘I asked Abu Al-Hassan Al-Reza-asws about the capability, and he-asws said: ‘The servant is capable after four characteristics – If he happens to be devoid of the means, healthy of body, sound of limbs, for him being a reason from Allah-azwj Mighty and Majestic’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَسِّرْهَا لِي
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Interpret these for me’.
قَالَ أَنْ يَكُونَ الْعَبْدُ مُخَلَّى السَّرْبِ صَحِيحَ الْجِسْمِ سَلِيمَ الْجَوَارِحِ يُرِيدُ أَنْ يَزْنِيَ فَلَا يَجِدُ امْرَأَةً ثُمَّ يَجِدُهَا فَإِمَّا أَنْ يَعْصِمَ فَيَمْتَنِعَ كَمَا امْتَنَعَ يُوسُفُ ع أَوْ يُخَلِّيَ بَيْنَهُ وَ بَيْنَ إِرَادَتِهِ فَيَزْنِيَ فَيُسَمَّى زَانِياً وَ لَمْ يُطِعِ اللَّهَ بِإِكْرَاهٍ وَ لَمْ يَعْصِ بِغَلَبَةٍ
He-asws said: ‘If the servant happens to be devoid of the means, healthy of body, sound of limbs, intending to commit adultery, but he cannot find a woman, then he does find her, either he protects and prevents just as Yusuf-as prevented, or he is left alone between him and his intention, so he does commit adultery, then he would be named as an adulterer, and he did not obey Allah-azwj by His-azwj Force, and did not disobey by being overcome’’.[54]
55- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْخَلْقَ فَعَلِمَ مَا هُمْ صَائِرُونَ إِلَيْهِ وَ أَمَرَهُمْ وَ نَهَاهُمْ
‘Al Tawheed’ – Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Hamad Bin Isa, from Al Husayn Bin Al Mukhtar, from Ismail Bin Jabir,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Created the creatures and He-azwj Knows what they would be coming to, and He-azwj Commanded them and Prohibited them.
فَمَا أَمَرَهُمْ بِهِ مِنْ شَيْءٍ فَقَدْ جَعَلَ لَهُمُ السَّبِيلَ إِلَى الْأَخْذِ بِهِ وَ مَا نَهَاهُمْ عَنْهُ فَقَدْ جَعَلَ لَهُمُ السَّبِيلَ إِلَى تَرْكِهِ وَ لَا يَكُونُونَ فِيهِ آخِذِينَ وَ لَا تَارِكِينَ إِلَّا بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ
Whatever thing He-azwj Commanded them with, He-azwj has Made the way for them to take with it, and whatever He-azwj Prohibited them from, so He-azwj has Made the way for them to leave it, and they would not be becoming takers nor leavers with regard to it except by the Permission of Allah-azwj Mighty and Majestic’’.[55]
56- يد، التوحيد بِهَذَا الْإِسْنَادِ عَنِ الْحُسَيْنِ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ قَدْ كانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَ هُمْ سالِمُونَ قَالَ مُسْتَطِيعُونَ يَسْتَطِيعُونَ الْأَخْذَ بِمَا أُمِرُوا بِهِ وَ التَّرْكَ لِمَا نُهُوا عَنْهُ وَ بِذَلِكَ ابْتُلُوا
‘Al Tawheed’ – By this chain, from Al Husayn, from Fazalat, from Aban, from Hamza Bin Muhammad Al Tayar who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic: and they had been called to the Sajdah while they were safe (and sound) [68:43]. He-asws said: ‘Capable one, capable of the taking with whatever they had been Commanded with, and the leaving whatever they had been Prohibited from, and by they were Tried’.
ثُمَّ قَالَ لَيْسَ شَيْءٌ مِمَّا أُمِرُوا بِهِ وَ نُهُوا عَنْهُ إِلَّا وَ مِنَ اللَّهِ عَزَّ وَ جَلَّ فِيهِ ابْتِلَاءٌ وَ قَضَاءٌ
Then he-asws said: ‘There isn’t anything from what they had been Commanded with and Prohibited from except, and from Allah-azwj Mighty and Majestic, there was a Trial and an Ordainment in it’’.[56]
57- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا كَلَّفَ اللَّهُ الْعِبَادَ كُلْفَةَ فِعْلٍ وَ لَا نَهَاهُمْ عَنْ شَيْءٍ حَتَّى جَعَلَ لَهُمُ الِاسْتِطَاعَةَ ثُمَّ أَمَرَهُمْ وَ نَهَاهُمْ فَلَا يَكُونُ الْعَبْدُ آخِذاً وَ لَا تَارِكاً إِلَّا بِاسْتِطَاعَةٍ مُتَقَدِّمَةٍ قَبْلَ الْأَمْرِ وَ النَّهْيِ وَ قَبْلَ الْأَخْذِ وَ التَّرْكِ وَ قَبْلَ الْقَبْضِ وَ الْبَسْطِ
‘Al Tawheed’ – My father, from Sa’ad, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Hisham Ibn Salim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj did not Encumber the servants the encumberment of a deed, and did not Prohibited them from a thing until He-azwj Made the capability to be for them, then He-azwj Commanded them and Prohibited them. Therefore, the servant does not become a taker nor a leaver except by the capability having preceded before the Command and the Prohibition, and before the taking and the leaving, and before the holding and the letting go’’.[57]
58- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَكُونُ مِنَ الْعَبْدِ قَبْضٌ وَ لَا بَسْطٌ إِلَّا بِاسْتِطَاعَةٍ مُتَقَدِّمَةٍ لِلْقَبْضِ وَ الْبَسْطِ
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ali Bin Al Hakam, from Hisham Bin Salim, from Suleyman Bin Khalid who said,
‘I heard Abu Abdullah-asws saying: ‘There does not happen from the servant, neither a holding nor letting go except by the capability preceding to the holding and the letting go’[58]
59- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ الْمَحَامِلِيِّ وَ صَفْوَانَ بْنِ يَحْيَى مَعاً عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَمِعْتُهُ يَقُولُ وَ عِنْدَهُ قَوْمٌ يَتَنَاظَرُونَ فِي الْأَفَاعِيلِ وَ الْحَرَكَاتِ فَقَالَ الِاسْتِطَاعَةُ قَبْلَ الْفِعْلِ لَمْ يَأْمُرِ اللَّهُ عَزَّ وَ جَلَّ بِقَبْضٍ وَ لَا بَسْطٍ إِلَّا وَ الْعَبْدُ لِذَلِكَ مُسْتَطِيعٌ
‘Al Tawheed’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Al Mahamily, and Safwan Bin Yahya together, from Ibn Muskan, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying – and in his-asws presence was a group who were looking into the deeds and the movements, and he-asws said: ‘The capability is before the deed. Allah-azwj Mighty and Majestic did not Command with a holding nor with a letting go except and the servant was capable for that’’.[59]
60- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ عَمْرٍو رَجُلٍ مِنْ أَصْحَابِنَا عَمَّنْ سَأَلَ أَبَا عَبْدِ اللَّهِ ع فَقَالَ لَهُ إِنَّ لِي أَهْلَ بَيْتٍ قَدَرِيَّةً يَقُولُونَ نَسْتَطِيعُ أَنْ نَعْمَلَ كَذَا وَ كَذَا وَ نَسْتَطِيعُ أَنْ لَا نَعْمَلَ
‘Al Tawheed’ – My father, from Sa’ad, from Ibn Yazeed, from Marouk Bin Ubeyd, from Umar and a man from our companions,
‘From the one who asked Abu Abdullah-asws, saying to him-asws, ‘There are family members for him who are Qadiriites (Fatalists), they are saying, ‘We are capable of doing such and such, and we are capable of not doing’’.
قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع قُلْ لَهُ هَلْ تَسْتَطِيعُ أَنْ لَا تَذْكُرَ مَا تَكْرَهُ وَ أَنْ لَا تَنْسَى مَا تُحِبُّ فَإِنْ قَالَ لَا فَقَدْ تَرَكَ قَوْلَهُ وَ إِنْ قَالَ نَعَمْ فَلَا تُكَلِّمْهُ أَبَداً فَقَدْ ادَّعَى الرُّبُوبِيَّةَ
He (the narrator) said, ‘Abu Abdullah-asws said: ‘Say to him, ‘Are you capable of not remembering what you dislike and not forgetting what you love?’ So, if he says, no, then he has left his word, and if he says, yes, then do not speak to him, ever, for he has claimed the Lordship’’.[60]
61- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ أَبِي خَالِدٍ السِّجِسْتَانِيِ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: مَرَّ أَمِيرُ الْمُؤْمِنِينَ ع بِجَمَاعَةٍ بِالْكُوفَةِ وَ هُمْ يَخْتَصِمُونَ بِالْقَدَرِ فَقَالَ لِمُتَكَلِّمِهِمْ أَ بِاللَّهِ تَسْتَطِيعُ أَمْ مَعَ اللَّهِ أَمْ مِنْ دُونِ اللَّهِ تَسْتَطِيعُ فَلَمْ يَدْرِ مَا يَرُدُّ عَلَيْهِ
‘Al Tawheed’ – My father, from Sa’ad, from Salih Bin Abu Hamad, from Abu Khalid Al Sijistany, from Ali Bin Yaqteen,
‘From Abu Ibrahim-asws (7th Imam-asws) having said: ‘Amir Al Momineen-asws passed by a group at Kufa and they were disputing about the Pre-determination, so he-asws said to their speaker: ‘Are you capable by Allah-azwj? Or along with Allah-azwj? Or from besides Allah-azwj, you are capable?’ But, he did not know what to respond to him-asws with.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنْ زَعَمْتَ أَنَّكَ بِاللَّهِ تَسْتَطِيعُ فَلَيْسَ إِلَيْكَ مِنَ الْأَمْرِ شَيْءٌ وَ إِنْ زَعَمْتَ أَنَّكَ مَعَ اللَّهِ تَسْتَطِيعُ فَقَدْ زَعَمْتَ أَنَّكَ شَرِيكٌ مَعَهُ فِي مِلْكِهِ وَ إِنْ زَعَمْتَ أَنَّكَ مِنْ دُونِ اللَّهِ تَسْتَطِيعُ فَقَدِ ادَّعَيْتَ الرُّبُوبِيَّةَ مِنْ دُونِ اللَّهِ تَعَالَى
Amir Al Momineen-asws said: ‘If you claim that you are capable by Allah-azwj, then there isn’t anything to you from the matter; and if you claim that you are capable along with Allah-azwj, then you have claimed that you are an associate with Him-azwj in His-azwj Kingdom; and if you claim that you are capable from besides Allah-azwj, then you have claimed the Lordship from besides Allah-azwj, the Exalted’.
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ لَا بَلْ بِاللَّهِ أَسْتَطِيعُ فَقَالَ أَمَا إِنَّكَ لَوْ قُلْتَ غَيْرَ هَذَا لَضَرَبْتُ عُنُقَكَ
He said, ‘O Amir Al-Momineen-asws! But, I am capable by Allah-azwj’. He-asws said: ‘But, if you had said other than this, I-asws would have struck your neck’’.[61]
62- ن، عيون أخبار الرضا عليه السلام يد، التوحيد تَمِيمٌ الْقُرَشِيُّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنِ الْهَرَوِيِّ قَالَ: سَأَلَ الْمَأْمُونُ الرِّضَا ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ الَّذِينَ كانَتْ أَعْيُنُهُمْ فِي غِطاءٍ عَنْ ذِكْرِي وَ كانُوا لا يَسْتَطِيعُونَ سَمْعاً فَقَالَ إِنَّ غِطَاءَ الْعَيْنِ لَا يَمْنَعُ مِنَ الذِّكْرِ وَ الذِّكْرُ لَا يُرَى بِالْعُيُونِ وَ لَكِنَّ اللَّهَ شَبَّهَ الْكَافِرِينَ بِوَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع بِالْعُمْيَانِ لِأَنَّهُمْ كَانُوا يَسْتَثْقِلُونَ قَوْلَ النَّبِيِّ ص فِيهِ وَ كَانُوا لَا يَسْتَطِيعُونَ سَمْعاً فَقَالَ الْمَأْمُونُ فَرَّجْتَ عَنِّي فَرَّجَ اللَّهُ عَنْكَ
‘Uyoun Akhbar Al-Reza-asws’ – Tameem Al Qarshy, from his father, from Hmad Bin Ali, from al Harwy who said,
‘Al-Mamoun asked Al-Reza-asws about the Words of Allah-azwj Mighty and Majestic: Those whose eyes were under a cover from My Zikr (Mention) and they were unable to hear [18:101], so he-asws said: ‘The cover of the eyes does not prevent from the Zikr, and the Zikr cannot be seen by the eyes, but Allah-azwj Cited an example of the Kafirs with the Wilayah of Ali-asws Bin Abu Talib-asws with the blind one, because they were considering it heavy, the words of the Prophet-saww regarding it (Wilayah) and were not tolerating hearing (these words)’. Al-Mamoun said, ‘You-asws have relieved from me, may Allah-azwj Relieve you-asws’’.[62]
63- ف، تحف العقول كَتَبَ الْحَسَنُ الْبَصْرِيُّ إِلَى أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ ع أَمَّا بَعْدُ فَإِنَّكُمْ مَعْشَرَ بَنِي هَاشِمٍ الْفُلْكُ الْجَارِيَةُ فِي اللُّجَجِ الْغَامِرَةِ وَ الْأَعْلَامُ النَّيِّرةُ الشَّاهِرَةُ أَوْ كَسَفِينَةِ نُوحٍ ع الَّتِي نَزَلَهَا الْمُؤْمِنُونَ وَ نَجَا فِيهَا الْمُسْلِمُونَ
Al-Hassan Al-Basry wrote to Abu Muhammad Al-Hassan-asws Bin Ali-asws, ‘However, you the community of the Clan of Hashim-as are the flowing ship in the overwhelming depths, and the bright signposts, or like the ship of Noah-as which the Momineen boarded it and the Muslims would be rescued regarding it.
كَتَبْتُ إِلَيْكَ يَا ابْنَ رَسُولِ اللَّهِ عِنْدَ اخْتِلافِنَا فِي الْقَدَرِ وَ حَيْرَتِنَا فِي الِاسْتِطَاعَةِ فَأَخْبِرْنَا بِالَّذِي عَلَيْهِ رَأْيُكَ وَ رَأْيُ آبَائِكَ ع فَإِنَّ مِنْ عِلْمِ اللَّهِ عِلْمَكُمْ وَ أَنْتُمْ شُهَدَاءُ عَلَى النَّاسِ وَ اللَّهُ الشَّاهِدُ عَلَيْكُمْ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ
I write to you, O son-asws of Rasool-Allah-saww, due to our differing regarding the Pre-determination, and our confusion regarding the capability, therefore inform us with that which your-asws view is upon and the view of your-asws forefathers-asws, as your-asws knowledge is from the Knowledge of Allah-azwj and you-asws are the witnesses upon the people and Allah-azwj is the Witness upon you, offspring one from the other, and Allah-azwj is Hearing, Knowing’.
فَأَجَابَهُ الْحَسَنُ ع بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَصَلَ إِلَيَّ كِتَابُكَ وَ لَوْ لَا مَا ذَكَرْتَهُ مِنْ حَيْرَتِكَ وَ حَيْرَةِ مَنْ مَضَى قَبْلَكَ إِذاً مَا أَخْبَرْتُكَ أَمَّا بَعْدُ فَمَنْ لَمْ يُؤْمِنْ بِالْقَدَرِ خَيْرِهِ وَ شَرِّهِ أَنَّ اللَّهَ يَعْلَمُهُ فَقَدْ كَفَرَ وَ مَنْ أَحَالَ الْمَعَاصِيَ عَلَى اللَّهِ فَقَدْ فَجَرَ
Al-Hassan-asws replied to him: ‘In the Name of Allah-azwj, the Beneficent, the Merciful. Your letter arrived to me-asws, and if you had not mentioned of your confusion and confusion of the ones passed away before you, then I-asws would not have informed you. However, the one who does not believe in the Pre-determination, its good and it’s evil that Allah-azwj Know, so he has committed Kufr, and the one who links the acts of disobedience unto Allah-azwj, so he has been immoral.
إِنَّ اللَّهَ لَمْ يُطَعْ مُكْرِهاً وَ لَمْ يُعْصَ مَغْلُوباً وَ لَمْ يُهْمِلِ الْعِبَادَ سُدًى مِنَ الْمَمْلَكَةِ بَلْ هُوَ الْمَالِكُ لِمَا مَلَّكَهُمْ وَ الْقَادِرُ عَلَى مَا عَلَيْهِ أَقْدَرَهُمْ بَلْ أَمَرَهُمْ تَخْيِيراً وَ نَهَاهُمْ تَحْذِيراً
Allah-azwj is not being obeyed forcefully, and is not being disobeyed by overcoming, and did not Load the servants from the Kingdom in vain, but He-azwj is the Owner to whatever He-azwj Made them own, and the Able upon what He-azwj Made them to be able upon. But, He-azwj Commanded them as a choice, and Prohibited them as a caution.
فَإِنِ ائْتَمَرُوا لِلطَّاعَةِ لَمْ يَجِدُوا عَنْهَا صَادّاً وَ إِنِ انْتَهَوْا إِلَى الْمَعْصِيَةِ فَشَاءَ أَنْ يَمُنَّ عَلَيْهِمْ بِأَنْ يَحُولَ بَيْنَهُمْ وَ بَيْنَهَا فَعَلَ وَ إِنْ لَمْ يَفْعَلْ فَلَيْسَ هُوَ الَّذِي حَمَلَهُمْ عَلَيْهَا جَبْراً وَ لَا أُلْزِمُوهَا كَرْهاً
If they deliberate for the obedience, they would not find a block from it, and if they end up to the disobedience, then if He-azwj so Desires He-azwj would Favour upon them by being a Barrier between them and it, He-azwj would do so, and if He-azwj does not Do so, then He-azwj isn’t the One-azwj Who Carried them with it (to the disobedience) by Compulsion, nor Necessitated it forcefully.
بَلْ مَنَّ عَلَيْهِمْ بِأَنْ بَصَّرَهُمْ وَ عَرَّفَهُمْ وَ حَذَّرَهُمْ وَ أَمَرَهُمْ وَ نَهَاهُمْ لَا جَبْلًا لَهُمْ عَلَى مَا أَمَرَهُمْ بِهِ فَيَكُونُوا كَالْمَلَائِكَةِ وَ لَا جَبْراً لَهُمْ عَلَى مَا نَهَاهُمْ عَنْهُ وَ فَلِلَّهِ الْحُجَّةُ الْبالِغَةُ فَلَوْ شاءَ لَهَداكُمْ أَجْمَعِينَ وَ السَّلامُ عَلى مَنِ اتَّبَعَ الْهُدى
But, He-azwj Favoured upon them by Making them insightful, and understanding, and Cautioned them and Commanded them and Prohibited them. He-azwj neither Natured them upon whatever He-azwj Commanded them with, so they would happen to be like the Angels, nor Compulsion for them upon what He-azwj Prohibited them from. Say: ‘For Allah is the conclusive Proof. Then if He so Desires to, He would Guide you altogether’ [6:149]. And the greetings be upon the one who follows the Guidance’’.[63]
64- سن، المحاسن عَلِيُّ بْنُ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ أَكْرَمُ مِنْ أَنْ يُكَلِّفَ النَّاسَ مَا لَا يُطِيقُونَ وَ اللَّهُ أَعَزُّ مِنْ أَنْ يَكُونَ فِي سُلْطَانِهِ مَا لَا يُرِيدُ
‘Al Mahasin’ – Ali Bin Al Hakam, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj is more Kind that to Encumber the people with what they cannot endure, and Allah-azwj is Mightier than there would happening to be anything in His-azwj Kingdom what He-azwj does not Want’’.[64]
65- سن، المحاسن أَبِي عَنْ حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ: قُلْتُ لَهُ إِنَّا نَقُولُ إِنَّ اللَّهَ لَمْ يُكَلِّفِ الْعِبَادَ إِلَّا مَا آتَاهُمْ وَ كُلُّ شَيْءٍ لَا يُطِيقُونَهُ فَهُوَ عَنْهُمْ مَوْضُوعٌ وَ لَا يَكُونُ إِلَّا مَا شَاءَ اللَّهُ وَ قَضَى وَ قَدَّرَ وَ أَرَادَ فَقَالَ وَ اللَّهِ إِنَّ هَذَا لَدِينِي وَ دِينُ آبَائِي
‘Al Mahasin’ – My father, from Hamad, from Al Husayn Bin Al Mukhtar, from Hamza Bin Humran who said,
‘I said to him-asws, ‘We are saying that Allah-azwj does not Encumber the servants except what He-azwj Gave them, and all things they cannot endure, so it is dropped from them, and there does not transpire (anything) except what Allah-azwj so Desires, and Ordains, and Pre-determined, and Wants’. He-asws said: ‘By Allah-azwj! This is my-asws Religion and the Religion of my-asws forefathers’’.[65]
66- سن، المحاسن عَلِيُّ بْنُ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا كَلَّفَ اللَّهُ الْعِبَادَ إِلَّا مَا يُطِيقُونَ وَ إِنَّمَا كَلَّفَهُمْ فِي الْيَوْمِ وَ اللَّيْلَةِ خَمْسَ صَلَوَاتٍ وَ كَلَّفَهُمْ مِنْ كُلِّ مِائَتَيْ دِرْهَمٍ خَمْسَةَ دَرَاهِمَ وَ كَلَّفَهُمْ صِيَامَ شَهْرِ رَمَضَانَ فِي السَّنَةِ وَ كَلَّفَهُمْ حَجَّةً وَاحِدَةً وَ هُمْ يُطِيقُونَ أَكْثَرَ مِنْ ذَلِكَ وَ إِنَّمَا كَلَّفَهُمْ دُونَ مَا يُطِيقُونَ وَ نَحْوَ هَذَا
‘Al Mahasin’ – Ali Bin Al Hakam, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj does not Encumber the servants except what they are enduring, and rather He-azwj Encumbered them during the day and the night, five Salats, and Encumbered them from every two hundred Dirhams, five Dirhams (Zakat), and Encumbered them the Fasts of the Month of Ramazan during the year, and Encumbered them with one Hajj, and they are able to endure more than that, and rather He-azwj Encumbered them with below what they can endure, and approximately that’’.[66]
67- سن، المحاسن أَبِي عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَهُ حَفْصٌ الْأَعْوَرُ وَ أَنَا أَسْمَعُ جَعَلَنِيَ اللَّهُ فِدَاكَ قَوْلُ اللَّهِ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا قَالَ ذَلِكَ الْقُوَّةُ فِي الْمَالِ أَوِ الْيَسَارُ
‘Al Mahasin’ – My father, from Al Abbas Bin Aamir, from Muhammad Bin Yahya al Khas’amy, from Abdul Raheem Al Qaseyr,
‘From Abu Abdullah-asws, he (the narrator) said, ‘Hafs Al-Awr asked him-asws – and I heard, ‘May I be sacrificed for you-asws! The Words of Allah-azwj: And for the Sake of Allah, Hajj of the House is incumbent upon the people for the one has the capacity for a way to it [3:97]. He-asws said: ‘That is the strength regarding the wealth of the affluence’.
قَالَ فَإِنْ كَانُوا مُوسِرِينَ فَهُمْ مِمَّنْ يَسْتَطِيعُ إِلَيْهِ السَّبِيلَ قَالَ نَعَمْ
He (the narrator) said, ‘If they were affluent, they would be from the ones with capacity for a way to it?’ He-asws said: ‘Yes’.
فَقَالَ لَهُ ابْنُ سَيَابَةَ بَلَغَنَا عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ كَانَ يَقُولُ يُكْتَبُ وَفْدُ الْحَاجِّ فَقَطَعَ كَلَامَهُ فَقَالَ كَانَ أَبِي يَقُولُ يُكْتَبُونَ فِي اللَّيْلَةِ الَّتِي قَالَ اللَّهُ فِيها يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ
Ibn Sabayah said to him-asws, ‘It has reached us from Abu Ja’far-asws having said: ‘The delegations of the Pilgrims has been Written . . ‘, but he-asws cut off his speech and said: ‘My-asws father-asws was saying: ‘They are writing during the night which Allah-azwj Said: During it, every wise matter is made distinct [44:4]’.
قَالَ فَإِنْ لَمْ يُكْتَبْ فِي تِلْكَ اللَّيْلَةِ يَسْتَطِيعُ الْحَجَّ قَالَ لَا مَعَاذَ اللَّهِ فَتَكَلَّمَ حَفْصٌ فَقَالَ لَسْتُ مِنْ خُصُومَتِكُمْ فِي شَيْءٍ هَكَذَا الْأَمْرُ
He said, ‘If it is not written during that night, would they be capable of the Hajj?’ He-asws said: ‘No, Allah-azwj Forbid!’ Hafs spoke and he said, ‘There isn’t anything in your disputes. This is how the matter is’’.[67]
68- ضا، فقه الرضا عليه السلام أَرْوِي أَنَّ رَجُلًا سَأَلَ الْعَالِمَ ع- فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ أَ لَيْسَ أَنَا مُسْتَطِيعٌ لِمَا كُلِّفْتُ فَقَالَ لَهُ ع مَا الِاسْتِطَاعَةُ عِنْدَكَ قَالَ الْقُوَّةُ عَلَى الْعَمَلِ قَالَ لَهُ ع قَدْ أُعْطِيتَ الْقُوَّةَ إِنْ أُعْطِيتَ الْمَعُونَةَ قَالَ لَهُ الرَّجُلُ فَمَا الْمَعُونَةُ قَالَ التَّوْفِيقُ قَالَ فَلِمَ إِعْطَاءُ التَّوْفِيقِ قَالَ لَوْ كُنْتَ مُوَفَّقاً كُنْتَ عَامِلًا وَ قَدْ يَكُونُ الْكَافِرُ أَقْوَى مِنْكَ وَ لَا يُعْطَى التَّوْفِيقَ فَلَا يَكُونُ عَامِلًا
It is reported that a man asked the Aalim-asws (Imam-asws) saying, ‘O son-asws of Rasool-Allah-saww! Am I not capable to what I have been Encumbered with?’ He-asws said: ‘What the capability with you?’ He said, ‘The strength upon the deed’. He-asws said: ‘You have been Given the strength if you are Given the assistance’. The man said to him-asws, ‘And what is the assistance?’ He-asws said: ‘The inclination’. He said, ‘But why should I be Given the inclination?’ He-asws said: ‘If you were inclined you would be a worker, and the Kafir happens to be stronger than you and he has not been Given the inclination, so he does not happen to be a worker’.
ثُمَّ قَالَ ع أَخْبِرْنِي عَنْكَ مَنْ خَلَقَ فِيكَ الْقُوَّةَ قَالَ الرَّجُلُ اللَّهُ تَبَارَكَ وَ تَعَالَى قَالَ الْعَالِمُ هَلْ تَسْتَطِيعُ بِتِلْكَ الْقُوَّةِ دَفْعَ الضَّرِّ عَنْ نَفْسِكَ وَ أَخْذَ النَّفْعِ إِلَيْهَا بِغَيْرِ الْعَوْنِ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى قَالَ لَا قَالَ فَلِمَ تَنْتَحِلُ مَا لَا تَقْدِرُ عَلَيْهِ
Then he-asws said: ‘Inform me, who Created the strength in you?’ The man said, ‘Allah-azwj Blessed and Exalted’. The Aalim-asws said: ‘Are you capable with this strength, to repel the harm from yourself and take the benefit to it without the Assistance from Allah-azwj Blessed and Exalted?’ He said, ‘No’. He-asws said: ‘So, why are you impersonating what you are not able upon?’
ثُمَّ قَالَ أَيْنَ أَنْتَ عَنْ قَوْلِ الْعَبْدِ الصَّالِحِ وَ مَا تَوْفِيقِي إِلَّا بِاللَّهِ
Then he-asws said: ‘Where are you from the words of Al-Abd Al-Salih-asws (7th Imam-asws): ‘And there is no inclination except by Allah-azwj’?’’.[68]
69- وَ أَرْوِي أَنَّ رَجُلًا سَأَلَهُ عَنِ الِاسْتِطَاعَةِ فَقَالَ أَ تَسْتَطِيعُ أَنْ تَعْمَلَ مَا لَمْ يَكُنْ قَالَ لَا قَالَ أَ تَسْتَطِيعُ أَنْ تَنْتَهِيَ عَمَّا يَكُونُ قَالَ لَا قَالَ فَفِيمَا أَنْتَ مُسْتَطِيعٌ قَالَ الرَّجُلُ لَا أَدْرِي
It is reported that a man asked him-asws about the capability, so he-asws said: ‘Are you capable of doing what has not happened yet?’ He said, ‘No’. He-asws said: ‘Are you capable of preventing from what has already happened?’ He said, ‘No’. He-asws said: ‘Then, regarding what are you capable of?’ The man said, ‘I don’t know’.
فَقَالَ الْعَالِمُ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلْقاً فَجَعَلَ فِيهِمْ آلَةَ الْفِعْلِ ثُمَّ لَمْ يُفَوِّضْ إِلَيْهِمْ فَهُمْ مُسْتَطِيعُونَ لِلْفِعْلِ فِي وَقْتِ الْفِعْلِ مَعَ الْفِعْلِ قَالَ لَهُ الرَّجُلُ فَالْعِبَادُ مَجْبُورُونَ فَقَالَ لَوْ كَانُوا مَجْبُورِينَ كَانُوا مَعْذُورِينَ قَالَ الرَّجُلُ فَفَوَّضَ إِلَيْهِمْ قَالَ لَا قَالَ فَمَا هُوَ قَالَ الْعَالِمُ ع عَلِمَ مِنْهُمْ فِعْلًا فَجَعَلَ فِيهِمْ آلَةَ الْفِعْلِ فَإِذَا فَعَلُوا كَانُوا مُسْتَطِيعِينَ
The Aalim-asws said: ‘Allah-azwj Mighty and Majestic Created creatures and Made a tool of the deed to be in them, and He-azwj did not Delegate to them, so they are capable of the deed in the time of the deed, with the deed’. The man said to him-asws, ‘The servants are compelled?’ He-asws said: ‘If they were compelled, they would be excused’. The man said, ‘He-azwj Delegated to them?’ He-asws said: ‘No’. He said, ‘Then what is it?’ The Aalim-asws said: ‘He-azwj Knew the deed from them so He-azwj Made a tool of the deed to be in them, so when they do it, they would be capable’’.[69]
70- كش، رجال الكشي حَمْدَوَيْهِ وَ إِبْرَاهِيمُ ابْنَا نُصَيْرٍ عَنِ الْعُبَيْدِيِّ عَنْ هِشَامِ بْنِ إِبْرَاهِيمَ الْمَشْرِقِيِّ قَالَ: قَالَ لِي أَبُو الْحَسَنِ الْخُرَاسَانِيُ كَيْفَ تَقُولُونَ فِي الِاسْتِطَاعَةِ بَعْدَ يُونُسَ فَذَهَبَ فِيهَا مَذْهَبَ زُرَارَةَ وَ مَذْهَبُ زُرَارَةَ هُوَ الْخَطَأُ فَقُلْتُ لَا وَ لَكِنَّهُ بِأَبِي أَنْتَ وَ أُمِّي مَا يَقُولُ زُرَارَةُ فِي الِاسْتِطَاعَةِ وَ قَوْلُ زُرَارَةَ هُمْ قُدَّرٌ وَ نَحْنُ مِنْهُ بُرَآءُ وَ لَيْسَ مِنْ دِينِ آبَائِكَ
‘Rijal’ of Al Kashi – Hamdawiya and Ibrahim, two sons of Nusays, from Al Abeydi, from Hisham Bin Ibrahim Al Mashriqy who said,
‘Abu Al-Hassan Al-Khurasany said to me, ‘How are you saying regarding the capability, after Yunus? The doctrine of Zurara regarding it is gone, and doctrine of Zurara, it is the mistake’. I said, ‘No, but – may my father and my mother (be sacrificed) for you – it is what Zurara was saying regarding the capability, and the words of Zurara, its about Pre-determination, and we are disavowed from it, and it isn’t from the Religion of your forefathers’.
قَالَ فَبِأَيِّ شَيْءٍ تَقُولُونَ قُلْتُ بِقَوْلِ أَبِي عَبْدِ اللَّهِ ع وَ سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا مَا اسْتِطَاعَتُهُ قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع صِحَّتُهُ وَ مَالُهُ فَنَحْنُ بِقَوْلِ أَبِي عَبْدِ اللَّهِ ع نَأْخُذُ قَالَ صَدَقَ أَبُو عَبْدِ اللَّهِ ع هَذَا هُوَ الْحَقُ
He said, ‘Which thing are you saying?’ I said, ‘By the words of Abu Abdullah-asws, and he-asws was asked about the Words of Allah-azwj Mighty and Majestic: And for the Sake of Allah, Hajj of the House is incumbent upon the people for the one has the capacity for a way to it [3:97], what is his capacity?’ Abu Abdullah-asws said: ‘His health and his wealth’. Thus, we are taking with the words of Abu Abdullah-asws’. He said, ‘Abu Abdullah-asws spoke the truth’’.[70]
71- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ مَاجِيلَوَيْهِ عَنْ زِيَادِ بْنِ أَبِي الْحَلَّالِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ زُرَارَةَ رَوَى عَنْكَ فِي الِاسْتِطَاعَةِ شَيْئاً فَقَبِلْنَا مِنْهُ وَ صَدَّقْنَاهُ وَ قَدْ أَحْبَبْتُ أَنْ أَعْرِضَهُ عَلَيْكَ فَقَالَ هَاتِهِ
‘Rijal’ of Al Kashi – Muhammad Bin Qawlawiya, from Muhammad Bin Abu Al Qasim Majaylawiya, from Ziyad Bin Abu Al Halal who said,
‘I said to Abu Abdullah-asws, ‘Zurara is reporting something from you-asws regarding the capability, so we accepted from him and ratified him, and I would love it if I could present it to you-asws’. He-asws said: ‘Give it’.
فَقُلْتُ زَعَمَ أَنَّهُ سَأَلَكَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا فَقُلْتُ مَنْ مَلَكَ زَاداً وَ رَاحِلَةً فَقَالَ كُلُّ مَنْ مَلَكَ زَاداً وَ رَاحِلَةً فَهُوَ مُسْتَطِيعٌ لِلْحَجِّ وَ إِنْ لَمْ يَحِجَّ فَقُلْتُ نَعَمْ
I said, ‘He claimed that he asked you-asws about the Words of Allah-azwj Mighty and Majestic: ‘And for the Sake of Allah, Hajj of the House is incumbent upon the people for the one has the capacity for a way to it [3:97], and you-asws said: ‘One who owns provisions and ride’. He said, ‘Everyone who owns provision and a ride, so he would have the capacity for the Hajj, and even if he does not perform Hajj?’ You-asws said: ‘Yes’.
فَقَالَ لَيْسَ هَكَذَا سَأَلَنِي وَ لَا هَكَذَا قُلْتُ كَذَبَ عَلَيَّ وَ اللَّهِ كَذَبَ عَلَيَّ وَ اللَّهِ لَعَنَ اللَّهُ زُرَارَةَ لَعَنَ اللَّهُ زُرَارَةَ إِنَّمَا قَالَ لِي مَنْ كَانَ لَهُ زَادٌ وَ رَاحِلَةٌ فَهُوَ مُسْتَطِيعٌ لِلْحَجِّ قُلْتُ وَ قَدْ وَجَبَ عَلَيْهِ قَالَ فَمُسْتَطِيعٌ هُوَ قُلْتُ لَا حَتَّى يُؤْذَنَ لَهُ
He-asws said: ‘He didn’t ask me-asws like this, nor did I-asws say like this. By Allah-azwj! He lied upon me-asws. By Allah-azwj he lied upon me-asws, By Allah-azwj he lied upon me-asws! May Allah-azwj Curse Zurara! May Allah-azwj Curse Zurara! But rather, he said to me-asws, ‘One who had provision for him and a ride, would he be with capacity for the Hajj?’ I-asws said: ‘And it had been Obligated upon him’. He said, ‘So, he is capable?’ I-asws said: ‘No, until there is Permission for him’.
قُلْتُ فَأُخْبِرُ زُرَارَةَ بِذَلِكَ قَالَ نَعَمْ قَالَ زِيَادٌ فَقَدِمْتُ الْكُوفَةَ فَلَقِيتُ زُرَارَةَ فَأَخْبَرْتُهُ بِمَا قَالَ أَبُو عَبْدِ اللَّهِ ع وَ سَكَتُّ عَنْ لَعْنِهِ قَالَ أَمَا إِنَّهُ قَدْ أَعْطَانِي الِاسْتِطَاعَةَ مِنْ حَيْثُ لَا يَعْلَمُ وَ صَاحِبُكُمْ هَذَا لَيْسَ لَهُ بَصِيرَةٌ بِكَلَامِ الرَّجُلِ
I said, ‘Shall I inform Zurara with that?’ He-asws said: ‘Yes’. Ziyad said, ‘So I proceeded to Kufa and met Zurara and informed him with what Abu Abdullah-asws had said, and I kept quiet from his-asws cursing (him). He said, ‘But, he-asws had given me the capability from where he-asws does not know, and this companion of yours, has no insight for him with the speech of the men’’.[71]
72- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ حَرِيزٍ قَالَ: خَرَجْتُ إِلَى فَارِسَ وَ خَرَجَ مَعَنَا مُحَمَّدٌ الْحَلَبِيُّ إِلَى مَكَّةَ فَاتَّفَقَ قُدُومُنَا جَمِيعاً إِلَى حُنَيْنٍ فَسَأَلْتُ الْحَلَبِيَّ فَقُلْتُ لَهُ أَطْرِفْنَا بِشَيْءٍ قَالَ نَعَمْ جِئْتُكَ بِمَا تَكْرَهُ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي الِاسْتِطَاعَةِ فَقَالَ لَيْسَ مِنْ دِينِي وَ لَا مِنْ دِينِ آبَائِي
‘Rijal’ of Al Kashi – Muhammad Bin Masoud, from Muhammad Bin Isa, from Hareyz who said,
‘I went to Persia and Muhammad Al-Halby went out with us to go to Makkah, and our advent coincide up to Hunayn. I asked Al-Halby saying to him, ‘Have you anything new (Hadeeth)?’ He said, ‘Yes, I will come to you with what you dislike. I said to Abu Abdullah-asws, ‘What are you-asws saying regarding the capability?’ He-asws said: ‘It is neither from my-asws Religion nor from the Religion of my-asws forefathers-asws’.
فَقُلْتُ الْآنَ ثَلِجَ عَنْ صَدْرِي وَ اللَّهِ لَا أَعُودُ لَهُمْ مَرِيضاً وَ لَا أُشَيِّعُ لَهُمْ جَنَازَةً وَ لَا أُعْطِيهِمْ شَيْئاً مِنْ زَكَاةِ مَالِي قَالَ فَاسْتَوَى أَبُو عَبْدِ اللَّهِ ع جَالِساً وَ قَالَ لِي كَيْفَ
I said, ‘No there is coolness on my chest. By Allah-azwj! Neither will I console a sick one of them, nor escort a funeral, nor give them anything from Zakat of my wealth’. Abu Abdullah-asws sat upright and said to me: ‘What did you say?’ I repeated the speech unto him-asws. Abu Abdullah-asws said: ‘My-asws father-asws was saying: ‘They are a people Allah-azwj Prohibited their faces upon the Fire’.
قُلْتَ فَأَعَدْتُ عَلَيْهِ الْكَلَامَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع كَانَ أَبِي ع يَقُولُ أُولَئِكَ قَوْمٌ حَرَّمَ اللَّهُ وُجُوهَهُمْ عَلَى النَّارِ فَقُلْتُ جُعِلْتُ فِدَاكَ وَ كَيْفَ قُلْتَ لِي لَيْسَ مِنْ دِينِي وَ لَا مِنْ دِينِ آبَائِي قَالَ إِنَّمَا أَعْنِي بِذَلِكَ قَوْلَ زُرَارَةَ وَ أَشْبَاهِهِ
I said, ‘May I be sacrificed for you-asws! And how did you-asws say to me: ‘This isn’t from my-asws Religion nor from the Religion of my-asws forefathers-asws’?’ He-asws said: ‘But rather, I-asws meant by that, the words of Zurara and its like’’.[72]
(See the Hadith, ref. 76)
73- يف، الطرائف رَوَى جَمَاعَةٌ مِنْ عُلَمَاءِ الْإِسْلَامِ عَنْ نَبِيِّهِمْ ص أَنَّهُ قَالَ: لُعِنَتِ الْقَدَرِيَّةُ عَلَى لِسَانِ سَبْعِينَ نَبِيّاً قِيلَ وَ مَنِ الْقَدَرِيَّةُ يَا رَسُولَ اللَّهِ فَقَالَ قَوْمٌ يَزْعُمُونَ أَنَّ اللَّهَ سُبْحَانَهُ قَدَّرَ عَلَيْهِمُ الْمَعَاصِيَ وَ عَذَّبَهُمْ عَلَيْهَا
‘Al Taraaif’ – It is reported by a group of scholars of Islam, from their Prophet-saww having said: ‘The Qadiriites (Fatalists) have been Cursed upon the tongues of seventy Prophets-as’. It was said, ‘And who are the Qadirites, O Rasool-Allah-saww?’ He-saww said: ‘A people claiming that Allah-azwj the Glorious Pre-determined the disobedience upon them and would Punish them upon these’’.[73]
74- وَ رَوَى صَاحِبُ الْفَائِقِ وَ غَيْرُهُ مِنْ عُلَمَاءِ الْإِسْلَامِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْمَكِّيِّ بِإِسْنَادِهِ قَالَ: إِنَّ رَجُلًا قَدِمَ عَلَى النَّبِيِّ ص فَقَالَ لَهُ رَسُولُ اللَّهِ ص أَخْبِرْنِي بِأَعْجَبِ شَيْءٍ رَأَيْتَ قَالَ رَأَيْتُ قَوْماً يَنْكِحُونَ أُمَّهَاتِهِمْ وَ بَنَاتِهِمْ وَ أَخَوَاتِهِمْ فَإِذَا قِيلَ لَهُمْ لِمَ تَفْعَلُونَ ذَلِكَ قَالُوا قَضَاءُ اللَّهِ تَعَالَى عَلَيْنَا وَ قَدَرُهُ فَقَالَ النَّبِيُّ ص سَيَكُونُ مِنْ أُمَّتِي أَقْوَامٌ يَقُولُونَ مِثْلَ مَقَالَتِهِمْ أُولَئِكَ مَجُوسُ أُمَّتِي
And it has been reported by the author of (the book) ‘Al Faiq’, and others from the scholars of Islam, from Muhammad Bin Al Makky by his chain who said,
‘A man came to the Prophet-saww and he-saww said to him, ‘Inform me-saww about the strange thing which you saw’. He said, ‘I saw a people marrying their mothers and their daughters and their sisters, and what it was said to them, ‘Why are you doing that?’ They said, ‘Allah-azwj the Exalted Ordained it upon us and Pre-determined it’. So, the Prophet-saww said: ‘There would be coming from my-saww community, a people who would be saying the like of their words, they would be the Magians of my-saww community’’.[74]
75- وَ رَوَى صَاحِبُ الْفَائِقِ وَ غَيْرُهُ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: يَكُونُ فِي آخِرِ الزَّمَانِ قَوْمٌ يَعْمَلُونَ الْمَعَاصِيَ وَ يَقُولُونَ إِنَّ اللَّهَ قَدْ قَدَّرَهَا عَلَيْهِمْ الرَّادُّ عَلَيْهِمْ كَشَاهِرِ سَيْفِهِ فِي سَبِيلِ اللَّهِ
And it is reported by the author of (the book) Al Faiq, and others, from Jabir Bin Abdullah,
‘From the Prophet-saww having said: ‘At the end of times there would be a people doing acts of disobedience, and they would be saying that Allah-azwj has Pre-determined it upon them, and the rebutter against them is like a brandisher of his sword in the Way of Allah-azwj’’.[75]
76- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْوَشَّاءِ عَنِ ابْنِ خِدَاشٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ رِبْعِيٍّ عَنِ الْهَيْثَمِ بْنِ حَفْصٍ الْعَطَّارِ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَقُولُ زُرَارَةُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُكَلِّفِ الْعِبَادَ إِلَّا مَا يُطِيقُونَ وَ إِنَّهُمْ لَمْ يَعْمَلُوا إِلَّا أَنْ يَشَاءَ اللَّهُ وَ يُرِيدَ وَ يَقْضِيَ قَالَ هُوَ وَ اللَّهِ الْحَقُّ
‘Rijal’ of Al Kashi – Muhammad Bin Masoud, from Abdullah Bin Muhammad Bin Khalid, from Al Washa, from Ibn Khadash, from Ali Bin Ismail, from Rabie, from Al Haysam Bin Hafs Al Attar, from Hamza Bin Imran who said,
‘I said to Abu Abdullah-asws, ‘Zurara is saying that Allah-azwj Mighty and Majestic does not Encumber the servants except what they can be enduring, and they are not doing anything except if Allah-azwj so Desires, and Wants, and Ordained’. He-asws said: ‘By Allah-azwj, it is the truth!’
وَ دَخَلَ عَلَيْنَا صَاحِبُ الزُّطِّيِّ فَقَالَ لَهُ يَا مُيَسِّرُ أَ لَسْتَ عَلَى هَذَا قَالَ عَلَى أَيِّ شَيْءٍ أَصْلَحَكَ اللَّهُ أَوْ جُعِلْتُ فِدَاكَ قَالَ فَأَعَادَ هَذَا الْقَوْلَ عَلَيْهِ كَمَا قُلْتُ لَهُ ثُمَّ قَالَ هَذَا وَ اللَّهِ دِينِي وَ دِينُ آبَائِي
And there entered unto us the companion of Al-Zaty, and he-asws said to him: ‘O Maysar! Aren’t you upon this?’ He said, ‘Upon which thing, may Allah-azwj Keep you-asws well?’ Or (said), ‘May I be sacrificed for you-asws’. He (the narrator) said, ‘So, he-asws repeated the words upon him, just as I had said it to him-asws, then he-asws said: ‘By Allah-azwj! This is my-asws Religion and the Religion of my-asws forefathers-asws’’.[76]
77- كش، رجال الكشي عَلِيُّ بْنُ الْحُسَيْنِ بْنِ قُتَيْبَةَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ: مَرَرْتُ فِي الرَّوْضَةِ بِالْمَدِينَةِ فَإِذَا إِنْسَانٌ قَدْ جَذَبَنِي فَالْتَفَتُّ فَإِذَا أَنَا بِزُرَارَةَ فَقَالَ لِيَ اسْتَأْذِنْ لِي عَلَى صَاحِبِكَ قَالَ فَخَرَجْتُ مِنَ الْمَسْجِدِ وَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَأَخْبَرْتُهُ الْخَبَرَ
‘Rijal’ of Al Kashi – Ali Bin Al Husayn Bin Quteyba, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Saheeh who said,
‘I passed by in the garden of Al-Medina and there was a person who fascinated me, I turned and I was with Zurara, and he said to me, ‘Get permission for me to see your Master-asws’. I went out from the Masjid and went to Abu Abdullah-asws and informed him-asws of the news.
فَضَرَبَ بِيَدِهِ عَلَى لِحْيَتِهِ ثُمَّ قَالَ لَا تَأْذَنْ لَهُ ثَلَاثاً فَإِنَّ زُرَارَةَ يُرِيدُنِي عَلَى الْقَدَرِ عَلَى كِبَرِ السِّنِّ وَ لَيْسَ مِنْ دِينِي وَ لَا دِينِ آبَائِي
He-asws struck his-asws hand upon his-asws beard, then said: ‘There is no permission for him-asws’ – thrice, ‘For Zurara wants me-asws to be upon the Pre-determination in old age, and it isn’t from my-asws Religion, nor from the Religion of my-asws forefathers-asws’’.[77]
(See comments above)
78- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ الْقَزْوِينِيُّ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِي قَوْلِ اللَّهِ تَعَالَى وَ قالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ فَقَالَ كَانُوا يَقُولُونَ قَدْ فَرَغَ مِنَ الْأَمْرِ
‘Al Amaali’ of the sheykh Al Tusi – Al Husayn Bin Ibrahim Al Qawiny, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al Hassan Bin Ali Al Zafrany, from Al Barqy, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said regarding the Words of the Exalted: And the Jews say: ‘The Hand of Allah is tied up!’ [5:64]: ‘They were saying, ‘He-azwj is free from the Command’’.[78]
79- يد، التوحيد عَلِيُّ بْنُ أَحْمَدَ الْأَسْوَارِيُّ عَنْ مَكِّيِّ بْنِ أَحْمَدَ الْبَرْدَعِيِّ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُحَمَّدِ بْنِ أَشْرَسَ عَنْ بَشِيرِ بْنِ الْحَكَمِ وَ إِبْرَاهِيمَ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْمَلِكِ بْنِ هَارُونَ عَنْ غِيَاثِ بْنِ الْمُجِيبِ عَنِ الْحَسَنِ الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ عَنِ النَّبِيِّ ص قَالَ قَالَ: سَبَقَ الْعِلْمُ وَ جَفَّ الْقَلَمُ وَ تَمَّ الْقَضَاءُ بِتَحْقِيقِ الْكِتَابِ وَ تَصْدِيقِ الرِّسَالَةِ وَ السَّعَادَةُ مِنَ اللَّهِ وَ الشَّقَاوَةُ مِنَ اللَّهِ عَزَّ وَ جَلَّ
‘Al Tawheed’ – Ali Bin Ahmad Al Sawary, from Makky Bin Ahmad Al Baradaie, from Muhammad Bin Al Qasim Bin Abdul Rahman, from Muhammad Bin Ashras, from Bashir Bin Al Hakam, and Ibrahim Bin Abu Nasr, from Abdul Malik Bin Haroun, from Giyas Bin Al Mujeeb, from Al Hassan Al Basry, from Abdullah Bin Umar,
‘From the Prophet-saww having said: ‘The Knowledge preceded and the Pen dried out, and the Ordainments was complete by the investigation of the Book and verification of the Message, and the fortunacy is from Allah-azwj and the wretchedness is from Allah-azwj Mighty and Majestic’.
قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ إِنَّ رَسُولَ اللَّهِ ص كَانَ يَرْوِي حَدِيثَهُ عَنِ اللَّهِ عَزَّ وَ جَلَّ قَالَ قَالَ اللَّهُ يَا ابْنَ آدَمَ بِمَشِيَّتِي كُنْتَ أَنْتَ الَّذِي تَشَاءُ لِنَفْسِكَ مَا تَشَاءُ وَ بِإِرَادَتِي كُنْتَ أَنْتَ الَّذِي تُرِيدُ لِنَفْسِكَ مَا تُرِيدُ وَ بِفَضْلِ نِعْمَتِي عَلَيْكَ قَوِيتَ عَلَى مَعْصِيَتِي وَ بِعِصْمَتِي وَ عَفْوِي وَ عَافِيَتِي أَدَّيْتَ إِلَيَّ فَرَائِضِي
Abdullah Bin Umar said, ‘Rasool-Allah-saww used to narrated his-saww Hadeeth from Allah-azwj Mighty and Majestic. He-saww said: ‘Allah-azwj Said: “O son of Adam-as! By My-azwj Desire you were the one who used to desire for yourself what you desired, and by My-azwj Will you were the one who used to want for yourself what you wanted, and by My-azwj Grace of My-azwj Bounties upon you, you were strengthened upon disobeying Me-azwj, and by My-azwj Protection and My-azwj Pardon you fulfilled My-azwj Obligations.
فَأَنَا أَوْلَى بِإِحْسَانِكَ مِنْكَ وَ أَنْتَ أَوْلَى بِذَنْبِكَ مِنِّي فَالْخَيْرُ مِنِّي إِلَيْكَ بِمَا أَولَيْتُ بَدْأً وَ الشَّرُّ مِنِّي إِلَيْكَ بِمَا جَنَيْتَ جَزَاءً وَ بِسُوءِ ظَنِّكَ بِي قَنَطْتَ مِنْ رَحْمَتِي فَلِيَ الْحَمْدُ وَ الْحُجَّةُ عَلَيْكَ بِالْبَيَانِ وَ لِيَ السَّبِيلُ عَلَيْكَ بِالْعِصْيَانِ وَ لَكَ الْجَزَاءُ الْحُسْنَى عِنْدِي بِالْإِحْسَانِ
Thus, I-azwj am foremost with your good deeds than you are, and you are foremost with your sins than I-azwj am. The good from Me-azwj to you is due to what you were first with, and the evil from Me-azwj to you is what Recompense you reaped, and by your evil thoughts with Me-azwj, you despaired from My-azwj Mercy. For Me-azwj is the Praise and the Argument upon you with the explanation, and for Me-azwj is the way upon you due to the disobedience, and for you is the goodly Recompense with Me-azwj due to the good deeds.
لَمْ أَدَعْ تَحْذِيرَكَ وَ لَمْ أَخْذُلْ عِنْدَ عِزَّتِكَ وَ لَمْ أُكَلِّفْكَ فَوْقَ طَاقَتِكَ وَ لَمْ أُحَمِّلْكَ مِنَ الْأَمَانَةِ إِلَّا مَا قَدَرْتَ عَلَيْهِ رَضِيتُ مِنْكَ لِنَفْسِي مَا رَضِيتُ بِهِ لِنَفْسِكَ مِنِّي قَالَ عَبْدُ الْمَلِكِ لَنْ أُعَذِّبَكَ إِلَّا بِمَا عَمِلْتَ
I-azwj did not leave Warning you, and did not Abandon your majesty, and did not Encumber you above your endurance, and did not Load you from the entrustments except what I-azwj Pre-determined upon it. I-azwj am Pleased from you for Myself what you are pleased with yourself from Me-azwj”. Abdul Malik said, ‘I will never punish you due to what you have done’’.[79]
80- يد، التوحيد تَمِيمٌ الْقُرَشِيُّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنِ الْهَرَوِيِّ قَالَ: سَأَلَ الْمَأْمُونُ يَوْماً عَلِيَّ بْنَ مُوسَى الرِّضَا ع فَقَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ مَا مَعْنَى قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لَوْ شاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعاً أَ فَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ وَ ما كانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ
‘Al Tawheed’ – Tameem Al Qarshy, from his father, from Ahmad Bin Ali Al Ansary, from Al Harwy who said,
‘One day Al-Mamoun asked Ali-asws Bin Musa Al-Reza-asws saying to him-asws, ‘O son-asws of Rasool-Allah-saww! What is the meaning of the Words of Allah-azwj Mighty and Majestic: And if your Lord so Desired, the ones in the earth would believe, all of them in their entirety. So, will you force the people until they become Momineen? [10:99] And it was not for a soul that it believes except by the Permission of Allah [10:100].
فَقَالَ الرِّضَا ع حَدَّثَنِي أَبِي مُوسَى بْنُ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ- عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ- عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّ الْمُسْلِمِينَ قَالُوا لِرَسُولِ اللَّهِ ص لَوْ أَكْرَهْتَ يَا رَسُولَ اللَّهِ مَنْ قَدَرْتَ عَلَيْهِ مِنَ النَّاسِ عَلَى الْإِسْلَامِ لَكَثُرَ عَدَدُنَا وَ قَوِينَا عَلَى عَدُوِّنَا
Al-Reza-asws said: ‘My-asws father Musa-asws Bin Ja’far-asws narrated to me-asws, from his-asws father Ja’far-asws Bin Muhammad-asws, from his-asws father Muhammad-asws Bin Ali-asws, from his-asws father Ali-asws Bin Al-Husayn-asws, from his-asws father Al-Husayn-asws Bin Ali-asws, from his-asws father Ali-asws Bin Abu Talib-asws that the Muslims said to Rasool-Allah-saww, ‘O Rasool-Allah-saww! If only you-saww would force the ones from the people you-saww have power upon to become Muslims, our numbers would have been numerous and we would be stronger against our enemies’.
فَقَالَ رَسُولُ اللَّهِ ص مَا كُنْتُ لِأَلْقَى اللَّهَ عَزَّ وَ جَلَّ بِبِدْعَةٍ لَمْ يُحْدِثْ إِلَيَّ فِيهَا شَيْئاً وَ ما أَنَا مِنَ الْمُتَكَلِّفِينَ
Rasool-Allah-saww said: ‘I-saww will not meet Allah-azwj Mighty and Majestic with an innovation, nothing has been Narrated to me-saww with regards to it (from Allah-azwj, and I-saww am not from the pretenders’.
فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا مُحَمَّدُ وَ لَوْ شاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعاً عَلَى سَبِيلِ الْإِلْجَاءِ وَ الِاضْطِرَارِ فِي الدُّنْيَا كَمَا يُؤْمِنُونَ عِنْدَ الْمُعَايَنَةِ وَ رُؤْيَةِ الْبَأْسِ فِي الْآخِرَةِ وَ لَوْ فَعَلْتُ ذَلِكَ بِهِمْ لَمْ يَسْتَحِقُّوا مِنِّي ثَوَاباً وَ لَا مَدْحاً لَكِنِّي أُرِيدُ مِنْهُمْ أَنْ يُؤْمِنُوا مُخْتَارِينَ غَيْرَ مُضْطَرِّينَ لِيَسْتَحِقُّوا مِنِّيَ الزُّلْفَى وَ الْكَرَامَةَ وَ دَوَامَ الْخُلُودِ فِي جَنَّةِ الْخُلْدِ أَ فَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ
So, Allah-azwj Blessed and Exalted Revealed: “O Muhammad-saww! And if your Lord so Desired, the ones in the earth would believe, all of them in their entirety [10:99], upon a way of the (protection) shield and the enforcement in the world, just as they believe at witnessing the evil in the Hereafter. If I-azwj had Dealt like that with them, they would not have been deserving of Rewards from Me-azwj, nor any Praise, but I-azwj Wanted from them that they should believe by choice without being forced, to be deserving from Me-azwj the nearness, and the honour, and the perpetual eternal living in the Garden of Eternity, So, will you force the people until they become Momineen? [10:99]”.
وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَ وَ ما كانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ فَلَيْسَ ذَلِكَ عَلَى سَبِيلِ تَحْرِيمِ الْإِيمَانِ عَلَيْهَا وَ لَكِنْ عَلَى مَعْنَى أَنَّهَا مَا كَانَتْ لِتُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ وَ إِذْنُهُ أَمْرُهُ لَهَا بِالْإِيمَانِ مَا كَانَتْ مُكَلَّفَةً مُتَعَبِّدَةً وَ إِلْجَاؤُهُ إِيَّاهَا إِلَى الْإِيمَانِ عِنْدَ زَوَالِ التَّكْلِيفِ وَ التَّعَبُّدِ عَنْهَا
As for the Words of the Mighty and Majestic: And it was not for a soul that it believes except by the Permission of Allah [10:100], that is not upon a way of a Prohibition upon it of the Eman, but upon a meaning that it would not believe except by Permission of Allah-azwj, and His-azwj Permission is His-azwj Command for it with the Eman. The encumbered one would not have been a worshipper had it not been for its going to the Eman, it was not from the removal of the encumberment and the worshipping from it’.
فَقَالَ الْمَأْمُونُ فَرَّجْتَ عَنِّي يَا أَبَا الْحَسَنِ فَرَّجَ اللَّهُ عَنْكَ
Al-Mamoun said, ‘You-asws have relieved me, may Allah-azwj Relieve you-asws’’.[80]
81- يد، التوحيد أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ هُمَا عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَعْبَدٍ عَنْ دُرُسْتَ عَنِ الْفُضَيْلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ شَاءَ اللَّهُ أَنْ أَكُونَ مُسْتَطِيعاً لِمَا لَمْ يَشَأْ أَنْ أَكُونَ فَاعِلَهُ
‘Al Tawheed’ – My father, and Ibn Al Waleed together, from Muhammad Al Ataar Bin Idrees, from Al Ashary, from Ibn Hashim, from Ibn Ma’bad, from Dorost, from Al Fazeyl who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Desired and I-asws happen to be capable to what He-azwj did not Desire that I-asws happen to be its doer’.
قَالَ وَ سَمِعْتُهُ يَقُولُ شَاءَ وَ أَرَادَ وَ لَمْ يُحِبَّ وَ لَمْ يَرْضَ شَاءَ أَنْ لَا يَكُونَ فِي مُلْكِهِ شَيْءٌ إِلَّا بِعِلْمِهِ وَ أَرَادَ مِثْلَ ذَلِكَ وَ لَمْ يُحِبَّ أَنْ يُقَالَ لَهُ ثَالِثُ ثَلَاثَةٍ وَ لَمْ يَرْضَ لِعِبَادِهِ الْكُفْرَ
He (the narrator) said, ‘And I heard him-asws saying: ‘He-azwj Desired and Wanted, and did not Love and was not Pleased. He-azwj Desired that there does not happen to be anything in His-azwj Kingdom except with His-azwj Knowledge, and Wanted like that, and did not Love that it should be said to Him-azwj, ‘Third of three’, and was not Pleased for Kufr to be for His-azwj servants’’.[81]
82- يد، التوحيد ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ يُونُسَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالا إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَرْحَمُ بِخَلْقِهِ مِنْ أَنْ يُجْبِرَ خَلْقَهُ عَلَى الذُّنُوبِ ثُمَّ يُعَذِّبَهُمْ عَلَيْهَا وَ اللَّهُ أَعَزُّ مِنْ أَنْ يُرِيدَ أَمْراً فَلَا يَكُونَ
‘Al Tawheed’ – Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from his father, from Yunus, from someone else,
‘From Abu Ja’far-asws and Abu Abdullah-asws both having said: ‘Allah-azwj Mighty and Majestic is more Merciful that to Compel His-azwj creatures upon the sins then Punish them upon it, and Allah-azwj is Mightier that Wanting a matter but it does not happen’.
قَالَ فَسَأَلَا ع هَلْ بَيْنَ الْجَبْرِ وَ الْقَدَرِ مَنْزِلَةٌ ثَالِثَةٌ قَالا نَعَمْ أَوْسَعُ مِمَّا بَيْنَ السَّمَاءِ وَ الْأَرْضِ
He (the narrator) said, ‘I asked them-asws, ‘Is there a third status between the Compulsion and the Pre-determination?’ They-asws said: ‘Yes, vaster than what is between the sky and the earth’’.[82]
83- يد، التوحيد الْوَرَّاقُ عَنْ سَعْدٍ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع فَوَّضَ اللَّهُ الْأَمْرَ إِلَى الْعِبَادِ قَالَ اللَّهُ أَكْرَمُ مِنْ أَنْ يُفَوِّضَ إِلَيْهِمْ قُلْتُ فَأَجْبَرَ اللَّهُ الْعِبَادَ عَلَى أَفْعَالِهِمْ فَقَالَ اللَّهُ أَعْدَلُ مِنْ أَنْ يُجْبِرَ عَبْداً عَلَى فِعْلٍ ثُمَّ يُعَذِّبَهُ عَلَيْهِ
‘Al Tawheed’ – And Al Waraq, from Sa’ad, from Ismail Bin Sahl, from Usman Bin Isa, from Muhammad Bin Ajlan who said,
‘I said to Abu Abdullah-asws, ‘Did Allah-azwj Delegate the Command to the servants?’ He-asws said: ‘Allah-azwj is more Honourable than to Delegate to them’. I said, ‘Does Allah-azwj Compel the servants upon their deeds?’ He-asws said: ‘Allah-azwj is more Just than to Compel a servant upon a deed, then Punish him upon it’’.[83]
84- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْخَلْقَ فَعَلِمَ مَا هُمْ صَائِرُونَ إِلَيْهِ وَ أَمَرَهُمْ وَ نَهَاهُمْ فَمَا أَمَرَهُمْ بِهِ مِنْ شَيْءٍ فَقَدْ جَعَلَ لَهُمُ السَّبِيلَ إِلَى الْأَخْذِ بِهِ وَ مَا نَهَاهُمْ عَنْهُ مِنْ شَيْءٍ فَقَدْ جَعَلَ لَهُمُ السَّبِيلَ إِلَى تَرْكِهِ وَ لَا يَكُونُونَ آخِذِينَ وَ لَا تَارِكِينَ إِلَّا بِإِذْنِ اللَّهِ
‘Al Tawheed’ – My father, from Sa’ad, from Ibn Yazeed, from Hamad Bin Isa, from Ibrahim Bin Umar Al Yamany,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Created the creatures, so He-azwj Knows what they would be coming to, and Commanded them and Prohibited them. Whatever thing He-azwj Commanded them with, He-azwj Made the way to be for them to the taking with it, and whatever thing He-azwj Prohibited them from, He-azwj Made the way for them to leaving it, and they cannot become takers nor leavers, except by the Permission of Allah-azwj’’.[84]
85- يد، التوحيد أَبِي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ حَفْصِ بْنِ قُرْطٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ زَعَمَ أَنَّ اللَّهَ تَعَالَى يَأْمُرُ بِالسُّوءِ وَ الْفَحْشَاءِ فَقَدْ كَذَبَ عَلَى اللَّهِ وَ مَنْ زَعَمَ أَنَّ الْخَيْرَ وَ الشَّرَّ بِغَيْرِ مَشِيَّةِ اللَّهِ فَقَدْ أَخْرَجَ اللَّهَ مِنْ سُلْطَانِهِ وَ مَنْ زَعَمَ أَنَّ الْمَعَاصِيَ بِغَيْرِ قُوَّةِ اللَّهِ فَقَدْ كَذَبَ عَلَى اللَّهِ وَ مَنْ كَذَبَ عَلَى اللَّهِ أَدْخَلَهُ اللَّهُ النَّارَ يَعْنِي بِالْخَيْرِ وَ الشَّرِّ الصِّحَّةَ وَ الْمَرَضَ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ وَ نَبْلُوكُمْ بِالشَّرِّ وَ الْخَيْرِ فِتْنَةً
‘Al Tawheed’ – My father, from Ali Bin Ibrahim, from Al Yaqteeny, from Yunus, from Hafs Bin Qarat,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who claims that Allah-azwj the Exalted Commands for the evil (act) and the immorality, so he has lied upon Allah-azwj; and one who claims that the good and the evil is without Desire of Allah-azwj, so he has taken Allah-azwj out from His-azwj Authority; and one who claims that the (act of) disobedience is without the Strength of Allah-azwj, so he has lied upon Allah-azwj, and one who lies upon Allah-azwj, Allah-azwj would Enter him into the Fire – meaning, with the evil, and the evil, and the health, and the sickness, and these are the Words of the Mighty and Majestic: and We Try you with the evil and the good as a Fitna [21:35]’’.[85]
86- نهج، نهج البلاغة سُئِلَ ع عَنِ التَّوْحِيدِ وَ الْعَدْلِ فَقَالَ التَّوْحِيدُ أَنْ لَا تَتَوَهَّمَهُ وَ الْعَدْلُ أَنْ لَا تَتَّهِمَهُ
‘Nahj Al Balagah’ –
‘He-asws was asked about the Tawheed and the Justice, so he-asws said: ‘The Tawheed is that you will not imagine Him-azwj, and the Justice is that you do not accuse Him-azwj’’.[86]
87- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ ابْنِ مَتِّيلٍ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اللَّهُ أَكْرَمُ مِنْ أَنْ يُكَلِّفَ النَّاسَ مَا لَا يُطِيقُونَ وَ اللَّهُ أَعَزُّ مِنْ أَنْ يَكُونَ فِي سُلْطَانِهِ مَا لَا يُرِيدُ
‘Al Tawheed’ – Ibn Al Waleed, from Ibn Mateyl, from al Barqy, from Ali Bin Al Hakam, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj is more Honourable that to Encumber the people what they cannot endure, and Allah-azwj is Mightier than that there should happen in His-azwj Authority what He-azwj does not Want’’.[87]
88- ن، عيون أخبار الرضا عليه السلام يد، التوحيد الْفَامِيُّ عَنِ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا ع قَالَ: قُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ النَّاسَ يَنْسُبُونَنَا إِلَى الْقَوْلِ بِالتَّشْبِيهِ وَ الْجَبْرِ لِمَا رُوِيَ مِنَ الْأَخْبَارِ فِي ذَلِكَ عَنْ آبَائِكَ الْأَئِمَّةِ ع
‘Uyoun Akhbar Al-Reza-asws’ – Al Famy, from Al Humeyri, from his father, from Ibn Hashim, from Ibn Ma’bad, from Al Husayn Bin Khalid,
From Abu Al-Hassan Ali-asws Bin Musa Al-Reza-asws, he (the narrator) said, ‘I said to him-asws, ‘O son-asws of Rasool-Allah-saww! The people are linking us to the word with the resemblance and the Compulsion, due to what is reported from the Ahadeeth regarding that from your-asws forefathers-asws, the Imams-asws’.
فَقَالَ يَا ابْنَ خَالِدٍ أَخْبِرْنِي عَنِ الْأَخْبَارِ الَّتِي رُوِيَتْ عَنْ آبَائِي ع فِي التَّشْبِيهِ وَ الْجَبْرِ أَكْثَرُ أَمِ الْأَخْبَارُ الَّتِي رُوِيَتْ عَنِ النَّبِيِّ ص فِي ذَلِكَ
He-asws said: ‘O Ibn Khalid! Inform me about the Ahadeeth which are being reported from my-asws forefathers-asws regarding the resemblance and the Compulsion, are these more or the Ahadeeth which is being reported from the Prophet-saww regarding that?’
فَقُلْتُ بَلْ مَا رُوِيَ عَنِ النَّبِيِّ ص فِي ذَلِكَ أَكْثَرُ قَالَ ع فَلْيَقُولُوا إِنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ بِالتَّشْبِيهِ وَ الْجَبْرِ إِذاً قُلْتُ لَهُ إِنَّهُمْ يَقُولُونَ إِنَّ رَسُولَ اللَّهِ ص لَمْ يَقُلْ مِنْ ذَلِكَ شَيْئاً وَ إِنَّمَا رُوِيَ عَلَيْهِ قَالَ ع فَلْيَقُولُوا فِي آبَائِي ع إِنَّهُمْ لَمْ يَقُولُوا مِنْ ذَلِكَ شَيْئاً وَ إِنَّمَا رُوِيَ عَلَيْهِمْ
I said, ‘But, what is being reported from the Prophet-saww regarding that, is more’. He-asws said: ‘Then let them be saying that Rasool-Allah-saww was speaking with the resemblance and the Compulsion, then (if they can)’. I said to him-asws, ‘They are saying that Rasool-Allah-saww did not say anything from that, and rather it has been reported against him’. He-asws said: ‘Then let them be saying regarding my-asws forefathers-asws, they-asws did not say anything from that, and rather it is being reported against them-asws’.
ثُمَّ قَالَ ع مَنْ قَالَ بِالتَّشْبِيهِ وَ الْجَبْرِ فَهُوَ كَافِرٌ وَ مُشْرِكٌ وَ نَحْنُ مِنْهُ بُرَآءُ فِي الدُّنْيَا وَ الْآخِرَةِ يَا ابْنَ خَالِدٍ إِنَّمَا وَضَعَ الْأَخْبَارَ عَنَّا فِي التَّشْبِيهِ وَ الْجَبْرِ الْغُلَاةُ الَّذِينَ صَغَّرُوا عَظَمَةَ اللَّهِ
Then he-asws said: ‘One who speak with the resemblance and the Compulsion, he is a Kafir (disbeliever), and a Mushrik (associater), and we-asws are disavowed from him in the world and the Hereafter. O Ibn Khalid! But rather, the Ahadeeth are placed from us regarding the resemblance and the Compulsion by the exaggerators, those who are belittling the Magnificence of Allah-azwj.
فَمَنْ أَحَبَّهُمْ فَقَدْ أَبْغَضَنَا وَ مَنْ أَبْغَضَهُمْ فَقَدْ أَحَبَّنَا وَ مَنْ وَالاهُمْ فَقَدْ عَادَانَا وَ مَنْ عَادَاهُمْ فَقَدْ وَالانَا وَ مَنْ وَصَلَهُمْ فَقَدْ قَطَعَنَا وَ مَنْ قَطَعَهُمْ فَقَدْ وَصَلَنَا وَ مَنْ جَفَاهُمْ فَقَدْ بَرَّنَا وَ مَنْ بَرَّهُمْ فَقَدْ جَفَانَا
The one who loves them so he has hated us-asws, and one who hates them so he has loved us-asws, and one who befriends them so he has been inimical to us-asws, and one who is inimical to them so he has befriended us-asws, and one who helps them so he has cut us-asws off, and one who cuts them off, so he has helped us-asws, and one who is disloyal to them so he has been righteous with us, and one who is righteous with them so he has been disloyal to us-asws,
وَ مَنْ أَكْرَمَهُمْ فَقَدْ أَهَانَنَا وَ مَنْ أَهَانَهُمْ فَقَدْ أَكْرَمَنَا وَ مَنْ قَبِلَهُمْ فَقَدْ رَدَّنَا وَ مَنْ رَدَّهُمْ فَقَدْ قَبِلَنَا وَ مَنْ أَحْسَنَ إِلَيْهِمْ فَقَدْ أَسَاءَ إِلَيْنَا وَ مَنْ أَسَاءَ إِلَيْهِمْ فَقَدْ أَحْسَنَ إِلَيْنَا وَ مَنْ صَدَّقَهُمْ فَقَدْ كَذَّبَنَا وَ مَنْ كَذَّبَهُمْ فَقَدْ صَدَّقَنَا وَ مَنْ أَعْطَاهُمْ فَقَدْ حَرَمَنَا وَ مَنْ حَرَمَهُمْ فَقَدْ أَعْطَانَا
And one who honours them so he has disgraced us-asws, and one who disgraces them so he has honoured us-asws, and one who accepted them so he has repelled us-asws, and one who repels them so he has accepted us, and one who is good to them so he has been evil to us-asws, and one who is evil to them so he has been good to us-asws, and one who ratifies them so he has belied us-asws, and one who belies them so he has ratified us-asws, and one who gives them so he has deprived us-asws, and one who deprives them so he has given us-asws.
يَا ابْنَ خَالِدٍ مَنْ كَانَ مِنْ شِيعَتِنَا فَلَا يَتَّخِذَنَّ مِنْهُمْ وَلِيّاً وَ لَا نَصِيراً
O Ibn Khalid! One who was from our-asws Shias, should neither take a friend from them nor a helper’’.[88]
89- يد، التوحيد أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ اللُّؤْلُؤِيِّ عَنِ ابْنِ سِنَانٍ عَنْ مِهْزَمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَخْبِرْنِي عَمَّا اخْتَلَفَ فِيهِ مَنْ خَلَّفْتَ مِنْ مَوَالِينَا
‘Al Tawheed’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Abu Abdullah Al Razy, from Al Luluie, from Ibn Sinan, from Mahzam who said,
‘Abu Abdullah-asws said: ‘Inform me-asws about what they are differing, the ones from our-asws Wilayah’.
قَالَ فَقُلْتُ فِي الْجَبْرِ وَ التَّفْوِيضِ قَالَ فَاسْأَلْنِي قُلْتُ أَجْبَرَ اللَّهُ الْعِبَادَ عَلَى الْمَعَاصِي قَالَ اللَّهُ أَقْهَرُ لَهُمْ مِنْ ذَلِكَ
He (the narrator) said, ‘I said, ‘Regarding the Compulsion and the Delegation’. He-asws said: ‘Then ask me-asws’. I said, ‘Does Allah-azwj Compel the servants upon the acts of disobedience?’ He-asws said: ‘Allah-azwj is more Conquering to them than that’.
قَالَ قُلْتُ فَفَوَّضَ إِلَيْهِمْ قَالَ اللَّهُ أَقْدَرُ عَلَيْهِمْ مِنْ ذَلِكَ
He (the narrator) said, ‘I said, ‘Did He-azwj Delegate to them?’ He-asws said: ‘He-azwj is more Powerful upon them than that’.
قَالَ قُلْتُ فَأَيُّ شَيْءٍ هَذَا أَصْلَحَكَ اللَّهُ قَالَ فَقَلَّبَ يَدَهُ مَرَّتَيْنِ أَوْ ثَلَاثاً ثُمَّ قَالَ لَوْ أَجَبْتُكَ فِيهِ لَكَفَرْتَ
He (the narrator) said, ‘I said, ‘So, which thing is this? May Allah-azwj Keep you-asws well!’ He-asws turned his-asws hand twice or thrice, then said: ‘If I-asws answer you regarding it, you will commit Kufr (disbelieve)’’.[89]
Note –
قَالَ سَيِّدُ السَّاجِدِينَ ع إِنَّمَا يَحْتَاجُ إِلَى الظُّلْمِ الضَّعِيفُ وَ اللَّهُ أَقْهَرُ مِنْ ذَلِكَ
The chief of the prostrators (Ali Bin Al Husayn) said: ‘But rather, the weak one is needy to be unjust, and Allah is more Forceful than that’.
90- ضا، فقه الرضا عليه السلام سَأَلْتُ الْعَالِمَ ع أَجْبَرَ اللَّهُ الْعِبَادَ عَلَى الْمَعَاصِي فَقَالَ اللَّهُ أَعْدَلُ مِنْ ذَلِكَ فَقُلْتُ لَهُ فَمُفَوِّضٌ إِلَيْهِمْ فَقَالَ هُوَ أَعَزُّ مِنْ ذَلِكَ فَقُلْتُ لَهُ فَصِفْ لَنَا الْمَنْزِلَةَ بَيْنَ الْمَنْزِلَتَيْنِ
‘Fiqh Al-Reza-asws’ – I asked the Aalim-asws (Imam-asws), ‘Does Allah-azwj Compel upon the disobedience?’ He-asws said: ‘Allah-azwj is more Just than that’. I said to him-asws, ‘Did He-azwj Delegate to them?’ He-asws said: ‘He-azwj is Mightier than that’. I said to him-asws, ‘Describe to us the status between the two statuses.
فَقَالَ الْجَبْرُ هُوَ الْكُرْهُ فَاللَّهُ تَبَارَكَ وَ تَعَالَى لَمْ يُكْرِهْ عَلَى مَعْصِيَتِهِ وَ إِنَّمَا الْجَبْرُ أَنْ يُجْبَرَ الرَّجُلُ عَلَى مَا يَكْرَهُ وَ عَلَى مَا لَا يَشْتَهِي كَالرَّجُلِ يُغْلَبُ عَلَى أَنْ يُضْرَبَ أَوْ يُقْطَعَ يَدُهُ أَوْ يُؤْخَذَ مَالُهُ أَوْ يُغْصَبَ عَلَى حُرْمَتِهِ أَوْ مَنْ كَانَتْ لَهُ قُوَّةٌ وَ مَنَعَةٌ فَقُهِرَ
He-asws said: ‘The Compulsion, it is the Force. Allah-azwj Blessed and Exalted does not Force him upon the disobedience, and rather, the Compulsion is that He-azwj Compels the man upon what he dislikes and upon what he does not desire, like the man who overcomes upon he strikes or cuts his hand, or takes his wealth, or usurps upon his sanctity, or one who had strength for him and prevention so he conquers.
فَأَمَّا مَنْ أَتَى إِلَى أَمْرٍ طَائِعاً مُحِبّاً لَهُ يُعْطِي عَلَيْهِ مَالَهُ لِيَنَالَ شَهْوَتَهُ فَلَيْسَ ذَلِكَ بِجَبْرٍ إِنَّمَا الْجَبْرُ مَنْ أكرهه [أُكْرِهَ] عَلَيْهِ أَوْ أُغْضِبَ حَتَّى فَعَلَ مَا لَا يُرِيدُ وَ لَا يَشْتَهِيهِ
As for the one whom to a matter willingly, having love for Him-azwj, He-azwj Gives upon it what he would be attain his desire, so that is not with Compulsion. But rather, the Compulsion is one who is forced upon it, or Anger until he does what he does not want nor desires it.
وَ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَجْعَلْ لَهُمْ هَوًى وَ لَا شَهْوَةً وَ لَا مَحَبَّةً وَ لَا مَشِيَّةً إِلَّا فِيمَا عَلِمَ أَنَّهُ كَانَ مِنْهُمْ وَ إِنَّمَا يُجْرَوْنَ فِي عِلْمِهِ وَ قَضَائِهِ وَ قَدَرِهِ عَلَى الَّذِي فِي عِلْمِهِ وَ كِتَابِهِ السَّابِقِ فِيهِمْ قَبْلَ خَلْقِهِمْ وَ الَّذِي عَلِمَ أَنَّهُ غَيْرُ كَائِنٍ مِنْهُمْ هُوَ الَّذِي لَمْ يَجْعَلْ لَهُمْ فِيهِ شَهْوَةً وَ لَا إِرَادَةً
And that is because Allah-azwj Blessed and Exalted did not Make any whim for them, nor any lust, nor love, nor desire except in what He-azwj Knows that it would be from them. And rather, these are flowing in His-azwj Knowledge, and His-azwj Ordainment, and His-azwj Power upon which is in His-azwj Knowledge, and His-azwj Book, the precedence regarding them before He-azwj Created them, and which He-azwj Knows that it would not be happening from them, it is which He-azwj did not Make for them any lust or intention in it’’.[90]
91- وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: مَنْزِلَةٌ بَيْنَ مَنْزِلَتَيْنِ فِي الْمَعَاصِي وَ سَائِرِ الْأَشْيَاءِ فَاللَّهُ جَلَّ وَ عَزَّ الْفَاعِلُ لَهَا وَ الْقَاضِي وَ الْمُقَدِّرُ وَ الْمُدَبِّرُ
And it is reported from the Aalim-asws (Imam-asws) having said: ‘There is a status between the two statuses in the disobedience and the rest of the things, for Allah-azwj Mighty and Majestic is the Doer of it, and the Ordainer, and the Determiner, and the Manager’’.[91]
92- وَ قَدْ أَرْوِي أَنَّهُ قَالَ: لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَقّاً حَتَّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ وَ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ
And it has been reported that he-asws said: ‘The Momin cannot become a true Momin until he knows that whatever hits him did not happen as a mistake, and whatever missed him was not going to hit him’’.[92]
93- وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: مَسَاكِينُ الْقَدَرِيَّةِ أَرَادُوا أَنْ يَصِفُوا اللَّهَ عَزَّ وَ جَلَّ بِعَدْلِهِ فَأَخْرَجُوهُ مِنْ قُدْرَتِهِ وَ سُلْطَانِهِ
And it is reported from the Alim-asws (Imam-asws) having said: ‘The poor Qadiriites (Fatalists) wanted to describe Allah-azwj Mighty and Majestic by His-azwj Justice, but they took Him-azwj out from His-azwj Power and His-azwj Authority’’.[93]
94- وَ رُوِيَ لَوْ أَرَادَ اللَّهُ سُبْحَانَهُ أَنْ لَا يُعْصَى مَا خَلَقَ إِبْلِيسَ
And it is reported: ‘If Allah-azwj the Glorious Wanted that He-azwj not be disobeyed, would not have Created Iblees-la’’.[94] (P.s. – Is this a Hadeeth?)
95- وَ أَرْوِي أَنَّ رَجُلًا سَأَلَ الْعَالِمَ ع أَ كَلَّفَ اللَّهُ الْعِبَادَ مَا لَا يُطِيقُونَ فَقَالَ كَلَّفَ اللَّهُ جَمِيعَ الْخَلْقِ مَا لَا يُطِيقُونَ إِنْ لَمْ يُعِنْهُمْ عَلَيْهِ فَإِنْ أَعَانَهُمْ عَلَيْهِ أَطَاقُوهُ قَالَ اللَّهُ جَلَّ وَ عَزَّ لِنَبِيِّهِ ص وَ اصْبِرْ وَ ما صَبْرُكَ إِلَّا بِاللَّهِ
And it is reported that a man asked the Alim-asws (Imam-asws, ‘Does Allah-azwj Encumber the servants what they cannot endure?’ He-asws said: ‘Allah-azwj Encumbered the entirety of the creatures what they cannot endure if He-azwj had not Assisted them upon it (enduring). So, if He-azwj Assist them upon it, they can endure it. Allah-azwj Mighty and Majestic Said to His-azwj Prophet-saww: And be patient and your patience is not but by Allah; [16:127]’’.[95]
96- قُلْتُ وَ رُوِيتُ عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: الْقَدَرُ وَ الْعَمَلُ بِمَنْزِلَةِ الرُّوحِ وَ الْجَسَدِ فَالرُّوحُ بِغَيْرِ الْجَسَدِ لَا يَتَحَرَّكُ وَ لَا يُرَى وَ الْجَسَدُ بِغَيْرِ الرُّوحِ صُورَةٌ لَا حِرَاكَ لَهُ فَإِذَا اجْتَمَعَا قَوِيَا وَ صَلُحَا وَ حَسُنَا وَ مَلُحَا
I (Majlisi) say,
‘And it is reported from the Aalim-asws (Imam-asws) having said: ‘The Pre-determination and the deed are at the status of the soul and the body, for the soul without the body can neither move nor be seen, and the body without the soul is an image having no activity for it, so when they are both gathered, it would be strong, and correct, and excellent, and good-looking.
كَذَلِكَ الْقَدَرُ وَ الْعَمَلُ فَلَوْ لَمْ يَكُنِ الْقَدَرُ وَاقِعاً عَلَى الْعَمَلِ لَمْ يُعْرَفِ الْخَالِقُ مِنَ الْمَخْلُوقِ وَ لَوْ لَمْ يَكُنِ الْعَمَلُ بِمُوَافَقَةٍ مِنَ الْقَدَرِ لَمْ يَمْضِ وَ لَمْ يَتِمَّ وَ لَكِنْ بِاجْتِمَاعِهِمَا قَوِيَا وَ صَلُحَا وَ لِلَّهِ فِيهِ الْعَوْنُ لِعِبَادِهِ الصَّالِحِينَ
Like that are the Pre-determination and the deed, for it there does not happen to be Pre-determination occurring upon the deed, the Creator would not be recognised from the created, and if the deed does not happen to be concordant to the Pre-determination, it would not continue and would not complete. But, by the gathering of the two, it is strong, and correct, and for Allah-azwj is the Assistance to His-azwj righteous servants’’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ لكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمانَ وَ زَيَّنَهُ فِي قُلُوبِكُمْ الْآيَةَ ثُمَّ قَالَ ع وَجَدْتُ ابْنَ آدَمَ بَيْنَ اللَّهِ وَ بَيْنَ الشَّيْطَانِ فَإِنْ أَحَبَّهُ اللَّهُ تَقَدَّسَتْ أَسْمَاؤُهُ خَلَّصَهُ وَ اسْتَخْلَصَهُ وَ إِلَّا خَلَا بَيْنَهُ وَ بَيْنَ عَدُوِّهِ
Then he-asws recited this Verse: But, Allah Endeared the Eman to you and Adorned it in your hearts [49:7]. Then he-asws said: ‘I-asws find the son of Adam-as to be between Allah-azwj and the Satan-la. If Allah-azwj, Holy are His-azwj Names, Loves him, would Save him and Extract him, or else He-azwj Leave between him and his enemy’’.[96]
97 وَ قِيلَ لِلْعَالِمِ ع إِنَّ بَعْضَ أَصْحَابِنَا يَقُولُ بِالْجَبْرِ وَ بَعْضَهُمْ يَقُولُونَ بِالاسْتِطَاعَةِ
And it was said to them Alim (Imam-asws), ‘One of our companions is saying with the Compulsion and some of them are saying with the capability’.
قَالَ فَأَمَرَ أَنْ يُكْتَبَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ قَالَ اللَّهُ عَزَّ وَ جَلَّ يَا ابْنَ آدَمَ بِمَشِيَّتِي كُنْتَ أَنْتَ الَّذِي تَشَاءُ وَ سَاقَ إِلَى آخِرِ مَا سَيَأْتِي فِي خَبَرِ الْبَزَنْطِيِ
He (the narrator) said, ‘He-asws instructed that he writes: ‘In the Name of Allah-azwj the Beneficent, the Merciful. Allah-azwj Mighty and Majestic Said: “O son of Adam-as! By My-azwj Strength you are the one who used to desire . . .’ – and he carried on to the end, what I (Majlisi) would be coming within the Hadeeth of Al Bazanty’’.[97]
98- شي، تفسير العياشي عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْجَمَّالِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: بَعَثَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ إِلَى عَامِلِ الْمَدِينَةِ أَنْ وَجِّهْ إِلَيَّ مُحَمَّدَ بْنَ عَلِيِّ بْنِ الْحُسَيْنِ وَ لَا تُهَيِّجْهُ وَ لَا تُرَوِّعْهُ وَ اقْضِ لَهُ حَوَائِجَهُ وَ قَدْ كَانَ وَرَدَ عَلَى عَبْدِ الْمَلِكِ رَجُلٌ مِنَ الْقَدَرِيَّةِ فَحَضَرَ جَمِيعُ مَنْ كَانَ بِالشَّامِ فَأَعْيَاهُمْ جَمِيعاً فَقَالَ مَا لِهَذَا إِلَّا مُحَمَّدُ بْنُ عَلِيٍّ
‘Tafseer Al Ayyashi’ – From Al Hassan Bin Muhammad Al Jamal, from one of our companions who said,
‘Abdul Malik Ibn Marwan sent a message to an office bearer of Al Medina that he heads to Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws and neither irritate him-asws nor frighten him-asws, and fulfil his-asws need for him, and (this is because) there had come to Abdul Malik, a man from the Qadirites (Fatalists), and the entirety of the ones at Syria had gathered and he had defeated them all, so he said, ‘There is no one for this except Muhammad-asws Bin Ali-asws’.
فَكَتَبَ إِلَى صَاحِبِ الْمَدِينَةِ أَنْ يَحْمِلَ مُحَمَّدَ بْنَ عَلِيٍّ إِلَيْهِ فَأَتَاهُ صَاحِبُ الْمَدِينَةِ بِكِتَابِهِ فَقَالَ أَبُو جَعْفَرٍ ع إِنِّي شَيْخٌ كَبِيرٌ لَا أَقْوَى عَلَى الْخُرُوجِ وَ هَذَا جَعْفَرٌ ابْنِي يَقُومُ مَقَامِي فَوَجَّهَهُ إِلَيْهِ
He wrote to the governor of Al-Medina that he brings Muhammad-asws Bin Ali-asws to him, so the governor of Al-Medina came to him-asws with his letter. Abu Ja’far-asws said to him: ‘I-asws am an old aged man, not strong upon the going out, and this here is my-asws son-asws Ja’far-asws, standing in my-asws place, take him-asws to him’.
فَلَمَّا قَدِمَ عَلَى الْأُمَوِيِّ أَزْرَاهُ لِصِغَرِهِ وَ كَرِهَ أَنْ يَجْمَعَ بَيْنَهُ وَ بَيْنَ الْقَدَرِيِّ مَخَافَةَ أَنْ يَغْلِبَهُ وَ تَسَامَعَ النَّاسُ بِالشَّامِ بِقُدُومِ جَعْفَرٍ لِمُخَاصَمَةِ الْقَدَرِيَّةِ فَلَمَّا كَانَ مِنَ الْغَدِ اجْتَمَعَ النَّاسُ بِخُصُومَتِهِمَا فَقَالَ الْأُمَوِيُّ لِأَبِي عَبْدِ اللَّهِ ع إِنَّهُ قَدْ أَعْيَانَا أَمْرُ هَذَا الْقَدَرِيِّ وَ إِنَّمَا كَتَبْتُ إِلَيْهِ لِأَجْمَعَ بَيْنَهُ وَ بَيْنَهُ فَإِنَّهُ لَمْ يَدَعْ عِنْدَنَا أَحَداً إِلَّا خَصَمَهُ فَقَالَ إِنَّ اللَّهَ يَكْفِينَاهُ
When he-asws proceeded to the Umayyad (caliph), he belittled him-asws due to his-asws young age and dislike gathering between him-asws and the Qadirite fearing that he might overcome him-asws. And the people of Syria had heard of the advent of Ja’far-asws Bin Muhammad-asws to debate the Qadirite. When it was the morning, the people gathered for their debate, and the Umayyad (caliph) said to Abu Abdullah-asws, ‘It has defeated us, the matter of this Qadirite, and rather I wrote to him for a gathering between him and you-asws for he does not leave anyone with us except he debates him’. He-asws said: ‘Allah-azwj would Suffice us against him’.
قَالَ فَلَمَّا اجْتَمَعُوا قَالَ الْقَدَرِيُّ لِأَبِي عَبْدِ اللَّهِ ع سَلْ عَمَّا شِئْتَ فَقَالَ لَهُ اقْرَأْ سُورَةَ الْحَمْدِ
He (the narrator) said, ‘When they had gathered, the Qadirite said to Abu Abdullah-asws, ‘Ask about whatever you-asws like to’. He-asws said to him: ‘Recite Surah Al-Hamd’. He recited it, and the Umayyad (caliph) said, ‘And we are with him. There is nothing is Surah Al-Hamd. We are defeated. We are from Allah-azwj and to Him-azwj we are returning’.
قَالَ فَقَرَأَهَا وَ قَالَ الْأُمَوِيُّ وَ أَنَا مَعَهُ مَا فِي سُورَةِ الْحَمْدِ غُلِبْنَا إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ قَالَ فَجَعَلَ الْقَدَرِيُ يَقْرَأُ سُورَةَ الْحَمْدِ حَتَّى بَلَغَ قَوْلَ اللَّهِ تَبَارَكَ وَ تَعَالَى إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينُ فَقَالَ لَهُ جَعْفَرٌ قِفْ مَنْ تَسْتَعِينُ وَ مَا حَاجَتُكَ إِلَى المئونة [الْمَعُونَةِ] إِنَّ الْأَمْرَ إِلَيْكَ فَبُهِتَ الَّذِي كَفَرَ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ
He (the narrator) said, ‘The Qadirite went on to recite Surah Al-Hamd until he reached the Words of Allah-azwj Blessed and Exalted: (It is) You we worship and You do we seek Assistance (from) [1:5], and Ja’far-asws said to him: ‘Stop! Who Assists you? And what is your need to the Assistance, if the Command is to you? Thus, he who committed Kufr was confounded; and Allah does not Guide the unjust people [2:258]’’.[98]
99- شي، تفسير العياشي عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ ع قَالَ: قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى ابْنَ آدَمَ بِمَشِيَّتِي كُنْتَ أَنْتَ الَّذِي تَشَاءُ وَ تَقُولُ وَ بِقُوَّتِي أَدَّيْتَ إِلَيَّ فَرَائِضِي وَ بِنِعْمَتِي قَوِيتَ عَلَى مَعْصِيَتِي مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ وَ مَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ وَ ذَاكَ أَنِّي أَوْلَى بِحَسَنَاتِكَ مِنْكَ وَ أَنْتَ أَوْلَى بِسَيِّئَاتِكَ مِنِّي وَ ذَاكَ أَنِّي لَا أُسْأَلُ عَمَّا أَفْعَلُ وَ هُمْ يُسْئَلُونَ
‘Tafseer Al Ayyashi’ – From Safwan Bin Yahya,
‘From Abu Al-Hassan-asws having said: ‘Allah-azwj Blessed and Exalted Said: “Son of Adam-as! By My-azwj Desire, you are the one who used to desire and speak, and by My-azwj Strength, you fulfilled My-azwj Obligations, and by My-azwj Bounties, you were strengthened upon disobeying Me-azwj. Whatever you achieve from a good deed, it is from Allah-azwj, and whatever you achieve from an evil deed, it is from yourself, and that is because I-azwj am foremost with your good deeds than you are, and you are foremost with your evil deed than I-azwj am, and that is because I-asws will not be questioned about what I-azwj Do, and they would be Questioned!”’.[99]
100- وَ فِي رِوَايَةِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنِ الرِّضَا ع وَ أَنْتَ أَوْلَى بِسَيِّئَاتِكَ مِنِّي عَمِلْتَ الْمَعَاصِيَ بِقُوَّتِيَ الَّتِي جَعَلْتُ فِيكَ
And in a report of Al Hassan Bin Ali Al Washa,
‘From Al-Reza-asws: ‘(Allah-azwj Said): “And you are foremost with your evil deeds than I-azwj am. You did the act of disobedience by My-azwj Strength which I-azwj Made to be in you!”’.[100]
101 شي، تفسير العياشي عَنِ ابْنِ مُسْكَانَ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ وَ لَوْ لا فَضْلُ اللَّهِ عَلَيْكُمْ وَ رَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطانَ إِلَّا قَلِيلًا فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّكَ لَتَسْأَلُ مِنْ كَلَامِ أَهْلِ الْقَدَرِ وَ مَا هُوَ مِنْ دِينِي وَ لَا دِينِ آبَائِي وَ لَا وَجَدْتُ أَحَداً مِنْ أَهْلِ بَيْتِي يَقُولُ بِهِ
‘Tafseer Al Ayyashi’ – From Ibn Muskan, from one who reported it,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj: and had it not been for the Grace of Allah upon you and His Mercy, you would have followed the Satan except for a few [4:83]. Abu Abdullah-asws said: ‘You are asking from the speech of the Fatalist people (Qadiriites), and it is neither from my-asws Religion, from the Religion of my-asws forefathers-asws, nor did I-asws find anyone from the People-asws of my-asws Household saying with it’’.[101]
102 شي، تفسير العياشي عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ وَيْحَ هَذِهِ الْقَدَرِيَّةِ إِنَّمَا يَقْرَءُونَ هَذِهِ الْآيَةَ إِلَّا امْرَأَتَهُ قَدَّرْناها مِنَ الْغابِرِينَ وَيْحَهُمْ مَنْ قَدَّرَهَا إِلَّا اللَّهُ تَبَارَكَ وَ تَعَالَى
‘Tafseer Al Ayyashi’ – From Al Hassan Bin Ali,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Woe be unto these Qadiriites (Fatalists)! But rather, they should be reciting this Verse: We Determined her to be from the remaining ones [27:57]. Woe be unto them! Who Determine it except Allah-azwj Blessed and Exalted?’’.[102]
103 مِنْ كِتَابِ مَطَالِبِ السَّئُولِ، لِمُحَمَّدِ بْنِ طَلْحَةَ الْبَيْهَقِيِّ بِإِسْنَادِهِ عَنِ الشَّافِعِيِّ عَنْ يَحْيَى بْنِ سُلَيْمٍ عَنِ الْإِمَامِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ رَضِيَ اللَّهُ عَنْهُ عَنِ الْجَمِيعِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ يَوْماً أَعْجَبُ مَا فِي الْإِنْسَانِ قَلْبُهُ فِيهِ مَوَادُّ مِنَ الْحِكْمَةِ وَ أَضْدَادٌ لَهَا مِنْ خِلَافِهَا
From the book ‘Mataalib Al Souil’, from Muhammad Bin Talha Al Bayhaqi, by his chain from Al Shafi’e, from Yahya Bin Saleem,
‘From the Imam Ja’far-asws Bin Muhammad-asws, from Abdullah Bin Ja’far, from Al-Jami’e, from Amir Al-Momineen-asws, having said one day, ‘The most wondrous of what is in the human being is his heart, wherein is subject matter from the wisdom and the contrary to it from its opposite.
فَإِنْ سَنَحَ لَهُ الرَّجَاءُ وَلَّهَهُ الطَّمَعُ وَ إِنْ هَاجَ بِهِ الطَّمَعُ أَهْلَكَهُ الْحِرْصُ وَ إِنْ مَلَكَهُ الْيَأْسُ قَتَلَهُ الْأَسَفُ وَ إِنْ عَرَضَ لَهُ الْغَضَبُ اشْتَدَّ بِهِ الْغَيْظُ وَ إِنْ أُسْعِدَ بِالرِّضَا نَسِيَ التَّحَفُّظَ وَ إِنْ نَالَهُ الْخَوْفُ شَغَلَهُ الْحُزْنُ وَ إِنْ أَصَابَتْهُ مُصِيبَةٌ قَصَمَهُ الْجَزَعُ وَ إِنْ وَجَدَ مَالًا أَطْغَاهُ الْغِنَى وَ إِنْ عَضَّتْهُ فَاقَةٌ شَغَلَهُ الْبَلَاءُ وَ إِنْ أَجْهَدَهُ الْجُوعُ قَعَدَ بِهِ الضَّعْفُ وَ إِنْ أَفْرَطَ بِهِ الشِّبَعُ كَظَّتْهُ الْبِطْنَةُ فَكُلُّ تَقْصِيرٍ بِهِ مُضِرٌّ وَ كُلُّ إِفْرَاطٍ لَهُ مُفْسِدٌ
If there is a ray of hope for him the eagerness ruins him, and if the eagerness urges him, the greed ruins him, and if the despair controls him, the sorrow kills him, and if the anger is exposed to him the rage intensified with him, and if he ascends with the pleasure, forgets the protection, and if he attains the fear, the grief pre-occupies him, and if a calamity strikes him, the panic destroys him, and if he finds wealth, the richness makes him extravagant, and if destitution bites him, the affliction pre-occupies him, and if the hunger strikes him the weakness sits with him, and if the satiation is excessive with him, the belly hurts him, so every deficiency with him is harmful, and every excess is a spoiler for him.
فَقَامَ إِلَيْهِ رَجُلٌ مِمَّنْ شَهِدَ وَقْعَةَ الْجَمَلِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنِ الْقَدَرِ فَقَالَ بَحْرٌ عَمِيقٌ فَلَا تَلِجْهُ
A man from the ones who had witness the event of the (battle of the) camel stood up to him and he said, ‘O Ami Al-Momineen-asws! Inform us about the Pre-determination’. He-asws said: ‘It is a deep ocean, so do not dive into it’.
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنِ الْقَدَرِ فَقَالَ بَيْتٌ مُظْلِمٌ فَلَا تَدْخُلْهُ
He said, ‘O Amir Al-Momineen-asws! inform us about the Pre-determination’. He-asws said: ‘It is a dark house, so, do not enter it’.
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنِ الْقَدَرِ فَقَالَ سِرُّ اللَّهِ فَلَا تَبْحَثْ عَنْهُ
He said, ‘O Amir Al Momineen-asws! Inform us about the Pre-determination’. He-asws said: ‘A secret of Allah-azwj, so do not discuss about it’.
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنِ الْقَدَرِ فَقَالَ لَمَّا أَبَيْتَ فَإِنَّهُ أَمْرٌ بَيْنَ أَمْرَيْنِ لَا جَبْرَ وَ لَا
He said, ‘O Amir Al-Momineen-asws! Inform us about the Pre-determination’. He-asws said: ‘When you are being adamant, so it is a matter between two matters, neither Compulsion nor Delegation’.
تَفْوِيضَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ فُلَاناً يَقُولُ بِالاسْتِطَاعَةِ وَ هُوَ حَاضِرٌ فَقَالَ عَلِيٌّ ع عَلَيَّ بِهِ فَأَقَامُوهُ فَلَمَّا رَآهُ قَالَ لَهُ الِاسْتِطَاعَةَ تَمْلِكُهَا مَعَ اللَّهِ أَوْ مِنْ دُونِ اللَّهِ وَ إِيَّاكَ أَنْ تَقُولَ وَاحِدَةً مِنْهُمَا فَتَرْتَدَّ فَقَالَ وَ مَا أَقُولُ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ قُلْ أَمْلِكُهَا بِاللَّهِ الَّذِي أَنْشَأَ مَلْكَتَهَا
He said, ‘O Amir Al-Momineen-asws! So and so is saying with the capability, and he is present’. Ali-asws said: ‘Here, with him!’ They made him stand up, and when he-asws saw him, said to him: ‘The capability, do you own it along with Allah-azwj or from besides Allah-azwj? And beware of saying one from the two, for you will turn back’. He said, ‘What should I be saying, O Amir Al-Momineen-asws?’ He-asws said: ‘Say, ‘I own it through Allah-azwj Who Created its ownership’’.[103]
104 ب، قرب الإسناد ابْنُ حُكَيْمٍ عَنِ الْبَزَنْطِيِّ قَالَ: قُلْتُ لِلرِّضَا ع إِنَّ أَصْحَابَنَا بَعْضُهُمْ يَقُولُ بِالْجَبْرِ وَ بَعْضُهُمْ يَقُولُ بِالاسْتِطَاعَةِ فَقَالَ لِيَ اكْتُبْ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا ابْنَ آدَمَ بِمَشِيَّتِي كُنْتَ أَنْتَ الَّذِي تَشَاءُ لِنَفْسِكَ مَا تَشَاءُ وَ بِقُوَّتِي أَدَّيْتَ إِلَيَّ فَرَائِضِي وَ بِنِعْمَتِي قَوِيتَ عَلَى مَعْصِيَتِي
Ibn Hakeem, from Al Bazanty who said,
‘I said to Al-Reza-asws that our companions, some of them are saying with the Compulsion, and some of them are saying with the capability, so he-asws said to me: ‘Write: ‘Allah-azwj Blessed and Exalted Said: “O son of Adam-as! By My-azwj Desire you are the one who used to desire for yourself whatever you desired, and by My-azwj Strength you fulfilled My-azwj Obligations, and by My-azwj Bounties you were strengthened upon disobeying Me-azwj.
جَعَلْتُكَ سَمِيعاً بَصِيراً قَوِيّاً مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ وَ مَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ وَ ذَلِكَ أَنِّي أَوْلَى بِحَسَنَاتِكَ مِنْكَ وَ أَنْتَ أَوْلَى بِسَيِّئَاتِكَ مِنِّي وَ ذَلِكَ أَنِّي لَا أُسْأَلُ عَمَّا أَفْعَلُ وَ هُمْ يُسْئَلُونَ فَقَدْ نَظَمْتُ لَكَ كُلَّ شَيْءٍ تُرِيدُ
I-azwj Made you hearing, seeing, strong. Whatever you achieved from a good deed, it is from Allah-azwj, and whatever you achieved from an evil deed, it is from yourself, and that is because I-azwj am foremost with your good deeds than you are, and you are foremost with your evil deeds than I-azwj am, and that is because I-azwj will not be question about what I-azwj do and they would be Questioned!” I-asws have organised for you all things you wanted’’.[104]
105 أَعْلَامُ الدِّينِ لِلدَّيْلَمِيِّ، رُوِيَ أَنَّ طَاوُساً الْيَمَانِيَ دَخَلَ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع وَ كَانَ يَعْلَمُ أَنَّهُ يَقُولُ بِالْقَدَرِ فَقَالَ لَهُ يَا طَاوُسُ مَنْ أَقْبَلُ لِلْعُذْرِ مِنَ اللَّهِ مِمَّنِ اعْتَذَرَ وَ هُوَ صَادِقٌ فِي اعْتِذَارِهِ فَقَالَ لَهُ لَا أَحَدَ أَقْبَلُ لِلْعُذْرِ مِنْهُ
‘A’alam Al Deen’ of Al Daylami –
‘It is reported that Tawoos Al-Yamani went to Ja’far Bin Muhammad Al Sadiq-asws, and he-asws knew that he was saying with the Pre-determination, so he-asws said to him: ‘O Tawoos! Who is more accepting of the excuses than Allah-azwj, from the ones who excuse, and He-azwj is Truthful in His-azwj Excusing?’ He said, ‘There is no one more accepting of the excuses than Him-azwj’.
فَقَالَ لَهُ مَنْ أَصْدَقُ مِمَّنْ قَالَ لَا أَقْدِرُ وَ هُوَ لَا يَقْدِرُ فَقَالَ طَاوُسٌ لَا أَحَدَ أَصْدَقُ مِنْهُ
He-asws said to him: ‘Who is more truthful from the ones who says, ‘I am not able’ and he is (indeed) not able?’ Tawoos said, ‘There is no one more truthful than Him-azwj’.
فَقَالَ الصَّادِقُ ع لَهُ يَا طَاوُسُ فَمَا بَالُ مَنْ هُوَ أَقْبَلُ لِلْعُذْرِ لَا يَقْبَلُ عُذْرَ مَنْ قَالَ لَا أَقْدِرُ وَ هُوَ لَا يَقْدِرُ فَقَامَ طَاوُسٌ وَ هُوَ يَقُولُ لَيْسَ بَيْنِي وَ بَيْنَ الْحَقِّ عَدَاوَةٌ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ فَقَدْ قَبِلْتُ نَصِيحَتَكَ
Al-Sadiq-asws said to him: ‘O Tawoos! Then what is the matter, One-azwj Who is the most accepting of the excuses, does not Accept the excuse of the one who says, ‘I am not able’, and he is (indeed) not able?’ Tawoos stood up and he was saying, ‘There isn’t any enmity between me and the truth. Allah-azwj is more Knowing where Allah is more Knowing of where to Place His Message [6:124]. I have accepted your-asws advice’’.[105]
106 وَ قَالَ الصَّادِقُ ع لِهِشَامِ بْنِ الْحَكَمِ أَ لَا أُعْطِيكَ جُمْلَةً فِي الْعَدْلِ وَ التَّوْحِيدِ قَالَ بَلَى جُعِلْتُ فِدَاكَ قَالَ مِنَ الْعَدْلِ أَنْ لَا تَتَّهِمَهُ وَ مِنَ التَّوْحِيدِ أَنْ لَا تَتَوَهَّمَهُ
And Al-Sadiq-asws said to Hisham Bin Al-Hakam: ‘Shall I-asws give you a summary regarding the Justice and the Tawheed?’ He said, ‘Yes, may I be sacrificed for you-asws!’ He-asws said: ‘The Justice is that you do not accuse Him-azwj, and from the Tawheed is that you do not imagine Him-azwj’’.[106]
107 يف، الطرائف رَوَى كَثِيرٌ مِنَ الْمُسْلِمِينَ عَنِ الْإِمَامِ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع أَنَّهُ قَالَ يَوْماً لِبَعْضِ الْمُجَبِّرَةِ هَلْ يَكُونُ أَحَدٌ أَقْبَلَ لِلْعُذْرِ الصَّحِيحِ مِنَ اللَّهِ فَقَالَ لَا فَقَالَ فَمَا تَقُولُ فِيمَنْ قَالَ مَا أَقْدِرُ وَ هُوَ لَا يَقْدِرُ أَ يَكُونُ مَعْذُوراً أَمْ لَا فَقَالَ الْمُجَبِّرُ يَكُونُ مَعْذُوراً
‘Al Taraif’ – It is reported by a lot of the Muslims,
‘From the Imam Ja’far-asws Bin Muhammad Al-Sadiq-asws having said one day to one of the believers in Compulsion: ‘Can anyone be more accepting of the correct excuse than Allah-azwj?’ He said, ‘No’. He-asws said: ‘Then what are you saying regarding the one who says, ‘I am not able’, and he is (indeed) not able? Would he happen to be excuse or not?’ The believer in Compulsion said, ‘He would happen to be excused’.
قَالَ لَهُ فَإِذَا كَانَ اللَّهُ يَعْلَمُ مِنْ عِبَادِهِ أَنَّهُمْ مَا قَدَرُوا عَلَى طَاعَتِهِ وَ قَالَ لِسَانُ حَالِهِمْ أَوْ مَقَالُهُمْ يَوْمَ الْقِيَامَةِ يَا رَبِّ مَا قَدَرْنَا عَلَى طَاعَتِكَ لِأَنَّكَ مَنَعْتَنَا مِنْهَا أَ مَا يَكُونُ قَوْلُهُمْ وَ عُذْرُهُمْ صَحِيحاً عَلَى قَوْلِ الْمُجَبِّرَةِ فَقَالَ بَلَى وَ اللَّهِ
He-asws said to him: ‘Then if it was so that Allah-azwj Knows from His-azwj servants that they are not able upon obeying Him-azwj, and the tongue would speak of their state, or their words would be on the Day of Qiyamah, ‘O Lord-azwj! You-azwj did not Enable us upon obeying You-azwj, because You-azwj Prevented it from us’, wouldn’t their words and their excuse be correct upon the word of the believers in Compulsion?’ He said, ‘Yes, by Allah-azwj!’
فَقَالَ فَيَجِبُ عَلَى قَوْلِكَ أَنَّ اللَّهَ يَقْبَلُ هَذَا الْعُذْرَ الصَّحِيحَ وَ لَا يُؤَاخِذُ أَحَداً أَبَداً وَ هَذَا خِلَافُ قَوْلِ أَهْلِ الْمِلَلِ كُلِّهِمْ فَتَابَ الْمُجَبِّرُ مِنْ قَوْلِهِ بِالْجَبْرِ فِي الْحَالِ
He-asws said: ‘Then it obligates upon your word that Allah-azwj would Accept the correct excuse and not Seize anyone, ever, and this is opposite to the word of the people of the nation, all of them’. The believer in Compulsion repented from his word with the Compulsion straight away’’.[107]
108 يف، الطرائف رُوِيَ أَنَّ الْحَجَّاجَ بْنَ يُوسُفَ كَتَبَ إِلَى الْحَسَنِ الْبَصْرِيِّ وَ إِلَى عَمْرِو بْنِ عُبَيْدٍ وَ إِلَى وَاصِلِ بْنِ عَطَاءٍ وَ إِلَى عَامِرٍ الشَّعْبِيِّ أَنْ يَذْكُرُوا مَا عِنْدَهُمْ وَ مَا وَصَلَ إِلَيْهِمْ فِي الْقَضَاءِ وَ الْقَدَرِ
‘Al Taraif’ – It is reported that Al-Hajjaj Bin Yusuf wrote to Al-Hassan Al-Basry, and to Amro Ibn Ubeyd, and to Wasil Bin Ata’a, and to Aamir Al Shaby that they should mentioned what is with them and what has arrived to them regarding the Ordainment and the Pre-determination.
فَكَتَبَ إِلَيْهِ الْحَسَنُ الْبَصْرِيُّ أَنَّ أَحْسَنَ مَا انْتَهَى إِلَيَّ مَا سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع أَنَّهُ قَالَ أَ تَظُنُّ أَنَّ الَّذِي نَهَاكَ دَهَاكَ وَ إِنَّمَا دَهَاكَ أَسْفَلُكَ وَ أَعْلَاكَ وَ اللَّهُ بَرِيءٌ مِنْ ذَاكَ
Al-Hassan Al-Basry wrote to him, ‘The best of what I ended up with is what I heard Amir Al-Momineen Ali-asws Bin Abu Talib-asws saying: ‘Are you thinking that the One-azwj Who Prohibited you, Does it for you? And rather, it is your lower and your upper (yourself) doing it for you, and Allah-azwj is disavowed from that’.
وَ كَتَبَ إِلَيْهِ عَمْرُو بْنُ عُبَيْدٍ أَحْسَنُ مَا سَمِعْتُ فِي الْقَضَاءِ وَ الْقَدَرِ قَوْلُ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع لَوْ كَانَ الزُّورُ فِي الْأَصْلِ مَحْتُوماً كَانَ الْمُزَوَّرُ فِي الْقِصَاصِ مَظْلُوماً
And Amro Bin Ubeyd wrote to him, ‘The best of what I heard regarding the Ordainment and the Pre-determination are the words of Amir Al-Momineen Ali-asws Bin Abu Talib-asws: ‘If the sin was originally inevitable, the sinner would be oppressed in the retaliation’’.
