BIHAR AL-ANWAAR
Volume 6
Part 1 out of 3
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
باب 19 عفو الله تعالى و غفرانه و سعة رحمته و نعمه على العباد
CHAPTER 19 – PARDON OF ALLAH-azwj AND HIS-azwj FORGIVENESS AND VASTNESS OF HIS-azwj MERCY AND HIS-azwj FAVOURS UPON THE SERVANTS
الآيات البقرة فَلَوْ لا فَضْلُ اللَّهِ عَلَيْكُمْ وَ رَحْمَتُهُ لَكُنْتُمْ مِنَ الْخاسِرِينَ
The Verses – (Surah) Al Baqarah: so, had it not been for the Grace of Allah and His Mercy upon you, you would have been from the losers [2:64]
و قال تعالى إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ في موضعين
And the Exalted Said: Surely Allah is Forgiving, Merciful [2:173] – in two places (& Verse 182)
و قال تعالى وَ اللَّهُ رَؤُفٌ بِالْعِبادِ
And the Exalted Said: and Allah is Affectionate with the servants [2:207]
و قال تعالى وَ اللَّهُ غَفُورٌ رَحِيمٌ
And the Exalted Said: and Allah is Forgiving, Merciful [2:218]
و قال تعالىوَ اللَّهُ يَدْعُوا إِلَى الْجَنَّةِ وَ الْمَغْفِرَةِ بِإِذْنِهِ وَ يُبَيِّنُ آياتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ
And the Exalted Said: and Allah is Calling you to the Paradise and the Forgiveness by His Permission. And He Clarifies His Verses for the people so perhaps they would be mindful [2:221]
و قال تعالى وَ اللَّهُ غَفُورٌ حَلِيمٌ
And the Exalted Said: and Allah is Forgiving, Forbearing [2:225]
و قال تعالى فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ و قال
And the Exalted Said: then Allah is surely Forgiving, Merciful [2:226]
وَ اعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ
And the Exalted Said: and know that Allah Is Forgiving, Forbearing [2:235]
و قال وَ لكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعالَمِينَ
And the Exalted Said: but, Allah is with Grace upon the worlds [2:251]
آل عمران وَ اللَّهُ رَؤُفٌ بِالْعِبادِ
(Surah) Aal-e-Imraan: and Allah is Compassionate to the servants [3:30]
و قال تعالى قُلْ إِنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَ اللَّهُ واسِعٌ عَلِيمٌ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
Say: ‘Surely the Grace is in the Hand of Allah, He Gives it to the one He so Desires to; and Allah is Capacious, Knowing [3:73] He Particularises with His Mercy the one He so Desires to; and Allah is the Lord of Mighty Grace’ [3:74]
و قال تعالى وَ لِلَّهِ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ يَغْفِرُ لِمَنْ يَشاءُ وَ يُعَذِّبُ مَنْ يَشاءُ وَ اللَّهُ غَفُورٌ رَحِيمٌ
And the Exalted Said: And for Allah is whatever is in the skies and whatever is in the earth; He Forgives the one He so Desires to and Punishes the one He so Desires to; and Allah is Forgiving, Merciful [3:129]
و قال وَ اللَّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ
And Said: and Allah is Gracious to the Momineen [3:152]
و قال وَ لَقَدْ عَفَا اللَّهُ عَنْهُمْ إِنَّ اللَّهَ غَفُورٌ حَلِيمٌ
And Said: and Allah has Pardoned them; surely Allah is Forgiving, Forbearing [3:155]
و قال تعالى وَ اللَّهُ ذُو فَضْلٍ عَظِيمٍ
And the Exalted Said: and Allah is the Lord of Mighty Grace [3:174]
النساء إِنَّ اللَّهَ كانَ غَفُوراً رَحِيماً
(Surah) Al Nisaa: surely Allah was always Forgiving, Merciful [4:23]
و قال وَ اللَّهُ غَفُورٌ رَحِيمٌ
And Said: and Allah is Forgiving, Merciful [4:25]
و قال وَ اللَّهُ يُرِيدُ أَنْ يَتُوبَ عَلَيْكُمْ
And Said: And Allah Intends that He should Turn to you (Mercifully), [4:27]
و قال يُرِيدُ اللَّهُ أَنْ يُخَفِّفَ عَنْكُمْ
And Said: Allah Intends to Lighten (the burdens) from you, [4:28]
و قال إِنَّ اللَّهَ كانَ بِكُمْ رَحِيماً
And Said: Allah was always Merciful with you all [4:29]
و قال إِنَّ اللَّهَ كانَ عَفُوًّا غَفُوراً
And Said: Allah was always Pardoning, Forgiving [4:43]
و قال تعالى إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَ يَغْفِرُ ما دُونَ ذلِكَ لِمَنْ يَشاءُ
And the Exalted Said: Allah does not Forgive if He is associated with, and He Forgives whatever is besides that to the one He so Desires to; [4:48]
و قال لَوَجَدُوا اللَّهَ تَوَّاباً رَحِيماً
And Said: they would have found Allah Oft-turning (to Mercy), Merciful [4:64]
و قال فَأُولئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ وَ كانَ اللَّهُ عَفُوًّا غَفُوراً
And Said: and Allah was always Pardoning, Forgiving [4:99]
المائدة فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
(Surah) Al Ma’idah: then Allah is Forgiving, Merciful [5:3]
و قال يَغْفِرُ لِمَنْ يَشاءُ وَ يُعَذِّبُ مَنْ يَشاءُ
And Said: He Forgives the one He so Desires to and He Punishes the one He so Desires to, [5:18]
و قال تعالى فَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ رَحِيمٌ
And the Exalted Said: then know that Allah is Forgiving, Merciful [5:34]
و قال تعالى أَ لَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّماواتِ وَ الْأَرْضِ يُعَذِّبُ مَنْ يَشاءُ وَ يَغْفِرُ لِمَنْ يَشاءُ وَ اللَّهُ عَلى كُلِّ شَيْءٍ قَدِيرٌ
And the Exalted Said: Do you not know that Allah, for Him is the Kingdom of the skies and the earth. He Punishes the one He so Desires to and Forgives the one He so Desires to; and Allah is Able upon all things [5:40]
الأنعام فَقُلْ رَبُّكُمْ ذُو رَحْمَةٍ واسِعَةٍ
(Surah) Al Anaam: ‘Your Lord is with Capacious Mercy [6:147]
الأعراف قالَ عَذابِي أُصِيبُ بِهِ مَنْ أَشاءُ وَ رَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُها لِلَّذِينَ يَتَّقُونَ
(Surah) Al A’raaf: “My Punishment, I Afflict by it the one I so Desire to, and My Mercy Extends to all things”. So, We Ordained it for those who are fearing [7:156]
الأنفال قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ ما قَدْ سَلَفَ
(Surah) Al Anfaal: Say to those who are committing Kufr if they desists He would Forgive for them whatever has passed, [8:38]
التوبة اسْتَغْفِرْ لَهُمْ أَوْ لا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ ذلِكَ بِأَنَّهُمْ كَفَرُوا بِاللَّهِ وَ رَسُولِهِ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الْفاسِقِينَ
(Surah) Al Tawbah: Whether you seek Forgiveness for them or do not seek Forgiveness for them; even if you seek Forgiveness for them seventy times, Allah will never Forgive them; that is because they committed Kufr with Allah and His Rasool; and Allah does not Guide the mischief-making people [9:80]
و قال تعالى وَ آخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
And the Exalted Said: And others are acknowledging their sins, mingling one righteous deed and another evil one. Perhaps Allah will Turn towards them (Mercifully), surely Allah is Forgiving, Merciful [9:102]
و قال تعالى وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ وَ اللَّهُ عَلِيمٌ حَكِيمٌ
And the Exalted Said: And others are waiting hopefully for the Command of Allah. Either He would Punish them or He would Turn to them (Mercifully), and Allah is Knowing, Wise [9:106]
و قال تعالى ما كانَ لِلنَّبِيِّ وَ الَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَ لَوْ كانُوا أُولِي قُرْبى مِنْ بَعْدِ ما تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحابُ الْجَحِيمِ
And the Exalted Said: It was not for the Prophet and those who believe that they should seek Forgiveness for the Polytheists, even if they are their relatives, after it has become clear to them that they are inmates of the Blazing Fire [9:113]
و قال تعالى إِنَّهُ بِهِمْ رَؤُفٌ رَحِيمٌ
And the Exalted Said: He is Kind, Merciful with them [9:117]
و قال تعالى إِنَّ اللَّهَ لا يُضِيعُ أَجْرَ الْمُحْسِنِينَ
And the Exalted Said: surely Allah does not Waste a Recompense of the good doers [9:120]
و قال تعالى لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ ما كانُوا يَعْمَلُونَ
And the Exalted Said: for Allah to Recompense them goodly for what they had been doing [9:121]
يوسف قالَ لا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَ هُوَ أَرْحَمُ الرَّاحِمِينَ
(Surah) Yunus-as: He said: ‘(There shall be) no reproach against you today. May Allah Forgive you, and He is the most Merciful of the merciful ones [12:92]
إبراهيم يَدْعُوكُمْ لِيَغْفِرَ لَكُمْ مِنْ ذُنُوبِكُمْ وَ يُؤَخِّرَكُمْ إِلى أَجَلٍ مُسَمًّى
(Surah) Ibrahim-as: He is Calling you to Forgive you of your sins and Respite you to a specified term’. [14:10]
الحجر 49 نَبِّئْ عِبادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ وَ أَنَّ عَذابِي هُوَ الْعَذابُ الْأَلِيمُ
(Surah) Al Hijr: Inform My servants that I am the Forgiving, the Merciful! [15:49] And surely My Punishment, it is the painful Punishment [15:50]
الأسرى رَبُّكُمْ أَعْلَمُ بِكُمْ إِنْ يَشَأْ يَرْحَمْكُمْ أَوْ إِنْ يَشَأْ يُعَذِّبْكُمْ
(Surah) Al Asra: Your Lord is more Knowing of you. If He so Desires He will be Merciful with you, or if He so Desires He will Punish you, [17:54]
النور وَ لَوْ لا فَضْلُ اللَّهِ عَلَيْكُمْ وَ رَحْمَتُهُ وَ أَنَّ اللَّهَ تَوَّابٌ حَكِيمٌ
(Surah) Al Noor: And except for Allah’s Grace upon you and His Mercy, and that Allah is Clement, Wise! [24:10]
و قال تعالى وَ لَوْ لا فَضْلُ اللَّهِ عَلَيْكُمْ وَ رَحْمَتُهُ وَ أَنَّ اللَّهَ رَؤُفٌ رَحِيمٌ
And the Exalted Said: And except that there is the Grace of Allah upon you and His Mercy, and that Allah is Kind, Merciful [24:20]
و قال تعالى أَ لا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ وَ اللَّهُ غَفُورٌ رَحِيمٌ
And the Exalted Said: Do you not love that Allah should Forgive you? And Allah is Forgiving, Merciful [24:22]
القصص مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْها وَ مَنْ جاءَ بِالسَّيِّئَةِ فَلا يُجْزَى الَّذِينَ عَمِلُوا السَّيِّئاتِ إِلَّا ما كانُوا يَعْمَلُونَ
(Surah) Al Qasas: One who comes with the good deed, for him would be better than it, and one who comes with the evil deed, so those who performed evil deeds would not be Recompensed except for what they had been doing [28:84]
الأحزاب وَ بَشِّرِ الْمُؤْمِنِينَ بِأَنَّ لَهُمْ مِنَ اللَّهِ فَضْلًا كَبِيراً
(Surah) Al Ahzaab: And give glad tidings to the Momineen that for them would be a great Grace from Allah [33:47]
فاطر وَ لَوْ يُؤاخِذُ اللَّهُ النَّاسَ بِما كَسَبُوا ما تَرَكَ عَلى ظَهْرِها مِنْ دَابَّةٍ وَ لكِنْ يُؤَخِّرُهُمْ إِلى أَجَلٍ مُسَمًّى فَإِذا جاءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كانَ بِعِبادِهِ بَصِيراً
(Surah) Fatir: And if Allah were to seize the people for what they earn, He would not leave any creature on its back. But, He Respites them to a specified term. So when their term comes, then surely Allah would be Watchful of His servants [35:45]
الزمر قُلْ يا عِبادِيَ الَّذِينَ أَسْرَفُوا عَلى أَنْفُسِهِمْ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
(Surah) Al Zumar: Say: ‘O My servants, those who have been extravagant upon themselves! Do not despair from Mercy of Allah, surely Allah Forgives the sins altogether. Surely, He is the Forgiving, the Merciful [39:53]
المؤمن إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَشْكُرُونَ
(Surah) Al Momin: Surely, Allah is with Grace upon the people, but most of the people are not grateful [40:61]
حمعسق وَ مَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيها حُسْناً إِنَّ اللَّهَ غَفُورٌ شَكُورٌ
(Surah) Al Shura: And one who earns good, We will Increase the good for him therein. Surely, Allah is Forgiving, Grateful [42:23]
الفتح وَ لِلَّهِ مُلْكُ السَّماواتِ وَ الْأَرْضِ يَغْفِرُ لِمَنْ يَشاءُ وَ يُعَذِّبُ مَنْ يَشاءُ وَ كانَ اللَّهُ غَفُوراً رَحِيماً
(Surah) Al Fat’h: And for Allah is the Kingdom of the skies and the earth. He Forgives one He so Desires to and Punishes one He so Desires to, and Allah was always Forgiving, Merciful [48:14]
الحجرات وَ اللَّهُ غَفُورٌ رَحِيمٌ
(Surah) Al Hujuraat: and Allah is Forgiving, Merciful [49:5]
النجم إِنَّ رَبَّكَ واسِعُ الْمَغْفِرَةِ
(Surah) Al Najm: surely your Lord is Capacious of the Forgiveness. [53:32]
الحديد وَ إِنَّ اللَّهَ بِكُمْ لَرَؤُفٌ رَحِيمٌ
(Surah) Al Hadeed: and surely Allah is Kind, Merciful with you [57:9]
و قال تعالى وَ يَغْفِرْ لَكُمْ وَ اللَّهُ غَفُورٌ رَحِيمٌ لِئَلَّا يَعْلَمَ أَهْلُ الْكِتابِ أَلَّا يَقْدِرُونَ عَلى شَيْءٍ مِنْ فَضْلِ اللَّهِ وَ أَنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
And the Exalted Said: and Allah is Forgiving, Merciful [57:28] In order for the People of the Book to know that they are not able upon anything from the Grace of Allah, and surely the Grace is in the Hand of Allah. He Gives it to one He so Desires to, and Allah is with the Mighty Grace [57:29].
1- ن، عيون أخبار الرضا عليه السلام الْقَطَّانُ وَ النَّقَّاشُ وَ الطَّالَقَانِيُّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ قَالَ قَالَ الرِّضَا ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لِأَنْفُسِكُمْ وَ إِنْ أَسَأْتُمْ فَلَها قَالَ إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لِأَنْفُسِكُمْ وَ إِنْ أَسَأْتُمْ فَلَهَا رَبٌّ يَغْفِرُ لَهَا
‘Uyoun Akhbar Al-Reza-asws – Al Qatan, and Al Naqash, and Al Talaqany, from Ahmad Al Hamdany, from Ali Bin Al Hassan Ibn Fazal, from his father who said,
‘Al-Reza-asws said regarding the Words of Allah-azwj Mighty and Majestic: If you do good, you will be doing good to your own selves, and if you do evil, so it would be for yourself. [17:7]: ‘If you do good, you will be doing it for yourselves, and it you do evil, so for it is a Lord-azwj Forgiving for it’’.[1]
2- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عُمَرَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ شَبِيبٍ عَنْ أَبِي الْعَيْنَا عَنْ مُحَمَّدِ بْنِ مِسْعَرٍ قَالَ: كُنْتُ عِنْدَ سُفْيَانَ بْنِ عُيَيْنَةَ فَجَاءَهُ رَجُلٌ فَقَالَ لَهُ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ إِنَّ الْعَبْدَ إِذَا أَذْنَبَ ذَنْباً ثُمَّ عَلِمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَطَّلِعُ عَلَيْهِ غَفَرَ لَهُ
‘Al Amaali’ of the sheykh Al Tusi’ – Al Mufeed, from Umar Bin Muhammad, from Al Husayn Bin Ismail, from Abdullah Bin Shuayb, from Abu Al Ayna, from Muhammad Bin Mas’ar who said,
‘I was with Sufyan Bin Ayayna and a man came and said to him, ‘It is reported from the Prophet-saww that he-saww said: ‘When the servant commits a sin, then he knows that Allah-azwj Mighty and Majestic has Noticed it, He-azwj would Forgive him for it’.
فَقَالَ ابْنُ عُيَيْنَةَ هَذَا كِتَابُ اللَّهِ عَزَّ وَ جَلَّ قَالَ اللَّهُ تَعَالَى وَ ما كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَ لا أَبْصارُكُمْ وَ لا جُلُودُكُمْ وَ لكِنْ ظَنَنْتُمْ أَنَّ اللَّهَ لا يَعْلَمُ كَثِيراً مِمَّا تَعْمَلُونَ وَ ذلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنْتُمْ بِرَبِّكُمْ أَرْداكُمْ
Ibn Ayayna said, ‘This is the Book of Allah-azwj Mighty and Majestic. Allah-azwj the Exalted Says: And you were not veiling yourselves that (one day) your ears, and your eyes, and your skins would be testifying against you. But, you thought that Allah does not know most of what you are doing [41:22] And those were your thoughts which you thought about your Lord, ruining you, so have become from the losers [41:23].
فَإِذَا كَانَ الظَّنُّ هُوَ الْمُرْدِيَ كَانَ ضِدُّهُ هُوَ الْمُنْجِيَ
When it was the thought, it would be the rebuttal, (if) it was the opposite, it would be the rescuer’’.[2]
3- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْمُقْرِي عَنْ يَعْقُوبَ بْنِ إِسْحَاقَ عَنْ عَمْرِو بْنِ عَاصِمٍ عَنْ مُعَمَّرِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَبِي عُثْمَانَ النَّهْدِيِ عَنْ جُنْدَبٍ الْغِفَارِيِّ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ رَجُلًا قَالَ يَوْماً وَ اللَّهِ لَا يَغْفِرُ اللَّهُ لِفُلَانٍ قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنْ ذَا الَّذِي تَأَلَّى عَلَيَّ أَنْ لَا أَغْفِرَ لِفُلَانٍ فَإِنِّي قَدْ غَفَرْتُ لِفُلَانٍ وَ أَحْبَطْتُ عَمَلَ الْمُتَأَلِّي بِقَوْلِهِ لَا يَغْفِرُ اللَّهُ لِفُلَان
Al Mufeed, from Al Husayn Bin Ali Bin Muhammad, from Ahmad Bin Muhammad Al Maqry, from Yaqoub Bin Ishaq, from Amro Bin Aasim, from Ma’mar Bin Suleyman, from his father, from Abu Usman Al Nahdy,
From Jundab Al-Ghaffary-ra that Rasool-Allah-saww said: ‘If a man says one day, ‘May Allah-azwj not Forgive so and so’, Allah-azwj Mighty and Majestic Says: “Who is the one who can swear that I-azwj will not Forgive so and so? I-azwj have hereby Forgiven so and so, and Confiscated the work of the swearer due to his words, ‘May Allah-azwj not Forgive so and so’”’.[3]
4- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ التَّمَّارِ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ الْأَنْبَارِيِّ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ سُلَيْمَانَ الزَّاهِدِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ الطَّائِيَّ الْوَاعِظَ يَقُولُ سَمِعْتُ وَهْبَ بْنَ مُنَبِّهٍ يَقُولُ قَرَأْتُ فِي زَبُورِ دَاوُدَ أَسْطُراً مِنْهَا مَا حَفِظْتُ وَ مِنْهَا مَا نَسِيتُ فَمَا حَفِظْتُ قَوْلُهُ يَا دَاوُدُ اسْمَعْ مِنِّي مَا أَقُولُ وَ الْحَقَّ أَقُولُ مَنْ أَتَانِي وَ هُوَ يُحِبُّنِي أَدْخَلْتُهُ الْجَنَّةَ
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Husayn Bin Muhammad Al Tammar, from Muhammad Bin Al Qasim Al Anbary, from Al Husayn Bin Suleyman Al Zahid who said,
‘I heard Abu Ja’far Al-Tai’e the preacher saying, ‘I heard Wahab Ibn Manbah saying, ‘I read in the Psalms of Dawood-as written, from it is what I memorised, and from it is what I forgot. What I memorised were His-azwj Words: “O Dawood-as! Listen from Me-azwj what I-azwj am Saying – and the Truth is what I-azwj am Saying – one who comes to Me-azwj and he loves Me-azwj, I shall Enter him into the Paradise.
يَا دَاوُدُ اسْمَعْ مِنِّي مَا أَقُولُ وَ الْحَقَّ أَقُولُ مَنْ أَتَانِي وَ هُوَ مُسْتَحْيٍ مِنَ الْمَعَاصِي الَّتِي عَصَانِي بِهَا غَفَرْتُهَا لَهُ وَ أَنْسَيْتُهَا حَافِظَيْهِ
O Dawood-as! Listen from Me-azwj what I-azwj am Saying – and the Truth is what I-azwj am Saying – one who comes to Me-azwj and he is embarrassed from the (acts of) disobedience which he had Disobeyed Me-azwj with, I-azwj shall Forgive these for him, and I-azwj shall Cause his Recorders to forget it.
يَا دَاوُدُ اسْمَعْ مِنِّي مَا أَقُولُ وَ الْحَقَّ أَقُولُ مَنْ أَتَانِي بِحَسَنَةٍ وَاحِدَةٍ أَدْخَلْتُهُ الْجَنَّةَ قَالَ دَاوُدُ يَا رَبِّ وَ مَا هَذِهِ الْحَسَنَةُ
O Dawood! Listen from Me-azwj what I-azwj am Saying – and the Truth is what I-azwj am Saying – one who comes to Me-azwj with one good deed, I-azwj shall Enter him into the Paradise’.
قَالَ مَنْ فَرَّجَ عَنْ عَبْدٍ مُسْلِمٍ فَقَالَ دَاوُدُ إِلَهِي لِذَلِكَ لَا يَنْبَغِي لِمَنْ عَرَفَكَ أَنْ يَنْقَطِعَ رَجَاؤُهُ مِنْكَ
Dawood-as said: ‘O Lord-azwj! And was it his good deed?’ He-azwj Said: “One who relieves from a Muslim servant (of Allah-azwj)”. So, Dawood-as said: ‘My-as God-azwj! Due to that, it is not befitting for the one who recognises You-azwj that he should cut off his hopes from You-azwj’’.[4] (P.s. – This is not a Hadeeth)
5- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ هِشَامٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَزَّازِ عَنْ إِلْيَاسَ بْنِ عَامِرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ بِأَعْمَالِهِمْ فَأَيْنَ عُتَقَاءُ اللَّهِ مِنَ النَّارِ
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Ja’aie, from Ibn Aqada, from Ja’far Bin Muhammad Bin Hisham, from Muhammad Bin Ismail Al Bazaz, from Ilyas Bin Aamir, from Aban Bin Usman, from Abu Baseer who said,
‘I heard Abu Ja’far-asws saying: ‘If the people of the Paradise were to enter the Paradise (only) due to their deeds, then where would be the ones Allah-azwj Liberated from the Fire?’’[5]
6- ين، كتاب حسين بن سعيد و النوادر فُضَيْلُ بْنُ عُثْمَانَ عَنْ أَبِي عُبَيْدَةَ قَالَ: قُلْتُ جُعِلْتُ فِدَاكَ ادْعُ اللَّهَ لِي فَإِنَّ لِيَ ذُنُوباً كَثِيرَةً فَقَالَ مَهْ يَا أَبَا عُبَيْدَةَ لَا يَكُونُ الشَّيْطَانُ عَوْناً عَلَى نَفْسِكَ إِنَّ عَفْوَ اللَّهِ لَا يُشْبِهُهُ شَيْءٌ
The book of Haseen Bin Saeed – Fazeyl Bin Usman, from Abu Ubeyda who said,
‘I said, ‘May I be sacrificed for you-asws! Supplicate to Allah-azwj for me, for there are too many sins for me’. He-asws said: ‘Shh, O Abu Ubeyda! Do not let the Satan-la become a helper against yourself. The Forgiveness of Allah-azwj is such that nothing resembles it’’.[6]
7- ين، كتاب حسين بن سعيد و النوادر ابْنُ مَحْبُوبٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي إِسْحَاقَ قَالَ قَالَ عَلِيٌّ ع لَأُحَدِّثَنَّكُمْ بِحَدِيثٍ يَحِقُّ عَلَى كُلِّ مُؤْمِنٍ أَنْ يَعِيَهُ فَحَدَّثَنَا بِهِ غَدَاةً وَ نَسِينَاهُ عَشِيَّةً قَالَ فَرَجَعْنَا إِلَيْهِ فَقُلْنَا لَهُ الْحَدِيثُ الَّذِي حَدَّثْتَنَاهُ بِهِ غَدَاةً نَسِينَاهُ وَ قُلْتَ هُوَ حَقُّ كُلِّ مُؤْمِنٍ أَنْ يَعِيَهُ فَأَعِدْهُ عَلَيْنَا
The book of Haseen Bin Saeed – Ibn Mahboub, from Al Sumaly, from Abu Is’haq who said,
‘Ali-asws said: ‘I-asws shall narrate to you all with a Hadeeth which is rightful upon every Momin that he retains it’. He-asws narrated to us in the morning and we forgot it in the evening. We returned to him-asws, and we said to him-asws, ‘The Hadeeth which you-asws narrated with in the morning, we forgot it, and you-asws said it is rightful upon every Momin that he retains it’.
فَقَالَ إِنَّهُ مَا مِنْ مُسْلِمٍ يُذْنِبُ ذَنْباً فَيَعْفُو اللَّهُ عَنْهُ فِي الدُّنْيَا إِلَّا كَانَ أَجَلَّ وَ أَكْرَمَ مِنْ أَنْ يَعُودَ عَلَيْهِ بِعُقُوبَةٍ فِي الْآخِرَةِ وَ قَدْ أَجَّلَهُ فِي الدُّنْيَا وَ تَلَا هَذِهِ الْآيَةَ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَ يَعْفُوا عَنْ كَثِيرٍ
He-asws repeated it upon us, and he-asws said: ‘It is – there is none from a Muslim who commits a sin, so Allah-azwj Forgives him in the world, except that He-azwj is more Majestic and more Benevolent that for Him-azwj to Repeat the Punishment upon him in the Hereafter, and He-azwj has already Done it in the world’. And he-asws recited this Verse: And whatever difficulty afflicts you it is regarding what your hands have earned, and He Pardons a lot [42:30]’’.[7]
8- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنِ الرَّزَّازِ عَنْ مُحَمَّدِ بْنِ الْهَيْثَمِ الْقَاضِي عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ عَبَّاسٍ عَنْ أَبِيهِ عَنْ صَمْصَمِ بْنِ زُرْعَةَ عَنْ شُرَيْحِ بْنِ عُبَيْدٍ قَالَ كَانَ جُبَيْرُ بْنُ نُفَيْرٍ يُحَدِّثُ أَنَّ رِجَالًا سَأَلُوا النُّوَاسَ بْنَ سِمْعَانَ فَقَالُوا مَا أَرْجَى شَيْءٍ سَمِعْتَ لَنَا مِنْ رَسُولِ اللَّهِ ص فَقَالَ النُّوَاسُ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ مَاتَ وَ هُوَ لَا يُشْرِكُ بِاللَّهِ عَزَّ وَ جَلَّ شَيْئاً فَقَدْ حَلَّتْ لَهُ مَغْفِرَتُهُ إِنْ شَاءَ أَنْ يَغْفِرَ لَهُ قَالَ نُوَاسٌ عِنْدَ ذَلِكَ إِنِّي لَأَرْجُو أَنْ لَا يَمُوتَ أَحَدٌ تَحِلُّ لَهُ مَغْفِرَةُ اللَّهِ عَزَّ وَ جَلَّ إِلَّا غَفَرَ لَهُ
‘Al Amaali’ of the sheykh Al Tusi – Ibn Makhlad, from Al Razaz, from Muhammad Bin Al Haysam al Qazy, from Muhammad Bin Ismail Bin Abbas, from his father, from Samsam Bin Zara’at, from Shareeh Bin Ubeyd who said,
‘Jubeyr Bin Nufeyr was narrating that men asked Al-Nawas Bin Sam’an saying, ‘What is a new thing you heard from Rasool-Allah-azwj?’ Al-Nawas said, ‘I heard Rasool-Allah-saww saying: ‘One who dies, and he had not associated anything with Allah-azwj Mighty and Majestic, then His-azwj Forgiveness would be released to him, if He-azwj so Desires He-azwj would Forgive him’. Nawas said at that, ‘I hope that no one dies (and) Allah-azwj Mighty and Majestic Releases the Forgiveness for him, except He-azwj Does Forgive him’’.[8]
9- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ بَكْرٍ عَنْ زَكَرِيَّا بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ النَّبِيُّ ص قَالَ اللَّهُ جَلَّ جَلَالُهُ مَنْ أَذْنَبَ ذَنْباً فَعَلِمَ أَنَّ لِي أَنْ أُعَذِّبَهُ وَ أَنَّ لِي أَنْ أَعْفُوَ عَنْهُ عَفَوْتُ عَنْهُ
‘Sawab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from Muhammad Bin Bakr, from Zakariya Bin Muhammad, from Muhammad Bin Abdul Aziz, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘The Prophet-saww said: ‘Allah-azwj, Majestic is His-azwj Majesty Said: “One who commits a sin and he knows that for Me-azwj is that I-azwj Punish him, and that for Me-azwj is that I-azwj Pardon him, I-azwj will Pardon him”’.[9]
10- ين، كتاب حسين بن سعيد و النوادر بَعْضُ أَصْحَابِنَا عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ رَجُلٍ يُقَالُ لَهُ رُوزْبِهُ وَ كَانَ مِنَ الزَّيْدِيَّةِ عَنِ الثُّمَالِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع مَا مِنْ عَبْدٍ يَعْمَلُ عَمَلًا لَا يَرْضَاهُ اللَّهُ إِلَّا سَتَرَهُ اللَّهُ عَلَيْهِ أَوَّلًا فَإِذَا ثَنَّى سَتَرَ اللَّهُ عَلَيْهِ فَإِذَا ثَلَّثَ أَهْبَطَ اللَّهُ مَلَكاً فِي صُورَةِ آدَمِيٍّ يَقُولُ لِلنَّاسِ فَعَلَ كَذَا وَ كَذَا
The book of Haseen Bin Saeed – One of our companions, from Hanan Bin Sudeyr, from a man called Rowzabih, and he was from the Zaydiites, from Al Sumaly who said,
‘Abu Ja’far-asws said: ‘There is none from a servant who does a deed Allah-azwj is not Pleased with except Allah-azwj Veils upon him at first. When he does it for a second time, Allah-azwj Veils. Then, when he does it for a third time, Allah-azwj Sends down an Angel in the image of a human being saying to the people, ‘He did such and such’’.[10]
11- شي، تفسير العياشي عَنْ حُسَيْنِ بْنِ هَارُونَ شَيْخٍ مِنْ أَصْحَابِ أَبِي جَعْفَرٍ عَنْهُ ع قَالَ سَمِعْتُهُ يَقْرَأُ هَذِهِ الْآيَةَ وَ آتاكُمْ مِنْ كُلِّ ما سَأَلْتُمُوهُ قَالَ ثُمَّ قَالَ أَبُو جَعْفَرٍ ع الثَّوْبَ وَ الشَّيْءَ لَمْ تَسْأَلْهُ إِيَّاهُ أَعْطَاكَ
‘Tafseer Al Ayyashi’ – From Husayn Bin Haroun,
‘A sheykh from the companions of Abu Ja’far-asws, from him-asws, he said, ‘I heard him-asws reciting this Verse: And He Gives you from all that you ask Him for, [14:34]. Then Abu Ja’far-asws said: ‘The clothes and the thing you did not ask Him-azwj for, He-azwj Gives it to you’’ (without you asking for these).[11]
12- يج، الخرائج و الجرائح قَالَ أَبُو هَاشِمٍ سَمِعْتُ أَبَا مُحَمَّدٍ يَقُولُ إِنَّ اللَّهَ لَيَعْفُو يَوْمَ الْقِيَامَةِ عَفْواً يُحِيطُ عَلَى الْعِبَادِ حَتَّى يَقُولَ أَهْلُ الشِّرْكِ وَ اللَّهِ رَبِّنا ما كُنَّا مُشْرِكِينَ فَذَكَرْتُ فِي نَفْسِي حَدِيثاً حَدَّثَنِي بِهِ رَجُلٌ مِنْ أَصْحَابِنَا مِنْ أَهْلِ مَكَّةَ أَنَّ رَسُولَ اللَّهِ ص قَرَأَ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ فَقَالَ الرَّجُلُ وَ مَنْ أَشْرَكَ
Abu Hashim said, ‘I heard Abu Muhammad saying, ‘Allah-azwj would Forgive on the Day of Qiyamah with a Forgiveness encompassing upon the servants to the extent that the Polytheists would be saying, ‘By Allah, our Lord! We were not associators’ [6:23]’. I remembered within myself a Hadeeth which a man from our companions from the people of Makkah had narrated to me that Rasool-Allah-saww recited: surely Allah Forgives the sins [39:53], so the man said, ‘And the ones who associate?’
فَأَنْكَرْتُ ذَلِكَ وَ تَنَمَّرْتُ لِلرَّجُلِ فَأَنَا أَقُولُ فِي نَفْسِي إِذْ أَقْبَلَ عَلَيَّ فَقَالَ إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَ يَغْفِرُ ما دُونَ ذلِكَ لِمَنْ يَشاءُ بِئْسَمَا قَالَ هَذَا وَ بِئْسَمَا رَوَى
But he-saww denied that was enraged to the man. I said within myself when he turned to me and said, ‘Surely Allah does not Forgive if He is associated with, and He Forgives whatever is besides that to the one He so Desires to [4:116]. Evil is what this one said, and evil is what he reported!’’.[12] (P.s. – this is not a Hadeeth)
13- شي، تفسير العياشي عَنْ أَبِي مَعْمَرٍ السَّعْدِيِّ قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فِي قَوْلِهِ إِنَّ رَبِّي عَلى صِراطٍ مُسْتَقِيمٍ يَعْنِي أَنَّهُ عَلَى حَقٍّ يَجْزِي بِالْإِحْسَانِ إِحْسَاناً وَ بِالسَّيِّئِ سَيِّئاً وَ يَعْفُو عَمَّنْ يَشَاءُ وَ يَغْفِرُ سُبْحَانَهُ وَ تَعَالَى
‘Tafseer Al Ayyashi – From Abu Ma’mar Al Sa’ady who said,
‘Ali-asws Bin Abu Talib-asws said regarding His-azwj Words: Surely, my Lord is upon the Straight Path [11:56]: ‘It means He-azwj is upon Right. He-azwj Recompenses good with the good, and evil with the evil. He-azwj Pardons the one He-azwj so Desires and Forgives. He-azwj is Glorious and Exalted’’.[13]
14 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ إِنِّي لَأَسْتَحْيِي مِنْ عَبْدِي وَ أَمَتِي يَشِيبَانِ فِي الْإِسْلَامِ ثُمَّ أُعَذِّبُهُمَا
‘Nawadir’ of Al Rawandy, by his chain,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘I-azwj am Embarrassed from My-azwj servants and My-azwj community growing old in Al-Islam, then I-azwj Punish them’’.[14]
15 دَعَوَاتُ الرَّاوَنْدِيِّ، رَوَى أَنَّ فِي الْعَرْشِ تِمْثَالًا لِكُلِّ عَبْدٍ فَإِذَا اشْتَغَلَ الْعَبْدُ بِالْعِبَادَةِ رَأَتِ الْمَلَائِكَةُ تِمْثَالَهُ وَ إِذَا اشْتَغَلَ الْعَبْدُ بِالْمَعْصِيَةِ أَمَرَ اللَّهُ بَعْضَ الْمَلَائِكَةِ حَتَّى يَحْجُبُوهُ بِأَجْنِحَتِهِمْ لِئَلَّا تَرَاهُ الْمَلَائِكَةُ فَذَلِكَ مَعْنَى قَوْلِهِ ص يَا مَنْ أَظْهَرَ الْجَمِيلَ وَ سَتَرَ الْقَبِيحَ
‘Da’wat’ of Al-Rawandy, ‘It is reported that in the Throne there is a resemblance of every servant. When the servant is pre-occupied with the worship, His-azwj Angels see his resemblance (mirror image), and when the servant is pre-occupied with the (act of) disobedience, Allah-azwj Commands some of His-azwj Angels until they veil, lest the Angels see it. That is the meaning of his-saww words: ‘O One-azwj Who Manifest the beauty and Veils the ugliness’’.[15] (P.s. – This is not a Hadeeth)
16- وَ قَالَ الصَّادِقُ ع سَمِعْتُ اللَّهَ يَقُولُ وَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمانِهِمْ لا يَبْعَثُ اللَّهُ مَنْ يَمُوتُ أَ فَتَرَاكَ يَجْمَعُ بَيْنَ أَهْلِ الْقِسْمَيْنِ فِي دَارٍ وَاحِدَةٍ وَ هِيَ النَّارُ
And Al-Sadiq-asws said, ‘I-asws heard Allah-azwj Saying: And they are swearing by Allah with the most emphatic of their oaths, ‘Allah will not Resurrect ones who die!’ [16:38]. Is it your view that He-azwj would Gather between the people of the two types in one House, and it is the Fire?’’.[16]
17- عدة، عدة الداعي عَنِ النَّبِيِّ ص قَالَ: يُنَادِي مُنَادٍ يَوْمَ الْقِيَامَةِ تَحْتَ الْعَرْشِ يَا أُمَّةَ مُحَمَّدٍ مَا كَانَ لِي قِبَلَكُمْ فَقَدْ وَهَبْتُهُ لَكُمْ وَ قَدْ بَقِيَتِ التَّبِعَاتُ بَيْنَكُمْ فَتَوَاهَبُوا وَ ادْخُلُوا الْجَنَّةَ بِرَحْمَتِي
‘Uddat Al Daie’ – From the Prophet-saww said: ‘A Caller would Call out on the Day of Qiyamah beneath the Throne: “O community of Muhammad! Whatever was for Me-azwj before you all, so I-azwj have Gifted it to you, and there has remained the consequences between you, therefore gift it to each other and enter the Paradise by My-azwj Mercy!”’.[17]
Note –
فِيمَا أَخْبَرَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ مُحَمَّدٍ الْأَصْبَهَانِيُّ حَدَّثَنَا زَكَرِيَّا بْنُ يَحْيَى السَّاجِيُّ وَ أَبُو جَعْفَرٍ السُّلَمِيُّ وَ أَبُو يَعْلَى الْمَوْصِلِيُّ قَالُوا حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ حَدَّثَنَا سَهْلُ بْنُ أَبِي حَزْمٍ حَدَّثَنَا ابْنُ الْمَيَّالِيِّ عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ رَسُولَ اللَّهِ ص قَالَ: مَنْ وَعَدَهُ اللَّهُ عَلَى عَمَلِهِ ثَوَاباً فَهُوَ مُنْجِزٌ لَهُ وَ مَنْ أَوْعَدَهُ عَلَى عَمَلِهِ عِقَاباً فَهُوَ بِالْخِيَارِ
Among what we are informed by Abu Bakr Ahmad Bin Muhammad Al Asbahani, ‘It is narrated to us by Zakariya Bin Yahya Al Sajy, and Abu Ja’far Al Sulamy, and Abu Ya’la Al Mowsily, they said, ‘It is narrated to us by Hudba Bin Khalid, ‘It is narrated to us by Sahl Bin Abu hazm, ‘It is narrated to us by Ibn Al Mayyali, from Anas Bin Malik (well-known fabricator),
‘Rasool-Allah-saww said: ‘One whom Allah-azwj has Promised Rewards upon his deed, He-azwj will Fulfill it for him, and one whom He-azwj has Threatened Punishment upon his deed, He-azwj is with the Choice (whether to Punish or not)’.
باب 20 التوبة و أنواعها و شرائطها
CHAPTER 20 – THE REPENTANCE AND ITS VARIETIES AND ITS CONDITIONS
الآيات البقرة فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِماتٍ فَتابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
The Verses – (Surah) Al Baqarah: Then Adam received (certain) Words from his Lord, so He Turned to him (Mercifully); surely He is Oft-Turning, the Merciful [2:37]
و قال تعالى وَ إِذْ قالَ مُوسى لِقَوْمِهِ يا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنْفُسَكُمْ بِاتِّخاذِكُمُ الْعِجْلَ فَتُوبُوا إِلى بارِئِكُمْ فَاقْتُلُوا أَنْفُسَكُمْ ذلِكُمْ خَيْرٌ لَكُمْ عِنْدَ بارِئِكُمْ فَتابَ عَلَيْكُمْ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
And the Exalted Said: And when Musa said to his people: O people! You have been unjust to yourselves by your taking the calf, therefore repent to your Creator, and kill yourselves, that would be better for you in the Presence of your Creator: so He Turned to you for surely He is the Oft-turning the Merciful [2:54]
و قال وَ أَرِنا مَناسِكَنا وَ تُبْ عَلَيْنا إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ
And Said: and Show us our rituals and Turn to us, surely You are the Oft-turning, the Merciful [2:128]
و قال تعالى إِلَّا الَّذِينَ تابُوا وَ أَصْلَحُوا وَ بَيَّنُوا فَأُولئِكَ أَتُوبُ عَلَيْهِمْ وَ أَنَا التَّوَّابُ الرَّحِيمُ
And the Exalted Said: Except those who repent and amend and make manifest, so those, I will Turn to them, and I am the Oft-turning, the Merciful [2:160]
و قال تعالى إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَ يُحِبُّ الْمُتَطَهِّرِينَ
And the Exalted Said: Allah Loves the repenting ones, and He Loves the cleaning ones [2:222]
و قال تعالى وَ إِنْ تُبْتُمْ فَلَكُمْ رُؤُسُ أَمْوالِكُمْ
And the Exalted Said: and if you repent, so for you would be the capital of your wealth. [2:279]
آل عمران إِلَّا الَّذِينَ تابُوا مِنْ بَعْدِ ذلِكَ وَ أَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
(Surah) A’al-e-Imraan: Except those who repent from after that and amend, for surely Allah is Forgiving, Merciful [3:87]
و قال تعالى لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظالِمُونَ
And the Exalted Said: There isn’t anything for you from the matter, whether He Turns to them or Punishes them, for they are the unjust [3:128]
النساء وَ الَّذانِ يَأْتِيانِها مِنْكُمْ فَآذُوهُما فَإِنْ تابا وَ أَصْلَحا فَأَعْرِضُوا عَنْهُما إِنَّ اللَّهَ كانَ تَوَّاباً رَحِيماً
(Surah) Al Nisaa: And those two from you who are committing it, hurt them. So, if they both repent and amend, turn aside from them both. Surely Allah would always be Oft-returning, Merciful [4:16]
إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ فَأُولئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَ كانَ اللَّهُ عَلِيماً حَكِيماً
But rather, the repenting to Allah is only for those who do the evil (deed) out of ignorance, then they are repenting from shortly afterwards, so they are to whom Allah Turns (Mercifully) to them; and Allah was always most-Knowing, Wise [4:17]
وَ لَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئاتِ حَتَّى إِذا حَضَرَ أَحَدَهُمُ الْمَوْتُ قالَ إِنِّي تُبْتُ الْآنَ وَ لَا الَّذِينَ يَمُوتُونَ وَ هُمْ كُفَّارٌ أُولئِكَ أَعْتَدْنا لَهُمْ عَذاباً أَلِيماً
And there isn’t repentance for those who are committing the evil deeds, until when the death presents itself to one of them, he says, ‘I repent now’, nor (for) those who are dying while they are Kafirs – for them, We have Prepared a painful Punishment [4:18]
و قال تعالى يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ وَ يَهْدِيَكُمْ سُنَنَ الَّذِينَ مِنْ قَبْلِكُمْ وَ يَتُوبَ عَلَيْكُمْ وَ اللَّهُ عَلِيمٌ حَكِيمٌ وَ اللَّهُ يُرِيدُ أَنْ يَتُوبَ عَلَيْكُمْ
And the Exalted Said: Allah Intends to Clarify to you and Guide you to the ways of the ones before you, and to Turn (Mercifully) to you, and Allah is most-Knowing, Wise [4:26] And Allah Intends that He should Turn to you (Mercifully), [4:27]
و قال تعالى إِلَّا الَّذِينَ تابُوا وَ أَصْلَحُوا وَ اعْتَصَمُوا بِاللَّهِ وَ أَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولئِكَ مَعَ الْمُؤْمِنِينَ
And the Exalted Said: Except those who are repenting and amending, and are adhering with Allah and are being sincere to Allah in their Religion, so they would be with the Momineen [4:146]
المائدة وَ لَهُمْ فِي الْآخِرَةِ عَذابٌ عَظِيمٌ إِلَّا الَّذِينَ تابُوا مِنْ قَبْلِ أَنْ تَقْدِرُوا عَلَيْهِمْ فَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ رَحِيمٌ
(Surah) Al Ma’idah: and for them in the Hereafter would be a grievous Punishment [5:33] Except for those who are repenting from before you were powerful upon them; so, know that Allah is Forgiving, Merciful [5:34]
و قال تعالى فَمَنْ تابَ مِنْ بَعْدِ ظُلْمِهِ وَ أَصْلَحَ فَإِنَ اللَّهَ يَتُوبُ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
And the Exalted Said: But the one who repents from after his injustice and amends, then Allah would Turn to him (Mercifully); surely Allah is Forgiving, Merciful [5:39]
و قال تعالى وَ حَسِبُوا أَلَّا تَكُونَ فِتْنَةٌ فَعَمُوا وَ صَمُّوا ثُمَّ تابَ اللَّهُ عَلَيْهِمْ ثُمَّ عَمُوا وَ صَمُّوا كَثِيرٌ مِنْهُمْ وَ اللَّهُ بَصِيرٌ بِما يَعْمَلُونَ
And the Exalted Said: And they reckoned that strife would not be happening, so they were blinded and deafened. Then Allah Turned to them, then many of them were blinded and deafened; and Allah Sees what they are doing [5:71]
و قال تعالى أَ فَلا يَتُوبُونَ إِلَى اللَّهِ وَ يَسْتَغْفِرُونَهُ وَ اللَّهُ غَفُورٌ رَحِيمٌ
And the Exalted Said: So, will they not be repenting to Allah and seek His Forgiveness and Allah is Forgiving, Merciful? [5:74]
الأنعام وَ إِذا جاءَكَ الَّذِينَ يُؤْمِنُونَ بِآياتِنا فَقُلْ سَلامٌ عَلَيْكُمْ كَتَبَ رَبُّكُمْ عَلى نَفْسِهِ الرَّحْمَةَ أَنَّهُ مَنْ عَمِلَ مِنْكُمْ سُوءاً بِجَهالَةٍ ثُمَّ تابَ مِنْ بَعْدِهِ وَ أَصْلَحَ فَأَنَّهُ غَفُورٌ رَحِيمٌ
(Surah) Al Anaam: And when they come to you, those who are believing in Our Signs, then say: ‘Peace be upon you’. Your Lord has Prescribed the Mercy upon Himself. It is so that the one from you who does evil out of ignorance, then repents from after it and amends, then He is Forgiving, Merciful [6:54]
الأعراف فَلَمَّا أَفاقَ قالَ سُبْحانَكَ تُبْتُ إِلَيْكَ وَ أَنَا أَوَّلُ الْمُؤْمِنِينَ
(Surah) Al A’raaf: So when he awoke, he said, ‘Glorious are You! I turn to You and I am the first of the Momineen’ [7:143]
و قال تعالى وَ الَّذِينَ عَمِلُوا السَّيِّئاتِ ثُمَّ تابُوا مِنْ بَعْدِها وَ آمَنُوا إِنَّ رَبَّكَ مِنْ بَعْدِها لَغَفُورٌ رَحِيمٌ
And the Exalted Said: And those who do evil deeds, then repent from after it and believe, surely your Lord, from after it, would be Forgiving, Merciful [7:153]
التوبة فَإِنْ تُبْتُمْ فَهُوَ خَيْرٌ لَكُمْ
(Surah) Al Tawbah: So if you were to repent, then it would be better for you, [9:3]
و قال تعالى فَإِنْ تابُوا وَ أَقامُوا الصَّلاةَ وَ آتَوُا الزَّكاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
And the Exalted Said: So if they repent and establish the Salat and give the Zakat, then free their way; surely Allah is Forgiving Merciful [9:5]
و قال تعالى فَإِنْ تابُوا وَ أَقامُوا الصَّلاةَ وَ آتَوُا الزَّكاةَ فَإِخْوانُكُمْ فِي الدِّينِ
And the Exalted Said: But if they were to repent and establish the Salat and give the Zakat, then they are your brethren in the Religion [9:11]
و قال عز و جل وَ يَتُوبُ اللَّهُ عَلى مَنْ يَشاءُ
And the Mighty and Majestic Said: and Allah Turns (Mercifully) to whoever He so Desires to, and Allah is Knowing, Wise [9:15]
و قال تعالى فَإِنْ يَتُوبُوا يَكُ خَيْراً لَهُمْ
And the Exalted Said: So, if they were to repent, it would be better for them [9:74]
و قال سبحانه وَ آخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
And the Glorious Said: And others are acknowledging their sins, mingling one righteous deed and another evil one. Perhaps Allah will Turn towards them (Mercifully), surely Allah is Forgiving, Merciful [9:102]
و قال جل شأنه أَ لَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبادِهِ وَ يَأْخُذُ الصَّدَقاتِ وَ أَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ
And He-asws, Majestic is His-azwj Glory Said: Do they not know that Allah Accepts the repentance from His servants, and He Takes the charities, and that Allah, He is the Oft-Turning, the Merciful? [9:104]
و قال تعالى وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ
And the Exalted Said: And others are waiting hopefully for the Command of Allah. Either He would Punish them or He would Turn to them (Mercifully) [9:106]
و قال سبحانه التَّائِبُونَ الْعابِدُونَ
And the Glorious Said: The penitent, the worshippers [9:112]
و قال تعالى ثُمَّ تابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَؤُفٌ رَحِيمٌ
And the Exalted Said: then He Turned to them (Mercifully); He is Kind, Merciful with them [9:117]
و قال سبحانه ثُمَّ تابَ عَلَيْهِمْ لِيَتُوبُوا إِنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ
And the Glorious Said: Then He Turned to them so they would repent. Surely Allah, He is the Oft-Turning, the Merciful [9:118]
هود وَ أَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُمَتِّعْكُمْ مَتاعاً حَسَناً إِلى أَجَلٍ مُسَمًّى وَ يُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ
(Surah) Hud-as: And that you will seek Forgiveness of your Lord, then you will repent to Him, He would Provide you with an excellent provision to a specified term, and Give every one with merit, his merit, [11:3]
و قال تعالى ناقلا عن هود وَ يا قَوْمِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُرْسِلِ السَّماءَ عَلَيْكُمْ مِدْراراً وَ يَزِدْكُمْ قُوَّةً إِلى قُوَّتِكُمْ
And the Exalted Said: Transmitting from Hud-as: And, O people! Seek Forgiveness of your Lord, then repent to Him; He will Send the sky upon you in torrents and Increase you in strength to your strength [11:52]
و قال ناقلا عن صالح ع فَاسْتَغْفِرُوهُ ثُمَّ تُوبُوا إِلَيْهِ إِنَّ رَبِّي قَرِيبٌ مُجِيبٌ
And Said: – Transmitting from Salih-as: therefore seek His Forgiveness then repent to Him, surely my Lord is Near, Answering’ [11:61]
النحل ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا السُّوءَ بِجَهالَةٍ ثُمَّ تابُوا مِنْ بَعْدِ ذلِكَ وَ أَصْلَحُوا إِنَّ رَبَّكَ مِنْ بَعْدِها لَغَفُورٌ رَحِيمٌ
(Surah) Al Nahl: Then surely your Lord, to those who are working the evil by ignorance, then they repent from after that and amend, surely your Lord from after it is Forgiving, Merciful [16:119]
مريم إِلَّا مَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً فَأُولئِكَ يَدْخُلُونَ الْجَنَّةَ وَ لا يُظْلَمُونَ شَيْئاً
(Surah) Maryam-as: Except one who repents and believes and does righteous deeds, so they would be entering the Paradise and they will not be wronged of anything [19:60]
طه وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى
(Surah) Ta Ha: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82]
و قال سبحانه ثُمَّ اجْتَباهُ رَبُّهُ فَتابَ عَلَيْهِ وَ هَدى
And the Glorious Said: Then his Lord Chose him, so He Turned to him and Guided [20:122]
النور إِلَّا الَّذِينَ تابُوا مِنْ بَعْدِ ذلِكَ وَ أَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
(Surah) Al Noor: Except those who repent after that and amend, for surely Allah is Forgiving, Merciful [24:5]
و قال سبحانه وَ لَوْ لا فَضْلُ اللَّهِ عَلَيْكُمْ وَ رَحْمَتُهُ وَ أَنَّ اللَّهَ تَوَّابٌ حَكِيمٌ
And the Glorious Said: And had it not been for Allah’s Grace upon you and His Mercy, and that Allah is Clement, Wise! [24:10]
و قال تعالى وَ تُوبُوا إِلَى اللَّهِ جَمِيعاً أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
And the Exalted Said: And repent to Allah altogether, O Momineen, perhaps you will succeed [24:31]
الفرقان إِلَّا مَنْ تابَ وَ آمَنَ وَ عَمِلَ عَمَلًا صالِحاً فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً
(Surah) Al Furqan: Except one who repents, and believes, and does righteous deeds, so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]
وَ مَنْ تابَ وَ عَمِلَ صالِحاً فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتاباً
And one who repents and does righteous deeds, then surely he repents to Allah penitently [25:71]
القصص قالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
(Surah) Al Qasas: He said: ‘My Lord! I have been unjust to myself, therefore Forgive (my deed) for me. So He Forgave (his deed) for him. Surely, He is the Forgiving, the Merciful [28:16]
و قال تعالى فَأَمَّا مَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً فَعَسى أَنْ يَكُونَ مِنَ الْمُفْلِحِينَ
And the Exalted Said: So as for one who repents and believes and does righteous deeds, perhaps he would happen to be from the successful ones [28:67]
التنزيل قُلْ يَوْمَ الْفَتْحِ لا يَنْفَعُ الَّذِينَ كَفَرُوا إِيمانُهُمْ وَ لا هُمْ يُنْظَرُونَ
(Surah) Al Tanzeel: Say: ‘On the Day of the victory, those who committed Kufr (before), their expressing Eman (then) would not benefit them nor would they be Respited’ [32:29]
الأحزاب وَ يُعَذِّبَ الْمُنافِقِينَ إِنْ شاءَ أَوْ يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ كانَ غَفُوراً رَحِيماً
(Surah) Al Ahzaab: and He would Punish the hypocrites if He so Desires to or He may Turn to them (Mercifully). Surely, Allah was always Forgiving, Merciful [33:24]
و قال تعالى لِيُعَذِّبَ اللَّهُ الْمُنافِقِينَ وَ الْمُنافِقاتِ وَ الْمُشْرِكِينَ وَ الْمُشْرِكاتِ وَ يَتُوبَ اللَّهُ عَلَى الْمُؤْمِنِينَ وَ الْمُؤْمِناتِ وَ كانَ اللَّهُ غَفُوراً رَحِيماً
And the Exalted Said: So Allah will Punish the hypocritical men and the hypocritical women and the polytheist men and the polytheist women, and Allah will Turn (mercifully) to the Momineen and the Mominaat, and Allah was always Forgiving, Merciful [33:73]
الزمر وَ أَنِيبُوا إِلى رَبِّكُمْ وَ أَسْلِمُوا لَهُ مِنْ قَبْلِ أَنْ يَأْتِيَكُمُ الْعَذابُ ثُمَّ لا تُنْصَرُونَ
(Surah) Al Zumar: And be penitent to your Lord and submit to Him, before the Punishment comes to you, then you will not be Helped [39:54]
المؤمن غافِرِ الذَّنْبِ وَ قابِلِ التَّوْبِ
(Surah) Al Momin: Forgiver of the sins, and Accepter of the repentance [40:3]
و قال تعالى فَاغْفِرْ لِلَّذِينَ تابُوا وَ اتَّبَعُوا سَبِيلَكَ
And the Exalted Said: therefore, Forgive those who repent and follow Your Way, [40:7]
حمعسق وَ هُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبادِهِ وَ يَعْفُوا عَنِ السَّيِّئاتِ وَ يَعْلَمُ ما تَفْعَلُونَ
(Surah) Al Shura: And He is the One Who Accepts the repentance from His servants, and He Pardons from the evil deeds, and He Knows what you are doing [42:25]
الأحقاف إِنِّي تُبْتُ إِلَيْكَ وَ إِنِّي مِنَ الْمُسْلِمِينَ
(Surah) Al Ahqaaf: I repent to You and I am from the submitters’ [46:15]
الحجرات وَ مَنْ لَمْ يَتُبْ فَأُولئِكَ هُمُ الظَّالِمُونَ
(Surah) Al Hujuraat: and ones who do not repent, so these ones, they are the unjust [49:11]
و قال تعالى وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ تَوَّابٌ رَحِيمٌ
And the Exalted Said: And fear Allah, surely Allah is Oft-returning, Merciful [49:12]
المجادلة فَإِذْ لَمْ تَفْعَلُوا وَ تابَ اللَّهُ عَلَيْكُمْ
(Surah) Al Mujadilah: So, when you did not do so, and Allah Turned to you. [58:13]
التحريم إِنْ تَتُوبا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُما
(Surah) Al Tahreem: If you both repent to Allah, then He has Inclined both your hearts, [66:4]
و قال تعالى قانِتاتٍ تائِباتٍ
And the Exalted Said: obedient, penitent [66:5]
و قال سبحانه يا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحاً عَسى رَبُّكُمْ أَنْ يُكَفِّرَ عَنْكُمْ سَيِّئاتِكُمْ وَ يُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ
And the Glorious Said: O you, those who believe! Turn to Allah with a sincere repentance; maybe your Lord will Remove your evil deeds from you and Enter you into Gardens beneath which the rivers flow, [66:8]
المزمل عَلِمَ أَنْ لَنْ تُحْصُوهُ فَتابَ عَلَيْكُمْ
(Surah) Al Muzammil: He Knows that you will never compute it. So He Turned to you all [73:20]
البروج إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَ الْمُؤْمِناتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذابُ جَهَنَّمَ
(Surah) Al Burooj: Surely those who persecute the Momineen and the Mominaat, then they do not repent, so for them would be Punishment of Hell [85:10]
النصر وَ اسْتَغْفِرْهُ إِنَّهُ كانَ تَوَّاباً
(Surah) Al Nasr: and seek His Forgiveness, He was always oft-returning (to Mercy) [110:3].
