Volume 66
Part 1 out of 2
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imamsasws
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 28 الدين الذي لا يقبل الله أعمال العباد إلا به
CHAPTER 28 – THE RELIGION WHICH ALLAH-azwj WILL NOT ACCEPT THE DEEDS OF THE SERVANTS EXCEPT WITH IT
آيات
The Verses
البقرة قُولُوا آمَنَّا بِاللَّهِ وَ ما أُنْزِلَ إِلَيْنا وَ ما أُنْزِلَ إِلى إِبْراهِيمَ وَ إِسْماعِيلَ وَ إِسْحاقَ وَ يَعْقُوبَ وَ الْأَسْباطِ وَ ما أُوتِيَ مُوسى وَ عِيسى وَ ما أُوتِيَ النَّبِيُّونَ مِنْ رَبِّهِمْ لا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَ نَحْنُ لَهُ مُسْلِمُونَ
(Surah) Al Baqarah: Say: We believe in Allah and (in) what is Revealed unto us, and what was revealed to Ibrahim and Ismail and Is’haq and Yaqoub and the tribes, and (in) what was Given to Musa and Isa, and (in) what was Given to the Prophets from their Lord. We do not make any distinction between any of them, and to Him we are submitting [2:136]
فَإِنْ آمَنُوا بِمِثْلِ ما آمَنْتُمْ بِهِ فَقَدِ اهْتَدَوْا وَ إِنْ تَوَلَّوْا فَإِنَّما هُمْ فِي شِقاقٍ
So if they were to believe with the like of what you are believing in, they would have been Guided; and if they were to turn back, so rather they are in the discord; [2:137].
أقول قد مر تفسيرها في الباب الأول.
I (Majlisi) am saying, ‘Its interpretation has already passed in the first chapter’.
1- ك، إكمال الدين لي، الأمالي للصدوق ابْنُ مُوسَى وَ الْوَرَّاقُ مَعاً عَنِ الصُّوفِيِّ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ قَالَ: دَخَلْتُ عَلَى سَيِّدِي عَلِيِّ بْنِ مُحَمَّدٍ ع فَلَمَّا بَصُرَ بِي قَالَ لِي مَرْحَباً بِكَ يَا أَبَا الْقَاسِمِ أَنْتَ وَلِيُّنَا حَقّاً
(The books) ‘Ikmal Al-Deen’ (and) ‘Al-Amaali’ of Al-Sadouq – Ibn Musa, and Al Warraq, both together from Al Sowfy, from Al Rowyani, from Abdul Azeem Al Hasany who said,
‘I entered to see my Master Ali-asws Bin Muhammad-asws. When he-asws sighted me, he-asws said to me: ‘Welcome to you, O Abu Al-Qasim! You are our-asws friend, truly’.
قَالَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي أُرِيدُ أَنْ أَعْرِضَ عَلَيْكَ دِينِي فَإِنْ كَانَ مَرْضِيّاً ثَبَتُّ عَلَيْهِ حَتَّى أَلْقَى اللَّهَ عَزَّ وَ جَلَّ
He (the narrator) said, ‘I said to him-asws, ‘O son-asws of Rasool-Allah-saww! I want to present my religion to you-asws. If it were to be agreeable, I shall be steadfast upon it until I meet Allah-azwj Mighty and Majestic’.
فَقَالَ هَاتِ يَا أَبَا الْقَاسِمِ
He-asws said: ‘Give, O Abu Al-Qasim!’
فَقُلْتُ إِنِّي أَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى وَاحِدٌ لَيْسَ كَمِثْلِهِ شَيْءٌ خَارِجٌ مِنَ الْحَدَّيْنِ حَدِّ الْإِبْطَالِ وَ حَدِّ التَّشْبِيهِ وَ إِنَّهُ لَيْسَ بِجِسْمٍ وَ لَا صُورَةٍ وَ لَا عَرَضٍ وَ لَا جَوْهَرٍ بَلْ هُوَ مُجَسِّمُ الْأَجْسَامِ وَ مُصَوِّرُ الصُّوَرِ وَ خَالِقُ الْأَعْرَاضِ وَ الْجَوَاهِرِ وَ رَبُّ كُلِّ شَيْءٍ وَ مَالِكُهُ وَ جَاعِلُهُ وَ مُحْدِثُهُ
I said, ‘I am saying (believing) that Allah-azwj Blessed and Exalted is One. There isn’t anything like Him-azwj outside from the limitation, the limit of invalidation and the limit of resemblance. He-azwj isn’t with a body, nor image, nor display, nor essence, but He-azwj Embodied the bodies, and Formed the images, and Created the displays and the essences, and He-azwj is Lord-azwj of all things, and its Owner, and its Maker, and its Innovator.
وَ إِنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ خَاتَمُ النَّبِيِّينَ فَلَا نَبِيَّ بَعْدَهُ إِلَى يَوْمِ الْقِيَامَةِ وَ إِنَّ شَرِيعَتَهُ خَاتِمَةُ الشَّرَائِعِ فَلَا شَرِيعَةَ بَعْدَهَا إِلَى يَوْمِ الْقِيَامَةِ
And that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, last of the Prophets-as, so there will not be any Prophet-as after him-saww up to the Day of Qiyamah, and that his-saww law is last of the laws, so there will not be any law after it up to the Day of Qiyamah.
وَ أَقُولُ إِنَّ الْإِمَامَ وَ الْخَلِيفَةَ وَ وَلِيَّ الْأَمْرِ بَعْدَهُ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع ثُمَّ الْحَسَنُ ثُمَّ الْحُسَيْنُ ثُمَّ عَلِيُّ بْنُ الْحُسَيْنِ ثُمَّ مُحَمَّدُ بْنُ عَلِيٍّ ثُمَّ جَعْفَرُ بْنُ مُحَمَّدٍ ثُمَّ مُوسَى بْنُ جَعْفَرٍ ثُمَّ عَلِيُّ بْنُ مُوسَى ثُمَّ مُحَمَّدُ بْنُ عَلِيٍّ ثُمَّ أَنْتَ يَا مَوْلَايَ
And I am saying that the Imam-asws and the Caliph and Master-asws of the Command after him‑saww is Amir Al-Momineen Ali-asws Bin Abu Talib-asws, then Al-Hassan-asws, then Al-Husayn‑asws, then Ali-asws Bin Al-Husayn-asws, then Muhammad-asws Bin Ali-asws, then Ja’far-asws Bin Muhammad-asws, then Musa-asws Bin Ja’far-asws, then Ali-asws Bin Musa-asws, then Muhammad-asws Bin Ali-asws, then you-asws, O my Master-asws’.
فَقَالَ ع وَ مِنْ بَعْدُ الْحَسَنُ ابْنِي فَكَيْفَ لِلنَّاسِ بِالْخَلَفِ مِنْ بَعْدِهِ
He-asws said: ‘And from afterwards is my-asws son-asws Al-Hassan-asws. So how would it be for the people with the replacement (Imam-ajfj) from after him-asws?’
قَالَ فَقُلْتُ وَ كَيْفَ ذَاكَ يَا مَوْلَايَ
He (the narrator) said, ‘I said, ‘And how would that be, O my Master-asws?’
قَالَ لِأَنَّهُ لَا يُرَى شَخْصُهُ وَ لَا يَحِلُّ ذِكْرُهُ بِاسْمِهِ حَتَّى يَخْرُجَ فَيَمْلَأَ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ جَوْراً وَ ظُلْماً
He-asws said: ‘Because his-ajfj person will not be seen nor will it be permissible to mention him‑ajfj by his-ajfj name until he-ajfj emerges so he-ajfj will fill the earth with fairness and justice like what it would have been filled with tyranny and injustice’.
قَالَ فَقُلْتُ أَقْرَرْتُ وَ أَقُولُ إِنَّ وَلِيَّهُمْ وَلِيُّ اللَّهِ وَ عَدُوَّهُمْ عَدُوُّ اللَّهِ وَ طَاعَتَهُمْ طَاعَةُ اللَّهِ وَ مَعْصِيَتَهُمْ مَعْصِيَةُ اللَّهِ
He (the narrator) said, ‘I said, ‘I accept and am saying that their-asws friend is a friend of Allah‑azwj, and their-asws enemy is an enemy of Allah-azwj and obeying them-asws is obeying Allah‑azwj, and disobeying them-asws is disobeying Allah-azwj.
وَ أَقُولُ إِنَّ الْمِعْرَاجَ حَقٌّ وَ الْمُسَاءَلَةَ فِي الْقَبْرِ حَقٌّ وَ إِنَّ الْجَنَّةَ حَقٌّ وَ النَّارَ حَقٌّ وَ الصِّرَاطَ حَقٌّ وَ الْمِيزَانَ حَقٌّ وَ إِنَ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيها وَ إِنَ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ
And I am saying that the Ascension (Mi’raj) is true, and the questioning in the grave is true, and the Paradise is true, and the Fire is true, and the Bridge is true, and the Scale is true, and that the Hour is coming, there is no doubt in it, and that Allah-azwj will Resurrect the ones in the graves.
وَ أَقُولُ إِنَّ الْفَرَائِضَ الْوَاجِبَةَ بَعْدَ الْوَلَايَةِ الصَّلَاةُ وَ الزَّكَاةُ وَ الصَّوْمُ وَ الْحَجُّ وَ الْجِهَادُ وَ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ
And I am saying that the obligatory impositions after Al-Wilayah are the Salat, and the Zakat, and the Soam, and the Hajj, and the Jihad, and instructing with the act of kindness and forbidding from the evil’.
فَقَالَ عَلِيُّ بْنُ مُحَمَّدٍ ع يَا أَبَا الْقَاسِمِ هَذَا وَ اللَّهِ دِينُ اللَّهِ الَّذِي ارْتَضَاهُ لِعِبَادِهِ فَاثْبُتْ عَلَيْهِ ثَبَّتَكَ اللَّهُ بِالْقَوْلِ الثَّابِتِ فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ.
Ali-asws Bin Muhammad-asws said: ‘O Abu Al-Qasim! By Allah-azwj this is the religion of Allah-azwj which He-azwj has Selected for His-azwj servants, so be steadfast upon it, may Allah-azwj Affirm you with the firm word (Al-Wilayah) in the life of the world and in the Hereafter’’.[1]
2- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ: دَخَلَ رَجُلٌ عَلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع وَ مَعَهُ صَحِيفَةُ مَسَائِلِ شِبْهِ الْخُصُومَةِ فَقَالَ لَهُ أَبُو جَعْفَرٍ ع هَذِهِ صَحِيفَةُ مُخَاصِمٍ عَلَى الدِّينِ الَّذِي يَقْبَلُ اللَّهُ فِيهِ الْعَمَلَ
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi, from Al-Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Ibn Mahboub, from Aban Bin Usman, from Ismail Al Jufy who said,
‘A man entered to see Abu Ja’far Muhammad-asws Bin Ali-asws and with him was a parchment of (adversarial) questions resembling a dispute. Abu Ja’far-asws said to him: ‘This parchment is a dispute against the religion which Allah-azwj will Accept the deeds in it!’
فَقَالَ رَحِمَكَ اللَّهُ هَذَا الَّذِي أُرِيدُ
He said, ‘May Allah-azwj have Mercy on you-asws! This is which I intend’.
فَقَالَ أَبُو جَعْفَرٍ ع اشْهَدْ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ تُقِرُّ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ الْوَلَايَةِ لَنَا أَهْلَ الْبَيْتِ وَ الْبَرَاءَةِ مِنْ عَدُوِّنَا وَ التَّسْلِيمِ لَنَا وَ التَّوَاضُعِ وَ الطُّمَأْنِينَةِ وَ انْتِظَارِ أَمْرِنَا فَإِنَ لَنَا دَوْلَةً إِنْ شَاءَ اللَّهُ جَاءَ بِهَا.
Abu Ja’far-asws said: ‘Testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and you should accept whatever has come from the Presence of Allah-azwj and the Wilayah for us-asws, People‑asws of the Household, and the disavowing from our-asws enemies, and the submission to us-asws, and the humbleness, and the reassurance, and awaiting our-asws matter, for there is a government for us-asws, if Allah-azwj so Desires, He-azwj shall Bring it’’.[2]
3- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ أَبِي الْمُغِيرَةِ عَنْ حَيْدَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عُمَرَ الْكَشِّيِّ عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ نُوحِ بْنِ دَرَّاجٍ عَنْ إِبْرَاهِيمَ الْمُخَارِقِيِّ قَالَ: وَصَفْتُ لِأَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع دِينِي فَقُلْتُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً ص رَسُولُ اللَّهِ وَ أَنَّ عَلِيّاً إِمَامٌ عَدْلٌ بَعْدَهُ ثُمَّ الْحَسَنَ وَ الْحُسَيْنَ ثُمَّ عَلِيَّ بْنَ الْحُسَيْنِ ثُمَّ مُحَمَّدَ بْنَ عَلِيٍّ ثُمَّ أَنْتَ
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – from Al-Mufeed, from Al-Husayn Bin Ahmad Bin Abu Al Mugheira, from Haydar Bin Muhammad, from Muhammad Bin Umar Al-Kashy, from Ja’far Bin Ahmad, from Ayoub Bin Nuh, from Nuh Bin Darraj, from Ibrahim Al Mukhariqy who said,
‘I described my religion to Abu Abdullah Ja’far-asws Bin Muhammad-asws. I said, ‘I testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, and that Muhammad‑saww is Rasool-saww of Allah-saww, and that Ali-asws is a just Imam-asws after him-saww, then Al-Hassan-asws and Al-Husayn-asws, then Ali-asws Bin Al-Husayn-asws, then Muhammad-asws Bin Ali-asws, then you-asws’.
فَقَالَ رَحِمَكَ اللَّهُ ثُمَّ قَالَ اتَّقُوا اللَّهَ اتَّقُوا اللَّهَ اتَّقُوا اللَّهَ عَلَيْكُمْ بِالْوَرَعِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ عِفَّةِ الْبَطْنِ وَ الْفَرْجِ تَكُونُوا مَعَنَا فِي الرَّفِيقِ الْأَعْلَى.
He-asws said: ‘May Allah-azwj have Mercy on you!’ Then said: ‘Fear Allah-azwj! Fear Allah-azwj! Fear Allah-azwj! Upon you all is to be with the devoutness, and truthful narration, and fulfilling the entrustment, and chastity of the belly and the private parts. You will be with us-asws among the lofty friends’’.[3]
4- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمْزَةَ وَ مُحَمَّدٍ ابْنَيْ حُمْرَانَ قَالا اجْتَمَعْنَا عِنْدَ أَبِي عَبْدِ اللَّهِ ع فِي جَمَاعَةٍ مِنْ أَجِلَّةِ مَوَالِيهِ وَ فِينَا حُمْرَانُ بْنُ أَعْيَنَ فَخُضْنَا فِي الْمُنَاظَرَةِ وَ حُمْرَانُ سَاكِتٌ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع مَا لَكَ لَا تَتَكَلَّمُ يَا حُمْرَانُ
(The book) ‘Ma’any Al-Akhbar’ – From his father, from Sa’ad, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Hamza and Muhammad, two sons of Humran who both said,
‘We gathered in the presence of Abu Abdullah-asws among a group of his-asws majestic friends, and among us was Humran Bin Ayn. We engages in the debate, and Humran was silent. Abu Abdullah-asws said to him: ‘What is the matter with you not speaking, O Humran?’
فَقَالَ يَا سَيِّدِي آلَيْتُ عَلَى نَفْسِي أَنْ لَا أَتَكَلَّمَ فِي مَجْلِسٍ تَكُونُ فِيهِ
He said, ‘O my Chief! I have sworn upon myself that I shall not speak in any gathering you-asws happen to be in it!’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع- إِنِّي قَدْ أَذِنْتُ لَكَ فِي الْكَلَامِ فَتَكَلَّمْ
Abu Abdullah-asws said: ‘I-asws am permitting for you regarding the speech, so speak!’
فَقَالَ حُمْرَانُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً خَارِجٌ مِنَ الْحَدَّيْنِ حَدِّ التَّعْطِيلِ وَ حَدِّ التَّشْبِيهِ
Humran said, ‘I testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj. He-azwj did not Take a female companions, nor a son. He-azwj is outside from the limitations, limitation of the incapacitation and the limitation of the resemblance.
وَ أَنَّ الْحَقَّ الْقَوْلُ بَيْنَ الْقَوْلَيْنِ لَا جَبْرَ وَ لَا تَفْوِيضَ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ بِالْهُدى وَ دِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَ لَوْ كَرِهَ الْمُشْرِكُونَ
And that the truthful word (belief) is between the two words, neither compulsion nor delegation, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, Sent him-saww with the guidance and the religion of truth in order to prevail it upon the religions, all of them, and even if the Polytheists abhor it.
وَ أَشْهَدُ أَنَّ الْجَنَّةَ حَقٌّ وَ أَنَّ النَّارَ حَقٌّ وَ أَنَّ الْبَعْثَ بَعْدَ الْمَوْتِ حَقٌّ وَ أَشْهَدُ أَنَّ عَلِيّاً حُجَّةُ اللَّهِ عَلَى خَلْقِهِ لَا يَسَعُ النَّاسَ جَهْلُهُ وَ أَنَّ حَسَناً بَعْدَهُ وَ أَنَّ الْحُسَيْنَ مِنْ بَعْدِهِ ثُمَّ عَلِيَّ بْنَ الْحُسَيْنِ ثُمَّ مُحَمَّدَ بْنَ عَلِيٍّ ثُمَّ أَنْتَ يَا سَيِّدِي مِنْ بَعْدِهِمْ
And I testify that the Paradise is true, and that the Fire is true, and that the Resurrection after the death is true; and I testify that Ali-asws is a Divine Authority of Allah-azwj upon His-azwj creatures. There is no leeway for the people to ignore him-asws, and that Hassan-asws is after him-asws, and that Al-Husayn-asws is from after him-asws, then Ali-asws Bin Al-Husayn-asws, then Muhammad-asws Bin Ali-asws, then you-asws, O my Master-asws are from after them-asws’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع التُّرُّ تُرُّ حُمْرَانَ ثُمَّ قَالَ يَا حُمْرَانُ مُدَّ الْمِطْمَرَ بَيْنَكَ وَ بَيْنَ الْعَالِمِ
Abu Abdullah-asws said: ‘The straight path is the path of Humran’. Then he-asws said: ‘O Humran! Extend the line between you and the scholar-asws’.
قُلْتُ يَا سَيِّدِي وَ مَا الْمِطْمَرُ
I said, ‘O my Master-asws! And what is the line?’
فَقَالَ أَنْتُمْ تُسَمُّونَهُ خَيْطَ الْبَنَّاءِ فَمَنْ خَالَفَكَ عَلَى هَذَا الْأَمْرِ فَهُوَ زِنْدِيقٌ
He-asws said: ‘You are naming it as the building line, so the one who opposes you upon this matter, he is an Atheist’.
فَقَالَ حُمْرَانُ وَ إِنْ كَانَ عَلَوِيّاً فَاطِمِيّاً
Humran said, ‘And even if he were to be an Alawite and a Fatimid (from lineage of Ali-asws and (Syeda) Fatima-asws?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع وَ إِنْ كَانَ مُحَمَّدِيّاً عَلَوِيّاً فَاطِمِيّاً.
Abu Abdullah-asws said: ‘And even if he was a Mohammedan, Alawite, Fatimid’’.[4]
5- سن، المحاسن عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حُسَيْنِ بْنِ سَيْفٍ عَنْ مُعَاذِ بْنِ مُسْلِمٍ قَالَ: أَدْخَلْتُ عُمَرَ أَخِي عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ هَذَا عُمَرُ أَخِي وَ هُوَ يُرِيدُ أَنْ يَسْمَعَ مِنْكَ شَيْئاً
(The book) ‘Al-Mahasin’ – From Ali Bin Al Hakam, from Husayn Bin Sayf, from Muaz Bin Muslim who said,
‘I took my brother Umar to see Abu Abdullah-asws. I said to him-asws, ‘This is my brother Umar and he wants to hear something from you-asws’.
فَقَالَ لَهُ سَلْ مَا شِئْتَ
He-asws said to him: ‘Ask whatever you desire to’.
فَقَالَ أَسْأَلُكَ عَنِ الَّذِي لَا يَقْبَلُ اللَّهُ مِنَ الْعِبَادِ غَيْرَهُ وَ لَا يَعْذِرُهُمْ عَلَى جَهْلِهِ
He said, ‘I ask you-asws about that which Allah-azwj will not Accept from the servants without it, nor will He-azwj Excuse them upon its ignorance’.
فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص وَ الصَّلَوَاتُ الْخَمْسُ وَ صِيَامُ شَهْرِ رَمَضَانَ وَ الْغُسْلُ مِنَ الْجَنَابَةِ وَ حِجُّ الْبَيْتِ وَ الْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ جُمْلَةً وَ الِايتِمَامُ بِأَئِمَّةِ الْحَقِّ مِنْ آلِ مُحَمَّدٍ
He-asws said: ‘Testimony that there is no god except Allah-azwj, and that Muhammad-saww is Rasool-saww of Allah-azwj, and the five (daily) Salat, and fasting the month of Ramazan, and the washing from the sexual impurity, and Hajj of the House (Kabah), and the acceptance with whatever has come from the Presence of Allah-azwj in total and be led by the Imams-asws of truth from Progeny-asws of Muhammad-saww’.
فَقَالَ عُمَرُ سَمِّهِمْ لِي أَصْلَحَكَ اللَّهُ
Umar said, ‘Name them-asws for me, may Allah-azwj Keep you-asws well!’
فَقَالَ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ عَلِيُّ بْنُ الْحُسَيْنِ وَ مُحَمَّدُ بْنُ عَلِيٍّ وَ الْخَيْرُ يُعْطِيهِ اللَّهُ مَنْ يَشَاءُ
He-asws said: ‘Ali Amir Al-Momineen-asws, and Al-Hassan-asws, and Al-Husayn-asws, and Ali-asws Bin Al-Husayn-asws, and Muhammad Bin Ali-asws, and the good, Allah-azwj Gives it to one He-azwj so Desires to’.
فَقَالَ لَهُ فَأَنْتَ جُعِلْتُ فِدَاكَ
He said to him-asws, ‘So (what about) you-asws? May I be sacrificed for you-asws!’
قَالَ يَجْرِي لِآخِرِنَا مَا يَجْرِي لِأَوَّلِنَا وَ لِمُحَمَّدٍ وَ عَلِيٍّ فَضْلُهُمَا
He-asws said: ‘It flows for our-asws last one-asws what flows for our-asws first one-asws, and for Muhammad-saww and Ali-asws is their-asws superiority’.
قَالَ لَهُ فَأَنْتَ
He said to him-asws, ‘So (what about) you-asws?’
قَالَ هَذَا الْأَمْرُ يَجْرِي كَمَا يَجْرِي اللَّيْلُ وَ النَّهَارُ
He-asws said: ‘This command flows like what the night and day flow’.
قَالَ فَأَنْتَ
He said, ‘So (what about) you-asws?’
قَالَ هَذَا الْأَمْرُ يَجْرِي كَمَا يَجْرِي حَدُّ الزَّانِي وَ السَّارِقِ
He-asws said: ‘This command flows like what the legal penalty of the adulterer and the thief flows’.
قَالَ فَأَنْتَ جُعِلْتُ فِدَاكَ
He said, ‘So (what about) you-asws? May I be sacrificed for you-asws!’
قَالَ الْقُرْآنُ نَزَلَ فِي أَقْوَامٍ وَ هِيَ تَجْرِي فِي النَّاسِ إِلَى يَوْمِ الْقِيَامَةِ
He-asws said: ‘The Quran descended among a (particular) people, and it is flowing in the people up to the Day of Qiyamah’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ أَنْتَ لَتَزِيدُنِي عَلَى أَمْرٍ.
He said, ‘May I be sacrificed for you-asws! You-asws have been increasing me upon a matter’’.[5]
6- شي، تفسير العياشي عَنْ هِشَامِ بْنِ عَجْلَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع- أَسْأَلُكَ عَنْ شَيْءٍ لَا أَسْأَلُ عَنْهُ أَحَداً بَعْدَكَ أَسْأَلُكَ عَنِ الْإِيمَانِ الَّذِي لَا يَسَعُ النَّاسَ جَهْلُهُ
Tafseer Al-Ayyashi – From Hisham Bin Ajlan who said,
‘I said to Abu Abdullah-asws, ‘I ask you-asws about something I shall not ask anyone after you‑asws! I ask you-asws about Al Eman which there is not leeway for the people to be ignorant of it’.
فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ الْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ حِجُّ الْبَيْتِ وَ صَوْمُ رَمَضَانَ وَ الْوَلَايَةُ لَنَا وَ الْبَرَاءَةُ مِنْ عَدُوِّنَا وَ تَكُونُ مَعَ الصِّدِّيقِينَ.
He-asws said: ‘Testimony that there is no god except Allah-azwj, and that Muhammad-saww is Rasool-saww of Allah-azwj, and the acceptance with whatever has come from the Presence of Allah-azwj, and establishing the Salat, and giving the Zakat, and Hajj of the House (Kabah), and Sawm (fasting the month of) Ramazan, and the Wilayah for us-asws and the disavowing from our-asws enemies, and you will be with the truthful ones’’.[6]
7- كش، رجال الكشي عَنْ جَعْفَرِ بْنِ أَحْمَدَ بْنِ أَيُّوبَ عَنْ صَفْوَانَ عَنْ عَمْرِو بْنِ حُرَيْثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دَخَلْتُ عَلَيْهِ وَ هُوَ فِي مَنْزِلِ أَخِيهِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا حَقَّ لَكَ جعلت فداك ما حق لك إِلَى هَذَا الْمَنْزِلِ
(The book) ‘Rijal’ of Al-Kashy – From Ja’far Bin Ahmad Bin Ayoub, from Safwan, from Amro Bin Hureys,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I entered to see him-asws and he-asws was in the house of his-asws brother Abdullah son of Muhammad-asws. I said to him-asws, ‘May I be sacrificed for you-asws! What is right is for you-asws? May I be sacrificed for you-asws! What right is for you‑asws to this house?’
قَالَ طَلَبُ النُّزْهَةِ
He-asws said: ‘Seeking the recreation’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ أَ لَا أَقُصُّ عَلَيْكَ دِينِيَ الَّذِي أَدِينُ اللَّهَ بِهِ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Shall I narrate my religion to you-asws which I am making it a religion of Allah-azwj with it?’
قَالَ بَلَى يَا عَمْرُو
He-asws said: ‘Yes, O Amro’.
قُلْتُ إِنِّي أَدِينُ اللَّهَ بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيها وَ أَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ وَ إِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ وَ صَوْمِ شَهْرِ رَمَضَانَ وَ حِجِّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا
I said, ‘I am making it a religion of Allah-azwj with the testimony that there is no god except Allah-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and that the Hour is coming, there is no doubt in it, and that Allah-azwj will Resurrect the ones in the graves, and establishing the Salat, and fasting the month of Ramazan, and Hajj of the House (Kabah) for the one having capacity of means to it.
وَ الْوَلَايَةِ لِعَلِيِّ بْنِ أَبِي طَالِبٍ أَمِيرِ الْمُؤْمِنِينَ بَعْدَ رَسُولِ اللَّهِ وَ الْوَلَايَةِ لِلْحَسَنِ وَ الْحُسَيْنِ وَ الْوَلَايَةِ لِعَلِيِّ بْنِ الْحُسَيْنِ وَ الْوَلَايَةِ لِمُحَمَّدِ بْنِ عَلِيٍّ مِنْ بَعْدِهِ وَ أَنْتُمْ أَئِمَّتِي عَلَيْهِ أَحْيَا وَ عَلَيْهِ أَمُوتُ وَ أَدِينُ اللَّهَ بِهِ
And the Wilayah is for Ali-asws Bin Abu Talib Amir Al-Momineen-asws after Rasool-Allah-saww, and the Wilayah is for Al-Hassan-asws and Al-Husayn-asws, and the Wilayah is for Ali-asws Bin Al-Husayn-asws, and the Wilayah is for Muhammad-asws Bin Ali-asws from after him-asws, and you-asws all are my Imams-asws. I live upon it and will be dying upon it, and I make it a religion of Allah‑azwj with it!’
قَالَ يَا عَمْرُو هَذَا وَ اللَّهِ دِينِي وَ دِينُ آبَائِيَ الَّذِي نَدِينُ اللَّهَ بِهِ فِي السِّرِّ وَ الْعَلَانِيَةِ فَاتَّقِ اللَّهَ وَ كُفَّ لِسَانَكَ إِلَّا مِنْ خَيْرٍ وَ لَا تَقُلْ إِنِّي هَدَيْتُ نَفْسِي بَلْ هَدَاكَ اللَّهُ فَاشْكُرْ مَا أَنْعَمَ اللَّهُ عَلَيْكَ
He-asws said: ‘O Amro! By Allah-azwj, this is my-asws religion and religion of my-asws forefathers‑asws. We-asws make it a religion of Allah-azwj with it in the secret and in the open. Therefore fear Allah‑azwj and restrain your tongue except from good, and do not say, ‘I have guided myself’, but Allah-azwj has Guided you, so be thankful for what Allah-azwj has Favoured upon you.
وَ لَا تَكُنْ مِمَّنْ إِذَا أَقْبَلَ طُعِنَ فِي عَيْنَيْهِ وَ إِذَا أَدْبَرَ طُعِنَ فِي قَفَاهُ وَ لَا تَحْمِلِ النَّاسَ عَلَى كَاهِلِكَ فَإِنَّهُ يُوشِكُ إِنْ حَمَلْتَ النَّاسَ عَلَى كَاهِلِكَ أَنْ يُصَدِّعُوا شَعَبَ كَاهِلِكَ.
And do not become from the ones when he comes gets stabbed in his eye, and when he turns around, gets stabbed in his back, and do not carry the people upon your shoulders, for there is no doubt that if you were to carry the people upon your shoulders, the people will crack your shoulders’’.[7]
8- كش، رجال الكشي عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبِي سَلَمَةَ الْجَمَّالِ قَالَ: دَخَلَ خَالِدٌ الْبَجَلِيُّ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ أَنَا عِنْدَهُ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أُرِيدُ أَنْ أَصِفَ لَكَ دِينِيَ الَّذِي أَدِينُ اللَّهَ بِهِ
(The book) ‘Rijal’ of Al-Kashy – From Ja’far Bin Ahmad, from Ja’far Bin Bashir, from Abu Salama Al Jammal who said,
‘Khalid Al-Bajali entered to see Abu Abdullah-asws while I was in his-asws presence. He said to him-asws, ‘May I be sacrificed for you-asws! I want to describe my religion to you which I am making it a religion of Allah-azwj with it’.
وَ قَدْ قَالَ لَهُ قَبْلَ ذَلِكَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ فَقَالَ لَهُ سَلْنِي فَوَ اللَّهِ لَا تَسْأَلُنِي عَنْ شَيْءٍ إِلَّا حَدَّثْتُكَ بِهِ عَلَى حِدَةٍ لَا أَكْتُمُهُ
And he had said to him-asws before that, ‘I want to ask you-asws’. He-asws had said to him: ‘Ask me-asws, for by Allah-azwj, you will not ask me-asws about anything except I-asws shall narrate to you with it upon that I-asws will not conceal it’.
قَالَ إِنَّ أَوَّلَ مَا أُبْدِي أَنِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَيْسَ إِلَهٌ غَيْرَهُ
He said, ‘The first of what I begin with is that I testify that there is no god except Allah-azwj Alone. There is no associate for Him-azwj. There isn’t any god apart from Him-azwj’.
قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع كَذَلِكَ رَبُّنَا لَيْسَ مَعَهُ إِلَهٌ غَيْرُهُ
He (the narrator) said, ‘Abu Abdullah-asws said: ‘Like that is our Lord-azwj. There isn’t any god apart from Him-azwj’.
ثُمَّ قَالَ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ
Then he said, ‘And I testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww’.
قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع كَذَلِكَ مُحَمَّدٌ عَبْدُ اللَّهِ مُقِرٌّ لَهُ بِالْعُبُودِيَّةِ وَ رَسُولُهُ إِلَى خَلْقِهِ
He (the narrator) said, ‘Abu Abdullah-asws said: ‘Like that is Muhammad-saww Bin Abdullah-as, an acknowledged one to Him-azwj with the servitude, and His-azwj Messenger to His-azwj creatures’.
ثُمَّ قَالَ وَ أَشْهَدُ أَنَّ عَلِيّاً كَانَ لَهُ مِنَ الطَّاعَةِ الْمَفْرُوضَةِ عَلَى الْعِبَادِ مِثْلُ مَا كَانَ لِمُحَمَّدٍ ص عَلَى النَّاسِ
Then he said, ‘And I testify that Ali-asws, there was an obligatory obedience for him-asws upon the servants like what was for Muhammad-saww upon the people’.
فَقَالَ كَذَلِكَ كَانَ عَلِيٌّ ع
He-asws said: ‘Like that was Ali-asws’.
قَالَ وَ أَشْهَدُ أَنَّهُ كَانَ لِلْحَسَنِ بْنِ عَلِيٍّ ع مِنَ الطَّاعَةِ الْوَاجِبَةِ عَلَى الْخَلْقِ مِثْلُ مَا كَانَ لِمُحَمَّدٍ وَ عَلِيٍّ ص
He said, ‘And I testify that there was obligatory obedience for Al-Hassan-asws Bin Ali-asws upon the creatures similar to what was for Muhammad-saww and Ali-asws’.
قَالَ فَقَالَ كَذَلِكَ كَانَ الْحَسَنُ
He (the narrator) said, ‘He-asws said: ‘Like that was Al-Hassan-asws’.
قَالَ وَ أَشْهَدُ أَنَّهُ كَانَ لِلْحُسَيْنِ مِنَ الطَّاعَةِ الْوَاجِبَةِ عَلَى الْخَلْقِ بَعْدَ الْحَسَنِ مَا كَانَ لِمُحَمَّدٍ وَ عَلِيٍّ وَ الْحَسَنِ
He-asws said: ‘And I testify that there was obligatory obedience for Al-Husayn-asws upon the creatures after Al-Hassan-asws, what had been for Muhammad-saww, and Ali-asws and Al-Hassan‑asws’.
قَالَ فَكَذَلِكَ كَانَ الْحُسَيْنُ
He-asws said: ‘Like that was Al-Husayn-asws’.
قَالَ وَ أَشْهَدُ أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ كَانَ لَهُ مِنَ الطَّاعَةِ الْوَاجِبَةِ عَلَى جَمِيعِ الْخَلْقِ كَمَا كَانَ لِلْحُسَيْنِ ع
He said, ‘And I testify that Ali-asws Bin Al-Husayn-asws, there was obligatory obedience for him‑asws upon entirety of the creatures like what had been for Al-Husayn-asws’.
قَالَ فَكَذَلِكَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ
He-asws said: ‘Like that was Ali-asws Bin Al-Husayn-asws’.
قَالَ وَ أَشْهَدُ أَنَّ مُحَمَّدَ بْنَ عَلِيٍّ ع كَانَ لَهُ مِنَ الطَّاعَةِ الْوَاجِبَةِ عَلَى الْخَلْقِ مِثْلُ مَا كَانَ لِعَلِيِّ بْنِ الْحُسَيْنِ
He said, ‘And I testify that Muhammad-asws Bin Ali-asws, there was obligatory obedience for him‑asws upon the creatures similar to what was for Ali-asws Bin Al-Husayn-asws’.
قَالَ فَقَالَ كَذَلِكَ كَانَ مُحَمَّدُ بْنُ عَلِيٍّ
He (the narrator) said, ‘He-asws said: ‘Like that was Muhammad-asws Bin Ali-asws’.
قَالَ وَ أَشْهَدُ أَنَّكَ أَوْرَثَكَ اللَّهُ ذَلِكَ كُلَّهُ
He said, ‘And I testify that you-asws, Allah-azwj has Made you to inherit that, all of it’.
قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ حَسْبُكَ اسْكُتِ الْآنَ فَقَدْ قُلْتَ حَقّاً
He (the narrator) said, ‘Abu Abdullah-asws said: ‘It suffices you now for you have said the truth’.
فَسَكَتُّ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ مَا بَعَثَ اللَّهُ نَبِيّاً لَهُ عَقِبٌ وَ ذُرِّيَّةٌ إِلَّا أَجْرَى لِآخِرِهِمْ مِثْلَ مَا أَجْرَى لِأَوَّلِهِمْ وَ إِنَّا نَحْنُ ذُرِّيَّةُ مُحَمَّدٍ ص- وَ قَدْ أَجْرَى لِآخِرِنَا مِثْلَ مَا أَجْرَى لِأَوَّلِنَا وَ نَحْنُ عَلَى مِنْهَاجِ نَبِيِّنَا ص- لَنَا مِثْلُ مَا لَهُ مِنَ الطَّاعَةِ الْوَاجِبَةِ.
So I was silent. He-asws praised Allah-azwj and extolled upon Him-azwj, then said: ‘Allah-azwj did not Send any Prophet-as having posterity and offspring for him-as except He-azwj Flowed for their last one similar to what had flowed for their first one, and us-asws, we-asws are offspring of Muhammad-saww, and it flows for our-asws last one what flows for our-asws first one, and we-asws are upon manifesto of our Prophet-saww. For us-asws is similar to what is for him-saww of the obligatory obedience’’.[8]
9- كش، رجال الكشي عَنْ جَعْفَرِ بْنِ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ دَاوُدَ عَنْ يُوسُفَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَصِفُ لَكَ دِينِيَ الَّذِي أَدِينُ اللَّهَ بِهِ فَإِنْ أَكُنْ عَلَى حَقٍّ فَثَبِّتْنِي وَ إِنْ أَكُنْ عَلَى غَيْرِ الْحَقِّ فَرُدَّنِي إِلَى الْحَقِّ
(The book) ‘Rijal’ of Al-Kashy – From Ja’far Bin Ahmad Bin Al-Husayn, from Dawood, from Yusuf who said,
‘I said to Abu Abdullah-asws, ‘I shall describe my religion to you which I am making it a religion of Allah-azwj with it. If I happen to be upon truth, then affirm me, and if I happen to be upon other than the truth, then return me to the truth’.
قَالَ هَاتِ
He-asws said: ‘Give!’
قَالَ قُلْتُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّ عَلِيّاً كَانَ إِمَامِي وَ أَنَّ الْحَسَنَ كَانَ إِمَامِي وَ أَنَّ الْحُسَيْنَ كَانَ إِمَامِي وَ أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ كَانَ إِمَامِي وَ أَنَّ مُحَمَّدَ بْنَ عَلِيٍّ كَانَ إِمَامِي وَ أَنْتَ جُعِلْتُ فِدَاكَ عَلَى مِنْهَاجِ آبَائِكَ
He (the narrator) said, ‘I said, ‘I testify that there is no god except Allah-azwj Alon, there is no associate for Him-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and that Ali-asws was my Imam-asws, and that Al-Hassan-asws was my Imam-asws, and that Al-Husayn‑asws was my Imam-asws, and that Ali-asws Bin Al-Husayn-asws was my Imam-asws, and that Muhammad-asws Bin Ali-asws was my Imam-asws, and you-asws, may I be sacrificed for you-asws, are upon the manifesto of your-asws forefathers-asws’.
قَالَ فَقَالَ عِنْدَ ذَلِكَ مِرَاراً رَحِمَكَ اللَّهُ ثُمَّ قَالَ هَذَا وَ اللَّهِ دِينُ اللَّهِ وَ دِينُ مَلَائِكَتِهِ وَ دِينِي وَ دِينُ آبَائِيَ الَّذِي لَا يَقْبَلُ اللَّهُ غَيْرَهُ.
He (the narrator) said, ‘He-asws repeatedly said during that: ‘May Allah-azwj have Mercy on you!’ Then he-asws said: ‘By Allah-azwj! This is the religion of Allah-azwj, and religion of His-azwj Angels, and religion of my-asws forefathers-asws which Allah-azwj will not Accept anything else’’.[9]
10- كش، رجال الكشي عَنْ جَعْفَرٍ وَ فَضَالَةَ عَنْ أَبَانٍ عَنِ الْحَسَنِ بْنِ زِيَادٍ الْعَطَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ إِنِّي أُرِيدُ أَنْ أَعْرِضَ عَلَيْكَ دِينِي وَ إِنْ كُنْتُ فِي حَسَنَاتِي مِمَّنْ قَدْ فَرَغَ مِنْ هَذَا
(The book) ‘Rijal’ of Al-Kashy – From Ja’far and Fazala, from Aban, from Al-Hassan Bin Ziyad Al Attar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘I want to present my religion to you‑asws, and that I have been in my good deeds, from the ones who are free from this!’
قَالَ فَآتِهِ
He-asws said: ‘So give it!’
قَالَ قُلْتُ إِنِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ ص وَ أُقِرُّ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ
He (the narrator) said, ‘I said, ‘I testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and I accept whatever he-saww has come with from the Presence of Allah-azwj’.
فَقَالَ لِي مِثْلَ مَا قُلْتُ وَ أَنَّ عَلِيّاً إِمَامِي فَرَضَ اللَّهُ طَاعَتَهُ مَنْ عَرَفَهُ كَانَ مُؤْمِناً وَ مَنْ جَهِلَهُ كَانَ ضَالًّا وَ مَنْ رَدَّ عَلَيْهِ كَانَ كَافِراً
He-asws said to me similar to what I said, ‘And that Ali-asws is my Imam-asws. Allah-azwj has Imposed obedience to him-asws. One who recognises it would be a Momin, and one who is ignorant of it would stray, and one who rejects upon him-asws would be a Kafir’.
ثُمَّ وَصَفْتُ الْأَئِمَّةَ ع حَتَّى انْتَهَيْتُ إِلَيْهِ فَقَالَ مَا الَّذِي تُرِيدُ أَ تُرِيدُ أَنْ أَتَوَلَّاكَ عَلَى هَذَا فَإِنِّي أَتَوَلَّاكَ عَلَى هَذَا.
Then I described the Imams-asws until I ended up to him-asws. He-asws said: ‘What is that which you want? Do you want I-asws should befriend you based upon this? I-asws do befriend you based upon this!’’[10]
11- كِتَابُ صِفَاتِ الشِّيعَةِ، لِلصَّدُوقِ رَحِمَهُ اللَّهُ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ أَبِيهِ قَالَ قَالَ الصَّادِقُ ع لَيْسَ مِنْ شِيعَتِنَا مَنْ أَنْكَرَ أَرْبَعَةَ أَشْيَاءَ الْمِعْرَاجَ وَ الْمُسَاءَلَةَ فِي الْقَبْرِ وَ خَلْقَ الْجَنَّةِ وَ النَّارِ وَ الشَّفَاعَةَ.
The book ‘Sifaat Al Shia’ of Al-Sadouq, may Allah-azwj have Mercy on him – By his chain, from Muhammad Bin Umara, from his father who said,
‘Al-Sadiq-asws said: ‘He isn’t from our-asws Shias, one who denies four things – The Mi’raj (Ascension), and the questioning in the grave, and creation of the Paradise and the Fire, and the intercession’’.[11]
وَ عَنِ ابْنِ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنِ الْفَضْلِ عَنِ الرِّضَا ع قَالَ: مَنْ أَقَرَّ بِتَوْحِيدِ اللَّهِ وَ نَفَى التَّشْبِيهَ عَنْهُ وَ نَزَّهَهُ عَمَّا لَا يَلِيقُ بِهِ وَ أَقَرَّ أَنَّ لَهُ الْحَوْلَ وَ الْقُوَّةَ وَ الْإِرَادَةَ وَ الْمَشِيَّةَ وَ الْخَلْقَ وَ الْأَمْرَ وَ الْقَضَاءَ وَ الْقَدَرَ وَ أَنَّ أَفْعَالَ الْعِبَادِ مَخْلُوقَةٌ خَلْقَ تَقْدِيرٍ لَا خَلْقَ تَكْوِينٍ
And from Ibn Ubdous, from Ibn Quteyba,
‘From Al-Reza-asws having said: ‘One who acknowledges with Tawheed of Allah-azwj and negates the resemblance from Him-azwj and removes Him-azwj from what is not related with Him-azwj, and accepts that for Him-azwj is the Mighty and the Strength, and the Will and the Desire, and the Creation and the Command, and the Fate and the Pre-determination, and that the deeds of the servants are a creation Created by pre-Determination;
وَ شَهِدَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص وَ أَنَّ عَلِيّاً وَ الْأَئِمَّةَ بَعْدَهُ حُجَجُ اللَّهِ وَ وَالَى أَوْلِيَاءَهُمْ وَ عَادَى أَعْدَاءَهُمْ وَ اجْتَنَبَ الْكَبَائِرَ وَ أَقَرَّ بِالرَّجْعَةِ وَ الْمُتْعَتَيْنِ
And he testifies that Muhammad-saww is Rasool-saww of Allah-azwj, and that Ali-asws and the Imams-asws after him-asws are Divine Authorities of Allah-azwj, and befriends their-asws friends, and is inimical to their-asws enemies, and shuns the major sins, and acknowledges with the Return (Raj’at), and the two Muta’s (Hajj and the marriage);
وَ آمَنَ بِالْمِعْرَاجِ وَ الْمُسَاءَلَةِ فِي الْقَبْرِ وَ الْحَوْضِ وَ الشَّفَاعَةِ وَ خَلْقِ الْجَنَّةِ وَ النَّارِ وَ الصِّرَاطِ وَ الْمِيزَانِ وَ الْبَعْثِ وَ النُّشُورِ وَ الْجَزَاءِ وَ الْحِسَابِ فَهُوَ مُؤْمِنٌ حَقّاً وَ هُوَ مِنْ شِيعَتِنَا أَهْلَ الْبَيْتِ.
And believes in the Mi’raj (Ascension), and the questioning in the grave, and the Fountain, and the intercession, and creation of the Paradise and the Fire, and the Bridge, and the Scale, and the Resurrections, and the Publicising (registers of deeds), and the Recompense, and the Reckoning, so he is a Momin truly, and he is from our-asws Shias of People-asws of the Household’’.[12]
12- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّكُمْ لَا تَكُونُونَ صَالِحِينَ حَتَّى تَعْرِفُوا وَ لَا تَعْرِفُونَ حَتَّى تُصَدِّقُوا وَ لَا تُصَدِّقُونَ حَتَّى تُسَلِّمُوا أَبْوَاباً أَرْبَعَةً
(The book) ‘Al-Kafi’ – From the number, from Ahmad Bin Muhammad Bin Khalid, from his father, from the one who mentioned it, from Muhammad Bin Abdul Rahman Bin Abu Layli, from his father,
‘From Abu Abdullah-asws having said: ‘You all cannot become righteous until you recognise, and you will not recognise until you ratify, and you will not ratify until you submit to four doors!
لَا يَصْلُحُ أَوَّلُهَا إِلَّا بِآخِرِهَا ضَلَّ أَصْحَابُ الثَّلَاثَةِ وَ تَاهُوا تَيْهاً بَعِيداً إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يَقْبَلُ إِلَّا الْعَمَلَ الصَّالِحَ وَ لَا يَتَقَبَّلُ إِلَّا بِالْوَفَاءِ بِالشُّرُوطِ وَ الْعُهُودِ وَ مَنْ وَفَى لِلَّهِ بِشُرُوطِهِ وَ اسْتَكْمَلَ مَا وَصَفَ فِي عَهْدِهِ نَالَ مِمَّا عِنْدَهُ وَ اسْتَكْمَلَ وَعْدَهُ
Its first is not correct except with its last. The companions of the three have strayed and have wandered a far wandering. Allah-azwj Blessed and Exalted does not Accept except the righteous deeds, not does He-azwj Accept except with the loyalty with conditions and the pacts, and the one who is loyal to Allah-azwj perfects what is described in his pact would achieve from what is in His-azwj Presence, and He-azwj will Perfect His-azwj Promise.
إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَخْبَرَ الْعِبَادَ بِطُرُقِ الْهُدَى وَ شَرَعَ لَهُمْ فِيهَا الْمَنَارَ وَ أَخْبَرَهُمْ كَيْفَ يَسْلُكُونَ فَقَالَ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى وَ قَالَ إِنَّما يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ
Allah-azwj Mighty and Majestic Informed the servants with the paths of guidance and Legislated for them the minarets in these (paths), and Informed them how they should be travelling, so He-azwj Said: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82], and Said: ‘But rather, Allah only Accepts from the pious ones [5:27].
فَمَنِ اتَّقَى عَزَّ وَ جَلَّ فِيمَا أَمَرَهُ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ مُؤْمِناً بِمَا جَاءَ بِهِ مُحَمَّدٌ ص
The one who fears the Mighty and Majestic regarding what He-azwj has Commanded, would meet Allah-azwj Mighty and Majestic as a Momin in whatever Muhammad-saww had come with.
هَيْهَاتَ هَيْهَاتَ فَاتَ قَوْمٌ وَ مَاتُوا قَبْلَ أَنْ يَهْتَدُوا فَظَنُّوا أَنَّهُمْ آمَنُوا وَ أَشْرَكُوا مِنْ حَيْثُ لَا يَعْلَمُونَ إِنَّهُ مَنْ أَتَى الْبُيُوتَ مِنْ أَبْوَابِهَا اهْتَدَى وَ مَنْ أَخَذَ فِي غَيْرِهَا سَلَكَ طَرِيقَ الرَّدَى
Far be it! Far be it! A people missed out and died before they were guided. They thought that they had believed while they had associated from whereby, they were not knowing. Surely the one who comes to the houses from their doors is guided, and one who takes to other than it would travel the path of perdition.
وَصَلَ اللَّهُ طَاعَةَ وَلِيِّ أَمْرِهِ بِطَاعَةِ رَسُولِهِ وَ طَاعَةَ رَسُولِهِ بِطَاعَتِهِ فَمَنْ تَرَكَ طَاعَةَ وُلَاةِ الْأَمْرِ لَمْ يُطِعِ اللَّهَ وَ لَا رَسُولَهُ
And Allah-azwj Connected the obedience to a Master-asws of His-azwj Command with obedience to His-azwj Rasool-saww, and obedience to His-azwj Rasool-saww to obedience to Him-azwj. So the one who neglects the obedience of a Master-asws of the Command neither obeys Allah-azwj nor His-azwj Rasool-saww.
وَ هُوَ الْإِقْرَارُ بِمَا نَزَلَ مِنْ عِنْدِ اللَّهِ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَ الْتَمِسُوا الْبُيُوتَ الَّتِي أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ فَإِنَّهُ قَدْ خَبَّرَكُمْ أَنَّهُمْ رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ عَزَّ وَ جَلَ وَ إِقامِ الصَّلاةِ وَ إِيتاءِ الزَّكاةِ يَخافُونَ يَوْماً تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَ الْأَبْصارُ
And it is the acceptance with what has been Revealed from the Presence of Allah-azwj: Take to your adornments at every Masjid, [7:31], and seek the houses which Allah has Allowed to be Exalted and His Name is being Mentioned in these; [24:36] for He-azwj has Informed you all that they are Men whom neither trading nor selling diverts them from the Zikr of Allah – Mighty and Majestic – and establishing the Salat and giving the Zakat. They are fearing a Day in which the hearts and the sights would be overturned [24:37].
إِنَّ اللَّهَ قَدِ اسْتَخْلَصَ الرُّسُلَ لِأَمْرِهِ ثُمَّ اسْتَخْلَصَهُمْ مُصَدِّقِينَ لِذَلِكَ فِي نُذُرِهِ فَقَالَ وَ إِنْ مِنْ أُمَّةٍ إِلَّا خَلا فِيها نَذِيرٌ
Allah-azwj has Selected the Rasool-saww for His-azwj Commands, then Selected them-asws are ratifiers of that in his-saww warning, so he-azwj Said: and there is no community except a warner has been among them [35:24].
تَاهَ مَنْ جَهِلَ وَ اهْتَدَى مَنْ أَبْصَرَ وَ عَقَلَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَإِنَّها لا تَعْمَى الْأَبْصارُ وَ لكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ
Perished is the one who ignores, and guided is the one who is insightful and uses intellect. Allah-azwj Mighty and Majestic is Saying: Thus, it is not the sights which are blinded, but it is the hearts in the chest which are blinded [22:46].
وَ كَيْفَ يَهْتَدِي مَنْ لَمْ يُبْصِرْ وَ كَيْفَ يُبْصِرُ مَنْ لَمْ يُنْذَرْ اتَّبِعُوا رَسُولَ اللَّهِ ص وَ أَقِرُّوا بِمَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ اتَّبِعُوا آثَارَ الْهُدَى فَإِنَّهَا عَلَامَاتُ الْأَمَانَةِ وَ التُّقَى
And how can he be guided, the one who cannot see, and how can he see, the one who does not heed a warning. Follow Rasool-Allah-saww and accept whatever has been Revealed from Allah-azwj Mighty and Majestic! Follow the tracks of guidance, for these are markings of the trustees and the pious’.
وَ اعْلَمُوا أَنَّهُ لَوْ أَنْكَرَ رَجُلٌ عِيسَى ابْنَ مَرْيَمَ وَ أَقَرَّ بِمَنْ سِوَاهُ مِنَ الرُّسُلِ لَمْ يُؤْمِنْ اقْتَصُّوا الطَّرِيقَ بِالْتِمَاسِ الْمَنَارِ وَ الْتَمِسُوا مِنْ وَرَاءِ الْحُجُبِ الْآثَارَ تَسْتَكْمِلُوا أَمْرَ دِينِكُمْ وَ تُؤْمِنُوا بِاللَّهِ رَبِّكُمْ.
And know that a man who denies Isa-as Ibn Maryam-as and accepts the ones-as besides him from the Messengers-as has not believe. Follow the road by seeking the minarets, and seek the track from behind the veils, you will be perfecting the matters of your religion and would be believing in Allah-azwj, your Lord-azwj’’. [13]
13- محص، التمحيص عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ افْتَرَضْتُ عَلَى عِبَادِي عَشَرَةَ فَرَائِضَ إِذَا عَرَفُوهَا أَسْكَنْتُهُمْ مَلَكُوتِي وَ أَبَحْتُهُمْ جِنَانِي
(The book) ‘Al Tamhees’ – From Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Said: “I-azwj have Imposed ten obligations upon My-azwj Servants! When they have recognised these, I-azwj shall Settle them in My-azwj Kingdoms and Dwell them in My-azwj Gardens: –
أَوَّلُهَا مَعْرِفَتِي وَ الثَّانِيَةُ مَعْرِفَةُ رَسُولِي إِلَى خَلْقِي وَ الْإِقْرَارُ بِهِ وَ التَّصْدِيقُ لَهُ
The first of these is My-azwj recognition, and the second is recognition of My-azwj Rasool-saww to My-azwj creatures, and the acknowledgment with him-saww and the ratification to him-saww;
وَ الثَّالِثَةُ مَعْرِفَةُ أَوْلِيَائِي وَ أَنَّهُمُ الْحُجَجُ عَلَى خَلْقِي مَنْ وَالاهُمْ فَقَدْ وَالانِي وَ مَنْ عَادَاهُمْ فَقَدْ عَادَانِي وَ هُمُ الْعَلَمُ فِيمَا بَيْنِي وَ بَيْنَ خَلْقِي وَ مَنْ أَنْكَرَهُمْ أَصْلَيْتُهُ نَارِي وَ ضَاعَفْتُ عَلَيْهِ عَذَابِي
And the third is recognition of My-azwj Guardians-asws, and they-asws are the Divine Authorities upon My-azwj creatures. One who befriends them-asws, so he has befriended Me-azwj, and one who is inimical to them-asws so he has been inimical to Me-azwj, and they-asws are the flags in what is between Me-azwj and My-azwj creatures, and the one who denies them-asws, I-azwj shall Make him to arrive to My-azwj Fire and Multiply My-azwj Punishment upon him!
وَ الرَّابِعَةُ مَعْرِفَةُ الْأَشْخَاصِ الَّذِينَ أُقِيمُوا مِنْ ضِيَاءِ قُدْسِي وَ هُمْ قُوَّامُ قِسْطِي وَ الْخَامِسَةُ مَعْرِفَةُ الْقُوَّامِ بِفَضْلِهِمْ وَ التَّصْدِيقُ لَهُمْ وَ السَّادِسَةُ مَعْرِفَةُ عَدُوِّي إِبْلِيسَ وَ مَا كَانَ مِنْ ذَاتِهِ وَ أَعْوَانِهِ
And the fourth is recognising the persons, those who are standing from the illumination of My-azwj Holiness, and they-asws custodians of My-azwj Fairness; and the fifth is recognition of the custodians with their-asws merits and the ratification for them-asws; and the sixth is recognition of My-azwj enemy Iblees-la, and what happened from his-la self, and his-la supporters.
وَ السَّابِعَةُ قَبُولُ أَمْرِي وَ التَّصْدِيقُ لِرُسُلِي وَ الثَّامِنَةُ كِتْمَانُ سِرِّي وَ سِرِّ أَوْلِيَائِي
And the seventh is acceptance of My-azwj Command and the ratification to My-azwj Messengers-as; and the eight is concealment of My-azwj Secrets and secrets of My-azwj Guardians-asws;
وَ التَّاسِعَةُ تَعْظِيمُ أَهْلِ صَفْوَتِي وَ الْقَبُولُ عَنْهُمْ وَ الرَّدُّ إِلَيْهِمْ فِيمَا اخْتَلَفْتُمْ فِيهِ حَتَّى يَخْرُجَ الشَّرْحُ مِنْهُمْ وَ الْعَاشِرَةُ أَنْ يَكُونَ هُوَ وَ أَخُوهُ فِي الدِّينِ وَ الدُّنْيَا شَرَعاً سَوَاءً
And the ninth is reverence of My-azwj elite people, and the accepting from them-asws, and the referring to them-asws regarding whatever you differ in until the explanation emerges from them-asws; and the tenth is that he-saww and his-saww brother-asws happen to be the same in the religion and the world.
فَإِذَا كَانُوا كَذَلِكَ أَدْخَلْتُهُمْ مَلَكُوتِي وَ آمَنْتُهُمْ مِنَ الْفَزَعِ الْأَكْبَرِ وَ كَانُوا عِنْدِي فِي عِلِّيِّينَ.
So when they become like that, I-azwj shall Enter them into My-azwj Kingdom and Secure them from the great panic, and they would be in My-azwj Presence in Illiyeen’’.[14]
14 دَعَوَاتُ الرَّاوَنْدِيِّ، عَنْ أَبِي الْجَارُودِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِنِّي امْرُؤٌ ضَرِيرُ الْبَصَرِ كَبِيرُ السِّنِّ وَ الشُّقَّةُ فِيمَا بَيْنِي وَ بَيْنَكُمْ بَعِيدَةٌ وَ أَنَا أُرِيدُ أَمْراً أَدِينُ اللَّهَ بِهِ وَ أَحْتَجُّ بِهِ وَ أَتَمَسَّكُ بِهِ وَ أُبَلِّغُهُ مَنْ خَلَّفْتُ
(The book) ‘Dawaat’ of Al Rawandy – from Abu Al Jaroud (Zaydiite chief) who said,
‘I said to Abu Ja’far-asws, ‘I am a person of harmed eyesight, old age, and the difficult remoteness in what is between me and you-asws, and I want a matter I can make it a religion of Allah-azwj with and I can argue with, and adhere with it, and deliver it to the ones I leave behind (my children)’.
قَالَ فَأَعْجَبَ بِقَوْلِي وَ اسْتَوَى جَالِساً فَقَالَ كَيْفَ قُلْتَ يَا أَبَا الْجَارُودِ رُدَّ عَلَيَّ قَالَ فَرَدَدْتُ عَلَيْهِ
He (the narrator) said, ‘He-asws was surprised at my words and sat up straight. He-asws said: ‘How did you say, O Abu Al-Jaroud? Repeat unto me-asws!’ So I repeated to him-asws.
فَقَالَ نَعَمْ يَا أَبَا الْجَارُودِ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ صَوْمُ شَهْرِ رَمَضَانَ وَ حِجُّ الْبَيْتِ وَ وَلَايَةُ وَلِيِّنَا وَ عَدَاوَةُ عَدُوِّنَا وَ التَّسْلِيمُ لِأَمْرِنَا وَ انْتِظَارُ قَائِمِنَا وَ الْوَرَعُ وَ الِاجْتِهَادُ.
He-asws said: ‘Yes, O Abu Al-Jaroud! Testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and establish the Salat, and give the Zakat, and fast the month of Ramazan, and perform Hajj of the House (Kabah), and friendship to our-asws friends and enmity to our-asws enemies, and the submission to our-asws command, and awaiting our Qaim-ajfj, and the devoutness and the striving!’’[15]
15- كا، الكافي بِإِسْنَادِهِ عَنْ أَبِي الْجَارُودِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع يَا ابْنَ رَسُولِ اللَّهِ هَلْ تَعْرِفُ مَوَدَّتِي لَكُمْ وَ انْقِطَاعِي إِلَيْكُمْ وَ مُوَالاتِي إِيَّاكُمْ
(The book) ‘Al-Kafi’ – By his chain, from Abu Al Jaroud (Zaydiite chief) who said,
‘I said to Abu Ja’far-asws, ‘O son-asws of Rasool-Allah-saww! Do you-asws know of my cordiality for you-asws all, and my cutting off (from others) to you-asws and my-asws befriending you-asws?’
قَالَ فَقَالَ نَعَمْ
He (the narrator) said, ‘He-asws said: ‘Yes’.
قَالَ فَقُلْتُ فَإِنِّي أَسْأَلُكَ مَسْأَلَةً تُجِيبُنِي فِيهَا فَإِنِّي مَكْفُوفُ الْبَصَرِ قَلِيلُ الْمَشْيِ لَا أَسْتَطِيعُ زِيَارَتَكُمْ كُلَّ حِينٍ
He (the narrator) said, ‘I said, ‘I ask you-asws a question you-asws can answer me regarding it, for I am blinded of sight, little of walking. I am not able upon visiting you-asws every time’.
قَالَ هَاتِ حَاجَتَكَ
He-asws said: ‘Give your need!’
قُلْتُ أَخْبِرْنِي بِدِينِكَ الَّذِي تَدِينُ اللَّهَ عَزَّ وَ جَلَّ بِهِ أَنْتَ وَ أَهْلُ بَيْتِكَ لِأَدِينَ اللَّهَ عَزَّ وَ جَلَّ بِهِ
I said, ‘Inform me of your-asws religion which you-asws are making it a religion of Allah-azwj Mighty and Majestic with it, you-asws and People-asws of your-asws Household, so I can (also) make it a religion of Allah-azwj Mighty and Majestic with it’.
قَالَ إِنْ كُنْتَ أَقْصَرْتَ الْخُطْبَةَ فَقَدْ أَعْظَمْتَ الْمَسْأَلَةَ وَ اللَّهِ لَأُعْطِيَنَّكَ دِينِي وَ دِينَ آبَائِيَ الَّذِي نَدِينُ اللَّهَ عَزَّ وَ جَلَّ بِهِ
He-asws said: ‘Even though you were brief in the speech but you have been mighty (in asking) of the question. By Allah-azwj, I-asws shall give you my-asws religion and religion of my-asws forefathers-asws which we-asws are making it a religion of Allah-azwj Mighty and Majestic with it:
شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص وَ الْإِقْرَارَ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ الْوَلَايَةَ لِوَلِيِّنَا وَ الْبَرَاءَةَ مِنْ عَدُوِّنَا وَ التَّسْلِيمَ لِأَمْرِنَا وَ انْتِظَارَ قَائِمِنَا وَ الِاجْتِهَادَ وَ الْوَرَعَ.
Testimony that there is no god except Allah-azwj, and that Muhammad-saww is Rasool-saww of Allah-azwj, and the acceptance with whatever has come from the Presence of Allah-azwj, and the friendship to our-asws friends, and the disavowing from our-asws enemies, and the submission to our-asws command, and awaiting our-asws Qaim-ajfj, and the striving (for good), and the devoutness (in your conduct/worship)’’.[16]
16- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَمِعْتُهُ يَسْأَلُ أَبَا عَبْدِ اللَّهِ ع فَقَالَ لَهُ جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنِ الدِّينِ الَّذِي افْتَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْعِبَادِ مَا لَا يَسَعُهُمْ جَهْلُهُ وَ لَا يَقْبَلُ مِنْهُمْ غَيْرَهُ مَا هُوَ
(The book) ‘Al-Kafi’ – From Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I heard him asking Abu Abdullah-asws. He said to him-asws, ‘May I be sacrificed for you-asws! Inform me about the religion which Allah-azwj Mighty and Majestic has Imposed upon the servant what there is no leeway for them to be ignorant of it, nor will He-azwj Accept from them other than it. What is it?’
فَقَالَ أَعِدْ عَلَيَّ فَأَعَادَ عَلَيْهِ
He-asws said: ‘Repeat it to me-asws!’ So I repeated to him-asws.
فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا وَ صَوْمُ شَهْرِ رَمَضَانَ
He-asws said: ‘Testimony that there is no god except Allah-azwj, and that Muhammad-saww is Rasool-saww of Allah-azwj, and establishing the Salat, and giving the Zakat, and Hajj of the House (Kabah) for the one having the capacity of the means to it and fasting the month of Ramazan’.
ثُمَّ سَكَتَ قَلِيلًا ثُمَّ قَالَ وَ الْوَلَايَةُ مَرَّتَيْنِ
Then he-asws was silent for a while, then said: ‘And the Wilayah’ – twice.
ثُمَّ قَالَ هَذَا الَّذِي فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْعِبَادِ لَا يَسْأَلُ الرَّبُّ الْعِبَادَ يَوْمَ الْقِيَامَةِ فَيَقُولَ أَلَّا زِدْتَنِي عَلَى مَا افْتَرَضْتُ عَلَيْكُمْ وَ لَكِنْ مَنْ زَادَ زَادَهُ اللَّهُ إِنَّ رَسُولَ اللَّهِ سَنَّ سُنَناً حَسَنَةً جَمِيلَةً يَنْبَغِي لِلنَّاسِ الْأَخْذُ بِهَا.
Then he-asws said: ‘This is which Allah-azwj Mighty and Majestic has Imposed upon the servants. The Lord-azwj will not Question the servants on the Day of Qiyamah: “Why didn’t you increase upon what I-azwj had Imposed?” But the one increasing, Allah-azwj would Increase for him. Rasool-Allah-saww had conducted a Sunnah, excellent, beautiful. It is befitting for the people to be taking with it (acting upon it)’’.[17]
باب 29 أدنى ما يكون به العبد مؤمنا و أدنى ما يخرجه عنه
CHAPTER 29 – THE LEAST OF WHAT THE SERVANT CAN BE A MOMIN WITH, AND LEAST OF WHAT WOULD EXPEL HIM FROM IT
1- مع، معاني الأخبار عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ جَعْفَرٍ الْكُنَاسِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ مُؤْمِناً
(The book) ‘Ma’any Al-Akhbar’ – From Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Al-Husayn Bin Saeed, from Ibn Abu Umeyr, from Hammad Bin Usman, from Ja’far Al Kunasy who said,
‘I said to Abu Abdullah-asws, ‘What is the least the servant can be a Momin with?’
قَالَ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ يُقِرُّ بِالطَّاعَةِ وَ يَعْرِفُ إِمَامَ زَمَانِهِ فَإِذَا فَعَلَ ذَلِكَ فَهُوَ مُؤْمِنٌ.
He-asws said: ‘He should testify that there is no god except Allah-azwj and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and acknowledge with the obedience, and recognises the Imam-asws of his time. When he does that, so he is a Momin’’.[18]
2– مع، معاني الأخبار بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي الرَّبِيعِ قَالَ: قُلْتُ مَا أَدْنَى مَا يَخْرُجُ بِهِ الرَّجُلُ مِنَ الْإِيمَانِ
(The book) ‘Ma’any Al-Akhbar’ – By the previous chain, from Ibn Isa, from Ibn Marouf, from Hammad Bin Isa, from Hareyz, from Ibn Muskan, from Abu Al Rabie who said,
‘I said, ‘What is the least of what the man would be expelled from the Eman by?’
قَالَ الرَّأْيُ يَرَاهُ مُخَالِفاً لِلْحَقِّ فَيُقِيمُ عَلَيْهِ.
He-asws said: ‘The opinion he opines opposite to the truth, and he stays upon it’’.[19]
3- كِتَابُ سُلَيْمِ بْنِ قَيْسٍ، قَالَ: أَتَى أَمِيرَ الْمُؤْمِنِينَ ع رَجُلٌ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا أَدْنَى مَا يَكُونُ بِهِ الرَّجُلُ مُؤْمِناً وَ أَدْنَى مَا يَكُونُ بِهِ كَافِراً وَ أَدْنَى مَا يَكُونُ بِهِ ضَالًّا
‘Kitab Suleym Bin Qays’ –
He said, ‘A man came to Amir Al-Momineen-asws. He said to him-asws, ‘O Amir Al-Momineen‑asws! What is the least of what the man can be a Momin with, and lease of what he would be a Kafir with, and lease of what he would be straying with?’
قَالَ سَأَلْتَ فَاسْمَعِ الْجَوَابَ أَدْنَى مَا يَكُونُ بِهِ مُؤْمِناً أَنْ يُعَرِّفَهُ اللَّهُ نَفْسَهُ فَيُقِرَّ لَهُ بِالرُّبُوبِيَّةِ وَ الْوَحْدَانِيَّةِ وَ أَنْ يُعَرِّفَهُ نَبِيَّهُ فَيُقِرَّ لَهُ بِالنُّبُوَّةِ وَ بِالْبَلَاغَةِ وَ أَنْ يُعَرِّفَهُ حُجَّتَهُ فِي أَرْضِهِ وَ شَاهِدَهُ عَلَى خَلْقِهِ فَيُقِرَّ لَهُ بِالطَّاعَةِ
He-asws said: ‘You have asked, so listen to the answer! The least of what he would be a Momin with is that Allah-azwj would Introduce Himself-azwj to him, so he would acknowledge to Him-azwj with the Lordship and the Oneness, and that He-azwj would Introduce His-azwj Prophet-azwj, so he would acknowledge to him-saww with the Prophet-hood, and that He-azwj would Introduce him to His-azwj Divine Authority in His-azwj earth and His-azwj Witness upon His-azwj creatures, so he would acknowledge to him-asws with the obedience’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ إِنْ جَهِلَ جَمِيعَ الْأَشْيَاءِ غَيْرَ مَا وَصَفْتَ
He said, ‘O Amir Al-Momineen-asws! And even if he were to be ignorant of entirety of the things other than what you-asws have described?’
قَالَ نَعَمْ إِذَا أُمِرَ أَطَاعَ وَ إِذَا نُهِيَ انْتَهَى
He-asws said: ‘Yes! Whenever he is Commanded, he obeys, and whenever he is Prohibited he refrains.
وَ أَدْنَى مَا يَكُونُ بِهِ كَافِراً أَنْ يَتَدَيَّنَ بِشَيْءٍ فَيَزْعُمَ أَنَّ اللَّهَ أَمَرَهُ بِهِ مَا نَهَى اللَّهُ عَنْهُ ثُمَّ يَنْصِبَهُ فَيَتَبَرَّأَ وَ يَتَوَلَّى وَ يَزْعُمَ أَنَّهُ يَعْبُدُ اللَّهَ الَّذِي أَمَرَهُ بِهِ
And the least of what he would be a Kafir with is that he makes it a religion with something, then he claims that Allah-azwj has Commanded him with it, what Allah-azwj has (actually) Prohibited him from it. Then he install it and he disavows and befriends, and he alleges that he is worshipping Allah-azwj Who has Commanded him with it.
وَ أَدْنَى مَا يَكُونُ بِهِ ضَالًّا أَنْ لَا يَعْرِفَ حُجَّةَ اللَّهِ فِي أَرْضِهِ وَ شَاهِدَهُ عَلَى خَلْقِهِ الَّذِي أَمَرَ اللَّهُ بِطَاعَتِهِ وَ فَرَضَ وَلَايَتَهُ
And the least of what he would be straying with is that he does not recognise the Divine Authority of Allah-azwj in His-azwj earth and His-azwj witness upon His-azwj creatures who Allah-azwj has Commanded him with obeying him-asws and had Imposed his-asws Wilayah’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ سَمِّهِمْ لِي
He said, ‘O Amir Al-Momineen-asws! Name them-asws for me’.
قَالَ الَّذِينَ قَرَنَهُمُ اللَّهُ بِنَفْسِهِ وَ نَبِيِّهِ فَقَالَ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ
He-asws said: ‘Those whom Allah-azwj has Paired them-asws with Himself-azwj and His-azwj Prophet‑saww, so He-azwj Said: ‘O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. [4:59]’.
قَالَ أَوْضِحْهُمْ لِي
He clarify them-asws for me’.
قَالَ الَّذِينَ قَالَ رَسُولُ اللَّهِ فِي آخِرِ خُطْبَةٍ خَطَبَهَا ثُمَّ قُبِضَ مِنْ يَوْمِهِ إِنِّي قَدْ تَرَكْتُ فِيكُمْ أَمْرَيْنِ لَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا كِتَابَ اللَّهِ وَ أَهْلَ بَيْتِي فَإِنَّ اللَّطِيفَ الْخَبِيرَ قَدْ عَهِدَ إِلَيَّ أَنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ كَهَاتَيْنِ إِصْبَعَيَّ فَتَمَسَّكُوا بِهِمَا لَا تَضِلُّوا وَ لَا تَقَدَّمُوهُمْ فَتَهْلِكُوا وَ لَا تَخَلَّفُوا عَنْهُمْ فَتَفَرَّقُوا وَ لَا تُعَلِّمُوهُمْ فَهُمْ أَعْلَمُ مِنْكُمْ.
He-asws said: ‘Rasool-Allah-saww said at the end of his-saww sermon he-saww had addressed, then he-saww passed away during his-saww day: ‘I-saww am leaving behind among you all two matters. You will never stray for as long as you adhere with these two – the Book of Allah-azwj and People of my-saww Household, for the Subtle, the Informed has Made a pact with me-saww that these two will never separate from each other until they return to me-saww at the Fountain like these two fingers of mine-saww. Therefore, adhere with these two, you will not be straying, and do not go ahead of them-asws for you will be destroyed, and do not stay behind from them‑asws you will be divided, and do not (try to) teach them-asws for they-asws are more knowledgeable than you are!’’[20]
باب 30 أن العمل جزء الإيمان و أن الإيمان مبثوث على الجوارح
CHAPTER 30 – THE DEED IS A SEGMENT OF THE EMAN, AND THAT THE EMAN GETS TRANSMITTED TO THE LIMBS
الآيات
The Verses –
البقرة وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ
(Surah) Al Baqarah: And Allah will not Waste your Eman, as Allah is Affectionate, Merciful with the people [2:143].
و قال تعالى لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ لكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ الْمَلائِكَةِ وَ الْكِتابِ وَ النَّبِيِّينَ وَ آتَى الْمالَ عَلى حُبِّهِ ذَوِي الْقُرْبى إلى قوله أُولئِكَ الَّذِينَ صَدَقُوا وَ أُولئِكَ هُمُ الْمُتَّقُونَ
And the Exalted Said: It isn’t righteousness that you should be turning your faces facing the east and the west, but the righteous is the one who believes in Allah, and the Last Day, and the Angels, and the Book, and the Prophets, and gives the wealth over his own love (for it) to the ones with relationships, – up to His-azwj Words: they are those who are true, and these, they are the fearing ones [2:177].
آل عمران وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا وَ مَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعالَمِينَ
(Surah) Aal-e-Imran: And for the Sake of Allah, Hajj of the House is incumbent upon the people for the one has the capacity for a way to it; and the one commits Kufr, then surely Allah is needless from the worlds [3:97].
فاطر إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَ الْعَمَلُ الصَّالِحُ يَرْفَعُهُ
(Surah) Fatir: To Him ascend the good words, and the righteous deeds raise it. [35:10].
تفسير
(Forbidden) Interpretation (opinionated)
وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ أي صلاتكم كما سيأتي و استدل به على أن العمل جزء الإيمان
And Allah will not Waste your Eman, [2:143] – i.e.,. your Salat, like what I (Majlisi) shall be bringing and evidencing with it upon that the deed is a segment of the Eman.
و قال البيضاوي أي ثباتكم على الإيمان و قيل إيمانكم بالقبلة المنسوخة أو صلاتكم إليها لما روي أنه ع لما وجه إلى الكعبة قالوا كيف بمن مات يا رسول الله قبل التحويل من إخواننا
And Al-Bayzawi said, ‘I.e., your stead-fasted-ness upon the Eman’. And it is said, ‘Your belief in the Abrogated Qiblah, or your Salats to it, due to what is reported that when he-saww diverted to the Kabah, they said, ‘How it is for the dead ones from our brethren, O Rasool-Allah-saww before the transfer?’
فنزلت وَ لكِنَّ الْبِرَّ مَنْ آمَنَ أي بر من آمن أو المراد بالبر البار و مقابلة الإيمان بالأعمال تدل على المغايرة
So it was Revealed: but the righteous is the one who believes [2:177] – righteousness of the one who believes, or the intent with the righteousness is the righteous one, and comparison of the Eman with the deeds evidence’s upon the contrariety.
و آخرها حيث قال أُولئِكَ الَّذِينَ صَدَقُوا أي في دعوى الإيمان أو فيما التزموه و تمسكوا به يومئ إلى الجزئية أو الاشتراط و الآيات الدالة على الطرفين كثيرة مفرقة على الأبواب و سنتكلم عليها إن شاء الله.
And another one is where He-azwj Said: they are those who are true, [2:177] – i.e., in claiming the Eman, or regarding what they had stuck to and held on to it, indicating to the tribute, or the conditions, and the Verses are pointing upon many different edges upon the subjects and we shall be speaking upon it, if Allah-azwj so Desires.
و قوله سبحانه وَ مَنْ كَفَرَ يدل على دخول الأعمال في الإيمان حيث عد ترك الحج كفرا و إن أوله بعضهم بحمله على جحد فرض الحج أو حمل الكفر على كفران النعمة فإن ترك المأمور به كفران لنعمة الأمر.
And Words of the Glorious: and the one commits Kufr, [3:97] – evidence’s upon the deeds entering into the Eman whereby neglecting the Hajj is Kufr, and that one of them interpreted it by carrying it upon the rejection of the obligation of the Hajj or carrying the Kufr upon being ungrateful of the bounties, for neglecting the (thing) Commanded with is Kufr of the bounty of the Command.
إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ قيل المراد به العقائد الحقة و قيل كلمة التوحيد و قيل كل قول حسن و الصعود كناية عن القبول من صاحبه و الإثابة عليه
To Him ascend the good words, [35:10] – It is said, ‘The intent with it are the real beliefs’. And it is said, ‘The word of Tawheed’. And it is said, ‘Every good word’, and the ascending is a metaphor about the Acceptance from its owner and being steadfast upon it.
وَ الْعَمَلُ الصَّالِحُ يَرْفَعُهُ يحتمل وجهين أحدهما إرجاع المرفوع إلى العمل و المنصوب إلى الكلم أي العمل الصالح يوجب رفع العقائد و صحتها أو كمالها و قبولها و ثانيهما العكس أي العقائد الحقة شرائط لصحة الأعمال و على الوجه الأول يناسب الباب و قد يقال المرفوع راجع إلى الله و المنصوب إلى العمل.
and the righteous deeds raise it. [35:10] – carries two aspects. One of these is to refer the ‘raising’ to the deeds, and attributed is to the speech, i.e., the righteous deeds obligating raising of the belief and its health, or its perfection, and its Acceptance; and its second is the opposite, i.e., the true beliefs are a pre-requisite to the health of the deeds; and based upon the first aspect is appropriate for the subject, and it has been said, ‘the raised’ is a reference to Allah-azwj, and the attribution is to the deed’.
1 كَنْزُ الْكَرَاجُكِيِّ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ شَاذَانَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَلْعُونٌ مَلْعُونٌ مَنْ قَالَ الْإِيمَانُ قَوْلٌ بِلَا عَمَلٍ.
(The book) ‘Kanz’ of Al Karajaki – From Ahmad Bin Muhammad Bin Shazan, from his father, from Muhammad Bin Al-Hassan Bin Al Waleed, from Al Saffar, from Muhammad Bin Ziyad, from Al Mufazzal Bin Umar, fromYunus Bin Yaqoub,
‘From Abu Abdullah-asws having said: ‘Accursed! Accursed is the one who says the Eman is a word (belief) without a deed’’.[21]
2- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص كَانَ مُؤْمِناً
(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzeyl, from Abu Al Sabbah Al Kinany,
‘From Abu Ja’far-asws having said: ‘It was said to Amir Al-Momineen-asws, ‘The one who testified that there is no god except Allah-azwj, and that Muhammad-saww is a Rasool-Allah-saww, would he be a Momin?’
قَالَ فَأَيْنَ فَرَائِضُ اللَّهِ
He-asws said: ‘So where are the obligations of Allah-azwj?’
قَالَ وَ سَمِعْتُهُ يَقُولُ كَانَ عَلِيٌّ ع يَقُولُ لَوْ كَانَ الْإِيمَانُ كَلَاماً لَمْ يَنْزِلْ فِيهِ صَوْمٌ وَ لَا صَلَاةٌ وَ لَا حَلَالٌ وَ لَا حَرَامٌ
He (the narrator) said, ‘And I heard him-asws saying: ‘Ali-asws had said: ‘If the Eman was a speech, there would neither has been Revealed regarding it any fasting, nor Salat, nor Permissible, nor Prohibition’’.
قَالَ وَ قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ عِنْدَنَا قَوْماً يَقُولُونَ إِذَا شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص فَهُوَ مُؤْمِنٌ
He (the narrator) said, ‘And I said to Abu Ja’far-asws, ‘There are a people with us who are saying, ‘When one has testified that there is no god except Allah-azwj and that Muhammad-saww is Rasool-Allah-saww, so he is a Momin’’.
He-asws said: ‘So why are they being struck the legal penalties, and why are their hands being cut? And Allah-azwj Mighty and Majestic has not Creature any creature more prestigious than a Momin, because the Angels are servants of the Momineen, and that the vicinities of Allah‑azwj are for the Momineen, and that the Paradise is for the Momineen, and that the Maiden Houries are for the Momineen’.
ثُمَّ قَالَ فَمَا بَالُ مَنْ جَحَدَ الْفَرَائِضَ كَانَ كَافِراً.
Then he-asws said: ‘So how come the one who rejects the obligations would be a Kafir?’’[22]
3- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ الْبَرْقِيِّ وَ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى جَمِيعاً عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنِ الْحَسَنِ بْنِ هَارُونَ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا
(The book) ‘Al-Kafi’ – From the number, from Ahmad Al Barqy, and Muhammad Bin Yahya, from Ibn Isa, altogether from Muhammad Al Barqy, from Al Nazr Bin Suweyd, from Yahya Al Halby, from Abdullah Bin Al-Hassan, from Al-Hassan Haroun who said,
‘Abu Abdullah-asws said to me: ‘Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36]’.
قَالَ يُسْأَلُ السَّمْعُ عَمَّا سَمِعَ وَ الْبَصَرُ عَمَّا نَظَرَ إِلَيْهِ وَ الْفُؤَادُ عَمَّا عُقِدَ عَلَيْهِ.
He-asws said: ‘The ear would be Question about what it had heard, and the eye about what it had looked at, and the heart about what it had tied (its belief) upon’’.[23]
4- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ أَوْ غَيْرِهِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْإِيمَانِ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ الْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ مَا اسْتَقَرَّ فِي الْقُلُوبِ مِنَ التَّصْدِيقِ بِذَلِكَ
(The book) ‘Al-Kafi’ – From Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, or someone else, from Al A’ala, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the Eman. He-asws said: ‘Testimony that there is no god except Allah-azwj and the acceptance with whatever has come from the Presence of Allah-azwj, and what has settled into the hearts from the ratification of that’.
قَالَ قُلْتُ الشَّهَادَةُ أَ لَيْسَتْ عَمَلًا
He (the narrator) said, ‘I said, ‘The testimony, isn’t it a deed?’
قَالَ بَلَى
He-asws said: ‘Yes’.
قُلْتُ الْعَمَلُ مِنَ الْإِيمَانِ قَالَ نَعَمْ الْإِيمَانُ لَا يَكُونُ إِلَّا بِعَمَلٍ وَ الْعَمَلُ مِنْهُ وَ لَا يَثْبُتُ الْإِيمَانُ إِلَّا بِعَمَلٍ.
I said, ‘The deed is from the Eman?’ He-asws said: ‘Yes, the Eman cannot happen except with a deed, and the deed is from it, and the Eman cannot be affirmed except with a deed’’.[24]
5- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْإِيمَانِ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ
(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,
‘I asked Abu Abdullah-asws about the Eman. He-asws said: ‘Testimony that there is no god except Allah-azwj, and that Muhammad-saww is a Rasool-saww of Allah-azwj’.
قَالَ قُلْتُ أَ لَيْسَ هَذَا عَمَلٌ
He (the narrator) said, ‘I said, ‘Isn’t this a deed?’
قَالَ بَلَى
He-asws said: ‘Yes’.
قُلْتُ فَالْعَمَلُ مِنَ الْإِيمَانِ
I said, ‘So the deed is from the Eman’.
قَالَ لَا يَثْبُتُ لَهُ الْإِيمَانُ إِلَّا بِالْعَمَلِ وَ الْعَمَلُ مِنْهُ.
He-asws said: ‘The Eman cannot be affirmed for him except with the deed, and the deed is from it’’.[25]
6- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ أَيُّهَا الْعَالِمُ أَخْبِرْنِي أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ
(The book) ‘Al-Kafi’ – From Ali, from his father, from Bakr Bin Salih, from Al Qasim Bin Bureyd, from Abu Amro Al Zubeyri,
‘From Abu Abdullah-asws, the (the narrator) said, ‘I said to him-asws, ‘O you scholar! Inform me, which of the deeds is the most superior in the Presence of Allah-azwj?’
قَالَ مَا لَا يَقْبَلُ اللَّهُ شَيْئاً إِلَّا بِهِ
He-asws said: ‘Allah-azwj will not Accept except with it’.
قُلْتُ وَ مَا هُوَ
I said, ‘And what is it?’
قَالَ الْإِيمَانُ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ أَعْلَى الْأَعْمَالِ دَرَجَةً وَ أَشْرَفُهَا مَنْزِلَةً وَ أَسْنَاهَا حَظّاً
He-asws said: ‘The belief in Allah-azwj Who, there is no god except Him-azwj is the loftiest of the deeds in rank, and its noblest in status, and its highest of the shares’.
قَالَ قُلْتُ أَ لَا تُخْبِرُنِي عَنِ الْإِيمَانِ أَ قَوْلٌ هُوَ وَ عَمَلٌ أَمْ قَوْلٌ بِلَا عَمَلٍ
He (the narrator) said, ‘I said, ‘Will you-asws inform me about the Eman, shall I say it and the deed, or the word (belief) without a deed?’
فَقَالَ الْإِيمَانُ عَمَلٌ كُلُّهُ وَ الْقَوْلُ بَعْضُ ذَلِكَ الْعَمَلِ بِفَرْضٍ مِنَ اللَّهِ بَيَّنَ فِي كِتَابِهِ وَاضِحٌ نُورُهُ ثَابِتَةٌ حُجَّتُهُ يَشْهَدُ لَهُ بِهِ الْكِتَابُ وَ يَدْعُوهُ إِلَيْهِ
He-asws said: ‘The Eman is a deed, all of it, and the word (belief), part of that is the deed with an obligation from Allah-azwj, He-azwj has Explained in His-azwj Book. It’s Noor (light) is clear, its argument is proven. The Book testifies with it and calls him to it’.
قَالَ قُلْتُ صِفْهُ لِي جُعِلْتُ فِدَاكَ حَتَّى أَفْهَمَهُ
He (the narrator) said, ‘I said, ‘Describe it to me, may I be sacrificed for you-asws, until I understand it’.
قَالَ الْإِيمَانُ حَالاتٌ وَ دَرَجَاتٌ وَ طَبَقَاتٌ وَ مَنَازِلُ فَمِنْهُ التَّامُّ الْمُنْتَهَى تَمَامُهُ وَ مِنْهُ النَّاقِصُ الْبَيِّنُ نُقْصَانُهُ وَ مِنْهُ الرَّاجِحُ الزَّائِدُ رُجْحَانُهُ
He-asws said: ‘The Eman has situations, and the ranks, and the layers, and statuses. From it is the complete of ultimate completeness, and from it is the deficient, its deficiency is clear, and from it is the outweighing, its outweighing increases’.
قُلْتُ إِنَّ الْإِيمَانَ لَيَتِمُّ وَ يَنْقُصُ وَ يَزِيدُ
I said, ‘The Eman tends to be complete, deficient, and increases?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ كَيْفَ ذَلِكَ
I said, ‘How is that so?’
قَالَ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَرَضَ الْإِيمَانَ عَلَى جَوَارِحِ ابْنِ آدَمَ وَ قَسَمَهُ عَلَيْهَا وَ فَرَّقَهُ فِيهَا فَلَيْسَ مِنْ جَوَارِحِهِ جَارِحَةٌ إِلَّا وَ قَدْ وُكِلَتْ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِلَتْ بِهِ أُخْتُهَا
He-asws said: ‘Because Allah-azwj Blessed and Exalted Obligated the Eman upon the limbs of the son of Adam-as and Divided it upon these, and Distributed it among these, So there isn’t any limb from his limbs except it has been allocated from the Eman with other than what its counterpart has been allocated with it.
فَمِنْهَا قَلْبُهُ الَّذِي بِهِ يَعْقِلُ وَ يَفْقَهُ وَ يَفْهَمُ وَ هُوَ أَمِيرُ بَدَنِهِ الَّذِي لَا تَرِدُ الْجَوَارِحُ وَ لَا تَصْدُرُ إِلَّا عَنْ رَأْيِهِ وَ أَمْرِهِ
From these is his heart which he perceives and ponders and understands with, and it is the commander of his body which neither can the limps respond nor emanate except from its view and its command.
وَ مِنْهَا عَيْنَاهُ اللَّتَانِ يُبْصِرُ بِهِمَا وَ أُذُنَاهُ اللَّتَانِ يَسْمَعُ بِهِمَا وَ يَدَاهُ اللَّتَانِ يَبْطُشُ بِهِمَا وَ رِجْلَاهُ اللَّتَانِ يَمْشِي بِهِمَا وَ فَرْجُهُ الَّذِي الْبَاهُ مِنْ قِبَلِهِ وَ لِسَانُهُ الَّذِي يَنْطِقُ بِهِ وَ رَأْسُهُ الَّذِي فِيهِ وَجْهُهُ
And from these is his eyes which he sees with these, and his ears which he hears with these, and his hands which he strikes with, and his legs which he walks with, and his private parts which he understands from his heart, and his tongue which he speak with, and his head his face is in.
فَلَيْسَ مِنْ هَذِهِ جَارِحَةٌ إِلَّا وَ قَدْ وُكِلَتْ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِلَتْ بِهِ أُخْتُهَا بِفَرْضٍ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى اسْمُهُ يَنْطِقُ بِهِ الْكِتَابُ لَهَا وَ يَشْهَدُ بِهِ عَلَيْهَا
There isn’t any limb from these except and it has been allocated from the Eman with other than what its counterpart has been allocated with, with an obligation from Allah-azwj Blessed, and Exalted is His-azwj Name. The Book speaks with it for it, and testifies with upon it.
فَفَرَضَ عَلَى الْقَلْبِ غَيْرَ مَا فَرَضَ عَلَى السَّمْعِ وَ فَرَضَ عَلَى السَّمْعِ غَيْرَ مَا فَرَضَ عَلَى الْعَيْنَيْنِ وَ فَرَضَ عَلَى الْعَيْنَيْنِ غَيْرَ مَا فَرَضَ عَلَى اللِّسَانِ وَ فَرَضَ عَلَى اللِّسَانِ غَيْرَ مَا فَرَضَ عَلَى الْيَدَيْنِ
It has been obligated upon the heart other than what has been obligated upon the ears, other than what is obligated upon the eyes; and the eyes have been obligated with other than what is obligated upon the tongue; and it has been obligated upon the tongue with other than what has been obligated upon the hands.
وَ فَرَضَ عَلَى الْيَدَيْنِ غَيْرَ مَا فَرَضَ عَلَى الرِّجْلَيْنِ وَ فَرَضَ عَلَى الرِّجْلَيْنِ غَيْرَ مَا فَرَضَ عَلَى الْفَرْجِ وَ فَرَضَ عَلَى الْفَرْجِ غَيْرَ مَا فَرَضَ عَلَى الْوَجْهِ
And it has been obligated upon the hands other than what has been obligated upon the legs, and it has been obligated upon the legs other than what is obligated upon the private parts, and it has been obligated upon the private parts other than what has been obligated upon the face.
فَأَمَّا مَا فَرَضَ عَلَى الْقَلْبِ مِنَ الْإِيمَانِ فَالْإِقْرَارُ وَ الْمَعْرِفَةُ وَ الْعَقْدُ وَ الرِّضَا وَ التَّسْلِيمُ بِأَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ إِلَهاً وَاحِداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ آلِهِ وَ الْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ مِنْ نَبِيٍّ أَوْ كِتَابٍ
As for what is obligated upon the heart from the Eman, it is the acceptance, and the recognition, and the belief, and the contentment, and the submission with that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, One God-azwj, He-azwj did not Take a female companions, nor a son, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, may the Salawaat of Allah-azwj be upon him-saww, and the acceptance with whatever has come from the Presence of Allah-azwj from a Prophet-as or a Book.
فَذَلِكَ مَا فَرَضَ اللَّهُ عَلَى الْقَلْبِ مِنَ الْإِقْرَارِ وَ الْمَعْرِفَةِ وَ هُوَ عَمَلُهُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ وَ لكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْراً وَ قَالَ أَلا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ
So that is what Allah-azwj has obligated upon the heart, from the acceptance and the recognition, and it is its deeds, and it is the Word of Allah-azwj Mighty and Majestic: except for the one coerced, and his heart is content with the Eman, but the one who opens his chest with the Kufr, [16:106], and Said: Those who believe, and their hearts are content with the Mention of Allah. Indeed! By the Mention of Allah, the hearts get contented [13:28].
وَ قَالَ الَّذِينَ آمَنُوا بِأَفْواهِهِمْ وَ لَمْ تُؤْمِنْ قُلُوبُهُمْ وَ قَالَ إِنْ تُبْدُوا ما فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحاسِبْكُمْ بِهِ اللَّهُ فَيَغْفِرُ لِمَنْ يَشاءُ وَ يُعَذِّبُ مَنْ يَشاءُ
And He-azwj Said: with their mouths while their hearts are not believing, [5:41]; and Said: and if you are revealing what is within yourselves or you are hiding it, Allah will Reckon you with it. Then He will Forgive the one He so Desires to and He will Punish the one He so Desires to; [2:284].
فَذَلِكَ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْقَلْبِ مِنَ الْإِقْرَارِ وَ الْمَعْرِفَةِ وَ هُوَ عَمَلُهُ وَ هُوَ رَأْسُ الْإِيمَانِ
So that is what Allah-azwj Mighty and Majestic has Obligated upon the heart, from the acceptance and the recognition, and it is its deed, and it is head of the Eman.
وَ فَرَضَ اللَّهُ تَعَالَى عَلَى اللِّسَانِ الْقَوْلَ وَ التَّعْبِيرَ عَنِ الْقَلْبِ بِمَا عُقِدَ عَلَيْهِ وَ أَقَرَّ بِهِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى اسْمُهُ وَ قُولُوا لِلنَّاسِ حُسْناً وَ قَالَ قُولُوا آمَنَّا بِاللَّهِ وَ ما أُنْزِلَ إِلَيْنا وَ مَا أُنْزِلَ إِلَيْكُمْ وَ إِلهُنا وَ إِلهُكُمْ واحِدٌ وَ نَحْنُ لَهُ مُسْلِمُونَ
And Allah-azwj the Exalted has Obligated upon the tongue, the word and the expressing from the heart with what it has believed upon it and acknowledge with. Allah-azwj, Blessed and Exalted is His-azwj Name, Said: and you would be saying to the people good words, [2:83]; and Said: and say: ‘We believe in that which is Revealed to us and Revealed to you, and our God and your God is One, and we submit to Him [29:46].
فَهَذَا مَا فَرَضَ اللَّهُ تَعَالَى عَلَى اللِّسَانِ وَ هُوَ عَمَلُهُ
So this is what Allah-azwj has Imposed upon the tongue, and it is its deed.
وَ فَرَضَ عَلَى السَّمْعِ أَنْ يَتَنَزَّهَ عَنِ الِاسْتِمَاعِ إِلَى مَا حَرَّمَ اللَّهُ وَ أَنْ يُعْرِضَ عَمَّا لَا يَحِلُّ لَهُ مِمَّا نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهُ وَ الْإِصْغَاءِ إِلَى مَا أَسْخَطَ اللَّهَ عَزَّ وَ جَلَّ
And He Obligated upon the ears that it stays away from the listening intently to what Allah‑azwj has Prohibited and that it should turn away from what is not Permissible for it from what Allah-azwj Mighty and Majestic has Prohibit it form it, and the listening to what Angers Allah‑azwj Mighty and Majestic.
فَقَالَ فِي ذَلِكَ وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها فَلا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ
He-azwj Said regarding that: And He has Revealed unto you in the Book that whenever you hear Signs of Allah being disbelieved in and mocked with, so do not be sitting with them until they engage in a discussion other than it; [4:140].
ثُمَّ اسْتَثْنَى اللَّهُ عَزَّ وَ جَلَّ مَوْضِعَ النِّسْيَانِ فَقَالَ وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظَّالِمِينَ وَ قَالَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ
Then Allah-azwj Mighty and Majestic Made an exclusion for the forgetfulness, so He-azwj Said: And as for what the Satan makes you forget, so after remembering, do not sit with the unjust people [6:68]; and Said: Those who are listening intently to the Word and they are following the best of it, those are they whom Allah Guided, and those, they are the ones of understanding [39:18].
وَ قَالَ عَزَّ وَ جَلَ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ وَ الَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ وَ الَّذِينَ هُمْ لِلزَّكاةِ فاعِلُونَ
And Mighty and Majestic Said: The Mominoun have succeeded [23:1] Those who are humble in their Salats [23:2] And those who are turning away from the vanities [23:3] And those who are givers of the Zakat [23:4].
وَ قَالَ وَ إِذا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَ قالُوا لَنا أَعْمالُنا وَ لَكُمْ أَعْمالُكُمْ وَ قَالَ وَ إِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً
And Said: And when they hear the vanities, they turn away from it and they are saying, ‘For us are our deeds and for you are your deeds. [28:55]; and Said: and when they pass by the vanities, they pass by nobly [25:72].
فَهَذَا مَا فَرَضَ اللَّهُ عَلَى السَّمْعِ مِنَ الْإِيمَانِ أَنْ لَا يُصْغِيَ إِلَى مَا لَا يَحِلُّ لَهُ وَ هُوَ عَمَلُهُ وَ هُوَ مِنَ الْإِيمَانِ
So this is what Allah-azwj has Imposed upon the hearing, from the Eman that it should not listen to what is not Permissible for it, it is its deed, and it is from the Eman.
وَ فَرَضَ عَلَى الْبَصَرِ أَنْ لَا يَنْظُرَ إِلَى مَا حَرَّمَ اللَّهُ عَلَيْهِ وَ أَنْ يُعْرِضَ عَمَّا نَهَى اللَّهُ عَنْهُ مِمَّا لَا يَحِلُّ لَهُ وَ هُوَ عَمَلُهُ وَ هُوَ مِنَ الْإِيمَانِ
And He-azwj has Imposed upon the sight that it should not look at what Allah-azwj has Prohibited upon it, and it should turn away from what Allah-azwj has Prohibited from what is not Permissible for it, and it is its deed, and it is from the Eman.
فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصارِهِمْ وَ يَحْفَظُوا فُرُوجَهُمْ فَنَهَاهُمْ مِنْ أَنْ يَنْظُرُوا إِلَى عَوْرَاتِهِمْ وَ أَنْ يَنْظُرَ الْمَرْءُ إِلَى فَرْجِ أَخِيهِ وَ يَحْفَظَ فَرْجَهُ مِنْ أَنْ يُنْظَرَ إِلَيْهِ
Allah-azwj Blessed and Exalted: Say to the Momineen to cast down their eyes and preserve their private parts, [24:30]. He-azwj Forbade them from looking at their nakedness, and for the man to look at the private part of his brother, and he should preserve his own private part from being looked at.
وَ قَالَ وَ قُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَّ وَ يَحْفَظْنَ فُرُوجَهُنَ مِنْ أَنْ يَنْظُرَ إِحْدَاهُنَّ إِلَى فَرْجِ أُخْتِهَا وَ تَحْفَظَ فَرْجَهَا مِنْ أَنْ يُنْظَرَ إِلَيْهَا
And Said: And say to the Mominaat to cast down their eyes and preserve their private parts [24:31], from one of them looking at the private part of her sister, and she should preserve her own private part from being looked at’.
وَ قَالَ كُلُّ شَيْءٍ فِي الْقُرْآنِ مِنْ حِفْظِ الْفَرْجِ فَهُوَ مِنَ الزِّنَا إِلَّا هَذِهِ الْآيَةَ فَإِنَّهَا مِنَ النَّظَرِ
And he-asws said: ‘All things in the Quran from preservation of the private part, so it is from the adultery, except for this Verse, for it is from the looking’.
ثُمَّ نَظَمَ مَا فَرَضَ عَلَى الْقَلْبِ وَ اللِّسَانِ وَ السَّمْعِ وَ الْبَصَرِ فِي آيَةٍ أُخْرَى فَقَالَ وَ ما كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَ لا أَبْصارُكُمْ وَ لا جُلُودُكُمْ يَعْنِي بِالْجُلُودِ الْفُرُوجَ وَ الْأَفْخَاذَ
‘Then He-azwj Systemised what He-azwj had Imposed upon the heart, and the tongue, and the hearing, and the sight in another Verse. He-azwj Said: And you were not veiling yourselves that (one day) your ears, and your eyes, and your skins [41:22], meaning by the skins, the private parts and the hips.
وَ قَالَ وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا
And Said: And do not stand on what there isn’t any knowledge for you of it. Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36].
فَهَذَا مَا فَرَضَ اللَّهُ عَلَى الْعَيْنَيْنِ مِنْ غَضِّ الْبَصَرِ عَمَّا حَرَّمَ اللَّهُ وَ هُوَ عَمَلُهُمَا وَ هُوَ مِنَ الْإِيمَانِ
So this is what Allah-azwj has Imposed upon the eyes, from closing the sight from what Allah‑azwj has Prohibited, and it is their deed, and it is from the Eman.
وَ فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ أَنْ لَا يُبْطَشَ بِهِمَا إِلَى مَا حَرَّمَ اللَّهُ وَ أَنْ يُبْطَشَ بِهِمَا إِلَى مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ وَ فَرَضَ عَلَيْهِمَا مِنَ الصَّدَقَةِ وَ صِلَةِ الرَّحِمِ وَ الْجِهَادِ فِي سَبِيلِ اللَّهِ وَ الطَّهُورِ لِلصَّلَوَاتِ
And Allah-azwj has Imposed upon the hand that he should not extent with these to what Allah‑azwj has Prohibited, and that he should extend these to what Allah-azwj Mighty and Majestic has Commanded, and Imposed upon them from the giving of charity, and connecting the kinship (helping), and the Jihad in the Way of Allah-azwj, and the cleansing for the Salats.
فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَ أَيْدِيَكُمْ إِلَى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ أَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ وَ قَالَ فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقابِ حَتَّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ فَإِمَّا مَنًّا بَعْدُ وَ إِمَّا فِداءً حَتَّى تَضَعَ الْحَرْبُ أَوْزارَها
He-azwj Said: O you who believe! When you stand to the Salat, so wash your faces and your hands to the elbows and wipe your heads and your leg to the ankles; [5:6]; and Said: So when you meet (in battle) those who are committing Kufr, then strike the necks until when you have captured them, so tighten the bond. Then either a favour (set free) afterwards or a ransom, until the war places its burden (terminates). [47:4].
فَهَذَا مَا فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ لِأَنَّ الضَّرْبَ مِنْ عِلَاجِهِمَا
So this is what Allah-azwj has Imposed upon the two hands, because the striking is from their treatment.
وَ فَرَضَ عَلَى الرِّجْلَيْنِ أَنْ لَا يَمْشِيَ بِهِمَا إِلَى شَيْءٍ مِنْ مَعَاصِي اللَّهِ وَ فَرَضَ عَلَيْهِمَا الْمَشْيَ إِلَى مَا يَرْضَى اللَّهُ عَزَّ وَ جَلَّ
And He-azwj Imposed upon the two legs that he should not walk with them to anything from the disobediences of Allah-azwj and Imposed upon the walking to what Pleases Allah-azwj Mighty and Majestic.
فَقَالَ وَ لا تَمْشِ فِي الْأَرْضِ مَرَحاً إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَ لَنْ تَبْلُغَ الْجِبالَ طُولًا وَ قَالَ وَ اقْصِدْ فِي مَشْيِكَ وَ اغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْواتِ لَصَوْتُ الْحَمِيرِ
He-azwj Said: And do not go about in the land exultingly. You can never cut through the earth and can never reach the mountains in height [17:37]; and Said: And be moderate in your walking and lower your voice; surely the most hateful of voices is the voice of the donkeys [31:19]’.
وَ قَالَ فِيمَا شَهِدَتِ الْأَيْدِي وَ الْأَرْجُلُ عَلَى أَنْفُسِهِمَا وَ عَلَى أَرْبَابِهِمَا مِنْ تَضْيِيعِهِمَا لِمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ وَ فَرَضَهُ عَلَيْهِمَا الْيَوْمَ نَخْتِمُ عَلى أَفْواهِهِمْ وَ تُكَلِّمُنا أَيْدِيهِمْ وَ تَشْهَدُ أَرْجُلُهُمْ بِما كانُوا يَكْسِبُونَ
And he-asws said: ‘Among what the hands and the legs will testify upon themselves and upon their owners from having wasted these, when Allah-azwj Mighty and Majestic has Commanded with it and Imposed upon them: On the Day We shall Seal upon their mouths and Cause their hands to speak to us, and their legs would testify with what they had been earning [36:65].
فَهَذَا أَيْضاً مِمَّا فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ وَ عَلَى الرِّجْلَيْنِ وَ هُوَ عَمَلُهُمَا وَ هُوَ مِنَ الْإِيمَانِ
So this also is from what Allah-azwj has Imposed upon the hands and upon the legs, and it is from their deeds, and it is from the Eman.
وَ فَرَضَ عَلَى الْوَجْهِ السُّجُودَ لَهُ بِاللَّيْلِ وَ النَّهَارِ فِي مَوَاقِيتِ الصَّلَاةِ فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَ اسْجُدُوا وَ اعْبُدُوا رَبَّكُمْ وَ افْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ
And He-azwj Imposed upon the face to do Sajdah to Him-azwj by the night and day during the timings of Salat. He-azwj Said: O you who believe! Perform Ruku and Sajdah and worship your Lord, and do the good, perhaps you will succeed [22:77].
فَهَذِهِ فَرِيضَةٌ جَامِعَةٌ عَلَى الْوَجْهِ وَ الْيَدَيْنِ وَ الرِّجْلَيْنِ وَ قَالَ فِي مَوْضِعٍ آخَرَ وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً
So this is an encompassing Imposition upon the face, and the hands, and the legs. And He-azwj Said in another place: And surely, the places of Sajdah are for Allah, therefore do not call upon anyone (else) with Allah [72:18]’.
وَ قَالَ فِيمَا فَرَضَ عَلَى الْجَوَارِحِ مِنَ الطَّهُورِ وَ الصَّلَاةِ بِهَا وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا صَرَفَ نَبِيَّهُ ص إِلَى الْكَعْبَةِ عَنِ الْبَيْتِ الْمُقَدَّسِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَؤُفٌ رَحِيمٌ فَسَمَّى الصَّلَاةَ إِيمَاناً
And he-asws said: ‘Among what Allah-azwj has Imposed upon the limbs, is from the cleansing and the Salat with it, and that is because when Allah-azwj Mighty and Majestic Turned His-azwj Prophet-saww towards the Kabah, away from Bayt Al-Maqdis, Allah-azwj Mighty and Majestic Revealed: And Allah will not Waste your Eman, as Allah is Affectionate, Merciful with the people [2:143]. He-azwj Named the Salat as Eman.
فَمَنْ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ حَافِظاً لِجَوَارِحِهِ مُوفِياً كُلَّ جَارِحَةٍ مِنْ جَوَارِحِهِ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا لَقِيَ اللَّهَ تَعَالَى مُسْتَكْمِلًا لِإِيمَانِهِ وَ هُوَ مِنْ أَهْلِ الْجَنَّةِ وَ مَنْ خَانَ فِي شَيْءٍ مِنْهَا أَوْ تَعَدَّى مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فِيهَا لَقِيَ اللَّهَ عَزَّ وَ جَلَّ نَاقِصَ الْإِيمَانِ
So the one who meets Allah-azwj Mighty and Majestic as a preserver of his limbs, a fulfiller of every limb from his limbs of what Allah-azwj Mighty and Majestic had Imposed upon it, would meet Allah-azwj the Exalted as perfect of his Eman and he would be from the People of Paradise; and one who is deficient regarding anything from these, or had exceeded what Allah-azwj Mighty and Majestic had Commanded regarding it, would meet Allah-azwj Mighty and Majestic as deficient of the Eman’.
قُلْتُ قَدْ فَهِمْتُ نُقْصَانَ الْإِيمَانِ وَ تَمَامَهُ فَمِنْ أَيْنَ جَاءَتْ زِيَادَتُهُ
I said, ‘I have understood the deficiency of the Eman and its completeness, so from where does its increase come from?’
فَقَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ إِذا ما أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زادَتْهُ هذِهِ إِيماناً فَأَمَّا الَّذِينَ آمَنُوا فَزادَتْهُمْ إِيماناً وَ هُمْ يَسْتَبْشِرُونَ وَ أَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزادَتْهُمْ رِجْساً إِلَى رِجْسِهِمْ
He-asws said: ‘Words of Allah-azwj Mighty and Majestic: And whenever a Chapter is Revealed, there is one of them who is saying, ‘Which of you has this increased in Eman?’ But, as for those who believe, it does increase them in Eman, and they rejoice [9:124] And as for those in whose hearts is a disease, it increases uncleanness to their uncleanness, [9:125].
وَ قَالَ نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَ زِدْناهُمْ هُدىً
And He-azwj Said: We relate to you their news with the Truth; they were youths who believed in their Lord, and We Increased them in Guidance [18:13]’.
وَ لَوْ كَانَ كُلُّهُ وَاحِداً لَا زِيَادَةَ فِيهِ وَ لَا نُقْصَانَ لَمْ يَكُنْ لِأَحَدٍ مِنْهُمْ فَضْلٌ عَلَى الْآخَرِ وَ لَاسْتَوَتِ النِّعَمُ فِيهِ وَ لَاسْتَوَى النَّاسُ وَ بَطَلَ التَّفْضِيلُ وَ لَكِنْ بِتَمَامِ الْإِيمَانِ دَخَلَ الْمُؤْمِنُونَ الْجَنَّةَ وَ بِالزِّيَادَةِ فِي الْإِيمَانِ تَفَاضَلَ الْمُؤْمِنُونَ بِالدَّرَجَاتِ عِنْدَ اللَّهِ وَ بِالنُّقْصَانِ دَخَلَ الْمُفَرِّطُونَ النَّارَ
And if all of it had been one, neither having increase in it nor deficiency, there would not have been any merit to anyone of them over the other and the bounties would have been equal in it, and the people would have been equal, and the merits would have been nullified, but the Momin will enter the Paradise due to the complete Eman and due to the increase in the Eman. The Momineen get merited over each other due to the ranks in the Presence of Allah-azwj, and it is due to the deficiencies that the fabricators would be entering the Fire’.
قَالَ قُلْتُ لَهُ إِنَّ لِلْإِيمَانِ دَرَجَاتٍ وَ مَنَازِلَ وَ يَتَفَاضَلُ الْمُؤْمِنُونَ فِيهَا عِنْدَ اللَّهِ
He (the narrator) said, ‘I said to him-asws, ‘For the Eman there are ranks, and statuses, and the Momineen will be merited over each other regarding what is in the Presence of Allah-azwj?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ صِفْهُ لِي رَحِمَكَ اللَّهُ حَتَّى أَفْهَمَهُ
I said, ‘Describe it to me, may Allah-azwj have Mercy on you-asws, until I understand it’.
قَالَ إِنَّ اللَّهَ سَبَّقَ بَيْنَ الْمُؤْمِنِينَ كَمَا يُسَبَّقُ بَيْنَ الْخَيْلِ يَوْمَ الرِّهَانِ ثُمَّ فَضَّلَهُمْ عَلَى دَرَجَاتِهِمْ فِي السَّبْقِ إِلَيْهِ فَجَعَلَ كُلَّ امْرِئٍ مِنْهُمْ عَلَى دَرَجَةِ سَبْقِهِ لَا يَنْقُصُهُ فِيهَا مِنْ حَقِّهِ وَ لَا يَتَقَدَّمُ مَسْبُوقٌ سَابِقاً وَ لَا مَفْضُولٌ فَاضِلًا تَفَاضَلَ بِذَلِكَ أَوَائِلُ هَذِهِ الْأُمَّةِ وَ أَوَاخِرُهَا
He-asws said: ‘Allah-azwj has a race between the Momineen just like the race between the horses during the day of the competition, then He-azwj shall Merit them based upon their rankings in the race to Him-azwj. So He-azwj will Make every person from them to be upon a rank of his race, neither being deficient in it from his rights nor will the coming behind will advance over the one coming first, nor will the less merited one be merited superior to that first one of this community and its last ones.
وَ لَوْ لَمْ يَكُنْ لِلسَّابِقِ إِلَى الْإِيمَانِ فَضْلٌ عَلَى الْمَسْبُوقِ إِذَنْ لَلَحِقَ آخِرُ هَذِهِ الْأُمَّةِ أَوَّلَهَا نَعَمْ وَ لَتَقَدَّمُوهُمْ إِذَا لَمْ يَكُنْ لِمَنْ سَبَقَ إِلَى الْإِيمَانِ الْفَضْلُ عَلَى مَنْ أَبْطَأَ عَنْهُ وَ لَكِنْ بِدَرَجَاتِ الْإِيمَانِ قَدَّمَ اللَّهُ السَّابِقِينَ وَ بِالْإِبْطَاءِ عَنِ الْإِيمَانِ
And if there does not happen to be for the first except the Eman as a merit over the less merited, then the last one of this community will catch up with its first one, yes, and to their advances when there does not happen to be the merit for the one who was first to the Eman, over the one who was delayed from it, but it is due to the ranks of the Eman Allah-azwj will Advance the first ones, and the delayed ones from the Eman as last.
أَخَّرَ اللَّهُ الْمُقَصِّرِينَ لِأَنَّا نَجِدُ مِنَ الْمُؤْمِنِينَ مِنَ الْآخِرِينَ مَنْ هُوَ أَكْثَرُ عَمَلًا مِنَ الْأَوَّلِينَ وَ أَكْثَرُهُمْ صَلَاةً وَ صَوْماً وَ حَجّاً وَ زَكَاةً وَ جِهَاداً وَ إِنْفَاقاً وَ لَوْ لَمْ يَكُنْ سَوَابِقُ يَفْضُلُ بِهَا الْمُؤْمِنُونَ بَعْضُهُمْ بَعْضاً عِنْدَ اللَّهِ لَكَانَ الْآخِرُونَ بِكَثْرَةِ الْعَمَلِ مُقَدَّمِينَ عَلَى الْأَوَّلِينَ
Allah-azwj will Delay the reducers because we find from the Momineen from the latter ones, one who is of more deeds than the former ones, and more frequent of them in Salat, and Sawm, and Hajj, and Zakat, and Jihad, and spending; and if there does not happen to be precedents the Momineen can be merited with over each other in the Presence of Allah-azwj, the latter ones with the more deeds would preceding over the former ones.
وَ لَكِنْ أَبَى اللَّهُ عَزَّ وَ جَلَّ أَنْ يُدْرِكَ آخِرَ دَرَجَاتِ الْإِيمَانِ أَوَّلُهَا وَ يُقَدَّمَ فِيهَا مَنْ أَخَّرَ اللَّهُ أَوْ يُؤَخَّرَ فِيهَا مَنْ قَدَّمَ اللَّهُ
But Allah-azwj Mighty and Majestic Refused for the last ranks of the Eman to catch up with its first ones, and the one Allah-azwj has Delayed to be advanced in it, or the one Allah-azwj has Advanced to be delayed in it’.
قُلْتُ أَخْبِرْنِي عَمَّا نَدَبَ اللَّهُ عَزَّ وَ جَلَّ الْمُؤْمِنِينَ إِلَيْهِ إِلَى الِاسْتِبَاقِ
I said, ‘Inform me about what Allah-azwj Mighty and Majestic has Called the Momineen to be racing against’.
فَقَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ سابِقُوا إِلى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَ جَنَّةٍ عَرْضُها كَعَرْضِ السَّماءِ وَ الْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَ رُسُلِهِ
He-asws said: ‘Words of Allah-azwj Mighty and Majestic: Race towards Forgiveness from your Lord and a Garden the expanse of it is like the expanse of the sky and the earth, Prepared for those who are believing in Allah and His Rasools. [57:21].
وَ قَالَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ وَ قَالَ وَ السَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهاجِرِينَ وَ الْأَنْصارِ وَ الَّذِينَ اتَّبَعُوهُمْ بِإِحْسانٍ رَضِيَ اللَّهُ عَنْهُمْ وَ رَضُوا عَنْهُ
And Said: And the foremost are the foremost [56:10] These are the ones of proximity [56:11]; and Said: And the foremost, the first ones from the Emigrants and the Helpers, and those who followed them with goodness, Allah is Pleased from them, and they are pleased from Him, [9:100].
فَبَدَأَ بِالْمُهَاجِرِينَ الْأَوَّلِينَ عَلَى دَرَجَةِ سَبْقِهِمْ ثُمَّ ثَنَّى بِالْأَنْصَارِ ثُمَّ ثَلَّثَ بِالتَّابِعِينَ لَهُمْ بِإِحْسَانٍ فَوَضَعَ كُلَّ قَوْمٍ عَلَى قَدْرِ دَرَجَاتِهِمْ وَ مَنَازِلِهِمْ عِنْدَهُ
He-azwj Began with the Emigrants, the former ones upon a rank of their being first, then secondly with the Helpers, then thirdly with the followers (Al Tabieen) of their with goodness. He-azwj Placed every people in accordance to their ranks and their status in His-azwj Presence.
ثُمَّ ذَكَرَ مَا فَضَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ أَوْلِيَاءَهُ بَعْضَهُمْ عَلَى بَعْضٍ فَقَالَ عَزَّ وَ جَلَ تِلْكَ الرُّسُلُ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ وَ رَفَعَ بَعْضَهُمْ دَرَجاتٍ إِلَى آخِرِ الْآيَةِ
Then He-azwj Mentioned what Allah-azwj Mighty and Majestic has Merited His-azwj friends with, over each other. The Mighty and Majestic Said: Those Rasools, We Merited some of them over the others – from them was one to whom Allah Spoke (with), and some of them He Raised their ranks. [2:253] – up to the end of the Verse.
وَ قَالَ وَ لَقَدْ فَضَّلْنا بَعْضَ النَّبِيِّينَ عَلى بَعْضٍ وَ قَالَ انْظُرْ كَيْفَ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ وَ لَلْآخِرَةُ أَكْبَرُ دَرَجاتٍ وَ أَكْبَرُ تَفْضِيلًا
And Said: and We have Preferred some of the Prophets above the others [17:55]; and Said: Look, how We Prefer some of them above others, and for the Hereafter there are greater Ranks and greater Preferments [17:21];
وَ قَالَ هُمْ دَرَجاتٌ عِنْدَ اللَّهِ وَ قَالَ وَ يُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ وَ قَالَ الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ
And Said: There are (varying) Levels in the Presence of Allah, [3:163]; and Said: and Give everyone with merit, his merit, [11:3]; and Said: Those who believed and emigrated in the Way of Allah with their wealth and their selves are of a greater rank in the Presence of Allah. [9:20];
وَ قَالَ وَ فَضَّلَ اللَّهُ الْمُجاهِدِينَ عَلَى الْقاعِدِينَ أَجْراً عَظِيماً دَرَجاتٍ مِنْهُ وَ مَغْفِرَةً وَ رَحْمَةً وَ قَالَ لا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَ قاتَلَ أُولئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَ قاتَلُوا
And He-azwj Said: and Allah Merited the fighters over the ones sitting back by a mighty Recompense [4:95] (High) Levels from Him and Forgiveness and Mercy, [4:96]; and Said: They are not the same – the ones from you who spent from before the conquest (of Makkah) and fought, are of a greater level than those who are spending from after (the conquest) and fighting. [57:10];
وَ قَالَ يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ الَّذِينَ أُوتُوا الْعِلْمَ دَرَجاتٍ وَ قَالَ ذلِكَ بِأَنَّهُمْ لا يُصِيبُهُمْ ظَمَأٌ وَ لا نَصَبٌ وَ لا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَ لا يَطَؤُنَ مَوْطِئاً يَغِيظُ الْكُفَّارَ وَ لا يَنالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صالِحٌ
And Said: Allah will Exalt those of you who believe, and those who are given knowledge, in ranks; [58:11]; and Said: That is because they would neither be hit by thirst, nor fatigue, nor hunger in the Way of Allah, nor be treading a path enraging the Kafirs, nor attaining an injury from an enemy, except it would be Written for them as a righteous deed; [9:120];
وَ قَالَ وَ ما تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ وَ قَالَ فَمَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ خَيْراً يَرَهُ وَ مَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ شَرًّا يَرَهُ
And Said: and whatever you are sending ahead for yourselves from goodness, you will find it in the Presence of Allah [2:110]; and Said: So, one who does good of the weight of a particle would see it [99:7] And one who does evil of the weight of a particle would see it [9:8].
فَهَذَا ذِكْرُ دَرَجَاتِ الْإِيمَانِ وَ مَنَازِلِهِ عِنْدَ اللَّهِ عَزَّ وَ جَلَ.
So this is a mention of the ranks of Eman and its statuses in the Presence of Allah-azwj Mighty and Majestic’’.[26]
تبيين
Explanation (Ahadeeth only)
رَوَى الدَّيْلَمِيُّ فِي إِرْشَادِ الْقُلُوبِ بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع فِي خَبَرٍ طَوِيلٍ فِي مِعْرَاجِ النَّبِيِّ ص قَالَ: ثُمَّ عُرِجَ بِهِ حَتَّى انْتَهَى إِلَى سَاقِ الْعَرْشِ وَ نَاجَاهُ بِمَا ذَكَرَهُ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ
It is reported by Al Daylami in ‘Irshad Al Quloob’, by his chain,
‘From Musa Bin Ja’far-asws, from his-asws his-asws forefathers-asws in a lengthy hadeeth regarding the Mi’raj (Ascension) of the Prophet-saww, he-saww said: ‘Then there was an ascension with me‑saww until I-saww ended to the Base of the Throne’, then he-saww was Whispered to with what Allah-azwj Mighty and Majestic has Mentioned in His-azwj Book.
قَالَ تَعَالَى لِلَّهِ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ إِنْ تُبْدُوا ما فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحاسِبْكُمْ بِهِ اللَّهُ فَيَغْفِرُ لِمَنْ يَشاءُ وَ يُعَذِّبُ مَنْ يَشاءُ
The Exalted Said: For Allah is whatever is in the skies and whatever is in the earth; and if you are revealing what is within yourselves or you are hiding it, Allah will Reckon you with it. Then He will Forgive the one He so Desires to and He will Punish the one He so Desires to; [2:284].
وَ كَانَتْ هَذِهِ الْآيَةُ قَدْ عُرِضَتْ عَلَى سَائِرِ الْأُمَمِ مِنْ لَدُنْ آدَمَ إِلَى بَعْثِ مُحَمَّدٍ ص فَأَبَوْا جَمِيعاً أَنْ يَقْبَلُوهَا مِنْ ثِقَلِهَا وَ قَبِلَهَا مُحَمَّدٌ ص
And it so happened that this Verse had been presented to rest of the communities since Adam‑as up to the Prophet-hood of Muhammad-saww, but they had all refused to accept it due to its heaviness, and Muhammad-saww accepted it.
فَلَمَّا رَأَى اللَّهُ عَزَّ وَ جَلَّ مِنْهُ وَ مِنْ أُمَّتِهِ الْقَبُولَ خَفَّفَ عَنْهُ ثِقَلَهَا فَقَالَ اللَّهُ عَزَّ وَ جَلَ آمَنَ الرَّسُولُ بِما أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ
When Allah-azwj Mighty and Majestic Saw the acceptance from him-saww and from his-saww community, He-azwj Lightened its heaviness from him-saww. So Allah-azwj Mighty and Majestic Said: (Allah Said): “The Rasool believes in what is Revealed unto him from his Lord”.
ثُمَّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ تَكَرَّمَ عَلَى مُحَمَّدٍ وَ أَشْفَقَ عَلَى أُمَّتِهِ مِنْ تَشْدِيدِ الْآيَةِ الَّتِي قَبِلَهَا هُوَ وَ أُمَّتُهُ فَأَجَابَ عَنْ نَفْسِهِ وَ أُمَّتِهِ فَقَالَ وَ الْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ وَ مَلائِكَتِهِ وَ كُتُبِهِ وَ رُسُلِهِ لا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ
Then Allah-azwj Mighty and Majestic was Benevolent upon Muhammad-saww and Compassionate upon his-saww community due to the severity of the Verse which he-saww had accepted it, him-saww and his-saww community. So he-saww answered from his-saww own behalf and of his-saww community. He-saww said: (The Rasool said), ‘And (so do) the Momineen. They all believe in Allah, and His Angels, and His Books. They do not differentiate between any one of His Rasools’.
فَقَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُمُ الْمَغْفِرَةُ وَ الْجَنَّةُ إِذَا فَعَلُوا ذَلِكَ
Allah-azwj Mighty and Majestic Said to them: “The Forgiveness and the Paradise, when they do that!”
فَقَالَ النَّبِيُ سَمِعْنا وَ أَطَعْنا غُفْرانَكَ رَبَّنا وَ إِلَيْكَ الْمَصِيرُ يَعْنِي الْمَرْجِعَ فِي الْآخِرَةِ
The Prophet-saww said: ‘We hear, and we obey’”. (The Rasool said): ‘Yours is the Forgiveness, our Lord, and to You is the Destination’. [2:285] – meaning the return in the Hereafter.
فَأَجَابَهُ قَدْ فَعَلْتُ ذَلِكَ بِتَائِبِي أُمَّتِكَ قَدْ أَوْجَبْتُ لَهُمُ الْمَغْفِرَةَ
He-azwj Answered him-saww: “I-azwj had Done that due to the repentance of your-saww community, I-azwj have Obligated the Forgiveness for them!”
ثُمَّ قَالَ اللَّهُ تَعَالَى أَمَّا إِذَا قَبِلْتَهَا أَنْتَ وَ أُمَّتُكَ وَ قَدْ كَانَتْ عُرِضَتْ مِنْ قَبْلُ عَلَى الْأَنْبِيَاءِ وَ الْأُمَمِ فَلَمْ يَقْبَلُوهَا فَحَقٌّ عَلَيَّ أَنْ أَرْفَعَهَا عَنْ أُمَّتِكَ
Then the Exalted Said: “As for when you-saww and your-saww community have accepted it, and it had been presented before unto the Prophets-as and the communities by they had not accepted it, so there is a right upon Me-azwj that I-azwj Raise it from your-saww community!”
فَقَالَ اللَّهُ تَعَالَى لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا وُسْعَها لَها ما كَسَبَتْ مِنْ خَيْرٍ وَ عَلَيْها مَا اكْتَسَبَتْ مِنْ شَرٍّ
Allah-azwj the Exalted Said: “Allah does not Encumber a soul except to its capacity. For it would be what it earned – from the good – and against it would be what it earned”. [2:286] – from the evil.
أَلْهَمَ اللَّهُ عَزَّ وَ جَلَّ نَبِيَّهُ أَنْ قَالَ رَبَّنا لا تُؤاخِذْنا إِنْ نَسِينا أَوْ أَخْطَأْنا
Allah-azwj Mighty and Majestic Inspired His-azwj Prophet-saww to say: ‘Our Lord! Do not Seize us if we forget or we make a mistake. [2:286]’.
فَقَالَ اللَّهُ سُبْحَانَهُ أَعْطَيْتُكَ لِكَرَامَتِكَ إِلَى آخِرِ الْخَبَرِ.
Allah-azwj the Glorious Said: ‘I-azwj shall Give you-saww due to your-saww prestige’ – up to the end of the Hadeeth’’.
وَ فِي إِرْشَادِ الْمُفِيدِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع كُلُّ قَوْلٍ لَيْسَ فِيهِ ذِكْرٌ فَهُوَ لَغْوٌ.
And in ‘Irshad’ of Al-Mufeed – from Amir Al-Momineen-asws: ‘Every word not having Zikr in it, so it is vanity’’.