وَ كَتَبَ إِلَيْهِ وَاصِلُ بْنُ عَطَاءٍ أَحْسَنُ مَا سَمِعْتُ فِي الْقَضَاءِ وَ الْقَدَرِ قَوْلُ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَ يَدُلُّكَ عَلَى الطَّرِيقِ وَ يَأْخُذُ عَلَيْكَ الْمَضِيقَ
And Wasil Bin Ata’a wrote to him, ‘The best of what I heard regarding the Ordainment and the Pre-determination are the words of Amir Al-Momineen Ali-asws Bin Abu Talib-asws: ‘Would He-azwj Point upon the way and Seize the narrowness upon you?’
وَ كَتَبَ إِلَيْهِ الشَّعْبِيُّ أَحْسَنُ مَا سَمِعْتُ فِي الْقَضَاءِ وَ الْقَدَرِ قَوْلُ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع كُلُّ مَا اسْتَغْفَرْتَ اللَّهَ مِنْهُ فَهُوَ مِنْكَ وَ كُلُّ مَا حَمِدْتَ اللَّهَ عَلَيْهِ فَهُوَ مِنْهُ
And Al-Shaby wrote to him, ‘The best of what I heard regarding the Ordainment and the Pre-determination are the words of Amir Al-Momineen Ali-asws Bin Abu Talib-asws: ‘All what Allah-azwj Forgives from, it is from you, and all what Allah-azwj Praises upon, it is from Him-azwj’.
فَلَمَّا وَصَلَتْ كُتُبُهُمْ إِلَى الْحَجَّاجِ وَ وَقَفَ عَلَيْهَا قَالَ لَقَدْ أَخَذُوهَا مِنْ عَيْنٍ صَافِيَةٍ
When their letters arrived to Al-Hajjaj, he paused upon it (and) said, ‘They have taken it from a clean spring’’.[108]
109 يف، الطرائف رُوِيَ أَنَّ رَجُلًا سَأَلَ جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ ع عَنِ الْقَضَاءِ وَ الْقَدَرِ فَقَالَ مَا اسْتَطَعْتَ أَنْ تَلُومَ الْعَبْدَ عَلَيْهِ فَهُوَ مِنْهُ وَ مَا لَمْ تَسْتَطِعْ أَنْ تَلُومَ الْعَبْدَ عَلَيْهِ فَهُوَ مِنْ فِعْلِ اللَّهِ يَقُولُ اللَّهُ تَعَالَى لِلْعَبْدِ لِمَ عَصَيْتَ لِمَ فَسَقْتَ لِمَ شَرِبْتَ الْخَمْرَ لِمَ زَنَيْتَ فَهَذَا فِعْلُ الْعَبْدِ وَ لَا يَقُولُ لَهُ لِمَ مَرِضْتَ لِمَ قَصُرْتَ لِمَ ابْيَضَضْتَ لِمَ اسْوَدَدْتَ لِأَنَّهُ مِنْ فِعْلِ اللَّهِ تَعَالَى
‘Al Taraaif’ – It is reported that a man asked Ja’far-asws Bin Muhammad Al-Sadiq-asws about the Ordainment and the Pre-determination, so he-asws said: ‘Whatever capability you can blame the servant upon, it is from him, and whatever you are not able to blame the servant upon, it is from a Deed of Allah-azwj. Allah-azwj the Exalted would be Saying to the servant: “Why did you disobey? Why were you immoral? Why did you drink the wine? Why did you commit adultery?” For this is a deed of the servant, and He-azwj would not be Saying: “Why were you sick? Why were you short? Why were you white? Why were you black?” Because it is from a deed of Allah-azwj the Exalted’’.[109]
110 يف، الطرائف رُوِيَ أَنَّ الْفَضْلَ بْنَ سَهْلٍ سَأَلَ الرِّضَا ع بَيْنَ يَدَيِ الْمَأْمُونِ فَقَالَ يَا أَبَا الْحَسَنِ الْخَلْقُ مَجْبُورُونَ فَقَالَ اللَّهُ أَعْدَلُ مِنْ أَنْ يُجْبِرَ خَلْقَهُ ثُمَّ يُعَذِّبَهُمْ قَالَ فَمُطْلَقُونَ قَالَ اللَّهُ أَحْكَمُ مِنْ أَنْ يُهْمِلَ عَبْدَهُ وَ يَكِلَهُ إِلَى نَفْسِهِ
‘Al Taraaif’ – It is reported that al Fazl Bin Sahl asked Al-Reza-asws in front of Al Mamoun, and he said, ‘O Abu Al Hassan-asws! Are the people compelled?’ He-asws said: ‘Allah-azwj is more Just than to Compel His-azwj creatures then Punish them’. He said, ‘They are detached?’ He-asws said: ‘Allah-azwj is Wiser than to ignore His-azwj servants and Leave him to himself’’.[110]
111 وَ قَالَ الْكَرَاجُكِيُّ فِي كَنْزِ الْفَوَائِدِ، قَالَ الصَّادِقُ ع لِزُرَارَةَ بْنِ أَعْيَنَ يَا زُرَارَةُ أُعْطِيكَ جُمْلَةً فِي الْقَضَاءِ وَ الْقَدَرِ قَالَ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ جَمَعَ اللَّهُ الْخَلَائِقَ سَأَلَهُمْ عَمَّا عَهِدَ إِلَيْهِمْ وَ لَمْ يَسْأَلْهُمْ عَمَّا قَضَى عَلَيْهِمْ
And Al Karajaky said in ‘Kanz Al Fawaid’ –
‘Al-Sadiq-asws said to Zurara Bin Ayn: ‘O Zurara! Did I-asws give you the total regarding the Ordainment and the Pre-determination?’ He said, ‘Yes, may I be sacrificed for you-asws!’ He-asws said: ‘When it would be the Day of Qiyamah, and Allah Gathers the people, He-azwj would Ask them about what He-azwj Pacted to them and would not Question them about what He-azwj had Ordained upon them’’.[111]
112 وَ رُوِيَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ شَاذَانَ الْقُمِّيِّ عَنِ الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَمْسَةٌ لَا تَطْفَأُ نِيرَانُهُمْ وَ لَا تَمُوتُ أَبْدَانُهُمْ رَجُلٌ أَشْرَكَ وَ رَجُلٌ عَقَّ وَالِدَيْهِ وَ رَجُلٌ سَعَى بِأَخِيهِ إِلَى السُّلْطَانِ فَقَتَلَهُ وَ رَجُلٌ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ وَ رَجُلٌ أَذْنَبَ وَ حَمَلَ ذَنْبَهُ عَلَى اللَّهِ عَزَّ وَ جَلَّ
And it is reported from Muhammad Bin Ahmad Bin Shazan Al Qummy, from Al Sadouq, from his father, from Sa’ad, from Ayoub Bin Nuh,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Five, neither would their fire be extinguished nor would their bodies be dying – a man who associates (with Allah-azwj), and a man disloyal to his parents, and a man who strives with his brother to a ruling authority, and he kills him, and a man kills a soul without retaliation, and a man commits a sin and loads his sin upon Allah-azwj Mighty and Majestic’’.[112]
باب 2 آخر و هو من الباب الأول
CHAPTER 2 – ANOTHER, AND IT IS FROM THE FIRST CHAPTER
وفيه رسالة آبى الحسن الثالث صلوات الله عليه في الرد على أهل الجبر والتفويض وإثبات العدل والمنزلة بين المنزلتين بوجه أبسط مما مر. *
And in it is a letter of Abu Al-Hassan-asws the 3rd in the rebuttal upon the people (believers in) the Compulsion and the Delegation, and proof of the Justice, and the status between the two statuses in a more extensive perspective that was has passed before.
1- ف، تحف العقول مِنْ عَلِيِّ بْنِ مُحَمَّدٍ سَلامٌ عَلَيْكُمْ وَ عَلى مَنِ اتَّبَعَ الْهُدى وَ رَحْمَتُ اللَّهِ وَ بَرَكاتُهُ فَإِنَّهُ وَرَدَ عَلَيَّ كِتَابُكُمْ وَ فَهِمْتُ مَا ذَكَرْتُمْ مِنِ اخْتِلَافِكُمْ فِي دِينِكُمْ وَ خَوْضِكُمْ فِي الْقَدَرِ وَ مَقَالَةِ مَنْ يَقُولُ مِنْكُمْ بِالْجَبْرِ وَ مَنْ يَقُولُ بِالتَّفْوِيضِ وَ تَفَرُّقِكُمْ فِي ذَلِكَ وَ تَقَاطُعِكُمْ وَ مَا ظَهَرَ مِنَ الْعَدَاوَةِ بَيْنَكُمْ
Ali-asws Bin Muhammad-asws: ‘Greetings be upon you and upon the ones who follow the Guidance, and (upon him be the) Mercy of Allah-azwj and His-azwj Blessings. Your letter came to me-asws, and I understood what you mentioned from your differing in your Religion and your arguments regarding the Pre-determination, and the words of the ones from you saying with the Compulsion, and ones saying with the Delegation, and your separations regarding that, and your cutting off from each other and what has appeared from the enmity between you.
ثُمَّ سَأَلْتُمُونِي عَنْهُ وَ بَيَانَهُ لَكُمْ وَ فَهِمْتُ ذَلِكَ كُلَّهُ اعْلَمُوا رَحِمَكُمُ اللَّهُ أَنَّا نَظَرْنَا فِي الْآثَارِ وَ كَثْرَةِ مَا جَاءَتْ بِهِ الْأَخْبَارُ فَوَجَدْنَاهَا عِنْدَ جَمِيعِ مَنْ يَنْتَحِلُ الْإِسْلَامَ مِمَّنْ يَعْقِلُ عَنِ اللَّهِ جَلَّ وَ عَزَّ لَا تَخْلُو مِنْ مَعْنَيَيْنِ إِمَّا حَقٌّ فَيُتَّبَعُ وَ إِمَّا بَاطِلٌ فَيُجْتَنَبُ
Then you asked me-asws about it and I-asws shall explain it for you, and you will understand that, all of it. Know, may Allah-azwj have Mercy on you, we-asws look into the effects and most of what the Ahadeeth have come with, and we-asws found it with the entirety of the ones who impersonate Al-Islam, from the ones who understand about Allah-azwj Mighty and Majestic not being devoid from two meanings – either it is true, so follow it, or it is false, so shun it.
وَ قَدِ اجْتَمَعَتِ الْأُمَّةُ قَاطِبَةً لَا اخْتِلَافَ بَيْنَهُمْ أَنَّ الْقُرْآنَ حَقٌّ لَا رَيْبَ فِيهِ عِنْدَ جَمِيعِ أَهْلِ الْفِرَقِ وَ فِي حَالِ اجْتِمَاعِهِمْ مُقِرُّونَ بِتَصْدِيقِ الْكِتَابِ وَ تَحْقِيقِهِ مُصِيبُونَ مُهْتَدُونَ وَ ذَلِكَ بِقَوْلِ رَسُولِ اللَّهِ ص لَا تَجْتَمِعُ أُمَّتِي عَلَى ضَلَالَةٍ
And the whole community has united upon, there being no differing between them, that the Quran is true, there is no doubt in it with the entirety of the people of the sects; and in the state of their unity they are accepting the ratification of the Book and its investigation, they are correct, guided, and that is by the words of Rasool-Allah-saww: ‘My-saww community will not gather upon a straying’.
فَأَخْبَرَ أَنَّ جَمِيعَ مَا اجْتَمَعَتْ عَلَيْهِ الْأُمَّةُ كُلُّهَا حَقٌّ هَذَا إِذَا لَمْ يُخَالِفْ بَعْضُهَا بَعْضاً وَ الْقُرْآنَ حَقٌّ لَا اخْتِلَافَ بَيْنَهُمْ فِي تَنْزِيلِهِ وَ تَصْدِيقِهِ فَإِذَا شَهِدَ الْقُرْآنُ بِتَصْدِيقِ خَبَرٍ وَ تَحْقِيقِهِ وَ أَنْكَرَ الْخَبَرَ طَائِفَةٌ مِنَ الْأُمَّةِ لَزِمَهُمُ الْإِقْرَارُ بِهِ ضَرُورَةً حِينَ اجْتَمَعَتْ فِي الْأَصْلِ عَلَى تَصْدِيقِ الْكِتَابِ فَإِنْ هِيَ جَحَدَتْ وَ أَنْكَرَتْ لَزِمَهَا الْخُرُوجُ مِنَ الْمِلَّةِ
He-saww informed that the entirety of what the community is united upon, all of it is true. This is when some of them do not oppose the others. And the Quran is true, there is no differing between them regarding its Revelation and its ratification. Thus, when the Quran testifies with the verification of a Hadeeth and its investigation, and a party from the community denies the Hadeeth, it necessitates the acceptance with it as necessary when they are united regarding the original upon ratifying the Book, and if it rejects and denies, the exit from the nation would be necessitated upon it.
فَأَوَّلُ خَبَرٍ يُعْرَفُ تَحْقِيقُهُ مِنَ الْكِتَابِ وَ تَصْدِيقُهُ وَ الْتِمَاسُ شَهَادَتِهِ عَلَيْهِ خَبَرٌ وَرَدَ عَنْ رَسُولِ اللَّهِ ص وَ وُجِدَ بِمُوَافَقَةِ الْكِتَابِ وَ تَصْدِيقِهِ بِحَيْثُ لَا تُخَالِفُهُ أَقَاوِيلُهُمْ حَيْثُ قَالَ إِنِّي مُخَلِّفٌ فِيكُمُ الثَّقَلَيْنِ كِتَابَ اللَّهِ وَ عِتْرَتِي أَهْلَ بَيْتِي لَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا وَ إِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ
The first Hadeeth whose investigation is known from the Book and its ratification, and the impact of its authentication upon it, is the Hadeeth referred from Rasool-Allah-saww, and found to be concordant with the Book and its truthfulness, where there is no differing in their words, when he-saww said: ‘I-saww am leaving behind among you all the two weight things – Book of Allah-azwj and my-saww family, the People-asws of my-saww Household. You will never go astray for as long as you attach with these two, and these two will never separate until they return to me-asws at the Fountain’.
فَلَمَّا وَجَدْنَا شَوَاهِدَ هَذَا الْحَدِيثِ فِي كِتَابِ اللَّهِ نَصّاً مِثْلَ قَوْلِهِ جَلَّ وَ عَزَّ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ راكِعُونَ وَ مَنْ يَتَوَلَّ اللَّهَ وَ رَسُولَهُ وَ الَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغالِبُونَ
When we find testification of this Hadeeth in the Book of Allah-azwj, a ling like the Words of the Mighty and Majestic: But rather, your Guardian is Allah, and His Rasool, and those who are believing, those who are establishing the Salat and are giving the Zakat while they are performing Ruku [5:55] And whoever takes Allah and His Rasool and those who believe for a Guardian, then they are the party of Allah, they would be triumphant [5:56].
وَ رَوَتِ الْعَامَّةُ فِي ذَلِكَ أَخْبَاراً لِأَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ تَصَدَّقَ بِخَاتَمِهِ وَ هُوَ رَاكِعٌ فَشَكَرَ اللَّهُ ذَلِكَ لَهُ وَ أَنْزَلَ الْآيَةَ فِيهِ
And it is reported by the general Muslims regarding that, Ahadeeth of Amir Al-Momineen-asws having given in charity with his-asws ring while he-asws was in Ruku, so Allah-azwj Thanked that for him-asws and the Verse was Revealed regarding him-asws.
فَوَجَدْنَا رَسُولَ اللَّهِ ص قَدْ أَتَى بِقَوْلِهِ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ وَ بِقَوْلِهِ أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي وَ وَجَدْنَاهُ يَقُولُ عَلِيٌّ يَقْضِي دَيْنِي وَ يُنْجِزُ مَوْعِدِي وَ هُوَ خَلِيفَتِي عَلَيْكُمْ مِنْ بَعْدِي
We find Rasool-Allah-saww to have come with his-saww words: ‘One whose Master I-saww was, so Ali-asws is his Master’, and by his-saww words: ‘You-asws are from me-saww at the status of Haroun-as from Musa-as except there would be no Prophet-as after me-saww’, and we find him-saww saying: ‘Ali-asws would pay back my-saww debts, and fulfil my-saww promises made, and he-asws is my-saww Caliph upon you all from after me-saww’.
فالخبر الأول الذي استنبط منه هذه الأخبار خبر صحيح مجمع عليه لا اختلاف فيه عندهم و هو أيضا موافق للكتاب فلما شهد الكتاب بتصديق الخبر و هذه الشواهد الأخر لزم على الأمة الإقرار بها ضرورة إذ كانت هذه الأخبار شواهدها من القرآن ناطقة و وافقت القرآن و القرآن وافقها ثم وردت حقائق الأخبار عن رسول الله ص عن الصادقين ع نقلها قوم ثقات معروفون فصار الاقتداء بهذه الأخبار فرضا واجبا على كل مؤمن و مؤمنة لا يتعداه إلا أهل العناد و ذلك أن أقاويل آل رسول الله ص متصلة بقول الله و ذلك مثل قوله في محكم كتابه إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَ رَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيا وَ الْآخِرَةِ وَ أَعَدَّ لَهُمْ عَذاباً مُهِيناً
The first Hadeeth is which these Ahadeeth have been contrived from is a correct Hadeeth, united upon, there is no differing with them with regards to it, and it is concordant with the Book as well. When the Book testifies with the verification of the Hadeeth, and this is the other testification, it necessitates the community to acknowledge with it out of necessity, when these Ahadeeth are testifying for it from the speaking Quran, and it is concordant with the Quran, and the Quran is concordant with it.
ثم وردت حقائق الاخبار عن رسول الله صلى الله عليه وآله، عن الصادقين عليهم السلام نقلها قوم ثقاة معروفون فصار الاقتداء بهذه الاخبار فرضا واجبا على كل مؤمن ومؤمنة، لا يتعداه إلا أهل العناد، وذلك أن أقاويل آل رسول الله صلى الله عليه وآله متصلة بقول الله، وذلك مثل قوله في محكم كتابه: ” إن الذين يؤذون الله ورسوله لعنهم الله في الدنيا والآخرة وأعد لهم عذابا مهينا ”
Then came the realities of the Ahadeeth from Rasool-Allah-saww, from the two truthful ones (5th and 6th Imam-asws), a well-known reliable people having transmitted it, so the belief with this Ahadeeth becomes a necessity, an Obligation upon every Momin and Momina, none would exceed it except the obstinate people, and that is because the words of the Family-asws of the Rasool-saww are connected with the Words of Allah-azwj; and that is like His-azwj Words in the Decisive of His-azwj Book: Surely those hurting Allah and His Rasool, Allah Curses them in the world and the Hereafter, and has Prepared for them a disgraceful Punishment [33:57].
وَ وَجَدْنَا نَظِيرَ هَذِهِ الْآيَةِ قَوْلَ رَسُولِ اللَّهِ ص مَنْ آذَى عَلِيّاً فَقَدْ آذَانِي وَ مَنْ آذَانِي فَقَدْ آذَى اللَّهَ وَ مَنْ آذَى اللَّهَ يُوشِكُ أَنْ يَنْتَقِمَ مِنْهُ. وَ كَذَلِكَ قَوْلُهُ ص مَنْ أَحَبَّ عَلِيّاً فَقَدْ أَحَبَّنِي وَ مَنْ أَحَبَّنِي فَقَدْ أَحَبَّ اللَّهَ
And we find a match of this Verse in the words of Rasool-Allah-saww: ‘One who hurts Ali-asws, so he has hurt me-saww, and one who hurts me-saww, so he has hurt Allah-azwj, and one who hurts Allah-azwj, undoubtedly He-azwj would Take Revenge from him; and similar to that are his-saww words: ‘One who loves Ali-asws has loved me-saww, and one who loves me-saww has loved Allah-azwj’.
وَ مِثْلُ قَوْلِهِ ص فِي بَنِي وَلِيعَةَ لَأَبْعَثَنَّ إِلَيْهِمْ رَجُلًا كَنَفْسِي يُحِبُّ اللَّهَ وَ رَسُولَهُ وَ يُحِبُّهُ اللَّهُ وَ رَسُولُهُ قُمْ يَا عَلِيُّ فَسِرْ إِلَيْهِمْ
And, like his-saww words regarding the clan of Waliah: ‘I-saww shall send to them a man like myself-saww, loved by Allah-azwj and His-azwj Rasool-saww, and he-asws loves Allah-azwj and His-azwj Rasool-saww. Arise, O Ali-asws, and go to them!’
وَ قَوْلُهُ ص يَوْمُ خَيْبَرَ لَأَبْعَثَنَّ إِلَيْهِمْ غَداً رَجُلًا يُحِبُّ اللَّهَ وَ رَسُولَهُ وَ يُحِبُّهُ اللَّهُ وَ رَسُولُهُ كَرَّاراً غَيْرَ فَرَّارٍ لَا يَرْجِعُ حَتَّى يَفْتَحَ اللَّهُ عَلَيْهِ فَقَضَى رَسُولُ اللَّهِ ص بِالْفَتْحِ قَبْلَ التَّوْجِيهِ فَاسْتَشْرَفَ لِكَلَامِهِ أَصْحَابُ رَسُولِ اللَّهِ ص فَلَمَّا كَانَ مِنَ الْغَدِ دَعَا عَلِيّاً ع فَبَعَثَهُ إِلَيْهِمْ
And his-saww words on the Day of Khyber: ‘I-saww shall send to them tomorrow and man who loves Allah-azwj and His-azwj Rasool-saww, and Allah-azwj and His-azwj Rasool-saww love him-asws, a brave fighter nor fleeing. He-asws will not return until Allah-azwj Grants victory to him-asws’. Rasool-Allah-saww foretold of the victory before he-asws went ahead, and the companions of Rasool-Allah-saww watched his-saww words. When it was the next morning, he-saww called Ali-asws and sent him-asws towards them.
فَاصْطَفَاهُ بِهَذِهِ الصِّفَةِ وَ سَمَّاهُ كَرَّاراً غَيْرَ فَرَّارٍ فَسَمَّاهُ اللَّهُ مُحِبّاً لِلَّهِ وَ لِرَسُولِهِ فَأَخْبَرَ أَنَّ اللَّهَ وَ رَسُولَهُ يُحِبَّانِهِ
He-saww chose him-asws with these qualities and named his-asws as, ‘brave not fleeing’, and Allah-azwj Named him-asws as ‘One who loves Allah-azwj and His-azwj Rasool-saww’, and informed that Allah-azwj and His-azwj Rasool-saww both love him-asws.
و إنما قدمنا هذا الشرح و البيان دليلا على ما أردنا و قوة لما نحن مبينوه من أمر الجبر و التفويض و المنزلة بين المنزلتين و بالله العون و القوة و عليه نتوكل في جميع أمورنا فإنا نبدأ من ذلك بقول
And rather we preceded this expounding and the explanation as evidence upon what we-asws want, and a strengthening to what we-asws want to manifest from the matter of the Compulsion and the Delegation, and the status between the two statuses, and through Allah-azwj is the Assistance and the Strength, and upon Him-azwj we-asws rely in the entirety of our-asws affairs.
فإنا نبدأ من ذلك بقول الصَّادِقِ ع لَا جَبْرَ وَ لَا تَفْوِيضَ وَ لَكِنْ مَنْزِلَةٌ بَيْنَ الْمَنْزِلَتَيْنِ
We-asws hereby begin from that by the words of Al-Sadiq-asws: ‘There is neither Compulsion nor Delegation, but a status between the two statuses’.
و هي صحة الخلقة و تخلية السرب و المهلة في الوقت و الزاد مثل الراحلة و السبب المهيج للفاعل على فعله
And it is the health of the body, and being devoid of the means, and the opportunity regarding the time, and the provision like the ride, and the stirring cause for the doer upon his deed.
فهذه خمسة أشياء جمع بها الصادق ع جوامع الفضل فإذا نقص العبد منها خلة كان العمل عنه مطروحا بحسبه فأخبر الصادق ع بأصل ما يجب على الناس من طلب معرفته و نطق الكتاب بتصديقه فشهد بذلك محكمات آيات رسوله لأن الرسول ص و آله ع لا يعدو شيء من قوله و أقاويلهم حدود القرآن
These are the five characteristics Al-Sadiq-asws gathered with as being the summary, and when the servant is deficient of one characteristic from these, the deeds would be dropped from him by its reckoning. Al-Sadiq-asws informed with the origin of what is Obligated upon the people from seeking His-azwj recognition, and the Book speaks with its testification, and the Decisive Verses of His-azwj Rasool-saww testify with that because the Rasool-saww does not exceed anything from His-azwj Words, and their-asws words are the limits of the Quran.
فإذا وردت حقائق الأخبار و التمست شواهدها من التنزيل فوجد لها موافقا و عليها دليلا كان الاقتداء بها فرضا لا يتعداه إلا أهل العناد كما ذكرنا في أول الكتاب
When the realities of the Ahadeeth are received and their testification is sought from the Revelation, and concordance is found for it, and upon it is evidence, the belief with these would be Obligatory, none would go beyond it except the obstinate people, as we-asws mentioned in the beginning of the letter.
و لما التمسنا تحقيق ما قاله الصادق ع من المنزلة بين المنزلتين و إنكاره الجبر و التفويض وجدنا الكتاب قد شهد له و صدق مقالته في هذا وَ خُبِّرَ عَنْهُ أَيْضاً مُوَافِقاً لِهَذَا أَنَّ الصَّادِقَ ع سُئِلَ هَلْ أَجْبَرَ اللَّهُ الْعِبَادَ عَلَى الْمَعَاصِي فَقَالَ الصَّادِقُ ع هُوَ أَعْدَلُ مِنْ ذَلِكَ فَقِيلَ لَهُ فَهَلْ فَوَّضَ إِلَيْهِمْ فَقَالَ ع هُوَ أَعَزُّ وَ أَقْهَرُ لَهُمْ مِنْ ذَلِكَ
And when we seek the realities of what Al-Sadiq-asws said of the status between the two statuses, and his-asws denial of the Compulsion and the Delegation, and we find the Book to have testified for it and ratify his-asws words regarding this, and a Hadeeth from him-asws as wellbeing concordant to this that Al Sadiq-asws was asked, ‘Does Allah-azwj Compel the servants upon the disobedience?’ Al-Sadiq-asws said: ‘He-azwj is more Just than that’. It was said to him-asws, ‘Does He-azwj Delegate to them?’ He-asws said: ‘He-azwj is Mighty and more Conquering to them than that’.
وَ رُوِيَ عَنْهُ أَنَّهُ قَالَ: النَّاسُ فِي الْقَدَرِ عَلَى ثَلَاثَةِ أَوْجُهٍ رَجُلٍ يَزْعُمُ أَنَّ الْأَمْرَ مُفَوَّضٌ إِلَيْهِ فَقَدْ وَهَّنَ اللَّهَ فِي سُلْطَانِهِ فَهُوَ هَالِكٌ
And it is reported from him-asws that he-asws said: ‘The people, regarding the Pre-determination, are upon three perspectives – a man claims that the Command is Delegated to him, so he has weakened Allah-azwj in His-azwj Authority, and he would be destroyed;
وَ رَجُلٍ يَزْعُمُ أَنَّ اللَّهَ جَلَّ وَ عَزَّ أَجْبَرَ الْعِبَادَ عَلَى الْمَعَاصِي وَ كَلَّفَهُمْ مَا لَا يُطِيقُونَ فَقَدْ ظَلَّمَ اللَّهَ فِي حُكْمِهِ فَهُوَ هَالِكٌ وَ رَجُلٍ يَزْعُمُ أَنَّ اللَّهَ كَلَّفَ الْعِبَادَ مَا يُطِيقُونَ وَ لَمْ يُكَلِّفْهُمْ مَا لَا يُطِيقُونَ فَإِذَا أَحْسَنَ حَمِدَ اللَّهَ وَ إِذَا أَسَاءَ اسْتَغْفَرَ اللَّهَ فَهَذَا مُسْلِمٌ بَالِغٌ
And a man claims that Allah-azwj Mighty and Majestic Compels the servants upon the disobedience and Encumbers them what they cannot endure, so he has been unjust to Allah-azwj in His-azwj Wisdom, and he would be destroyed; and a man claims that Allah-azwj the servant what they can endure and does not Encumber them with what they cannot endure, then it is the excellent praise of Allah-azwj, and when he does evil, Allah-azwj would Forgive, and this is a mature Muslim.
فأخبر ع أن من تقلد الجبر و التفويض و دان بهما فهو على خلاف الحق فقد شرحت الجبر الذي من دان به يلزمه الخطاء و أن الذي يتقلد التفويض يلزمه الباطل فصارت المنزلة بين المنزلتين بينهما
He-asws informed that the one who wears the collar of the Compulsion and the Delegation and makes it a religion with these two, then he would be upon opposition to the Truth. I-asws have expounded the Compulsion which one who makes a religion with it, the error would be necessitated with him, and that the one who wears the collar of the Delegation, the falsehood would be necessitate with him, so the status comes to be between the two statuses.
ثم قال و أضرب لكل باب من هذه الأبواب مثلا يقرب المعنى للطالب و يسهل له البحث عن شرحه تشهد به محكمات آيات الكتاب و تحقق تصديقه عند ذوي الألباب و بالله التوفيق و العصمة
Then he-asws said: ‘And I-asws shall strike an example for each subject from these subjects, to draw closer the meaning for the seeker and ease the discussion for him of its explanation. The Decisive Verses of the Book would testify with it, and the investigation would verify it in the presence of the ones with understanding. And by Allah-azwj is the Inclination and the Protection.
فأما الجبر الذي يلزم من دان به الخطاء فهو قول من زعم أن الله جل و عز أجبر العباد على المعاصي و عاقبهم عليها و من قال بهذا القول فقد ظلم الله في حكمه و كذبه و رد عليه و قوله وَ لا يَظْلِمُ رَبُّكَ أَحَداً و قوله ذلِكَ بِما قَدَّمَتْ يَداكَ وَ أَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ و قوله إِنَّ اللَّهَ لا يَظْلِمُ النَّاسَ شَيْئاً وَ لكِنَّ النَّاسَ أَنْفُسَهُمْ يَظْلِمُونَ مع آي كثيرة في ذكر هذا
As for the Compulsion which necessitates the error for the one who makes a religion with it, is the word of the one who claims that Allah-azwj Mighty and Majestic Compels the servants upon the disobedience and Punishes them upon it; and one who says this word, he would be unjust to Allah-azwj in His-azwj Wisdom, and belied Him-azwj, and rebutted upon Him-azwj His-azwj Words: and your Lord will not Wrong anyone [18:49], and the His-azwj Words,: That is due to what your two hands have sent forward, and surely Allah isn’t unjust to the servants [22:10], and His-azwj Words: Surely, Allah does not do any injustice to the people, but the people are being unjust to themselves [10:44], along with a lot regarding the mention of this.
فمن زعم أنه مجبر على المعاصي فقد أحال بذنبه على الله و قد ظلمه في عقوبته و من ظلم الله فقد كذب كتابه و من كذب كتابه فقد لزمه الكفر باجتماع الأمة
The one who claims that he is Compelled upon the disobedience, so he has transferred his sins upon Allah-azwj, and has wronged Him-azwj in His-azwj Punishment; and one who wrongs Allah-azwj so he has belied His-azwj Book, and one who belies His-azwj Book so the Kufr is necessitated for him, by the unison of the community.
و مثل ذلك مثل رجل ملك عبدا مملوكا لا يملك نفسه و لا يملك عرضا من عروض الدنيا و يعلم مولاه ذلك منه فأمره على علم منه بالمصير إلى السوق لحاجة يأتيه بها و لم يملكه ثمن ما يأتيه به من حاجته و علم المالك أن على الحاجة رقيبا لا يطمع أحد في أخذها منه إلا بما يرضى به من الثمن
And the example struck regarding that is an example of a man who owns a slave who does not own anything except his soul, and he does not own any chattels from the chattels of the world, and his master knows that from him. He instructs him based upon a knowledge from him with going to the market for a need to come with to him, and he does not give him the price of what he should come with, and the owner (of the needed item) knows that upon the need, no one would covet to take from him except with what he would be pleased from the price.
وقد وصف مالك هذا العبد نفسه بالعدل والنصفة، وإظهار الحكمة، ونفي الجور، وأوعد عبده إن لم يأته بحاجته أن يعاقبه على علم منه بالرقيب الذي على حاجته أنه سيمنعه، وعلم أن المملوك لا يملك ثمنها ولم يملكه ذلك، فلما صار العبد إلى السوق وجاء ليأخذ حاجته التي بعثه المولى لها وجد عليها مانعا يمنع منها إلا بشراء وليس يملك العبد ثمنها
And, the owner of this slave has described himself to be with the justice and the fairness, and display of wisdom and negation of the tyranny, and he threatens his slave that if he does not come with the need (item), he would punish him. So, when the slave goes to the market and goes to take his need which his master had sent him for, he finds no prohibition preventing him from it, except the purchasing, and the slave doesn’t have its price.
فانصرف إلى مولاه خائبا بغير قضاء حاجته، فاغتاظ مولاه من ذلك وعاقبه عليه، أليس يجب في عدله وحكمته أن لا يعاقبه وهو يعلم أن عبده لا يملك عرضا من عروض الدنيا ولم يملكه ثمن حاجته ؟ فإن عاقبه عاقبه ظالما متعديا عليه، مبطلا لما وصف من عدله وحكمته ونصفته،
He leaves to go to his master, disappointed, without having fulfilled his need. His master gets upset from that and Punishes him upon it. Isn’t he obligated in his justice, and his wisdom that he does not punish him and he knew that his slave did not own any chattels from the chattels of the world and did not own the price of his needed item? Thus, if he punishes him, his punishing would be unjust, transgressing upon him, an invalidation to what he had described from his justice, and his wisdom, and his fairness.
و إن لم يعاقبه كذب نفسه في وعيده إياه حين أوعده بالكذب و الظلم اللذين ينفيان العدل و الحكمة تعالى عما يقولون علوا كبيرا
And if he does not punish him, he would belie himself regarding his promise to him when he promised him with the lie, and the lie and the injustice both negate the justice and the wisdom. Exalted is He-azwj from what they are saying, loftier, Greater.
فمن دان بالجبر أو بما يدعو إلى الجبر فقد ظلم الله، ونسبه إلى الجور والعدوان، إذ أوجب على من أجبر العقوبة، ومن زعم أن الله أجبر العباد فقد أوجب على قياس قوله أن الله يدفع عنهم العقوبة،
The one who makes it a religion with the Compulsion or with that calls to the Compulsion, so he has wronged Allah-azwj, and attributed Him-azwj to the tyranny and the aggression, when the punishment is obligatory upon the one who compels. And one who claims that Allah-azwj Compels the servants, so he has necessitated upon the analogy of His-azwj Words that Allah-azwj Dispels the Punishment from them.
و من زعم أن الله يدفع عن أهل المعاصي العذاب فقد كذب الله في وعيده حيث يقول بَلى مَنْ كَسَبَ سَيِّئَةً وَ أَحاطَتْ بِهِ خَطِيئَتُهُ فَأُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ و قوله إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً
And one who claims that Allah-azwj Dispels the punishment from the disobedient people, so he has belied Allah-azwj in His-azwj Promise where He-azwj is Saying: Yes! The one who earns evil and his sins surround him, so they are the inmates of the Fire; they would be in it eternally [2:81], and His-azwj Words: (As for) those who are consuming the wealth of the orphans unjustly, are rather consuming fire in their bellies, and they would be arriving at the Blazing Fire [4:10];
و قوله إِنَّ الَّذِينَ كَفَرُوا بِآياتِنا سَوْفَ نُصْلِيهِمْ ناراً كُلَّما نَضِجَتْ جُلُودُهُمْ بَدَّلْناهُمْ جُلُوداً غَيْرَها لِيَذُوقُوا الْعَذابَ إِنَّ اللَّهَ كانَ عَزِيزاً حَكِيماً مع آي كثيرة في هذا الفن
And His-azwj Words: (As for) those who disbelieve in Our Signs, soon We shall Make them arrive to the Fire; Every time their skins are thoroughly burned, We will Replace them for other skins, so that they would be (re) tasting the Punishment; surely Allah was always Mighty, Wise [4:56], along with a lot regarding this sort.
فمن كذب وعيد الله يلزمه في تكذيبه آية من كتاب الله الكفر و هو ممن قال الله أَ فَتُؤْمِنُونَ بِبَعْضِ الْكِتابِ وَ تَكْفُرُونَ بِبَعْضٍ فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَياةِ الدُّنْيا وَ يَوْمَ الْقِيامَةِ يُرَدُّونَ إِلى أَشَدِّ الْعَذابِ وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ
The one who belies the Promises of Allah-azwj, the Kufr would be necessitated for him during his belying a Verse from the Book of Allah-azwj, and he would be from the ones for whom Allah-azwj Said: Are you believing in part of the Book and disbelieving in a part (of it)? So what is a Recompense of the one from you who does that except disgrace in the life of the world? And on the Day of Qiyamah he would be Driven to the severe Punishment; and Allah is not heedless from what you are doing. [2:85].
بل نقول إن الله عز و جل جازى العباد على أعمالهم و يعاقبهم على أفعالهم بالاستطاعة التي ملكهم إياها فأمرهم و نهاهم بذلك و نطق كتابه مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها وَ مَنْ جاءَ بِالسَّيِّئَةِ فَلا يُجْزى إِلَّا مِثْلَها وَ هُمْ لا يُظْلَمُونَ
But, we-asws are saying that Allah-azwj Mighty and Majestic Recompenses the servants upon their (good) deeds, and Punishes them upon their (evil) deeds, by the capability which He-azwj Gave to them, so He-azwj Commanded them and Prohibited them. His-azwj Book Spoke with that: One who comes with the good deed, then for him would be ten the likes of it, and one who comes with the evil deed, so he would not be Recompensed except the like of it, and they would not be wronged [6:160].
و قال جل ذكره يَوْمَ تَجِدُ كُلُّ نَفْسٍ ما عَمِلَتْ مِنْ خَيْرٍ مُحْضَراً وَ ما عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَها وَ بَيْنَهُ أَمَداً بَعِيداً وَ يُحَذِّرُكُمُ اللَّهُ نَفْسَهُ و قال الْيَوْمَ تُجْزى كُلُّ نَفْسٍ بِما كَسَبَتْ لا ظُلْمَ الْيَوْمَ فهذه آيات محكمات تنفي الجبر و من دان به و مثلها في القرآن كثير اختصرنا ذلك لئلا يطول الكتاب و بالله التوفيق
And, Majestic is His-azwj Mention, Said: On the Day every soul shall find what it has done of good to be present and what it has done of evil. It will wish that between it and him there was a long duration; and Allah Cautions you all Himself [3:30]. And Said: Today every soul shall be Recompensed for whatever it has earned. There shall be no injustice today [40:17]. So, these are Decisive Verses negating the Compulsion and the one who makes a religion with it, and the likes of these are a lot in the Quran. We-asws have shortened that lest the letter gets prolonged; and by Allah-azwj is the Inclination.
فأما التفويض الذي أبطله الصادق ع و خطأ من دان به و تقلده فهو قول القائل إن الله جل ذكره فوض إلى العباد اختيار أمره و نهيه و أهملهم و في هذا كلام دقيق لمن يذهب إلى تحريره و دقته و إلى هذا ذهبت الأئمة المهتدية من عترة الرسول ع
As for the Delegation which Al-Sadiq-asws invalidated, and the one who makes a religion with it and collars it, has erred, so it is the word of the speaker, ‘Allah-azwj, Majestic is His-azwj Mention, Delegated to His-azwj servants the choice of His-azwj Commandments, and His-azwj Prohibitions, and their being loaded with them’. And in this speech there is an intricacy for the one who goes to compile it and edit it, and to this (depth) went the Guided Imams-asws from the Family of the Rasool-saww.
فإنهم قالوا لو فوض إليهم على جهة الإهمال لكان لازما له رضى ما اختاروه و استوجبوا به الثواب و لم يكن عليهم فيما جنوه العقاب إذا كان الإهمال واقعا
They-asws said: ‘If it is Delegated to them upon an aspect of the neglect (leaving them), it would necessitate for Him-azwj to Agree with whatever they choose, and they would be obligated the Rewards with it, and there would not happen to be any Punishment upon them for its crime, when the leaving occurred.
و تنصرف هذه المقالة على معنيين إما أن يكون العباد تظاهروا عليه فألزموه قبول اختيارهم بآرائهم ضرورة كره ذلك أم أحب فقد لزمه الوهن أو يكون جل و عز عجز عن تعبدهم بالأمر و النهي على إرادته كرهوا أو أحبوا
And the utilisation of these words is upon two meanings – Either the servants become pretending to be upon it, and it would still necessitate upon Him-azwj to Accept their choices by their opinions as a necessity, whether He-azwj Dislikes it or Loves it. Thus, the weakness would be necessitated, and the Mighty and Majestic would become unable from making them worship with the Commands and the Prohibitions upon His-azwj Will, whether they dislike it or love it.
ففوض أمره ونهيه إليهم وأجراهما على محبتهم، إذ عجز عن تعبدهم بإرادته فجعل الاختيار إليهم في الكفر والايمان،
He-azwj Delegated His-azwj Command and His-azwj Prohibitions and Caused these to flow upon their love, when He-azwj was unable from Making them worship by His-azwj Will, and Made the choice to be for them regarding the Kufr and the Eman.
ومثل ذلك مثل رجل ملك عبدا ابتاعه ليخدمه، ويعرف له فضل ولايته، ويقف عند أمره ونهيه، وادعى مالك العبد أنه قاهر عزيز حكيم فأمر عبده ونهاه و وعده على اتباع أمره عظيم الثواب، وأوعده على معصيته أليم العقاب،
An example of that is an example of a man owning a slave he has bought to serve him, and he recognises the merit for him and his Wilayah, and his pausing at his instructions and his prohibition. And the owner claims to the slave that he is able, compeller, mighty wise, so he instructs his slave and prohibits him, and promises him great rewards upon his following his instructions, and promises him painful punishment upon his disobedience.
فخالف العبد إرادة مالكه، ولم يقف عند أمره ونهيه، فأى أمر أمره به أو أي نهي نهاه عنه لم يأته على إرادة المولى، بل كان العبد يتبع إرادة نفسه، واتباع هواه،
But, the slave opposes the will of his owner and does not pause at his instructions and his prohibition. Whichever order he orders his with, or prohibition he prohibits him from, he does not carry out upon the will of the master, but the slave pursues his own intentions and his own whims.
ولا يطيق المولى أن يرده إلى اتباع أمره ونهيه والوقوف على إرادته، ففوض اختيار أمره ونهيه إليه ورضي منه بكل ما فعله على إرادة العبد لا على إرادة المالك، وبعثه في بعض حوائجه وسمى له الحاجة فخالف على مولاه، وقصد لارادة نفسه، واتبع هواه،
And the master cannot bear that he returns him to follow his orders and his prohibitions upon his will. He delegates the choice of his orders and his prohibitions to him and is please from him with everything what he does upon the will of the slave, nor upon the will of the master, and sends him regarding one of his needs and specifies the need to him. But, he opposes his master and aims for his own intentions and follows his whims.
فلما رجع إلى مولاه نظر إلى ما أتاه به فإذا هو خلاف ما أمره به فقال له: لم أتيتني بخلاف ما أمرتك ؟ فقال العبد: اتكلت على تفويضك الامر إلي فاتبعت هواي وإرادتي لان المفوض إليه غير محظور عليه فاستحال التفويض،
When he returns to his master, he looks at what he has come with, and it is different to what he has ordered him with, so he says to him, ‘Why did you come to me with different to what I had ordered you with?’ The slave says, ‘I relied upon your delegating the command to me, so I followed my whims and my intentions because the delegate, there is no prohibition upon him’. Thus, the Delegation is impossible.
أو ليس يجب على هذا السبب إما أن يكون المالك للعبد قادرا يأمر عبده باتباع أمره ونهيه على إرادته لا على إرادة العبد، ويملكه من الطاقة بقدر ما يأمره به وينهاه عنه،
Or, does it not obligate upon this reason, that the master should happen to be able upon the slave to order his slave to follow his orders and his prohibitions upon his will, not upon the will of the slave, and give him from the strength by a measurement of whatever he orders him with and prohibits him from.
فإذا أمره بأمر ونهاه عن نهي عرفه الثواب والعقاب عليهما وحذره ورغبه بصفة ثوابه وعقابه ليعرف العبد قدرة مولاه بما ملكه من الطاقة لامره ونهيه وترغيبه وترهيبه
When he does order him with an order, and prohibits him with a prohibition, he would introduce to him the rewards and the punishment upon these two, and make him desirous with the description of his rewards and his punishment so that the slave would recognise the power of his master with what he has made him own from the strength for his orders and his prohibition, and his desire and his awe.
فيكون عدله وإنصافه شاملا له، وحجته واضحة عليه للاعذار والانذار. فإذا اتبع العبد أمر مولاه جازاه، وإذا لم يزدجر عن نهيه عاقبه أو يكون عاجزا غير قادر ففوض أمره إليه أحسن أم أساء أطاع أم عصى عاجز عن عقوبته ورده إلي اتباع أمره،
Thus, his justice and his fairness would become included for him, and hits argument would be clear upon him for the excusing and the warning. When the slave pursues the orders of his master, he would reward him, and when he does not restrain from his prohibitions, he would punish him, or would he become frustrated, without power, so he would delegate his orders to him, whether he does good or evil, obeys or disobeys, he would be unable to punish him and return him to follow his orders.
و في إثبات العجز نفي القدرة و التأله و إبطال الأمر و النهي و الثواب و العقاب و مخالفة الكتاب إذ يقول وَ لا يَرْضى لِعِبادِهِ الْكُفْرَ وَ إِنْ تَشْكُرُوا يَرْضَهُ لَكُمْ و قوله عز و جل اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ وَ لا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ
And, in the proving of the inability is negation of the Power and His-azwj Deification, and invalidation of the Commands and the Prohibitions, and the Rewards and the Punishments, and opposition to the Book, when He-azwj is Saying: and He is not Pleased with the Kufr of His servants; and if you are grateful, He would be Pleased for you. [39:7], and the Words of the Mighty and Majestic: Fear Allah as is His right to be feared and do not be dying except and you are submitters [3:102],
و قوله وَ ما خَلَقْتُ الْجِنَّ وَ الْإِنْسَ إِلَّا لِيَعْبُدُونِ ما أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَ ما أُرِيدُ أَنْ يُطْعِمُونِ و قوله اعْبُدُوا اللَّهَ وَ لا تُشْرِكُوا بِهِ شَيْئاً و قوله وَ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ لا تَوَلَّوْا عَنْهُ وَ أَنْتُمْ تَسْمَعُونَ
And His-azwj Words: And I have not Created the Jinn and the Humans except to be worshipping Me [51:56] ‘I do not want any sustenance from them, and I do not want that they should feed me [51:57], and His-azwj Words: And worship Allah and do not associate anything with Him [4:36], and His-azwj Words: O you who believe! Obey Allah and His Rasool and do not turn back from Him while you are hearing [8:20].
فمن زعم أن الله تعالى فوض أمره ونهيه إلى عباده فقد أثبت عليه العجز، وأوجب عليه قبول كل ما عملوا من خير وشر، وأبطل أمر الله ونهيه، ووعده ووعيده لعلة ما زعم أن الله فوضها إليها لان المفوض إليه يعمل بمشيته، فإن شاء الكفر أو الايمان كان غير مردود عليه ولا محظور
The one who claims that Allah-azwj the Exalted Delegated His-azwj Command and His-azwj Prohibition to His-azwj servants, so he has proved the Compulsion upon Him-azwj and obligated upon Him-azwj the Acceptance of everything what they do from good or evil, and invalidate the Command of Allah-azwj and His-azwj Prohibition, and His-azwj Promises and His-azwj Threats, lest what is claimed that Allah-azwj Delegated, because the delegate acts with his desire, if he so desires the Kufr, and if he so desires, the Eman, he would not neither be repelled upon it nor cautioned.
فمن دان بالتفويض على هذا المعنى فقد أبطل جميع ما ذكرنا من وعده و وعيده و أمره نهيه و هو من أهل هذه الآية أَ فَتُؤْمِنُونَ بِبَعْضِ الْكِتابِ وَ تَكْفُرُونَ بِبَعْضٍ فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَياةِ الدُّنْيا وَ يَوْمَ الْقِيامَةِ يُرَدُّونَ إِلى أَشَدِّ الْعَذابِ وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ
The one who makes it a religion with the Delegation upon this meaning, so he has invalidated the entirety of what we-asws mentioned from His-azwj Promise, and His-azwj Threat, and His-azwj Command, and His-azwj Prohibition, and he would be from the people of this Verse: Are you believing in part of the Book and disbelieving in a part (of it)? So what is a Recompense of the one from you who does that except disgrace in the life of the world? And on the Day of Qiyamah he would be Driven to the severe Punishment; and Allah is not heedless from what you are doing [2:85].
تعالى الله عما يدين به أهل التفويض علوا كبيرا، لكن نقول: إن الله عز وجل، خلق الخلق بقدرته، وملكهم استطاعة تعبدهم بها، فأمرهم ونهاهم بما أراد فقبل منهم اتباع أمره ورضي بذلك لهم،
Allah-azwj is Exalted from what the people of Delegation are making a religion with, Loftier, Greater. But, we-asws are saying that Allah-azwj Mighty and Majestic Created the creatures by His-azwj Power, and Gave them capability they could be worshipping with, so He-azwj Commanded them, and Prohibited them with whatever He-azwj Wanted, and would Accept from them the following of His-azwj Commandments and would be Pleased with that for them.
ونهاهم عن معصيته وذم من عصاه وعاقبه عليها، ولله الخيرة في الامر والنهي، يختار ما يريد ويأمر به، وينهى عما يكره و يعاقب عليه، بالاستطاعة التي ملكها عباده لاتباع أمره واجتناب معاصيه
And He-azwj Prohibited them from disobeying Him-azwj and Condemned the ones who did disobeyed Him-azwj, and His-azwj Punishing upon it, and for Allah-azwj is the Choice regarding the Commanding and Prohibiting. He-azwj Chooses whatever He-azwj Wants and Commands with it, and Prohibits from what He-azwj Dislikes and Punishes over it, by the capability which He-azwj Gave His-azwj servants to follow His-azwj Commands and shun His-azwj disobedience.
لانه ظاهر العدل والنصفة والحكمة البالغة، بالغ الحجة بالاعذار والانذار، وإليه الصفوة يصطفي من يشاء من عباده لتبليغ رسالته واحتجاجه على عباده
(This is) because He-azwj Manifested the Justice, and the Fairness, and the Conclusive Wisdom, Concluding the Argument with the Excusing and Warning, and to Him-azwj are the Elites He-azwj Chose ones He-azwj so Desired from His-azwj servants to deliver His-azwj Message and His-azwj Argument upon His-azwj servants.
اصطفى محمدا ص و بعثه برسالاته إلى خلقه فقال من قال من كفار قومه حسدا و استكبارا لَوْ لا نُزِّلَ هذَا الْقُرْآنُ عَلى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ يعني بذلك أمية بن أبي الصلت و أبا مسعود الثقفي
He-azwj Chose Muhammad-saww and Sent him-saww with His-azwj Message to His-azwj creatures, so he said, the one from the Kafirs of his-saww people, out of envy and arrogance, ‘‘If only this Quran had been Revealed unto a great man from the two towns’ [43:31], meaning by that Amiyah Bin Abu Al-Salt and Abu Masoud Al-Saqafy.
فأبطل الله اختيارهم و لم يجز لهم آراءهم حيث يقول أَ هُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ نَحْنُ قَسَمْنا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَياةِ الدُّنْيا وَ رَفَعْنا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجاتٍ لِيَتَّخِذَ بَعْضُهُمْ بَعْضاً سُخْرِيًّا وَ رَحْمَتُ رَبِّكَ خَيْرٌ مِمَّا يَجْمَعُونَ و لذلك اختار من الأمور ما أحب و نهى عما كره
But, Allah-azwj Invalidate their choice and did not Allow them their opinions where He-azwj is Saying: Are they distributing the Mercy of your Lord? We Distribute their livelihoods between them in the life of the world, and We Raised some of them above the others in rank in order for some of them to take others in subjection, and the mercy of your Lord is better than what they are amassing [43:32], and for that He-azwj Chose from the matter what He-azwj Loved, and Prohibited from what He-azwj Disliked.
فمن أطاعه أثابه و من عصاه عاقبه و لو فوض من اختيار أمره إلى عباده لأجاز لقريش اختيار أمية بن الصلت و أبي مسعود الثقفي إذ كانا عندهم أفضل من محمد ص
The one who obeyed Him-azwj, He-azwj would Reward him, and one who disobeys Him-azwj, He-azwj would Punish him, and if He-azwj had Delegated the Choosing of His-azwj Command to His-azwj servants, it would have been allowed for Quraysh to choose Amiyah Ibn Abu Al-Salt and Abu Masoud Al-Saqafy, when these two, in their presence, were superior than Muhammad-saww.
فلما أدب الله المؤمنين بقوله وَ ما كانَ لِمُؤْمِنٍ وَ لا مُؤْمِنَةٍ إِذا قَضَى اللَّهُ وَ رَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ فلم يجز لهم الاختيار بأهوائهم و لم يقبل منهم إلا اتباع أمره و اجتناب نهيه على يدي من اصطفاه
When Allah-azwj Educated the Momineen by His-azwj Words: And it was not for a believing man nor a believing woman, when Allah and His Rasool decide a matter that the choice would happen to be for them from their matter. [33:36]. Thus, He-azwj did not Allow the choice for them by their whims and did not Accept from them except following of His-azwj Command and shunning His-azwj Prohibition upon the hands of the one He-azwj Chose.
فمن أطاعه رشد و من عصاه ضل و غوى و لزمته الحجة بما ملكه من الاستطاعة لاتباع أمره و اجتناب نهيه فمن أجل ذلك حرمه ثوابه و أنزل به عقابه
The one who obeys Him-azwj is rightly guided, and one who disobeys Him-azwj has strayed and deviated, and the Argument is necessitated for him due to what he is Given from the capability to follow His-azwj Command and shun His-azwj Prohibition. Then, from that reason, he is deprived of His-azwj Rewards and His-azwj Punishment would descend with him.
وَ هَذَا الْقَوْلُ بَيْنَ الْقَوْلَيْنِ لَيْسَ بِجَبْرٍ وَ لَا تَفْوِيضٍ وَ بِذَلِكَ أَخْبَرَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ عَبَايَةَ بْنَ رِبْعِيٍّ الْأَسَدِيَ حِينَ سَأَلَهُ عَنِ الِاسْتِطَاعَةِ الَّتِي بِهَا يَقُومُ وَ يَقْعُدُ وَ يَفْعَلُ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ سَأَلْتَ عَنِ الِاسْتِطَاعَةِ تَمْلِكُهَا مِنْ دُونِ اللَّهِ أَوْ مَعَ اللَّهِ فَسَكَتَ عَبَايَةُ
This is the word between the two words. It isn’t with Compulsion nor Delegation, and with that Amir Al-Momineen-asws informed Abayah Bin Rabie Al-Asady when he asked him-asws about the capability by which he is standing and sitting and doing. Amir Al-Momineen-asws said to him: ‘You asked about the capability. Do you possess it from besides Allah-azwj, or with Allah-azwj?’ Abayah was silent.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ قُلْ يَا عَبَايَةُ قَالَ وَ مَا أَقُولُ قَالَ ع إِنْ قُلْتَ إِنَّكَ تَمْلِكُهَا مَعَ اللَّهِ قَتَلْتُكَ وَ إِنْ قُلْتَ تَمْلِكُهَا دُونَ اللَّهِ قَتَلْتُكَ قَالَ عَبَايَةُ فَمَا أَقُولُ يَا أَمِيرَ الْمُؤْمِنِينَ ع قَالَ ع تَقُولُ إِنَّكَ تَمْلِكُهَا بِاللَّهِ الَّذِي يَمْلِكُهَا مِنْ دُونِكَ
Amir Al-Momineen-asws said to him: ‘Speak, O Abayah’. He said, ‘And what should I say?’ He-asws said: ‘If you say you possess it with Allah-azwj, I-asws will kill you, and if you say you possess it besides Allah-azwj, I-asws will kill you’. Abayah said, ‘Then what shall I say, O Amir Al Momineen-asws?’ He-asws said: ‘You should say that you possess is with Allah-azwj Who Owns it from besides you.
فَإِنْ يُمَلِّكْهَا إِيَّاكَ كَانَ ذَلِكَ مِنْ عَطَائِهِ وَ إِنْ يَسْلُبْكَهَا كَانَ ذَلِكَ مِنْ بَلَائِهِ هُوَ الْمَالِكُ لِمَا مَلَّكَكَ وَ الْقَادِرُ عَلَى مَا عَلَيْهِ أَقْدَرَكَ أَ مَا سَمِعْتَ النَّاسَ يَسْأَلُونَ الْحَوْلَ وَ الْقُوَّةَ حِينَ يَقُولُونَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
Thus, His-azwj Giving you, that was from His-azwj Gifts, and if He-azwj were to Withdraw it, that would be from His-azwj Afflictions. He-azwj is the Owner of whatever you own, and Able upon whatever He-azwj Made you to be able upon. But, have you not heard the people asking for the might and the strength where they are saying, ‘There is neither Might nor Strength except with Allah-azwj?’
قَالَ عَبَايَةُ وَ مَا تَأْوِيلُهَا يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ ع لَا حَوْلَ عَنْ مَعَاصِي اللَّهِ إِلَّا بِعِصْمَةِ اللَّهِ وَ لَا قُوَّةَ لَنَا عَلَى طَاعَةِ اللَّهِ إِلَّا بِعَوْنِ اللَّهِ
Abayah said, ‘And what is its explanation, O Amir Al-Momineen-asws?’ He-asws said: ‘There is neither might from disobeying Allah-azwj except by Protection of Allah-azwj, nor any strength for us upon obeying Allah-azwj except by Assistance of Allah-azwj’.