Notes –
وَ رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قِيلَ فَإِنْ عَادَ وَ تَابَ مِرَاراً قَالَ يَغْفِرُ اللَّهُ لَهُ قِيلَ إِلَى مَتَى قَالَ حَتَّى يَكُونَ الشَّيْطَانُ هُوَ الْمَحْسُورَ
And it is reported from Amir Al Momineen-asws, it was said, ‘Supposing he repeats and repents repeatedly?’ He-asws said: ‘Allah-azwj will Forgive him’. It was said, ‘Up to when?’ He-asws said: ‘Until the Satan-la becomes fatigued’.
وَ فِي كِتَابِ مَنْ لَا يَحْضُرُهُ الْفَقِيهُ، قَالَ قَالَ رَسُولُ اللَّهِ ص فِي آخِرِ خُطْبَةٍ خَطَبَهَا مَنْ تَابَ قَبْلَ مَوْتِهِ بِسَنَةٍ تَابَ اللَّهُ عَلَيْهِ ثُمَّ قَالَ وَ إِنَّ السَّنَةَ لَكَثِيرَةٌ مَنْ تَابَ قَبْلَ مَوْتِهِ بِشَهْرٍ تَابَ اللَّهُ عَلَيْهِ ثُمَّ قَالَ وَ إِنَّ الشَّهْرَ لَكَثِيرٌ مَنْ تَابَ قَبْلَ مَوْتِهِ بِيَوْمٍ تَابَ اللَّهُ عَلَيْهِ
And in the book ‘Man La Yahzar Al Faqeeh’ – he said, ‘Rasool-Allah-saww said in the end of a sermon he-saww had preached: ‘One who repents a year before his death, Allah-azwj will Forgive him’. Then said: ‘And the year is a lot! One who repents a month before his death, Allah-azwj Turns to him (with Forgiveness)!’ Then said: ‘And the month is a lot! One who repents a day before his death, Allah-azwj Turns to him (with Forgiveness)’.
ثُمَّ قَالَ وَ إِنَّ يَوْماً لَكَثِيرٌ مَنْ تَابَ قَبْلَ مَوْتِهِ بِسَاعَةٍ تَابَ اللَّهُ عَلَيْهِ ثُمَّ قَالَ وَ إِنَّ السَّاعَةَ لَكَثِيرَةٌ مَنْ تَابَ وَ قَدْ بَلَغَتْ نَفْسُهُ هَذِهِ وَ أَهْوَى بِيَدِهِ إِلَى حَلْقِهِ تَابَ اللَّهُ عَلَيْهِ
Then he-saww said: ‘And a day is a lot! One who repents an hour before his death, Allah-azwj Turns to him (with Forgiveness)’. Then said: ‘The hour is a lot! The one who repents while his soul has reached this’ – and he-saww gestured by his-saww hand to his-saww throat – ‘Allah-azwj Turns to him (with Forgiveness)’.
وَ رَوَى أَيْضاً بِإِسْنَادِهِ عَنِ الْحَسَنِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَمَّا هَبَطَ إِبْلِيسُ قَالَ وَ عِزَّتِكَ وَ جَلَالِكَ وَ عَظَمَتِكَ لَا أُفَارِقُ ابْنَ آدَمَ حَتَّى تُفَارِقَ رُوحُهُ جَسَدَهُ فَقَالَ اللَّهُ سُبْحَانَهُ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي لَا أَحْجُبُ التَّوْبَةَ عَنْ عَبْدِي حَتَّى يُغَرْغِرَ بِهَا
And it is reported as well by his chain from Al Hassan-as who said, ‘Rasool-Allah-saww said: ‘When Iblees-la came down, he-la said, ‘By Your-azwj Might and Your-azwj Majessty and Your-azwj Magnificence! I-la will not separate from a son of Adam-as until his soul separates from his body!’ Allah-azwj the Glorious Said: “By My-azwj Might and My-azwj Majesty and My-azwj Magnificence! I-azwj will not Bar the repentance from My-azwj servant until there is gargle (before this death) with him’.
1- ك، إكمال الدين أَبِي عَنْ سَعْدٍ وَ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ وَ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ الْعَامِرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا زَالَتِ الْأَرْضُ إِلَّا وَ لِلَّهِ تَعَالَى ذِكْرُهُ فِيهَا حُجَّةٌ يُعَرِّفُ الْحَلَالَ وَ الْحَرَامَ وَ يَدْعُو إِلَى سَبِيلِ اللَّهِ عَزَّ وَ جَلَّ وَ لَا تَنْقَطِعُ الْحُجَّةُ مِنَ الْأَرْضِ إِلَّا أَرْبَعِينَ يَوْماً قَبْلَ يَوْمِ الْقِيَامَةِ
‘Ikmal Al Deen’ – My father, from Sa’ad, and Abdullah Bin Ja’far Al Humeyri, from Ayoub Bin Nuh, from Al Rabie Ibn Muhammad Al Musly, and Abdullah Bin Suleyman Al Aamiry,
‘From Abu Abdullah-asws having said: ‘The earth will not cease except and for Allah-azwj the Exalted there would be a Divine Authority in it recognising the Permissibles and the Prohibitions, and calling to the Way of Allah-azwj Mighty and Majestic, nor would the Divine Authority be cut off from the earth except for forty days before the Day of Qiyamah.
فَإِذَا رُفِعَتِ الْحُجَّةُ أُغْلِقَتْ أَبْوَابُ التَّوْبَةِ وَ لَمْ يَنْفَعْ نَفْساً إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلِ أَنْ تُرْفَعَ الْحُجَّةُ أُولَئِكَ شِرَارُ مَنْ خَلَقَ اللَّهُ وَ هُمُ الَّذِينَ تَقُومُ عَلَيْهِمُ الْقِيَامَةُ
So, when the Divine Authority is Raised up, the door of repentance would be closed, and a soul will not benefit from its Eman which had not believed from before, [6:158], from before the Raising of the Divine Authority. They would be the evilest of the creatures of Allah-azwj, and they are those upon whom the (Day of) Qiyamah would be Established’’.[18]
2- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّ آدَمَ ع قَالَ يَا رَبِّ سَلَّطْتَ عَلَيَّ الشَّيْطَانَ وَ أَجْرَيْتَهُ مِنِّي مَجْرَى الدَّمِ فَاجْعَلْ لِي شَيْئاً
‘Al-Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Bakeyr,
‘From Abu Abdullah-asws or from Abu Ja’far-asws having said: Adam-as said: ‘O Lord-azwj! You-azwj Allowed the Satan-la to overcome upon me-as, and for him-la to flow in me-as like the flow of the blood, therefore Make something to be for me-as (as well)’.
فَقَالَ يَا آدَمُ جَعَلْتُ لَكَ أَنَّ مَنْ هَمَّ مِنْ ذُرِّيَّتِكَ بِسَيِّئَةٍ لَمْ تُكْتَبْ عَلَيْهِ فَإِنْ عَمِلَهَا كُتِبَتْ عَلَيْهِ سَيِّئَةٌ وَ مَنْ هَمَّ مِنْهُمْ بِحَسَنَةٍ فَإِنْ لَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةٌ وَ إِنْ هُوَ عَمِلَهَا كُتِبَتْ لَهُ عَشْراً
He-azwj Said: “O Adam-as! I-azwj Make it to be for you-as that anyone from your-as offspring who thinks of an evil deed, it would not be written against him, but if he does do it, an evil deed would be written against him; and one from them who thinks of a good deed, but he does not do it, a good deed would be written for him, and if he does do it, ten would be written for him”.
قَالَ يَا رَبِّ زِدْنِي قَالَ جَعَلْتُ لَكَ أَنَّ مَنْ عَمِلَ مِنْهُمْ سَيِّئَةً ثُمَّ اسْتَغْفَرَ غَفَرْتُ لَهُ
He-as said: ‘O Lord-azwj! Increase it for me-as’. He-azwj Said: “I-azwj Make it to be for you-as that one from them who does an evil deed, then seeks Forgiveness, I-azwj shall Forgive it for him”.
قَالَ يَا رَبِّ زِدْنِي قَالَ جَعَلْتُ لَهُمُ التَّوْبَةَ وَ بَسَطْتُ لَهُمُ التَّوْبَةَ حَتَّى تَبْلُغَ النَّفْسُ هَذِهِ قَالَ يَا رَبِّ حَسْبِي
He-as said: ‘O Lord-azwj! Increase it for me-as’. He-azwj Said: “I-azwj Make the repentance to be for them, and I-azwj shall Extend the repentance for them until the soul reaches this (throat)”. He-as said: ‘O Lord-azwj! It suffices me-as’’.[19]
3- يه، من لا يحضر الفقيه سُئِلَ الصَّادِقُ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئاتِ حَتَّى إِذا حَضَرَ أَحَدَهُمُ الْمَوْتُ قالَ إِنِّي تُبْتُ الْآنَ قَالَ ذَلِكَ إِذَا عَايَنَ أَمْرَ الْآخِرَةِ
‘Man La Yahzar Al Faqeeh’ – Al-Sadiq-asws was asked about the Words of Allah-azwj Mighty and Majestic: And there isn’t repentance for those who are committing the evil deeds, until when the death presents itself to one of them, he says, ‘I repent now’, [4:18]. He-asws said: ‘That is when he witnesses the matter of the Hereafter’’.[20]
4- كا، الكافي الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ تَابَ قَبْلَ مَوْتِهِ بِسَنَةٍ قَبِلَ اللَّهُ تَوْبَتَهُ
‘Al-Kafi’ – The number (of reporters), from Ahmad Bin Muhammad, from Ibn Fazal, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who repents a year before his death, Allah-azwj would Accept his repentance’.
ثُمَّ قَالَ إِنَّ السَّنَةَ لَكَثِيرَةٌ مَنْ تَابَ قَبْلَ مَوْتِهِ بِشَهْرٍ قَبِلَ اللَّهُ تَوْبَتَهُ
Then he-asws said: ‘Surely the year is a lot. One who repents a month before his death Allah-azwj would Accept his repentance’.
ثُمَّ قَالَ إِنَّ الشَّهْرَ لَكَثِيرٌ مَنْ تَابَ قَبْلَ مَوْتِهِ بِجُمْعَةٍ قَبِلَ اللَّهُ تَوْبَتَهُ
Then he-asws said: ‘Surely the month is a lot. One who repents a Friday (week) before his death, Allah-azwj would Accept his repentance’.
ثُمَّ قَالَ إِنَّ الْجُمُعَةَ لَكَثِيرَةٌ مَنْ تَابَ قَبْلَ مَوْتِهِ بِيَوْمٍ قَبِلَ اللَّهُ تَوْبَتَهُ
Then he-asws said: ‘Surely the Friday (a week) is a lot. One who repents a day before his death, Allah-azwj would Accept his repentance’.
ثُمَّ قَالَ إِنَّ الْيَوْمَ لَكَثِيرٌ مَنْ تَابَ قَبْلَ أَنْ يُعَايِنَ قَبِلَ اللَّهُ تَوْبَتَهُ
Then he-asws said: ‘Surely the day is a lot. One who repents before he witnesses (the Hereafter), Allah-azwj would Accept his repentance’’.[21]
5 دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص إِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ عَبْدِهِ مَا لَمْ يُغَرْغِرْ تُوبُوا إِلَى رَبِّكُمْ قَبْلَ أَنْ تَمُوتُوا وَ بَادِرُوا بِالْأَعْمَالِ الزَّاكِيَةِ قَبْلَ أَنْ تَشْتَغِلُوا وَ صِلُوا الَّذِي بَيْنَكُمْ وَ بَيْنَهُ بِكَثْرَةِ ذِكْرِكُمْ إِيَّاهُ
‘Da’waat’ of Al Rawandy –
‘The Prophet-saww said: ‘Allah-azwj Accept the repentance of His-azwj servant as long as he does not gurgle (at death). Repent to your Lord-azwj before you die, and dedicate (yourselves) to the pure deeds before you are pre-occupied, and connect which is between you and Him-azwj by the frequency of your mentioning Him-azwj’’.[22]
6- ف، تحف العقول لي، الأمالي للصدوق عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ قَالَ: لَا شَفِيعَ أَنْجَحُ مِنَ التَّوْبَةِ
‘Tuhaf Al Uqoul’, ‘Al Amaali’ of Al Sadouq – From Amir Al-Momineen-asws having said: ‘There is not intercession more successful than the repentance’’.[23]
7- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ الْمُغِيرَةِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَرَّ عِيسَى ابْنُ مَرْيَمَ ع عَلَى قَوْمٍ يَبْكُونَ فَقَالَ عَلَى مَا يَبْكِي هَؤُلَاءِ فَقِيلَ يَبْكُونَ عَلَى ذُنُوبِهِمْ قَالَ فَلْيَدَعُوهَا يُغْفَرْ لَهُمْ
‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibn Isa, from Ibn Al Mugheira, from Talha Bin Zayd,
‘From Abu Abdullah-asws having said: ‘Isa-as Bin Maryam-as passed by a people who were crying, so he-as said: ‘What are they crying upon?’ It was said, ‘They are crying upon their sins’. He-as said: ‘Let them leave it, He-azwj has Forgiven (the sins) for them’’.[24]
8- فس، تفسير القمي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ ع فِي قَوْلِ اللَّهِ يا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحاً قَالَ يَتُوبُ الْعَبْدُ ثُمَّ لَا يَرْجِعُ فِيهِ وَ أَحَبُ عِبَادِ اللَّهِ إِلَى اللَّهِ الْمُتَّقِي التَّائِبُ
‘Tafseer Al Qummi’ – Al Husayn Bin Muhammad, from Muhammad Bin Al Fazeyl,
‘From Abu Al-Hassan-asws regarding the Words of Allah-azwj: “O you, those who believe! [66:8]. He-asws said: ‘The servant repents then does not return in it, and the most Beloved of the servants of Allah-azwj to Allah-azwj is the pious, the penitent’’.[25]
9- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيٍّ الْجَهْضَمِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَفَى بِالنَّدَمِ تَوْبَةً
‘Al Khisaal’ – My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Ali Al Jahzamy,
‘From Abu Ja’far-asws having said: ‘It is sufficient with the regret, as a repentance’.[26]
10- ل، الخصال حَمْزَةُ الْعَلَوِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ النَّبِيُّ ص يَلْزَمُ الْحَقُّ لِأُمَّتِي فِي أَرْبَعٍ يُحِبُّونَ التَّائِبَ وَ يَرْحَمُونَ الضَّعِيفَ وَ يُعِينُونَ الْمُحْسِنَ وَ يَسْتَغْفِرُونَ لِلْمُذْنِبِ
‘Al Khisaal’ – Hamza Al Alawy, from Ali, from his father, from Ibn Ma’bad, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘The Prophet-saww said: ‘It is a requirement upon my-saww community regarding four – they would be loving the penitent (repentant), and be merciful to the weak, and assist the good doer, and seek Forgiveness for the sinner’’.[27]
11- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ النَّهْدِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْمُؤْمِنَ لَا تَكُونُ سَجِيَّتُهُ الْكَذِبَ وَ لَا الْبُخْلَ وَ لَا الْفُجُورَ وَ لَكِنْ رُبَّمَا أَلَمَ بِشَيْءٍ مِنْ هَذَا لَا يَدُومُ عَلَيْهِ فَقِيلَ لَهُ أَ فَيَزْنِي قَالَ نَعَمْ هُوَ مُفَتَّنٌ تَوَّابٌ وَ لَكِنْ لَا يُولَدُ لَهُ مِنْ تِلْكَ النُّطْفَةِ
‘Al Khisaal’ – My father, from Sa’ad, from Al Nahdy, from Ibn Mahboub, from Ibn Raib, from Al Halby who said,
‘I heard Abu Abdullah-asws saying: ‘The Momin, his nature can neither be the lying, nor the stinginess, nor the immorality, but sometimes he does something small with a thing from this and does not continue upon it’. It was said to him-asws, ‘Does he commit adultery?’ He-asws said: ‘Yes, he would be tempted, repentant, but there would not be born for him (a child) from that seed.[28]
12- ل، الخصال الْعَسْكَرِيُّ عَنْ بَدْرِ بْنِ الْهَيْثَمِ عَنْ عَلِيِّ بْنِ مُنْذِرٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع مَنْ أُعْطِيَ أَرْبَعاً لَمْ يُحْرَمْ أَرْبَعاً مَنْ أُعْطِيَ الدُّعَاءَ لَمْ يُحْرَمِ الْإِجَابَةَ وَ مَنْ أُعْطِيَ الِاسْتِغْفَارَ لَمْ يُحْرَمِ التَّوْبَةَ وَ مَنْ أُعْطِيَ الشُّكْرَ لَمْ يُحْرَمِ الزِّيَادَةَ وَ مَنْ أُعْطِيَ الصَّبْرَ لَمْ يُحْرَمِ الْأَجْرَ
‘Al Khisaal’ – Al Askary, from Badr Bin Al Haysam, from Ali Bin Manzar, from Muhammad Bin Al Fazeyl, from Abu Al Sabah who said,
‘Ja’far-asws Bin Muhammad-asws said: ‘One who gives four would not be deprived four – One who gives the supplication would not be deprived the answer, and one who gives the seeking of Forgiveness would not be deprived the Turning (with Mercy), and one who gives the thanks would not be deprived the Increase, and one who give the patience would not be deprived the Recompense’’.[29]
13- ل، الخصال الْعَطَّارُ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ يُونُسَ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ فِي نُورِ اللَّهِ الْأَعْظَمِ مَنْ كَانَتْ عِصْمَةُ أَمْرِهِ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنِّي رَسُولُ اللَّهِ وَ مَنْ إِذَا أَصَابَتْهُ مُصِيبَةٌ قَالَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ وَ مَنْ إِذَا أَصَابَ خَيْراً قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ وَ مَنْ إِذَا أَصَابَ خَطِيئَةً قَالَ أَسْتَغْفِرُ اللَّهَ وَ أَتُوبُ إِلَيْهِ
‘Al Khisaal’ – Al Attar, from Sa’ad, from Al Barqy, from his father, from Yunus, from Amro Bin Abu Al Maqdam,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: Four (qualities), one who has these in him would be in the Magnificent Light of Allah-azwj – One whose matter is prevented, testifies that there is no god except Allah-azwj and I-saww am a Rasool-saww of Allah-azwj; and one, when a difficulty hits him, says, ‘We are for Allah-azwj and to Him-azwj we are returning; and one when he attains good, says, ‘The Praise is for Allah-azwj Lord-azwj of the worlds; and one when he commits a mistake (sin), says, ‘I seek Refuge of Allah-azwj and I repent to Him-azwj’’.[30]
14- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ تُوبُوا إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ ادْخُلُوا فِي مَحَبَّتِهِ فَ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَ يُحِبُّ الْمُتَطَهِّرِينَ وَ الْمُؤْمِنُ تَوَّابٌ
‘Al Khisaal’ – (The Hadeeth) ‘Four hundred – ‘Amir Al-Momineen-asws said: ‘Repent to Allah-azwj Mighty and Majestic and enter into His-azwj Love, for Allah-azwj Loves the penitent ones and Loves the purifying one, and the Momin is a repentant one’’.[31]
15- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ عَلَيْهِمُ السَّلَامُ قَالَ قَالَ رَسُولُ اللَّهِ ص مَثَلُ الْمُؤْمِنِ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ كَمَثَلِ مَلَكٍ مُقَرَّبٍ وَ إِنَّ الْمُؤْمِنَ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ أَعْظَمُ مِنْ ذَلِكَ وَ لَيْسَ شَيْءٌ أَحَبَّ إِلَى اللَّهِ مِنْ مُؤْمِنٍ تَائِبٍ أَوْ مُؤْمِنَةٍ تَائِبَةٍ
‘Uyoun Akhbar Al-Reza’ – By the three chains,
‘From Al-Reza-asws having said: ‘Rasool-Allah-saww said: ‘An example of the Momin in the Presence of Allah-azwj Mighty and Majestic is like an example of an Angel of Proximity, and that the Momin in the Presence of Allah-azwj is greater than that, and there isn’t anything more Beloved to Allah-azwj and a penitent believing man or a repentant believing woman’’.[32]
16- ن، عيون أخبار الرضا عليه السلام بِالْإِسْنَادِ إِلَى دَارِمٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ التَّائِبُ مِنَ الذَّنْبِ كَمَنْ لَا ذَنْبَ لَهُ
‘Al Aamaali’ of the sheykh Al Tusi – By the chain going up to Daram,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The repentant from the sin is like one who has no sin for him’’.[33]
17- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْمُقْرِي عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ عَبْدِ الْعَزِيزِ بْنِ يَحْيَى عَنْ مُوسَى بْنِ زَكَرِيَّا عَنْ أَبِي خَالِدٍ عَنِ الْعَيْنِيِّ عَنِ الشَّعْبِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَقُولُ الْعَجَبُ مِمَّنْ يَقْنَطُ وَ مَعَهُ الْمِمْحَاةُ فَقِيلَ لَهُ وَ مَا الْمِمْحَاةُ قَالَ الِاسْتِغْفَارُ
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Al Husayn Al Maqry, from Abdullah Bin Muhammad al Basry, from Abdul Aziz Bin Yahya, from Musa Bin Zakariyya, from Abu Khalid, from Al Ayni, from Al Sha’by who said,
‘I heard Ali-asws Bin Abu Talib-asws saying: ‘The astonishment is from one who has despaired and with him is the eraser!’ It was said to him-asws, ‘And what is the eraser?’ He-asws said: ‘The seeking of Forgiveness’’.[34]
18- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَخِي دِعْبِلٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ تَعَطَّرُوا بِالاسْتِغْفَارِ لَا تَفْضَحْكُمْ رَوَائِحُ الذُّنُوبِ
‘Al Amaali’ of the sheykh Al Tusi – By a chain of the brother of Deobel,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Perfume yourselves with the seeking of Forgiveness and do not expose yourselves to the smells of the sins’’.[35]
19- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ عُقْبَةَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ ثُمَّ تابَ عَلَيْهِمْ قَالَ هِيَ الْإِقَالَةُ
My father, from Sa’ad, from Muhammad Bin Al Husayn, from Ibn Fazal, from Ibn Aqaba, from his father,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: Then He Turned to them [9:118]. He-asws said: ‘It is the dismissal (of the sins)’’.[36]
20- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ هِلَالٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الْأَخِيرَ ع عَنِ التَّوْبَةِ النَّصُوحِ مَا هِيَ فَكَتَبَ ع أَنْ يَكُونَ الْبَاطِنُ كَالظَّاهِرِ وَ أَفْضَلَ مِنْ ذَلِكَ
‘Ma’any Al Akhbaar’ – My father, from Muhammad Al Attar, from Al Ashary, from Ahmad Bin Hilal who said,
‘I asked Abu Al-Hassan-asws the Last, about the sincere repentance [66:8], what is it?’ So, he-asws wrote: ‘That the hidden (esoteric) becomes like the apparent, and (even) superior to that’’.[37]
21- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ مُوسَى بْنِ الْقَاسِمِ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحاً قَالَ هُوَ صَوْمُ الْأَرْبِعَاءِ وَ الْخَمِيسِ وَ الْجُمُعَةِ
‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Musa Bin Al Qasim, from Al Batainy, from Abu Baseer,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: ‘Turn to Allah with a sincere repentance [66:8]. He-asws said: ‘It is the Fast of the Wednesday and the Thursday and the Friday’’.[38]
22- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: التَّوْبَةُ النَّصُوحُ هُوَ أَنْ يَكُونَ بَاطِنُ الرَّجُلِ كَظَاهِرِهِ وَ أَفْضَلَ
‘Ma’any Al Akhbaar’ – Ibn Al Mutawakkal, from Ali Bin Ibrahim, from Al Yaqteeny, from Yunus, from Abdullah Bin Sinan and someone else,
‘From Abu Abdullah-asws having said: ‘The sincere repentance [66:8], it is that the hidden (esoteric) of the man would become like his apparent, and (even) more’’.[39]
23- وَ قَدْ رُوِيَ أَنَّ تَوْبَةَ النَّصُوحِ هُوَ أَنْ يَتُوبَ الرَّجُلُ مِنْ ذَنْبٍ وَ يَنْوِيَ أَنْ لَا يَعُودَ إِلَيْهِ أَبَداً
And it has been reported that sincere repentance [66:8], it is that the man would repent from a sin and make the intention that he would not return to it, ever!’’[40]
24- فس، تفسير القمي وَ مَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزاؤُهُ جَهَنَّمُ خالِداً فِيها وَ غَضِبَ اللَّهُ عَلَيْهِ وَ لَعَنَهُ وَ أَعَدَّ لَهُ عَذاباً عَظِيماً قَالَ مَنْ قَتَلَ مُؤْمِناً عَلَى دِينِهِ لَمْ تُقْبَلْ تَوْبَتُهُ وَ مَنْ قَتَلَ نَبِيّاً أَوْ وَصِيَّ نَبِيٍّ فَلَا تَوْبَةَ لَهُ لِأَنَّهُ لَا يَكُونُ مِثْلَهُ فَيُقَادَ بِهِ
And whoever kills a Momin intentionally, his Recompense is Hell, being eternally in it, and Allah would be Wrathful upon him and Curse him, and would Prepare for him a grievous Punishment [4:93], he said, ‘One who kills a Momin upon his Religion, his repentance would not be Accepted, and one who kills a Prophet-as or a successor-as of a Prophet-as, there would be no (Acceptance of) repentance for him, because there cannot be anyone like him who can be expiated (retaliated) with.
وَ قَدْ يَكُونُ الرَّجُلُ بَيْنَ الْمُشْرِكِينَ وَ الْيَهُودِ وَ النَّصَارَى يَقْتُلُ رَجُلًا مِنَ الْمُسْلِمِينَ عَلَى أَنَّهُ مُسْلِمٌ فَإِذَا دَخَلَ فِي الْإِسْلَامِ مَحَاهُ اللَّهُ عَنْهُ لِقَوْلِ رَسُولِ اللَّهِ ص الْإِسْلَامُ يَجُبُّ مَا كَانَ قَبْلَهُ أَيْ يَمْحُو لِأَنَّ أَعْظَمَ الذُّنُوبِ عِنْدَ اللَّهِ هُوَ الشِّرْكُ بِاللَّهِ فَإِذَا قُبِلَتْ تَوْبَتُهُ فِي الشِّرْكِ قُبِلَتْ فِيمَا سِوَاهُ
The man who happens to be between the Polytheists, and the Jews and the Christians, kills a man from the Muslims upon that he is a Muslim, and then he enters into Al-Islam, Allah-azwj would Delete it (his sin) due to the words of Rasool-Allah-saww: ‘Islam annuls whatever was before it – i.e., deletes – because the greatest of the sins in the Presence of Allah-azwj, it is the Shirk with Allah-azwj. Therefore, when his repentance is accepted regarding the Shirk, it would be Accepted regarding whatever is besides it.
فَأَمَّا قَوْلُ الصَّادِقِ ع لَيْسَتْ لَهُ تَوْبَةٌ فَإِنَّهُ عَنَى مَنْ قَتَلَ نَبِيّاً أَوْ وَصِيّاً فَلَيْسَتْ لَهُ تَوْبَةٌ لِأَنَّهُ لَا يُقَادُ أَحَدٌ بِالْأَنْبِيَاءِ وَ بِالْأَوْصِيَاءِ إِلَّا الْأَوْصِيَاءُ وَ الْأَنْبِيَاءُ وَ الْأَنْبِيَاءُ وَ الْأَوْصِيَاءُ لَا يَقْتُلُ بَعْضُهُمْ بَعْضاً وَ غَيْرُ النَّبِيِّ وَ الْوَصِيِّ لَا يَكُونُ مِثْلَ النَّبِيِّ وَ الْوَصِيِّ فَيُقَادَ بِهِ وَ قَاتِلُهُمَا لَا يُوَفَّقُ بِالتَّوْبَةِ
As for the words of Al-Sadiq-asws: ‘There isn’t any repentance for him’, he-asws means the one who kills a Prophet-as or a successor-as, then there wouldn’t be any repentance for him because no one can be retaliated with the Prophets-as, and with the succesors-as, except the susscesors-asws and the Prophets-as, and the Prophets-as and the succesors-as do not kill each other, and other than the Prophet-as and the successor-as cannot happen to be like the successor-as to be retaliated with, and their-as killer cannot be appropriate with the repentance’’.[41]
25- ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام ابْنُ عُبْدُوسٍ عَنِ ابْنُ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَدَانِيِّ قَالَ: قُلْتُ لِلرِّضَا ع لِأَيِّ عِلَّةٍ أَغْرَقَ اللَّهُ فِرْعَوْنَ وَ قَدْ آمَنَ بِهِ وَ أَقَرَّ بِتَوْحِيدِهِ
‘Ilal Al Sharaie’, ‘Uyoun Akhbar Al-Reza-asws’ – Ibn Abdous, from Ibn Quteyba, from Hamdan Bin Suleyman, from Ibrahim Bin Muhammad Al Hamdany who said,
‘I said to Al-Reza-asws, ‘For which reason did Allah-azwj Drown Pharaoh-la and he-la had believe in Him-azwj and acknowledged with His-azwj Tawheed?’
قَالَ لِأَنَّهُ آمَنَ عِنْدَ رُؤْيَةِ الْبَأْسِ وَ الْإِيمَانُ عِنْدَ رُؤْيَةِ الْبَأْسِ غَيْرُ مَقْبُولٍ وَ ذَلِكَ حُكْمُ اللَّهِ تَعَالَى ذِكْرُهُ فِي السَّلَفِ وَ الْخَلَفِ
He-asws said: ‘Because he-la believe when he-la saw the Punishment, and the Eman during seeing the Punishment is not Accepted, and that is the Decision of Allah-azwj, Exalted is His-azwj Mention regarding the predecessors and the descendants.
قَالَ اللَّهُ عَزَّ وَ جَلَ فَلَمَّا رَأَوْا بَأْسَنا قالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَ كَفَرْنا بِما كُنَّا بِهِ مُشْرِكِينَ فَلَمْ يَكُ يَنْفَعُهُمْ إِيمانُهُمْ لَمَّا رَأَوْا بَأْسَنا وَ قَالَ عَزَّ وَ جَلَ يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً
Allah-azwj Mighty and Majestic Said: ‘But when they saw Our Punishment, they said, ‘We believe in Allah alone and we deny what we had been associating with Him’ [40:84] But their Eman wasn’t going to benefit them when they saw Our Punishment. [40:85]. And the Mighty and Majestic Said: The day some of the Signs of your Lord do come, a soul will not benefit from its Eman which had not believed from before, or earned goodness during its Eman. [6:158].
وَ هَكَذَا فِرْعَوْنُ لَمَّا أَدْرَكَهُ الْغَرَقُ قالَ آمَنْتُ أَنَّهُ لا إِلهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُوا إِسْرائِيلَ وَ أَنَا مِنَ الْمُسْلِمِينَ فَقِيلَ لَهُ آلْآنَ وَ قَدْ عَصَيْتَ قَبْلُ وَ كُنْتَ مِنَ الْمُفْسِدِينَ الْخَبَرَ
And like that is Pharaoh-la when he-la realised the drowning, he said, ‘I believe that there is no god except the One in Whom the Children of Israel believe in, and I am from the submitters’ [10:90]. It was Said to him-la: Now! And you had disobeyed before and you were from the corrupters! [10:91]’ – the Hadeeth’.[42]
26- لي، الأمالي للصدوق الطَّالَقَانِيُّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ أَحْمَدَ بْنِ صَالِحٍ عَنْ مُوسَى بْنِ دَاوُدَ عَنِ الْوَلِيدِ بْنِ هِشَامٍ عَنْ هِشَامِ بْنِ حَسَّانَ عَنِ الْحَسَنِ بْنِ أَبِي الْحَسَنِ الْبَصْرِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ غَنْمٍ الدَّوْسِيِّ قَالَ: دَخَلَ مُعَاذُ بْنُ جَبَلٍ عَلَى رَسُولِ اللَّهِ ص بَاكِياً فَسَلَّمَ فَرَدَّ عَلَيْهِ السَّلَامَ ثُمَّ قَالَ مَا يُبْكِيكَ يَا مُعَاذُ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ بِالْبَابِ شَابّاً طَرِيَّ الْجَسَدِ نَقِيَّ اللَّوْنِ حَسَنَ الصُّورَةِ يَبْكِي عَلَى شَبَابِهِ بُكَاءَ الثَّكْلَى عَلَى وَلَدِهَا يُرِيدُ الدُّخُولَ عَلَيْكَ فَقَالَ النَّبِيُّ ص أَدْخِلْ عَلَيَّ الشَّابَّ يَا مُعَاذُ
Al Talaqany, from Ahmad al Hamdany, from Ahmad Bin Salih, from Musa Bin Dawood, from Al Waleed Bin Hisham, from Hisham Bin Hasaan, from Al Hassan Bin Abu Al Hassan Al Basry, from Abdul Rahman Bin Ghanam Al Dowsy who said,
‘Muaz Bin Jabal came to Rasool-Allah-saww crying, and he greeted, so he-saww returned the greeting unto him, then said: ‘What makes you cry, O Muaz?’ He said, ‘O Rasool-Allah-saww! There is a youth at the door, fresh of body, pure of colour, handsome of the face, crying upon his youth like the wailing of the bereaved mother upon her child, wanting to enter to see you-saww’. The Prophet-saww said: ‘Bring the youth to me-saww, O Muaz’.
فَأَدْخَلَهُ عَلَيْهِ فَسَلَّمَ فَرَدَّ عَلَيْهِ السَّلَامَ ثُمَّ قَالَ مَا يُبْكِيكَ يَا شَابُّ قَالَ كَيْفَ لَا أَبْكِي وَ قَدْ رَكِبْتُ ذُنُوباً إِنْ أَخَذَنِيَ اللَّهُ عَزَّ وَ جَلَّ بِبَعْضِهَا أَدْخَلَنِي نَارَ جَهَنَّمَ وَ لَا أَرَانِي إِلَّا سَيَأْخُذُنِي بِهَا وَ لَا يَغْفِرُ لِي أَبَداً
He came over and greeted, and he-saww returned the greetings, then said: ‘What makes you cry, O youth?’ He said, ‘How can I not cry and I have indulged in such sins, that even if Allah-azwj were to Seize me with some of these, He-azwj would Enter me into the Fire of Hell? And I don’t see except that He-azwj will Seize me with these and will not Forgive for me, ever!’
فَقَالَ رَسُولُ اللَّهِ ص هَلْ أَشْرَكْتَ بِاللَّهِ شَيْئاً قَالَ أَعُوذُ بِاللَّهِ أَنْ أُشْرِكَ بِرَبِّي شَيْئاً قَالَ أَ قَتَلْتَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ قَالَ لَا فَقَالَ النَّبِيُّ ص يَغْفِرُ اللَّهُ لَكَ ذُنُوبَكَ وَ إِنْ كَانَتْ مِثْلَ الْجِبَالِ الرَّوَاسِي فَقَالَ الشَّابُّ فَإِنَّهَا أَعْظَمُ مِنَ الْجِبَالِ الرَّوَاسِي
Rasool-Allah-saww said: ‘Have you associated anything with Allah-azwj?’ He said, ‘I seek Refuge that I would associate anything with my Lord-azwj’. He-saww said: ‘Have you killed the soul which Allah-azwj Prohibited?’ He said, ‘No’. The Prophet-saww said: ‘Allah-azwj would Forgive your sins for you, and even if these were like the tall mountains’. The youth said, ‘But these are greater than the tall mountains’.
فَقَالَ النَّبِيُّ ص يَغْفِرُ اللَّهُ لَكَ ذُنُوبَكَ وَ إِنْ كَانَتْ مِثْلَ الْأَرَضِينَ السَّبْعِ وَ بِحَارِهَا وَ رِمَالِهَا وَ أَشْجَارِهَا وَ مَا فِيهَا مِنَ الْخَلْقِ قَالَ فَإِنَّهَا أَعْظَمُ مِنَ الْأَرَضِينَ السَّبْعِ وَ بِحَارِهَا وَ رِمَالِهَا وَ أَشْجَارِهَا وَ مَا فِيهَا مِنَ الْخَلْقِ
The Prophet-saww would Forgive your sins for you and even if these were like the seven earths, and its oceans, and its deserts, and its trees, and whatever is therein form the creatures’. He said, ‘But these are greater than the seven earths, and its oceans, and its deserts, and its trees, and whatever is therein from the creatures!’
فَقَالَ النَّبِيُّ ص يَغْفِرُ اللَّهُ لَكَ ذُنُوبَكَ وَ إِنْ كَانَتْ مِثْلَ السَّمَاوَاتِ وَ نُجُومِهَا وَ مِثْلَ الْعَرْشِ وَ الْكُرْسِيِّ قَالَ فَإِنَّهَا أَعْظَمُ مِنْ ذَلِكَ
The Prophet-saww said, ‘Allah-azwj would Forgive your sins for you, and even if these were like the skies, and its stars, and like the Throne and the Chair’. He said, ‘But these are greater than that’.
قَالَ فَنَظَرَ النَّبِيُّ ص إِلَيْهِ كَهَيْئَةِ الْغَضْبَانِ ثُمَّ قَالَ وَيْحَكَ يَا شَابُّ ذُنُوبُكَ أَعْظَمُ أَمْ رَبُّكَ فَخَرَّ الشَّابُّ لِوَجْهِهِ وَ هُوَ يَقُولُ سُبْحَانَ رَبِّي مَا شَيْءٌ أَعْظَمَ مِنْ رَبِّي رَبِّي أَعْظَمُ يَا نَبِيَّ اللَّهِ مِنْ كُلِّ عَظِيمٍ
He (the narrator) said, ‘The Prophet-saww looked at him as if he-saww was angry, then said: ‘Woe be unto you, O youth! Are you sins greater or your Lord-azwj?’ The youth fell down on his face and he was saying, ‘Glorious is my Lord-azwj! There is nothing greater than my Lord-azwj. My Lord-azwj is greater, O Prophet-saww of Allah-azwj, than every greatness’.
فَقَالَ النَّبِيُّ ص فَهَلْ يَغْفِرُ الذَّنْبَ الْعَظِيمَ إِلَّا الرَّبُّ الْعَظِيمُ قَالَ الشَّابُّ لَا وَ اللَّهِ يَا رَسُولَ اللَّهِ ثُمَّ سَكَتَ الشَّابُّ فَقَالَ لَهُ النَّبِيُّ ص وَيْحَكَ يَا شَابُّ أَ لَا تُخْبِرُنِي بِذَنْبٍ وَاحِدٍ مِنْ ذُنُوبِكَ
The Prophet-saww said: ‘Then, can anyone Forgive the great sins except the Great Lord-azwj?’ The youth said, ‘No, by Allah-azwj, O Rasool-Allah-saww!’ Then the youth fell silent, so the Prophet-saww said to him: ‘Woe be unto you, O youth! Will you not inform me-saww with (even) one sin from your sins?’
قَالَ بَلَى أُخْبِرُكَ إِنِّي كُنْتُ أَنْبُشُ الْقُبُورَ سَبْعَ سِنِينَ أُخْرِجُ الْأَمْوَاتَ وَ أَنْزِعُ الْأَكْفَانَ فَمَاتَتْ جَارِيَةٌ مِنْ بَعْضِ بَنَاتِ الْأَنْصَارِ فَلَمَّا حُمِلَتْ إِلَى قَبْرِهَا وَ دُفِنَتْ وَ انْصَرَفَ عَنْهَا أَهْلُهَا وَ جَنَّ عَلَيْهِمُ اللَّيْلُ أَتَيْتُ قَبْرَهَا فَنَبَشْتُهَا ثُمَّ اسْتَخْرَجْتُهَا وَ نَزَعْتُ مَا كَانَ عَلَيْهَا مِنْ أَكْفَانِهَا وَ تَرَكْتُهَا مُتَجَرِّدَةً عَلَى شَفِيرِ قَبْرِهَا وَ مَضَيْتُ مُنْصَرِفاً
He said, ‘Yes, I will inform you-saww. I was the grave exhumer (robber) for seven years. I would extract the deceased and remove the shrouds. Then, a girl from one of the daughters of the Helpers died. When she was carried to her grave and buried, and her family left from her, and the night shielded upon the (graveyard), I came to her grave and exhumed her. Then I brought her out and removed whatever was upon her from her shroud and left her bare upon the edge of her grave, and went away.
فَأَتَانِي الشَّيْطَانُ فَأَقْبَلَ يُزَيِّنُهَا لِي وَ يَقُولُ أَ مَا تَرَى بَطْنَهَا وَ بَيَاضَهَا أَ مَا تَرَى وَرِكَيْهَا فَلَمْ يَزَلْ يَقُولُ لِي هَذَا حَتَّى رَجَعْتُ إِلَيْهَا وَ لَمْ أَمْلِكْ نَفْسِي حَتَّى جَامَعْتُهَا وَ تَرَكْتُهَا مَكَانَهَا
The Satan-la came to me and went on to adorn her for me, and he-la was saying, ‘But, did you see her belly and her whiteness? Did you not see above her thighs?’ He-la did not cease saying this to me until I returned to her, and I could not control myself until I copulated with her and left her in her place.
فَإِذَا أَنَا بِصَوْتٍ مِنْ وَرَائِي يَقُولُ يَا شَابُّ وَيْلٌ لَكَ مِنْ دَيَّانِ يَوْمِ الدِّينِ يَوْمَ يَقِفُنِي وَ إِيَّاكَ كَمَا تَرَكْتَنِي عُرْيَانَةً فِي عَسَاكِرِ الْمَوْتَى وَ نَزَعْتَنِي مِنْ حُفْرَتِي وَ سَلَبْتَنِي أَكْفَانِي وَ تَرَكْتَنِي أَقُومُ جُنُبَةً إِلَى حِسَابِي فَوَيْلٌ لِشَبَابِكَ مِنَ النَّارِ
Then there was a voice from behind me saying, ‘O youth! Doom is for you from the Judge on the Day of Qiyamah, the Day I they would pause me and you just as you left me bare among the army of the dead, and removed me from my grave and removed my shroud, and left me, I shall stand with sexual impurity for my Reckoning. Therefore, doom from the Fire would be for your youth!’
فَمَا أَظُنُّ أَنِّي أَشَمُّ رِيحَ الْجَنَّةِ أَبَداً فَمَا تَرَى لِي يَا رَسُولَ اللَّهِ
Thus, I do not think I would (even) smell the aroma of Paradise, ever! What do you-saww see for me, O Rasool-Allah-saww!’
فَقَالَ النَّبِيُّ ص تَنَحَّ عَنِّي يَا فَاسِقُ إِنِّي أَخَافُ أَنْ أَحْتَرِقَ بِنَارِكَ فَمَا أَقْرَبَكَ مِنَ النَّارِ ثُمَّ لَمْ يَزَلْ ع يَقُولُ وَ يُشِيرُ إِلَيْهِ حَتَّى أَمْعَنَ مِنْ بَيْنِ يَدَيْهِ
The Prophet-saww said: ‘Stand back from me-saww, O immoral one! I-saww fear that I-saww mighty be burnt with your fire. How close you are from the Fire’. Then he-saww did not cease saying and referring to him until he moved away from being in front of him-saww.
فَذَهَبَ فَأَتَى الْمَدِينَةَ فَتَزَوَّدَ مِنْهَا ثُمَّ أَتَى بَعْضَ جِبَالِهَا فَتَعَبَّدَ فِيهَا وَ لَبِسَ مِسْحاً وَ غَلَّ يَدَيْهِ جَمِيعاً إِلَى عُنُقِهِ وَ نَادَى يَا رَبِّ هَذَا عَبْدُكَ بُهْلُولٌ بَيْنَ يَدَيْكَ مَغْلُولٌ يَا رَبِّ أَنْتَ الَّذِي تَعْرِفُنِي وَ زَلَّ مِنِّي مَا تَعْلَمُ سَيِّدِي يَا رَبِّ أَصْبَحْتُ مِنَ النَّادِمِينَ وَ أَتَيْتُ نَبِيَّكَ تَائِباً فَطَرَدَنِي وَ زَادَنِي خَوْفاً فَأَسْأَلُكَ بِاسْمِكَ وَ جَلَالِكَ وَ عَظَمَةِ سُلْطَانِكَ أَنْ لَا تُخَيِّبَ رَجَائِي سَيِّدِي وَ لَا تُبْطِلْ دُعَائِي وَ لَا تُقَنِّطْنِي مِنْ رَحْمَتِكَ
He went away and came to Medina, bought some stuff from it, then came to one of its mountains and worshipped therein, and wore a harsh cloth and tied both his hands to his neck and called out, ‘O Lord-azwj! This is Your-azwj servant Bahloul, shackled in front of You-azwj. O Lord-azwj! You-azwj are the One-azwj Who Knows me and can Remove from me what You-azwj Know, my Master-azwj! O Lord-azwj! I have become from the regretful ones, and went to You-azwj Prophet-saww, but he-saww repelled me and increased me in fear, therefore I ask You-azwj by You-azwj Name, and Your-azwj Majesty, and Magnificence of Your-azwj Authority that You-azwj do not dash my hopes, my Master-azwj! And do not invalidate my supplication, nor despair me from Your-saww Mercy’.
فَلَمْ يَزَلْ يَقُولُ ذَلِكَ أَرْبَعِينَ يَوْماً وَ لَيْلَةً تَبْكِي لَهُ السِّبَاعُ وَ الْوُحُوشُ فَلَمَّا تَمَّتْ لَهُ أَرْبَعُونَ يَوْماً وَ لَيْلَةً رَفَعَ يَدَيْهِ إِلَى السَّمَاءِ وَ قَالَ اللَّهُمَّ مَا فَعَلْتَ فِي حَاجَتِي إِنْ كُنْتَ اسْتَجَبْتَ دُعَائِي وَ غَفَرْتَ خَطِيئَتِي فَأَوْحِ إِلَى نَبِيِّكَ وَ إِنْ لَمْ تَسْتَجِبْ لِي دُعَائِي وَ لَمْ تَغْفِرْ لِي خَطِيئَتِي وَ أَرَدْتَ عُقُوبَتِي فَعَجِّلْ بِنَارٍ تُحْرِقُنِي أَوْ عُقُوبَةٍ فِي الدُّنْيَا تُهْلِكُنِي وَ خَلِّصْنِي مِنْ فَضِيحَةِ يَوْمِ الْقِيَامَةِ
He did not cease saying that for forty days and nights. The predators and the wild animals cried for him. When forty days and nights were completed for him, he raised his hands to the sky and said, ‘O Allah-azwj! What did You-azwj Do regarding my need? If You-azwj have Answered my supplication and have Forgiven my sins, then Reveal unto Your-azwj Prophet-saww, and if You-azwj did not Answer my supplication for me and did not Forgive my sins for me, and Want to Punish me, then Hasten with the Fire to incinerate me, or a Punishment in the world to destroy me, and finish me off from disgrace on the Day of Qiyamah’.
فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَى نَبِيِّهِ ص وَ الَّذِينَ إِذا فَعَلُوا فاحِشَةً يَعْنِي الزِّنَا أَوْ ظَلَمُوا أَنْفُسَهُمْ يَعْنِي بِارْتِكَابِ ذَنْبٍ أَعْظَمَ مِنَ الزِّنَا وَ نَبْشِ الْقُبُورِ وَ أَخْذِ الْأَكْفَانِ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ يَقُولُ خَافُوا اللَّهَ فَعَجَّلُوا التَّوْبَةَ وَ مَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ
Allah-azwj Blessed and Exalted Revealed unto His-azwj Prophet-saww: ‘And those when they are committing an indecency – meaning the adultery, or doing injustice to their own selves, – by indulging in a sin more grievous than the adultery, and exhuming the graves, and taking the shrouds, are remembering Allah and asking Forgiveness for their sins – He-azwj is Saying that they are fearing Allah-azwj and are doing the repentance. – and who Forgives the sins except Allah? [3:135].
يَقُولُ عَزَّ وَ جَلَّ أَتَاكَ عَبْدِي يَا مُحَمَّدُ تَائِباً فَطَرَدْتَهُ فَأَيْنَ يَذْهَبُ وَ إِلَى مَنْ يَقْصِدُ وَ مَنْ يَسْأَلُ أَنْ يَغْفِرَ لَهُ ذَنْباً غَيْرِي
Allah-azwj Mighty and Majestic is Saying: “My-azwj servant came to you-saww, O Muhammad-saww, repenting, but you-saww repelled him. Where would he go, and to whom would he aim for, and who can he ask for Forgive his sin for him apart from Me-azwj?”
ثُمَّ قَالَ عَزَّ وَ جَلَ وَ لَمْ يُصِرُّوا عَلى ما فَعَلُوا وَ هُمْ يَعْلَمُونَ يَقُولُ لَمْ يُقِيمُوا عَلَى الزِّنَا وَ نَبْشِ الْقُبُورِ وَ أَخْذِ الْأَكْفَانِ أُولئِكَ جَزاؤُهُمْ مَغْفِرَةٌ مِنْ رَبِّهِمْ وَ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها وَ نِعْمَ أَجْرُ الْعامِلِينَ
Then the Mighty and Majestic Said: and they do not persist upon what they are doing while they are knowing. He-azwj is Saying: “They are not established upon the adultery, and exhuming the graves, an taking the shrouds, [3:135] (As for) them – their Reward is Forgiveness from their Lord, and Gardens beneath which rivers flow, being eternally therein, and excellent is the Recompense of the workers [3:135].
فَلَمَّا نَزَلَتْ هَذِهِ الْآيَةُ عَلَى رَسُولِ اللَّهِ ص خَرَجَ وَ هُوَ يَتْلُوهَا وَ يَتَبَسَّمُ فَقَالَ لِأَصْحَابِهِ مَنْ يَدُلُّنِي عَلَى ذَلِكَ الشَّابِّ التَّائِبِ فَقَالَ مُعَاذٌ يَا رَسُولَ اللَّهِ بَلَغَنَا أَنَّهُ فِي مَوْضِعِ كَذَا وَ كَذَا
When this Verse was Revealed unto Rasool-Allah-saww, he-saww came out and he-saww was smiling, and he-saww said to his-saww companions: ‘Who can point me to that youth?’ Muaz said, ‘O Rasool-Allah-saww! It has reached us that he is in such and such a place’.
فَمَضَى رَسُولُ اللَّهِ ص بِأَصْحَابِهِ حَتَّى انْتَهَوْا إِلَى ذَلِكَ الْجَبَلِ فَصَعِدُوا إِلَيْهِ يَطْلُبُونَ الشَّابَّ فَإِذَا هُمْ بِالشَّابِّ قَائِمٌ بَيْنَ صَخْرَتَيْنِ مَغْلُولَةً يَدَاهُ إِلَى عُنُقِهِ قَدِ اسْوَدَّ وَجْهُهُ وَ تَسَاقَطَتْ أَشْفَارُ عَيْنَيْهِ مِنَ الْبُكَاءِ وَ هُوَ يَقُولُ سَيِّدِي قَدْ أَحْسَنْتَ خَلْقِي وَ أَحْسَنْتَ صُورَتِي فَلَيْتَ شِعْرِي مَا ذَا تُرِيدُ بِي أَ فِي النَّارِ تُحْرِقُنِي أَوْ فِي جِوَارِكَ تُسْكِنُنِي
Rasool-Allah-saww went with his-saww companions until he-saww ended up to that mountain, and he-saww ascended it seeking the youth, and there was the youth standing between two rocks, his hand being tied to his neck, and his face having blackened, and the ends of his eyes having torn from the crying, and he was saying, ‘My Master-azwj! You-azwj Created my face as handsome. If only You-azwj could Make me aware of what is that which You-azwj intend with me. Is it in the Fire You-azwj would be Burning me or would You-azwj Make me dwell in Your-azwj vicinity?
اللَّهُمَّ إِنَّكَ قَدْ أَكْثَرْتَ الْإِحْسَانَ إِلَيَّ وَ أَنْعَمْتَ عَلَيَّ فَلَيْتَ شِعْرِي مَا ذَا يَكُونُ آخِرُ أَمْرِي إِلَى الْجَنَّةِ تَزُفُّنِي أَمْ إِلَى النَّارِ تَسُوقُنِي اللَّهُمَّ إِنَّ خَطِيئَتِي أَعْظَمُ مِنَ السَّمَاوَاتِ وَ الْأَرْضِ وَ مِنْ كُرْسِيِّكَ الْوَاسِعِ وَ عَرْشِكَ الْعَظِيمِ فَلَيْتَ شِعْرِي تَغْفِرُ خَطِيئَتِي أَمْ تَفْضَحُنِي بِهَا يَوْمَ الْقِيَامَةِ
O Allah-azwj! You-azwj have been of abundant Favours and Bounties upon me, so only if You-azwj could Make me aware what is that would be happening at the end of my affairs. Would You-azwj be Welcoming me to the Paradise, or be Ushering me to the Fire? O Allah-azwj! If my sin is greater than the skies and the earths, and Your-azwj Extensive Chair, if only You-azwj could Make me aware whether You-azwj have Forgiven my sin or You-azwj would be Disgracing me with it on the Day of Qiyamah?’
فَلَمْ يَزَلْ يَقُولُ نَحْوَ هَذَا وَ هُوَ يَبْكِي وَ يَحْثُو التُّرَابَ عَلَى رَأْسِهِ وَ قَدْ أَحَاطَتْ بِهِ السِّبَاعُ وَ صَفَّتْ فَوْقَهُ الطَّيْرُ وَ هُمْ يَبْكُونَ لِبُكَائِهِ
He-azwj did not cease saying approximately this, and he was crying and spreading the dust upon his head, and the wild animals had surrounded him, and the birds were circling above him, and they were crying to his crying.
فَدَنَا رَسُولُ اللَّهِ ص فَأَطْلَقَ يَدَيْهِ مِنْ عُنُقِهِ وَ نَفَضَ التُّرَابَ عَنْ رَأْسِهِ وَ قَالَ يَا بُهْلُولُ أَبْشِرْ فَإِنَّكَ عَتِيقُ اللَّهِ مِنَ النَّارِ
So, Rasool-Allah-saww approached him and freed his hand from his neck, and the shook off the dust from his head, and said: ‘O Bahloul! Receive glad tidings, for Allah-azwj has Emancipated you from the Fire’.