وَ فِي الْمَجْمَعِ عَنِ الصَّادِقِ ع قَالَ: أَنْ يَتَقَوَّلَ الرَّجُلُ عَلَيْكَ بِالْبَاطِلِ أَوْ يَأْتِيَكَ بِمَا لَيْسَ فِيكَ فَتُعْرِضُ عَنْهُ لِلَّهِ.
And in ‘Al-Majma’ – from Al-Sadiq-asws having said: ‘If a man were to speak against you with the falsehood, or comes to you with what isn’t in you, then turn away from him for the Sake of Allah-azwj’’.
قَالَ وَ فِي رِوَايَةٍ أُخْرَى أَنَّهُ الْغِنَاءُ وَ الْمَلَاهِي.
He said, ‘And in another report: ‘It is the singing and the amusements’’.
وَ فِي الْإِعْتِقَادَاتِ عَنْهُ ع أَنَّهُ سُئِلَ عَنِ الْقُصَّاصِ أَ يَحِلُّ الِاسْتِمَاعُ لَهُمْ فَقَالَ لَا.
And in ‘Al-I’tiqadaat’ (believes) – from him-asws having been asked about the story-tellers, ‘Is it Permissible to listen intently to them?’ He-asws said: ‘No!’’
وَ قَالَ فِي الْفَقِيهِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي وَصِيَّتِهِ لِابْنِهِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ يَا بُنَيَّ لَا تَقُلْ مَا لَا تَعْلَمُ بَلْ لَا تَقُلْ كُلَّ مَا تَعْلَمُ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدْ فَرَضَ عَلَى جَوَارِحِكَ كُلِّهَا فَرَائِضَ يَحْتَجُّ بِهَا عَلَيْكَ يَوْمَ الْقِيَامَةِ وَ يَسْأَلُكَ عَنْهَا
And in ‘Al-Faqeeh’ – Amir Al-Momineen-asws said in his-asws bequest to his-asws son Muhammad Bin Al-Hanafiya: ‘O my-asws son! Do not say what you do not know, but do not say all what you do know, for Allah-azwj Blessed and Exalted has Imposed obligations upon all of the limbs which He-azwj will be Arguing against you with on the Day of Qiyamah and Question you about these’.
وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ ثُمَّ اسْتَعْبَدَهَا بِطَاعَتِهِ فَقَالَ عَزَّ وَ جَلَ يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا إِلَى قَوْلِهِ لَعَلَّكُمْ تُفْلِحُونَ
And he-asws continued the Hadeeth up to he-asws said: ‘Then He-azwj Enslaved these with obedience to Him-azwj, so the Mighty and Majestic Said: ‘O you who believe! Perform Ruku and Sajdah – up to His-azwj Words – perhaps you will succeed [22:77].
فَهَذِهِ فَرِيضَةٌ جَامِعَةٌ وَاجِبَةٌ عَلَى الْجَوَارِحِ وَ قَالَ عَزَّ وَ جَلَ وَ أَنَّ الْمَساجِدَ إلخ يَعْنِي بِالْمَسَاجِدِ الْوَجْهَ وَ الْيَدَيْنِ وَ الرُّكْبَتَيْنِ وَ الْإِبْهَامَيْنِ الْحَدِيثَ بِطُولِهِ.
So these are all-inclusive Impositions, obligated upon the limbs. And the Mighty and Majestic Said: And surely, the places of Sajdah [72:18] – etc., meaning by the ‘Masajids’, the face, and the hands, and the knees, and the toes’ – the Hadeeth with its length’’.
وَ فِي رِوَايَةِ ابْنِ قُولَوَيْهِ وَ قَالَ فِي مَوْضِعٍ آخَرَ وَ أَنَّ الْمَساجِدَ الْآيَةَ فَرَوَى أَصْحَابُنَا فِي غَيْرِ هَذَا الْحَدِيثِ أَنَّهُ عَنَى عَزَّ وَ جَلَّ بِذَلِكَ هَذِهِ الْجَوَارِحَ الْخَمْسَ
And in a report of Ibn Qawlawiya, and he said in another place, ‘And surely, the places of Sajdah [72:18] – the Verse, it is reported by our companions in other than this Hadeeth that the Mighty and Majestic Means by that these five limbs’.
وَ قَالَ فِي مَوْضِعٍ آخَرَ فِيمَا فَرَضَ عَلَى هَذِهِ الْجَوَارِحِ مِنَ الطَّهُورِ وَ الصَّلَاةِ وَ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا صَرَفَ نَبِيَّهُ ص إِلَى الْكَعْبَةِ عَنْ بَيْتِ الْمَقْدِسِ قَالَ الْمُسْلِمُونَ لِلنَّبِيِّ ص يَا رَسُولَ اللَّهِ أَ رَأَيْتَ صَلَاتَنَا الَّتِي كُنَّا نُصَلِّي إِلَى بَيْتِ الْمَقْدِسِ مَا حَالُهَا وَ حَالُنَا فِيهَا وَ حَالُ مَنْ مَضَى مِنْ أَمْوَاتِنَا وَ هُمْ يُصَلُّونَ إِلَى بَيْتِ الْمَقْدِسِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ وَ ما كانَ اللَّهُ الْآيَةَ.
And he said in another place: ‘Among what is Imposed upon these limbs, from the cleansing and the Salat, and that is because when Allah-azwj Blessed and Exalted Turned His-azwj Prophet‑saww to the Kabah away from Bayt Al-Maqdis, the Muslims said to the Prophet-saww, ‘O Rasool-Allah-saww! What is your-saww view of our Salat which we used to pray towards Bayt Al Maqdis, what it its state and our state in these, and states of our dead ones who have passed away, and they were praying towards Bayt Al-Maqdis?’ So Allah-azwj Mighty and Majestic Revealed: And Allah was not [8:33] – the Verse’’.
رُوِيَ أَنَّهُ سُئِلَ رَسُولُ اللَّهِ ص بِأَيِّ شَيْءٍ سَبَقْتَ وُلْدَ آدَمَ قَالَ إِنَّنِي أَوَّلُ مَنْ أَقَرَّ بِرَبِّي إِنَّ اللَّهَ أَخَذَ مِيثَاقَ النَّبِيِّينَ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى فَكُنْتُ أَوَّلَ مَنْ أَجَابَ.
It has been reported that Rasool-Allah-saww was asked, ‘By which thing do you-saww precede the children of Adam-as?’ He-saww said: ‘I-saww was the first one to acknowledge to my-saww Lord-azwj. Allah-azwj Took the Covenants of the Prophets-as: and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes, [7:172]. I-saww was the first one to answer’’.[27]
7- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع الْكَبَائِرُ تُخْرِجُ مِنَ الْإِيمَانِ
(The book) ‘Al-Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hakeem who said,
‘I said to Abu Al-Hassan-asws, ‘Do the major sins expel one from the Eman?’
فَقَالَ نَعَمْ وَ مَا دُونَ الْكَبَائِرِ قَالَ رَسُولُ اللَّهِ ص لَا يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ السَّارِقُ وَ هُوَ مُؤْمِنٌ.
He-asws said: ‘Yes, and what is below the major sins. Rasool-Allah-saww said: ‘Neither does the adulterer does not commit adultery while he is a Momin not does the thief steal while he is a Momin’’.[28]
8- كا، الكافي بِالْإِسْنَادِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيٍّ الزَّيَّاتِ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: دَخَلَ ابْنُ قَيْسٍ الْمَاصِرُ وَ عُمَرُ بْنُ ذَرٍّ وَ أَظُنُّ مَعَهُمَا أَبُو حَنِيفَةَ عَلَى أَبِي جَعْفَرٍ ع فَتَكَلَّمَ ابْنُ قَيْسٍ الْمَاصِرُ فَقَالَ إِنَّا لَا نُخْرِجُ أَهْلَ دَعْوَتِنَا وَ أَهْلَ مِلَّتِنَا مِنَ الْإِيمَانِ فِي الْمَعَاصِي وَ الذُّنُوبِ
(The book) ‘Al-Kafi’ – By the chain from Ibn Abu Umeyr, from Ali Al Zayyat, from Ubeyd Bin Zurara who said,
‘Ibn Qays Al Masir and Umar Bin Zarr, and I thing Abu Haneefa was with them, entered to see Abu Ja’far-asws. Ibn Qays Al-Masir spoke. He said, ‘We do not expel people of our call, and people of our religion from the Eman regarding the disobedience and the sins’.
قَالَ فَقَالَ لَهُ أَبُو جَعْفَرٍ يَا ابْنَ قَيْسٍ أَمَّا رَسُولُ اللَّهِ ص فَقَدْ قَالَ لَا يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ السَّارِقُ وَ هُوَ مُؤْمِنٌ فَاذْهَبْ أَنْتَ وَ أَصْحَابُكَ حَيْثُ شِئْتَ.
He (the narrator) said, ‘Abu Ja’far-asws said to him: ‘O Ibn Qays! As for Rasool-Allah-saww, he-saww had said: ‘Neither will the adulterer commit adultery while he is a Momin, nor will the thief steal while he is a Momin’, but you and your companions can go wherever you so desire to’’.[29]
9- ل، الخصال ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق عَنْ حَمْزَةَ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْبَزَّازِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ الْفَرَّاءِ قَالَ حَدَّثَنِي عَلِيُّ بْنُ مُوسَى الرِّضَا ع عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْإِيمَانُ إِقْرَارٌ بِاللِّسَانِ وَ مَعْرِفَةٌ بِالْقَلْبِ وَ عَمَلٌ بِالْأَرْكَانِ.
(The books) ‘Al Khisaal’, (and) ‘Uyoun Akhbar Al-Reza-asws’, (and) ‘Al-Amaali’ of Al-Sadouq, from Hamza Al Alawy, from Ali Bin Muhammad Al Bazzaz, from Dawood Bin Suleyman Al Fara’a who said,
‘Ali-asws Bin Musa Al-Reza-asws narrated to me from his-asws father-asws Musa Bin Ja’far-asws, from his-asws father-asws, Ja’far Bin Muhammad-asws, from his-asws father-asws Muhammad Bin Ali-asws, from his-asws father-asws Ali Bin Al-Husayn-asws, from his-asws father-asws Al-Husayn-asws Bin Ali-asws, from his-asws father-asws Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘The Eman is acceptance with the tongue, and recognition by the heart, and action with the body parts’’.[30]
10- فس، تفسير القمي إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَ الْعَمَلُ الصَّالِحُ يَرْفَعُهُ قَالَ كَلِمَةُ الْإِخْلَاصِ وَ الْإِقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ مِنَ الْفَرَائِضِ وَ الْوَلَايَةُ يَرْفَعُ الْعَمَلَ الصَّالِحَ إِلَى اللَّهِ.
Tafseer Al-Qummi – To Him ascend the good words, and the righteous deeds raise it. [35:10]. He (Ali Bin Ibrahim) said, ‘The sincere word and the acceptance with whatever comes from the Presence of Allah-azwj, from the obligations and the Wilayah raise the righteous deeds to Allah-azwj’. (opinion)
وَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: الْكَلِمُ الطَّيِّبُ قَوْلُ الْمُؤْمِنِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ وَلِيُّ اللَّهِ وَ خَلِيفَةُ رَسُولِ اللَّهِ وَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: الْكَلِمُ الطَّيِّبُ قَوْلُ الْمُؤْمِنِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ وَلِيُّ اللَّهِ وَ خَلِيفَةُ رَسُولِ اللَّهِ
And from Al-Sadiq-asws having said: ‘the good words [35:10], are the words of the Momin, ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-Allah-saww, Ali-asws is Guardian-asws of Allah-azwj and caliph of Rasool-Allah-saww’.
وَ قَالَ وَ الْعَمَلُ الصَّالِحُ الِاعْتِقَادُ بِالْقَلْبِ إِنَّ هَذَا هُوَ الْحَقُّ مِنْ عِنْدِ اللَّهِ لَا شَكَّ فِيهِ مِنْ رَبِّ الْعَالَمِينَ.
And he-asws said: ‘the good words [35:10], are the beliefs in the heart that this, it is the truth from the Presence of Allah-azwj, there is no doubt in it being from Lord-azwj of the worlds’’.
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ لِكُلِّ قَوْلٍ مِصْدَاقاً مِنْ عَمَلٍ يُصَدِّقُهُ أَوْ يُكَذِّبُهُ فَإِذَا قَالَ ابْنُ آدَمَ وَ صَدَّقَ قَوْلَهُ بِعَمَلِهِ رَفَعَ قَوْلَهُ بِعَمَلِهِ إِلَى اللَّهِ وَ إِذَا قَالَ وَ خَالَفَ عَمَلُهُ قَوْلَهُ رَدَّ قَوْلَهُ عَلَى عَمَلِهِ الْخَبِيثِ وَ هَوِيَ بِهِ إِلَى النَّارِ.
And in a report of Abu Al-Jaroud, from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘For every word there is a ratification from a deed ratifying it or belying it. When the son of Adam‑as says (something) and his words are ratified by his actions, his word will be raised to Allah-azwj along with his deed, and when he says (something) and his actions are opposite to his words, his words would be returned to his wicked deeds and he would collapse with it into the Fire’’.[31]
11- ن، عيون أخبار الرضا عليه السلام عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الْقُرَشِيِّ عَنْ مُحَمَّدِ بْنِ خَالِدِ بْنِ الْحَسَنِ عَنْ أَبِي بَكْرِ بْنِ أَبِي دَاوُدَ عَنْ عَلِيِّ بْنِ حَرْبٍ عَنْ أَبِي الصَّلْتِ الْهَرَوِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ رَسُولُ اللَّهِ ص الْإِيمَانُ مَعْرِفَةٌ بِالْقَلْبِ وَ إِقْرَارٌ بِاللِّسَانِ وَ عَمَلٌ بِالْأَرْكَانِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – from Ahmad Bin Muhammad Bin Abdul Rahman al Qureyshi, from Muhammad Bin Khalid Bin Al-Hassan, from Abu Bakr Bin Abu Dawood, from Ali Bin Harb, from Abu Al Salt Al Harwy,
‘From Al-Reza-asws, from his-asws forefathers-asws, may the Salawaat upon them-asws having said: ‘Rasool-Allah-saww said: ‘The Eman is recognition with the heart, and the acceptance with the tongues, and the action with the body parts’’.[32]
12- ل، الخصال ن، عيون أخبار الرضا عليه السلام عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ مَعْقِلٍ الْقِرْمِيسِينِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ طَاهِرٍ قَالَ
(The books) ‘Al Khisaal’, (and) ‘Uyoun Akhbar Al-Reza-asws’, from his father, from Muhammad Bin Ma’qil Al Qirmeysiny, from Muhammad Bin Abdullah Bin Tahir who said,
كُنْتُ وَاقِفاً عَلَى أَبِي وَ عِنْدَهُ أَبُو الصَّلْتِ الْهَرَوِيُّ وَ إِسْحَاقُ بْنُ رَاهَوَيْهِ وَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ حَنْبَلٍ فَقَالَ أَبِي لِيُحَدِّثْنِي كُلُّ رَجُلٍ مِنْكُمْ بِحَدِيثٍ
‘I was standing by my father and in his presence was Abu Al Salt Al harwy, and Is’haq Bin Rahwiya, and Ahmad Bin Muhammad Bin Hanbal. He said to me, ‘Let each man from you narrate a Hadeeth!’
فَقَالَ أَبُو الصَّلْتِ الْهَرَوِيُّ حَدَّثَنِي عَلِيُّ بْنُ مُوسَى الرِّضَا ع وَ كَانَ وَ اللَّهِ رِضًا كَمَا سُمِّيَ عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ عَنْ أَبِيهِ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْإِيمَانُ قَوْلٌ وَ عَمَلٌ
Abu Al-Salt Al-Harwy said, ‘It is narrated to me by Ali-asws Bin Musa Al-Reza-asws, and by Allah‑azwj, he-asws was pleasing like what he-asws has been named, from his-asws father-asws Musa‑asws Bin Ja’far-asws, from his-asws father Ja’far-asws Bin Muhammad-asws, from his-asws father Muhamamd-asws Bin Ali-asws, from his-asws father Ali-asws Bin Al-Husayn-asws, from his-asws father Al-Husayn-asws, from his-asws father-asws Ali-asws having said: ‘Rasool-Allah-saww said: ‘The Eman is word (belief) and deed’.
فَلَمَّا خَرَجْنَا قَالَ أَحْمَدُ بْنُ حَنْبَلٍ مَا هَذَا الْإِسْنَادُ فَقَالَ لَهُ أَبِي هَذَا سَعُوطُ الْمَجَانِينِ إِذَا سُعِطَ بِهِ الْمَجْنُونُ أَفَاقَ.
When we went out, Ahmad Bin Hanbal (founder of Hanbali Sect) said, ‘What is this chain (of attribution)?’ My father said to him, ‘This is a snuff of the insane, when the insane sniffs it, he wakes up!’’[33]
13- ل، الخصال ن، عيون أخبار الرضا عليه السلام عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ بَكْرِ بْنِ صَالِحٍ الرَّازِيِّ عَنْ أَبِي الصَّلْتِ الْهَرَوِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الْإِيمَانِ فَقَالَ الْإِيمَانُ عَقْدٌ بِالْقَلْبِ وَ لَفْظٌ بِاللِّسَانِ وَ عَمَلٌ بِالْجَوَارِحِ لَا يَكُونُ الْإِيمَانُ إِلَّا هَكَذَا.
(The books) ‘Al Khisaal’, (and) ‘Uyoun Akhbar Al-Reza-asws’ – from Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Bakr Bin Salih Al Razy, from Abu Al Salt Al Harwy who said,
‘I asked Al-Reza-asws about the Eman. He-asws said: ‘The Eman is a belief by the heart, and a word by the tongue, and an action by a limb. The Eman cannot be except like this!’’[34]
14- ب، قرب الإسناد عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَدَّاحِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ النَّبِيُّ ص الْإِيمَانُ قَوْلٌ وَ عَمَلٌ أَخَوَانِ شَرِيكَانِ.
(The book) ‘Qurb Al Asnaad’ – From Muhammad Bin Isa, from Al Qaddah,
‘From Ja’far-asws, from his-asws father-asws having said: ‘The Prophet-saww said: ‘The Eman is word (belief) and action – as brothers, two partners’’.[35]
15- ب، قرب الإسناد عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع وَ سُئِلَ مَا بَالُ الزَّانِي لَا تُسَمِّيهِ كَافِراً وَ تَارِكُ الصَّلَاةِ قَدْ تُسَمِّيهِ كَافِراً وَ مَا الْحُجَّةُ فِي ذَلِكَ
(The book) ‘Qurb Al Asnad’ – from Harou, from Ibn Sadaqah who said,
‘I heard Abu Abdullah-asws, and he-asws had been asked, ‘What is the matter the adulterer is not been named as ‘Kafir’, while the neglecter of the Salat is being named as ‘Kafir’, what is the argument regarding that?’
قَالَ لِأَنَّ الزَّانِيَ وَ مَا أَشْبَهَهُ إِنَّمَا يَفْعَلُ ذَلِكَ لِمَكَانِ الشَّهْوَةِ وَ إِنَّهَا تَغْلِبُهُ وَ تَارِكُ الصَّلَاةِ لَا يَتْرُكُهَا إِلَّا اسْتِخْفَافاً بِهَا وَ ذَلِكَ أَنَّكَ لَا تَجِدُ الزَّانِيَ يَأْتِي الْمَرْأَةَ إِلَّا وَ هُوَ مُسْتَلِذٌّ لِإِتْيَانِهِ إِيَّاهَا قَاصِداً إِلَيْهَا وَ كُلُّ مَنْ تَرَكَ الصَّلَاةَ قَاصِداً إِلَيْهَا فَلَيْسَ يَكُونُ قَصْدُهُ لِتَرْكِهَا اللَّذَّةَ فَإِذَا انْتَفَتِ اللَّذَّةُ وَقَعَ الِاسْتِخْفَافُ وَ إِذَا وَقَعَ الِاسْتِخْفَافُ وَقَعَ الْكُفْرُ.
He-asws said: ‘Because the adulterer and whoever resembles him, rather does that in place of the lustful desires, and it overcomes him, while the neglecter of the Salat does not neglect it except by taking lightly with it, and that is because you will not find an adulterer going to the woman except and he is deriving pleasure for his going to her, aiming to her, while everyone who neglects the Salat aims to him, so his aim to neglect it doesn’t happen for the pleasure. When the pleasure is negated, the taking lightly occurs, and when the taking lightly occurs, the Kufr occurs’’.[36]
16- ب، قرب الإسناد عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ قَالَ: وَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ع مَا فَرْقٌ بَيْنَ مَنْ نَظَرَ إِلَى امْرَأَةٍ فَزَنَى بِهَا أَوْ خمرا [خَمْرٍ] فَشَرِبَهَا وَ بَيْنَ مَنْ تَرَكَ الصَّلَاةَ حَيْثُ لَا يَكُونُ الزَّانِي وَ شَارِبُ الْخَمْرِ مُسْتَخِفّاً كَمَا اسْتَخَفَّ تَارِكُ الصَّلَاةِ وَ مَا الْحُجَّةُ فِي ذَلِكَ وَ مَا الْعِلَّةُ الَّتِي تَفْرُقُ بَيْنَهُمَا
(The book) ‘Qurb Al Asnad’ – From Haroun, from Ibn Sadaqa who said,
‘And it was said to Abu Abdullah-asws, ‘What is the difference between the one looking at a woman, so he commits adultery with her, or wine so he drinks it, and the one who neglects the Salat where he does not become an adulterer and the drinker of wine does not become taking lightly like what the neglecter of the Salat does, and what is the argument regarding that, and what is the reason which differentiates between the two?
قَالَ ع الْحُجَّةُ أَنَّ كُلَّ مَا أَدْخَلْتَ نَفْسَكَ فِيهِ لَمْ يَدْعُكَ إِلَيْهِ دَاعٍ وَ لَمْ يَغْلِبْكَ عَلَيْهِ غَالِبُ شَهْوَةٍ مِثْلُ الزِّنَا وَ شُرْبِ الْخَمْرِ فَأَنْتَ دَعَوْتَ نَفْسَكَ إِلَى تَرْكِ الصَّلَاةِ وَ لَيْسَ ثَمَّ شَهْوَةٌ فَهُوَ الِاسْتِخْفَافُ بِعَيْنِهِ وَ هَذَا فَرْقُ مَا بَيْنَهُمَا.
He-asws said: ‘The argument is that all what you entered yourself into did not call you to with a calling, and the lustful desire did not overcome upon him like it did the adulterer and drinker of wine. So, you had called yourself to neglect the Salat and there wasn’t any lustful desire. Thus, it is the taking lightly exactly, and this is the difference between the two’’.[37]
17- ب، قُرْبُ الْإِسْنَادِ عَنْ عَلِيٍّ عَنْ أَخِيهِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ السَّارِقُ وَ هُوَ مُؤْمِنٌ.
(The book) ‘Qurb Al Asnad’ – from Ali, from his brother who said,
‘Rasool-Allah-saww said: ‘The adulterer does not commit adultery while he is a Momin, nor does the thief steal while he is a Momin’’.[38]
18- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ النَّهْدِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْمُؤْمِنَ لَا يَكُونُ سَجِيَّتُهُ الْكَذِبَ وَ لَا الْبُخْلَ وَ لَا الْفُجُورَ وَ لَكِنْ رُبَّمَا أَلَمَّ بِشَيْءٍ مِنْ هَذَا لَا يَدُومُ عَلَيْهِ
(The book) ‘Al Khisaal’ – From his father, from Sa’ad, from Al Nahdy, from Ibn Mahboub, from Ibn Riab, from Al Halby who said,
‘I heard Abu Abdullah-asws saying: ‘The Momin, his natured neither happens to be the lying, nor the stinginess, not the immorality, but sometimes he is troubled with something from this, not being constantly upon it’.
فَقِيلَ لَهُ أَ فَيَزْنِي
It was said to him-asws, ‘Does he commit adultery?’
قَالَ نَعَمْ هُوَ مُفَتَّنٌ تَوَّابٌ وَ لَكِنْ لَا يُولَدُ لَهُ مِنْ تِلْكَ النُّطْفَةِ.
He-asws said: ‘Yes, he gets tempted, repents, but no child is born for him from that semen’’.[39]
19- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْإِيمَانُ إِقْرَارٌ بِاللِّسَانِ وَ مَعْرِفَةٌ بِالْقَلْبِ وَ عَمَلٌ بِالْأَرْكَانِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The Eman is acceptance by the tongue, and recognition by the heart, and action by the body parts’’.[40]
20- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ الْجِعَابِيِّ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ الْمَالِكِيِّ عَنْ أَبِي الصَّلْتِ الْهَرَوِيِّ عَنِ الرِّضَا عَلِيِّ بْنِ مُوسَى عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ رَسُولُ اللَّهِ ص الْإِيمَانُ قَوْلٌ مَقُولٌ وَ عَمَلٌ مَعْمُولٌ وَ عِرْفَانُ الْعُقُولِ
(The book) ‘Al Majalis’ of Al-Mufeed, (and) ‘Al-Amaali’ of the Sheykh Al-Tusi, from Al-Mufeed, from Al Jiany, from Al-Husayn Bin Ali Al Maliky, from Abu Al Salt Al Harwy,
‘From Al-Reza Ali-asws Bin Musa-asws, from his-asws father-asws Musa-asws Bin Ja’far-asws, from his‑asws father Ja’far-asws Bin Muhammad-asws, from his-asws father Muhammad-asws Bin Ali-asws, from his-asws father Ali-asws Bin Al-Husayn-asws, from his-asws father Al-Husayn-asws Bin Ali-asws, from his-asws father Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon them-asws, said: ‘Rasool-Allah-saww said: ‘The Eman is a word spoken, and an action done, and understanding of the intellects’.
قَالَ أَبُو الصَّلْتِ فَحَدَّثْتُ بِهَذَا الْحَدِيثِ فِي مَجْلِسِ أَحْمَدَ بْنِ حَنْبَلٍ فَقَالَ لِي أَحْمَدُ يَا أَبَا الصَّلْتِ لَوْ قُرِئَ بِهَذَا الْإِسْنَادِ عَلَى الْمَجَانِينِ لَأَفَاقُوا.
Abu Al-Salt said, ‘I narrated this Hadeeth in a gathering of Ahmad Bin Hanbal (founder of Hanbali Sect). He said to me, ‘O Abu Al-Salt! If you had read this attribution to the madmen, they would have woken up (recovered)’’.[41]
21- ما، الأمالي للشيخ الطوسي عَنِ الْفَحَّامِ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ سَأَلْتُ النَّبِيَّ ص عَنِ الْإِيمَانِ فَقَالَ تَصْدِيقٌ بِالْقَلْبِ وَ إِقْرَارٌ بِاللِّسَانِ وَ عَمَلٌ بِالْأَرْكَانِ.
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – from Al Fahham, from Al Mansouri, from an uncle of his father,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘I asked the Prophet-saww about the Eman. He-saww said: ‘Ratification with the heart, and acceptance with the tongue, and action with the body parts’’.[42]
22- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَخِي دِعْبِلٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْإِيمَانُ إِقْرَارٌ بِاللِّسَانِ وَ مَعْرِفَةٌ بِالْقَلْبِ وَ عَمَلٌ بِالْجَوَارِحِ.
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – by a chain of a brother of Deobel,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘The Eman is acceptancy by the tongue, and recognition by the heart, and action by the limbs’’.[43]
23- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ مَهْرَوَيْهِ وَ جَعْفَرِ بْنِ إِدْرِيسَ الْقَزْوِينِيَّيْنِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ الْغَازِي عَنِ الرِّضَا وَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ عَامِرٍ قَالَ حَدَّثَنَا أَبِي وَ جَدِّي أَحْمَدُ بْنُ عَلِيِّ بْنِ مَهْدِيِّ بْنِ صَدَقَةَ بْنِ هِشَامِ بْنِ غَالِبٍ عَنْ أَبِيهِ قَالُوا حَدَّثَنَا عَلِيُّ بْنُ مُوسَى الرِّضَا عَنْ آبَائِهِ ص عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ سَمِعْتُ النَّبِيَّ ص يَقُولُ الْإِيمَانُ إِقْرَارٌ بِاللِّسَانِ وَ مَعْرِفَةٌ بِالْقَلْبِ وَ عَمَلٌ بِالْأَرْكَانِ وَ لَفْظُ الْحَدِيثِ لِدَاوُدَ.
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – From a group, from Abu Al Mufazzal, from Ali Bin Muhammad Bin Mahrawiya, and Ja’far Bin Idrees Al Qazwineyn, from Dawood Bin Suleyman Al Gazy,
‘From Al-Reza-asws,
And it is narrated to us by Abdullah Bin Ahmad Bin Aamir who said, ‘It is narrated to us by my father and my grandfather Ali Bin Mahdy Bin Sadaqa Bin Hisham Bin Khalid, from his father, they said, ‘It is narrated to us,
‘From Ali-asws Bin Musa Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘I-asws heard the Prophet-saww saying: ‘The Eman is acceptance by the tongue, and recognition by the heart, and action by the body parts’ – and the wordings of the Hadeeth are of Dawood’’.[44]
قَالَ أَبُو الْمُفَضَّلِ وَ حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الطَّبَرِيُّ عَنْ عَمَّارِ بْنِ رَجَاءٍ الْأَسْتَرْآبَادِيِّ وَ مُحَمَّدِ بْنِ عَطِيَّةَ الرَّازِيِّ وَ أبو [أَبِي] حَاتِمٍ مُحَمَّدِ بْنِ إِدْرِيسَ الْحَنْظَلِيِّ وَ غَيْرِهِمْ جَمِيعاً عَنْ أَبِي الصَّلْتِ الْهَرَوِيِّ قَالَ حَدَّثَنَا عَلِيُّ بْنُ مُوسَى الرِّضَا عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ الْإِيمَانُ قَوْلٌ بِاللِّسَانِ وَ مَعْرِفَةٌ بِالْقَلْبِ وَ عَمَلٌ بِالْأَرْكَانِ
Abu Al Mufazzal said, ‘And it is narrated to us by Is’haq Bin Ibrahim Al Tabary, from Ammar Bin Rija Al Astarabady, and Muhammad Bin Atiya Al Razy, and Abu Hatim Muhammad Bin Idrees Al Hanzaly and others, altogether from Abu Al Salt Al Harwy who said,
‘It is narrated to us by Ali-asws Bin Musa Al-Reza-asws, from his-asws father-asws, from Ja’far-asws Bin Muhammad-asws, from his-asws father, from Ali-asws Bin Al-Husayn-asws, from his-asws father-asws, from Ali-asws Bin Abu Talib-asws having said: ‘I-asws heard Rasool-Allah-saww saying: ‘The Eman is a word by the tongue, and recognition by the heart, and action by the body parts’’.
قَالَ أَبُو حَاتِمٍ قَالَ أَبُو الصَّلْتِ لَوْ قُرِئَ هَذَا الْإِسْنَادُ عَلَى مَجْنُونٍ لَبَرَأَ بِإِذْنِ اللَّهِ تَعَالَى
Abu Hatim said, ‘Abu Al-Salt said, ‘If this attribution were to be read out to a madman, he would be cured by the Permission of Allah-azwj the Exalted’.
قَالَ أَبُو الْمُفَضَّلِ وَ هَذَا حَدِيثٌ لَمْ يُحَدِّثْهُ عَنِ النَّبِيِّ ص إِلَّا أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مِنْ رِوَايَةِ الرِّضَا عَنْ آبَائِهِ ع أَجْمَعَ عَلَى هَذَا الْقَوْلِ أَئِمَّةُ أَصْحَابِ الْحَدِيثِ وَ احْتَجُّوا بِهَذَا الْحَدِيثِ عَلَى الْمُرْجِئَةِ
Abu Al-Mufazzal said, ‘And this Hadeeth, no one has narrated it from the Prophet-saww except Amir Al-Momineen Ali-asws Bin Abu Talib-asws, from a report by Al-Reza-asws, from his-asws forefathers-asws. There is consensus upon this word of the Imams-asws by the companions of Al-Hadeeth and they are arguing with this Hadeeth against the Murjiites.
وَ لَمْ يُحَدِّثْ بِهِ فِيمَا أَعْلَمُ إِلَّا مُوسَى بْنُ جَعْفَرٍ- عَنْ أَبِيهِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا وَ كُنْتُ لَا أَعْلَمُ أَنَّ أَحَداً رَوَاهُ عَنْ مُوسَى بْنِ جَعْفَرٍ إِلَّا ابْنَهُ الرِّضَا حَتَّى حَدَّثَنَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَعْمَرٍ الْكُوفِيُّ وَ مَا كَتَبْتُهُ إِلَّا عَنْهُ.
And as far as I know, no one has narrated with it except Musa-asws Bin Ja’far-asws, from his-asws father-asws, may the Salawaat of Allah-azwj be upon them-asws, and I did not know that anyone had reported it from Musa-asws Bin Ja’far-asws except his-asws son-asws Al-Reza-asws, until we were narrated it by Muhammad Bin Ali Bin Ma’mar Al-Kufi, and I have not written it except from him’’.[45]
24- ما، الأمالي للشيخ الطوسي أَخْبَرَنَا جَمَاعَةٌ قَالُوا أَخْبَرَنَا أَبُو الْمُفَضَّلِ قَالَ حَدَّثَنَا أَبُو عَلِيٍّ مُحَمَّدُ بْنُ هَمَّامٍ قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ طَاهِرِ بْنِ أَحْمَدَ الْمُصْعَبِيُّ قَالَ: كُنْتُ فِي مَجْلِسِ أَخِي طَاهِرِ بْنِ عَبْدِ اللَّهِ بْنِ طَاهِرٍ بِخُرَاسَانَ وَ فِي الْمَجْلِسِ يَوْمَئِذٍ إِسْحَاقُ بْنُ رَاهَوَيْهِ الْحَنْظَلِيُّ وَ أَبُو الصَّلْتِ عَبْدُ السَّلَامِ بْنُ صَالِحٍ الْهَرَوِيُّ وَ جَمَاعَةٌ مِنَ الْفُقَهَاءِ وَ أَصْحَابِ الْحَدِيثِ
(The book) ‘Al-Amaali; of the Sheykh Al-Tusi – A group informed us. They said, ‘We are informed by Al Mufazzal who said, ‘It is narrated to us by Abu Ali Muhamamd Bin Hammam who said, ‘Bin Hammam who said, ‘It is narrated tous by Abdullah Bin Abdullah Bin Tahir Bin Ahmad Al Musaby who said,
‘I was in a gathering of my brother Tahir Bin Abdullah at Khurasan, and in the gathering on that day was Is’haq Bin Rahwiya Al-Hanzaly and Abu Al-Salt Abdul Salam Bin Salih Al-Harwy, and a group of jurists and companions of Hadeeth.
فَتَذَاكَرُوا الْإِيمَانَ فَابْتَدَأَ إِسْحَاقُ بْنُ رَاهَوَيْهِ فَتَحَدَّثَ فِيهِ بِعِدَّةِ أَحَادِيثَ وَ خَاضَ الْفُقَهَاءُ وَ أَصْحَابُ الْحَدِيثِ فِي ذَلِكَ وَ أَبُو الصَّلْتِ سَاكِتٌ فَقِيلَ لَهُ يَا بَا الصَّلْتِ أَ لَا تُحَدِّثُنَا
They mentioned the Eman. Is’haq Bin Rahwiya began. He narrated a number of Ahadeeth regarding it, while the special jurists and companions of Hadeeth and Abu Al-Salt were silent during that. It was said to him, ‘O Abu Al-Salt! Will you not narrate to us?’
فَقَالَ حَدَّثَنِي الرِّضَا عَلِيُّ بْنُ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ص وَ كَانَ وَ اللَّهِ رِضًى كَمَا وُسِمَ بِالرِّضَا
He said, ‘It is narrated to me by Al-Reza Ali-asws Bin Musa-asws Bin Ja’far-asws Bin Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws, and by Allah-azwj he-asws was as pleasing like what he-asws has been branded as ‘Al-Reza’.
قَالَ حَدَّثَنَا الْكَاظِمُ مُوسَى بْنُ جَعْفَرٍ قَالَ حَدَّثَنِي أَبِي الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنِي أَبِي الْبَاقِرُ مُحَمَّدُ بْنُ عَلِيٍّ قَالَ حَدَّثَنِي أَبِي السَّجَّادُ عَلِيُّ بْنُ الْحُسَيْنِ-
He-asws said: ‘It is narrated to us-asws by Al-Kazim Musa-asws Bin Ja’far-asws’. He-asws said: ‘It is narrated to me-asws by my-asws father-asws Al-Sadiq Ja’far-asws Bin Muhammad-asws’. He-asws said: ‘It is narrated to me-asws by my-asws father-asws Al-Baqir Muhammad-asws Bin Ali-asws’. He-asws said: ‘It is narrated to me-asws by my-asws father-asws Al-Sajjad Ali-asws Bin Al-Husayn-asws.
قَالَ حَدَّثَنِي أَبِي الْحُسَيْنُ سِبْطُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِمْ أَجْمَعِينَ وَ سَيِّدُ الشُّهَدَاءِ قَالَ حَدَّثَنِي أَبِي الْوَصِيُّ عَلِيُّ بْنُ أَبِي طَالِبٍ ص قَالَ قَالَ رَسُولُ اللَّهِ ص الْإِيمَانُ عَقْدٌ بِالْقَلْبِ وَ نُطْقٌ بِاللِّسَانِ وَ عَمَلٌ بِالْأَرْكَانِ
He-asws said: ‘It is narrated to my-asws by my-asws father-asws Al-Husayn-asws, grandson-asws of Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon them-asws all, and chief of the martyrs. He-asws said: ‘It is narrated to me-asws by my-asws father-asws the successor Ali-asws Bin Abu Talib-asws. He-asws said: ‘Rasool-Allah-saww said: ‘The Eman is believing with the heart, and speaking with the tongue, and action with the body parts’’.
قَالَ فَخَرِسَ أَهْلُ الْمَجْلِسِ كُلُّهُمْ وَ نَهَضَ أَبُو الصَّلْتِ فَنَهَضَ مَعَهُ إِسْحَاقَ بْنُ رَاهَوَيْهِ وَ الْفُقَهَاءُ فَأَقْبَلَ إِسْحَاقُ بْنُ رَاهَوَيْهِ عَلَى أَبِي الصَّلْتِ فَقَالَ لَهُ وَ نَحْنُ نَسْمَعُ يَا بَا الصَّلْتِ أَيُّ إِسْنَادٍ هَذَا
He (the narrator) said, ‘The people of the gathering were muted, all of them, and Abu Al-Salt got up, so Is’haq Bin Rahwiya and the jurists got up with him. Is’haq Bin Rahwiya faced towards Abu Al-Salt. He said to him, ‘And we have (also) heard, O Abu Al Salt! Which chain of attribution is this?’
فَقَالَ يَا ابْنَ رَاهَوَيْهِ هَذَا سَعُوطُ الْمَجَانِينِ هَذَا عِطْرُ الرِّجَالِ ذَوِي الْأَلْبَابِ.
He said, ‘O Ibn Rahwiya! This is a snuff of the madmen. This is perfume of the men with the understanding’’.[46]
25- ما، الأمالي للشيخ الطوسي أَخْبَرَنَا جَمَاعَةٌ قَالُوا أَخْبَرَنَا أَبُو الْمُفَضَّلِ قَالَ حَدَّثَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ رَاشِدٍ الطَّاهِرِيُّ الْكَاتِبُ فِي دَارِ عَبْدِ الرَّحْمَنِ بْنِ عِيسَى بْنِ دَاوُدَ بْنِ الْجَرَّاحِ وَ بِحَضْرَتِهِ إِمْلَاءً يَوْمَ الثَّلَاثَاءِ لِتِسْعٍ خَلَوْنَ مِنْ جُمَادَى الْأُولَى سَنَةَ أَرْبَعٍ وَ عِشْرِينَ وَ ثَلَاثِمِائَةٍ
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – We are informed by a group, They said, ‘Abu Al Mufazzal informed us. He said, ‘It is narrated to us by Abu Abdullah Muhammad Bin Abdullah Bin Rashid Al Tahiry the scribe in the house of Abdul Rahman bin Isa Bin Dawood Bin Al Jarrah, and in his presence, dictated on the Wednesday of seven days vacant from Jumadi Al Awwal of the year three hundred and twenty-four.
قَالَ: حَمَلَنِي عَلِيُّ بْنُ مُحَمَّدِ بْنِ الْفُرَاتِ فِي وَقْتٍ مِنَ الْأَوْقَاتِ بِرّاً وَاسِعاً إِلَى أَبِي أَحْمَدَ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ طَاهِرٍ فَأَوْصَلْتُهُ وَ وَجَدْتُهُ عَلَى إِضَاقَةٍ شَدِيدَةٍ فَقَبِلَهُ وَ كَتَبَ فِي الْوَقْتِ بَدِيهَةً
He said, ‘Ali Bin Muhammad Bin Al-Furat carried me in a time from the timings, with vast righteousness (gifts) to Abu Ahmad Ubeydullah Bin Abdullah Bin Tahir. I arrived to him and found him being upon severe (financial) straitness. He accepted it and wrote it in due time (a couplet),
| أَيَادِيكَ عِنْدِي مُعْظَمَاتٌ جَلَائِلُ- | طِوَالُ الْمَدَى شُكْرِي لَهُنَّ قَصِيرٌ- | |
| فَإِنْ كُنْتَ عَنْ شُكْرِي غَنِيّاً فَإِنَّنِي- | إِلَى شُكْرِ مَا أَوْلَيْتَنِي لَفَقِيرٌ |
‘Your hands (favours) with me are of great feats, throughout the period is my thanks for these is deficient. If You are rich (needless) of my thanks, then I am poor to thanking for what you have given me’.
قَالَ فَقُلْتُ أَعَزَّ اللَّهُ الْأَمِيرَ هَذَا حَسَنٌ قَالَ أَحْسَنُ مِنْهُ مَا سَرِقْتُهُ مِنْهُ فَقُلْتُ وَ مَا هُوَ
He (the narrator) said, ‘I said, ‘May Allah-azwj Honour the commander! This is excellent’. He said, ‘More excellent that it is what I have stolen from it’. I said, ‘What is it?’
قَالَ حَدِيثَانِ حَدَّثَنِي بِهِمَا أَبُو الصَّلْتِ عَبْدُ السَّلَامِ بْنُ صَالِحٍ الْهَرَوِيُّ قَالَ حَدَّثَنِي أَبُو الْحَسَنِ عَلِيُّ بْنُ مُوسَى الرِّضَا قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ جَدِّهِ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ
I said, ‘Two Ahadeeth narrated to me by Abu Al-Salt Abdul Salam Bin Salih Al-Harwy. He said, ‘It is narrated to me by Abu Al-Hassan Ali-asws Bin Musa Al-Reza-asws. He-asws said: ‘It is narrated to me-asws by my-asws father-asws, from my-asws grandfather-asws Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather Ali-asws Bin Al-Husayn-asws, from his-asws father, from his-asws grandfather-asws Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon them-asws all.
قَالَ قَالَ النَّبِيُّ ص أَسْرَعُ الذُّنُوبِ عُقُوبَةً كُفْرَانُ النِّعْمَةِ.
He-asws said: ‘The Prophet-saww said: ‘The quickest of the sins of consequential Punishment is denial (Kufr) of the bounties’’.[47]
وَ حَدَّثَنِي أَبُو الصَّلْتِ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص يُؤْتَى بِعَبْدٍ يَوْمَ الْقِيَامَةِ فَيُوقَفُ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَيَأْمُرُ بِهِ إِلَى النَّارِ فَيَقُولُ أَيْ رَبِّ أَمَرْتَ بِي إِلَى النَّارِ وَ قَدْ قَرَأْتُ الْقُرْآنَ
And it is narrated to me by Abu Al Salt with this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘They will come with a servant on the Day of Qiyamah and he would be paused in front of Allah-azwj Mighty and Majestic. He-azwj will Command with him to the Fire. He will said, ‘Yes, my Lord-azwj! You-azwj have Commanded with me to the Fire and I had read the Quran!’
فَيَقُولُ اللَّهُ أَيْ عَبْدِي إِنِّي أَنْعَمْتُ عَلَيْكَ وَ لَمْ تَشْكُرْ نِعْمَتِي
Allah-azwj will Say: “Yes, My-azwj servant! I-azwj had Favour upon you and you did not thank Me‑azwj for My-azwj bounties!”
فَيَقُولُ أَيْ رَبِّ أَنْعَمْتَ عَلَيَّ بِكَذَا فَشَكَرْتُكَ بِكَذَا وَ أَنْعَمْتَ عَلَيَّ بِكَذَا فَشَكَرْتُكَ بِكَذَا فَلَا يَزَالُ يُحْصِي النِّعَمَ وَ يُعَدِّدُ الشُّكْرَ
He will say, ‘Yes, Lord-azwj! You-azwj had Favoured upon me with such and such, so I thanked You-azwj with such and such, and You-azwj had Favoured me with such and such, so I had thanked You-azwj with such and such!’ He will not cease disputing the Favours and counting the thanks.
فَيَقُولُ اللَّهُ تَعَالَى صَدَقْتَ عَبْدِي إِلَّا أَنَّكَ لَمْ تَشْكُرْ مَنْ أَجْرَيْتُ لَكَ نِعْمَتِي عَلَى يَدَيْهِ وَ إِنِّي قَدْ آلَيْتُ عَلَى نَفْسِي أَنْ لَا أَقْبَلَ شُكْرَ عَبْدٍ لِنِعْمَةٍ أَنْعَمْتُهَا عَلَيْهِ حَتَّى يَشْكُرَ مَنْ سَاقَهَا مِنْ خَلْقِي إِلَيْهِ
Allah-azwj the Exalted will say: ‘You have spoken the truth in My-azwj Presence except that you did not thank the one I-azwj had Caused My-azwj bounty to flow upon his hands, and I-azwj have Sworn upon Myself-azwj that I-azwj will not Accept that thanks by a servant for My-azwj bounty which I-azwj had Favoured upon him, until he thanks the one from My-azwj creatures who had ushered it to him!”’
قَالَ فَانْصَرَفْتُ بِالْخَبَرِ إِلَى عَلِيِّ بْنِ الْفُرَاتِ وَ هُوَ فِي مَجْلِسِ أَبِي الْعَبَّاسِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْفُرَاتِ وَ ذَكَرْتُ مَا جَرَى فَاسْتَحْسَنَ الْخَبَرَ وَ انْتَسَخَهُ وَ رَدَّنِي فِي الْوَقْتِ إِلَى أَبِي أَحْمَدَ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بِبِرٍّ وَاسِعٍ مِنْ بِرِّ أَخِيهِ فَأَوْصَلْتُهُ إِلَيْهِ فَقَبِلَهُ وَ سُرَّ بِهِ
He (the narrator) said, ‘I left with the Hadeeth to go to Ali Bin Al-Furaat, and he was in a gathering of Abu Al-Abbas Ahmad Bin Muhammad Bin Al-Furat, and I mentioned what had transpired. He liked the Hadeeth and copied it and returned me during the time to Abu Ahmad Ubeydullah Bin Abdullah with vast gifts from the gifts of his brother. I delivered to him. He accepted it and was cheered by it.
فَكَتَبَ إِلَيْهِ
| شُكْرَاكَ مَعْقُودٌ بِإِيمَانِي- | حَكَمٌ فِي سِرِّي وَ إِعْلَانيِ- | |
| عَقْدُ ضَمِيرٍ وَ فَمُّ نَاطِقٍ- | وَ فِعْلُ أَعْضَاءٍ وَ أَرْكَانٍ |
He wrote to him (a couplet), ‘Thanking you is tied with my Eman, being a rule in my privacy and my openness. A belief of conscience, and a speaking mouth, and a deed of the limbs and the body parts’.
فَقُلْتُ هَذَا أَعَزَّ اللَّهُ الْأَمِيرَ أَحْسَنُ مِنَ الْأَوَّلِ فَقَالَ أَحْسَنُ مِنْهُ مَا سَرِقْتُهُ مِنْهُ قُلْتُ وَ مَا هُوَ
I said, ‘May Allah-azwj Honour the commander! This (couplet) is even more excellent than the first! He said, ‘More excellent than it is what I have stolen from it’. I said, ‘And what is it?’
قَالَ حَدَّثَنَا أَبُو الصَّلْتِ عَبْدُ السَّلَامِ بْنُ صَالِحٍ بِنَيْسَابُورَ قَالَ حَدَّثَنِي أَبُو الْحَسَنِ عَلِيُّ بْنُ مُوسَى الرِّضَا ع قَالَ حَدَّثَنِي أَبِي مُوسَى الْكَاظِمُ قَالَ حَدَّثَنِي أَبِي جَعْفَرٌ الصَّادِقُ قَالَ حَدَّثَنِي أَبِي مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ
He said, ‘It is narrated to us by Abu Al-Salt Abdul Salam Bin Salih at Neshapur. He said, ‘It is narrated to me by Abu Al-Hassan Ali-asws Bin Musa Al-Reza-asws. He-asws said: ‘It is narrated to me-asws by my-asws father-asws Musa Al-Kazim-asws. He-asws said: ‘It is narrated to me-asws by Ja’far Al-Sadiq-asws. He-asws said: ‘It is narrated to me-asws by my-asws father Muhammad-asws Bin Ali Al-Baqir-asws.
قَالَ حَدَّثَنِي أَبِي عَلِيٌّ السَّجَّادُ قَالَ حَدَّثَنِي أَبِي الْحُسَيْنُ السِّبْطُ قَالَ حَدَّثَنِي أَبِي أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع قَالَ قَالَ النَّبِيُّ ص الْإِيمَانُ عَقْدٌ بِالْقَلْبِ وَ نُطْقٌ بِاللِّسَانِ وَ عَمَلٌ بِالْأَرْكَانِ
He-asws said: ‘It is narrated to me-asws by my-asws father-asws Ali Al-Sajjad-asws. He-asws said: ‘It is narrated to me-asws by my-asws father-asws Al-Husayn-asws, the grandson-asws (of Rasool-Allah‑saww). He-asws said: ‘It is narrated to me by my-asws father-asws Amir Al-Momineen Ali-asws Bin Abu Talib-asws. He-asws said: ‘The Prophet-saww said: ‘The Eman is a belief with the hearth, and spoken by the tongue, and worked by the body parts’’.
قَالَ فَعُدْتُ إِلَى أَبِي الْعَبَّاسِ بْنِ الْفُرَاتِ فَحَدَّثْتُهُ الْحَدِيثَ فَانْتَسَخَهُ قَالَ أَبُو أَحْمَدَ فَكَانَ أَبُو الصَّلْتِ فِي مَجْلِسِ أَخِي بِنَيْشَابُورَ وَ حَضَرَ مَجْلِسَهُ مُتَفَقِّهَةُ نَيْشَابُورَ وَ أَصْحَابُ الْحَدِيثِ مِنْهُمْ وَ فِيهِمْ إِسْحَاقُ بْنُ رَاهَوَيْهِ
He (the narrator) said, ‘I returned to Abu Al-Abbas Bin Al-Furat and narrated the Hadeeth to him. He copied it. Abu Ahmad said, ‘Abu Al-Salt was in a gathering of my brother at Neshapur and his gathering was attended by the jurists of Neshapur and companions of Hadeeth. From them and among them was Is’haq Bin Rahwiya.
فَأَقْبَلَ إِسْحَاقُ عَلَى أَبِي الصَّلْتِ فَقَالَ يَا أَبَا الصَّلْتِ أَيُّ إِسْنَادٍ هَذَا مَا أَغْرَبَهُ وَ أَعْجَبَهُ قَالَ هَذَا سَعُوطُ الْمَجَانِينِ الَّذِي إِذَا سُعِطَ بِهِ الْمَجْنُونُ بَرَأَ بِإِذْنِ اللَّهِ تَعَالَى
Is’haq faced towards Abu Al-Salt. He said, ‘O Abu Al-Salt! Which chain of attribution is this? How strange it is and how marvellous!’ He said, ‘This is a snuff of the madmen which when the madman sniffs it, he would be cured by the Permission of Allah-azwj the Exalted’.
قَالَ أَبُو الْمُفَضَّلِ حَدَّثْتُ عَلَى أَبِي عَلِيِّ بْنِ هَمَّامٍ عَمَّا تَقَدَّمَهُ مِنْ حَدِيثِهِ عَنْ أَبِي أَحْمَدَ وَ سَأَلَنِي فِي الْحَدِيثِ الثَّانِي أَنْ أُمْلِيَهُ عَلَيْهِ مِنْ أَجْلِ الزِّيَادَةِ فِيهِ وَ الشِّعْرِ فَأَمْلَيْتُهُ عَلَيْهِ.
Abu Al-Mufazzal said, ‘I narrated to Abu Ali Bin Hammam about what had preceded from his Hadeeth, from Abu Ahmad, and he asked me regarding the second Hadeeth that I should dictate it to him from a reason of the increase in it, and the poem. So I dictated it to him’’.[48]
26- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَيْسَ الْإِيمَانُ بِالتَّحَلِّي وَ لَا بِالتَّمَنِّي وَ لَكِنَّ الْإِيمَانَ مَا خَلَصَ فِي الْقَلْبِ وَ صَدَّقَهُ الْأَعْمَالُ.
(The book) ‘Ma’any Al-Akhbar’ – From his father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Ibn Al Bakhtary,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The Eman is neither with the adornment nor with wishes, but the Eman is what is sincere in the heart and the actions ratify it’’.[49]
بيان: بالتحلي أي بأن يتزين به ظاهرا من غير يقين بالقلب و لا بالتمني بأن يتمنى النجاة بمحض العقائد من غير عمل.
Explanation – ‘With the adornment’ – i.e. with it being adorned in the apparent from without there being conviction in the heart. ‘Not with the wishes’ – by wishing for the salvation with only the beliefs, from without any deeds.
27- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَسَنِ بْنِ زِيَادٍ الْعَطَّارِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّهُمْ يَقُولُونَ لَنَا أَ مُؤْمِنُونَ أَنْتُمْ فَنَقُولُ نَعَمْ فَيَقُولُونَ أَ لَيْسَ الْمُؤْمِنُونَ فِي الْجَنَّةِ فَنَقُولُ بَلَى فَيَقُولُونَ أَ فَأَنْتُمْ فِي الْجَنَّةِ فَإِذَا نَظَرْنَا إِلَى أَنْفُسِنَا ضَعُفْنَا وَ انْكَسَرْنَا عَنِ الْجَوَابِ
(The book) ‘Ma’any Al-Akhbar’ – From his father, from Muhammad Al Attar, from Sahl, from Ibn Mahboub, from Ibn Riab, from Al-Hassan Bin Ziyad Al Attar who said,
‘I said to Abu Abdullah-asws, ‘They (people) are saying to us, ‘Are you Momineen?’ So we say, ‘Yes’. They said, ‘Wouldn’t the Momineen be in the Paradise?’ We say, ‘Yes’. They said, ‘So you will be in the Paradise?’ When we look at ourselves, our weakness, and we are broken from the answering’.
قَالَ فَقَالَ ع إِذَا قَالُوا لَكُمْ أَ مُؤْمِنُونَ أَنْتُمْ فَقُولُوا نَعَمْ إِنْ شَاءَ اللَّهُ
He (the narrator) said, ‘He-asws said; ‘When they say to you, ‘Are you Momineen’, then say, ‘Yes, if Allah-azwj so Desires’.
قَالَ قُلْتُ فَإِنَّهُمْ يَقُولُونَ إِنَّمَا اسْتَثْنَيْتُمْ لِأَنَّكُمْ شُكَّاكٌ
He (the narrator) said, ‘I said, ‘So they are saying, ‘But rather you are making an exclusion because you are doubtful’.
قَالَ فَقُولُوا لَهُمْ وَ اللَّهِ مَا نَحْنُ بِشُكَّاكٍ وَ لَكِنِ اسْتَثْنَيْنَا كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرامَ إِنْ شاءَ اللَّهُ آمِنِينَ وَ هُوَ يَعْلَمُ أَنَّهُمْ يَدْخُلُونَهُ أَوَّلًا
He-asws said: ‘Say to them, ‘By Allah-azwj! We are not being doubtful, but Allah-azwj has Made and Exclusion for us, just as the Mighty and Majestic Said: You will be entering the Sacred Masjid in safety if Allah so Desires, [48:27], and He-azwj Knew that they will be entering it first.
وَ قَدْ سَمَّى اللَّهُ عَزَّ وَ جَلَّ الْمُؤْمِنِينَ بِالْعَمَلِ الصَّالِحِ مُؤْمِنِينَ وَ لَمْ يُسَمِّ مَنْ رَكِبَ الْكَبَائِرَ وَ مَا وَعَدَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ النَّارَ فِي قُرْآنٍ وَ لَا أَثَرٍ وَ لَا نُسَمِّيهِمْ بِالْإِيمَانِ بَعْدَ ذَلِكَ الْفِعْلِ.
And Allah-azwj Mighty and Majestic has Named the Momineen as being with the righteous deeds as ‘Momineen’ and did not Name the one committing the major sins, and (indulging in) what Allah-azwj Mighty and Majestic has Threatened the Fire upon in the Quran, nor tracks, nor do we name them as being with the Eman after that deed’’.[50]
28- يد، التوحيد عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ قَالَ: كَتَبْتُ عَلَى يَدَيْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ إِلَى أَبِي عَبْدِ اللَّهِ ع أَسْأَلُهُ عَنِ الْإِيمَانِ مَا هُوَ
(The book) ‘Al Tawheed’ – from Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Abu Najran, from Hammad Bin Usman, from Abdul Raheem Al Qaseyr who said,
‘I wrote upon the hand of Abdul Malik Bin Ayn to Abdullah-asws asking him-asws about the Eman, ‘What is it?’
فَكَتَبَ الْإِيمَانُ هُوَ إِقْرَارٌ بِاللِّسَانِ وَ عَقْدٌ بِالْقَلْبِ وَ عَمَلٌ بِالْأَرْكَانِ فَالْإِيمَانُ بَعْضُهُ مِنْ بَعْضٍ وَ قَدْ يَكُونُ الْعَبْدُ مُسْلِماً قَبْلَ أَنْ يَكُونَ مُؤْمِناً وَ لَا يَكُونُ مُؤْمِناً حَتَّى يَكُونَ مُسْلِماً فَالْإِسْلَامُ قَبْلَ الْإِيمَانِ وَ هُوَ يُشَارِكُ الْإِيمَانَ
He-asws wrote: ‘The Eman, it is the acceptance by the tongue, and belief with the heart, and action with the body parts. The Eman, part of it is from part, and the servant would be a Muslim before he happens to be a Momin, and he cannot be a Momin until he happens to be a Muslim, for Al-Islam is before Al-Eman, and it participates the Eman.
فَإِذَا أَتَى الْعَبْدُ بِكَبِيرَةٍ مِنْ كَبَائِرِ الْمَعَاصِي أَوْ صَغِيرَةٍ مِنْ صَغَائِرِ الْمَعَاصِي الَّتِي نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهَا كَانَ خَارِجاً مِنَ الْإِيمَانِ وَ سَاقِطاً عَنْهُ اسْمُ الْإِيمَانِ وَ ثَابِتاً عَلَيْهِ اسْمُ الْإِسْلَامِ فَإِنْ تَابَ وَ اسْتَغْفَرَ عَادَ إِلَى الْإِيمَانِ
When the servant comes with a major sins from the major disobediences, or a minor sin from the minor disobediences which Allah-azwj Mighty and Majestic has Prohibited from, he would be expelled from the Eman and the name ‘Al-Eman’ would be dropped from him while the name ‘Al-Islam’ would (still) be affirmed upon him. If he were to repent and seek Forgiveness, he would return to the Eman.
وَ لَمْ يُخْرِجْهُ إِلَى الْكُفْرِ إِلَّا الْجُحُودُ وَ الِاسْتِحْلَالُ إِذَا قَالَ لِلْحَلَالِ هَذَا حَرَامٌ وَ لِلْحَرَامِ هَذَا حَلَالٌ وَ دَانَ بِذَلِكَ فَعِنْدَهَا يَكُونُ خَارِجاً مِنَ الْإِيمَانِ وَ الْإِسْلَامِ إِلَى الْكُفْرِ وَ كَانَ بِمَنْزِلَةِ رَجُلٍ دَخَلَ الْحَرَمَ ثُمَّ دَخَلَ الْكَعْبَةَ فَأَحْدَثَ فِي الْكَعْبَةِ حَدَثاً فَأُخْرِجَ عَنِ الْكَعْبَةِ وَ عَنِ الْحَرَمِ فَضُرِبَتْ عُنُقُهُ وَ صَارَ إِلَى النَّارِ الْخَبَرَ.
And it would not expel him to the Kufr except the rejection and the permitting, when he says for the Permissible, ‘This is Prohibited’, and for the Prohibited, ‘This is Permissible’, and he makes it a religion with that. During it, he would be expelled from the Eman and Al-Islam to the Kufr, and he would be at the status of a man who enters the Sanctuary, then enters the Kabah so he defecates in the Kabah with a defecation. He would be expelled from the Kabah and from the Sanctuary and his neck would be struck off, and he would go to the Fire’ – the Hadeeth’’.[51]
29- تَفْسِيرُ النُّعْمَانِيِّ، بِالْإِسْنَادِ الْآتِي فِي كِتَابِ الْقُرْآنِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: وَ أَمَّا الْإِيمَانُ وَ الْكُفْرُ وَ الشِّرْكُ وَ زِيَادَتُهُ وَ نُقْصَانُهُ فَالْإِيمَانُ بِاللَّهِ تَعَالَى هُوَ أَعْلَى الْأَعْمَالِ دَرَجَةً وَ أَشْرَفُهَا مَنْزِلَةً وَ أَسْنَاهَا حَظّاً
Tafseer Al Numany –
By the chain which is in ‘Kitab Al-Qur’an’, from Amir Al-Momineen-asws having said: ‘And as for the Eman and the Kufr, and its increase and its reduction, so the Eman with Allah-azwj the Exalted, it is the loftiest of the deeds in rank, and its noblest of status, and its highest in share’.
فَقِيلَ لَهُ الْإِيمَانُ قَوْلٌ وَ عَمَلٌ أَمْ قَوْلٌ بِلَا عَمَلٍ
It was said to him-asws, ‘The Eman is word and action, or word without any action?’
فَقَالَ الْإِيمَانُ تَصْدِيقٌ بِالْجَنَانِ وَ إِقْرَارٌ بِاللِّسَانِ وَ عَمَلٌ بِالْأَرْكَانِ وَ هُوَ عَمَلٌ كُلُّهُ وَ مِنْهُ التَّامُّ وَ مِنْهُ الْكَامِلُ تَمَامُهُ وَ مِنْهُ النَّاقِصُ الْبَيِّنُ نُقْصَانُهُ وَ مِنْهُ الزَّائِدُ الْبَيِّنُ زِيَادَتُهُ
He-asws said; ‘The Eman is ratifying with the heart, and accepting with the tongue, and working with the body parts, and all of it is a deed, and from it is the complete, and from its completion is perfect, and from it is the deficient, its deficiency is clear, and from it is the increase, its increase is clear.
إِنَّ اللَّهَ تَعَالَى مَا فَرَضَ الْإِيمَانَ عَلَى جَارِحَةٍ مِنْ جَوَارِحِ الْإِنْسَانِ إِلَّا وَ قَدْ وُكِلَتْ بِغَيْرِ مَا وُكِلَتْ بِهِ الْأُخْرَى
Allah-azwj the Exalted did not Impose the Eman upon the limbs from the limbs of the human except and He-azwj has Allocated with other than what He-azwj has Allocated the other with it.
فَمِنْهَا قَلْبُهُ الَّذِي يَعْقِلُ بِهِ وَ يَفْقَهُ وَ يَفْهَمُ وَ يَحِلُّ وَ يَعْقِدُ وَ يُرِيدُ وَ هُوَ أَمِيرُ الْبَدَنِ وَ إِمَامُ الْجَسَدِ الَّذِي لَا تُورَدُ الْجَوَارِحُ وَ لَا تَصْدُرُ إِلَّا عَنْ رَأْيِهِ وَ أَمْرِهِ وَ نَهْيِهِ
From these is his heart which he uses his intellect with and ponders and understands, and unties and ties (beliefs), and intends, and it is a commander of the body and leader of the body whom the limbs cannot reject nor do them implement except from its opinion and its command and its prohibition.