قَالَ فَوَثَبَ عَبَايَةُ فَقَبَّلَ يَدَيْهِ وَ رِجْلَيْهِ
He-asws said: ‘Abayah leapt and kissed his-asws hand and his-asws leg.
وَ رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع حِينَ أَتَاهُ نَجْدَةُ يَسْأَلُهُ عَنْ مَعْرِفَةِ اللَّهِ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ بِمَا ذَا عَرَفْتَ رَبَّكَ قَالَ ع بِالتَّمْيِيزِ الَّذِي خَوَّلَنِي وَ الْعَقْلِ الَّذِي دَلَّنِي قَالَ أَ فَمَجْبُولٌ أَنْتَ عَلَيْهِ قَالَ لَوْ كُنْتُ مَجْبُولًا مَا كُنْتُ مَحْمُوداً عَلَى إِحْسَانٍ وَ لَا مَذْمُوماً عَلَى إِسَاءَةٍ وَ كَانَ الْمُحْسِنُ أَوْلَى بِاللَّائِمَةِ مِنَ الْمُسِيءِ
And it is reported from Amir Al-Momineen-asws when Najdah came to him and asked him-asws about recognition of Allah-azwj. He said, ‘O Amir Al-Momineen-asws! By what do you-asws recognise your-asws Lord-azwj?’ He-asws said: ‘By the distinction which has been Given to me-asws, and the intellect which points me’. He said, ‘Are you-asws naturally disposed upon it?’ He-asws said: ‘If I-asws was naturally disposed, I-asws would neither be praise-worthy upon the good deeds nor condemned upon evil deeds, and the good does would be foremost with the blame that the evil doer.
فَعَلِمْتُ أَنَّ اللَّهَ قَائِمٌ بَاقٍ وَ مَا دُونَهُ حَدَثٌ حَائِلٌ زَائِلٌ وَ لَيْسَ الْقَدِيمُ الْبَاقِي كَالْحَدَثِ الزَّائِلِ قَالَ نَجْدَةُ أَجِدُكَ أَصْبَحْتَ حَكِيماً يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ أَصْبَحْتُ مُخَيَّراً فَإِنْ أَتَيْتُ السَّيِّئَةَ بِمَكَانِ الْحَسَنَةِ فَأَنَا الْمُعَاقَبُ عَلَيْهَا
I-asws know that Allah-azwj is Eternal, Remaining, and whatever besides Him-azwj is an occurrence, beginning and ending, and the Ancient, the Ever-Lasting isn’t like the occurring, the declining’. Najdah said, ‘I find you as a wise one, O Amir Al-Momineen-asws!’ He-asws said: ‘I-asws became a chooser, so if I-asws were to come to an evil deed in place of the good deed, then I would be Punished over it’.
وَ رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ لِرَجُلٍ سَأَلَهُ بَعْدَ انْصِرَافِهِ مِنَ الشَّامِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنْ خُرُوجِنَا إِلَى الشَّامِ بِقَضَاءٍ وَ قَدَرٍ قَالَ نَعَمْ يَا شَيْخُ مَا عَلَوْتُمْ تَلْعَةً وَ لَا هَبَطْتُمْ وَادِياً إِلَّا بِقَضَاءٍ وَ قَدَرٍ مِنَ اللَّهِ
And it is reported from Amir Al-Momineen-asws having said to a man who had asked him-asws after his-asws dispersal from Syria (battle of Siffeen). He said, ‘O Amir Al-Momineen-asws! Inform us about our going out to Syria, was it Ordained and Pre-determined?’ He-asws said: ‘Yes, O sheykh! You did not ascend a hill nor descended into a valley except by Ordainment and Pre-determination from Allah-azwj’.
فَقَالَ الشَّيْخُ عِنْدَ اللَّهِ أَحْتَسِبُ عَنَائِي يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ مَهْ يَا شَيْخُ فَإِنَّ اللَّهَ قَدْ عَظَّمَ أَجْرَكُمْ فِي مَسِيرِكُمْ وَ أَنْتُمْ سَائِرُونَ وَ فِي مُقَامِكُمْ وَ أَنْتُمْ مُقِيمُونَ وَ فِي انْصِرَافِكُمْ وَ أَنْتُمْ مُنْصَرِفُونَ وَ لَمْ تَكُونُوا فِي شَيْءٍ مِنْ أُمُورِكُمْ مُكْرَهِينَ وَ لَا إِلَيْهِ مُضْطَرِّينَ
The sheykh said, ‘Would my effort be Reckoned with in the Presence of Allah-azwj, O Amir Al Momineen-asws?’ He-asws said: ‘Shh, O sheykh, for Allah-azwj has Magnified your Recompense during your journey, and you were travelling, and during your staying and you were staying, and during your dispersal and you were dispersing, and you did not happen to be unwilling in anything from your affairs, nor desperate to it.
لَعَلَّكَ ظَنَنْتَ أَنَّهُ قَضَاءٌ حَتْمٌ وَ قَدَرٌ لَازِمٌ وَ لَوْ كَانَ ذَلِكَ كَذَلِكَ لَبَطَلَ الثَّوَابُ وَ الْعِقَابُ وَ لَسَقَطَ الْوَعْدُ وَ الْوَعِيدُ وَ لَمَا أُلْزِمَتِ الْأَشْيَاءُ أَهْلَهَا عَلَى الْحَقَائِقِ ذَلِكَ مَقَالَةُ عَبَدَةِ الْأَوْثَانِ وَ أَوْلِيَاءِ الشَّيَاطِينِ
Perhaps you thing that it is an inevitable Ordainment and a definite Pre-determination, and had that been like that, it would invalidate the Rewards and the Punishments, and the Promises and the Threats would fall, and for what would the thing necessitate its people upon the realities? These are the words of the ones worshipping the idols and friends of Satan-la.
إِنَّ اللَّهَ جَلَّ وَ عَزَّ أَمَرَ تَخْيِيراً وَ نَهَى تَحْذِيراً وَ لَمْ يُطَعْ مُكْرِهاً وَ لَمْ يُعْصَ مَغْلُوباً وَ لَمْ يَخْلُقِ السَّمَاوَاتِ وَ الْأَرْضَ وَ ما بَيْنَهُما باطِلًا ذلِكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ فَقَامَ الشَّيْخُ
Allah-azwj Mighty and Majestic Commanded as choices, and Prohibited as cautions, and is not being obeyed by force, and is not being disobeyed by overcoming, and did not Create the skies and the earth and whatever is between the two in vain. That is a conjecture of those who are committing Kufr, so woe from the fire be unto those who are committing Kufr’.
فَقَبَّلَ رَأْسَ أَمِيرِ الْمُؤْمِنِينَ ع وَ أَنْشَأَ يَقُولُ
| أَنْتَ الْإِمَامُ الَّذِي نَرْجُو بِطَاعَتِهِ | يَوْمَ النَّجَاةِ مِنَ الرَّحْمَنِ غُفْرَاناً | |
| أَوْضَحْتَ مِنْ دِينِنَا مَا كَانَ مُلْتَبِساً | جَزَاكَ رَبُّكَ عَنَّا فِيهِ رِضْوَاناً | |
| فَلَيْسَ مَعْذِرَةٌ فِي فِعْلِ فَاحِشَةٍ | عِنْدِي لِرَاكِبِهَا ظُلْماً وَ عِصْيَاناً |
The sheykh stood up and kissed the head of Amir Al Momineen-asws and prosed saying, ‘You-asws are the Imam-asws who we hope with obeying him-asws, for salvation on a Day from the Beneficent with Forgiveness, clarifying from our Religion what was confusing. May your-asws Lord-azwj Recompense you-asws excellently on our behalf regarding it, therefore there is no excuse in perpetrating immoralities’.
فقد دل قول أمير المؤمنين عليه السلام على موافقة الكتاب ونفي الجبر والتفويض اللذين يلزمان من دان بهما وتقلدهما الباطل والكفر وتكذيب الكتاب، ونعوذ بالله من الضلالة والكفر، ولسنا ندين بجبر ولا تفويض،
The words of Amir Al-Momineen-asws evidence upon concordance with the Book and negate the Compulsion and the Delegation, those which necessitate for the one who makes it a religion with these two and collars them, the falsehood and the Kufr and the belying of the Book. And we-asws seek Refuge with Allah-azwj from the straying and the Kufr, and we aren’t making a Religion with Compulsion nor with Delegation.
لكنا نقول بمنزلة بين المنزلتين، وهو الامتحان والاختبار بالاستطاعة التي ملكنا الله وتعبدنا بها على ما شهد به الكتاب ودان به الائمة الابرار من آل الرسول صلوات الله عليهم.
We have been saying with a status between the two statuses, and it is the Exam and the Trial with the capability which Allah-azwj Gave, and we-asws worship with these upon what the Book has testified with, and the righteous Imams-asws from the Family-asws of the Rasool-saww have made it a Religion with.
ومثل الاختبار بالاستطاعة مثل رجل ملك عبدا وملك مالا كثيرا أحب أن يختبر عبده على علم منه بما يؤول إليه، فملكه من ماله بعض ما أحب، ووقفه على امور عرفها العبد، فأمره أن يصرف ذلك المال فيها ; ونهاه عن أسباب لم يحبها، وتقدم إليه أن يجتنبها، ولا ينفق من ماله فيها،
And an example of a Trial with the capability is an example of a man who own a slave, and owns a lot of wealth. He loves to test his slave upon knowledge from him with what is construed to him. He gives him from his wealth what he loves, and harmonises him upon matters the slave understands, and orders him to use that wealth in these matters, and prohibits him from reasons he does not like, and extends to him that he shuns these (prohibited matters) and should not spend from his wealth in these.
والمال يتصرف في أي الوجهين ; فصرف المال أحدهما في اتباع أمر المولى ورضاه، والآخر صرفه في اتباع نهيه وسخطه، وأسكنه دار اختبار أعلمه أنه غير دائم له السكنى في الدار، وأن له دارا غيرها، وهو مخرجه إليها فيها ثواب وعقاب دائمان،
And the wealth can be utilised in whichever of the two ways – one of the two is that the wealth is used in following the orders of the master and his pleasure, and other, it is sued in following his prohibitions and his anger; and he settles him in a trial house letting him know that it is not permanent for him to dwell in the house, and that for him is another house and he would be going out to it, wherein are permanent rewards and punishments.
فإن أنفذ العبد المال الذي ملكه مولاه في الوجه الذي أمره به جعل له ذلك الثواب الدائم في تلك الدار التي أعلمه أنه مخرجه إليها، وإن أنفق المال في الوجه الذي نهاه عن إنفاقه فيه جعل له ذلك العقاب الدائم في دار الخلود،
If the slave spends the wealth which his master had given him in the way which he had been ordered with, he would make those permanent rewards to be for him in that house which he had let him know that he would be going out to it; and if he spends the wealth in the way which he had been forbidden from spending it, he would make those permanent punishments to be for him in the eternal house.
وقد حد المولى في ذلك حدا معروفا وهو المسكن الذي أسكنه في الدار الاولى، فإذا بلغ الحد استبدل المولى بالمال وبالعبد على أنه لم يزل مالكا للمال والعبد في الاوقات كلها، إلا أنه وعد أن لا يسلبه ذلك المال ما كان في تلك الدار الاولى إلا أن يستتم سكناه فيها، فوفى له لان من صفات المولى العدل والوفاء والنصفة والحكمة
And the master had placed well known limits and it is the dwelling which he had settled him in the first house. So, when the limit is reached, the master would replace with the wealth and with the servant upon the basis that he would not cease to be owner of the wealth and the slave during all the times, except that he promised that he would not confiscate that wealth for as long as he was in the first house, except that he would complete his dwelling in it, and he would fulfil for him, because it is from the characteristics of the master, the justice and the loyalty and the fairness and the wisdom.
أو ليس يجب إن كان ذلك العبد صرف ذلك المال في الوجه المأمور به أن يفي له بما وعده من الثواب وتفضل عليه بأن استعمله في دار فانية وأثابه على طاعته فيها نعيما دائما في دار باقية دائمة ؟
Or, doesn’t it obligate that if that slave was to use the wealth in the way he had been ordered with, and he (the master) would fulfil for him with what he had promised him from the rewards, and grace upon him due to his using it in the perishing house and reward him upon his obedience therein, permanent bounties in the permanently lasting house?
وإن صرف العبد المال الذي ملكه مولاه أيام سكناه تلك الدار الاولى في الوجه المنهي عنه وخالف أمر مولاه كذلك يجب عليه العقوبة الدائمة التي حذره إياها غير ظالم له لما تقدم إليه وأعلمه وعرفه وأوجب له الوفاء بوعده ووعيده بذلك يوصف القادر القاهر ؟
And if the slave was to use the wealth which his master had given him in the days he had settle him in that first house, in the way of the prohibition from it and opposing the orders of his master, like that would it not obligate the permanent punishment upon him which he had cautioned him of, without being unjust to him, for what had preceded to him, and had let him know and made him understand, and obligate the loyalty for him by his promises and his threats with that, he had described (himself as) the Able, the Conqueror?
وأما المولى فهو الله عزوجل، وأما العبد فهو ابن آدم المخلوق، والمال قدرة الله الواسعة، ومحنته إظهار الحكمة والقدرة، والدار الفانية هي الدنيا، وبعض المال الذي ملكه مولاه هو الاستطاعة التي ملك ابن آدم، والامور التي أمر الله بصرف المال إليها هو الاستطاعة لاتباع الانبياء والاقرار بما أوردوه عن الله جل وعز،
And as for the master, He-azw is Allah-azwj Mighty and Majestic, and as for the slave so he is the son of Adam-as, the created being, and the wealth is the vast Power of Allah-azwj, and His-azwj Tests Manifesting the Wisdom and the Power; and the perishing house, it is the world, and some of the wealth which his master had given him, it is the capability which the son of Adam-as possesses, and the affairs which Allah-azwj has Commanded with utilisation of the wealth (capability) to it, it is the capability to follow the Prophets-as, and the acknowledgment with whatever has come from Allah-azwj Majestic and Mighty.
واجتناب الاسباب التي نهى عنها هي طرق إبليس، وأما وعده فالنعيم الدائم وهي الجنة، و أما الدار الفانية فهي الدنيا، وأما الدار فهي الدار الباقية وهي الآخرة، والقول بين الجبر والتفويض هو الاختبار والامتحان والبلوى بالاستطاعة التي ملك العبد،
And the shunning of the causes which He-azwj has Prohibited from, it is the way of Iblees-la, and also for His-azwj Promises, these are the permanent bounties, and it is the Paradise, and as for the perishing house, it is the world, and as for the house, it is the lasting house and it is the Hereafter, and the word between the Compulsion and the Delegation, it is the Trials and the Tests and the afflictions with the capabilities which the slave possesses.
وشرحها في خمسة الامثال التي ذكرها الصادق عليه السلام أنها جمعت جوامع الفضل، وأنا مفسرها بشواهد من القرآن والبيان إن شاء الله، تقسير صحة الخلقة،
And I-asws have explained these in five examples which Al-Sadiq-asws mentioned these are gathered with total merits, and I-asws shall interpret these with testification from the Quran and the explanation, if Allah-azwj so Desires, the interpretation of the correct creation.
أما قول الصادق ع فإن معناه كمال الخلق للإنسان بكمال الحواس و ثبات العقل و التمييز و إطلاق اللسان بالنطق و ذلك قول الله وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ وَ حَمَلْناهُمْ فِي الْبَرِّ وَ الْبَحْرِ وَ رَزَقْناهُمْ مِنَ الطَّيِّباتِ وَ فَضَّلْناهُمْ عَلى كَثِيرٍ مِمَّنْ خَلَقْنا تَفْضِيلًا
As for the words of Al-Sadiq-asws, its meaning is perfection of the creation of the human being with perfect senses, and firm intellects, and the distinction, and casting of the tongue with the speaking, and these are the Words of Allah-azwj: And We have Honoured the Children of Adam, and We Carry them in the land and the sea, and We Sustain them of the good things, and We Preferred them over most of the ones We Created, with a Preference [17:70].
فقد أخبر عز و جل عن تفضيله بني آدم على سائر خلقه من البهائم و السباع و دواب البحر و الطير و كل ذي حركة تدركه حواس بني آدم بتمييز العقل و النطق و ذلك قوله لَقَدْ خَلَقْنَا الْإِنْسانَ فِي أَحْسَنِ تَقْوِيمٍ و قوله يا أَيُّهَا الْإِنْسانُ ما غَرَّكَ بِرَبِّكَ الْكَرِيمِ الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ فِي أَيِّ صُورَةٍ ما شاءَ رَكَّبَكَ و في آيات كثيرة
Allah-azwj Mighty and Majestic has Informed about His-azwj Preferring the son of Adam-as over the rest of His-azwj creatures, from the animals, and the predators, and the creatures of the sea and the bird, and every one with movement which the senses of the son of Adam-as detects by the distinction of the intellect and the talk, and these are His-azwj Words: We have Created the human being in an excellent form [95:4], and His-azwj Words: O you, the human being! What deceived you with your Lord, the Benevolent? [82:6] Who Created you, so He Completed you, then Made you symmetrical [82:7] Into whichever image what He so Desires, He Constitutes you [82:8], and in many Verses.
فأول نعمة الله على الإنسان صحة عقله و تفضيله على كثير من خلقه بكمال العقل و تمييز البيان و ذلك أن كل ذي حركة على بسيط الأرض هو قائم بنفسه بحواسه مستكمل في ذاته
The first Favour of Allah-azwj upon the human being is the health of his intellect and His-azwj Preference over the numerous of the ones He-azwj Created, due to the perfection of the intellect and the distinction of the explanation, and that is because everyone with movement upon the extended earth, it is standing by itself, by its senses, completed in its self.
ففضل بني آدم بالنطق الذي ليس في غيره من الخلق المدرك بالحواس فمن أجل النطق ملّك الله ابن آدم غيره من الخلق حتى صار آمرا ناهيا و غيره مسخّر له كما قال الله كَذلِكَ سَخَّرَها لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلى ما هَداكُمْ و قال وَ هُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْماً طَرِيًّا وَ تَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَها
The son of Adam-as has been merited with the talking which isn’t in others from the creation, the ones realising by the senses. From the reasons of the talking, Allah-azwj Made the son of Adam-as to possess from the creation until He-azwj Became Commanding and Prohibiting, and other subjected to him, just as Allah-azwj Said: We Subjected these for you, for you to exclaim the Greatness of Allah upon what We Guided you, [22:37], and Said: And He is the One Who Made the sea subservient for you to be eating fresh flesh from it, and (for) you to extract ornaments from it to wear, [16:14];
و قال وَ الْأَنْعامَ خَلَقَها لَكُمْ فِيها دِفْءٌ وَ مَنافِعُ وَ مِنْها تَأْكُلُونَ وَ لَكُمْ فِيها جَمالٌ حِينَ تُرِيحُونَ وَ حِينَ تَسْرَحُونَ وَ تَحْمِلُ أَثْقالَكُمْ إِلى بَلَدٍ لَمْ تَكُونُوا بالِغِيهِ إِلَّا بِشِقِّ الْأَنْفُسِ
And Said: And the cattle, He Created these for you. In these you have warm clothing and benefits, and from these you are eating [16:5] And for you is beauty in these when you are bringing them in (to rest) and when you are taking them out (to pasture) [16:6] And they carry your loads to cities you could not reach except with difficulties of the self. [16:7].
فمن أجل ذلك دعا الله الإنسان إلى اتباع أمره و إلى طاعته بتفضيله إياه باستواء الخلق و كمال النطق و المعرفة بعد أن ملّكهم استطاعة ما كان تعبدهم به بقوله فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَ اسْمَعُوا وَ أَطِيعُوا و قوله لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا وُسْعَها و قوله لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا ما آتاها و في آيات كثيرة
Thus, from that reason, Allah-azwj Called the human being to follow His-azwj Command and to His-azwj Obedience, due to His-azwj Preferring him with the normalcy of the creation and perfect speaking and the recognition, after having Given them capability what they could be worshipping with, by His-azwj Words: Therefore fear Allah as per your capacity; and listen and obey [64:16], and His-azwj Words: “Allah does not Encumber a soul except to its capacity. [2:286], and His-azwj Words: Allah does not Encumber a soul except what He has Given it. [65:7], and in many Verses.
فإذا سلب العبد حاسة من حواسه رفع العمل عنه بحاسته كقوله لَيْسَ عَلَى الْأَعْمى حَرَجٌ وَ لا عَلَى الْأَعْرَجِ حَرَجٌ الآية فقد رفع عن كل من كان بهذه الصفة الجهاد و جميع الأعمال التي لا يقوم إلا بها
When a sense from the senses is withdrawn from the servant, the deed is raised from him by his senses, like His-azwj Words: There isn’t a blame upon the blind, nor a blame upon the lame, nor a blame upon the sick, [24:61] – the Verse. There has been raised from every one who was with this description, the Jihad and the entirety of the deeds which cannot stand except by these.
و كذلك أوجب على ذي اليسار الحج و الزكاة لما ملكه من استطاعة ذلك و لم يوجب على الفقير الزكاة و الحج قوله تعالى وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا و قوله في الظهار وَ الَّذِينَ يُظاهِرُونَ مِنْ نِسائِهِمْ ثُمَّ يَعُودُونَ لِما قالُوا فَتَحْرِيرُ رَقَبَةٍ إلى قوله فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعامُ سِتِّينَ مِسْكِيناً
And, similar to that, it is Obligated upon the one with (financial) ease, the Hajj and the Zakat due to what He-azwj Gave him from that capability, and it is not Obligated upon the poor, the Zakat and the Hajj. The Words of the Exalted: And for the Sake of Allah, Hajj of the House is incumbent upon the people for the one has the capacity for a way to it [3:97], and His-azwj Words regarding the Zihaar: And those who did pronounce Zihaar from their wives, then retracted what they had said, so you should free a neck [58:3] – up to His-azwj Words: And one who is not capable, so he should feed sixty needy ones. [58:4].
كل ذلك دليل على أن الله تبارك و تعالى لم يكلف عباده إلا ما ملكهم استطاعته بقوة العمل به و نهاهم عن مثل ذلك فهذه صحة الخلقة
All that is evidence upon that Allah-azwj Blessed and Exalted did not Encumber His-azwj servants except what He-azwj Gave them its capability with the strength of the deed with it, and Prohibited them from the like of that, and this is the health of the body.
و أما قوله تخلية السرب فهو الذي ليس عليه رقيب يحظر عليه و يمنعه العمل بما أمره الله به و ذلك قوله في من استضعف و حظر عليه العمل فلم يجد حيلة و لم يهتد سبيلا مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا
As for his-asws words: ‘Devoid of devoid of the watcher, so he is the one there isn’t any watcher over him and preventing him from the deed with what Allah-azwj has Commanded him with, and that is his-asws word regarding the one who is weak and there is danger upon him of the deed, so he does not find a means (of avoidance) and is not guided to a way: Except for the weak ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98].
فأخبر أن المستضعف لم يخل سربه وليس عليه من القول شئ إذا كان مطمئن القلب بالايمان
Thus, he-asws informed that the weak one is not devoid of his means, and there isn’t anything upon him from the word, when he was assured of the heart being with the Eman.
فأخبر أن المستضعف لم يخل سربه و ليس عليه من القول شيء إذا كان مطمئن القلب بالإيمان و أما المهلة في الوقت فهو العمر الذي يمتع به الإنسان من حد ما يجب عليه المعرفة إلى أجل الوقت و ذلك من وقت تمييزه و بلوغ الحلم إلى أن يأتيه أجله فمن مات على طلب الحق و لم يدرك كماله فهو على خير و ذلك قوله وَ مَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهاجِراً إِلَى اللَّهِ وَ رَسُولِهِ الآية
And as for the opportunity in the time, so it is the life-span which the human being enjoys with from a limit Obligating the recognition upon him up to a deferred time, and that is not a time he distinguishes and reaches the maturity until he comes to his (end of) term. The one who dies upon seeking the Truth and does not reach his maturity, he would be upon good, and that is in His-azwj Words: and the one who goes out from his house emigrating to Allah and His Rasool [4:100] – the Verse.
و إن كان لم يعمل بكمال شرائعه لعلة ما لم يمهله في الوقت إلى استتمام أمره و قد حظر على البالغ ما لم يحظر على الطفل إذا لم يبلغ الحلم في قوله تعالى وَ قُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَ الآية فلم يجعل عليهن حرجا في إبداء الزينة للطفل و كذلك لا تجري عليه الأحكام
And if he did not work with the complete of its condition, perhaps there was no opportunity regarding the time to completion of his life-span, and there does present to the mature one what does not get presented to the child, when he does not reach the maturity, regarding the Words of the Exalted: And say to the Mominaat to cast down their eyes [24:31] – the Verse. He-azwj did not Make any blame to be upon them for displaying the adornments of the child, and like that the ordinances do not flow upon him.
و أما قوله الزاد فمعناه الجدة و البلغة التي سيتعين بها العبد على ما أمره الله به و ذلك قوله ما عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ الآية أ لا ترى أنه قبل عذر من لم يجد ما ينفق و ألزم الحجة كل من أمكنته البلغة و الراحلة للحج و الجهاد و أشباه ذلك
And as for His-azwj Words: The provision – so its meaning is the riches and the livelihood which the servant is assisted with upon what Allah-azwj has Commanded him with, and that is in His-azwj Words: There is no way (to a blame) upon the good doers [9:91]. Do you not see that He-azwj Accepts the excuse of the one who does not find what he could spend, and Necessitates the argument on every one who is able of the livelihood, and the ride for the Hajj and the Jihad, and the like of that?
كذلك قبل عذر الفقراء و أوجب لهم حقا في مال الأغنياء بقوله لِلْفُقَراءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ الآية فأمر بإعفائهم و لم يكلفهم الإعداد لما لا يستطيعون و لا يملكون
Similar to that, He-asws Accepts the excuse of the poor ones and Obligated for them a right in the wealth of the rich ones, by His-azwj Words: (Alms are) for the poor, those who are confined in the way of Allah [2:273] – the Verse. Thus, He-azwj Commanded for their exemption and did not Encumber them the preparation to what they had not capability nor any possessions.
و أما قوله في السبب المهيج فهو النية التي هي داعية الإنسان إلى جميع الأفعال و حاستها القلب فمن فعل فعلا و كان بدين لم يعقد قلبه على ذلك لم يقبل الله منه عملا إلا بصدق النية كذلك أخبر عن المنافقين بقوله يَقُولُونَ بِأَفْواهِهِمْ ما لَيْسَ فِي قُلُوبِهِمْ وَ اللَّهُ أَعْلَمُ بِما يَكْتُمُونَ
And as for his-asws words regarding ‘the stirring cause’, it is the intention which calls the human being to the entirety of the deeds, and the heart senses it. The one who does a deed, and he was with faith, his heart not holding upon that, Allah-azwj will not Accept a deed from him except with the true intention. Like that, He-azwj Informed about the hypocrites by His-azwj Words: They are saying with their mouths what is not in their hearts, and Allah best Knows what they are concealing [3:167].
ثم أنزل على نبيه ص توبيخا للمؤمنين يا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ ما لا تَفْعَلُونَ الآية فإذا قال الرجل قولا و اعتقد في قوله دعته النية إلى تصديق القول بإظهار الفعل و إذا لم يعتقد القول لم يتبين حقيقة
Then He-azwj Revealed unto His-azwj Prophet-saww a Rebuke to the Momineen: O you those who believe! Why do you say that which you do not do? [61:2] – the Verse. So, when the man says a word and holds it in his heart, the intention should call him to the verification of the word by manifestation of the deed, and when he does not hold the word, its reality would not appear.
و قد أجاز الله صدق النية و إن كان الفعل غير موافق لها لعلة مانع يمنع إظهار الفعل في قوله إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ و قوله لا يُؤاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمانِكُمْ الآية
And Allah-azwj has allowed the truthful intention and even if the deeds was not in accordance with it, perhaps there was a prevention preventing the appearance of the deed, in His-azwj Words: except for the one coerced, and his heart is content with the Eman [16:106], and His-azwj Words: Allah will not Seize you with the vanity in your oaths [2:225] – the Verse.
فدل القرآن و أخبار الرسول ص أن القلب مالك لجميع الحواس يصحح أفعالها و لا يبطل ما يصحح القلب شيء
The Quran and the Ahadeeth of Rasool-Allah-saww evidence that the heart is the master of the entirety of the senses correcting their deed, and nothing can invalidate what the heart corrects.
فهذا شرح جميع الخمسة الأمثال التي ذكرها الصادق ع أنها تجمع المنزلة بين المنزلتين و هما الجبر و التفويض
This is the explanation of all the five examples which Al-Sadiq-asws mentioned are gathered for the status between the two statuses, and these two are the Compulsion and the Delegation.
فإذا اجتمع في الإنسان كمال هذه الخمسة الأمثال وجب عليه العمل كملا لما أمر الله عز و جل به و رسوله و إذا نقص العبد منها خلة كان العمل عنه مطروحا بحسب ذلك
When the complete of these five examples are gathered in the human being, it Obligates the complete deed upon him to what Allah-azwj Mighty and Majestic and His-saww Rasools-as have Commanded with; and when the servant is deficient of one characteristic from these, the deed would be dropped from him by that reckoning.
فأما شواهد القرآن على الاختبار و البلوى بالاستطاعة التي تجمع القول بين القولين فكثيرة و من ذلك قوله وَ لَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجاهِدِينَ مِنْكُمْ وَ الصَّابِرِينَ وَ نَبْلُوَا أَخْبارَكُمْ و قال سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لا يَعْلَمُونَ و قال الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ و قال في الفتن التي معناها الاختبار وَ لَقَدْ فَتَنَّا سُلَيْمانَ الآية
As for the testifications of the Quran upon the Trials and the afflictions by the capabilities which the gather the word between the two words, these are many, and from that are His-azwj Words: And We will Test you until We Make known the striving ones from you and the patient ones, and We Test your affairs [47:31], and Said: We Let them be gradually enticed from where they are not knowing [7:182], and Said: Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2], and Said regarding the Fitna meaning the Trial: And We Tested Suleyman [38:34] – the Verse.
و قال في قصة قوم موسى فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ وَ أَضَلَّهُمُ السَّامِرِيُ و قول موسى إِنْ هِيَ إِلَّا فِتْنَتُكَ أي اختبارك فهذه الآيات يقاس بعضها ببعض
And He-azwj Said in the story of the people of Musa-as: He said: “We have Tried your people from after you, and Al-Samiri strayed them!” [20:85], and the words of Musa-as: Surely, it is only your Fitna [7:155], i.e. your Test. These are the Verses comparing part with a part and part of it testify a part.
و يشهد بعضها لبعض و أما آيات البلوى بمعنى الاختبار قوله لِيَبْلُوَكُمْ فِي ما آتاكُمْ و قوله ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ و قوله إِنَّا بَلَوْناهُمْ كَما بَلَوْنا أَصْحابَ الْجَنَّةِ و قوله خَلَقَ الْمَوْتَ وَ الْحَياةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا
As from the Verses of the calamities in the meaning of the Trial, are His-azwj Words: Try you regarding what He Gave you [5:48], and His-azwj Words: then He Turned you away from them to Try you [3:152], and His-azwj Words: Surely, We will Try them just as We Tried the owners of the garden, when they swore that they would be plucking its fruit in the morning [68:17], and His-azwj Words: Who Created the death and the life in order to Try you, which of you is best in deeds [67:2];
و قوله وَ إِذِ ابْتَلى إِبْراهِيمَ رَبُّهُ بِكَلِماتٍ و قوله وَ لَوْ يَشاءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ وَ لكِنْ لِيَبْلُوَا بَعْضَكُمْ بِبَعْضٍ و كل ما في القرآن من بلوى هذه الآيات التي شرح أولها فهي اختبار و أمثالها في القرآن كثيرة فهي إثبات الاختبار و البلوى إن الله جل و عز لم يخلق الخلق عبثا عبثا و لا أهملهم سدى و لا أظهر حكمته لعبا بذلك أخبر في قوله أَ فَحَسِبْتُمْ أَنَّما خَلَقْناكُمْ عَبَثاً
And His-azwj Words: And when his Lord Tested Ibrahim with certain words [2:124], and His-azwj Words: and if Allah so Desires He would Take Retribution from them, but He Tries some with others. [47:4], and all what is in the Quran from a calamity in these Verses which I-asws explained at first, so it is the Test, and the like of this in the Quran are many. These prove the Test and the affliction that Allah-azwj Mighty and Majestic did not Create the creature in vain, and does not Load them in vain, nor does His-azwj Wisdom appear as a play. With that, He-azwj Informed in His-azwj Words: Did you reckon that rather We had Created you in vain [23:115].
فإن قال قائل فلم يعلم الله ما يكون من العباد حتى اختبرهم قلنا بلى قد علم ما يكون منهم قبل كونه و ذلك قوله وَ لَوْ رُدُّوا لَعادُوا لِما نُهُوا عَنْهُ
If a speaker says, ‘Allah-azwj did not Know what would be happening from the servants until He-azwj Tested them?’ We-asws said: ‘Yes, He-azwj had Known what would be happening from them before it’s happening, and that is in His-azwj Words: And if they were to be returned, they would repeat what they had been Forbidden from [6:28].
و إنما اختبرهم ليعلمهم عدله و لا يعذبهم إلا بحجة بعد الفعل و قد أخبر بقوله وَ لَوْ أَنَّا أَهْلَكْناهُمْ بِعَذابٍ مِنْ قَبْلِهِ لَقالُوا رَبَّنا لَوْ لا أَرْسَلْتَ إِلَيْنا رَسُولًا و قوله وَ ما كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا و قوله رُسُلًا مُبَشِّرِينَ وَ مُنْذِرِينَ
And rather He-azwj Tests them to let them know of His-azwj Justice and He-azwj does not Punish them except by an argument after the deed, and He-azwj has Informed by His-azwj Words: And had We Destroyed them with a Punishment from before it, they would be saying, ‘Our Lord! If only You had Sent a Rasool to us, [20:134], and His-azwj Words: and We do not Punish until We Send a Rasool [17:15], and His-azwj Words: (We Sent) Rasools as the givers of glad tidings and as warners [4:165].
فالاختبار من الله بالاستطاعة التي ملكها عبده و هو القول بين الجبر و التفويض بهذا نطق القرآن و جرت الأخبار عن الأئمة من آل الرسول
The Trial from Allah-azwj is with the capability which is Given to His-azwj servant, and it is the word between the Compulsion and the Delegation. The Quran Spoke with this, and the Ahadeeth from the Imams-asws from the Family-asws of the Rasool-saww flowed.
فإن قالوا ما الحجة في قول الله يُضِلُّ مَنْ يَشاءُ وَ يَهْدِي مَنْ يَشاءُ و ما أشبهها قيل مجاز هذه الآيات كلها على معنيين أما أحدهما فإخبار عن قدرته أي إنه قادر على هداية من يشاء و ضلالة من يشاء و إذا أجبرهم بقدرته على أحدهما لم يجب لهم ثواب و لا عليهم عقاب على نحو ما شرحنا في الكتاب
If they said, ‘What is the argument in the Words of Allah-azwj: but He Lets stray one He so Desires to and Guides one He so Desires to, [16:93], and what resembles it?’ It would be said, ‘The way of all these Verses are upon two meanings – As for one of the two, it informs about His-azwj Power, i.e., He-azwj is Able upon Guiding one He-azwj so Desires and Letting to stray one He-azwj so Desires, and when He-azwj Compels them by His-azwj Power upon one of the two (guidance or letting to stray) does not obligate the Rewards for them nor Punishment upon them, upon the approximate of what we-asws explained in the letter.
و المعنى الآخر أن الهداية منه تعريفه كقوله وَ أَمَّا ثَمُودُ فَهَدَيْناهُمْ أي عرفناهم فَاسْتَحَبُّوا الْعَمى عَلَى الْهُدى فلو جبرهم على الهدى لم يقدروا أن يضلوا و ليس كلما وردت آية مشتبهة كانت الآية حجة على محكم الآيات اللواتي أمرنا بالأخذ بها
And the other meaning is that the Guidance from Him-azwj is His-azwj Introduction like His-azwj Words: And as for Samood, so We Guided them, i.e. Made them recognise, but they loved the blindness over the Guidance [41:17]. If He-azwj had Compelled them upon the Guidance, they would not have been able upon straying, and it isn’t every time an Allegorical Verse come, the Verse would be an argument upon the Decisive Verses, those which we have been Commanded with taking with it.
من ذلك قوله مِنْهُ آياتٌ مُحْكَماتٌ هُنَّ أُمُّ الْكِتابِ وَ أُخَرُ مُتَشابِهاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْوِيلِهِ الآية و قال فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أي أحكمه و أشرحه أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ
From that are His-azwj Words: from it are Decisive Verses – these are the Mother of the Book; and others are Allegorical. Then as for those in whose hearts there is perversity, so they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation. [3:7] – the Verse, and Said: therefore give glad tidings to My servants [39:17] Those who are listening intently to the Word and they are following the best of it – i.e. its Decisive and its explanation, those are they whom Allah Guided, and those, they are the ones of understanding [39:18].
وفقنا الله و إياكم من القول و العمل لما يحب و يرضى و جنبنا و إياكم معاصيه بمنه و فضله و الحمد لله كثيرا كما هو أهله و صلى الله على محمد و آله الطيبين و حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ
May Allah-azwj Harmonise us-asws and you all from the words and the deed, to what He-azwj Loves and is Pleased with, and Keep us-asws and you all aside from disobeying Him-azwj, by His-azwj Favour and His-azwj Grace. And abundant Praise is for Allah-azwj just as He-azwj is Rightful of, and Salawat of Allah-azwj be upon Muhammad-saww and his-saww Goodly Progeny-asws, ‘Allah is Sufficient for us and the most excellent Protector’ [3:173]’’.[113]
Note –
وَ يُؤَيِّدُهُ مَا رَوَاهُ الْكُلَيْنِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سَأَلَهُ رَجُلٌ أَجْبَرَ اللَّهُ الْعِبَادَ عَلَى الْمَعَاصِي قَالَ لَا فَقَالَ فَفَوَّضَ إِلَيْهِمُ الْأَمْرَ قَالَ لَا قَالَ فَمَا ذَا قَالَ لُطْفٌ مِنْ رَبِّكَ بَيْنَ ذَلِكَ
And it is supported by what is reported by Al Kulayni, from Abu Abdullah, a man asked him, ‘Does Allah-azwj Compel the servants upon acts of disobedience?’ He-asws said: ‘No’. He said, ‘So He-azwj has Delegated the matter to them?’ He-asws said: ‘No’. He said, ‘So what then?’ He-asws said: ‘The Kindness of your Lord-azwj is between that’.
باب 3 القضاء و القدر و المشية و الإرادة و سائر أسباب الفعل
CHAPTER 3 – THE ORDAINMENT (FATE) AND THE PRE-DETERMINATION (DESTINY), AND THE DESIRE, AND THE WILL, AND THE REST OF THE CAUSES OF THE DEED
الآيات البقرة وَ لَوْ شاءَ اللَّهُ مَا اقْتَتَلُوا وَ لكِنَّ اللَّهَ يَفْعَلُ ما يُرِيدُ
The Verses – (Surah) Al Baqarah: And had Allah so Desired, they would not have fought, but Allah Does whatever He Wants to [2:253]
آل عمران وَ ما كانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتاباً مُؤَجَّلًا
(Surah) Aal-e-Imran: And it was not for a soul that it should be dying except by the Permission of Allah, being an Ordained term [3:145]
الأنعام وَ لَوْ شاءَ اللَّهُ ما أَشْرَكُوا
(Surah) Al Anaam: And if Allah had so Desired, they would not have associated, [6:107]
و قال تعالى وَ لَوْ شاءَ اللَّهُ ما فَعَلُوهُ فَذَرْهُمْ وَ ما يَفْتَرُونَ
And the Exalted Said: And had Allah so Desired, they would not have done it. Therefore leave them and what they are fabricating [6:137]
و قال تعالى سَيَقُولُ الَّذِينَ أَشْرَكُوا لَوْ شاءَ اللَّهُ ما أَشْرَكْنا وَ لا آباؤُنا وَ لا حَرَّمْنا مِنْ شَيْءٍ كَذلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ حَتَّى ذاقُوا بَأْسَنا قُلْ هَلْ عِنْدَكُمْ مِنْ عِلْمٍ فَتُخْرِجُوهُ لَنا إِنْ تَتَّبِعُونَ إِلَّا الظَّنَّ وَ إِنْ أَنْتُمْ إِلَّا تَخْرُصُونَ
And the Exalted Said: Those who are associating would be saying, ‘Had Allah so Desired, we would not have associated nor would have our fathers, nor prohibited from anything’. Like that lied those from before them until they tasted Our Wrath. Say, ‘Is there any knowledge with you? (If so), then bring it out to us. You are not following except for the conjecture and that you are only fabricating lies’ [6:148]
قُلْ فَلِلَّهِ الْحُجَّةُ الْبالِغَةُ فَلَوْ شاءَ لَهَداكُمْ أَجْمَعِينَ
Say: ‘For Allah is the conclusive Proof. Then if He so Desires to, He would Guide you altogether’ [6:149]
الأعراف قُلْ لا أَمْلِكُ لِنَفْسِي نَفْعاً وَ لا ضَرًّا إِلَّا ما شاءَ اللَّهُ
(Surah) Al A’raaf: Say: ‘I neither control a benefit for myself nor a harm except what Allah so Desires to [7:188]
أنفال وَ لكِنْ لِيَقْضِيَ اللَّهُ أَمْراً كانَ مَفْعُولًا
(Surah) Al Anfaal: but for Allah to Accomplish a matter which was to be done [8:42]
التوبة قُلْ لَنْ يُصِيبَنا إِلَّا ما كَتَبَ اللَّهُ لَنا هُوَ مَوْلانا وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
Say: ‘It will never befall us except what Allah Ordains for us. He is our Master, and upon Allah do the Momineen rely’ [9:51]
و قال تعالى فَلا تُعْجِبْكَ أَمْوالُهُمْ وَ لا أَوْلادُهُمْ إِنَّما يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِها فِي الْحَياةِ الدُّنْيا وَ تَزْهَقَ أَنْفُسُهُمْ وَ هُمْ كافِرُونَ
And the Exalted Said: So, do not let their wealth or their children fascinate you. But rather, Allah Intends to Punish them with it in the life of the world and their souls would depart while they are Kafirs [9:55]
يونس وَ لَوْ شاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعاً أَ فَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ
(Surah) Yunus: And if your Lord so Desired, the ones in the earth would believe, all of them in their entirety. So, will you force the people until they become Momineen? [10:99]
وَ ما كانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ وَ يَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لا يَعْقِلُونَ
And it was not for a soul that it believes except by the Permission of Allah, and He Makes the uncleanness to be upon those who are not understanding [10:100]
الأحزاب وَ كانَ أَمْرُ اللَّهِ مَفْعُولًا
(Surah) Al Ahzaab: and the Command of Allah Will always be Done [33:37]
قال وَ كانَ أَمْرُ اللَّهِ قَدَراً مَقْدُوراً
And Said: and the Command of Allah was a Decree Ordained [33:38]
فاطر وَ ما تَحْمِلُ مِنْ أُنْثى وَ لا تَضَعُ إِلَّا بِعِلْمِهِ وَ ما يُعَمَّرُ مِنْ مُعَمَّرٍ وَ لا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتابٍ إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ
(Surah) Fatir: And no female bears, nor gives birth, except with His Knowledge; and for no one is there a prolongation from his life-span, nor a reduction from his life-span, except it is in a Book. Surely, that is easy upon Allah [35:11]
السجدة وَ لَوْ لا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ
(Surah) Al Sajdah: and had there not preceded a Word from your Lord, it would have been Decided between them, [41:45]
حمعسق وَ لَوْ شاءَ اللَّهُ لَجَعَلَهُمْ أُمَّةً واحِدَةً وَ لكِنْ يُدْخِلُ مَنْ يَشاءُ فِي رَحْمَتِهِ وَ الظَّالِمُونَ ما لَهُمْ مِنْ وَلِيٍّ وَ لا نَصِيرٍ
(Surah) Al Shura: And if Allah had so Desired, He would have Made them as one community (by Force), but He Enters one He so Desires through His Mercy, and (for) the unjust ones, there would neither be a guardian for them nor a helper [42:8]
و قال تعالى وَ لَوْ لا كَلِمَةُ الْفَصْلِ لَقُضِيَ بَيْنَهُمْ
And the Exalted Said: And had not a Decisive Word preceded, it would have been Decided between them [42:21]
الزخرف وَ قالُوا لَوْ شاءَ الرَّحْمنُ ما عَبَدْناهُمْ ما لَهُمْ بِذلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَخْرُصُونَ
(Surah) Al Zukhruf: And they say, ‘If the Beneficent had so Desired, we would not have worshipped them’. There is no knowledge of that with them. Surely, they are only guessing [43:20]
القمر إِنَّا كُلَّ شَيْءٍ خَلَقْناهُ بِقَدَرٍ
(Surah) Al Qamar): Surely, We Created all things in a Pre-determined measure [54:49]
و قال وَ كُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ وَ كُلُّ صَغِيرٍ وَ كَبِيرٍ مُسْتَطَرٌ
And Said: And everything they had done is in the Psalms [54:52] And everything small and big is Written [54:53]
الحديد ما أَصابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَ لا فِي أَنْفُسِكُمْ إِلَّا فِي كِتابٍ مِنْ قَبْلِ أَنْ نَبْرَأَها إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ
(Surah) Al Hadeed: Neither does a difficulty afflicts in the earth nor regarding yourselves, except it is in a Book from before We Bring it into existence. Surely that is easy upon Allah [57:22]
الحشر ما قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوها قائِمَةً عَلى أُصُولِها فَبِإِذْنِ اللَّهِ
(Surah) Al Hashr: Whatever palm-tree you cut down or you leave it standing upon its roots, so it is by Permission of Allah [59:5]
التغابن ما أَصابَ مِنْ مُصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ
(Surah) Al Taghabun: No difficulty afflicts except by Permission of Allah. And one who believes in Allah [64:11]
الطلاق يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ وَ أَنَّ اللَّهَ قَدْ أَحاطَ بِكُلِّ شَيْءٍ عِلْماً
(Surah) Al Talaq: The Command descends between these for you to know that Allah is Able upon all things, and that Allah has Encompassed with all things in Knowledge [65:12]
المدثر كَذلِكَ يُضِلُّ اللَّهُ مَنْ يَشاءُ وَ يَهْدِي مَنْ يَشاءُ
(Surah) Al Muddasir: Like that, Allah Lets stray one He so Desires to and Guides one He so Desires to. [74:31]
و قال تعالى وَ ما يَذْكُرُونَ إِلَّا أَنْ يَشاءَ اللَّهُ
And the Exalted Said: And they will not be paying heed except if Allah so Desires. [74:56]
الدهر وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ
(Surah) Al Dahr: And you (Imams) are not desiring except if Allah so Desires. [76:30]
و قال تعالى يُدْخِلُ مَنْ يَشاءُ فِي رَحْمَتِهِ
And the Exalted Said: He Enters one He so Desires to into His Mercy [76:31]
كورت وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ رَبُّ الْعالَمِينَ
(Surah) Kuwwirat: And you (Imams) are not desiring except if Allah so Desires, Lord of the worlds [81:29]
1- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ قَالَ: قِيلَ لِرَسُولِ اللَّهِ ص يَا رَسُولَ اللَّهِ رُقًى يُسْتَشْفَى بِهَا هَلْ تَرُدُّ مِنْ قَدَرِ اللَّهِ فَقَالَ إِنَّهَا مِنْ قَدَرِ اللَّهِ
‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Ja’far-asws, from his-asws father-asws having said, ‘Incantations one heals with this, would it repel from a Pre-determination of Allah-azwj?’ He-asws said: ‘It (healing) is from a Pre-determination of Allah-azwj’’.[114]
2- ل، الخصال الْخَلِيلُ بْنُ أَحْمَدَ السَّنْجَرِيُّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ خُزَيْمَةَ عَنْ عَلِيِّ بْنِ حُجْرٍ عَنْ شَرِيكٍ عَنْ مَنْصُورِ بْنِ الْمُعْتَمِرِ عَنْ رِبْعِيِّ بْنِ خِرَاشٍ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يُؤْمِنُ عَبْدٌ حَتَّى يُؤْمِنَ بِأَرْبَعَةٍ حَتَّى يَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنِّي رَسُولُ اللَّهِ بَعَثَنِي بِالْحَقِّ وَ حَتَّى يُؤْمِنَ بِالْبَعْثِ بَعْدَ الْمَوْتِ وَ حَتَّى يُؤْمِنَ بِالْقَدَرِ
‘Al Khisaal’ – Al Khaleedl Bin Ahmad Al Sanjari, from Muhammad Bin Is’haq Bin Khuzeyman, from Ali Bin Hajar, from Shareek, from Mansour Bin Al Mo’tamar, from Rabie Bin Kharash,
‘From Ali-asws having said: ‘Rasool-Allah-saww said: ‘A servant has not believed until he believes in four – Until he testifies that there is no god except Allah-azwj Alone, there being no associates for Him-azwj, and I-saww am a Rasool-saww Allah-azwj Sent me-saww with the Truth, and until he believes in the Resurrection after the death, and until he believes in the Pre-determination’’.[115]
3- ل، الخصال أَبُو أَحْمَدَ مُحَمَّدُ بْنُ جَعْفَرٍ الْبُنْدَارُ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ نُوحٍ عَنْ مُحَمَّدِ بْنِ عُمَرَ عَنْ يَزِيدَ بْنِ زُرَيْعٍ عَنْ بِشْرِ بْنِ نُمَيْرٍ عَنِ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي أُمَامَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ لَا يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ عَاقٌّ وَ مَنَّانٌ وَ مُكَذِّبٌ بِالْقَدَرِ وَ مُدْمِنُ خَمْرٍ
‘Al Khisaal’ – Abu Ahmad Bin Ja’far Al Bandaar, from Ja’far Bin Muhammad Bin Nuh, from Muhammad Bin Umar, from Yazeed Bin Zarie, from Bashr Bin Numeyr, from Al Qasim Bin Abdul Rahman, from Abu Amama who said,
‘Rasool-Allah-saww said: ‘Four (people), Allah-azwj will not Look at them (on the Day of) Judgment – One disloyal (to the parents), and a slanderer, and a belier of the Pre-determination, and one habitual of wine’’.[116]
4- ل، الخصال حَمْزَةُ الْعَلَوِيُّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ يَحْيَى بْنِ الْحَسَنِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ مَيْمُونٍ الْخَزَّازِ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سِتَّةٌ لَعَنَهُمُ اللَّهُ وَ كُلُّ نَبِيٍّ مُجَابٍ الزَّائِدُ فِي كِتَابِ اللَّهِ وَ الْمُكَذِّبُ بِقَدَرِ اللَّهِ وَ التَّارِكُ لِسُنَّتِي وَ الْمُسْتَحِلُّ مِنْ عِتْرَتِي مَا حَرَّمَ اللَّهُ وَ الْمُتَسَلِّطُ بِالْجَبَرُوتِ لِيُذِلَّ مَنْ أَعَزَّهُ اللَّهُ وَ يُعِزَّ مَنْ أَذَلَّهُ اللَّهُ وَ الْمُسْتَأْثِرُ بِفَيْءِ الْمُسْلِمِينَ الْمُسْتَحِلُّ لَهُ
‘Al Khisaal’ – Hamza Al Alawy, from Ahmad Al Hamdany, from Yahya Bin Al Hassan Bin Ja’far, from Muhammad Bin Maymoun Al Khazaz, from Abdullah Bin Maymoun,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from Ali-asws Bin Al-Husayn-asws having said: ‘Rasool-Allah-saww said: ‘Six, Allah-azwj Curses them, and (so does) every Prophet-as responds (by cursing as well) – The increaser in the Book of Allah-azwj, and the belier of the Pre-determination of Allah-azwj, and the neglecter of my-saww Sunnah, and the ones from my-saww family legalising what Allah-azwj Prohibited, and the domineering despot disgracing the one whom Allah-azwj Honoured, and honouring the one whom Allah-azwj Disgraced, and the appropriator of the Fey of the Muslims, the legaliser of it’’.[117]
5- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي الْقَاسِمِ الْكُوفِيِّ عَنْ عَبْدِ الْمُؤْمِنِ الْأَنْصَارِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنِّي لَعَنْتُ سَبْعَةً لَعَنَهُمُ اللَّهُ وَ كُلُّ نَبِيٍّ مُجَابٍ قَبْلِي فَقِيلَ وَ مَنْ هُمْ يَا رَسُولَ اللَّهِ
Ibn Al Mutawakkal, from Muhammad al Attar, from Muhammad Bin Ahmad, from Ahmad Bin Muhammad, from Abu Al Qasim Al Kufi, from Abdul Momin Al Ansaqy,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘I-saww curse seven, Allah-azwj Curses them and (so did) every Prophet-as responding (by cursing as well) before me-saww’. It was said, ‘Who are they, O Rasool-Allah-saww?’
فَقَالَ الزَّائِدُ فِي كِتَابِ اللَّهِ وَ الْمُكَذِّبُ بِقَدَرِ اللَّهِ وَ الْمُخَالِفُ لِسُنَّتِي وَ الْمُسْتَحِلُّ مِنْ عِتْرَتِي مَا حَرَّمَ اللَّهُ وَ الْمُتَسَلِّطُ بِالْجَبْرِيَّةِ لِيُعِزَّ مَنْ أَذَلَّ اللَّهُ وَ يُذِلَّ مَنْ أَعَزَّ اللَّهُ وَ الْمُسْتَأْثِرُ عَلَى الْمُسْلِمِينَ بِفَيْئِهِمْ مُسْتَحِلًّا لَهُ وَ الْمُحَرِّمُ مَا أَحَلَّ اللَّهُ عَزَّ وَ جَلَّ
He-saww said: ‘The increases in the Book of Allah-azwj, and the belier of the Pre-determination of Allah-azwj, and the opposer of my-saww Sunnah, and the legaliser from my-saww family, what Allah-azwj Prohibited, and the despot domineering to honour one whom Allah-azwj Disgraced, and disgracing one whom Allah-azwj Honoured, and the appropriator upon the Muslims of their Fey, legalising for it, and the prohibitor of what Allah-azwj Mighty and Majestic Permitted’’.[118]
6- ل، الخصال مُحَمَّدُ بْنُ عُمَرَ الْحَافِظُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْخَثْعَمِيِّ عَنْ ثَابِتِ بْنِ عَامِرٍ السِّنْجَارِيِّ عَنْ عَبْدِ الْمَلِكِ بْنِ الْوَلِيدِ عَنْ عَمْرِو بْنِ عَبْدِ الْجَبَّارِ عَنْ عَبْدِ اللَّهِ بْنِ زِيَادٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ قَالَ النَّبِيُّ ص سَبْعَةٌ لَعَنَهُمُ اللَّهُ وَ كُلُّ نَبِيٍّ مُجَابٍ الْمُغَيِّرُ لِكِتَابِ اللَّهِ وَ الْمُكَذِّبُ بِقَدَرِ اللَّهِ وَ الْمُبَدِّلُ سُنَّةَ رَسُولِ اللَّهِ وَ الْمُسْتَحِلُّ مِنْ عِتْرَتِي مَا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ وَ الْمُتَسَلِّطُ فِي سُلْطَانِهِ لِيُعِزَّ مَنْ أَذَلَّ اللَّهُ وَ يُذِلَّ مَنْ أَعَزَّ اللَّهُ وَ الْمُسْتَحِلُّ لِحُرُمِ اللَّهِ وَ الْمُتَكَبِّرُ عِبَادَةَ اللَّهِ عَزَّ وَ جَلَّ.