ثُمَّ قَالَ ع لِأَصْحَابِهِ هَكَذَا تَدَارَكُوا الذُّنُوبَ كَمَا تَدَارَكَهَا بُهْلُولٌ ثُمَّ تَلَا عَلَيْهِ مَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِيهِ وَ بَشَّرَهُ بِالْجَنَّةِ
Then he-saww said to his-saww companions: ‘Like this, is how you should be redressing the sins, just as Bahloul has redressed’. Then he-saww recited to him what Allah-azwj Mighty and Majestic had Revealed regarding him, and gave him glad tidings of the Paradise’’.[43]
27- ما، الأمالي للشيخ الطوسي أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ غُلَامٌ مِنَ الْيَهُودِ يَأْتِي النَّبِيَّ ص كَثِيراً حَتَّى اسْتَخَفَّهُ وَ رُبَّمَا أَرْسَلَهُ فِي حَاجَتِهِ وَ رُبَّمَا كَتَبَ لَهُ الْكِتَابَ إِلَى قَوْمِهِ فَافْتَقَدَهُ أَيَّاماً فَسَأَلَ عَنْهُ فَقَالَ لَهُ قَائِلٌ تَرَكْتُهُ فِي آخِرِ يَوْمٍ مِنْ أَيَّامِ الدُّنْيَا
‘Al Amaali’ of the sheykh Al Tusi – My father, from Sa’ad, from Ibn Isa, from Muhammad Bin Khalid, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘A boy from the Jews used to frequently come to the Prophet-saww until he was taken for granted, and sometimes he-saww would send him on an errand, and sometimes he would write a letter for him-azwj to his people. He was absent for days, so he-saww asked about him, and a speaker said to him-saww, ‘I left him as being in the last days of the world’.
فَأَتَاهُ النَّبِيُّ ص فِي أُنَاسٍ مِنْ أَصْحَابِهِ وَ كَانَ لَهُ ع بَرَكَةٌ لَا يُكَلِّمُ أَحَداً إِلَّا أَجَابَهُ فَقَالَ يَا فُلَانُ فَفَتَحَ عَيْنَهُ وَ قَالَ لَبَّيْكَ يَا أَبَا الْقَاسِمِ قَالَ قُلْ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنِّي رَسُولُ اللَّهِ
The Prophet-saww came to him among some people from his-saww companions – and there was a Blessing for him-saww that he-saww would not speak to anyone except he would answer him-saww. He-saww said: ‘O so and so! He opened his eyes and said, ‘At your-saww service, O Abu Al-Qasim-saww!’ He-saww said: ‘Say, ‘There is no god except Allah-azwj and I-saww am a Rasool-saww of Allah-azwj!’
فَنَظَرَ الْغُلَامُ إِلَى أَبِيهِ فَلَمْ يَقُلْ لَهُ شَيْئاً ثُمَّ نَادَاهُ رَسُولُ اللَّهِ ص ثَانِيَةً وَ قَالَ لَهُ مِثْلَ قَوْلِهِ الْأَوَّلِ فَالْتَفَتَ الْغُلَامُ إِلَى أَبِيهِ فَلَمْ يَقُلْ لَهُ شَيْئاً ثُمَّ نَادَاهُ رَسُولُ اللَّهِ ص الثَّالِثَةَ فَالْتَفَتَ الْغُلَامُ إِلَى أَبِيهِ فَقَالَ إِنْ شِئْتَ فَقُلْ وَ إِنْ شِئْتَ فَلَا فَقَالَ الْغُلَامُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ رَسُولُ اللَّهِ وَ مَاتَ مَكَانَهُ
The boy looked towards his father and did not say anything to him-saww. Then Rasool-Allah-saww called out to him a second time and said to him similar to his-saww words at first. The boy turned towards his father and did not say anything to him-saww. Then Rasool-Allah-saww called out to him for the third time. The boy turned towards his father and he said, ‘If you like then say it, and if you (don’t) like, then don’t’. The boy said, ‘I testify that there is no god except Allah-azwj, and you-saww are a Rasool-saww of Allah-azwj’, and he died on the spot.
فَقَالَ رَسُولُ اللَّهِ ص لِأَبِيهِ اخْرُجْ عَنَّا ثُمَّ قَالَ ع لِأَصْحَابِهِ اغْسِلُوهُ وَ كَفِّنُوهُ وَ أْتُونِي بِهِ أُصَلِّي عَلَيْهِ ثُمَّ خَرَجَ وَ هُوَ يَقُولُ الْحَمْدُ لِلَّهِ الَّذِي أَنْجَى بِيَ الْيَوْمَ نَسَمَةً مِنَ النَّارِ
Rasool-Allah-saww said to his father: ‘Go away from us!’ Then he-saww said to his-saww companions: ‘Wash him, and enshroud him, and come with him to me-saww, I shall pray Salat over him’. Then he-saww went out and he-saww was saying: ‘The Praise is for Allah-azwj Who Saved through me-saww today, a person from the Fire’’.[44]
28- ف، تحف العقول عَنْ كُمَيْلِ بْنِ زِيَادٍ قَالَ: قُلْتُ لِأَمِيرِ الْمُؤْمِنِينَ ع يَا أَمِيرَ الْمُؤْمِنِينَ الْعَبْدُ يُصِيبُ الذَّنْبَ فَيَسْتَغْفِرُ اللَّهَ مِنْهُ فَمَا حَدُّ الِاسْتِغْفَارِ قَالَ يَا ابْنَ زِيَادٍ التَّوْبَةُ قُلْتُ بَسْ قَالَ لَا قُلْتُ فَكَيْفَ
‘Tuhaf Al Uqoul’ – From Kumayl Bin Ziyad who said,
‘I said to Amir Al-Momineen-asws, ‘O Amir Al-Momineen-asws! The servant commits the sin and he seeks Forgiveness of Allah-azwj from it, so what is the limit of seeking Forgiveness?’ He-asws said: ‘O ibn Ziyad, the repentance’. I said, ‘Is that all?’ He-asws said: ‘No’. I said, ‘Then, how?’
قَالَ إِنَّ الْعَبْدَ إِذَا أَصَابَ ذَنْباً يَقُولُ أَسْتَغْفِرُ اللَّهَ بِالتَّحْرِيكِ قُلْتُ وَ مَا التَّحْرِيكُ قَالَ الشَّفَتَانِ وَ اللِّسَانُ يُرِيدُ أَنْ يَتْبَعَ ذَلِكَ بِالْحَقِيقَةِ قُلْتُ وَ مَا الْحَقِيقَةُ قَالَ تَصْدِيقٌ فِي الْقَلْبِ وَ إِضْمَارُ أَنْ لَا يَعُودَ إِلَى الذَّنْبِ الَّذِي اسْتَغْفَرَ مِنْهُ
He-asws said: ‘When the servant commits a sin, he is saying, ‘I seek Forgiveness of Allah-azwj with the movement’. I said, ‘And what is the movement?’ He-asws said: ‘The lips and the tongue intending to follow that up with the reality’. I said, ‘And what is the reality?’ He-asws said: ‘Ratification in the heart and intending that he will not return to that sin which he had sought Forgiveness from’.
قَالَ كُمَيْلٌ فَإِذَا فَعَلَ ذَلِكَ فَإِنَّهُ مِنَ الْمُسْتَغْفِرِينَ قَالَ لَا
Kumeyl said, ‘So when he does that, would he be from the Forgiven ones?’ He-asws said: ‘No’.
قَالَ كُمَيْلٌ فَكَيْفَ ذَاكَ قَالَ لِأَنَّكَ لَمْ تَبْلُغْ إِلَى الْأَصْلِ بَعْدُ
Kumeyl said, ‘Then, how is that?’ He-asws said: ‘Because you did not reach to the origin afterwards’.
قَالَ كُمَيْلٌ فَأَصْلُ الِاسْتِغْفَارِ مَا هُوَ قَالَ الرُّجُوعُ إِلَى التَّوْبَةِ مِنَ الذَّنْبِ الَّذِي اسْتَغْفَرْتَ مِنْهُ وَ هِيَ أَوَّلُ دَرَجَةِ الْعَابِدِينَ وَ تَرْكُ الذَّنْبِ
Kumeyl said, ‘So the origin of the seeking Forgiveness, what is it?’ He-asws said: ‘The returning to the repentance from the sin which he had sought from, and it is the first rank of the worshippers, and leaving the sin.
وَ الِاسْتِغْفَارُ اسْمٌ وَاقِعٌ لِمَعَانٍ سِتٍّ أَوَّلُهَا النَّدَمُ عَلَى مَا مَضَى وَ الثَّانِي الْعَزْمُ عَلَى تَرْكِ الْعَوْدِ أَبَداً وَ الثَّالِثُ أَنْ تُؤَدِّيَ حُقُوقَ الْمَخْلُوقِينَ الَّتِي بَيْنَكَ وَ بَيْنَهُمْ وَ الرَّابِعُ أَنْ تُؤَدِّيَ حَقَّ اللَّهِ فِي كُلِّ فَرْضٍ وَ الْخَامِسُ أَنْ تُذِيبَ اللَّحْمَ الَّذِي نَبَتَ عَلَى السُّحْتِ وَ الْحَرَامِ حَتَّى يَرْجِعَ الْجِلْدُ إِلَى عَظْمِهِ ثُمَ تُنْشِئَ فِيمَا بَيْنَهُمَا لَحْماً جَدِيداً وَ السَّادِسُ أَنْ تُذِيقَ الْبَدَنَ أَلَمَ الطَّاعَاتِ كَمَا أَذَقْتَهُ لَذَّاتِ الْمَعَاصِي
And the seeking Forgiveness is a name occurring upon six meanings – The first of it is the regret upon what has passed, and the second is the determination upon leaving the repetition forever, and the third is that you will give the rights of the creatures which is between you and them, and the fourth is that you will give the Right of Allah-azwj regarding all Obligations, and the fifth is that you will melt the flesh which has been built upon the ill-gotten against and the Prohibited (consumption) until the skin returns to its bone, then you grow in what is between the two, new flesh, and the sixth is that you will make the body taste the pain of (acts of) obedience just as you made it taste the pleasures of the (acts of) disobedience’’.[45]
29- عدة، عدة الداعي رُوِيَ عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: وَ اللَّهِ مَا أُعْطِيَ مُؤْمِنٌ قَطُّ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ إِلَّا بِحُسْنِ ظَنِّهِ بِاللَّهِ عَزَّ وَ جَلَّ وَ رَجَائِهِ لَهُ وَ حُسْنِ خُلُقِهِ وَ الْكَفِّ عَنِ اغْتِيَابِ الْمُؤْمِنِينَ
‘Uddat Al Daie’ –
‘It is reported from the Scholar (Imam-asws) that he-asws said: ‘By Allah-azwj! A Momin is not Given goodness of the world and the Hereafter at all except by his good thoughts with Allah-azwj Mighty and Majestic, and his hoping to Him-azwj, and his good mannerisms, and the refrainment from backbiting the Momineen.
وَ اللَّهُ تَعَالَى لَا يُعَذِّبُ عَبْداً بَعْدَ التَّوْبَةِ وَ الِاسْتِغْفَارِ إِلَّا بِسُوءِ ظَنِّهِ وَ تَقْصِيرِهِ فِي رَجَائِهِ لِلَّهِ عَزَّ وَ جَلَّ وَ سُوءِ خُلُقِهِ وَ اغْتِيَابِهِ الْمُؤْمِنِينَ الْخَبَرَ
And, Allah-azwj the Exalted does not Punish a servant after the repentance, and the seeking of Forgiveness except due to his evil thoughts, and his deficiency regarding his hoping to Allah-azwj Mighty and Majestic, and his evil mannerisms, and his backbiting the Momineen’ – the Hadeeth’.[46]
30- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ مُوسَى بْنِ عِمْرَانَ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ النَّبِيِّ عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ يَا دَاوُدُ إِنَّ عَبْدِيَ الْمُؤْمِنَ إِذَا أَذْنَبَ ذَنْباً ثُمَّ رَجَعَ وَ تَابَ مِنْ ذَلِكَ الذَّنْبِ وَ اسْتَحْيَا مِنِّي عِنْدَ ذِكْرِهِ غَفَرْتُ لَهُ وَ أَنْسَيْتُهُ الْحَفَظَةَ وَ أَبْدَلْتُهُ الْحَسَنَةَ وَ لَا أُبَالِي وَ أَنَا أَرْحَمُ الرَّاحِمِينَ
‘Sawab Al Amaal’ – Ibn Al Mutawakkal, from Muhammad Bin Ja’far, from Musa Bin Imran, from Al Husayn Bin Yazeed, from Al Batainy, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Revealed unto the Prophet Dawood-as, may the greetings be upon our Prophet-as: ‘O Dawood-as! My-azwj Momin servant, when he commits a sin then retracts and repents from that sin, and is embarrassed from Me-azwj during its mention, I-azwj Forgive it for him, and Cause his Recorders to forget it, and Replace it with the good deed, and I-azwj don’t Mind, and I-azwj am the most Merciful of the merciful ones!”’.[47]
31- ثو، ثواب الأعمال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِذَا تَابَ الْعَبْدُ الْمُؤْمِنُ تَوْبَةً نَصُوحاً أَحَبَّهُ اللَّهُ فَسَتَرَ عَلَيْهِ فِي الدُّنْيَا وَ الْآخِرَةِ قُلْتُ وَ كَيْفَ يَسْتُرُ عَلَيْهِ
‘Sawab Al Amaal’ – My father, from Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Ibn Mahboub, from Muawiya Ibn Wahab who said,
‘I heard Abu Abdullah-asws saying: ‘When the Momin servant repents with a sincere repentance, Allah-azwj Loves him, and Veils upon him in the world and the Hereafter’. I said, ‘And how does He-azwj Veil upon him?’
قَالَ يُنْسِي مَلَكَيْهِ مَا كَتَبَا عَلَيْهِ مِنَ الذُّنُوبِ وَ أَوْحَى إِلَى جَوَارِحِهِ اكْتُمِي عَلَيْهِ ذُنُوبَهُ وَ أَوْحَى إِلَى بِقَاعِ الْأَرْضِ اكْتُمِي عَلَيْهِ مَا كَانَ يَعْمَلُ عَلَيْكِ مِنَ الذُّنُوبِ فَيَلْقَى اللَّهَ حِينَ يَلْقَاهُ وَ لَيْسَ شَيْءٌ يَشْهَدُ عَلَيْهِ بِشَيْءٍ مِنَ الذُّنُوبِ
He-asws said: ‘He-azwj Causes His-azwj Angels to forget whatever from the sins they had written against him and Reveals unto his limbs: “Conceal his sins upon him!” And Reveals unto the spot of the earth: “Conceal upon him whatever from the sins he had done upon you!” Thus, he meets Allah-azwj when he does meet Him-azwj, and there wouldn’t be anything testifying against him with anything from the sins’’.[48]
32- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنْ يَحْيَى بْنِ بَشِيرٍ عَنِ الْمَسْعُودِيِّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ تَابَ تَابَ اللَّهُ عَلَيْهِ وَ أُمِرَتْ جَوَارِحُهُ أَنْ تَسْتُرَ عَلَيْهِ وَ بِقَاعُ الْأَرْضِ أَنْ تَكْتُمَ عَلَيْهِ وَ أُنْسِيَتِ الْحَفَظَةُ مَا كَانَتْ تَكْتُبُ عَلَيْهِ
‘Sawab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbaat, from Yahya Bin Bashir, from Al Masoudy who said,
‘Amir Al-Momineen-asws said: ‘One who repents, Allah-azwj would Turn (Mercifully) to him, and Command his limbs to veil upon him, and (Commands) the spot of the earth to conceal upon him, and Cause the recorders (Angels) to forget whatever was written against him’’.[49]
33- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَلَمَةَ بَيَّاعِ السَّابِرِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ تَابَ فِي سَنَةٍ تَابَ اللَّهُ عَلَيْهِ ثُمَّ قَالَ إِنَّ السَّنَةَ لَكَثِيرَةٌ ثُمَّ قَالَ مَنْ تَابَ فِي شَهْرٍ تَابَ اللَّهُ عَلَيْهِ ثُمَّ قَالَ إِنَّ الشَّهْرَ لَكَثِيرٌ ثُمَّ قَالَ مَنْ تَابَ فِي يَوْمِهِ تَابَ اللَّهُ عَلَيْهِ ثُمَّ قَالَ إِنَّ يَوْماً لَكَثِيرٌ ثُمَّ قَالَ مَنْ تَابَ إِذَا بَلَغَتْ نَفْسُهُ هَذِهِ يَعْنِي حَلْقَهُ تَابَ اللَّهُ عَلَيْهِ
‘Sawab Al Amaal’ – My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Salmat, a servant of Al Sabiry, from a man,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘One who repents within a year, Allah-azwj would Turn (Mercifully) to him’. Then said: ‘The year is a lot’. Then said: ‘One who repents within a month, Allah-azwj would Turn (Mercifully) to him’. Then said: ‘The month is a lot’. Then said: ‘One who repents within his day, Allah-azwj would Turn (Mercifully) to him’. Then said: ‘A day is a lot’. Then said: ‘One who repents when his soul reaches here – meaning his throat – Allah-azwj would Turn (Mercifully) to him’’.[50]
34- ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ فُضُولًا مِنْ رِزْقِهِ يَنْحَلُهُ مِنْ يَشَاءُ مِنْ خَلْقِهِ وَ اللَّهُ بَاسِطٌ يَدَيْهِ عِنْدَ كُلِّ فَجْرٍ لِمُذْنِبِ اللَّيْلِ هَلْ يَتُوبُ فَيَغْفِرَ لَهُ وَ يَبْسُطُ يَدَيْهِ عِنْدَ مَغِيبِ الشَّمْسِ لِمُذْنِبِ النَّهَارِ هَلْ يَتُوبُ فَيَغْفِرَ لَهُ
‘Sawab Al Amaal’ – Majaylawiya, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘For Allah-azwj Mighty and Majestic there is extra from His-azwj sustenance, He-azwj Confers one He-azwj so Desires to from His-azwj creatures. And Allah-azwj Extends His-azwj Hands in the presence of every immoral one for his sins of the night (and an Angel says): ‘Would he repent so He-azwj can Forgive him?’ And Extends His-azwj Hands during the setting of the sun to a sinner of the day (and an Angel says): ‘Would he repent so He-azwj can Forgive him?[51]
35- سن، المحاسن أَبِي رَفَعَهُ قَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع صَعِدَ الْمِنْبَرَ بِالْكُوفَةِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ الذُّنُوبَ ثَلَاثَةٌ ثُمَّ أَمْسَكَ فَقَالَ لَهُ حَبَّةُ الْعُرَنِيُ يَا أَمِيرَ الْمُؤْمِنِينَ فَسِّرْهَا لِي
‘Al Mahasin’ – My father, raising it, said,
‘Amir Al-Momineen-asws ascended the pulpit at Al-Kufa, and he-asws praised Allah-azwj and extolled upon Him-azwj, then said: ‘O you people! The sins are three!’ Then he-asws was silent, so Habbat Al-Arny said to him-asws, ‘O Amir Al-Momineen-asws! Interpret it for me’.
فَقَالَ مَا ذَكَرْتُهَا إِلَّا وَ أَنَا أُرِيدُ أَنْ أُفَسِّرَهَا وَ لَكِنَّهُ عَرَضَ لِي بُهْرٌ حَالَ بَيْنِي وَ بَيْنَ الْكَلَامِ نَعَمْ الذُّنُوبُ ثَلَاثَةٌ فَذَنْبٌ مَغْفُورٌ وَ ذَنْبٌ غَيْرُ مَغْفُورٍ وَ ذَنْبٌ نَرْجُو لِصَاحِبِهِ وَ نَخَافُ عَلَيْهِ قِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ فَبَيِّنْهَا لَنَا
He-asws said: ‘I-asws did not mention it except and I-asws wanted to interpret it, but there presented unto me-asws, shortness of breath between me-asws and the speech. Yes, the sins are three – a Forgiven sin, and an Unforgiven sin, and a sin we hope for its perpetrator and fear upon him’. It was said, ‘O Amir Al-Momineen-asws! Explain it to us’.
قَالَ نَعَمْ أَمَّا الذَّنْبُ الْمَغْفُورُ فَعَبْدٌ عَاقَبَهُ اللَّهُ تَعَالَى عَلَى ذَنْبِهِ فِي الدُّنْيَا فَاللَّهُ أَحْكَمُ وَ أَكْرَمُ أَنْ يُعَاقِبَ عَبْدَهُ مَرَّتَيْنِ
He-asws said: ‘Yes. As for the Forgiven is, Allah-azwj the Exalted Punishes a servant upon his sin in the world, and Allah-azwj is Wiser, and more Benevolent than that He-azwj would Punish His-azwj servant twice (once again in the Hereafter).
وَ أَمَّا الذَّنْبُ الَّذِي لَا يُغْفَرُ فَظُلْمُ الْعِبَادِ بَعْضِهِمْ لِبَعْضٍ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا بَرَزَ لِخَلْقِهِ أَقْسَمَ قَسَماً عَلَى نَفْسِهِ فَقَالَ وَ عِزَّتِي وَ جَلَالِي لَا يَجُوزُنِي ظُلْمُ ظَالِمٍ وَ لَوْ كَفٌّ بِكَفٍّ وَ لَوْ مَسْحَةٌ بِكَفٍّ وَ نَطْحَةٌ مَا بَيْنَ الشَّاةِ الْقَرْنَاءِ إِلَى الشَّاةِ الْجَمَّاءِ
And as for the sin which is Unforgiven, the servants are unjust to each other. When Allah-azwj Blessed and Exalted Emphasized to His-azwj creatures, Swore an oath upon Himself-azwj and He-azwj Said: ‘By My-azwj Might and My-azwj Majesty! I-azwj will not allow an injustice of an unjust one and even if it be a palm for a palm, and even it be a touch with a pal, and a dispute what is between the sheep with horns and the shabby sheep”.
فَيَقْتَصُّ اللَّهُ لِلْعِبَادِ بَعْضِهِمْ مِنْ بَعْضٍ حَتَّى لَا يَبْقَى لِأَحَدٍ عِنْدَ أَحَدٍ مَظْلِمَةٌ ثُمَّ يَبْعَثُهُمُ اللَّهُ إِلَى الْحِسَابِ
Thus, Allah-azwj would Redress for the servants, some of them from others, until there will not remain any injustice for anyone with anyone. Then, Allah-azwj would Send them to the Reckoning.
وَ أَمَّا الذَّنْبُ الثَّالِثُ فَذَنْبٌ سَتَرَهُ اللَّهُ عَلَى عَبْدِهِ وَ رَزَقَهُ التَّوْبَةَ فَأَصْبَحَ خَاشِعاً مِنْ ذَنْبِهِ رَاجِياً لِرَبِّهِ فَنَحْنُ لَهُ كَمَا هُوَ لِنَفْسِهِ نَرْجُو لَهُ الرَّحْمَةَ وَ نَخَافُ عَلَيْهِ الْعِقَابَ
And as for the third sin, it is a sin Allah-azwj Veils upon His-azwj servant and Graces him the (inclination for) the repentance, and he becomes fearing from his sins, hoping to his Lord-azwj. We-asws are to him just as he is to himself. We-asws hope for the Mercy for him, and we-asws fear the Punishment upon him’’.[52]
36- ف، تحف العقول عَنْ أَبِي جَعْفَرٍ الثَّانِي ع قَالَ: تَأْخِيرُ التَّوْبَةِ اغْتِرَارٌ وَ طُولُ التَّسْوِيفِ حَيْرَةٌ وَ الِاعْتِلَالُ عَلَى اللَّهِ هَلَكَةٌ وَ الْإِصْرَارُ عَلَى الذَّنْبِ أَمْنٌ لِمَكْرِ اللَّهِ وَ لا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخاسِرُونَ
From Abu Ja’far-asws the 2nd, having said: ‘Delaying the repentance is a deception, and prolongation of the procrastination is a confusion, and suggesting the morbid state upon Allah-azwj is destruction, and the persistence upon the sin is a feeling of safety from the Plan of Allah-azwj, and none would feel safe from the Plan of Allah-azwj except losing people’’.[53]
37- يج، الخرائج و الجرائح رُوِيَ أَنَّ أَبَا جَعْفَرٍ ع كَانَ فِي الْحَجِّ وَ مَعَهُ ابْنُهُ جَعْفَرٌ ع فَأَتَاهُ رَجُلٌ فَسَلَّمَ عَلَيْهِ وَ جَلَسَ بَيْنَ يَدَيْهِ ثُمَّ قَالَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ قَالَ سَلْ ابْنِي جَعْفَراً
‘Al Kharaij Wa Al Jaraih’ – It is reported that Abu Ja’far-asws was performing Hajj and with him-asws was his-asws son-asws Ja’far-asws. A man came to him-asws and greeted him-asws and sat in front of him-asws, then said: ‘I want to ask you-asws’. He-asws said: ‘Ask my-asws son-asws Ja’far-asws’.
قَالَ فَتَحَوَّلَ الرَّجُلُ فَجَلَسَ إِلَيْهِ ثُمَّ قَالَ أَسْأَلُكَ قَالَ سَلْ عَمَّا بَدَا لَكَ قَالَ أَسْأَلُكَ عَنْ رَجُلٍ أَذْنَبَ ذَنْباً عَظِيماً قَالَ أَفْطَرَ يَوْماً فِي شَهْرِ رَمَضَانَ مُتَعَمِّداً قَالَ أَعْظَمُ مِنْ ذَلِكَ قَالَ زَنَى فِي شَهْرِ رَمَضَانَ قَالَ أَعْظَمُ مِنْ ذَلِكَ قَالَ قَتَلَ النَّفْسَ قَالَ أَعْظَمُ مِنْ ذَلِكَ
He (the narrator) said, ‘The man turned towards Ja’far-asws and sat (facing) him-asws, then said: ‘Can I ask you-asws?’ He-asws said: ‘Ask what comes to you’. He said, ‘I ask you about a man who commits a grievous sin’. He-asws said: ‘Did he break one day (Fast) during the Month of Ramazan deliberately?’ He said, ‘More grievous than that’. He-asws said: ‘Committed adultery in the Month of Ramazan?’ He said, ‘More grievous than that’. He-asws: ‘Killed a soul?’ He said, ‘More grievous than that’.
قَالَ إِنْ كَانَ مِنْ شِيعَةِ عَلِيٍّ ع مَشَى إِلَى بَيْتِ اللَّهِ الْحَرَامِ وَ حَلَفَ أَنْ لَا يَعُودَ وَ إِنْ لَمْ يَكُنْ مِنْ شِيعَتِهِ فَلَا بَأْسَ فَقَالَ لَهُ الرَّجُلُ رَحِمَكُمُ اللَّهُ يَا وُلْدَ فَاطِمَةَ ثَلَاثاً هَكَذَا سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ص
He-asws said: ‘If he was from the Shias of Ali-asws, he should walk to the Sacred House of Allah-azwj and swear an oath that he would not repeat (in order to be Forgiven), and if he was not from his-asws Shias, then there is no problem (he can remain sinful)’. The man said to him-asws, ‘May Allah-azwj have Mercy on you-asws, O son-asws of Fatima-asws!’ – thrice, ‘That is how I heard it from Rasool-Allah-saww’.
ثُمَّ إِنَّ الرَّجُلَ ذَهَبَ فَالْتَفَتَ أَبُو جَعْفَرٍ فَقَالَ عَرَفْتَ الرَّجُلَ قَالَ لَا قَالَ ذَلِكَ الْخَضِرُ إِنَّمَا أَرَدْتُ أَنْ أُعَرِّفَكَهُ
Then the man went and Abu Ja’far-asws turned and said: ‘Do you-asws recognise the man?’ He-asws said: ‘No’. He-asws said: ‘That is Al-Khizr-as. But rather, I-asws wanted him-as to recognise you-asws’’.[54]
38- مص، مصباح الشريعة قَالَ الصَّادِقُ ع التَّوْبَةُ حَبْلُ اللَّهِ وَ مَدَدُ عِنَايَتِهِ وَ لَا بُدَّ لِلْعَبْدِ مِنْ مُدَاوَمَةِ التَّوْبَةِ عَلَى كُلِّ حَالٍ
Al-Sadiq-asws said: ‘The repentance is a Rope of Allah-azwj and an extension of His-azwj Care, and there is no escape for the servant from continuing upon the repentance upon every state.
وَ كُلُّ فِرْقَةٍ مِنَ الْعِبَادِ لَهُمْ تَوْبَةٌ فَتَوْبَةُ الْأَنْبِيَاءِ مِنِ اضْطِرَابِ السِّرِّ وَ تَوْبَةُ الْأَصْفِيَاءِ مِنَ التَّنَفُّسِ وَ تَوْبَةُ الْأَوْلِيَاءِ مِنْ تَلْوِينِ الْخَطَرَاتِ وَ تَوْبَةُ الْخَاصِّ مِنَ الِاشْتِغَالِ بِغَيْرِ اللَّهِ وَ تَوْبَةُ الْعَامِّ مِنَ الذُّنُوبِ
And for every sect, there is repentance for them. The repentance of the Prophets-as is from being restless with the secret, and repentance of the pure ones is from the breathing (with other than the Zikr of Allah-azwj), and repentance of the friends is from noticing sporadic matters, and repentance of the special ones is from the mental occupation with other than Allah-azwj, and repentance of the generality is from the sins.
وَ لِكُلِّ وَاحِدٍ مِنْهُمْ مَعْرِفَةٌ وَ عِلْمٌ فِي أَصْلِ تَوْبَتِهِ وَ مُنْتَهَى أَمْرِهِ وَ ذَلِكَ يَطُولُ شَرْحُهُ هَاهُنَا
And for each one of them there is understanding and knowledge in the origin of his repentance and the end-point of his matter, and that its explanation is prolonged over here.
فَأَمَّا تَوْبَةُ الْعَامِّ فَأَنْ يَغْسِلَ بَاطِنَهُ بِمَاءِ الْحَسْرَةِ وَ الِاعْتِرَافِ بِالْجِنَايَةِ دَائِماً وَ اعْتِقَادِ النَّدَمِ عَلَى مَا مَضَى وَ الْخَوْفِ عَلَى مَا بَقِيَ مِنْ عُمُرِهِ وَ لَا يَسْتَصْغِرَ ذُنُوبَهُ فَيَحْمِلَهُ ذَلِكَ إِلَى الْكَسَلِ وَ يُدِيمَ الْبُكَاءَ وَ الْأَسَفَ عَلَى مَا فَاتَهُ مِنْ طَاعَةِ اللَّهِ وَ يَحْبِسَ نَفْسَهُ عَنِ الشَّهَوَاتِ وَ يَسْتَغِيثَ إِلَى اللَّهِ تَعَالَى لِيَحْفَظَهُ عَلَى وَفَاءِ تَوْبَتِهِ
As for the repentance of the generality, he would wash his interior with the water of regret, and the acknowledgment with the crime continuously, and hold on to the regret upon what has passed, and the fear upon what remains from his life-span, and he should not belittle his sin and carry that to the laziness, and perpetually cry and feel sorry upon what he has lost from the obedience of Allah-azwj, and contain his self from the desires, and beg to Allah-azwj the Exalted to Protect him upon the loyalty of his repentance;
وَ يَعْصِمَهُ عَنِ الْعَوْدِ إِلَى مَا سَلَفَ وَ يَرُوضَ نَفْسَهُ فِي مَيْدَانِ الْجَهْدِ وَ الْعِبَادَةِ وَ يَقْضِيَ عَنِ الْفَوَائِتِ مِنَ الْفَرَائِضِ وَ يَرُدَّ الْمَظَالِمَ وَ يَعْتَزِلَ قُرَنَاءَ السَّوْءِ وَ يَسْهَرَ لَيْلَهُ وَ يَظْمَأَ نَهَارَهُ وَ يَتَفَكَّرَ دَائِماً فِي عَاقِبَتِهِ وَ يستهين [يَسْتَعِينَ] بِاللَّهِ سَائِلًا مِنْهُ الِاسْتِقَامَةَ فِي سَرَّائِهِ وَ ضَرَّائِهِ وَ يَثْبُتَ عِنْدَ الْمِحَنِ وَ الْبَلَاءِ كَيْلَا يَسْقُطَ عَنْ دَرَجَةِ التَّوَّابِينَ
And he should save himself from the repetition to what passed and tame himself in the plains of the struggle and the worship, and fulfil from the misses from the Obligations, and respond to the grievances, and separate from the evil pairings, and hold vigils in his nights, and be thirsty during his day, and be thoughtful continuously regarding his Punishment, and be humble with Allah-azwj asking from Him-azwj the steadfastness in his good times and bad times, and be firm during the Tests and the afflictions, never falling from the rank of the penitent ones.
فَإِنَّ فِي ذَلِكَ طَهَارَةً مِنْ ذُنُوبِهِ وَ زِيَادَةً فِي عَمَلِهِ وَ رِفْعَةً فِي دَرَجَاتِهِ قَالَ اللَّهُ عَزَّ وَ جَلَ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَ لَيَعْلَمَنَّ الْكاذِبِينَ
Thus, in that, would be the cleansing from his sins, and increase in his deeds, and raising regarding his ranks. Allah-azwj Mighty and Majestic Says: So, Allah will Make known those who are truthful and He will Make known the liars [29:3]’’.[55]
39- شي، تفسير العياشي عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: رَحِمَ اللَّهُ عَبْداً لَمْ يَرْضَ مِنْ نَفْسِهِ أَنْ يَكُونَ إِبْلِيسُ نَظِيراً لَهُ فِي دِينِهِ وَ فِي كِتَابِ اللَّهِ نَجَاةٌ مِنَ الرَّدَى وَ بَصِيرَةٌ مِنَ الْعَمَى وَ دَلِيلٌ إِلَى الْهُدَى وَ شِفَاءٌ لِمَا فِي الصُّدُورِ فِيمَا أَمَرَكُمُ اللَّهُ بِهِ مِنَ الِاسْتِغْفَارِ مَعَ التَّوْبَةِ
‘Tafseer Al Ayyashi’ – From my father, Amro and Al Zubeyri,
‘From Abu Abdullah-asws having said: ‘May Allah-azwj have Mercy on a servant who is not pleased from himself that Iblees-la would be a peer for him in his Religion; and in the Book of Allah-azwj there is salvation from the annihilation, and an insight from the blindness, and evidence to the Guidance, and a healing from what is in the chests regarding what Allah-azwj has Commanded you all with, from the seeking of Forgiveness along with the repentance’’.
قَالَ اللَّهُ وَ الَّذِينَ إِذا فَعَلُوا فاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَ مَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَ لَمْ يُصِرُّوا عَلى ما فَعَلُوا وَ هُمْ يَعْلَمُونَ
Allah-azwj Says: And those when they are committing an indecency or doing injustice to their own selves, are remembering Allah and asking Forgiveness for their sins – and who Forgives the sins except Allah? – and they do not persist upon what they are doing while they are knowing [3:135].
وَ قَالَ وَ مَنْ يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُوراً رَحِيماً
And Said: And the one who does evil or is unjust to himself, then he seeks Forgiveness of Allah, would find Allah as Forgiving, Merciful [4:110].
فَهَذَا مَا أَمَرَ اللَّهُ بِهِ مِنَ الِاسْتِغْفَارِ وَ اشْتَرَطَ مَعَهُ بِالتَّوْبَةِ وَ الْإِقْلَاعِ عَمَّا حَرَّمَ اللَّهُ فَإِنَّهُ يَقُولُ إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَ الْعَمَلُ الصَّالِحُ يَرْفَعُهُ وَ هَذِهِ الْآيَةُ تَدُلُّ عَلَى أَنَّ الِاسْتِغْفَارَ لَا يَرْفَعُهُ إِلَى اللَّهِ إِلَّا الْعَمَلُ الصَّالِحُ وَ التَّوْبَةُ
This is what Allah-azwj Commanded with from the seeking of Forgiveness, and stipulated with the repentance to be with it, and the uprooting from what Allah-azwj Prohibited, for He-azwj is Saying: To Him ascend the good words, and the righteous deeds raise it. [35:10]. And this Verse points upon that the seeking of Forgiveness, nothing raises it to Allah-azwj except the righteous deed and the repentance.[56]
40- شي، تفسير العياشي عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ وَ مَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَ لَمْ يُصِرُّوا عَلى ما فَعَلُوا وَ هُمْ يَعْلَمُونَ قَالَ الْإِصْرَارُ أَنْ يُذْنِبَ الْعَبْدُ وَ لَا يَسْتَغْفِرَ وَ لَا يُحَدِّثَ نَفْسَهُ بِالتَّوْبَةِ فَذَلِكَ الْإِصْرَارُ
‘Tafseer Al Ayyashi’ – From Jabir,
‘From Abu Ja’far-asws regarding the Words of Allah-azwj: and who Forgives the sins except Allah? – and they do not persist upon what they are doing while they are knowing [3:135]. He-asws said: ‘The persistence is that the servant commits a sin and neither seeks Forgiveness nor discusses the repentance with himself, so that is the persistence.[57]
41- شي، تفسير العياشي عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى قَالَ لِهَذِهِ الْآيَةِ تَفْسِيرٌ يَدُلُّ ذَلِكَ التَّفْسِيرُ عَلَى أَنَّ اللَّهَ لَا يَقْبَلُ مَنْ عَمِلَ عَمَلًا إِلَّا مِمَّنْ لَقِيَهُ بِالْوَفَاءِ مِنْهُ بِذَلِكَ التَّفْسِيرِ وَ مَا اشْتَرَطَ فِيهِ عَلَى الْمُؤْمِنِينَ
‘Tafseer Al Ayyashi’ – From my father, Amro and Al Zubeyri,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82]. He-asws said: ‘There is an interpretation for this Verse. That interpretation pointes upon that Allah-azwj does not Accept any deed from the deeds except from the one who meets Him-azwj with the loyalty from him with that interpretation, and whatever has been Stipulated in it upon the Momineen.
وَ قَالَ إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهالَةٍ يَعْنِي كُلَّ ذَنْبٍ عَمِلَهُ الْعَبْدُ وَ إِنْ كَانَ بِهِ عَالِماً فَهُوَ جَاهِلٌ حِينَ خَاطَرَ بِنَفْسِهِ فِي مَعْصِيَةِ رَبِّهِ وَ قَدْ قَالَ فِي ذَلِكَ تَبَارَكَ وَ تَعَالَى يَحْكِي قَوْلَ يُوسُفَ لِإِخْوَتِهِ هَلْ عَلِمْتُمْ ما فَعَلْتُمْ بِيُوسُفَ وَ أَخِيهِ إِذْ أَنْتُمْ جاهِلُونَ فَنَسَبَهُمْ إِلَى الْجَهْلِ لِمُخَاطَرَتِهِمْ بِأَنْفُسِهِمْ فِي مَعْصِيَةِ اللَّهِ
And He-azwj Said: But rather, the repenting to Allah is only for those who do the evil (deed) out of ignorance, [4:17], meaning every sin the servant does, and even if he was knowing with it, so he is ignorant when he motioned with himself in disobeying his Lord-azwj. And Allah-azwj, Blessed and Exalted has Said regarding that – relating the words of Yusuf-as to his-as brothers: ‘Do you know what you did with Yusuf and his brother when you were ignorant?’ [12:89]. Thus, He-azwj Linked them with the ignorance due to their notions with themselves in disobeying Allah-azwj’’.[58]
42- شي، تفسير العياشي عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ وَ لَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئاتِ حَتَّى إِذا حَضَرَ أَحَدَهُمُ الْمَوْتُ قالَ إِنِّي تُبْتُ الْآنَ قَالَ هُوَ الْفَرَّارُ تَابَ حِينَ لَمْ يَنْفَعْهُ التَّوْبَةُ وَ لَمْ يُقْبَلْ مِنْهُ
‘Tafseer Al Ayyashi – From Al Halby,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj: And there isn’t repentance for those who are committing the evil deeds, until when the death presents itself to one of them, he says, ‘I repent now’, [4:18]. He-asws said: ‘He is the fleeing one who repents when it would not benefit him and would not be Acceptable from him’’.[59]
43- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِذَا بَلَغَتِ النَّفْسُ هَذِهِ وَ أَهْوَى بِيَدِهِ إِلَى حَنْجَرَتِهِ لَمْ يَكُنْ لِلْعَالِمِ تَوْبَةٌ وَ كَانَتْ لِلْجَاهِلِ تَوْبَةٌ
‘Tafseer Al Ayyashi’ – From Zurara,
‘From Abu Ja’far-asws having said: ‘When the soul reaches this’ – and he-asws gestured with his-asws hand to his-asws throat – ‘there would not happen to be any repentance for the knowledgeable one, and for the ignorant one, there would be repentance.[60]
44- شي، تفسير العياشي عَنْ جَابِرٍ عَنِ النَّبِيِّ ص قَالَ: كَانَ إِبْلِيسُ أَوَّلَ مَنْ نَاحَ وَ أَوَّلَ مَنْ تَغَنَّى وَ أَوَّلَ مَنْ حَدَا قَالَ لَمَّا أَكَلَ آدَمُ مِنَ الشَّجَرَةِ تَغَنَّى قَالَ فَلَمَّا أَهْبَطَ حَدَا بِهِ قَالَ فَلَمَّا اسْتَقَرَّ عَلَى الْأَرْضِ نَاحَ فَأَذْكَرَهُ مَا فِي الْجَنَّةِ
‘Tafseer Al Ayyashi’ – From Jabir,
From the Prophet-saww having said: ‘Iblees-la was the first one to lament, and the first one to sing, and the first one to raise his voice. When Adam-as ate from the tree, he-la sand, and when he-la was sent down, he-la raised his voice, and when he-la fell to the earth, he-la lamented and remembered what was in the Paradise’.
فَقَالَ آدَمُ رَبِّ هَذَا الَّذِي جَعَلْتَ بَيْنِي وَ بَيْنَهُ الْعَدَاوَةَ لَمْ أَقْوَ عَلَيْهِ وَ أَنَا فِي الْجَنَّةِ وَ إِنْ لَمْ تُعِنِّي عَلَيْهِ لَمْ أَقْوَ عَلَيْهِ
Adam-as said: ‘Lord-azwj! This is the one-la who made the enmity to be between me and him-la. I-as am not strong upon him-la and I-as was in the Paradise and if You-azwj don’t Assist me-as against him-la, I-as would not be strong upon him-la’.
فَقَالَ اللَّهُ السَّيِّئَةُ بِالسَّيِّئَةِ وَ الْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا إِلَى سَبْعِ مِائَةٍ قَالَ رَبِّ زِدْنِي قَالَ لَا يُولَدُ لَكَ وَلَدٌ إِلَّا جَعَلْتُ مَعَهُ مَلَكاً أَوْ مَلَكَيْنِ يَحْفَظَانِهِ قَالَ رَبِّ زِدْنِي
Allah-azwj Said: “The evil deed with the evil deed, and the good deed would be with the ten likes of it up to seven hundred”. He-as said: ‘Lord-azwj! Increase for me-as’. He-azwj Said: “There would not be born for you-as a child except I-azwj will Make an Angel to be with him, or two Angels protecting him”. He-as said: ‘Lord-azwj! Increase for me-as’.
قَالَ التَّوْبَةُ مَعْرُوضَةٌ فِي الْجَسَدِ مَا دَامَ فِيهَا الرُّوحُ قَالَ رَبِّ زِدْنِي قَالَ أَغْفِرُ الذُّنُوبَ وَ لَا أُبَالِي قَالَ حَسْبِي
He-azwj Said: “The repentance would be exhibited inside the body for as long that there is the soul in it”. He-as said: ‘Lord-azwj! Increase for me-as’. He-azwj Said: “I-azwj will Forgive the sins and I-azwj don’t Mind!” He-as said: ‘It suffices me-as.[61]
45- شي، تفسير العياشي عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: رَحِمَ اللَّهُ عَبْداً تَابَ إِلَى اللَّهِ قَبْلَ الْمَوْتِ فَإِنَّ التَّوْبَةَ مَطْهَرَةٌ مِنْ دَنَسِ الْخَطِيئَةِ وَ مَنْقَذَةٌ مِنْ شَفَا الْهَلَكَةِ فَرَضَ اللَّهُ بِهَا عَلَى نَفْسِهِ لِعِبَادِهِ الصَّالِحِينَ فَقَالَ كَتَبَ رَبُّكُمْ عَلى نَفْسِهِ الرَّحْمَةَ أَنَّهُ مَنْ عَمِلَ مِنْكُمْ سُوءاً بِجَهالَةٍ ثُمَّ تابَ مِنْ بَعْدِهِ وَ أَصْلَحَ فَأَنَّهُ غَفُورٌ رَحِيمٌ وَ مَنْ يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُوراً رَحِيماً
‘Tafseer Al Ayyashi’ – From my father, Amro and al Zubeyri,
‘From Abu Abdullah-asws having said: ‘May Allah-azwj have Mercy on a servant who repents to Allah-azwj before the death, for the repentance is a cleanser from the filth of the sins, and a saviour from the edge of destruction. Allah-azwj has Obligated it upon Himself-azwj for His-azwj righteous servants, so He-azwj Said: so that the one from you who does evil out of ignorance, then repents from after it and amends, then He is Forgiving, Merciful [6:54] And the one who does evil or is unjust to himself, then he seeks Forgiveness of Allah, would find Allah as Forgiving, Merciful [4:110]’’.[62]
46- م، تفسير الإمام عليه السلام أَتَى أَعْرَابِيٌّ إِلَى النَّبِيِّ ص فَقَالَ أَخْبِرْنِي عَنِ التَّوْبَةِ إِلَى مَتَى تُقْبَلُ فَقَالَ ص إِنَّ بَابَهَا مَفْتُوحٌ لِابْنِ آدَمَ لَا يُسَدُّ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا وَ ذَلِكَ قَوْلُهُ هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آياتِ رَبِّكَ وَ هِيَ طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً
‘Tafseer of the Imam (Hassan Al-Askari-asws) – A Bedouin came to the Prophet-saww and he said, ‘Inform me about the repentance, up to when is it Accepted?’ He-saww said: ‘Its door is open for the son of Adam-as and will not be closed until the sun emerges from its west, and these are His-azwj Words: Are they only waiting that the Angels should come to them, or your Lord should come, or some of the Signs of your Lord should come? [6:158], and it is the emergence of the sun from its west, The day some of the Signs of your Lord do come, a soul will not benefit from its Eman which had not believed from before, or earned goodness during its Eman. [6:158]’’.[63]
47- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فِي قَوْلِهِ فَإِنَّهُ كانَ لِلْأَوَّابِينَ غَفُوراً قَالَ هُمُ التَّوَّابُونَ الْمُتَعَبِّدُونَ
‘Tafseer Al Ayyashi’ – From Abu Baseer who said, ‘I heard Abu Abdullah-asws saying regarding His-azwj Words: then He would always be Forgiving to the penitent [17:25]. He-asws said: ‘They are the penitent, the worshippers’’.[64]
48- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ رَجُلٌ بِأَبِي وَ أُمِّي إِنِّي أَدْخُلُ كَنِيفاً لِي وَ لِي جِيرَانٌ وَ عِنْدَهُمْ جَوَارٍ يَتَغَنَّيْنَ وَ يَضْرِبْنَ بِالْعُودِ فَرُبَّمَا أَطَلْتُ الْجُلُوسَ اسْتِمَاعاً مِنِّي لَهُنَّ فَقَالَ لَا تَفْعَلْ
‘Tafseer Al Ayyashi’ – From Abu Baseer who said,
‘I was in the presence of Abu Abdullah-asws and a man said to him-asws, ‘May my father and my mother (be sacrificed) for you-asws! I enter a toilet of mine and there is are neighbours for me, and with them are singers beating the instruments (music), so sometimes I prolong my sitting to listen to them’. He-asws said: ‘Don’t do it’.
فَقَالَ الرَّجُلُ وَ اللَّهِ مَا هُوَ شَيْءٌ آتِيهِ بِرِجْلِي إِنَّمَا هُوَ سَمَاعٌ أَسْمَعُهُ بِأُذُنِي فَقَالَ لَهُ أَنْتَ أَ مَا سَمِعْتَ اللَّهَ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا
The man said, ‘By Allah-azwj! It is not something I come to with my legs, and rather it is a hearing I hear with my ears (no choice)!’ He-asws said to him: ‘You, have you not heard Allah-azwj: Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36]?’
قَالَ بَلَى وَ اللَّهِ فَكَأَنِّي لَمْ أَسْمَعْ هَذِهِ الْآيَةَ قَطُّ مِنْ كِتَابِ اللَّهِ مِنْ عَجَمِيٍّ وَ لَا مِنْ عَرَبِيٍّ لَا جَرَمَ أَنِّي لَا أَعُودُ إِنْ شَاءَ اللَّهُ وَ أَنِّي أَسْتَغْفِرُ اللَّهَ
He said, ‘Yes, but by Allah-azwj, it is as if I had not heard this Verse at all from the Book of Allah-azwj, neither from a non-Arab nor an Arab. There is no doubt I will not be repeating it, if Allah-azwj so Desires, and I shall seek Forgiveness of Allah-azwj’.
فَقَالَ لَهُ قُمْ فَاغْتَسِلْ وَ صَلِّ مَا بَدَا لَكَ فَإِنَّكَ كُنْتَ مُقِيماً عَلَى أَمْرٍ عَظِيمٍ مَا كَانَ أَسْوَأَ حَالَكَ لَوْ مِتَّ عَلَى ذَلِكَ احْمَدِ اللَّهَ وَ سَلْهُ التَّوْبَةَ مِنْ كُلِّ مَا يَكْرَهُ إِنَّهُ لَا يَكْرَهُ إِلَّا الْقَبِيحَ وَ الْقَبِيحَ دَعْهُ لِأَهْلِهِ فَإِنَّ لِكُلٍّ أَهْلًا
He-asws said to him: ‘Arise and wash and pray Salat, whatever comes to you, for you were standing upon a grievous matter. How difficult would your state be if you had died upon that! Praise Allah-azwj and ask Him-azwj for the repentance from what He-azwj Dislikes, (for) He-azwj does not dislike anything except for the ugliness, and (as for) the ugliness, leave it for its deserving ones, as for everything there is a deserving one’’.[65]
49- ين، كتاب حسين بن سعيد و النوادر بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ شَجَرَةَ عَنْ عِيسَى بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ سَمِعْتُهُ يَقُولُ مَا مِنْ مُؤْمِنٍ يُذْنِبُ ذَنْباً إِلَّا أُجِّلَ سَبْعَ سَاعَاتٍ فَإِنِ اسْتَغْفَرَ اللَّهَ غَفَرَ لَهُ وَ إِنَّهُ لَيَذْكُرُ ذَنْبَهُ بَعْدَ عِشْرِينَ سَنَةً فَيَسْتَغْفِرُ اللَّهَ فَيَغْفِرُ لَهُ وَ إِنَّ الْكَافِرَ لَيُنْسَى ذَنْبَهُ لِئَلَّا يَسْتَغْفِرَ اللَّهَ
The book of Haseen Bin Saeed and ‘Al nawadir’ – One of our companions, from Ali Bin Shajra, from Isa Bin Rashid,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘There is none from a Momin who commits a sin except he is Respited for seven hours. So, if he seeks Forgiveness of Allah-azwj, He-azwj Forgives him, and if he were to remember his sin after twenty years, and he seeks Forgiveness of Allah-azwj, He-azwj would (still) Forgive (his sin) for him’’.[66]
50- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ بْنِ إِبْرَاهِيمَ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ ع فِي خَبَرٍ طَوِيلٍ احْتَجَّ فِيهِ عَلَى مُعَاوِيَةَ قَالَ فَأَمَّا الْقَرَابَةُ فَقَدْ نَفَعَتِ الْمُشْرِكَ وَ هِيَ وَ اللَّهِ لِلْمُؤْمِنِ أَنْفَعُ قَالَ رَسُولُ اللَّهِ ص لِعَمِّهِ أَبِي طَالِبٍ وَ هُوَ فِي الْمَوْتِ قُلْ لَا إِلَهَ إِلَّا اللَّهُ أَشْفَعْ لَكَ بِهَا يَوْمَ الْقِيَامَةِ
‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ibn Aqada, from Muhammad Bin Al Fazal Bin Ibrahim Al Ashary, from Ali Bin Hasan, from Abdul Rahman Bin Kaseer,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Al-Hassan-asws Bin Ali-asws, in a lengthy Hadeeth, arguing in it against Muawiya: ‘As for the near relation, the Polytheists has (also) benefitted, and by Allah-azwj, it is more beneficial for the Momin. Rasool-Allah-saww said to his-saww uncle-as Abu Talib-as – and it was during the death: ‘There is no god except Allah-azwj. I-saww shall intercede for you by it on the Day of Qiyamah’.
وَ لَمْ يَكُنْ رَسُولُ اللَّهِ ص يَقُولُ لَهُ وَ يَعِدُ إِلَّا مَا يَكُونُ مِنْهُ عَلَى يَقِينٍ وَ لَيْسَ ذَلِكَ لِأَحَدٍ مِنَ النَّاسِ كُلِّهِمْ غَيْرِ شَيْخِنَا أَعْنِي أَبَا طَالِبٍ يَقُولُ اللَّهُ عَزَّ وَ جَلَ وَ لَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئاتِ حَتَّى إِذا حَضَرَ أَحَدَهُمُ الْمَوْتُ قالَ إِنِّي تُبْتُ الْآنَ وَ لَا الَّذِينَ يَمُوتُونَ وَ هُمْ كُفَّارٌ أُولئِكَ أَعْتَدْنا لَهُمْ عَذاباً أَلِيماً الْخَبَرَ
And Rasool-Allah-saww did not happen to be saying to him-as and repeating, except what happened to be from him-saww upon a certainty, and that it isn’t for anyone from the people, all of them apart from our sheykh – meaning Abu Talib-as. Allah-azwj Mighty and Majestic is Saying: And there isn’t repentance for those who are committing the evil deeds, until when the death presents itself to one of them, he says, ‘I repent now’, nor (for) those who are dying while they are Kafirs – for them, We have Prepared a painful Punishment [4:18]’ – the Hadeeth’.[67]
51- جع، جامع الأخبار قَالَ النَّبِيُّ ص التَّائِبُ إِذَا لَمْ يَسْتَبِنْ أَثَرُ التَّوْبَةِ فَلَيْسَ بِتَائِبٍ يُرْضِي الْخُصَمَاءَ وَ يُعِيدُ الصَّلَوَاتِ وَ يَتَوَاضَعُ بَيْنَ الْخَلْقِ وَ يَتَّقِي نَفْسَهُ عَنِ الشَّهَوَاتِ وَ يُهَزِّلُ رَقَبَتَهُ بِصِيَامِ النَّهَارِ وَ يُصَفِّرُ لَوْنَهُ بِقِيَامِ اللَّيْلِ وَ يَخْمُصُ بَطْنَهُ بِقِلَّةِ الْأَكْلِ وَ يُقَوِّسُ ظَهْرَهُ مِنْ مَخَافَةِ النَّارِ وَ يُذِيبُ عِظَامَهُ شَوْقاً إِلَى الْجَنَّةِ وَ يُرِقُّ قَلْبَهُ مِنْ هَوْلِ مَلَكِ الْمَوْتِ وَ يُجَفِّفُ جِلْدَهُ عَلَى بَدَنِهِ بِتَفَكُّرِ الْأَجَلِ
‘Jamie Al Akhbaar’ – The Prophet-saww said: ‘The penitent one, when he does not manifest the effect of the repentance, so he isn’t with a repentance – He pleases the disputant, and repeats the Salats, and humbles between the people, and fears himself from the desires, and slanders his neck by Fasting(s) during the day, and pales his colour by standing (for Salat) at night, empties his stomach by scarcity of eating, and arches his back from fear of the Fire, and melts his bones in desire for the Paradise, and crushes his head from terror of the Angel of death, and dries his skin upon his body by thinking of the death.