وَ مِنْهَا لِسَانُهُ الَّذِي يَنْطِقُ بِهِ وَ مِنْهَا أُذُنَاهُ اللَّتَانِ يَسْمَعُ بِهِمَا وَ مِنْهَا عَيْنَاهُ اللَّتَانِ يُبْصِرُ بِهِمَا وَ مِنْهَا يَدَاهُ اللَّتَانِ يَبْطِشُ بِهِمَا وَ مِنْهَا رِجْلَاهُ اللَّتَانِ يَسْعَى بِهِمَا وَ مِنْهَا فَرْجُهُ الَّذِي الْبَاهُ مِنْ قِبَلِهِ وَ مِنْهَا رَأْسُهُ الَّذِي فِيهِ وَجْهُهُ وَ لَيْسَ جَارِحَةٌ مِنْ جَوَارِحِهِ إِلَّا وَ هِيَ مَخْصُوصَةٌ بِفَرْضِهِ
And from these is his tongue which he speaks with, and from these are his ears which he listens with, and from these are his eyes which he sees with, and from these are his hand which he extends with, and from these are his legs which he strives with, and from these is his private part which its virility is from his heart, and from these is his head in which is his face, and there isn’t any limb from his limbs except and it is specialised with His-azwj Imposition.
وَ فَرَضَ عَلَى الْقَلْبِ غَيْرَ مَا فَرَضَ عَلَى السَّمْعِ وَ فَرَضَ عَلَى السَّمْعِ غَيْرَ مَا فَرَضَ عَلَى الْبَصَرِ وَ فَرَضَ عَلَى الْبَصَرِ غَيْرَ مَا فَرَضَ عَلَى الْيَدَيْنِ وَ فَرَضَ عَلَى الْيَدَيْنِ غَيْرَ مَا فَرَضَ عَلَى الرِّجْلَيْنِ وَ فَرَضَ عَلَى الرِّجْلَيْنِ غَيْرَ مَا فَرَضَ عَلَى الْفَرْجِ وَ فَرَضَ عَلَى الْفَرْجِ غَيْرَ مَا فَرَضَ عَلَى الْوَجْهِ وَ فَرَضَ عَلَى الْوَجْهِ غَيْرَ مَا فَرَضَ عَلَى اللِّسَانِ
And He-azwj Imposed upon the heart other than what He-azwj Imposed upon the hearing, and Imposed upon the hearing other than what He-azwj Imposed upon the sight, and Imposed upon the sight other than what He-azwj Imposed upon the hands, and Imposed upon the hands other than what He-azwj Imposed upon the legs, and Imposed upon the legs other than what He-azwj Imposed upon the private part, and Imposed upon the private part other than what he-azwj Imposed upon the face, and Imposed upon the face other than what He-azwj Imposed upon the tongue.
فَأَمَّا مَا فَرَضَ عَلَى الْقَلْبِ مِنَ الْإِيمَانِ فَالْإِقْرَارُ وَ الْمَعْرِفَةُ وَ الْعَقْدُ عَلَيْهِ وَ الرِّضَا بِمَا فَرَضَهُ عَلَيْهِ وَ التَّسْلِيمُ لِأَمْرِهِ وَ الذِّكْرُ وَ التَّفَكُّرُ وَ الِانْقِيَادُ إِلَى كُلِّ مَا جَاءَ عَنِ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ مَعَ حُصُولِ الْمُعْجِزِ
As for what He-azwj Imposed upon the heart from the Eman is the acceptance and the recognition and the believing upon it and being pleased with what has been Imposed upon it, and the submission to His-azwj Command, and (doing) the Zikr, and the thinking, and the yielding to all what has come from Allah-azwj Mighty and Majestic in His-azwj Book, along with achieving the Rewards.
فَيَجِبُ عَلَيْهِ اعْتِقَادُهُ وَ أَنْ يُظْهِرَ مِثْلَ مَا أَبْطَنَ إِلَّا لِلضَّرُورَةِ كَقَوْلِهِ سُبْحَانَهُ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ وَ قَوْلِهِ تَعَالَى لا يُؤاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمانِكُمْ وَ لكِنْ يُؤاخِذُكُمْ بِما كَسَبَتْ قُلُوبُكُمْ
He-azwj Obligated its beliefs upon it and that he should reveal like what he conceals except for the necessity, like Words of the Glorious: except for the one coerced, and his heart is content with the Eman, [16:106]; and Words of the Exalted: Allah will not Seize you with the vanity in your oaths, but He will Seize you with what your hearts have earned, [2:225];
وَ قَالَ سُبْحَانَهُ الَّذِينَ قالُوا آمَنَّا بِأَفْواهِهِمْ وَ لَمْ تُؤْمِنْ قُلُوبُهُمْ وَ قَوْلِهِ تَعَالَى أَلا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ وَ قَوْلِهِ سُبْحَانَهُ وَ يَتَفَكَّرُونَ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ رَبَّنا ما خَلَقْتَ هذا باطِلًا
And the Glorious Said: those who are saying, ‘We believe’, with their mouths while their hearts are not believing [5:41]; and Words of the Exalted: Indeed! By the Mention of Allah, the hearts get contented [13:28]; and Words of the Glorious: and are thinking regarding the Creation of the skies and the earth: ‘Our Lord! You have not Created this in vain! [3:191];
وَ قَوْلِهِ تَعَالَى أَ فَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلى قُلُوبٍ أَقْفالُها وَ قَالَ عَزَّ وَ جَلَ فَإِنَّها لا تَعْمَى الْأَبْصارُ وَ لكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ وَ مِثْلُ هَذَا كَثِيرٌ فِي كِتَابِ اللَّهِ تَعَالَى وَ هُوَ رَأْسُ الْإِيمَانِ
And Words of the Exalted: So do they not ponder on the Quran or are there locks upon (their) hearts [47:24]; and Mighty and Majesty Said: Thus, it is not the sights which are blinded, but it is the hearts in the chest which are blinded [22:46]; and the likes of this are many in the Book of Allah-azwj Exalted, and it is head of the Eman.
وَ أَمَّا مَا فَرَضَهُ عَلَى اللِّسَانِ فِي مَعْنَى التَّعْبِيرِ لِمَا عُقِدَ بِهِ الْقَلْبُ وَ أَقَرَّ بِهِ فَقَوْلُهُ تَعَالَى قُولُوا آمَنَّا بِاللَّهِ وَ ما أُنْزِلَ إِلَيْنا وَ ما أُنْزِلَ إِلى إِبْراهِيمَ وَ إِسْماعِيلَ وَ إِسْحاقَ وَ يَعْقُوبَ الْآيَةَ
And as for what He-azwj Imposed upon the tongue regarding the meaning of the expression of what the heart had believe it, and accept with it, so it is Word of the Exalted: Say: We believe in Allah and (in) what is Revealed unto us, and what was revealed to Ibrahim and Ismail and Is’haq and Yaqoub [2:136] – the Verse.
وَ قَوْلُهُ سُبْحَانَهُ قُولُوا لِلنَّاسِ حُسْناً وَ أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ وَ قَوْلُهُ سُبْحَانَهُ وَ لا تَقُولُوا ثَلاثَةٌ انْتَهُوا خَيْراً لَكُمْ إِنَّمَا اللَّهُ إِلهٌ واحِدٌ فَأَمَرَ سُبْحَانَهُ بِقَوْلِ الْحَقِّ وَ نَهَى عَنْ قَوْلِ الْبَاطِلِ
And Words of the Glorious: be saying to the people good words, and will be establishing the Salat, and be giving the Zakat. [2:83]; and Words of the Glorious: and do not be saying, ‘Three (gods)’. Desist, it would be better for you. But rather, Allah is one God. [4:171]. The Glorious Commanded with speaking the truth and Prohibited from the false words.
وَ أَمَّا مَا فَرَضَهُ عَلَى الْأُذُنَيْنِ فَالاسْتِمَاعُ لِذِكْرِ اللَّهِ وَ الْإِنْصَاتُ إِلَى مَا يُتْلَى مِنْ كِتَابِهِ وَ تَرْكُ الْإِصْغَاءِ إِلَى مَا يُسْخِطُهُ فَقَالَ سُبْحَانَهُ وَ إِذا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَ أَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ
And as for what He-azwj Imposed upon the ears is listening to the Zikr of Allah-azwj, and the listening intently to what is recited from His-azwj Book, and neglect listening to what Angers Him-azwj. He-azwj the Glorious Said: And when the Quran is recited, then listen intently to it and be silent, perhaps you will be Shown Mercy [7:204];
وَ قَالَ تَعَالَى وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها فَلا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ الْآيَةَ
And the Exalted Said: And He has Revealed unto you in the Book that whenever you hear Signs of Allah being disbelieved in and mocked with, so do not be sitting with them until they engage in a discussion other than it; [4:140] – the Verse.
ثُمَّ اسْتَثْنَى بِرَحْمَتِهِ لِمَوْضِعِ النِّسْيَانِ فَقَالَ وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظَّالِمِينَ وَ قَالَ عَزَّ وَ جَلَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ
Then He-azwj Excluded due to His-azwj Mercy for the subject of forgetfulness. He-azwj Said: And as for what the Satan makes you forget, so after remembering, do not sit with the unjust people [6:68]; and the Mighty and Majestic Said: Those who are listening intently to the Word and they are following the best of it, those are they whom Allah Guided, and those, they are the ones of understanding [39:18];
وَ قَالَ تَعَالَى وَ إِذا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَ قالُوا لَنا أَعْمالُنا وَ لَكُمْ أَعْمالُكُمْ سَلامٌ عَلَيْكُمْ لا نَبْتَغِي الْجاهِلِينَ وَ فِي كِتَابِ اللَّهِ تَعَالَى مَا مَعْنَاهُ مَعْنَى مَا فَرَضَ اللَّهُ سُبْحَانَهُ عَلَى السَّمْعِ وَ هُوَ الْإِيمَانُ
And the Exalted Said: And when they hear the vanities, they turn away from it and they are saying, ‘For us are our deeds and for you are your deeds. Peace be unto you, we do not seek the ignorant ones’ [28:55] – and in the Book of Allah-azwj the Exalted, what does it mean? It means what Allah-azwj the Glorious has Imposed upon the hearing, and it is the Eman.
وَ أَمَّا مَا فَرَضَهُ عَلَى الْعَيْنَيْنِ فَمِنْهُ النَّظَرُ إِلَى آيَاتِ اللَّهِ تَعَالَى وَ غَضُّ الْبَصَرِ عَنْ مَحَارِمِ اللَّهِ قَالَ اللَّهُ تَعَالَى أَ فَلا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ وَ إِلَى السَّماءِ كَيْفَ رُفِعَتْ وَ إِلَى الْجِبالِ كَيْفَ نُصِبَتْ وَ إِلَى الْأَرْضِ كَيْفَ سُطِحَتْ
And as for what He-azwj has Imposed upon the eyes, from it is the looking at the Verses of Allah‑azwj the Exalted and closing the eyes from the Prohibitions of Allah-azwj. Allah-azwj the Exalted Said: So why are they not looking at the camel, how it is Created, [88:17] And at the sky, how it is raised, [88:18] And at the mountains, how they are established, [88:19] And at the earth, how it is spread out? [88:20];
وَ قَالَ تَعَالَى أَ وَ لَمْ يَنْظُرُوا فِي مَلَكُوتِ السَّماواتِ وَ الْأَرْضِ وَ ما خَلَقَ اللَّهُ مِنْ شَيْءٍ وَ قَالَ سُبْحَانَهُ انْظُرُوا إِلى ثَمَرِهِ إِذا أَثْمَرَ وَ يَنْعِهِ وَ قَالَ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ وَ مَنْ عَمِيَ فَعَلَيْها
And the Exalted Said: Are they not looking into the kingdoms of the skies and the earth and whatever Allah has Created of anything, [7:185]; and the Glorious Said: Look at its fruits when it yields. Surely in that are Signs for a people who are believing [6:99]; and He-azwj Said: so the one who visualises, then it is for his soul, and the one who is blind, then it is against it, and I am not a keeper over you all [6:104].
وَ هَذِهِ الْآيَةُ جَامِعَةٌ لِأَبْصَارِ الْعُيُونِ وَ أَبْصَارِ الْقُلُوبِ قَالَ اللَّهُ تَعَالَى فَإِنَّها لا تَعْمَى الْأَبْصارُ وَ لكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ
And these Verses are a summary of the sight of the eyes and the insight of the hearts. Allah-azwj the Exalted Said: Thus, it is not the sights which are blinded, but it is the hearts in the chest which are blinded [22:46];
وَ مِنْهُ قَوْلُهُ تَعَالَى قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصارِهِمْ وَ يَحْفَظُوا فُرُوجَهُمْ ذلِكَ أَزْكى لَهُمْ مَعْنَاهُ لَا يَنْظُرُ أَحَدُكُمْ إِلَى فَرْجِ أَخِيهِ الْمُؤْمِنِ أَوْ يُمَكِّنُهُ مِنَ النَّظَرِ إِلَى فَرْجِهِ ثُمَّ
And from it are Words of the Exalted: Say to the Momineen to cast down their eyes and preserve their private parts, that is purer for them, [24:30]. It’s meaning is, not one of you should look at the private part of his brother Momin or enable him from looking at his private part.
قَالَ سُبْحَانَهُ وَ قُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَّ وَ يَحْفَظْنَ فُرُوجَهُنَ أَيْ مِمَّنْ يُلْحِقُهُنَّ النَّظَرَ كَمَا جَاءَ فِي حِفْظِ الْفَرْجِ وَ النَّظَرُ سَبَبُ إِيقَاعِ الْفِعْلِ مِنَ الزِّنَا وَ غَيْرِهِ
The Glorious said: And say to the Mominaat to cast down their eyes and preserve their private parts [24:31], i.e. from the ones saving the look, like what has come regarding preserving the private part, and the looking is a cause of falling into the deed, from the adultery and something else.
ثُمَّ نَظَمَ تَعَالَى مَا فَرَضَ عَلَى السَّمْعِ وَ الْبَصَرِ وَ الْفَرْجِ فِي آيَةٍ وَاحِدَةٍ فَقَالَ وَ ما كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَ لا أَبْصارُكُمْ وَ لا جُلُودُكُمْ وَ لكِنْ ظَنَنْتُمْ أَنَّ اللَّهَ لا يَعْلَمُ كَثِيراً مِمَّا تَعْمَلُونَ يَعْنِي بِالْجُلُودِ هُنَا الْفُرُوجَ وَ الْأَفْخَاذَ
The Exalted Systemised what He-azwj has Imposed upon the hearing, and the sight, and the private part in one Verse. He-azwj Said: 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] – meaning with the skins over here are the private part and the thighs.
وَ قَالَ تَعَالَى وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا فَهَذَا مَا فَرَضَ اللَّهُ تَعَالَى عَلَى الْعَيْنَيْنِ مِنْ تَأَمُّلِ الْآيَاتِ وَ الْغَضِّ عَنْ تَأَمُّلِ الْمُنْكَرَاتِ وَ هُوَ مِنَ الْإِيمَانِ
And the Exalted Said: And do not stand on what there isn’t any knowledge for you of it. Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36]. So this is what Allah-azwj the Exalted Imposed upon the eyes from contemplating the Verses and closing the eyes from contemplating the evil, and it is from the Eman.
وَ أَمَّا مَا فَرَضَهُ سُبْحَانَهُ عَلَى الْيَدَيْنِ فَالطَّهُورُ وَ هُوَ قَوْلُهُ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَ أَيْدِيَكُمْ إِلَى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ أَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ
And as for what the Glorious has Imposed upon the hands, it is the cleansing, and it is His-azwj Word: O you who believe! When you stand to the Salat, so wash your faces and your hands to the elbows and wipe your heads and your leg to the ankles; [5:6].
وَ فَرَضَ عَلَى الْيَدَيْنِ الْإِنْفَاقَ فِي سَبِيلِ اللَّهِ فَقَالَ أَنْفِقُوا مِنْ طَيِّباتِ ما كَسَبْتُمْ وَ مِمَّا أَخْرَجْنا لَكُمْ مِنَ الْأَرْضِ
And He-azwj Imposed upon the hands, the spending in the Way of Allah-azwj. He-azwj Said: ‘Spend from the good of what you earn, and from what We Extracted for you from the ground, [2:267].
وَ فَرَضَ تَعَالَى عَلَى الْيَدَيْنِ الْجِهَادَ لِأَنَّهُ مِنْ عَمَلِهِمَا وَ عِلَاجِهِمَا فَقَالَ فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقابِ حَتَّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ وَ ذَلِكَ كُلُّهُ مِنَ الْإِيمَانِ
And the Exalted Imposed upon the hands is the Jihad because it is from its actions and its treatment. He-azwj Said: So when you meet (in battle) those who are committing Kufr, then strike the necks until when you have captured them, so tighten the bond. [47:4]. And that, all of it is from the Eman.
وَ أَمَّا مَا فَرَضَهُ اللَّهُ عَلَى الرِّجْلَيْنِ فَالسَّعْيُ بِهِمَا فِيمَا يُرْضِيهِ وَ اجْتِنَابُ السَّعْيِ فِيمَا يُسْخِطُهُ وَ ذَلِكَ قَوْلُهُ سُبْحَانَهُ فَاسْعَوْا إِلى ذِكْرِ اللَّهِ وَ ذَرُوا الْبَيْعَ وَ قَوْلُهُ سُبْحَانَهُ وَ لا تَمْشِ فِي الْأَرْضِ مَرَحاً وَ قَوْلُهُ وَ اقْصِدْ فِي مَشْيِكَ وَ اغْضُضْ مِنْ صَوْتِكَ
As for what Allah-azwj Imposed upon the legs, it is the striving with these in what Pleases Allah‑azwj and shunning the striving in what Angers Him-azwj, and that is the Word of the Glorious: then hasten to the Zikr of Allah and leave the selling. [62:9]; and Words of the Glorious: nor walk in the land proudly, [31:18]; and His-azwj Words: And be moderate in your walking and lower your voice; [31:19].
وَ فَرَضَ اللَّهُ عَلَيْهِمَا الْقِيَامَ فِي الصَّلَاةِ فَقَالَ وَ قُومُوا لِلَّهِ قانِتِينَ
And He-azwj Imposed upon the two (legs), the standing in the Salat, so he-azwj Said: and be standing obedient to Allah [2:238].
ثُمَّ أَخْبَرَ أَنَّ الرِّجْلَيْنِ مِنَ الْجَوَارِحِ الَّتِي تَشْهَدُ يَوْمَ الْقِيَامَةِ حِينَ تُسْتَنْطَقُ بِقَوْلِهِ سُبْحَانَهُ الْيَوْمَ نَخْتِمُ عَلى أَفْواهِهِمْ وَ تُكَلِّمُنا أَيْدِيهِمْ وَ تَشْهَدُ أَرْجُلُهُمْ بِما كانُوا يَكْسِبُونَ
Then He-azwj Informed that the legs are from the limbs which will testify on the Day of Qiyamah when these are Caused to speak, due to Words of the Glorious: On the Day We shall Seal upon their mouths and Cause their hands to speak to us, and their legs would testify with what they had been earning [36:65].
وَ هَذَا مِمَّا فَرَضَهُ اللَّهُ تَعَالَى عَلَى الرِّجْلَيْنِ فِي كِتَابِهِ وَ هُوَ مِنَ الْإِيمَانِ
And this is from what Allah-azwj the Exalted has Imposed upon the legs, in His-azwj Book, and it is from the Eman.
وَ أَمَّا مَا افْتَرَضَهُ عَلَى الرَّأْسِ فَهُوَ أَنْ يُمْسَحَ مِنْ مُقَدَّمِهِ بِالْمَاءِ فِي وَقْتِ الطَّهُورِ لِلصَّلَاةِ بِقَوْلِهِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ هُوَ مِنَ الْإِيمَانِ
And as for what He-azwj Imposed upon the head, it is that he should wipe it from its front with the water during the time of cleansing for the Salat, due to His-azwj Words: and wipe your heads [5:6], and it is from the Eman.
وَ فَرَضَ عَلَى الْوَجْهِ الْغَسْلَ بِالْمَاءِ عِنْدَ الطَّهُورِ وَ قَالَ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ
And He-azwj Imposed upon the face, the washing with the water during the cleansing and Said: O you who believe! When you stand to the Salat, so wash your faces [5:6].
وَ فَرَضَ عَلَيْهِ السُّجُودَ وَ عَلَى الْيَدَيْنِ وَ الرُّكْبَتَيْنِ وَ الرِّجْلَيْنِ الرُّكُوعَ وَ هُوَ مِنَ الْإِيمَانِ وَ قَالَ فِيمَا فَرَضَ عَلَى هَذِهِ الْجَوَارِحِ مِنَ الطَّهُورِ وَ الصَّلَاةِ وَ سَمَّاهُ فِي كِتَابِهِ إِيمَاناً حِينَ تَحْوِيلِ الْقِبْلَةِ مِنْ بَيْتِ الْمَقْدِسِ إِلَى الْكَعْبَةِ
And He-azwj Imposed the Sajdah and the Ruk’u upon it, and upon the hands, and the knees, and the legs, and it is from the Eman and Said regarding what He-azwj Imposed upon these limbs, from the cleansing, and the Salat, and Named it in His-azwj Book as Eman when the Qiblah was transferred from Bayt Al-Maqdis to the Kabah.
فَقَالَ الْمُسْلِمُونَ يَا رَسُولَ اللَّهِ ذَهَبَتْ صَلَاتُنَا إِلَى بَيْتِ الْمَقْدِسِ وَ طَهُورُنَا ضَيَاعاً
The Muslims said, ‘O Rasool-Allah-saww! Our Salat (prayed) to Bayt Al-Maqdis are gone, and our cleansing has been wasted!’
فَأَنْزَلَ اللَّهُ تَعَالَى وَ ما جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْها إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلى عَقِبَيْهِ وَ إِنْ كانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَؤُفٌ رَحِيمٌ فَسَمَّى الصَّلَاةَ وَ الطَّهُورَ إِيمَاناً.
So, Allah-azwj Revealed: And We did not Make the Qiblah which you were upon except for Us to Know who follows the Rasool from the one turns upon his heels; and even though it may be grievous, except upon those Guided by Allah. And Allah will not Waste your Eman, as Allah is Affectionate, Merciful with the people. [2:143]. So, He-azwj Named the Salat and the cleansing as Eman.
وَ قَالَ رَسُولُ اللَّهِ ص مَنْ لَقِيَ اللَّهَ كَامِلَ الْإِيمَانِ فَهُوَ مِنْ أَهْلِ الْجَنَّةِ وَ مَنْ كَانَ مُضَيِّعاً لِشَيْءٍ مِمَّا فَرَضَهُ اللَّهُ تَعَالَى فِي هَذِهِ الْجَوَارِحِ وَ تَعَدَّى مَا أَمَرَ اللَّهُ بِهِ وَ ارْتَكَبَ مَا نَهَاهُ عَنْهُ لَقِيَ اللَّهَ تَعَالَى نَاقِصَ الْإِيمَانِ
And Rasool-Allah-saww Said: ‘One who meets Allah-azwj perfect of the Eman, so he is from the people of Paradise, and one who were to be wasting of something from what Allah-azwj the Exalted has Obligated regarding these limbs and exceed what Allah-azwj has Commanded him with, and commits what He-azwj has Prohibited from, would meet Allah-azwj deficient of the Eman’.
قَالَ اللَّهُ عَزَّ وَ جَلَ وَ إِذا ما أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زادَتْهُ هذِهِ إِيماناً فَأَمَّا الَّذِينَ آمَنُوا فَزادَتْهُمْ إِيماناً وَ هُمْ يَسْتَبْشِرُونَ وَ قَالَ إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَ إِذا تُلِيَتْ عَلَيْهِمْ آياتُهُ زادَتْهُمْ إِيماناً وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ-
Allah-azwj Mighty and Majestic said: And whenever a Chapter is Revealed, there is one of them who is saying, ‘Which of you has this increased in Eman?’ But, as for those who believe, it does increase them in Eman, and they rejoice [9:124]; and Said: But rather, the Momineen are those, when Allah is mentioned, their hearts fear, and when His Verses are recited to them, it increases them in Eman, and upon their Lord they are relying [8:2].
وَ قَالَ سُبْحَانَهُ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَ زِدْناهُمْ هُدىً وَ قَالَ وَ الَّذِينَ اهْتَدَوْا زادَهُمْ هُدىً وَ آتاهُمْ تَقْواهُمْ وَ قَالَ هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدادُوا إِيماناً مَعَ إِيمانِهِمْ الْآيَةَ
And the Glorious Said: they were youths who believed in their Lord, and We Increased them in Guidance [18:13]; and said: And those who follow the rightful Guidance, He Increases them in Guidance and Gives them their piety [47:17]; and Said: He is the One Who Sent down the tranquillity into the hearts of the Momineen in order to increase Eman along with their Eman, [48:4] – the Verse.
فَلَوْ كَانَ الْإِيمَانُ كُلُّهُ وَاحِداً لَا زِيَادَةَ فِيهِ وَ لَا نُقْصَانَ لَمْ يَكُنْ لِأَحَدٍ فَضْلٌ عَلَى أَحَدٍ وَ لَتَسَاوَى النَّاسُ فَبِتَمَامِ الْإِيمَانِ وَ كَمَالِهِ دَخَلَ الْمُؤْمِنُونَ الْجَنَّةَ وَ نَالُوا الدَّرَجَاتِ فِيهَا وَ بِذَهَابِهِ وَ نُقْصَانِهِ دَخَلَ الْآخَرُونَ النَّارَ
If the Eman, all of it been one (and the same), neither there being any increase in it nor reduction, there would not happen to be any merit for anyone over anyone, and the people would have been equal. It is by the completeness of the Eman and its perfection the Momineen will enter the Paradise and achieve the ranks therein, and due to its (Eman’s) going awa and its reduction the other will enter the Fire.
وَ كَذَلِكَ السَّبْقُ إِلَى الْإِيمَانِ قَالَ اللَّهُ تَعَالَى وَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ وَ قَالَ سُبْحَانَهُ وَ السَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهاجِرِينَ وَ الْأَنْصارِ وَ ثُلُثٌ بِالتَّابِعِينَ
And like that is the preceding to the Eman. Allah-azwj the Exalted Said: And the foremost are the foremost [56:10] These are the ones of proximity [56:11]; and the Glorious Said: And the foremost, the first ones from the Emigrants and the Helpers, [9:100], and thirdly with the ‘Tabieen’ (the followers).
وَ قَالَ عَزَّ وَ جَلَ تِلْكَ الرُّسُلُ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ وَ رَفَعَ بَعْضَهُمْ دَرَجاتٍ وَ آتَيْنا عِيسَى ابْنَ مَرْيَمَ الْبَيِّناتِ وَ أَيَّدْناهُ بِرُوحِ الْقُدُسِ
And Mighty and Majestic Said: Those Rasools, We Merited some of them over the others – from them was one to whom Allah Spoke (with), and some of them He Raised their ranks. And We Gave Isa Ibn Maryam the Clear Proofs and Assisted him with the Holy Spirit; [2:253];
وَ قَالَ وَ لَقَدْ فَضَّلْنا بَعْضَ النَّبِيِّينَ عَلى بَعْضٍ وَ آتَيْنا داوُدَ زَبُوراً وَ قَالَ انْظُرْ كَيْفَ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ وَ لَلْآخِرَةُ أَكْبَرُ دَرَجاتٍ وَ أَكْبَرُ تَفْضِيلًا
And Said: and We have Preferred some of the Prophets above the others, and to Dawood We Gave the Psalms [17:55]; and Said: Look, how We Prefer some of them above others, and for the Hereafter there are greater Ranks and greater Preferments [17:21];
وَ قَالَ هُمْ دَرَجاتٌ عِنْدَ اللَّهِ وَ اللَّهُ بَصِيرٌ بِما يَعْمَلُونَ وَ قَالَ سُبْحَانَهُ وَ يُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ وَ قَالَ الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ
And Said: There are (varying) Levels in the Presence of Allah, and Allah Sees what they are doing [3:163]; and the Glorious Said: and Give everyone with merit, his merit, [11:3]; and Said: Those who believed and emigrated in the Way of Allah with their wealth and their selves are of a greater rank in the Presence of Allah. These, they are the achievers [9:20].
وَ قَالَ تَعَالَى لا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَ قاتَلَ أُولئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَ قاتَلُوا وَ كُلًّا وَعَدَ اللَّهُ الْحُسْنى
And the Exalted Said: They are not the same – the ones from you who spent from before the conquest (of Makkah) and fought, are of a greater level than those who are spending from after (the conquest) and fighting. And to each (of them) Allah has Promised the good, [57:10];
وَ قَالَ تَعَالَى وَ فَضَّلَ اللَّهُ الْمُجاهِدِينَ عَلَى الْقاعِدِينَ أَجْراً عَظِيماً دَرَجاتٍ مِنْهُ وَ مَغْفِرَةً وَ رَحْمَةً وَ قَالَ ذلِكَ بِأَنَّهُمْ لا يُصِيبُهُمْ ظَمَأٌ وَ لا نَصَبٌ وَ لا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَ لا يَطَؤُنَ مَوْطِئاً يَغِيظُ الْكُفَّارَ وَ لا يَنالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صالِحٌ
And the Exalted Said: (High) Levels from Him and Forgiveness and Mercy, and Allah was always Forgiving, Merciful [4:96]; That is because they would neither be hit by thirst, nor fatigue, nor hunger in the Way of Allah, nor be treading a path enraging the Kafirs, nor attaining an injury from an enemy, except it would be Written for them as a righteous deed; [9:120].
فَهَذِهِ دَرَجَاتُ الْإِيمَانِ وَ مَنَازِلُهَا عِنْدَ اللَّهِ سُبْحَانَهُ وَ لَنْ يُؤْمِنَ بِاللَّهِ إِلَّا مَنْ آمَنَ بِرَسُولِهِ وَ حُجَجِهِ فِي أَرْضِهِ قَالَ اللَّهُ تَعَالَى مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ
So, these are ranks of the Eman and its statuses in the Presence of Allah-azwj the Glorious, and he will never in Allah-azwj except the one who believes in His-azwj Rasool-saww and His-azwj Divine Authorities in His-azwj earth. Allah-azwj the Exalted Said: There is one who obeys the Rasool, so he has obeyed Allah, [4:80].
وَ مَا كَانَ اللَّهُ عَزَّ وَ جَلَّ لِيَجْعَلَ لِجَوَارِحِ الْإِنْسَانِ إِمَاماً فِي جَسَدِهِ يَنْفِي عَنْهَا الشُّكُوكَ وَ يُثْبِتُ لَهَا الْيَقِينَ وَ هُوَ الْقَلْبُ وَ يُهْمِلُ ذَلِكَ فِي الْحُجَجِ وَ هُوَ قَوْلُهُ تَعَالَى فَلِلَّهِ الْحُجَّةُ الْبالِغَةُ فَلَوْ شاءَ لَهَداكُمْ أَجْمَعِينَ
And it was not for Allah-azwj Mighty and Majestic to Make an Imam for the limbs of the human being in his body negating the doubts from it and affirming the conviction for it, and it is the heart, and that is carried regarding the Divine Authorities, and it is Word of the Exalted: Say: ‘For Allah is the conclusive Proof. Then if He so Desires to, He will Guide you altogether’ [6:149];
وَ قَالَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَ قَالَ تَعَالَى أَنْ تَقُولُوا ما جاءَنا مِنْ بَشِيرٍ وَ لا نَذِيرٍ وَ قَالَ سُبْحَانَهُ وَ جَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا الْآيَةَ
And Said: lest there would happen to be an argument for the people against Allah after the (coming of) Rasools; [4:165]; and the Exalted Said: lest you should be saying, ‘There has neither come to us from a giver of glad tidings nor a warner’. [5:19]; and the Glorious Said: And We Made Imams from them, guiding by Our Command, due to their being patient, [32:24] – the Verse.
ثُمَّ فَرَضَ عَلَى الْأُمَّةِ طَاعَةَ وُلَاةِ أَمْرِهِ الْقُوَّامِ بِدِينِهِ كَمَا فَرَضَ عَلَيْهِمْ طَاعَةَ رَسُولِ اللَّهِ ص فَقَالَ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ
Then He-azwj Imposed upon the community the obedience to Master-asws of the command, the custodians of His-azwj religion, just as He-azwj had Imposed upon them obedience to Rasool-Allah-saww, so He-azwj Said: Obey Allah and obey the Rasool and those with (Divine) Authority from you. [4:59].
ثُمَّ بَيَّنَ مَحَلَّ وُلَاةِ أَمْرِهِ مِنْ أَهْلِ الْعِلْمِ بِتَأْوِيلِ كِتَابِهِ فَقَالَ عَزَّ وَ جَلَ وَ لَوْ رَدُّوهُ إِلَى الرَّسُولِ وَ إِلى أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ
Then He-azwj Explained the position of Master-asws of Command from the people of knowledge by interpreting His-azwj. The Mighty and Majestic: and if they had referred it to the Rasool and to the (Divine) Authority from them they would have known it, those who can extract it [4:83].
وَ عَجَزَ كُلُّ أَحَدٍ مِنَ النَّاسِ عَنْ مَعْرِفَةِ تَأْوِيلِ كِتَابِهِ غَيْرَهُمْ لِأَنَّهُمْ هُمُ الرَّاسِخُونَ فِي الْعِلْمِ الْمَأْمُونُونَ عَلَى تَأْوِيلِ التَّنْزِيلِ قَالَ اللَّهُ تَعَالَى وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ إِلَى آخِرِ الْآيَةِ
And every one from the people is unable from understanding His-azwj Book other than them-asws, because they-asws are the ones immersed in the knowledge, and ones trusted upon interpreting the Revelation. Allah-azwj the Exalted Said: And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge. [3:7] – up to the end of the Verse.
وَ قَالَ سُبْحَانَهُ بَلْ هُوَ آياتٌ بَيِّناتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ وَ طَلَبُ الْعِلْمِ أَفْضَلُ مِنَ الْعِبَادَةِ قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ
And the Glorious Said: But these are clear Verses in the chests of those Granted the Knowledge [29:49], and seeking the knowledge is superior to the worship. Allah-azwj Mighty and Majestic Said: But rather, Allah is feared by those from His knowledgeable servants. [35:28].
وَ بِالْعِلْمِ اسْتَحَقُّوا عِنْدَ اللَّهِ اسْمَ الصِّدْقِ وَ سَمَّاهُمْ بِهِ صَادِقِينَ وَ فَرَضَ طَاعَتَهُمْ عَلَى جَمِيعِ الْعِبَادِ بِقَوْلِهِ يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ كُونُوا مَعَ الصَّادِقِينَ
And due to the knowledge, they would be deserving in the Presence of Allah-azwj the name, ‘The truthfulness’, and He-azwj has Named them-asws as ‘The Truthful’ with it and Imposed obedience to them-asws upon entirety of the servants by His-azwj Words: O you who believe! Fear Allah and be with the truthful ones [9:119].
فَجَعَلَهُمْ أَوْلِيَاءَهُ وَ جَعَلَ وَلَايَتَهُمْ وَلَايَتَهُ وَ حِزْبَهُمْ حِزْبَهُ فَقَالَ وَ مَنْ يَتَوَلَّ اللَّهَ وَ رَسُولَهُ وَ الَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغالِبُونَ وَ قَالَ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ راكِعُونَ
He-azwj Made them-asws as His-azwj Guardians-asws and Made their-asws Wilayah as being His-azwj Wilayah, and their-asws party as being His-azwj Party. He-azwj Said: And whoever takes Allah and His Rasool and those who believe for a Guardian, then they are the party of Allah, they would be triumphant [5:56] But rather, your Guardian is Allah, and His Rasool, and those who are believing, those who are establishing the Salat and are giving the Zakat while they are performing Ruku [5:55].
وَ اعْلَمُوا رَحِمَكُمُ اللَّهُ إِنَّمَا هَلَكَتْ هَذِهِ الْأُمَّةُ وَ ارْتَدَّتْ عَلَى أَعْقَابِهَا بَعْدَ نَبِيِّهَا ص بِرُكُوبِهَا طَرِيقَ مَنْ خَلَا مِنَ الْأُمَمِ الْمَاضِيَةِ وَ الْقُرُونِ السَّالِفَةِ الَّذِينَ آثَرُوا عِبَادَةَ الْأَوْثَانِ عَلَى طَاعَةِ أَوْلِيَاءِ اللَّهِ عَزَّ وَ جَلَّ وَ تَقْدِيمِهِمْ مَنْ يَجْهَلُ عَلَى مَنْ يَعْلَمُ
And know, may Allah-azwj have Mercy on you all, this community has rather been destroyed and reneged upon its heels after its Prophet-saww by riding the path of the ones from the past communities and the past generations, those who had preferred worshipping the idols over obedience of Guardians-as of Allah-azwj Mighty and Majestic and their advancing the ignorant one over the one who knows.
فَعَقَّبَهَا اللَّهُ تَعَالَى بِقَوْلِهِ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَ الَّذِينَ لا يَعْلَمُونَ إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ
So, Allah-azwj the Exalted Followed it by His-azwj Words: Say: ‘Are they equal, those who do not know and those do know?’ But rather, the ones of the understanding will heed [39:9].
وَ قَالَ فِي الَّذِينَ اسْتَوْلَوْا عَلَى تُرَاثِ رَسُولِ اللَّهِ بِغَيْرِ حَقٍّ مِنْ بَعْدِ وَفَاتِهِ أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى فَما لَكُمْ كَيْفَ تَحْكُمُونَ
And He-azwj Said regarding those who took charge o the inheritance of Rasool-Allah-saww without right, from after his-saww expiry: Is He then Who Guides to the Truth more worthy to be followed, or he who does not find Guidance unless he is himself Guided? So what is the matter with you; how are you judging? [10:35].
فَلَوْ جَازَ لِلْأُمَّةِ الِايتِمَامُ بِمَنْ لَا يَعْلَمُ أَوْ بِمَنْ يَجْهَلُ لَمْ يَقُلْ إِبْرَاهِيمُ ع لِأَبِيهِ لِمَ تَعْبُدُ ما لا يَسْمَعُ وَ لا يُبْصِرُ وَ لا يُغْنِي عَنْكَ شَيْئاً
If it was allowed for the community to be led by the one who does not know or by the ignorant one, Ibrahim-as would not have said to his-as (adopted) father: Why do you worship what neither hears nor sees, nor does it avail you of anything?’ [19:42].
فَالنَّاسُ أَتْبَاعُ مَنِ اتَّبَعُوهُ مِنْ أَئِمَّةِ الْحَقِّ وَ أَئِمَّةِ الْبَاطِلِ قَالَ اللَّهُ عَزَّ وَ جَلَ يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ فَمَنْ أُوتِيَ كِتابَهُ بِيَمِينِهِ فَأُولئِكَ يَقْرَؤُنَ كِتابَهُمْ وَ لا يُظْلَمُونَ فَتِيلًا
The people follow the one they follow, from the Imams-asws of the truth and the imams of the falsehood. Allah-azwj Mighty and Majestic Said: On the Day (of Judgment), We will be Calling every human being with their Imam. So one who is Given the Book in his right hand, so they would be reading their books and they would not be wronged (even) the husk of a date stone [17:71].
فَمَنِ ائْتَمَّ بِالصَّادِقِينَ حُشِرَ مَعَهُمْ وَ مَنِ ائْتَمَّ بِالْمُنَافِقِينَ حُشِرَ مَعَهُمْ قَالَ رَسُولُ اللَّهِ ص يُحْشَرُ الْمَرْءُ مَعَ مَنْ أَحَبَّ قَالَ إِبْرَاهِيمُ ع فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي
The one led by the truthful ones would be Resurrected with them-asws, and the one led by the hypocrites would be Resurrected with them. Rasool-Allah-saww said: ‘The person will be Resurrected with the one he loves’. Ibrahim-as said: ‘So the one who follows me, then he is from me, [14:36].
وَ أَصْلُ الْإِيمَانِ الْعِلْمُ وَ قَدْ جَعَلَ اللَّهُ تَعَالَى لَهُ أَهْلًا نَدَبَ إِلَى طَاعَتِهِمْ وَ مَسْأَلَتِهِمْ فَقَالَ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ
And the origin of the Eman is the knowledge, and Allah-azwj the Exalted has Made people for it, He-azwj has Called them-asws to obey them and ask them-asws. He-azwj Said: therefore ask the people of Al Zikr if you don’t know [16:43].
وَ قَالَ جَلَّتْ عَظَمَتُهُ وَ أْتُوا الْبُيُوتَ مِنْ أَبْوابِها وَ الْبُيُوتُ فِي هَذَا الْمَوْضِعِ اللَّاتِي عَظَّمَ اللَّهُ بِنَاءَهَا بِقَوْلِهِ فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ
And Majestic is His-azwj Magnificent Said: and come to the houses from its doors; [2:189], and the houses in this place are those Allah-azwj has Magnified their construction by His-azwj Words: (The Light is) in houses which Allah has Allowed to be Exalted and His Name is being Mentioned in these; [24:36].
ثُمَّ بَيَّنَ مَعْنَاهَا لِكَيْلَا يَظُنَّ أَهْلُ الْجَاهِلِيَّةِ أَنَّهَا بُيُوتٌ مَبْنِيَّةٌ فَقَالَ تَعَالَى رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ
Then He-azwj Explained its meaning lest the ignorant people think these are built houses, so the Exalted Said: Men whom neither trading nor selling diverts them from the Zikr of Allah [24:37].
فَمَنْ طَلَبَ الْعِلْمَ فِي هَذِهِ الْجِهَةِ أَدْرَكَهُ قَالَ رَسُولُ اللَّهِ ص أَنَا مَدِينَةُ الْعِلْمِ وَ فِي مَوْضِعٍ آخَرَ أَنَا مَدِينَةُ الْحِكْمَةِ وَ عَلِيٌّ بَابُهَا فَمَنْ أَرَادَ الْحِكْمَةَ فَلْيَأْتِهَا مِنْ بَابِهَا
The one who seeks the knowledge in this aspect would come across it. Rasool-Allah-saww said: ‘I-saww am the city of knowledge (and Ali-asws is its door)’, and in another place, ‘I-saww am the city of wisdom and Ali-asws is its door, so the one who wants the wisdom, let him come to it from its door’.
وَ كُلُّ هَذَا مَنْصُوصٌ فِي كِتَابِهِ تَعَالَى إِلَّا أَنَّ لَهُ أَهْلًا يَعْلَمُونَ تَأْوِيلَهُ فَمَنْ عَدَلَ مِنْهُمْ إِلَى الَّذِينَ يَنْتَحِلُونَ مَا لَيْسَ لَهُمْ وَ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْوِيلِهِ
And all this is a text in the Book of the Exalted except that there are people for it knowing its interpretation. The one who turns away from them-asws to those who are arrogating what isn’t for them, then as for those in whose hearts there is perversity, so they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation. [3:7].
وَ هُوَ تَأْوِيلُهُ بِلَا بُرْهَانٍ وَ لَا دَلِيلٍ وَ لَا هُدًى هَلَكَ وَ أَهْلَكَ وَ خَسِرَتْ صَفْقَتُهُ وَ ضَلَّ سَعْيُهُ يَوْمَ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَ رَأَوُا الْعَذابَ وَ تَقَطَّعَتْ بِهِمُ الْأَسْبابُ
And it is an interpretation with neither any proof nor evidence nor guidance. He gets destroyed and destroys others, and his deal incur a loss, and his striving would be lost on the Day When those who were followed shall disavow from those who followed (them), and they see the Punishment, and the reasons are cut off with them [2:166].
وَ إِنَّمَا هُوَ حَقٌّ وَ بَاطِلٌ وَ إِيمَانٌ وَ كُفْرٌ وَ عِلْمٌ وَ جَهْلٌ وَ سَعَادَةٌ وَ شِقْوَةٌ وَ جَنَّةٌ وَ نَارٌ لَنْ يَجْتَمِعَ الْحَقُّ وَ الْبَاطِلُ فِي قَلْبِ امْرِئٍ قَالَ اللَّهُ تَعَالَى ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ
And rather, it is truth and falsehood, and Eman and Kufr, and knowledge and ignorance, and happiness and misery, and Paradise and Fire. The truth and the falsehood will never gather in the heart of a person. Allah-azwj the Exalted Said: Allah did not Make two hearts for a man to be inside him, [33:4].
وَ إِنَّمَا هَلَكَ النَّاسُ حِينَ سَاوَوْا بَيْنَ أَئِمَّةِ الْهُدَى وَ بَيْنَ أَئِمَّةِ الْكُفْرِ وَ قَالُوا إِنَّ الطَّاعَةَ مَفْرُوضَةٌ لِكُلِّ مَنْ قَامَ مَقَامَ النَّبِيِّ ص بَرّاً كَانَ أَوْ فَاجِراً فَأْتُوا مِنْ قِبَلِ ذَلِكَ
And rather the people were destroyed when they equated between the Imams-asws of guidance and imams of Kufr, and they said, ‘The Imposed obedience is to everyone who stands in place of the Prophet-saww, whether he was righteous or immoral’, so they were brought (destruction) from that direction.
قَالَ اللَّهُ سُبْحَانَهُ أَ فَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ ما لَكُمْ كَيْفَ تَحْكُمُونَ وَ قَالَ اللَّهُ تَعَالَى هَلْ يَسْتَوِي الْأَعْمى وَ الْبَصِيرُ أَمْ هَلْ تَسْتَوِي الظُّلُماتُ وَ النُّورُ
Allah-azwj the Glorious Said: Should We Treat the submitters like the criminals? [68:35] What is the matter with you? How are you judging? [68:36]; and Said: ‘Are they equal, the blind and the seeing one? Or is it equal, the darkness and the light? [13:16].
فَقَالَ فِيمَنْ سَمَّوْهُمْ مِنْ أَئِمَّةِ الْكُفْرِ بِأَسْمَاءِ أَئِمَّةِ الْهُدَى مِمَّنْ غَصَبَ أَهْلَ الْحَقِّ مَا جَعَلَهُ اللَّهُ لَهُمْ وَ فِيمَنْ أَعَانَ أَئِمَّةَ الضَّلَالِ عَلَى ظُلْمِهِمْ إِنْ هِيَ إِلَّا أَسْماءٌ سَمَّيْتُمُوها أَنْتُمْ وَ آباؤُكُمْ ما أَنْزَلَ اللَّهُ بِها مِنْ سُلْطانٍ
He-azwj Said regarding the ones who had named the imams of Kufr with the names (titles) of Imams-asws of guidance, from the ones who had usurped the people-asws of truth of what Allah‑azwj had Made it to be for them-asws, and regarding the ones who had assisted the imams of straying upon oppressing them-asws that Surely, these are only names (which) you and your fathers have named. Allah did not Send any Authorisation of it. [53:23].
فَأَخْبَرَهُمُ اللَّهُ سُبْحَانَهُ بِعَظِيمِ افْتِرَائِهِمْ عَلَى جُمْلَةِ أَهْلِ الْإِيمَانِ بِقَوْلِهِ تَعَالَى إِنَّما يَفْتَرِي الْكَذِبَ الَّذِينَ لا يُؤْمِنُونَ بِآياتِ اللَّهِ وَ قَوْلِهِ تَعَالَى وَ مَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ اللَّهِ
Allah-azwj the Glorious Informed them of their mighty fabrication upon all the people of Eman, in Words of the Exalted: But rather, the lie is fabricated by those who do not believe in the Signs of Allah, [16:105]; and Words of the Exalted: And who is more straying than the one who follows his own whims without a Guidance from Allah? [28:50].
وَ بِقَوْلِهِ سُبْحَانَهُ أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً لا يَسْتَوُونَ وَ بِقَوْلِهِ تَعَالَى أَ فَمَنْ كانَ عَلى بَيِّنَةٍ مِنْ رَبِّهِ كَمَنْ هُوَ أَعْمى
And in Words of the Glorious: Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18]; and in Words of the Exalted: So, is one who was upon a clear proof from his Lord like one [47:14], who is blind?
فَبَيَّنَ اللَّهُ عَزَّ وَ جَلَّ بَيْنَ الْحَقِّ وَ الْبَاطِلِ فِي كَثِيرٍ مِنْ آيَاتِ الْقُرْآنِ وَ لَمْ يَجْعَلْ لِلْعِبَادِ عُذْراً فِي مُخَالَفَةِ أَمْرِهِ بَعْدَ الْبَيَانِ وَ الْبُرْهَانِ وَ لَمْ يَتْرُكْهُمْ فِي لَبْسٍ مِنْ أَمْرِهِمْ
Allah-azwj Mighty and Majestic Explained between the truth and the falsehood in many from the Verses of the Quran, and He-azwj has not Made (left) any excuse for the servants in opposing His-azwj Quran after the explanation, and the proof, and He-azwj has not Left them in confusion from their affairs.
وَ لَقَدْ رَكِبَ الْقَوْمُ الظُّلْمَ وَ الْكُفْرَ فِي اخْتِلَافِهِمْ بَعْدَ نَبِيِّهِمْ وَ تَفْرِيقِهِمُ الْأُمَّةَ وَ تَشْتِيتِ أَمْرِ الْمُسْلِمِينَ وَ اعْتِدَائِهِمْ عَلَى أَوْصِيَاءِ رَسُولِ اللَّهِ ص بَعْدَ أَنْ بَيَّنَ لَهُمْ مِنَ الثَّوَابِ عَلَى الطَّاعَةِ وَ الْعِقَابِ عَلَى الْمَعْصِيَةِ بِالْمُخَالَفَةِ فَاتَّبِعُوا أَهْوَاءَهُمْ وَ تَرَكُوا مَا أَمَرَهُمُ اللَّهُ بِهِ وَ رَسُولُهُ
The people perpetrated the injustices and Kufr due to their differences after their Prophet‑saww and their dividing the community, and scattering the affairs of the Muslims, and their assaults upon the successors-asws of Rasool-Allah-saww after having been explained to them of the Rewards upon the obedience and the Punishment upon the disobedience due to the opposition. But they pursued their whims and neglected what Allah-azwj and His-azwj Rasool‑saww had Commanded them with.
قَالَ تَعَالَى وَ ما تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتابَ إِلَّا مِنْ بَعْدِ ما جاءَتْهُمُ الْبَيِّنَةُ ثُمَّ أَبَانَ فَضْلَ الْمُؤْمِنِينَ فَقَالَ سُبْحَانَهُ إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ هُمْ خَيْرُ الْبَرِيَّةِ
Allah-azwj the Exalted: And those Given the Book did not separate except from after the clear evidence had come to them [98:4]. Then He-azwj Clarified the merits of the Momineen, so the Exalted Said: Surely those who believe and are doing righteous deeds, those, they are the best of the Created beings [98:7].
ثُمَّ وَصَفَ مَا أَعَدَّهُ مِنْ كَرَامَتِهِ تَعَالَى لَهُمْ وَ مَا أَعَدَّهُ لِمَنْ أَشْرَكَ بِهِ وَ خَالَفَ أَمْرَهُ وَ عَصَى وَلِيَّهُ مِنَ النَّقِمَةِ وَ الْعَذَابِ
The He-azwj Described what He-azwj the Exalted has Prepared for them and what He-azwj has Prepared for the one associating with Him-azwj, and opposes His-azwj Command, and disobeys His-azwj Guardian-asws, from the Torment and the Punishment.
فَفَرَّقَ بَيْنَ صِفَاتِ الْمُهْتَدِينَ وَ صِفَاتِ الْمُعْتَدِينَ فَجَعَلَ ذَلِكَ مَسْطُوراً فِي كَثِيرٍ مِنْ آيَاتِ كِتَابِهِ وَ لِهَذِهِ الْعِلَّةِ قَالَ اللَّهُ تَعَالَى أَ فَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلى قُلُوبٍ أَقْفالُها
He-azwj Differentiated between the descriptions of the guided ones and descriptions of the transgressors. He-azwj Made that to be hidden in many of the Verses of His-azwj, and for this reason, Allah-azwj the Exalted Said: So do they not ponder on the Quran, or are there locks upon (their) hearts [47:24].
فَتَرَى مَنْ هُوَ الْإِمَامُ الَّذِي يَسْتَحِقُّ هَذِهِ الصِّفَةَ مِنَ اللَّهِ عَزَّ وَ جَلَّ الْمَفْرُوضُ عَلَى الْأُمَّةِ طَاعَتُهُ مَنْ لَمْ يُشْرِكْ بِاللَّهِ تَعَالَى طَرْفَةَ عَيْنٍ وَ لَمْ يَعْصِهِ فِي دَقِيقَةٍ وَ لَا جَلِيلَةٍ قَطُّ أَمْ مَنْ أَنْفَدَ عُمُرَهُ وَ أَكْثَرَ أَيَّامِهِ فِي عِبَادَةِ الْأَوْثَانِ ثُمَّ أَظْهَرَ الْإِيمَانَ وَ أَبْطَنَ النِّفَاقَ
So you can see who is the Imam-asws who deserves this quality from Allah-azwj Mighty and Majestic, obedience to him-asws is Imposed from Allah-azwj, one-asws who did not associate with Allah-azwj the Exalted even for the blink of an eye and did not disobey Him-azwj in neither a minute nor more at all, or is it the one who spent his lifetime and most of his days in worshipping the idols? Then he manifested the Eman and hid the hypocrisy.
وَ هَلْ مِنْ صِفَةِ الْحَكِيمِ أَنْ يُطَهِّرَ الْخَبِيثَ بِالْخَبِيثِ وَ يُقِيمَ الْحُدُودَ عَلَى الْأُمَّةِ مَنْ فِي جَنْبِهِ الْحُدُودُ الْكَثِيرَةُ وَ هُوَ سُبْحَانَهُ يَقُولُ أَ تَأْمُرُونَ النَّاسَ بِالْبِرِّ وَ تَنْسَوْنَ أَنْفُسَكُمْ وَ أَنْتُمْ تَتْلُونَ الْكِتابَ أَ فَلا تَعْقِلُونَ
And is it from the Description of the Wise that He-azwj would Purify the wicked with the wicked and Establish the legal penalties upon the community, one who has a lot of legal penalties due upon himself while He-azwj the Glorious is Saying: You are instructing the people with the righteousness and are forgetting yourselves and you are reciting the Book. Are you not using your intellects? [2:44].
أَ وَ لَمْ يَأْمُرِ اللَّهُ عَزَّ وَ جَلَّ نَبِيَّهُ ص بِتَبْلِيغِ مَا عَهِدَهُ إِلَيْهِ فِي وَصِيِّهِ وَ إِظْهَارِ إِمَامَتِهِ وَ وَلَايَتِهِ بِقَوْلِهِ يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَ إِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ
Or did not Allah-azwj Mighty and Majestic Command His-azwj Prophet-saww with preaching what He-azwj had Covenanted to him-saww regarding his-saww successor-asws and reveal his-asws Imamate and his-asws Wilayah, in His-azwj Words: O you Rasool! Deliver what has been Revealed unto you from your Lord; and if you don’t do so, then you have not delivered His Message, and Allah will Protect you from the people. [5:67].
فَبَلَّغَ رَسُولُ اللَّهِ ص مَا قَدْ سَمِعَ وَ عَلِمَ أَنَّ الشَّيَاطِينَ اجْتَمَعُوا إِلَى إِبْلِيسَ فَقَالُوا لَهُ أَ لَمْ تَكُنْ أَخْبَرْتَنَا أَنَّ مُحَمَّداً إِذَا مَضَى نَكَثَتْ أُمَّتُهُ عَهْدَهُ وَ نَقَضَتْ سُنَّتَهُ وَ أَنَّ الْكِتَابَ الَّذِي جَاءَ بِهِ يَشْهَدُ بِذَلِكَ
So Rasool-Allah-saww did preach what he-saww had heard and knew that the Satans-la had gathered to Iblees-la and they-la said to him-la, ‘Had you-la not informed us-la that when Muhammad-saww passes away his-saww community will be breaking his-saww pace and expire his‑as Sunnah, and the Book which he-saww had come with testifies with that?
وَ هُوَ قَوْلُهُ وَ ما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَ فَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى أَعْقابِكُمْ فَكَيْفَ يَتِمُّ هَذَا وَ قَدْ نَصَبَ لِأُمَّتِهِ عَلَماً وَ أَقَامَ لَهُمْ إِمَاماً
And it is His-azwj Word: And Muhammad is not except for a Rasool; the Rasools have already passed away before him; so if he dies or is killed will you turn back upon your heels? And the one who turns back upon his heels, [3:144]. So how can this be completed and he-saww has already nominated a flag for his-saww community and has established an Imam-asws for them?’
فَقَالَ لَهُمْ إِبْلِيسُ لَا تَجْزَعُوا مِنْ هَذَا فَإِنَّ أُمَّتَهُ يَنْقُضُونَ عَهْدَهُ وَ يَغْدِرُونَ بِوَصِيِّهِ مِنْ بَعْدِهِ وَ يَظْلِمُونَ أَهْلَ بَيْتِهِ وَ يُهْمِلُونَ ذَلِكَ لِغَلَبَةِ حُبِّ الدُّنْيَا عَلَى قُلُوبِهِمْ وَ تَمَكُّنِ الْحَمِيَّةِ وَ الضَّغَائِنِ فِي نُفُوسِهِمْ وَ اسْتِكْبَارِهِمْ وَ عِزِّهِمْ
Iblees-la said to them-la: ‘Do not panic from this, for his-saww community will be breaking his‑saww pact and betraying his-saww successor-asws from after him-asws, and they will be oppressing People-asws of his-saww Household, and they will be carrying that out due to the prevailing of the love of the world upon their hearts and enabling the prejudices and the grudges in their souls, and their arrogances and their self-esteem’.
فَأَنْزَلَ اللَّهُ تَعَالَى وَ لَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلَّا فَرِيقاً مِنَ الْمُؤْمِنِينَ.
So Allah-azwj the Exalted Revealed: And Iblees did ratify his conjecture upon them, so they (all) followed him except a group from the Momineen [34:20]’’.[52]
30- كا، الكافي عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ آدَمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ الرَّزَّاقِ بْنِ مِهْرَانَ عَنِ الْحُسَيْنِ بْنِ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ أُنَاساً تَكَلَّمُوا فِي هَذَا الْقُرْآنِ بِغَيْرِ عِلْمٍ وَ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتابَ مِنْهُ آياتٌ مُحْكَماتٌ هُنَّ أُمُّ الْكِتابِ وَ أُخَرُ مُتَشابِهاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْوِيلِهِ وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ الْآيَةَ
(The book) ‘Al-Kafi’ – From Ali Bin Muhammad, from one of his companions, from Adam Bin Is’haq, from Abdul Razzaq Bin Mihran, from Al-Husayn Bin Maymoun, from Muhammad Bin Salim,
‘From Abu Ja’far-asws having said: ‘Some people are speaking regarding this Quran without knowledge, and that is because Allah-azwj Blessed and Exalted Says: He is the One Who Revealed the Book unto you; from it are Decisive Verses – these are the Mother of the Book; and others are Allegorical. Then as for those in whose hearts there is perversity, so they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation. And none knows its interpretation except Allah, [3:7] – the Verse.
فَالْمَنْسُوخَاتُ مِنَ الْمُتَشَابِهَاتِ وَ الْمُحْكَمَاتُ مِنَ النَّاسِخَاتِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ نُوحاً إِلَى قَوْمِهِ أَنِ اعْبُدُوا اللَّهَ وَ اتَّقُوهُ وَ أَطِيعُونِ ثُمَّ دَعَاهُمْ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَحْدَهُ وَ أَنْ يَعْبُدُوهُ وَ لَا يُشْرِكُوا بِهِ شَيْئاً
The Abrogated, and the Allegorical, and the Decisive from the Abrogating is Allah-azwj Mighty and Majestic Sent Noah-as to his-as people: That you should worship Allah and fear Him and obey me [71:3]. Then he-as called them to Allah-azwj Mighty and Majestic Alone, and they should worship Him-azwj and not associate anything with Him-azwj.
ثُمَّ بَعَثَ الْأَنْبِيَاءَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ عَلَى ذَلِكَ إِلَى أَنْ بَلَغُوا مُحَمَّداً ص فَدَعَاهُمْ إِلَى أَنْ يَعْبُدُوا اللَّهَ وَ لَا يُشْرِكُوا بِهِ شَيْئاً
Then He-azwj Sent the Prophets-as, may the Salawaat of Allah-azwj be upon them-as, until it reached Muhammad-saww. He-saww called them to that they should worship Allah-azwj and not associate anything with Him-azwj.
وَ قَالَ شَرَعَ لَكُمْ مِنَ الدِّينِ ما وَصَّى بِهِ نُوحاً وَ الَّذِي أَوْحَيْنا إِلَيْكَ وَ ما وَصَّيْنا بِهِ إِبْراهِيمَ وَ مُوسى وَ عِيسى أَنْ أَقِيمُوا الدِّينَ وَ لا تَتَفَرَّقُوا فِيهِ كَبُرَ عَلَى الْمُشْرِكِينَ ما تَدْعُوهُمْ إِلَيْهِ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشاءُ وَ يَهْدِي إِلَيْهِ مَنْ يُنِيبُ
And He-azwj Said: He has Legislated for you from the Religion what He Bequeathed with to Noah, and which We Revealed to you, and what We Bequeathed with to Ibrahim, and Musa, and Isa that: “Establish the Religion and do not be divided in it!” Greatly difficult it is upon those who associate what you are calling them to. Allah Chooses to the ones He so Desires to and He Guides ones who are penitent [42:13].
فَبَعَثَ الْأَنْبِيَاءَ إِلَى قَوْمِهِمْ بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ الْإِقْرَارِ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ
He-azwj Sent the Prophets-as to their-as people with the testimony that there is no god except Allah-azwj and the acceptance with what he-saww had come with from the Presence of Allah-azwj.
فَمَنْ آمَنَ مُخْلِصاً وَ مَاتَ عَلَى ذَلِكَ أَدْخَلَهُ اللَّهُ الْجَنَّةَ بِذَلِكَ وَ ذَلِكَ أَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ وَ ذَلِكَ أَنَّ اللَّهَ لَمْ يَكُنْ يُعَذِّبُ عَبْداً حَتَّى يُغَلِّظَ عَلَيْهِ فِي الْقَتْلِ وَ الْمَعَاصِي الَّتِي أَوْجَبَ اللَّهُ عَلَيْهِ بِهَا النَّارَ لِمَنْ عَمِلَ بِهَا
The one who believes sincerely and dies upon that, Allah-azwj will Enter him into the Paradise due to that, and that is because Allah-azwj isn’t the lease unjust to the servants, and is because Allah-azwj will not be Punishing any servant until He-azwj is Harsh upon him regarding the killing and the disobedience which Allah-azwj has Obligated the Fire upon him due to it, for the one who works with it.
فَلَمَّا اسْتَجَابَ لِكُلِّ نَبِيٍّ مَنِ اسْتَجَابَ لَهُ مِنْ قَوْمِهِ مِنَ الْمُؤْمِنِينَ جَعَلَ لِكُلِّ نَبِيٍّ مِنْهُمْ شِرْعَةً وَ مِنْهَاجاً وَ الشِّرْعَةُ وَ الْمِنْهَاجُ سَبِيلٌ وَ سُنَّةٌ
When they answered to every Prophet-saww, the ones from the Momineen from his-as people who answered to him-as, He-azwj Made for every Prophet-as from them-as, a Law and a Manifesto, and the Law and the Manifesto as a way and a Sunnah.
وَ قَالَ اللَّهُ لِمُحَمَّدٍ ص إِنَّا أَوْحَيْنا إِلَيْكَ كَما أَوْحَيْنا إِلى نُوحٍ وَ النَّبِيِّينَ مِنْ بَعْدِهِ وَ أَمَرَ كُلَّ نَبِيٍّ بِالْأَخْذِ بِالسَّبِيلِ وَ السُّنَّةِ وَ كَانَ مِنَ السَّبِيلِ وَ السُّنَّةِ الَّتِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهَا مُوسَى ع أَنْ جَعَلَ عَلَيْهِمُ السَّبْتَ
And Allah-azwj Said to Muhammad-saww: Surely, We have Revealed unto you as We had Revealed unto Noah, and the Prophets after him, [4:163], and He-azwj Commanded every Prophet-as with taking to the way and the Sunnah, and it was from the way and the Sunnah which Allah-azwj Mighty and Majestic had Commanded Musa-as with that he-as should make the Sabbath to be upon them and it was from the magnificence of the Sabbath and it (fishing) was not permitted.