‘Al Khisaal’ – Muhammad Bin Umar Al Hafiz, from Muhammad Bin Al Husayn Al Khash’amy, from Sabit Bin Aamir Al Sanjary, from Abdul Malik Bin Al Waleed, from Amro bin Abdul Jabbar, from Abdullah Bin Ziyad, from Zayd Bin Ali, from his father, from his grandfather,
‘From Ali-asws having said: ‘The Prophet-saww said: ‘Seven, Allah-azwj Curses them, and (so does) every Prophet-as responds (by cursing them as well) – the alterer of the Book of Allah-azwj, and the belier of the Pre-determination of Allah-azwj, and the replaces of Sunnah of Rasool-Allah-saww, and the legaliser from my-saww family what Allah-azwj Mighty and Majestic Prohibited, and the domineering one in his authority honouring one whom Allah-azwj Disgraced, and the disgraces of one whom Allah-azwj Honoured, and the legalised of a Prohibition of Allah-azwj, and the arrogant worshipper of Allah-azwj Mighty and Majestic’’.[119]
7- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ زَكَرِيَّا بْنِ عِمْرَانَ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: لَا يَكُونُ شَيْءٌ فِي السَّمَاوَاتِ وَ الْأَرْضِ إِلَّا بِسَبْعَةٍ بِقَضَاءٍ وَ قَدَرٍ وَ إِرَادَةٍ وَ مَشِيَّةٍ وَ كِتَابٍ وَ أَجَلٍ وَ إِذْنٍ فَمَنْ قَالَ غَيْرَ هَذَا فَقَدْ كَذَبَ عَلَى اللَّهِ أَوْ رَدَّ عَلَى اللَّهِ عَزَّ وَ جَلَّ
‘Al Khisaal’ – My father, from Sa’ad, from Ibrahim Bin Hashim, from Abu Abdullah Al Barqy, from Zakariya Ibn Imran,
‘From Abu Al-Hassan-asws the 1st having said: ‘There is nothing happening in the skies and the earth except by seven – By Ordainment, and Pre-determination, and Will, and Desire, and Book, and term, and Permission. So, the one who says other than this, he has belied upon Allah-azwj, or rebutted upon Allah-azwj Mighty and Majestic’’.[120]
8- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مُوسَى ع سَأَلَ رَبَّهُ أَنْ يَجْمَعَ بَيْنَهُ وَ بَيْنَ آدَمَ ع فَجَمَعَ فَقَالَ مُوسَى يَا أَبَتِ أَ لَمْ يَخْلُقْكَ اللَّهُ بِيَدِهِ وَ نَفَخَ فِيكَ مِنْ رُوحِهِ وَ أَسْجَدَ لَكَ مَلَائِكَتَهُ وَ أَمَرَكَ أَنْ لَا تَأْكُلَ مِنَ الشَّجَرَةِ فَلِمَ عَصَيْتَهُ
‘Tafseer Al Qummi – My father, from Ibn Abu Umeyr, from Ibn Muskan,
‘From Abu Abdullah-asws having said: ‘Musa-as asked his-as Lord-azwj to gather between him-as and Adam-as, so He-azwj Gathered. Musa-as said to him-as: ‘O father-as! Didn’t Allah-azwj Create you-azwj by His-azwj Hands, and Blew into you-as from His-azwj Spirit, and His-azwj Angels performed Sajdah to you-as, and Commanded you-saww that you should not eat from the tree? Why did you-as disobey Him-azwj?’
قَالَ يَا مُوسَى بِكَمْ وَجَدْتَ خَطِيئَتِي قَبْلَ خَلْقِي فِي التَّوْرَاةِ قَالَ بِثَلَاثِينَ سَنَةً قَالَ فَهُوَ ذَلِكَ قَالَ الصَّادِقُ ع فَحَجَّ آدَمُ مُوسَى ع
He-as said: ‘O Musa-as! By how many years did you-as find my-as mistake to be before my-as creation, in the Torah?’ He-as said: ‘By thirty years’. He-as said: ‘It is that’. Al-Sadiq-asws said: ‘Adam-as disproved Musa-as’’.[121] (this hadith does not add anything but conflicts with the concept of infallibility of Prophets-as)
9- ع أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ عَبَّادِ بْنِ يَعْقُوبَ عَنْ عُمَرَ بْنِ بِشْرٍ الْبَزَّازِ قَالَ قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع مَا يَسْتَطِيعُ أَهْلُ الْقَدَرِ أَنْ يَقُولُوا وَ اللَّهِ لَقَدْ خَلَقَ اللَّهُ آدَمَ لِلدُّنْيَا وَ أَسْكَنَهُ الْجَنَّةَ لِيَعْصِيَهُ فَيَرُدَّهُ إِلَى مَا خَلَقَهُ لَهُ
‘Ilal Al Sharaie’ – Ahmad Bin Muhammad, from his father, from Ja’far Bin Muhammad Bin Malik, from Abaad Bin Yaqoub, from Umar Bin Bashr Al Bazaz who said,
‘Abu Ja’far Muhammad-asws Bin Ali Al-Baqir-asws: ‘The believers in the Pre-determination are not able to say, ‘By Allah-azwj! Allah-azwj had Created Adam-as for the world, and Settled him-as in the Paradise for him-as to disobey Him-azwj, so he-as could be returned to what he-as had been Created for’’.[122]
10- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْشُعَيْبٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع شَاءَ وَ أَرَادَ وَ لَمْ يُحِبَّ وَ لَمْ يَرْضَ قُلْتُ كَيْفَ قَالَ شَاءَ أَنْ لَا يَكُونَ شَيْءٌ إِلَّا بِعِلْمِهِ وَ أَرَادَ مِثْلَ ذَلِكَ وَ لَمْ يُحِبَّ أَنْ يُقَالَ لَهُ ثَالِثُ ثَلَاثَةٍ وَ لَمْ يَرْضَ لِعِبَادِهِ الْكُفْرَ
‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from his father, from Hamad Bin Isa, from Shuayb, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘He-azwj Desires and Wills, and does not Love and is not Pleased’. I said, ‘How?’ He-asws said: ‘He-azwj Desires that nothing should happen except with His-azwj Knowledge, and Wanted the like of that, and did not Love that it be said to Him-azwj, ‘Third of the three’, and is nor Pleased with the Kufr being for His-azwj servants’’.[123]
12- ن، عيون أخبار الرضا عليه السلام أَحْمَدُ بْنُ إِبْرَاهِيمَ بْنِ بَكْرٍ الْخُورِيُّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْجُوَيْبَارِيِّ عَنْ عَلِيِّ بْنِ مُوسَى الرِّضَا عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدَّرَ الْمَقَادِيرَ وَ دَبَّرَ التَّدَابِيرَ قَبْلَ أَنْ يَخْلُقَ آدَمَ بِأَلْفَيْ عَامٍ
‘Uyoun Akhbar Al-Reza-asws’ – Ahmad Bin Ibrahim Bin Bakr Al Khowry, from Ibrahim Bin Muhammad Bin Marwan, from Ja’far Bin Muhammad Bin Ziyad, from Ahmad Bin Abdullah Al Juweybari,
‘From Ali-asws Bin Musa Al-Reza-asws, from his-asws father-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Pre-determined the determinations, and Arranged the arrangements before He-azwj Created Adam-as, by two thousand years’’.[124]
13- فس، تفسير القمي أَبِي عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ص قَالَ قَالَ رَسُولُ اللَّهِ ص سَبَقَ الْعِلْمُ وَ جَفَّ الْقَلَمُ وَ مَضَى الْقَضَاءُ وَ تَمَّ الْقَدَرُ بِتَحْقِيقِ الْكِتَابِ وَ تَصْدِيقِ الرُّسُلِ وَ بِالسَّعَادَةِ مِنَ اللَّهِ لِمَنْ آمَنَ وَ اتَّقَى وَ بِالشَّقاءِ لِمَنْ كَذَّبَ وَ كَفَرَ وَ بِالْوَلَايَةِ مِنَ اللَّهِ لِلْمُؤْمِنِينَ وَ بِالْبَرَاءَةِ مِنْهُ لِلْمُشْرِكِينَ
‘Tafseer Al Qummi’ – My father, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘The Knowledge preceded, and the Pen dried up, and the Ordainment was Accomplished, and the Pre-determination was completed by investigation of the Book, and ratification of the Rasools-as, and by the fortunacy from Allah-azwj to the ones who believe and fear, and by the wretchedness for the ones who belied and disbelieve, and by the Wilayah from Allah-azwj for the Momineen, and by the disavowment from Him-azwj to the Polytheists’’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ يَقُولُ يَا ابْنَ آدَمَ بِمَشِيَّتِي كُنْتَ أَنْتَ الَّذِي تَشَاءُ لِنَفْسِكَ مَا تَشَاءُ وَ بِإِرَادَتِي كُنْتَ أَنْتَ الَّذِي تُرِيدُ لِنَفْسِكَ مَا تُرِيدُ وَ بِفَضْلِ نِعْمَتِي عَلَيْكَ قَوِيتَ عَلَى مَعْصِيَتِي وَ بِقُوَّتِي وَ عِصْمَتِي وَ عَافِيَتِي أَدَّيْتَ إِلَيَّ فَرَائِضِي
Then Rasool-Allah-saww said: ‘Allah-azwj is Saying: “O son of Adam-as! By My-azwj Desired, you are the one who used to desire for yourself what you desired, and by My-azwj Will you were the one wanting for yourself what you wanted, and by the Grace of My-azwj Bounties upon you, you were strengthened upon disobeying Me-azwj, and by My-azwj Strength and My-azwj Protection and My-azwj (Given) health, you fulfilled My-azwj Obligations to Me-azwj.
وَ أَنَا أَوْلَى بِحَسَنَاتِكَ مِنْكَ وَ أَنْتَ أَوْلَى بِذَنْبِكَ مِنِّي الْخَيْرُ مِنِّي إِلَيْكَ [وَاصِلٌ] بِمَا أَوْلَيْتُكَ بِهِ وَ الشَّرُّ مِنِّي إِلَيْكَ بِمَا جَنَيْتَ جَزَاءٌ وَ بِكَثِيرٍ مِنْ تَسَلُّطِي لَكَ انْطَوَيْتَ عَنْ طَاعَتِي وَ بِسُوءِ ظَنِّكَ بِي قَنَطْتَ مِنْ رَحْمَتِي
And I-azwj am foremost with your good deeds than you are, and you are foremost with your sins than I-azwj am. The good from Me-azwj to you is due to what I Made you first with it, and the evil from Me-azwj to you is due to what Recompense you earned, and by a lot of My-azwj Authority to you, you acquiesced to obey Me-azwj, and by your evil thoughts with Me-azwj, you despaired from My-azwj Mercy.
فَلِيَ الْحَمْدُ وَ الْحُجَّةُ عَلَيْكَ بِالْبَيَانِ وَ لِيَ السَّبِيلُ عَلَيْكَ بِالْعِصْيَانِ وَ لَكَ الْجَزَاءُ الْحَسَنُ عِنْدِي بِالْإِحْسَانِ لَمْ أَدَعْ تَحْذِيرَكَ بِي وَ لَمْ آخُذْكَ عِنْدَ عِزَّتِكَ وَ هُوَ قَوْلُهُ وَ لَوْ يُؤاخِذُ اللَّهُ النَّاسَ بِما كَسَبُوا ما تَرَكَ عَلى ظَهْرِها مِنْ دَابَّةٍ لَمْ أُكَلِّفْكَ فَوْقَ طَاقَتِكَ وَ لَمْ أَحْمِلْكَ مِنَ الْأَمَانَةِ إِلَّا مَا أَقْرَرْتَ بِهَا عَلَى نَفْسِكَ وَ رَضِيْتُ لِنَفْسِي مِنْكَ مَا رَضِيتُ بِهِ لِنَفْسِكَ مِنِّي
For Me-azwj is the Praise and the Argument upon you with the explanation, and for Me-azwj is the way upon you with the disobedience, and for you is the excellent Recompense of the good deeds in My-azwj Presence. I-azwj did not Leave Warning you, and did not Seize you during your honour, (and it is His-azwj Words: And if Allah were to seize the people for what they earn, He would not leave any creature on its back. [35:45]), I-azwj do not Encumber you above your strength, and do not Load you from the entrustments except what you accept with these upon yourself, and I-azwj am Pleased for Myself from you what you are pleased with for yourself from Me-azwj!”’.[125]
14- يد، التوحيد أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنِ السَّكُونِيِّ عَنْ ثَوْرِ بْنِ يَزِيدَ عَنْ خَالِدِ بْنِ سَعْدَانَ عَنْ مُعَاذِ بْنِ جَبَلٍ عَنِ النَّبِيِّ ص مِثْلَهُ
My father and Ibn Al Waleed both together, from Muhammad Al Attar and Ahmad Bin Idrees both together, from Al Ashary, from Ibn Yazeed, from Ali Bin Hasaan, from Al Sakuny, from Sowr Bin Yazeed, from Khalid Bin Sa’dan, from Muaz Bin Jabal,
‘From the Prophet-saww – similar to it.[126]
15- فس، تفسير القمي وَ الَّذِي قَدَّرَ فَهَدى قَالَ قَدَّرَ الْأَشْيَاءَ فِي التَّقْدِيرِ الْأَوَّلِ ثُمَّ هَدَى إِلَيْهَا مَنْ يَشَاءُ
‘Tafseer Al Qummi’ – And the One Who Determined, then Guided [87:3], he said, ‘He-azwj Pre-determined the things regarding the first determinations, then Guided to these one He-azwj so Desired’.[127] (P.s. – This is not a Hadeeth)
16- ج، الإحتجاج رُوِيَ أَنَّهُ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنِ الْقَضَاءِ وَ الْقَدَرِ فَقَالَ لَا تَقُولُوا وَكَلَهُمُ اللَّهُ إِلَى أَنْفُسِهِمْ فَتُوَهِّنُوهُ وَ لَا تَقُولُوا جَبَرَهُمْ عَلَى الْمَعَاصِي فَتُظَلِّمُوهُ وَ لَكِنْ قُولُوا الْخَيْرُ بِتَوْفِيقِ اللَّهِ وَ الشَّرُّ بِخِذْلَانِ اللَّهِ وَ كُلٌّ سَابِقٌ فِي عِلْمِ اللَّهِ
‘Al-Ihtijaj’ – It is reported that Amir Al-Momineen-asws was asked about the Ordainment and the Pre-determination, he-asws said: ‘Do not be saying, ‘Allah-azwj has Left them to themselves’, for you will consider Him-azwj weak, nor be saying, ‘He-azwj Compels them upon the disobedience’, for you will be unjust to Him-azwj, but, be saying, ‘The good is by Inclination of Allah-azwj, and the evil is by Forsaking of Allah-azwj, and everything preceded in the Knowledge of Allah-azwj’’.[128]
17- قَالَ الرِّضَا ع ثَمَانِيَةُ أَشْيَاءَ لَا تَكُونُ إِلَّا بِقَضَاءِ اللَّهِ وَ قَدَرِهِ النَّوْمُ وَ الْيَقَظَةُ وَ الْقُوَّةُ وَ الضَّعْفُ وَ الصِّحَّةُ وَ الْمَرَضُ وَ الْمَوْتُ وَ الْحَيَاةُ
Al-Reza-asws said: ‘Eight thing cannot happen except by Ordainment of Allah-azwj and His-azwj Pre-determination – the sleep, and the waking up, and the strength, and the weakness, and the health, and the sickness, and the death, and the life’’.[129]
18- وَ قَالَ النَّبِيُّ ص يَقُولُ اللَّهُ عَزَّ وَ جَلَّ مَنْ لَمْ يَرْضَ بِقَضَائِي وَ لَمْ يَشْكُرْ لِنَعْمَائِي وَ لَمْ يَصْبِرْ عَلَى بَلَائِي فَلْيَتَّخِذْ رَبّاً سِوَائِي
And the Prophet-saww said: ‘Allah-azwj Mighty and Majestic is Saying: “One who is not pleased with My-azwj Ordainment, and does not thank for My-azwj Bounties, and is not patient upon My-azwj afflictions, then let him take a lord besides Me-azwj’’.[130]
19- ج، الإحتجاج رُوِيَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْعَسْكَرِيِّ ع فِي رِسَالَتِهِ إِلَى أَهْلِ الْأَهْوَازِ فِي نَفْيِ الْجَبْرِ وَ التَّفْوِيضِ أَنَّهُ قَالَ رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ سَأَلَهُ رَجُلٌ بَعْدَ انْصِرَافِهِ مِنَ الشَّامِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنْ خُرُوجِنَا إِلَى الشَّامِ أَ بِقَضَاءٍ وَ قَدَرٍ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ نَعَمْ يَا شَيْخُ مَا عَلَوْتُمْ تَلْعَةً وَ لَا هَبَطْتُمْ بَطْنَ وَادٍ إِلَّا بِقَضَاءٍ مِنَ اللَّهِ وَ قَدَرِهِ
‘Al-Ihtijaj’ – It is reported from Ali-asws Bin Muhammad Al-Askari-asws in his-asws letter to the people of Al-Ahwaz regarding negation of the Compulsion and the Delegation, he-asws said: ‘And it is reported from Amir Al-Momineen-asws having said to a man who had asked him-asws after his-asws dispersal from Syria (battle of Siffeen). He said, ‘O Amir Al-Momineen-asws! Inform us about our going out to Syria, was it Ordained and Pre-determined?’ He-asws said: ‘Yes, O sheykh! You did not ascend a hill nor descended into a valley except by Ordainment from Allah-azwj and His-azwj Pre-determination’.
فَقَالَ الرَّجُلُ عِنْدَ اللَّهِ أَحْتَسِبُ عَنَائِي وَ اللَّهِ مَا أَرَى لِي مِنَ الْأَجْرِ شَيْئاً فَقَالَ عَلِيٌّ ع بَلَى فَقَدْ عَظَّمَ اللَّهُ لَكُمُ الْأَجْرَ فِي مَسِيرِكُمْ وَ أَنْتُمْ ذَاهِبُونَ وَ عَلَى مُنْصَرَفِكُمْ وَ أَنْتُمْ مُنْقَلِبُونَ وَ لَمْ تَكُونُوا فِي شَيْءٍ مِنْ حَالاتِكُمْ مُكْرَهِينَ
The man said, ‘Would my efforts be Reckoned with in the Presence of Allah-azwj, and Allah-azwj has not Shown me anything from the Recompense?’ He-asws said: ‘Yes, Allah-azwj has Magnified the Recompense for you all during your journey and you were going, and upon your dispersal and you were coming back, and you did not happen to be forced in anything from your states’.
فَقَالَ الرَّجُلُ وَ كَيْفَ لَا نَكُونُ مُضْطَرِّينَ وَ الْقَضَاءُ وَ الْقَدْرُ سَاقَانَا وَ عَنْهُمَا كَانَ مَسِيرُنَا
The man said, ‘And how can we not happen to be forced, and the Ordainment and the Pre-determination were ushering us and from these two was our journey?’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَع لَعَلَّكَ أَرَدْتَ قَضَاءً لَازِماً وَ قَدَراً حَتْماً لَوْ كَانَ ذَلِكَ كَذَلِكَ لَبَطَلَ الثَّوَابُ وَ الْعِقَابُ وَ سَقَطَ الْوَعْدُ وَ الْوَعِيدُ وَ الْأَمْرُ مِنَ اللَّهِ وَ النَّهْيُ وَ مَا كَانَتْ تَأْتِي مِنَ اللَّهِ لَائِمَةٌ لِمُذْنِبٍ وَ لَا مَحْمَدَةٌ لِمُحْسِنٍ وَ لَا كَانَ الْمُحْسِنُ أَوْلَى بِثَوَابِ الْإِحْسَانِ مِنَ الْمُذْنِبِ وَ لَا الْمُذْنِبُ أَوْلَى بِعُقُوبَةِ الذَّنْبِ مِنَ الْمُحْسِنِ
Amir Al-Momineen-asws said: ‘Perhaps you intend the inevitable Ordainment and definite Pre-determination. Had that been like that, it would invalidate the Rewards and the Punishment, and drop the Promise and the Threat, and the Commandment from Allah-azwj and the Prohibition, and there would not come a blame from Allah-azwj for a sinner, nor a praise for a good doer, now would the good doer be foremost with the Rewards of the good deeds than the sinner would be, nor would the sinner be foremost with Punishment of the sin than the good doer.
تِلْكَ مَقَالَةُ إِخْوَانِ عَبَدَةِ الْأَوْثَانِ وَ جُنُودِ الشَّيْطَانِ وَ خُصَمَاءِ الرَّحْمَنِ وَ شُهَدَاءِ الزُّورِ وَ الْبُهْتَانِ وَ أَهْلِ الْعَمَى وَ الطُّغْيَانِ هُمْ قَدَرِيَّةُ هَذِهِ الْأُمَّةِ وَ مَجُوسِهَا
There are the words of the brethren of the idol worshippers, and armies of Satan-la, and disputer with the Beneficent, and testifiers of the falsehood and the slander, and the people of blindness and the tyranny. They are the Qadiriites (Fatalists) of this community, and its Magians.
إِنَّ اللَّهَ تَعَالَى أَمَرَ تَخْيِيراً وَ نَهَى تَحْذِيراً وَ كَلَّفَ يَسِيراً وَ لَمْ يُعْصَ مَغْلُوباً وَ لَمْ يُطَعْ مُكْرِهاً وَ لَمْ يُرْسِلِ الرُّسُلَ هَزْلًا وَ لَمْ يُنْزِلِ الْقُرْآنَ عَبَثاً وَ لَمْ يَخْلُقِ السَّمَاوَاتِ وَ الْأَرْضَ وَ ما بَيْنَهُما باطِلًا ذلِكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ
Allah-azwj the Exalted Commanded as a choice, and Prohibited as a caution, and Encumbered the easy, and was not disobeyed by overcoming, nor obeyed forcefully, and did not Send the Rasools-as for fun, and did not Reveal the Quran in vain, and did not Create the skies and the earth and whatever is between the two in vain. That is a conjecture of those who are committing Kufr, so woe from the Fire be unto those who are committing Kufr’.
قَالَ ثُمَّ تَلَا عَلَيْهِمْ وَ قَضى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ
He-asws said, ‘Then he-asws recited: And your Lord has Decreed that you shall not worship except Him [17:23]’.
قَالَ فَنَهَضَ الرَّجُلُ مَسْرُوراً وَ هُوَ يَقُولُ
| أَنْتَ الْإِمَامُ الَّذِي نَرْجُو بِطَاعَتِهِ | يَوْمَ النُّشُورِ مِنَ الرَّحْمَنِ رِضْوَاناً | |
وَ سَاقَ الْأَبْيَاتَ إِلَى قَوْلِهِ
| أَنَّى يُحِبُّ وَ قَدْ صَحَّتْ عَزِيمَتُهُ | عَلَى الَّذِي قَالَ أَعْلِنْ ذَاكَ إِعْلَاناً |
He-asws said: ‘And the man arose cheerfully and he was saying (in prose), ‘‘You-asws are the Imam-asws who we hope with obeying him-asws, for salvation on a Day from the Beneficent with Pleasure’- and continued the couplets up to his words, ‘How could he love, when his firm resolve has already been set upon the one who said: ‘Proclaim that openly and make it a clear declaration’’.[131]
20- وَ رُوِيَ أَنَّ الرَّجُلَ قَالَ فَمَا الْقَضَاءُ وَ الْقَدَرُ الَّذِي ذَكَرْتَهُ يَا أَمِيرَ الْمُؤْمِنِينَ
And it is reported that the man said, ‘What is the Ordainment and the Pre-determination which you-asws mentioned, O Amir Al-Momineen-asws?’
قَالَ الْأَمْرُ بِالطَّاعَةِ وَ النَّهْيُ عَنِ الْمَعْصِيَةِ وَ التَّمْكِينُ مِنْ فِعْلِ الْحَسَنَةِ وَ تَرْكِ الْمَعْصِيَةِ وَ الْمَعُونَةُ عَلَى الْقُرْبَةِ إِلَيْهِ وَ الْخِذْلَانُ لِمَنْ عَصَاهُ وَ الْوَعْدُ وَ الْوَعِيدُ وَ التَّرْغِيبُ وَ التَّرْهِيبُ كُلُّ ذَلِكَ قَضَاءُ اللَّهِ فِي أَفْعَالِنَا وَ قَدَرُهُ لِأَعْمَالِنَا أَمَّا غَيْرُ ذَلِكَ فَلَا تَظُنَّهُ فَإِنَّ الظَّنَّ لَهُ مُحْبِطٌ لِلْأَعْمَالِ
He-asws said: ‘The Command with the obedience, and the Prohibition from the disobedience, and the enablement from the good deed and leaving the disobedience, and the Assisting upon the drawing closer to Him-azwj, and the Forsaking of the one who disobeys Him-azwj, and the Promise and the Threat, and the desire and the awe, all that is an Ordainment of Allah-azwj in our deeds, and He-azwj Pre-determined it for our deeds. As for other than that, so you should not guess, for the conjecture of it would thwart the deeds’.
فَقَالَ الرَّجُلُ فَرَّجْتَ عَنِّي يَا أَمِيرَ الْمُؤْمِنِينَ فَرَّجَ اللَّهُ عَنْكَ
The man said, ‘You have relieved me, O Amir Al-Momineen-asws! May Allah-azwj Relieve you-asws’’.[132]
21 فَوَائِدُ الْكَرَاجُكِيِّ، عَنِ الْمُفِيدِ عَنْ مُحَمَّدِ بْنِ عُمَرَ الْحَافِظِ عَنْ إِسْحَاقَ بْنِ جَعْفَرٍ الْعَلَوِيِّ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ سُلَيْمَانَ بْنِ مُحَمَّدٍ الْقُرَشِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: دَخَلَ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ أَخْبِرْنَا عَنْ خُرُوجِنَا إِلَى أَهْلِ الشَّامِ إِلَى آخِرِ الْخَبَرَيْنِ
‘Fawaid’, of Al Karajaky, from Al Mufeed, from Muhammad Bin Umar Al Hafiz, from Is’haq Bin Ja’far Al Alawy, from Abu Ja’far Muhammad Bin Ali, from Suleyman Bin Muhammad Al Qarshy, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘A man from the people of Iraq came to Amir Al-Momineen-asws and he said, ‘Inform us about our advent to the people of Syria’ – up to the end of the two Ahadeeth’’.[133]
22- عد، العقائد اعْتِقَادُنَا فِي الْقَضَاءِ وَ الْقَدَرِ قَوْلُ الصَّادِقِ ع لِزُرَارَةَ حِينَ سَأَلَهُ فَقَالَ مَا تَقُولُ فِي الْقَضَاءِ وَ الْقَدَرِ
(Majlisi says), ‘Our belief in the Ordainment and the Pre-determination are the words of Al Sadiq-asws to Zurara when he asked him-asws, and he said: ‘What are you-asws saying regarding the Ordainment and the Pre-determination?’
قَالَ أَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا جَمَعَ الْعِبَادَ يَوْمَ الْقِيَامَةِ سَأَلَهُمْ عَمَّا عَهِدَ إِلَيْهِمْ وَ لَمْ يَسْأَلْهُمْ عَمَّا قَضَى عَلَيْهِمْ وَ الْكَلَامُ فِي الْقَدَرِ مَنْهِيٌّ عَنْهُ كَمَا قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِرَجُلٍ قَدْ سَأَلَهُ عَنِ الْقَدَرِ فَقَالَ بَحْرٌ عَمِيقٌ فَلَا تَلِجْهُ
He-asws said: ‘I-asws am saying that Allah-azwj Mighty and Majestic, when He-azwj Gathers the servants on the Day of Qiyamah, would Ask them about what He-azwj has Pacted to them and will not ask them about what He-azwj had Ordained upon them; and the speech regarding the Pre-determination has been forbidden from, just as Amir Al-Momineen-asws said and he-asws had been asked about the Pre-determination, so he-asws said: ‘A deep ocean, do not dive into it’.
ثُمَّ سَأَلَهُ ثَانِيَةً فَقَالَ طَرِيقٌ مُظْلِمٌ فَلَا تَسْلُكْهُ ثُمَّ سَأَلَهُ ثَالِثَةً فَقَالَ سِرُّ اللَّهِ فَلَا تَتَكَلَّفْهُ
The he-asws was asked secondly, so he-asws said: ‘A dark path, do not travel it’. The he asked him-asws for a third time, so he-asws said: ‘A secret of Allah-azwj, do not encumber yourself with it’’.[134]
23- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي الْقَدَرِ أَلَا إِنَّ الْقَدَرَ سِرٌّ مِنَ سِرِّ اللَّهِ وَ حِرْزٌ مِنْ حِرْزِ اللَّهِ مَرْفُوعٌ فِي حِجَابِ اللَّهِ مَطْوِيٌّ عَنْ خَلْقِ اللَّهِ مَخْتُومٌ بِخَاتَمِ اللَّهِ سَابِقٌ فِي عِلْمِ اللَّهِ
And Amir Al-Momineen-asws said regarding the Pre-determination: ‘Indeed! The Pre-determination is a secret from the Secrets of Allah-azwj, and an inaccessible from the inaccessibles of Allah-azwj high in the veils of Allah-azwj, folded from the creatures of Allah-azwj, sealed by a Seal of Allah-azwj, preceded in the Knowledge of Allah-azwj.
وَضَعَ اللَّهُ عَنِ الْعِبَادِ عِلْمَهُ وَ رَفَعَهُ فَوْقَ شَهَادَاتِهِمْ لِأَنَّهُمْ لَا يَنَالُونَهُ بِحَقِيقَةِ الرَّبَّانِيَّةِ وَ لَا بِقُدْرَةِ الصَّمَدَانِيَّةِ وَ لَا بِعَظَمَةِ النُّورَانِيَّةِ وَ لَا بِعِزَّةِ الْوَحْدَانِيَّةِ
And Allah-azwj Dropped its knowledge from the servants, and Raised it above their witnessing (reach) because they cannot attain it by the realities of the Lordship, nor by the Power of the His-azwj being Samad, nor by the Magnificence of the inner light, nor by the Might of the Oneness.
لِأَنَّهُ بَحْرٌ زَاخِرٌ مَوَّاجٌ خَالِصٌ لِلَّهِ عَزَّ وَ جَلَّ عُمْقُهُ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ عَرْضُهُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ أَسْوَدُ كَاللَّيْلِ الدَّامِسِ كَثِيرُ الْحَيَّاتِ وَ الْحِيتَانِ تَعْلُو مَرَّةً وَ تَسْفُلُ أُخْرَى
(This is) because it is with another protection wave purely for Allah-azwj Mighty and Majestic. Its depth is what is between the sky and the earth, and its width is what is between the east and the west. It is black like the absolutely dark night, abundant with the whales and the fishes. It rises at times and lowers at times.
فِي قَعْرِهِ شَمْسٌ تُضِيءُ لَا يَنْبَغِي أَنْ يَطَّلِعَ عَلَيْهَا إِلَّا الْوَاحِدُ الْفَرْدُ فَمَنْ تَطَلَّعَ عَلَيْهَا فَقَدْ ضَادَّ اللَّهَ فِي حُكْمِهِ وَ نَازَعَهُ فِي سُلْطَانِهِ وَ كَشَفَ عَنْ سِرِّهِ وَ سِتْرِهِ وَ باءَ بِغَضَبٍ مِنَ اللَّهِ وَ مَأْواهُ جَهَنَّمُ وَ بِئْسَ الْمَصِيرُ
In its bottom is a bright sun. It is not befitting for anyone to notice it except the One-azwj, the Individual. The one who aspires upon it, so he has opposed Allah-azwj in His-azwj Wisdom, and contended Him-azwj in His-azwj Authority, and uncovered from His-azwj Secret and His-azwj Veil, and has bought the Wrath from Allah-azwj, and his abode is Hell and it is an evil destination’’.[135]
24- وَ رُوِيَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع عَدَلَ مِنْ عِنْدِ حَائِطٍ مَائِلٍ إِلَى مَكَانٍ آخَرَ فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ تَفِرُّ مِنْ قَضَاءِ اللَّهِ فَقَالَ ع أَفِرُّ مِنْ قَضَاءِ اللَّهِ إِلَى قَدَرِ اللَّهِ
And it is reported that Amir Al-Momineen-asws moved away from a sloping wall, to another place, so it was said to him-asws, ‘O Amir A- Momineen-asws! Are you-asws fleeing from an Ordainment of Allah-azwj?’ He-asws said: ‘I-asws am fleeing from an Ordainment of Allah-azwj to a Pre-determination of Allah-azwj’.
وَ سُئِلَ الصَّادِقُ ع عَنِ الرُّقَى هَلْ تَدْفَعُ مِنَ الْقَدَرِ شَيْئاً فَقَالَ هِيَ مِنَ الْقَدَرِ
And Al-Sadiq-asws was asked about the incantation, ‘Does it repel anything from the Pre-determination?’ He-asws said: ‘It (healing) is from the Pre-determination’.[136]
25- يد، التوحيد الْمُفَسِّرُ بِإِسْنَادِهِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ قَالَ الرِّضَا ع فِيمَا يَصِفُ بِهِ الرَّبَّ لَا يَجُورُ فِي قَضِيَّتِهِ الْخَلْقُ إِلَى مَا عَلِمَ مُنْقَادُونَ وَ عَلَى مَا سَطَرَ فِي كِتَابِهِ مَاضُونَ لَا يَعْمَلُونَ خِلَافَ مَا عَلِمَ مِنْهُمْ وَ لَا غَيْرَهُ يُرِيدُونَ الْخَبَرَ
‘Al Tawheed’ – Al Mufassir,
‘By his chain going up to Abu Muhammad Al-Askari-asws having said: ‘Al-Reza-asws said, among what he-asws described the Lord-azwj with: ‘He-azwj is not tyrannical in His-azwj Decisions, the creatures are submissive to what He-azwj Knows, and upon what He-azwj Wrote in His-azwj Book takes place, they are not doing differently to what He-azwj Knows from them, nor are they wanting other than Him-azwj’ – the Hadeeth’.[137]
26- يد، التوحيد فِي خَبَرِ الْفَتْحِ بْنِ يَزِيدَ عَنْ أَبِي الْحَسَنِ ع إِنَّ لِلَّهِ إِرَادَتَيْنِ وَ مَشِيَّتَيْنِ إِرَادَةَ حَتْمٍ وَ إِرَادَةَ عَزْمٍ يَنْهَى وَ هُوَ يَشَاءُ وَ يَأْمُرُ وَ هُوَ لَا يَشَاءُ
‘Al Tawheed’ – In the Hadeeth of Al Fat’h Bin Yazeed,
‘From Abu Al Hassan-asws: ‘For Allah-azwj there are two Wills and two Desires – an inevitable Will and a Will of determination. He-azwj Prohibits and He-asws Desires, and He-azwj Commands and He-azwj does not Desire.
أَ وَ مَا رَأَيْتَ أَنَّ اللَّهَ نَهَى آدَمَ وَ زَوْجَتَهُ أَنْ يَأْكُلَا مِنَ الشَّجَرَةِ وَ هُوَ شَاءَ ذَلِكَ وَ لَوْ لَمْ يَشَأْ لَمْ يَأْكُلَا وَ لَوْ أَكَلَا لَغَلَبَتْ مَشِيَّتُهُمَا مَشِيَّةَ اللَّهِ
Or, did you not see that Allah-azwj Prohibited Adam-as and his-as wife-as from eating from the tree, and (although) He-azwj Desired that? And had He-azwj not Desired, they-as would not have eaten, and had they-as eaten, their-asws desired would have overcome the Desire of Allah-azwj.
وَ أَمَرَ إِبْرَاهِيمَ بِذَبْحِ ابْنِهِ وَ شَاءَ أَنْ لَا يَذْبَحَهُ وَ لَوْ لَمْ يَشَأْ أَنْ لَا يَذْبَحَهُ لَغَلَبَتْ مَشِيَّةُ إِبْرَاهِيمَ مَشِيَّةَ اللَّهِ عَزَّ وَ جَلَّ
And He-azwj Commanded Ibrahim-as with slaughtering his-as son-as, and Desired that he-as does not do slaughter him-as, and had He-azwj so Desired that he-as does not slaughter him-as, (and if he-as had done so), the desire of Ibrahim would have overcome the Desire of Allah-azwj Mighty and Majestic’’.[138]
27- يد، التوحيد الدَّقَّاقُ عَنِ الْكُلَيْنِيِّ عَنِ ابْنِ عَامِرٍ عَنِ الْمُعَلَّى قَالَ: سُئِلَ الْعَالِمُ ع كَيْفَ عَلِمَ اللَّهُ
‘Al Tawheed’ – Al Daqaq, from Al Kulayni, from Ibn Aamir, from Al Moalla who said,
‘The Aalim-asws (Imam-asws) was asked, ‘How does Allah-azwj Know?’
قَالَ عَلِمَ وَ شَاءَ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى وَ أَمْضَى فَأَمْضَى مَا قَضَى وَ قَضَى مَا قَدَّرَ وَ قَدَّرَ مَا أَرَادَ
He-asws said: ‘He-azwj Knows, and Desires, and Wills, and Pre-determines, and Ordains, and Accomplishes, and Accomplishes what He-azwj Ordains, and Ordains What He-azwj Pre-determines, and Pre-determines what He-azwj Wills.
فَبِعِلْمِهِ كَانَتِ الْمَشِيَّةُ وَ بِمَشِيَّتِهِ كَانَتِ الْإِرَادَةُ وَ بِإِرَادَتِهِ كَانَ التَّقْدِيرُ وَ بِتَقْدِيرِهِ كَانَ الْقَضَاءُ وَ بِقَضَائِهِ كَانَ الْإِمْضَاءُ
By His-azwj Knowledge was the Desired, and by His-azwj Desire was the Will, and by His-azwj Will was the destiny, and by His-azwj Destining was the Ordainment, and by His-azwj Ordainment was the accomplishment.
فَالْعِلْمُ مُتَقَدِّمٌ عَلَى الْمَشِيَّةِ وَ الْمَشِيَّةُ ثَانِيَةٌ وَ الْإِرَادَةُ ثَالِثَةٌ وَ التَّقْدِيرُ وَاقِعٌ عَلَى الْقَضَاءِ بِالْإِمْضَاءِ
Thus, the Knowledge preceded upon the Desire, and the Desire was second, and the Will was third, and the Destiny occurred upon the Ordainment with the Accomplishment.
فَلِلَّهِ تَبَارَكَ وَ تَعَالَى الْبَدَاءُ فِيمَا عَلِمَ مَتَى شَاءَ وَ فِيمَا أَرَادَ لِتَقْدِيرِ الْأَشْيَاءِ
Then, for Allah-azwj there is change of Decision regarding whatever He-azwj Knows, whenever He-azwj so Desires, and regarding whatever He-azwj Wills as the destiny of the things.
فَإِذَا وَقَعَ الْقَضَاءُ بِالْإِمْضَاءِ فَلَا بَدَاءَ فَالْعِلْمُ بِالْمَعْلُومِ قَبْلَ كَوْنِهِ وَ الْمَشِيَّةُ فِي الْمُشَاءِ قَبْلَ عَيْنِهِ وَ الْإِرَادَةُ فِي الْمُرَادِ قَبْلَ قِيَامِهِ وَ التَّقْدِيرُ لِهَذِهِ الْمَعْلُومَاتِ قَبْلَ تَفْصِيلِهَا وَ تَوْصِيلِهَا عِيَاناً وَ قِيَاماً
When the Ordainment occurs with the Accomplishment, then there is no change of Decision, and the Knowledge is with the known before its coming into being, and the Desire regarding the desired is before its ‘whereness’, and the Will regarding the intended is before its standing, and the destiny of these known matters is before their detail and their arrival, visually and quantitatively.
وَ الْقَضَاءُ بِالْإِمْضَاءِ هُوَ الْمُبْرَمُ مِنَ الْمَفْعُولَاتِ ذَوَاتِ الْأَجْسَامِ الْمُدْرَكَاتِ بِالْحَوَاسِّ مِنْ ذِي لَوْنٍ وَ رِيحٍ وَ وَزْنٍ وَ كَيْلٍ وَ مَا دَبَّ وَ دَرَجَ مِنْ إِنْسٍ وَ جِنٍّ وَ طَيْرٍ وَ سِبَاعٍ وَ غَيْرِ ذَلِكَ مِمَّا يُدْرَكُ بِالْحَوَاسِّ
And the Ordainment with the Accomplishment, it is the conclusion of the effects with the bodies realised by the senses, from the ones with colour and smell, and weight and measurement, and what crawls and climbs, from the humans and the Jinn, and bird and wild animals, and other than that from what can be detected by the senses.
فَلِلَّهِ تَبَارَكَ وَ تَعَالَى فِيهِ الْبَدَاءُ مِمَّا لَا عَيْنَ لَهُ فَإِذَا وَقَعَ الْعَيْنُ الْمَفْهُومُ الْمُدْرَكُ فَلَا بَدَاءَ وَ اللَّهُ يَفْعَلُ مَا يَشَاءُ
For Allah-azwj Blessed and Exalted is the change of Decision in it, from what there is no visualising for it. So, when the visualising occurs upon the understandable, the realised, then there is no change of mind, and Allah-azwj Does whatever He-azwj so Desires to.
وَ بِالْعِلْمِ عَلِمَ الْأَشْيَاءَ قَبْلَ كَوْنِهَا وَ بِالْمَشِيَّةِ عَرَفَ صِفَاتِهَا وَ حُدُودَهَا وَ أَنْشَأَهَا قَبْلَ إِظْهَارِهَا وَ بِالْإِرَادَةِ مَيَّزَ أَنْفُسَهَا فِي أَلْوَانِهَا وَ صِفَاتِهَا وَ حُدُودِهَا وَ بِالتَّقْدِيرِ قَدَّرَ أَقْوَاتَهَا وَ عَرَّفَ أَوَّلَهَا وَ آخِرَهَا وَ بِالْقَضَاءِ أَبَانَ لِلنَّاسِ أَمَاكِنَهَا وَ دَلَّهُمْ عَلَيْهَا وَ بِالْإِمْضَاءِ شَرَحَ عِلَلَهَا وَ أَبَانَ أَمْرَهَا ذلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
And by the Knowledge He-azwj Knows the thing before their coming into being, and by the Desire He-azwj Recognises their qualities, and their limits, and their growth before their manifestation; and by the Will He-azwj Distinguishes their selves regarding their colours, and their attributes, and their limitations; and by the Pre-determination He-azwj Determines their timings and Recognises their first and their last; and by the Ordainment He-azwj Manifests for the people, their places, and Points them upon these; and by the Accomplishment He-azwj Explains its reasons and Manifests its affair. That is a Determination of the Mighty, the All-Knowing’’.[139]
28- يد، التوحيد الْقَطَّانُ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنِ الثُّمَالِيِّ عَنِ ابْنِ طَرِيفٍ عَنِ الْأَصْبَغِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَوْحَى اللَّهُ تَعَالَى إِلَى دَاوُدَ يَا دَاوُدُ تُرِيدُ وَ أُرِيدُ وَ لَا يَكُونُ إِلَّا مَا أُرِيدُ فَإِنْ أَسْلَمْتَ لِمَا أُرِيدُ أَعْطَيْتُكَ مَا تُرِيدُ وَ إِنْ لَمْ تُسْلِمْ لِمَا أُرِيدُ أَتْعَبْتُكَ فِيمَا تُرِيدُ ثُمَّ لَا يَكُونُ إِلَّا مَا أُرِيدُ
‘Al Tawheed’ – Al Qatan, from Ahmad Al Hamdany, from Ali Bin Al Hassan Bin Fazal, from his father, from Marwan Bin Muslim, from Al Sumaly, from Ibn Tareyf, from Al Asbagh who said,
‘Amir Al-Momineen-asws said: ‘Allah-azwj the Exalted Revealed unto Dawood-as: “O Dawood-as! You-as want and I-azwj Want, and it would not happen except what I-azwj Want. Therefore, if you-as submit to what I-azwj Want, I-azwj shall Give you what you-as want, but if you-as do not submit to what I-azwj Want, I-azwj will exhaust you-azwj regarding what you want, then it would not happen except what I-azwj Want!”’[140]
29- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ الْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ لِعَلِيٍّ ع غُلَامٌ اسْمُهُ قَنْبَرُ وَ كَانَ يُحِبُّ عَلِيّاً ع حُبّاً شَدِيداً فَإِذَا خَرَجَ عَلِيٌّ ع خَرَجَ عَلَى أَثَرِهِ بِالسَّيْفِ
‘Al Tawheed’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Ja’far Bin Bashir, from Al Azramy,
‘From Abu Abdullah-asws having said: ‘There was a slave for Ali-asws whose name was Qanbar, and he used to love Ali-asws with intense love. So, whenever Ali-asws went out, he would go out upon his-asws footsteps with the sword (for protection).
فَرَآهُ ذَاتَ لَيْلَةٍ فَقَالَ يَا قَنْبَرُ مَا لَكَ قَالَ جِئْتُ لِأَمْشِيَ خَلْفَكَ فَإِنَّ النَّاسَ كَمَا تَرَاهُمْ يَا أَمِيرَ الْمُؤْمِنِينَ فَخِفْتُ عَلَيْكَ قَالَ وَيْحَكَ أَ مِنْ أَهْلِ السَّمَاءِ تَحْرُسُنِي أَمْ مِنْ أَهْلِ الْأَرْضِ قَالَ لَا بَلْ مِنْ أَهْلِ الْأَرْضِ
One day he-asws saw him and said: ‘O Qanbar! What is the matter with you?’ He said, ‘I came walking behind you-asws, for the people are as you-asws see them to be (hostile), O Amir Al-Momineen-asws, so I feared upon you-asws!’ He-asws said: ‘Woe be unto you! Are you (trying) to protect me-asws from the ones in the skies or from the people of the earth?’ He said, ‘No, but from the people of the earth’.
قَالَ إِنَّ أَهْلَ الْأَرْضِ لَا يَسْتَطِيعُونَ بِي شَيْئاً إِلَّا بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ مِنَ السَّمَاءِ فَارْجِعْ فَرَجَعَ
He-asws said: ‘The people of the earth are not able of (doing) anything with me-asws except by the Permission of Allah-azwj Mighty and Majestic from the sky, therefore return’. He returned’’.[141]
30- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع جَلَسَ إِلَى حَائِطٍ مَائِلٍ يَقْضِي بَيْنَ النَّاسِ فَقَالَ بَعْضُهُمْ لَا تَقْعُدْ تَحْتَ هَذَا الْحَائِطِ فَإِنَّهُ مُعْوِرٌ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ حَرَسُ امْرِئٍ أَجَلُهُ فَلَمَّا قَامَ سَقَطَ الْحَائِطُ
‘Al Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Zayd Al Shaham,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws sat by a sloping wall judging between the people, so one of them said, ‘Do not sit beneath this wall for it is vulnerable’. Amir Al-Momineen-asws said: ‘A guard of a person is his term’. When he-asws arose, the wall fell down.
قَالَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَفْعَلُ هَذَا وَ أَشْبَاهَهُ وَ هَذَا الْيَقِينُ
He-asws said: ‘And Amir Al-Momineen-asws used to do this and the like of this, and this is the certainty’’.[142]
31- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ عَنْ سَعِيدِ بْنِ قَيْسٍ الْهَمْدَانِيِّ قَالَ: نَظَرْتُ يَوْماً فِي الْحَرْبِ إِلَى رَجُلٍ عَلَيْهِ ثَوْبَانِ فَحَرَّكْتُ فَرَسِي فَإِذَا هُوَ أَمِيرُ الْمُؤْمِنِينَ ع فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ فِي مِثْلِ هَذَا الْمَوْضِعِ فَقَالَ نَعَمْ يَا سَعِيدَ بْنَ قَيْسٍ إِنَّهُ لَيْسَ مِنْ عَبْدٍ إِلَّا وَ لَهُ مِنَ اللَّهِ عَزَّ وَ جَلَّ حَافِظٌ وَ وَاقِيَةٌ مَعَهُ مَلَكَانِ يَحْفَظَانِهِ مِنْ أَنْ يَسْقُطَ مِنْ رَأْسِ جَبَلٍ أَوْ يَقَعَ فِي بِئْرٍ فَإِذَا نَزَلَ الْقَضَاءُ خَلَّيَا بَيْنَهُ وَ بَيْنَ كُلِّ شَيْءٍ
‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Washa, from Abdullah Bin Sinan, from Abu Hamza, from Saeed Bin Qays Al Hamdany who said,
‘One day, during the war, I looked at a man upon whom were two clothes (nor armour). So, I move my horse, and it was Amir Al-Momineen-asws. I said, ‘O Amir Al-Momineen-asws! (You-asws are dressed) like this in this place (battlefield)?’ He-asws said: ‘Yes, O Saeed Bin Qays. There is none from a servant except and for him, from Allah-azwj Mighty and Majestic, there is a guard and a protector with him, two Angels protecting him from falling from the top of a mountain, or from falling into a well. Then, when the Ordainment descends, He-azwj Leaves him alone between him and all things’’.[143]
Note –
وَ يُؤَيِّدُهُ مَا رَوَاهُ الصَّدُوقُ فِي الْخِصَالِ عَنِ ابْنِ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ الْكُوفِيِّ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ الْحَارِثِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَمْسَةٌ لَا يُسْتَجَابُ لَهُمْ أَحَدُهُمْ رَجُلٌ مَرَّ بِحَائِطٍ مَائِلٍ وَ هُوَ يُقْبِلُ إِلَيْهِ وَ لَمْ يُسْرِعِ الْمَشْيَ حَتَّى سَقَطَ عَلَيْهِ الْخَبَرَ
It is supported by what is reported in ‘Al Khisaal’ – from Ibn Al Mutawakkil, from Muhammad Al Attar, from Muhammad Bin Ahmad Bin Ali Al Kufi, and Muhammad Bin Al Husayn from Muhammad Bin Hammad Al Harisi,
From Abu Abdullah having said: ‘Rasool-Allah said: ‘Five, (supplication) is not Answered for them – one of them is a man who passes by an inclining wall and he is facing it but does not haster his walking until the wall falls upon him’ – the Hadeeth’.
32- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنِ الْقَدَّاحِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: قِيلَ لِعَلِيٍّ ع إِنَّ رَجُلًا يَتَكَلَّمُ فِي الْمَشِيَّةِ فَقَالَ ادْعُهُ لِي فَقَالَ فَدُعِيَ لَهُ فَقَالَ يَا عَبْدَ اللَّهِ خَلَقَكَ اللَّهُ لِمَا شَاءَ أَوْ لِمَا شِئْتَ قَالَ لِمَا شَاءَ
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ja’far Bin Muhammad Bin Abdullah, from Al Qadah,
‘From Ja’far-asws Bin Muhammad-asws, having said: ‘It was said to Ali-asws, ‘There is a man speaking regarding the Desire (of Allah-azwj’). He-asws said: ‘Leave him to me-asws’. He said, ‘He-asws called him and said: ‘O servant of Allah-azwj! Allah-azwj Created you for what He-azwj Desired, or for what you desired?’ He said, ‘To what He-azwj Desired’.
قَالَ فَيُمْرِضُكَ إِذَا شَاءَ أَوْ إِذَا شِئْتَ قَالَ إِذَا شَاءَ قَالَ فَيَشْفِيكَ إِذَا شَاءَ أَوْ إِذَا شِئْتَ قَالَ إِذَا شَاءَ قَالَ فَيُدْخِلُكَ حَيْثُ يَشَاءُ أَوْ حَيْثُ شِئْتَ فَقَالَ حَيْثُ يَشَاءُ
He-asws said: ‘So you fall sick when He-azwj Desires or when you desire?’ He said, ‘When He-azwj Desires’. He-asws said: ‘So you get well when He-azwj Desires or when you desire?’ He said, ‘When He-azwj Desires’. He-asws said: ‘Do you enter into where He-azwj Desires or where you desire?’ He said, ‘Where He-azwj so Desires’.
قَالَ فَقَالَ عَلِيٌّ ع لَوْ قُلْتَ غَيْرَ هَذَا لَضَرَبْتُ الَّذِي فِيهِ عَيْنَاكَ
He-asws said: ‘Ali-asws said: ‘If you had said other than this, I would have struck that where your eyes are resting’’.[144]
33- يد، التوحيد وَ بِهَذَا الْإِسْنَادِ قَالَ: دَخَلَ عَلَى أَبِي عَبْدِ اللَّهِ ع أَوْ أَبِي جَعْفَرٍ ع رَجُلٌ مِنْ أَتْبَاعِ بَنِي أُمَيَّةَ فَخِفْنَا عَلَيْهِ فَقُلْنَا لَهُ لَوْ تَوَارَيْتَ وَ قُلْنَا لَيْسَ هُوَ هَاهُنَا
‘Al Tawheed’ – And by this chain he said,
‘There came to Abu Abdullah-asws or Abu Ja’far-asws, a man from the followers of the clan of Umayya, so we feared upon him-asws, and we said to him-asws, ‘If you-asws could hide, and we would say, ‘He-asws isn’t over here’.
قَالَ بَلَى ائْذَنُوا لَهُ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عِنْدَ لِسَانِ كُلِّ قَائِلٍ وَ يَدِ كُلِّ بَاسِطٍ فَهَذَا الْقَائِلُ لَا يَسْتَطِيعُ أَنْ يَقُولَ إِلَّا مَا شَاءَ اللَّهُ وَ هَذَا الْبَاسِطُ لَا يَسْتَطِيعُ أَنْ يَبْسُطَ يَدَهُ إِلَّا بِمَا شَاءَ اللَّهُ فَدَخَلَ عَلَيْهِ فَسَأَلَهُ عَنْ أَشْيَاءَ آمَنَ بِهَا وَ ذَهَبَ
He-asws said: ‘But, give permission to him, for Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic is with the tongue of every speaker and the hand of every extender, so this speaker would not be able to speak except what Allah-azwj Desires, and this extender would not be able to extend his hand except with what Allah-azwj Desires’. He came and asked him-asws about things, believed in these and went’’.[145]
34- يد، التوحيد أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَعْبَدٍ عَنْ دُرُسْتَ عَنِ الْفُضَيْلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ شَاءَ وَ أَرَادَ وَ لَمْ يُحِبَّ وَ لَمْ يَرْضَ شَاءَ أَنْ لَا يَكُونَ فِي مُلْكِهِ شَيْءٌ إِلَّا بِعِلْمِهِ وَ أَرَادَ مِثْلَ ذَلِكَ وَ لَمْ يُحِبَّ أَنْ يُقَالَ لَهُ ثَالِثُ ثَلَاثَةٍ وَ لَمْ يَرْضَ لِعِبَادِهِ الْكُفْرَ
‘Al Tawheed’ – My father, from Ali, from his father, from Ibn Ma’bad, from Dorost, from Al Fazeyl who said,
‘I heard Abu Abdullah-asws saying: ‘He-azwj Desires and Wants, and did not Love and was not Pleased. He-azwj Desired that there does not happen anything in His-azwj Kingdom except with His-azwj Knowledge, and Wanted the like of that, and did not Love that it be said for Him-azwj, ‘Third of the three’, and was not Pleased for the Kufr to be for His-azwj servants’’.[146]
35- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنْ عَبْدِ الْمَلِكِ بْنِ عَنْتَرَةَ الشَّيْبَانِيِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ الْقَدَرِ فَقَالَ بَحْرٌ عَمِيقٌ فَلَا تَلِجْهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ الْقَدَرِ قَالَ طَرِيقٌ مُظْلِمٌ فَلَا تَسْلُكْهُ
‘Al Tawheed’ – My father, from Sa’ad, from Ibn Isa, from Muhammad Al Barqy, from Abdul Malik Bin Antarat Al Shaybani, from his father, from his grandfather who said,
‘A man came to Amir Al-Momineen-asws and he said, ‘O Amir Al-Momineen-asws! Inform me about the Pre-determination’. He-asws said: ‘A deep ocean, do not dive into it’. He said, ‘O Amir Al-Momineen-asws! Inform me about the Pre-determination’. He-asws said: ‘A dark road, do not travel it’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ الْقَدَرِ قَالَ سِرُّ اللَّهِ فَلَا تَتَكَّلَفْهُ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ الْقَدَرِ
He said, ‘O Amir Al-Momineen-asws! Inform me about the Pre-determination’. He-asws said: ‘A Secret of Allah-azwj, do not encumber (yourself with) it’. He said, ‘O Amir Al Momineen-asws! Inform me about the Pre-determination’.
قَالَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَمَّا إِذَا أَبَيْتَ فَإِنِّي سَائِلُكَ أَخْبِرْنِي أَ كَانَتْ رَحْمَةُ اللَّهِ لِلْعِبَادِ قَبْلَ أَعْمَالِ الْعِبَادِ أَمْ كَانَتْ أَعْمَالُ الْعِبَادِ قَبْلَ رَحْمَةِ اللَّهِ قَالَ فَقَالَ لَهُ الرَّجُلُ بَلْ كَانَتْ رَحْمَةُ اللَّهِ لِلْعِبَادِ قَبْلَ أَعْمَالِ الْعِبَادِ
He (the narrator) said, ‘Amir Al-Momineen-asws said: ‘But, when you are refusing, then I-asws shall ask you: ‘Inform me, was the Mercy of Allah-azwj to the servants before the deeds of the servants, or were the deeds of the servants before the Mercy of Allah-azwj?’ The man said, ‘But, the Mercy of Allah-azwj to the servants was before the deeds of the servants’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع قُومُوا فَسَلِّمُوا عَلَى أَخِيكُمْ فَقَدْ أَسْلَمَ وَ قَدْ كَانَ كَافِراً
Amir Al-Momineen-asws said: ‘Arise and greet upon your brother for he has become a Muslim, and he was a Kafir’.
قَالَ وَ انْطَلَقَ الرَّجُلُ غَيْرَ بَعِيدٍ ثُمَّ انْصَرَفَ إِلَيْهِ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ أَ بِالْمَشِيَّةِ الْأُولَى نَقُومُ وَ نَقْعُدُ وَ نَقْبِضُ وَ نَبْسُطُ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع وَ إِنَّكَ لَبَعِيدٌ فِي الْمَشِيَّةِ أَمَا إِنِّي سَائِلُكَ عَنْ ثَلَاثٍ لَا يَجْعَلُ اللَّهُ لَكَ فِي شَيْءٍ مِنْهَا مَخْرَجاً
He (the narrator) said, ‘And the man went didn’t go far, then came back to him-asws and said to him-asws, ‘O Amir Al-Momineen-asws! But, for the first Desire, we are standing, and sitting, and grabbing and extending?’ Amir Al-Momineen-asws said to him: ‘And you are far away in the Desire? But, I-asws shall ask you about three for which Allah-azwj did not Make an exit to be for you in anything from these.