فَهَذَا أَثَرُ التَّوْبَةِ وَ إِذَا رَأَيْتُمُ الْعَبْدَ عَلَى هَذِهِ الصُّورَةِ فَهُوَ تَائِبٌ نَاصِحٌ لِنَفْسِهِ
These are the effects of repentance. And when you see the servant to be upon this image, then he is a penitent one, sincere to himself’’.[68]
52- وَ قَالَ رَسُولُ اللَّهِ ص أَ تَدْرُونَ مَنِ التَّائِبُ قَالُوا اللَّهُمَّ لَا قَالَ إِذَا تَابَ الْعَبْدُ وَ لَمْ يُرْضِ الْخُصَمَاءَ فَلَيْسَ بِتَائِبٍ وَ مَنْ تَابَ وَ لَمْ يَزِدْ فِي الْعِبَادَةِ فَلَيْسَ بِتَائِبٍ
And Rasool-Allah-saww said: ‘Do you know the one who is the penitent?’ They said, ‘O Allah-azwj! No’. He-saww said: ‘When the servant repents and does not please the disputant, so he isn’t a repentant; and one who repents and does not increase in the worship, so he isn’t a repentant; and one who repents and does not change his clothing so he isn’t a repentant; and one who repents and does not change his friends, so he isn’t a repentant;
وَ مَنْ تَابَ وَ لَمْ يُغَيِّرْ لِبَاسَهُ فَلَيْسَ بِتَائِبٍ وَ مَنْ تَابَ وَ لَمْ يُغَيِّرْ رُفَقَاءَهُ فَلَيْسَ بِتَائِبٍ وَ مَنْ تَابَ وَ لَمْ يُغَيِّرْ مَجْلِسَهُ فَلَيْسَ بِتَائِبٍ وَ مَنْ تَابَ وَ لَمْ يُغَيِّرْ فِرَاشَهُ وَ وِسَادَتَهُ فَلَيْسَ بِتَائِبٍ وَ مَنْ تَابَ وَ لَمْ يُغَيِّرْ خُلُقَهُ وَ نِيَّتَهُ فَلَيْسَ بِتَائِبٍ وَ مَنْ تَابَ وَ لَمْ يَفْتَحْ قَلْبَهُ وَ لَمْ يُوَسِّعْ كَفَّهُ فَلَيْسَ بِتَائِبٍ وَ مَنْ تَابَ وَ لَمْ يُقَصِّرْ أَمَلَهُ وَ لَمْ يَحْفَظْ لِسَانَهُ فَلَيْسَ بِتَائِبٍ وَ مَنْ تَابَ وَ لَمْ يُقَدِّمْ فَضْلَ قُوتِهِ مِنْ بَدَنِهِ فَلَيْسَ بِتَائِبٍ وَ إِذَا اسْتَقَامَ عَلَى هَذِهِ الْخِصَالِ فَذَاكَ التَّائِبُ
And one who repents and does not change his gatherings so he is isn’t a repentant; and one who repents and does not change his bed and his pillow, he isn’t a repentant; and one who repents and does not change his manners and his intentions, he isn’t a repentant; and one who repents and does not send forwards the extra of his body so he isn’t a repentant. And when he is straight upon these characteristics, that is the repentant one’’.[69]
53- نبه، تنبيه الخاطر جَابِرُ بْنُ يَزِيدَ الْجُعْفِيُّ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ لَمْ يُصِرُّوا عَلى ما فَعَلُوا وَ هُمْ يَعْلَمُونَ قَالَ الْإِصْرَارُ أَنْ يُذْنِبَ وَ لَا يُحَدِّثَ نَفْسَهُ بِتَوْبَةٍ فَذَاكَ الْإِصْرَارُ
‘Tanbeeh Al Khatir’ – Jabir Bin Yazeed Al Jufy,
‘From Abu Ja’far-asws regarding the Words of Allah-azwj Blessed and Exalted: and they do not persist upon what they are doing while they are knowing [3:135]. He-asws said: ‘The persistence is that he sins and does not discuss the repentance with himself, so that is the persistence’’.[70]
54 سَيْفُ بْنُ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع الْمُقِيمُ عَلَى الذَّنْبِ وَ هُوَ مِنْهُ مُسْتَغْفِرٌ كَالْمُسْتَهْزِئِ
Sayf Bin Yaqoub,
‘From Abu Abdullah-asws: ‘The permanent upon the sin, and he can be Forgiven from it, is like the scoffer (ridiculer)’’.[71]
55 ابْنُ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا وَ اللَّهِ مَا أَرَادَ اللَّهُ مِنَ النَّاسِ إِلَّا خَصْلَتَيْنِ أَنْ يُقِرُّوا لَهُ بِالنِّعَمِ فَيَزِيدَهُمْ وَ بِالذُّنُوبِ فَيَغْفِرَهَا لَهُمْ
Ibn Fazal, from the one who mentioned it,
‘From Abu Ja’far-asws having said: ‘No by Allah-azwj! Allah-azwj does not Want from the people except two characteristics – that they acknowledge to Him-azwj for the Bounties so He-azwj can Increase them, and for the sins so He-azwj can Forgive these for them’’.[72]
56- وَ عَنْهُ ع قَالَ: وَ اللَّهِ مَا يَنْجُو مِنَ الذَّنْبِ إِلَّا مَنْ أَقَرَّ بِهِ
And from him-asws having said: ‘By Allah-azwj! He cannot be scared from the sin except one who acknowledges with it’’.[73]
57- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَذْنَبَ ذَنْباً وَ هُوَ ضَاحِكٌ دَخَلَ النَّارَ وَ هُوَ بَاكٍ
And from Ja’far-asws Bin Muhammad-asws having said: ‘Rasool-Allah-saww said: ‘One who commits a sin and he is laughing, would enter the Fire and he would be crying’’.[74]
58- نهج، نهج البلاغة مَا كَانَ اللَّهُ لِيَفْتَحَ عَلَى عَبْدٍ بَابَ الشُّكْرِ وَ يُغْلِقَ عَنْهُ بَابَ الزِّيَادَةِ وَ لَا لِيَفْتَحَ عَلَى عَبْدٍ بَابَ الدُّعَاءِ وَ يُغْلِقَ عَنْهُ بَابَ الْإِجَابَةِ وَ لَا لِيَفْتَحَ عَلَى عَبْدٍ بَابَ التَّوْبَةِ وَ يُغْلِقَ عَنْهُ بَابَ الْمَغْفِرَةِ
Nahj (Al Balagah) –
‘It cannot be for Allah-azwj to Open the door of thanks upon a servant and Lock the door of the increase from him, nor for Him-azwj to Open a door of the supplication upon a servant and Lock from him the door of the Answer, nor for Him-azwj to Open a servant a door of the repentance and Lock from him the door of the Forgiveness’’.[75]
59- نهج، نهج البلاغة قَالَ ع لِقَائِلٍ بِحَضْرَتِهِ أَسْتَغْفِرُ اللَّهَ ثَكِلَتْكَ أُمُّكَ أَ تَدْرِي مَا الِاسْتِغْفَارُ
‘Nahj Al Balagah’ –
‘He-asws said to a speak in his-asws presence (who had said), ‘I sought Forgiveness of Allah-azwj’, (he-asws) said: ‘May your mother be bereaved of you! Do you know what is the seeking of Forgiveness?
إِنَّ الِاسْتِغْفَارَ دَرَجَةُ الْعِلِّيِّينَ وَ هُوَ اسْمٌ وَاقِعٌ عَلَى سِتَّةِ مَعَانٍ أَوَّلُهَا النَّدَمُ عَلَى مَا مَضَى وَ الثَّانِي الْعَزْمُ عَلَى تَرْكِ الْعَوْدِ إِلَيْهِ أَبَداً وَ الثَّالِثُ أَنْ تُؤَدِّيَ إِلَى الْمَخْلُوقِينَ حُقُوقَهُمْ حَتَّى تَلْقَى اللَّهَ أَمْلَسَ لَيْسَ عَلَيْكَ تَبِعَةٌ وَ الرَّابِعُ أَنْ تَعْمِدَ إِلَى كُلِّ فَرِيضَةٍ عَلَيْكَ ضَيَّعْتَهَا فَتُؤَدِّيَ حَقَّهَا
The seeking of Forgiveness is of a high rank, and it is a name occurring upon six meaning – the first of it is the regret upon what passed; and the second is the determination upon leaving the repetition to it, for ever; and the third is that you will return to the people, their rights until you meet Allah-azwj pure, there isn’t any pursuer upon you; and the fourth is that you deliberate to every Obligation upon you which you had wasted and fulfil its right;
وَ الْخَامِسُ أَنْ تَعْمِدَ إِلَى اللَّحْمِ الَّذِي نَبَتَ عَلَى السُّحْتِ فَتُذِيبَهُ بِالْأَحْزَانِ حَتَّى يَلْصَقَ الْجِلْدُ بِالْعَظْمِ وَ يَنْشَأَ بَيْنَهُمَا لَحْمٌ جَدِيدٌ وَ السَّادِسُ أَنْ تُذِيقَ الْجِسْمَ أَلَمَ الطَّاعَةِ كَمَا أَذَقْتَهُ حَلَاوَةَ الْمَعْصِيَةِ فَعِنْدَ ذَلِكَ تَقُولُ أَسْتَغْفِرُ اللَّهَ
And the fifth is that you deliberate to the flesh which has built upon the ill-gotten gains and melt it with another until the skin meets with the bone and there grows new flesh between the two; and the sixth is that you make the body taste the pain of obedience just as you had made it take the sweetness of the disobedience. Thus, at that, you should be saying, ‘I have sought Forgiveness of Allah-azwj’’.[76]
60- نهج، نهج البلاغة وَ قَالَ ع لِرَجُلٍ سَأَلَهُ أَنْ يَعِظَهُ لَا تَكُنْ مِمَّنْ يَرْجُو الْآخِرَةَ بِغَيْرِ الْعَمَلِ وَ يُرْجِئُ التَّوْبَةَ بِطُولِ الْأَمَلِ وَ سَاقَ الْكَلَامَ إِلَى أَنْ قَالَ ع إِنْ عَرَضَتْ لَهُ شَهْوَةٌ أَسْلَفَ الْمَعْصِيَةَ وَ سَوَّفَ التَّوْبَةَ
‘Nahj Al Balagah’ –
‘And he-asws said to a man who had asked him-asws to advise him: ‘Do not become from the one who dope for the Hereafter without the deeds, and hopes for the repentance with prolonged works’ – and the crust of the speech up to he-asws said: ‘If the desire presents to him, he is quick to the disobedience, and delays the repentance’’.[77]
61- نهج، نهج البلاغة وَ قَالَ ع مَنْ أُعْطِيَ أَرْبَعاً لَمْ يُحْرَمْ أَرْبَعاً مَنْ أُعْطِيَ الدُّعَاءَ لَمْ يُحْرَمِ الْإِجَابَةَ وَ مَنْ أُعْطِيَ التَّوْبَةَ لَمْ يُحْرَمِ الْقَبُولَ وَ مَنْ أُعْطِيَ الِاسْتِغْفَارَ لَمْ يُحْرَمِ الْمَغْفِرَةَ وَ مَنْ أُعْطِيَ الشُّكْرَ لَمْ يُحْرَمِ الزِّيَادَةَ
‘Nahj Al Balagah’ –
‘And he-asws said: ‘One who give four would not be Deprived four – one who give the supplication would not be Deprived the Answer; and one who gives the repentance would not be Deprived the Acceptance; and one who gives the seeking of Forgiveness would not be Deprived the Forgiveness; and one who gives the thanks would not be Deprived the increase.
و تصديق ذلك في كتاب الله سبحانه قال الله عز و جل في الدعاء ادْعُونِي أَسْتَجِبْ لَكُمْ و قال في الاستغفار وَ مَنْ يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُوراً رَحِيماً
And the ratification of that in the Book of Allah-azwj the Glorious, Allah-azwj Mighty and Majestic Said regarding the supplication: “Supplicate to Me, I will Answer you. [40:60], and Said regarding the seeking of Forgiveness: And the one who does evil or is unjust to himself, then he seeks Forgiveness of Allah, would find Allah as Forgiving, Merciful [4:110].
و قال في الشكر لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ و قال في التوبة إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ فَأُولئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَ كانَ اللَّهُ عَلِيماً حَكِيماً
And Said regarding the thanks: “If you are grateful, I would Increase it for you, [14:7], and Said regarding the repentance: But rather, the repenting to Allah is only for those who do the evil (deed) out of ignorance, then they are repenting from shortly afterwards, so they are to whom Allah Turns (Mercifully) to them; and Allah was always most-Knowing, Wise [4:17]’’.[78]
62- نهج، نهج البلاغة وَ سُئِلَ ع عَنِ الْخَيْرِ مَا هُوَ فَقَالَ لَيْسَ الْخَيْرَ أَنْ يَكْثُرَ مَالُكَ وَ وَلَدُكَ وَ لَكِنَّ الْخَيْرَ أَنْ يَكْثُرَ عِلْمُكَ وَ يَعْظُمَ حِلْمُكَ وَ أَنْ تُبَاهِيَ النَّاسَ بِعِبَادَةِ رَبِّكَ فَإِنْ أَحْسَنْتَ حَمِدْتَ اللَّهَ وَ إِنْ أَسَأْتَ اسْتَغْفَرْتَ اللَّهَ
‘Nahj Al Balagah’ –
‘And he-asws was asked about the goodness, ‘What is it?’ He-asws said: ‘There is no goodness if you multiply your wealth and your children, but the goodness is that you multiply your knowledge, and magnify your forbearance, and that you (find) delight in the worship of your Lord-azwj. So, if you do good, your praise Allah-azwj, and if you do evil, you seek Forgiveness of Allah-azwj.
وَ لَا خَيْرَ فِي الدُّنْيَا إِلَّا لِرَجُلَيْنِ رَجُلٍ أَذْنَبَ ذُنُوباً فَهُوَ يَتَدَارَكُهَا بِالتَّوْبَةِ وَ رَجُلٍ يُسَارِعُ فِي الْخَيْرَاتِ وَ لَا يَقِلُّ عَمَلٌ مَعَ التَّقْوَى وَ كَيْفَ يَقِلُّ مَا يُتَقَبَّلُ
And there is no goodness in the world except for two (types of) men – a man who commits a sin and he fixes it with the repentance, and a man who is quick regarding the good deeds; and do not belittle a deed along with the piety, and how can one belittle what is Accepted?’’[79]
63- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنِ ابْنِ سِنَانٍ عَنْ حَفْصٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا مِنْ عَبْدٍ مُؤْمِنٍ يُذْنِبُ ذَنْباً إِلَّا أَجَّلَهُ اللَّهُ سَبْعَ سَاعَاتٍ مِنَ النَّهَارِ فَإِنْ هُوَ تَابَ لَمْ يَكْتُبْ عَلَيْهِ شَيْئاً وَ إِنْ لَمْ يَفْعَلْ كُتِبَتْ عَلَيْهِ سَيِّئَةٌ
‘The book of Haseen Bin Saeed’ and ‘Al Nawadir’ – Al Nazar, from Ibn Sinan, from Hafs who said,
‘I heard Abu Abdullah-asws saying: ‘There is none from a Momin servant who commits a sin except Allah-azwj would Respite him for seven hours from the day. Then, if he repents, nothing is recorded against him, and if he does not do so, an evil deed is recorded against him.
فَأَتَاهُ عَبَّادٌ الْبَصْرِيُّ فَقَالَ لَهُ بَلَغَنَا أَنَّكَ قُلْتَ مَا مِنْ عَبْدٍ يُذْنِبُ ذَنْباً إِلَّا أَجَّلَهُ اللَّهُ سَبْعَ سَاعَاتٍ مِنَ النَّهَارِ فَقَالَ لَيْسَ هَكَذَا قُلْتُ وَ لَكِنِّي قُلْتُ مَا مِنْ عَبْدٍ مُؤْمِنٍ يُذْنِبُ ذَنْباً إِلَّا أَجَّلَهُ اللَّهُ سَبْعَ سَاعَاتٍ مِنْ نَهَارِهِ هَكَذَا قُلْتُ
Abaad Al-Basry came and said to him-asws, ‘It reached us that you-asws said: ‘There is none from a servant who commits a sin except Allah-azwj Respites him for seven hours from the day?’ He-asws said: ‘I-asws didn’t say it like that. But, I-asws said: ‘There is none from a Momin servant who commits a sin except Allah-azwj Respites him for seven hours from his day’. I-asws said it like that’’.[80]
64- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنِ الْقَاسِمِ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّ مِنْ أَحَبِّ عِبَادِ اللَّهِ إِلَى اللَّهِ الْمُفَتَّنَ التَّوَّابَ
‘The book of Haseen Bin Saeed’ and ‘Al Nawadir’ – Fazalat, from Al Qasim Bin Yazeed, from Muhammad Bin Muslim who said,
‘Abu Ja’far-asws said: ‘One of the most beloved of servants of Allah-azwj to Allah-azwj is the Tried repentant’’.[81]
65- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ عَمِلَ سَيِّئَةً أُجِّلَ فِيهَا سَبْعَ سَاعَاتٍ مِنَ النَّهَارِ
‘The book of Haseen Bin Saeed’ and ‘Al Nawadir’ – Ibn Abu Umeyr, from Abu Ayoub, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘One who does an evil deed, he is Respited regarding it for seven hours from the day. Then, if he says,
فَإِنْ قَالَ أَسْتَغْفِرُ اللَّهَ الَّذِي لا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ثَلَاثَ مَرَّاتٍ لَمْ يُكْتَبْ عَلَيْهِ
‘I seek Refuge with Allah-azwj Who, there is no god except Allah-azwj, He-azwj is the Living, the Eternal’ – three times, it would not be written against him’’.[82]
66- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ عَلِيٍّ الْأَحْمَسِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: وَ اللَّهِ مَا يَنْجُو مِنَ الذَّنْبِ إِلَّا مَنْ أَقَرَّ بِهِ
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Ali Al Ahmas, from the one who mentioned it,
‘From Abu Ja’far-asws having said: ‘By Allah-azwj! None would be saved from the sin except the one who acknowledges with it’’.[83]
67- ين، كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ الْمُغِيرَةِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع أَلَا إِنَّ اللَّهَ أَفْرَحُ بِتَوْبَةِ عَبْدِهِ حِينَ يَتُوبُ مِنْ رَجُلٍ ضَلَّتْ رَاحِلَتُهُ فِي أَرْضٍ قَفْرٍ وَ عَلَيْهَا طَعَامُهُ وَ شَرَابُهُ فَبَيْنَمَا هُوَ كَذَلِكَ لَا يَدْرِي مَا يَصْنَعُ وَ لَا أَيْنَ يَتَوَجَّهُ حَتَّى وَضَعَ رَأْسَهُ لِيَنَامَ فَأَتَاهُ آتٍ فَقَالَ لَهُ هَلْ لَكَ فِي رَاحِلَتِكَ قَالَ نَعَمْ قَالَ هُوَ ذِهْ فَاقْبِضْهَا فَقَامَ إِلَيْهَا فَقَبَضَهَا
‘The book of Haseen Bin Saeed’, and ‘Al Nawadir’ – The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ali Bin Al Mugheira, from Ibn Muskan, from Abu Ubeyda Al Haza’a who said,
‘I heard Abu Ja’far-asws saying: ‘Indeed! Allah-azwj is Happier from a repentance of His-azwj servant when he repents than (the happiness of) a man who loses his riding animal in a land of wilderness and upon it is his food and his drink, and while he is like that not knowing what to do nor where to head towards until he places his head to sleep, and a comer comes to him and says to him, ‘Is there a riding animal for you?’ He says, ‘Yes’. He says, ‘Here it is, take it’. He stands up and takes it’.
فَقَالَ أَبُو جَعْفَرٍ ع وَ اللَّهُ أَفْرَحُ بِتَوْبَةِ عَبْدِهِ حِينَ يَتُوبُ مِنْ ذَلِكَ الرَّجُلِ حِينَ وَجَدَ رَاحِلَتَهُ
Abu Ja’far-asws said: ‘And Allah-azwj is Happier with a repentance of His-azwj servant when he repents, than that man when he finds his riding animal’’.[84]
68- كا، الكافي الْعِدَّةُ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الْكِنَانِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ يا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحاً قَالَ يَتُوبُ الْعَبْدُ مِنَ الذَّنْبِ ثُمَّ لَا يَعُودُ فِيهِ
‘Al-Kafi’ – The number (of reporters), from Al Barqy, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Al Kanany who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic: ‘O you, those who believe! Turn to Allah with a sincere repentance [66:8]. He-asws said: ‘The servant repents from the sin, then he does not repeat it’.
قَالَ مُحَمَّدُ بْنُ الْفُضَيْلِ سَأَلْتُ عَنْهَا أَبَا الْحَسَنِ ع فَقَالَ يَتُوبُ مِنَ الذَّنْبِ ثُمَّ لَا يَعُودُ فِيهِ وَ أَحَبُّ الْعِبَادِ إِلَى اللَّهِ الْمُفَتَّنُونَ التَّوَّابُونَ
Muhammad Bin Al-Fazeyl said, ‘I asked Abu Al-Hassan-asws about it, and he-asws said: ‘He repents from the sin then does not repeat it, and the most beloved of the servant to Allah-azwj, are the Tried ones, the ones who repent’’.[85]
69- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحاً قَالَ هُوَ الذَّنْبُ الَّذِي لَا يَعُودُ فِيهِ أَبَداً قُلْتُ وَ أَيُّنَا لَمْ يَعُدْ فَقَالَ يَا أَبَا مُحَمَّدٍ إِنَّ اللَّهَ يُحِبُّ مِنْ عِبَادِهِ الْمُفَتَّنَ التَّوَّابَ
‘Al-Kafi’ – Ali, from his father, from Ibn Abu Umeyrs, from Abu Ayoub, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘O you, those who believe! Turn to Allah with a sincere repentance [66:8]. He-asws said: ‘It is the sin which he would not be repeating in it, ever!’ I said, ‘And is there any one of us who does not repeat?’ He-asws said: ‘O Abu Muhammad! Allah-azwj Loves from His-azwj servants, the Tried, the repentant’’.[86]
70- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْطَى التَّائِبِينَ ثَلَاثَ خِصَالٍ لَوْ أَعْطَى خَصْلَةً مِنْهَا جَمِيعَ أَهْلِ السَّمَاوَاتِ وَ الْأَرْضِ لَنَجَوْا بِهَا قَوْلُهُ عَزَّ وَ جَلَ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَ يُحِبُّ الْمُتَطَهِّرِينَ فَمَنْ أَحَبَّهُ اللَّهُ لَمْ يُعَذِّبْهُ
‘Al-Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from one of our companions, raising it, said, ‘Allah-azwj Mighty and Majestic Gave the repentant three qualities. If one of these qualities had been Given to all the inhabitants of the skies and the earth, they would have achieved salvation by it. The Words of the Mighty and Majestic: Allah Loves the repenting ones, and He Loves the cleaning ones [2:222]. So the one whom Allah-azwj the Exalted Loves, He-azwj would not Punish him’.
وَ قَوْلُهُ الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَ مَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَ يُؤْمِنُونَ بِهِ وَ يَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا رَبَّنا وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَ عِلْماً فَاغْفِرْ لِلَّذِينَ تابُوا وَ اتَّبَعُوا سَبِيلَكَ وَ قِهِمْ عَذابَ الْجَحِيمِ
And His-azwj Words: Those who are holding the Throne and ones around it are Glorifying with Praise of their Lord and are believing in Him and are seeking Forgiveness for those who believe, ‘Our Lord! Your Mercy and Knowledge Extends to all things, therefore Forgive those who repent and follow Your Way, and Save them from the Punishment of the Blazing Fire!’ [40:7]
رَبَّنا وَ أَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدْتَهُمْ وَ مَنْ صَلَحَ مِنْ آبائِهِمْ وَ أَزْواجِهِمْ وَ ذُرِّيَّاتِهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ
Our Lord! And enter them into the Gardens of Eden which You Promised them, and one who were righteous from their fathers and their wives and their offspring, surely You are the Mighty, the Wise [40:8]
وَ قِهِمُ السَّيِّئاتِ وَ مَنْ تَقِ السَّيِّئاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ وَ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
And Save them from evil deeds, and the one You Save from the evil deeds on this Day, so You have been Merciful to him, and that, it is the mighty success [40:9]
وَ قَوْلُهُ عَزَّ وَ جَلَ وَ الَّذِينَ لا يَدْعُونَ مَعَ اللَّهِ إِلهاً آخَرَ وَ لا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَ لا يَزْنُونَ وَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً
And the Words of the Mighty and Majestic: And those who are not supplication to another god along with Allah, and are not killing the soul which Allah Forbade except with the right, nor are they committing adultery. And one who does that, indulges in sin [25:68]
يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَ يَخْلُدْ فِيهِ مُهاناً
The Punishment would be doubled for him on the Day of Qiyamah, and he would be therein eternally in disgrace [25:69]
إِلَّا مَنْ تابَ وَ آمَنَ وَ عَمِلَ عَمَلًا صالِحاً فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً
Except one who repents, and believes, and does righteous deeds, so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]’’.[87]
71- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: يَا مُحَمَّدَ بْنَ مُسْلِمٍ ذُنُوبُ الْمُؤْمِنِ إِذَا تَابَ مِنْهَا مَغْفُورَةٌ لَهُ فَلْيَعْمَلِ الْمُؤْمِنُ لِمَا يَسْتَأْنِفُ بَعْدَ التَّوْبَةِ وَ الْمَغْفِرَةِ أَمَا وَ اللَّهِ إِنَّهَا لَيْسَتْ إِلَّا لِأَهْلِ إِيمَانٍ
‘Al-Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘O Muhammad Bin Muslim! Sins of the Momin when he repents from these, are Forgiven for him, so let the Momin do when he resumes (a fresh start) after the repentance and the Forgiveness. But, by Allah-azwj, it isn’t except for the people of Eman’.
قُلْتُ فَإِنْ عَادَ بَعْدَ التَّوْبَةِ وَ الِاسْتِغْفَارِ مِنَ الذُّنُوبِ وَ عَادَ فِي التَّوْبَةِ فَقَالَ يَا مُحَمَّدَ بْنَ مُسْلِمٍ أَ تَرَى الْعَبْدَ الْمُؤْمِنَ يَنْدَمُ عَلَى ذَنْبِهِ وَ يَسْتَغْفِرُ اللَّهَ تَعَالَى مِنْهُ وَ يَتُوبُ ثُمَّ لَا يَقْبَلُ اللَّهُ تَوْبَتَهُ
I said, ‘Supposing he repeats (the sin) after the repentance and the seeking of Forgiveness from the sins and repeats in the repentance?’ He-asws said: ‘O Muhammad Bin Muslim! Do you see the Momin servant regretting upon his sins and seeking Forgiveness of Allah-azwj the Exalted from it and repents, then Allah-azwj does not Accept his repentance?’
قُلْتُ فَإِنَّهُ فَعَلَ ذَلِكَ مِرَاراً يُذْنِبُ ثُمَّ يَتُوبُ وَ يَسْتَغْفِرُ فَقَالَ كُلَّمَا عَادَ الْمُؤْمِنُ بِالاسْتِغْفَارِ وَ التَّوْبَةِ عَادَ اللَّهُ عَلَيْهِ بِالْمَغْفِرَةِ وَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ يَقْبَلُ التَّوْبَةَ … وَ يَعْفُوا عَنِ السَّيِّئاتِ فَإِيَّاكَ أَنْ تُقَنِّطَ الْمُؤْمِنِينَ مِنْ رَحْمَةِ اللَّهِ
I said, ‘Supposing he does that repeatedly, then he repents and seeks Forgiveness?’ He-asws said: ‘Every time the Momin repeats with the seeking of Forgiveness, Allah-azwj would Repeat upon him with the Forgiveness, and that Allah-azwj is Forgiving, Merciful. He-azwj Accepts the repentance and Pardons from the evil deeds, therefore beware of despairing the Momineen from the Mercy of Allah-azwj’’.[88]
72- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِذا مَسَّهُمْ طائِفٌ مِنَ الشَّيْطانِ تَذَكَّرُوا فَإِذا هُمْ مُبْصِرُونَ قَالَ هُوَ الْعَبْدُ يَهُمُّ بِالذَّنْبِ ثُمَّ يَتَذَكَّرُ فَيُمْسِكُ فَذَلِكَ قَوْلُهُ تَذَكَّرُوا فَإِذا هُمْ مُبْصِرُونَ
‘Al-Kafi’ – Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazal, from Sa’alba Ibn Maymoun, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic: Surely those who fear when an evil from the satan touches them, they are mindful, and then they are seeing [7:201]. He-asws said: ‘He is the servant thinking of the sin, then he remembers and he abstains, so these are His-azwj Words: they are mindful, and then they are seeing [7:201]’’.[89]
73- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي عُبَيْدَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ اللَّهَ تَعَالَى أَشَدُّ فَرَحاً بِتَوْبَةِ عَبْدِهِ مِنْ رَجُلٍ أَضَلَّ رَاحِلَتَهُ وَ زَادَهُ فِي لَيْلَةٍ ظَلْمَاءَ فَوَجَدَهَا فَاللَّهُ أَشَدُّ فَرَحاً بِتَوْبَةِ عَبْدِهِ مِنْ ذَلِكَ الرَّجُلِ بِرَاحِلَتِهِ حِينَ وَجَدَهَا
‘Al-Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Abu Ubeyda who said,
‘I heard Abu Ja’far-asws saying: ‘Allah-azwj the Exalted is more intensely Happier with the repentance of His-azwj servant, than (the happiness of) a man who loses his riding animal and his provision in the dark night, then finds it. Allah-azwj is more intensely Happier with the repentance of His-azwj servant than that man is with his riding animal when he did find it’’.[90]
74- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ إِنَّ اللَّهَ يُحِبُّ الْمُفَتَّنَ التَّوَّابَ
‘Al-Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Abdullah Ibn Usman, from Abu Jameela who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Loves the Tried repentant, and one from whom that (temptation of the sin) does not happen, would be superior’’.[91]
75- كا، الكافي مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُوسُفَ بْنِ أَبِي يَعْقُوبَ بَيَّاعِ الْأَرُزِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ التَّائِبُ مِنَ الذَّنْبِ كَمَنْ لَا ذَنْبَ لَهُ وَ الْمُقِيمُ عَلَى الذَّنْبِ وَ هُوَ مُسْتَغْفِرٌ مِنْهُ كَالْمُسْتَهْزِئِ
‘Al-Kafi’ – Muhammad, from Ahmad, from Ali Bin Nu’man, from Muhammad Bin Sinan, from Yusuf Bin Abu Yaqoub a servant of Al Arz, from Jabir,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The repentant from the sin is like the one who has no sin for him, and the one continuing upon the sin, and he has already been Forgiven from it, is like the mocking one’’.[92]
76- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْعَبْدَ إِذَا أَذْنَبَ ذَنْباً أُجِّلَ مِنْ غَدَاةٍ إِلَى اللَّيْلِ فَإِنِ اسْتَغْفَرَ اللَّهَ لَمْ يُكْتَبْ عَلَيْهِ
‘Al-Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘The servant, when he commits a sin, is Respited from the morning to the night. Then if he seeks Forgiveness of Allah-azwj it is not written against him’’.[93]
77- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْعَبْدُ الْمُؤْمِنُ إِذَا أَذْنَبَ ذَنْباً أَجَّلَهُ اللَّهُ سَبْعَ سَاعَاتٍ فَإِنِ اسْتَغْفَرَ اللَّهَ لَمْ يُكْتَبْ عَلَيْهِ وَ إِنْ مَضَتِ السَّاعَاتُ وَ لَمْ يَسْتَغْفِرْ كُتِبَتْ عَلَيْهِ سَيِّئَةٌ وَ إِنَّ الْمُؤْمِنَ لَيُذَكَّرُ ذَنْبَهُ بَعْدَ عِشْرِينَ سَنَةً حَتَّى يَسْتَغْفِرَ رَبَّهُ فَيَغْفِرَ لَهُ وَ إِنَّ الْكَافِرَ لَيُنْسَاهُ مِنْ سَاعَتِهِ
‘Al-Kafi’ – Ali, from his father and Abu Ali Al Ashary, and Muhammad Bin Yahya altogether, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Fazalatf, from Abdul Samad Bin Bashir,
‘From Abu Abdullah-asws having said: ‘When the Momin servant commits a sin, Allah-azwj Respites him for seven hours. Then, if he seeks Forgiveness of Allah-azwj, it is not written against him, and if the seven hours pass by and he does not seek Forgiveness, an evil deed is written against him; and that the Momin, remembers his sin after twenty years and he seeks Forgiveness of his Lord-azwj, He-azwj Forgives (his sin) for him; and the Kafir forgets it from his moment (of sinning)’’.[94]
78- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ وَ الْعِدَّةُ عَنْ سَهْلٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فَدَخَلَ عَلَيْهِ حُمْرَانُ بْنُ أَعْيَنَ وَ سَأَلَهُ عَنْ أَشْيَاءَ فَلَمَّا هَمَّ حُمْرَانُ بِالْقِيَامِ قَالَ لِأَبِي جَعْفَرٍ ع أُخْبِرُكَ أَطَالَ اللَّهُ بَقَاءَكَ لَنَا وَ أَمْتَعَنَا بِكَ إِنَّا نَأْتِيكَ فَمَا نَخْرُجُ مِنْ عِنْدِكَ حَتَّى تَرِقُّ قُلُوبُنَا وَ تَسْلُو أَنْفُسُنَا عَنِ الدُّنْيَا وَ يَهُونُ عَلَيْنَا مَا فِي أَيْدِي النَّاسِ مِنْ هَذِهِ الْأَمْوَالِ ثُمَّ نَخْرُجُ مِنْ عِنْدِكَ فَإِذَا صِرْنَا مَعَ النَّاسِ وَ التُّجَّارِ أَحْبَبْنَا الدُّنْيَا
‘Al-Kafi’ – Ali, from his father, and the number (of reporters), from Sahl, and Muhammad Bin Yahya, from Ahmad Bin Muhammad altogether, from Ibn Mahboub, from Muhammad al Nu’man Al Ahowl, from Salam Bin Mustaneer who said,
‘I was in the presence of Abu Ja’far-asws, and Humran Bin Ayn entered and asked him-asws about certain things. When Humran was thinking of arising, he said to Abu Ja’far-asws, ‘I inform you-asws, may Allah-azwj Prolong your-asws remaining for us and our benefitting with you-asws, we come to you-asws and we do not exit from your-asws presence until you-asws advance our hearts and take ourselves away from the world, and it becomes irrelevant upon us whatever is in the hands of the people from these wealth. Then we go out from your-asws presence, and when we come to be with the people, and the traders, we love the world (once again)!’
قَالَ فَقَالَ أَبُو جَعْفَرٍ ع إِنَّمَا هِيَ الْقُلُوبُ مَرَّةً تَصْعُبُ وَ مَرَّةً تَسْهُلُ
He (the narrator) said, ‘Abu Ja’far-asws said: ‘But rather these are turnings, difficult at times and easy at times’.
ثُمَّ قَالَ أَبُو جَعْفَرٍ ع أَمَا إِنَّ أَصْحَابَ مُحَمَّدٍ ص قَالُوا يَا رَسُولَ اللَّهِ نَخَافُ عَلَيْنَا النِّفَاقَ قَالَ فَقَالَ وَ لِمَ تَخَافُونَ ذَلِكَ
Then Abu Ja’far-asws said: ‘But, the companions of Muhammad-saww said, ‘O Rasool-Allah-saww! We fear the hypocrisy upon us’. He-saww said:’ And why are you fearing that?’
قَالُوا إِذَا كُنَّا عِنْدَكَ فَذَكَّرْتَنَا وَ رَغَّبْتَنَا وَجِلْنَا وَ نَسِينَا الدُّنْيَا وَ زَهِدْنَا حَتَّى كَأَنَّنَا نُعَايِنُ الْآخِرَةَ وَ الْجَنَّةَ وَ النَّارَ وَ نَحْنُ عِنْدَكَ
They said, ‘Whenever we are in your-saww presence, so you-saww remind us and make us desirous, and polish us, and makes us forget the world, and make us ascetic until it is as if we are witnessing the Hereafter, and the Paradise, and the Fire, although we are with you-saww.
فَإِذَا خَرَجْنَا مِنْ عِنْدِكَ وَ دَخَلْنَا هَذِهِ الْبُيُوتَ وَ شَمِمْنَا الْأَوْلَادَ وَ رَأَيْنَا الْعِيَالَ وَ الْأَهْلَ يَكَادُ أَنْ نُحَوَّلَ عَنِ الْحَالَةِ الَّتِي كُنَّا عَلَيْهَا عِنْدَكَ حَتَّى كَأَنَّا لَمْ نَكُنْ عَلَى شَيْءٍ أَ فَتَخَافُ عَلَيْنَا أَنْ يَكُونَ ذَلِكَ نِفَاقاً
But, when we go out from your-saww presence and enter these houses, and we smell the children and we see the dependants and the family members, we almost turn around from the state which we used to be in when in your-saww presence, to the extent as if we do not happen to be upon anything. Do you-saww fear upon us, that might become hypocrisy?’
فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص كَلَّا إِنَّ هَذِهِ خُطُوَاتُ الشَّيْطَانِ فَيُرَغِّبُكُمْ فِي الدُّنْيَا وَ اللَّهِ لَوْ تَدُومُونَ عَلَى الْحَالَةِ الَّتِي وَصَفْتُمْ أَنْفُسَكُمْ بِهَا لَصَافَحَتْكُمُ الْمَلَائِكَةُ وَ مَشَيْتُمْ عَلَى الْمَاءِ وَ لَوْ لَا أَنَّكُمْ تُذْنِبُونَ فَتَسْتَغْفِرُونَ اللَّهَ لَخَلَقَ اللَّهُ خَلْقاً حَتَّى يُذْنِبُوا ثُمَّ يَسْتَغْفِرُوا اللَّهَ فَيَغْفِرَ لَهُمْ
Rasool-Allah-saww said to them: ‘Never! These are the footsteps of Satan-la making you desirous regarding the world. By Allah-azwj! If you were to continue upon the state which you described yourselves with, the Angels would shake your hands and make you walk upon the water. And if you sin and do not seek Forgiveness of Allah-azwj, Allah-azwj would Create (other) creatures who (when) they are sinning, would seek Forgiveness of Allah-azwj, and He-azwj would Forgive (their sins) for them.
إِنَّ الْمُؤْمِنَ مُفَتَّنٌ تَوَّابٌ أَ مَا سَمِعْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَ يُحِبُّ الْمُتَطَهِّرِينَ وَ قَالَ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ
The Momin is Tried, repentant. Have you nor heard the Words of Allah-azwj Mighty and Majestic: Allah Loves the repenting ones, and He Loves the cleaning ones [2:222]? And Said: And, O people! Seek Forgiveness of your Lord, then repent to Him; [11:52]’’.[95]
باب 21 نفي العبث و ما يوجب النقص من الاستهزاء و السخرية و المكر و الخديعة عنه تعالى و تأويل الآيات فيها
CHAPTER 21 – NEGATION OF THE FRIVOLITIES AND WHAT IS OBLIGATED FROM THE REDUCTION OF THE MOCKERY AND THE RIDICULE, AND THE PLOTTING, AND THE DECEPTION ABOUT HIM-azwj THE EXALTED, AND EXPLANATION OF THE VERSES REGARDING IT
الآيات البقرة اللَّهُ يَسْتَهْزِئُ بِهِمْ وَ يَمُدُّهُمْ فِي طُغْيانِهِمْ يَعْمَهُونَ
The Verses – (Surah) Al Baqarah: Allah will be Mocking with them, and Extend them in their insolence, wandering blindly [2:15]
النساء يُخادِعُونَ اللَّهَ وَ هُوَ خادِعُهُمْ
(Surah) Al Nisaa: The hypocrites are seeking to deceive Allah and He is Deceiving them, [4:142]
الأنفال وَ يَمْكُرُونَ وَ يَمْكُرُ اللَّهُ وَ اللَّهُ خَيْرُ الْماكِرِينَ
(Surah) Al Anfaal: and they were plotting and Allah Planned, and Allah is the best of the planners [8:30]
التوبة فَيَسْخَرُونَ مِنْهُمْ سَخِرَ اللَّهُ مِنْهُمْ
(Surah) Al Tawbah: so they are ridiculing them. Allah will Ridicule them [9:79]
يونس قُلِ اللَّهُ أَسْرَعُ مَكْراً
(Surah) Yunus: Say: ‘Allah is Quicker in planning; [10:21]
الرعد وَ قَدْ مَكَرَ الَّذِينَ مِنْ قَبْلِهِمْ فَلِلَّهِ الْمَكْرُ جَمِيعاً
(Surah) Al Ra’ad: And they had plotted, those from before them, but for Allah is the Planning entirely. [13:42]
النمل وَ مَكَرُوا مَكْراً وَ مَكَرْنا مَكْراً وَ هُمْ لا يَشْعُرُونَ
(Surah) Al Naml: And they plotted, and We Planned, and they were not perceiving [27:50]
الطارق إِنَّهُمْ يَكِيدُونَ كَيْداً وَ أَكِيدُ كَيْداً فَمَهِّلِ الْكافِرِينَ أَمْهِلْهُمْ رُوَيْداً
(Surah) Al Tariq: They would be plotting a plot [86:15] And I would be Planning a plan [86:16] So respite the Kafirs, respiting them gently for a while [86:17]
1- يد، التوحيد مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام الْمُعَاذِيُّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ سَخِرَ اللَّهُ مِنْهُمْ وَ عَنْ قَوْلِهِ اللَّهُ يَسْتَهْزِئُ بِهِمْ وَ عَنْ قَوْلِهِ وَ مَكَرُوا وَ مَكَرَ اللَّهُ وَ عَنْ قَوْلِهِ يُخادِعُونَ اللَّهَ وَ هُوَ خادِعُهُمْ
‘Al Tawheed’ – Al Ma’azy, from Ahamad Al hamdany, from Ali Bin Al Hassan Bin Fazal, from his father who said,
‘I asked Al-Reza-asws would the Words of Allah-azwj Mighty and Majestic: Allah will Ridicule them [9:79], and about His-azwj Words: Allah will be Mocking with them, [2:15], and about His-azwj Words: And they plotted, and We Planned, and they were not perceiving [27:50], and about His-azwj Words: The hypocrites are seeking to deceive Allah and He is Deceiving them, [4:142].
فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَسْخَرُ وَ لَا يَسْتَهْزِئُ وَ لَا يَمْكُرُ وَ لَا يُخَادِعُ وَ لَكِنَّهُ عَزَّ وَ جَلَّ يُجَازِيهِمْ جَزَاءَ السُّخْرِيَّةِ وَ جَزَاءَ الِاسْتِهْزَاءِ وَ جَزَاءَ الْمَكْرِ وَ الْخَدِيعَةِ تَعَالَى اللَّهُ عَمَّا يَقُولُ الظَّالِمُونَ عُلُوّاً كَبِيراً
He-asws said: ‘Allah-azwj Mighty and Majestic neither ridicules nor mocks, nor plots, nor deceives, but He-azwj Mighty and Majestic would Recompense them with a recompense of the ridicule, and a recompense of the mocking, and recompense of the plotting, and a recompense of the deceiving. Allah-azwj is Exalted from what they unjust ones are saying, Higher, Greater’’.[96]
2- م، تفسير الإمام عليه السلام يُخادِعُونَ اللَّهَ وَ الَّذِينَ آمَنُوا وَ ما يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ وَ ما يَشْعُرُونَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع لَمَّا نَصَبَ النَّبِيُّ ص عَلِيّاً ع يَوْمَ غَدِيرِ خُمٍ وَ أَمَرَ عُمَرَ وَ تَمَامَ تِسْعَةٍ مِنْ رُؤَسَاءِ الْمُهَاجِرِينَ وَ الْأَنْصَارِ أَنْ يُبَايِعُوهُ بِإِمْرَةِ الْمُؤْمِنِينَ فَفَعَلُوا ذَلِكَ وَ تَوَاطَئُوا بَيْنَهُمْ أَنْ يَدْفَعُوا هَذَا الْأَمْرَ عَنْ عَلِيٍّ ع وَ أَنْ يُهْلِكُوهُمَا
Tafseer of the Imam (Hassan Al-Askari-asws) – They are (trying to) deceive Allah and those who believe, and they are not deceiving except for themselves and there are no realising [2:9]. Musa-asws Bin Ja’far-asws said: ‘When the Prophet-saww appointed Ali-asws on the day of Ghadeer Khumm and ordered Umar and all the nine chiefs of the Emigrants and the Helpers that they should pledge allegiances to him as Emir of the Momineen, they all did that, and they colluded between them that they would repel this command away from Ali-asws, and that they would kill them-asws both.
كَانَ مِنْ مُوَاطَاتِهِمْ أَنْ قَالَ أَوَّلُهُمْ مَا اعْتَدَدْتُ بِشَيْءٍ كَاعْتِدَادِي بِهَذِهِ الْبَيْعَةِ وَ لَقَدْ رَجَوْتُ أَنْ يَفْسَحَ اللَّهُ بِهَا لِي فِي قُصُورِ الْجِنَانِ وَ يَجْعَلَنِي فِيهَا مِنْ أَفْضَلِ النُّزَّالِ وَ السُّكَّانِ
It was from their collusion that the first of them said (to Rasool-Allah-saww), ‘I do not consider anything better in my deeds than this allegiance, and desire for this from Allah-azwj castles in the Gardens, and that He-azwj will Make me therein of the highest of the inhabitants and dwellers!’
وَ قَالَ ثَانِيهِمْ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ مَا وَثِقْتُ بِدُخُولِ الْجَنَّةِ وَ النَّجَاةِ مِنَ النَّارِ إِلَّا بِهَذِهِ الْبَيْعَةِ وَ اللَّهِ مَا يَسُرُّنِي أَنْ نَقَضْتُهَا أَوْ نَكَثْتُ بَعْدَ مَا أَعْطَيْتُ وَ أنَّ لِي طِلَاعَ مَا بَيْنَ الثَّرَى إِلَى الْعَرْشِ لَآلِيَ رَطْبَةً وَ جَوَاهِرَ فَاخِرَةً
The second one of them said: ‘May my father and mother be sacrificed for you-saww, O Rasool-Allah-saww! I am not depending on anything other than this allegiance for my entry into Paradise and salvation from the Fire. By Allah-azwj! It would not make me happy if I were to renege or break after having given from myself what I have given (pledge of allegiance), and even if there was for me, what is between the earth to the Throne a mountain of pride-worthy jewels.’
وَ قَالَ ثَالِثُهُمْ وَ اللَّهِ يَا رَسُولَ اللَّهِ لَقَدْ صِرْتُ مِنَ الْفَرَحِ بِهَذِهِ الْبَيْعَةِ وَ مِنَ السُّرُورِ الْفَسِيحِ مِنَ الْآمَالِ فِي رِضْوَانِ اللَّهِ مَا أَيْقَنْتُ أَنَّهُ لَوْ كَانَتْ ذُنُوبُ أَهْلِ الْأَرْضِ كُلُّهَا عَلَيَّ لَمُحِّصَتْ عَنِّي بِهَذِهِ الْبَيْعَةِ
And the third of them said: ‘By Allah-azwj! O Rasool-Allah-saww! I have so much happiness in my heart after taking an oath of allegiance (to Ali-asws) and I prefer this to any of my other deeds. I am convinced that it will earn me the Pleasure of Allah-azwj and even if I were to have the sins of all the people of the world on me, still I will be cleansed from them by (honouring) this allegiance’.
وَ حَلَفَ عَلَى مَا قَالَ مِنْ ذَلِكَ ثُمَّ تَتَابَعَ بِمِثْلِ هَذَا الِاعْتِذَارِ مَنْ بَعْدَهُمْ مِنَ الْجَبَابِرَةِ وَ الْمُتَمَرِّدِينَ
And he swore upon what he said from that, then he followed it up with the likes of these apologies from after them, from the tyrants and the apostates.
فَقَالَ اللَّهُ عَزَّ وَ جَلَّ لِمُحَمَّدٍ ص يُخادِعُونَ اللَّهَ يَعْنِي يُخَادِعُونَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بِأَيْمَانِهِمْ خِلَافَ مَا فِي جَوَانِحِهِمْ وَ الَّذِينَ آمَنُوا كَذَلِكَ أَيْضاً الَّذِينَ سَيِّدُهُمْ وَ فَاضِلُهُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ
Allah-azwj Mighty and Majestic Said to Muhammad-saww: They are (trying to) deceive Allah [2:9] Meaning – they are (trying to) deceive Rasool-Allah-saww by the display of their Eman which is against what is in their hearts; and those who believe Similar to that as well, (trying to deceive) their chief and their superior, Ali-asws Ibn Abu Talib-asws.
ثُمَّ قَالَ وَ ما يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ مَا يَضُرُّونَ بِتِلْكَ الْخَدِيعَةِ إِلَّا أَنْفُسَهُمْ فَإِنَّ اللَّهَ غَنِيٌّ عَنْهُمْ وَ عَنْ نُصْرَتِهِمْ وَ لَوْ لَا إِمْهَالُهُ لَهُمْ مَا قَدَرُوا عَلَى شَيْءٍ مِنْ فُجُورِهِمْ وَ طُغْيَانِهِمْ وَ ما يَشْعُرُونَ أَنَّ الْأَمْرَ كَذَلِكَ وَ أَنَّ اللَّهَ يُطْلِعُ نَبِيَّهُ عَلَى نِفَاقِهِمْ وَ كَذِبِهِمْ وَ كُفْرِهِمْ وَ يَأْمُرُهُ بِلَعْنِهِمْ فِي لَعْنَةِ الظَّالِمِينَ النَّاكِثِينَ وَ ذَلِكَ اللَّعْنُ لَا يُفَارِقُهُمْ فِي الدُّنْيَا يَلْعَنُهُمْ خِيَارُ عِبَادِ اللَّهِ وَ فِي الْآخِرَةِ يُبْتَلَوْنَ بِشَدَائِدِ عِقَابِ اللَّهِ وَ إِذا لَقُوا الَّذِينَ آمَنُوا إِلَى قَوْلِهِ يَعْمَهُونَ قَالَ مُوسَى ع وَ إِذَا لَقِيَ هَؤُلَاءِ النَّاكِثُونَ لِلْبَيْعَةِ الْمُوَاطِئُونَ عَلَى مُخَالَفَةِ عَلِيٍّ ع وَ دَفْعِ الْأَمْرِ عَنْهُ الَّذِينَ آمَنُوا قَالُوا آمَنَّا كَإِيمَانِكُمْ إِذَا لَقُوا سَلْمَانَ وَ الْمِقْدَادَ وَ أَبَا ذَرٍّ وَ عَمَّاراً قَالُوا آمَنَّا بِمُحَمَّدٍ وَ سَلَّمْنَا لَهُ بَيْعَةَ عَلِيٍّ وَ فَضْلَهُ كَمَا آمَنْتُمْ وَ إِنَّ أَوَّلَهُمْ وَ ثَانِيَهُمْ وَ ثَالِثَهُمْ إِلَى تَاسِعِهِمْ رُبَّمَا كَانُوا يَلْتَقُونَ فِي بَعْضِ طُرُقِهِمْ مَعَ سَلْمَانَ وَ أَصْحَابِهِ فَإِذَا لَقُوهُمْ اشْمَأَزُّوا مِنْهُمْ وَ قَالُوا هَؤُلَاءِ أَصْحَابُ السَّاحِرِ وَ الْأَهْوَجِ يَعْنُونَ مُحَمَّداً وَ عَلِيّاً ع فَيَقُولُ أَوَّلُهُمْ انْظُرُوا كَيْفَ أَسْخَرُ مِنْهُمْ وَ أَكُفُّ عَادِيَتَهُمْ عَنْكُمْ فَإِذَا الْتَقَوْا قَالَ أَوَّلُهُمْ مَرْحَباً بِسَلْمَانَ ابْنِ الْإِسْلَامِ وَ يَمْدَحُهُ بِمَا قَالَ النَّبِيُّ ص فِيهِ وَ كَذَا كَانَ يَمْدَحُ تَمَامَ الْأَرْبَعَةِ فَلَمَّا جَازُوا عَنْهُمْ كَانَ يَقُولُ الْأَوَّلُ كَيْفَ رَأَيْتُمْ سُخْرِيَّتِي لِهَؤُلَاءِ وَ كَفِّي عَادِيَتَهُمْ عَنِّي وَ عَنْكُمْ فَيَقُولُ لَهُ لَا نَزَالُ بِخَيْرٍ مَا عِشْتَ لَنَا فَيَقُولُ لَهُمْ فَهَكَذَا فَلْتَكُنْ مُعَامَلَتُكُمْ لَهُمْ إِلَى أَنْ تَنْتَهِزُوا الْفُرْصَةَ فِيهِمْ مِثْلَ هَذَا فَإِنَّ اللَّبِيبَ الْعَاقِلَ مَنْ تَجَرَّعَ عَلَى الْغُصَّةِ حَتَّى يَنَالَ الْفُرْصَةَ ثُمَّ يَعُودُونَ إِلَى أَخْدَانِهِمْ مِنَ الْمُنَافِقِينَ الْمُتَمَرِّدِينَ الْمُشَارِكِينَ لَهُمْ فِي تَكْذِيبِ رَسُولِ اللَّهِ ص فِيمَا أَدَّاهُ إِلَيْهِمْ عَنِ اللَّهِ عَزَّ وَ جَلَّ مِنْ ذِكْرِ تَفْضِيلِ أَمِيرِ الْمُؤْمِنِينَ ع وَ نَصْبِهِ إِمَاماً عَلَى كَافَّةِ الْمُسْلِمِينَ قَالُوا لَهُمْ إِنَّا مَعَكُمْ فِيمَا وَاطَأْنَاكُمْ عَلَيْهِ مِنْ دَفْعِ عَلِيٍّ عَنْ هَذَا الْأَمْرِ إِنْ كَانَتْ لِمُحَمَّدٍ كَائِنَةٌ فَلَا يَغُرَّنَّكُمْ وَ لَا يُهَوِّلَنَّكُمْ مَا تَسْمَعُونَهُ مِنَّا مِنْ تَقْرِيظِهِمْ وَ تَرَوْنَا نَجْتَرِئُ عَلَيْهِمْ مِنْ مُدَارَاتِهِمْ فَإِنَّا نَحْنُ مُسْتَهْزِءُونَ بِهِمْ فَقَالَ اللَّهُ عَزَّ وَ جَلَ اللَّهُ يَسْتَهْزِئُ بِهِمْ يُجَازِيهِمْ جَزَاءَ اسْتِهْزَائِهِمْ فِي الدُّنْيَا
Then Allah-azwj Said: and they are not deceiving except for themselves – and they are not damaging anyone with their deceit except their own selves, for Allah-azwj is Needless of them and their help, and had He-azwj not Respited them, they would have no power over anything from their corruption and tyranny;
وَ ما يَشْعُرُونَ أَنَّ الْأَمْرَ كَذَلِكَ وَ أَنَّ اللَّهَ يُطْلِعُ نَبِيَّهُ عَلَى نِفَاقِهِمْ وَ كَذِبِهِمْ وَ كُفْرِهِمْ وَ يَأْمُرُهُ بِلَعْنِهِمْ فِي لَعْنَةِ الظَّالِمِينَ النَّاكِثِينَ وَ ذَلِكَ اللَّعْنُ لَا يُفَارِقُهُمْ فِي الدُّنْيَا يَلْعَنُهُمْ خِيَارُ عِبَادِ اللَّهِ وَ فِي الْآخِرَةِ يُبْتَلَوْنَ بِشَدَائِدِ عِقَابِ اللَّهِ
And they are not realising that the matter is like that, and Allah-azwj has Notified His-azwj Prophet-saww about their hypocrisy, and their lies, and their infidelity, and Commanded him-saww in cursing the unjust and the breakers of the allegiance. And that curse would not separate from them – in the world, the best of the servants of Allah-azwj would be cursing them, and in the Hereafter they would be involved in the severe Punishments of Allah-azwj’
وَ إِذا لَقُوا الَّذِينَ آمَنُوا إِلَى قَوْلِهِ يَعْمَهُونَ قَالَ مُوسَى ع وَ إِذَا لَقِيَ هَؤُلَاءِ النَّاكِثُونَ لِلْبَيْعَةِ الْمُوَاطِئُونَ عَلَى مُخَالَفَةِ عَلِيٍّ ع وَ دَفْعِ الْأَمْرِ عَنْهُ
And when they are meeting those who believe, [2:14] – up to His-azwj Words: wandering blindly [2:15] – Musa-asws said: ‘‘And when they are meeting – Those breakers of the allegiance, the ones resolutely upon the opposition to Ali-asws and repelling the matter (Caliphate) away from him-asws.
الَّذِينَ آمَنُوا قَالُوا آمَنَّا كَإِيمَانِكُمْ إِذَا لَقُوا سَلْمَانَ وَ الْمِقْدَادَ وَ أَبَا ذَرٍّ وَ عَمَّاراً قَالُوا آمَنَّا بِمُحَمَّدٍ وَ سَلَّمْنَا لَهُ بَيْعَةَ عَلِيٍّ وَ فَضْلَهُ كَمَا آمَنْتُمْ
(When they are meeting) those who believe, they are saying: We believe – just like those with Eman, when they are meeting Salman-ra, and Al-Miqdad-ra, and Abu Zarr-ra and Ammar-ra. (So) they are saying, ‘We believe in Muhammad-saww, and we submit allegiance to Ali-asws and his-asws merits, and concede to his-asws matter just as you believe’.
وَ إِنَّ أَوَّلَهُمْ وَ ثَانِيَهُمْ وَ ثَالِثَهُمْ إِلَى تَاسِعِهِمْ رُبَّمَا كَانُوا يَلْتَقُونَ فِي بَعْضِ طُرُقِهِمْ مَعَ سَلْمَانَ وَ أَصْحَابِهِ فَإِذَا لَقُوهُمْ اشْمَأَزُّوا مِنْهُمْ وَ قَالُوا هَؤُلَاءِ أَصْحَابُ السَّاحِرِ وَ الْأَهْوَجِ يَعْنُونَ مُحَمَّداً وَ عَلِيّاً ع
And their first one, and their second one, and their third ones, up to their ninth one – would sometimes come across, in one of the streets, with Salman-ra and his-ra companions. When they did meet them, they were constricted from them and they said, ‘They are the companions of the sorcerer and the reckless’ – meaning Muhammad-saww and Ali-asws.