وَ كَانَ مِنْ أَعْظَمِ السَّبْتِ وَ لَمْ يَسْتَحِلَّ أَنْ يَفْعَلَ ذَلِكَ مِنْ خَشْيَةِ اللَّهِ أَدْخَلَهُ اللَّهُ الْجَنَّةَ وَ مَنِ اسْتَخَفَّ بِحَقِّهِ وَ اسْتَحَلَّ مَا حَرَّمَ اللَّهُ عَلَيْهِ مِنَ الْعَمَلِ الَّذِي نَهَاهُ اللَّهُ عَنْهُ فِيهِ أَدْخَلَهُ اللَّهُ عَزَّ وَ جَلَّ النَّارَ وَ ذَلِكَ حَيْثُ اسْتَحَلُّوا الْحِيتَانَ وَ احْتَبَسُوهَا وَ أَكَلُوهَا يَوْمَ السَّبْتِ غَضِبَ اللَّهُ عَلَيْهِمْ مِنْ غَيْرِ أَنْ يَكُونُوا أَشْرَكُوا بِالرَّحْمَنِ وَ لَا شَكُّوا فِي شَيْءٍ مِمَّا جَاءَ بِهِ مُوسَى ع
If one were to do that from fearing Allah-azwj, Allah-azwj would Enter him into the Paradise, and the one who takes lightly with its right and permits what Allah-azwj has Prohibited upon him, from the work which Allah-azwj had Forbidden from during it, Allah-azwj Mighty and Majestic would Enter him into the Fire, and that is where they permitted the fishing and trapped them and consumed them on the day of the Sabbath. Allah-azwj was Wrathful upon them from without their having been associating with the Beneficent, nor doubted in anything from what Musa-as had come with.
قَالَ اللَّهُ عَزَّ وَ جَلَ وَ لَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنْكُمْ فِي السَّبْتِ فَقُلْنا لَهُمْ كُونُوا قِرَدَةً خاسِئِينَ
Allah-azwj Mighty and Majestic Said: And you have known those among you who transgressed during the Saturday, so We Said to them: “Become apes, despised!” [2:65].
ثُمَّ بَعَثَ اللَّهُ عِيسَى ع بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ الْإِقْرَارِ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ وَ جَعَلَ لَهُمْ شِرْعَةً وَ مِنْهَاجاً فَهَدَمَتِ السَّبْتَ الَّذِي أُمِرُوا بِهِ أَنْ يُعَظِّمُوهُ قَبْلَ ذَلِكَ وَ عَامَّةَ مَا كَانُوا عَلَيْهِ مِنَ السَّبِيلِ وَ السُّنَّةِ الَّتِي جَاءَ بِهَا مُوسَى
Then Allah-azwj Sent Musa-as with the testimony that there is no god except Allah-azwj and the acceptance with what he-as had come with from the Presence of Allah-azwj and Made a Law for them and a Manifesto. He-as demolished the Sabbath which they had been Commanded with and had been revering before that, and the generality of what they had been upon from the way, and the Sunnah which Musa-as had come with.
فَمَنْ لَمْ يَتَّبِعْ سَبِيلَ عِيسَى أَدْخَلَهُ اللَّهُ النَّارَ وَ إِنْ كَانَ الَّذِي جَاءَ بِهِ النَّبِيُّونَ جَمِيعاً أَنْ لَا يُشْرِكُوا بِاللَّهِ شَيْئاً
So the one who did not follow the way of Isa-as, Allah-azwj would Enter him into the Fire, and even if it was that which entirety of the Prophets-as had come with that they should no associate anything with Allah-azwj.
ثُمَّ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ مُحَمَّداً ص وَ هُوَ بِمَكَّةَ عَشْرَ سِنِينَ فَلَمْ يَمُتْ بِمَكَّةَ فِي تِلْكَ الْعَشْرِ سِنِينَ أَحَدٌ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ إِلَّا أَدْخَلَهُ اللَّهُ الْجَنَّةَ بِإِقْرَارِهِ وَ هُوَ إِيمَانُ التَّصْدِيقِ وَ لَمْ يُعَذِّبِ اللَّهُ أَحَداً مِمَّنْ مَاتَ وَ هُوَ مُتَّبِعٌ لِمُحَمَّدٍ ص عَلَى ذَلِكَ إِلَّا مَنْ أَشْرَكَ بِالرَّحْمَنِ
Then Allah-azwj Mighty and Majestic Sent Muhammad-saww and he-saww was in Makkah for ten years. In those ten years, there was no one in Makkah who died testifying that there is no god except Allah-azwj and that Muhammad-saww is Rasool-saww of Allah-azwj except Allah-azwj Entered him into the Paradise due to his acceptance, and it is Eman of the ratification, and Allah-azwj did not Punish anything from the ones who dies and he was a follower of Muhammad-saww upon that, except the one who associated with the Beneficent.
وَ تَصْدِيقُ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْزَلَ عَلَيْهِ فِي سُورَةِ بَنِي إِسْرَائِيلَ بِمَكَّةَ وَ قَضى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَ بِالْوالِدَيْنِ إِحْساناً إِلَى قَوْلِهِ تَعَالَى إِنَّهُ كانَ بِعِبادِهِ خَبِيراً بَصِيراً
And the ratification of that is that Allah-azwj Mighty and Majestic Revealed unto him-as in Surah ‘Bani Israeel’ in Makkah: And your Lord has Decreed that you shall not worship except Him, and goodness with the parents [17:23] – up to Words of the Exalted: Informed, Insightful [17:30].
أَدَبٌ وَ عِظَةٌ وَ تَعْلِيمٌ وَ نَهْيٌ خَفِيفٌ وَ لَمْ يَعِدْ عَلَيْهِ وَ لَمْ يَتَوَاعَدْ عَلَى اجْتِرَاحِ شَيْءٍ مِمَّا نَهَى عَنْهُ وَ أَنْزَلَ نَهْياً عَنْ أَشْيَاءَ حَذَّرَ عَلَيْهَا وَ لَمْ يُغَلِّظْ فِيهَا وَ لَمْ يَتَوَاعَدْ عَلَيْهَا
He-saww educated, and preached, and taught, and prohibited lightly and he-saww did not threaten anything upon the audacity from what he-saww had prohibited from, and He-azwj Revealed prohibitions about things cautioning upon these and was not harsh in it and did not threaten upon it.
وَ قَالَ وَ لا تَقْتُلُوا أَوْلادَكُمْ خَشْيَةَ إِمْلاقٍ نَحْنُ نَرْزُقُهُمْ وَ إِيَّاكُمْ إِنَّ قَتْلَهُمْ كانَ خِطْأً كَبِيراً
And He-azwj Said: And do not kill your children for fear of destitution. We sustain them and you. Surely your killing them was a major mistake [17:31].
وَ لا تَقْرَبُوا الزِّنى إِنَّهُ كانَ فاحِشَةً وَ ساءَ سَبِيلًا
And do not go near the adultery; it was always an immorality and an evil way [17:32]
وَ لا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَ مَنْ قُتِلَ مَظْلُوماً فَقَدْ جَعَلْنا لِوَلِيِّهِ سُلْطاناً فَلا يُسْرِفْ فِي الْقَتْلِ إِنَّهُ كانَ مَنْصُوراً
And do not kill the soul which Allah has Forbidden, except with the right; and one who is killed unjustly, so We have Made an authority to be for his guardian, but he should not be excessive in the killing. He would always be Helped [17:33]
وَ لا تَقْرَبُوا مالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَ أَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كانَ مَسْؤُلًا
And do not approach the wealth of the orphan except by which is best until he reaches maturity; and fulfil the oath, surely the oath would always be questioned about [17:34]
وَ أَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَ زِنُوا بِالْقِسْطاسِ الْمُسْتَقِيمِ ذلِكَ خَيْرٌ وَ أَحْسَنُ تَأْوِيلًا
And fulfil the measure when you measure out and weigh with the straight scale; that is good and of excellent interpretation [17:35]
وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا وَ لا تَمْشِ فِي الْأَرْضِ مَرَحاً إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَ لَنْ تَبْلُغَ الْجِبالَ طُولًا
And do not stand on what there isn’t any knowledge for you of it. Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36]
And do not go about in the land exultingly. You can never cut through the earth and can never reach the mountains in height [17:37]
كُلُّ ذلِكَ كانَ سَيِّئُهُ عِنْدَ رَبِّكَ
All that, its evil is Disliked in the Presence of your Lord [17:38]
مَكْرُوهاً ذلِكَ مِمَّا أَوْحى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ وَ لا تَجْعَلْ مَعَ اللَّهِ إِلهاً آخَرَ فَتُلْقى فِي جَهَنَّمَ مَلُوماً مَدْحُوراً
That is from what your Lord Revealed unto you, from the Wisdom, and do not Make another god to be with Allah so you will be Thrown into Hell, Blamed, Forsaken [17:39].
وَ أَنْزَلَ فِي وَ اللَّيْلِ إِذَا يَغْشَى فَأَنْذَرْتُكُمْ ناراً تَلَظَّى لا يَصْلاها إِلَّا الْأَشْقَى الَّذِي كَذَّبَ وَ تَوَلَّى فَهَذَا مُشْرِكٌ
And He-azwj Revealed in (Surah) ‘Al Layl Iza Yagsha’: So I warn you of a Fire set ablaze [92:14] None shall arrive to it except the most wretched [92:15] The one who belied and turned his back [92:16], so this is a Polytheist.
وَ أَنْزَلَ فِي إِذَا السَّمَاءُ انْشَقَّتْ وَ أَمَّا مَنْ أُوتِيَ كِتابَهُ وَراءَ ظَهْرِهِ فَسَوْفَ يَدْعُوا ثُبُوراً وَ يَصْلى سَعِيراً إِنَّهُ كانَ فِي أَهْلِهِ مَسْرُوراً إِنَّهُ ظَنَّ أَنْ لَنْ يَحُورَ بَلى فَهَذَا مُشْرِكٌ
And He-azwj Revealed in (Surah) ‘Iza Al Sama Alshaqqat’ (Inshiqaq): And as for one Given his Book behind his back [84:10] He shall call for perdition [84:11] And arrive to a Blazing Fire [84:12] He used to be joyful among his people [84:13] Surely, he thought that he would never return [84:14] Yes! [84:15]. So this is a Polytheist.
وَ أَنْزَلَ فِي تَبَارَكَ كُلَّما أُلْقِيَ فِيها فَوْجٌ سَأَلَهُمْ خَزَنَتُها أَ لَمْ يَأْتِكُمْ نَذِيرٌ قالُوا بَلى قَدْ جاءَنا نَذِيرٌ فَكَذَّبْنا وَ قُلْنا ما نَزَّلَ اللَّهُ مِنْ شَيْءٍ فَهَؤُلَاءِ مُشْرِكُونَ
And He-azwj Revealed in ‘Tabarak’ (Surah Al Mulk): Every time a crowd is thrown into it, its keeper would ask them, ‘Didn’t a warner come to you?’ [67:8] They would be saying, ‘Yes, a warner had come to us, but we belied, and we said, ‘Nothing has been Revealed from Allah. [67:9]. So these are Polytheists.
وَ أَنْزَلَ فِي الْوَاقِعَةِ وَ أَمَّا إِنْ كانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ فَنُزُلٌ مِنْ حَمِيمٍ وَ تَصْلِيَةُ جَحِيمٍ فَهَؤُلَاءِ مُشْرِكُونَ
And He-azwj Revealed in (Surah) ‘Al Waqia’: And if he were from the beliers, the straying ones, [56:92] He shall descend from the boiling water [56:93] And arrive in the Blazing Fire [56:94]. So they are Polytheists.
وَ أَنْزَلَ فِي الْحَاقَّةِ وَ أَمَّا مَنْ أُوتِيَ كِتابَهُ بِشِمالِهِ فَيَقُولُ يا لَيْتَنِي لَمْ أُوتَ كِتابِيَهْ وَ لَمْ أَدْرِ ما حِسابِيَهْ يا لَيْتَها كانَتِ الْقاضِيَةَ ما أَغْنى عَنِّي مالِيَهْ إِلَى قَوْلِهِ إِنَّهُ كانَ لا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ فَهَذَا مُشْرِكٌ
And He-azwj Revealed in (Surah) ‘Al Haqqah’: And as for one Given his book in his left hand, so he would be saying, ‘O Alas! I wish I had not been Given my book [69:25] And I had not known what my Reckoning was [69:26] Oh, if only it had not been the judge [69:27] My wealth has not availed (anything) for me [69:28] – up to His-azwj Words: Surely he did not believe in Allah, the Magnificent [69:33]. So this is a Polytheist.
وَ أَنْزَلَ فِي طسم وَ بُرِّزَتِ الْجَحِيمُ لِلْغاوِينَ وَ قِيلَ لَهُمْ أَيْنَ ما كُنْتُمْ تَعْبُدُونَ مِنْ دُونِ اللَّهِ هَلْ يَنْصُرُونَكُمْ أَوْ يَنْتَصِرُونَ فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ وَ جُنُودُ إِبْلِيسَ أَجْمَعُونَ جُنُودُ إِبْلِيسَ ذُرِّيَّتُهُ مِنَ الشَّيَاطِينِ
And He-azwj Revealed in ‘Ta Seen Meem’ (Surah Al Shuara): And the Blazing Fire will emerge for the straying ones [26:91] And it shall be said to them: ‘Where are what you had been worshipping [26:92] Besides Allah? Can they help you or even help themselves?’ [26:93] So they would be flung into it, they and the straying ones [26:94] And armies of Iblees altogether [26:95]. Armies of Iblees-la are his-la offspring from the Satans-la.
وَ قَوْلُهُ وَ ما أَضَلَّنا إِلَّا الْمُجْرِمُونَ يَعْنِي الْمُشْرِكِينَ الَّذِينَ اقْتَدَوْا بِهِمْ هَؤُلَاءِ فَاتَّبَعُوهُمْ عَلَى شِرْكِهِمْ وَ هُمْ قَوْمُ مُحَمَّدٍ ص لَيْسَ فِيهِمْ مِنَ الْيَهُودِ وَ النَّصَارَى أَحَدٌ
And His-azwj Words: And none strayed us except the criminals [26:99] – meaning the Polytheists, those who had followed their example, so they followed them upon their Shirk, and they are a people of Muhammad-saww. There isn’t among them anyone from the Jews and the Christians.
وَ تَصْدِيقُ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ كَذَّبَ أَصْحابُ الْأَيْكَةِ كَذَّبَتْ قَوْمُ لُوطٍ
And the ratification of that are Words of Allah-azwj Mighty and Majestic: They belied before them, the people of Noah, [38:12] The dwellers of the thicket belied [26:176] The people of Lut belied [26:160].
لَيْسَ هُمُ الْيَهُودُ الَّذِينَ قَالُوا عُزَيْرٌ ابْنُ اللَّهِ وَ لَا النَّصَارَى الَّذِينَ قَالُوا الْمَسِيحُ ابْنُ اللَّهِ سَيُدْخِلُ اللَّهُ الْيَهُودَ وَ النَّصَارَى النَّارَ وَ يُدْخِلُ كُلَّ قَوْمٍ بِأَعْمَالِهِمْ وَ قَوْلُهُمْ
They are neither the Jews, those who said, ‘Uzeyr-as is a son of Allah-azwj’, nor the Christians, those who said, ‘The Messiah is a son of Allah-azwj’. Allah-azwj will be Entering the Jews and the Christians into the Fire and Enter every people due to their deeds and their words (beliefs).
وَ ما أَضَلَّنا إِلَّا الْمُجْرِمُونَ إِذْ دَعَوْنَا إِلَى سَبِيلِهِمْ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِيهِمْ حِينَ جَمَعَهُمْ إِلَى النَّارِ قالَتْ أُولَاهُمْ لِأُخْرَاهُمْ رَبَّنا هؤُلاءِ أَضَلُّونا فَآتِهِمْ عَذاباً ضِعْفاً مِنَ النَّارِ
And none strayed us except the criminals [26:99] when they called us to their ways. That is the Words of Allah-azwj Mighty and Majestic regarding them when He-azwj will Gather them to the Fire, their first ones will say to their last ones: ‘Our Lord! They strayed us, so Given them a double Punishment from the Fire’. [7:38].
وَ قَوْلُهُ كُلَّما دَخَلَتْ أُمَّةٌ لَعَنَتْ أُخْتَها حَتَّى إِذَا ادَّارَكُوا فِيها جَمِيعاً بَرِئَ بَعْضُهُمْ مِنْ بَعْضٍ وَ لَعَنَ بَعْضُهُمْ بَعْضاً يُرِيدُ بَعْضُهُمْ أَنْ يُحَجِّجَ بَعْضاً رَجَاءَ الْفَلْجِ فَيُفْلِتُوا مِنْ عَظِيمِ مَا نَزَلَ بِهِمْ
And His-azwj Words: Every time a community enters, its sister (community) would curse it, until when they come across each other altogether in it, [7:38]. They would disavow from each other and curse each other. Some of them would argue against others hoping for the cracks, so they would flee from the mightiness of what would have befallen them.
وَ لَيْسَ بِأَوَانِ بَلْوَى وَ لَا اخْتِبَارٍ وَ لَا قَبُولِ مَعْذِرَةٍ وَ لَا حِينَ نَجَاةٍ وَ الْآيَاتُ وَ أَشْبَاهُهُنَّ مِمَّا نَزَلَ بِهِ بِمَكَّةَ وَ لَا يُدْخِلُ اللَّهُ النَّارَ إِلَّا مُشْرِكاً
And it isn’t the time of a calamity, nor Test, neither any acceptance of an excuse, nor time of salvation, and the signs and their like from what had befallen at Makkah, and Allah-azwj will not Enter into the Fire except a Polytheist.
فَلَمَّا أَذِنَ اللَّهُ لِمُحَمَّدٍ ص فِي الْخُرُوجِ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ بَنَى الْإِسْلَامَ عَلَى خَمْسٍ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ إِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ وَ حِجِّ الْبَيْتِ وَ صِيَامِ شَهْرِ رَمَضَانَ وَ أَنْزَلَ عَلَيْهِ الْحُدُودَ وَ قِسْمَةَ الْفَرَائِضِ وَ أَخْبَرَهُ بِالْمَعَاصِي الَّتِي أَوْجَبَ اللَّهُ عَلَيْهَا وَ بِهَا النَّارُ لِمَنْ عَمِلَ بِهَا
When Allah-azwj Permitted for Muhammad-saww regarding going out from Makkah to Al‑Medina, He-azwj Built Al-Islam upon five – the testimony that there is no god except Allah‑azwj, and that Muhammad-saww is His-azwj servant and His-azwj Messenger-saww, and establishing the Salat, and giving the Zakat, and Hajj of the House (Kabah), and fasting the month of Ramazan, and Sent down the legal penalties unto him-saww, and apportioned the Impositions, and Informed him-saww of the disobediences which Allah-azwj has Obligated the Fire upon it, and due to it, for the one working with it.
وَ أَنْزَلَ فِي بَيَانِ الْقَاتِلِ وَ مَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزاؤُهُ جَهَنَّمُ خالِداً فِيها وَ غَضِبَ اللَّهُ عَلَيْهِ وَ لَعَنَهُ وَ أَعَدَّ لَهُ عَذاباً عَظِيماً
And Allah-azwj in explanation of the killer: 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].
وَ لَا يَلْعَنُ اللَّهُ مُؤْمِناً قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّ اللَّهَ لَعَنَ الْكافِرِينَ وَ أَعَدَّ لَهُمْ سَعِيراً خالِدِينَ فِيها أَبَداً لا يَجِدُونَ وَلِيًّا وَ لا نَصِيراً وَ كَيْفَ يَكُونُ فِي الْمَشِيَّةِ وَ قَدْ أَلْحَقَ بِهِ حِينَ جَزَاهُ جَهَنَّمَ
And Allah-azwj did not Curse a Momin. Allah-azwj Mighty and Majestic Said: Surely, Allah has Cursed the Kafirs and Prepared for them a Blazing Fire [33:64] (They would be) abiding therein forever. They will neither be finding a guardian nor a helper [33:65]. And how can he be in the walking, and he has already joined up with him when his Recompense is Hell?
الْغَضَبَ وَ اللَّعْنَةَ وَ قَدْ بَيَّنَ ذَلِكَ مَنِ الْمَلْعُونُونَ فِي كِتَابِهِ وَ أَنْزَلَ فِي مَالِ الْيَتِيمِ مَنْ أَكَلَهُ ظُلْماً إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً
The Wrath and the Curse, and He-azwj has Explained that from the accursed ones in His-azwj. And He-azwj Revealed regarding the wealth of orphans, the one who consumes it unjustly: (As for) those who are devouring the wealth of the orphans unjustly, but rather they are swallowing fire into their bellies, and they shall be arriving at the Blazing Fire [4:10].
وَ ذَلِكَ أَنَّ آكِلَ مَالِ الْيَتِيمِ يَجِيءُ يَوْمَ الْقِيَامَةِ وَ النَّارُ تَلْتَهِبُ فِي بَطْنِهِ حَتَّى يَخْرُجَ لَهَبُ النَّارِ مِنْ فِيهِ يَعْرِفُ أَهْلُ الْجَمْعِ أَنَّهُ آكِلُ مَالِ الْيَتِيمِ
And that is because the devourer of the wealth of orphans would come on the Day of Qiyamah and the Fire will be blazing in his belly to the extent that a flame of the Fire will be coming out form his mouth. The people of the gathering will recognise that he is a devourer of the wealth of an orphan.
وَ أَنْزَلَ فِي الْكَيْلِ وَيْلٌ لِلْمُطَفِّفِينَ وَ لَمْ يَجْعَلِ الْوَيْلَ لِأَحَدٍ حَتَّى يُسَمِّيَهُ كَافِراً قَالَ اللَّهُ تَعَالَى فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ مَشْهَدِ يَوْمٍ عَظِيمٍ
And He-azwj Revealed regarding the measuring: Woe be unto the fraudsters [83:1], and He-azwj did not Make the woe for anyone until He-azwj Named him as a Kafir. Allah-azwj the Exalted Said: But the parties disagreed from between them, so woe be unto those who commit Kufr from being present on a Great Day [19:37].
وَ أَنْزَلَ فِي الْعَهْدِ إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَ أَيْمانِهِمْ ثَمَناً قَلِيلًا أُولئِكَ لا خَلاقَ لَهُمْ فِي الْآخِرَةِ وَ لا يُكَلِّمُهُمُ اللَّهُ وَ لا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ وَ الْخَلَاقُ النَّصِيبُ فَمَنْ لَمْ يَكُنْ لَهُ نَصِيبٌ فِي الْآخِرَةِ فَبِأَيِّ شَيْءٍ يَدْخُلُ الْجَنَّةَ
And He-azwj Revealed regarding the pact: Those who are taking for the Covenant of Allah and their own oaths, a small price – there shall be no portion for them in the Hereafter, nor will Allah Speak to them, nor will He Look at them on the Day of Judgement, nor will He Purify them, and for them would be a painful Punishment [3:77]., and (the word) ‘Al-Khalaq’ (portion) is the share. The one who does not happen to have any share for him in the Hereafter, with which thing will be enter the Paradise?
وَ أَنْزَلَ بِالْمَدِينَةِ الزَّانِي لا يَنْكِحُ إِلَّا زانِيَةً أَوْ مُشْرِكَةً وَ الزَّانِيَةُ لا يَنْكِحُها إِلَّا زانٍ أَوْ مُشْرِكٌ وَ حُرِّمَ ذلِكَ عَلَى الْمُؤْمِنِينَ
And He-azwj Revealed in Al Medina: The adulterer cannot marry except and adulteress or a Polytheist woman, and the adulteress, none can marry her except an adulterer or a Polytheist man; and that is Prohibited unto the Momineen [24:3].
فَلَمْ يُسَمِّ اللَّهُ الزَّانِيَ مُؤْمِناً وَ لَا الزَّانِيَةَ مُؤْمِنَةً وَ قَالَ رَسُولُ اللَّهِ ص لَيْسَ يَمْتَرِي فِيهِ أَهْلُ الْعِلْمِ أَنَّهُ قَالَ لَا يَزْنِي الزَّانِي حِينَ يَزْنِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ السَّارِقُ حِينَ يَسْرِقُ وَ هُوَ مُؤْمِنٌ فَإِنَّهُ إِذَا فَعَلَ ذَلِكَ خُلِعَ عَنْهُ الْإِيمَانُ كَخَلْعِ الْقَمِيصِ
Allah-azwj did not Name the adulterer as a Momin, nor an adulteress as a Momina, and Rasool-Allah-saww said, and the people of knowledge have no doubts in it that he-saww said: ‘The adulterer does not commit adultery, when he commits adultery, while he is a Momin, nor does the thief steal when he steals while he is a Momin, for when he does that, the Eman will vacate from him like taking off the shirt’.
وَ أَنْزَلَ بِالْمَدِينَةِ وَ الَّذِينَ يَرْمُونَ الْمُحْصَناتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَداءَ فَاجْلِدُوهُمْ ثَمانِينَ جَلْدَةً وَ لا تَقْبَلُوا لَهُمْ شَهادَةً أَبَداً وَ أُولئِكَ هُمُ الْفاسِقُونَ إِلَّا الَّذِينَ تابُوا مِنْ بَعْدِ ذلِكَ وَ أَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
And He-azwj Revealed in Al Medina: And those who slander the chaste women then do not come with four witnesses, so whip them eighty lashes and do not accept the testimony from them, ever, and those ones, they are the transgressors [24:4] Except those who repent after that and amend, for surely Allah is Forgiving, Merciful [24:5].
فَبَرَأَ اللَّهُ مَا كَانَ مُقِيماً عَلَى الْفِرْيَةِ مِنْ أَنْ يُسَمَّى بِالْإِيمَانِ قَالَ اللَّهُ عَزَّ وَ جَلَ أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً لا يَسْتَوُونَ
Allah-azwj Disavowed whoever was staying upon the falsehood from being named with the Eman. Allah-azwj Mighty and Majestic Said: Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18].
وَ جَعَلَهُ اللَّهُ مُنَافِقاً قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّ الْمُنافِقِينَ هُمُ الْفاسِقُونَ
And Allah-azwj Made him as a hypocrite. Allah-azwj Mighty and Majestic Said: surely the hypocrites, they are the mischievous ones [9:67].
وَ جَعَلَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ أَوْلِيَاءِ إِبْلِيسَ قَالَ إِلَّا إِبْلِيسَ كانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ
And Allah-azwj Mighty and Majestic Made him as being from the friends of Iblees-la. He-azwj Said: ‘except for Iblees. He was from the Jinn, and he debauched from the Command of his Lord. [18:50].
وَ جَعَلَهُ اللَّهُ مَلْعُوناً فَقَالَ إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَناتِ الْغافِلاتِ الْمُؤْمِناتِ لُعِنُوا فِي الدُّنْيا وَ الْآخِرَةِ وَ لَهُمْ عَذابٌ عَظِيمٌ يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَ أَيْدِيهِمْ وَ أَرْجُلُهُمْ بِما كانُوا يَعْمَلُونَ
And Allah-azwj Made him as an accursed. He-azwj Said: Surely those who accuse chaste married women, the unaware Mominaat, would be Cursed in the world and the Hereafter, and for them is a grievous Punishment [24:23] On the Day, their tongues will testify against them, and their hands, and their legs, with what they had been doing [24:24].
وَ لَيْسَتْ تَشْهَدُ الْجَوَارِحُ عَلَى مُؤْمِنٍ إِنَّمَا تَشْهَدُ عَلَى مَنْ حَقَّتْ عَلَيْهِ كَلِمَةُ الْعَذَابِ فَأَمَّا الْمُؤْمِنُ فَيُعْطَى كِتَابَهُ بِيَمِينِهِ قَالَ اللَّهُ عَزَّ وَ جَلَ فَمَنْ أُوتِيَ كِتابَهُ بِيَمِينِهِ فَأُولئِكَ يَقْرَؤُنَ كِتابَهُمْ وَ لا يُظْلَمُونَ فَتِيلًا
And the limbs will not testify against a Momin, but rather these would testify upon the one the word of Punishment has been proven. As for the Momin, he would be Given his book (of deeds) in his right hand. Allah-azwj Mighty and Majestic Says: So one who is Given the Book in his right hand, so they would be reading their books and they would not be wronged (even) the husk of a date stone [17:71].
وَ سُورَةُ النُّورِ أُنْزِلَتْ بَعْدَ سُورَةِ النِّسَاءِ وَ تَصْدِيقُ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْزَلَ عَلَيْهِ فِي سُورَةِ النِّسَاءِ وَ اللَّاتِي يَأْتِينَ الْفاحِشَةَ مِنْ نِسائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِنْكُمْ فَإِنْ شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّى يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا
And Surah Al Noor was Revealed after Surah Al Nisaa, and ratification of that is that Allah-azwj Mighty and Majestic Revealed unto him-saww in Surah Al Nisaa: And those from your women who are committing the immoralities, call against them four witnesses from you. So if they do testify, then withhold them in the houses until the death claims them or Allah Makes a way for them [4:15].
وَ السَّبِيلُ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَ سُورَةٌ أَنْزَلْناها وَ فَرَضْناها وَ أَنْزَلْنا فِيها آياتٍ بَيِّناتٍ لَعَلَّكُمْ تَذَكَّرُونَ
And the ‘way’ is which Allah-azwj Mighty and Majestic Said: A Chapter We Revealed and Obligated, and Revealed therein clear Verses perhaps you would be mindful [24:1].
الزَّانِيَةُ وَ الزَّانِي فَاجْلِدُوا كُلَّ واحِدٍ مِنْهُما مِائَةَ جَلْدَةٍ وَ لا تَأْخُذْكُمْ بِهِما رَأْفَةٌ فِي دِينِ اللَّهِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ لْيَشْهَدْ عَذابَهُما طائِفَةٌ مِنَ الْمُؤْمِنِينَ.
The adulteress and the adulterer, flog each one of them a hundred lashes, and do not let clemency seize you with them in the Religion of Allah if you are believing in Allah and the Last Day, and let their punishment be witnessed by a group from the Momineen [24:2]’’.[53]
تبيين و تحقيق
Explanation and research (Ahadeeth only)
وَ رَوَى الْعَيَّاشِيُّ عَنِ الصَّادِقِ ع أَنَّهُ سُئِلَ عَنِ الْمُحْكَمِ وَ الْمُتَشَابِهِ فَقَالَ الْمُحْكَمُ مَا يُعْمَلُ بِهِ وَ الْمُتَشَابِهُ مَا اشْتَبَهَ عَلَى جَاهِلِهِ.
And it is reported by Al-Ayyashi – ‘From Al-Sadiq-asws having been asked about the Decisive and the Allegorical (Verses). He-asws said: ‘The Decisive is what can be worked with and the Allegorical is what is confusing upon its ignorant one’’.
وَ فِي رِوَايَةٍ أُخْرَى وَ الْمُتَشَابِهُ الَّذِي يُشْبِهُ بَعْضُهُ بَعْضاً.
And in another report: ‘And the Allegorical is which part of it resembles a part’’.
وَ فِي رِوَايَةٍ أُخْرَى فَأَمَّا الْمُحْكَمُ فَتُؤْمِنُ بِهِ وَ تَعْمَلُ بِهِ وَ تَدِينُ بِهِ وَ أَمَّا الْمُتَشَابِهُ فَتُؤْمِنُ بِهِ وَ لَا تَعْمَلُ بِهِ.
And in another report: ‘As for the Decisive, you should believe in it and work with it and make it a religion with it, and as for the Allegorical, you should believe in it and not work with it’’.
وَ رُوِيَ عَنِ الْبَاقِرِ ع أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ ص يُبْعَثُ نَاسٌ مِنْ قُبُورِهِمْ يَوْمَ الْقِيَامَةِ تَأَجَّجُ أَفْوَاهُهُمْ نَاراً فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ مَنْ هَؤُلَاءِ فَقَرَأَ هَذِهِ الْآيَةَ.
And it is reported from Al-Baqir-asws having said: ‘Rasool-Allah-saww said: ‘The People will be Resurrected from their graves on the Day of Qiyamah, their mouths will be inflamed with Fire’. It was said to him-saww, ‘Who are they, O Rasool-Allah-saww?’ So, he-azwj recited this Verse’. ((As for) those who are devouring the wealth of the orphans unjustly, but rather they are swallowing fire into their bellies, and they shall be arriving at the Blazing Fire [4:10]).
باب 31 في عدم لبس الإيمان بالظلم
CHAPTER 31 – REGARDING THE IMPERMISSIBILITY OF CLOTHING (MIXING) THE EMAN WITH THE INJUSTICE
الآية
The Verse –
الأنعام الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ أُولئِكَ لَهُمُ الْأَمْنُ وَ هُمْ مُهْتَدُونَ
(Surah) Al Anaam: Those who are believing and are not mixing their Eman with injustice. They, for them is the security, and they are the Guided ones’ [6:82].
تفسير
(Forbidden) Interpretation (opinionated)
الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ قال الطبرسي رحمه الله معناه الذين عرفوا الله تعالى و صدقوا به و بما أوجبه عليهم و لم يخلطوا ذلك بظلم و الشرك هو الظلم عن ابن عباس و ابن المسيب و أكثر المفسرين
Those who are believing and are not mixing their Eman with injustice. [6:82] – Al-Tabarsee said, ‘It’s meaning is those who recognised Allah-azwj the Exalted and ratified Him-azwj and what He-azwj has Obligated upon them, and they did not mingle that with injustice, and the Shirk, it is the injustice’ – from Ibn Abbas, and Ibn Al-Musayyib, and most of the interpreters.
و روي عن أبي بن كعب أنه قال أ لم تسمع قوله سبحانه إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ و هو المروي عن سلمان و حذيفة
And is it reported from Abay Bin Ka’ab having said, ‘Are you not listening to Words of the Glorious: surely, the association (Shirk) is a gross injustice [31:13]’ – and it is reported from Salman-ra and Huzeyfa-ra.
وَ رُوِيَ عَنِ ابْنِ مَسْعُودٍ قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ شَقَّ عَلَى النَّاسِ وَ قَالُوا يَا رَسُولَ اللَّهِ وَ أَيُّنَا لَمْ يَظْلِمْ نَفْسَهُ
And it is reported from Ibn Masoud who said, ‘When this Verse was Revealed, it was grievous upon the people and they said, ‘O Rasool-Allah-saww, and which of us does not oppress himself (commit sins)?’
فَقَالَ ع إِنَّهُ لَيْسَ الَّذِي تَعْنُونَ أَ لَمْ تَسْمَعُوا إِلَى مَا قَالَ الْعَبْدُ الصَّالِحُ يا بُنَيَّ لا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ.
He-saww said: ‘It isn’t that which you are meaning. Are you not listening to what the righteous servant said: ‘O my son! Do not associate with Allah, surely, the association (Shirk) is a gross injustice [31:13]?’’
و قال الجبائي يدخل في الظلم كل كبيرة تحبط ثواب الطاعة
And Al-Jabaie said: ‘Included in the ‘injustice’ is every major sin dropping the Rewards of the obedience’.
قال البلخي و لو اختص الشرك على ما قالوه لوجب أن يكون مرتكب الكبيرة إذا كان مؤمنا كان آمنا و ذلك خلاف القول بالإرجاء و هذا لا يلزم لأنه قول بدليل الخطاب و مرتكب الكبيرة غير آمن
Al-Bajali said, ‘And if the Shirk is specific based upon what they are saying, if he happens to indulge in the major sins then a Momin would be safe, and that is opposite the word (belief) in the hoping, and this cannot be necessitated because the word with evidence is the address, and the perpetrator of the major sins is unsafe.
و إن كان ذلك معلوما بدليل آخر أُولئِكَ لَهُمُ الْأَمْنُ من الله بحصول الثواب و الأمان من العقاب وَ هُمْ مُهْتَدُونَ أي محكوم لهم بالاهتداء إلى الحق و الدين و قيل إلى الجنة ثم
And that is known with another evidence: They, for them is the security, – from Allah-azwj by achieving the Rewards and the security from the Punishment – and they are the Guided ones’ [6:82] – i.e., Decided for them with being guided to the truth and the religion. And it is said, ‘To the Paradise’.
إنه قيل إن هذه الآية من تمام قول إبراهيم ع و روي ذلك عن علي ع و قيل إنها من الله على جهة فصل القضاء بين إبراهيم و قومه انتهى.
It is said, ‘This Verse is from the complete words of Ibrahim-as’, and that is reported from Ali‑asws. And it is said, ‘It is from Allah-azwj upon an aspect of decisive decree between Ibrahim‑as and his-as people’ – end.
و في الكافي عن الصادق ع أن الظلم هنا الشك و عنه ع قال آمنوا بما جاء به محمد ص من الولاية و لم يخلطوها بولاية فلان و فلان
And in (the book) ‘Al-Kafi’, from Al-Sadiq-asws, the ‘injustice’ over here is the doubt, and from him-asws having said: ‘Believe in what Muhammad-saww has come with of the Wilayah and do not mix it with the wilayah of so and so, and so and so (Abu Bakr and Umar)’.
و يمكن أن يقال الأمن المطلق و الاهتداء الكامل لمن لم يلبس إيمانه بشيء من الظلم و المعاصي و الأمن من الخلود من النار و الاهتداء في الجملة لمن صحت عقائده ثم بينهما مراتب كثيرة يختلف بحسبها الأمن و الاهتداء.
And it is possible that it could be said, ‘The security is absolute and the guidance is the perfect for the one who does not mix his Eman with anything from the injustice and the disobedience, and the security from being eternally in the Fire, and the guidance in total for the one whose beliefs are correct. Then there are many ranks between the two, the security and the guidance, different in their calculation’.
1- ج، الإحتجاج بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ع عَنِ النَّبِيِّ ص فِي خُطْبَةِ الْغَدِيرِ قَالَ بَعْدَ أَنْ ذَكَرَ عَلِيّاً ع وَ أَوْصِيَاءَهُ أَلَا إِنَّ أَوْلِيَاءَهُمُ الَّذِينَ وَصَفَهُمُ اللَّهُ عَزَّ وَ جَلَّ فَقَالَ الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ أُولئِكَ لَهُمُ الْأَمْنُ وَ هُمْ مُهْتَدُونَ.
(The book) ‘Al Ihtijaj’ – By his chain,
‘From Abu Ja’far-asws, from the Prophet-saww in a sermon of Al-Ghadeer having said after mentioning Ali-asws and his-asws successors-asws: ‘Indeed! Their-asws friends are those whom Allah-azwj Mighty and Majestic has Described them. He-azwj Said: Those who are believing and are not mixing their Eman with injustice. They, for them is the security, and they are the Guided ones’ [6:82]’’.[54]
2- ج، الإحتجاج عَنْ أَمِيرِ الْمُؤْمِنِينَ ع فِي جَوَابِ الزِّنْدِيقِ الْمُدَّعِي لِلتَّنَاقُضِ فِي الْقُرْآنِ قَالَ ع وَ أَمَّا قَوْلُهُ فَمَنْ يَعْمَلْ مِنَ الصَّالِحاتِ وَ هُوَ مُؤْمِنٌ فَلا كُفْرانَ لِسَعْيِهِ وَ قَوْلُهُ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى
(The book) ‘Al-Ihtijaj’ –
‘From Amir Al-Momineen-asws in answer to the atheist, the claimant of the contradictions in the Quran. He-asws said: ‘As for His-azwj Words: So, one who does from the righteous deeds and he is a Momin, then there will be no denying his exertion, [21:94]; and His-azwj Words: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82].
فَإِنَّ ذَلِكَ كُلَّهُ لَا يُغْنِي إِلَّا مَعَ الِاهْتِدَاءِ وَ لَيْسَ كُلُّ مَنْ وَقَعَ عَلَيْهِ اسْمُ الْإِيمَانِ كَانَ حَقِيقاً بِالنَّجَاةِ مِمَّا هَلَكَ بِهِ الْغُوَاةُ وَ لَوْ كَانَ ذَلِكَ كَذَلِكَ لَنَجَتِ الْيَهُودُ مَعَ اعْتِرَافِهَا بِالتَّوْحِيدِ وَ إِقْرَارِهَا بِاللَّهِ وَ نَجَا سَائِرُ الْمُقِرِّينَ بِالْوَحْدَانِيَّةِ مِنْ إِبْلِيسَ فَمَنْ دُونَهُ فِي الْكُفْرِ
So that, all of it, does not avail except with the guidance, it isn’t so that everyone the name ‘Al-Eman’ falls upon him would be rightful with the salvation from what the deviants have been destroyed with, and if that had been like that, the Jews would attain salvation with their acknowledgment of the Tawheed and their acceptance of Allah-azwj, and so would rest of the acknowledgers with the Monotheism, from Iblees-la and the ones besides him-la in the Kufr.
وَ قَدْ بَيَّنَ ذَلِكَ بِقَوْلِهِ الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ أُولئِكَ لَهُمُ الْأَمْنُ وَ هُمْ مُهْتَدُونَ وَ بِقَوْلِهِ الَّذِينَ قالُوا آمَنَّا بِأَفْواهِهِمْ وَ لَمْ تُؤْمِنْ قُلُوبُهُمْ.
And that has been Explained by His-azwj Words: Those who are believing and are not mixing their Eman with injustice. They, for them is the security, and they are the Guided ones’ [6:82], and by His-azwj Words: those who are saying, ‘We believe’, with their mouths while their hearts are not believing, [5:41]’’.[55]
3- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِيقَوْلِ اللَّهِ الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ مِنْهُ مَا أَحْدَثَ زُرَارَةُ وَ أَصْحَابُهُ.
Tafseer Al-Ayyashi – from Muhammad Bin Muslim,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: Those who are believing and are not mixing their Eman with injustice. [6:82]: ‘From it is what has been innovated by Zurara and his companions’’.[56]
بيان: منه ما أحدث أي من الظلم المذكور في الآية القول الباطل الذي أحدثه و ابتدعه زرارة و كأنه قال بمذهب باطل ثم رجع عنه.
Explanation – ‘What is innovated’, i.e., from the injustice mentioned in the Verse, the false word which Zurara had invented and initiated, and it is as if he said with the false doctrine, then retracted from it’.
4- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لَهُ إِنَّهُ قَدْ أَلَحَّ عَلَيَّ الشَّيْطَانُ عِنْدَ كِبَرِ سِنِّي يَقْنَطُنِي
Tafseer Al-Ayyashi – from Abu Baseer who said,
‘I said to him-asws, ‘The Satan-la has urged upon me during my old age, despairing me’.
قَالَ قُلْ كَذَبْتَ يَا كَافِرُ يَا مُشْرِكُ إِنِّي أُومِنُ بِرَبِّي وَ أُصَلِّي لَهُ وَ أَصُومُ وَ أُثْنِي عَلَيْهِ وَ لَا أَلْبِسُ إِيمَانِي بِظُلْمٍ.
He-asws said: ‘Say to him, ‘O Kafir! O Polytheist! I believe in my Lord-azwj and I pray to Him-azwj, and I fast and extol praises upon Him-azwj, and I do not mix my Eman with injustice’’.[57]
5- شي، تفسير العياشي عَنْ جَابِرٍ الْجُعْفِيِّ عَمَّنْ حَدَّثَهُ قَالَ: بَيْنَا رَسُولُ اللَّهِ ص فِي مَسِيرٍ لَهُ إِذْ رَأَى سَوَاداً مِنْ بَعِيدٍ فَقَالَ هَذَا سَوَادٌ لَا عَهْدَ لَهُ بِأَنِيسٍ فَلَمَّا دَنَا سَلَّمَ فَقَالَ لَهُ رَسُولُ اللَّهِ ص أَيْنَ أَرَادَ الرَّجُلُ
Tafseer Al-Ayyashi – from Jabir Al-Jufi, from the one who narrated it, said,
‘While Rasool-Allah-saww was in a journey of his-saww, he-saww saw a blackness from afar. He-saww said: ‘This blackness, there is no contact for him with people’. When he came near, he greeted. Rasool-Allah-saww said to him: ‘Where does the man intend (to go to)?
قَالَ أَرَادَ يَثْرِبَ قَالَ وَ مَا أَرَدْتَ بِهَا قَالَ أَرَدْتُ مُحَمَّداً قَالَ فَأَنَا مُحَمَّدٌ
He said, ‘I intend Yasrib’. He-saww said: ‘And what do you intend with it?’ He said, ‘I intend Muhammad-saww’. He-saww said: ‘I-saww am Muhammad-saww!’
قَالَ وَ الَّذِي بَعَثَكَ بِالْحَقِّ مَا رَأَيْتُ إِنْسَاناً مُذْ سَبْعَةِ أَيَّامٍ وَ لَا طَعِمْتُ طَعَاماً إِلَّا مَا تَنَاوَلَ مِنْهُ دَابَّتِي
He said, ‘By the One-azwj Who Sent you-saww with the truth! I have not seen any person since six days, nor have I eaten any food except from my animal has eaten from’.
قَالَ فَعَرَضَ عَلَيْهِ الْإِسْلَامَ فَأَسْلَمَ
He (the narrator) said, ‘He-saww presented Al-Islam to him. He became a Muslim’.
قَالَ فَعَضَّتْهُ رَاحِلَتُهُ فَمَاتَ وَ أَمَرَ بِهِ فَغُسِّلَ وَ كُفِّنَ ثُمَّ صَلَّى عَلَيْهِ النَّبِيُّ عَلَيْهِ وَ آلِهِ السَّلَامُ
He (the narrator) said, ‘His camel bit him, and he dies, and he-saww instructed with him, so he was washed and enshrouded. Then the Prophet-saww prayed Salat upon him, may the greetings be upon him-saww and his-saww Progeny-asws’.
قَالَ فَلَمَّا وُضِعَ فِي اللَّحَدِ قَالَ هَذَا مِنَ الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ.
He (the narrator) said, ‘When he was placed in the grave, he-saww said: ‘This is from Those who are believing and are not mixing their Eman with injustice. [6:82]’’.[58]
6- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ الزِّنَا مِنْهُ
Tafseer Al-Ayyashi – from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘Those who are believing and are not mixing their Eman with injustice. [6:82], is the adultery from it?’
قَالَ أَعُوذُ بِاللَّهِ مِنْ أُولَئِكَ لَا وَ لَكِنَّهُ ذَنْبٌ إِذَا تَابَ تَابَ اللَّهُ عَلَيْهِ
He-asws said: ‘I seek Refuge with Allah-azwj from them (adulterers)! No, but he sins, then repents, so Allah-azwj Turns to him (with Forgiveness)’.
وَ قَالَ مُدْمِنُ الزِّنَا وَ السَّرِقَةِ وَ شَارِبُ الْخَمْرِ كَعَابِدِ الْوَثَنِ.
And he-asws said: ‘A habitual of the adultery and the theft and drinker of wine is like a worshipper of the idol’’.[59]
7- شي، تفسير العياشي عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْهُ فِي قَوْلِهِ وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ قَالَ الضَّلَالُ فَمَا فَوْقَهُ.
Tafseer Al-Ayyashi – from Yaqoub Bin Shueyb,
‘From him-asws regarding His-azwj Words: and are not mixing their Eman with injustice. [6:82], said: ‘The straying and what is above it’’.[60]
8- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْهُ ع بِظُلْمٍ قَالَ بِشَكٍ.
Tafseer Al-Ayyashi – from Abu Baseer,
‘From him-asws (regarding) with injustice. [6:82], he-asws said: ‘With doubt’’.[61]
9- شي، تفسير العياشي عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ الْهَاشِمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِيقَوْلِهِ الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ قَالَ آمَنُوا بِمَا جَاءَ بِهِ مُحَمَّدٌ ص مِنَ الْوَلَايَةِ وَ لَمْ يَخْلِطُوهَا بِوَلَايَةِ فُلَانٍ وَ فُلَانٍ فَهُوَ اللَّبْسُ بِظُلْمٍ
Tafseer Al-Ayyashi – from Abdul Rahman Bin Kaseer Al Hashimy,
‘From Abu Abdullah-asws regarding His-azwj Words: ‘Those who are believing and are not mixing their Eman with injustice. [6:82]. He-asws said: ‘They are believing in what Muhammad‑saww had come with, of the Wilayah and are not mixing it with wilayah of so and so, and so and so (Abu Bakr and Umar), so it is the mixing with injustice’.
وَ قَالَ أَمَّا الْإِيمَانُ فَلَيْسَ يَنْتَقِضُ كُلُّهُ وَ لَكِنْ يَنْتَقِضُ قَلِيلًا قَلِيلًا
And he-asws said: ‘As for the Eman, all of it does not get invalidated, but it is invalidated little by little’.
قُلْتُ بَيْنَ الضَّلَالِ وَ الْكُفْرِ مَنْزِلَةٌ
I said, ‘There is a status between the straying and the Kufr?’
قَالَ مَا أَكْثَرَ عُرَى الْإِيمَانِ.
He-asws said: ‘How many (plenty) are the types of Eman!’’[62]
10- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَنْقَوْلِ اللَّهِ عَزَّ وَ جَلَ الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ قَالَ نَعُوذُ بِاللَّهِ يَا بَا بَصِيرٍ أَنْ تَكُونَ مِمَّنْ لَبَسَ إِيمَانَهُ بِظُلْمٍ ثُمَّ قَالَ أُولَئِكَ الْخَوَارِجُ وَ أَصْحَابُهُمْ.
Tafseer Al-Ayyashi – from Abu Baseer having said,
‘I asked him-asws about Words of Allah-azwj Mighty and Majestic: Those who are believing and are not mixing their Eman with injustice. [6:82]. He-asws said: ‘We-asws seek Refuge with Allah‑azwj, O Abu Baseer, to become from the one who mixes his Eman with injustice’. Then he-asws said: ‘They are the Kharijites and their companions’’.[63]
11- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْقَوْلِ اللَّهِ عَزَّ وَ جَلَ الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ قَالَ بِشَكٍ.
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from his father, from Al Nazr, from Yahya Al Halby, from Haroun Bin Kharjah, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: Those who are believing and are not mixing their Eman with injustice. [6:82]. He-asws said: ‘With doubt’’.[64]
باب 32 درجات الإيمان و حقائقه
CHAPTER 32 – THE RANKS OF EMAN AND ITS REALITIES
الآيات
The Verses –
آل عمران هُمْ دَرَجاتٌ عِنْدَ اللَّهِ وَ اللَّهُ بَصِيرٌ بِما يَعْمَلُونَ
(Surah) ‘Aal-e-Imran’: There are (varying) Levels in the Presence of Allah, and Allah Sees what they are doing [3:163].
الأنعام نَرْفَعُ دَرَجاتٍ مَنْ نَشاءُ
(Surah) Al Anaam: We Raise the Levels of the one We so Desire to. [6:83].
و قال تعالى وَ لِكُلٍّ دَرَجاتٌ مِمَّا عَمِلُوا وَ ما رَبُّكَ بِغافِلٍ عَمَّا يَعْمَلُونَ
And the Exalted Said: And for all there are levels from what they are doing, and your Lord is not Heedless of what they are doing [6:132].
يوسف نَرْفَعُ دَرَجاتٍ مَنْ نَشاءُ وَ فَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ
(Surah) ‘Yusuf-as’: We Raise the levels of the one We so Desire, and above every one with knowledge is a more knowledgeable one [12:76].
إسراء انْظُرْ كَيْفَ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ وَ لَلْآخِرَةُ أَكْبَرُ دَرَجاتٍ وَ أَكْبَرُ تَفْضِيلًا
(Surah) ‘Isra’ – Look, how We Prefer some of them above others, and for the Hereafter there are greater Ranks and greater Preferments [17:21].
الأحقاف وَ لِكُلٍّ دَرَجاتٌ مِمَّا عَمِلُوا وَ لِيُوَفِّيَهُمْ أَعْمالَهُمْ وَ هُمْ لا يُظْلَمُونَ
(Surah) ‘Al Ahqaaf’: And (the achievement) for every rank would be from what they had done, and He would Fulfil for them for their deeds and they would not be wronged [46:19].
الواقعة وَ كُنْتُمْ أَزْواجاً ثَلاثَةً
(Surah) ‘Al Waqia’ – And you would be as three categories [56:7]
فَأَصْحابُ الْمَيْمَنَةِ ما أَصْحابُ الْمَيْمَنَةِ
So the companions of the right hand – what are the companions of the right hand? [56:8]
وَ أَصْحابُ الْمَشْئَمَةِ ما أَصْحابُ الْمَشْئَمَةِ
And the companions of the left hand – what are the companions of the left hand? [56:9]
وَ السَّابِقُونَ السَّابِقُونَ
And the foremost are the foremost [56:10]
أُولئِكَ الْمُقَرَّبُونَ
These are the ones of proximity [56:11]
فِي جَنَّاتِ النَّعِيمِ
In the Blissful Gardens [56:12]
ثُلَّةٌ مِنَ الْأَوَّلِينَ
A group from the former ones [56:13]
وَ قَلِيلٌ مِنَ الْآخِرِينَ
And a few from the latter ones [56:14]
إلى قوله لِأَصْحابِ الْيَمِينِ
Up to His-azwj Words: For the companions of the right hand [56:38]
ثُلَّةٌ مِنَ الْأَوَّلِينَ
A group from the former ones [56:39]
وَ ثُلَّةٌ مِنَ الْآخِرِينَ
And a group from the latter ones [56:40].
و قال تعالى فَأَمَّا إِنْ كانَ مِنَ الْمُقَرَّبِينَ
And the Exalted Said: So if he is from the ones of proximity [56:88]
فَرَوْحٌ وَ رَيْحانٌ وَ جَنَّةُ نَعِيمٍ
Then there would be cool breeze and aroma and a Blissful Garden [56:89]
وَ أَمَّا إِنْ كانَ مِنْ أَصْحابِ الْيَمِينِ
And if he is from companions of the right hand [56:90]
فَسَلامٌ لَكَ مِنْ أَصْحابِ الْيَمِينِ
(Then it would be said): ‘So peace is for you from companions of the right hand!’ [56:91]
وَ أَمَّا إِنْ كانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ
And if he were from the beliers, the straying ones, [56:92]
فَنُزُلٌ مِنْ حَمِيمٍ
He shall descend from the boiling water [56:93].
وَ تَصْلِيَةُ جَحِيمٍ
And arrive in the Blazing Fire [56:94].
الحديد لا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَ قاتَلَ الآية
(Surah) ‘Al Hadeed’ – They are not the same – the ones from you who spent from before the conquest (of Makkah) and fought, [57:10] – the Verse.
المجادلة يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ الَّذِينَ أُوتُوا الْعِلْمَ دَرَجاتٍ
(Surah) Al Mujadilah: Allah will Exalt those of you who believe, and those who are given knowledge, in ranks; [58:11]
الحشر لِلْفُقَراءِ الْمُهاجِرِينَ إلى قوله إِنَّكَ رَؤُفٌ رَحِيمٌ
(Surah) Al Hashr: (It is) for the poor (from the) emigrants, [59:8] – up to His-azwj Words: You are Kind, Merciful [59:10].
تفسير
(Forbidden) Interpretation (opinionated)
هُمْ دَرَجاتٌ عِنْدَ اللَّهِ شبهوا بالدرجات لما بينهم من التفاوت في الثواب و العقاب أو هم ذو درجات وَ اللَّهُ بَصِيرٌ بِما يَعْمَلُونَ عالم بأعمالهم و درجاتها فيجازيهم على حسبها
There are (varying) Levels in the Presence of Allah, – they have been likened with the ranks due to what is between them from the differences in the Rewards and the Punishments, or they are the ones with the ranks – and Allah Sees what they are doing [3:163] – a Knower of their deeds and its ranks, so He-azwj will Recompense them based upon its calculation.
نَرْفَعُ دَرَجاتٍ مَنْ نَشاءُ أي في العلم و العمل
We Raise the levels of the one We so Desire, [12:76] – i.e., in the knowledge and the deeds.
وَ لِكُلٍ أي من المكلفين دَرَجاتٌ أي مراتب مما عملوا وَ ما رَبُّكَ بِغافِلٍ عَمَّا يَعْمَلُونَ فيخفى عليه عمل أو قدر ما يستحق به من ثواب أو عقاب و قرئ بالخطاب.
And for all – i.e., encumbered ones – there are levels – i.e., ranks – from what they are doing, and your Lord is not Heedless of what they are doing [6:132], so a deed might be hidden from Him-azwj, or Able upon what he is deserving with from the Rewards or Punishment; and it is read with the address.
نَرْفَعُ دَرَجاتٍ مَنْ نَشاءُ بالعلم و الحكمة كما رفعنا درجة يوسف وَ فَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ أرفع درجة منه في علمه و استدل به على أنه علمه سبحانه عين ذاته
We Raise the levels of the one We so Desire, – with the knowledge and the wisdom, like what We-azwj had Raised the rank of Yusuf-as – and above every one with knowledge is a more knowledgeable one [12:76] – of a higher rank than him in his knowledge, and it can be evidenced with upon that The Glorious had Taught him-saww Himself-azwj.
كَيْفَ فَضَّلْنا أي في الدنيا وَ لَلْآخِرَةُ أَكْبَرُ دَرَجاتٍ أي التفاوت في الآخرة أكثر و في المجمع روي أن ما بين أعلى درجات الجنة و أسفلها مثل ما بين السماء و الأرض
Look, how We Prefer – i.e., in the world – and for the Hereafter there are greater Ranks [17:21] – i.e., the differences in the Hereafter are more. And in (the book) ‘Al-Majma’ it is reported that what is between the top ranks of Paradise and its lowest is like what is between the sky and the earth.
وَ رَوَى الْعَيَّاشِيُّ عَنِ الصَّادِقِ ع لَا تَقُولُنَّ الْجَنَّةُ وَاحِدَةٌ إِنَّ اللَّهَ يَقُولُ وَ مِنْ دُونِهِما جَنَّتانِ وَ لَا تَقُولُنَّ درجة [الدَّرَجَةُ] وَاحِدَةٌ إِنَّ اللَّهَ يَقُولُ دَرَجَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِنَّمَا تَفَاضَلَ الْقَوْمُ بِالْأَعْمَالِ.
And it is reported by Al-Ayyashi, from Al-Sadiq-asws: ‘Do not be saying that the Paradise is one. Allah-azwj is Saying: And besides these two are two (other) Gardens [55:62], and do not be saying the rank is one. Allah-azwj is Saying there are ranks above each other. But rather, the people are merited due to the deeds’’.
وَ عَنِ النَّبِيِّ ص إِنَّمَا يَرْتَفِعُ الْعِبَادُ غَداً فِي الدَّرَجَاتِ وَ يَنَالُونَ الزُّلْفَى مِنْ رَبِّهِمْ عَلَى قَدْرِ عُقُولِهِمْ.
And from the Prophet-saww: ‘But rather the servants will be raised tomorrow in the ranks, and they will be achieving the nearness from their Lord-azwj in accordance with their intellects’’.
وَ فِي الْكَافِي عَنِ الصَّادِقِ ع أَنَّ الثَّوَابَ عَلَى قَدْرِ الْعَقْلِ.
And in ‘Al-Kafi’ – from Al-Sadiq-asws: ‘The Rewards are in accordance with the intellects’’.
وَ لِكُلٍ أي من الجن و الإنس دَرَجاتٌ مِمَّا عَمِلُوا أي مراتب مما عملوا من الخير و الشر أو من أجل ما عملوا قيل و الدرجات غالبة في المثوبة و هنا جاءت على التغليب وَ لِيُوَفِّيَهُمْ أَعْمالَهُمْ أي جزاءها وَ هُمْ لا يُظْلَمُونَ بنقص ثواب و زيادة عقاب.
And (the achievement) for every – i.e., everyone from the Jinn and the humans – rank would be from what they had done, – i.e., ranks from what they had done, from the good and the evil, or from the reach of what they had done. It is said, ‘And the ranks are mostly in being Rewarded, and over here is has become prevalent – and He would Fulfil for them for their deeds – i.e., Recompense them – and they would not be wronged [46:19] – with a reduction of Rewards and increase in Punishment.
وَ كُنْتُمْ أَزْواجاً أي أصنافا
And you would be as three categories [56:7] – i.e., types.
فَأَصْحابُ الْمَيْمَنَةِ قيل أي اليمين و هم الذين يعطون كتبهم بأيمانهم أو يؤخذ بهم ذات اليمين إلى الجنة أو أصحاب اليمن و البركة على أنفسهم ما أَصْحابُ الْمَيْمَنَةِ أي أي شيء هم على التعجيب من حالهم
So, the companions of the right hand – It is said, ‘I.e., the right, and they are those Given their books (of deeds) in their right hands, or they would be held by their right hands to the Paradise, or companions of the right hand and the Blessings upon themselves – what are the companions of the right hand? [56:8] – which thing they are upon, the wondering from their state.
وَ أَصْحابُ الْمَشْئَمَةِ و هم الذين يعطون كتبهم بشمالهم أو يؤخذ بهم ذات الشمال إلى النار أو المشائيم على أنفسهم بما عملوا من المعصية ثم عجب سبحانه من حالهم تفخيما لشأنهم في العذاب فقال ما أَصْحابُ الْمَشْئَمَةِ
And the companions of the left hand – and they are those Given their books (of deeds) in their left hands, or they will be held by their left hands to the Fire, or inauspicious (Al‑Mashayem) upon themselves due to what they had done from the (acts of) disobedience. Then the Glorious Wondered of their states Emphasising their situations in the Punishment, so He-azwj Said: what are the companions of the left hand? [56:9].
ثم بين الصنف الثالث فقال وَ السَّابِقُونَ السَّابِقُونَ أي السابقون إلى اتباع الأنبياء الذين صاروا أئمة الهدى فهم السابقون إلى جزيل الثواب عند الله أو السابقون إلى طاعة الله هم السابقون إلى رحمته أو الثاني تأكيد للأول و الخبر
Then He-azwj Explained the third type, so He-azwj Said: And the foremost are the foremost [56:10] – i.e., the foremost to follow the Prophets-as, those who became Imams-asws of guidance. They-asws are the foremost to the plentiful Rewards in the Presence of Allah-azwj, or the foremost to obey Allah-azwj. They-asws are the foremost to His-azwj Mercy; or the second is an emphasis of the first and the report.
أُولئِكَ الْمُقَرَّبُونَ أي السابقون إلى الطاعات يقربون إلى رحمة الله في أعلى المراتب و قيل في السابقين إنهم السابقون إلى الإيمان و قيل إلى الهجرة و قيل إلى الصلوات الخمس و قيل إلى الجهاد و قيل إلى التوبة و أعمال البر و قيل إلى كل ما دعا الله إليه و هذا أولى.
These are the ones of proximity [56:11] – i.e., foremost to the (acts of) obedience drawing closer to the Mercy of Allah-azwj in the top most ranks. And it is said regarding the foremost, ‘They are the ones foremost to the Eman’. And it is said, ‘To the Emigrating’. And it is said, ‘To (pray) the five (daily) Salats’. And it is said, ‘To the Jihad’. And it is said, ‘To the repentance and the righteous deeds’. And it is said, ‘To all what Allah-azwj had Called to’, and this is first.
وَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: السَّابِقُونَ أَرْبَعَةٌ ابْنُ آدَمَ الْمَقْتُولُ وَ السَّابِقُ فِي أُمَّةِ مُوسَى وَ هُوَ مُؤْمِنُ آلِ فِرْعَوْنَ وَ السَّابِقُ فِي أُمَّةِ عِيسَى وَ هُوَ حَبِيبٌ النَّجَّارُ وَ السَّابِقُ فِي أُمَّةِ مُحَمَّدٍ ص وَ هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع.
And from Abu Ja’far-asws having said: ‘The foremost are four – The son-as of Adam-as, the murdered, and the foremost in the community of Musa-as and he is Momin of the people of Pharaoh-la, and the foremost in the community of Isa-as, and he is Habeeb Al-Najjar, and the foremost in the community of Muhamad-saww, and he-asws is Ali-asws Bin Abu Talib-asws’.
ثُلَّةٌ مِنَ الْأَوَّلِينَ أي هم ثلة أي جماعة كثيرة العدد من الأمم الماضية
A group from the former ones [56:39] – i.e., they are a group, a community of large numbers from the past communities.
وَ قَلِيلٌ مِنَ الْآخِرِينَ من أمة محمد ص لأن من سبق إلى إجابة نبينا ص قليل بالإضافة إلى من سبق إلى إجابة النبيين قبله
And a few from the latter ones [56:14] – from the community of Muhammad-saww, because the ones foremost to answering our Prophet-saww were few, in addition to the ones foremost to answer the Prophets-as before him-saww.
و قيل معناه جماعة من أوائل هذه الأمة و قليل من أواخرهم ممن قرب حالهم من حال أولئك
And it is said, ‘It’s meaning is a group from the first ones of this community, and a few from their latter ones, from the ones near to their situations from their situation’.
و قيل على الوجه الأول لا يخالف ذلك قوله ع إن أمتي يكثرون سائر الأمم لجواز أن يكون سابقو سائر الأمم أكثر من سابقي هذه الأمة و تابعو هذه أكثر من تابعيهم و لا يرده قوله تعالى في أصحاب اليمين ثُلَّةٌ مِنَ الْأَوَّلِينَ وَ ثُلَّةٌ مِنَ الْآخِرِينَ لأن كثرة الفريقين لا ينافي أكثرية أحدهما انتهى.