أَخْبِرْنِي أَ خَلَقَ اللَّهُ الْعِبَادَ كَمَا شَاءَ أَوْ كَمَا شَاءُوا فَقَالَ كَمَا شَاءَ قَالَ فَخَلَقَ اللَّهُ الْعِبَادَ لِمَا شَاءَ أَوْ لِمَا شَاءُوا فَقَالَ لِمَا شَاءَ قَالَ يَأْتُونَهُ يَوْمَ الْقِيَامَةِ كَمَا شَاءَ أَوْ كَمَا شَاءُوا قَالَ يَأْتُونَهُ كَمَا شَاءَ قَالَ قُمْ فَلَيْسَ إِلَيْكَ مِنَ الْمَشِيَّةِ شَيْءٌ
Inform me, did Allah-azwj Create the servants just as He-azwj Desired or just as they desired?’ He said, ‘Just as He-azwj Desired’. He-asws said: ‘Would they be coming on the Day of Qiyamah just as He-azwj Desires or just as they desire?’ He said, ‘They would be coming just as He-azwj Desires’. He-asws said: ‘Arise, for there isn’t anything from the Desire to you’’.[147]
36- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الْقَضَاءَ وَ الْقَدَرَ خَلْقَانِ مِنْ خَلْقِ اللَّهِ وَ اللَّهُ يَزِيدُ فِي الْخَلْقِ ما يَشاءُ
‘Al Tawheed’ – My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Jameel, from Zurara, from Abdullah Bin Suleyman,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The Ordainment, and the Pre-determination are two creations from the creations of Allah-azwj, and Allah-azwj Increases in the creation whatever He-azwj so Desires’’.[148]
37- فس، تفسير القمي النَّضْرُ عَنْ هِشَامٍ وَ عُبَيْدٍ عَنْ حُمْرَانَ عَنْهُ ع مِثْلَهُ
‘Tafseer Al Qummi’ – Al Nazar, from Hisham and Ubeyd, from Humran,
‘From him-asws – similar to it’.[149]
38- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَعْبَدٍ عَنْ دُرُسْتَ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي الْقَضَاءِ وَ الْقَدَرِ قَالَ أَقُولُ إِنَّ اللَّهَ تَعَالَى إِذَا جَمَعَ الْعِبَادَ يَوْمَ الْقِيَامَةِ سَأَلَهُمْ عَمَّا عَهِدَ إِلَيْهِمْ وَ لَمْ يَسْأَلْهُمْ عَمَّا قَضَى عَلَيْهِمْ
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Ma’bad, from Dorost, from Ibn Azina,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! What are you-asws saying regarding the Ordainment and the Pre-determination?’ He-asws said: ‘I-asws am saying that Allah-azwj the Exalted, when He-azwj Gathers the servants on the Day of Qiyamah, would Ask them what He-azwj had Promised with them, and will not Ask them about what He-azwj had Ordained upon them’’.[150]
39- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ قَالَ: قَالَ رَجُلٌ لِعَلِيِّ بْنِ الْحُسَيْنِ ع جَعَلَنِيَ اللَّهُ فِدَاكَ أَ بِقَدَرٍ يُصِيبُ النَّاسَ مَا أَصَابَهُمْ أَمْ بِعَمَلٍ
‘Al Tawheed’ – My father, from Sa’ad, from Al Asbahany, from Al Minqary, from Sufyan Bin Ayayna, from Al Zuhry who said,
A man said to Ali-asws Bin Al-Husayn-asws, ‘May Allah-azwj Make me to be sacrificed for you-asws! Is it by Pre-determination it hits the people what hits them or by deed?’
فَقَالَ إِنَّ الْقَدَرَ وَ الْعَمَلَ بِمَنْزِلَةِ الرُّوحِ وَ الْجَسَدِ فَالرُّوحُ بِغَيْرِ جَسَدٍ لَا يُحَسُّ وَ الْجَسَدُ بِغَيْرِ رُوحٍ صُورَةٌ لَا حَرَاكَ بِهَا فَإِذَا اجْتَمَعَا قَوِيَا وَ صَلُحَا
He-asws said: ‘The Pre-determination and the deed are at the status of the soul and the body. The soul with a body cannot be felt, and the body without a soul is an image (idol), there being no movement with it. When they get together, they are strong and correct.
كَذَلِكَ الْعَمَلُ وَ الْقَدَرُ فَلَوْ لَمْ يَكُنِ الْقَدَرُ وَاقِعاً عَلَى الْعَمَلِ لَمْ يُعْرَفِ الْخَالِقُ مِنَ الْمَخْلُوقِ وَ كَانَ الْقَدَرُ شَيْئاً لَمْ يُحَسَّ وَ لَوْ لَمْ يَكُنِ الْعَمَلُ بِمُوَافَقَةٍ مِنَ الْقَدَرِ لَمْ يَمْضِ وَ لَمْ يَتِمَّ وَ لَكِنَّهُمَا بِاجْتِمَاعِهِمَا قَوِيَا وَ لِلَّهِ فِيهِ الْعُيُونُ لِعِبَادِهِ الصَّالِحِينَ
Similar to that are the deed and the Pre-determination, for it there did not happen to be the Pre-determination occurring upon the deed, the Creator would not be recognised from the created, and the Pre-determination would be a thing not felt; and if there does not happen to be the deed concordant with the Pre-determination, it would neither be accomplished nor be complete. But, these two, by their being together, are strong. And for Allah-azwj, regarding it, is the Assistance for His-azwj servants, the righteous ones’.
ثُمَّ قَالَ أَلَا إِنَّ مِنْ أَجْوَرِ النَّاسِ مَنْ رَأَى جَوْرَهُ عَدْلًا وَ عَدْلَ الْمُهْتَدِي جَوْراً أَلَا إِنَّ لِلْعَبْدِ أَرْبَعَةَ أَعْيُنٍ عَيْنَانِ يُبْصِرُ بِهِمَا أَمْرَ آخِرَتِهِ وَ عَيْنَانِ يُبْصِرُ بِهِمَا أَمْرَ دُنْيَاهُ
Then he-asws said: ‘Indeed! The most tyrannical of the people is the one who sees his tyranny as being justice, and the justice of the Guided one as tyranny. Indeed! For the servant, there are four eyes – two eyes to see with these the matters of his Hereafter, and two eyes to see with these the matters of his world.
فَإِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِعَبْدٍ خَيْراً فَتَحَ لَهُ الْعَيْنَيْنِ اللَّتَيْنِ فِي قَلْبِهِ فَأَبْصَرَ بِهِمَا الْعَيْبَ وَ إِذَا أَرَادَ غَيْرَ ذَلِكَ تَرَكَ الْقَلْبَ بِمَا فِيهِ
When Allah-azwj Mighty and Majestic Wants good with a servant, Opens the two eyes for him those which are in his heart, and he sees the faults with these two; and when He-azwj Wants other than that, Leave the heart with whatever is in it’.
ثُمَّ الْتَفَتَ إِلَى السَّائِلِ عَنِ الْقَدَرِ فَقَالَ هَذَا مِنْهُ هَذَا مِنْهُ
Then he-asws turned towards the questioner of the Pre-determination, and he-asws said: ‘This is from it. This is from it’’.[151]
40- يد، التوحيد الْقَطَّانُ عَنِ ابْنِ زَكَرِيَّا عَنِ ابْنِ حَبِيبٍ عَنْ عَلِيِّ بْنِ زِيَادٍ عَنْ مَرْوَانَ بْنِ مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنِ ابْنِ حَيَّانَ التَّيْمِيِ عَنْ أَبِيهِ وَ كَانَ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع يَوْمَ صِفِّينَ وَ فِيمَا بَعْدَ ذَلِكَ قَالَ: بَيْنَمَا عَلِيُّ بْنُ أَبِي طَالِبٍ ع يُعَبِّئُ الْكَتَائِبَ يَوْمَ صِفِّينَ وَ مُعَاوِيَةُ مُسْتَقْبِلَةٌ عَلَى فَرَسٍ لَهُ يَتَأَكَّلُ تَحْتَهُ تَأَكُّلًا وَ عَلِيٌّ ع عَلَى فَرَسِ رَسُولِ اللَّهِ ص الْمُرْتَجِزِ وَ بِيَدِهِ حَرْبَةُ رَسُولِ اللَّهِ ص وَ هُوَ مُتَقَلِّدٌ سَيْفَهُ ذَا الْفَقَارِ فَقَالَ رَجُلٌ مِنْ أَصْحَابِهِ احْتَرِسْ يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنَّا نَخْشَى أَنْ يَغْتَالَكَ هَذَا الْمَلْعُونُ
‘Al Tawheed’ – Al Qatan, from Ibn Zakariya, from Ibn Habeeb, from Ali Bin Ziyad, from Marwan Bin Muawiya, from Al Amash, from Ibn Hayan Al Taymi,
‘From his father – and he was with Ali-asws Bin Abu Talib-asws on the Day of Siffeen and in whatever was after that. He said, ‘While Ali-asws Bin Abu Talib-asws was mobilising the battalions on the day of Siffeen, and Muawiya was facing him-asws upon a horse of his neighing under him with (loud) neighing , and Ali-asws was upon a horse of Rasool-Allah-azwj, Al-Murtajaz, and in his-asws hand was a spear of Rasool-Allah-saww, and he-asws had belted his-asws sword Zulfiqar, a man from his-asws companions said, ‘Watch out, O Amir Al-Momineen-asws, for I fear that this accursed one might assassinate you!’
فَقَالَ عَلِيٌّ ع لَئِنْ قُلْتَ ذَاكَ إِنَّهُ غَيْرُ مَأْمُونٍ عَلَى دِينِهِ وَ إِنَّهُ لَأَشْقَى الْقَاسِطِينَ وَ أَلْعَنُ الْخَارِجِينَ عَلَى الْأَئِمَّةِ الْمُهْتَدِينَ
Ali-asws said: ‘If you say that. It is such that he is not to be relied upon his religion, and there is no doubt he is (from) the unjust ones, and the most Cursed one of the ones coming out against the Imams-asws of Guidance.
وَ لَكِنْ كَفَى بِالْأَجَلِ حَارِساً لَيْسَ أَحَدٌ مِنَ النَّاسِ إِلَّا وَ مَعَهُ مَلَائِكَةٌ حَفَظَةٌ يَحْفَظُونَهُ مِنْ أَنْ يَتَرَدَّى فِي بِئْرٍ أَوْ يَقَعَ عَلَيْهِ حَائِطٌ أَوْ يُصِيبَهُ سُوءٌ فَإِذَا حَانَ أَجَلُهُ خَلَّوْا بَيْنَهُ وَ بَيْنَ مَا يُصِيبُهُ فَكَذَلِكَ أَنَا إِذَا حَانَ أَجَلِي انْبَعَثَ أَشْقَاهَا فَخَضَبَ هَذِهِ مِنْ هَذَا وَ أَشَارَ إِلَى لِحْيَتِهِ وَ رَأْسِهِ عَهْداً مَعْهُوداً وَ وَعْداً غَيْرَ مَكْذُوبٍ
But, suffice with the terms (life-spans) as a guard. There isn’t anyone from the people except and with him is an Angel of protecting and guarding him from falling into a well, or a wall falling upon him, or an evil hitting him. When his term arrives, he is left between him and what is to hit him. Like that is me-asws, when my-asws term comes, its wretched one would arise and dye this from this’ – and he-asws gestured to his-asws beard and his-asws head – ‘an agreement pacted, and a promise not to be belied’.
وَ الْحَدِيثُ طَوِيلٌ أَخَذْنَا مِنْهُ مَوْضِعَ الْحَاجَةِ
(Majlisi said), ‘And the Hadeeth is lengthy. We have taken the needed subject matter from it’.[152]
41- يد، التوحيد الْوَرَّاقُ وَ ابْنُ مُغِيرَةَ مَعاً عَنْ سَعْدٍ عَنِ النَّهْدِيِّ عَنِ ابْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع عَدَلَ مِنْ عِنْدِ حَائِطٍ مَائِلٍ إِلَى حَائِطٍ آخَرَ فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ تَفِرُّ مِنْ قَضَاءِ اللَّهِ قَالَ أَفِرُّ مِنْ قَضَاءِ اللَّهِ إِلَى قَدَرِ اللَّهِ عَزَّ وَ جَلَّ
‘Al Tawheed’ – Al Waraq and Ibn Mugheira both together, from Sa’ad, from Al Nahdy, from Ibn Ulwan, from Amro Bin Saibit, from Ibn Tareyf, from Ibn Nabata who said,
‘Amir Al-Momineen-asws moved away from a sloping wall to another wall, and it was said to him-asws, ‘O Amir Al-Momineen-asws! Are you-asws fleeing from an Ordainment of Allah-azwj?’ He-asws said: ‘I-asws flees from an Ordainment of Allah-azwj to a Pre-determination of Allah-azwj Mighty and Majestic’’.[153]
42- يد، التوحيد أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَعْبَدٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَمَا أَنَّ بَادِئَ النِّعَمِ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ قَدْ نَحَلَكُمُوهُ كَذَلِكَ الشَّرُّ مِنْ أَنْفُسِكُمْ وَ إِنْ جَرَى بِهِ قَدَرُهُ
‘Al Tawheed’ – My father and Ibn Al Waleed both together, from Muhammad Al Attar and Ahmad Bin Idrees both together, from Al Ashary, from Ibn Hashim, from Ibn Ma’bad, from Ibn Azina, from Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘Just as the appearance of the Bounty is from Allah-azwj Mighty and Majestic and we have welcome it, and like that is the evil from yourselves, and even if its Pre-determination has flowed with it’’.[154]
43- يد، التوحيد أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ يُوسُفَ بْنِ الْحَارِثِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الْعَرْزَمِيِّ عَنْ أَبِيهِ رَفَعَهُ إِلَى مَنْ قَالَ سَمِعْتُ رَسُولَ اللَّهِ يَقُولُ قَدَّرَ اللَّهُ الْمَقَادِيرَ قَبْلَ أَنْ يَخْلُقَ السَّمَاوَاتِ وَ الْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ
‘Al Tawheed’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Yusuf Bin Al Haris, from Muhammad Bin Abdul Rahman Al Arzamy, from his father, raising it to the one who said,
‘I heard Rasool-Allah-saww saying: ‘Allah-azwj Pre-determined the determination before He-azwj Created the skies and the earth by fifty thousand years’’.[155]
44- فس، تفسير القمي مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ السَّيَّارِيِّ عَنْ فُلَانٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: إِنَّ اللَّهَ جَعَلَ قُلُوبَ الْأَئِمَّةِ مَوْرِداً لِإِرَادَتِهِ فَإِذَا شَاءَ اللَّهُ شَيْئاً شَاءُوهُ وَ هُوَ قَوْلُهُ وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ رَبُّ الْعالَمِينَ
‘Tafseer Al Qummi’ – Muhammad Bin Ja’far, from Muhammad Bin Ahmad, from Ahmad Bin Muhammad Al Sayyari, from so and so,
‘From Abu Al-Hassan-asws having said: ‘Allah-azwj Made the hearts of the Imams-asws to be receptacles of His-azwj Will, so whenever Allah-azwj Desires anything, they-asws desire it (as well), and it is in His-azwj Words: And you (Imams) are not desiring except if Allah so Desires, Lord of the worlds [81:29]’’.[156]
45- فس، تفسير القمي جَعْفَرُ بْنُ أَحْمَدَ عَنْ عَبْدِ اللَّهِ بْنِ مُوسَى عَنِ ابْنِ الْبَطَائِنِيِ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ قَوْلُهُ تَعَالَى وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ رَبُّ الْعالَمِينَ قَالَ لِأَنَّ الْمَشِيَّةَ إِلَيْهِ تَبَارَكَ وَ تَعَالَى لَا إِلَى النَّاسِ
‘Tafseer Al Qummi’ – Ja’far Bin Ahmad, from Abdullah Bin Musa, from Ibn Al Batainy, from his father, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘The Words of the Exalted: And you (Imams) are not desiring except if Allah so Desires, Lord of the worlds [81:29]’. He-asws said: ‘Because the Desire is to Him-azwj, Blessed and Exalted, not to the people’’.[157]
46- فس، تفسير القمي قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ وَ أَمَّا الرَّدُّ عَلَى الْمُعْتَزِلَةِ فَإِنَّ الرَّدَّ مِنَ الْقُرْآنِ عَلَيْهِمْ كَثِيرٌ وَ ذَلِكَ أَنَّ الْمُعْتَزِلَةَ قَالُوا نَحْنُ نَخْلُقُ أَفْعَالَنَا وَ لَيْسَ لِلَّهِ فِيهَا صُنْعٌ وَ لَا مَشِيَّةٌ وَ لَا إِرَادَةٌ وَ يَكُونُ مَا شَاءَ إِبْلِيسُ وَ لَا يَكُونُ مَا شَاءَ اللَّهُ وَ احْتَجُّوا أَنَّهُمْ خَالِقُونَ بِقَوْلِ اللَّهِ تَعَالَى فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ فَقَالُوا فِي الْخَلْقِ خَالِقُونَ غَيْرَ اللَّهِ فَلَمْ يَعْرِفُوا مَعْنَى الْخَلْقِ وَ عَلَى كَمْ وَجْهٍ هُوَ
‘Tafseer Al Qummi’ – Ali Bin Ibrahim said,
‘And as for the rebuttal upon the Mutazilites, the rebuttal from the Quran upon them is a lot, and that is because the Mutazilites said, ‘We create our own deeds, and there isn’t any making for Allah-azwj in these, nor a Desire, nor a Will, and it can happen what Iblees-la desires, and it cannot happen what Allah-azwj Desires’, and they argues that they are the creators, by the Words of Allah-azwj the Exalted: So, Blessed is Allah, the best of the Creators [23:14], and they said, ‘Regarding the creation, there are creators other than Allah-azwj’. So, they did not understand the meaning of the creation, and upon how many aspects it is.
فَسُئِلَ الصَّادِقُ ع أَ فَوَّضَ اللَّهُ إِلَى الْعِبَادِ أَمْراً فَقَالَ اللَّهُ أَجَلُّ وَ أَعْظَمُ مِنْ ذَلِكَ فَقِيلَ فَأَجْبَرَهُمْ عَلَى ذَلِكَ فَقَالَ اللَّهُ أَعْدَلُ مِنْ أَنْ يُجْبِرَهُمْ عَلَى فِعْلٍ ثُمَّ يُعَذِّبَهُمْ عَلَيْهِ فَقِيلَ لَهُ هَلْ بَيْنَ هَاتَيْنِ الْمَنْزِلَتَيْنِ مَنْزِلَةٌ قَالَ نَعَمْ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ
Al-Sadiq-asws was asked, ‘Does Allah-azwj Delegate Command to the servants?’ He-asws said: ‘Allah-azwj is more Majestic and more Magnificent than that’. It was said, ‘Does He-azwj Compel them upon that?’ He-asws said: ‘Allah-azwj is more Just than to Compel them upon a deed then Punish them over it’. It was said, ‘Is there a status between these two statuses?’ He-asws said: ‘Yes, ‘as wide as) what is between the sky and the earth’’.[158]
47- وَ فِي حَدِيثٍ آخَرَ قَالَ: سُئِلَ هَلْ بَيْنَ الْجَبْرِ وَ الْقَدَرِ مَنْزِلَةٌ قَالَ نَعَمْ فَقِيلَ مَا هُوَ فَقَالَ سِرٌّ مِنْ أَسْرَارِ اللَّهِ
And in another Hadeeth, he said,
‘He-asws was asked, ‘Is there a status between the two statuses?’ He-asws said: ‘Yes’. It was said, ‘What is it?’ He-asws said: ‘A Secret from the Secrets of Allah-azwj’’.[159]
48- وَ فِي حَدِيثٍ آخَرَ قَالَ: هَكَذَا أُخْرِجَ إِلَيْنَا
And in another Hadeeth, he-asws said: ‘This is how it has come out to us-asws’’.[160]
49- قَالَ وَ حَدَّثَنِي مُحَمَّدُ بْنُ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ قَالَ قَالَ الرِّضَا ع يَا يُونُسُ لَا تَقُلْ بِقَوْلِ الْقَدَرِيَّةِ فَإِنَّ الْقَدَرِيَّةَ لَمْ يَقُولُوا بِقَوْلِ أَهْلِ الْجَنَّةِ وَ لَا بِقَوْلِ أَهْلِ النَّارِ وَ لَا بِقَوْلِ إِبْلِيسَ فَإِنَّ أَهْلَ الْجَنَّةِ قَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدانا لِهذا وَ ما كُنَّا لِنَهْتَدِيَ لَوْ لا أَنْ هَدانَا اللَّهُ وَ لَمْ يَقُولُوا بِقَوْلِ أَهْلِ النَّارِ فَإِنَّ أَهْلَ النَّارِ قَالُوا رَبَّنا غَلَبَتْ عَلَيْنا شِقْوَتُنا وَ قَالَ إِبْلِيسُ رَبِّ بِما أَغْوَيْتَنِي
He said, ‘It was narrated to me by Muhammad Bin Isa Bin Ubeyd, from Yunus who said,
‘Al-Reza-asws said: ‘O Yunus! Do not speak with the words of the Qadiriites (Fatalists), for the Qadiriites are neither speaking with the words of the people of the Paradise, nor by the words of the people of the Fire, nor by the words of Iblees-la, for the people of the Paradise would be saying, ‘The Praise is for Allah Who Guided us to this, and we would not have been rightly Guided if Allah had not Guided us [7:43]’, and would not be saying with the words of the people of the Fire, for the people of the Fire would be saying, ‘ ‘O our Lord! Our wretchedness overcame upon us [23:106], and Iblees-la said, ‘Lord! Due to You having Misled me [15:39].
فَقُلْتُ يَا سَيِّدِي وَ اللَّهِ مَا أَقُولُ بِقَوْلِهِمْ وَ لَكِنِّي أَقُولُ لَا يَكُونُ إِلَّا مَا شَاءَ اللَّهُ وَ قَضَى وَ قَدَّرَ
I said, ‘O my Master-asws! By Allah-azwj! I am not speaking with their words, but I am saying that nothing happens except what Allah-azwj Desires, and Ordains, and Pre-determines’.
فَقَالَ لَيْسَ هَكَذَا يَا يُونُسُ وَ لَكِنْ لَا يَكُونُ إِلَّا مَا شَاءَ اللَّهُ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى أَ تَدْرِي مَا الْمَشِيَّةُ يَا يُونُسُ قُلْتُ لَا قَالَ هُوَ الذِّكْرُ الْأَوَّلُ وَ تَدْرِي مَا الْإِرَادَةُ قُلْتُ لَا قَالَ الْعَزِيمَةُ عَلَى مَا شَاءَ وَ تَدْرِي مَا التَّقْدِيرُ قُلْتُ لَا
He-asws said: ‘It isn’t like that, O Yunus, but there does not happen (anything) except what Allah-azwj Desires, and Wants, and Pre-determines, and Ordains. Do you know what the Desire is, O Yunus?’ I said, ‘No’. He-asws said: ‘It is the first Zikr, and do you know what is the Will?’ I said, ‘No’. He-asws said: ‘The determination upon what He-azwj Desires, and do you know what is the destiny?’ I said, ‘No’.
قَالَ هُوَ وَضْعُ الْحُدُودِ مِنَ الْآجَالِ وَ الْأَرْزَاقِ وَ الْبَقَاءِ وَ الْفَنَاءِ وَ تَدْرِي مَا الْقَضَاءُ قُلْتُ لَا قَالَ هُوَ إِقَامَةُ الْعَيْنِ وَ لَا يَكُونُ إِلَّا مَا شَاءَ اللَّهُ فِي ذِكْرِ الْأَوَّلِ
He-asws said: ‘It is the placing of the limitations, from the terms, and the sustenances, and the remaining and the perishing. And, do you know what is the Ordainment?’ I said, ‘No’. He-asws said: ‘It is the establishment of the visualisation, and there does not happen (anything) except what Allah-azwj Desires regarding the first Zikr’’.[161]
50- ثو، ثواب الأعمال عَلِيُّ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُوسَى الْبَصْرِيِّ عَنْ سُلَيْمَانَ بْنِ عِيسَى عَنْ إِسْرَائِيلَ عَنْ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ أَرْوَاحَ الْقَدَرِيَّةِ يُعْرَضُونَ عَلَى النَّارِ غُدُوّاً وَ عَشِيّاً حَتَّى تَقُومَ السَّاعَةُ فَإِذَا قَامَتِ السَّاعَةُ عُذِّبُوا مَعَ أَهْلِ النَّارِ بِأَلْوَانِ الْعَذَابِ فَيَقُولُونَ يَا رَبَّنَا عَذَّبْتَنَا خَاصَّةً وَ تُعَذِّبُنَا عَامَّةً فَيَرُدُّ عَلَيْهِمْ ذُوقُوا مَسَّ سَقَرَ إِنَّا كُلَّ شَيْءٍ خَلَقْناهُ بِقَدَرٍ
‘Sawab Al Amaal’ – Ali Bin Ahmad, from Muhammad Bin Ja’far, from Muhammad Bin Abu Al Qasim, from Is’haq Bin Ibrahim, from Ali Bin Musa Al Basry, from Suleyman Bin Isa, from Israil, from Abu Is’haq, from Al Haris,
‘From Amir Al-Momineen-asws having said: ‘The souls of the Qadiriites (Fatalists) are being presented to the Fire morning and evening until the Establishment of the Hour. So, when the Hour is Established, they would be Punished along with the people of the Fire by a variety of the Punishments, and they would be saying, ‘O our Lord-azwj! You-azwj are Punishing us with a special torment, and You-azwj should torment us with a general torment’. He-azwj would Respond to them: “Taste the touch of ‘Saqar’ (Inferno of Hell)!” [54:48] Surely, We Created all things in a Pre-determined measure [54:49]’’.[162]
51- ثو، ثواب الأعمال عَلِيُّ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ أَبِي بِشْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى الدَّامَغَانِيِّ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ يُونُسَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَنْزَلَ اللَّهُ هَذِهِ الْآيَاتِ إِلَّا فِي الْقَدَرِيَّةِ إِنَّ الْمُجْرِمِينَ فِي ضَلالٍ وَ سُعُرٍ يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلى وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ إِنَّا كُلَّ شَيْءٍ خَلَقْناهُ بِقَدَرٍ
‘Sawab Al Amaal’ – Ali Bin Ahmad, from Muhammad Bin Ja’far, from Muhammad Bin Abu Bashr, from Muhammad Bin Isa Al Damagany, from Muhammad Bin Khalid Al Barqy, from Yunus, from the one who narrated it,
‘From Abu Abdullah-asws having said: ‘This Verse has not been Revealed except regarding the Qadiriites (Fatalists): Surely, the criminals are in straying and frenzy [54:47] On the Day they would come to be in the Fire upon their faces: “Taste the touch of ‘Saqar’ (Inferno of Hell)!” [54:48] Surely, We Created all things in a Pre-determined measure [54:49]’’.[163]
52- ثو، ثواب الأعمال عَلِيُّ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ مَسْلَمَةَ بْنِ عَبْدِ الْمَلِكِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص صِنْفَانِ مِنْ أُمَّتِي لَيْسَ لَهُمَا فِي الْإِسْلَامِ نَصِيبٌ- الْمُرْجِئَةُ وَ الْقَدَرِيَّةُ
‘Sawab Al Amaal’ – Ali Bin Ahmad, from Muhammad Bin Ja’far, from Maslamat Bin Abdul Malik, from Dawood Ibn Suleyman,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Two types (of people) from my-saww community, there wouldn’t be any share for them in Islam – the Murjiites and the Qadiriites (Fatalists)’’.[164]
53- ثو، ثواب الأعمال الْعَطَّارُ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْأَهْوَازِيِّ عَنْ صَفْوَانَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: يُحْشَرُ الْمُكَذِّبُونَ بِقَدَرِ اللَّهِ مِنْ قُبُورِهِمْ قَدْ مُسِخُوا قِرَدَةً وَ خَنَازِيرَ
‘Sawab Al Amaal’ – Al Attar, from Sa’ad, from Ibn Isa, from Al Ahwzy, from Safwan, from Ali Bin Abu Hamza, from his father,
‘From Abu Ja’far-asws having said: ‘The beliers of the Pre-determination of Allah-azwj would be ushered from their graves and they would have been morphed into monkeys and pigs’’.[165]
54- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: نَزَلَتْ هَذِهِ الْآيَةُ فِي الْقَدَرِيَّةِ ذُوقُوا مَسَّ سَقَرَ إِنَّا كُلَّ شَيْءٍ خَلَقْناهُ بِقَدَرٍ
‘Sawab Al Amaal’ – Ibn Al Mutawakkal, from Al Humeyri, from Ibn Abu Al Khattab, from Ibn Mahboub, from Hisham Bin Salim, from Zurara and Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘This Verse was Revealed regarding the Qadiriites (Fatalists): “Taste the touch of ‘Saqar’ (Inferno of Hell)!” [54:48] Surely, We Created all things in a Pre-determined measure [54:49]’’.[166]
55- شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ وَ كُلَّ إِنسانٍ أَلْزَمْناهُ طائِرَهُ فِي عُنُقِهِ قَالَ قَدَّرَهُ الَّذِي قَدَّرَهُ عَلَيْهِ
‘Tafseer Al Ayyashi’ – From Zurara and Humran and Muhammad Bin Muslim,
‘From Abu Ja’far-asws and Abu Abdullah-asws regarding His-azwj Words: And every human, We Fastened to him his fate in his neck [17:13]. He-asws said: ‘His-azwj Pre-determination which He-azwj had Determined upon it’’.[167]
56- وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: خَيْرُهُ وَ شَرُّهُ مَعَهُ حَيْثُ كَانَ لَا يَسْتَطِيعُ فِرَاقَهُ حَتَّى يُعْطَى كِتَابَهُ يَوْمَ الْقِيَامَةِ بِمَا عَمِلَ
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘His good and his evil is with, where he would not be able upon separating from it until he is Given his Book on the Day of Qiyamah with what he had done’’.[168]
57- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ص قَالَ: يُجَاءُ بِأَصْحَابِ الْبِدَعِ يَوْمَ الْقِيَامَةِ فَتَرَى الْقَدَرِيَّةَ مِنْ بَيْنِهِمْ كَالشَّامَةِ الْبَيْضَاءِ فِي الثَّوْرِ الْأَسْوَدِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ مَا أَرَدْتُمْ
‘Sawab Al Amaal’ – Ibn Al Mutawakkal, from Muhammad Bin Ja’far, from Al Nakhaie, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘They would with the innovators on the Day of Qiyamah, and you will see the Qadiriites (Fatalists) from between them like the white spot on the black bull, and Allah-azwj Mighty and Majestic would be Saying: “What did you intend?”
فَيَقُولُونَ أَرَدْنَا وَجْهَكَ فَيَقُولُ قَدْ أَقَلْتُكُمْ عَثَرَاتِكُمْ وَ غَفَرْتُ لَكُمْ زَلَّاتِكُمْ إِلَّا الْقَدَرِيَّةَ فَإِنَّهُمْ دَخَلُوا فِي الشِّرْكِ مِنْ حَيْثُ لَا يَعْلَمُونَ
They would be saying, ‘We intended Your-azwj Face’. He-azwj would be Saying: “I-azwj have Reduced your impacts and have Forgiven your mistakes for you, except the Qadiriites, for they entered into the Shirk from where they were not knowing!”’.[169]
58- ثو، ثواب الأعمال بِهَذَا الْإِسْنَادِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: لِكُلِّ أُمَّةٍ مَجُوسٌ وَ مَجُوسُ هَذِهِ الْأُمَّةِ الَّذِينَ يَقُولُونَ لَا قَدَرَ
‘Sawab Al Amaal’ – By this chain,
‘From Amir Al-Momineen-asws having said: ‘For every community there are Magians, and the Magians of this community are those who are saying, ‘There is no Pre-determination’’.[170]
59- ثو، ثواب الأعمال بِهَذَا الْإِسْنَادِ قَالَ: دَخَلَ مُجَاهِدٌ مَوْلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ عَلَى عَلِيٍّ ع
‘Sawab Al Amaal’ – By this chain he said,
‘Mujahid, a slave of Abdullah Bin Abbas came to Ali-asws and he said, ‘O Amir Al-Momineen-asws! What are you-asws saying regarding the speech of the believers in the Pre-determination?’ – and with him-asws was a group of people.
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَقُولُ فِي كَلَامِ أَهْلِ الْقَدَرِ وَ مَعَهُ جَمَاعَةٌ مِنَ النَّاسِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَعَكَ أَحَدٌ مِنْهُمْ أَوْ فِي الْبَيْتِ أَحَدٌ مِنْهُمْ قَالَ مَا تَصْنَعُ بِهِمْ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ أَسْتَتِيبُهُمْ فَإِنْ تَابُوا وَ إِلَّا ضَرَبْتُ أَعْنَاقَهُمْ
Amir Al-Momineen-asws said: ‘Is there any one of them with you, or any one of them in the house?’ He said, ‘What shall I do with them, O Amir Al-Momineen-asws?’ He-asws said, ‘Tell them to repent, so if they do repent (fine), or else I-asws will strike their necks’’.[171]
60- ثو، ثواب الأعمال بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ السَّكُونِيِّ عَنْ مَرْوَانَ بْنِ شُجَاعٍ عَنْ سَالِمٍ الْأَفْطَسِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ص مَا غَلَا أَحَدٌ فِي الْقَدَرِ إِلَّا خَرَجَ مِنَ الْإِيمَانِ
‘Sawab Al Amaal’ – By the preceding chain from Al Sakuny, from Marwan Bin Shuja’a, from Alim Al Qatas, from Saeed Bin Jubeyr who said,
‘Amir Al-Momineen-asws said: ‘No one would exaggerate regarding the Pre-determination except he would exit from the Eman’’.[172]
61- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْعَاصِمِيِّ عَنْ عَلِيِّ بْنِ عَاصِمٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ يَحْيَى بْنِ سَالِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا اللَّيْلُ بِاللَّيْلِ وَ لَا النَّهَارُ بِالنَّهَارِ أَشْبَهَ مِنَ الْمُرْجِئَةِ بِالْيَهُودِيَّةِ وَ لَا مِنَ الْقَدَرِيَّةِ بِالنَّصْرَانِيَّةِ
‘Sawab Al Amaal’ – Ibn Al Mutawakkal, from Muhammad Bin Ja’far, from Ahmad Bin Muhammad Al Aasimy, from Ali Bin Aasim, from Muhammad Bin Abdul Rahman, from Yahya Bin Saalim,
‘From Abu Ja’far-asws having said: ‘Neither is the night with the night, nor the day with the day more resembling than the Murjiites with the Jews, nor more than the Qadiriites (Fatalists) with the Christians’’.[173]
62- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْقَضَاءِ وَ الْقَدَرِ فَقَالَ هُمَا خَلْقَانِ مِنْ خَلْقِ اللَّهِ وَ اللَّهُ يَزِيدُ فِي الْخَلْقِ ما يَشاءُ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from one of our companions, from Jameel,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the Ordainment and the Pre-determination, so he-asws said: ‘These two are creations of Allah-azwj and Allah-azwj Increases in His-azwj creation whatever He-azwj so Desires to’.
وَ أَرَدْتُ أَنْ أَسْأَلَهُ فِي الْمَشِيَّةِ فَنَظَرَ إِلَيَّ فَقَالَ يَا جَمِيلُ لَا أُجِيبُكَ فِي الْمَشِيَّةِ
And I intended to ask him-asws regarding the Desire, but he-asws looked at me and said: ‘O Jameel! I-asws will not answer you regarding the Desire’’.[174]
63- سن، المحاسن أَبِي عَنْ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ وَ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ هَلْ أَتى عَلَى الْإِنْسانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئاً مَذْكُوراً فَقَالَ كَانَ شَيْئاً وَ لَمْ يَكُنْ مَذْكُوراً
‘Al Mahasin’ – My father, from Ismail Bin Ibrahim and Ibn Umeyr, from Ibn Bakeyr, from Zurara, from Humran who said,
‘I asked Abu Ja’far-asws the Words of Allah-azwj Mighty and Majestic: Didn’t there come upon the human being, a phase, when he did not happen to be a mentionable thing? [76:1]. He-asws said: ‘He was a thing and did not happen to be mentioned’.
قُلْتُ فَقَوْلُهُ أَ وَ لا يَذْكُرُ الْإِنْسانُ أَنَّا خَلَقْناهُ مِنْ قَبْلُ وَ لَمْ يَكُ شَيْئاً قَالَ لَمْ يَكُنْ شَيْئاً فِي كِتَابٍ وَ لَا عِلْمٍ
I said, ‘His-azwj Words: Or does not the human being remember that We Created him before, and he was nothing? [19:67]’. He-asws said: ‘He did not happen to be anything (mentionable) in the Book nor Knowledge’’.[175]
64- سن، المحاسن عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ إِذَا أَرَادَ شَيْئاً قَدَّرَهُ فَإِذَا قَدَّرَهُ قَضَاهُ فَإِذَا قَضَاهُ أَمْضَاهُ
‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,
‘Abu Abdullah-asws said: ‘Allah-azwj, Whenever He-azwj Wants something, Determines it, so when He-azwj has Determined it, Ordains it, and when He-azwj has Ordained it, Accomplishes it’’.[176]
65- سن، المحاسن أَبِي عَنْ فَضَالَةَ عَنْ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ أَوْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ قَالَ قَالَ أَبُو جَعْفَرٍ ع لَا يَكُونُ شَيْءٌ فِي الْأَرْضِ وَ لَا فِي السَّمَاءِ إِلَّا بِهَذِهِ الْخِصَالِ السَّبْعَةِ بِمَشِيَّةٍ وَ إِرَادَةٍ وَ قَدَرٍ وَ قَضَاءٍ وَ إِذْنٍ وَ كِتَابٍ وَ أَجَلٍ فَمَنْ زَعَمَ أَنَّهُ يُقَدِّرُ عَلَى نَقْصِ وَاحِدَةٍ مِنْهُنَّ فَقَدْ كَفَرَ
‘Al Mahasin’ – My father, from Fazalat, from Muhammad Bin Amarah, from Hareez Bin Abdullah, or Abdullah Bin Muskan who said,
‘Abu Ja’far-asws said: ‘There does not happen anything in the earth, nor in the sky, except by these seven characteristics – By Desire, and Will, and Pre-determination, and Ordainment, and Permission, and Book, and Term. So, the one who, being upon a deficiency of one of these, claims that he is able, so he has committed Kufr’’.[177]
66- سن، المحاسن النَّضْرُ عَنْ هِشَامٍ وَ عُبَيْدِ بْنِ زُرَارَةَ عَنْ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُنْتُ أَنَا وَ الطَّيَّارُ جَالِسَيْنِ فَجَاءَ أَبُو بَصِيرٍ فَأَفْرَجْنَا لَهُ فَجَلَسَ بَيْنِي وَ بَيْنَ الطَّيَّارِ فَقَالَ فِي أَيِّ شَيْءٍ أَنْتُمْ فَقُلْنَا كُنَّا فِي الْإِرَادَةِ وَ الْمَشِيَّةِ وَ الْمَحَبَّةِ
‘Al Mahasin’ – Al Nazar, from Hisham and Ubeyd Bin Zurara, from Humran,
‘From Abu Abdullah-asws having said: ‘I and Al-Tayyar were seated and Abu Baseer came, so we parted for him, and he sat between me and Al-Tayyar, and he said, ‘Regarding which thing are you (discussing)?’ We said, ‘We were (discussing) regarding the Will, and the Desire and the Love’’.
فَقَالَ أَبُو بَصِيرٍ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع شَاءَ لَهُمُ الْكُفْرَ وَ أَرَادَهُ فَقَالَ نَعَمْ قُلْتُ فَأَحَبَّ ذَلِكَ وَ رَضِيَهُ فَقَالَ لَا قُلْتُ شَاءَ وَ أَرَادَ مَا لَمْ يُحِبَّ وَ لَمْ يَرْضَ قَالَ هَكَذَا خَرَجَ إِلَيْنَا
Abu Baseer said, ‘I said to Abu Abdullah-asws, ‘Does He-azwj Desire the Kufr to be for them and Wants it?’ He-asws said: ‘Yes’. I said, ‘Does He-azwj Love that and is Pleased (with it)?’ He-asws said: ‘No’. I said, ‘He-azwj Desires and Wants what He-azwj does not Love and is not Pleased (with)?’ He-asws said: ‘That is how it has come to us-asws’’.[178]
67- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمَشِيَّةُ مُحْدَثَةٌ
‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Ibn Azina, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘The Desire is an occurrence’’.[179]
68- سن، المحاسن أَبِي عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: قُلْتُ لَا يَكُونُ إِلَّا مَا شَاءَ اللَّهُ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى قُلْتُ فَمَا مَعْنَى شَاءَ قَالَ ابْتِدَاءُ الْفِعْلِ
‘Al Mahasin’ – My father, from Yunus,
‘From Abu Al-Hassan Al-Reza-asws, he (the narrator) said, ‘I said, ‘Nothing happens except what He-azwj Desires, and Wants, and Pre-determines, and Ordains’. I said, ‘What is the meaning of Desire?’ He-asws said: ‘Beginning of the deed’.
قُلْتُ فَمَا مَعْنَى أَرَادَ قَالَ الثُّبُوتُ عَلَيْهِ قُلْتُ فَمَا مَعْنَى قَدَّرَ قَالَ تَقْدِيرُ الشَّيْءِ مِنْ طُولِهِ وَ عَرْضِهِ قُلْتُ فَمَا مَعْنَى قَضَى قَالَ إِذَا قَضَى أَمْضَاهُ فَذَلِكَ الَّذِي لَا مَرَدَّ لَهُ
I said, ‘What is the meaning of Will?’ He-asws said: ‘The certainty upon it’. I said, ‘What is the meaning of Pre-determination?’ He-asws said: ‘Determination of the thing from its length, and its width’. I said, ‘So what is the meaning of Ordainment?’ He-asws said: ‘When He-azwj Ordains it, Accomplishes it, so that is which there is no averting of it’’.[180]
69- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ قَالَ: قَالَ أَبُو الْحَسَنِ ع لِيُونُسَ مَوْلَى عَلِيِّ بْنِ يَقْطِينٍ يَا يُونُسُ لَا تَتَكَلَّمْ بِالْقَدَرِ قَالَ إِنِّي لَا أَتَكَلَّمُ بِالْقَدَرِ وَ لَكِنْ أَقُولُ لَا يَكُونُ إِلَّا مَا أَرَادَ اللَّهُ وَ شَاءَ وَ قَضَى وَ قَدَّرَ
‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Muhammad Bin Is’haq who said,
‘Abu Al-Hassan-asws said to Yunus, a slave of Ali Bin Yaqteen, ‘O Yunus! Do not speak about the Pre-determination’. He said, ‘My father did not speak about the Pre-determination, but I am saying, ‘Nothing happens except what Allah-azwj Wants, and Desires, and Ordains, and Pre-determines’.
فَقَالَ لَيْسَ هَكَذَا أَقُولُ وَ لَكِنْ أَقُولُ لَا يَكُونُ إِلَّا مَا شَاءَ اللَّهُ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى
He-asws said: ‘That is how I-asws am saying, but I-asws am saying: ‘Nothing happens except what Allah-azwj Desires, and Wants, and Pre-determines, and Ordains’.
ثُمَّ قَالَ أَ تَدْرِي مَا الْمَشِيَّةُ فَقَالَ لَا فَقَالَ هَمُّهُ بِالشَّيْءِ أَ وَ تَدْرِي مَا أَرَادَ قَالَ لَا قَالَ إِتْمَامُهُ عَلَى الْمَشِيَّةِ فَقَالَ أَ وَ تَدْرِي مَا قَدَّرَ قَالَ لَا قَالَ هُوَ الْهَنْدَسَةُ مِنَ الطُّولِ وَ الْعَرْضِ وَ الْبَقَاءِ
Then he-asws said: ‘Do you know what is the Desire?’ He said, ‘No’. He-asws said: ‘His-azwj Purpose with the thing’. Or, do you know what is Will?’ He said, ‘No’. He-asws said: ‘His-azwj Completing it upon the Desire. Or, do you know what is Pre-determination?’ He said, ‘No’. He-asws said: ‘It is the engineering, from the length and the width and the durability’.
ثُمَّ قَالَ إِنَّ اللَّهَ إِذَا شَاءَ شَيْئاً أَرَادَهُ وَ إِذَا أَرَادَ قَدَّرَهُ وَ إِذَا قَدَّرَهُ قَضَاهُ وَ إِذَا قَضَاهُ أَمْضَاهُ
Then he-asws said: ‘Allah-azwj, when He-azwj Desires something, Wills it, and when He-azwj Wills, Determines it, and when He-azwj Determines it, Ordains it, and when He-azwj Ordains it, Accomplishes it’.
يَا يُونُسُ إِنَّ الْقَدَرِيَّةَ لَمْ يَقُولُوا بِقَوْلِ اللَّهِ وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ وَ لَا قَالُوا بِقَوْلِ أَهْلِ الْجَنَّةِ الْحَمْدُ لِلَّهِ الَّذِي هَدانا لِهذا وَ ما كُنَّا لِنَهْتَدِيَ لَوْ لا أَنْ هَدانَا اللَّهُ وَ لَا قَالُوا بِقَوْلِ أَهْلِ النَّارِ رَبَّنا غَلَبَتْ عَلَيْنا شِقْوَتُنا وَ كُنَّا قَوْماً ضالِّينَ وَ لَا قَالُوا بِقَوْلِ إِبْلِيسَ رَبِّ بِما أَغْوَيْتَنِي وَ لَا قَالُوا بِقَوْلِ نُوحٍ وَ لا يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ إِنْ كانَ اللَّهُ يُرِيدُ أَنْ يُغْوِيَكُمْ هُوَ رَبُّكُمْ وَ إِلَيْهِ تُرْجَعُونَ
O Yunus! The Qadiriites (Fatalists) are not saying with the Words of Allah-azwj: ‘And you (Imams) are not desiring except if Allah so Desires, Lord of the worlds [81:29]’, nor with the words of the people of the Paradise, ‘The Praise is for Allah Who Guided us to this, and we would not have been rightly Guided if Allah had not Guided us [7:43]’, nor are they saying with the words of the people of the Fire, ‘ ‘O our Lord! Our wretchedness overcame upon us and we were a straying people’ [23:106], nor are they saying with the words of Iblees-la, ‘Lord! Due to You having Misled me [15:39]’, nor with the words of Noah-as: ‘And my advice will not benefit you if I intend to advise you and Allah Intends to Let you stray. He is your Lord, and to Him you will be returning [11:34]’’.
ثُمَّ قَالَ قَالَ اللَّهُ يَا ابْنَ آدَمَ بِمَشِيَّتِي كُنْتَ أَنْتَ الَّذِي تَشَاءُ وَ بِقُوَّتِي أَدَّيْتَ إِلَيَّ فَرَائِضِي وَ بِنِعْمَتِي قَوِيتَ عَلَى مَعْصِيَتِي وَ جَعَلْتُكَ سَمِيعاً بَصِيراً قَوِيّاً فَمَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنِّي وَ مَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ وَ ذَلِكَ أَنِّي لَا أُسْأَلُ عَمَّا أَفْعَلُ وَ هُمْ يُسْئَلُونَ
Then he-asws said: ‘Allah-azwj Said: “O son of Adam-as! My-azwj Desire was the one with which you desired, and by My-azwj Strength you fulfilled My-azwj Obligations to Me-azwj, and by My-azwj Bounties you were strengthened upon disobeying Me-azwj, and I-azwj Made you hearing, seeing, strong. Whatever you attained from a good it was from Me-azwj, and whatever you attained from an evil deed, it is from yourself, and that is because I-asws will not be questioned about what I-azwj Do, and they would be Questioned!”.
ثُمَّ قَالَ قَدْ نَظَمْتُ لَكَ كُلَّ شَيْءٍ تُرِيدُهُ
Then he-asws said: ‘I-azwj have organised for you everything you wanted’’.[181]
70- ضا، فقه الرضا عليه السلام سُئِلَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنِ الْقَدَرِ قَالَ فَقِيلَ لَهُ أَنْبِئْنَا عَنِ الْقَدَرِ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ سِرُّ اللَّهِ فَلَا تُفَتِّشُوهُ فَقِيلَ لَهُ الثَّانِيَ أَنْبِئْنَا عَنِ الْقَدَرِ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ بَحْرٌ عَمِيقٌ فَلَا تَلْحَقُوهُ فَقِيلَ لَهُ [الثَّالِثَ] أَنْبِئْنَا عَنِ الْقَدَرِ
‘Fiqh Al-Reza-asws’ – Amir Al-Momineen-asws was asked about the Pre-determination. It was said to him-asws, ‘Inform us about the Pre-determination, O Amir Al-Momineen-asws!’ Amir Al-Momineen-asws said: ‘Do not investigate it’. It was said to him-asws for a second time, ‘Inform us about the Pre-determination, O Amir Al-Momineen-asws!’ He-asws said: ‘A deep ocean, do not dive into it’. It was said to him-asws, ‘Inform us about the Pre-determination’.
فَقَالَ ما يَفْتَحِ اللَّهُ لِلنَّاسِ مِنْ رَحْمَةٍ فَلا مُمْسِكَ لَها وَ ما يُمْسِكْ فَلا مُرْسِلَ لَهُ
He-asws said: ‘Whatever Mercy Allah Opens to the people, so there is none to withhold it, and whatever He Withholds, there is no sender to him from after Him, [35:2].
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّمَا سَأَلْنَاكَ عَنِ الِاسْتِطَاعَةِ الَّتِي بِهَا نَقُومُ وَ نَقْعُدُ فَقَالَ اسْتِطَاعَةً تَمْلِكُ مَعَ اللَّهِ أَمْ دُونَ اللَّهِ قَالَ فَسَكَتَ الْقَوْمُ وَ لَمْ يُحِرُوا جَوَاباً فَقَالَ ع إِنْ قُلْتُمْ إِنَّكُمْ تَمْلِكُونَهَا مَعَ اللَّهِ قَتَلْتُكُمْ وَ إِنْ قُلْتُمْ دُونَ اللَّهِ قَتَلْتُكُمْ فَقَالُوا كَيْفَ نَقُولُ يَا أَمِيرَ الْمُؤْمِنِينَ
He said, ‘O Amir Al-Momineen-asws! But rather, we are asking you-asws about the capability by which we are standing and sitting’. He-asws said: ‘Do you possess capability with Allah-azwj or besides Allah-azwj?’ The people were silent and did not respond an answer, so he-asws said: ‘If you were to say that you are possessing it with Allah-azwj, I-asws will kill you, and if you say, besides Allah-azwj, I-asws will (still) kill you!’ They said, ‘How should we be saying, O Amir Al-Momineen-asws?’
قَالَ تَمْلِكُونَهَا بِالَّذِي يَمْلِكُهَا دُونَكُمْ فَإِنْ أَمَدَّكُمْ بِهَا كَانَ ذَلِكَ مِنْ عَطَائِهِ وَ إِنْ سَلَبَهَا كَانَ ذَلِكَ مِنْ بَلَائِهِ إِنَّمَا هُوَ الْمَالِكُ لِمَا مَلَّكَكُمْ وَ الْقَادِرُ لِمَا عَلَيْهِ أَقْدَرَكُمْ
He-asws said: ‘You are possessing it by which He-azwj Made you to possess besides you all, so if He-azwj Supports you with it, that would be from His-azwj Gifts, and if He-azwj were to Withdraw it, that would be from His-azwj Afflictions. But rather, He-azwj is the Owner of whatever you own, and the Able to whatever you are able upon.
أَ مَا تَسْمَعُونَ مَا يَقُولُ الْعِبَادُ وَ يَسْأَلُونَهُ الْحَوْلَ وَ الْقُوَّةَ حَيْثُ يَقُولُونَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
But, are you not hearing what the servants are saying and asking for the might and the strength where they are saying, ‘There is neither Might nor Strength except by Allah-azwj’?’
فَسُئِلَ عَنْ تَأْوِيلِهَا فَقَالَ لَا حَوْلَ عَنْ مَعْصِيَتِهِ إِلَّا بِعِصْمَتِهِ وَ لَا قُوَّةَ عَلَى طَاعَتِهِ إِلَّا بِعَوْنِهِ
So, he-asws was asked about its explanation, and he-asws said: ‘There is neither might from disobeying Him-azwj except by His-azwj Protection, nor any strength upon obeying Him-azwj except by His-azwj Assistance’’.[182]
71- قَالَ الْعَالِمُ كَتَبَ الْحَسَنُ بْنُ أَبِي الْحَسَنِ الْبَصْرِيُّ إِلَى الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِمَا يَسْأَلُهُ عَنِ الْقَدَرِ وَ كَتَبَ إِلَيْهِ فَاتَّبِعْ مَا شَرَحْتُ لَكَ فِي الْقَدَرِ مِمَّا أُفْضِيَ إِلَيْنَا أَهْلَ الْبَيْتِ فَإِنَّهُ مَنْ لَمْ يُؤْمِنْ بِالْقَدَرِ خَيْرِهِ وَ شَرِّهِ فَقَدْ كَفَرَ وَ مَنْ حَمَلَ الْمَعَاصِيَ عَلَى اللَّهِ عَزَّ وَ جَلَّ فَقَدِ افْتَرَى عَلَى اللَّهِ افْتِرَاءً عَظِيماً
The scholar said,
‘Al-Hassan Bin Abu Al-Hassan Al-Basry wrote to Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws asking him-asws about the Pre-determination, and he-asws wrote back to him: ‘Follow what I-asws have explained to you regarding the Pre-determination from what leads to us-asws, the People-asws of the Household, for the one who does not believe in the Pre-determination, its good and its evil has committed Kufr, and the one who loads the (acts) of disobedience upon Allah-azwj Mighty and Majestic has fabricated upon Allah-azwj a grievous fabrication.
إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُطَاعُ بِإِكْرَاهٍ وَ لَا يُعْصَى بِغَلَبَةٍ وَ لَا يُهْمِلُ الْعِبَادَ فِي الْهَلَكَةِ لَكِنَّهُ الْمَالِكُ لِمَا مَلَّكَهُمْ وَ الْقَادِرُ لِمَا عَلَيْهِ أَقْدَرَهُمْ
Allah-azwj Blessed and Exalted did not obeyed by force, nor is He-azwj disobeyed by overcoming, no does He-azwj Carry the servants to the destruction, but He-azwj is the Owner of whatever He-azwj Made them own, and the Able for whatever He-azwj enabled upon.
فَإِنِ ائْتَمَرُوا بِالطَّاعَةِ لَمْ يَكُنِ اللَّهُ صَادّاً عَنْهَا مُبْطِئاً وَ إِنِ ائْتَمَرُوا بِالْمَعْصِيَةِ فَشَاءَ أَنْ يَمُنَّ عَلَيْهِمْ فَيَحُولَ بَيْنَهُمْ وَ بَيْنَ مَا ائْتَمَرُوا بِهِ فَعَلَ وَ إِنْ لَمْ يَفْعَلْ فَلَيْسَ هُوَ حَمَلَهُمْ عَلَيْهَا قَسْراً وَ لَا كَلَّفَهُمْ جَبْراً بَلْ بِتَمْكِينِهِ إِيَّاهُمْ بَعْدَ إِعْذَارِهِ وَ إِنْذَارِهِ لَهُمْ وَ احْتِجَاجِهِ عَلَيْهِمْ طَوَّقَهُمْ وَ مَكَّنَهُمْ وَ جَعَلَ لَهُمُ السَّبِيلَ إِلَى أَخْذِ مَا إِلَيْهِ دَعَاهُمْ وَ تَرْكِ مَا عَنْهُ نَهَاهُمْ
If they were to deliberate with obedience, Allah-azwj would not happen to block from it, delaying, and if they deliberate with the disobedience, then if He-azwj so Desired He-azwj would be a barrier between them and what they had been deliberating with a deed, and if they do it, then it wasn’t Him-azwj Who Carried them upon it forcibly, nor did He-azwj Encumber them Compelling, but by His-azwj Enabling them after His-azwj Advice and Warning to them and His-azwj Protection upon them, Strengthening them and Enabling them, and Made the way to be for them to take whatever He-azwj Called them to, and leave whatever He-azwj had Prohibited them from.
جَعَلَهُمْ مُسْتَطِيعِينَ لِأَخْذِ مَا أَمَرَهُمْ بِهِ مِنْ شَيْءٍ غَيْرِ آخِذِيهِ وَ لِتَرْكِ مَا نَهَاهُمْ عَنْهُ مِنْ شَيْءٍ غَيْرِ تَارِكِيهِ وَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ عِبَادَهُ أَقْوِيَاءَ لِمَا أَمَرَهُمْ بِهِ يَنَالُونَ بِتِلْكَ الْقُوَّةِ وَ مَا نَهَاهُمْ عَنْهُ وَ جَعَلَ الْعُذْرَ لِمَنْ يَجْعَلُ لَهُ السَّبِيلَ حَمْداً مُتَقَبَّلًا
He-azwj Made them capable to take what He-azwj had Commanded them with from anything without taking it, and to leave what He-azwj had Prohibited them from anything without leaving it. And the Praise is for Allah-azwj Who Made His-azwj servants strong for what He-azwj has Commanded them with. They can take with that strength what He-azwj has Prohibited them from, and Made the excuse to be for the one He-azwj Made the way to be for him.