فَيَقُولُ أَوَّلُهُمْ انْظُرُوا كَيْفَ أَسْخَرُ مِنْهُمْ وَ أَكُفُّ عَادِيَتَهُمْ عَنْكُمْ فَإِذَا الْتَقَوْا قَالَ أَوَّلُهُمْ مَرْحَباً بِسَلْمَانَ ابْنِ الْإِسْلَامِ وَ يَمْدَحُهُ بِمَا قَالَ النَّبِيُّ ص فِيهِ وَ كَذَا كَانَ يَمْدَحُ تَمَامَ الْأَرْبَعَةِ
The first one was saying to them, ‘Look at me, how I mock at them, and refrain their opposition from you’. When they met, their first one said, ‘Congratulations Salman-ra son of Al-Islam’, and he praised him-ra with what the Prophet-saww had said regarding him-ra, and like that he praised all the four.
فَلَمَّا جَازُوا عَنْهُمْ كَانَ يَقُولُ الْأَوَّلُ كَيْفَ رَأَيْتُمْ سُخْرِيَّتِي لِهَؤُلَاءِ وَ كَفِّي عَادِيَتَهُمْ عَنِّي وَ عَنْكُمْ فَيَقُولُ لَهُ لَا نَزَالُ بِخَيْرٍ مَا عِشْتَ لَنَا فَيَقُولُ لَهُمْ فَهَكَذَا فَلْتَكُنْ مُعَامَلَتُكُمْ لَهُمْ إِلَى أَنْ تَنْتَهِزُوا الْفُرْصَةَ فِيهِمْ مِثْلَ هَذَا فَإِنَّ اللَّبِيبَ الْعَاقِلَ مَنْ تَجَرَّعَ عَلَى الْغُصَّةِ حَتَّى يَنَالَ الْفُرْصَةَ
When they had crossed over from them, the first one was saying, ‘‘How did you see my mocking with them and refraining their enmity from me and from you?’ They were saying, ‘We will not cease to be in goodness for as long as you live for us’. He was saying to them, ‘This is how you should be in your dealing with them, until you can seize the opportunity similar to this regarding them, for the one of understanding, the intellectual, is the one who does not panic upon the anger until he grabs the opportunity’.
ثُمَّ يَعُودُونَ إِلَى أَخْدَانِهِمْ مِنَ الْمُنَافِقِينَ الْمُتَمَرِّدِينَ الْمُشَارِكِينَ لَهُمْ فِي تَكْذِيبِ رَسُولِ اللَّهِ ص فِيمَا أَدَّاهُ إِلَيْهِمْ عَنِ اللَّهِ عَزَّ وَ جَلَّ مِنْ ذِكْرِ تَفْضِيلِ أَمِيرِ الْمُؤْمِنِينَ ع وَ نَصْبِهِ إِمَاماً عَلَى كَافَّةِ الْمُسْلِمِينَ
Then they are returning to their paramours from the hypocrites, the apostates, the participants of theirs in their belying Rasool-Allah-saww regarding what was hateful to them from Allah-azwj Mighty and Majestic, from the mention and merits of Amir-Al-Momineen-asws and his-asws appointment as the Imam-asws and in charge upon all Muslims.
قَالُوا لَهُمْ إِنَّا مَعَكُمْ فِيمَا وَاطَأْنَاكُمْ عَلَيْهِ مِنْ دَفْعِ عَلِيٍّ عَنْ هَذَا الْأَمْرِ إِنْ كَانَتْ لِمُحَمَّدٍ كَائِنَةٌ فَلَا يَغُرَّنَّكُمْ وَ لَا يُهَوِّلَنَّكُمْ مَا تَسْمَعُونَهُ مِنَّا مِنْ تَقْرِيظِهِمْ وَ تَرَوْنَا نَجْتَرِئُ عَلَيْهِمْ مِنْ مُدَارَاتِهِمْ فَإِنَّا نَحْنُ مُسْتَهْزِءُونَ بِهِمْ
They are saying – to them- We are with you all upon what and what are reassuring you upon, from the repelling Ali-asws from this matter (Caliphate), if there was to happen to Muhammad-saww an event (of death), therefore neither let it deceive you nor appal you what you would be listening from us from our praising them-asws, and you see us to be in their-asws circles, but rather we were only mocking with them.’
فَقَالَ اللَّهُ عَزَّ وَ جَلَ اللَّهُ يَسْتَهْزِئُ بِهِمْ يُجَازِيهِمْ جَزَاءَ اسْتِهْزَائِهِمْ فِي الدُّنْيَا وَ الْآخِرَةِ وَ يَمُدُّهُمْ فِي طُغْيانِهِمْ يَعْمَهُونَ يُمْهِلُهُمْ وَ يَتَأَنَّى بِهِمْ وَ يَدْعُوهُمْ إِلَى التَّوْبَةِ وَ يَعِدُهُمْ إِذَا تَابُوا الْمَغْفِرَةَ وَ هُمْ يَعْمَهُونَ لَا يَرْعَوُونَ عَنْ قَبِيحٍ وَ لَا يَتْرُكُونَ أَذًى بِمُحَمَّدٍ وَ عَلِيٍّ يُمْكِنُهُمْ إِيصَالُهُ إِلَيْهِمَا إِلَّا بَلَغُوهُ
Allah-azwj the Mighty and Majestic Said: “O Muhammad-saww! Allah will be Mocking with them [2:15] – and He-azwj would Recompense them with such a Recompense, they would be mocked within the world as well as in the Hereafter – and Extend them in their insolence Respiting them and being Patient with them due to His-azwj Kindness and Inviting them to the repentance, and Prepare the Forgiveness when they do repent – and they are blindly wandering on – They will neither be removing their ugliness nor will they be leaving their hurting Muhammad-saww and Ali-asws to the extent of their abilities.’
قَالَ الْعَالِمُ ع أَمَّا اسْتِهْزَاءُ اللَّهِ بِهِمْ فِي الدُّنْيَا فَهُوَ إِجْرَاؤُهُ إِيَّاهُمْ عَلَى ظَاهِرِ أَحْكَامِ الْمُسْلِمِينَ لِإِظْهَارِهِمُ السَّمْعَ وَ الطَّاعَةَ
The Imam-asws, the knowledgeable one, said: As for Allah-azwj the Exalted Mocking them in this world, it is that their apparent expression of belief made them come under the orders of the Muslims of hearing and obeying.
وَ أَمَّا اسْتِهْزَاؤُهُ بِهِمْ فِي الْآخِرَةِ فَهُوَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَقَرَّهُمْ فِي دَارِ اللَّعْنَةِ وَ الْهَوَانِ وَ عَذَّبَهُمْ بِتِلْكَ الْأَلْوَانِ الْعَجِيبَةِ مِنَ الْعَذَابِ وَ أَقَرَّ هَؤُلَاءِ الْمُؤْمِنِينَ فِي الْجِنَانِ بِحَضْرَةِ مُحَمَّدٍ صَفِيِّ اللَّهِ الْمَلِكِ الدَّيَّانِ
And as for Mocking them in the Hereafter will be that Allah-azwj Mighty and Majestic, when He-azwj Accepts them to be in the house of the curses and the disgrace and Punishes them with those verities of severe Punishments, and will Open the chambers of Curses and humiliation to be their abode and Inflict upon them severe types of Punishment, and Accepts these Momineen to be in the Gardens in the presence of Muhammad-saww in the position of a judging king.
أَطْلَعَهُمْ عَلَى هَؤُلَاءِ الْمُسْتَهْزِءِينَ بِهِمْ فِي الدُّنْيَا حَتَّى يَرَوْا مَا هُمْ فِيهِ مِنْ عَجَائِبِ اللَّعَائِنِ وَ بَدَائِعِ النَّقِمَاتِ فَيَكُونَ لَذَّتُهُمْ وَ سُرُورُهُمْ بِشَمَاتَتِهِمْ كَلَذَّتِهِمْ وَ سُرُورِهِمْ بِنَعِيمِهِمْ فِي جِنَانِ رَبِّهِمْ
He-azwj will then Notify upon these mockers, those who were mocking with them in the world, until they (Momineen) see them what they are involved in from the varieties of the curses and newly originated curses. Thus, that would happen to be their pleasure and their joy by their gloating with them – just as it would be their pleasure and their joy with their own Bounties in the Gardens of their Lord-azwj’.
فَالْمُؤْمِنُونَ يَعْرِفُونَ أُولَئِكَ الْكَافِرِينَ الْمُنَافِقِينَ بِأَسْمَائِهِمْ وَ صِفَاتِهِمْ وَ الْكَافِرُونَ وَ الْمُنَافِقُونَ يَنْظُرُونَ فَيَرَوْنَ هَؤُلَاءِ الْمُؤْمِنِينَ الَّذِينَ كَانُوا بِهِمْ فِي الدُّنْيَا يَسْخَرُونَ لِمَا كَانُوا مِنْ مُوَالاةِ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا
The Momineen would be recognising those Kafirs and the Munafiqs (hypocrites) – by their names and their descriptions, And the Kafirs and the Munafiqs would be looking on, and they would be seeing these Momineen, those who they were mocking within the world – due to what they were from the friendship and believing in Muhammad-saww and Ali-asws and their-asws Progeny-asws.
يَعْتَقِدُونَ فَيَرْونَهُمْ فِي أَنْوَاعِ الْكَرَامَةِ وَ النَّعِيمِ فَيَقُولُ هَؤُلَاءِ الْمُؤْمِنُونَ الْمُشْرِفُونَ عَلَى هَؤُلَاءِ الْكَافِرِينَ الْمُنَافِقِينَ يَا فُلَانُ وَ يَا فُلَانُ وَ يَا فُلَانُ حَتَّى يُنَادُوهُمْ بِأَسْمَائِهِمْ مَا بَالُكُمْ فِي مَوَاقِفِ خِزْيِكُمْ مَاكِثُونَ هَلُمُّوا إِلَيْنَا نَفْتَحْ لَكُمْ أَبْوَابَ الْجِنَانِ لِتَخَلَّصُوا مِنْ عَذَابِكُمْ وَ تَلْحَقُوا بِنَا
They would be seeing them in a variety of the honour and the Bounties, and these honoured Momineen would be saying upon those Kafirs, hypocrites, ‘O so and so!’ And, ‘O so and so!’ And, ‘O so and so!’ – until they call out with their names – ‘What is the matter with you immersed remaining in your disgrace? Come to us. We will open the doors of the Gardens for you in order to finish you off from your Punishments, and you can join up with us!’
فَيَقُولُونَ يَا وَيْلَنَا أَنَّى لَنَا هَذَا فَيَقُولُ الْمُؤْمِنُونَ انْظُرُوا إِلَى هَذِهِ الْأَبْوَابِ فَيَنْظُرُونَ إِلَى أَبْوَابٍ مِنَ الْجِنَانِ مُفَتَّحَةٍ يُخَيَّلُ إِلَيْهِمْ أَنَّهَا إِلَى جَهَنَّمَ الَّتِي فِيهَا يُعَذَّبُونَ وَ يَقْدِرُونَ أَنَّهُمْ يَتَمَكَّنُونَ مِنْ أَنْ يَخْلَصُوا إِلَيْهَا فَيَأْخُذُونَ فِي السِّبَاحَةِ فِي بِحَارِ حَمِيمِهَا وَ عَدْواً مِنْ بَيْنِ أَيْدِي زَبَانِيَتِهَا وَ هُمْ يَلْحَقُونَهُمْ يَضْرِبُونَهُمْ بِأَعْمِدَتِهِمْ وَ مِرْزَبَاتِهِمْ وَ سِيَاطِهِمْ
They would be saying, ‘O woe is for us! If only this was for us’. The Momineen would be saying, ‘Look at these doors’. They would be looking at the doors of the Gardens being opened, making them think that it is to Hell which they are being Punished, and (now) they are being enabled to be finished off from it. They would take to the swimming in the ocean of its pus, and end up in the hands of its Zabanyya (Angels of Hell), and they would be meeting them – and they would be striking them with their rods, and their hammers and their whips.
فَلَا يَزَالُونَ هَكَذَا يَسِيرُونَ هُنَاكَ وَ هَذِهِ الْأَصْنَافُ مِنَ الْعَذَابِ تَمَسُّهُمْ حَتَّى إِذَا قَدَرُوا أَنْ قَدْ بَلَغُوا تِلْكَ الْأَبْوَابَ وَجَدُوهَا مَرْدُومَةً عَنْهُمْ وَ تُدَهْدِهُهُمُ الزَّبَانِيَةُ بِأَعْمِدَتِهَا فَتُنَكِّسُهُمْ إِلَى سَوَاءِ الْجَحِيمِ وَ يَسْتَلْقِي أُولَئِكَ الْمُؤْمِنُونَ عَلَى فُرُشِهِمْ فِي مَجَالِسِهِمْ يَضْحَكُونَ مِنْهُمْ مُسْتَهْزِءِينَ بِهِمْ
They would not cease to be like this moving back and forth over there. And these are the types of the Punishments touching them, until when they are able to reach the doors, they would find these to be closed, and the Zabanyya (Angels) would be repelling them with their rods. Thus, they would be pushing them to the Blazing Fire, and those Momineen would be lying down upon their carpets, in their gatherings, laughing at them, mocking with them.
فَذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ عَلَى الْأَرائِكِ يَنْظُرُونَ
And these are Words of the Mighty and Majestic: So today those who believe shall laugh at the Kafirs [83:34] On thrones, they would be looking [83:35]’’.[97]
باب 22 عقاب الكفار و الفجار في الدنيا
CHAPTER 22 – PUNISHMENT OF THE KAFIRS, AND THE IMMORAL ONES IN THE WORLD
الآيات الرعد إِنَّ اللَّهَ لا يُغَيِّرُ ما بِقَوْمٍ حَتَّى يُغَيِّرُوا ما بِأَنْفُسِهِمْ
The Verses – (Surah) Al Ra’ad: Surely Allah does not Change what is with a people until they change what is with themselves. [13:11]
الكهف وَ اضْرِبْ لَهُمْ مَثَلًا رَجُلَيْنِ جَعَلْنا لِأَحَدِهِما جَنَّتَيْنِ
(Surah) Al Kahf: And strike for them an example of two men. We Made to be for one of them, two gardens [18:32]
طه فَإِنَّ لَكَ فِي الْحَياةِ أَنْ تَقُولَ لا مِساسَ
(Surah) Ta Ha: Surely for you in the life is that you would be saying, ‘Do not touch me’, [20:97]
حمعسق وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَ يَعْفُوا عَنْ كَثِيرٍ
(Surah) Al Shura: And whatever difficulty afflicts you it is regarding what your hands have earned, and He Pardons a lot [42:30]
وَ ما أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ وَ ما لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَ لا نَصِيرٍ
And you will not be escaping in the earth, and there would neither be a Guardian nor a Helper from besides Allah [42:31]
ن إِنَّا بَلَوْناهُمْ كَما بَلَوْنا أَصْحابَ الْجَنَّةِ إِذْ أَقْسَمُوا لَيَصْرِمُنَّها مُصْبِحِينَ وَ لا يَسْتَثْنُونَ
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 not be excluding anything [68:18]
فَطافَ عَلَيْها طائِفٌ مِنْ رَبِّكَ وَ هُمْ نائِمُونَ فَأَصْبَحَتْ كَالصَّرِيمِ
So there visited upon it a visitation from your Lord, and they were sleeping [68:19] So in the morning it was like the reaped [68:20]
فَتَنادَوْا مُصْبِحِينَ أَنِ اغْدُوا عَلى حَرْثِكُمْ إِنْ كُنْتُمْ صارِمِينَ
And they called out to each other in the morning [68:21] Saying, ‘Go early to your farm if you want to harvest’ [68:22]
فَانْطَلَقُوا وَ هُمْ يَتَخافَتُونَ أَنْ لا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ
So, they went and they were murmuring, [68:23] ‘No poor one would be entering it today upon you’ [68:24]
وَ غَدَوْا عَلى حَرْدٍ قادِرِينَ فَلَمَّا رَأَوْها قالُوا إِنَّا لَضَالُّونَ بَلْ نَحْنُ مَحْرُومُونَ
And they went early morning upon a determination, powerful [68:25] But when they saw it, they said, ‘We are lost. [68:26] But, we are deprived!’ [68:27]
قالَ أَوْسَطُهُمْ أَ لَمْ أَقُلْ لَكُمْ لَوْ لا تُسَبِّحُونَ قالُوا سُبْحانَ رَبِّنا إِنَّا كُنَّا ظالِمِينَ
Their most moderate of them said, ‘Did I not say to you all, ‘Why don’t you Glorify (Allah)?’’ [68:28] They said, Glory be to our Lord! Sure we were unjust’. [68:29]
فَأَقْبَلَ بَعْضُهُمْ عَلى بَعْضٍ يَتَلاوَمُونَ قالُوا يا وَيْلَنا إِنَّا كُنَّا طاغِينَ عَسى رَبُّنا أَنْ يُبْدِلَنا خَيْراً مِنْها إِنَّا إِلى رَبِّنا راغِبُونَ
Then some of them faced towards others, blaming each other [68:30] They said, ‘O woe be unto us! Surely, we were transgressors’. [68:31] Perhaps our Lord will Replace for us better than it. Surely we are hoping to our Lord’ [68:32]
كَذلِكَ الْعَذابُ وَ لَعَذابُ الْآخِرَةِ أَكْبَرُ لَوْ كانُوا يَعْلَمُونَ
Like that is the Punishment, and the Punishment of the Hereafter is greater, if only they had known [68:33].
1- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ وَ لا يَزالُ الَّذِينَ كَفَرُوا تُصِيبُهُمْ بِما صَنَعُوا قارِعَةٌ وَ هِيَ النَّقِمَةُ أَوْ تَحُلُّ قَرِيباً مِنْ دارِهِمْ فَتَحُلُّ بِقَوْمٍ غَيْرِهِمْ فَيَرَوْنَ ذَلِكَ وَ يَسْمَعُونَ بِهِ وَ الَّذِينَ حَلَّتْ بِهِمْ عُصَاةٌ كُفَّارٌ مِثْلُهُمْ وَ لَا يَتَّعِظُ بَعْضُهُمْ بِبَعْضٍ وَ لَنْ يَزَالُوا كَذَلِكَ حَتَّى يَأْتِيَ وَعْدُ اللَّهِ الَّذِي وَعَدَ الْمُؤْمِنِينَ مِنَ النَّصْرِ وَ خِزْيِ الْكَافِرِينَ
‘Tafseer Al Qummi’ – And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: And those who are committing Kufr will not cease to being hit due to what they are doing, by a calamity – and it is the scourge, or it being released near to their houses it, and it hits other people and they would be seeing that and would be hearing of it. And those, a calamity is released upon are Kafirs like them, and they did not advise each other, and it will never cease to be like that until there comes the Promised threat of Allah [13:31], of the Help which He-azwj Promised the Momineen and the Kafirs are disgraced’’.[98]
2- فس، تفسير القمي وَ اضْرِبْ لَهُمْ مَثَلًا رَجُلَيْنِ جَعَلْنا لِأَحَدِهِما جَنَّتَيْنِ مِنْ أَعْنابٍ وَ حَفَفْناهُما بِنَخْلٍ وَ جَعَلْنا بَيْنَهُما زَرْعاً قَالَ نَزَلَتْ فِي رَجُلٍ كَانَ لَهُ بُسْتَانَانِ كَبِيرَانِ عَظِيمَانِ كَثِيرُ الثِّمَارِ كَمَا حَكَى اللَّهُ عَزَّ وَ جَلَّ وَ فِيهِمَا نَخْلٌ وَ زَرْعٌ وَ مَاءٌ وَ كَانَ لَهُ جَارٌ فَقِيرٌ فَافْتَخَرَ الْغَنِيُّ عَلَى الْفَقِيرِ
Tafseer Al Qummi – And strike for them an example of two men. We Made to be for one of them, two gardens of grapes and bordered both of these with palm trees, and We Made a plantation to be between them [18:32], he (Ali Bin Ibrahim) said, ‘It was Revealed regarding a man who had two big magnificent orchards for him, full of fruits – just as Allah-azwj Mighty and Majestic Related – and in these two was a palm tree plantation and water, and he had a poor neighbour.
وَ قَالَ لَهُ أَنَا أَكْثَرُ مِنْكَ مالًا وَ أَعَزُّ نَفَراً ثُمَّ دَخَلَ بُسْتَانَهُ وَ قَالَ ما أَظُنُّ أَنْ تَبِيدَ هذِهِ أَبَداً وَ ما أَظُنُّ السَّاعَةَ قائِمَةً وَ لَئِنْ رُدِدْتُ إِلى رَبِّي لَأَجِدَنَّ خَيْراً مِنْها مُنْقَلَباً
The rich one prided upon the poor and said to him, ‘‘I am of more wealth than you and mightier in number (of children) [18:34]’. Then he entered his garden and said, ‘I don’t think that this will perish, ever! [18:35] And I don’t think the Hour would be Established, and even if I am returned to my Lord I will find an abode better than this [18:36]’.
فَقَالَ لَهُ الْفَقِيرُ أَ كَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا لكِنَّا هُوَ اللَّهُ رَبِّي وَ لا أُشْرِكُ بِرَبِّي أَحَداً
The poor one said to him, ‘‘Are you committing Kufr with the One Who Created you from dust, then from a seed, then Completed you as a man? [18:37] But as for me, He is Allah, my Lord, and I do not associate anyone with my Lord [18:38]’.
ثُمَّ قَالَ الْفَقِيرُ لِلْغَنِيِّ فَهَلَّا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ ما شاءَ اللَّهُ لا قُوَّةَ إِلَّا بِاللَّهِ إِنْ تَرَنِ أَنَا أَقَلَّ مِنْكَ مالًا وَ وَلَداً
ثُمَّ قَالَ الْفَقِيرُ لِلْغَنِيِّ فَهَلَّا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ ما شاءَ اللَّهُ لا قُوَّةَ إِلَّا بِاللَّهِ إِنْ تَرَنِ أَنَا أَقَلَّ مِنْكَ مالًا وَ وَلَداً
Then the poor one said, ‘And, if only you had said when you entered your garden, ‘Whatever Allah so Desires, there is no Strength except by Allah!’ Surely, you view that I am lesser than you in wealth and children [18:39]’.
ثُمَّ قَالَ الْفَقِيرُ فَعَسى رَبِّي أَنْ يُؤْتِيَنِ خَيْراً مِنْ جَنَّتِكَ وَ يُرْسِلَ عَلَيْها حُسْباناً مِنَ السَّماءِ فَتُصْبِحَ صَعِيداً زَلَقاً أَيْ مُحْتَرِقاً أَوْ يُصْبِحَ ماؤُها غَوْراً
Then the poor one said, ‘So, perhaps my Lord would be Giving me better than your garden and would Send upon it a thunderbolt from the sky, so it would become a barren plain [18:40] – i.e. incinerated, Or its waters might become sunken, [18:41]’.
فَوَقَعَ فِيهَا مَا قَالَ الْفَقِيرُ فِي ذَلِكَ اللَّيْلَةِ فَأَصْبَحَ الْغَنِيُ يُقَلِّبُ كَفَّيْهِ عَلَى مَا أَنْفَقَ فِيهَا وَ هِيَ خاوِيَةٌ عَلى عُرُوشِها وَ يَقُولُ يا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَداً وَ لَمْ تَكُنْ لَهُ فِئَةٌ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَ ما كانَ مُنْتَصِراً وَ هَذِهِ عُقُوبَةُ الْغَنِيِ
So, there occurred during that night, what the poor one had said it would, So in the morning he – the rich one, was wringing his hands upon what he had spent in these, and these had collapsed upon its top, and he was saying, ‘Woe be unto me! Had I not associated anyone with my Lord!’ [18:42] And there did not happen to be a force for him to help him, from besides Allah, and he was not supported [18:43]’. And this is the Punishment of the rich one’’.[99] (P.s – this is not a Hadeeth)
3- عَنْ سُلَيْمَانَ بْنِ عَبْدِ اللَّهِ قَالَ: كُنْتُ عِنْدَ أَبِي الْحَسَنِ مُوسَى ع قَاعِداً فَأُتِيَ بِامْرَأَةٍ قَدْ صَارَ وَجْهُهَا قَفَاهَا فَوَضَعَ يَدَهُ الْيُمْنَى فِي جَبِينِهَا وَ يَدَهُ الْيُسْرَى مِنْ خَلْفِ ذَلِكَ ثُمَّ عَصَرَ وَجْهَهَا عَنِ الْيَمِينِ ثُمَّ قَالَ إِنَّ اللَّهَ لا يُغَيِّرُ ما بِقَوْمٍ حَتَّى يُغَيِّرُوا ما بِأَنْفُسِهِمْ فَرَجَعَ وَجْهُهَا
From Suleyman Bin Abdullah who said,
‘I was seated in the presence of Abu Al-Hassan Musa-asws when they came with a woman whose face had turned backwards, so he-asws placed his-asws right hand in her side and his-asws left hand from behind that, then squeezed her face from the right, then said: ‘Surely Allah does not Change what is with a people until they change what is with themselves. [13:11], and her face returned (to normality).
فَقَالَ احْذَرِي أَنْ تَفْعَلِي كَمَا فَعَلْتِ قَالُوا يَا ابْنَ رَسُولِ اللَّهِ وَ مَا فَعَلَتْ فَقَالَ ذَلِكَ مَسْتُورٌ إِلَّا أَنْ تَتَكَلَّمَ بِهِ فَسَأَلُوهَا فَقَالَتْ كَانَتْ لِي ضَرَّةٌ فَقُمْتُ أُصَلِّي فَظَنَنْتُ أَنَّ زَوْجِي مَعَهَا فَالْتَفَتُّ إِلَيْهَا فَرَأَيْتُهَا قَاعِدَةً وَ لَيْسَ هُوَ مَعَهَا فَرَجَعَ وَجْهُهَا عَلَى مَا كَانَ
He-asws said: ‘Be cautioned from you doing as I-asws have done’. They said, ‘O son-asws of Rasool-Allah-saww! And what did you do?’ He-asws said: ‘That is veiled, only if she speaks with it’. They asked her and she said, ‘There was a second wife for my husband. I stood up to pray Salat and I thought that my husband was with her, so I turned around towards her and saw her to be seated, and he wasn’t with her’, so her face turned back upon what it used to be’’.[100]
4- شي، تفسير العياشي عَنْ أَبِي عَمْرٍو الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ أَبِي كَانَ يَقُولُ إِنَّ اللَّهَ قَضَى قَضَاءً حَتْماً لَا يُنْعِمُ عَلَى عَبْدِهِ بِنِعْمَةٍ فَيَسْلُبَهَا إِيَّاهُ قَبْلَ أَنْ يُحْدِثَ الْعَبْدُ مَا يَسْتَوْجِبُ بِذَلِكَ الذَّنْبِ سَلْبَ تِلْكَ النِّعْمَةِ وَ ذَلِكَ قَوْلُ اللَّهِ إِنَّ اللَّهَ لا يُغَيِّرُ ما بِقَوْمٍ حَتَّى يُغَيِّرُوا ما بِأَنْفُسِهِمْ
‘Tafseer Al Ayyashi’ – From Abu Amro Al Madainy,
‘From Abu Abdullah-asws having said: ‘My-asws father-asws was saying: ‘Allah-azwj Ordains an inevitable Ordainment, He-azwj will not Favour upon His-azwj servant with a Favour and Withdraw it from him, before (until) the servant does something what would Obligate the Withdrawal of that Bounty due to that sin, and these are the Words of Allah-azwj: Surely Allah does not Change what is with a people until they change what is with themselves. [13:11]’’.[101]
5- شي، تفسير العياشي عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع فِي قَوْلِ اللَّهِ إِنَّ اللَّهَ لا يُغَيِّرُ ما بِقَوْمٍ حَتَّى يُغَيِّرُوا ما بِأَنْفُسِهِمْ وَ إِذا أَرادَ اللَّهُ بِقَوْمٍ سُوْءاً فَلا مَرَدَّ لَهُ فَصَارَ الْأَمْرُ إِلَى اللَّهِ تَعَالَى
‘Tafseer Al Ayyashi’ – From Ahmad Bin Muhammad,
‘From Abu Al-Hassan Al-Reza-asws regarding the Words of Allah-azwj: 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]: ‘So the Command comes to Allah-azwj the Exalted’’.[102]
6- شي، تفسير العياشي عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ الْمَكْفُوفِ كَتَبَ إِلَيْهِ فِي كِتَابٍ لَهُ جُعِلْتُ فِدَاكَ يَا سَيِّدِي عَلِّمْ مَوْلَاكَ مَا لَا يُقْبَلُ لِقَائِلِهِ دَعْوَةٌ وَ مَا لَا يُؤَخَّرُ لِفَاعِلِهِ دَعْوَةٌ وَ مَا حَدُّ الِاسْتِغْفَارِ الَّذِي وُعِدَ عَلَيْهِ نُوحٌ وَ الِاسْتِغْفَارِ الَّذِي لَا يُعَذَّبُ قَائِلُهُ وَ كَيْفَ يُلْفَظُ بِهِمَا
‘Tafseer Al Ayyashi’ – From Al-Husayn Bin Saeed Al-Makfouf wrote to him-asws in a letter to him-asws, ‘May I be sacrificed for you-asws, O my Master-asws! Teach your-asws slave, ‘What invitation is not acceptable for its speaker, and what invitation is not acceptable for its doer? And what is the limit of seeking the Forgiveness which Noah-as had promised upon? And the seeking of Forgiveness which its speaker is not Punished upon? And how to speak with these two?
وَ مَا مَعْنَى قَوْلِهِ وَ مَنْ يَتَّقِ اللَّهَ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ وَ قَوْلِهِ فَمَنِ اتَّبَعَ هُدايَ وَ مَنْ أَعْرَضَ عَنْ ذِكْرِي وَ إِنَّ اللَّهَ لا يُغَيِّرُ ما بِقَوْمٍ حَتَّى يُغَيِّرُوا ما بِأَنْفُسِهِمْ وَ كَيْفَ تَغْيِيرُ الْقَوْمِ مَا بِأَنْفُسِهِمْ حَتَّى يُغَيِّرَ مَا بِأَنْفُسِهِمْ
And what is the meaning of His-azwj Words: and one who fears Allah, [65:5] And one who relies upon Allah [65:3]? And His-azwj Words: then the one who follows Guidance [20:123], And one who turns away from My Zikr, [20:124], Surely Allah does not Change what is with a people until they change what is with themselves. [13:11]? And how can the people change what is with themselves until what is with themselves changes?’
فَكَتَبَ صَلَوَاتُ اللَّهِ عَلَيْهِ كَافَأَكُمُ اللَّهُ عَنِّي بِتَضْعِيفِ الثَّوَابِ وَ الْجَزَاءِ الْحَسَنِ الْجَمِيلِ وَ عَلَيْكُمْ جَمِيعاً السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ الِاسْتِغْفَارُ أَلْفٌ وَ التَّوَكُّلُ مَنْ تَوَكَّلَ عَلَى اللَّهِ فَهُوَ حَسْبُهُ وَ مَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجاً وَ يَرْزُقْهُ مِنْ حَيْثُ لا يَحْتَسِبُ
He-asws wrote: ‘May Allah-azwj Suffice you on my-asws behalf with additional Rewards and the goodly beautiful Recompense, and upon you all be the greetings and the Mercy of Allah-azwj and His-azwj Blessings. The seeking of Forgiveness is of a thousand (types), and the reliance of the one who relies upon Allah-azwj, He-azwj would Suffice him, and one who fears Allah-azwj, He-azwj would Make a way out to be for him and Sustain him from where he had not reckoned.
وَ أَمَّا قَوْلُهُ فَمَنِ اتَّبَعَ هُدايَ مَنْ قَالَ بِالْإِمَامَةِ وَ اتَّبَعَ أَمْرَكُمْ بِحُسْنِ طَاعَتِهِمْ وَ أَمَّا التَّغَيُّرُ إِنَّهُ لَا يُسِيءُ إِلَيْهِمْ حَتَّى يَتَوَلَّوْا ذَلِكَ بِأَنْفُسِهِمْ بِخَطَايَاهُمْ وَ ارْتِكَابِهِمْ مَا نُهِيَ عَنْهُ وَ كَتَبَ بِخَطِّهِ
And as for His-azwj Words: then the one who follows Guidance [20:123], is one who says with the Imamate, and pursues your matter with the goodness of their-asws obedience; and as for the change, it is not harmful to them until they do it with themselves with their sins and their indulgences of what they had been Prohibited from’. And he-asws had written by his-asws handwriting’’.[103]
7- نهج، نهج البلاغة وَ ايْمُ اللَّهِ مَا كَانَ قَوْمٌ قَطُّ فِي غَضِّ نِعْمَةٍ مِنْ عَيْشٍ فَزَالَ عَنْهُمْ إِلَّا بِذُنُوبٍ اجْتَرَحُوهَا لِأَنَّ اللَّهَ تَعَالَى لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ وَ لَوْ أَنَّ النَّاسَ حِينَ تَنْزِلُ بِهِمُ النِّقَمُ وَ تَزُولُ عَنْهُمُ النِّعَمُ فَزِعُوا إِلَى رَبِّهِمْ بِصِدْقٍ مِنْ نِيَّاتِهِمْ وَ وَلَهٍ مِنْ قُلُوبِهِمْ لَرَدَّ عَلَيْهِمْ كُلَّ شَارِدٍ وَ أَصْلَحَ لَهُمْ كُلَّ فَاسِدٍ
‘Nahj Al Balagah’ –
‘And I-asws swear by Allah-azwj! There were no people at all in the plentiful Bounties from life, and it declined from them, except it was due to the sins which they perpetrated, because Allah-azwj the Exalted isn’t the least unjust to the servant; and had the people, when the scourge descended with them and the Bounties declined from the, panicked to their Lord-azwj with their sincere intentions, and grief from their hearts, He-azwj would have Returned upon them every strayed thing and Corrected for them every spoilt matter’’.[104]
8 دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ الصَّادِقُ ع اتَّقُوا الذُّنُوبَ وَ حَذِّرُوهَا إِخْوَانَكُمْ فَوَ اللَّهِ مَا الْعُقُوبَةُ إِلَى أَحَدٍ أَسْرَعَ مِنْهَا إِلَيْكُمْ لِأَنَّكُمْ لَا تُؤَاخَذُونَ بِهَا يَوْمَ الْقِيَامَةِ
‘Da’awaat’ of Al Rawandy –
‘Al-Sadiq-asws said: ‘Fear the sins and caution your brethren, for by Allah-azwj, no scourge would be quicker to anyone from these than to you, because you would not be Seized by it on the Day of Qiyamah’’.[105]
9- وَ قَالَ زَيْنُ الْعَابِدِينَ ع مَا مِنْ مُؤْمِنٍ تُصِيبُهُ رَفَاهِيَةٌ فِي دَوْلَةِ الْبَاطِلِ إِلَّا ابْتُلِيَ قَبْلَ مَوْتِهِ بِبَدَنِهِ أَوْ مَالِهِ حَتَّى يَتَوَفَّرَ حَظُّهُ فِي دَوْلَةِ الْحَقِّ
And Zayn Al-Abideen-asws said: ‘There is none from a Momin attaining luxuries in the government of the falsehood except he would be Tried before his death, either with his body or with his wealth until he is fulfilled his share in the government of the Truth’’.[106]
باب 23 علل الشرائع و الأحكام
CHAPTER 23 – REASONS FOR THE LAWS AND THE ORDINANCES
الآيات المائدة ما يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ وَ لكِنْ يُرِيدُ لِيُطَهِّرَكُمْ وَ لِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ
The Verses – (Surah) Al Ma’idah: Allah does not Want to Make a difficulty upon you, but He Wants to Clean you and to Complete His Favour upon you, perhaps you would be grateful [5:6]
الأعراف قُلْ إِنَّ اللَّهَ لا يَأْمُرُ بِالْفَحْشاءِ
(Surah) Al A’raaf: Say: ‘Surely Allah does not Command with the immoralities. [7:28]
حمعسق اللَّهُ الَّذِي أَنْزَلَ الْكِتابَ بِالْحَقِّ وَ الْمِيزانَ
(Surah) Al Shura: Allah is the One Who Revealed the Book and the Scale with the Truth. [42:17]
الرحمن وَ السَّماءَ رَفَعَها وَ وَضَعَ الْمِيزانَ أَلَّا تَطْغَوْا فِي الْمِيزانِ
(Surah) Al Rahman: And the sky, He Elevated it, and He Placed the Scale [55:7] Indeed! You must not transgress regarding the Scale [55:8]
1 ن، عيون أخبار الرضا عليه السلام ع، علل الشرائع حَدَّثَنِي عَبْدُ الْوَاحِدِ بْنُ مُحَمَّدِ بْنِ عُبْدُوسٍ النَّيْسَابُورِيُّ الْعَطَّارُ بِنَيْسَابُورَ فِي شَعْبَانَ سَنَةَ اثْنَتَيْنِ وَ خَمْسِينَ وَ ثَلَاثِ مِائَةٍ قَالَ حَدَّثَنِي أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ قُتَيْبَةَ النَّيْسَابُورِيُّ قَالَ قَالَ أَبُو مُحَمَّدٍ الْفَضْلُ بْنُ شَاذَانَ وَ حَدَّثَنَا الْحَاكِمُ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ نُعَيْمِ بْنِ شَاذَانَ رَحِمَهُ اللَّهُ عَنْ عَمِّهِ أَبِي عَبْدِ اللَّهِ مُحَمَّدِ بْنِ شَاذَانَ قَالَ قَالَ الْفَضْلُ بْنُ شَاذَانَ النَّيْسَابُورِيُ إِنْ سَأَلَ سَائِلٌ فَقَالَ أَخْبِرْنِي هَلْ يَجُوزُ أَنْ يُكَلِّفَ الْحَكِيمُ عَبْدَهُ فِعْلًا مِنَ الْأَفَاعِيلِ لِغَيْرِ عِلَّةٍ وَ لَا مَعْنِيٍّ قِيلَ لَهُ لَا يَجُوزُ ذَلِكَ لِأَنَّهُ حَكِيمٌ غَيْرُ عَابِثٍ وَ لَا جَاهِلٍ
‘Uyoun Akhbar Al-Reza-asws’ – It was narrated to me by Abdul Wahid Bin Muhammad Bin Abdous al Neyshapouri the perfume seller at Neyshapour in (the month of) Shaban of the year three hundred and fifty two, from Abu Al Hassan Ali Bin Muhammad Bin Quteyba Al Neyshapouri, from Abu Muhammad al Fazl Bin Shazan and Al Hakim Abu Ja’far Muhammad Bin Naeem Bin Shazan, from his uncle Abu Abdullah Muhammad Bin Shazan who said,
‘Al-Fazl Bin Shazan Al-Neyshapouri said, ‘If a questioner asks and he says, ‘Inform me, it is allowed that the Wise One-azwj would Encumber His-azwj servant with a deed from the deeds, without there being a reason or a meaning?’ It would be said to him, ‘That is not allowed because He-azwj is Wise, without frivolity nor ignorance’.
فَإِنْ قَالَ فَأَخْبِرْنِي لِمَ كَلَّفَ الْخَلْقَ قِيلَ لِعِلَلٍ فَإِنْ قَالَ فَأَخْبِرْنِي مِنْ تِلْكَ الْعِلَلِ مَعْرُوفَةٌ مَوْجُودَةٌ هِيَ أَمْ غَيْرُ مَعْرُوفَةٍ وَ لَا مَوْجُودَةٍ قِيلَ بَلْ هِيَ مَعْرُوفَةٌ وَ مَوْجُودَةٌ عِنْدَ أَهْلِهَا فَإِنْ قَالَ أَ تَعْرِفُونَهَا أَنْتُمْ أَمْ لَا تَعْرِفُونَهَا قِيلَ لَهُمْ مِنْهَا مَا نَعْرِفُهُ وَ مِنْهَا مَا لَا نَعْرِفُهُ
If he says, ‘Inform me, why did He-azwj Encumber the creatures?’ It would be said, ‘For a reason’. If he says, ‘Inform me about that reason, it is well known, present, or not well known nor present?’ It would be said, ‘But, it is well known and present with its rightful ones’. If he says, ‘Do you know it or do you not know it?’ It would be said to them, ‘From these are what we do know, and from these are what we do not know’.
فَإِنْ قَالَ فَمَا أَوَّلُ الْفَرَائِضِ قِيلَ الْإِقْرَارُ بِاللَّهِ عَزَّ وَ جَلَّ وَ بِرَسُولِهِ وَ حُجَّتِهِ ع وَ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَ
If he says, ‘What is the first Obligation?’ It would be said, ‘The acknowledgement with Allah-azwj mighty and Majestic (and with His-azwj Rasool-saww and His-azwj Divine Authorities-asws), and with whatever has come from the Presence of Allah-azwj Mighty and Majestic’.
فَإِنْ قَالَ لِمَ أَمَرَ اللَّهُ الْخَلْقَ بِالْإِقْرَارِ بِاللَّهِ وَ بِرُسُلِهِ وَ حُجَجِهِ وَ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ قِيلَ لِعِلَلٍ كَثِيرَةٍ مِنْهَا أَنَّ مَنْ لَمْ يُقِرَّ بِاللَّهِ عَزَّ وَ جَلَّ لَمْ يَجْتَنِبْ مَعَاصِيَهُ وَ لَمْ يَنْتَهِ عَنِ ارْتِكَابِ الْكَبَائِرِ وَ لَمْ يُرَاقِبْ أَحَداً فِيمَا يَشْتَهِي وَ يَسْتَلِذُّ مِنَ الْفَسَادِ وَ الظُّلْمِ
If he says, ‘Why did Allah-azwj Command the creatures with the acknowledgement with Allah-azwj and with His-azwj Rasool-saww and His-azwj Divine Authorities-asws and with whatever has come from the Presence of Allah-azwj Mighty and Majestic?’ It would be said, ‘For a lot of reasons. From these is that one who does not acknowledge with Allah-azwj Mighty and Majestic would not shun disobeying Him-azwj and would not end from indulging in the major sins, and would not monitor anyone regarding what he desires and take advantage of the corruption and the injustice.
فَإِذَا فَعَلَ النَّاسُ هَذِهِ الْأَشْيَاءَ وَ ارْتَكَبَ كُلُّ إِنْسَانٍ مَا يَشْتَهِي وَ يَهْوَاهُ مِنْ غَيْرِ مُرَاقَبَةٍ لِأَحَدٍ كَانَ فِي ذَلِكَ فَسَادُ الْخَلْقِ أَجْمَعِينَ وَ وُثُوبُ بَعْضِهِمْ عَلَى بَعْضٍ فَغَصَبُوا الْفُرُوجَ وَ الْأَمْوَالَ وَ أَبَاحُوا الدِّمَاءَ وَ النِّسَاءَ وَ السَّبْيَ وَ قَتَلَ بَعْضُهُمْ بَعْضاً مِنْ غَيْرِ حَقٍّ وَ لَا جَرَمَ فَيَكُونُ فِي ذَلِكَ خَرَابُ الدُّنْيَا وَ هَلَاكُ الْخَلْقِ وَ فَسَادُ الْحَرْثِ وَ النَّسْلِ
When the people do these things and every human being indulges in whatever he so desires, and his whims from without monitoring of anyone, there would be corruption in that for the entirety of the creatures, and some of them would pounce upon the others, and they would usurp the marriages, and the wealth, and legalise the blood and the women (and the children), and would kill each other from without a right nor a crime. Thus, there would happen to be ruination of the world in that, and destruction of the people, and spoiling of the farms and the lineages.
وَ مِنْهَا أَنَّ اللَّهَ عَزَّ وَ جَلَّ حَكِيمٌ وَ لَا يَكُونُ الْحَكِيمُ وَ لَا يُوصَفُ بِالْحِكْمَةِ إِلَّا الَّذِي يَحْظُرُ الْفَسَادَ وَ يَأْمُرُ بِالصَّلَاحِ وَ يَزْجُرُ عَنِ الظُّلْمِ وَ يَنْهَى عَنِ الْفَوَاحِشِ وَ لَا يَكُونُ حَظْرُ الْفَسَادِ وَ الْأَمْرُ بِالصَّلَاحِ وَ النَّهْيُ عَنِ الْفَوَاحِشِ إِلَّا بَعْدَ الْإِقْرَارِ بِاللَّهِ عَزَّ وَ جَلَّ وَ مَعْرِفَةِ الْآمِرِ وَ النَّاهِي فَلَوْ تُرِكَ النَّاسُ بِغَيْرِ إِقْرَارٍ بِاللَّهِ وَ لَا مَعْرِفَتِهِ لَمْ يَثْبُتْ أَمْرٌ بِصَلَاحٍ وَ لَا نَهْيٌ عَنْ فَسَادٍ إِذْ لَا آمِرَ وَ لَا نَاهِيَ
And from these is that Allah-azwj Mighty and Majestic is Wise, and one cannot happen to be the wise nor be descried with the wisdom except one who bans the corruption, and instructs with the correctness, and rebukes from the injustice, and prohibits from the immoralities; and the banning of the corruption, and the instructing with the correctness, and the prohibition from the immoralities cannot happen except after the acknowledgment with Allah-azwj Mighty and Majestic and recognition of the commands and the prohibition. So, if the people were to be left without acknowledging with Allah-azwj and not recognising Him-azwj, the matter would not be affirmed with the correctness, nor would there be any prohibition from corruption when there is no command or a prohibition.
وَ مِنْهَا أَنَّا وَجَدْنَا الْخَلْقَ قَدْ يُفْسِدُونَ بِأُمُورٍ بَاطِنَةٍ مَسْتُورَةٍ عَنِ الْخَلْقِ فَلَوْ لَا الْإِقْرَارُ بِاللَّهِ عَزَّ وَ جَلَّ وَ خَشْيَتُهُ بِالْغَيْبِ لَمْ يَكُنْ أَحَدٌ إِذَا خَلَا بِشَهْوَتِهِ وَ إِرَادَتِهِ يُرَاقِبُ أَحَداً فِي تَرْكِ مَعْصِيَةٍ وَ انْتِهَاكِ حُرْمَةٍ وَ ارْتِكَابِ كَبِيرَةٍ إِذَا كَانَ فِعْلُهُ ذَلِكَ مَسْتُوراً عَنِ الْخَلْقِ غَيْرَ مُرَاقَبٍ لِأَحَدٍ وَ كَانَ يَكُونُ فِي ذَلِكَ هَلَاكُ الْخَلْقِ أَجْمَعِينَ
And from these, we find the people to have been corrupted with esoteric matters, veiled from the (other) people. Had there been no acknowledgment with Allah-azwj Mighty and Majestic, and fearing Him-azwj in the hidden, no one would happen to be monitoring anyone when he is alone with his desires and his intention in leaving obedience, and violation of sanctity, and indulging in major sins, when that deed of his would be veiled from the people, not being monitored by anyone, and there would happen to be in that, the destruction of the entirety of the creatures.
فَلَمْ يَكُنْ قِوَامُ الْخَلْقِ وَ صَلَاحُهُمْ إِلَّا بِالْإِقْرَارِ مِنْهُمْ بِعَلِيمٍ خَبِيرٍ يَعْلَمُ السِّرَّ وَ أَخْفَى آمِرٍ بِالصَّلَاحِ نَاهٍ عَنِ الْفَسَادِ لَا تَخْفَى عَلَيْهِ خَافِيَةٌ لِيَكُونَ فِي ذَلِكَ انْزِجَارٌ لَهُمْ عَمَّا يَخْلُونَ بِهِ مِنْ أَنْوَاعِ الْفَسَادِ
The uprightness of the people and their correctness cannot take place except by the acknowledge from them with an All-Knowing, All-Aware Knowing the secrets and the hidden matters, Commanding for the correctness and Prohibiting from the corruption, no hidden matter being concealed from Him-azwj, for the Reprimand to happen to be for them in that, from what they are being alone with from the variety of the corruptions.
فَإِنْ قَالَ فَلِمَ وَجَبَ عَلَيْهِمْ مَعْرِفَةُ الرُّسُلِ وَ الْإِقْرَارُ بِهِمْ وَ الْإِذْعَانُ لَهُمْ بِالطَّاعَةِ قِيلَ لِأَنَّهُ لَمَّا لَمْ يَكُنْ فِي خَلْقِهِمْ وَ قَوْلِهِمْ وَ قُوَاهُمْ مَا يَكْمُلُونَ لِمَصَالِحِهِمْ
If he says, ‘Why was it Obligated upon them, the recognition of the Rasools-as and the acknowledgment with them, and the submission to them-as with the obedience?’ It would be said, ‘Because when there does not happen to be in their creation, and their words, and their standing what they could be perfecting to their correctness.
وَ كَانَ الصَّانِعُ مُتَعَالِياً عَنْ أَنْ يُرَى وَ كَانَ ضَعْفُهُمْ وَ عَجْزُهُمْ عَنْ إِدْرَاكِهِ ظَاهِراً لَمْ يَكُنْ بُدٌّ مِنْ رَسُولٍ بَيْنَهُ وَ بَيْنَهُمْ مَعْصُومٍ يُؤَدِّي إِلَيْهِمْ أَمْرَهُ وَ نَهْيَهُ وَ أَدَبَهُ وَ يَقِفُهُمْ عَلَى مَا يَكُونُ بِهِ إِحْرَازُ مَنَافِعِهِمْ وَ دَفْعُ مَضَارِّهِمْ إِذْ لَمْ يَكُنْ فِي خَلْقِهِمْ مَا يَعْرِفُونَ بِهِ مَا يَحْتَاجُونَ إِلَيْهِ مِنْ مَنَافِعِهِمْ وَ مَضَارِّهِمْ
And the Maker would be too Exalted from being seen, and it was their weakness and their inability from realising Him-azwj apparently, then there is no escape from a Rasool-as to be between Him-azwj and them, and infallible delivering to them His-azwj Commands and His-azwj Prohibitions and His-azwj Education, and pausing them upon what would happen to be a protection of their benefits and repellent of their harms, when there does not happen to be among their creation what they could be recognising with, what they would be needy to from their benefits and their harms.
فَلَوْ لَمْ يَجِبْ عَلَيْهِمْ مَعْرِفَتُهُ وَ طَاعَتُهُ لَمْ يَكُنْ لَهُمْ فِي مَجِيءِ الرَّسُولِ مَنْفَعَةٌ وَ لَا سَدُّ حَاجَةٍ وَ لَكَانَ يَكُونُ إِتْيَانُهُ عَبَثاً لِغَيْرِ مَنْفَعَةٍ وَ لَا صَلَاحٍ وَ لَيْسَ هَذَا مِنْ صِفَةِ الْحَكِيمِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ فَإِنْ
If His-azwj recognition and obedience had not been Obligated upon them, there would not have been for them any benefit is the coming of the Rasool-saww nor a closing of a need. But, following him-saww would have been in vain without having any benefit nor a correction, and this isn’t from an Attribute of the Wise One-azwj Who Mastered all things.
قَالَ فَلِمَ جَعَلَ أُولِي الْأَمْرِ وَ أَمَرَ بِطَاعَتِهِمْ قِيلَ لِعِلَلٍ كَثِيرَةٍ مِنْهَا أَنَّ الْخَلْقَ لَمَّا وَقَعُوا عَلَى حَدٍّ مَحْدُودٍ وَ أُمِرُوا أَنْ لَا يَتَعَدَّوْا ذَلِكَ الْحَدَّ (تِلْكَ الْحُدُودَ) لِمَا فِيهِ مِنْ فَسَادِهِمْ لَمْ يَكُنْ يَثْبُتُ ذَلِكَ وَ لَا يَقُومُ إِلَّا بِأَنْ يَجْعَلَ عَلَيْهِمْ فِيهِ أَمِيناً يَمْنَعُهُمْ مِنَ التَّعَدِّي وَ الدُّخُولِ فِيمَا حُظِرَ عَلَيْهِمْ لِأَنَّهُ لَوْ لَمْ يَكُنْ ذَلِكَ كَذَلِكَ لَكَانَ أَحَدٌ لَا يَتْرُكُ لَذَّتَهُ وَ مَنْفَعَتَهُ لِفَسَادِ غَيْرِهِ
If he says, ‘So why were the Masters-asws of the Command (Ul Al Amr) Made to be, and Commanded to obey them-asws?’ It would be said, ‘Due to a lot of reasons. From these is that when the people fall upon a limited limit and they are Commanded that they should not exceed that limit (those limitations) due to what would be their corruption in it, that would neither be affirmed nor would they be standing except if a securer is made to be upon them with regards to it, preventing them from the exceeding and the entering into what would be dangerous upon them, because if that does not happen to be like that, no one would leave his pleasure and his benefits for the corruption of others.
فَجَعَلَ عَلَيْهِمْ قَيِّماً يَمْنَعُهُمْ مِنَ الْفَسَادِ وَ يُقِيمُ فِيهِمُ الْحُدُودَ وَ الْأَحْكَامَ
So, it was Made to be upon them as a price (to be paid) preventing them from the corruption, and there were established among them the legal penalties and the Ordinances.
وَ مِنْهَا أَنَّا لَا نَجِدُ فِرْقَةً مِنَ الْفِرَقِ وَ لَا مِلَّةً مِنَ الْمِلَلِ بَقُوا وَ عَاشُوا إِلَّا بِقَيِّمٍ وَ رَئِيسٍ لِمَا لَا بُدَّ لَهُمْ مِنْهُ فِي أَمْرِ الدِّينِ وَ الدُّنْيَا فَلَمْ يَجُزْ فِي حِكْمَةِ الْحَكِيمِ أَنْ يَتْرُكَ الْخَلْقَ مِمَّا يَعْلَمُ أَنَّهُ لَا بُدَّ لَهُمْ مِنْهُ وَ لَا قِوَامَ لَهُمْ إِلَّا بِهِ فَيُقَاتِلُونَ بِهِ عَدُوَّهُمْ وَ يَقْسِمُونَ بِهِ فَيْئَهُمْ وَ يُقِيمُ لَهُمْ جُمُعَتَهُمْ وَ جَمَاعَتَهُمْ وَ يَمْنَعُ ظَالِمَهُمْ مِنْ مَظْلُومِهِمْ
From these, we do not find any sect from the sects, nor a nation from the nations remaining and living except with values and a chief, to what there is no escape for them from it in the matters of the Religion and the world. Thus, it is not allowed in the Wisdom of the Wise One-azwj that He-azwj would Leave the people from what He-azwj Knows that there is no escape for them from it, nor any standing for them except by it, so they would be fighting their enemies with him, and distributing their war booties by him, and he would establish for them, their gatherings and their communities, and prevent their unjust ones from their oppressed ones.
وَ مِنْهَا أَنَّهُ لَوْ لَمْ يَجْعَلْ لَهُمْ إِمَاماً قَيِّماً أَمِيناً حَافِظاً مُسْتَوْدَعاً لَدَرَسَتِ الْمِلَّةُ وَ ذَهَبَ الدِّينُ وَ غُيِّرَتِ السُّنَّةُ وَ الْأَحْكَامُ وَ لَزَادَ فِيهِ الْمُبْتَدِعُونَ وَ نَقَصَ مِنْهُ الْمُلْحِدُونَ وَ شَبَّهُوا ذَلِكَ عَلَى الْمُسْلِمِينَ لِأَنَّا قَدْ وَجَدْنَا الْخَلْقَ مَنْقُوصِينَ مُحْتَاجِينَ غَيْرَ كَامِلِينَ مَعَ اخْتِلَافِهِمْ وَ اخْتِلَافِ أَهْوَائِهِمْ وَ تَشَتُّتِ أَنْحَائِهِمْ
And from these is that, if an Imam-asws was not Made to be for them, an establisher, a securer, a protector, a depository of studying the Religion, the Religion would have gone away, and the Sunnah and the Ordinances would have been changed, and the innovators would have increased in it, and the apostates would have reduced from it, and that would have been confusing upon the Muslims, because we have found the people as inverted, needy, without perfection, along with their differing(s)/differences and their different whims, and the scattering of their states.
فَلَوْ لَمْ يَجْعَلْ لَهُمْ قَيِّماً حَافِظاً لِمَا جَاءَ بِهِ الرَّسُولُ ص لَفَسَدُوا عَلَى نَحْوِ مَا بَيَّنَّا وَ غُيِّرَتِ الشَّرَائِعُ وَ السُّنَنُ وَ الْأَحْكَامُ وَ الْإِيمَانُ وَ كَانَ فِي ذَلِكَ فَسَادُ الْخَلْقِ أَجْمَعِينَ فَإِنْ قِيلَ
If there had not been Made for them as establisher, a protector of what the Rasool-saww had come with, they would have corrupted upon an approximate of what we explained, and changed the Laws and the Sunnahs, and the Ordinances, and the Eman, and in that would have been the corruption of the people in their entirety.