And it is said, ‘Upon the first aspect, that is no opposed to his-saww words: ‘My-saww community will be more than rest of the communities, from they to be foremost to rest of the communities, more than the foremost of this community, and the followers of this community will be more than their followers’, and it does not rebut Words of the Exalted regarding companions of the right hand: A group from the former ones [56:39] And a group from the latter ones [56:40], because the large numbers of the two groups, the large numbers of one of these does not negate it’ – end.
لِأَصْحابِ الْيَمِينِ أي ما ذكر جزاء لأصحاب اليمين ثُلَّةٌ مِنَ الْأَوَّلِينَ وَ ثُلَّةٌ مِنَ الْآخِرِينَ أي جماعة من الأمم الماضية و جماعة من مؤمني هذه الأمة و قيل هنا أيضا إن الثلتين من هذه الأمة.
For the companions of the right hand [56:38] – i.e., what He-azwj has Mentioned of the Rewards for companions of the right hand – A group from the former ones [56:39] And a group from the latter ones [56:40] – i.e., a group from the past communities and a group from the Momineen of this community. And it is said over here as well that the two groups are from this community.
فَأَمَّا إِنْ كانَ أي المتوفى مِنَ الْمُقَرَّبِينَ أي السابقين فَرَوْحٌ أي فله استراحة و قيل هواء تستلذه النفس و يزيل عنها الهم وَ رَيْحانٌ قيل أي رزق طيب و قيل الريحان المشموم من ريحان الجنة يؤتى به عند الموت فيشمه و قيل الروح الرحمة و الريحان كل نباهة و شرف و قيل روح في القبر و ريحان في الجنة وَ جَنَّةُ نَعِيمٍ أي ذات تنعم
So, if he is – i.e., the dead ones – from the ones of proximity [56:88] – i.e., the foremost ones – Then there would be cool breeze – i.e., for him would be rest. And it is said, ‘Air giving pleasure to the soul and removing the worries away from him – and aroma – it is said, ‘I.e., good sustenance’. And it is said, ‘The aroma to be smelt from the aromas of Paradise, they would be coming with it at death’. And it is said, ‘The breeze is the Mercy, and the aroma is every brilliance, and the honour’. And it is said, ‘Breeze in the grave and aroma in the Paradise – and a Blissful Garden [56:89] – i.e., with bounties.
فَسَلامٌ لَكَ مِنْ أَصْحابِ الْيَمِينِ قيل أي فترى فيهم ما تحب لهم من السلامة من المكاره و الخوف و قيل أي فسلام لك أيها الإنسان الذي هو من أصحاب اليمين من عذاب الله و سلمت عليك ملائكة الله و قيل معناه فسلام لك منهم في الجنة لأنهم يكونون معك فقوله لَكَ بمعنى عليك.
(Then it would be said): ‘So peace is for you from companions of the right hand!’ [56:91] – it is said, ‘I.e., it would be seen among them what is beloved to them, from the safety from the abhorrences and the fear’. It is said, ‘I.e., So the peace is for you, O you human being, the one who is from the companions of the right hand, from Punishment of Allah-azwj, and the Angels of Allah-azwj are greeting upon you’. And it is said, ‘It’s meaning is, ‘So the peace is for you from them in the Paradise because they had been with you-saww’. Thus, the Word ‘for you’, is in the meaning of ‘upon you’’.
فَنُزُلٌ مِنْ حَمِيمٍ أي نزلهم الذي أعد لهم من الطعام و الشراب حميم جهنم وَ تَصْلِيَةُ جَحِيمٍ أي إدخال نار عظيمة.
He shall descend from the boiling water [56:93] – i.e., their lodging which has been Prepared for them, from the food and the drink, boiling water of Hell – And arrive in the Blazing Fire [56:94] – i.e., entering the mighty Fire.
لا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَ قاتَلَ أُولئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَ قاتَلُوا بين سبحانه أن الإنفاق قبل فتح مكة إذا انضم إليه الجهاد أكثر ثوابا عند الله من النفقة و الجهاد بعد ذلك و ذلك أن القتال قبل الفتح كان أشد و الحاجة إلى النفقة و إلى الجهاد كان أكثر و أمس و قسيم من أنفق محذوف لوضوحه و دلالة ما بعده عليه
They are not the same – the ones from you who spent from before the conquest (of Makkah) and fought, are of a greater level than those who are spending from after (the conquest) and fighting. [57:10] – The Glorious Explained that the spending before conquest of Makkah, when the Jihad is combined with it, is of more Rewards in the Presence of Allah-azwj than the spending and the Jihad after that, and that is because the fighting before the conquest was severer and the need to the spending and to the Jihad was more, and more urgent, and more intense than spending, and the spending is omitted for its clarity, and what is after it, evidences upon it.
و الفتح فتح مكة إذ عز الإسلام به و كثر أهله و قلت الحاجة إلى المقاتلة و الإنفاق
And the conquest is conquest of Makkah, when Al-Islam was strengthened by it, and its people were a lot, and the need to the fighting and the spending was little.
مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَ قاتَلُوا أي من بعد الفتح وَ كُلًّا وَعَدَ اللَّهُ الْحُسْنى أي كلا من المنفقين وعد الله المثوبة الحسنى و هي الجنة وَ اللَّهُ بِما تَعْمَلُونَ خَبِيرٌ عالم بظاهره و باطنه فمجازيكم على حسبه.
than those who are spending from after (the conquest) and fighting. – i.e., from after the conquest – And to each (of them) Allah has Promised the good, – i.e., from both the spenders Allah-azwj as Promised the goodly Rewards, and it is the Paradise – and Allah is Informed with what you are doing [57:10] – Knower of its apparent and it hidden, so He-azwj will Recompense you upon its calculation.
يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ قال ابن عباس يرفع الله الذين أوتوا العلم من المؤمنين درجات على الذين لم يؤتوا العلم درجات و قيل معناه لكي يرفع الله الذين آمنوا منكم بطاعتهم للرسول ص درجة و الذين أوتوا العلم بفضل علمهم و سابقتهم درجات في الجنة و قيل في مجلس الرسول ص.
Allah will Exalt those of you who believe, [58:11] – Ibn Abbas said, ‘Allah-azwj will Raise those with knowledge from the Momineen, (higher) ranks over the ones who are not with the knowledge’. And it is said, ‘Its meaning is, ‘So that Allah-azwj will Raise those from you who believe due to their obedience to the Rasool-saww, in rank, and those who are with the knowledge due to the merit of their knowledge and their being foremost, ranks in the Paradise’. And it is said, ‘In gathering of the Rasool-saww’.
لِلْفُقَراءِ الْمُهاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيارِهِمْ وَ أَمْوالِهِمْ فإن كفار مكة أخرجوهم و أخذوا أموالهم يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَ رِضْواناً حال مقيدة لإخراجهم بما يوجب تفخيم شأنهم وَ يَنْصُرُونَ اللَّهَ وَ رَسُولَهُ بأنفسهم و أموالهم أُولئِكَ هُمُ الصَّادِقُونَ الذين ظهر صدقهم في إيمانهم
(It is) for the poor (from the) emigrants, those who went out from their homes and their wealth – the Kafirs of Makkah had expelled them and seized their wealth – seeking Grace from Allah and Pleasure, – a restricted state due to they having been expelled, what obliges Glorifying their situation – and they are helping Allah and His Rasool. – with their souls and their wealth – Those, they are the truthful [59:8] – those, their sincerity in their Eman is apparent.
وَ الَّذِينَ تَبَوَّؤُا الدَّارَ وَ الْإِيمانَ عطف على المهاجرين و المراد بهم الأنصار فإنهم لزموا المدينة و تمكنوا فيهما
And those who had the home (in Al-Medina) and had the Eman [59:9] – Inclining upon the Emigrants, and the intended with them are the Helpers for they had stayed in Al-Medina and were enabled in it.
مِنْ قَبْلِهِمْ أي من قبل هجرة المهاجرين و قيل تقدير الكلام و الذين تبوؤا الدار من قبلهم و الإيمان يُحِبُّونَ مَنْ هاجَرَ إِلَيْهِمْ و لا يثقل عليهم وَ لا يَجِدُونَ فِي صُدُورِهِمْ أي في أنفسهم حاجَةً أي ما يحمل عليه الحاجة كالطلب و الحزازة و الحسد و الغيظ مِمَّا أُوتُوا أي مما أعطي المهاجرون و غيرهم
from before them, – i.e., from before emigration of the Emigrants. And it is said, ‘An appreciation of the Speech is, ‘And those who had occupied the house from before them, and the Eman’ – are loving the ones who emigrate to them, – and it is not a burden upon them – and they are not finding any need in their chests – i.e., regarding them what the need is carried upon him, like the demands, and the animosity, and the envy, and the rage – from what they give, – i.e., from what they give the Emigrants and others.
وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ أي يقدمون المهاجرين على أنفسهم وَ لَوْ كانَ بِهِمْ خَصاصَةٌ أي حاجة وَ مَنْ يُوقَ شُحَّ نَفْسِهِ حتى يخالفها فيما يغلب عليها من حب المال و بغض الإنفاق فَأُولئِكَ هُمُ الْمُفْلِحُونَ الفائزون بالثناء العاجل و الثواب الآجل.
and they are preferring (others) over their own selves, – i.e., advancing the Emigrants over their own selves – and even though there was extreme poverty with them. – i.e., need – And one who preserves himself from stinginess, – until he opposes it in what overcomes upon it, from the love of wealth and hatred of spending – so those, they are the successful ones [59:9] – the ones successful with the current praise and the future Rewards.
وَ الَّذِينَ جاؤُ مِنْ بَعْدِهِمْ قيل هم الذين هاجروا من بعد حين قوي الإسلام أو التابعون بإحسان و هم المؤمنون بعد الفريقين إلى يوم القيامة و لذلك قيل إن الآية قد استوعبت جميع المؤمنين
And those who come after them [59:10] – it is said, ‘They are those who had emigrated from afterwards when Al Islam was strong, or the followers (Tabioun) with the goodness, and they are the Momineen after the two groups up to the Day of Qiyamah, and for that it is said that the Verse has equalised entirety of the Momineen.
يَقُولُونَ رَبَّنَا اغْفِرْ لَنا وَ لِإِخْوانِنَا الَّذِينَ سَبَقُونا بِالْإِيمانِ أي يدعون و يستغفرون لأنفسهم و لمن سبقهم بالإيمان وَ لا تَجْعَلْ فِي قُلُوبِنا غِلًّا لِلَّذِينَ آمَنُوا حقدا و غشا و عداوة رَبَّنا إِنَّكَ رَؤُفٌ رَحِيمٌ أي متعطف على العباد منعم عليهم.
are saying, ‘Our Lord! Forgive us and our brethren who preceded us with the Eman, – i.e., they are supplicating and seeking Forgiveness for themselves and for the ones who had preceded them with the Eman – and do not Make a grudge to be in our hearts towards those who are believing! – hatred, deceit and enmity – Our Lord, You are Kind, Merciful [59:10] – i.e., Compassionate upon the servants in Conferring upon them’.
و أقول إنما أوردناها لدلالتها من جهة الترتيب الذكرى على فضل المهاجرين من الصحابة على الأنصار و فضلهما على التابعين لهم بإحسان ..
And I (Majslisi) am saying, ‘But rather, I have referred these in order to evidence from an aspect of the sequence of mention upon the merits of the Emigrants from the companions over the Helpers, and both their merits over the followers (Al-Tabieen) of their with goodness’.
1- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمَّارِ بْنِ أَبِي الْأَحْوَصِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَضَعَ الْإِيمَانَ عَلَى سَبْعَةِ أَسْهُمٍ عَلَى الْبِرِّ وَ الصِّدْقِ وَ الْيَقِينِ وَ الرِّضَا وَ الْوَفَاءِ وَ الْعِلْمِ وَ الْحِلْمِ
(The book) ‘From the number, from Al Barqy – from Al Hassan Bin Mahboub, from Ammar Bin Abu Al Ahwas,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Placed the Eman to be based upon seven segments – the righteousness, and the truthfulness, and the conviction, and the satisfaction, and the loyalty, and the knowledge, and the forbearance.
ثُمَّ قَسَمَ ذَلِكَ بَيْنَ النَّاسِ فَمَنْ جَعَلَ فِيهِ هَذِهِ السَّبْعَةَ الْأَسْهُمِ فَهُوَ كَامِلٌ مُحْتَمِلٌ وَ قَسَمَ لِبَعْضِ النَّاسِ السَّهْمَ وَ لِبَعْضٍ السَّهْمَيْنِ وَ لِبَعْضٍ الثَّلَاثَةَ حَتَّى انْتَهَوْا إِلَى السَّبْعَةِ
Then He-azwj Apportioned that between the people. So, the one who makes these seven segments to be in him, so he is of full potential; and He-azwj Apportioned the (one) segment for one of the people, and two segments for some, and the three (segments) for some, until then ended up to the seven’.
ثُمَّ قَالَ لَا تَحْمِلُوا عَلَى صَاحِبِ السَّهْمِ سَهْمَيْنِ وَ لَا عَلَى صَاحِبِ السَّهْمَيْنِ ثَلَاثَةً فَتَبْهَظُوهُمْ
Then he-asws said: ‘Do not load two segments upon the owner of the (one) segment, nor three upon the owner of the two segments for you will overload them’.
ثُمَّ قَالَ كَذَلِكَ حَتَّى انْتَهَى إِلَى السَّبْعَةِ.
Then he-asws said like that until he-asws ended to the seventh’’.[65]
2- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْيَقْظَانِ عَنْ يَعْقُوبَ بْنِ الضَّحَّاكِ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا سَرَّاجٍ وَ كَانَ خَادِماً لِأَبِي عَبْدِ اللَّهِ ع قَالَ: بَعَثَنِي أَبُو عَبْدِ اللَّهِ ع فِي حَاجَةٍ وَ هُوَ بِالْحِيرَةِ أَنَا وَ جَمَاعَةٌ مِنْ مَوَالِيهِ قَالَ فَانْطَلَقْنَا فِيهَا ثُمَّ رَجَعْنَا مُغْتَمِّينَ
(The book) ‘Al-Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, and Muhammad Bi Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Ibn Fazzal, from Al Hassan Bin Al Jahm, from Abu Al Yaqzan, from Yaqoub Bi Al Zahhak, from a man from our companions,
‘Sarraj, and he was a servant of Abu Abdullah-asws, he said, ‘Abu Abdullah-asws sent me regarding a need, and he-asws was at Al-Hira, I and a group of his-asws slaves. We went regarding it. Then we returned gloomy.
قَالَ وَ كَانَ فِرَاشِي فِي الْحَائِرِ الَّذِي كُنَّا فِيهِ نُزُولًا فَجِئْتُ وَ أَنَا بِحَالٍ فَرَمَيْتُ بِنَفْسِي فَبَيْنَا أَنَا كَذَلِكَ إِذَا أَنَا بِأَبِي عَبْدِ اللَّهِ قَدْ أَقْبَلَ قَالَ فَقَالَ قَدْ أَتَيْنَاكَ أَوْ قَالَ جِئْنَاكَ
He said, ‘And my bed was in Al-Ha’er which we had lodged in. I went and I was in a (gloomy) state, so I threw myself (on the bed). While I was like that when I was with Abu Abdullah-asws who had come over. He-asws said: ‘I-asws have come to you’, or he-asws said: ‘We-asws have come to you’.
فَاسْتَوَيْتُ جَالِساً وَ جَلَسَ عَلَى صَدْرِ فِرَاشِي فَسَأَلَنِي عَمَّا بَعَثَنِي لَهُ فَأَخْبَرْتُهُ فَحَمِدَ اللَّهَ
I sat up straight, and he-asws sat upon the middle of my bed. He-asws asked me about what he-asws had sent me for, so. I informed him-asws. He-asws Praised Allah-azwj.
ثُمَّ جَرَى ذِكْرُ قَوْمٍ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّا نَبْرَأُ مِنْهُمْ أَنَّهُمْ لَا يَقُولُونَ مَا نَقُولُ
Then there flowed a mention of a group of people, so I said, ‘May I be sacrificed for you-asws! We disavow from them. They are not saying (believing) in what we are saying (believing in)’.
فَقَالَ يَتَوَلَّوْنَا وَ لَا يَقُولُونَ مَا تَقُولُونَ تَبْرَءُونَ مِنْهُمْ قَالَ
He-asws said: ‘(If) they were befriending us-asws and not saying what you are saying, you would be disavowing from them?’
قُلْتُ نَعَمْ
He (the narrator) said, ‘I said, ‘Yes’.
قَالَ فَهُوَ ذَا عِنْدَنَا مَا لَيْسَ عِنْدَكُمْ فَيَنْبَغِي لَنَا أَنْ نَبْرَأَ مِنْكُمْ
He-asws said: ‘So since that which is with us-asws is not what is with you, so it would be befitting for us-asws what we-asws disavow from you?’
قَالَ قُلْتُ لَا جُعِلْتُ فِدَاكَ
He (the narrator) said, ‘I said, ‘No, may I be sacrificed for you-asws!’
قَالَ وَ هُوَ ذَا عِنْدَ اللَّهِ مَا لَيْسَ عِنْدَنَا أَ فَتَرَاهُ اطَّرَحَنَا
He-asws said: ‘And since that which is with Allah-azwj is what is not with us-asws, so what is your view, should we-asws drop it?’
قَالَ قُلْتُ لَا وَ اللَّهِ جُعِلْتُ فِدَاكَ مَا نَفْعَلُ
I said, ‘No, by Allah-azwj, may I be sacrificed for you-asws! What shall we do?’
قَالَ فَتَوَلَّوْهُمْ وَ لَا تَبْرَءُوا مِنْهُمْ إِنَّ مِنَ الْمُسْلِمِينَ مَنْ لَهُ سَهْمٌ وَ مِنْهُمْ مَنْ لَهُ سَهْمَانِ وَ مِنْهُمْ مَنْ لَهُ ثَلَاثَةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ أَرْبَعَةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ خَمْسَةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ سِتَّةُ أَسْهُمٍ وَ مِنْهُمْ مَنْ لَهُ سَبْعَةُ أَسْهُمٍ
He-asws said: ‘Befriend them and do not disavow from them. From the Muslims, there is the one from him there is one portion, and from them is the one for whom there are two portions, and from them is the one for whom there are three portions, and from them is the one for whom there are four portions, and from them is the one for whom there are five portions, and from them is the one for him there are six portions, and from them is the one for whom there are seven portions.
فَلَا يَنْبَغِي أَنْ يُحْمَلَ صَاحِبُ السَّهْمِ عَلَى مَا عَلَيْهِ صَاحِبُ السَّهْمَيْنِ وَ لَا صَاحِبُ السَّهْمَيْنِ عَلَى مَا عَلَيْهِ صَاحِبُ الثَّلَاثَةِ وَ لَا صَاحِبُ الثَّلَاثَةِ عَلَى مَا عَلَيْهِ صَاحِبُ الْأَرْبَعَةِ وَ لَا صَاحِبُ الْأَرْبَعَةِ عَلَى مَا عَلَيْهِ صَاحِبُ الْخَمْسَةِ وَ لَا صَاحِبُ الْخَمْسَةِ عَلَى مَا عَلَيْهِ صَاحِبُ السِّتَّةِ وَ لَا صَاحِبُ السِّتَّةِ عَلَى مَا عَلَيْهِ صَاحِبُ السَّبْعَةِ
So it is not appropriate that the owner of the one portion be burdened with what is upon the owner of the two portions, nor the owner of the two potions by what is upon the owner of the three, nor the owner of the three by what is upon the owner of the four, nor the owner of the four by what is upon the owner of the five, nor the owner of the five by what is upon the owner of the six, nor the owner of the six by what is upon the owner of the seven.
وَ سَأَضْرِبُ لَكَ مَثَلًا إِنَّ رَجُلًا كَانَ لَهُ جَارٌ وَ كَانَ نَصْرَانِيّاً فَدَعَاهُ إِلَى الْإِسْلَامِ وَ زَيَّنَهُ لَهُ فَأَجَابَهُ فَأَتَاهُ سُحَيْراً فَقَرَعَ عَلَيْهِ الْبَابَ فَقَالَ لَهُ مَنْ هَذَا قَالَ أَنَا فُلَانٌ قَالَ وَ مَا حَاجَتُكَ قَالَ تَوَضَّأْ وَ الْبَسْ ثَوْبَيْكَ وَ مُرَّ بِنَا إِلَى الصَّلَاةِ قَالَ فَتَوَضَّأَ وَ لَبِسَ ثَوْبَيْهِ وَ خَرَجَ مَعَهُ
And I-asws shall strike an example for you. A man had a neighbour for him, and he was a Christian. He invited him to Al Islam and adorned it for him. He responded to it. So he went over at pre-dawn and knocked the door upon him. He said to him, ‘Who is this?’ He said, ‘I am so and so’. He said, ‘And what is your need?’ He said, ‘You should perform ablution and wear your clothes and come with me to the Salat(in the Masjid)’. So he performed ablution and wore his clothes and went out with him’.
قَالَ فَصَلَّيَا مَا شَاءَ اللَّهُ ثُمَّ صَلَّيَا الْفَجْرَ ثُمَّ مَكَثَا حَتَّى أَصْبَحَا فَقَامَ الَّذِي كَانَ نَصْرَانِيّاً يُرِيدُ مَنْزِلَهُ قَالَ فَقَالَ لَهُ الرَّجُلُ أَيْنَ تَذْهَبُ النَّهَارُ قَصِيرٌ وَ الَّذِي بَيْنَكَ وَ بَيْنَ الظُّهْرِ قَلِيلٌ
He-asws said: ‘They both prayed Salat whatever Allah-azwj so Desired, then prayed Al-Fajr Salat. Then they both remain until the morning. (When) he arose, the one who used to be a Christian, intending to go to his house, the man said to him, ‘Where are you going? The day is short, and that which is between you and Al-Zohr Salat is little (time)’.
قَالَ فَجَلَسَ مَعَهُ إِلَى صَلَاةِ الظُّهْرِ ثُمَّ قَالَ وَ مَا بَيْنَ الظُّهْرِ وَ الْعَصْرِ قَلِيلٌ فَاحْتَبَسَهُ حَتَّى صَلَّى الْعَصْرَ
He-asws said: ‘He sat with him until he prayed Al-Zohr Salat. Then he said, ‘And how little (time) is between Al-Zohr and Al-Asr Salats’. So he withheld him until he prayed Al-Asr Salat’.
قَالَ ثُمَّ قَامَ وَ أَرَادَ أَنْ يَنْصَرِفَ إِلَى مَنْزِلِهِ فَقَالَ لَهُ إِنَّ هَذَا آخِرُ النَّهَارِ وَ أَقَلُّ مِنْ أَوَّلِهِ فَاحْتَبَسَهُ حَتَّى صَلَّى الْمَغْرِبَ
He-asws said: ‘Then he arose and intended to leave to go to his house. He said to him, ‘This is the end of the day, and it is less than its beginning’. So he withheld him until he prayed Al-Maghrib.
ثُمَّ أَرَادَ أَنْ يَنْصَرِفَ إِلَى مَنْزِلِهِ فَقَالَ لَهُ إِنَّمَا بَقِيَتْ صَلَاةٌ وَاحِدَةٌ قَالَ فَمَكَثَ حَتَّى صَلَّى الْعِشَاءَ الْآخِرَةَ ثُمَّ تَفَرَّقَا
Then (when) he intended to leave to go to his house, he said to him, ‘But rather, there remains one Salat (only)’. So he remained until he had prayed Al-Isha the last. Then they both dispersed.
فَلَمَّا كَانَ سحيرا [سُحَيْرٌ] غَدَا عَلَيْهِ فَضَرَبَ عَلَيْهِ الْبَابَ فَقَالَ مَنْ هَذَا فَقَالَ أَنَا فُلَانٌ قَالَ وَ مَا حَاجَتُكَ قَالَ تَوَضَّأْ وَ الْبَسْ ثَوْبَيْكَ وَ اخْرُجْ بِنَا فَصَلِّ
When it was the next pre-dawn upon him, he knocked the door upon him. He said, ‘Who is this?’ He said, ‘I am so and so’. He said, ‘And what is your need?’ He said, ‘Perform ablution and wear your clothes, and come out with me to pray Salat’.
قَالَ اطْلُبْ لِهَذَا الدِّينِ مَنْ هُوَ أَفْرَغُ مِنِّي وَ أَنَا إِنْسَانٌ مِسْكِينٌ وَ عَلَيَّ عِيَالٌ
He said, ‘Seek for this religion the one who is more free (for time) than I am, and I am a poor person, and upon me are dependants’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَدْخَلَهُ فِي شَيْءٍ أَخْرَجَهُ مِنْهُ أَوْ قَالَ أَدْخَلَهُ فِي مِثْلِ ذِهِ وَ أَخْرَجَهُ مِنْ مِثْلِ هَذَا.
Abu Abdullah-asws said: ‘He entered him into something (but then he) took it out from him’, or he-asws said: ‘He entered him from the likes of those ones and took him out from the likes of this’’.[66]
3- كا، الكافي عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ يَحْيَى بْنِ أَبَانٍ عَنْ شِهَابٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَوْ عَلِمَ النَّاسُ كَيْفَ خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى هَذَا الْخَلْقَ لَمْ يَلُمْ أَحَدٌ أَحَداً
(The book) ‘Al-Kafi’ – from Ahmad Bin Muhammad, from Al Hassan Bin Musa, from Ahmad Bin Umar, from Yahya Bin Aban, from Shihab who said,
‘I heard Abu Abdullah-asws saying: ‘If the people knew how Allah-azwj Blessed and Exalted Created this creation (people), no one would blame anyone’.
فَقُلْتُ أَصْلَحَكَ اللَّهُ وَ كَيْفَ ذَلِكَ
I said, ‘May Allah-azwj Keep you-asws well! How is that so?’
قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ أَجْزَاءً بَلَغَ بِهَا تِسْعَةً وَ أَرْبَعِينَ جُزْءاً ثُمَّ جَعَلَ الْأَجْزَاءَ أَعْشَاراً فَجَعَلَ الْجُزْءَ عَشَرَةَ أَعْشَارٍ ثُمَّ قَسَمَهُ بَيْنَ الْخَلْقِ
He-asws said: ‘Allah-azwj Blessed and Exalted Created parts reaching forty-nine parts by it. Then He-azwj Made the parts into tenths, thus making the ten tenths. Then He-azwj Distributed it between the people.
فَجَعَلَ فِي رَجُلٍ عُشْرَ جُزْءٍ وَ فِي آخَرَ عُشْرَيْ جُزْءٍ حَتَّى بَلَغَ بِهِ جُزْءاً تَامّاً وَ فِي آخَرَ جُزْءاً وَ عُشْرَ جُزْءٍ وَ فِي آخَرَ جُزْءاً وَ عُشْرَيْ جُزْءٍ وَ فِي آخَرَ جُزْءاً وَ ثَلَاثَةَ أَعْشَارِ جُزْءٍ حَتَّى بَلَغَ بِهِ جُزْءَيْنِ تَامَّيْنِ ثُمَّ بِحِسَابِ ذَلِكَ حَتَّى بَلَغَ بِأَرْفَعِهِمْ تِسْعَةً وَ أَرْبَعِينَ جُزْءاً
He-azwj Made to be in a man a tenth of a part, and in another, two-tenths of a part, until reaching by it, a complete part; and in another a part and a tenth of a part, and another a part and two-tenths of a part, and another a part and three-tenths of a part, until reaching by it, two parts complete. Then by the accounting of that, until reaching with the highest of them, forty nine parts.
فَمَنْ لَمْ يُجْعَلْ فِيهِ إِلَّا عُشْرُ جُزْءٍ لَمْ يَقْدِرْ عَلَى أَنْ يَكُونَ مِثْلَ صَاحِبِ الْعُشْرَيْنِ وَ كَذَلِكَ صَاحِبُ الْعُشْرَيْنِ لَا يَكُونُ مِثْلَ صَاحِبِ الثَّلَاثَةِ الْأَعْشَارِ وَ كَذَلِكَ مَنْ تَمَّ لَهُ جُزْءٌ لَا يَقْدِرُ عَلَى أَنْ يَكُونَ مِثْلَ صَاحِبِ الْجُزْءَيْنِ وَ لَوْ عَلِمَ النَّاسُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ هَذَا الْخَلْقَ عَلَى هَذَا لَمْ يَلُمْ أَحَدٌ أَحَداً.
The one in whom there has not been Made to be except for a tenth of a part would not be able upon becoming like the owner of the two-tenths; and similarly, the owner of the two-tenths cannot happen to be like the owner of the three-tenth; and similar to that, the one for whom a part is complete is not able upon becoming like the owner of the two parts. And if the people knew that Allah-azwj Mighty and Majestic Created this creation (people) upon this, no one would blame anyone’’.[67]
4- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ الْخَزَّازِ عَنْ عَبْدِ الْعَزِيزِ الْقَرَاطِيسِيِّ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا عَبْدَ الْعَزِيزِ إِنَّ الْإِيمَانَ عَشْرُ دَرَجَاتٍ بِمَنْزِلَةِ السُّلَّمِ يُصْعَدُ مِنْهُ مِرْقَاةً بَعْدَ مِرْقَاةٍ فَلَا يَقُولَنَّ صَاحِبُ الِاثْنَيْنِ لِصَاحِبِ الْوَاحِدِ لَسْتَ عَلَى شَيْءٍ حَتَّى يَنْتَهِيَ إِلَى الْعَاشِرَةِ
(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Ahmad, from one of his companions, from Al Hassan Bin Ali Bin Abu Usman, from Muhammad Bin Hammad Al Khazzaz, from Abdul Aziz Al Qaratisy who said,
‘O Abdul Aziz! The Eman is of ten levels at the status of the staircase. One would climb from it, a step after a step. Let not the one on the second step say to the one who is on the first, ‘You are not upon anything’, until he ends up at the tenth.
فَلَا تُسْقِطْ مَنْ هُوَ دُونَكَ فَيُسْقِطَكَ مَنْ هُوَ فَوْقَكَ وَ إِذَا رَأَيْتَ مَنْ هُوَ أَسْفَلُ مِنْكَ بِدَرَجَةٍ فَارْفَعْهُ إِلَيْكَ بِرِفْقٍ وَ لَا تَحْمِلَنَّ عَلَيْهِ مَا لَا يُطِيقُ فَتَكْسِرَهُ فَإِنَّ مَنْ كَسَرَ مُؤْمِناً فَعَلَيْهِ جَبْرُهُ.
Do not drop the one who is below you, for the one who is above you would drop (you), and when you see the one who is lower than you by a level, so raise him to you by kindness, but do not burden upon him what he cannot endure, for you would break him, as the one who breaks a Momin, upon him its consequences (Punishment)’’.[68]
5- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنْ أَبِي عُثْمَانَ مِثْلَهُ إِلَّا أَنَّ فِيهِ فَلَا يَقُولَنَّ صَاحِبُ الْوَاحِدِ لِصَاحِبِ الِاثْنَيْنِ وَ زَادَ فِي آخِرِهِ وَ كَانَ الْمِقْدَادُ فِي الثَّامِنَةِ وَ أَبُو ذَرٍّ فِي التَّاسِعَةِ وَ سَلْمَانُ فِي الْعَاشِرَةِ.
(The book) ‘Al Khisaal’ – from Ibn Al Waleed, from Ahmad Bin Idrees, from Al Ashary, from Abu Abdullah Al Razy, from Abu Usman,
‘Similar to it, except in it is: ‘The owner of the one should not say to the owner of the two’ – and there is an increase in its end: ‘And Al-Miqdad-ra was in the eight, and Abu Zarr-ra in the ninth, and Salman-ra in the tenth’’.[69]
6- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ سَدِيرٍ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع إِنَّ الْمُؤْمِنِينَ عَلَى مَنَازِلَ مِنْهُمْ عَلَى وَاحِدَةٍ وَ مِنْهُمْ عَلَى اثْنَتَيْنِ وَ مِنْهُمْ عَلَى ثَلَاثٍ وَ مِنْهُمْ عَلَى أَرْبَعٍ وَ مِنْهُمْ عَلَى خَمْسٍ وَ مِنْهُمْ عَلَى سِتٍّ وَ مِنْهُمْ عَلَى سَبْعٍ
(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ibn Muskan, from Sadeyr who said,
‘Abu Ja’far-asws said to me: ‘The Momineen are upon levels. From them are ones upon one, and from them are ones upon two, and from them are ones upon three, and from them are ones upon four, and from them are ones upon five, and from them are ones upon six, and from them are ones upon seven.
فَلَوْ ذَهَبْتَ تَحْمِلُ عَلَى صَاحِبِ الْوَاحِدَةِ ثِنْتَيْنِ لَمْ يَقْوَ وَ عَلَى صَاحِبِ الثِّنْتَيْنِ ثَلَاثاً لَمْ يَقْوَ وَ عَلَى صَاحِبِ الثَّلَاثِ أَرْبَعاً لَمْ يَقْوَ وَ عَلَى صَاحِبِ الْأَرْبَعِ خَمْساً لَمْ يَقْوَ وَ عَلَى صَاحِبِ الْخَمْسِ سِتّاً لَمْ يَقْوَ وَ عَلَى صَاحِبِ السِّتِّ سَبْعاً لَمْ يَقْوَ وَ عَلَى هَذِهِ الدَّرَجَاتِ.
If you were to go and burden two upon the owner of the one he would not be strong enough (for it), and (burden) three upon the owner of the two he would not be strong enough (for it), and (burden) four upon the owner of the three he would not be strong enough (for it), and (burden) five upon the owner of the four he would not be strong enough (for it), and (burden) six upon the owner of the five he would not be strong enough (for it), and (burden) seven upon the owner of the six he would not be strong enough (for it). These are the levels’’.[70]
7- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الصَّبَّاحِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَنْتُمْ وَ الْبَرَاءَةَ يَبْرَأُ بَعْضُكُمْ مِنْ بَعْضٍ إِنَّ الْمُؤْمِنِينَ بَعْضُهُمْ أَفْضَلُ مِنْ بَعْضٍ وَ بَعْضُهُمْ أَكْثَرُ صَلَاةً مِنْ بَعْضٍ وَ بَعْضُهُمْ أَنْفَذُ بَصِيرَةً مِنْ بَعْضٍ وَ هِيَ الدَّرَجَاتُ.
(The book) ‘Al-Kafi’ – From Muhammad, from Ahmad, from Ali Bin Al Hakam, from Muhammad Bi Sinan, from Al Sabbah Bin Sayaba,
‘From Abu Abdullah-asws having said: ‘What are you all (doing) and the disavowing, some of you disavowing from others? The Momineen, some of them are superior to others, and some of them are of more Salat than others, and some of them are of more accomplished insight than others, and these are the levels (ranks)’’.[71]
8- لي، الأمالي للصدوق عَنِ الْهَمْدَانِيِّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ نَضْرِ بْنِ عَلِيٍّ الْجَهْضَمِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَسْبَغَ وُضُوءَهُ وَ أَحْسَنَ صَلَاتَهُ وَ أَدَّى زَكَاةَ مَالِهِ وَ خَزَنَ لِسَانَهُ وَ كَفَّ غَضَبَهُ وَ اسْتَغْفَرَ لِذَنْبِهِ وَ أَدَّى النَّصِيحَةَ لِأَهْلِ بَيْتِ رَسُولِهِ فَقَدِ اسْتَكْمَلَ حَقَائِقَ الْإِيمَانِ وَ أَبْوَابُ الْجَنَّةِ مُفَتَّحَةٌ لَهُ.
(The book) ‘Al-Amaali’ of Al-Sadouq – from Al Hamdany, from Ali, from his father, from Nazr Bin Ali Al Jahzamy,
‘From Ali son of Ja’far-asws, from his brother-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One perfecting his wud’u, and is good in his Salat, and gives the Zakat of his wealth, and treasures his tongue, and restrains his anger, and seeks Forgiveness for his sins, and fulfils the advice for People-asws of the Household of his Rasool-saww, so he has perfected the realities of the Eman, and the doors of the Paradise are open for him’’.[72]
9- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ عَنْ عَبْدِ الْعَزِيزِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَذَكَرْتُ لَهُ شَيْئاً مِنْ أَمْرِ الشِّيعَةِ وَ مِنْ أَقَاوِيلِهِمْ فَقَالَ يَا عَبْدَ الْعَزِيزِ الْإِيمَانُ عَشْرُ دَرَجَاتٍ بِمَنْزِلَةِ السُّلَّمِ لَهُ عَشْرُ مَرَاقِيَ وَ تَرْتَقِي مِنْهُ مِرْقَاةً بَعْدَ مِرْقَاةٍ
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Muhammad Bin Hammad, from Abdul Aziz who said,
‘I entered to see Abu Abdullah-asws. I mentioned to him-asws something from the matters of the Shias, and from their words (beliefs). He-asws said: ‘O Abdul Aziz! The Eman is of ten levels, being at the status of the staircase having ten steps for it, and you climb from it a step after a step.
فَلَا يَقُولَنَّ صَاحِبُ الْوَاحِدَةِ لِصَاحِبِ الثَّانِيَةِ لَسْتَ عَلَى شَيْءٍ وَ لَا يَقُولَنَّ صَاحِبُ الثَّانِيَةِ لِصَاحِبِ الثَّالِثَةِ لَسْتَ عَلَى شَيْءٍ حَتَّى انْتَهَى إِلَى الْعَاشِرَةِ
The owner of the one should not say to the one on the second, ‘He isn’t upon anything’, nor should the owner of the second say to the one on the third, ‘He isn’t upon anything’ – until he-asws ended up to the tenth.
ثُمَّ قَالَ وَ كَانَ سَلْمَانُ فِي الْعَاشِرَةِ وَ أَبُو ذَرٍّ فِي التَّاسِعَةِ وَ الْمِقْدَادُ فِي الثَّامِنَةِ
Then he-asws said: ‘And Salman-ra was in the tenth, and Abu Zarr-ra in the ninth, and Al-Miqdad‑ra in the eight.
يَا عَبْدَ الْعَزِيزِ لَا تُسْقِطْ مَنْ هُوَ دُونَكَ فَيُسْقِطَكَ مَنْ هُوَ فَوْقَكَ وَ إِذَا رَأَيْتَ الَّذِي هُوَ دُونَكَ فَقَدَرْتَ أَنْ تَرْفَعَهُ إِلَى دَرَجَتِكَ رَفْعاً رَفِيقاً فَافْعَلْ وَ لَا تَحْمِلَنَّ عَلَيْهِ مَا لَا يُطِيقُهُ فَتَكْسِرَهُ فَإِنَّهُ مَنْ كَسَرَ مُؤْمِناً فَعَلَيْهِ جَبْرُهُ لِأَنَّكَ إِذَا ذَهَبْتَ تَحْمِلُ الْفَصِيلَ حَمْلَ الْبَازِلِ فَسَخْتَهُ.
O Abdul Aziz! Do not drop the one who is below you, for the one who is above you will drop you, and when you see the one who is below you and you are able upon raising him to your level with a kindly raising, then do so, and do not load upon him that which he cannot endure, for you will break him. The one who breaks a Momin, upon him would is to repair him, because you, when you went to load upon the young camel the load of an older camel, so it buckled’’.[73]
10- ل، الخصال ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُؤْمِنُونَ عَلَى سَبْعِ دَرَجَاتٍ صَاحِبُ دَرَجَةٍ مِنْهُمْ فِي مَزِيدٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ لَا يُخْرِجُهُ ذَلِكَ الْمَزِيدُ مِنْ دَرَجَتِهِ إِلَى دَرَجَةِ غَيْرِهِ وَ مِنْهُمْ شُهَدَاءُ اللَّهِ عَلَى خَلْقِهِ وَ مِنْهُمُ النُّجَبَاءُ وَ مِنْهُمُ الْمُمْتَحَنَةُ وَ مِنْهُمُ النُّجَدَاءُ وَ مِنْهُمْ أَهْلُ الصَّبْرِ وَ مِنْهُمْ أَهْلُ التَّقْوَى وَ مِنْهُمْ أَهْلُ الْمَغْفِرَةِ.
(The book) ‘Al Khisaal’ – Ibn Idrees, from his father, from Al Ashary, from Al Barqy, from his father raising it to,
‘Abu Abdullah-asws said: ‘The Momineen are upon seven levels. The owner of a level from them in an increase from Allah-azwj Mighty and Majestic, that increase will not expel him from his level to another level, and from them are witnesses of Allah-azwj upon His-azwj creatures, and from them are the captains, and from them are the Tested ones, and from them are the ones of stature, and from them are people of patience, and from them are people of piety, and from them are people of (seeking) Forgiveness’’.[74]
11- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمَّارِ بْنِ أَبِي الْأَحْوَصِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ عِنْدَنَا أَقْوَاماً يَقُولُونَ بِأَمِيرِ الْمُؤْمِنِينَ ع وَ يُفَضِّلُونَهُ عَلَى النَّاسِ كُلِّهِمْ وَ لَيْسَ يَصِفُونَ مَا نَصِفُ مِنْ فَضْلِكُمْ أَ نَتَوَلَّاهُمْ
(The book) ‘Al Khisaal’ – From his father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Ammar Bin Abu Al Ahwas who said,
‘I said to Abu Abdullah-asws, ‘There are people with us who are saying about Amir Al-Momineen-asws and preferring him-asws over the people, all of them, and they aren’t describing what we are describing from your (Imam-asws’s) merits. Should we befriend them?’
فَقَالَ لِي نَعَمْ فِي الْجُمْلَةِ أَ لَيْسَ عِنْدَ اللَّهِ مَا لَمْ يَكُنْ عِنْدَ رَسُولِ اللَّهِ وَ لِرَسُولِ اللَّهِ ص مِنْ عِنْدِ اللَّهِ مَا لَيْسَ لَنَا وَ عِنْدَنَا مَا لَيْسَ عِنْدَكُمْ وَ عِنْدَكُمْ مَا لَيْسَ عِنْدَ غَيْرِكُمْ
He-asws said to me: ‘Yes, in totality! Isn’t there in the Possession of Allah-azwj what did not happen to be in the possession of Rasool-Allah-saww, and for Rasool-Allah-saww there was from Allah-azwj what isn’t for us-asws, and with us-asws is what isn’t with you all, and with you is what isn’t with others?
إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى وَضَعَ الْإِسْلَامَ عَلَى سَبْعَةِ أَسْهُمٍ عَلَى الصَّبْرِ وَ الصِّدْقِ وَ الْيَقِينِ وَ الرِّضَا وَ الْوَفَاءِ وَ الْعِلْمِ وَ الْحِلْمِ
Allah-azwj Blessed and Exalted Placed Al-Islam upon seven portions – upon the patience, and the truthfulness, and the conviction, and being pleased, and the loyalty, and the knowledge and the forbearance.
ثُمَّ قَسَمَ ذَلِكَ بَيْنَ النَّاسِ فَمَنْ جَعَلَ فِيهِ هَذِهِ السَّبْعَةَ الْأَسْهُمِ فَهُوَ كَامِلُ الْإِيمَانِ مُحْتَمِلٌ ثُمَّ قَسَمَ لِبَعْضِ النَّاسِ السَّهْمَ وَ لِبَعْضٍ السَّهْمَيْنِ وَ لِبَعْضٍ الثَّلَاثَةَ الْأَسْهُمِ وَ لِبَعْضٍ الْأَرْبَعَةَ الْأَسْهُمِ وَ لِبَعْضٍ الْخَمْسَةَ الْأَسْهُمِ وَ لِبَعْضٍ السِّتَّةَ الْأَسْهُمِ وَ لِبَعْضٍ السَّبْعَةَ الْأَسْهُمِ
Then He-azwj Apportioned that between the people. So, the one He-azwj Made these seven portions to be in him, so he is of the Eman as perfectly possible. Then He-azwj Apportioned the (one) portion for some, and the two portions for some, and the three portions for some, and the four portions for some, and the five portions for some, and the six portions for some, and the seven portions for some.
فَلَا تَحْمِلُوا عَلَى صَاحِبِ السَّهْمِ سَهْمَيْنِ وَ لَا عَلَى صَاحِبِ السَّهْمَيْنِ ثَلَاثَةَ أَسْهُمٍ وَ لَا عَلَى صَاحِبِ الثَّلَاثَةِ أَرْبَعَةَ أَسْهُمٍ وَ لَا عَلَى صَاحِبِ الْأَرْبَعَةِ خَمْسَةَ أَسْهُمٍ وَ لَا عَلَى صَاحِبِ الْخَمْسَةِ سِتَّةَ أَسْهُمٍ وَ لَا عَلَى صَاحِبِ السِّتَّةِ سَبْعَةَ أَسْهُمٍ فَتُثَقِّلُوهُمْ وَ تُنَفِّرُوهُمْ وَ لَكِنْ تَرَفَّقُوا بِهِمْ وَ سَهِّلُوا لَهُمُ الْمَدْخَلَ
So do not load two portions upon the owner of the one, nor three portions upon the owner of two, nor four portions upon the owner of the three, nor five portions upon the owner of the four, nor six portions upon the owner of the five, nor seven portions upon the owner of the six, for you will be overloading them and alienate them, but be kind with them and ease the entry for them.
وَ سَأَضْرِبُ لَكَ مَثَلًا تَعْتَبِرُ بِهِ إِنَّهُ كَانَ رَجُلٌ مُسْلِمٌ وَ كَانَ لَهُ جَارٌ كَافِرٌ وَ كَانَ الْكَافِرُ يَرْفُقُ الْمُؤْمِنَ فَأَحَبَّ الْمُؤْمِنُ لِلْكَافِرِ الْإِسْلَامَ وَ لَمْ يَزَلْ يُزَيِّنُ لَهُ الْإِسْلَامَ وَ يُحَبِّبُهُ إِلَى الْكَافِرِ حَتَّى أَسْلَمَ
And I-asws shall strike an example for you with it. There was a Muslim man and there was a Kafir neighbour for him, and he was a friend of the Momin. So, the Momin loved Al-Islam to be for the Kafir, and he did not cease to adorn Al-Islam to him and make it to be beloved to the Kafir, until he did become a Muslim.
فَغَدَا عَلَيْهِ الْمُؤْمِنُ فَاسْتَخْرَجَهُ مِنْ مَنْزِلِهِ فَذَهَبَ بِهِ إِلَى الْمَسْجِدِ لِيُصَلِّيَ مَعَهُ الْفَجْرَ فِي جَمَاعَةٍ فَلَمَّا صَلَّى قَالَ لَهُ لَوْ قَعَدْنَا نَذْكُرُ اللَّهَ عَزَّ وَ جَلَّ حَتَّى تَطْلُعَ الشَّمْسُ
The Momin came to him early morning and brought him out from his house and went with him to the Masjid for him to pray Al-Fajr Salat with him in a congregation. When he had prayed, he said to him, ‘If we could sit mentioning (doing Zikr of) Allah-azwj Mighty and Majestic until the sun emerges’.
فَقَعَدَ مَعَهُ فَقَالَ لَوْ تَعَلَّمْتَ الْقُرْآنَ إِلَى أَنْ تَزُولَ الشَّمْسُ وَ صُمْتَ الْيَوْمَ كَانَ أَفْضَلَ
So, he sat with him. He said, ‘If you could learn the Quran until the sun declines (midday) and fast today, it would be better’.
فَقَعَدَ مَعَهُ وَ صَامَ حَتَّى صَلَّى الظُّهْرَ وَ الْعَصْرَ فَقَالَ لَوْ صَبَرْتَ حَتَّى تُصَلِّيَ الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ كَانَ أَفْضَلَ
So, he sat with him and fasted until he had prayed Al Zohr and Al Asr Salats. He said, ‘If you could be patient until you have prayed Al Magrib and Al Isha the last Salat, it would be better’.
فَقَعَدَ مَعَهُ حَتَّى صَلَّى الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ ثُمَّ نَهَضَا وَ قَدْ بَلَغَ مَجْهُودَهُ وَ حَمَلَ عَلَيْهِ مَا لَا يُطِيقُ
So, he sat with him until he had prayed Al Magrib and Al Isha the last Salats. Then they both got up, and he (the Kafir) had reached the extent of his efforts, and he (the Muslim) had loaded upon him what he could not endure.
فَلَمَّا كَانَ مِنَ الْغَدِ غَدَا عَلَيْهِ وَ هُوَ يُرِيدُ بِهِ مِثْلَ مَا صَنَعَ بِالْأَمْسِ فَدَقَّ عَلَيْهِ بَابَهُ ثُمَّ قَالَ لَهُ اخْرُجْ حَتَّى نَذْهَبَ إِلَى الْمَسْجِدِ
When it was from the next morning, he came early to him, and he wanted with him similar to what he had done the day before. He knocked the door to him, then said to him, ‘Come out until we go to the Masjid!’
فَأَجَابَ أَنِ انْصَرِفْ عَنِّي فَإِنَّ هَذَا دِينٌ شَدِيدٌ لَا أُطِيقُهُ
He answered, ‘Leave from me, for this is a severe religion, I cannot endure it!’
فَلَا تَخْرَقُوا بِهِمْ أَ مَا عَلِمْتَ أَنَّ إِمَارَةَ بَنِي أُمَيَّةَ كَانَتْ بِالسَّيْفِ وَ الْعَسْفِ وَ الْجَوْرِ وَ أَنَّ إِمَامَتَنَا بِالرِّفْقِ وَ التَّأَلُّفِ وَ الْوَقَارِ وَ التَّقِيَّةِ وَ حُسْنِ الْخِلْطَةِ وَ الْوَرَعِ وَ الِاجْتِهَادِ فَرَغِّبُوا النَّاسَ فِي دِينِكُمْ وَ فِيمَا أَنْتُمْ فِيهِ.
So do not break them. Don’t you know that the emirate of the clan of Umayya happened with the sword, and the aggression, and the tyranny, while our-asws Imams-asws are with the kindness, and the affinity, and the dignity, and the Taqiyyah (dissimulation), and goodly mingling, and the devoutness, and the striving? Make the people to be desirous regarding your religion and regarding what you are upon!’’[75]
12- ل، الخصال فِي وَصِيَّةِ النَّبِيِّ ص لِعَلِيٍّ ع يَا عَلِيُّ سَبْعَةٌ مَنْ كُنَّ فِيهِ فَقَدِ اسْتَكْمَلَ حَقِيقَةَ الْإِيمَانِ وَ أَبْوَابُ الْجَنَّةِ مُفَتَّحَةٌ لَهُ مَنْ أَسْبَغَ وُضُوءَهُ وَ أَحْسَنَ صَلَاتَهُ وَ أَدَّى زَكَاةَ مَالِهِ وَ كَفَّ غَضَبَهُ وَ سَجَنَ لِسَانَهُ وَ اسْتَغْفَرَ لِذَنْبِهِ وَ أَدَّى النَّصِيحَةَ لِأَهْلِ بَيْتِ نَبِيِّهِ.
(The book) ‘Al Khisaal’ –
‘In a bequest of the Prophet-saww to Ali-asws: ‘O Ali-asws! Seven (qualities), one who has these in him, so he has perfected the reality of Eman, and the doors of Paradise would be open for him – one who perfects his wud’u, and his Salat is good, and he gives the Zakat of his wealth, and restrains his anger, and imprisons his tongue, and seeks Forgiveness for his sins, and fulfills the goodly advice to the People-asws of the Household of his Prophet-saww’’.[76]
13- شي، تفسير العياشي عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ أَ فَمَنِ اتَّبَعَ رِضْوانَ اللَّهِ كَمَنْ باءَ بِسَخَطٍ مِنَ اللَّهِ وَ مَأْواهُ جَهَنَّمُ وَ بِئْسَ الْمَصِيرُ
Tafseer Al-Ayyashi – from Ammar Bin Marwan who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj: Is the one who follows the Pleasure of Allah like the one who incurs the Wrath from Allah? And his abode is Hell; and it is an evil destination [3:162].
فَقَالَ هُمْ الْأَئِمَّةُ وَ اللَّهِ يَا عَمَّارُ دَرَجاتٌ لِلْمُؤْمِنِينَ عِنْدَ اللَّهِ وَ بِمُوَالاتِهِمْ وَ بِمَعْرِفَتِهِمْ إِيَّانَا يُضَاعِفُ اللَّهُ لِلْمُؤْمِنِينَ حَسَنَاتِهِمْ وَ يَرْفَعُ لَهُمُ الدَّرَجَاتِ الْعُلَى
He-asws said: ‘They-asws are the Imams-asws (following the Pleasure of Allah-azwj). By Allah-azwj, O Ammar! There are (varying) Levels – for the Momineen – in the Presence of Allah [3:163], and it is due to their Wilayah and their recognition of us-asws, Allah-azwj will be Multiplying for the Momineen their good deeds and Raised the high levels for them.
وَ أَمَّا قَوْلُهُ يَا عَمَّارُ كَمَنْ باءَ بِسَخَطٍ مِنَ اللَّهِ إِلَى قَوْلِهِ الْمَصِيرُ فَهُمْ وَ اللَّهِ الَّذِينَ جَحَدُوا حَقَّ عَلِيِّ بْنِ أَبِي طَالِبٍ ع- وَ حَقَّ الْأَئِمَّةِ مِنَّا أَهْلَ الْبَيْتِ فَبَاءُوا لِذَلِكَ بِسَخَطٍ مِنَ اللَّهِ
And as for His-azwj Words, O Ammar: like the one who incurs the Wrath from Allah? – up to His-azwj Words: destination [3:162], so by Allah-azwj, they are the ones who rejected the right of Ali-asws Bin Abu Talib-asws and the rights of the Imams-asws from us-asws, People-asws of the Household. So, it is due to that, they incurred the Wrath from Allah-azwj’.
وَ عَنْ أَبِي الْحَسَنِ الرِّضَا ع أَنَّهُ ذَكَرَ قَوْلَ اللَّهِ هُمْ دَرَجاتٌ عِنْدَ اللَّهِ قَالَ الدَّرَجَةُ مَا بَيْنَ السَّمَاءِ إِلَى الْأَرْضِ.
And from Abu Al Hassan Al Reza-asws, the Words of Allah-azwj: There are (varying) Levels in the Presence of Allah [3:163], he-asws said: ‘The level (each) is what is between the sky to the earth’’.[77]
14- شي، تفسير العياشي عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بِالزِّيَادَةِ فِي الْإِيمَانِ تَفَاضَلَ الْمُؤْمِنُونَ بِالدَّرَجَاتِ عِنْدَ اللَّهِ
Tafseer Al-Ayyashi – from Abu Amro Al Zubeyri,
‘From Abu Abdullah-asws having said: ‘Due to the increases in the Eman, the Momineen are merited with the levels in the Presence of Allah-azwj’.
قُلْتُ وَ إِنَّ لِلْإِيمَانِ دَرَجَاتٍ وَ مَنَازِلَ يَتَفَاضَلُ بِهَا الْمُؤْمِنُونَ عِنْدَ اللَّهِ
I said, ‘And for the Eman there are levels and statuses the Momineen will be merited (over each other) in the Presence of Allah-azwj?’
فَقَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ صِفْ لِي ذَلِكَ رَحِمَكَ اللَّهُ حَتَّى أَفْهَمَهُ
I said, ‘Describe that to me, may Allah-azwj have Mercy on you-asws, until I understand it’.
قَالَ مَا فَضَّلَ اللَّهُ بِهِ أَوْلِيَاءَهُ بَعْضَهُمْ عَلَى بَعْضٍ فَقَالَ تِلْكَ الرُّسُلُ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ وَ رَفَعَ بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجاتٍ الْآيَةَ
He-asws said: ‘What Allah-azwj has Merited His-azwj friends with over each other’s is, He-azwj Said: ‘Those Rasools, We Merited some of them over the others – from them was one to whom Allah Spoke (with), and some of them He Raised – over others – their ranks. [2:253] – the Verse.
وَ قَالَ وَ لَقَدْ فَضَّلْنا بَعْضَ النَّبِيِّينَ عَلى بَعْضٍ وَ قَالَ انْظُرْ كَيْفَ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ وَ لَلْآخِرَةُ أَكْبَرُ دَرَجاتٍ وَ قَالَ هُمْ دَرَجاتٌ عِنْدَ اللَّهِ
And He-azwj Said: ‘and We have Merited some of the Prophets above the others, [17:55]; and Said: Look, how We Merited some of them above others, and for the Hereafter there are greater Ranks [17:21]; and Said: There are (varying) Levels in the Presence of Allah, [3:163].
فَهَذَا ذِكْرُ دَرَجَاتِ الْإِيمَانِ وَ مَنَازِلِهِ عِنْدَ اللَّهِ.
So, this is mention of the levels of Eman and its statuses in the Presence of Allah-azwj’’.[78]
15- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا نَقُولُ درجة [الدَّرَجَةُ] وَاحِدَةٌ إِنَّ اللَّهَ يَقُولُ دَرَجَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِنَّمَا تَفَاضَلَ الْقَوْمُ بِالْأَعْمَالِ.
Tafseer Al-Ayyashi – from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Do not say the level (rank) is one. Allah-azwj is Saying the levels, some of these are above others. But rather, the people will be merited over each other due to the deeds’’.[79]
16- شي، تفسير العياشي عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا عَبْدَ الرَّحْمَنِ شِيعَتُنَا وَ اللَّهِ لَا يُتِيحُهُمُ الذُّنُوبُ وَ الْخَطَايَا هُمْ صَفْوَةُ اللَّهِ الَّذِينَ اخْتَارَهُمْ لِدِينِهِ وَ هُوَ قَوْلُ اللَّهِ ما عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ.
Tafseer Al-Ayyashi – from Abdul Rahman Bin Kaseer who said,
‘Abu Abdullah-asws said: ‘O Abdul Rahman! By Allah-azwj, our-asws Shias, the sins and the mistakes are not facilitated for them. They are elites of Allah-azwj, those He-azwj has Chosen for His-azwj religion, and it is Word of Allah-azwj: There is no way (to a blame) upon the good doers [9:91]’’.[80]
17- شي، تفسير العياشي عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْقَوْلِ اللَّهِ وَ مِنَ الْأَعْرابِ مَنْ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ يَتَّخِذُ ما يُنْفِقُ قُرُباتٍ عِنْدَ اللَّهِ أَ يُثِيبُهُمْ عَلَيْهِ
Tafseer Al-Ayyashi – from Dawood Bin Al Husayn,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj: And from the Bedouins is one who believes in Allah and the Last Day, and he takes what he spends as being a nearness with Allah, [9:99], ‘Will they be Rewarded upon it?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ يُثَابُونَ عَلَيْهِ قَالَ نَعَمْ.
And in another report from him, ‘They will be Rewarded upon it?’ He-asws said: ‘Yes’’.[81]
18- شي، تفسير العياشي عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ سَبَّقَ بَيْنَ الْمُؤْمِنِينَ كَمَا سُبِّقَ بَيْنَ الْخَيْلِ يَوْمَ الرِّهَانِ
Tafseer Al-Ayyashi – from Abu Amro Al Zubeyri –
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic has a race between the Momineen just as there is a race between the horses on the day of the competition’.
قُلْتُ أَخْبِرْنِي عَمَّا نَدَبَ اللَّهُ الْمُؤْمِنَ مِنَ الِاسْتِبَاقِ إِلَى الْإِيمَانِ
I said, ‘Inform me about what Allah-azwj Called out at the Momin of being first (racing) to the Eman’.
قَالَ قَوْلُ اللَّهِ سابِقُوا إِلى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَ جَنَّةٍ عَرْضُها كَعَرْضِ السَّماءِ وَ الْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَ رُسُلِهِ
He-asws said: ‘Words of Allah-azwj: Race towards Forgiveness from your Lord and a Garden the expanse of it is like the expanse of the sky and the earth, Prepared for those who are believing in Allah and His Rasools. [57:21].
وَ قَالَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ
And Said: And the foremost are the foremost [56:10] These are the ones of proximity [56:11].
وَ قَالَ السَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهاجِرِينَ وَ الْأَنْصارِ وَ الَّذِينَ اتَّبَعُوهُمْ بِإِحْسانٍ رَضِيَ اللَّهُ عَنْهُمْ وَ رَضُوا عَنْهُ
And Said: And the foremost, the first ones from the Emigrants and the Helpers, and those who followed them with goodness, Allah is Pleased from them and they are pleased from Him, [9:100].
فَبَدَأَ بِالْمُهَاجِرِينَ عَلَى دَرَجَةِ سَبْقِهِمْ ثُمَّ ثَنَّى بِالْأَنْصَارِ ثُمَّ ثَلَّثَ بِالتَّابِعِينَ لَهُمْ بِإِحْسَانٍ فَوَضَعَ كُلَّ قَوْمٍ عَلَى دَرَجَاتِهِمْ وَ مَنَازِلِهِمْ عِنْدَهُ.
He-azwj Began with the Emigrants being upon a level of their being foremost, then He-azwj Praised the Helpers, then thirdly with the followers (Tabieen) of them with the goodness. He-azwj Placed every people upon their ranks and their statuses in His-azwj Presence’’.[82]
19- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ خَالِدِ بْنِ الْحَجَّاجِ الْكَرْخِيِّ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ إِلَى خَيْثَمَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع فِي قَوْلِ اللَّهِ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ وَ عَسَى مِنَ اللَّهِ وَاجِبٌ وَ إِنَّمَا نَزَلَتْ فِي شِيعَتِنَا الْمُؤْمِنِينَ.
Tafseer Al-Ayyashi – from Muhammad Bin Khalid Bin Al Hajjaj Al Karkhy, from one of his companions raising it to Khaysama who said,
‘Abu Ja’far-asws said regarding Words of Allah-azwj: And others are acknowledging their sins, mingling one righteous deed and another evil one. Perhaps Allah will Turn towards them (Mercifully), [9:102], and (the word) ‘perhaps’ from Allah-azwj is (means) obligatory, and rather it is Revealed regarding our-asws Shias, the Momineen’’.[83]
20- شي، تفسير العياشي عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ رَفَعَهُ إِلَى الشَّيْخِ فِيقَوْلِهِ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً قَالَ قَوْمٌ اجْتَرَحُوا ذُنُوباً مِثْلَ قَتْلِ حَمْزَةَ وَ جَعْفَرٍ الطَّيَّارِ ثُمَّ تَابُوا
Tafseer Al-Ayyashi – from Ahmad Bin Muhammad Bin Abu Nasr,
‘Raising it to the Sheykh regarding His-azwj Words: mingling one righteous deed and another evil one. [9:102]. He said, ‘A people who perpetrated sins like killing Hamza-asws and Ja’far Al-Tayyar-asws, then they repented’.
ثُمَّ قَالَ وَ مَنْ قَتَلَ مُؤْمِناً لَمْ يُوَفَّقْ لِلتَّوْبَةِ إِلَّا أَنَّ اللَّهَ لَا يَقْطَعُ طَمَعَ الْعِبَادِ فِيهِ وَ رَجَاءَهُمْ مِنْهُ
Then he-asws, ‘And the one who kills a Momin would not be successful in repentance except that Allah-azwj will not cut the greed of the servants regarding him and their hopes from him’.
وَ قَالَ هُوَ أَوْ غَيْرُهُ إِنَّ عَسَى مِنَ اللَّهِ وَاجِبٌ.
And he said, ‘He or someone else. The (word) ‘perhaps’ form Allah-azwj is ‘obligatory’’.[84]
21- شي، تفسير العياشي عَنِ الْحَلَبِيِّ عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا قَالَ: الْمُعْتَرِفُ بِذَنْبِهِ قَوْمٌ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً.
Tafseer Al-Ayyashi – From Al Halby, from Zurara, and Humran, and Muhammad Bin Muslim,
‘From one of the two (5th or 6th Imam-asws) having said: ‘The acknowledger with his sins. A people acknowledged their sins, mingling one righteous deed and another evil one. [9:102]’’.[85]
22- شي، تفسير العياشي عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ: قَالَ مُحَمَّدُ بْنُ سَعِيدٍ سَلْ أَبَا عَبْدِ اللَّهِ ع فَاعْرِضْ عَلَيْهِ كَلَامِي وَ قُلْ لَهُ إِنِّي أَتَوَلَّاكُمْ وَ أَبْرَأُ مِنْ عَدُوِّكُمْ وَ أَقُولُ بِالْقَدَرِ أَ قَوْلِي فِيهِ قَوْلُكَ
Tafseer Al-Ayyashi, from Abu Bakr Al Hazray who said,
‘Muhammad Bin Saeed said, ‘Ask Abu Abdullah-asws, present my speech to him-asws and say to him-asws, ‘I befriend you-asws all and disavow from your-asws enemies, and I am saying (believing) in the pre-determination. Is my word (belief) regarding it, your-asws word (belief)?’
قَالَ فَعَرَضْتُ كَلَامَهُ عَلَى أَبِي عَبْدِ اللَّهِ ع- فَحَرَّكَ يَدَهُ ثُمَّ قَالَ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ
He said, ‘I presented his speech unto Abu Abdullah-asws. He-asws moved his-asws hand, then said: mingling one righteous deed and another evil one. Perhaps Allah will Turn towards them (Mercifully), [9:102]’.