فَأَنَا عَلَى ذَلِكَ أَذْهَبُ وَ بِهِ أَقُولُ وَ اللَّهِ وَ أَنَا وَ أَصْحَابِي أَيْضاً عَلَيْهِ وَ لَهُ الْحَمْدُ
I-asws am upon that I-asws go, and with it I-asws am saying, and Allah-azwj, and I-asws, and my-asws companions as well are upon it, and for Him-azwj is the Praise’’.[183]
72- نهج، نهج البلاغة قَالَ ع وَ قَدْ سُئِلَ عَنِ الْقَدَرِ طَرِيقٌ مُظْلِمٌ فَلَا تَسْلُكُوهُ وَ بَحْرٌ عَمِيقٌ فَلَا تَلِجُوهُ وَ سِرُّ اللَّهِ فَلَا تَتَكَلَّفُوهُ
‘Nahj Al Balagah’ –
He-asws said, and he-asws had been asked about the Pre-determination: ‘A dark road, do not travel it, and a deep ocean, do not dive into it, and a Secret of Allah-azwj, do not encumber yourself with it’’.[184]
73- ضا، فقه الرضا عليه السلام سُئِلَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنْ مَشِيَّةِ اللَّهِ وَ إِرَادَتِهِ فَقَالَ ص إِنَّ لِلَّهِ مَشِيَّتَيْنِ مَشِيَّةَ حَتْمٍ وَ مَشِيَّةَ عَزْمٍ وَ كَذَلِكَ إِنَّ لِلَّهِ إِرَادَتَيْنِ إِرَادَةَ حَتْمٍ وَ إِرَادَةَ عَزْمٍ إِرَادَةُ حَتْمٍ لَا تُخْطِئُ وَ إِرَادَةُ عَزْمٍ تُخْطِئُ وَ تُصِيبُ
‘Fiqh Al-Reza-asws’ – Amir Al-Momineen-asws was asked about the Desire of Allah-azwj and His-azwj Will, so He-asws said: ‘For Allah-azwj there are two Desires – an inevitable Desire and a Desire of determination, and like that there are two Wills for Allah-azwj – an inevitable Will and a Will of determination. The inevitable Will you do not err, and a Will of determination you err and you get it right.
وَ لَهُ مَشِيَّتَانِ مَشِيَّةٌ يَشَاءُ وَ مَشِيَّةٌ لَا يَشَاءُ يَنْهَى وَ هُوَ يَشَاءُ وَ يَأْمُرُ وَ هُوَ لَا يَشَاءُ مَعْنَاهُ أَرَادَ مِنَ الْعِبَادِ وَ شَاءَ وَ لَمْ يُرِدِ الْمَعْصِيَةَ وَ شَاءَ
And for Him-azwj there are two Desires – A Desire He-azwj Desires, and a Desire He-azwj does not Desire. He-azwj Prohibits and He-azwj Desires, and He-azwj Commands and He-azwj does not Desire. Its meaning is He-azwj Wants from the servants and He-azwj Desires, and He-azwj does not Want the disobedience and He-azwj Desires.
وَ كُلُّ شَيْءٍ بِقَضَائِهِ وَ قَدَرِهِ وَ الْأُمُورُ تَجْرِي مَا بَيْنَهُمَا فَإِذَا أَخْطَأَ الْقَضَاءُ لَمْ يُخْطِئِ الْقَدَرُ وَ إِذَا لَمْ يَخُطَّ الْقَدَرُ لَمْ يَخُطَّ الْقَضَاءُ وَ إِنَّمَا الْخَلْقُ مِنَ الْقَضَاءِ إِلَى الْقَدَرِ وَ إِذَا يُخْطِئُ وَ مِنَ الْقَدَرِ إِلَى الْقَضَاءِ
And, everything is by His-azwj Ordainment and His-azwj Pre-determination, and the matters flow what is between the two. When the Ordainment misses the Pre-determination it does not miss, and when the Pre-determination does not miss the Ordainment does not miss. And rather, the creation is from the Ordainment to the Pre-determination, and when it misses, and from the Pre-determination to the Ordainment.
وَ الْقَضَاءُ عَلَى أَرْبَعَةِ أَوْجُهٍ فِي كِتَابِ اللَّهِ جَلَّ وَ عَزَّ النَّاطِقِ عَلَى لِسَانِ سَفِيرِهِ الصَّادِقِ ص مِنْهَا قَضَاءُ الْخَلْقِ وَ هُوَ قَوْلُهُ تَعَالَى فَقَضاهُنَّ سَبْعَ سَماواتٍ فِي يَوْمَيْنِ مَعْنَاهُ خَلَقَهُنَ
And the Ordainment is upon four aspects in the Book of Allah-azwj Mighty and Majestic, talking upon the tongue of His-azwj truthful Ambassador-saww: ‘From it is Ordainment of the creation, and it is in the Words of the Exalted: So, He Ordained them to be seven skies in two periods [41:12] – its meaning is, Created these.
وَ الثَّانِي قَضَاءُ الْحُكْمِ وَ هُوَ قَوْلُهُ وَ قُضِيَ بَيْنَهُمْ بِالْحَقِ مَعْنَاهُ حُكِمَ
And the second is the Ordainment of the Decision, and these are His-azwj Words: it shall be Ordained between them with the Truth [39:75], its meaning is, Judged.
وَ الثَّالِثُ قَضَاءُ الْأَمْرِ وَ هُوَ قَوْلُهُ وَ قَضى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ مَعْنَاهُ أَمَرَ رَبُّكَ
And the third is an Ordainment of the Command, and these are His-azwj Words: And your Lord has Ordained that you shall not worship except Him [17:23], it means the Command of your Lord-azwj.
وَ الرَّابِعُ قَضَاءُ الْعِلْمِ وَ هُوَ قَوْلُهُ وَ قَضَيْنا إِلى بَنِي إِسْرائِيلَ فِي الْكِتابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ مَعْنَاهُ عَلِمْنَا مِنْ بَنِي إِسْرَائِيلَ
And the fourth is the Ordainment of the knowledge, and these are His-azwj Words: And We Ordained to the Children of Israel in the Book: “You will make mischief in the land twice [17:4], it’s meaning is, Taught us from the children of Israel.
قَدْ شَاءَ اللَّهُ مِنْ عِبَادِهِ الْمَعْصِيَةَ وَ مَا أَرَادَ وَ شَاءَ الطَّاعَةَ وَ أَرَادَ مِنْهُمْ لِأَنَّ الْمَشِيَّةَ مَشِيَّةُ الْأَمْرِ وَ مَشِيَّةُ الْعِلْمِ وَ إِرَادَتَهُ إِرَادَةُ الرِّضَا وَ إِرَادَةُ الْأَمْرِ أَمَرَ بِالطَّاعَةِ وَ رَضِيَ بِهَا وَ شَاءَ الْمَعْصِيَةَ يَعْنِي عَلِمَ مِنْ عِبَادِهِ الْمَعْصِيَةَ وَ لَمْ يَأْمُرْهُمْ بِهَا
Allah-azwj has Desired the disobedience from His-azwj servants and did not Want, and Desired the obedience and Wanted from them, because the Desire, is Desire of the Command and Desire of the Knowledge, and His-azwj Demand is the Demand of the Pleasure and Want of the Command. He-azwj Commands with the obedience and is Pleased with it, and Desires the disobedience, meaning Knows the disobedience to be from His-azwj servants, and did not Command them with it.
فَهَذَا مِنْ عَدْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى فِي عِبَادِهِ جَلَّ جَلَالُهُ وَ عَظُمَ شَأْنُهُ
So, this is from Justice of Allah-azwj Blessed and Exalted regarding His-azwj servants. Majestic is His-azwj Majesty and Magnificent is His-azwj Glory’’.[185]
74- شا، الإرشاد رَوَى الْحَسَنُ بْنُ أَبِي الْحَسَنِ الْبَصْرِيِّ قَالَ: جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع بَعْدَ انْصِرَافِهِ مِنْ حَرْبِ صِفِّينَ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ خَبِّرْنِي عَمَّا كَانَ بَيْنَنَا وَ بَيْنَ هَؤُلَاءِ الْقَوْمِ مِنَ الْحَرْبِ أَ كَانَ بِقَضَاءٍ مِنَ اللَّهِ وَ قَدَرٍ
‘Al Irshad’ – It is reported by Al Hassan Bin Abu Al Hassan Al Basry who said,
‘A man came to Amir Al-Momineen-asws his-asws leaving from the battle of Siffeen, and said to him, ‘O Amir Al-Momineen-asws! Inform me about what was between us and these people, of the ware. Was it by an Ordainment from Allah-azwj and Pre-determination?’
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع مَا عَلَوْتُمْ تَلْعَةً وَ لَا هَبَطْتُمْ وَادِياً إِلَّا وَ لِلَّهِ فِيهِ قَضَاءٌ وَ قَدَرٌ
Amir Al-Momineen-asws said to him: ‘You did not ascend a hill nor did you descend into a valley except and for Allah-azwj there was an Ordainment and a Pre-determination in it’.
فَقَالَ الرَّجُلُ فَعِنْدَ اللَّهِ أَحْتَسِبُ عَنَائِي يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ لَهُ وَ لِمَ قَالَ إِذَا كَانَ الْقَضَاءُ وَ الْقَدْرُ سَاقَانَا إِلَى الْعَمَلِ فَمَا الثَّوَابُ لَنَا عَلَى الطَّاعَةِ وَ مَا وَجْهُ الْعِقَابِ عَلَى الْمَعْصِيَةِ
The man said, ‘Then in the Presence of Allah-azwj there would be a Reckoning of my efforts, O Amir Al-Momineen-asws?’ He-asws said to him: ‘And Why (do you ask)?’ He said, ‘When there was the Ordainment and the Pre-determination ushering us to the deed, so what is the Reward for us upon the obedience, and what its aspect of the Punishment upon the disobedience?’
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع أَ وَ ظَنَنْتَ يَا رَجُلُ إنِهُ قَضَاءٌ حَتْمٌ وَ قَدَرٌ لَازِمٌ لَا تَظُنَّ ذَلِكَ فَإِنَّ الْقَوْلَ بِهِ مَقَالَةُ عَبَدَةِ الْأَوْثَانِ وَ حِزْبِ الشَّيْطَانِ وَ خُصَمَاءِ الرَّحْمَنِ وَ قَدَرِيَّةِ هَذِهِ الْأُمَّةِ وَ مَجُوسِهَا
Amir Al-Momineen-asws said to him: ‘Or you are thinking, O man, that it is an inevitable Ordainment and a necessary Pre-determination? Do not think that, for the words with it are the words of the idol worshippers, and party of Satan-la, and contend with the Beneficent, and Qadiriites (Fatalists) of this community and its Magians.
إِنَّ اللَّهَ جَلَّ جَلَالُهُ أَمَرَ تَخْيِيراً وَ نَهَى تَحْذِيراً وَ كَلَّفَ يَسِيراً وَ لَمْ يُطَعْ مُكْرِهاً وَ لَمْ يُعْصَ مَغْلُوباً وَ لَمْ يَخْلُقِ السَّمَاوَاتِ وَ الْأَرْضَ وَ ما بَيْنَهُما باطِلًا ذلِكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ
Allah-azwj, Majestic is His-azwj Majesty, Commands as a choice, and Prohibits as a caution, and Encumbers the easy, and is not being obeyed forcefully, and not being disobeyed by overcoming, and did not Create the skies and the earth and whatever is between the two in vain. That is a conjecture of those who are committing Kufr, so woe from the Fire be unto those who are committing Kufr!’
فَقَالَ الرَّجُلُ فَمَا الْقَضَاءُ وَ الْقَدَرُ الَّذِي ذَكَرْتَهُ يَا أَمِيرَ الْمُؤْمِنِينَ
The man said, ‘What is the Ordainment and the Pre-determination which you-asws mentioned, O Amir Al-Momineen-asws?’
قَالَ الْأَمْرُ بِالطَّاعَةِ وَ النَّهْيُ عَنِ الْمَعْصِيَةِ وَ التَّمْكِينُ مِنْ فِعْلِ الْحَسَنَةِ وَ تَرْكِ السَّيِّئَةِ وَ الْمَعُونَةُ عَلَى الْقُرْبَةِ إِلَيْهِ وَ الْخِذْلَانُ لِمَنْ عَصَاهُ وَ الْوَعْدُ وَ الْوَعِيدُ وَ التَّرْغِيبُ وَ التَّرْهِيبُ كُلُّ ذَلِكَ قَضَاءُ اللَّهِ فِي أَفْعَالِنَا وَ قَدَرُهُ لِأَعْمَالِنَا فَأَمَّا غَيْرُ ذَلِكَ فَلَا تَظُنَّهُ فَإِنَّ الظَّنَّ لَهُ مُحْبِطٌ لِلْأَعْمَالِ
He-asws said: ‘The Command is for the obedience and the Prohibition is from the disobedience, and the Enablement of the good deed and leaving of the evil deed, and the Assistance upon the drawing closer to Him-azwj, and the Forsaking of one who disobeys Him-azwj, and the Promise and the Threat, and the awe and the hope, and all that is an Ordainment of Allah-azwj in our deeds, and He-azwj Pre-determined to our deeds. As for other than that, do not guess it, for the guessing of it would drop the deeds’.
| فَقَالَ الرَّجُلُ فَرَّجْتَ عَنِّي يَا أَمِيرَ الْمُؤْمِنِينَ فَرَّجَ اللَّهُ عَنْكَ وَ أَنْشَأَ يَقُولُ أَنْتَ الْإِمَامُ الَّذِي نَرْجُو بِطَاعَتِهِ |
إِلَى آخِرِ الْبَيْتَيْنِ
The man said, ‘You-asws have relived from me, O Amir Al-Momineen-asws, may Allah-azwj Relieve you-asws’, and he prosed saying, ‘You-asws are the Imam-asws who we hope with obeying him-asws’ – up to the end of the couplets’’.[186]
75 الدُّرَّةُ الْبَاهِرَةُ، قَالَ الرِّضَا ع الْمَشِيَّةُ الِاهْتِمَامُ بِالشَّيْءِ وَ الْإِرَادَةُ إِتْمَامُ ذَلِكَ الشَّيْءِ
(The book) Al Durra Al Baahira –
‘Al-Reza-asws said: ‘The Desire is the embarking upon the thing, and the Will is the completion of that thing’’.[187]
76- نهج، نهج البلاغة قَالَ ع وَ قَدْ سُئِلَ عَنِ الْقَدَرِ طَرِيقٌ مُظْلِمٌ فَلَا تَسْلُكُوهُ وَ بَحْرٌ عَمِيقٌ فَلَا تَلِجُوهُ وَ سِرُّ اللَّهِ فَلَا تَتَكَلَّفُوهُ
‘Nahj Al Balagah’ –
‘He-asws is saying, and he-asws had been asked about the Pre-determination: ‘A dark road, do not travel it, and a deep ocean, do not dive into it, and a Secret of Allah-azwj do not encumber yourself with it’’.[188]
77 وَ قَالَ ع يَغْلِبُ الْمِقْدَارُ عَلَى التَّقْدِيرِ حَتَّى تَكُونَ الْآفَةُ فِي التَّدْبِيرِ
And he-asws said: ‘The Pre-determinations overcome upon the destiny until the disaster takes place in the arrangement.[189]
78- نهج، نهج البلاغة مِنْ كَلَامِهِ ع لِلشَّامِيِّ لَمَّا سَأَلَهُ أَ كَانَ مَسِيرُهُ إِلَى الشَّامِ بِقَضَاءٍ مِنَ اللَّهِ وَ قَدَرِهِ بَعْدَ كَلَامٍ طَوِيلٍ مُخْتَارُهُ وَيْحَكَ لَعَلَّكَ ظَنَنْتَ قَضَاءً لَازِماً وَ قَدَراً حَاتِماً وَ لَوْ كَانَ ذَلِكَ كَذَلِكَ لَبَطَلَ الثَّوَابُ وَ الْعِقَابُ وَ سَقَطَ الْوَعْدُ وَ الْوَعِيدُ
‘Nahj Al Balagah’ –
‘From his-asws speech when he-asws was asked, ‘Was his-asws journey to Syria by an Ordainment from Allah-azwj and His-azwj Pre-determination?’ after a lengthy speech, selected it: ‘Woe be unto you! Perhaps you think that an Ordainment is definite and a Pre-determination is inevitable, and had that been like that, it would invalidate the Reward and the Punishment, and the Promise and the Threat would drop.
إِنَّ اللَّهَ سُبْحَانَهُ أَمَرَ عِبَادَهُ تَخْيِيراً وَ نَهَاهُمْ تَحْذِيراً وَ كَلَّفَ يَسِيراً وَ لَمْ يُكَلِّفْ عَسِيراً وَ أَعْطَى عَلَى الْقَلِيلِكَثِيراً وَ لَمْ يُعْصَ مَغْلُوباً وَ لَمْ يُطَعْ مُكْرِهاً وَ لَمْ يُرْسِلِ الْأَنْبِيَاءَ لَعِباً وَ لَمْ يُنْزِلِ الْكُتُبَ لِلْعِبَادِ عَبَثاً وَ لَا خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ وَ ما بَيْنَهُما باطِلًا ذلِكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ
Allah-azwj the Glorious Commanded His-azwj servants as a choices, and Prohibits them as cautions, and does not Encumber them difficult (matters), and Give a lot upon the little (effort), and is not disobeyed by overcoming, and is not obeyed forcefully, and did not Send the Prophets for trivial reasons, and did not Reveal the Book to the servants in vain, And We did not Create the sky and the earth and what is between the two in vain. That is the thinking of those who commit Kufr. So, woe be unto those who commit Kufr, on account of the Fire [38:27]’’.[190]
79 شي، تفسير العياشي عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ زَعَمَ أَنَّ اللَّهَ يَأْمُرُ بِالسُّوءِ وَ الْفَحْشَاءِ فَقَدْ كَذَبَ عَلَى اللَّهِ وَ مَنْ زَعَمَ أَنَّ الْخَيْرَ وَ الشَّرَّ بِغَيْرِ مَشِيَّتِهِ فَقَدْ أَخْرَجَ اللَّهَ مِنْ سُلْطَانِهِ وَ مَنْ زَعَمَ أَنَّ الْمَعَاصِيَ عُمِلَتْ بِغَيْرِ قُوَّةِ اللَّهِ فَقَدْ كَذَبَ عَلَى اللَّهِ وَ مَنْ كَذَبَ عَلَى اللَّهِ أَدْخَلَهُ اللَّهُ النَّارَ
‘Tafseer Al ayyashi’ – From Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws having said: ‘One who claims that Allah-azwj Commands with the evil deeds and the immoralities, so he has lied upon Allah-azwj, and one who claims that the good and the evil is without His-azwj Desire, so he has thrown Allah-azwj out from His-azwj Authority, and one who claims that the disobedience is done without Strength of Allah-azwj, so he has lied upon Allah-azwj, and one who lies upon Allah-azwj, Allah-azwj would Enter him into the Fire’’.[191]
باب 4 الآجال
CHAPTER 4 – THE TERMS (LIFE-SPANS)
The Verses – (Surah) Aal-e-Imran:
الآيات آل عمران وَ ما كانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتاباً مُؤَجَّلًا
And it was not for a soul that it should be dying except by the Permission of Allah, being an Ordained term [3:145]
و قال تعالى يَقُولُونَ لَوْ كانَ لَنا مِنَ الْأَمْرِ شَيْءٌ ما قُتِلْنا هاهُنا قُلْ لَوْ كُنْتُمْ فِي بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلى مَضاجِعِهِمْ
And the Exalted Said: They are saying, ‘If there was something for us from the matter, we would not have been killed over here’. Say: ‘Had you remained in your houses, those upon whom being killed was Ordained would have gone forth to their spots of death [3:154]
الأنعام هُوَ الَّذِي خَلَقَكُمْ مِنْ طِينٍ ثُمَّ قَضى أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ ثُمَّ أَنْتُمْ تَمْتَرُونَ
(Surah) Al Anaam: He is Who Created you from clay, then He Ordained a term; and there is a Specified term with Him; then (how come) you are doubting [6:2]
الأعراف وَ لِكُلِّ أُمَّةٍ أَجَلٌ فَإِذا جاءَ أَجَلُهُمْ لا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ
(Surah) Al A’raaf: And for every community there is a term. So, when their term comes, they can neither delay it for a moment, nor can they bring it forward [7:34]
يونس لِكُلِّ أُمَّةٍ أَجَلٌ إِذا جاءَ أَجَلُهُمْ فَلا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ
(Surah) Yunus-as: For every community there is a term, and when their term comes, so they would not be able to delay it for a moment, nor bring it forward’ [10:49]
الحجر وَ ما أَهْلَكْنا مِنْ قَرْيَةٍ إِلَّا وَ لَها كِتابٌ مَعْلُومٌ ما تَسْبِقُ مِنْ أُمَّةٍ أَجَلَها وَ ما يَسْتَأْخِرُونَ
(Surah) Al Hijr: And We did not Destroy a town except and for it is a known Ordainment [15:4] No community can precede its term nor can they delay themselves (from it) [15:5]
النحل وَ لَوْ يُؤاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِمْ ما تَرَكَ عَلَيْها مِنْ دَابَّةٍ وَ لكِنْ يُؤَخِّرُهُمْ إِلى أَجَلٍ مُسَمًّى فَإِذا جاءَ أَجَلُهُمْ لا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ
(Surah) Al Nahl: And if Allah were to Seize people due to their injustices, He would not Leave upon it from a single creature, but He Respites them to a Specified term. So, when their term comes, they will neither be delaying it nor will they be bringing it forward [16:61]
مريم فَلا تَعْجَلْ عَلَيْهِمْ إِنَّما نَعُدُّ لَهُمْ عَدًّا
(Surah) Maryam-as: Therefore, do not be hasty against them, but rather We only Number out a number to them [19:84]
طه وَ لَوْ لا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكانَ لِزاماً وَ أَجَلٌ مُسَمًّى
(Surah) Ta Ha: And if a Word had not preceded from your Lord and a specified term, [20:129]
العنكبوت وَ لَوْ لا أَجَلٌ مُسَمًّى لَجاءَهُمُ الْعَذابُ وَ لَيَأْتِيَنَّهُمْ بَغْتَةً وَ هُمْ لا يَشْعُرُونَ
(Surah) Al Ankabout: And had a specified term not been appointed for them, the Punishment would have come to them. And it will come to them suddenly while they do not perceive [29:53]
فاطر وَ ما يُعَمَّرُ مِنْ مُعَمَّرٍ وَ لا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتابٍ إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ
(Surah) Fatir: and for no one is there a prolongation from his life-span, nor a reduction from his life-span, except it is in a Book. Surely, that is easy upon Allah [35:11]
حمعسق وَ لَوْ لا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ إِلى أَجَلٍ مُسَمًّى لَقُضِيَ بَيْنَهُمْ
(Surah) Al Shura: And, had not a Word preceded from your Lord to a specified term, it would have been Decided between them. [42:14]
المنافقين وَ لَنْ يُؤَخِّرَ اللَّهُ نَفْساً إِذا جاءَ أَجَلُها
(Surah) Al Munafiqeen: And Allah never Respites a soul when its term comes [63:11]
نوح وَ يُؤَخِّرْكُمْ إِلى أَجَلٍ مُسَمًّى إِنَّ أَجَلَ اللَّهِ إِذا جاءَ لا يُؤَخَّرُ لَوْ كُنْتُمْ تَعْلَمُونَ
(Surah) Nuh-as: and Delay you to a specified term. Surely, a term of Allah when it comes, cannot be delayed, if only you knew [71:4]
1- فس، تفسير القمي أَبِي عَنِ النَّضْرِ عَنِ الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْأَجَلُ الْمَقْضِيُّ هُوَ الْمَحْتُومُ الَّذِي قَضَاهُ اللَّهُ وَ حَتَمَهُ وَ الْمُسَمَّى هُوَ الَّذِي فِيهِ الْبَدَاءُ يُقَدِّمُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ وَ الْمَحْتُومُ لَيْسَ فِيهِ تَقْدِيمٌ وَ لَا تَأْخِيرٌ
‘Tafseer Al Qummi’ – My father, from Al Nazar, from Al Halby, from Ibn Muskan,
‘From Abu Abdullah-asws having said: ‘The Ordained term, it is the inevitable which Allah-azwj Ordains and Necessitates it, and the Specified (term), it is in which there could be the change of Decision. He-azwj Brings forward whatever He-azwj Desires, and Delays whatever He-azwj Desires; and the Inevitable (term), there isn’t any bringing forward in it nor delaying’’.[192]
2- فس، تفسير القمي أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ وَ لَنْ يُؤَخِّرَ اللَّهُ نَفْساً إِذا جاءَ أَجَلُها قَالَ إِنَّ عِنْدَ اللَّهِ كُتُباً مَوْقُوفَةً يُقَدِّمُ مِنْهَا مَا يَشَاءُ وَ يُؤَخِّرُ فَإِذَا كَانَ لَيْلَةُ الْقَدَرِ أَنْزَلَ فِيهَا كُلَّ شَيْءٍ يَكُونُ إِلَى مِثْلِهَا فَذَلِكَ قَوْلُهُ وَ لَنْ يُؤَخِّرَ اللَّهُ نَفْساً إِذا جاءَ أَجَلُها إِذَا أَنْزَلَهُ وَ كَتَبَهُ كُتَّابُ السَّمَاوَاتِ وَ هُوَ الَّذِي لَا يُؤَخِّرُهُ
‘Tafseer Al Qummi’ – Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Yahya Al Halby, from Haroun Bin Kharjat, from Abu Baseer,
‘From Abu Ja’far-asws regarding the Words of Allah-azwj: And Allah never Respites a soul when its term comes [63:11]. He-asws said: ‘There is a Book of Suspended (matters) in the Presence of Allah-azwj. He-azwj Brings forward from it whatever He-azwj Desires and Delays. So, whenever it would be the Night of Pre-determination, it is Revealed everything which would be happening up to its like (next year), and these are His-azwj Words: And Allah never Respites a soul when its term comes [63:11]. When it is Revealed and Written in the Book of the skies, it is that which cannot be delayed’’.[193]
3- شي، تفسير العياشي عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى ثُمَّ قَضى أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ قَالَ الْأَجَلُ الَّذِي غَيْرُ مُسَمًّى مَوْقُوفٌ يُقَدِّمُ مِنْهُ مَا شَاءَ وَ يُؤَخِّرُ مِنْهُ مَا شَاءَ
‘Tafseer Al Ayyashi’ – From Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws regarding the Words of the Exalted: then He Ordained a term; and there is a Specified term with Him [6:2]. He-asws said: ‘The terms which are unspecified are suspended. He-azwj Brings forward from it what He-azwj Desires and Delays from it what He-azwj Desires.
وَ أَمَّا الْأَجَلُ الْمُسَمَّى فَهُوَ الَّذِي يُنْزِلُ مِمَّا يُرِيدُ أَنْ يَكُونَ مِنْ لَيْلَةِ الْقَدْرِ إِلَى مِثْلِهَا مِنْ قَابِلٍ فَذَلِكَ قَوْلُ اللَّهِ فَإِذا جاءَ أَجَلُهُمْ لا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ
As for the specified term, so it is which Revealed from what He-azwj Wants to be happening from a Night of Pre-determination to it’s like the next year, and these are the Words of Allah-azwj: So, when their term comes, they will neither be delaying it nor will they be bringing it forward [16:61]’’.[194]
4- ما، الأمالي للشيخ الطوسي وَ عَنْ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُسَمَّى مَا سُمِّيَ لِمَلَكِ الْمَوْتِ فِي تِلْكَ اللَّيْلَةِ وَ هُوَ الَّذِي قَالَ اللَّهُ إِذا جاءَ أَجَلُهُمْ فَلا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ وَ الْآخَرُ لَهُ فِيهِ الْمَشِيَّةُ إِنْ شَاءَ قَدَّمَهُ وَ إِنْ شَاءَ أَخَّرَهُ
‘Al Amaali’ of the sheykh Al Tusi – And from Humran,
‘From Abu Abdullah-asws having said: ‘The specified (term) is what is specified to the Angel of death during that night, and it is which Allah-azwj Says: So, when their term comes, they will neither be delaying it nor will they be bringing it forward [16:61], and there is another (term) for Him-azwj wherein is the Desire. If He-azwj Desires, He-azwj Brings it forward, and if He-azwj Desires, Delays it’’.[195]
5- ما، الأمالي للشيخ الطوسي الْغَضَائِرِيُّ عَنِ التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ الْهَمَذَانِيِّ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَعَالَى لَمْ يَجْعَلْ لِلْمُؤْمِنِ أَجَلًا فِي الْمَوْتِ يُبْقِيهِ مَا أَحَبَّ الْبَقَاءَ فَإِذَا عَلِمَ مِنْ أَنَّهُ سَيَأْتِي بِمَا فِيهِ بَوَارُ دِينِهِ قَبَضَهُ إِلَيْهِ تَعَالَى مُكْرَهاً
‘Al Amaali’ of the sheykh Al Tusi – Al Gazairy, from Al Tal’akbay, from Muhammad Bin Hamam, from Muhammad Bin Ali Bin Al Husayn Al Hamdny, from Muhammad Bin Khalid al Barqy, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘Allah-azwj the Exalted did not Make a term to be for the Momin regarding the death. He-azwj Makes him remain for as long as he loves to remain. Then when He-azwj Knows that he would be indulging in what therein would be ruination of his Religion, the Exalted Captures him to Him-azwj Forcefully’’.[196]
6- قَالَ مُحَمَّدُ بْنُ هَمَّامٍ فَذَكَرْتُ هَذَا الْحَدِيثَ لِأَحْمَدَ بْنِ عَلِيِّ بْنِ حَمْزَةَ مَوْلَى الطَّالِبِيِّينَ وَ كَانَ رَاوِيَةً لِلْحَدِيثِ فَحَدَّثَنِي عَنِ الْحُسَيْنِ بْنِ أَسَدٍ الطُّفَاوِيِ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ يَمُوتُ بِالذُّنُوبِ أَكْثَرُ مِمَّنْ يَمُوتُ بِالْآجَالِ وَ مَنْ يَعِيشُ بِالْإِحْسَانِ أَكْثَرُ مِمَّنْ يَعِيشُ بِالْأَعْمَارِ
Muhammad Bin Hamam said, ‘I mentioned this Hadeeth to Ahmad Bin Ali Bin Hamza, a slave of Al-Talabiyeen – and he was a reported of the Hadeeth, and it was narrated to me from Al Husayn Bin Asad Al Tafawy, from Muhammad Bin Al Qasim, from Fazeyl Bin Yasar, from a man,
‘From Abu Abdullah-asws having said: ‘One who is dying due to the sins is more than the ones dying due to the (end of) terms, and the ones who live (longer) due to the good deeds is more than the ones who live due to the (allocated) life spans’’.[197]
7 دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ الصَّادِقُ ع يَعِيشُ النَّاسُ بِإِحْسَانِهِمْ أَكْثَرَ مِمَّا يَعِيشُونَ بِأَعْمَارِهِمْ وَ يَمُوتُونَ بِذُنُوبِهِمْ أَكْثَرَ مِمَّا يَمُوتُونَ بِآجَالِهِمْ
‘Da’waat’ of Al Rawandy –
‘Al-Sadiq-asws said: ‘The people (who) are living (longer) due to their good deeds are more than the ones who are living due to their (allocated) life-spans, and they are dying due to their sins more than what they are dying due to their (end of) terms’’.[198]
8- النهج، نهج البلاغة قَالَ ع إِنَّ مَعَ كُلِّ إِنْسَانٍ مَلَكَيْنِ يَحْفَظَانِهِ فَإِذَا جَاءَ الْقَدَرُ خَلَّيَا بَيْنَهُ وَ بَيْنَهُ وَ إِنَّ الْأَجَلَ جُنَّةٌ حَصِينَةٌ
‘Al Nahj Al Balagah’ –
‘He-asws said: ‘With every human being there are two Angels protecting him, so when the Pre-determination comes, they leave him with it, and that the term is a shield protecting him’’.[199]
9- شي، تفسير العياشي عَنْ حُمْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ قَضى أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ قَالَ هُمَا أَجَلَانِ أَجَلٌ مَوْقُوفٌ يَصْنَعُ اللَّهُ مَا يَشَاءُ وَ أَجَلٌ مَحْتُومٌ
‘Tafseer Al Ayyashi’ – From Humran who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj: then He Ordained a term; and there is a Specified term with Him [6:2]. He-asws said: ‘There is a suspended term. Allah-azwj Does whatever He-azwj Desires, and there is an inevitable term’’.[200]
10- شي، تفسير العياشي عَنْ حُصَيْنٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ قَضى أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ قَالَ الْأَجَلُ الْأَوَّلُ هُوَ الَّذِي نَبَذَهُ إِلَى الْمَلَائِكَةِ وَ الرُّسُلِ وَ الْأَنْبِيَاءِ وَ الْأَجَلُ الْمُسَمَّى عِنْدَهُ هُوَ الَّذِي سَتَرَهُ عَنِ الْخَلَائِقِ
‘Tafseer Al Ayyashi’ – From Haseyn,
‘From Abu Abdullah-asws regarding His-azwj Words: then He Ordained a term; and there is a Specified term with Him [6:2]. He-asws said: ‘The first term, it is which He-azwj Gives to the Angels, and the Rasools-as and the Prophets-as, and the specified term is with Him-azwj, it is which He-azwj Veils from the creatures’’.[201]
11- شي، تفسير العياشي عَنْ حَمَّادِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنْ قَوْلِ اللَّهِ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ قَالَ إِنَّ ذَلِكَ كِتَابٌ يَمْحُو اللَّهُ فِيهِ مَا يَشَاءُ وَ يُثْبِتُ فَمِنْ ذَلِكَ الَّذِي يَرُدُّ الدُّعَاءُ الْقَضَاءَ وَ ذَلِكَ الدُّعَاءُ مَكْتُوبٌ عَلَيْهِ الَّذِي يُرَدُّ بِهِ الْقَضَاءُ حَتَّى إِذَا صَارَ إِلَى أُمِّ الْكِتَابِ لَمْ يُغْنِ الدُّعَاءُ فِيهِ شَيْئاً
‘Tafseer Al Ayyashi’ – From Hamad Bin Musa,
‘From Abu Abdullah-asws having been asked about the Words of Allah-azwj: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]. That is a Book. Allah-azwj Deletes in it whatever He-azwj Desires and Affirms. So, from that is that which an Ordainment returns the supplication (from being fulfilled), and that is the supplication written upon it: ‘Which can be returned by the Ordainment’, until it comes to the Mother of the Book, the supplication does not avail anything in it’’.[202]
12- شي، تفسير العياشي عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْمَرْءَ لَيَصِلُ رَحِمَهُ وَ مَا بَقِيَ مِنْ عُمُرِهِ إِلَّا ثَلَاثُ سِنِينَ فَيَمُدُّهَا اللَّهُ إِلَى ثَلَاثٍ وَ ثَلَاثِينَ سَنَةً وَ إِنَّ الْمَرْءَ لَيَقْطَعُ رَحِمَهُ وَ قَدْ بَقِيَ مِنْ عُمُرِهِ ثَلَاثٌ وَ ثَلَاثُونَ سَنَةً فَيَقْصِرُهَا اللَّهُ إِلَى ثَلَاثِ سِنِينَ أَوْ أَدْنَى
‘Tafseer Al Ayyashi’ – From Al Husayn Bin Zayd,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘If the person helps his relatives, and there does not remain from his life-span except three years, Allah-azwj Extends it to thirty-three years, and if the person cuts-off his relatives, and there had remained thirty-three years from his life-span, Allah-azwj Shortens it to three years, or (even) less’.
قَالَ الْحُسَيْنُ وَ كَانَ جَعْفَرٌ ع يَتْلُو هَذِهِ الْآيَةَ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ
Al-Husayn (the narrator) said, ‘And Ja’far-asws used to recite this Verse: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’’.[203]
13- نهج، نهج البلاغة مِنْ كَلَامِهِ ع لَمَّا خُوِّفَ مِنَ الْغِيلَةِ وَ إِنَّ عَلَيَّ مِنَ اللَّهِ جُنَّةً حَصِينَةً فَإِذَا جَاءَ يَوْمِي انْفَرَجَتْ عَنِّي وَ أَسْلَمَتْنِي فَحِينَئِذٍ لَا يَطِيشُ السَّهْمُ وَ لَا يَبْرَأُ الْكَلْمُ
‘Nahj Al Balagah’ –
‘From a speech of his-asws – when there was fear from the assassination: ‘And that upon me-asws there is a fortified shield from Allah-azwj. So, when my-asws day comes it would be released from me-asws and submit me-asws (to death), that is when neither will the arrow be diverted nor would the injury heal’’.[204]
14- نهج، نهج البلاغة قَالَ ع كَفَى بِأَجَلٍ حَارِساً
‘Nahj Al Balagah’ –
‘He-asws said: ‘Suffice with the term as a guard’’.[205]
باب 5 الأرزاق و الأسعار
CHAPTER 5 – THE SUSTENANCES AND THE (HIGH) PRICES (INFLATION)
الآيات البقرة وَ اللَّهُ يَرْزُقُ مَنْ يَشاءُ بِغَيْرِ حِسابٍ
The Verses – (Surah) Al Baqarah: And Allah Sustains the one He so Desires to, without a measure [2:212]
آل عمران إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشاءُ بِغَيْرِ حِسابٍ
(Surah) Aal-e-Imran: Surely Allah Gives to whom He so Desires to without measure’ [3:37]
هود وَ ما مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُها
(Surah) Hud-as: And there is none from an animal in the earth except upon Allah is its sustenance [11:6]
الرعد اللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشاءُ وَ يَقْدِرُ
(Surah) Al Ra’ad: Allah Amplifies and Straitens the Sustenance for whoever He so Desires to; [13:26]
الأسرى إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشاءُ وَ يَقْدِرُ إِنَّهُ كانَ بِعِبادِهِ خَبِيراً بَصِيراً
(Surah) Al Asra: Surely, your Lord Extends and Straitens sustenance to one He so Desires to. He would always be Informed, Insightful with His servants [17:30]
الحج لَيَرْزُقَنَّهُمُ اللَّهُ رِزْقاً حَسَناً وَ إِنَّ اللَّهَ لَهُوَ خَيْرُ الرَّازِقِينَ
(Surah) Al Hajj: Allah would Sustain them with a goodly sustenance. And surely Allah, He is the Best of the sustainers [22:58]
المؤمنين وَ هُوَ خَيْرُ الرَّازِقِينَ
(Surah) Al Mominoun: and He is the best of the providers [23:72]
النور وَ اللَّهُ يَرْزُقُ مَنْ يَشاءُ بِغَيْرِ حِسابٍ
(Surah) Al Noor: and Allah Graces one He so Desires to, without measure [24:38]
العنكبوت وَ كَأَيِّنْ مِنْ دَابَّةٍ لا تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُها وَ إِيَّاكُمْ وَ هُوَ السَّمِيعُ الْعَلِيمُ
(Surah) Al Ankabout: And how many a creature cannot carry its sustenance (so) Allah Sustains it and you all, and He is the Hearing, the Knowing [29:60]
و قال تعالى اللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشاءُ مِنْ عِبادِهِ وَ يَقْدِرُ لَهُ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ
And the Exalted Said: Allah Extends the sustenance for the one He so Desires to from His servants and Straitens (for some). Surely, Allah is a Knower of all things [29:62]
الروم أَ وَ لَمْ يَرَوْا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشاءُ وَ يَقْدِرُ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يُؤْمِنُونَ
(Surah) Al Roum: Or, do they not see that Allah Extends the sustenance to ones He so Desires to and Straitens? Surely in there are Signs in that for a people who believe [30:37]
سبأ قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّماواتِ وَ الْأَرْضِ قُلِ اللَّهُ
(Surah) Saba: Say: ‘Who Sustains you from the skies and the earth?’ Say: ‘Allah! And I or you are perhaps on a Guidance or in clear error’ [34:24]
و قال تعالى قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشاءُ وَ يَقْدِرُ وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ
And the Exalted Said: Say: ‘Surely my Lord Extends the sustenance for whom He so Desires to and straitens, but most of the people don’t know’ [34:36]
و قال تعالى قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشاءُ مِنْ عِبادِهِ وَ يَقْدِرُ لَهُ وَ ما أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ وَ هُوَ خَيْرُ الرَّازِقِينَ
And the Exalted Said: Say: ‘Surely my Lord Extends the sustenance for one He so Desires to from His servants, and He Straitens for him. And whatever you spend from anything, He will Replace it, and He is the best of the Sustainers [34:39]
الزمر أَ وَ لَمْ يَعْلَمُوا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشاءُ وَ يَقْدِرُ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يُؤْمِنُونَ
(Surah) Al Zumar: Or, do they not know that Allah Extends the sustenance to one He so Desires to and Retrains? Surely, in that there are Signs for a believing people [39:52]
حمعسق لَهُ مَقالِيدُ السَّماواتِ وَ الْأَرْضِ يَبْسُطُ الرِّزْقَ لِمَنْ يَشاءُ وَ يَقْدِرُ إِنَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
(Surah) Al Shura: For Him are the reins of the skies and the earth. He Extends the sustenance for one He so Desires to and Straitens. He is Knowing with all things [42:12]
و قال تعالى حمعسق وَ لَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبادِهِ لَبَغَوْا فِي الْأَرْضِ وَ لكِنْ يُنَزِّلُ بِقَدَرٍ ما يَشاءُ إِنَّهُ بِعِبادِهِ خَبِيرٌ بَصِيرٌ
And the Exalted Said: And if Allah was to Amplify the sustenance to His servants, they would rebel in the land. But, He Sends down in a measurement what He so Desires to. He is Aware, Insightful with His servants [42:27]
الزخرف أَ هُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ نَحْنُ قَسَمْنا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَياةِ الدُّنْيا
(Surah) Al Zukhruf: Are they distributing the Mercy of your Lord? We Distribute their livelihoods between them in the life of the world [43:32]
الذاريات وَ فِي السَّماءِ رِزْقُكُمْ وَ ما تُوعَدُونَ فَوَ رَبِّ السَّماءِ وَ الْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ ما أَنَّكُمْ تَنْطِقُونَ
(Surah) Al Zariyaat: And in the sky is your sustenance and what you are Promised (with) [51:22] So, by the Lord of the sky and the earth! It is the Truth, similar to what you are talking about [51:23]
1- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الرِّزْقَ لَيَنْزِلُ مِنَ السَّمَاءِ إِلَى الْأَرْضِ عَلَى عَدَدِ قَطْرِ الْمَطَرِ إِلَى كُلِّ نَفْسٍ بِمَا قُدِّرَ لَهَا وَ لَكِنْ لِلَّهِ فُضُولٌ فَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ
‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘The sustenance comes down from the sky to the earth upon the number of the drops of rain to every soul with whatever has been Pre-determined for it, but from Allah-azwj there is an extra, therefore ask Allah-azwj of His-azwj Grace’’.[206]
2- ن، عيون أخبار الرضا عليه السلام مُحَمَّدُ بْنُ الْقَاسِمِ الْمُفَسِّرُ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ الرِّضَا عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: سَأَلَ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ ع عَنْ بَعْضِ أَهْلِ مَجْلِسِهِ فَقِيلَ عَلِيلٌ فَقَصَدَهُ عَائِداً وَ جَلَسَ عِنْدَ رَأْسِهِ فَوَجَدَهُ دَنِفاً
‘Uyoun Akhbar Al-Reza-asws’ – Muhammad Bin Al Qasim Al Mufasar, from Ahmad Bin Al Hassan Al Husayni, from Al Hassan Bin Ali, from his father, from his grandfather,
‘From Al-Reza-asws, from his-asws father-asws, from his-asws grandfather-asws,
‘From Al-Reza-asws, from his-asws father Musa-asws Bin Ja’far-asws having said: ‘Al-Sadiq Ja’far-asws Bin Muhammad-asws asked about one of the people of his-asws gathering, and it was said, ‘He is sick’. He headed to console him and sat by his head, and he found him very ill.
فَقَالَ لَهُ أَحْسِنْ ظَنَّكَ بِاللَّهِ قَالَ أَمَّا ظَنِّي بِاللَّهِ فَحَسَنٌ وَ لَكِنْ غَمِّي لِبَنَاتِي مَا أَمْرَضَنِي غَيْرُ غَمِّي بِهِنَّ
He-asws said: ‘Improve your thoughts with Allah-azwj’. He said, ‘As for my thoughts with Allah-azwj, these are good, but my anguish is for my daughters. Nothing is making me sick apart from my anguish with them’.
فَقَالَ الصَّادِقُ ع الَّذِي تَرْجُوهُ لِتَضْعِيفِ حَسَنَاتِكَ وَ مَحْوِ سَيِّئَاتِكَ فَارْجُهُ لِإِصْلَاحِ حَالِ بَنَاتِكَ أَ مَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ص قَالَ لَمَّا جَاوَزْتُ سِدْرَةَ الْمُنْتَهَى وَ بَلَغْتُ أَغْصَانَهَا وَ قُضْبَانَهَا رَأَيْتُ بَعْضَ ثِمَارِ قُضْبَانِهَا أَثْدَاءً مُعَلَّقَةً
Al-Sadiq-asws said: ‘That which you are hoping for, you should increase your good deeds and delete your evil deeds, then hope for the correction of the state of your daughters. But, do you not know that Rasool-Allah-saww said: ‘When I-asws crossed Sidrat Al-Muntaha and reached its branches and its twigs, I-saww saw some of the fruits of its branches (shaped like) hanging breasts.
يَقْطُرُ مِنْ بَعْضِهَا اللَّبَنُ وَ مِنْ بَعْضِهَا الْعَسَلُ وَ مِنْ بَعْضِهَا الدُّهْنُ وَ يَخْرُجُ عَنْ بَعْضِهَا شِبْهُ دَقِيقِ السَّمِيذِ وَ عَنْ بَعْضِهَا الثِّيَابُ وَ عَنْ بَعْضِهَا كَالنَّبِقِ فَيَهْوِي ذَلِكَ كُلُّهُ نَحْوَ الْأَرْضِ فَقُلْتُ فِي نَفْسِي أَيْنَ مَقَرُّ هَذِهِ الْخَارِجَاتِ عَنْ هَذِهِ الْأَثْدَاءِ وَ ذَلِكَ أَنَّهُ لَمْ يَكُنْ مَعِي جَبْرَئِيلُ لِأَنِّي كُنْتُ جَاوَزْتُ مَرْتَبَتَهُ وَ اخْتَزَلَ دُونِي
The milk was dropping from one of them, and the honey from one of them, and the oil from one of them, and there was coming out from one of the something resembling fine flour, and the clothes from one of them, and (something) like berries, and all that was inclining towards the earth. I-saww said to myself-saww: ‘Where is the centre (origin) of these emergences from these breasts?’ And that is because Jibraeel-as did not happen to be with me-saww as I-saww had exceeded his-as rank and he-as was reduced below me-saww.
فَنَادَانِي رَبِّي عَزَّ وَ جَلَّ فِي سِرِّي يَا مُحَمَّدُ هَذِهِ أَنْبَتُّهَا مِنْ هَذَا الْمَكَانِ الْأَرْفَعِ لِأَغْذُوَ مِنْهَا بَنَاتِ الْمُؤْمِنِينَ مِنْ أُمَّتِكَ وَ بَنِيهِمْ فَقُلْ لِآبَاءِ الْبَنَاتِ لَا تَضِيقَنَّ صُدُورُكُمْ عَلَى فَاقَتِهِنَّ فَإِنِّي كَمَا خَلَقْتُهُنَّ أَرْزُقُهُنَّ
My-saww Lord-azwj Mighty and Majestic Called out to me-saww in my-saww privacy: “O Muhammad-saww! I-saww have Grown these in this place only to lift to provide from these the daughters of the Momineen from your-saww community, and their sons, therefore say to the fathers of the daughters: ‘Do not constrict your chests upon their destitution, for I-azwj, just as I-azwj have Created them, I-azwj will Sustain them!”’[207]
3- شي، تفسير العياشي عَنْ إِسْمَاعِيلَ بْنِ كَثِيرٍ رَفَعَ الْحَدِيثَ إِلَى النَّبِيِّ ص قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ وَ سْئَلُوا اللَّهَ مِنْ فَضْلِهِ قَالَ فَقَالَ أَصْحَابُ النَّبِيِّ ص مَا هَذَا الْفَضْلُ أَيُّكُمْ يَسْأَلُ رَسُولَ اللَّهِ ص عَنْ ذَلِكَ قَالَ فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع أَنَا أَسْأَلُهُ فَسَأَلَهُ عَنْ ذَلِكَ الْفَضْلِ مَا هُوَ
‘Tafseer Al Ayyashi’ – From Ismail Bin Kaseer,
‘Raising the Hadeeth to the Prophet-saww having said: ‘When this Verse was Revealed: and ask Allah from His Grace. [4:32], the companions of the Prophet-saww said: ‘What is this Grace? Which one of you will ask Rasool-Allah-saww about that?’ Ali-asws Bin Abu Talib-asws said: ‘I-asws will ask him-saww. He-asws asked him-asws about that Grace, what is it?
فَقَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ خَلَقَ خَلْقَهُ وَ قَسَّمَ لَهُمْ أَرْزَاقَهُمْ مِنْ حِلِّهَا وَ عَرَضَ لَهُمْ بِالْحَرَامِ فَمَنِ انْتَهَكَ حَرَاماً نَقَصَ لَهُ مِنَ الْحَلَالِ بِقَدْرِ مَا انْتَهَكَ مِنَ الْحَرَامِ وَ حُوسِبَ بِهِ
Rasool-Allah-saww said: ‘Allah-azwj Created His-azwj creatures and Distributed their sustenance(s) to them from its Permissible ones and present to them the Prohibition. The one who violates a Prohibition, there would be reduced for him from the Permissible by a measurement of what he violated from the Prohibition and would be Reckoned with it’’.[208]
4- نهج، نهج البلاغة قَالَ ع الرِّزْقُ رِزْقَانِ رِزْقٌ تَطْلُبُهُ وَ رِزْقٌ يَطْلُبُكَ فَإِنْ لَمْ تَأْتِهِ أَتَاكَ فَلَا تَحْمِلْ هَمَّ سَنَتِكَ عَلَى هَمِّ يَوْمِكَ كَفَاكَ كُلَّ يَوْمٍ مَا فِيهِ فَإِنْ تَكُنِ السَّنَةُ مِنْ عُمُرِكَ فَإِنَّ اللَّهَ تَعَالَى جَدُّهُ سَيُؤْتِيكَ فِي كُلِّ غَدٍ جَدِيدٍ مَا قَسَمَ لَكَ وَ إِنْ لَمْ تَكُنِ السَّنَةُ مِنْ عُمُرِكَ فَمَا تَصْنَعُ بِالْهَمِّ لِمَا لَيْسَ لَكَ وَ لَنْ يَسْبِقَكَ إِلَى رِزْقِكَ طَالِبٌ وَ لَنْ يَغْلِبَكَ عَلَيْهِ غَالِبٌ وَ لَنْ يُبْطِئَ عَنْكَ مَا قَدْ قُدِّرَ لَكَ
‘Nahj Al-Balagah’ –
‘He-asws said: ‘The sustenance(s) are two (types of) sustenance(s) – a sustenance you seek and a sustenance seeking you, so, if you don’t come to it, it would come to you. Therefore, do not carry the worries of your year upon the worries of your day. Suffice yourself every day with whatever is in it, for if it was the year (still remaining) from your life-span, then Allah-azwj Exalted, Generous is He-azwj, would be Giving you during every morning anew what He-azwj would Distribute to you; and if the year does not take place from your life-span, then what have you to do with the worry for what isn’t for you and a seeker will never precede you to your sustenance, and an overcome will not overcome you upon it, and it would not be delayed from you what has been Pre-determined for you?’’.[209]
5- شي، تفسير العياشي عَنِ ابْنِ الْهُذَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ قَسَّمَ الْأَرْزَاقَ بَيْنَ عِبَادِهِ وَ أَفْضَلَ فَضْلًا كَبِيراً لَمْ يُقَسِّمْهُ بَيْنَ أَحَدٍ قَالَ اللَّهُ وَ سْئَلُوا اللَّهَ مِنْ فَضْلِهِ
‘Tafseer Al Ayyashi’ – From Ibn Al Hazeyl,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Distributes the sustenance between His-azwj servants, and the most superior Grace, great, He-azwj does not Distribute it between anyone. Allah-azwj Says: and ask Allah from His Grace. [4:32]’’.[210]
6- شي، تفسير العياشي عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: لَيْسَ مِنْ نَفْسٍ إِلَّا وَ قَدْ فَرَضَ اللَّهُ لَهَا رِزْقَهَا حَلَالًا يَأْتِيهَا فِي عَافِيَةٍ وَ عَرَضَ لَهَا بِالْحَرَامِ مِنْ وَجْهٍ آخَرَ فَإِنْ هِيَ تَنَاوَلَتْ مِنَ الْحَرَامِ شَيْئاً قَاصَّهَا بِهِ مِنَ الْحَلَالِ الَّذِي فَرَضَ اللَّهُ لَهَا وَ عِنْدَ اللَّهِ سِوَاهُمَا فَضْلٌ كَبِيرٌ
‘Tafseer Al Ayyashi’ – From Ibrahim Bin Abu Al Balad, from his father,
‘From Abu Ja’far-asws having said: ‘There isn’t from a soul except and Allah-azwj has Necessitated its Permissible sustenance for it. He would come to it in good health, and He-azwj Presented to it with the Prohibition from another aspect. If he attains anything from the Prohibited, it would reduce by it from the Permissible which Allah-azwj had Necessitated for it, and in the Presence of Allah-azwj, besides these two, is a great Grace’’.[211]
7- شي، تفسير العياشي عَنِ الْحُسَيْنِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّهُمْ يَقُولُونَ إِنَّ النَّوْمَ بَعْدَ الْفَجْرِ مَكْرُوهٌ لِأَنَّ الْأَرْزَاقَ تُقَسَّمُ فِي ذَلِكَ الْوَقْتِ
‘Tafseer Al Ayyashi’ – From Al Husayn Bin Muslim,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! They are saying that the sleep after dawn is disliked, because the sustenance(s) are distributed during that time’.
فَقَالَ الْأَرْزَاقُ مَوْظُوفَةٌ مَقْسُومَةٌ وَ لِلَّهِ فَضْلٌ يَقْسِمُهُ مِنْ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ وَ ذَلِكَ قَوْلُهُ وَ سْئَلُوا اللَّهَ مِنْ فَضْلِهِ
He-asws said: ‘The sustenance(s) are appointed, distributed, and for Allah-azwj there is Grace, He-azwj Distributes it from the emergence of dawn up to the emergence of the sun, and that is in His-azwj Words: and ask Allah from His Grace. [4:32]’.
ثُمَّ قَالَ وَ ذِكْرُ اللَّهِ بَعْدَ طُلُوعِ الْفَجْرِ أَبْلَغُ فِي طَلَبِ الرِّزْقِ مِنَ الضَّرْبِ فِي الْأَرْضِ
Then he-asws said: ‘And mentioning (remembering) Allah-azwj after the emergence of dawn is further reaching in seeking of the sustenance than the going around in the land’’.[212]
8- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنِ ابْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ وَكَّلَ بِالسِّعْرِ مَلَكاً فَلَنْ يَغْلُوَ مِنْ قِلَّةٍ وَ لَا يَرْخُصُ مِنْ كَثْرَةٍ
‘Al Kafi’ – A number (of reporters), from Sahl, from Ibn Yazeed, from Muhammad Bin Aslam, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Allah-azwj has Allocated an Angel with the prices so it will never become more expensive out of scarcity, nor cheaper out of abundance’’.[213]
9- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ ابْنِ مَعْرُوفٍ عَنِ الْحَجَّالِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَكَّلَ مَلَكاً بِالسِّعْرِ يُدَبِّرُهُ بِأَمْرِهِ
‘Al Kafi’ – Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ibn Marouf, from Al Hajal, from one of his companions, from Al Sumaly,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘Allah-azwj Mighty and Majestic has Allocated an Angel with the prices. He manages it by His-azwj Command’’.[214]
10 كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنِ ابْنِ يَزِيدَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ وَكَّلَ مَلَكاً بِالْأَسْعَارِ يُدَبِّرُهَا
The number (of reporters), from Sahl, from Ibn Yazeed, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Allah-azwj has Allocated an Angel with the prices, to manage these’’.[215]
11- نهج، نهج البلاغة وَ قَدَّرَ الْأَرْزَاقَ فَكَثَّرَهَا وَ قَلَّلَهَا وَ قَسَّمَهَا عَلَى الضِّيقِ وَ السَّعَةِ فَعَدَلَ فِيهَا لِيَبْتَلِيَ مَنْ أَرَادَ بِمَيْسُورِهَا وَ مَعْسُورِهَا وَ لِيَخْتَبِرَ بِذَلِكَ الشُّكْرَ وَ الصَّبْرَ مِنْ غَنِيِّهَا وَ فَقِيرِهَا
Nahj (Al Balagah) –
‘And He-azwj Pre-determined the sustenance(s), its more and its less, and Distributed it upon the straightness and the abundance. So, He-azwj was Just with regards to it in order to Try the one He-azwj Wants to, with its affluence and its destitution, and in order to Test by that the thanks and the patience from its rich ones and its poor ones.