فَلِمَ لَا يَجُوزُ أَنْ يَكُونَ فِي الْأَرْضِ إِمَامَانِ فِي وَقْتٍ وَاحِدٍ أَوْ أَكْثَرُ مِنْ ذَلِكَ قِيلَ لِعِلَلٍ مِنْهَا أَنَّ الْوَاحِدَ لَا يَخْتَلِفُ فِعْلُهُ وَ تَدْبِيرُهُ وَ الِاثْنَيْنِ لَا يَتَّفِقُ فِعْلُهُمَا وَ تَدْبِيرُهُمَا وَ ذَلِكَ أَنَّا لَمْ نَجِدْ اثْنَيْنِ إِلَّا مُخْتَلِفَيِ الْهَمِّ وَ الْإِرَادَةِ فَإِذَا كَانَا اثْنَيْنِ ثُمَّ اخْتَلَفَ هَمُّهُمَا وَ إِرَادَتُهُمَا وَ تَدْبِيرُهُمَا وَ كَانَا كِلَاهُمَا مُفْتَرِضَيِ الطَّاعَةِ لَمْ يَكُنْ أَحَدُهُمَا أَوْلَى بِالطَّاعَةِ مِنْ صَاحِبِهِ
If he says, ‘Then why is it not allowed that there happen to be two Imams-asws in the earth at one time, or more than that?’ It would be said, ‘For (several) reasons – from these is that the one would not differ in his deed and in his management, and the two would not be concordant in their deeds and their managements, and that is because we do not find two, except different of thoughts and intentions. When there were two, their thinking and their intentions and their managements would differ, and each of the two would be Obligatory to be obeyed, one of the two not being foremost with the obedience than his counterpart.
فَكَانَ يَكُونُ فِي ذَلِكَ اخْتِلَافُ الْخَلْقِ وَ التَّشَاجُرُ وَ الْفَسَادُ ثُمَّ لَا يَكُونُ أَحَدٌ مُطِيعاً لِأَحَدِهِمَا إِلَّا وَ هُوَ عَاصٍ لِلْآخَرِ فَتَعُمُّ الْمَعْصِيَةُ أَهْلَ الْأَرْضِ ثُمَّ لَا يَكُونُ لَهُمْ مَعَ ذَلِكَ السَّبِيلُ إِلَى الطَّاعَةِ وَ الْإِيمَانِ وَ يَكُونُونَ إِنَّمَا أَتَوْا فِي ذَلِكَ مِنْ قِبَلِ الصَّانِعِ الَّذِي وَضَعَ لَهُمْ بَابَ الِاخْتِلَافِ وَ التَّشَاجُرِ إِذْ أَمَرَهُمْ بِاتِّبَاعِ الْمُخْتَلِفَيْنِ
Thus, there would happen to be differing of the people in that, and the quarrelling and the corruption. Then no one would happen to be obedient to one of the two except and he would be disobedient to the other one, and the disobedience would prevail among the people of the earth, then there would not happen to be a way for them with that, to the obedience and the Eman, and rather they would come regarding from the direction of the Maker Who Placed the door of the differing and the quarrelling for them, when He-azwj Commanded them with following two different ones.
وَ مِنْهَا أَنَّهُ لَوْ كَانَا إِمَامَيْنِ كَانَ لِكُلٍّ مِنَ الْخَصْمَيْنِ أَنْ يَدْعُوَ إِلَى غَيْرِ مَا يَدْعُو إِلَيْهِ صَاحِبُهُ فِي الْحُكُومَةِ ثُمَّ لَا يَكُونُ أَحَدُهُمَا أَوْلَى بِأَنْ يُتَّبَعَ مِنْ صَاحِبِهِ فَتَبْطُلُ الْحُقُوقُ وَ الْأَحْكَامُ وَ الْحُدُودُ
And from these is that if there had been two Imams, it would be for each one of the two contenders that he calls to other than what his counterpart is calling towards regarding the government, then not one of them would be foremost with being followed than his counterpart, and the rights, and the rulings, and the limits would be invalidated.
وَ مِنْهَا أَنَّهُ لَا يَكُونُ وَاحِدٌ مِنَ الْحُجَّتَيْنِ أَوْلَى بِالنُّطْقِ وَ الْحُكْمِ وَ الْأَمْرِ وَ النَّهْيِ مِنَ الْآخَرِ فَإِذَا كَانَ هَذَا كَذَلِكَ وَجَبَ عَلَيْهِمَا أَنْ يَبْتَدِئَا بِالْكَلَامِ وَ لَيْسَ لِأَحَدِهِمَا أَنْ يَسْبِقَ صَاحِبَهُ بِشَيْءٍ إِذَا كَانَا فِي الْإِمَامَةِ شِرْعاً وَاحِداً فَإِنْ جَازَ لِأَحَدِهِمَا السُّكُوتُ جَازَ السُّكُوتُ لِلْآخَرِ مِثْلَ ذَلِكَ وَ إِذَا جَازَ لَهُمَا السُّكُوتُ بَطَلَتِ الْحُقُوقُ وَ الْأَحْكَامُ وَ عُطِّلَتِ الْحُدُودُ وَ صَارَتِ النَّاسُ كَأَنَّهُمْ لَا إِمَامَ لَهُمْ
And from these is that not one of the two Divine Authorities would be foremost with the speaking, and the deciding, and the ordering, and the prohibiting than the other one. So, when that was like this, similar to that it would Obligated upon both of them that they both begin with the speech, and it wouldn’t be for each of the two that he precedes his counterpart with anything, when there was one Law regarding the Imamate. So if it is allowed for one of the two to remain silent, the silence would be allowed for the other one like that. And when the silence is allowed for both of them, the rights, and the decisions would be invalidated, and the legal penalties would be suspended, and the people would become, as if there is no Imam for them.
فَإِنْ قَالَ فَلِمَ لَا يَجُوزُ أَنْ يَكُونَ الْإِمَامُ مِنْ غَيْرِ جِنْسِ الرَّسُولِ ع قِيلَ لِعِلَلٍ مِنْهَا أَنَّهُ لَمَّا كَانَ الْإِمَامُ مُفْتَرَضَ الطَّاعَةِ لَمْ يَكُنْ بُدٌّ مِنْ دَلَالَةٍ تَدُلُّ عَلَيْهِ وَ يَتَمَيَّزُ بِهَا مِنْ غَيْرِهِ وَ هِيَ الْقَرَابَةُ الْمَشْهُورَةُ وَ الْوَصِيَّةُ الظَّاهِرَةُ لِيُعْرَفَ مِنْ غَيْرِهِ وَ يُهْتَدَى إِلَيْهِ بِعَيْنِهِ
If he says, ‘Then why is it not allowed that the Imam-asws should be from a genus different to the Rasool-saww?’ It would be said, ‘For (several) reasons – from these is that when the Imam-asws was Obligatory to be obeyed, there would be no escape from the evidence pointing upon him-asws and distinguishing him-asws with it from the others, and it is the famous relationship, and the apparent bequest, for him-asws to be recognised from the others, and be guided to him-asws exactly.
وَ مِنْهَا أَنَّهُ لَوْ جَازَ فِي غَيْرِ جِنْسِ الرَّسُولِ لَكَانَ قَدْ فَضَّلَ مَنْ لَيْسَ بِرَسُولٍ عَلَى الرُّسُلِ إِذْ جَعَلَ أَوْلَادَ الرُّسُلِ أَتْبَاعاً لِأَوْلَادِ أَعْدَائِهِ كَأَبِي جَهْلٍ وَ ابْنِ أَبِي مُعَيْطٍ لِأَنَّهُ قَدْ يَجُوزُ بِزَعْمِهِ أَنْ يَنْتَقِلَ ذَلِكَ فِي أَوْلَادِهِمْ إِذَا كَانُوا مُؤْمِنِينَ فَيَصِيرَ أَوْلَادُ الرَّسُولِ تَابِعِينَ وَ أَوْلَادُ أَعْدَاءِ اللَّهِ وَ أَعْدَاءِ رَسُولِهِ مَتْبُوعِينَ وَ كَانَ الرَّسُولُ أَوْلَى بِهَذِهِ الْفَضِيلَةِ مِنْ غَيْرِهِ وَ أَحَقَّ
And from these is, if it was allowed for him to be from other than the genus of the Rasool-saww, then there would be a preference of one who isn’t with a Rasool-as over the Rasool-saww when the children of the Rasool-as would be following the children of his-saww enemies, like Abu Jahl-la and Ibn Abu Mueet, because it would have been allowed, by his allegation, that (Command) would be transmitted into their children when they were Momineen, and the children of the Rasool-saww would end up being followers, and the children of the enemies of Allah-azwj and the enemies of the Rasool-saww would be followed ones, and the Rasool-saww was foremost with this merit than others, and more rightful.
وَ مِنْهَا أَنَّ الْخَلْقَ إِذَا أَقَرُّوا لِلرَّسُولِ بِالرِّسَالَةِ وَ أَذْعَنُوا لَهُ بِالطَّاعَةِ لَمْ يَتَكَبَّرْ أَحَدٌ مِنْهُمْ عَنْ أَنْ يَتَّبِعَ وُلْدَهُ وَ يُطِيعَ ذُرِّيَّتَهُ وَ لَمْ يَتَعَاظَمْ ذَلِكَ فِي أَنْفُسِ النَّاسِ
And from these is that the people, when they acknowledge to the Rasool-saww with the Message, and submit to him-saww with the obedience, not one of the would be arrogant from that his son be followed, and his offspring be obeyed, and that would not be great in the souls of the people.
وَ إِذَا كَانَ فِي غَيْرِ جِنْسِ الرَّسُولِ كَانَ كُلُّ وَاحِدٍ مِنْهُمْ فِي نَفْسِهِ أَنَّهُ أَوْلَى بِهِ مِنْ غَيْرِهِ وَ دَخَلَهُمْ مِنْ ذَلِكَ الْكِبْرُ وَ لَمْ تَسْخَ أَنْفُسُهُمْ بِالطَّاعَةِ لِمَنْ هُوَ عِنْدَهُمْ دُونَهُمْ فَكَانَ يَكُونُ فِي ذَلِكَ دَاعِيَةٌ لَهُمْ إِلَى الْفَسَادِ وَ النِّفَاقِ وَ الِاخْتِلَافِ
And if he was from other than the genus of the Rasool-saww, each one of them, would have it in himself that he is foremost with it than the others, and the arrogance would enter into them from that, and he would not grime himself with the obedience of the one who was lower than him in their presence, and there would happen to be in that and invitation for them to the corruption, and the hypocrisy, and the differing.
فَإِنْ قَالَ فَلِمَ وَجَبَ عَلَيْهِمُ الْإِقْرَارُ وَ الْمَعْرِفَةُ بِأَنَّ اللَّهَ تَعَالَى وَاحِدٌ أَحَدٌ قِيلَ لِعِلَلٍ مِنْهَا أَنَّهُ لَوْ لَمْ يَجِبْ عَلَيْهِمُ الْإِقْرَارُ وَ الْمَعْرِفَةُ لَجَازَ أَنْ يَتَوَهَّمُوا مُدَبِّرَيْنِ أَوْ أَكْثَرَ مِنْ ذَلِكَ
If he says, ‘Then why is it Obligated upon them, the acknowledgment of that Allah-azwj the Exalted is One, First?’ It would be said, ‘For (several) reasons, from these Is that, it the acknowledgment and the recognition had not been Obligated upon them, it would be allowed that they would have imagined the planners or more than that.
وَ إِذَا جَازَ ذَلِكَ لَمْ يَهْتَدُوا إِلَى الصَّانِعِ لَهُمْ مِنْ غَيْرِهِ لِأَنَّ كُلَّ إِنْسَانٍ مِنْهُمْ كَانَ لَا يَدْرِي لَعَلَّهُ إِنَّمَا يَعْبُدُ غَيْرَ الَّذِي خَلَقَهُ وَ يُطِيعُ غَيْرَ الَّذِي أَمَرَهُ فَلَا يَكُونُونَ عَلَى حَقِيقَةٍ مِنْ صَانِعِهِمْ وَ خَالِقِهِمْ وَ لَا يَثْبُتُ عِنْدَهُمْ أَمْرُ آمِرٍ وَ لَا نَهْيُ نَاهٍ إِذْ لَا يَعْرِفُ الْآمِرَ بِعَيْنِهِ وَ لَا النَّاهِيَ مِنْ غَيْرِهِ
And, when that is allowed, they would not be guided to the Maker of them from the others, because every human being from them would not know, perhaps he is worshipping other than the one who Created him, and he is obeying other than the one Commanded him. They would not be upon a reality of who Made them and Created them, and it would not be affirmed with them a command of a commander or a prohibition of a prohibiter, when they do not recognise the command with exactness nor a prohibiter from other than Him-azwj.
وَ مِنْهَا أَنَّهُ لَوْ جَازَ أَنْ يَكُونَ اثْنَيْنِ لَمْ يَكُنْ أَحَدُ الشَّرِيكَيْنِ أَوْلَى بِأَنْ يُعْبَدَ وَ يُطَاعَ مِنَ الْآخَرِ وَ فِي إِجَازَةِ أَنْ يُطَاعَ ذَلِكَ الشَّرِيكُ إِجَازَةُ أَنْ لَا يُطَاعَ اللَّهُ وَ فِي أَنْ لَا يُطَاعَ اللَّهُ عَزَّ وَ جَلَّ الْكُفْرُ بِاللَّهِ وَ بِجَمِيعِ كُتُبِهِ وَ رُسُلِهِ وَ إِثْبَاتُ كُلِّ بَاطِلٍ وَ تَرْكُ كُلِّ حَقٍّ وَ تَحْلِيلُ كُلِّ حَرَامٍ وَ تَحْرِيمُ كُلِّ حَلَالٍ وَ الدُّخُولُ فِي كُلِّ مَعْصِيَةٍ وَ الْخُرُوجُ مِنْ كُلِّ طَاعَةٍ وَ إِبَاحَةُ كُلِّ فَسَادٍ وَ إِبْطَالٌ لِكُلِّ حَقٍ
And from these is that, if it was allowed for there to happen to be two, not one of the two associates would be foremost with being worshipped and obeyed than the other, and it being allowed to obey that associate is an allowance that he does not obey Allah-azwj, and in not obeying Allah-azwj Mighty and Majestic is the Kufr with Allah-azwj and with the entirety of His-azwj Books and His-azwj Rasools-as, and affirmation of every falsehood, and leaving every truth, and permission of every prohibition, and prohibition of every permissible, and the entering into every disobedience, and the exiting from every obedience, and legalisation of every corruption, and invalidation of every Truth.
وَ مِنْهَا أَنَّهُ لَوْ جَازَ أَنْ يَكُونَ أَكْثَرَ مِنْ وَاحِدٍ لَجَازَ لِإِبْلِيسَ أَنْ يَدَّعِيَ أَنَّهُ ذَلِكَ الْآخَرُ حَتَّى يُضَادَّ اللَّهَ تَعَالَى فِي جَمِيعِ حُكْمِهِ وَ يَصْرِفَ الْعِبَادَ إِلَى نَفْسِهِ فَيَكُونُ فِي ذَلِكَ أَعْظَمُ الْكُفْرِ وَ أَشَدُّ النِّفَاقِ
And from these is that, if it was allowed that there happen to be more than one, it would be allowed for Iblees-la that he-la claims that he-la is the other one, until he-la opposes Allah-azwj the Exalted in the entirety of His-azwj Judgment, and turns the servants to himself-la, and there would happen to be in that, the most grievous of the Kufr, and the severest of the hypocrisy.
فَإِنْ قَالَ فَلِمَ وَجَبَ عَلَيْهِمُ الْإِقْرَارُ لِلَّهِ بِأَنَّهُ لَيْسَ كَمِثْلِهِ شَيْءٌ قِيلَ لِعِلَلٍ مِنْهَا أَنْ يَكُونُوا قَاصِدِينَ نَحْوَهُ بِالْعِبَادَةِ وَ الطَّاعَةِ دُونَ غَيْرِهِ غَيْرَ مُشْتَبِهٍ عَلَيْهِمْ أَمْرُ رَبِّهِمْ وَ صَانِعِهِمْ وَ رَازِقِهِمْ
If he says, ‘Then why is it Obligated upon them, the acknowledgment of Allah-azwj, that there isn’t anything like Him-azwj?’ It would be said, ‘For (several) reasons, from these is that there would happen to be two aims approximating with the worship and the obedience besides others, without there being a doubt upon them of the Command of their Lord-azwj and their Maker and their Sustainer.
وَ مِنْهَا أَنَّهُمْ لَوْ لَمْ يَعْلَمُوا أَنَّهُ لَيْسَ كَمِثْلِهِ شَيْءٌ لَمْ يَدْرُوا لَعَلَّ رَبَّهُمْ وَ صَانِعَهُمْ هَذِهِ الْأَصْنَامُ الَّتِي نَصَبَتْهَا لَهُمْ آبَاؤُهُمْ وَ الشَّمْسُ وَ الْقَمَرُ وَ النِّيرَانُ إِذَا كَانَ جَائِزاً أَنْ يَكُونَ عَلَيْهِمْ مُشَبَّهَةً وَ كَانَ يَكُونُ فِي ذَلِكَ الْفَسَادُ وَ تَرْكُ طَاعَاتِهِ كُلِّهَا وَ ارْتِكَابُ مَعَاصِيهِ كُلِّهَا عَلَى قَدْرِ مَا يَتَنَاهَى إِلَيْهِمْ مِنْ أَخْبَارِ هَذِهِ الْأَرْبَابِ وَ أَمْرِهَا وَ نَهْيِهَا
And from these is that if they had known there isn’t anything like Him-azwj, they would not know perhaps (it was) their Lord-azwj Who Made these idols which their fathers had established for them, and the sun, and the moon, and the fires, when it was allowed that a resemblance happen to be upon them, and in that would happen to be the corruption, and leaving all of His-azwj obedience, and indulging in all of His-azwj disobediences, upon a measurement of what ends up to them from the news of these lords, and their orders and their prohibitions.
وَ مِنْهَا أَنَّهُ لَوْ لَمْ يَجِبْ عَلَيْهِمْ أَنْ يَعْرِفُوا أَنْ لَيْسَ كَمِثْلِهِ شَيْءٌ لَجَازَ عِنْدَهُمْ أَنْ يَجْرِيَ عَلَيْهِ مَا يَجْرِي عَلَى الْمَخْلُوقِينَ مِنَ الْعَجْزِ وَ الْجَهْلِ وَ التَّغْيِيرِ وَ الزَّوَالِ وَ الْفَنَاءِ وَ الْكَذِبِ وَ الِاعْتِدَاءِ وَ مَنْ جَازَتْ عَلَيْهِ هَذِهِ الْأَشْيَاءُ لَمْ يُؤْمَنْ فَنَاؤُهُ وَ لَمْ يُوثَقْ بِعَدْلِهِ وَ لَمْ يُحَقَّقْ قَوْلُهُ وَ أَمْرُهُ وَ نَهْيُهُ وَ وَعْدُهُ وَ وَعِيدُهُ وَ ثَوَابُهُ وَ عِقَابُهُ وَ فِي ذَلِكَ فَسَادُ الْخَلْقِ وَ إِبْطَالُ الرُّبُوبِيَّةِ
From these is that, if it was not Obligated upon them that they recognise that there isn’t anything like Him-azwj, it would be allowed with them that there should flow upon Him-azwj what flows upon the creatures, from the inabilities, and the ignorance, and the changes, and the decline, and the perishing, and the lies, and the aggression; and the one upon whom these things are allowed, would not be safe from his perishing, and would not be reliable with his justice, and his word and his orders and his prohibition would not be proven true, and his promises and his threats and his rewards and his punishments; and in that is the corruption of the creatures and the invalidation of the Lordship.
فَإِنْ قَالَ لِمَ أَمَرَ اللَّهُ تَعَالَى الْعِبَادَ وَ نَهَاهُمْ قِيلَ لِأَنَّهُ لَا يَكُونُ بَقَاؤُهُمْ وَ صَلَاحُهُمْ إِلَّا بِالْأَمْرِ وَ النَّهْيِ وَ الْمَنْعِ عَنِ الْفَسَادِ وَ التَّغَاصُبِ
If he says, ‘Why did Allah-azwj Command the servants and Prohibit them?’ It would be said, ‘Neither their survival nor their correction can happen to be except with the Commands and the Prohibition, and the prevention from the corruption and the usurpations.
فَإِنْ قَالَ فَلِمَ تَعَبَّدَهُمْ قِيلَ لِئَلَّا يَكُونُوا نَاسِينَ لِذِكْرِهِ وَ لَا تَارِكِينَ لِأَدَبِهِ وَ لَا لَاهِينَ عَنْ أَمْرِهِ وَ نَهْيِهِ إِذْ كَانَ فِيهِ صَلَاحُهُمْ وَ قِوَامُهُمْ فَلَوْ تُرِكُوا بِغَيْرِ تَعَبُّدٍ لَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ
If he says, ‘Why did He-azwj Enslave them?’ It would be said, ‘Lest they become forgetful of His-azwj Zikr, nor neglecters of His-azwj Education, nor belittlers of His-azwj Commands and His-azwj Prohibition, when there was their correction and their standing in it. If they had been left without servitude, the term would have been prolonged upon them and their hearts would have hardened.
فَإِنْ قَالَ فَلِمَ أُمِرُوا بِالصَّلَاةِ قِيلَ لِأَنَّ فِي الصَّلَاةِ الْإِقْرَارَ بِالرُّبُوبِيَّةِ وَ هُوَ صَلَاحٌ عَامٌّ لِأَنَّ فِيهِ خَلْعَ الْأَنْدَادِ وَ الْقِيَامَ بَيْنَ يَدَيِ الْجَبَّارِ بِالذُّلِّ وَ الِاسْتِكَانَةِ وَ الْخُضُوعِ وَ الِاعْتِرَافِ وَ طَلَبِ الْإِقَالَةِ مِنْ سَالِفِ الذُّنُوبِ وَ وَضْعَ الْجَبْهَةِ عَلَى الْأَرْضِ كُلَّ يَوْمٍ وَ لَيْلَةٍ لِيَكُونَ الْعَبْدُ ذَاكِراً لِلَّهِ تَعَالَى غَيْرَ نَاسٍ لَهُ وَ يَكُونَ خَاشِعاً وَجِلًا مُتَذَلِّلًا طَالِباً رَاغِباً فِي الزِّيَادَةِ لِلدِّينِ وَ الدُّنْيَا مَعَ مَا فِيهِ مِنَ الِانْزِجَارِ عَنِ الْفَسَادِ
If he says, ‘Why did He-azwj Command with the Salat?’ It would be said, ‘Because in the Salat there is the acceptance of the Lordship, and it is the general correctness because therein is forsaking the rivals (idols), and the standing in front of the Subduer with the humiliation and the subjugation and the submissiveness, and the acknowledgment and seeking the dismissal from the previous sins, and placing the forehead upon the ground every day and night, for the servant to become a mentioner of Allah-azwj the Exalted, not forgetful of Him-azwj, and becoming fearful, apprehensive, humiliated, seeker, desirous regarding the increase of the Religion and the world, along with what is therein from the Rebuke from the corruption.
وَ صَارَ ذَلِكَ عَلَيْهِ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ لِئَلَّا يَنْسَى الْعَبْدُ مُدَبِّرَهُ وَ خَالِقَهُ فَيَبْطَرَ وَ يَطْغَى وَ لِيَكُونَ فِي ذِكْرِ خَالِقِهِ وَ الْقِيَامِ بَيْنَ يَدَيْ رَبِّهِ زَاجِراً لَهُ عَنِ الْمَعَاصِي وَ حَاجِزاً وَ مَانِعاً عَنْ أَنْوَاعِ الْفَسَادِ
And that comes to be upon him during every day and night, lest the servant forgets his Planner and his Creator, and he would become haughty and despotic, and for him to become, during the Zikr of his Creator, and the standing in front of his Lord-azwj, a deterrent for him from the disobedience, and a veil and prevention from a variety of the corruptions.
فَإِنْ قَالَ فَلِمَ أُمِرُوا بِالْوُضُوءِ وَ بُدِئَ بِهِ قِيلَ لِأَنْ يَكُونَ الْعَبْدُ طَاهِراً إِذَا قَامَ بَيْنَ يَدَيِ الْجَبَّارِ عِنْدَ مُنَاجَاتِهِ إِيَّاهُ مُطِيعاً لَهُ فِيمَا أَمَرَهُ نَقِيّاً مِنَ الْأَدْنَاسِ وَ النَّجَاسَةِ مَعَ مَا فِيهِ مِنْ ذَهَابِ الْكَسَلِ وَ طَرْدِ النُّعَاسِ وَ تَزْكِيَةِ الْفُؤَادِ لِلْقِيَامِ بَيْنَ يَدَيِ الْجَبَّارِ
If he says, ‘Why have they been Commanded with the Wudu and to begin with it?’ It would be said, ‘Because the servant would be clean when he stands in front of the Subduer during his whispering to Him-azwj, obedient in whatever he has been Commanded, pure from the dirt and the impurities; along with what is therein from the removal of the laziness, and expulsion of drowsiness, and cleanliness of the heart for the standing in front of the Subduer.
فَإِنْ قَالَ لِمَ وَجَبَ ذَلِكَ عَلَى الْوَجْهِ وَ الْيَدَيْنِ وَ الرَّأْسِ وَ الرِّجْلَيْنِ قِيلَ لِأَنَّ الْعَبْدَ إِذَا قَامَ بَيْنَ يَدَيِ الْجَبَّارِ فَإِنَّمَا يَنْكَشِفُ مِنْ جَوَارِحِهِ وَ يَظْهَرُ مَا وَجَبَ فِيهِ الْوُضُوءُ وَ ذَلِكَ أَنَّهُ بِوَجْهِهِ يَسْجُدُ وَ يَخْضَعُ وَ بِيَدِهِ يَسْأَلُ وَ يَرْغَبُ وَ يَرْهَبُ وَ يَتَبَتَّلُ وَ يَنْسُكُ وَ بِرَأْسِهِ يَسْتَقْبِلُ فِي رُكُوعِهِ وَ سُجُودِهِ وَ بِرِجْلَيْهِ يَقُومُ وَ يَقْعُدُ
If he says, ‘Why is that Obligated upon the face, and the two hands, and the head, and the two feet?’ It would be said, ‘When the servant stands in front of the Subduer, so rather it is uncovered from his limbs and there appears what the Wudu has been Obligated upon, and that is because by his face he prostrates and humbles, and by his hands he asks and wishes (and is awed and beseeches) and he devotes, and by his head he obtains in his Ruku and his Sajdah, and by his legs he is standing and sitting.
فَإِنْ قَالَ فَلِمَ وَجَبَ الْغَسْلُ عَلَى الْوَجْهِ وَ الْيَدَيْنِ وَ جُعِلَ الْمَسْحُ عَلَى الرَّأْسِ وَ الرِّجْلَيْنِ وَ لَمْ يُجْعَلْ ذَلِكَ غَسْلًا كُلُّهُ أَوْ مَسْحاً كُلُّهُ
If he says, ‘Why is the washing Obligated upon the face and the two hands, and (only) the wiping upon the head and the two feet, and that washing is not Made to be for all of it, or wiping all of it?’
قِيلَ لِعِلَلٍ شَتَّى مِنْهَا أَنَّ الْعِبَادَةَ الْعُظْمَى إِنَّمَا هِيَ الرُّكُوعُ وَ السُّجُودُ وَ إِنَّمَا يَكُونُ الرُّكُوعُ وَ السُّجُودُ بِالْوَجْهِ وَ الْيَدَيْنِ لَا بِالرَّأْسِ وَ الرِّجْلَيْنِ
It was said, ‘For a variety of reasons, from these is that the great worship, rather it is the Ruku and the Sajdah, and rather the Ruku and the Sajdah happens with the face and the two hands, not with the head and the two feet.
وَ مِنْهَا أَنَّ الْخَلْقَ لَا يُطِيقُونَ فِي كُلِّ وَقْتٍ غَسْلَ الرَّأْسِ وَ الرِّجْلَيْنِ وَ يَشْتَدُّ ذَلِكَ عَلَيْهِمْ فِي الْبَرْدِ وَ السَّفَرِ وَ الْمَرَضِ وَ أَوْقَاتٍ مِنَ اللَّيْلِ وَ النَّهَارِ وَ غَسْلُ الْوَجْهِ وَ الْيَدَيْنِ أَخَفُّ مِنْ غَسْلِ الرَّأْسِ وَ الرِّجْلَيْنِ وَ إِنَّمَا وُضِعَتِ الْفَرَائِضُ عَلَى قَدْرِ أَقَلِّ النَّاسِ طَاقَةً مِنْ أَهْلِ الصِّحَّةِ ثُمَّ عُمَّ فِيهَا الْقَوِيُّ وَ الضَّعِيفُ
And from these is that the people would not be tolerating during every time, washing the head and the two feet, and that would be difficult upon them during the cold, and the journey, and the illness, and timings from the night and the day, while washing of the face and the two hands is lighter than washing the head and the two feet. And rather, the Obligations have been placed upon a measurement of the least of the people in strength from the healthy people, then it was generalised in it of the strength of the weak ones.
وَ مِنْهَا أَنَّ الرَّأْسَ وَ الرِّجْلَيْنِ لَيْسَا هُمَا فِي كُلِّ وَقْتٍ بَادِيَيْنِ ظَاهِرَيْنِ كَالْوَجْهِ وَ الْيَدَيْنِ لِمَوْضِعِ الْعِمَامَةِ وَ الْخُفَّيْنِ وَ غَيْرِ ذَلِكَ
And from these is that the head and the two feet, these aren’t manifested during all times in appearance like the face and the two hands are, for placing of the turban and the two socks and other than that.
فَإِنْ قَالَ فَلِمَ وَجَبَ الْوُضُوءُ مِمَّا خَرَجَ مِنَ الطَّرَفَيْنِ خَاصَّةً وَ مِنَ النَّوْمِ دُونَ سَائِرِ الْأَشْيَاءِ
If he says, ‘Then why is the Wudu Obligated from what comes out from the two sides (front and back) in particular, and from the sleep besides the rest of the things?’
قِيلَ لِأَنَّ الطَّرَفَيْنِ هُمَا طَرِيقُ النَّجَاسَةِ وَ لَيْسَ لِلْإِنْسَانِ طَرِيقٌ تُصِيبُهُ النَّجَاسَةُ مِنْ نَفْسِهِ إِلَّا مِنْهُمَا فَأُمِرُوا بِالطَّهَارَةِ عِنْدَ مَا تُصِيبُهُمْ تِلْكَ النَّجَاسَةُ مِنْ أَنْفُسِهِمْ وَ أَمَّا النَّوْمُ فَإِنَّ النَّائِمَ إِذَا غَلَبَ عَلَيْهِ النَّوْمُ يُفْتَحُ كُلُّ شَيْءٍ مِنْهُ وَ اسْتَرْخَى وَ كَانَ أَغْلَبُ الْأَشْيَاءِ عَلَيْهِ فِي الْخُرُوجِ مِنْهُ الرِّيحَ فَوَجَبَ عَلَيْهِ الْوُضُوءُ لِهَذِهِ الْعِلَّةِ
It would be said, ‘Because the two sides, these are a way of the uncleanness, and there isn’t for the human being a way to attain his impurity from himself except from these two, so they have been Commanded with the cleanliness at these when they attain those impurities from themselves. And as for the sleep, so when the sleeper is overcome upon from the sleep, it opens all things from him and relaxes, and the most overcoming of the things upon him regarding the exiting from him, is the wind, therefore the Wudu is Obligated upon him for this reason.
فَإِنْ قَالَ فَلِمَ لَمْ يُؤْمَرُوا بِالْغُسْلِ مِنْ هَذِهِ النَّجَاسَةِ كَمَا أُمِرُوا بِالْغُسْلِ مِنَ الْجَنَابَةِ
If he says, ‘Then why have they been Commanded with the washing from these impurities just as they have been Commanded with the washing from the sexual impurity?’
قِيلَ لِأَنَّ هَذَا شَيْءٌ دَائِمٌ غَيْرُ مُمْكِنٍ لِلْخَلْقِ الِاغْتِسَالُ مِنْهُ كُلَّمَا يُصِيبُ ذَلِكَ وَ لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا وُسْعَها وَ الْجَنَابَةُ لَيْسَ هِيَ أَمْراً دَائِماً إِنَّمَا هِيَ شَهْوَةٌ يُصِيبُهَا إِذَا أَرَادَ وَ يُمْكِنُهُ تَعْجِيلُهَا وَ تَأْخِيرُهَا الْأَيَّامَ الثَّلَاثَةَ وَ الْأَقَلَّ وَ الْأَكْثَرَ وَ لَيْسَ ذَلِكَ هَكَذَا
It would be said, ‘Because this thing is permanent, not possible for the people to wash from it every time that hits, and Allah-azwj does not Encumber a soul except to its capacity; and the sexual impurity, it is a (non) permanent matter. But rather it is a desire he attains when he wants, and he is enabled upon hastening it and delaying it for three days, and less and more, and that isn’t like this.
فَإِنْ قَالَ فَلِمَ أُمِرُوا بِالْغُسْلِ مِنَ الْجَنَابَةِ وَ لَمْ يُؤْمَرُوا بِالْغُسْلِ مِنَ الْخَلَاءِ وَ هُوَ أَنْجَسُ مِنَ الْجَنَابَةِ وَ أَقْذَرُ
If he says, ‘Then why have they been Commanded with the washing from the sexual impurity and not been Commanded with the washing from the defecation, and it is more impure than the sexual impurity and filthier?’
قِيلَ مِنْ أَجْلِ أَنَّ الْجَنَابَةَ مِنْ نَفْسِ الْإِنْسَانِ وَ هُوَ شَيْءٌ يَخْرُجُ مِنْ جَمِيعِ جَسَدِهِ وَ الْخَلَاءُ لَيْسَ هُوَ مِنْ نَفْسِ الْإِنْسَانِ إِنَّمَا هُوَ غِذَاءٌ يَدْخُلُ مِنْ بَابٍ وَ يَخْرُجُ مِنْ بَابٍ
It would be said, ‘From a reason that the sexual impurity is from the self of the human being, and it is something coming out from the entirety of his body, and the faeces isn’t from the self of the human being, but rather it is the food intake entering from a door and exiting from a door’.
أقول: في بعض نسخ علل الشرائع زيادة هي هذه
I (Majlisi) am saying, ‘In one of the copies of (the book) Al Illal Al Sharai’e, there is an addition, (and) it is this: –
فَإِنْ قَالَ فَلِمَ صَارَ الِاسْتِنْجَاءُ فَرْضاً
‘If he says, ‘Why did the cleaning from the defecation become an Obligation?’
قِيلَ لِأَنَّهُ لَا يَجُوزُ لِلْعَبْدِ أَنْ يَقُومَ بَيْنَ يَدَيِ الْجَبَّارِ وَ شَيْءٌ مِنْ ثِيَابِهِ وَ جَسَدِهِ نَجِسٌ
It would be said, ‘Because it is not allowed for the servant that he stands in front of the Subduer and something from his clothes and his body is unclean’.
قال مصنف هذا الكتاب: غلط الفضل وذلك لان الاستنجاء به ليس بفرض، و إنما هو سنة. رجعنا إلى كلام الفضل انتهى. ولنرجع إلى المشترك بين الكتابين:
The author of this book (Majlisi) said, ‘Al-Fazl (the narrator) is wrong, and that is because the cleaning from the defecation with it isn’t an Obligation, and rather it is a Sunnah. And we return to the ending of the speech of Al Fazl, and let us return to the common between the two books: –
فَإِنْ قَالَ أَخْبِرْنِي عَنِ الْأَذَانِ لِمَ أُمِرُوا بِهِ
If he says, ‘Inform me about the Azaan, why have they been Commanded with it?’
قِيلَ لِعِلَلٍ كَثِيرَةٍ مِنْهَا أَنْ يَكُونَ تَذْكِيراً لِلسَّاهِي وَ تَنْبِيهاً لِلْغَافِلِ وَ تَعْرِيفاً لِمَنْ جَهِلَ الْوَقْتَ وَ اشْتَغَلَ عَنِ الصَّلَاةِ وَ لِيَكُونَ ذَلِكَ دَاعِياً إِلَى عِبَادَةِ الْخَالِقِ مُرَغِّباً فِيهَا مُقِرّاً لَهُ بِالتَّوْحِيدِ مُجَاهِراً بِالْإِيمَانِ مُعْلِناً بِالْإِسْلَامِ مُؤَذِّناً لِمَنْ نَسِيَهَا وَ إِنَّمَا يُقَالُ مُؤَذِّنٌ لِأَنَّهُ يُؤَذِّنُ بِالصَّلَاةِ فَإِنْ
It would be said, ‘For a lot of reasons, from these is that it would happen to be a reminder for the forgetful one, and an alert (warning) for the heedless one, and an introduction for the one ignorant of the time and is too pre-occupied from the Salat, and for that to become an invitation to the worship of the Creator, wishing in it, accepting to Him-azwj with the Tawheed, loudness with the Eman, announcing with Al Islam, a proclamation to the one who has forgotten it, and rather he is called a Muezzin (Proclaimer) because he proclaims with the Salat.
قَالَ فَلِمَ بُدِئَ فِيهِ بِالتَّكْبِيرِ قَبْلَ التَّسْبِيحِ وَ التَّهْلِيلِ وَ التَّحْمِيدِ
If he says, ‘Why begin in it with the Takbeer before the Glorification and the Extollation and the Praise?’
قِيلَ لِأَنَّهُ أَرَادَ أَنْ يَبْدَأَ بِذِكْرِهِ وَ اسْمِهِ لِأَنَّ اسْمَ اللَّهِ تَعَالَى فِي التَّكْبِيرِ فِي أَوَّلِ الْحَرْفِ وَ فِي التَّسْبِيحِ وَ التَّهْلِيلِ وَ التَّحْمِيدِ اسْمُ اللَّهِ فِي آخِرِ الْحَرْفِ فَبُدِئَ بِالْحَرْفِ الَّذِي اسْمُ اللَّهِ فِي أَوَّلِهِ لَا فِي آخِرِهِ
It would be said, ‘Because He-azwj Wanted he begins with His-azwj Mention and His-azwj Name, because the Name of Allah-azwj the Exalted in the Takbeer is the first of the words, and in the Glorification, and the Extollation and the Praise, the Name of Allah-azwj is the last of the words, therefore he has to begin with the words which is a Name of Allah-azwj in its beginning of it and end of it.
فَإِنْ قَالَ فَلِمَ جُعِلَ مَثْنَى مَثْنَى
If he says, ‘Why has it been Made to be in twos, twos (pairs)?’
قِيلَ لِأَنْ يَكُونَ مُكَرَّراً فِي آذَانِ الْمُسْتَمِعِينَ مُؤَكَّداً عَلَيْهِمْ إِنْ سَهَا أَحَدٌ عَنِ الْأَوَّلِ لَمْ يَسْهُ عَنِ الثَّانِي وَ لِأَنَّ الصَّلَاةَ رَكْعَتَانِ رَكْعَتَانِ فَلِذَلِكَ جُعِلَ الْأَذَانُ مَثْنَى مَثْنَى
It would be said, ‘Because it would happen to be repeated in the Azaan (for) the listeners, and as emphasis upon them if they forget one from the first he would not forget from the second, and because the Salat is of two Cycles, two Cyles, therefore due to that, the Azaan has been Made to be two by two’.
فَإِنْ قَالَ فَلِمَ جُعِلَ التَّكْبِيرُ فِي أَوَّلِ الْأَذَانِ أَرْبَعاً
If he says, ‘Why has the Takbeer Made to be four in the beginning of the Azaan?’
قِيلَ لِأَنَّ أَوَّلَ الْأَذَانِ إِنَّمَا يَبْدُو غَفْلَةً وَ لَيْسَ قَبْلَهُ كَلَامٌ يَتَنَبَّهُ الْمُسْتَمِعُ لَهُ فَجُعِلَ ذَلِكَ تَنْبِيهاً لِلْمُسْتَمِعِينَ لِمَا بَعْدَهُ فِي الْأَذَانِ
It would be said, ‘Because the beginning of the Azaan rather commences (from) the heedlessness, and there isn’t any speech before it to alert the listener to it, so that has been Made as an alarm for the listener to what is after it from the Azaan’.
فَإِنْ قَالَ فَلِمَ جَعَلَ بَعْدَ التَّكْبِيرِ شَهَادَتَيْنِ
If he says, ‘Then why have the two testimonies been Made to be after the Takbeer?’
قِيلَ لِأَنَّ أَوَّلَ الْإِيمَانِ التَّوْحِيدُ وَ الْإِقْرَارُ بِاللَّهِ عَزَّ وَ جَلَّ بِالْوَحْدَانِيَّةِ وَ الثَّانِيَ الْإِقْرَارُ بِالرَّسُولِ بِالرِّسَالَةِ وَ أَنَّ طَاعَتَهُمَا وَ مَعْرِفَتَهُمَا مَقْرُونَتَانِ وَ أَنَّ أَصْلَ الْإِيمَانِ إِنَّمَا هُوَ الشَّهَادَةُ فَجَعَلَ شَهَادَتَيْنِ فِي الْأَذَانِ كَمَا جَعَلَ فِي سَائِرِ الْحُقُوقِ شَهَادَتَيْنِ
It would be said, ‘Because the beginning of the Eman is the Tawheed, and the acceptance with Allah-azwj Mighty and Majestic with the Oneness, and the second is the acceptance with Rasool-Allah-saww with the Message, and that obeying them both and recognising them are paired, and that the origin of the Eman rather, it is the testimony. Therefore, the two testimonies have been Made to be in the Azaan just as it has been Made to be in the rest of the rights of the two testimonies.
فَإِذَا أُقِرَّ لِلَّهِ بِالْوَحْدَانِيَّةِ وَ أُقِرَّ لِلرَّسُولِ بِالرِّسَالَةِ فَقَدْ أُقِرَّ بِجُمْلَةِ الْإِيمَانِ لِأَنَّ أَصْلَ الْإِيمَانِ إِنَّمَا هُوَ الْإِقْرَارُ بِاللَّهِ وَ بِرَسُولِهِ
When one accepts for Allah-azwj with the Oneness, and accepts to the Rasool-saww with the Message, so he has accepted with the totality of the Eman, because the origin of the Eman rather, it is the acceptance with Allah-azwj and with His-azwj Rasool-saww’.
فَإِنْ قَالَ فَلِمَ جُعِلَ بَعْدَ الشَّهَادَتَيْنِ الدُّعَاءُ إِلَى الصَّلَاةِ
If he says, ‘Why has the supplication in the Salat Made to be after the two testimonies?’
قِيلَ لِأَنَّ الْأَذَانَ إِنَّمَا وُضِعَ لِمَوْضِعِ الصَّلَاةِ وَ إِنَّمَا هُوَ نِدَاءٌ إِلَى الصَّلَاةِ فَجُعِلَ النِّدَاءُ إِلَى الصَّلَاةِ فِي وَسَطِ الْأَذَانِ فَقَدَّمَ الْمُؤَذِّنُ قَبْلَهَا أَرْبَعاً التَّكْبِيرَتَيْنِ وَ الشَّهَادَتَيْنِ وَ أَخَّرَ بَعْدَهَا أَرْبَعاً يَدْعُو إِلَى الْفَلَاحِ حَثّاً عَلَى الْبِرِّ وَ الصَّلَاةِ ثُمَّ دَعَا إِلَى خَيْرِ الْعَمَلِ مُرَغِّباً فِيهَا وَ فِي عَمَلِهَا وَ فِي أَدَائِهَا ثُمَّ نَادَى بِالتَّكْبِيرِ وَ التَّهْلِيلِ لِيُتِمَّ بَعْدَهَا أَرْبَعاً كَمَا أَتَمَّ قَبْلَهَا أَرْبَعاً وَ لِيَخْتِمَ كَلَامَهُ بِذِكْرِ اللَّهِ تَعَالَى كَمَا فَتَحَهُ بِذِكْرِ اللَّهِ تَعَالَى
It would be said, ‘Because the Azaan rather has been Placed to Place the Salat, and rather it is a call to the Salat, therefore the call to the Salat has been Made to be in the middle of the Azaan – so the proclaimer would precede before it, four – the two Takbeers, and the two testimonies, and delay after it four, calling to the success, urging upon the righteousness and the Salat, then calling to the best of the deeds, being fearful in it and in its action and in its fulfilment. Then he calls with the Takbeer and the Extollation to come after it, four, just as he had completed four before it, and to end his speech by the Zikr of Allah-azwj the Exalted just as he had begun with the Zikr of Allah-azwj the Exalted.
فَإِنْ قَالَ فَلِمَ جُعِلَ آخِرُهَا التَّهْلِيلَ وَ لَمْ يُجْعَلْ آخِرُهَا التَّكْبِيرَ كَمَا جُعِلَ فِي أَوَّلِهَا التَّكْبِيرُ
If he says, ‘Why has the Extollation been Made to be at its end, and why had the Takbeer Made to be at its end just as the Takbeer has been Made to be at its beginning?’
قِيلَ لِأَنَّ التَّهْلِيلَ اسْمُ اللَّهِ فِي آخِرِهِ فَأَحَبَّ اللَّهُ تَعَالَى أَنْ يَخْتِمَ الْكَلَامَ بِاسْمِهِ كَمَا فَتَحَهُ بِاسْمِهِ
It would be said, ‘Because the Extollation of the Name of Allah-azwj at its end is more Beloved to Allah-azwj the Exalted than for the speech to end with His-azwj Name, just as he had begun with His-azwj Name.
فَإِنْ قَالَ فَلِمَ لَمْ يُجْعَلْ بَدَلَ التَّهْلِيلِ التَّسْبِيحُ أَوِ التَّحْمِيدُ وَ اسْمُ اللَّهِ فِي آخِرِهِمَا
If he says, ‘Why did He-azwj not Make a replacement of the Extollation and the Glorification, or the Praise, and the Name of Allah-azwj to be at the end of them both?’
قِيلَ لِأَنَّ التَّهْلِيلَ هُوَ إِقْرَارٌ لِلَّهِ تَعَالَى بِالتَّوْحِيدِ وَ خَلْعِ الْأَنْدَادِ مِنْ دُونِ اللَّهِ وَ هُوَ أَوَّلُ الْإِيمَانِ وَ أَعْظَمُ التَّسْبِيحِ وَ التَّحْمِيدِ
It would be said, ‘Because the Extollation, it is the acceptance of Allah-azwj the Exalted with the Tawheed, and removal of the rivals (idols) from besides Allah-azwj, and it is the first of the Eman and the greatest of the Glorification and the Praise.
فَإِنْ قَالَ فَلِمَ بُدِئَ فِي الِاسْتِفْتَاحِ وَ الرُّكُوعِ وَ السُّجُودِ وَ الْقِيَامِ وَ الْقُعُودِ بِالتَّكْبِيرِ
If he says, ‘Why does he begin the (Surah) Al-Fatiha, and the Ruku, and the Sajdah, and the standing, and the sitting with the Takbeer?’
قِيلَ لِلْعِلَّةِ الَّتِي ذَكَرْنَاهَا فِي الْأَذَانِ
It would be said, ‘For the reasons which we mentioned regarding the Azaan’.
فَإِنْ قَالَ فَلِمَ جَعَلَ الدُّعَاءَ فِي الرَّكْعَةِ الْأُولَى قَبْلَ الْقِرَاءَةِ وَ لِمَ جَعَلَ فِي الرَّكْعَةِ الثَّانِيَةِ الْقُنُوتَ بَعْدَ الْقِرَاءَةِ
If he says, ‘Why has the supplication been Made to be in the first Cycle before the recitation? And why has it been Made to be in the second Cycle as the Qunoot after the recitation?’
قِيلَ لِأَنَّهُ أَحَبَّ أَنْ يَفْتَحَ قِيَامَهُ لِرَبِّهِ وَ عِبَادَتَهُ بِالتَّحْمِيدِ وَ التَّقْدِيسِ وَ الرَّغْبَةِ وَ الرَّهْبَةِ وَ يَخْتِمَهُ بِمِثْلِ ذَلِكَ لِيَكُونَ فِي الْقِيَامِ عِنْدَ الْقُنُوتِ طُولٌ فَأَحْرَى أَنْ يُدْرِكَ الْمُدْرِكُ الرُّكُوعَ فَلَا تَفُوتَهُ الرَّكْعَةُ فِي الْجَمَاعَةِ
It would be said, ‘Because He-azwj Loves that he opens his standing to his Lord-azwj and his worship with the Praise and the Extollation of Holiness, and the fear, and the hope, and end with the like of that, for it to become in the standing at the Qunoot prolonging, rather than catching up the ones in the Ruku, and the Cycle would not be missed by him in the congregation’.
فَإِنْ قَالَ فَلِمَ أُمِرُوا بِالْقِرَاءَةِ فِي الصَّلَاةِ
If he says, ‘Why have they been Commanded with the recitation in the Salat?’
قِيلَ لِئَلَّا يَكُونَ الْقُرْآنُ مَهْجُوراً مُضَيَّعاً وَ لِيَكُونَ مَحْفُوظاً فَلَا يَضْمَحِلَّ وَ لَا يُجْهَلَ
It would be said, ‘Lest the Quran becomes fled from, wasted, and for it to become preserved, so it would neither disappear not be ignored’.
فَإِنْ قَالَ فَلِمَ بُدِئَ بِالْحَمْدِ فِي كُلِّ قِرَاءَةٍ دُونَ سَائِرِ السُّوَرِ
If he said, ‘Then why begin with (Surah) Al Hamd during every recitation besides the rest of the Chapters?’
قِيلَ لِأَنَّهُ لَيْسَ شَيْءٌ مِنَ الْقُرْآنِ وَ الْكَلَامِ جُمِعَ فِيهِ مِنْ جَوَامِعِ الْخَيْرِ وَ الْحِكْمَةِ مَا جُمِعَ فِي سُورَةِ الْحَمْدِ وَ ذَلِكَ أَنَّ قَوْلَهُ الْحَمْدُ لِلَّهِ إِنَّمَا هُوَ أَدَاءٌ لِمَا أَوْجَبَ اللَّهُ تَعَالَى عَلَى خَلْقِهِ مِنَ الشُّكْرِ وَ شُكْرٌ لِمَا وَفَّقَ عَبْدَهُ لِلْخَيْرِ
It would be said, ‘Because there isn’t anything from the Quran and the speech wherein is gathered the good and the Wisdom what is gathered in Surah Al Hamd, and that are his words, All Praise is for Allah [1:2] – but rather he is fulfilling to what Allah-azwj Obligated upon His-azwj creatures, from the thanks, and thanking for what He-azwj Harmonised His-azwj servant to the goodness.
رَبِّ الْعالَمِينَ تَمْجِيدٌ لَهُ وَ تَحْمِيدٌ وَ إِقْرَارٌ بِأَنَّهُ هُوَ الْخَالِقُ الْمَالِكُ لَا غَيْرُهُ
The Lord of the Worlds [1:2] – being a Glorification to Him-azwj and a praise, and acceptance with that He-azwj is the Creator, the Owner, not someone else.
الرَّحْمنِ الرَّحِيمِ اسْتِعْطَافٌ وَ ذِكْرٌ لِآلَائِهِ وَ نَعْمَائِهِ عَلَى جَمِيعِ خَلْقِهِ
The Beneficent, the Merciful [1:3] – being a plea and a mention of His-azwj Godship and His-azwj Favours upon the entirety of His-azwj creatures.
مالِكِ يَوْمِ الدِّينِ إِقْرَارٌ بِالْبَعْثِ وَ الْحِسَابِ وَ الْمُجَازَاةِ وَ إِيجَابٌ لَهُ مُلْكَ الْآخِرَةِ كَمَا أَوْجَبَ لَهُ مُلْكَ الدُّنْيَا
Master of the Day of Reckoning [1:4] – being an acceptance with the Resurrection and the Reckoning and the Recompense, and his answer to Him-azwj being the King of the Hereafter, just as it Obligated for Him-azwj being the King of the world.
إِيَّاكَ نَعْبُدُ رَغْبَةٌ وَ تَقَرُّبٌ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِخْلَاصٌ بِالْعَمَلِ لَهُ دُونَ غَيْرِهِ
(It is) You we worship [1:5] – being a desire and drawing closer to Allah-azwj Mighty and Majestic, and the sincerity with the deed to Him-azwj besides others.
وَ إِيَّاكَ نَسْتَعِينُ اسْتِزَادَةٌ مِنْ تَوْفِيقِهِ وَ عِبَادَتِهِ وَ اسْتِدَامَةٌ لِمَا أَنْعَمَ عَلَيْهِ وَ نَصَرَهُ
And You do we seek Assistance (from) [1:5] – being a desire for the increase from His-azwj Inclination, and His-azwj worship, and continuation of what He-azwj has Favoured upon him and Helped him.
اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ اسْتِرْشَادٌ لِأَدَبِهِ وَ اعْتِصَامٌ بِحَبْلِهِ وَ اسْتِزَادَةٌ فِي الْمَعْرِفَةِ بِرَبِّهِ وَ بِعَظَمَتِهِ وَ كِبْرِيَائِهِ
Guide us to be on the Straight Path [1:6] – being (a desire to be) guided to His-azwj Education, and holding fast to His-azwj Rope, and desiring an increase in the recognition of his Lord-azwj, and His-azwj Magnificence and His-azwj Greatness.
صِراطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ تَوْكِيدٌ فِي السُّؤَالِ وَ الرَّغْبَةِ وَ ذِكْرٌ لِمَا قَدْ تَقَدَّمَ مِنْ نِعَمِهِ عَلَى أَوْلِيَائِهِ وَ رَغْبَةٌ فِي ذَلِكَ النِّعَمِ
The path of those You have Bestowed Bounties upon [1:7] – being an emphasis in the question and the desire, and mention of what had preceded from His-azwj Favour upon His-azwj Guardians-asws, and a desire regarding that Favour.
غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ اسْتِعَاذَةٌ مِنْ أَنْ يَكُونَ مِنَ الْمُعَانِدِينَ الْكَافِرِينَ الْمُسْتَخِفِّينَ بِهِ وَ بِأَمْرِهِ وَ نَهْيِهِ
other than of those You are Wrathful upon – being a seeking of refuge from becoming from the obstinate ones, the Kafirs, the belittlers with His-azwj Commands and His-azwj Prohibitions.
وَ لَا الضَّالِّينَ اعْتِصَامٌ مِنْ أَنْ يَكُونَ مِنَ الضَّالِّينَ الَّذِينَ ضَلُّوا عَنْ سَبِيلِهِ مِنْ غَيْرِ مَعْرِفَةٍ وَ هُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً
nor of the straying ones – being a protection from becoming from the straying ones, those who strayed from His-azwj Way without recognition, and they are reckoning that they are good in what they do?’ [18:104].
فَقَدِ اجْتَمَعَ فِيهِ مِنْ جَوَامِعِ الْخَيْرِ وَ الْحِكْمَةِ فِي أَمْرِ الْآخِرَةِ وَ الدُّنْيَا مَا لَا يَجْمَعُهُ شَيْءٌ مِنَ الْأَشْيَاءِ
There has been gathered in it from the entirety of the good and the Wisdom regarding the matter of the Hereafter and the world, what has not been gathered in anything from the things.
فَإِنْ قَالَ فَلِمَ جُعِلَ التَّسْبِيحُ فِي الرُّكُوعِ وَ السُّجُودِ
If he says, ‘Why has the Glorification Made to be in the Ruku and the Sajdah?’
قِيلَ لِعِلَلٍ مِنْهَا أَنْ يَكُونَ الْعَبْدُ مَعَ خُضُوعِهِ وَ خُشُوعِهِ وَ تَعَبُّدِهِ وَ تَوَرُّعِهِ وَ اسْتِكَانَتِهِ وَ تَذَلُّلِهِ وَ تَوَاضُعِهِ وَ تَقَرُّبِهِ إِلَى رَبِّهِ مُقَدِّساً لَهُ مُمَجِّداً مُسَبِّحاً مُعَظِّماً شَاكِراً لِخَالِقِهِ وَ رَازِقِهِ وَ لِيَسْتَعْمِلَ التَّسْبِيحَ وَ التَّحْمِيدَ كَمَا اسْتَعْمَلَ التَّكْبِيرَ وَ التَّهْلِيلَ وَ لِيَشْغَلَ قَلْبَهُ وَ ذِهْنَهُ بِذِكْرِ اللَّهِ فَلَا يَذْهَبَ بِهِ الْفِكْرُ وَ الْأَمَانِيُّ إِلَى غَيْرِ
It would be said, ‘For (several) reasons, from these is that the servant would happen to be with his humbleness, and his fear, and his worship and his piety, and his steadfastness, and his subservience to Allah-azwj, and revering Him-azwj, and drawing closer to his Lord-azwj, extolling His-azwj Holiness, glorifying, praising, revering, thanking to his Creator and his Sustainer, and let him utilise the Glorification and the Praises just as he utilised the Takbeer and the Extollations of Holiness, and let him pre-occupy his hear and his mind with the Zikr of Allah-azwj, so that the thinking and the hopes will not be taking him to other than Allah-azwj’.