قَالَ ثُمَّ قَالَ مَا أَعْرِفُهُ مِنْ مَوَالِي أَمِيرِ الْمُؤْمِنِينَ
He said, ‘Then he-asws said: ‘I do not recognise him as being from the friends of Amir Al-Momineen-asws’.
قُلْتُ يَزْعُمُ أَنَّ سُلْطَانَ هِشَامٍ لَيْسَ مِنَ اللَّهِ
I said, ‘He claims that the ruling authority of Hisham isn’t from Allah-azwj’.
فَقَالَ وَيْلَهُ مَا لَهُ وَيْلَهُ أَ مَا عَلِمَ أَنَّ اللَّهَ جَعَلَ لآِدَمَ دَوْلَةً وَ لِإِبْلِيسَ دَوْلَةً.
He-asws said: ‘Woe be to him! Woe be to him! Does he not know that Allah-azwj has Made a government for Adam-as and a government for Iblees-la?’’[86]
23- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع فِيقَوْلِ اللَّهِ وَ آخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً قَالَ أُولَئِكَ قَوْمٌ مُذْنِبُونَ يُحْدِثُونَ فِي إِيمَانِهِمْ مِنَ الذُّنُوبِ الَّتِي يَعِيبُهَا الْمُؤْمِنُونَ وَ يَكْرَهُهَا فَأُولَئِكَ عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ.
Tafseer Al-Ayyashi – from Zurara,
‘From Abu Ja’far-asws regarding Words of Allah-azwj: And others are acknowledging their sins, mingling one righteous deed and another evil one. [9:102]. He-asws said: ‘They are a sinning people, breaking regarding their Eman from the sins which the Momineen are faulted and dislike, so they, Perhaps Allah will Turn towards them (Mercifully), [9:102]’’.[87]
24- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْنَا لَهُ مَنْ وَافَقَنَا مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ تَوَلَّيْنَاهُ وَ مَنْ خَالَفَنَا بَرِئْنَا مِنْهُ مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ
Tafseer Al-Ayyashi – from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said: ‘We said to him-asws, ‘One who is compatible with us, from the Alawites and others, we befriend him, and one who opposes us, we disavow from him, (be he) from the Alawiites or someone else’.
قَالَ يَا زُرَارَةُ قَوْلُ اللَّهِ أَصْدَقُ مِنْ قَوْلِكَ أَيْنَ الَّذِينَ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً.
He-asws said: ‘O Zurara! Words of Allah-azwj are more truthful than your words. Where are those mingling one righteous deed and another evil one. [9:102]?’’[88]
25- شي، تفسير العياشي عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع وَ لَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ وَ لَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ قَالَ هُمُ الْمُؤْمِنُونَ مِنْ هَذِهِ الْأُمَّةِ.
Tafseer Al-Ayyashi – from Jabir,
‘From Abu Ja’far-asws (regarding): And We Knew of the preceding ones from you and We Know of the delayed ones [15:24]. He-asws said: ‘They are the Momineen from this community’’.[89]
26- كش، رجال الكشي عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ عَنْ مُحَمَّدِ بْنِ نُصَيْرٍ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ عِيسَى وَ حَمْدَوَيْهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ الصَّيْقَلِ رَفَعَ الْحَدِيثَ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: كُنَّا جُلُوساً عِنْدَهُ فَتَذَاكَرْنَا رَجُلًا مِنْ أَصْحَابِنَا فَقَالَ بَعْضُنَا ذَلِكَ ضَعِيفٌ
(The book) ‘Rijal’ of Al-Kashy – from Muhammad Bin Masoud, from Muhammad Bin Nuseyr who said, ‘It is narrated to me by Muhammad Bin Isa, and Hamdaqiya, from Muhammad Bin Isa, from Al Qasim Al Sayqal, raising the Hadeeth to,
‘Abu Abdullah-asws, he (the narrator) said, ‘We were seated in his-asws presence. We discussed a man from our companions, so one of us said, ‘That one is weak!’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنْ كَانَ لَا يُقْبَلُ مِمَّنْ دُونَكُمْ حَتَّى يَكُونَ مِثْلَكُمْ لَمْ يُقْبَلْ مِنْكُمْ حَتَّى تَكُونُوا مِثْلَنَا.
Abu Abdullah-asws said: ‘If it were not to be Accepted from the ones besides you until they become like you, it will not be Accepted from you until you become like us-asws’’.[90]
27- ما، الأمالي للشيخ الطوسي عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ عَنِ التَّلَّعُكْبَرِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ يَعْقُوبَ بْنِ يُوسُفَ عَنِ الْحُصَيْنِ بْنِ مُخَارِقٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ أَنَّ عَلِيّاً ع وَفَدَ إِلَيْهِ رَجُلٌ مِنْ أَشْرَافِ الْعَرَبِ فَقَالَ لَهُ عَلِيٌّ ع هَلْ فِي بِلَادِكَ قَوْمٌ قَدْ شَهَرُوا أَنْفُسَهُمْ بِالْخَيْرِ لَا يُعْرَفُونَ إِلَّا بِهِ
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi, from Al Husayn Bin Ubeydullah, from Al Tal’akbury, from Ibn Uqda, from Yaqoub Bin Yusuf, from Al Husayn Bin Mukhariq,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws: ‘Ali-asws, a man from the Arab nobles came to him-asws with a delegation. Ali-asws said to him: ‘Are there people in your city who have made themselves famous with the goodness, not being recognised except by it?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ فَهَلْ فِي بِلَادِكَ قَوْمٌ قَدْ شَهَرُوا أَنْفُسَهُمْ بِالشَّرِّ لَا يُعْرَفُونَ إِلَّا بِهِ
He-asws said: ‘Are there people in your city who have made themselves famous with the evil, not being recognised except by it?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ فَهَلْ فِي بِلَادِكَ قَوْمٌ يَجْتَرِحُونَ السَّيِّئَاتِ وَ يَكْتَسِبُونَ الْحَسَنَاتِ
He-asws said: ‘Are there people in your city committing the evil deeds and earning the good deeds (as well)?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ تِلْكَ خِيَارُ أُمَّةِ مُحَمَّدٍ ص النُّمْرُقَةُ الْوُسْطَى يَرْجِعُ إِلَيْهِمُ الْغَالِي وَ يَنْتَهِي إِلَيْهِمُ الْمُقَصِّرُ.
He-asws said: ‘These are best of the community of Muhammad-saww, on the middle path. The exaggerator will return to them, and the reducer will end up to them’’.[91]
28 كَنْزُ الْكَرَاجُكِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ ص الْإِيمَانُ فِي عَشَرَةٍ الْمَعْرِفَةِ وَ الطَّاعَةِ وَ الْعِلْمِ وَ الْعَمَلِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ الصَّبْرِ وَ الْيَقِينِ وَ الرِّضَا وَ التَّسْلِيمِ فَأَيَّهَا فَقَدَ صَاحِبُهُ بَطَلَ نِظَامُهُ.
(The book) ‘Kanz’ of Al Karajaky who said,
‘Rasool-Allah-saww said: ‘The Eman is in ten steps – the recognition, and the obedience, and the knowledge, and the deed, and the devoutness, and the striving, and the patience, and the convictions, and being satisfaction, and the submission. So, whichever of these its owner loses, it would invalidate his system’’.[92]
باب 33 السكينة و روح الإيمان و زيادته و نقصانه
CHAPTER 33 – THE TRANQUILITY AND THE SPIRIT OF THE EMAN ITS INCREASE AND ITS DECREASE
الآيات
The Verses
البقرة قالَ أَ وَ لَمْ تُؤْمِنْ قالَ بَلى وَ لكِنْ لِيَطْمَئِنَّ قَلْبِي
(Surah) Al Baqarah: He said: “Or do you not believe?” He Said: Yes (I do), but to reassure my heart’. [2:260].
الأنفال وَ إِذا تُلِيَتْ عَلَيْهِمْ آياتُهُ زادَتْهُمْ إِيماناً
(Surah) An Anfaal: and when His Verses are recited to them, it increases them in Eman, [8:2]
التوبة وَ إِذا ما أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زادَتْهُ هذِهِ إِيماناً فَأَمَّا الَّذِينَ آمَنُوا فَزادَتْهُمْ إِيماناً وَ هُمْ يَسْتَبْشِرُونَ
(Surah) Al Tawba: And whenever a Chapter is Revealed, there is one of them who is saying, ‘Which of you has this increased in Eman?’ But, as for those who believe, it does increase them in Eman, and they rejoice [9:124]
وَ أَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزادَتْهُمْ رِجْساً إِلَى رِجْسِهِمْ وَ ماتُوا وَ هُمْ كافِرُونَ
And as for those in whose hearts is a disease, it increases uncleanness to their uncleanness, and they die while being Kafirs [9:125]
الكهف إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَ زِدْناهُمْ هُدىً وَ رَبَطْنا عَلى قُلُوبِهِمْ
(Surah) Al Kahf: they were youths who believed in their Lord, and We Increased them in Guidance [18:13] And We linked up their hearts, [18:14]
الأحزاب وَ لَمَّا رَأَ الْمُؤْمِنُونَ الْأَحْزابَ قالُوا هذا ما وَعَدَنَا اللَّهُ وَ رَسُولُهُ وَ صَدَقَ اللَّهُ وَ رَسُولُهُ وَ ما زادَهُمْ إِلَّا إِيماناً وَ تَسْلِيماً
(Surah) Al Ahzaab: And when the Momineen saw the confederates, they said, ‘This is what Allah and His Rasool promised us, and Allah and His Rasool spoke the Truth’. And it did not increase them except in Eman and submission [33:22]
الفتح هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدادُوا إِيماناً مَعَ إِيمانِهِمْ
(Surah) Al Fatah: He is the One Who Sent down the tranquillity into the hearts of the Momineen in order to increase Eman along with their Eman, [48:4]
المجادلة لا تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ يُوادُّونَ مَنْ حَادَّ اللَّهَ وَ رَسُولَهُ وَ لَوْ كانُوا آباءَهُمْ أَوْ أَبْناءَهُمْ أَوْ إِخْوانَهُمْ أَوْ عَشِيرَتَهُمْ أُولئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمانَ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ
(Surah) Al Mujadilah: You will not find a people believing in Allah and the Last Day befriending ones who oppose Allah and His Rasool, and even though they may be their fathers, or their sons, or their brothers, or their clan. They, Allah has Written the Eman to be in their hearts and He Aids them with a Spirit from Him. [58:22].
فسير
(Forbidden) Interpretation (opinionated)
قوله تعالى قالَ بَلى وَ لكِنْ لِيَطْمَئِنَّ قَلْبِي أقول يدل على أن الإيمان و اليقين قابلان للشدة و الضعف
Words of the Exalted: He Said: Yes (I do), but to reassure my heart’. [2:260] – I (Majlisi), ‘It evidence’s upon that the Eman and the conviction are both subject to the strength and the weakness.
قال الطبرسي ره أي بلى أنا مؤمن و لكن سألت ذاك لأزداد يقينا إلى يقيني
Al-Tabarsee said, ‘I.e., Yes, I (Ibrahim-as) am a Momin, but I-as asked that to increase conviction to my-as conviction’.
و قيل لأعاين ذلك و يسكن قلبي إلى علم العيان بعد علم الاستدلال
And it is said, ‘In order to see that and calm my-as heart to the knowledge of the witnessing after knowledge of the evidence’.
و قيل ليطمئن قلبي بأنك قد أجبت مسألتي و اتخذتني خليلا كما وعدتني.
And it is said, ‘To reassure my-as heart that You-azwj have Answered my request and Taken me‑as as a friend, just as You-azwj had Promised me-as’.
و قال في قوله تعالى وَ إِذا تُلِيَتْ عَلَيْهِمْ آياتُهُ زادَتْهُمْ إِيماناً معناه و إذا قرئ عليهم القرآن زادتهم آياته تبصرة و يقينا على يقين
And he said Regarding Words of the Exalted: and when His Verses are recited to them, it increases them in Eman, [8:2] – It’s meaning is, and when the Quran is recited to them, its Verses increases them in insight and conviction upon conviction.
و قيل زادتهم تصديقا مع تصديقهم بما أنزل إليهم قبل ذلك عن ابن عباس و المعنى أنهم يصدقون بالأولى و الثانية و الثالثة و كلما يأتي من عند الله فيزداد تصديقهم.
And it is said, ‘It increases them in ratification along with their ratification of what had been Revealed to them before that’ – from Ibn Abbas, and the meaning is they are ratifying the first (Abu Bakr), and the second (Umar), and the third (Usman), and every time they are brought from the Presence of Allah-azwj, it increase their ratification.
و قال القاضي زادتهم إيمانا لزيادة المؤمن به أو لاطمينان النفس و رسوخ اليقين بتظاهر الأدلة أو بالعمل بموجبها و هو قول من قال الإيمان يزيد بالطاعة و ينقص بالمعصية بناء على أن العمل داخل فيه.
And Al-Qazi said, ‘It increases them in Eman for the Momin to be increased by it, or reassurance of the soul, and immersing in the conviction due to the apparent evidence, or due to the deed obligating it, and it is the word of the ones who says, ‘The Eman increases due the obedience and reduced due the disobedience built upon that the deed is included in it.
قوله تعالى فَمِنْهُمْ قال الطبرسي رحمه الله أي من المنافقين مَنْ يَقُولُ على وجه الإنكار أي يقول بعضهم لبعض أَيُّكُمْ زادَتْهُ هذِهِ السورة إِيماناً و قيل معناه يقول المنافقون للمؤمنين الذين في إيمانهم ضعف أيكم زادته هذه السورة إيمانا أي يقينا و بصيرة
Words of the Exalted: there is one of them – Al-Tabarsee said, ‘I.e., from the hypocrites – who is saying, – based upon an aspect of denial, I.e., saying to each other – ‘Which of you has this – Chapter – increased in Eman?’ – And it is said, ‘It’s meaning is, the hypocrites ae saying to the Momineen, those having weakness in their Eman, ‘Which one of you has this Chapter increased in Eman and insight?’
فَأَمَّا الَّذِينَ آمَنُوا فَزادَتْهُمْ إِيماناً قال القاضي بزيادة العلم الحاصل من تدبر السورة و انضمام الإيمان بها و بما فيها إلى إيمانهم وَ هُمْ يَسْتَبْشِرُونَ بنزولها لأنه سبب لزيادة كمالهم و ارتفاع درجاتهم
But, as for those who believe, it does increase them in Eman, – Al-Qazi said, ‘Due to the increased knowledge attained from pondering on the Chapter, and joining the Eman with it, and with what is therein, to their Eman – and they rejoice [9:124] – with its Revelation, because it is a cause for the increase in their perfection and raising of their ranks.
فَزادَتْهُمْ رِجْساً إِلَى رِجْسِهِمْ أي كفرا بها مضموما إلى كفرهم بغيرها وَ ماتُوا وَ هُمْ كافِرُونَ أي استحكم ذلك فيهم حتى ماتوا عليه.
it increases uncleanness to their uncleanness, – I.e., disbelieving in it, joining to their Kufr with something else – and they die while being Kafirs [9:125] – I.e., that takes a position in them until they die upon it.
وَ زِدْناهُمْ هُدىً في المجمع أي بصيرة في الدين و رغبة في الثبات عليه بالألطاف المقوية لدواعيهم إلى الإيمان
and We Increased them in Guidance [18:13] – in (the book) ‘Al-Majma’, I.e., insight in the religion, and the desired regarding the stead-fasted-ness upon it with the inclination strengthening for their call to the Eman.
وَ رَبَطْنا عَلى قُلُوبِهِمْ أي شددنا عليها بالألطاف و الخواطر المقوية للإيمان حتى وطنوا أنفسهم على إظهار الحق و الثبات على الدين و الصبر على المشاق و مفارقة الوطن.
And We linked up their hearts, [18:14] – I.e., We-azwj Strengthened upon it with the inclination and the thought strengthening for the Eman until they determined themselves upon revealing the truth and being steadfast upon the religion, and the patience upon the difficulties, and separating from the homeland.
وَ لَمَّا رَأَ الْمُؤْمِنُونَ الْأَحْزابَ أي و لما عاين المصدقون بالله و رسوله الجماعة الذين تحزبت على قتال النبي ص مع كثرتهم قالُوا إلخ فيه قولان.
And when the Momineen saw the confederates, – I.e., and when the ones ratifying with Allah‑azwj and His‑azwj Rasool-saww, saw the group which had formed allies (confederates) upon battling the Prophet-saww, with their large numbers, they said, [33:22] – etc. There are two words regarding it.
أحدهما أن النبي ص كان قد أخبرهم أنه يتظاهر عليهم الأحزاب و يقاتلونهم و وعدهم الظفر بهم فلما رأوهم تبين لهم مصداق قوله
One of these is that the Prophet-saww had informed them that the allied would be prevailing upon them and fighting them, and he-saww promised the victory with them. When they saw them, it was clear to them the ratification of his-saww words.
و كان ذلك معجزا له وَ ما زادَهُمْ مشاهدة عدوهم إِلَّا إِيماناً أي تصديقا بالله و رسوله وَ تَسْلِيماً لأمره
And that was a miracle for him-saww – And it did not increase them – witnessing their enemies – except in Eman– I.e., ratifying with Allah-azwj and His-azwj Rasool-saww – and submission [33:22] – to His-azwj Command.
و الآخر أن الله وعدهم بقوله أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَ لَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا إلى قوله إِنَّ نَصْرَ اللَّهِ قَرِيبٌ ما سيكون من الشدة التي تلحقهم من عدوهم فلما رأوا الأحزاب قالوا هذه المقالة.
And the other is that Allah-azwj had Promised them with His-azwj Words: Or do you reckon that you would be entering the Paradise and there has not come to you the like of (which came to) those who have passed away before you? – up to His-azwj Words – Indeed! The Help of Allah is near [2:214] – what will be happening from the adversities which they would be facing from their enemies. When they saw the confederates, they said these Words: (‘This is what Allah and His Rasool promised us, and Allah and His Rasool spoke the Truth’. And it did not increase them except in Eman and submission [33:22]).
هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ هي أن يفعل الله بهم اللطف الذي يحصل لهم عنده من البصيرة بالحق ما تسكن إليه نفوسهم و ذلك بكثرة ما ينصب لهم من الأدلة الدالة عليه
He is the One Who Sent down the tranquillity [48:4] – It is that Allah-azwj will Deal with them with the Kindness which would be achieved for them in His-azwj Presence, from the insight with the truth what they souls would be calmed to, and that is due to the large number of evidence set up for them, pointing upon it.
فهذه النعمة التامة للمؤمنين خاصة و أما غيرهم فتضطرب نفوسهم لأول عارض من شبهة ترد عليهم إذ لا يجدون برد اليقين و روح الطمأنينة في قلوبهم
So this is the complete bounty for the Momineen in particular, and as for others, their souls are disturbed at the first display of doubt returning to them when they cannot find the coolness of the certainty and the rest of the reassurance in their hearts.
و قيل هي النصرة للمؤمنين لتسكن بذلك قلوبهم و يثبتوا في القتال
And it is said, ‘It is the help for the Momineen for their hearts to be calmed with that and they would be steadfast in the battle’.
و قيل هي ما أسكن قلوبهم من التعظيم لله و لرسوله
And it is said, ‘It is what their hearts are calmed from the reverence of Allah-azwj and for His‑azwj Rasool‑saww’.
لِيَزْدادُوا إِيماناً مَعَ إِيمانِهِمْ أي يقينا إلى يقينهم بما يرون من الفتوح و علو كلمة الإسلام على وفق ما وعدوا
in order to increase Eman along with their Eman, [48:4] – I.e., conviction to their convictions with what they were seeing of the victory and exaltation of the word of Al-Islam upon compatibility of what they had been Promised.
و قيل ليزدادوا تصديقا بشرائع الإسلام و هو أنهم كلما أمروا بشيء من الشرائع صدقوا به و ذلك بالسكينة التي أنزلها الله في قلوبهم عن ابن عباس و المعنى ليزدادوا معارف على المعرفة الحاصلة عندهم.
And it is said, ‘In order to increase their ratification with the Laws of Al Islam, and it is that every time they had been Commanded with something from the laws, they ratified it, and that is due to the tranquillity which Allah-azwj had Sent down into their hearts’ – from Ibn Abbas, and the meaning is, increase of the understanding upon the understanding achieved with them.
أُولئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمانَ أي ثبته في قلوبهم بما فعل بهم من الألطاف فصار كالمكتوب
They, Allah has Written the Eman to be in their hearts [58:22] – I.e., Affirmed it in their hearts due to what He-azwj had Dealt with them of the Kindness, so it became like the ‘Written’.
و قيل كتب في قلوبهم علامة الإيمان و معنى ذلك أنها سمة لمن شاهدهم من الملائكة على أنهم مؤمنون وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ أي قواهم بنور الإيمان
And it is said, ‘He-azwj Wrote in their hearts the markings of Eman’, and the meaning of that it is a marking for the ones from the Angels witnessing them, that they are Momineen – and He Aids them with a Spirit from Him. [58:22] – I.e., Strengthens them with the Noor (light) of Eman.
و قيل قواهم بنور الحجج و البرهان حتى اهتدوا للحق و عملوا به
And it is said, ‘Strengthens them with the Noor (light) of the arguments and the proofs until they are guided to the truth, and they work with it’.
و قيل قواهم بالقرآن الذي هو حياة للقلوب من الجهل
And it is said, ‘He-azwj Strengthened with the Quran which is life for the hearts from the ignorance’.
و قيل أيدهم بجبرئيل في كثير من المواطن ينصرهم و يدفع عنهم.
And it is said, ‘He-azwj Aids them with Jibraeel-as in many of the places, helping them and defending them’.
أقول سيأتي في الأخبار أن السكينة هي الإيمان و معنى روح الإيمان.
I (Majlisi) am saying, ‘I shall be bringing in the Ahadeeth that the tranquillity, it is the Eman, and the meaning is spirit of the Eman’.
1- ب، قرب الإسناد ابْنُ سَعْدٍ عَنِ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلْقَلْبِ أُذُنَيْنِ رُوحُ الْإِيمَانِ يُسَارُّهُ بِالْخَيْرِ وَ الشَّيْطَانُ يُسَارُّهُ بِالشَّرِّ فَأَيُّهُمَا ظَهَرَ عَلَى صَاحِبِهِ غَلَبَهُ
(The book) ‘Qurb Al Asnaad’ – Ibn Sa’ad, from Al Azdy,
‘From Abu Abdullah-asws having said: ‘There are two ears for the heart – a spirit of the Eman influencing him with the good, and the Satan-la influencing him with the evil. So whichever of the two prevails upon its counterpart, overcomes him’.
قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ع- إِذَا زَنَى الرَّجُلُ أَخْرَجَ اللَّهُ مِنْهُ رُوحَ الْإِيمَانِ
He (the narrator) said, ‘And Abu Abdullah-asws said: ‘When the man commits adultery, Allah-azwj Expels the spirit of the Eman from him’.
فَقُلْنَا الرُّوحُ الَّتِي قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ
We said, ‘(Is it) the spirit which Allah-azwj Blessed and Exalted Said: ‘and He Aids them with a Spirit from Him. [58:22]?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
وَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ السَّارِقُ وَ هُوَ مُؤْمِنٌ وَ إِنَّمَا أَعْنِي مَا دَامَ عَلَى بَطْنِهَا فَإِذَا تَوَضَّأَ وَ تَابَ كَانَ فِي حَالٍ غَيْرِ ذَلِكَ.
And Abu Abdullah-asws said: ‘Neither will the adulterer commit adultery while he is a Momin, nor will the thief steal while he is a Momin, and rather I-asws mean for as long as he is upon her belly. When he has washed and repented, he would be in a state other than that’’.[93]
2- فس، تفسير القمي وَ يَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدىً رَدٌّ عَلَى مَنْ زَعَمَ أَنَّ الْإِيمَانَ لَا يَزِيدُ وَ لَا يَنْقُصُ.
Tafseer Al-Qummi – And Allah would Increase in Guidance those who (seek) Guidance; [19:76] – a rebuttal upon the one claiming that the Eman neither increases nor decreases.[94] (an opinion)
3- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ عَنْ مُحَمَّدِ بْنِ دَاوُدَ الْغَنَوِيِّ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ نَاساً زَعَمُوا أَنَّ الْعَبْدَ لَا يَزْنِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ وَ هُوَ مُؤْمِنٌ وَ لَا يَشْرَبُ الْخَمْرَ وَ هُوَ مُؤْمِنٌ وَ لَا يَأْكُلُ الرِّبَا وَ هُوَ مُؤْمِنٌ وَ لَا يَسْفِكُ الدَّمَ الْحَرَامَ وَ هُوَ مُؤْمِنٌ فَقَدْ ثَقُلَ عَلَيَّ هَذَا وَ حَرِجَ مِنْهُ صَدْرِي حِينَ أَزْعُمُ أَنَّ هَذَا الْعَبْدَ يُصَلِّي صَلَاتِي وَ يَدْعُو دُعَائِي وَ يُنَاكِحُنِي وَ أُنَاكِحُهُ وَ يُوَارِثُنِي وَ أُوَارِثُهُ وَ قَدْ خَرَجَ مِنَ الْإِيمَانِ مِنْ أَجْلِ ذَنْبٍ يَسِيرٍ أَصَابَهُ
(The book) ‘Al-Kafi’ – From the number, from Al Baqrty, from his father, raising it from Muhammad Bin Dawood Al Ghanawy, from Al Asbagh Bin Nubata who said,
‘A man came over to Amir Al-Momineen-asws and he said, ‘O Amir Al-Momineen-asws! The people are alleging that the servant neither commits adultery while he is a Momin, nor steal while he is a Momin, nor drinks the wine while he is a Momin, nor consumes the usury while he is a Momin, nor sheds the blood unlawfully while he is a Momin. So this has been heavy upon me, and my chest is constricted from him where I claim that this servant is praying my (kind of) Salat, and supplicating my (kind of) supplication, and is marrying into my (family) and I marry into his, and he inherits me and I inherit him, and he has exited from the Eman for the reason of the few sins hitting him’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ص صَدَقْتَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ وَ الدَّلِيلُ عَلَيْهِ كِتَابُ اللَّهِ خَلَقَ اللَّهُ النَّاسَ عَلَى ثَلَاثِ طَبَقَاتٍ وَ أَنْزَلَهُمْ ثَلَاثَ مَنَازِلَ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي الْكِتَابِ أَصْحابُ الْمَيْمَنَةِ وَ أَصْحابُ الْمَشْئَمَةِ وَ السَّابِقُونَ
Amir Al-Momineen-asws said: ‘You speak the truth. I-asws heard Rasool-Allah-saww saying, and the Book of Allah-azwj evidence’s upon it: ‘Allah-azwj Mighty and Majestic Created the people upon three categories and Gave them three statuses, and these are the Words of Allah-azwj Mighty and Majestic in the Book being the companions of the right and the companions of the left and the foremost ones’.
فَأَمَّا مَا ذَكَرَهُ مِنْ أَمْرِ السَّابِقِينَ فَإِنَّهُمْ أَنْبِيَاءُ مُرْسَلُونَ وَ غَيْرُ مُرْسَلِينَ جَعَلَ اللَّهُ فِيهِمْ خَمْسَةَ أَرْوَاحٍ رُوحَ الْقُدُسِ وَ رُوحَ الْإِيمَانِ وَ رُوحَ الْقُوَّةِ وَ رُوحَ الشَّهْوَةِ وَ رُوحَ الْبَدَنِ
So, as for what He-azwj Mentioned from the matter of the foremost ones, so they are the Prophets-as, being Sent with a Law and without a Law. Allah-azwj has made five spirits to be in them – the Holy spirit, and the spirit of the Eman, and the spirit of the strength, and the spirit of the desires, and the spirit of the body.
فَبِرُوحِ الْقُدُسِ بُعِثُوا أَنْبِيَاءَ مُرْسَلِينَ وَ غَيْرَ مُرْسَلِينَ وَ بِهَا عَلِمُوا الْأَشْيَاءَ وَ بِرُوحِ الْإِيمَانِ عَبَدُوا اللَّهَ وَ لَمْ يُشْرِكُوا بِهِ شَيْئاً وَ بِرُوحِ الْقُوَّةِ جَاهَدُوا عَدُوَّهُمْ وَ عَالَجُوا مَعَاشَهُمْ وَ بِرُوحِ الشَّهْوَةِ أَصَابُوا لَذِيذَ الطَّعَامِ وَ نَكَحُوا الْحَلَالَ مِنْ شَبَابِ النِّسَاءِ وَ بِرُوحِ الْبَدَنِ دَبُّوا وَ دَرَجُواnفَهَؤُلَاءِ مَغْفُورٌ لَهُمْ مَصْفُوحٌ عَنْ ذُنُوبِهِمْ
By the Holy spirit the Prophets-as are Sent, Rasools-as and non-Rasools-as, and by it they-as know the things; and by the spirit of the Eman, they-as worship Allah-azwj and they do not associate anything with Him-azwj; and by the spirit of the strength they-as fight against their-as enemies they handle their-as lives; and by the spirit of the desire, they-as attain the pleasure of the good, and Permissible marriages from the youthful women; and by the spirit of the body, they-as come and go. Thus they-as are the Forgiven, being Forgiven from their-as sins’.
ثُمَّ قَالَ قَالَ اللَّهُ تَعَالَى تِلْكَ الرُّسُلُ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ وَ رَفَعَ بَعْضَهُمْ دَرَجاتٍ وَ آتَيْنا عِيسَى ابْنَ مَرْيَمَ الْبَيِّناتِ وَ أَيَّدْناهُ بِرُوحِ الْقُدُسِ
Then he-asws said: ‘Allah-azwj the Exalted Said: Those Rasools, We Merited some of them over the others – from them was one to whom Allah Spoke (with), and some of them He Raised their ranks. And We Gave Isa Ibn Maryam the Clear Proofs and Assisted him with the Holy Spirit; [2:253].
ثُمَّ قَالَ فِي جَمَاعَتِهِمْ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ يَقُولُ أَكْرَمَهُمْ بِهَا فَفَضَّلَهُمْ عَلَى مَنْ سِوَاهُمْ فَهَؤُلَاءِ مَغْفُورٌ لَهُمْ مَصْفُوحٌ عَنْ ذُنُوبِهِمْ
Then He-azwj Said regarding their community: and He Aids them with a Spirit from Him. [58:22] – Saying that He-azwj Honoured them with it, Preferred them-as over the ones besides them. So they-as are the Forgiven, being Forgiven from their-as sins.
ثُمَّ ذَكَرَ أَصْحَابَ الْمَيْمَنَةِ وَ هُمُ الْمُؤْمِنُونَ حَقّاً بِأَعْيَانِهِمْ جَعَلَ اللَّهُ فِيهِمْ أَرْبَعَةَ أَرْوَاحٍ رُوحَ الْإِيمَانِ وَ رُوحَ الْقُوَّةِ وَ رُوحَ الشَّهْوَةِ وَ رُوحَ الْبَدَنِ فَلَا يَزَالُ الْعَبْدُ يَسْتَكْمِلُ هَذِهِ الْأَرْوَاحَ الْأَرْبَعَةَ حَتَّى يَأْتِيَ عَلَيْهِ حَالاتٌ
Then He-azwj Mentioned the companions of the right, and they are the Momineen truly in the meaning. Allah-azwj Made four spirits to be in them – the spirit of the Eman, and the spirit of the strength, and the spirit of the desires, and spirit of the body. So the servant would not cease to complete these spirits until there come to him certain states’.
فَقَالَ الرَّجُلُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا هَذِهِ الْحَالاتُ
A man said, ‘O Amir Al-Momineen-asws! What are these states?’
فَقَالَ أَمَّا أَوَّلُهُنَّ فَهُوَ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ وَ مِنْكُمْ مَنْ يُرَدُّ إِلى أَرْذَلِ الْعُمُرِ لِكَيْ لا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئاً
He-asws said: ‘As for their first, it is like what Allah-saww Mighty and Majestic Said: and from you is one who is Returned to the worst age, so he does not know anything after having known. [22:5].
فَهَذَا يَنْتَقِصُ مِنْهُ جَمِيعُ الْأَرْوَاحِ وَ لَيْسَ بِالَّذِي يَخْرُجُ مِنْ دِينِ اللَّهِ لِأَنَّ الْفَاعِلَ بِهِ رَدَّهُ إِلَى أَرْذَلِ الْعُمُرِ فَهُوَ لَا يَعْرِفُ لِلصَّلَاةِ وَقْتاً وَ لَا يَسْتَطِيعُ التَّهَجُّدَ بِاللَّيْلِ وَ لَا بِالنَّهَارِ وَ لَا الْقِيَامَ فِي الصَّفِّ مَعَ النَّاسِ فَهَذَا نُقْصَانٌ مِنْ رُوحِ الْإِيمَانِ وَ لَيْسَ يَضُرُّهُ شَيْئاً
So the entirety of the spirits are deficient from him, and it is not by which he exits from the Religion of Allah-azwj, because the performer of it is returned to the lowest part of his life. Thus, he neither recognises the timings of the Salat, nor does he have the capacity of the vigil by the night, nor by the day, nor for the standing in the row along with the people (for the Salat). This is a reduction from the spirit of the Eman, and it is not which would harm him by anything.
وَ مِنْهُمْ مَنْ يَنْتَقِصُ مِنْهُ رُوحُ الْقُوَّةِ وَ لَا يَسْتَطِيعُ جِهَادَ عَدُوِّهِ وَ لَا يَسْتَطِيعُ طَلَبَ الْمَعِيشَةِ
And from them is one from whom the spirit of the strength is deficient, so he is not able upon fighting his enemies, and he is not able upon seeking the livelihood.
وَ مِنْهُمْ مَنْ يَنْتَقِصُ مِنْهُ رُوحُ الشَّهْوَةِ فَلَوْ مَرَّتْ بِهِ أَصْبَحُ بَنَاتِ آدَمَ لَمْ يَحِنَّ إِلَيْهَا وَ لَمْ يَقُمْ وَ تَبْقَى رُوحُ الْبَدَنِ فِيهِ فَهُوَ يَدِبُّ وَ يَدْرُجُ حَتَّى يَأْتِيَهُ مَلَكُ الْمَوْتِ
And from them is one from whom the spirit of the desire is deficient, so were he to pass by the daughter of Adam-as, he would not incline towards her and he does not stand, and there would remain the spirit of the body in him. So he would be coming and going until the Angel of death comes to him.
فَهَذَا بِحَالٍ خَيْرٍ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ هُوَ الْفَاعِلُ بِهِ وَ قَدْ يَأْتِي عَلَيْهِ حَالاتٌ فِي قُوَّتِهِ وَ شَبَابِهِ فَيَهُمُّ بِالْخَطِيئَةِ فَيُشَجِّعُهُ رُوحُ الْقُوَّةِ وَ يُزَيِّنُ لَهُ رُوحُ الشَّهْوَةِ وَ تَقُودُهُ رُوحُ الْبَدَنِ حَتَّى تُوقِعَهُ فِي الْخَطِيئَةِ فَإِذَا لَامَسَهَا نَقَصَ مِنَ الْإِيمَانِ وَ تَفَصَّى مِنْهُ فَلَيْسَ يَعُودُ فِيهِ حَتَّى يَتُوبَ فَإِذَا تَابَ تَابَ اللَّهُ عَلَيْهِ وَ إِنْ عَادَ أَدْخَلَهُ اللَّهُ نَارَ جَهَنَّمَ
This state is better, because Allah-azwj Mighty and Majestic, He-azwj is the Doer of it, and there had come states upon him during his strength and his youth, so he thought of the sins and the spirit of the strength had encouraged him, and the spirit of the desire had adorned it for him, and the spirit of the body had guided him until he indulged in the sin. When he touches it (the sin) there would be a reduction from the Eman and he would be rid from it, and he would not repeat in it until he repents. When he does repent, Allah-azwj would Turn towards him (with Mercy), and if he repeats, Allah-azwj would Enter him into the Fire of Hell.
فَأَمَّا أَصْحَابُ الْمَشْأَمَةِ فَهُمُ الْيَهُودُ وَ النَّصَارَى يَقُولُ اللَّهُ عَزَّ وَ جَلَ الَّذِينَ آتَيْناهُمُ الْكِتابَ يَعْرِفُونَهُ كَما يَعْرِفُونَ أَبْناءَهُمْ يَعْرِفُونَ مُحَمَّداً وَ الْوَلَايَةَ فِي التَّوْرَاةِ وَ الْإِنْجِيلِكَمَا يَعْرِفُونَ أَبْنَاءَهُمْ فِي مَنَازِلِهِمْ
As for the companions of the left, they are the Jews and the Christians. Allah-azwj Mighty and Majestic Says: Those whom We have Given the Book are recognising him just as they are recognising their own sons; [2:146]. They are recognising Muhammad-saww and the Wilayah being in the Torah and the Evangel just like they are recognising their sons in their houses.
وَ إِنَّ فَرِيقاً مِنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَ هُمْ يَعْلَمُونَ الْحَقُّ مِنْ رَبِّكَ إِنَّكَ الرَّسُولُ إِلَيْهِمْ فَلا تَكُونَنَّ مِنَ الْمُمْتَرِينَ
and a party of them are concealing the Truth while they are knowing [2:146] The Truth is from your Lord, – that you-saww are the Rasool-saww to them – therefore do not become from the doubting ones [2:147].
فَلَمَّا جَحَدُوا مَا عَرَفُوا ابْتَلَاهُمْ بِذَلِكَ فَسَلَبَهُمْ رُوحَ الْإِيمَانِ وَ أَسْكَنَ أَبْدَانَهُمْ ثَلَاثَةَ أَرْوَاحٍ رُوحَ الْقُوَّةِ وَ رُوحَ الشَّهْوَةِ وَ رُوحَ الْبَدَنِ
So when they rejected what they recognised, Allah-azwj Afflicted them due to that and Confiscate the spirit of the Eman from them, and three spirits settled in their bodies – the spirit of the strength, and the spirit of the desire, and spirit of the body.
ثُمَّ أَضَافَهُمْ إِلَى الْأَنْعَامِ فَقَالَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ لِأَنَّ الدَّابَّةَ إِنَّمَا تَحْمِلُ بِرُوحِ الْقُوَّةِ وَ تَعْتَلِفُ بِرُوحِ الشَّهْوَةِ وَ تَسِيرُ بِرُوحِ الْبَدَنِ
Then He-azwj Added them to the cattle, so He-azwj Said: They are nothing but like cattle [25:44], because the animals ratter, carry (load) by the spirit of the strength and feed by the spirit of the desire, and they travel by the spirit of the body’.
فَقَالَ السَّائِلُ أَحْيَيْتَ قَلْبِي بِإِذْنِ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ.
The questioner said, ‘You-asws have revived my heart by the Permission of Allah-azwj, O Amir Al-Momineen‑asws!’’[95]
بيان وَ فِي حَدِيثِ جَابِرٍ عَنِ الصَّادِقِ ع فَالسَّابِقُونَ هُمْ رُسُلُ اللَّهِ وَ خَاصَّةُ اللَّهِ مِنْ خَلْقِهِ.
Explanation – (Hadeeth only) – And in a Hadeeth by Jabir, from Al-Sadiq-asws: ‘The foremost, they-as are the Rasools-as of Allah-azwj, and the special ones of Allah-azwj from His-azwj creatures’.
4- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ صَبَّاحِ بْنِ سَيَابَةَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقِيلَ لَهُ تَرَى الزَّانِي حِينَ يَزْنِي وَ هُوَ مُؤْمِنٌ
(The book) ‘Sawaab Al Amaal’ – From his father, from Ali, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, from Sabbah Bin Sayaba who said,
‘I was in the presence of Abu Abdullah-saww. It was said to him-asws, ‘Do you-asws view that the adulterer when he commits adultery, and he is a Momin?’
قَالَ لَا إِذَا كَانَ عَلَى بَطْنِهَا سُلِبَ الْإِيمَانُ مِنْهُ فَإِذَا قَامَ رُدَّ عَلَيْهِ
He-asws said: ‘No! When he were to be upon her belly, the Eman is Confiscated from him. When he stands up, it is returned to him’.
قَالَ فَإِنَّهُ إِنْ أَرَادَ أَنْ يَعُودَ
He said, ‘Supposing he intends to return?’
قَالَ مَا أَكْثَرَ مَنْ يَهُمُّ أَنْ يَعُودَ ثُمَّ لَا يَعُودُ.
He-asws said: ‘How many times one thinks of returning, then he does not’’.[96]
5- ثو، ثواب الأعمال عَنِ ابْنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ أَحْمَدَ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع فِي قَوْلِ رَسُولِ اللَّهِ ص إِذَا زَنَى الرَّجُلُ فَارَقَهُ رُوحُ الْإِيمَانِ
(The book) ‘Sawaab Al Amaal’ – From Ibn Al Barqy, from his father, from his grandfather Ahmad, from Ibn Fazzal, from Ibn Al Bukeyr who said,
‘I said to Abu Ja’far-asws regarding words of Rasool-Allah-saww, ‘When the man commits adultery, the spirit of Eman separates from him’’.
قَالَ هُوَ قَوْلُهُ عَزَّ وَ جَلَ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ ذَلِكَ الَّذِي يُفَارِقُهُ.
He-asws said: ‘It is the word of Allah-azwj Mighty and Majestic: and He Aids them with a Spirit from Him. [58:22], that is which separates from him’’.[97]
6- ير، بصائر الدرجات عَنْ عِمْرَانَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الْوَاسِطِيِّ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَمَّنْ ذَكَرَهُ عَنْ جَابِرٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَنِ الرُّوحِ
(The book) ‘Basaair Al Darajaat’ – From Imran Bin Musa Bin Ja’far, from Ali Bin Ma’bad, from Ubeydullah Bin Abdullah Al Wasity, from Dorost Bin Abu Mansour, from the one who mentioned it, from Jabir who said,
‘I asked Abu Ja’far-asws about the Spirit’.
قَالَ يَا جَابِرُ إِنَّ اللَّهَ خَلَقَ الْخَلْقَ عَلَى ثَلَاثِ طَبَقَاتٍ وَ أَنْزَلَهُمْ ثَلَاثَ مَنَازِلَ وَ بَيَّنَ ذَلِكَ فِي كِتَابِهِ حَيْثُ قَالَ فَأَصْحابُ الْمَيْمَنَةِ ما أَصْحابُ الْمَيْمَنَةِ وَ أَصْحابُ الْمَشْئَمَةِ ما أَصْحابُ الْمَشْئَمَةِ وَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ
He-asws said: ‘O Jabir! Allah-azwj Created the creatures upon three layers and Descended them in three descents, and He-azwj Explained that in His-azwj Book where He-azwj Said: So, the companions of the right hand – what are the companions of the right hand? [56:8] And the companions of the left hand – what are the companions of the left hand? [56:9] And the foremost are the foremost [56:10] These are the ones of proximity [56:11].
فَأَمَّا مَا ذَكَرَ مِنَ السَّابِقِينَ فَهُمْ أَنْبِيَاءُ مُرْسَلُونَ وَ غَيْرُ مُرْسَلِينَ جَعَلَ اللَّهُ فِيهِمْ خَمْسَةَ أَرْوَاحٍ رُوحَ الْقُدُسِ وَ رُوحَ الْإِيمَانِ وَ رُوحَ الْقُوَّةِ وَ رُوحَ الشَّهْوَةِ وَ رُوحَ الْبَدَنِ وَ بَيَّنَ ذَلِكَ فِي كِتَابِهِ حَيْثُ قَالَ تِلْكَ الرُّسُلُ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ وَ رَفَعَ بَعْضَهُمْ دَرَجاتٍ وَ آتَيْنا عِيسَى ابْنَ مَرْيَمَ الْبَيِّناتِ وَ أَيَّدْناهُ بِرُوحِ الْقُدُسِ
As for what He-azwj Mentioned of the foremost, they-as are the Prophets-as, Messengers and non-Messengers. Allah-azwj Made five Spirits to be in them-as – The Holy Spirit, and the Spirit of Eman, and the Spirit of strength, and the Spirit of desire, and the Spirit of the body, and He-azwj Explained that in His-azwj Book where He-azwj Said: Those Rasools, We Merited some of them over the others – from them was one to whom Allah Spoke (with), and some of them He Raised their ranks. And We Gave Isa Ibn Maryam the Clear Proofs and Assisted him with the Holy Spirit; [2:253].
ثُمَّ قَالَ فِي جَمِيعِهِمْ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ فَبِرُوحِ الْقُدُسِ بُعِثُوا أَنْبِيَاءَ مُرْسَلِينَ وَ غَيْرَ مُرْسَلِينَ وَ بِرُوحِ الْقُدُسِ عَلِمُوا جَمِيعَ الْأَشْيَاءِ وَ بِرُوحِ الْإِيمَانِ عَبَدُوا اللَّهَ وَ لَمْ يُشْرِكُوا بِهِ شَيْئاً
Then He-azwj Said regarding all of them: and He Aids them with a Spirit from Him [58:22]. (It was) with the Holy Spirit the Prophets-as, Messengers and non-Messengers were Sent, and by the Holy Spirit they-as knew the entirety of the things; and by the Spirit of Eman they worshipped Allah-azwj and did not associate anything with Him-azwj.
وَ بِرُوحِ الْقُوَّةِ جَاهَدُوا عَدُوَّهُمْ وَ عَالَجُوا مَعَايِشَهُمْ وَ بِرُوحِ الشَّهْوَةِ أَصَابُوا لَذَّةَ الطَّعَامِ وَ نَكَحُوا الْحَلَالَ مِنَ النِّسَاءِ وَ بِرُوحِ الْبَدَنِ يَدِبُّ وَ يَدْرُجُ
And by the Spirit of strength they-as fought their-as enemies and death with their-as livelihood; and by the Spirit of desire they-as attained pleasures of the food and married the Permissible from the women; and by the Spirit of the body they-as avoided immoralities and mingled with the people.
وَ أَمَّا مَا ذَكَرْتَ مِنْ أَصْحَابِ الْمَيْمَنَةِ فَهُمُ الْمُؤْمِنُونَ حَقّاً جَعَلَ فِيهِمْ أَرْبَعَةَ أَرْوَاحٍ رُوحَ الْإِيمَانِ وَ رُوحَ الْقُوَّةِ وَ رُوحَ الشَّهْوَةِ وَ رُوحَ الْبَدَنِ
And as for what He-azwj Mentioned of the companions of the right hand, they are the true Momineen. He‑azwj Made four Spirits to be in them – the Spirit of Eman, and the Spirit of strength, and the Spirit of desire, and Spirit of the body.
وَ لَا يَزَالُ الْعَبْدُ مُسْتَعْمِلًا بِهَذِهِ الْأَرْوَاحِ الْأَرْبَعَةِ حَتَّى يَهُمَّ بِالْخَطِيئَةِ فَإِذَا هَمَّ بِالْخَطِيئَةِ زَيَّنَ لَهُ رُوحُ الشَّهْوَةِ وَ شَجَّعَهُ رُوحُ الْقُوَّةِ وَ قَادَهُ رُوحُ الْبَدَنِ حَتَّى يُوقِعَهُ فِي تِلْكَ الْخَطِيئَةِ فَإِذَا لَامَسَ الْخَطِيئَةَ انْتَقَصَ مِنَ الْإِيمَانِ وَ انْتَقَصَ الْإِيمَانُ مِنْهُ فَإِنْ تَابَ تَابَ اللَّهُ عَلَيْهِ
And the servant does not cease to being utilised by these Spirits, to the extent that he things of the sins by them. When he things of the sins, the Spirit of desire adorns for him, and the Spirit of strength encourages him, and Spirit of the body guides him until he falls into that sin. When he touches the sin, he reduces from the Eman and the Eman is reduced from him. If he repents, Allah-azwj Turns to him.
وَ قَدْ يَأْتِي عَلَى الْعَبْدِ تَارَاتٌ يَنْقُصُ مِنْهُ بَعْضُ هَذِهِ الْأَرْبَعَةِ وَ ذَلِكَ قَوْلُ اللَّهِ تَعَالَى وَ مِنْكُمْ مَنْ يُرَدُّ إِلى أَرْذَلِ الْعُمُرِ لِكَيْ لا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئاً فَتَنْتَقِصُ رُوحُ الْقُوَّةِ وَ لَا يَسْتَطِيعُ مُجَاهَدَةَ الْعَدُوِّ وَ لَا مُعَالَجَةَ الْمَعِيشَةِ وَ يَنْتَقِصُ مِنْهُ رُوحُ الشَّهْوَةِ فَلَوْ مَرَّتْ بِهِ أَحْسَنُ بَنَاتِ آدَمَ لَمْ يَحِنَّ إِلَيْهَا
And the persistence comes upon the servant reducing from him one of these four, and what is the Word of Allah-azwj the Exalted: and from you is one who is returned to the worst age so that he does not know anything, after knowing. [16:70]. The Spirit of strength is reduced, and he is no longer able to fight the enemy, nor deal with the livelihood, and the Spirit of strength is reduced from him, so even if he were to pass by the most beautiful daughter of Adam-as, he would not incline towards her.
وَ تَبْقَى فِيهِ رُوحُ الْإِيمَانِ وَ رُوحُ الْبَدَنِ فَبِرُوحِ الْإِيمَانِ يَعْبُدُ اللَّهَ وَ بِرُوحِ الْبَدَنِ يَدِبُّ وَ يَدْرُجُ حَتَّى يَأْتِيَهُ مَلَكُ الْمَوْتِ
And there would remain in him the Spirit of Eman and Spirit of the body. By the Spirit of Eman he worships Allah-azwj by Spirit of the body he avoids immoralities and mingles with the people until the Angel of death comes to him.
وَ أَمَّا مَا ذَكَرْتَ أَصْحَابَ الْمَشْئَمَةِ فَمِنْهُمْ أَهْلُ الْكِتَابِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى الَّذِينَ آتَيْناهُمُ الْكِتابَ يَعْرِفُونَهُ كَما يَعْرِفُونَ أَبْناءَهُمْ وَ إِنَّ فَرِيقاً مِنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَ هُمْ يَعْلَمُونَ الْحَقُّ مِنْ رَبِّكَ فَلا تَكُونَنَّ مِنَ الْمُمْتَرِينَ
And as for what He-azwj Mentioned companions of the left hand, from them are people of the Book. Allah‑azwj Blessed and Exalted: Those whom We have Given the Book are recognising him just as they are recognising their own sons; and a party of them are concealing the Truth while they are knowing [2:146] The Truth is from your Lord, therefore do not become from the doubting ones [2:147].
عَرَفُوا رَسُولَ اللَّهِ ص وَ الْوَصِيَّ مِنْ بَعْدِهِ وَ كَتَمُوا مَا عَرَفُوا مِنَ الْحَقِّ بَغْياً وَ حَسَداً فَيَسْلُبُهُمْ رُوحَ الْإِيمَانِ وَ جَعَلَ لَهُمْ ثَلَاثَةَ أَرْوَاحٍ رُوحَ الْقُوَّةِ وَ رُوحَ الشَّهْوَةِ وَ رُوحَ الْبَدَنِ
They recognised Rasool-Allah-saww and the successor-asws from after him-saww, and they concealed what they had recognised of the truth, out of rebellion and envy. The Spirit of Eman was Confiscated from them and three Spirits were Made to be for them – the Spirit of strength, and the Spirit of desire, and Spirit of the body.
ثُمَّ أَضَافَهُمْ إِلَى الْأَنْعَامِ فَقَالَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا لِأَنَّ الدَّابَّةَ إِنَّمَا تَحْمِلُ بِرُوحِ الْقُوَّةِ وَ تَعْتَلِفُ بِرُوحِ الشَّهْوَةِ وَ تَسِيرُ بِرُوحِ الْبَدَنِ.
Then He-azwj Added them to the cattle. He-azwj Said: Surely, they are only like the cattle. But they are more straying of the way [25:44], because the animals are rather carried by the Spirit of strength, and they react by the Spirit of desire, and move around by Spirit of the body’’.[98]
7- سر، السرائر مِنْ كِتَابِ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَ رَأَيْتَ قَوْلَ النَّبِيِّ ص لَا يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ
(The book) ‘Al Saraair’ – from the book of Musa Bin Bakr, from Zurara who said,
‘I said to Abu Abdullah-asws, ‘What is your-asws view of the words of the Prophet-saww: ‘The adulterer does not commit adultery while he is a Momin’?’
قَالَ يُنْزَعُ مِنْهُ رُوحُ الْإِيمَانِ
He-asws said: ‘The spirit of Eman is removed from him’.
قَالَ قُلْتُ فَحَدِّثْنِي بِرُوحِ الْإِيمَانِ
He (the narrator) said, ‘I said, ‘Narrate to me about the spirit of Eman’.
قَالَ هُوَ شَيْءٌ ثُمَّ قَالَ هَذَا أَجْدَرُ أَنْ تَفْهَمَهُ أَ مَا رَأَيْتَ الْإِنْسَانَ يَهُمُّ بِالشَّيْءِ فَيَعْرِضُ بِنَفْسِهِ الشَّيْءَ يَزْجُرُهُ عَنْ ذَلِكَ وَ يَنْهَاهُ
He-asws said: ‘It is a thing’. Then he-asws said: ‘This is better to be understood. Have you not see the person thinking of (doing) something and something presents withing himself rebuking him from that and preventing him?’
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ هُوَ ذَاكَ.
He-asws said: ‘It is that!’’[99]
جا، المجالس للمفيد عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يَحْيَى وَ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ فِي آخَرِينَ عَنْ عَبْدِ اللَّهِ بْنِ سَالِمٍ عَنْ هِشَامِ بْنِ مِهْرَانَ عَنْ خَالِهِ مُحَمَّدِ بْنِ زَيْدٍ الْعَطَّارِ وَ كَانَ مِنْ كِبَارِ أَصْحَابِ الْأَعْمَشِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ الْحَسَنِ عَنْ مُنْذِرِ بْنِ جَيْفَرٍ عَنْ مُحَمَّدِ بْنِ بُرَيْدٍ الْبَانِيِّ قَالَ: كُنْتُ عِنْدَ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَدَخَلَ عَلَيْهِ عُمَرُ بْنُ قَيْسٍ الْمَاصِرُ وَ أَبُو حَنِيفَةَ وَ عُمَرُ بْنُ زِرٍّ فِي جَمَاعَةٍ مِنْ أَصْحَابِهِمْ فَسَأَلُوهُ عَنِ الْإِيمَانِ
(The book) ‘Majaalis’ of Al-Mufeed – From Al Jiany, from Ibn Uqada, from Ahmad Bin Yahya and Muhammad Bin Abdullah among others, from Abdullah Bin Salim, from Hisham Bin Mihran, from his maternal uncle Muhammad Bin Zay Al Attar, and he was from the eldgers of the companions of Al Amsh, from Muhammad Bin Ahmad Bin Al Hassan, from Muzir Bin Jayfar, from Muhammad Bin Bureyd Albany who said,
‘I was in the presence of Ja’far-asws Bin Muhammad-asws. Umar Bin Qays Al-Masir and Abu Haneefa, and Umar Bin Zirr entered to see him-asws among a group of their companions. They asked him-asws about the Eman.
فَقَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ وَ لَا يَسْرِقُ وَ هُوَ مُؤْمِنٌ وَ لَا يَشْرَبُ الْخَمْرَ وَ هُوَ مُؤْمِنٌ
He-asws said: ‘Rasool-Allah-saww said: ‘Neither does the adulterer commit adultery while he is a Momin, nor does he steal while he is a Momin, nor does he drink the wine while he is a Momin’.
فَجَعَلَ بَعْضُهُمْ يَنْظُرُ إِلَى بَعْضٍ فَقَالَ لَهُ عُمَرُ بْنُ زِرٍّ بِمَ نُسَمِّيهِمْ
They went on to look at each other. Umar Bin Zirr said to him-asws, ‘With what should we be naming them?
فَقَالَ بِمَا سَمَّاهُمُ اللَّهُ وَ بِأَعْمَالِهِمْ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ السَّارِقُ وَ السَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُما وَ قَالَ الزَّانِيَةُ وَ الزَّانِي فَاجْلِدُوا كُلَّ واحِدٍ مِنْهُما مِائَةَ جَلْدَةٍ
He-asws said: ‘With what Allah-azwj had Named them and with their deeds. Allah-azwj Mighty and Majestic Said: And the male thief and the female thief, cut their hands [5:38]; and Said: The adulteress and the adulterer, flog each one of them a hundred lashes, [24:2]’.
فَجَعَلَ بَعْضُهُمْ يَنْظُرُ إِلَى بَعْضٍ فَقَالَ مُحَمَّدُ بْنُ يَزِيدَ وَ أَخْبَرَنِي بِشْرُ بْنُ عُمَرَ بْنِ زِرٍّ وَ كَانَ مَعَهُمْ قَالَ لَمَّا خَرَجْنَا قَالَ عُمَرُ بْنُ زِرٍّ لِأَبِي حَنِيفَةَ أَلَّا قُلْتَ مَنْ عَنْ رَسُولِ اللَّهِ
They went on to look at each other. Muhammad Bin Yazeed said, ‘And Bishr Bin Umar Bin Zirr informed me, and he was with him. He said, ‘When we went out, Umar Bin Zirr said to Abu Haneefa, ‘Why didn’t you say, ‘Who (reported) from Rasool-Allah-saww?’
قَالَ مَا أَقُولُ لِرَجُلٍ يَقُولُ قَالَ رَسُولُ اللَّهِ ص.
He said, ‘What can I say to a man saying, ‘Rasool-Allah-saww said’’.[100]
9- ختص، الإختصاص عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ رُوحَ الْإِيمَانِ وَاحِدَةٌ خَرَجَتْ مِنْ عِنْدِ وَاحِدٍ وَ يَتَفَرَّقُ فِي أَبْدَانٍ شَتَّى فَعَلَيْهِ ائْتَلَفَتْ وَ بِهِ تَحَابَّتْ وَ سَيَخْرُجُ مِنْ شَتَّى وَ يَعُودُ وَاحِداً وَ يَرْجِعُ إِلَى عِنْدِ وَاحِدٍ.
(The book) ‘Al Ikhtisaas’ – from Aban Bin Taghlib who said,
‘Abu Abdullah-asws said: ‘The spirit of Eman is one. It has emerged from the Presence of One‑azwj and separated into various bodies. So upon it is the compiling, and by it they love each other, and it will be exiting from various (bodies) and returning to be one and returning to the Presence of the One-azwj’’.[101]
10- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ يَحْيَى جَمِيعاً عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي سَلَمَةَ عَنْ مُحَمَّدِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي خَدِيجَةَ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ ع فَقَالَ لِي إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَيَّدَ الْمُؤْمِنَ بِرُوحٍ مِنْهُ تَحْضُرُهُ فِي كُلِّ وَقْتٍ يُحْسِنُ فِيهِ وَ يَتَّقِي وَ تَغِيبُ عَنْهُ فِي كُلِّ وَقْتٍ يُذْنِبُ فِيهِ وَ يَعْتَدِي فَهِيَ مَعَهُ تَهْتَزُّ سُرُوراً عِنْدَ إِحْسَانِهِ وَ تَسِيخُ فِي الثَّرَى عِنْدَ إِسَاءَتِهِ
(The book) ‘Al-Kafi’ – From Al Husayn Bin Muhammad, and Muhammad Bin Yahya, altogether from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Muslim, from Abu Salama, from Muhammad Bin Saeed, from Ibn Abu Nakran, from Ibn Sinan, from Abu Khadeeja who said,
‘I went over to Abu Al-Hassan-asws, and he-asws said to me: ‘Allah-azwj Blessed and Exalted Aids the Momin with a spirit from Him-azwj, cautioning him during every time he does a good deed in it, and it is absent from him during every time he sins regarding it and transgresses. So it is with him, vibrating joyfully during his good deeds and falling into the earth during his sinning.
فَتَعَاهَدُوا عِبَادَ اللَّهِ نِعَمَهُ بِإِصْلَاحِكُمْ أَنْفُسَكُمْ تَزْدَادُوا يَقِيناً وَ تَرْبَحُوا نَفِيساً ثَمِيناً رَحِمَ اللَّهُ امْرَأً هَمَّ بِخَيْرٍ فَعَمِلَهُ أَوْ هَمَّ بِشَرٍّ فَارْتَدَعَ عَنْهُ
Therefore, make a pact for His-azwj Blessings, servants of Allah-azwj, by correcting yourselves, you will be increasing your conviction and you will be profiting by a good price. May Allah-azwj have Mercy upon a man who thinks of doing good, so he does it, or thinks of doing evil, but retracts from it’.
ثُمَّ قَالَ نَحْنُ نُؤَيِّدُ الرُّوحَ بِالطَّاعَةِ لِلَّهِ وَ الْعَمَلِ لَهُ.
Then said: We-asws assist the spirit by the obedience to Allah-azwj and working for Him-azwj’’.[102]
11- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ دَاوُدَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ رَسُولِ اللَّهِ ص إِذَا زَنَى الرَّجُلُ فَارَقَهُ رُوحُ الْإِيمَانِ
(The book) ‘Al-Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Dawood who said,
‘I asked Abu Abdullah-asws about Words of Rasool-Allah-saww: ‘When the adulterer commits adultery, the spirit of Eman separates from him’’.
قَالَ فَقَالَ هُوَ مِثْلُقَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ
He (the narrator) said, ‘He-asws said: ‘It is like the Words of Allah-azwj Mighty and Majestic: and do not be aiming the bad to be spending from it, [2:267]’.
ثُمَّ قَالَ غَيْرُ هَذَا أَبْيَنُ مِنْهُ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ هُوَ الَّذِي فَارَقَهُ.
Then he-asws said: ‘There is another clearer than this, and that is the Word of Allah-azwj Mighty and Majestic: and He Aids them with a Spirit from Him [58:22]. It is which separates from him’’.[103]
12- نهج، نهج البلاغة فِي حَدِيثِهِ ع إِنَّ الْإِيمَانَ يَبْدُو لُمْظَةً فِي الْقَلْبِ كُلَّمَا ازْدَادَ الْإِيمَانُ ازْدَادَتِ اللُّمْظَةُ.
(The book) ‘Nahj Al-Balagah’ –
‘In his-asws Hadeeth: ‘The Eman appears as a spot (dot) in the heart. Every time the Eman increases, the spot increases’’.[104]
13- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَمَّادٍ عَنْ نُعْمَانَ الرَّازِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ زَنَى خَرَجَ مِنَ الْإِيمَانِ وَ مَنْ شَرِبَ الْخَمْرَ خَرَجَ مِنَ الْإِيمَانِ وَ مَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ مُتَعَمِّداً خَرَجَ مِنَ الْإِيمَانِ.
(The book) ‘Al-Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Hammad, from Numan Al Razy who said,
‘I heard Abu Abdullah-asws saying: ‘One committing adultery exits from the Eman, and one drinking the wine exits from the Eman, and one breaks (fast) one day from the month of Ramazan deliberately, exits from the Eman’’.[105]
14- كا، الكافي بِالْإِسْنَادِ عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ عَبْدَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَ يَزْنِي الزَّانِي وَ هُوَ مُؤْمِنٌ
(The book) ‘Al-Kafi’ – By the chain from Yunus, from Muhammad Bin Abdah who said,
‘I said to Abu Abdullah-asws, ‘Does the adulterer commit adultery while he is a Momin?’
قَالَ لَا إِذَا كَانَ عَلَى بَطْنِهَا سُلِبَ الْإِيمَانَ فَإِذَا قَامَ رُدَّ إِلَيْهِ فَإِنْ عَادَ سُلِبَ
He-asws said: ‘No! When he were to be upon her belly, the Eman is confiscated. When he stands, it is returned. If he repeats, it is confiscated’.
قُلْتُ فَإِنَّهُ يُرِيدُ أَنْ يَعُودَ
I said, ‘Supposing he intends to repeat?’
فَقَالَ مَا أَكْثَرَ مَنْ يُرِيدُ أَنْ يَعُودَ فَلَا يَعُودُ إِلَيْهِ أَبَداً.
He-asws said: ‘How many times one intends to repeat but he does not return to it, ever!’’[106]
15- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُسْلَبُ مِنْهُ رُوحُ الْإِيمَانِ مَا دَامَ عَلَى بَطْنِهَا فَإِذَا نَزَلَ عَادَ الْإِيمَانُ
(The book) ‘Al-Kafi’ – from Ali, from his father, from Hammad, from Rabie, from Al Fuzeyl,
‘From Abu Abdullah-asws having said: ‘The spirit of Eman is confiscated from him for as long as he is upon her belly. When he descends, the Eman returns’.
قَالَ قُلْتُ أَ رَأَيْتَ إِنْ هَمَّ
He (the narrator) said, ‘I said, ‘What is your-asws view if he thinks (considers doing it)?’