ثُمَّ قَرَنَ بِسَعَتِهَا عَقَابِيلَ فَاقَتِهَا وَ يفرج [بِفُرَجِ] أفراجها [أَفْرَاحِهَا] غُصَصَ أَتْرَاحِهَا وَ خَلَقَ الْآجَالَ فَأَطَالَهَا وَ قَصَّرَهَا وَ قَدَّمَهَا وَ أَخَّرَهَا وَ وَصَلَ بِالْمَوْتِ أَسْبَابَهَا وَ جَعَلَهُ خَالِجاً لِأَشْطَانِهَا وَ قَاطِعاً لِمَرَائِرِ أَقرَانِهَا
Then He-azwj Paired with its vastness, misfortunes of destitution, and distress of its calamities, grief (with) its happiness, and Created the terms, so He-azwj Prolonged these, and shortened it, and Brought it forward and Delayed it, and linked with the death, its causes, and Made it a pulling of its ropes and cutting the reins of its life-spans’’.[216]
12- عدة، عدة الداعي رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ هُوَ قَوْلُ الرَّجُلِ لَوْ لَا فُلَانٌ لَهَلَكْتُ وَ لَوْ لَا فُلَانٌ لَمَا أَصَبْتُ كَذَا وَ كَذَا وَ لَوْ لَا فُلَانٌ لَضَاعَ عِيَالِي أَ لَا تَرَى أَنَّهُ قَدْ جَعَلَ لِلَّهِ شَرِيكاً فِي مُلْكِهِ يَرْزُقُهُ وَ يَدْفَعُ عَنْهُ
‘Uddat Al Daie’ – A number (of reporters) reported from Abu Abdullah-asws regarding the Words of Allah-azwj Blessed and Exalted: And most of them do not believe in Allah except and they are associating [12:106]. He-asws said: ‘It is the word of the man, ‘Had it not been for so and so, I would have been destroyed’, and ‘Had it not been for so and so, I would not have attained so and so’, and ‘Had it not been for so and so, my dependants would have been wasted’. Do you not see that he has made an associate to be for Allah-azwj in His-azwj Kingdom, sustaining him and defending him?
قُلْتُ فَنَقُولُ لَوْ لَا أَنَّ اللَّهَ مَنَّ عَلَيَّ بِفُلَانٍ لَهَلَكْتُ قَالَ نَعَمْ لَا بَأْسَ بِهَذَا وَ نَحْوِهِ
’I said, ‘We are saying, ‘Had it not been for Allah-azwj Favouring upon me with so and so, I would have been destroyed’. He-asws said: ‘Yes, there is no problem with this and approximately to it’’.[217]
13- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ رَسُولُ اللَّهِ ص فِي حَجَّةِ الْوَدَاعِ أَلَا إِنَّ الرُّوحَ الْأَمِينَ نَفَثَ فِي رُوعِي أَنَّهُ لَا تَمُوتُ نَفْسٌ حَتَّى تَسْتَكْمِلَ رِزْقَهَا
‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, and a number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abu Hamza Al Sumaly,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said during the farewell Hajj: ‘Indeed! The trustworthy spirit (Jibraeel-as) puffed into my-saww mind that no soul would be dying until its sustenance is completed.
فَاتَّقُوا اللَّهَ وَ أَجْمِلُوا فِي الطَّلَبِ وَ لَا يَحْمِلَنَّكُمُ اسْتِبْطَاءُ شَيْءٍ مِنَ الرِّزْقِ أَنْ تَطْلُبُوهُ بِشَيْءٍ مِنْ مَعْصِيَةِ اللَّهِ فَإِنَّ اللَّهَ تَعَالَى قَسَّمَ الْأَرْزَاقَ بَيْنَ خَلْقِهِ حَلَالًا وَ لَمْ يُقَسِّمْهَا حَرَاماً فَمَنِ اتَّقَى اللَّهَ وَ صَبَرَ أَتَاهُ رِزْقُهُ مِنْ حِلِّهِ وَ مَنْ هَتَكَ حِجَابَ سِتْرِ اللَّهِ عَزَّ وَ جَلَّ وَ أَخَذَهُ مِنْ غَيْرِ حِلِّهِ قُصَّ بِهِ مِنْ رِزْقِهِ الْحَلَالِ وَ حُوسِبَ عَلَيْهِ
Therefore, fear Allah-azwj and beautify during the seeking, and do not let the delay of your sustenance carry you upon seeking it with something from the disobedience of Allah-azwj, for Allah-azwj the Exalted Distributes the Permissible sustenance(s) between His-azwj Creatures, and does not Distribute its Prohibited. So, the one who fears Allah-azwj and is patience, his sustenance would come to him from its Permissible (means), and one who violates a veil of Allah-azwj Mighty and Majestic and takes it from other than a Permissible (means), there would be a shortening with him from his Permissible sustenance, and he would be Reckoned upon it’’.[218]
Note –
رَوَوْهُ عَنْ صَفْوَانَ بْنِ أُمَيَّةَ قَالَ: كُنَّا عِنْدَ رَسُولِ اللَّهِ ص إِذْ جَاءَ عُمَرُ بْنُ قُرَّةَ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ اللَّهَ كَتَبَ عَلَيَّ الشِّقْوَةَ فَلَا أَرَانِي أُرْزَقُ إِلَّا مِنْ دَفِّي بِكَفِّي فَأْذَنْ فِي الْغِنَاءِ مِنْ غَيْرِ فَاحِشَةٍ
It is reported by Safwan Bin Umayya who said, ‘We were in the presence of Rasool-Allah-saww when Umar Bin Qurrah came. He said, ‘O Rasool-Allah-saww! Allah-azwj has Decreed the wretchedness upon me so I don’t see being provided (Graced) except from beating the tambourine with my hands, so permit me regarding the singing from without immoralities (obscenities)!’
فَقَالَ ص لَا آذَنُ لَكَ وَ لَا كَرَامَةَ وَ لَا نِعْمَةَ أَيْ عَدُوَّ اللَّهِ لَقَدْ رَزَقَكَ اللَّهُ طَيِّباً فَاخْتَرْتَ مَا حَرَّمَ عَلَيْكَ مِنْ رِزْقِهِ مَكَانَ مَا أَحَلَّ اللَّهُ لَكَ مِنْ حَلَالِهِ أَمَا إِنَّكَ لَوْ قُلْتَ بَعْدَ هَذِهِ الْمَقَالَةِ ضَرَبْتُكَ ضَرْباً وَجِيعاً
He-saww said: ‘I-saww don’t permit for you, and there is no honour nor any bounties, O enemy of Allah-azwj! Allah-azwj has Provided you good (sustenance) but you are choosing what is Prohibited unto you from His-azwj Provision in place of Allah-azwj has Permitted for you from its lawful (means). As for you, if you were to say any words after this, I-saww will strike you a painful strike!’’
باب 6 السعادة و الشقاوة و الخير و الشر و خالقهما و مقدرهما
CHAPTER 6 – THE FORTUNACY AND THE WRETCHEDNESS, AND THE GOOD AND THE EVIL, AND THEIR CREATIONS AND THEIR DETERMINATIONS
الآيات هود فَمِنْهُمْ شَقِيٌّ وَ سَعِيدٌ فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ فِيها زَفِيرٌ وَ شَهِيقٌ إلى قوله تعالى وَ أَمَّا الَّذِينَ سُعِدُوا فَفِي الْجَنَّةِ خالِدِينَ فِيها الآية
The Verses – (Surah) Hud-as: ‘then from them (some) would be unfortunate and (some) fortunate [11:105] So as for those who are unfortunate, they would be in the Fire wherein sighing and groaning for them [11:106] – up to the Words of the Exalted: And as for those who are fortunate, they would be in the Paradise, abiding eternally therein [11:108].
المؤمنين أَ لَمْ تَكُنْ آياتِي تُتْلى عَلَيْكُمْ فَكُنْتُمْ بِها تُكَذِّبُونَ قالُوا رَبَّنا غَلَبَتْ عَلَيْنا شِقْوَتُنا وَ كُنَّا قَوْماً ضالِّينَ
(Surah) Al Momineen: Did not My Verses happen to be recited unto you, but you were belying these? [23:105] They shall say, ‘O our Lord! Our wretchedness overcame upon us and we were a straying people’ [23:106]
الزمر وَ قالَ لَهُمْ خَزَنَتُها أَ لَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَتْلُونَ عَلَيْكُمْ آياتِ رَبِّكُمْ وَ يُنْذِرُونَكُمْ لِقاءَ يَوْمِكُمْ هذا قالُوا بَلى وَ لكِنْ حَقَّتْ كَلِمَةُ الْعَذابِ عَلَى الْكافِرِينَ
(Surah) Al Zumar: and its keepers would say to them: ‘Did not the Rasools from you come to you, reciting the Verses of your Lord to you and warning you of the meeting of this Day of yours?’ They would say, ‘Yes’. But the sentence of the Punishment is Justified upon the Kafirs [39:71]
التغابن هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كافِرٌ وَ مِنْكُمْ مُؤْمِنٌ
(Surah) Al Taghabun: He is the One Who Created you all, so from you is a Kafir and from you is a Momin [64:2]
1- لي، الأمالي للصدوق أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْكِنَانِيِّ عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الشَّقِيُّ مَنْ شَقِيَ فِي بَطْنِ أُمِّهِ الْخَبَرَ
My father, from Ali, from his father, from Safwan Bin Yahya, from Al Kulayni,
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘The wretched one is one who is wretched from the belly of his mother’ – the Hadeeth’.[219]
2- ب، قرب الإسناد مُحَمَّدُ بْنُ عِيسَى عَنِ الْقَدَّاحِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: خَرَجَ رَسُولُ اللَّهِ ص قَابِضاً عَلَى شَيْئَيْنِ فِي يَدِهِ فَفَتَحَ يَدَهُ الْيُمْنَى ثُمَّ قَالَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ كِتَابٌ مِنَ الرَّحْمَنِ الرَّحِيمِ فِي أَهْلِ الْجَنَّةِ بِأَعْدَادِهِمْ وَ أَحْسَابِهِمْ وَ أَنْسَابِهِمْ مُجْمَلٌ عَلَيْهِمْ لَا يَنْقُصُ مِنْهُمْ أَحَدٌ وَ لَا يُزَادُ فِيهِمْ أَحَدٌ
‘Qurb Al Isnaad’ – Muhammad Bin Isa, from Al Qadah,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘Rasool-Allah-saww went out grabbing two things in his-saww hands. Then he-saww opened his-saww right hand, then said, In the Name of Allah-azwj the Beneficent, the Merciful. A Book from the Beneficent, the Merciful, regarding the people of the Paradise, with their numbers and their tribes, and their lineages totalled upon them. There would not reduce any one from them, nor increase anyone among them’.
ثُمَّ فَتَحَ يَدَهُ الْيُسْرَى فَقَالَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ كِتَابٌ مِنَ الرَّحْمَنِ الرَّحِيمِ فِي أَهْلِ النَّارِ بِأَعْدَادِهِمْ وَ أَحْسَابِهِمْ وَ أَنْسَابِهِمْ مُجْمَلٌ عَلَيْهِمْ إِلَى يَوْمِ الْقِيَامَةِ لَا يُنْقَصُ مِنْهُمْ أَحَدٌ وَ لَا يُزَادُ فِيهِمْ أَحَدٌ
Then he-saww opened the left hand, and he-saww said: ‘In the Name of Allah-azwj the Beneficent, the Merciful. (A Book) regarding the people of the Fire with their numbers, and the tribes, and their lineages, totalled upon them up to the Day of Qiyamah. There would neither reduce anyone from them, nor would there increase anyone among them.
وَ قَدْ يُسْلَكُ بِالسُّعَدَاءِ طَرِيقَ الْأَشْقِيَاءِ حَتَّى يُقَالَ هُمْ مِنْهُمْ هُمْ هُمْ مَا أَشْبَهَهُمْ بِهِمْ ثُمَّ يُدْرِكُ أَحَدَهُمْ سَعَادَتُهُ قَبْلَ مَوْتِهِ وَ لَوْ بِفُوَاقِ نَاقَةٍ
And the wretched ones would have travelled the road with the fortunate ones until it was said, ‘They are from them. They (and) they, how resembling they are with them!’ Then one of them came across with his fortunacy before his death, and even if by hoops of a she-camel.
وَ قَدْ يُسْلَكُ بِالْأَشْقِيَاءِ طَرِيقَ أَهْلِ السَّعَادَةِ حَتَّى يُقَالَ هُمْ مِنْهُمْ هُمْ هُمْ مَا أَشْبَهَهُمْ بِهِمْ ثُمَّ يُدْرِكُ أَحَدَهُمْ شِقَاهُ وَ لَوْ قَبْلَ مَوْتِهِ وَ لَوْ بِفُوَاقِ نَاقَةٍ
And he had travelled with the wretched ones, the road of the people of fortunacy until it was said, ‘They are from them. They, (and) they, how resembling they are with them!’ Then one of them comes across his wretchedness, and even if it was before his death, and even if by the hoop of a she-camel’.
فَقَالَ النَّبِيُّ ص الْعَمَلُ بِخَوَاتِيمِهِ الْعَمَلُ بِخَوَاتِيمِهِ الْعَمَلُ بِخَوَاتِيمِهِ
The Prophet-saww said: ‘The work is with its completion. The work is with its completion. The work is with its completion’’.[220]
3- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع أَنْ يَدْعُوَ اللَّهَ لِامْرَأَةٍ مِنْ أَهْلِنَا بِهَا حَمْلٌ فَقَالَ قَالَ أَبُو جَعْفَرٍ ع الدُّعَاءُ مَا لَمْ يَمْضِ أَرْبَعَةُ أَشْهُرٍ فَقُلْتُ لَهُ إِنَّمَا لَهَا أَقَلُّ مِنْ هَذَا فَدَعَا لَهَا
‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,
‘I asked Al-Reza-asws to supplicate to Allah-azwj for a woman from our family who was with pregnancy, so he-asws said: ‘Abu Ja’far-asws said: ‘The supplication (is for) what has yet to complete four months’. I said to him-asws, ‘But rather, for her is less than this, therefore supplicate for her’.
ثُمَّ قَالَ إِنَّ النُّطْفَةَ تَكُونُ فِي الرَّحِمِ ثَلَاثِينَ يَوْماً وَ تَكُونُ عَلَقَةً ثَلَاثِينَ يَوْماً وَ تَكُونُ مُضْغَةً ثَلَاثِينَ يَوْماً وَ تَكُونُ مُخَلَّقَةً وَ غَيْرَ مُخَلَّقَةٍ ثَلَاثِينَ يَوْماً وَ إِذَا تَمَّتِ الْأَرْبَعَةُ أَشْهُرٍ بَعَثَ اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَيْهَا مَلَكَيْنِ خَلَّاقَيْنِ يُصَوِّرَانِهِ وَ يَكْتُبَانِ رِزْقَهُ وَ أَجَلَهُ شَقِيّاً أَوْ سَعِيداً
Then he-asws said: ‘The seed happens to be in the womb for thirty days, and becomes a clot for thirty days, and becomes a lump for thirty days, and becomes a body and non-body for thirty days. And when the four months are complete, Allah-azwj Blessed and Exalted Sends two creating Angels, forming its image, and writing down its sustenance, and its term (life-span), (and whether) it is wretched or a fortunate one’’.[221]
4- ب، قرب الإسناد بِالْإِسْنَادِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ جَفَّ الْقَلَمُ بِحَقِيقَةِ الْكِتَابِ مِنَ اللَّهِ بِالسَّعَادَةِ لِمَنْ آمَنَ وَ اتَّقَى وَ الشَّقَاوَةِ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى لِمَنْ كَذَّبَ وَ عَصَى
‘Qurb Al Isnaad’ – By the chain, he said,
‘I heard Al-Reza-asws saying: ‘The Pen dried up with the realities of the Book from Allah-azwj, with the fortunacy for the one who believes and fears, and the wretchedness from Allah-azwj Blessed and Exalted for the one who belies and disobeys’’.[222]
5- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ وَهْبِ بْنِ وَهْبٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: حَقِيقَةُ السَّعَادَةِ أَنْ يُخْتَمَ الرَّجُلُ عَمَلُهُ بِالسَّعَادَةِ وَ حَقِيقَةُ الشَّقَاءِ أَنْ يُخْتَمَ الْمَرْءُ عَمَلُهُ بِالشَّقَاءِ
‘Al Khisaal’ – Majaylawiya, from his uncle, from Al Barqy, from his father, from Wahab Bin Wahab,
‘From Ja’far-asws Ibn Muhammad-asws, from his-asws father-asws, from his-asws forefathers, from Ali-asws having said: The reality of the fortunacy is that the man completes his work with the fortunacy, and the reality of the wretchedness is that the person ends his work with the wretchedness’’.[223]
6- ع، علل الشرائع الْمُظَفَّرُ الْعَلَوِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْعُودٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زُرَارَةَ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: تَعْتَلِجُ النُّطْفَتَانِ فِي الرَّحِمِ فَأَيَّتُهُمَا كَانَتْ أَكْثَرَ جَاءَتْ تُشْبِهُهَا فَإِنْ كَانَتْ نُطْفَةُ الْمَرْأَةِ أَكْثَرَ جَاءَتْ تُشْبِهُ أَخْوَالَهُ وَ إِنْ كَانَتْ نُطْفَةُ الرَّجُلِ أَكْثَرَ جَاءَتْ تُشْبِهُ أَعْمَامَهُ
‘Ilal Al Sharaie’ – Al Muzaffar Al Alawy, from Ja’far Bin Muhammad Bin Masoud, from his father, from Ali Bin Al Hassan, from Muhammad Bin Abdullah Bin Zurara, from Ali Bin Abdullah, from his father, from his grandfather,
‘From Amir Al-Momineen-asws having said: ‘The two seeds (seed of the man and the fluid of the woman) stir in the womb, so whichever of the two was more, it comes to resemble it. If the fluid of the woman is more, it comes to resemble its maternal uncle, and if the sperm of the man was more, it comes to resemble its paternal uncle’.
وَ قَالَ تَحَوَّلُ النُّطْفَةُ فِي الرَّحِمِ أَرْبَعِينَ يَوْماً فَمَنْ أَرَادَ أَنْ يَدْعُوَ اللَّهَ عَزَّ وَ جَلَّ فَفِي تِلْكَ الْأَرْبَعِينَ قَبْلَ أَنْ تُخْلَقَ ثُمَّ يَبْعَثُ اللَّهُ عَزَّ وَ جَلَّ مَلَكَ الْأَرْحَامِ فَيَأْخُذُهَا فَيَصْعَدُ بِهَا إِلَى اللَّهِ عَزَّ وَ جَلَّ فَيَقِفُ مِنْهُ مَا شَاءَ اللَّهُ فَيَقُولُ يَا إِلَهِي أَ ذَكَرٌ أَمْ أُنْثَى فَيُوحِي اللَّهُ عَزَّ وَ جَلَ مِنْ ذَلِكَ مَا يَشَاءُ وَ يَكْتُبُ الْمَلَكُ
And he-asws said: ‘The seed turns around in the womb for forty days, so the one who intends to supplicate to Allah-azwj Mighty and Majestic, it should be in those forty (days) before its creation (body). Then Allah-azwj Mighty and Majestic Sends an Angel of the wombs, and he seizes it and ascends with it to Allah-azwj Mighty and Majestic, and pauses from it for as long as Allah-azwj so Desires, and he is saying, ‘O my God-azwj! Is it a male or a female’. Allah-azwj Mighty and Majestic Revealed from that whatever He-azwj so Desires, and the Angels writes it.
ثُمَّ يَقُولُ إِلَهِي أَ شَقِيٌّ أَمْ سَعِيدٌ فَيُوحِي اللَّهُ عَزَّ وَ جَلَّ مِنْ ذَلِكَ مَا يَشَاءُ وَ يَكْتُبُ الْمَلَكُ
Then he would be saying, ‘My God-azwj! Is he fortunate or wretched?’ Allah-azwj Mighty and Majestic Reveals from that whatever He-azwj so Desires, and the Angel writes it.
فَيَقُولُ اللَّهُمَّ كَمْ رِزْقُهُ وَ مَا أَجَلُهُ ثُمَّ يَكْتُبُهُ وَ يَكْتُبُ كُلَّ شَيْءٍ يُصِيبُهُ فِي الدُّنْيَا بَيْنَ عَيْنَيْهِ ثُمَّ يَرْجِعُ بِهِ فَيَرُدُّهُ فِي الرَّحِمِ فَذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ ما أَصابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَ لا فِي أَنْفُسِكُمْ إِلَّا فِي كِتابٍ مِنْ قَبْلِ أَنْ نَبْرَأَها
Then he is saying, ‘O Allah-azwj! How much is its sustenance and what is its term (life-span)?’ Then he writes is, and writes down everything he would be attaining in the world, between his eyes, then he returns with him and returns him back into the womb. That is in the Words of Allah-azwj Mighty and Majestic: Neither does a difficulty afflicts in the earth nor regarding yourselves, except it is in a Book from before We Bring it into existence. [57:22]’’.[224]
7- ن، عيون أخبار الرضا عليه السلام الْمُفَسِّرُ بِإِسْنَادِهِ إِلَى أَبِي مُحَمَّدٍ ع قَالَ قَالَ الرِّضَا ع قِيلَ لِرَسُولِ اللَّهِ ص يَا رَسُولَ اللَّهِ هَلَكَ فُلَانٌ يَعْمَلُ مِنَ الذُّنُوبِ كَيْتَ وَ كَيْتَ
‘Uyoun Akhba Al-Reza-asws’ – Al Mufassar,
‘By his chain going up to Abu Muhammad-asws having said: ‘Al-Reza-asws said: ‘It was said to Rasool-Allah-saww, ‘O Rasool-Allah-saww! So and so is destroyed, he committed such and such sins’.
فَقَالَ رَسُولُ اللَّهِ ص بَلْ قَدْ نَجَا وَ لَا يَخْتِمُ اللَّهُ تَعَالَى عَمَلَهُ إِلَّا بِالْحُسْنَى وَ سَيَمْحُو اللَّهُ عَنْهُ السَّيِّئَاتِ وَ يُبَدِّلُهَا لَهُ حَسَنَاتٍ إِنَّهُ كَانَ مَرَّةً يَمُرُّ فِي طَرِيقٍ عَرَضَ لَهُ مُؤْمِنٌ قَدِ انْكَشَفَ عَوْرَتُهُ وَ هُوَ لَا يَشْعُرُ فَسَتَرَهَا عَلَيْهِ وَ لَمْ يُخْبِرْهُ بِهَا مَخَافَةَ أَنْ يَخْجَلَ
Rasool-Allah-saww said: ‘But he has (attained) salvation, and Allah-azwj the Exalted will not let his work end except with the goodness, and Allah-azwj will be Deleting the evil deeds from him, and He-azwj will replace these for him with good deeds. Once he passed by a road and a Momin was exposed to him, his private part had been uncovered and he was unaware, so he veiled it upon him and did not inform him about it, fearing that he might be ashamed.
ثُمَّ إِنَّ ذَلِكَ الْمُؤْمِنَ عَرَفَهُ فِي مَهْوَاةٍ فَقَالَ لَهُ أَجْزَلَ اللَّهُ لَكَ الثَّوَابَ وَ أَكْرَمَ لَكَ الْمَآبَ وَ لَا نَاقَشَكَ الْحِسَابَ فَاسْتَجَابَ اللَّهُ لَهُ فِيهِ فَهَذَا الْعَبْدُ لَا يُخْتَمُ لَهُ إِلَّا بِخَيْرٍ بِدُعَاءِ ذَلِكَ الْمُؤْمِنِ
Then that Momin recognised him in his devotion, and he said to him, ‘May Allah-azwj be Liberal with you with the Rewards, and Honourable to you in the Hereafter, and not Discuss the Reckoning with you’. Allah-azwj Answered to him with regard to it. Thus, this is the servant, Allah-azwj will not End for him except with goodness due to the supplication of that Momin.
فَاتَّصَلَ قَوْلُ رَسُولِ اللَّهِ ص بِهَذَا الرَّجُلِ فَتَابَ وَ أَنَابَ وَ أَقْبَلَ إِلَى طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ فَلَمْ يَأْتِ عَلَيْهِ سَبْعَةَ أَيَّامٍ حَتَّى أُغِيرَ عَلَى سَرْحِ الْمَدِينَةِ فَوَجَّهَ رَسُولُ اللَّهِ ص فِي أَثَرِهِمْ جَمَاعَةً ذَلِكَ الرَّجُلُ أَحَدُهُمْ فَاسْتُشْهِدَ فِيهِمْ
The words of Rasool-Allah-saww connected with this man, so he repented, and was penitent, and accepted to be in the obedience of Allah-azwj Mighty and Majestic, and there did not come to him (even) seven days until there was an invasion of Medina, and Rasool-Allah-saww Sent a group in their pursuit and the man was one of them, and he was martyred among them’’.[225]
8- يد، التوحيد الدَّقَّاقُ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ رَفَعَهُ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي بَصِيرٍ قَالَ: كُنْتُ بَيْنَ يَدَيْ أَبِي عَبْدِ اللَّهِ ع جَالِساً وَ قَدْ سَأَلَهُ سَائِلٌ فَقَالَ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ مِنْ أَيْنَ لَحِقَ الشَّقَاءُ أَهْلَ الْمَعْصِيَةِ حَتَّى حَكَمَ لَهُمْ فِي عِلْمِهِ بِالْعَذَابِ عَلَى عَمَلِهِمْ
‘Al Tawheed’ – Al Daqaq, from Al Kulayni, from Ali Bin Muhammad, raising it, from Shuayb Al Aqarquqy, from Abu Baseer who said,
‘I was seated in front of Abu Abdullah-asws and a questioner asked him-asws, he said, ‘May I be sacrificed for you-asws! O son-asws of Rasool-Allah-saww! From when does the wretchedness come across the disobedient people until it is Judged for them in His-azwj Knowledge with the Punishment upon their deeds?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَيُّهَا السَّائِلُ عَلِمَ اللَّهُ عَزَّ وَ جَلَّ أَنْ لَا يَقُومُ أَحَدٌ مِنْ خَلْقِهِ بِحَقِّهِ فَلَمَّا عَلِمَ بِذَلِكَ وَهَبَ لِأَهْلِ مَحَبَّتِهِ الْقُوَّةَ عَلَى مَعْصِيَتِهِمْ لِسَبْقِ عِلْمِهِ فِيهِمْ وَ لَمْ يَمْنَعْهُمْ إِطَاقَةَ الْقَبُولِ مِنْهُ لِأَنَّ عِلْمَهُ أَوْلَى بِحَقِيقَةِ التَّصْدِيقِ فَوَافَقُوا مَا سَبَقَ لَهُمْ فِي عِلْمِهِ وَ إِنْ قَدَرُوا أَنْ يَأْتُوا خِلَالًا يُنْجِيهِمْ عَنْ مَعْصِيَتِهِ وَ هُوَ مَعْنَى شَاءَ مَا شَاءَ وَ هُوَ سِرٌّ
Abu Abdullah-asws said: ‘O you questioner! Allah-azwj Mighty and Majestic Knows that no one from His-azwj creatures would be standing with His-azwj Rights. When He-azwj Knows that, Gifts to the people having His-azwj love, the strength upon their disobedience due to the His-azwj preceding Knowledge regarding them, and does not Prevent them from the energy of the accepting from Him-azwj, because His-azwj Knowledge is foremost with the reality of the ratification, and they harmonise with whatever preceded for them in His-azwj Knowledge, and that they are able to come to an obstacle saving them from disobeying Him-azwj. And it is the meaning of Desire, what He-azwj Desires, and it is a Secret’’.[226]
9- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ قالُوا رَبَّنا غَلَبَتْ عَلَيْنا شِقْوَتُنا قَالَ بِأَعْمَالِهِمْ شَقُوا
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat, from Al Bataie, from Abu Baseer,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: ‘O our Lord! Our wretchedness overcame upon us and we were a straying people’ [23:106]. He-asws said: ‘By their wretched deeds’’.[227]
10- يد، التوحيد مُحَمَّدُ بْنُ أَحْمَدَ الْعَلَوِيُّ عَنِ ابْنِ قُتَيْبَةَ عَنِ الْفَضْلِ عَنِ ابْنِ أَبِي عُمَيْرٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ع عَنْ مَعْنَى قَوْلِ رَسُولِ اللَّهِ ص الشَّقِيُّ مَنْ شَقِيَ فِي بَطْنِ أُمِّهِ وَ السَّعِيدُ مَنْ سَعِدَ فِي بَطْنِ أُمِّهِ
‘Al Tawheed’ – 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 one who is wretched in the belly of his mother, and the fortunate is one who is fortunate in the belly of his mother’.
فَقَالَ الشَّقِيُّ مَنْ عَلِمَ اللَّهُ وَ هُوَ فِي بَطْنِ أُمِّهِ أَنَّهُ سَيَعْمَلُ أَعْمَالَ الْأَشْقِيَاءِ وَ السَّعِيدُ مَنْ عَلِمَ اللَّهُ وَ هُوَ فِي بَطْنِ أُمِّهِ أَنَّهُ سَيَعْمَلُ أَعْمَالَ السُّعَدَاءِ
He-saww 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, he would be doing the fortunate deeds’.
قُلْتُ لَهُ فَمَا مَعْنَى قَوْلِهِ ص اعْمَلُوا فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْجِنَّ وَ الْإِنْسَ لِيَعْبُدُوهُ وَ لَمْ يَخْلُقْهُمْ لِيَعْصُوهُ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ وَ ما خَلَقْتُ الْجِنَّ وَ الْإِنْسَ إِلَّا لِيَعْبُدُونِ فَيَسَّرَ كُلًّا لِمَا خَلَقَ لَهُ فَالْوَيْلُ لِمَنِ اسْتَحَبَّ الْعَمَى عَلَى الْهُدَى
I said to him-asws, ‘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’’.[228]
11- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنْ صَفْوَانَ عَنِ ابْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ السَّعَادَةَ وَ الشَّقَاوَةَ قَبْلَ أَنْ يَخْلُقَ خَلْقَهُ فَمَنْ عَلِمَهُ اللَّهُ سَعِيداً لَمْ يُبْغِضْهُ أَبَداً وَ إِنْ عَمِلَ شَرّاً أَبْغَضَ عَمَلَهُ وَ لَمْ يُبْغِضْهُ وَ إِنْ عَلِمَهُ شَقِيّاً لَمْ يُحِبَّهُ أَبَداً وَ إِنْ عَمِلَ صَالِحاً أَحَبَّ عَمَلَهُ وَ أَبْغَضَهُ لِمَا يَصِيرُ إِلَيْهِ فَإِذَا أَحَبَّ اللَّهُ شَيْئاً لَمْ يُبْغِضْهُ أَبَداً وَ إِذَا أَبْغَضَ شَيْئاً لَمْ يُحِبَّهُ أَبَداً
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Safwan, from Ibn Hazim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Created the fortunacy and the wretchedness before He-azwj Created His-azwj creation, therefore the one whom Allah-azwj Knows he is fortunate, He-azwj will not Hate him, ever, and even if he does an evil deed, He-azwj would Hate his deed and not Hate him; and if there is a wretched one in His-azwj Knowledge, He-azwj would not Love him, ever, and even if he does a righteous deed, He-azwj would Love his deed and Hate him due to what he would be coming to. So, when Allah-azwj Loves a thing does not Hate it ever, and when He-azwj Hates a thing does not Love it, ever!’’.[229]
12- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ وَ سَعْدٍ مَعاً عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ اعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ قَالَ يَحُولُ بَيْنَهُ وَ بَيْنَ أَنْ يَعْلَمَ أَنَّ الْبَاطِلَ حَقٌّ
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar and Sa’ad both together, from Ayoub Bin Nuh, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: and know that Allah Intervenes between a person and his heart [8:24]. He-asws said: ‘Intervenes between him and his knowing that the false is true’.
وَ قَدْ قِيلَ إِنَّ اللَّهَ تَعَالَى يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ بِالْمَوْتِ
And it has been said that Allah-azwj the Exalted between the person and his heart with the death’.
وَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ يَنْقُلُ الْعَبْدَ مِنَ الشَّقَاءِ إِلَى السَّعَادَةِ وَ لَا يَنْقُلُهُ مِنَ السَّعَادَةِ إِلَى الشَّقَاءِ
And Abu Abdullah-asws said: ‘Allah-azwj Transfers the servant from the wretchedness to the fortunacy, but does not Transfer him from the fortunacy to the wretchedness’’.[230]
13- ير، بصائر الدرجات إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ أَبِيهِ عَنْ أَبِي الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ يَقُولُ خَطَبَ رَسُولُ اللَّهِ ص النَّاسَ ثُمَّ رَفَعَ يَدَهُ الْيُمْنَى قَابِضاً عَلَى كَفِّهِ فَقَالَ أَ تَدْرُونَ مَا فِي كَفِّي قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ فَقَالَ فِيهَا أَسْمَاءُ أَهْلِ الْجَنَّةِ وَ أَسْمَاءُ آبَائِهِمْ وَ قَبَائِلِهِمْ إِلَى يَوْمِ الْقِيَامَةِ
‘Basaair Al Darajaat’ – Ibrahim Bin Hashim, from Al Husayn Bin Sayf, from his father, from Abu Al Qasim, from Muhammad Bin Abdullah who said,
‘I heard Ja’far-asws Bin Muhammad-asws saying: ‘Rasool-Allah-saww addressed the people, then raised his-saww right hand grabbing upon his-saww palm (made a fist), and he-saww said: ‘Do you know what is in my-saww palm?’ They said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing’. He-saww said: ‘Therein are names of the people of the Paradise, and names of their fathers, and their tribes up to the Day of Qiyamah’.
ثُمَّ رَفَعَ يَدَهُ الْيُسْرَى فَقَالَ أَيُّهَا النَّاسُ أَ تَدْرُونَ مَا فِي يَدِي قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ فَقَالَ أَسْمَاءُ أَهْلِ النَّارِ وَ أَسْمَاءُ آبَائِهِمْ وَ قَبَائِلِهِمْ إِلَى يَوْمِ الْقِيَامَةِ
Then he-saww raised his-saww left hand and he-saww said: ‘O you people! Do you know what is in my-saww hand?’ They said, ‘Allah-azwj and His-azwj Rasool-saww is more knowing’. He-saww said: ‘Names of the people of the Fire, and names of their fathers, and their tribes up to the Day of Qiyamah’.
ثُمَّ قَالَ حَكَمَ اللَّهُ وَ عَدَلَ وَ حَكَمَ اللَّهُ وَ عَدَلَ فَرِيقٌ فِي الْجَنَّةِ وَ فَرِيقٌ فِي السَّعِيرِ
Then he-saww said: ‘Allah-azwj Judges and is Just! And Allah-azwj Judges and is Just! A party would be in the Paradise and a party would be in the Blazing Fire’’.[231]
14- سن، المحاسن أَبِي عَنِ النَّضْرِ عَنِ الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ حَازِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَ يُحِبُّ اللَّهُ الْعَبْدَ ثُمَّ يُبْغِضُهُ أَوْ يُبْغِضُهُ ثُمَّ يُحِبُّهُ فَقَالَ مَا تَزَالُ تَأْتِينِي بِشَيْءٍ فَقُلْتُ هَذَا دِينِي وَ بِهِ أُخَاصِمُ النَّاسَ فَإِنْ نَهَيْتَنِي عَنْهُ تَرَكْتُهُ
‘Al Mahasin’ – My father, from Al Nazar, from Al Halby, from Ibn Muskan, from Ibn Hazim who said,
‘I said to Abu Abdullah-asws, ‘Does Allah-azwj Love the servant, then Hates him? Or Hates him, then Loves him?’ So, he-asws said: ‘Will you not cease coming to me-asws with a thing!’ I said, ‘This is my religion, and by it I contend the people, but if you-asws were to prohibit me from it, I will leave it’.
ثُمَّ قُلْتُ لَهُ هَلْ أَبْغَضَ اللَّهُ مُحَمَّداً ص عَلَى حَالٍ مِنَ الْحَالاتِ فَقَالَ لَوْ أَبْغَضَهُ عَلَى حَالٍ مِنَ الْحَالاتِ لَمَا أَلْطَفَ لَهُ حَتَّى أَخْرَجَهُ مِنْ حَالٍ إِلَى حَالٍ فَجَعَلَهُ نَبِيّاً
Then I said to him-asws, ‘Did Allah-azwj (ever) Hate Muhammad-saww upon a state from the states?’ He-asws said: ‘If He-azwj Hated him-saww upon a state from the states, He-azwj would not have been Kind to him-saww until He-azwj Extracted him-saww from a state to a state, so He-azwj Made him-saww a Prophet-saww’.
فَقُلْتُ أَ لَمْ تُجِبْنِي مُنْذُ سِنِينَ عَنِ الشَّقَاوَةِ وَ السَّعَادَةِ أَنَّهُمَا كَانَا قَبْلَ أَنْ يَخْلُقَ اللَّهُ الْخَلْقَ قَالَ بَلَى وَ أَنَا السَّاعَةَ أَقُولُهُ
I said, ‘You-asws did not answer me for years about the wretchedness and the fortunacy, were these two before Allah-azwj Created the creation?’ He-asws said: ‘Yes, and I-asws am saying it at the moment’.
قُلْتُ فَأَخْبِرْنِي عَنِ السَّعِيدِ هَلْ أَبْغَضَهُ اللَّهُ عَلَى حَالٍ مِنَ الْحَالاتِ فَقَالَ لَوْ أَبْغَضَهُ عَلَى حَالٍ مِنَ الْحَالاتِ لَمَا أَلْطَفَ لَهُ حَتَّى يُخْرِجَهُ مِنْ حَالٍ إِلَى حَالٍ فَيَجْعَلَهُ سَعِيداً
I said, ‘Inform me about the fortunate one, does Allah-azwj (ever) Hate him upon a state from the states?’ He-asws said: ‘If He-azwj Hated him upon a state from the states, would not have been Kind to him until He-azwj Extracts him from a state to a state and Makes him a fortunate one’.
قُلْتُ فَأَخْبِرْنِي عَنِ الشَّقِيِّ هَلْ أَحَبَّهُ اللَّهُ عَلَى حَالٍ مِنَ الْحَالاتِ فَقَالَ لَوْ أَحَبَّهُ عَلَى حَالٍ مِنَ الْحَالاتِ مَا تَرَكَهُ شَقِيّاً وَ لَاسْتَنْقَذَهُ مِنَ الشَّقَاءِ إِلَى السَّعَادَةِ
I said, ‘Inform me about the wretched one, does Allah-azwj (ever) Love him upon a state from the states?’ He-asws said: ‘If He-azwj Loved him upon a state from the state, would not leave him as a wretched on nor Rescue him from the wretchedness to the fortunacy’.
قُلْتُ فَهَلْ يُبْغِضُ اللَّهُ الْعَبْدَ ثُمَّ يُحِبُّهُ أَوْ يُحِبُّهُ ثُمَّ يُبْغِضُهُ فَقَالَ لَا
I said, ‘Does Allah-azwj Hate the servant, then Loves him, or Loves him, then Hates him?’ He-asws said: ‘No!’’.[232]
15- سن، المحاسن النَّضْرُ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ مُعَلًّى أَبِي عُثْمَانَ عَنْ عَلِيِّ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اخْتَصَمَ رَجُلَانِ بِالْمَدِينَةِ قَدَرِيٌّ وَ رَجُلٌ مِنْ أَهْلِ مَكَّةَ فَجَعَلَا أَبَا عَبْدِ اللَّهِ ع بَيْنَهُمَا فَأَتَيَاهُ فَذَكَرَا كَلَامَهُمَا فَقَالَ إِنْ شِئْتُمَا أَخْبَرْتُكُمَا بِقَوْلِ رَسُولِ اللَّهِ ص فَقَالا قَدْ شِئْنَا
‘Al Mahasin’ – Al Nazar, from Yahya Al Halby, from Moala Abu Usman, from Ali Bin Hanzala,
‘From Abu Abdullah-asws having said: ‘Two men disputed in Medina – a Qadirite (Fatalist) and a man from Makkah, and they both made Abu Abdullah-asws to be (a judge) between them, and they came to him-asws’. Each one mentioned (his case). He-asws said: ‘If you like I-asws can inform you with the words of Rasool-Allah-saww?’ They said, ‘Yes, we do’.
فَقَالَ قَامَ رَسُولُ اللَّهِ ص فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ كِتَابٌ كَتَبَهُ اللَّهُ بِيَمِينِهِ وَ كِلْتَا يَدَيْهِ يَمِينٌ فِيهِ أَسْمَاءُ أَهْلِ الْجَنَّةِ بِأَسْمَائِهِمْ وَ أَسْمَاءُ آبَائِهِمْ وَ عَشَائِرِهِمْ وَ يُجْمَلُ عَلَيْهِمْ لَا يَزِيدُ فِيهِمْ رَجُلًا وَ لَا يَنْقُصُ مِنْهُمْ رَجُلًا
He-asws said: ‘Rasool-Allah-saww arose and ascended the pulpit. He-azwj praised Allah-azwj and extolled upon Him-azwj, then said: ‘There is a Book which Allah-azwj by His-azwj right Hand – and both of His-azwj Hands are right – wherein are names of the people of the Paradise, with their names, and names of their fathers, and their clans, and Totalled upon them. There will not increase a man to be among them, nor would a man be reduced from them.
وَ قَدْ يُسْلَكُ بِالسَّعِيدِ فِي طَرِيقِ الْأَشْقِيَاءِ حَتَّى يَقُولَ النَّاسُ كَانَ مِنْهُمْ مَا أَشْبَهَهُ بِهِمْ بَلْ هُوَ مِنْهُمْ ثُمَّ تَدَارَكُهُ السَّعَادَةُ وَ قَدْ يُسْلَكُ بِالشَّقِيِّ طَرِيقَ السُّعَدَاءِ حَتَّى يَقُولَ النَّاسُ مَا أَشْبَهَهُ بِهِمْ بَلْ هُوَ مِنْهُمْ ثُمَّ يَتَدَارَكُهُ الشَّقَاءُ
And the wretched ones would have travelled with the fortunate ones in the road until the people would have said, ‘He was from them, how resembling he is with them!’ But he is from them, then the fortunacy came across him; and the fortunate ones would have travelled with the wretched one in a road until the people would be saying, ‘How he resembles with them!’ But he is from the, then the wretchedness came across him.
مَنْ كَتَبَهُ اللَّهُ سَعِيداً وَ لَوْ لَمْ يَبْقَ مِنَ الدُّنْيَا إِلَّا فُوَاقُ نَاقَةٍ خَتَمَ اللَّهُ لَهُ بِالسَّعَادَةِ
One for whom Allah-azwj Write fortunacy to be for him, and even if there remains from the world only a hoop of a she-camel, Allah-azwj would End for him with the fortunacy’’.[233]
يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ النَّضْرِ عَنِ الْحَلَبِيِّ عَنْ مُعَلًّى أَبِي عُثْمَانَ عَنِ ابْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُسْلَكُ بِالسَّعِيدِ طَرِيقَ الْأَشْقِيَاءِ إِلَى آخِرِ الْخَبَرِ
‘Al Tawheed’ – My father, from Sa’ad, from Al Barqy, from his father, from Al Nazar, from Al Halby, from Moala Abu Usman, from Ibn Hanzala,
‘From Abu Abdullah-asws having said: ‘The wretched ones travelled in the road with the fortunate one …’ – up to the end of the Hadeeth’’.[234]
16- سن، المحاسن ابْنُ فَضَّالٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ خَلَقَ قَوْماً لِحُبِّنَا وَ خَلَقَ قَوْماً لِبُغْضِنَا فَلَوْ أَنَّ الَّذِينَ خَلَقَهُمْ لِحُبِّنَا خَرَجُوا مِنْ هَذَا الْأَمْرِ إِلَى غَيْرِهِ لَأَعَادَهُمْ إِلَيْهِ وَ إِنْ رَغِمَتْ آنَافُهُمْ وَ خَلَقَ قَوْماً لِبُغْضِنَا فَلَا يُحِبُّونَنَا أَبَداً
‘Al Mahasin’ – Ibn Fazal, from Masna Al Hanat, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Created a people to love us-asws, and Created a people to hate us-asws. If those He-azwj Created them for loving us-asws were to exit from this matter (Wilayah) to something else, He-azwj would Return them to it, and even if it rubs their noses (in the ground i.e., in disgrace). And He-azwj Created a people to hate us-asws, so they will not be loving us-asws, ever!’’.[235]
17- سن، المحاسن الْوَشَّاءُ عَنْ مُثَنًّى عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ خَلَقَ خَلْقَهُ فَخَلَقَ خَلْقاً لِحُبِّنَا لَوْ أَنَّ أَحَداً خَرَجَ مِنْ هَذَا الرَّأْيِ لَرَدَّهُ اللَّهُ إِلَيْهِ وَ إِنْ رَغِمَ أَنْفُهُ وَ خَلَقَ قَوْماً لِبُغْضِنَا فَلَا يُحِبُّونَنَا أَبَداً
‘Al Mahasin’ – Al Washa, from Masna, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Created His-azwj creatures, so He-azwj Created creatures to love us-asws. If even one were to exit from this opinion, Allah-azwj would Return him to it, and even if it rubs his nose (in the ground i.e., in disgrace). And He-azwj Created a people to hate us-asws, so they would not be loving us-asws, ever!’’[236]
18- سن، المحاسن ابْنُ مَحْبُوبٍ وَ عَلِيُّ بْنُ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ مِمَّا أَوْحَى اللَّهُ إِلَى مُوسَى وَ أَنْزَلَ فِي التَّوْرَاةِ أَنِّي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا خَلَقْتُ الْخَلْقَ وَ خَلَقْتُ الْخَيْرَ وَ أَجْرَيْتُهُ عَلَى يَدَيْ مَنْ أُحِبُّ فَطُوبَى لِمَنْ أَجْرَيْتُهُ عَلَى يَدَيْهِ
‘Al Mahasin’ – Ibn Mahboub, and Ali Bin Al Hakam, from Muawiya Bin Wahab who said,
‘I heard Abu Abdullah-asws saying: ‘From what Allah-azwj Revealed unto Musa-as and Revealed in the Torah (was): “Me-azwj, I-azwj am Allah-azwj! There is no god except Me-azwj. I-azwj Created the creatures and Created the good and I-azwj Make it to flow upon the hands of one I-asws Love. Therefore, beatitude is for the one I-azwj Make it (good) to flow upon his hands.
وَ أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا خَلَقْتُ الْخَلْقَ وَ خَلَقْتُ الشَّرَّ وَ أَجْرَيْتُهُ عَلَى يَدَيْ مَنْ أُرِيدُ فَوَيْلٌ لِمَنْ أَجْرَيْتُهُ عَلَى يَدَيْهِ
And I-azwj am Allah-azwj, there is no god except I-azwj. I-azwj Created the creatures and Created the evil, and I-azwj Make it flow upon the hands of the ones I-azwj Want, therefore woe be unto the ones I-azwj Make it to flow, upon his hands!”’.[237]
19- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ فِي بَعْضِ مَا أَنْزَلَ اللَّهُ فِي كُتُبِهِ إِنِّي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا خَلَقْتُ الْخَيْرَ وَ خَلَقْتُ الشَّرَّ فَطُوبَى لِمَنْ أَجْرَيْتُ عَلَى يَدَيْهِ الْخَيْرَ وَ وَيْلٌ لِمَنْ أَجْرَيْتُ عَلَى يَدَيْهِ الشَّرَّ وَ وَيْلٌ لِمَنْ قَالَ كَيْفَ ذَا وَ كَيْفَ ذَا
‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Muhammad Bi Hakeem, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws saying: ‘Among part of what Allah-azwj Revealed in His-azwj Books: “Me-azwj, I-azwj am Allah-azwj. There is no god except I-azwj. I-azwj Created the good and Created the evil, therefore beatitude is for one I-azwj Make the good to flow upon his hands, and woe be unto the ones I-azwj Make the evil to flow be upon his hands, and woe be unto the one who says, ‘How can that be so?’ How can that be so?’!”’[238]
20- سن، المحاسن مُحَمَّدُ بْنُ سِنَانٍ عَنْ حُسَيْنِ بْنِ أَبِي عُبَيْدٍ وَ عَمْرٍو الْأَفْرَقِ الْخَيَّاطِ وَ عَبْدِ اللَّهِ بْنِ مُسْكَانَ كُلُّهُمْ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ يَقُولُ أَنَا إِلَهٌ لَا إِلَهَ إِلَّا أَنَا خَالِقُ الْخَيْرِ وَ الشَّرِّ وَ هُمَا خَلْقَانِ مِنْ خَلْقِي فَطُوبَى لِمَنْ قَدَّرْتُ لَهُ الْخَيْرَ وَ وَيْلٌ لِمَنْ قَدَّرْتُ لَهُ الشَّرَّ وَ وَيْلٌ لِمَنْ قَالَ كَيْفَ ذَا
‘Al Mahasin’ – Muhammad Bin Sinan, from Husayn Bin Abu Ubeyd and Amro Al Afraq Al Khayat, and Abdullah Bin Muskan, all of them, from Abu Ubeyda Al Haza’a,
‘From Abu Ja’far-asws having said: ‘Allah-azwj is Saying: “Me-azwj, I-azwj am Allah-azwj. There is no god except I-azwj, Creator of the good and the evil, and these two are creations from My-azwj Creation, therefore beatitude is for the one the good is Pre-determined to be, and woe be unto the one the evil is Pre-determined to be, and woe be unto the one who says, ‘How can that be so?’!”’[239]
21- سن، المحاسن الْحَسَنُ بْنُ عَلِيٍ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ الْجَمَّالِ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع وَ ذُكِرَ عِنْدَهُ الْقَدَرُ وَ كَلَامُ الِاسْتِطَاعَةِ فَقَالَ هَذَا كَلَامٌ خَبِيثٌ أَنَا عَلَى دِينِ آبَائِي لَا أَرْجِعُ عَنْهُ الْقَدَرُ حُلْوُهُ وَ مُرُّهُ مِنَ اللَّهِ وَ الْخَيْرُ وَ الشَّرُّ كُلُّهُ مِنَ اللَّهِ.
‘Al Mahasin’ – Al Hassan Bin Ali, from Dawood Bin Suleyman Al Jamal who said,
‘I heard Abu Abdullah-asws saying and it had been mentioned in his-asws presence, the Pre-determination, and the speech of the capability: ‘This is a speech of the wicked one. I-asws am upon the Religion of my-asws forefathers-asws. I-asws will not retract from it. The Pre-determination, its sweet and its sour are from Allah-azwj, and the good and the evil, all of it is from Allah-azwj’’.[240]
22- سن، المحاسن أَبُو شُعَيْبٍ الْمَحَامِلِيُ عَنْ أَبِي سُلَيْمَانَ الْحَمَّارِ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ شَيْءٍ مِنَ الِاسْتِطَاعَةِ فَقَالَ يَا أَبَا مُحَمَّدٍ الْخَيْرُ وَ الشَّرُّ حُلْوُهُ وَ مُرُّهُ وَ صَغِيرُهُ وَ كَثِيرُهُ مِنَ اللَّهِ
‘Al Mahasin’ – Abu Shuayb Al Mahamily, from Abu Suleyman Al Hamar, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about something from the capability, so he-asws said: ‘O Abu Muhammad! The good and the evil, its sweet and its sour, and its little and its more, are from Allah-azwj’’.[241]
23- سن، المحاسن الْبَزَنْطِيُّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ زَعَمَ أَنَّ اللَّهَ يَأْمُرُ بِالْفَحْشَاءِ فَقَدْ كَذَبَ عَلَى اللَّهِ وَ مَنْ زَعَمَ أَنَّ الْخَيْرَ وَ الشَّرَّ إِلَيْهِ فَقَدْ كَذَبَ عَلَى اللَّهِ
‘Al Mahasin’ – Al Bazanty, from Hamad Bin Usman, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘One who claims that Allah-azwj Command with the immoralities so he has lied upon Allah-azwj, and one who claims that the good and the evil are to Him-azwj, so he has lied upon Allah-azwj’’.[242]
[1] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 1
[2] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 2
[3] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 3
[4] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 4
[5] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 5
[6] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 6
[7] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 7
[8] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 8
[9] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 9
[10] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 10
[11] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 11
[12] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 12
[13] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 13
[14] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 14
[15] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 15
[16] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 16
[17] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 17
[18] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 18
[19] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 19
[20] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 20
[21] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 21
[22] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 22
[23] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 23
[24] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 24
[25] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 25
[26] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 26
[27] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 27
[28] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 28
[29] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 29
[30] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 30
[31] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 31
[32] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 32
[33] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 33
[34] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 34
[35] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 35
[36] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 36
[37] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 37
[38] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 38
[39] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 39
[40] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 40
[41] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 41
[42] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 42
[43] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 43
[44] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 44
[45] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 45
[46] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 46
[47] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 47
[48] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 48
[49] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 49
[50] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 50
[51] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 51
[52] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 52
[53] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 53
[54] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 54
[55] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 55
[56] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 56
[57] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 57
[58] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 58
[59] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 59
[60] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 60
[61] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 61
[62] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 62
[63] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 63
[64] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 64
[65] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 65
[66] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 66
[67] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 67
[68] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 68
[69] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 69
[70] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 70
[71] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 71
[72] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 72
[73] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 73
[74] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 74
[75] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 75
[76] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 76
[77] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 77
[78] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 78
[79] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 79
[80] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 80
[81] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 81
[82] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 82
[83] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 83
[84] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 84
[85] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 85
[86] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 86
[87] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 87
[88] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 88
[89] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 89
[90] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 90
[91] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 91
[92] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 92
[93] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 93
[94] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 94
[95] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 95
[96] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 96
[97] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 97
[98] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 98
[99] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 99
[100] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 100
[101] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 101
[102] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 102
[103] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 103
[104] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 104
[105] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 105
[106] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 106
[107] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 107
[108] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 108
[109] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 109
[110] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 110
[111] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 111
[112] Bihar Al-Anwaar – V 5, The book of Justice, Ch 1 H 112
[113] Bihar Al-Anwaar – V 5, The book of Justice, Ch 2 H 1
[114] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 1
[115] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 2
[116] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 3
[117] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 4
[118] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 5
[119] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 6
[120] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 7
[121] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 8
[122] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 9
[123] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 10
[124] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 12
[125] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 13
[126] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 14
[127] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 15
[128] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 16
[129] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 17
[130] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 18
[131] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 19
[132] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 20
[133] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 21
[134] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 22
[135] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 23
[136] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 24
[137] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 25
[138] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 26
[139] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 27
[140] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 28
[141] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 29
[142] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 30
[143] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 31
[144] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 32
[145] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 33
[146] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 34
[147] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 35
[148] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 36
[149] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 37
[150] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 38
[151] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 39
[152] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 40
[153] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 41
[154] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 42
[155] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 43
[156] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 44
[157] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 45
[158] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 46
[159] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 47
[160] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 48
[161] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 49
[162] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 50
[163] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 51
[164] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 52
[165] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 53
[166] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 54
[167] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 55
[168] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 56
[169] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 57
[170] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 58
[171] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 59
[172] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 60
[173] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 61
[174] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 62
[175] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 63
[176] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 64
[177] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 65
[178] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 66
[179] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 67
[180] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 68
[181] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 69
[182] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 70
[183] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 71
[184] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 72
[185] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 73
[186] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 74
[187] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 75
[188] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 76
[189] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 77
[190] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 78
[191] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 79
[192] Bihar Al-Anwaar – V 5, The book of Justice, Ch 4 H 1
[193] Bihar Al-Anwaar – V 5, The book of Justice, Ch 4 H 2
[194] Bihar Al-Anwaar – V 5, The book of Justice, Ch 4 H 3
[195] Bihar Al-Anwaar – V 5, The book of Justice, Ch 4 H 4
[196] Bihar Al-Anwaar – V 5, The book of Justice, Ch 4 H 5
[197] Bihar Al-Anwaar – V 5, The book of Justice, Ch 4 H 6
[198] Bihar Al-Anwaar – V 5, The book of Justice, Ch 4 H 7
[199] Bihar Al-Anwaar – V 5, The book of Justice, Ch 4 H 8
[200] Bihar Al-Anwaar – V 5, The book of Justice, Ch 4 H 9
[201] Bihar Al-Anwaar – V 5, The book of Justice, Ch 4 H 10
[202] Bihar Al-Anwaar – V 5, The book of Justice, Ch 4 H 11
[203] Bihar Al-Anwaar – V 5, The book of Justice, Ch 4 H 12
[204] Bihar Al-Anwaar – V 5, The book of Justice, Ch 4 H 13
[205] Bihar Al-Anwaar – V 5, The book of Justice, Ch 4 H 14
[206] Bihar Al-Anwaar – V 5, The book of Justice, Ch 5 H 1
[207] Bihar Al-Anwaar – V 5, The book of Justice, Ch 5 H 2
[208] Bihar Al-Anwaar – V 5, The book of Justice, Ch 5 H 3
[209] Bihar Al-Anwaar – V 5, The book of Justice, Ch 5 H 4
[210] Bihar Al-Anwaar – V 5, The book of Justice, Ch 5 H 5
[211] Bihar Al-Anwaar – V 5, The book of Justice, Ch 5 H 6
[212] Bihar Al-Anwaar – V 5, The book of Justice, Ch 5 H 7
[213] Bihar Al-Anwaar – V 5, The book of Justice, Ch 5 H 8
[214] Bihar Al-Anwaar – V 5, The book of Justice, Ch 5 H 9
[215] Bihar Al-Anwaar – V 5, The book of Justice, Ch 5 H 10
[216] Bihar Al-Anwaar – V 5, The book of Justice, Ch 5 H 11
[217] Bihar Al-Anwaar – V 5, The book of Justice, Ch 5 H 12
[218] Bihar Al-Anwaar – V 5, The book of Justice, Ch 5 H 13
[219] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 1
[220] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 2
[221] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 3
[222] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 4
[223] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 5
[224] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 6
[225] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 7
[226] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 8
[227] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 9
[228] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 10
[229] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 11
[230] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 12
[231] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 13
[232] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 14
[233] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 15 a
[234] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 15 b
[235] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 16
[236] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 17
[237] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 18
[238] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 19
[239] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 20
[240] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 21
[241] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 22
[242] Bihar Al-Anwaar – V 5, The book of Justice, Ch 6 H 23