اللَّهِ فَإِنْ قَالَ فَلِمَ جُعِلَ أَصْلُ الصَّلَاةِ رَكْعَتَيْنِ وَ لِمَ زِيدَ عَلَى بَعْضِهَا رَكْعَةٌ وَ عَلَى بَعْضِهَا رَكْعَتَانِ وَ لَمْ يُزَدْ عَلَى بَعْضِهَا شَيْءٌ
If he says, ‘Why has the origin of the Salat Made to be of two Cycles? And why is there an increase upon some of it by one Cycle, and some of it by two Cycles, and there is no increase upon one of it, by anything?’
قِيلَ لِأَنَّ أَصْلَ الصَّلَاةِ إِنَّمَا هِيَ رَكْعَةٌ وَاحِدَةٌ لِأَنَّ أَصْلَ الْعَدَدِ وَاحِدٌ فَإِذَا نَقَصَتْ مِنْ وَاحِدٍ فَلَيْسَتْ هِيَ صَلَاةً فَعَلِمَ اللَّهُ عَزَّ وَ جَلَّ أَنَّ الْعِبَادَ لَا يُؤَدُّونَ تِلْكَ الرَّكْعَةَ الْوَاحِدَةَ الَّتِي لَا صَلَاةَ أَقَلُّ مِنْهَا بِكَمَالِهَا وَ تَمَامِهَا وَ الْإِقْبَالِ عَلَيْهَا فَقَرَنَ إِلَيْهَا رَكْعَةً لِيَتِمَّ بِالثَّانِيَةِ مَا نَقَصَ مِنَ الْأُولَى فَفَرَضَ اللَّهُ عَزَّ وَ جَلَّ أَصْلَ الصَّلَاةِ رَكْعَتَيْنِ
It would be said, ‘Because the origin of the Salat, rather, it is one Cycle, because the origin of the number is one, so when it is deficient from one, then it isn’t a Salat. Allah-azwj mighty and Majestic Knew that the servant would not be fulfilling that one Cycle which it not a Salat if less than it, with its perfection, and its completion, nor being devoted upon it, so He-azwj Paired one Cycle to it to be completed with the second whatever was deficient from the first. Therefore, Allah-azwj Mighty and Majestic Obligated the origin of the Salat as being of two Cycles.
ثُمَّ عَلِمَ رَسُولُ اللَّهِ ص أَنَّ الْعِبَادَ لَا يُؤَدُّونَ هَاتَيْنِ الرَّكْعَتَيْنِ بِتَمَامِ مَا أُمِرُوا بِهِ وَ كَمَالِهِ فَضَمَّ إِلَى الظُّهْرِ وَ الْعَصْرِ وَ الْعِشَاءِ الْآخِرَةِ رَكْعَتَيْنِ رَكْعَتَيْنِ لِيَكُونَ فِيهِمَا تَمَامُ الرَّكْعَتَيْنِ الْأُولَيَيْنِ
Then, Rasool-Allah-saww knew that the servants would not be fulfilling these two Cycles what they have been Commanded with, and its perfection, so he-saww joined to Al-Zohr and al-Asr and the last Al-Isha, two Cycles, two Cycles, for them to become regarding these two as completion of the two first Cycles.
ثُمَّ عَلِمَ أَنَّ صَلَاةَ الْمَغْرِبِ يَكُونُ شُغُلُ النَّاسِ فِي وَقْتِهَا أَكْثَرَ لِلِانْصِرَافِ إِلَى الْأَوْطَانِ وَ الْأَكْلِ وَ الْوُضُوءِ وَ التَّهْيِئَةِ لِلْمَبِيتِ فَزَادَ فِيهَا رَكْعَةً وَاحِدَةً لِيَكُونَ أَخَفَّ عَلَيْهِمْ وَ لِأَنْ تَصِيرَ رَكَعَاتُ الصَّلَاةِ فِي الْيَوْمِ وَ اللَّيْلَةِ فَرْداً
Then he-saww knew that Al-Maghrib Salat, the people would happen to be pre-occupied during its timing more that due to their dispersals to their homes (the breaking of Fasts), and the meals, and the Wudu, and the preparation for the night, therefore he-saww (only) increase in it by one Cycle for it to become lighter upon them, and because the Cycles of the Salat become individualised during the day and the night.
ثُمَّ تَرَكَ الْغَدَاةَ عَلَى حَالِهَا لِأَنَّ الِاشْتِغَالَ فِي وَقْتِهَا أَكْثَرُ وَ الْمُبَادَرَةَ إِلَى الْحَوَائِجِ فِيهَا أَعَمُّ وَ لِأَنَّ الْقُلُوبَ فِيهَا أَخْلَى مِنَ الْفِكْرِ لِقِلَّةِ مُعَامَلَاتِ النَّاسِ بِاللَّيْلِ وَ لِقِلَّةِ الْأَخْذِ وَ الْإِعْطَاءِ فَالْإِنْسَانُ فِيهَا أَقْبَلُ عَلَى صَلَاتِهِ مِنْهُ فِي غَيْرِهَا مِنَ الصَّلَوَاتِ لِأَنَ الْفِكْرَ أَقَلُّ لِعَدَمِ الْعَمَلِ مِنَ اللَّيْلِ
Then he-saww left the morning Salat upon its state, because of the pre-occupations during its timing is more, and the planning for the needs during it is general, and because the hearts are vacant during it from the thoughts, due to the scarcity of the dealing of the people at night, and due to the scarcity of the taking and the giving. Thus, the human being during it, is more devoted upon his Salat from it than he is from others from the Salats, because the thoughts are less, due to the absence of the work from the night’.
فَإِنْ قَالَ فَلِمَ جُعِلَ التَّكْبِيرُ فِي الِاسْتِفْتَاحِ سَبْعَ مَرَّاتٍ
If he says, ‘Why has the Takbeer Made to be seven times during the opening (of the Salat)?’
قِيلَ لِأَنَّ الْفَرْضَ مِنْهَا وَاحِدٌ وَ سَائِرَهَا سُنَّةٌ وَ إِنَّمَا جُعِلَ ذَلِكَ لِأَنَّ التَّكْبِيرَ فِي الرَّكْعَةِ الْأُولَى الَّتِي هِيَ الْأَصْلُ كُلَّهُ سَبْعُ تَكْبِيرَاتٍ تَكْبِيرَةِ الِاسْتِفْتَاحِ وَ تَكْبِيرَةِ الرُّكُوعِ وَ تَكْبِيرَتَيِ السُّجُودِ وَ تَكْبِيرَةٍ أَيْضاً لِلرُّكُوعِ وَ تَكْبِيرَتَيْنِ لِلسُّجُودِ فَإِذَا كَبَّرَ الْإِنْسَانُ أَوَّلَ الصَّلَاةِ سَبْعَ تَكْبِيرَاتٍ فَقَدْ أَحْرَزَ التَّكْبِيرَ كُلَّهُ فَإِنْ سَهَا فِي شَيْءٍ مِنْهَا أَوْ تَرَكَهَا لَمْ يَدْخُلْ عَلَيْهِ نَقْصٌ فِي صَلَاتِهِ
It would be said, ‘Because the Obligatory from these is one, and the rest of these are Sunnah. And rather, that is Made to be as such because the Takbeer in the first Cycle which is the origin, all of it are seven Takbeers – Takbeer of the opening, and Takbeer of the Ruku, and two Takbeers of the Sajdahs, and a Takbeer as well for the Ruku, and two Takbeers for the Sajdahs. So, when the human being does the Takbeer at the beginning of the Salat by seven Takbeers, so he has protected the Takbeers, all of it, so if he were to forget anything from these, or leaves it, no deficiency would enter upon him regarding his Salat’.
أَقُولُ وَ فِي الْعِلَلِ كَمَا قَالَ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ ع مَنْ كَبَّرَ أَوَّلَ صَلَاتِهِ سَبْعَ تَكْبِيرَاتٍ أَجْزَأَهُ وَ يُجْزِي تَكْبِيرَةٌ وَاحِدَةٌ ثُمَّ إِنْ لَمْ يُكَبِّرْ فِي شَيْءٍ مِنْ صَلَاتِهِ أَجْزَأَهُ عَنْهُ ذَلِكَ وَ إِنَّمَا عَنَى بِذَلِكَ إِذَا تَرَكَهَا سَاهِياً أَوْ نَاسِياً
I (Majlisi) am saying, ‘And regarding the reason, just as Abu Ja’far-asws and Abu Abdullah-asws have said: ‘One who exclaims a Takbeer at the beginning of his Salat by seven Takbeers, it would suffice him, and he can suffice with one Takbeer. Then if he does not exclaim a Takbeer in anything from his Salat, that would suffice him from it, and rather what is meant by that is when he leaves it mistakenly or out of forgetfulness’.
قَالَ مُصَنِّفُ هَذَا الْكِتَابِ غَلِطَ الْفَضْلُ أَنَّ تَكْبِيرَةَ الِافْتِتَاحِ فَرِيضَةٌ وَ إِنَّمَا هِيَ سُنَّةٌ وَاجِبَةٌ رَجَعْنَا إِلَى كَلَامِ الْفَضْلِ أَقُولُ رَجَعْنَا إِلَى الْمُشْتَرَكِ.
The author of this book (Majlisi) says, ‘Al Fazl is wrong. The Takbeers at the opening is an Obligation, and rather it is an Obligatory Sunnah. We return to the speech of Al Fazl’. I am saying, we return to the common: –
فَإِنْ قَالَ فَلِمَ جَعَلَ رَكْعَةً وَ سَجْدَتَيْنِ
If he says, ‘Why has one Cycle been Made to be with two Sajdahs?’
قِيلَ لِأَنَّ الرُّكُوعَ مِنْ فِعْلِ الْقِيَامِ وَ السُّجُودَ مِنْ فِعْلِ الْقُعُودِ وَ صَلَاةَ الْقَاعِدِ عَلَى النِّصْفِ مِنْ صَلَاةِ الْقِيَامِ فَضُوعِفَ السُّجُودُ لِيَسْتَوِيَ بِالرُّكُوعِ فَلَا يَكُونَ بَيْنَهُمَا تَفَاوُتٌ لِأَنَّ الصَّلَاةَ إِنَّمَا هِيَ رُكُوعٌ وَ سُجُودٌ
It would be said, ‘Because the Ruku is from the action of the standing, and the Sajdah is from the action of the sitting, and a Salat of the sitting one is upon half from the Salat of the standing one, therefore the Sajdahs have been double in order to equate with the Ruku, so there would not happen to be any difference between the two, because the Salat rather, it is Ruku and Sajdah’.
فَإِنْ قَالَ فَلِمَ جُعِلَ التَّشَهُّدُ بَعْدَ الرَّكْعَتَيْنِ
If he says, ‘Why is the Tashahhud Made to be after the two Cycles?’
قِيلَ لِأَنَّهُ كَمَا قُدِّمَ قَبْلَ الرُّكُوعِ وَ السُّجُودِ الْأَذَانُ وَ الدُّعَاءُ وَ الْقِرَاءَةُ فَكَذَلِكَ أَيْضاً أُمِرَ بَعْدَهَا بِالتَّشَهُّدِ وَ التَّحْمِيدِ وَ الدُّعَاءِ
It would be said, ‘Because just as the Ruku and the Sajdahs were preceded by the Azaan, and the supplication, and the recitation, similar to that as well He-azwj Commanded after it with the Tashahhud, and the praising, and the supplicating’.
فَإِنْ قَالَ فَلِمَ جُعِلَ التَّسْلِيمُ تَحْلِيلَ الصَّلَاةِ وَ لَمْ يُجْعَلْ بَدَلُهُ تَكْبِيراً أَوْ تَسْبِيحاً أَوْ ضَرْباً آخَرَ
If he says, ‘Why has the Salaam Made to be permissible of the Salat, and there were not Made to be in replacement to it, a Takbeer, or a Glorification, or another thing?’
قِيلَ لِأَنَّهُ لَمَّا كَانَ فِي الدُّخُولِ فِي الصَّلَاةِ تَحْرِيمُ الْكَلَامِ لِلْمَخْلُوقِينَ وَ التَّوَجُّهُ إِلَى الْخَالِقِ كَانَ تَحْلِيلُهَا كَلَامَ الْمَخْلُوقِينَ وَ الِانْتِقَالَ عَنْهَا وَ ابْتِدَاءُ الْمَخْلُوقِينَ بِالْكَلَامِ إِنَّمَا هُوَ بِالتَّسْلِيمِ
It would be said, ‘Because, when it was in the entry into the Salat, a prohibition of the speech of the creatures and devoting to the Creator, its permissibility of the speech of the creatures and the transmitting from it, and the beginning of the creatures with the speech, rather it is with the Salaam’.
فَإِنْ قَالَ فَلِمَ جُعِلَ الْقِرَاءَةُ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ وَ التَّسْبِيحُ فِي الْأُخْرَيَيْنِ
If he says, ‘Why is the recitation Made to be in the first two Cycles, and the Glorification in the last two?’
قِيلَ لِلْفَرْقِ بَيْنَ مَا فَرَضَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ عِنْدِهِ وَ مَا فَرَضَهُ مِنْ عِنْدِ رَسُولِهِ
It would be said, ‘For the differentiation between what Allah-azwj Mighty and Majestic Obligated from His-azwj Presence, and what is obligated from the presence of His-azwj Rasool-saww’.
فَإِنْ قَالَ فَلِمَ جُعِلَتِ الْجَمَاعَةُ
If he says, ‘Why has the congregational Salat Made to be?’
قِيلَ لِأَنْ لَا يَكُونَ الْإِخْلَاصُ وَ التَّوْحِيدُ وَ الْإِسْلَامُ وَ الْعِبَادَةُ لِلَّهِ إِلَّا ظَاهِراً مَكْشُوفاً مَشْهُوداً لِأَنَّ فِي إِظْهَارِهِ حُجَّةً عَلَى أَهْلِ الشَّرْقِ وَ الْغَرْبِ لِلَّهِ عَزَّ وَ جَلَّ وَ لِيَكُونَ الْمُنَافِقُ الْمُسْتَخِفُّ مُؤَدِّياً لِمَا أَقَرَّ بِهِ يُظْهِرُ الْإِسْلَامَ وَ الْمُرَاقَبَةَ وَ لِتَكُونَ شَهَادَاتُ النَّاسِ بِالْإِسْلَامِ بَعْضِهِمْ لِبَعْضٍ جَائِزَةً مُمْكِنَةً مَعَ مَا فِيهِ مِنَ الْمُسَاعَدَةِ عَلَى الْبِرِّ وَ التَّقْوَى وَ الزَّجْرِ عَنْ كَثِيرٍ مِنْ مَعَاصِي اللَّهِ عَزَّ وَ جَلَّ
It would be said, ‘Because there cannot happen to be the sincerity, and the Tawheed, and Al Islam, and the worship of Allah-azwj, except manifestly, uncovered, witnessed, because in its manifestation is an argument upon the people of the east and the west for Allah-azwj Mighty and Majestic, and for the hypocrite to become fearful, fulfilling to what he has accepted with it apparently of Al Islam and the monitoring, and for the testimonies of the people to become with Al Islam, allowed for each other, possible, along with what is therein from the helping upon the righteousness and the piety, and the rebuke from many of the acts of disobedience to Allah-azwj Mighty and Majestic’.
فَإِنْ قَالَ فَلِمَ جُعِلَ الْجَهْرُ فِي بَعْضِ الصَّلَاةِ وَ لَمْ يُجْعَلْ فِي بَعْضٍ
If he says, ‘Why has the loudness Made to be in one Salat and not Made to be in one?’
قِيلَ لِأَنَّ الصَّلَوَاتِ الَّتِي يُجْهَرُ فِيهَا إِنَّمَا هِيَ صَلَوَاتٌ تُصَلَّى فِي أَوْقَاتٍ مُظْلِمَةٍ فَوَجَبَ أَنْ يُجْهَرَ فِيهَا لِأَنْ يَمُرَّ الْمَارُّ فَيَعْلَمَ أَنَّ هَاهُنَا جَمَاعَةً فَإِنْ أَرَادَ أَنْ يُصَلِّيَ صَلَّى وَ لِأَنَّهُ إِنْ لَمْ يَرَ جَمَاعَةً تُصَلِّي سَمِعَ وَ عَلِمَ ذَلِكَ مِنْ جِهَةِ السَّمَاعِ
It would be said, ‘Because the Salats which has loudness in it, rather it is the Salat being prayed in the darkness, so the loudness is Obligated in it, because the passer-by would pass by and he would know that over here is a congregation, so if he wants to pray Salat he can do so, and because if he does not see a congregation praying Salat, he would hear and know that from the direction of the hearing.
وَ الصَّلَاتَانِ اللَّتَانِ لَا يُجْهَرُ فِيهِمَا فَإِنَّهُمَا بِالنَّهَارِ وَ فِي أَوْقَاتٍ مُضِيئَةٍ فَهِيَ تُدْرَكُ مِنْ جِهَةِ الرُّؤْيَةِ فَلَا يَحْتَاجُ فِيهَا إِلَى السَّمَاعِ
And the two Salats in which there is no loudness, these are by the day, and in a timing of illumination, so it is realised from a direction of the sighting, therefore it is needy to be heard’.
فَإِنْ قَالَ فَلِمَ جُعِلَتِ الصَّلَوَاتُ فِي هَذِهِ الْأَوْقَاتِ وَ لَمْ تُقَدَّمْ وَ لَمْ تُؤَخَّرْ
If he says, ‘Why have the Salat Made to be during these timings and were not brought forwards nor delayed?’
قِيلَ لِأَنَّ الْأَوْقَاتَ الْمَشْهُورَةَ الْمَعْلُومَةَ الَّتِي تَعُمُّ أَهْلَ الْأَرْضِ فَيَعْرِفُهَا الْجَاهِلُ وَ الْعَالِمُ أَرْبَعَةٌ غُرُوبُ الشَّمْسِ مَعْرُوفٌ تَجِبُ عِنْدَهُ الْمَغْرِبُ وَ سُقُوطُ الشَّفَقِ مَشْهُورٌ تَجِبُ عِنْدَهُ الْعِشَاءُ الْآخِرَةُ وَ طُلُوعُ الْفَجْرِ مَشْهُورٌ مَعْلُومٌ تَجِبُ عِنْدَهُ الْغَدَاةُ وَ زَوَالُ الشَّمْسِ مَشْهُورٌ مَعْلُومٌ تَجِبُ عِنْدَهُ الظُّهْرُ وَ لَمْ يَكُنْ لِلْعَصْرِ وَقْتٌ مَعْرُوفٌ مَشْهُورٌ مِثْلُ هَذِهِ الْأَوْقَاتِ الْأَرْبَعَةِ فَجُعِلَ وَقْتُهَا عِنْدَ الْفَرَاغِ مِنَ الصَّلَاةِ الَّتِي قَبْلَهَا
It would be said, ‘Because the timings which are well known prevail among the people of the earth and these are recognised by the ignorant one and the knowledgeable one are four – The setting of the sun is well known, during which Al Maghrib (Salat) is Obligated, and the fall of the twilight is well known during which the last Isha (Salat) is Obligated, and the emergence of the dawn is well known Obligating the morning (Salat) during it, and the decline of the sun (Midday) is well known Obligating Al Zohr (Salat) during it, and there does not happen to be any well known time for Al Asr like these four timings, therefore its timing is Made to be during being free from the Salat which is before it.
وَ عِلَّةٌ أُخْرَى أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَبَّ أَنْ يَبْدَأَ النَّاسُ فِي كُلِّ عَمَلٍ أَوَّلًا بِطَاعَتِهِ وَ عِبَادَتِهِ فَأَمَرَهُمْ أَوَّلَ النَّهَارِ أَنْ يَبْدَءُوا بِعِبَادَتِهِ ثُمَّ يَنْتَشِرُوا فِيمَا أَحَبُّوا مِنْ مَرَمَّةِ دُنْيَاهُمْ فَأَوْجَبَ صَلَاةَ الْغَدَاةِ عَلَيْهِمْ
And another reason is that Allah-azwj Mighty and Majestic Loved the people begging in every action, first with His-azwj obedience and His-azwj worship, so He-azwj Commanded them for the beginning of the day that they begin with worshipping Him-azwj, then they should disperse regarding whatever they like from the correction of the worldly affairs, and Obligated the morning Salat upon them.
فَإِذَا كَانَ نِصْفُ النَّهَارِ وَ تَرَكُوا مَا كَانُوا فِيهِ مِنَ الشُّغُلِ وَ هُوَ وَقْتٌ يَضَعُ النَّاسُ فِيهِ ثِيَابَهُمْ وَ يَسْتَرِيحُونَ وَ يَشْتَغِلُونَ بِطَعَامِهِمْ وَ قَيْلُولَتِهِمْ فَأَمَرَهُمْ أَنْ يَبْدَءُوا أَوَّلًا بِذِكْرِهِ وَ عِبَادَتِهِ فَأَوْجَبَ عَلَيْهِمُ الظُّهْرَ ثُمَّ يَتَفَرَّغُوا لِمَا أَحَبُّوا مِنْ ذَلِكَ
When it would be the midday and they leave whatever they were involved in from the occupation, and it is a time in which the people place down their clothes and they are resting and are pre-occupied with their meal and their naps, so He-azwj Commanded that they begin first with His-azwj Zikr and His-azwj worship, and He-azwj Obligated Al Zohr (Salat) upon them, then they would be free to do whatever they like from that.
فَإِذَا قَضَوْا وَطَرَهُمْ وَ أَرَادُوا الِانْتِشَارَ فِي الْعَمَلِ لِآخِرِ النَّهَارِ بَدَءُوا أَيْضاً بِعِبَادَتِهِ ثُمَّ صَارُوا إِلَى مَا أَحَبُّوا مِنْ ذَلِكَ فَأَوْجَبَ عَلَيْهِمُ الْعَصْرَ ثُمَّ يَنْتَشِرُونَ فِيمَا شَاءُوا مِنْ مَرَمَّةِ دُنْيَاهُمْ
When they have fulfilled their aims and want the dispersal in the world at the end of the day, they would begin as well with His-azwj worship, then they can go to whatever they like from that, and He-azwj Obligated Al Asr (Salat) upon them, then they should disperse regarding whatever they like from the affairs of their world.
فَإِذَا جَاءَ اللَّيْلُ وَ وَضَعُوا زِينَتَهُمْ وَ عَادُوا إِلَى أَوْطَانِهِمْ ابْتَدَءُوا أَوَّلًا بِعِبَادَةِ رَبِّهِمْ ثُمَّ يَتَفَرَّغُونَ لِمَا أَحَبُّوا مِنْ ذَلِكَ فَأَوْجَبَ عَلَيْهِمُ الْمَغْرِبَ
When the night comes and they place down their adornments and return to their houses, they should begin first with the worship of their Lord-azwj, then they would be free for whatever they like from that, and He-azwj Obligated Al Maghrib (Salat) upon them.
فَإِذَا جَاءَ وَقْتُ النَّوْمِ وَ فَرَغُوا مِمَّا كَانُوا بِهِ مُشْتَغِلِينَ أَحَبَّ أَنْ يَبْدَءُوا أَوَّلًا بِعِبَادَتِهِ وَ طَاعَتِهِ ثُمَّ يَصِيرُونَ إِلَى مَا شَاءُوا أَنْ يَصِيرُوا إِلَيْهِ مِنْ ذَلِكَ
When the time of sleep comes, and they are free from whatever they were busy with, He-azwj Loved that they should begging first with His-azwj worship and His-azwj obedience, then they can go to whatever they so desire to, and be coming to it from that.
فَيَكُونُوا قَدْ بَدَءُوا فِي كُلِّ عَمَلٍ بِطَاعَتِهِ وَ عِبَادَتِهِ فَأَوْجَبَ عَلَيْهِمُ الْعَتَمَةَ فَإِذَا فَعَلُوا ذَلِكَ لَمْ يَنْسَوْهُ وَ لَمْ يَغْفُلُوا عَنْهُ وَ لَمْ تَقْسُ قُلُوبُهُمْ وَ لَمْ تَقِلَّ رَغْبَتُهُمْ
Thus, they would have become beginning in every action with obeying Him-azwj and worshipping Him-azwj, so it was Obligated upon them the darkness (Night Salat). When they do that, they would not forget Him-azwj and would not be heedless from Him-azwj, and their hearts would not harden, and their desired would not lessen’.
فَإِنْ قَالَ فَلِمَ إِذَا لَمْ يَكُنْ لِلْعَصْرِ وَقْتٌ مَشْهُورٌ مِثْلُ تِلْكَ الْأَوْقَاتِ أَوْجَبَهَا بَيْنَ الظُّهْرِ وَ الْمَغْرِبِ وَ لَمْ يُوجِبْهَا بَيْنَ الْعَتَمَةِ وَ الْغَدَاةِ أَوْ بَيْنَ الْغَدَاةِ وَ الظُّهْرِ
If he says, ‘Then why did does there not happen to be a well-known time for Al Asr like those timings Obligated between Al Zohr and Al Maghrib, and not Obligated between the darkness and the morning, or between the morning and Al Zohr?’
قِيلَ لِأَنَّهُ لَيْسَ وَقْتٌ عَلَى النَّاسِ أَخَفَّ وَ لَا أَيْسَرَ وَ لَا أَحْرَى أَنْ يَعُمَّ فِيهِ الضَّعِيفَ وَ الْقَوِيَّ بِهَذِهِ الصَّلَاةِ مِنْ هَذَا الْوَقْتِ وَ ذَلِكَ أَنَّ النَّاسَ عَامَّتَهُمْ يَشْتَغِلُونَ فِي أَوَّلِ النَّهَارِ بِالتِّجَارَاتِ وَ الْمُعَامَلَاتِ وَ الذَّهَابِ فِي الْحَوَائِجِ وَ إِقَامَةِ الْأَسْوَاقِ
It would be said, ‘Because there isn’t any time upon the people, scarier, nor more difficult, nor more appropriate that the weak ones and the strong ones would prevail in it with these Salat from this time, and that is because the people, the generality of them are busy during the beginning of the day with the trading and the dealing and the going regarding the needs, and established the markets.
فَأَرَادَ أَنْ لَا يَشْغَلَهُمْ عَنْ طَلَبِ مَعَاشِهِمْ وَ مَصْلَحَةِ دُنْيَاهُمْ وَ لَيْسَ يَقْدِرُ الْخَلْقُ كُلُّهُمْ عَلَى قِيَامِ اللَّيْلِ وَ لَا يَشْعُرُونَ بِهِ وَ لَا يَنْتَبِهُونَ لِوَقْتِهِ لَوْ كَانَ وَاجِباً وَ لَا يُمْكِنُهُمْ ذَلِكَ
He-azwj Wanted that He-azwj should not pre-occupy them from seeking their livelihoods and the interest of their worldly affairs, and not all the people are able upon standing at night (for Salat), nor be aware with it nor pay attention to its timing, if it was Obligatory, nor is that possible.
فَخَفَّفَ اللَّهُ تَعَالَى عَنْهُمْ وَ لَمْ يَجْعَلْهَا فِي أَشَدِّ الْأَوْقَاتِ عَلَيْهِمْ وَ لَكِنْ جَعَلَهَا فِي أَخَفِّ الْأَوْقَاتِ عَلَيْهِمْ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَ لا يُرِيدُ بِكُمُ الْعُسْرَ
Allah-azwj the Exalted Lightened from them, and did not Make these timing more difficulties upon them, but Made it to be during the lightest of the timings upon them, just as Allah-azwj Mighty and Majestic Said: Allah Wants ease with you, and He does not Want the difficulty with you [2:185]’’.
فَإِنْ قَالَ فَلِمَ يُرْفَعُ الْيَدَانِ فِي التَّكْبِيرِ
If he says, ‘Why raise the two hands during the Takbeer?’
قِيلَ لِأَنَّ رَفْعَ الْيَدَيْنِ هُوَ ضَرْبٌ مِنَ الِابْتِهَالِ وَ التَّبَتُّلِ وَ التَّضَرُّعِ فَأَوْجَبَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَكُونَ الْعَبْدُ فِي وَقْتِ ذِكْرِهِ مُتَبَتِّلًا مُتَضَرِّعاً مُبْتَهِلًا وَ لِأَنَّ فِي وَقْتِ رَفْعِ الْيَدَيْنِ إِحْضَارَ النِّيَّةِ وَ إِقْبَالَ الْقَلْبِ عَلَى مَا قَالَ وَ قَصَدَ
It would be said, ‘Because raising the two hands, it is a type from the invocations, and the devotion and the beseeching, so Allah-azwj Mighty and Majestic Obligated that the servant happens to be during a time of His-azwj Zikr, devotional, beseecher, invoking, and because during the time of raising the two hands is the beginning of the intention, and devoting the heart upon what he says and aims for’.
أقول: في العلل: لان الفرض من الذكر إنما هو الاستفتاح وكل سنة فإنما تؤدى على جهة الفرض، فلما أن كان في الاستفتاح الذي هو الفرض رفع اليدين أحب أن يؤدوا السنة على جهة ما يؤدون الفرض. ولنرجع إلى المشترك
I (Majlisi) am saying, ‘In Illal (Al Sharai’e): ‘Because the Obligation from the Zikr rather, it is the opening, and every Sunnah is rather fulfilled upon a direction of the Obligation. So, when he would be in the opening which is the Obligation, his raising the hands would be more beloved that his fulfilling the Sunnah upon an aspect of what he would fulfil from the Obligation. And let us return to the common:
فَإِنْ قَالَ فَلِمَ جُعِلَ صَلَاةُ السُّنَّةِ أَرْبَعاً وَ ثَلَاثِينَ رَكْعَةً
If he says, ‘Why has the Sunnah Salat Made to be of thirty-four Cycles?’
قِيلَ لِأَنَّ الْفَرِيضَةَ سَبْعَ عَشْرَةَ رَكْعَةً فَجُعِلَتِ السُّنَّةُ مِثْلَيِ الْفَرِيضَةِ كَمَالًا لِلْفَرِيضَةِ
It would be said, ‘Because the Obligation is of seventeen Cycles, and the Sunnah is Made to be twice like the Obligatory, perfecting for the Obligatory’.
فَإِنْ قَالَ فَلِمَ جُعِلَ صَلَاةُ السُّنَّةِ فِي أَوْقَاتٍ مُخْتَلِفَةٍ وَ لَمْ تُجْعَلْ فِي وَقْتٍ وَاحِدٍ
If he says, ‘Why were the Sunnah Salats Made to be in different timings, and were not Made to be during one time?’
قِيلَ لِأَنَّ أَفْضَلَ الْأَوْقَاتِ ثَلَاثَةٌ عِنْدَ زَوَالِ الشَّمْسِ وَ بَعْدَ الْمَغْرِبِ وَ بِالْأَسْحَارِ فَأَحَبَ أَنْ يُصَلَّى لَهُ فِي كُلِّ هَذِهِ الْأَوْقَاتِ الثَّلَاثَةِ لِأَنَّهُ إِذَا فُرِّقَتِ السُّنَّةُ فِي أَوْقَاتٍ شَتَّى كَانَ أَدَاؤُهَا أَيْسَرَ وَ أَخَفَّ مِنْ أَنْ تُجْمَعَ كُلُّهَا فِي وَقْتٍ وَاحِدٍ
It would be said, ‘Because the superior timings are three – At the decline of the sun (midday), and after Al Maghrib, and before day-break, so He-azwj Loved it that he prays Salat to Him-azwj during each of these three timings, because when the Sunnah is separated during various times, its fulfilment would be easier and lighter than if all of these were to be gathered in one time’.
فَإِنْ قَالَ فَلِمَ صَارَتْ صَلَاةُ الْجُمُعَةِ إِذَا كَانَتْ مَعَ الْإِمَامِ رَكْعَتَيْنِ وَ إِذَا كَانَتْ بِغَيْرِ إِمَامٍ رَكْعَتَيْنِ وَ رَكْعَتَيْنِ
If he says, ‘Why did the Friday Salat, with it was with the Imam-asws, come to be of two Cycles, and when it was without an Imam-asws, it is two Cycles, two Cycles?’
قِيلَ لِعِلَلٍ شَتَّى مِنْهَا أَنَّ النَّاسَ يَتَخَطَّوْنَ إِلَى الْجُمُعَةِ مِنْ بُعْدٍ فَأَحَبَّ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُخَفِّفَ عَنْهُمْ لِمَوْضِعِ التَّعَبِ الَّذِي صَارُوا إِلَيْهِ
It would be said, ‘For various reasons, from these it that the people are walking towards the Friday Salat from afterwards, so Allah-azwj Mighty and Majestic Loved to Lighten from them due to the placing of the tiredness which they would be coming to.
وَ مِنْهَا أَنَّ الْإِمَامَ يَحْبِسُهُمْ لِلْخُطْبَةِ وَ هُمْ مُنْتَظِرُونَ لِلصَّلَاةِ وَ مَنِ انْتَظَرَ الصَّلَاةَ فَهُوَ فِي صَلَاةٍ فِي حُكْمِ التَّمَامِ
And from these is that the Imam-asws would withhold them for the sermon while they are awaiting the Salat, and one who await the Salat, so he is in a Salat in the complete Ordinances.
وَ مِنْهَا أَنَّ الصَّلَاةَ مَعَ الْإِمَامِ أَتَمُّ وَ أَكْمَلُ لِعِلْمِهِ وَ فِقْهِهِ وَ عَدْلِهِ وَ فَضْلِهِ
And from these is that the Salat is with the Imam-asws, complete and perfect due to his-asws knowledge, and his-asws understanding, and his-asws justice, and his merit.
وَ مِنْهَا أَنَّ الْجُمُعَةَ عِيدٌ وَ صَلَاةَ الْعِيدِ رَكْعَتَانِ وَ لَمْ تُقْصَرْ لِمَكَانِ الْخُطْبَتَيْنِ
And from these is that the Friday is an Eid, and Salat of the Eid is of two Cycles, and is not deficient in place of the two sermons’.
فَإِنْ قَالَ فَلِمَ جُعِلَتِ الْخُطْبَةُ
If he says, ‘Why has the sermon being Made to be?’
قِيلَ لِأَنَّ الْجُمُعَةَ مَشْهَدٌ عَامٌّ فَأَرَادَ أَنْ يَكُونَ الْإِمَامُ سَبَباً لِمَوْعِظَتِهِمْ وَ تَرْغِيبِهِمْ فِي الطَّاعَةِ وَ تَرْهِيبِهِمْ مِنَ الْمَعْصِيَةِ وَ تَوْفِيقِهِمْ عَلَى مَا أَرَادَ مِنْ مَصْلَحَةِ دِينِهِمْ وَ دُنْيَاهُمْ وَ يُخْبِرُهُمْ بِمَا وَرَدَ عَلَيْهِمْ مِنَ الْآفَاتِ وَ مِنَ الْأَهْوَالِ الَّتِي لَهُمْ فِيهَا الْمَضَرَّةُ وَ الْمَنْفَعَةُ
It would be said, ‘Because the Friday is a public scene, so He-azwj Wanted that the Imam-asws happens to be a cause to advise them (the Emir being a cause to advise them), and making them desirous regarding the obedience, and making them fearful from the disobedience, and inclining them upon what is required from the interests of their Religion and their world, and inform them with what may come upon them from the calamities and from the terrors which are for them, wherein is the harm and the benefit’.
فَإِنْ قَالَ فَلِمَ جُعِلَتْ خُطْبَتَيْنِ
If he says, ‘Why have these Made to be two sermons?’
قِيلَ لِأَنْ يَكُونَ وَاحِدَةٌ لِلثَّنَاءِ وَ التَّمْجِيدِ وَ التَّقْدِيسِ لِلَّهِ عَزَّ وَ جَلَّ وَ الْأُخْرَى لِلْحَوَائِجِ وَ الْإِعْذَارِ وَ الْإِنْذَارِ وَ الدُّعَاءِ وَ مَا يُرِيدُ أَنْ يُعَلِّمَهُمْ مِنْ أَمْرِهِ وَ نَهْيِهِ مَا فِيهِ الصَّلَاحُ وَ الْفَسَادُ
It would be said, ‘Because one would happen to be for the Praises and the Glorification and the Extollation of Holiness of Allah-azwj Mighty and Majestic, and the other one would be for the needs, and the excuses (Forgiveness) and the warnings, and the supplications, and whatever he-asws want to teach them from His-azwj Commands and His-azwj Prohibition in which is the correction and the corruption’.
فَإِنْ قَالَ فَلِمَ جُعِلَتِ الْخُطْبَةُ يَوْمَ الْجُمُعَةِ قَبْلَ الصَّلَاةِ وَ جُعِلَتْ فِي الْعِيدَيْنِ بَعْدَ الصَّلَاةِ
If he says, ‘Why has the Friday sermon Made to be before the Salat, and in the two Eids it Made to be after the Salat?’
قِيلَ لِأَنَّ الْجُمُعَةَ أَمْرٌ دَائِمٌ وَ تَكُونُ فِي الشَّهْرِ مِرَاراً وَ فِي السَّنَةِ كَثِيراً فَإِذَا كَثُرَ ذَلِكَ عَلَى النَّاسِ مَلُّوا وَ تَرَكُوا وَ لَمْ يُقِيمُوا عَلَيْهِ وَ تَفَرَّقُوا عَنْهُ فَجُعِلَتْ قَبْلَ الصَّلَاةِ لِيُحْتَبَسُوا عَلَى الصَّلَاةِ وَ لَا يَتَفَرَّقُوا وَ لَا يَذْهَبُوا
It would be said, ‘Because the Friday is a permanent matter and it happens repeatedly during the month and a lot during the year. When that is a lot upon the people, they would be fed up and leave and would not be standing upon it, and they would separate from it, so it has been Made to be before the Salat in order to withhold them upon the Salat and they would neither be dispersing nor going away.
وَ أَمَّا الْعِيدَيْنِ فَإِنَّمَا هُوَ فِي السَّنَةِ مَرَّتَيْنِ وَ هُوَ أَعْظَمُ مِنَ الْجُمُعَةِ وَ الزِّحَامُ فِيهِ أَكْثَرُ وَ النَّاسُ فِيهِ أَرْغَبُ فَإِنْ تَفَرَّقَ بَعْضُ النَّاسِ بَقِيَ عَامَّتُهُمْ وَ لَيْسَ هُوَ بِكَثِيرٍ فَيَمَلُّوا وَ يَسْتَخِفُّوا بِهِ
And as for the two Eids, rather these are only twice during the year, and it is greater than the Friday, and the crowd is more during it, and the people are desirous during it, so even if some of the people disperse, the generality of them would remain, and it isn’t a lot so they would be fed up and take lightly with it’.
قال مصنف هذا الكتاب رحمه الله: جاء هذا الخبر هكذا: وَ الْخُطْبَتَانِ فِي الْجُمُعَةِ وَ الْعِيدَيْنِ بَعْدَ الصَّلَاةِ لِأَنَّهُمَا بِمَنْزِلَةِ الرَّكْعَتَيْنِ الْأُخْرَاوَيْنِ وَ أَوَّلُ مَنْ قَدَّمَ الْخُطْبَتَيْنِ عُثْمَانُ بْنُ عَفَّانَ لِأَنَّهُ لَمَّا أَحْدَثَ مَا أَحْدَثَ لَمْ يَكُنِ النَّاسُ يَقِفُونَ عَلَى خُطْبَتِهِ وَ يَقُولُونَ مَا نَصْنَعُ بِمَوَاعِظِهِ وَ قَدْ أَحْدَثَ مَا أَحْدَثَ فَقَدَّمَ الْخُطْبَتَيْنِ لِيَقِفَ النَّاسُ انْتِظَاراً لِلصَّلَاةِ فَلَا يَتَفَرَّقُوا عَنْهُ
The author of this book (Majlisi) says, ‘This is his book, may Allah-azwj have Mercy on him. The Hadeeth has come like this: ‘And the two sermons during the Friday and the two Eids after the Salat, because these are at the status of the two Cycles (of Salat) and two others, and the first one to bring forward the two sermons was Usman Bin Affan, because when he innovated what he innovated, the people were not pausing upon his sermons, and they were saying, ‘What have we to do with his sermons and he has innovated what he innovated?’ He brought forward the two sermons to stop the people who were waiting for the Salat, so they would not disperse from him’.
فَإِنْ قَالَ فَلِمَ وَجَبَتِ الْجُمُعَةُ عَلَى مَنْ يَكُونُ عَلَى فَرْسَخَيْنِ لَا أَكْثَرَ مِنْ ذَلِكَ
If he says, ‘Why was the Friday (Salat) Obligated upon the one who happens to be two Farsakhs and not more than that?’
قِيلَ لِأَنَّ مَا يُقَصَّرُ فِيهِ الصَّلَاةُ بَرِيدَانِ ذَاهِباً أَوْ بَرِيدٌ ذَاهِباً وَ جَائِياً وَ الْبَرِيدُ أَرْبَعَةُ فَرَاسِخَ فَوَجَبَتِ الْجُمُعَةُ عَلَى مَنْ هُوَ عَلَى نِصْفِ الْبَرِيدِ الَّذِي يَجِبُ فِيهِ التَّقْصِيرُ وَ ذَلِكَ أَنَّهُ يَجِيءُ فَرْسَخَيْنِ وَ يَذْهَبُ فَرْسَخَيْنِ فَذَلِكَ أَرْبَعَةُ فَرَاسِخَ وَ هُوَ نِصْفُ طَرِيقِ الْمُسَافِرِ
It would be said, ‘Because whatever is deficient from two Bareeds, or a Bareed going and coming, and the Bareed, it is of four Farsakhs, so the Friday (Salat) is Obligated upon the one who was upon a half of the Bareed in which the shortening is Obligated, and that is because he would come two Farsakhs and go two Farsakhs, and that would be four Farsakhs, and it is half the road of the traveller’.
فَإِنْ قَالَ فَلِمَ زِيدَ فِي صَلَاةِ السُّنَّةِ يَوْمَ الْجُمُعَةِ أَرْبَعُ رَكَعَاتٍ
If he says, ‘Why is there an increase in the Sunnah Salat on the day of Friday by four Cycles?’
قِيلَ تَعْظِيماً لِذَلِكَ الْيَوْمِ وَ تَفْرِقَةً بَيْنَهُ وَ بَيْنَ سَائِرِ الْأَيَّامِ
It would be said, ‘In reverence to that day, and differentiating between it and the rest of the days’.
فَإِنْ قَالَ فَلِمَ قُصِّرَتِ الصَّلَاةُ فِي السَّفَرِ
If he says, ‘Why shorten the Salat during the journey?’
قِيلَ لِأَنَّ الصَّلَاةَ الْمَفْرُوضَةَ أَوَّلًا إِنَّمَا هِيَ عَشْرُ رَكَعَاتٍ وَ السَّبْعُ إِنَّمَا زِيدَتْ فِيهَا بَعْدُ فَخَفَّفَ اللَّهُ عَنْهُ تِلْكَ الزِّيَادَةَ لِمَوْضِعِ سَفَرِهِ وَ تَعَبِهِ وَ نَصَبِهِ وَ اشْتِغَالِهِ بِأَمْرِ نَفْسِهِ وَ ظَعْنِهِ وَ إِقَامَتِهِ لِئَلَّا يَشْتَغِلَ عَمَّا لَا بُدَّ لَهُ مِنْ مَعِيشَتِهِ رَحْمَةً مِنَ اللَّهِ تَعَالَى وَ تَعَطُّفاً عَلَيْهِ إِلَّا صَلَاةَ الْمَغْرِبِ فَإِنَّهَا لَمْ تُقَصَّرْ لِأَنَّهَا صَلَاةٌ مُقَصَّرَةٌ فِي الْأَصْلِ
It would be said, ‘Because the Obligatory Salat is foremost. But rather, it is ten Cycles, and the seven have rather been increased in it afterwards (by Rasool-Allah-saww), so Allah-azwj Lightened from him, that increase, due to the subject of his travels and h is tiredness and his setting, and his pre-occupation with the matter of his self, and his thirst, and his staying, lest he would be too pre-occupied from what these is no escape from his livelihood, as a Mercy from Allah-azwj the Exalted and a Kindness upon him, except for the Maghrib Salat, for it is not to be shortened because it is a Salat shortened already it the origin’.
فَإِنْ قَالَ فَلِمَ يَجِبُ التَّقْصِيرُ فِي ثَمَانِيَةِ فَرَاسِخَ لَا أَقَلَّ مِنْ ذَلِكَ وَ لَا أَكْثَرَ
If he says, ‘Why is the shortening Obligated in eight Farsakhs, neither less from that nor more?’
قِيلَ لِأَنَّ ثَمَانِيَةَ فَرَاسِخَ مَسِيرَةُ يَوْمٍ لِلْعَامَّةِ وَ الْقَوَافِلِ وَ الْأَثْقَالِ فَوَجَبَ التَّقْصِيرُ فِي مَسِيرَةِ يَوْمٍ
It would be said, ‘Because the eight Farsakhs is a journey of a day, for the public, and the convoys, and the loads, so the shortening is Obligated in the travel distance of a day’.
فَإِنْ قَالَ فَلِمَ وَجَبَ التَّقْصِيرُ فِي مَسِيرَةِ يَوْمٍ
If he says, ‘Why is the shortening Obligated in the travel distance of a day?’
قِيلَ لِأَنَّهُ لَوْ لَمْ يَجِبْ فِي مَسِيرَةِ يَوْمٍ لَمَا وَجَبَ فِي مَسِيرَةِ سَنَةٍ وَ ذَلِكَ أَنَّ كُلَّ يَوْمٍ يَكُونُ بَعْدَ هَذَا الْيَوْمِ فَإِنَّمَا هُوَ نَظِيرُ هَذَا الْيَوْمِ فَلَوْ لَمْ يَجِبْ فِي هَذَا الْيَوْمِ لَمَا وَجَبَ فِي نَظِيرِهِ إِذَا كَانَ نَظِيرُهُ مِثْلَهُ لَا فَرْقَ بَيْنَهُمَا
It would be said, ‘Because if it had not been Obligated in a travel distance of a day it would not have been Obligated in the travel distance of a year, and that is because every day happens after this day, and rather it would be a match of this day, so if it is not Obligated in this day, it would not be Obligated in its matching one, when its matching one was like it, there being no difference between the two’.
فَإِنْ قَالَ قَدْ يَخْتَلِفُ السَّيْرُ فَلِمَ جَعَلْتَ أَنْتَ مَسِيرَةَ يَوْمٍ ثَمَانِيَةَ فَرَاسِخَ
If he says, ‘The travels (speeds) differ, so why have you made the journey of a day to be of eight Farsakhs?’
قِيلَ لِأَنَّ ثَمَانِيَةَ فَرَاسِخَ هِيَ مَسِيرُ الْجِمَالِ وَ الْقَوَافِلِ وَ هُوَ السَّيْرُ الَّذِي يَسِيرُهُ الْجَمَّالُونَ وَ الْمُكَارُونَ
It would be said, ‘Eight Farsakhs, it is a travelling of the camel, and the convoys, and it is the travel distance which the cameleers and the camel hirers travel’.
فَإِنْ قَالَ فَلِمَ تُرِكَ تَطَوُّعُ النَّهَارِ وَ لَا يُتْرَكُ تَطَوُّعُ اللَّيْلِ
If he says, ‘Why can one leave the voluntary (Salats) of the day and cannot leave the voluntary (Salats) of the night?’
قِيلَ لِأَنَّ كُلَّ صَلَاةٍ لَا تَقْصِيرَ فِيهَا فَلَا تَقْصِيرَ فِي تَطَوُّعِهَا وَ ذَلِكَ أَنَّ الْمَغْرِبَ لَا تَقْصِيرَ فِيهَا فَلَا تَقْصِيرَ فِيمَا بَعْدَهَا مِنَ التَّطَوُّعِ وَ كَذَلِكَ الْغَدَاةُ لَا تَقْصِيرَ فِيمَا قَبْلَهَا مِنَ التَّطَوُّعِ فَإِنْ
It would be said, ‘Because every Salat cannot be shortened in it, there is no shortening in its voluntary ones, and that is because the Maghrib, there is no shortening in it, and there would be no shortening in what is after it from the voluntary ones, and like that is the morning, there would be no shortening in what is before it from the voluntary (Salat)’.
قَالَ فَمَا بَالُ الْعَتَمَةِ مُقَصَّرَةٌ وَ لَيْسَ تُتْرَكُ رَكْعَتَاهَا
If he says, ‘What is the matter with the night Salat being short, and there isn’t any leaving of its two Cycles?’
قِيلَ إِنَّ تِلْكَ الرَّكْعَتَيْنِ لَيْسَتَا مِنَ الْخَمْسِينَ وَ إِنَّمَا هِيَ زِيَادَةٌ فِي الْخَمْسِينَ تَطَوُّعاً لِيُتِمَّ بِهَا بَدَلَ كُلِّ رَكْعَةٍ مِنَ الْفَرِيضَةِ رَكْعَتَيْنِ مِنَ النَّوَافِلِ
It would be said, ‘Those two Cycles aren’t from the fifty, and rather it is an increase in the fifty voluntary ones to complete with these, every Cycle from the Obligatory ones, two Cycles from the optional (Salats)’.
فَإِنْ قَالَ فَلِمَ جَازَ لِلْمُسَافِرِ وَ الْمَرِيضِ أَنْ يُصَلِّيَا صَلَاةَ اللَّيْلِ فِي أَوَّلِ اللَّيْلِ
If he says, ‘Why is it allowed for the traveller and the sick one that he prays the night Salat in the beginning of the night?’
قِيلَ لِاشْتِغَالِهِ وَ ضَعْفِهِ لِيُحْرِزَ صَلَاتَهُ فَيَسْتَرِيحَ الْمَرِيضُ فِي وَقْتِ رَاحَتِهِ وَ يَشْتَغِلَ الْمُسَافِرُ بِأَشْغَالِهِ وَ ارْتِحَالِهِ وَ سَفَرِهِ
It would be said, ‘For his pre-occupation and his weakness of protecting his Salats, so the sick one can rest in the time of his rest, and the busy traveller can be busy with his departure and his journey’.
فَإِنْ قَالَ فَلِمَ أُمِرُوا بِالصَّلَاةِ عَلَى الْمَيِّتِ
If he says, ‘Why have they been Commanded with praying the Salat over the deceased?’
قِيلَ لِيَشْفَعُوا لَهُ وَ يَدْعُوا لَهُ بِالْمَغْفِرَةِ لِأَنَّهُ لَمْ يَكُنْ فِي وَقْتٍ مِنَ الْأَوْقَاتِ أَحْوَجَ إِلَى الشَّفَاعَةِ فِيهِ وَ الطَّلَبِ وَ الِاسْتِغْفَارِ مِنْ تِلْكَ السَّاعَةِ
It would be said, ‘In order to intercede for him and supplicate for him with the Forgiveness, because there is no time from the timings is he needier to the interceding in it and seeking of the Forgiveness, than that time’.
فَإِنْ قَالَ فَلِمَ جُعِلَتْ خَمْسُ تَكْبِيرَاتٍ دُونَ أَنْ يُكَبَّرَ أَرْبَعاً أَوْ سِتّاً
If he says, ‘Why have five Takbeers made to be besides that he exclaims four Takbeers or six?’
قِيلَ إِنَّ الْخَمْسَ إِنَّمَا أُخِذَتْ مِنَ الْخَمْسِ الصَّلَوَاتِ فِي الْيَوْمِ وَ اللَّيْلَةِ
It would be said, ‘The five are rather taken from the five Salats during the day and the night’.
أقول: في العلل: وذلك أنه ليس في الصلاة تكبيرة مفروضة إلا تكبيرة الافتتاح فجمعت التكبيرات المفروضات في اليوم والليلة فجعلت صلاة على الميت. ولنرجع على المشترك.
I (Majlisi) am saying, ‘In (the book) Al Illal (Al Sharaie): ‘And that is because there isn’t any Takbeer in the Obligatory Salat except for the opening Takbeer, so the Obligatory Takbeers have been gathered during the day and the night, and Made as the Salat upon the deceased. And we return upon the common:
فَإِنْ قَالَ فَلِمَ لَمْ يَكُنْ فِيهَا رُكُوعٌ وَ سُجُودٌ
If he says, ‘Why does there not happen to be any Ruku and Sajdahs in it?’
قِيلَ لِأَنَّهُ إِنَّمَا يُرِيدُ بِهَذِهِ الصَّلَاةِ الشَّفَاعَةَ لِهَذَا الْعَبْدِ الَّذِي قَدْ تَخَلَّى مِمَّا خَلَّفَ وَ احْتَاجَ إِلَى مَا قَدَّمَ
It would be said, ‘Because the intercession is intended with this Salat to this servant who has been emptied from what he has left behind, and is needy to what is to come’.
فَإِنْ قَالَ فَلِمَ أُمِرَ بِغُسْلِ الْمَيِّتِ
If he says, ‘Why did He-azwj Command with washing the dead?’
قِيلَ لِأَنَّهُ إِذَا مَاتَ كَانَ الْغَالِبُ عَلَيْهِ النَّجَاسَةَ وَ الْآفَةَ وَ الْأَذَى فَأَحَبَّ أَنْ يَكُونَ طَاهِراً إِذَا بَاشَرَ أَهْلَ الطَّهَارَةِ مِنَ الْمَلَائِكَةِ الَّذِينَ يَلُونَهُ وَ يُمَاسُّونَهُ فِيمَا بَيْنَهُمْ نَظِيفاً مُوَجَّهاً بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَ وَ لَيْسَ مِنْ مَيِّتٍ يَمُوتُ إِلَّا خَرَجَتْ مِنْهُ الْجَنَابَةُ فَلِذَلِكَ أَيْضاً وَجَبَ الْغُسْلُ
It would be said, ‘Because when he died, the uncleanness overcame upon him, and the calamity, and the hurtful (matters), so He-azwj Loved the he should happen to be clean when he meets the clean ones from the Angels, those who categorise him and touch him in what is clean between them, Directing with it to Allah-azwj Mighty and Majestic, and there isn’t from a dead one dying except the sexual impurity comes out from it, therefore due to that as well, the washing is Obligated’.
فَإِنْ قَالَ فَلِمَ أُمِرُوا بِكَفْنِ الْمَيِّتِ
If he says, ‘Why are they Commanded with enshrouding the deceased?’
قِيلَ لِيَلْقَى رَبَّهُ عَزَّ وَ جَلَّ طَاهِرَ الْجَسَدِ وَ لِئَلَّا تَبْدُوَ عَوْرَتُهُ لِمَنْ يَحْمِلُهُ وَ يَدْفِنُهُ وَ لِئَلَّا يَظْهَرَ النَّاسُ عَلَى بَعْضِ حَالِهِ وَ قُبْحِ مَنْظَرِهِ وَ لِئَلَّا يَقْسُوَ الْقَلْبُ مِنْ كَثْرَةِ النَّظَرِ إِلَى مِثْلِ ذَلِكَ لِلْعَاهَةِ وَ الْفَسَادِ وَ لِيَكُونَ أَطْيَبَ لِأَنْفُسِ الْأَحْيَاءِ وَ لِئَلَّا يُبْغِضَهُ حَمِيمٌ فَيُلْقِيَ ذِكْرَهُ وَ مَوَدَّتَهُ فَلَا يَحْفَظَهُ فِيمَا خَلَّفَ وَ أَوْصَاهُ وَ أَمَرَ بِهِ وَ أَحَبَ
It would be said, ‘In order to meet his Lord-azwj Mighty and Majestic while being clean of body, and lest his nakedness is exposed to the ones carrying him and burying him, and lest the people appear upon one his states and his scenario is ugly, and lest the hearts harden of the ones who frequently look at the like of that of the defects and the corruption, and for him to be of good of the smell to the living ones, and lest his intimate one hates him and he casts his mention and his cordiality, and he does not remember him regarding what passed, and (what) he had bequeathed and instructed with, and (what) he loves’.
فَإِنْ قَالَ فَلِمَ أُمِرُوا بِدَفْنِهِ
If he says, ‘Why have they been Commanded with burying him?’
قِيلَ لِئَلَّا يَظْهَرَ النَّاسُ عَلَى فَسَادِ جَسَدِهِ وَ قُبْحِ مَنْظَرِهِ وَ تَغَيُّرِ رِيحِهِ وَ لَا يَتَأَذَّى بِهِ الْأَحْيَاءُ بِرِيحِهِ وَ بِمَا يَدْخُلُ عَلَيْهِ مِنَ الْآفَةِ وَ الْفَسَادِ وَ لِيَكُونَ مَسْتُوراً عَنِ الْأَوْلِيَاءِ وَ الْأَعْدَاءِ فَلَا يَشْمَتَ عَدُوٌّ وَ لَا يَحْزَنَ صَدِيقٌ
It would be said, ‘Lest it appears to the people upon the corruption of his body and the ugliness of his scenario, and the changing of his smell, and the living ones not to be bothered with his smell, and with what would enter upon him from the un-healthiness and the corruption, and for him to become veiled from the friends and the enemies, so neither would an enemy gloat nor would a friend grieve’.
فَإِنْ قَالَ فَلِمَ أُمِرَ مَنْ يَغْسِلُهُ بِالْغُسْلِ
If he says, ‘Why did He-azwj Command the one who washes, with the washing (himself)?’
قِيلَ لِعِلَّةِ الطَّهَارَةِ مِمَّا أَصَابَهُ مِنْ نَضْحِ الْمَيِّتِ لِأَنَّ الْمَيِّتَ إِذَا خَرَجَ مِنْهُ الرُّوحُ بَقِيَ مِنْهُ أَكْثَرُ آفَتِهِ
It would be said, ‘For the reason of cleanliness from what would have hit him from showering the deceased, because the deceased, when the soul exits from him, most of his diseases remain in him’.
فَإِنْ قَالَ فَلِمَ لَمْ يَجِبِ الْغُسْلُ عَلَى مَنْ مَسَّ شَيْئاً مِنَ الْأَمْوَاتِ غَيْرِ الْإِنْسَانِ كَالطَّيْرِ وَ الْبَهَائِمِ وَ السِّبَاعِ وَ غَيْرِ ذَلِكَ
If he says, ‘Why is the washing not Obligated upon the one who touches something from the dead ones, apart from the human being, like the birds and the beasts and the predators, and other than that?’
قِيلَ لِأَنَّ هَذِهِ الْأَشْيَاءَ كُلَّهَا مُلَبَّسَةٌ رِيشاً وَ صُوفاً وَ شَعَراً وَ وَبَراً وَ هَذَا كُلُّهُ ذَكِيٌ وَ لَا يَمُوتُ وَ إِنَّمَا يُمَاسُّ مِنْهُ الشَّيْءُ الَّذِي هُوَ ذَكِيٌّ مِنَ الْحَيِّ وَ الْمَيِّتِ
It would be said, ‘Because these things, all of them are wearing feathers, and wool, and hair, and fur, and all of this is clean and does not die, and rather it is touched from it, the thing which is cleaner than the living and the dead’.
أقول: فِي الْعِلَلِ الَّذِي قَدْ أُلْبِسَهُ وَ عَلَاهُ
I (Majlisi) am saying, ‘In (the book) Al Illal: ‘Which is worn and it its higher’.
فَإِنْ قَالَ فَلِمَ جَوَّزْتُمُ الصَّلَاةَ عَلَى الْمَيِّتِ بِغَيْرِ وُضُوءٍ
If he says, ‘Why is it allowed for them to pray Salat upon the deceased without a Wudu?’
قِيلَ لِأَنَّهُ لَيْسَ فِيهَا رُكُوعٌ وَ لَا سُجُودٌ وَ إِنَّمَا هِيَ دُعَاءٌ وَ مَسْأَلَةٌ وَ قَدْ يَجُوزُ أَنْ تَدْعُوَ اللَّهَ عَزَّ وَ جَلَّ وَ تَسْأَلَهُ عَلَى أَيِّ حَالٍ كُنْتَ وَ إِنَّمَا يَجِبُ الْوُضُوءُ فِي الصَّلَاةِ الَّتِي فِيهَا رُكُوعٌ وَ سُجُودٌ
It would be said, ‘Because there isn’t any Ruku in it nor a Sajdah, and rather it is a supplication and an asking, and it had been allowed that you supplicate to Allah-azwj Mighty and Majestic and ask Him-azwj upon whichever state you may be, and rather the Wudu is Obligated in the Salat in which there is a Ruku and a Sajdah’.
و لنرجع إلى المشترك
And let us return to the common:
فَإِنْ قَالَ فَلِمَ جَوَّزْتُمُ الصَّلَاةَ عَلَيْهِ قَبْلَ الْمَغْرِبِ وَ بَعْدَ الْفَجْرِ
If he says, ‘Why is it allowed for them to pray the Salat upon him before the Maghrib and after the Fajr (Salats)?’
قِيلَ لِأَنَّ هَذِهِ الصَّلَاةَ إِنَّمَا تَجِبُ فِي وَقْتِ الْحُضُورِ وَ الْعِلَّةِ وَ لَيْسَتْ هِيَ مُوَقَّتَةً كَسَائِرِ الصَّلَوَاتِ وَ إِنَّمَا هِيَ صَلَاةٌ تَجِبُ فِي وَقْتِ حُدُوثِ الْحَدَثِ لَيْسَ لِلْإِنْسَانِ فِيهِ اخْتِيَارٌ وَ إِنَّمَا هُوَ حَقٌّ يُؤَدَّى وَ جَائِزٌ أَنْ يُؤَدَّى الْحُقُوقُ فِي أَيِّ وَقْتٍ كَانَ إِذَا لَمْ يَكُنِ الْحَقُّ مُوَقَّتاً
It would be said, ‘Because this Salat rather is Obligated during a time of the presentation (of the death) and the reason, and it isn’t with a Prescribed timing like the rest of the Salats, and rather it is a Salat which Obligates during a time of the occurrence of the event (of death), there isn’t any choice in it for the human being, and rather it is a right being fulfilled, and it is allowed that the rights be fulfilled in whichever time it may be, and there does not happen to be a Prescribed time for the right’.
فَإِنْ قَالَ فَلِمَ جُعِلَتْ لِلْكُسُوفِ صَلَاةٌ
If he says, ‘Why was there Made to be a Salat for the eclipse?’
قِيلَ لِأَنَّهُ آيَةٌ مِنْ آيَاتِ اللَّهِ عَزَّ وَ جَلَّ لَا يُدْرَى أَ لِرَحْمَةٍ ظَهَرَتْ أَمْ لِعَذَابٍ فَأَحَبَّ النَّبِيُّ ص أَنْ تَفْزَعَ أُمَّتُهُ إِلَى خَالِقِهَا وَ رَاحِمِهَا عِنْدَ ذَلِكَ لِيَصْرِفَ عَنْهُمْ شَرَّهَا وَ يَقِيَهُمْ مَكْرُوهَهَا كَمَا صَرَفَ عَنْ قَوْمِ يُونُسَ حِينَ تَضَرَّعُوا إِلَى اللَّهِ عَزَّ وَ جَلَّ
It would be said, ‘Because it is a Sign from the Signs of Allah-azwj Mighty and Majestic, not known whether the Mercy would appear or a Punishment? Therefore, the Prophet-saww loved it if his-saww community could panic to its Creator and its Mercying One, during that, in order to Turn away its evil from them and save them from both their abhorrence (solar and lunar eclipse), just as it was Turned away from the people of Yunus-as when he-as beseeched to Allah-azwj Mighty and Majestic’.
فَإِنْ قَالَ فَلِمَ جُعِلَتْ عَشْرَ رَكَعَاتٍ
If he says, ‘Why is it Made to be of ten Cycles?’
قِيلَ لِأَنَّ الصَّلَاةَ الَّتِي نَزَلَ فَرْضُهَا مِنَ السَّمَاءِ إِلَى الْأَرْضِ أَوَّلًا فِي الْيَوْمِ وَ اللَّيْلَةِ فَإِنَّمَا هِيَ عَشْرُ رَكَعَاتٍ فَجُمِعَتْ تِلْكَ الرَّكَعَاتُ هَاهُنَا وَ إِنَّمَا جُعِلَ فِيهَا السُّجُودُ لِأَنَّهُ لَا يَكُونُ صَلَاةٌ فِيهَا رُكُوعٌ إِلَّا وَ فِيهَا سُجُودٌ وَ لِأَنْ يَخْتِمُوا صَلَاتَهُمْ أَيْضاً بِالسُّجُودِ وَ الْخُضُوعِ وَ إِنَّمَا جُعِلَتْ أَرْبَعَ سَجَدَاتٍ لِأَنَّ كُلَّ صَلَاةٍ نَقَصَ سُجُودُهَا مِنْ أَرْبَعِ سَجَدَاتٍ لَا تَكُونُ صَلَاةً لِأَنَّ أَقَلَّ الْفَرْضِ مِنَ السُّجُودِ فِي الصَّلَاةِ لَا يَكُونُ إِلَّا عَلَى أَرْبَعِ سَجَدَاتٍ
It would be said, ‘Because the Salat which its Obligation descended from the sky to the earth first during that day and the night, so rather it is of ten Cycles for those Cycles ae gathered over here, and rather the Sajdahs have been Made to be in these because there cannot happen to be a Salat in which there is a Ruku, except there would be Sajdahs in it, and because they would be ending their Salats as well with the Sajdahs and the humbleness. And rather, four Sajdahs are Made to be because every Salat which its Sajdahs are deficient from four Sajdahs, cannot happen to be a Salat because the least of the Obligations from the Sajdahs during the Salat cannot happen except upon four Sajdahs’.
فَإِنْ قَالَ فَلِمَ لَمْ يُجْعَلْ بَدَلُ الرُّكُوعِ سُجُوداً
If he says, ‘Why were the Sajdahs Made to be in place of the Ruku?’
قِيلَ لِأَنَّ الصَّلَاةَ قَائِماً أَفْضَلُ مِنَ الصَّلَاةِ قَاعِداً وَ لِأَنَّ الْقَائِمَ يَرَى الْكُسُوفَ وَ الِانْجِلَاءَ وَ السَّاجِدُ لَا يَرَى
It would be said, ‘Because the Salat prayed standing is superior than the Salat prayed sitting, and because the standing one sees the eclipse and the emersion, and the one in Sajdah does not see’.
فَإِنْ قَالَ فَلِمَ غُيِّرَتْ عَنْ أَصْلِ الصَّلَاةِ الَّتِي افْتَرَضَهَا اللَّهُ
If he says, ‘Why was it changed from the original Salat which Allah-azwj Obligated?’
قِيلَ لِأَنَّهُ صَلَّى لِعِلَّةِ تَغَيُّرِ أَمْرٍ مِنَ الْأُمُورِ وَ هُوَ الْكُسُوفُ فَلَمَّا تَغَيَّرَتِ الْعِلَّةُ تَغَيَّرَ الْمَعْلُولُ
It would be said, ‘Because he is praying for a reason of the change of a matter from the matters, and it is the eclipse. When the cause changed, the effect changed.
فَإِنْ قَالَ فَلِمَ جُعِلَ يَوْمُ الْفِطْرِ الْعِيدَ
If he says, ‘Why has the day of Al Fitr (breaking of Fasts) the Eid?’
قِيلَ لِأَنْ يَكُونَ لِلْمُسْلِمِينَ مَجْمَعاً يَجْتَمِعُونَ فِيهِ وَ يَبْرُزُونَ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَيَحْمَدُونَهُ عَلَى مَا مَنَّ عَلَيْهِمْ فَيَكُونَ يَوْمَ عِيدٍ وَ يَوْمَ اجْتِمَاعٍ وَ يَوْمَ فِطْرٍ وَ يَوْمَ زَكَاةٍ وَ يَوْمَ رَغْبَةٍ وَ يَوْمَ تَضَرُّعٍ
It would be said, ‘Because there would happen to be a gathering for the Muslims they would be gathering in it, and they would be reaching out to Allah-azwj Mighty and Majestic and they would be praising Him-azwj upon whatever He-azwj had Conferred upon them, so the day of Eid would become a day of gathering, and day of breaking Fast, and a day of Zakat, and a day of desires, and a day of beseeching.
وَ لِأَنَّهُ أَوَّلُ يَوْمٍ مِنَ السَّنَةِ يَحِلُّ فِيهِ الْأَكْلُ وَ الشُّرْبُ لِأَنَّ أَوَّلَ شُهُورِ السَّنَةِ عِنْدَ أَهْلِ الْحَقِّ شَهْرُ رَمَضَانَ فَأَحَبَّ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَكُونَ لَهُمْ فِي ذَلِكَ الْيَوْمِ مَجْمَعٌ يَحْمَدُونَهُ فِيهِ وَ يُقَدِّسُونَهُ
And because it is the first day of the year in which the eating and drinking is Permissible, because the first month of the year in the presence of the Truth is the Month of Ramazan, therefore Allah-azwj Mighty and Majestic Loved it if a gathering would happen to be for them in that day they would be praising Him-azwj during it and extolling His-azwj Holiness’.
فَإِنْ قَالَ فَلِمَ جُعِلَ التَّكْبِيرُ فِيهَا أَكْثَرَ مِنْهُ فِي غَيْرِهَا مِنَ الصَّلَوَاتِ
If he says, ‘Why has the Takbeer Made to be from frequent in it than in others from the Salats?’
قِيلَ لِأَنَّ التَّكْبِيرَ إِنَّمَا هُوَ تَعْظِيمٌ لِلَّهِ وَ تَمْجِيدٌ عَلَى مَا هَدَى وَ عَافَى كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ وَ لِتُكْمِلُوا الْعِدَّةَ وَ لِتُكَبِّرُوا اللَّهَ عَلى ما هَداكُمْ وَ لَعَلَّكُمْ تَشْكُرُونَ
It would be said, ‘Because the Takbeer rather it is a magnification for Allah-azwj and a praise upon what He-azwj Guided and Pardoned, just as Allah-azwj Mighty and Majestic Said: in order for you to complete the number, for you to exclaim the Greatness of Allah upon what He has Guided you, and perhaps you would be thanking [2:185]’.
فَإِنْ قَالَ فَلِمَ جُعِلَ فِيهَا اثْنَتَا عَشْرَةَ تَكْبِيرَةً
If he says, ‘Why have twelve Takbeers been Made to be in it?’
قِيلَ لِأَنَّهُ يَكُونُ فِي رَكْعَتَيْنِ اثْنَتَا عَشْرَةَ تَكْبِيرَةً فَلِذَلِكَ جُعِلَ فِيهَا اثْنَتَا عَشْرَةَ تَكْبِيرَةً
It would be said, ‘Because there happen to be twelve Takbeers in two Cycles, so, due to that twelve Takbeers have been Made to be in it’.
فَإِنْ قَالَ فَلِمَ جُعِلَ سَبْعٌ فِي الْأُولَى وَ خَمْسٌ فِي الْآخِرَةِ وَ لَمْ يُسَوَّ بَيْنَهُمَا
If he says, ‘Why have seven been Made to in the first (Cycle) and five in the last, and not been equated between the two’.
قِيلَ لِأَنَّ السُّنَّةَ فِي صَلَاةِ الْفَرِيضَةِ أَنْ يُسْتَفْتَحَ بِسَبْعِ تَكْبِيرَاتٍ فَلِذَلِكَ بُدِئَ هَاهُنَا بِسَبْعِ تَكْبِيرَاتٍ وَ جُعِلَ فِي الثَّانِيَةِ خَمْسُ تَكْبِيرَاتٍ لِأَنَّ التَّحْرِيمَ مِنَ التَّكْبِيرِ فِي الْيَوْمِ وَ اللَّيْلَةِ خَمْسُ تَكْبِيرَاتٍ وَ لِيَكُونَ التَّكْبِيرُ فِي الرَّكْعَتَيْنِ جَمِيعاً وَتْراً وَتْراً
It would be said, ‘Because the Sunnah in the Obligatory Salat is that he would open with seven Takbeers, so due to that one would begin over here with seven Takbeers, and five Takbeers have been Made to be in the second (Cycle) because the prohibition from the prohibition during the day and the night is five Takbeers, and for the Takbeer would happen to be in the two Cycles both together, one, by one’.
فَإِنْ قَالَ فَلِمَ أُمِرُوا بِالصَّوْمِ
If he says, ‘Why were they Commanded with the Fasts?’
قِيلَ لِكَيْ يَعْرِفُوا أَلَمَ الْجُوعِ وَ الْعَطَشِ فَيَسْتَدِلُّوا عَلَى فَقْرِ الْآخِرَةِ وَ لِيَكُونَ الصَّائِمُ خَاشِعاً ذَلِيلًا مُسْتَكِيناً مَأْجُوراً مُحْتَسِباً عَارِفاً صَابِراً لِمَا أَصَابَهُ مِنَ الْجُوعِ وَ الْعَطَشِ فَيَسْتَوْجِبَ الثَّوَابَ مَعَ مَا فِيهِ مِنَ الِانْكِسَارِ عَنِ الشَّهَوَاتِ وَ لِيَكُونَ ذَلِكَ وَاعِظاً لَهُمْ فِي الْعَاجِلِ وَ رَائِضاً لَهُمْ عَلَى أَدَاءِ مَا كَلَّفَهُمْ وَ دَلِيلًا فِي الْآجِلِ وَ لِيَعْرِفُوا شِدَّةَ مَبْلَغِ ذَلِكَ عَلَى أَهْلِ الْفَقْرِ وَ الْمَسْكَنَةِ فِي الدُّنْيَا فَيُؤَدُّوا إِلَيْهِمْ مَا افْتَرَضَ اللَّهُ تَعَالَى لَهُمْ فِي أَمْوَالِهِمْ
It would be said, ‘That they would recognise the pain of hunger and the thirst, and they would be pointed upon the destitution of the Hereafter, and for the Fasting one to become fearful, humble, servile, Recompensed, Reckoned, spiritual, patient to what hits him from the hunger and the thirst, and would be Obligated the Rewards along with what is in it from the breaking of the desires, and that would happen to be a preaching for them in the current (life of the world), and a pilot for them upon fulfilling what they have been encumbered with, and an evidence regarding the future (Hereafter), and they would recognise the difficulties that reach upon the people of poverty and the needy one in the world, so they would fulfil to them what Allah-azwj the Exalted has Obligated for them in their wealth’.
فَإِنْ قَالَ لِمَ جُعِلَ الصَّوْمُ فِي شَهْرِ رَمَضَانَ خَاصَّةً دُونَ سَائِرِ الشُّهُورِ
If he says, ‘Why have the Fasts Made to be in the Month of Ramazan in particular besides the rest of the months?
قِيلَ لِأَنَّ شَهْرَ رَمَضَانَ هُوَ الشَّهْرُ الَّذِي أَنْزَلَ اللَّهُ تَعَالَى فِيهِ الْقُرْآنَ وَ فِيهِ فَرَّقَ بَيْنَ الْحَقِّ وَ الْبَاطِلِ كَمَا قَالَ اللَّهُ تَعَالَى شَهْرُ رَمَضانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدىً لِلنَّاسِ وَ بَيِّناتٍ مِنَ الْهُدى وَ الْفُرْقانِ وَ فِيهِ نُبِّئَ مُحَمَّدٌ ص وَ فِيهِ لَيْلَةُ الْقَدْرِ الَّتِي هِيَ خَيْرٌ مِنْ أَلْفِ شَهْرٍ وَ فِيها يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ وَ هِيَ رَأْسُ السَّنَةِ يُقَدَّرُ فِيهَا مَا يَكُونُ فِي السَّنَةِ مِنْ خَيْرٍ أَوْ شَرٍّ أَوْ مَضَرَّةٍ أَوْ مَنْفَعَةٍ أَوْ رِزْقٍ أَوْ أَجَلٍ وَ لِذَلِكَ سُمِّيَتْ لَيْلَةَ الْقَدْرِ
It would be said, ‘Because the Month of Ramazan, it is the month in which Allah-azwj Revealed the Quran, and in it Differentiated between the Truth and the Falsehood, just as the Exalted Said: The Month of Ramazan is that in which the Quran was Revealed, a Guidance for the people, and clear evidence from the Guidance and the Furqan [2:185], and during it was the Prophet-saww Informed, and in it is The Night of Pre-determination is better than a thousand months [97:3], During it, every wise matter is made distinct [44:4], and it is the head (beginning) of the year in which is Determined whatever would be happening during the year, from good or evil, or harmful or beneficial, or sustenance, or death, and for that it is named as Night of Pre-determination’.
فَإِنْ قَالَ فَلِمَ أُمِرُوا بِصَوْمِ شَهْرِ رَمَضَانَ لَا أَقَلَّ مِنْ ذَلِكَ وَ لَا أَكْثَرَ
If he says, ‘Why were they Commanded with Fasting the Month of Ramazan, neither less than that nor more?’
قِيلَ لِأَنَّهُ قُوَّةُ الْعِبَادِ الَّتِي يُعَمُّ فِيهَا الْقَوِيُّ وَ الضَّعِيفُ وَ إِنَّمَا أَوْجَبَ اللَّهُ تَعَالَى الْفَرَائِضَ عَلَى أَغْلَبِ الْأَشْيَاءِ وَ أَعَمِّ الْقُوَى ثُمَّ رَخَّصَ لِأَهْلِ الضَّعْفِ وَ رَغَّبَ أَهْلَ الْقُوَّةِ فِي الْفَضْلِ وَ لَوْ كَانُوا يُصْلَحُونَ عَلَى أَقَلَّ مِنْ ذَلِكَ لَنَقَصَهُمْ وَ لَوِ احْتَاجُوا إِلَى أَكْثَرَ مِنْ ذَلِكَ لَزَادَهُمْ
It would be said, ‘Because the strength of the servants regarding which are generalised the strong and the weak, and rather Allah-azwj the Exalted Obligated the Obligations upon the most overcoming of the things and the strongest. Then He-azwj Allowed for the weak and Made the strong people being desirous regarding the merits, and if they could have been corrected upon less than that, He-azwj would have Reduced for them, and if they were needy to more than that, He-azwj would Increase for them’.
فَإِنْ قَالَ فَلِمَ إِذَا حَاضَتِ الْمَرْأَةُ لَا تَصُومُ وَ لَا تُصَلِّي
If he says, ‘Why has the woman been particularised that she would neither Fast nor pray Salat?’
قِيلَ لِأَنَّهَا فِي حَدِّ النَّجَاسَةِ فَأَحَبَّ أَنْ لَا تَعْبُدَ إِلَّا طَاهِراً وَ لِأَنَّهُ لَا صَوْمَ لِمَنْ لَا صَلَاةَ لَهُ
It would be said, ‘Because of a limitation of the uncleanness, and He-azwj Loved it that you would not worship except clean, and because there is no Fasting for the one there is no Salat for him’.
فَإِنْ قَالَ فَلِمَ صَارَتْ تَقْضِي الصِّيَامَ وَ لَا تَقْضِي الصَّلَاةَ
If he says, ‘Why did she become fulfilling the (missed) Fasts and not fulfilling the (missed) Salats?’
قِيلَ لِعِلَلٍ شَتَّى فَمِنْهَا أَنَّ الصِّيَامَ لَا يَمْنَعُهَا مِنْ خِدْمَةِ نَفْسِهَا وَ خِدْمَةِ زَوْجِهَا وَ إِصْلَاحِ بَيْتِهَا وَ الْقِيَامِ بِأُمُورِهَا وَ الِاشْتِغَالِ بِمَرَمَّةِ مَعِيشَتِهَا وَ الصَّلَاةُ تَمْنَعُهَا مِنْ ذَلِكَ كُلِّهِ لِأَنَّ الصَّلَاةَ تَكُونُ فِي الْيَوْمِ وَ اللَّيْلَةِ مِرَاراً فَلَا تَقْوَى عَلَى ذَلِكَ وَ الصَّوْمُ لَيْسَ كَذَلِكَ
It would be said, ‘For various reasons – From these is that the Fasts do not prevent her from serving herself and serving her husband, and correcting her house and the standing with her affairs, and the pre-occupation with sorting out her life; and the Salat would be prevent her from all of that, because the Salat would happen to be repeatedly during the day and the night, so she would not be strong upon that, and the Fasting isn’t like that.
وَ مِنْهَا أَنَّ الصَّلَاةَ فِيهَا عَنَاءٌ وَ تَعَبٌ وَ اشْتِغَالُ الْأَرْكَانِ وَ لَيْسَ فِي الصَّوْمِ شَيْءٌ مِنْ ذَلِكَ وَ إِنَّمَا هُوَ الْإِمْسَاكُ عَنِ الطَّعَامِ وَ الشَّرَابِ وَ لَيْسَ فِيهِ اشْتِغَالُ الْأَرْكَانِ
And from these is that the Salat, in it is the trouble and the fatigue and pre-occupation with the rituals, and there isn’t anything from that in the Fasting, and rather it is the withholding from the food and the drink, and there isn’t in it any pre-occupation from the rituals.
وَ مِنْهَا أَنَّهُ لَيْسَ مِنْ وَقْتٍ يَجِيءُ إِلَّا تَجِبُ عَلَيْهَا فِيهِ صَلَاةٌ جَدِيدَةٌ فِي يَوْمِهَا وَ لَيْلَتِهَا وَ لَيْسَ الصَّوْمُ كَذَلِكَ لِأَنَّهُ لَيْسَ كُلَّمَا حَدَثَ يَوْمٌ وَجَبَ عَلَيْهَا الصَّوْمُ وَ كُلَّمَا حَدَثَ وَقْتُ الصَّلَاةِ وَجَبَ عَلَيْهَا الصَّلَاةُ
And from these is that there isn’t any time except it would be Obligated upon her the new Salat during it, during her day and her night, and the Fast isn’t like that, because it isn’t every time a new day occurs and Obligates the Fast upon her, and every time a new time for Salat would occur and Obligate the Salat upon her’.
فَإِنْ قَالَ فَلِمَ إِذَا مَرِضَ الرَّجُلُ أَوْ سَافَرَ فِي شَهْرِ رَمَضَانَ فَلَمْ يَخْرُجْ مِنْ سَفَرِهِ أَوْ لَمْ يُفِقْ مِنْ مَرَضِهِ حَتَّى يَدْخُلَ عَلَيْهِ شَهْرُ رَمَضَانٍ آخَرُ وَجَبَ عَلَيْهِ الْفِدَاءُ لِلْأَوَّلِ وَ سَقَطَ الْقَضَاءُ فَإِذَا أَفَاقَ بَيْنَهُمَا أَوْ أَقَامَ وَ لَمْ يَقْضِهِ وَجَبَ عَلَيْهِ الْقَضَاءُ وَ الْفِدَاءُ
If he said, ‘Why, when the man is sick or travelling during the Month of Ramazan, he does not come out from his journey or does not heal from his sickness until another Month of Ramazan enters upon him and the redemption is Obligated upon him for the first (Month of Ramazan), and the repayment (of the Fasts) is dropped, and when he is cured between the two, or stays (stops travelling) and did not fulfil (the Fasts), it would Obligate upon him the fulfilment (of the Fasts) and the redemption?’
قِيلَ لِأَنَّ ذَلِكَ الصَّوْمَ إِنَّمَا وَجَبَ عَلَيْهِ فِي تِلْكَ السَّنَةِ فِي ذَلِكَ الشَّهْرِ فَأَمَّا الَّذِي لَمْ يُفِقْ فَإِنَّهُ لَمَّا أَنْ مَرَّ عَلَيْهِ السَّنَةُ كُلُّهَا وَ قَدْ غَلَبَ اللَّهُ عَلَيْهِ فَلَمْ يَجْعَلْ لَهُ السَّبِيلَ إِلَى أَدَائِهِ سَقَطَ عَنْهُ
It would be said, ‘Because that Fast rather is Obligated upon him during that year in that month. As for the one who was not cured, so him, when the whole year passes by upon him and Allah-azwj had Overcome upon him (with the illness), and did not make the way to fulfil it, it is dropped from him.
وَ كَذَلِكَ كُلُّ مَا غَلَبَ اللَّهُ تَعَالَى عَلَيْهِ مِثْلَ الْمُغْمَى الَّذِي يُغْمَى عَلَيْهِ يَوْماً وَ لَيْلَةً فَلَا يَجِبُ عَلَيْهِ قَضَاءُ الصَّلَاةِ كَمَا قَالَ الصَّادِقُ ع كُلُّ مَا غَلَبَ اللَّهُ عَلَى الْعَبْدِ فَهُوَ أَعْذَرُ لَهُ لِأَنَّهُ دَخَلَ الشَّهْرَ وَ هُوَ مَرِيضٌ فَلَمْ يَجِبْ عَلَيْهِ الصَّوْمُ فِي شَهْرِهِ وَ لَا سَنَتِهِ لِلْمَرَضِ الَّذِي كَانَ فِيهِ وَ وَجَبَ عَلَيْهِ الْفِدَاءُ لِأَنَّهُ بِمَنْزِلَةِ مَنْ وَجَبَ عَلَيْهِ صَوْمٌ فَلَمْ يَسْتَطِعْ أَدَاءَهُ فَوَجَبَ عَلَيْهِ الْفِدَاءُ
And similar to that, every time Allah-azwj the Exalted Overcomes upon him with the like of the unconsciousness which was upon him for a day and a night, then there is no fulfilling the (missed) Salats just as Al-Sadiq-asws said: ‘Every time Allah-azwj Overcomes upon the servant, it is an excuse for him’, because the Month entered and he was sick, so the Fasts were not Obligated upon him during his month, nor his year of the illness which he was in, and the redemption was Obligated upon him, because he was at the status of the one a Fast is Obligated, but he is no capable to fulfil it, thus the redemption is Obligated upon him.
كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ … فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعامُ سِتِّينَ مِسْكِيناً وَ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ فَفِدْيَةٌ مِنْ صِيامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَأَقَامَ الصَّدَقَةَ مَقَامَ الصِّيَامِ إِذَا عَسُرَ عَلَيْهِ
Just as Allah-azwj Mighty and Majestic Said: then Fast two months consecutively . . . And one who is not capable, so he should feed sixty needy ones [58:4], and just as Allah-azwj Mighty and Majestic Said: so, an expiation from Fasting of either charity or an offering [2:196], so the charity stands in place of the Fasts when it is difficult upon him’.
فَإِنْ قَالَ فَإِنْ لَمْ يَسْتَطِعْ إِذْ ذَاكَ فَهُوَ الْآنَ يَسْتَطِيعُ
If he says, ‘But if he was not capable when it was that, then he is capable now’.
قِيلَ لَهُ لِأَنَّهُ لَمَّا أَنْ دَخَلَ عَلَيْهِ شَهْرُ رَمَضَانٍ آخَرُ وَجَبَ عَلَيْهِ الْفِدَاءُ لِلْمَاضِي لِأَنَّهُ كَانَ بِمَنْزِلَةِ مَنْ وَجَبَ عَلَيْهِ صَوْمٌ فِي كَفَّارَةٍ فَلَمْ يَسْتَطِعْهُ فَوَجَبَ عَلَيْهِ الْفِدَاءُ وَ إِذَا وَجَبَ الْفِدَاءُ سَقَطَ الصَّوْمُ وَ الصَّوْمُ سَاقِطٌ وَ الْفِدَاءُ لَازِمٌ فَإِنْ أَفَاقَ فِيمَا بَيْنَهُمَا وَ لَمْ يَصُمْهُ وَجَبَ عَلَيْهِ الْفِدَاءُ لِتَضْيِيعِهِ وَ الصَّوْمُ لِاسْتِطَاعَتِهِ
It would be said to him, ‘Because when another Month of Ramazan entered upon him the redemption of the past one was Obligated upon him, because he was at the status of the one upon whom a Fast is Obligated as an expiation, but he is not capable, so the redemption is Obligated upon him. And when the redemption is Obligated, the Fast drops, and the Fast drops the necessary redemption. So, if he wakes up (is cured) during what is between the two and did not Fast it, the redemption is Obligated upon him for wasting it, and the Fasting he was not capable of’.
فَإِنْ قَالَ فَلِمَ جُعِلَ صَوْمُ السُّنَّةِ
If he says, ‘Why has the Sunnah Fasting Made to be?’
قِيلَ لِيَكْمُلَ بِهِ صَوْمُ الْفَرْضِ
It would be said, ‘In order to perfect the Obligatory Fasts with it’.
فَإِنْ قَالَ فَلِمَ جُعِلَ فِي كُلِّ شَهْرٍ ثَلَاثَةَ أَيَّامٍ وَ فِي كُلِّ عَشَرَةِ أَيَّامٍ يَوْماً
If he says, ‘Why was it (Sunnah Fast) was Made to be three days in every month, and one day in every ten days?’
قِيلَ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها فَمَنْ صَامَ فِي كُلِ عَشَرَةِ أَيَّامٍ يَوْماً فَكَأَنَّمَا صَامَ الدَّهْرَ كُلَّهُ كَمَا قَالَ سَلْمَانُ الْفَارِسِيُّ رَحْمَةُ اللَّهِ عَلَيْهِ صَوْمُ ثَلَاثَةِ أَيَّامٍ فِي الشَّهْرِ صَوْمُ الدَّهْرِ كُلِّهِ فَمَنْ وَجَدَ شَيْئاً غَيْرَ الدَّهْرِ فَلْيَصُمْهُ
It would be said, ‘Because Allah-azwj the Blessed and Exalted is Saying: One who comes with the good deed, then for him would be ten the likes of it, [6:160], so the one who Fasts one day during every ten days, it would be as if he has Fasted the whole time, just as Salman Al Farsy-ra said: ‘Fasting three days in the month is Fasting the whole time, so the one who can find anything other than the ‘whole time’, then let him Fast it’.
فَإِنْ قَالَ فَلِمَ جُعِلَ أَوَّلَ خَمِيسٍ مِنَ الْعَشْرِ الْأُوَلِ وَ آخِرَ خَمِيسٍ مِنَ الْعَشْرِ الْآخِرِ وَ أَرْبِعَاءَ فِي الْعَشْرِ الْأَوْسَطِ
If he says, ‘Why is the first Thursday Made to be from the first ten (days), and the last Thursday, and the Wednesday during the middle ten?’
قِيلَ أَمَّا الْخَمِيسُ فَإِنَّهُ قَالَ الصَّادِقُ ع يُعْرَضُ كُلَّ خَمِيسٍ أَعْمَالُ الْعِبَادِ إِلَى اللَّهِ فَأَحَبَّ أَنْ يُعْرَضَ عَمَلُ الْعَبْدِ عَلَى اللَّهِ تَعَالَى وَ هُوَ صَائِمٌ
It would be said, ‘As for the Thursday, Al-Sadiq-asws said: ‘Every Thursday the deeds of the servants get presented to Allah-azwj, so he-saww loved it that the deeds of the servant gets presented to Allah-azwj the Exalted while he is Fasting’.
فَإِنْ قَالَ فَلِمَ جُعِلَ آخِرَ خَمِيسٍ
If he says, ‘Why has the last been Made to be a Thursday?’
قِيلَ لِأَنَّهُ إِذَا عُرِضَ عَمَلُ ثَمَانِيَةِ أَيَّامٍ وَ الْعَبْدُ صَائِمٌ كَانَ أَشْرَفَ وَ أَفْضَلَ مِنْ أَنْ يُعْرَضَ عَمَلُ يَوْمَيْنِ وَ هُوَ صَائِمٌ
It would be said, ‘Because when the deeds of eight days are presented and the servant and the servant is Fasting, he would be nobler and superior that if the deeds of two days are presented while he is Fasting.
وَ إِنَّمَا جُعِلَ أَرْبِعَاءُ فِي الْعَشْرِ الْأَوْسَطِ لِأَنَّ الصَّادِقَ ع أَخْبَرَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ النَّارَ فِي ذَلِكَ الْيَوْمِ وَ فِيهِ أَهْلَكَ اللَّهُ الْقُرُونَ الْأُولَى وَ هُوَ يَوْمُ نَحْسٍ مُسْتَمِرٍّ فَأَحَبَّ أَنْ يَدْفَعَ الْعَبْدُ عَنْ نَفْسِهِ نَحْسَ ذَلِكَ الْيَوْمِ بِصَوْمِهِ
And rather, a Wednesday has been Made to be in the middle ten because Al-Sadiq-asws informed that Allah-azwj Mighty and Majestic Created the Fire during that day, and during it Allah-azwj Destroyed the formers generations, and it is a day of continuous inauspiciousness, so he-saww loved it that the servant would repel the inauspiciousness of that day by Fasting it’.
فَإِنْ قَالَ فَلِمَ وَجَبَ فِي الْكَفَّارَةِ عَلَى مَنْ لَمْ يَجِدْ تَحْرِيرَ رَقَبَةٍ الصِّيَامُ دُونَ الْحَجِّ وَ الصَّلَاةِ وَ غَيْرِهِمَا
If he says, ‘Why has the expiation Made to be upon the one who cannot find the freeing of a neck for the Fasting, besides the Hajj, and the Salat, and other than these two?’
قِيلَ لِأَنَّ الصَّلَاةَ وَ الْحَجَّ وَ سَائِرَ الْفَرَائِضِ مَانِعَةٌ لِلْإِنْسَانِ مِنَ التَّقَلُّبِ فِي أَمْرِ دُنْيَاهُ وَ مَصْلَحَةِ مَعِيشَتِهِ مَعَ تِلْكَ الْعِلَلِ الَّتِي ذَكَرْنَاهَا فِي الْحَائِضِ الَّتِي تَقْضِي الصِّيَامَ وَ لَا تَقْضِي الصَّلَاةَ
It would be said, ‘Because the Salat and the Hajj and the rest of the Obligation are preventative for the human being from turning in the affairs of his world, and interests of his livelihood, along with that reason which we mentioned regarding the menstruating one who fulfils the (missed) Fasts and does not fulfil the (missed) Salats’.
فَإِنْ قَالَ فَلِمَ وَجَبَ عَلَيْهِ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ دُونَ أَنْ يَجِبَ عَلَيْهِ شَهْرٌ وَاحِدٌ أَوْ ثَلَاثَةُ أَشْهُرٍ
If he says, ‘Why is the Fasting of the two consecutive months Obligated upon him, besides an Obligation of one month or three months?’
قِيلَ لِأَنَّ الْفَرْضَ الَّذِي فَرَضَهُ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْخَلْقِ هُوَ شَهْرٌ وَاحِدٌ فَضُوعِفَ هَذَا الشَّهْرُ فِي الْكَفَّارَةِ تَوْكِيداً وَ تَغْلِيظاً عَلَيْهِ
It would be said, ‘Because the Obligation which Allah-azwj Mighty and Majestic Obligated upon the people, it is one month, so He-azwj Doubled this month regarding the expiation as an emphasis and a harshness upon him’.
فَإِنْ قَالَ فَلِمَ جُعِلَتْ مُتَتَابِعَيْنِ
If he says, ‘Why was it Made two consecutive (months)?’
قِيلَ لِئَلَّا يَهُونَ عَلَيْهِ الْأَدَاءُ فَيَسْتَخِفَّ بِهِ لِأَنَّهُ إِذَا قَضَاهُ مُتَفَرِّقاً هَانَ عَلَيْهِ الْقَضَاءُ
It would be said, ‘Lest he takes it lightly upon its fulfilment and would belittle with it, because when he fulfils it separately, upon him would be the fulfilment’.
فَإِنْ قَالَ فَلِمَ أُمِرَ بِالْحَجِّ
If he says, ‘Why did He-azwj Command with the Hajj?’
قِيلَ لِعِلَّةِ الْوِفَادَةِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ طَلَبِ الزِّيَادَةِ وَ الْخُرُوجِ مِنْ كُلِّ مَا اقْتَرَفَ الْعَبْدُ تَائِباً مِمَّا مَضَى مُسْتَأْنِفاً لِمَا يَسْتَقْبِلُ مَعَ مَا فِيهِ مِنْ إِخْرَاجِ الْأَمْوَالِ وَ تَعَبِ الْأَبْدَانِ وَ الِاشْتِغَالِ عَنِ الْأَهْلِ وَ الْوَلَدِ وَ حَظْرِ الْأَنْفُسِ عَنِ اللَّذَّاتِ شَاخِصاً فِي الْحَرِّ وَ الْبَرْدِ ثَابِتاً ذَلِكَ عَلَيْهِ دَائِماً مَعَ الْخُضُوعِ وَ الِاسْتِكَانَةِ وَ التَّذَلُّلِ مَعَ مَا فِي ذَلِكَ لِجَمِيعِ الْخَلْقِ مِنَ الْمَنَافِعِ
It would be said, ‘For the reason of a delegation to Allah-azwj Mighty and Majestic, and seeking the increase, and the exiting from everything what the servant acknowledges repentant from what had passed, resuming (afresh) to what is to come, along with what is in it from the extraction of the wealth and the tiredness of the bodies, and the pre-occupations about the wife and the children, and cautioning the self from the pleasures, facing the heat and the cold, affirming that upon him permanently being with the humble, and the servility and the humbling, with what is in that for the entirety of the people, from the benefits’.
فَإِنْ قَالَ فَلِمَ أُمِرُوا بِحَجَّةٍ وَاحِدَةٍ لَا أَكْثَرَ مِنْ ذَلِكَ
If he says, ‘Why have they been Commanded with one Hajj, not more than that?’
قِيلَ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ وَضَعَ الْفَرَائِضَ عَلَى أَدْنَى الْقَوْمِ قُوَّةً كَمَا قَالَ عَزَّ وَ جَلَ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ يَعْنِي شَاةً لِيَسَعَ لَهُ الْقَوِيُّ وَ الضَّعِيفُ وَ كَذَلِكَ سَائِرُ الْفَرَائِضِ إِنَّمَا وُضِعَتْ عَلَى أَدْنَى الْقَوْمِ قُوَّةً وَ كَانَ مِنْ تِلْكَ الْفَرَائِضِ الْحَجُّ الْمَفْرُوضُ وَاحِداً ثُمَّ رَغَّبَ بَعْدُ أَهْلَ الْقُوَّةِ بِقَدْرِ طَاقَتِهِمْ
It would be said, ‘Because Allah-azwj Mighty and Majestic Placed the Obligation upon the lowest of the people in strength, just as the Mighty and Majestic Said: then whatever is easy from the offering [2:196], meaning a sheep, to ease for it the strong one and the weak one. And, similar to that are the rest of the Obligations have rather been Placed upon the people of least strength; and from those Obligations was the one Obligatory Hajj, then the people of strength can be desirous after that by a measurement of their strength’.
فَإِنْ قَالَ فَلِمَ أُمِرُوا بِالتَّمَتُّعِ إِلَى الْحَجِ
If he says, ‘Why have they been Commanded with the (Umrah) Tumatto to the Hajj?’
قِيلَ ذلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ وَ رَحْمَةٌ لِأَنْ يَسْلَمَ النَّاسُ مِنْ إِحْرَامِهِمْ وَ لَا يَطُولَ ذَلِكَ عَلَيْهِمْ فَيَدْخُلَ عَلَيْهِمُ الْفَسَادُ وَ أَنْ يَكُونَ الْحَجُّ وَ الْعُمْرَةُ وَاجِبَيْنِ جَمِيعاً فَلَا تُعَطَّلَ الْعُمْرَةُ وَ لَا تَبْطُلَ وَ لَا يَكُونَ الْحَجُّ مُفْرَداً مِنَ الْعُمْرَةِ وَ يَكُونَ بَيْنَهُمَا فَصْلٌ وَ تَمْيِيزٌ
It would be said, ‘That is a Lightening from your Lord-azwj and a Mercy, because the people would turn in their Ihrams and that would not be prolonged upon that, and the corruption would enter upon them, and the Hajj and the Umrah would both be Obligated together. Neither would the Umrah be suspended nor invalidated, nor would the Hajj happen to be individualised from the Umrah, and there would happen to be a distance and a distinction between the two.
وَ قَالَ النَّبِيُّ ص دَخَلَتِ الْعُمْرَةُ فِي الْحَجِ إِلَى يَوْمِ الْقِيَامَةِ وَ لَوْ لَا أَنَّهُ ص كَانَ سَاقَ الْهَدْيَ وَ لَمْ يَكُنْ لَهُ أَنْ يُحِلَّ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ لَفَعَلَ كَمَا أَمَرَ النَّاسَ
And the Prophet-saww said: ‘The Umrah is included in the Hajj up to the Day of Qiyamah’. And if he-saww had not ushered the sacrificial animal and it would not have happened for him-saww that he-saww becomes free (from the Ihram) until the sacrificial animal reaches its place, he-saww would have done just he-saww had ordered the people.
وَ لِذَلِكَ قَالَ لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَفَعَلْتُ كَمَا أَمَرْتُكُمْ وَ لَكِنِّي سُقْتُ الْهَدْيَ وَ لَيْسَ لِسَائِقِ الْهَدْيِ أَنْ يُحِلَ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ نَخْرُجُ حُجَّاجاً وَ رُءُوسُنَا تَقْطُرُ مِنْ مَاءِ الْجَنَابَةِ فَقَالَ إِنَّكَ لَنْ تُؤْمِنَ بِهَذَا أَبَداً
And for that, he-saww said: ‘If I-saww were to face forward from my-saww matter what I-saww have done in the past, I-saww would have done just as I-saww have ordered you, but I-saww ushered the sacrificial animal, and it isn’t for an usherer of the sacrificial animal that he is free from Ihram until the sacrificial animal reaches its place. But a man stood up to him-saww and he said, ‘O Rasool-Allah-saww! We come out as Pilgrims and our heads are dripping from the water of the sexual impurity (washing)’. Rasool-Allah-saww said to him: ‘But you will never believe in this, ever!’
أقول: ليس في العلل قوله و قال النبي ص إلى قوله لن تؤمن بهذا و هو موجود في العيون و في العلل مكانه زيادة ليست فيه و هي هذه
I (Majlisi) am saying, ‘It isn’t in Al Illal (Al Sharai’e) his-saww words: ‘And the Prophet-saww said up to his-saww words: ‘You will never believe in this!’, and it is present in (the book) Al Uyoon (Al Akhbar), and in Al Illal, in its place, there is an increase in it, and it is this:
و يكون بينهما فصل و تمييز و أن لا يكون الطواف بالبيت محظورا لأن المحرم إذا طاف بالبيت قد أحل إلا لعلة فلو لا التمتع لم يكن للحاج أن يطوف لأنه إن طاف أحل و فسد إحرامه و يخرج منه قبل أداء الحج
‘And there would happen to be a distance and a distinction between the two, and that the Tawaaf of the House (Kabah) cannot happen to be prohibited, because the (Pilgrim) in Ihram, when the does the Tawaaf of the House, he has released (from the Ihram) only for a reason. So, if there was no (Tumatto) there would not have been for the Pilgrim that he performs Tawaaf, because if he performs Tawaaf without Ihram, and his Ihram would have been spoilt, and he would have come out from it before fulfilling the Hajj.
و لأن يجب على الناس الهدي و الكفارة فيذبحون و ينحرون و يتقربون إلى الله جل جلاله فلا تبطل هراقة الدماء و الصدقة على المسلمين و لنرجع إلى المشترك بين الكتابين
And, because the sacrificial animal and the expiation is Obligatory upon the people, so they would be slaughtering and sacrificing, and offering to Allah-azwj, Majestic is His-azwj Majesty, and it would not invalidate the spilling of the blood, and the charity upon the Muslims’. And we return to the common between the two books:
فَإِنْ قَالَ فَلِمَ جُعِلَ وَقْتُهَا عَشْرَ ذِي الْحِجَّةِ
‘If he says, ‘Why has its timing Made to be the 10th of Zilhajj?’
قِيلَ لِأَنَّ اللَّهَ تَعَالَى أَحَبَّ أَنْ يُعْبَدَ بِهَذِهِ الْعِبَادَةِ فِي أَيَّامِ التَّشْرِيقِ فَكَانَ أَوَّلُ مَا حَجَّتْ إِلَيْهِ الْمَلَائِكَةُ وَ طَافَتْ بِهِ فِي هَذَا الْوَقْتِ فَجَعَلَهُ سُنَّةً وَ وَقْتاً إِلَى يَوْمِ الْقِيَامَةِ
It would be said, ‘Because Allah-azwj the Exalted Loves that He-azwj be worshipped with this (act of) worship during the days of Al Tashreek (11th, 12th & 13th Zilhajj). The first ones to have performed Hajj to it were the Angels, and they perform Tawaaf with it (Kabah) during this timing, so it was made to be a Sunnah and a timing up to the Day of Qiyamah.
فَأَمَّا النَّبِيُّونَ آدَمُ وَ نُوحٌ وَ إِبْرَاهِيمُ وَ مُوسَى وَ عِيسَى وَ مُحَمَّدٌ صَلَوَاتُ اللَّهِ عَلَيْهِمْ وَ غَيْرُهُمْ مِنَ الْأَنْبِيَاءِ إِنَّمَا حَجُّوا فِي هَذَا الْوَقْتِ فَجُعِلَتْ سُنَّةً فِي أَوْلَادِهِمْ إِلَى يَوْمِ الْقِيَامَةِ
As for the Prophets-as, Adam-as, and Noah-as, and Ibrahim-as, and Musa-as, and Isa-as, and Muhammad-saww, and other from the Prophets-as rather performed Hajj during this time, and it was made to be a Sunnah among their children up to the Day of Qiyamah’.
فَإِنْ قَالَ فَلِمَ أُمِرُوا بِالْإِحْرَامِ
If he says, ‘Why were they Commanded with the Ihram?’
قِيلَ لِأَنْ يَخْشَعُوا قَبْلَ دُخُولِ حَرَمِ اللَّهِ عَزَّ وَ جَلَّ وَ أَمْنِهِ وَ لِئَلَّا يَلْهُوا وَ يَشْتَغِلُوا بِشَيْءٍ مِنْ أَمْرِ الدُّنْيَا وَ زِينَتِهَا وَ لَذَّاتِهَا وَ يَكُونُوا جَادِّينَ فِيمَا فِيهِ قَاصِدِينَ نَحْوَهُ مُقْبِلِينَ عَلَيْهِ بِكُلِّيَّتِهِمْ مَعَ مَا فِيهِ مِنَ التَّعْظِيمِ لِلَّهِ عَزَّ وَ جَلَّ وَ لِنَبِيِّهِ وَ التَّذَلُّلِ لِأَنْفُسِهِمْ عِنْدَ قَصْدِهِمْ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ وِفَادَتِهِمْ إِلَيْهِ رَاجِينَ ثَوَابَهُ رَاهِبِينَ مِنْ عِقَابِهِ مَاضِينَ نَحْوَهُ مُقْبِلِينَ إِلَيْهِ بِالذُّلِّ وَ الِاسْتِكَانَةِ وَ الْخُضُوعِ
It would be said, ‘Because they would be humble before entering the Sanctuary of Allah-azwj Mighty and Majestic and His-azwj Security, and lest they be distracted and be pre-occupied from a matter of the world and its adornments and its pleasures, and they would become serious regarding what is in it, aiming towards Him-azwj, facing to Him-azwj in their entirety, along with what is in it from the reverence of Allah-azwj Mighty and Majestic and to His-azwj Prophet-saww, and the humbling of their own selves during their aiming to Allah-azwj Mighty and Majestic and their being delegation to Him-azwj, desirous of His-azwj Rewards, fearful from His-azwj Punishment, going towards Him-azwj, facing to Him-azwj with the humbleness and the servility and the submission’.
وَ اللَّهُ الْمُوَفِّقُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ سَلَّمَ.
And Allah-azwj is the Harmoniser, and Salawat be upon Muhammad-saww and his-saww Progeny-asws, and Greetings’’.
2- ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ مُحَمَّدِ بْنِ عُبْدُوسٍ النَّيْسَابُورِيُّ الْعَطَّارُ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنِي عَلِيُّ بْنُ مُحَمَّدِ بْنِ قُتَيْبَةَ النَّيْسَابُورِيُّ قَالَ: قُلْتُ لِلْفَضْلِ بْنِ شَاذَانَ لَمَّا سَمِعْتُ مِنْهُ هَذِهِ الْعِلَلَ أَخْبِرْنِي عَنْ هَذِهِ الْعِلَلِ أَ ذَكَرْتَهَا عَنِ الِاسْتِنْبَاطِ وَ الِاسْتِخْرَاجِ وَ هِيَ مِنْ نَتَائِجِ الْعَقْلِ أَوْ هِيَ مِمَّا سَمِعْتَهُ وَ رَوَيْتَهُ
‘Ilal Al Sharaie’, ‘Uyoun Akhbar Al-Reza-asws – It was narrated to us by Abdul Wahid Bin Muhammad Bin Abdous Al Neyshapoury Al Attar, from Ali Bin Muhammad Bin Quteyba Al Neyshapoury who said,
‘I said to Al Fazl Bin Shazan due to what I heard from him from these reasons, ‘Inform me about these reasons, did you mention these from the synthesising (Al Istinbaat) and the extraction and these are from the results of (using the) intellect, or are these from what you heard and reported?’
فَقَالَ لِي مَا كُنْتُ لِأَعْلَمَ مُرَادَ اللَّهِ عَزَّ وَ جَلَّ بِمَا فَرَضَ وَ لَا مُرَادَ رَسُولِ اللَّهِ ص بِمَا شَرَعَ وَ سَنَّ وَ لَا عِلَلَ ذَلِكَ مِنْ ذَاتِ نَفْسِي بَلْ سَمِعْتُهَا مِنْ مَوْلَايَ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا ع الْمَرَّةَ بَعْدَ الْمَرَّةِ وَ الشَّيْءَ بَعْدَ الشَّيْءِ فَجَمَعْتُهَا
He said to me, ‘I do not know the Intentions of Allah-azwj Mighty and Majestic of what He-azwj has Obligated, nor the intentions of Rasool-Allah-saww with what he-saww legislated and Made Sunnahs, nor reasons of that from my own self, but I heard it from my Master-asws Abu Al Hassan Ali-asws Bin Musa Al-Reza-asws, time after time, and the thing after the thing, so I collected it’.
فَقُلْتُ فَأُحَدِّثُ بِهَا عَنْكَ عَنِ الرِّضَا ع قَالَ نَعَمْ
I said, ‘Shall I narrate with it as being from you, from Al-Reza-asws?’ He said, ‘Yes’’.
3- ن، عيون أخبار الرضا عليه السلام وَ حَدَّثَنَا الْحَاكِمُ أَبُو مُحَمَّدٍ جَعْفَرُ بْنُ نُعَيْمِ بْنِ شَاذَانَ النَّيْسَابُورِيُّ رَضِيَ اللَّهُ عَنْهُ عَنْ عَمِّهِ أَبِي عَبْدِ اللَّهِ مُحَمَّدِ بْنِ شَاذَانَ عَنِ الْفَضْلِ بْنِ شَاذَانَ أَنَّهُ قَالَ: سَمِعْتُ هَذِهِ الْعِلَلَ مِنْ مَوْلَايَ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا ع مُتَفَرِّقَةً فَجَمَعْتُهَا وَ أَلَّفْتُهَا
‘Uyoun Akhbar Al-Reza-asws’ – And it was narrated to us by the judge Abu Muhammad Ja’far Bin Nuaym Bin Shazan Al Neyshapoury, from his uncle Abu Abdullah Muhammad Bin Shazan from Al Fazl Bin Shazan who said,
‘I heard these reasons from my Master-asws Abu Al-Hassan Ali-asws Bin Musa Al-Reza-asws separately, so I collected these and compiled these’’.[107]
[1] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 1
[2] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 2
[3] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 3
[4] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 4
[5] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 5
[6] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 6
[7] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 7
[8] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 8
[9] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 9
[10] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 10
[11] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 11
[12] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 12
[13] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 13
[14] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 14
[15] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 15
[16] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 16
[17] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 19 H 17
[18] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 1
[19] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 2
[20] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 3
[21] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 4
[22] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 5
[23] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 6
[24] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 7
[25] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 8
[26] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 9
[27] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 10
[28] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 11
[29] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 12
[30] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 13
[31] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 14
[32] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 15
[33] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 16
[34] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 17
[35] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 18
[36] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 19
[37] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 20
[38] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 21
[39] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 22
[40] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 23
[41] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 24
[42] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 25
[43] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 26
[44] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 27
[45] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 28
[46] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 29
[47] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 30
[48] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 31
[49] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 32
[50] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 33
[51] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 34
[52] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 35
[53] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 36
[54] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 37
[55] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 38
[56] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 39
[57] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 40
[58] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 41
[59] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 42
[60] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 43
[61] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 44
[62] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 45
[63] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 46
[64] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 47
[65] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 48
[66] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 49
[67] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 50
[68] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 51
[69] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 52
[70] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 53
[71] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 54
[72] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 55
[73] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 56
[74] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 57
[75] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 58
[76] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 59
[77] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 60
[78] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 61
[79] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 62
[80] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 63
[81] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 64
[82] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 65
[83] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 66
[84] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 67
[85] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 68
[86] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 69
[87] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 70
[88] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 71
[89] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 72
[90] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 73
[91] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 74
[92] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 75
[93] Bihar Al A6waar – V 6, The book of Justice, S 1, Ch 20 H 76
[94] Bihar Al A6waar – V 6, The book of Justice, S 1, Ch 20 H 77
[95] Bihar Al A6waar – V 6, The book of Justice, S 1, Ch 20 H 78
[96] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 21 H 1
[97] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 21 H 2
[98] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 22 H 1
[99] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 22 H 2
[100] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 22 H 3
[101] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 22 H 4
[102] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 22 H 5
[103] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 22 H 6
[104] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 22 H 7
[105] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 22 H 8
[106] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 22 H 9
[107] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 23 H 1