قَالَ لَا أَ رَأَيْتَ إِنْ هَمَّ أَنْ يَسْرِقَ أَ تُقْطَعُ يَدُهُ.
He-asws said: ‘No! What is you r view if he were to think of stealing, should his hand be cut?’’[107]
16- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلْقَلْبِ أُذُنَيْنِ فَإِذَا هَمَّ الْعَبْدُ بِذَنْبٍ قَالَ لَهُ رُوحُ الْإِيمَانِ لَا تَفْعَلْ وَ قَالَ لَهُ الشَّيْطَانُ افْعَلْ وَ إِذَا كَانَ عَلَى بَطْنِهَا نُزِعَ مِنْهُ رُوحُ الْإِيمَانِ.
(The book) ‘Al-Kafi’ – From Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘There are two ears for the heart. When the servants thinks of sinning, the spirit of Eman says to him, ‘Do not do so!’, and the Satan-la says to him, ‘Do it!’, and when he were to be upon her belly, the spirit of Eman is removed from him’’.[108]
17- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ مُؤْمِنٍ إِلَّا وَ لِقَلْبِهِ أُذُنَانِ فِي جَوْفِهِ أُذُنٌ يَنْفُثُ فِيهَا الْوَسْوَاسُ الْخَنَّاسُ وَ أُذُنٌ يَنْفُثُ فِيهَا الْمَلَكُ فَيُؤَيِّدُ اللَّهُ الْمُؤْمِنَ بِالْمَلَكِ وَ ذَلِكَ قَوْلُهُ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Aban Bin Taglib,
‘From Abu Abdullah-asws having said: ‘There is none from a Momin except and there are two ears for his hear in his inside – an ear in which the slinking whisperer (Satan-la) insinuates, and an ear in which the Angel whispers. Allah-azwj Aids the Momin with the Angel, and that is His-azwj Word: and He Aids them with a Spirit from Him [58:22]’’.[109]
18- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ قَالَ هُوَ الْإِيمَانُ
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Ali Bin Abu Hamza,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj Mighty and Majestic: He is the One Who Sent down the tranquillity into the hearts of the Momineen [48:4]. He-asws said: ‘It is the Eman’.
قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ قَالَ هُوَ الْإِيمَانُ.
He (the narrator) said, ‘And I asked him-asws about Words of Allah-azwj Mighty and Majestic: and He Aids them with a Spirit from Him [58:22]. He-asws said: ‘It is the Eman’’.[110]
19- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: السَّكِينَةُ هِيَ الْإِيمَانُ.
(The book) ‘Al-Kafi’ – from the number, from Ahmad Al Barqy, from Ibn Mahboub, from Al A’ala, from Muhammad,
‘From Abu Ja’far-asws having said: ‘The tranquillity (in Verse 48:4), it is the Eman’’.[111]
20- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ الْبَخْتَرِيِّ وَ هِشَامِ بْنِ سَالِمٍ وَ غَيْرِهِمَا عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ قَالَ هُوَ الْإِيمَانُ.
(The book) ‘Al-Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Ibn Al Bakhtari and Hisham Bin Salim and others,
‘From Abu Abdullah-asws: ‘Regarding Words of Allah-azwj Mighty and Majestic: He is the One Who Sent down the tranquillity into the hearts of the Momineen [48:4], he-asws said: ‘It is the Eman’’.[112]
21- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ جَمِيلٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ قَالَ هُوَ الْإِيمَانُ
(The book) ‘Al-Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Jameel who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: He is the One Who Sent down the tranquillity into the hearts of the Momineen [48:4]. He-asws said: ‘It is the Eman’.
قَالَ قُلْتُ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ قَالَ هُوَ الْإِيمَانُ
He (the narrator) said, ‘I said, ‘and He Aids them with a Spirit from Him [58:22]’. He-asws said: ‘It is the Eman’.
وَ عَنْ قَوْلِهِ تَعَالَى وَ أَلْزَمَهُمْ كَلِمَةَ التَّقْوى قَالَ هُوَ الْإِيمَانُ.
And about Words of the Exalted: and Necessitated the Word of piety for them, [48:26], he-asws said: ‘It is the Eman’’.[113]
22- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ صَفْوَانَ عَنْ أَبَانٍ عَنِ الْفُضَيْلِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أُولئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمانَ هَلْ لَهُمْ فِيمَا كُتِبَ فِي قُلُوبِهِمْ صُنْعٌ قَالَ لَا.
(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Safwan, from Aban, from Al Fuzeyl who said,
‘I said to Abu Abdullah-asws, ‘They, Allah has Written the Eman to be in their hearts [58:22]. Is there any making for them regarding what is written in their hearts?’ He-asws said: ‘No!’’[114]
تذييل
Footer (Ahadeeth only)
حديث الجوارح ذكره في الكافي بإسناده عن أبي عمرو الزبيري عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ صِفْهُ لِي يَعْنِي الْإِيمَانَ جُعِلْتُ فِدَاكَ حَتَّى أَفْهَمَهُ فَقَالَ الْإِيمَانُ حَالاتٌ وَ دَرَجَاتٌ إِلَى قَوْلِهِ وَ بِالنُّقْصَانِ دَخَلَ الْمُفَرِّطُونَ النَّارَ.
Hadeeth of the limbs mentioned in Al-Kafir by his chain from Abu Amro Al-Zubeyri, from Abu Abdullah‑asws, he (the narrator) said, ‘I said, ‘I said, ‘Describe to me the meaning of Al-Eman, may I be sacrificed for you‑asws, until I understand it’. He-asws said: ‘The Eman has states and ranks’ – up to his-asws words: ‘And due to the deficiencies, the fabricators will be entering the Fire’.
وَ عَنْ عَلِيٍّ ع لَوْ كُشِفَ الْغِطَاءُ مَا ازْدَدْتُ يَقِيناً.
And from Ali-asws: ‘Even if the covering were to be removed, I-asws would not be increased in conviction’’.
باب 34 أن الإيمان مستقر و مستودع و إمكان زوال الإيمان
CHAPTER 34 – THE EMAN IS STABLE (PERMANENT) AND DEPOSITED (TEMPORARY), AND POSSIBILITY OF DECLINE OF THE EMAN
الآيات
The Verses
الأنعام وَ هُوَ الَّذِي أَنْشَأَكُمْ مِنْ نَفْسٍ واحِدَةٍ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ
(Surah) Al Anaam: And He is the One Who Produced you from one soul, so there is a (permanent) stable one and a (temporarily) deposited one. [6:98].
تفسير
(Forbidden) Interpretation (opinionated)
قال الطبرسي رحمه الله وَ هُوَ الَّذِي أَنْشَأَكُمْ أي أبدعكم و خلقكم مِنْ نَفْسٍ واحِدَةٍ أي من آدم ع لأن الله تعالى خلقنا جميعا منه و خلق أمنا حواء من ضلع من أضلاعه انتهى.
Al-Tabarsee, may Allah-azwj have Mercy on him, said, ‘And He is the One Who Produced you – I.e., Began you and Created you – from one soul, [6:98] – i.e., from Adam-as, because Allah-azwj the Exalted Created us all from him-as, and Created our mother-as Hawwa-as, from a rib from his-as ribs’ – end.
أقول و قد مر أن خلقهم من أب واحد لا يقتضي عدم مدخلية الأم و لا يكون الأم مخلوقة منه لما مر نفي ذلك في الأخبار
I (Majlisi) am saying, ‘And it has already passed that He-azwj Created them from one father-as, not requiring the lack of input from the mother-as, nor for the mother-as to be Created from him-as, when the negation of that has passed in the Ahadeeth.
فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ قال المفسرون فيه وجوها الأول مستقر في الرحم إلى أن يولد و مستودع في القبر إلى أن يبعث
so there is a (permanent) stable one and a (temporarily) deposited one. [6:98] – the interpreters said (several) aspects regarding it. The first is the stable is in the womb until he is born, and the deposited is in the grave until he is Resurrected.
و الثاني مستقر في بطن الأمهات و مستودع في أصلاب الآباء
And the second are the stable in the belly of the mothers, and the stable in the loins of the fathers.
الثالث مستقر على ظهر الأرض في الدنيا و مستودع عند الله في الآخرة
The third is the stable upon the surface of the earth in the world, and the deposited in the Presence of Allah-azwj in the Hereafter.
الرابع مستقر في القبر و مستودع في الدنيا
The fourth is stable in the grave, and the deposited in the world.
و قيل مستقرها أيام حياتها و مستودعها حيث يموت.
And it is said, ‘It stability are the days of their life, and its deposit is when they die’.
1- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ حُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع لِمَ يَكُونُ الرَّجُلُ عِنْدَ اللَّهِ مُؤْمِناً قَدْ ثَبَتَ لَهُ الْإِيمَانُ عِنْدَهُ ثُمَّ يَنْقُلُهُ اللَّهُ بَعْدُ مِنَ الْإِيمَانِ إِلَى الْكُفْرِ
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Husayn Bin Nueym Al Sahhaf who said,
‘I said to Abu Abdullah-asws, ‘Why is it so that the man happens to be a Momin in the Presence of Allah‑azwj, the Eman having been affirmed to him in His-azwj Presence, then Allah-azwj Transfers him afterwards, from the Eman to the Kufr (disbelief)?’
قَالَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ هُوَ الْعَدْلُ إِنَّمَا دَعَا الْعِبَادَ إِلَى الْإِيمَانِ بِهِ لَا إِلَى الْكُفْرِ وَ لَا يَدْعُو أَحَداً إِلَى الْكُفْرِ بِهِ فَمَنْ آمَنَ بِاللَّهِ ثُمَّ ثَبَتَ لَهُ الْإِيمَانُ عِنْدَ اللَّهِ لَمْ يَنْقُلْهُ اللَّهُ عَزَّ وَ جَلَّ بَعْدَ ذَلِكَ مِنَ الْإِيمَانِ إِلَى الْكُفْرِ
So he-asws said: ‘Allah-azwj Mighty and Majestic, He-azwj is Just. But rather, He-azwj Calls the servants to the Eman in Him-azwj not to the Kufr (disbelief), and He-azwj does not Call anyone to the Kufr (disbelief) in Him‑azwj. So the one who believes in Allah-azwj, then the Eman gets affirmed for him in the Presence of Allah-azwj, Allah-azwj Mighty and Majestic will not Transfer him after that, from the Eman to the Kufr (disbelief)’.
قُلْتُ لَهُ فَيَكُونُ الرَّجُلُ كَافِراً قَدْ ثَبَتَ لَهُ الْكُفْرُ عِنْدَ اللَّهِ ثُمَّ يَنْقُلُهُ اللَّهُ بَعْدَ ذَلِكَ مِنَ الْكُفْرِ إِلَى الْإِيمَانِ
I said to him-asws, ‘Can it happen that the man is a Kafir (unbeliever), the Kufr (disbelief) having been affirmed for him in the Presence of Allah-azwj, then He-azwj Transfer him, after that, from the Kufr to the Eman?’
قَالَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ النَّاسَ كُلَّهُمْ عَلَى الْفِطْرَةِ الَّتِي فَطَرَهُمْ عَلَيْهَا لَا يَعْرِفُونَ إِيمَاناً بِشَرِيعَةٍ وَ لَا كُفْراً بِجُحُودٍ ثُمَّ بَعَثَ اللَّهُ الرُّسُلَ تَدْعُو الْعِبَادَ إِلَى الْإِيمَانِ بِهِ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَ مِنْهُمْ مَنْ لَمْ يَهْدِهِ اللَّهُ.
He (the narrator) said, ‘He-asws said: ‘Allah-azwj Mighty and Majestic Created the people, all of them upon the nature which He-azwj Natured them upon. They were neither recognising Eman with its stipulations, nor Kufr with its denials. Then Allah-azwj Sent the Rasools-as inviting the people to the Eman in Him-azwj. So, from them is the one whom Allah-azwj Guided, and from them is the one whom Allah-azwj did not Guide’’.[115]
2- سن، المحاسن عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْحَسْرَةَ وَ النَّدَامَةَ وَ الْوَيْلَ كُلَّهُ لِمَنْ لَمْ يَنْتَفِعْ بِمَا أَبْصَرَ وَ مَنْ لَمْ يَدْرِ الْأَمْرَ الَّذِي هُوَ عَلَيْهِ مُقِيمٌ أَ نَفْعٌ هُوَ لَهُ أَمْ ضَرَرٌ
(The book) ‘Al-Mahasin’ – From his father, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘The remorse, and the regret, and the woe, all of it is for the one not benefitting with what he sees, and the one who does not know the matter which he is staying upon, is it beneficial for him or harmful?’
قَالَ قُلْتُ فَبِمَا يُعْرَفُ النَّاجِي
He (the narrator) said, ‘I said, ‘With what is the one attaining salvation recognised?’
قَالَ مَنْ كَانَ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً فَأُثْبِتَ لَهُ الشَّهَادَةُ بِالنَّجَاةِ وَ مَنْ لَمْ يَكُنْ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً فَإِنَّمَا ذَلِكَ مُسْتَوْدَعٌ.
He-asws said: ‘One whose deeds is in accordance with his words, so the testimony with the salvation would be affirmed for him, and the one whose deeds do not happen to be compatible with his words, so rather that is a deposited one (temporary Eman)’’.[116]
كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ مِثْلَهُ إِلَى قَوْلِهِ فَبِمَا يُعْرَفُ النَّاجِي مِنْ هَؤُلَاءِ جُعِلْتُ فِدَاكَ إِلَى قَوْلِهِ فَأُثْبِتَتْ لَهُ الشَّهَادَةُ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan –
‘Similar to it up to his words, ‘With what is the one from them attaining salvation is recognised, may I be sacrificed for you-asws?’ – up to his-asws words: ‘So the testimony is affirmed for him’’.[117]
3- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِ عَنْ عِيسَى شَلَقَانَ قَالَ: كُنْتُ قَاعِداً فَمَرَّ أَبُو الْحَسَنِ مُوسَى ع وَ مَعَهُ بَهْمَةٌ
(The book) ‘Al-Kafi’ – from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtari and someone else, from Isa Shalqan who said,
‘I was seated and Abu Al Hassan Musa-asws passed by and with him-asws was a lamb’.
قَالَ فَقُلْتُ يَا غُلَامُ مَا تَرَى مَا يَصْنَعُ أَبُوكَ يَأْمُرُنَا بِالشَّيْءِ ثُمَّ يَنْهَانَا عَنْهُ أَمَرَنَا أَنْ نَتَوَلَّى أَبَا الْخَطَّابِ ثُمَّ أَمَرَنَا أَنْ نَلْعَنَهُ وَ نَتَبَرَّأَ مِنْهُ
He (the narrator) said, ‘I said, ‘O boy! What is your-asws view of what your father-asws has done? He-asws instructs us with something, then he-asws forbids us from it. He-asws had instructed us to befriend Abu Al Khattab, then he-asws instructed us to curse him and disavow from him!’
فَقَالَ أَبُو الْحَسَنِ ع وَ هُوَ غُلَامٌ إِنَّ اللَّهَ خَلَقَ خَلْقاً لِلْإِيمَانِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً لِلْكُفْرِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً بَيْنَ ذَلِكَ أَعَارَهُمُ الْإِيمَانَ يُسَمَّوْنَ الْمُعَارِينَ إِذَا شَاءَ سَلَبَهُمْ وَ كَانَ أَبُو الْخَطَّابِ مِمَّنْ أُعِيرَ الْإِيمَانَ
Abu Al Hassan-asws said, and he-asws was a boy: ‘Allah-azwj Created a creature for the Eman, there being no decline for him (from the Eman), and He-azwj Created a creature for the Kufr, there being no decline for him (from the Kufr) and Created a creature between that having Lent them the Eman. They are named as the Lent ones. Whenever He-azwj so Desires He-azwj Confiscates them (of Eman), and Abu Al Khattab was from the ones having been Lent the Eman’.
قَالَ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَأَخْبَرْتُهُ بِمَا قُلْتُ لِأَبِي الْحَسَنِ ع وَ مَا قَالَ لِي فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّهُ نَبْعَةُ نُبُوَّةٍ.
He (the narrator) said, ‘I entered to see Abu Abdullah-asws and informed him-asws with what I had said to Abu Al Hassan-asws and what he-asws had said to me. Abu Abdullah-asws said: ‘It is from the source of Prophecy’’.[118]
4- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ حَبِيبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ جَبَلَ النَّبِيِّينَ عَلَى نُبُوَّتِهِمْ فَلَا يَرْتَدُّونَ أَبَداً وَ جَبَلَ الْأَوْصِيَاءَ عَلَى وَصَايَاهُمْ فَلَا يَرْتَدُّونَ أَبَداً وَ جَبَلَ بَعْضَ الْمُؤْمِنِينَ عَلَى الْإِيمَانِ فَلَا يَرْتَدُّونَ أَبَداً وَ مِنْهُمْ مَنْ يُعِيرُ الْإِيمَانَ عَارِيَّةً فَإِذَا هُوَ دَعَا وَ أَلَحَّ فِي الدُّعَاءِ مَاتَ عَلَى الْإِيمَانِ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Al Husayn Bin Saeed, from Al Qasim Bin Habeeb, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Brought into being upon their-as Prophet-hood, so they-as will not renege, ever! And He-azwj Brought into being the successors-asws upon their‑asws successorship, so they-asws will not be reneging, ever! And He-azwj Brought into being some of the Momineen upon the Eman, so they will not be reneging, ever! And from them is one He-azwj Lent the Eman as a loan, so whenever he supplicated and persists in the supplication, he will die upon the Eman’’.[119]
5- كش، رجال الكشي عَنْ حَمْدَوَيْهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ عِيسَى شَلَقَانَ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع وَ هُوَ يَوْمَئِذٍ غُلَامٌ قَبْلَ أَوَانِ بُلُوغِهِ جُعِلْتُ فِدَاكَ مَا هَذَا الَّذِي يَسْمَعُ مِنْ أَبِيكَ إِنَّهُ أَمَرَنَا بِوَلَايَةِ أَبِي الْخَطَّابِ ثُمَّ أَمَرَنَا بِالْبَرَاءَةِ مِنْهُ
(The book) ‘Rijal’ of Al Kashi – from Hamdawiya, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Isa Shalqan who said,
‘I said to Abu Al-Hassan-asws, and on that day he-asws was a boy before the time of his-asws adulthood, ‘May I be sacrificed for you-asws! What is this which is heard from your-asws father‑asws? He-asws had instructed us with befriending Abu Al-Khattab, then he-asws instructs us with the disavowing from him!’
قَالَ قَالَ أَبُو الْحَسَنِ ع مِنْ تِلْقَاءِ نَفْسِهِ إِنَّ اللَّهَ خَلَقَ الْأَنْبِيَاءَ عَلَى النُّبُوَّةِ فَلَا يَكُونُونَ إِلَّا أَنْبِيَاءَ وَ خَلَقَ الْمُؤْمِنِينَ عَلَى الْإِيمَانِ فَلَا يَكُونُونَ إِلَّا مُؤْمِنِينَ وَ اسْتَوْدَعَ قَوْماً إِيمَاناً فَإِنْ شَاءَ أَتَمَّهُ وَ إِنْ شَاءَ سَلَبَهُمْ إِيَّاهُ وَ إِنَّ أَبَا الْخَطَّابِ كَانَ مِمَّنْ أَعَارَهُ اللَّهُ الْإِيمَانَ فَلَمَّا كَذَبَ عَلَى أَبِي سَلَبَهُ اللَّهُ الْإِيمَانَ
He (the narrator) said, ‘Abu Al Hassan-asws said from his-asws own self: ‘Allah-azwj Created the Prophets-as upon the Prophet-hood, so they-as cannot be except Prophets-as; and He-azwj Created the Momineen upon the Eman, so they cannot be except Momineen; and He-azwj Deposited (lent) Eman to a people, so He-azwj so Desires He-azwj will Complete it, and if He-azwj so Desires, He-azwj will Confiscate it from them, and that Abu Al-Khattab was from the ones Allah-azwj had Lent the Eman. When he lied upon my-asws father-asws, Allah-azwj Confiscated the Eman’.
قَالَ فَعَرَضْتُ هَذَا الْكَلَامَ عَلَى أَبِي عَبْدِ اللَّهِ ع
When (the narrator) said, ‘I presented this speech to Abu Abdullah-asws’.
قَالَ فَقَالَ لَوْ سَأَلْتَنَا عَنْ ذَلِكَ مَا كَانَ لِيَكُونَ عِنْدَنَا غَيْرُ مَا قَالَ.
He (the narrator) said, ‘He-asws said: ‘Had you asked us-asws about that, there would not have been with us‑asws other than what he-asws has said’’.[120]
6- ب، قرب الإسناد عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: إِنَّ جَعْفَراً ع كَانَ يَقُولُ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ فَالْمُسْتَقَرُّ مَا ثَبَتَ مِنَ الْإِيمَانِ وَ الْمُسْتَوْدَعُ الْمُعَارُ وَ قَدْ هَدَاكُمُ اللَّهُ لِأَمْرٍ جَهِلَهُ النَّاسُ فَاحْمَدُوا اللَّهَ عَلَى مَا مَنَّ عَلَيْكُمْ بِهِ.
(The book) ‘Qurb Al Asnaad’ – from Muawiya Bin Hukeym Al Bazanty,
‘From Al Reza-asws having said: ‘Ja’far-asws had said: so there is a (permanent) stable one and a (temporarily) deposited one. [6:98]. The stable is what is affirmed from the Eman, and the deposited is the lent, and Allah-azwj has Guided you all to a matter the people are ignorant of, therefore be praising Allah-azwj upon what He-azwj has Conferred upon you all with it’’.[121]
7- ب، قرب الإسناد عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ هَدَاكُمْ وَ نَوَّرَ لَكُمْ وَ قَدْ كَانَ أَبُو عَبْدِ اللَّهِ ع يَقُولُ إِنَّمَا هُوَ مُسْتَقَرٌّ وَ مُسْتَوْدَعٌ فَالْمُسْتَقَرُّ الْإِيمَانُ الثَّابِتُ وَ الْمُسْتَوْدَعُ الْمُعَارُ أَ تَسْتَطِيعُ أَنْ تَهْدِيَ مَنْ أَضَلَّ اللَّهُ.
(The book) ‘Qurb Al Asnaad’ – From Ibn Abu Al Khattab, from Al Bazanty,
‘From Al-Reza-asws having said: ‘Allah-azwj Mighty and Majestic has Guided you all and has Irradiated for you, and Abu Abdullah-asws had said: ‘But rather it (Eman) is stable and deposited. The stable is the affirmed Eman, and the deposited is the lent. Is he able to be guided, the one Allah-azwj Strays’’.[122]
8- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ هُوَ الَّذِي أَنْشَأَكُمْ مِنْ نَفْسٍ واحِدَةٍ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ
(The book) ‘Tafseer Al-Ayyashi’ – from Abu Baseer,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said, ‘And He is the One Who Produced you from one soul, so there is a (permanent) stable one and a (temporarily) deposited one. [6:98]’.
قَالَ مَا يَقُولُ أَهْلُ بَلَدِكَ الَّذِي أَنْتَ فِيهِ
He-asws said: ‘What are the people of your city saying, that which you are in?’
قَالَ قُلْتُ يَقُولُونَ مُسْتَقَرٌّ فِي الرَّحِمِ وَ مُسْتَوْدَعٌ فِي الصُّلْبِ
He (the narrator) said, ‘I said, ‘They are saying, stable in the womb and deposited in the loins’.
فَقَالَ كَذَبُوا الْمُسْتَقَرُّ مَا اسْتَقَرَّ الْإِيمَانُ فِي قَلْبِهِ فَلَا يُنْزَعُ مِنْهُ أَبَداً وَ الْمُسْتَوْدَعُ الَّذِي يُسْتَوْدَعُ الْإِيمَانَ زَمَاناً ثُمَّ يُسْلَبُهُ وَ قَدْ كَانَ الزُّبَيْرُ مِنْهُمْ.
He-asws said: ‘They are lying! The stable is the Eman what is stable in his heart, so it will not be Removed from him, ever, while the deposited is what Eman is deposited for a time, then He‑azwj Confiscates it, and Al-Zubeyr (Ibn Awwam) was from them’’.[123]
9- شي، تفسير العياشي عَنْ جَعْفَرِ بْنِ مَرْوَانَ قَالَ: إِنَّ الزُّبَيْرَ اخْتَرَطَ سَيْفَهُ يَوْمَ قُبِضَ النَّبِيُّ ص وَ قَالَ لَا أَغْمِدُهُ حَتَّى أُبَايِعَ لِعَلِيٍّ ثُمَّ اخْتَرَطَ سَيْفَهُ فَضَارَبَ عَلِيّاً فَكَانَ مِمَّنْ أُعِيرَ الْإِيمَانَ فَمَشَى فِي ضَوْءِ نُورِهِ ثُمَّ سَلَبَهُ اللَّهُ إِيَّاهُ.
Tafseer Al-Ayyashi – from Ja’far Bin Marwan who said,
‘Al-Zubeyr unsheathed his sword on the day the Prophet-saww passed away, and said, ‘I will not sheathe it until I pledge allegiance to Ali-asws. Then (in the battle of Jamal) he unsheathed his sword and struck (battled) Ali-asws. So he was from the ones of Lent Eman. He walked in the illumination it is Noor (light), the Allah-azwj Confiscated it from him’’.[124]
10- شي، تفسير العياشي عَنْ سَعِيدِ بْنِ أَبِي الْأَصْبَغِ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع وَ هُوَ يَسْأَلُ عَنْ مُسْتَقَرٍّ وَ مُسْتَوْدَعٍ قَالَ مُسْتَقَرٌّ فِي الرَّحِمِ وَ مُسْتَوْدَعٌ فِي الصُّلْبِ وَ قَدْ يَكُونُ مُسْتَوْدَعَ الْإِيمَانِ ثُمَّ يُنْزَعُ مِنْهُ وَ لَقَدْ مَشَى الزُّبَيْرُ فِي ضَوْءِ الْإِيمَانِ وَ نُورِهِ حِينَ قُبِضَ رَسُولُ اللَّهِ حَتَّى مَشَى بِالسَّيْفِ وَ هُوَ يَقُولُ لَا نُبَايِعُ إِلَّا عَلِيّاً.
Tafseer Al-Ayyashi – from Saeed Bi Abu Al Asbagh who said,
‘I heard Abu Abdullah-asws and he-asws had been asked about the stable and the deposited (Eman). He-asws said: ‘The stable in the women and the deposited in the loins, and the Eman can be deposited then removed from him, and Al-Zubeyr had walked in the illumination of the Eman and its Noor when Rasool-Allah-saww passed away until he walked he walked with the sword and he was saying, ‘We will not pledge allegiance except to Ali-azwj!’’[125]
11- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ ع هُوَ الَّذِي أَنْشَأَكُمْ مِنْ نَفْسٍ واحِدَةٍ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ قَالَ مَا كَانَ مِنَ الْإِيمَانِ الْمُسْتَقَرِّ فَمُسْتَقَرٌّ إِلَى يَوْمِ الْقِيَامَةِ أَوْ أَبَداً وَ مَا كَانَ مُسْتَوْدَعاً سَلَبَهُ اللَّهُ قَبْلَ الْمَمَاتِ.
Tafseer Al-Ayyashi – from Muhammad Bi Al Fuzeyl,
‘From Abu Al-Hassan-asws (regarding): And He is the One Who Produced you from one soul, so there is a (permanent) stable one and a (temporarily) deposited one. [6:98]. He-asws said: ‘Whatever were to be stable, so it would be stable up to the Day of Qiyamah, or forever, and whatever was deposited, Allah-azwj may Confiscate it before the deaths’’.[126]
12- شي، تفسير العياشي عَنْ صَفْوَانَ قَالَ: سَأَلَنِي أَبُو الْحَسَنِ ع وَ مُحَمَّدُ بْنُ خَلَفٍ جَالِسٌ فَقَالَ لِي مَاتَ يَحْيَى بْنُ الْقَاسِمِ الْحَذَّاءُ فَقُلْتُ لَهُ نَعَمْ وَ مَاتَ زُرْعَةُ
Tafseer Al Ayyash – from Safwan who said,
‘Abu Al-Hassan-asws asked me and Muhammad Bin Khalaf was seated. He-asws said to me: ‘Yahya Bin Al-Qasim Al-Haza’a died’. I said to him-asws, ‘Yes, and Zur’ah said’.
فَقَالَ كَانَ جَعْفَرٌ ع يَقُولُ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ فَمُسْتَقَرٌّ قَوْمٌ يُعْطَوْنَ الْإِيمَانَ وَ يُسْتَقَرُّ فِي قُلُوبِهِمْ وَ الْمُسْتَوْدَعُ قَوْمٌ يُعْطَوْنَ الْإِيمَانَ ثُمَّ يُسْلَبُونَهُ.
He-asws said: ‘Ja’far-as had said: ‘a (permanent) stable one and a (temporarily) deposited one. [6:98]. The stable are a people, who are Given the Eman and it is stable in their hearts, and the deposited are a people Given the Eman, then He-azwj Confiscates it’’.[127]
13- شي، تفسير العياشي عَنْ أَبِي الْحَسَنِ الْأَوَّلِ قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ قَالَ الْمُسْتَقَرُّ الْإِيمَانُ الثَّابِتُ وَ الْمُسْتَوْدَعُ الْمُعَارُ.
Tafseer Al-Ayyashi –
‘From Abu Al Hassan-asws the first, he (the narrator) said, ‘I asked him-asws about Words of Allah‑azwj: a (permanent) stable one and a (temporarily) deposited one. [6:98]. He-asws said: ‘The deposited of the Eman is the affirmed, and the deposited is the Lent’’.[128]
14- شي، تفسير العياشي عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ: وَقَفَ عَلِيٌّ أَبُو الْحَسَنِ الثَّانِي ع فِي بَنِي زُرَيْقٍ فَقَالَ لِي وَ هُوَ رَافِعٌ صَوْتَهُ يَا أَحْمَدُ
Tafseer Al-Ayyashi – from Ahmad Bin Muhammad who said,
‘Ali-asws Bin Al-Husayn-asws paused me among the clan of Zureyq. He-asws said to me, and he-asws was raising his-asws voice: ‘O Ahmad!’
قُلْتُ لَبَّيْكَ
I said, ‘At your-asws service!’
قَالَ إِنَّهُ لَمَّا قُبِضَ رَسُولُ اللَّهِ ص جَهَدَ النَّاسُ عَلَى إِطْفَاءِ نُورِ اللَّهِ فَأَبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ بِأَمِيرِ الْمُؤْمِنِينَ ع
He-asws said: ‘When Rasool-Allah-saww passed away, the people fought against the revelation of the Noor of Allah-azwj, but Allah-azwj Refused except that He-azwj would Complete His-azwj Noor with Amir Al-Momineen-asws.
فَلَمَّا تُوُفِّيَ أَبُو الْحَسَنِ ع جَهَدَ عَلِيُّ بْنُ أَبِي حَمْزَةَ وَ أَصْحَابُهُ عَلَى إِطْفَاءِ نُورِ اللَّهِ فَأَبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ
When Abu Al-Hassan-asws passed away, Ali Bin Abu Hamza and his companions fought upon extinguishing the Noor of Allah-azwj, but Allah-azwj Refused except that He-azwj would Complete His-azwj Noor.
وَ إِنَّ أَهْلَ الْحَقِّ إِذَا دَخَلَ فِيهِمْ دَاخِلٌ سُرُّوا بِهِ وَ إِذَا خَرَجَ مِنْهُمْ خَارِجٌ لَمْ يَجْزَعُوا عَلَيْهِ وَ ذَلِكَ أَنَّهُمْ عَلَى يَقِينٍ مِنْ أَمْرِهِمْ
And the people of truth, when someone enters among them, they are cheerful with him, and when someone goes out from them, they do not panic upon him, and that is because they are upon conviction of their matter.
وَ إِنَّ أَهْلَ الْبَاطِلِ إِذَا دَخَلَ فِيهِمْ دَاخِلٌ سُرُّوا بِهِ وَ إِذَا خَرَجَ عَنْهُمْ خَارِجٌ جَزِعُوا عَلَيْهِ وَ ذَلِكَ أَنَّهُمْ عَلَى شَكٍّ مِنْ أَمْرِهِمْ إِنَّ اللَّهَ يَقُولُ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ
And the people of falsehood, when someone enters to be among them, they are cheered by him, and when someone goes out from them, they panic upon him, and that is because they are upon doubt of their matter. Allah-azwj Says: a (permanent) stable one and a (temporarily) deposited one. [6:98]’.
قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع الْمُسْتَقَرُّ الثَّابِتُ وَ الْمُسْتَوْدَعُ الْمُعَارُ.
He (the narrator) said, ‘Then Abu Abdullah-asws said: ‘The stable is the affirmed, and the deposited is the lent’’.[129]
15- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ خَلَقَ خَلْقاً لِلْإِيمَانِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً لِلْكُفْرِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً بَيْنَ ذَلِكَ فَاسْتَوْدَعَ بَعْضَهُمُ الْإِيمَانَ فَإِنْ شَاءَ أَنْ يُتِمَّهُ لَهُمْ أَتَمَّهُ وَ إِنْ شَاءَ أَنْ يَسْلُبَهُمْ إِيَّاهُ سَلَبَهُمْ.
Tafseer Al-Ayyashi – from Muhammad Bin Muslim who said,
‘I heard him-asws saying: ‘Allah-azwj Created a creature for the Eman, there is no decline for him (of his Eman), and Created a creature for the Kufr, there being no decline for him (of his (Kufr), and Created a creature between that, so He-azwj Deposited some of them the Eman. If He-azwj so Desires, He-azwj Completes it for them, and if He-azwj so Desires to Confiscates it from them, He-azwj Confiscates it’’.[130]
16- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع مِثْلَهُ وَ زَادَ فِي آخِرِهِ وَ كَانَ فُلَانٌ مِنْهُمْ مُعَاراً.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Abu Ayoub, from Muhammad Bin Muslim,
‘From one of the two (5th or 6th Imams-asws) – similar to it, and there is an increase in its end, and so and so from them was a Lent one’’.[131]
17- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ وَ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَبْدَ يُصْبِحُ مُؤْمِناً وَ يُمْسِي كَافِراً وَ يُصْبِحُ كَافِراً وَ يُمْسِي مُؤْمِناً وَ قَوْمٌ يُعَارُونَ الْإِيمَانَ ثُمَّ يُسْلَبُونَهُ وَ يُسَمَّوْنَ الْمُعَارِينَ ثُمَّ قَالَ فُلَانٌ مِنْهُمْ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalah Bin Ayoub, and Al Qasim Bin Muhammad Al Jowhary, from Kuleyb Bin Muawiya Al Asady,
‘From Abu Abdullah-asws having said: ‘The servant could be a Momin in the morning and in the evening, a Kafir, and could be a Kafir in the morning and a Momin in the evening, and a people are Lent the Eman, then they are confiscate it, and they are named as the lent ones’. Then he‑asws said: ‘So and so is from them’’.[132]
18- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي الْحَسَنِ ع قَالَ: إِنَّ اللَّهَ خَلَقَ النَّبِيِّينَ عَلَى النُّبُوَّةِ فَلَا يَكُونُونَ إِلَّا أَنْبِيَاءَ وَ خَلَقَ الْمُؤْمِنِينَ عَلَى الْإِيمَانِ فَلَا يَكُونُونَ إِلَّا مُؤْمِنِينَ وَ أَعَارَ قَوْماً إِيمَاناً فَإِنْ شَاءَ تَمَّمَهُ لَهُمْ وَ إِنْ شَاءَ سَلَبَهُمْ إِيَّاهُ
(The book) ‘Al-Kafi’ – from Ali, from his father, from Ismail Bin Marrar, from Yunus, from one of our companions,
‘From Abu Al-Hassan-asws having said: ‘Allah-azwj Created the Prophets-as upon the Prophet-hood, so they-as cannot be except Prophets-as, ad He-azwj Created the Momineen upon the Eman, so they cannot be, except Momineen, and He-azwj Lent Eman to a people, so if He-azwj so Desires, He-azwj Would Complete it for them, and if He-azwj so Desires, He-azwj will Strip them of it’.
وَ قَالَ وَ فِيهِمْ جَرَتْ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ
And he-asws said: ‘And regarding them flows – a (permanent) stable one and a (temporarily) deposited one. [6:98]’.
وَ قَالَ لِي إِنَّ فُلَاناً كَانَ مُسْتَوْدَعاً إِيمَانَهُ فَلَمَّا كَذَبَ عَلَيْنَا سُلِبَ إِيمَانَهُ ذَلِكَ.
And he-asws said to me: ‘So and so, his Eman was deposited. When he lied upon us-asws, that confiscated his Eman’’.[133]
19- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع فَمِنَ الْإِيمَانِ مَا يَكُونُ ثَابِتاً مُسْتَقِرّاً فِي الْقُلُوبِ وَ مِنْهُ مَا يَكُونُ عَوَارِيَّ بَيْنَ الْقُلُوبِ وَ الصُّدُورِ إِلَى أَجَلٍ مَعْلُومٍ فَإِذَا كَانَتْ لَكُمْ بَرَاءَةٌ مِنْ أَحَدٍ فَقِفُوهُ حَتَّى يَحْضُرَهُ الْمَوْتُ فَعِنْدَ ذَلِكَ يَقَعُ حَدُّ الْبَرَاءَةِ
(The book) ‘Nahj Al-Balagah’ –
‘From a sermon of his-asws: ‘From the Eman is what happens to be affirmed, stable in the hearts, and from it is what happens to be lent (temporary) between the hearts and the chests to a known term. So when there happens to be disavowing for you from anyone, then pause it until the death presents him. During that the restriction of the disavowing falls.
وَ الْهِجْرَةُ قَائِمَةٌ عَلَى حَدِّهَا الْأَوَّلِ مَا كَانَ لِلَّهِ فِي أَهْلِ الْأَرْضِ حَاجَةٌ مِنْ مُسْتَسِرِّ الْأُمَّةِ وَ مُعْلِنِهَا لَا يَقَعُ اسْمُ الْهِجْرَةِ عَلَى أَحَدٍ إِلَّا بِمَعْرِفَةِ الْحُجَّةِ فِي الْأَرْضِ فَمَنْ عَرَفَهَا وَ أَقَرَّ بِهَا فَهُوَ مُهَاجِرٌ
And the emigration stands upon its former limits. Whatever were to be for Allah-azwj regarding people of the earth is needy of a stable community and its announcements. The name ‘emigration) does not fall upon anyone except by recognition of the Divine Authority in the earth. So the one who recognises it and acknowledges with it, so he is an emigrant.
وَ لَا يَقَعُ اسْمُ الِاسْتِضْعَافِ عَلَى مَنْ بَلَغَتْهُ الْحُجَّةُ فَسَمِعَتْهَا أُذُنُهُ وَ وَعَاهَا قَلْبُهُ إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا عَبْدٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ وَ لَا تَعِي حَدِيثَنَا إِلَّا صُدُورٌ أَمِينَةٌ وَ أَحْلَامٌ رَزِينَةٌ
And the name ‘Weakened’ does not fall upon the one the argument reaches him. His ears hear it, and his heart retains it. Our-asws matter is difficult, becoming more difficult. No one can endure it except a Momin whose heart is Tested by Allah-azwj for the Eman, nor can our‑asws Ahadeeth be retained except the trustworthy chests and level-headed minds.
أَيُّهَا النَّاسُ سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي فَلَأَنَا بِطُرُقِ السَّمَاءِ أَعْلَمُ مِنِّي بِطُرُقِ الْأَرْضِ قَبْلَ أَنْ تَشْغَرَ فِتْنَةٌ تَطَأُ فِي خِطَامِهَا وَ تَذْهَبُ بِأَحْلَامِ قَوْمِهَا.
O you people! Ask me-asws before you lose me-asws, for I-asws am more knowing with the paths of the sky than of the earth, before the Fitna works its feet trampling in its noose and does away with the dreams of its people’’.[134]
باب 35 العلة التي من أجلها لا يكف الله المؤمنين عن الذنب
CHAPTER 35 – THE REASON DUE TO WHICH ALLAH-azwj DOES NOT STOP THE PEOPLE FROM THE SIN
1- جا، المجالس للمفيد عَنِ ابْنِ قُولَوَيْهِ عَنْ سَعْدٍ عَنِ ابْنِ سَعْدٍ عَنِ الْأَهْوَازِيِّ عَنْ مُحَمَّدِ بْنِ عُمَيْرٍ عَنِ الْحَارِثِ بْنِ بَهْرَامَ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع مَنْ جَاءَنَا يَلْتَمِسُ الْفِقْهَ وَ الْقُرْآنَ وَ التَّفْسِيرَ فَدَعُوهُ وَ مَنْ جَاءَنَا يُبْدِي عَوْرَةً قَدْ سَتَرَهَا اللَّهُ فَنَحُّوهُ
(The book) ‘Al Majaalis’ of Al-Mufeed – from Ibn Qawlawiya, from Sa’ad, from Ibn Sa’ad Al Ahwazy, from Muhammad Bin Umeyr, from Al Haris Bin Bahram, from Amro Bin Jumie who said,
‘Abu Abdullah-asws said to me: ‘One who comes to us-asws seeking the jurisprudence, and the Quran, and the interpretation (Tafseer), call him, and the one comes to us-asws to reveal a fault which Allah-azwj has Concealed it, remove him!’
فَقَالَ لَهُ رَجُلٌ مِنَ الْقَوْمِ جُعِلْتُ فِدَاكَ أَذْكُرُ حَالِي لَكَ
A man from the group said to him-asws, ‘May I be sacrificed for you-asws! Can I reveal my state to you-asws?’
قَالَ إِنْ شِئْتَ
He-asws said: ‘If you so desire’.
قَالَ وَ اللَّهِ إِنِّي لَمُقِيمٌ عَلَى ذَنْبٍ مُنْذُ دَهْرٍ أُرِيدُ أَنْ أَتَحَوَّلَ مِنْهُ إِلَى غَيْرِهِ فَمَا أَقْدِرُ عَلَيْهِ
He said, ‘By Allah-azwj! I am staying upon a sin for a long time. I want to transfer away from it to something else, but I am not able upon it’.
قَالَ لَهُ إِنْ تَكُنْ صَادِقاً فَإِنَّ اللَّهَ يُحِبُّكَ وَ مَا يَمْنَعُكَ مِنَ الِانْتِقَالِ عَنْهُ إِلَّا أَنْ تَخَافَهُ.
He-asws said to him: ‘If you happen to be truthful, so Allah-azwj Loves you, and nothing will prevent you from transferring away from it if you were to fear Him-azwj’’.[135]
2- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا مِنْ أَهْلِ خُرَاسَانَ مِنْ وُلْدِ إِبْرَاهِيمَ بْنِ يَسَارٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَلِمَ أَنَّ الذَّنْبَ خَيْرٌ لِلْمُؤْمِنِ مِنَ الْعُجْبِ وَ لَوْ لَا ذَلِكَ مَا ابْتُلِيَ مُؤْمِنٌ بِذَنْبٍ أَبَداً.
(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Asbat, from a man from our companions from the people of Khurasan from the children of Ibrahim Bin Yasaar, raising it to,
‘Abu Abdullah-asws having said: ‘Allah-azwj Knows that the sin is better for the Momin than the self-conceit, and had it not been that the Momin would not be Tried with a sin, ever!’’[136]
باب 36 الحب في الله و البغض في الله
CHAPTER 36 – THE LOVE FOR THE SAKE OF ALLAH-azwj AND THE HATRED FOR THE SAKE OF ALLAH-azwj
1- م، تفسير الإمام عليه السلام ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق الْمُفَسِّرُ بِإِسْنَادِهِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِبَعْضِ أَصْحَابِهِ ذَاتَ يَوْمٍ يَا عَبْدَ اللَّهِ أَحْبِبْ فِي اللَّهِ وَ أَبْغِضْ فِي اللَّهِ وَ وَالِ فِي اللَّهِ وَ عَادِ فِي اللَّهِ فَإِنَّهُ لَا تَنَالُ وَلَايَةَ اللَّهِ إِلَّا بِذَلِكَ وَ لَا يَجِدُ رَجُلٌ طَعْمَ الْإِيمَانِ وَ إِنْ كَثُرَتْ صَلَاتُهُ وَ صِيَامُهُ حَتَّى يَكُونَ كَذَلِكَ وَ قَدْ صَارَتْ مُوَاخَاةُ النَّاسِ يَوْمَكُمْ هَذَا أَكْثَرَهَا فِي الدُّنْيَا عَلَيْهَا يَتَوَادُّونَ وَ عَلَيْهَا يَتَبَاغَضُونَ وَ ذَلِكَ لَا يُغْنِي عَنْهُمْ مِنَ اللَّهِ شَيْئاً
Tafseer Imam (Hassan Al-Askari-asws), (and) ‘Ilal Al Sharaie’, (and) ‘Uyoun Akhbar Al-Reza-asws’, (and) ‘Al-Amaali’ of Al-Sadouq the interpreter, by his chain to,
‘Abu Muhammad Al-Askari-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said to one of his-saww companions one day: ‘O Abdullah! Love for the Sake of Allah-azwj, and hate for the Sake of Allah-azwj, and befriend for the Sake of Allah-azwj, and be inimical for the Sake of Allah-azwj, for the Wilayah of Allah-azwj cannot be attained except with that nor can a man feel the taste of Eman and even if his Salats and his fasts were to be a lot until he happens to be like that, and the brother-hood of the people has become on this day of yours, most of it is in the world. You should be inimical based upon it, and you should be hating based upon it, and that is because nothing will avail you from Allah-azwj from them!’
فَقَالَ لَهُ وَ كَيْفَ لِي أَنْ أَعْلَمَ أَنِّي قَدْ وَالَيْتُ وَ عَادَيْتُ فِي اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ وَلِيُّ اللَّهِ عَزَّ وَ جَلَّ حَتَّى أُوَالِيَهُ وَ مَنْ عَدُوُّهُ حَتَّى أُعَادِيَهُ
He said to him, ‘And how can it be for me to know that I have befriended and been inimical for the Sake of Allah-azwj Mighty and Majestic, and who is a friend of Allah-azwj Mighty and Majestic until I can befriend him and who is His-azwj enemy until I can be inimical to him?’
فَأَشَارَ لَهُ رَسُولُ اللَّهِ ص إِلَى عَلِيٍّ ع فَقَالَ أَ تَرَى هَذَا
Rasool-Allah-saww indicated for him to Ali-asws. He-saww said: ‘Do you see this one?’
فَقَالَ بَلَى
He said, ‘Yes’.
قَالَ وَلِيُّ هَذَا وَلِيُّ اللَّهِ فَوَالِهِ وَ عَدُوُّ هَذَا عَدُوُّ اللَّهِ فَعَادِهِ وَالِ وَلِيَّ هَذَا وَ لَوْ أَنَّهُ قَاتِلُ أَبِيكَ وَ وَلَدِكَ وَ عَادِ عَدُوَّ هَذَا وَ لَوْ أَنَّهُ أَبُوكَ وَ وَلَدُكَ.
He-saww said: ‘This is a friend of Allah-azwj, so befriend him-asws, and an enemy of this one is an enemy of Allah-azwj so be inimical to him. Befriend a friend of this and even if he were a killer of your fathers and your son and be inimical to an enemy of this and even if he were to be your father and your son!’’[137]
2- ثو، ثواب الأعمال لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مِنْ أَوْثَقِ عُرَى الْإِيمَانِ أَنْ تُحِبَّ فِي اللَّهِ وَ تُبْغِضَ فِي اللَّهِ وَ تُعْطِيَ فِي اللَّهِ وَ تَمْنَعَ فِي اللَّهِ عَزَّ وَ جَلَ.
(The books) ‘Sawaab Al Amaal’, (and) ‘Al-Amaali’ of Al-Sadouq – from his father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Malik Bin Atiya, from Saeed Al A’araj,
‘From Abu Abdullah-asws having said: ‘From the firmest handles of the Eman is that you love for the Sake of Allah-azwj and hate for the Sake of Allah-azwj and give for the Sake of Allah-azwj and prevent for the Sake of Allah-azwj Mighty and Majestic’’.[138]
3- لي، الأمالي للصدوق عَنِ ابْنِ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ جَعْفَرٍ الْفَزَارِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَحَبَّ كَافِراً فَقَدْ أَبْغَضَ اللَّهَ وَ مَنْ أَبْغَضَ كَافِراً فَقَدْ أَحَبَّ اللَّهَ
(The book) ‘Al-Amaali’ of Al-Sadouq – from Ibn Al Waleed, from Ahmad Bin Idrees, from Ja’far Al Fazary, from Muhammad Bin Al-Husayn Bin Zayd, from Muhammad Bin Sinan, from Al A’ala Bin Al Fuzeyl,
‘From Abu Abdullah-asws having said: ‘One who loves a Kafir so he has hated Allah-azwj and one who hates a Kafir so he has loved Allah-azwj’.
ثُمَّ قَالَ ع صَدِيقُ عَدُوِّ اللَّهِ عَدُوُّ اللَّهِ.
The he-asws said: ‘A friend of an enemy of Allah-azwj is an enemy of Allah-azwj’’.[139]
4- فس، تفسير القمي الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ يَعْنِي الْأَصْدِقَاءَ يُعَادِي بَعْضُهُمْ بَعْضاً
Tafseer Al-Qummi –
The friends on that Day would be enemies of each other, except for the pious [43:67] – meaning friends being enemies of each other.
وَ قَالَ الصَّادِقُ ع أَلَا كُلُّ خُلَّةٍ كَانَتْ فِي الدُّنْيَا فِي غَيْرِ اللَّهِ فَإِنَّهَا تَصِيرُ عَدَاوَةً يَوْمَ الْقِيَامَةِ
Al-Sadiq-asws said: ‘Indeed! Every friendship which took place in the world for the sake of other than Allah-azwj, it would become enmity on the Day of Qiyamah’.
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ص وَ لِلظَّالِمِ غَداً بِكَفِّهِ عَضَّةٌ وَ الرَّحِيلُ وَشِيكٌ وَ لِلْأَخِلَّاءِ نَدَامَةٌ إِلَّا الْمُتَّقِينَ.
And Amir Al-Momineen-asws said: ‘And for the oppressor tomorrow is to bite his own hand, and the departure (from this world) is imminent, and there will be regret for (having) friends except (for) the pious (ones)’’.[140]
5- ل، الخصال عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ سَعِيدِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: هَلِ الدِّينُ إِلَّا الْحُبُّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ.
(The book) ‘Al Khisaal’ – from his father, from Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Saeed Bin Yasaar,
‘From Abu Abdullah-asws having said: ‘Is the religion except the love? Allah-azwj Mighty and Majestic Says: Say (O Rasool): ‘If you love Allah, then follow me. Allah will Love you [3:31]’’.[141]
6- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيِّ بْنِ الصَّلْتِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنْ حُبِّ الرَّجُلِ دِينَهُ حُبُّهُ إِخْوَانَهُ.
(The book) – From his father, from Muhammad Bin Ahmad Bin Ali Bin Al Salt, from Al Barqy, from his father, from Hammad Bin Isa, from Rabie, from Al Fuzeyl,
‘From Abu Abdullah-asws having said: ‘From the (sign of) the love of the man (for) his religion is his loving his brethren’’.[142]
7- ف، تحف العقول عَنْ أَبِي جَعْفَرٍ الثَّانِي قَالَ: أَوْحَى اللَّهُ إِلَى بَعْضِ الْأَنْبِيَاءِ أَمَّا زُهْدُكَ فِي الدُّنْيَا فَتَعَجُّلُكَ الرَّاحَةَ وَ أَمَّا انْقِطَاعُكَ إِلَيَّ فَتَعَزُّزُكَ بِي وَ لَكِنْ هَلْ عَادَيْتَ لِي عَدُوّاً أَوْ وَالَيْتَ لِي وَلِيّاً.
(The book) ‘Tuhaf Al Uqool’ –
‘From Abu Ja’far-asws the 2nd having said: ‘Allah-azwj Revealed to one of the Prophets-as: “As for your-as ascetism in the world, the rest will hasten to you-as, and as for your-as cutting off (from others) to Me-azwj, you-as will be Strengthened by Me-azwj, but when you-as are inimical to an enemy for Me-azwj or befriended a friend for Me-azwj?”’[143]
8- ف، تحف العقول عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ قَالَ: حُبُّ الْأَبْرَارِ لِلْأَبْرَارِ ثَوَابٌ لِلْأَبْرَارِ وَ حُبُّ الْفُجَّارِ لِلْأَبْرَارِ فَضِيلَةٌ لِلْأَبْرَارِ وَ بُغْضُ الْفُجَّارِ لِلْأَبْرَارِ زَيْنٌ لِلْأَبْرَارِ وَ بُغْضُ الْأَبْرَارِ لِلْفُجَّارِ خِزْيٌ عَلَى الْفُجَّارِ.
(The book) ‘Tuhaf Al-Uqool’ –
‘From Abu Muhammad Al-Askari-asws having said: ‘Love by the righteous for the righteous is a Reward for the righteous, and love by the immoral for the righteous is a merit for the righteous, and hatred by the immoral for the righteous is an adornment for the righteous, and hatred by the righteous for the immoral is a disgrace upon the immoral’’.[144]
9- سن، المحاسن عَنِ الْبَزَنْطِيِّ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع فِي حَدِيثٍ لَهُ قَالَ: يَا زِيَادُ وَيْحَكَ وَ هَلِ الدِّينُ إِلَّا الْحُبُّ أَ لَا تَرَى إِلَى قَوْلِ اللَّهِ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ
(The book) ‘Al-Mahasin’ – from Al Bazanty, from Safwan Al Jammal, from Abu Ubeyda Al Haza’a,
‘From Abu Ja’far-asws in a Hadeeth of his-asws having said: ‘O Ziyad! Woe be to you, and is the religion except the love? Don’t you see the Words of Allah-azwj: Say (O Rasool): ‘If you love Allah, then follow me. Allah will Love you and Forgive you your sins; [3:31]?
أَ وَ لَا تَرَى قَوْلَ اللَّهِ لِمُحَمَّدٍ ص حَبَّبَ إِلَيْكُمُ الْإِيمانَ وَ زَيَّنَهُ فِي قُلُوبِكُمْ وَ قَالَ يُحِبُّونَ مَنْ هاجَرَ إِلَيْهِمْ
Or don’t you see the Words of Allah-azwj to Muhammad-saww: Allah Endeared the Eman to you and Adorned it in your hearts [49:7]?; and Said: are loving the ones who emigrate to them, [59:9]’.
فَقَالَ الدِّينُ هُوَ الْحُبُّ وَ الْحُبُّ هُوَ الدِّينُ.
He-asws said: ‘The religion, it is the love, and the love, it is the religion’’.[145]
10- سن، المحاسن عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَحَبَّ لِلَّهِ وَ أَبْغَضَ لِلَّهِ وَ أَعْطَى لِلَّهِ وَ مَنَعَ لِلَّهِ فَهُوَ مِمَّنْ كَمَلَ إِيمَانُهُ.
(The book) ‘Al-Mahasin’ – from Ibn Mahboub, from In Riab, from Abu Ubeyda Al Haza’a,
‘From Abu Abdullah-asws having said: ‘One who loves for Allah-azwj and hates for Allah-azwj and gives for Allah-azwj and prevents for Allah-azwj, so he is from the ones having perfected his Eman’’.[146]
11- سن، المحاسن عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنْ حُسَيْنِ بْنِ مُصْعَبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ أَحَبَّ اللَّهَ وَ أَبْغَضَ عَدُوَّهُ لَمْ يُبْغِضْهُ لِوِتْرٍ وَتَرَهُ فِي الدُّنْيَا ثُمَّ جَاءَ يَوْمَ الْقِيَامَةِ بِمِثْلِ زَبَدِ الْبَحْرِ ذُنُوباً كَفَّرَهَا اللَّهُ لَهُ.
(The book) ‘Al-Mahasin’ – from Muhammad Khalid Al Ashary, from Ibrahim Bin Muhammad, from Husayb Bin Mus’ab who said,
‘I heard Abu Abdullah-asws saying; ‘One who loves Allah-azwj and hates His-azwj enemy, not hating him for an offence he had offended him in the world, then he will come on the Day of Qiyamah with the likes of sins (the number of) foam of the sea, Allah-azwj would Expiate (Forgive) these for him’’.[147]
12- كا، الكافي عَنِ الْعِدَّةِ عَنِ ابْنِ عِيسَى وَ الْبَرْقِيِّ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ سَهْلٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَحَبَّ فِي اللَّهِ وَ أَبْغَضَ فِي اللَّهِ وَ أَعْطَى فِي اللَّهِ فَهُوَ مِمَّنْ كَمَلَ إِيمَانُهُ.
(The book) ‘Al-Kafi’ – from the number, from Ibn Isa, and Al Barqy, and Ali Bin Ibrahim, from his father, and Sahl altogether, from Ibn Mahboub, from In Riab, from Abu Ubeyda Al Haza’a,
‘From Abu Abdullah-asws having said: ‘One who loves for the Sake of Allah-azwj, and hates for the Sake of Allah-azwj, and gives for the Sake of Allah-azwj, so he is from the ones having perfected his Eman’’.[148]
13- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنْ أَوْثَقِ عُرَى الْإِيمَانِ أَنْ تُحِبَّ فِي اللَّهِ وَ تُبْغِضَ فِي اللَّهِ وَ تُعْطِيَ فِي اللَّهِ وَ تَمْنَعَ فِي اللَّهِ.
(The book) ‘Al-Kafi’ – By the previous chain, from Ibn Mahboub, from Malik Bin Atiyya, from Saeed al A’araj,
‘From Abu Abdullah-asws having said: ‘From the firmest handles of the Eman is that you love for the Sake of Allah-azwj and hate for the Sake of Allah-azwj, and you give for the Sake of Allah‑azwj and prevent for the Sake of Allah-azwj’’.[149]
14- كا، الكافي بِالْإِسْنَادِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص وُدُّ الْمُؤْمِنِ لِلْمُؤْمِنِ فِي اللَّهِ مِنْ أَعْظَمِ شُعَبِ الْإِيمَانِ أَلَا وَ مَنْ أَحَبَّ فِي اللَّهِ وَ أَبْغَضَ فِي اللَّهِ وَ أَعْطَى فِي اللَّهِ وَ مَنَعَ فِي اللَّهِ فَهُوَ مِنْ أَصْفِيَاءِ اللَّهِ.
(The book) ‘Al-Kafi’ – By the chain, from Ibn Mahboub, from Abu Ja’far Al Ahowl, from Sallam Bin Al Mustaneer,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Cordiality by the Momin for the Momin for the Sake of Allah-azwj is from the mightiest branches of Eman. Indeed, and the one who loves for the Sake of Allah-azwj and hates for the Sake of Allah-azwj and gives for the Sake of Allah-azwj and prevents for the Sake of Allah-azwj, so he is from the elites of Allah-azwj’’.[150]
15- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الْمُتَحَابِّينَ فِي اللَّهِ يَوْمَ الْقِيَامَةِ عَلَى مَنَابِرَ مِنْ نُورٍ قَدْ أَضَاءَ نُورُ وُجُوهِهِمْ وَ نُورُ أَجْسَادِهِمْ وَ نُورُ مَنَابِرِهِمْ كُلَّ شَيْءٍ حَتَّى يُعْرَفُوا بِهِ فَيُقَالُ هَؤُلَاءِ الْمُتَحَابُّونَ فِي اللَّهِ.
(The book) ‘Al-Kafi’ – from Al-Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Abu Haza, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The ones loving for the Sake of Allah-azwj would be upon pulpits of light on the Day of Qiyamah. The Noor of their faces, and Noor of their bodies, and Noor of their pulpits would illuminate all things, to the extent that they would be recognised by it, so it would be said, ‘They are the ones loving for the Sake of Allah-azwj!’’[151]
16- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْحُبِّ وَ الْبُغْضِ أَ مِنَ الْإِيمَانِ هُوَ
(The book) ‘Al-Kafi’ – from Ali, from his father, from Hammad, from Hareyz, from Fuzeyl Bin Yasaar who said,
‘I asked Abu Abdullah-asws about the love and the hatred, ‘Is it from the Eman?’
فَقَالَ وَ هَلِ الْإِيمَانُ إِلَّا الْحُبُّ وَ الْبُغْضُ ثُمَّ تَلَا هَذِهِ الْآيَةَ حَبَّبَ إِلَيْكُمُ الْإِيمانَ وَ زَيَّنَهُ فِي قُلُوبِكُمْ وَ كَرَّهَ إِلَيْكُمُ الْكُفْرَ وَ الْفُسُوقَ وَ الْعِصْيانَ أُولئِكَ هُمُ الرَّاشِدُونَ.
He-asws said: ‘And is the Eman except the love and the hatred?’ Then he-asws recited this Verse: Allah Endeared the Eman to you and Adorned it in your hearts and Caused you to dislike the Kufr, and the transgression, and the disobedience. These are the ones who are Guided ones [49:7]’’.[152]
17- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ يَحْيَى فِيمَا أَعْلَمُ عَنْ عَمْرِو بْنِ مُدْرِكٍ الطَّائِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِأَصْحَابِهِ أَيُّ عُرَى الْإِيمَانِ أَوْثَقُ
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from Muhammad Bin Isa, from Hareyz, from Abu Al-Hassan Ali Bin Yahya in what I know, from Amro Bin Mudrik Al Taie,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said to his-saww companions: ‘Which handle of the Eman is the firmest?’
فَقَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ وَ قَالَ بَعْضُهُمُ الصَّلَاةُ وَ قَالَ بَعْضُهُمُ الزَّكَاةُ وَ قَالَ بَعْضُهُمُ الصِّيَامُ وَ قَالَ بَعْضُهُمُ الْحَجُ وَ الْعُمْرَةُ وَ قَالَ بَعْضُهُمُ الْجِهَادُ
They said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing’. And one of them said, ‘The Salat!’ And one of them said, ‘The Zakat!’ And one of them said, ‘The Fasts!’ And one of them said, ‘The Hajj and the Umrah!’ And one of them said, ‘The Jihad!’
فَقَالَ رَسُولُ اللَّهِ ص لِكُلِّ مَا قُلْتُمْ فَضْلٌ وَ لَيْسَ بِهِ وَ لَكِنْ أَوْثَقُ عُرَى الْإِيمَانِ الْحُبُّ فِي اللَّهِ وَ الْبُغْضُ فِي اللَّهِ وَ تَوَالِي أَوْلِيَاءِ اللَّهِ وَ التَّبَرِّي مِنْ أَعْدَاءِ اللَّهِ.
Rasool-Allah-saww said: ‘For each of what you said there is merit, and it isn’t it, but the firmest handle of the Eman is the love for the Sake of Allah-azwj, and the hatred for the Sake of Allah‑azwj, and befriending the friends of Allah-azwj, and disavowing from enemies of Allah‑azwj’’.[153]
18- سن، المحاسن عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ جَبَلَةَ الْأَحْمَسِيِّ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْمُتَحَابُّونَ فِي اللَّهِ يَوْمَ الْقِيَامَةِ عَلَى أَرْضِ زَبَرْجَدَةٍ خَضْرَاءَ فِي ظِلِّ عَرْشِهِ عَنْ يَمِينِهِ وَ كِلْتَا يَدَيْهِ يَمِينٌ
(The book) ‘Al-Mahasin’ – from Muhammad Bin Ali, from Muhammad Bin Jabalah Al Ahmasy, from Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The ones loving for the Sake of Allah‑azwj, on the Day of Qiyamah they would be upon a land of green emeralds in the shade of His-azwj Throne, on His-azwj right, and both His-azwj Hands are right.
وُجُوهُهُمْ أَشَدُّ بَيَاضاً مِنَ الثَّلْجِ وَ أَضْوَأُ مِنَ الشَّمْسِ الطَّالِعَةِ يَغْبِطُهُمْ بِمَنْزِلَتِهِمْ كُلُّ مَلَكٍ مُقَرَّبٍ وَ كُلُّ نَبِيٍّ مُرْسَلٍ يَقُولُ النَّاسُ مَنْ هَؤُلَاءِ فَيُقَالُ هَؤُلَاءِ الْمُتَحَابُّونَ فِي اللَّهِ.
Their faces would be intensely whiter than the snow, and more illuminating than the emerging sun. They will be the envy of every Angel of Proximity and every Messenger Prophet‑as. The people would be saying, ‘Who are they?’ It would be said, ‘They are the ones loving for the Sake of Allah-azwj!’’[154]
19- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ نَضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: إِذَا جَمَعَ اللَّهُ عَزَّ وَ جَلَّ الْأَوَّلِينَ وَ الْآخِرِينَ قَامَ مُنَادٍ فَنَادَى يُسْمِعُ النَّاسَ فَيَقُولُ أَيْنَ الْمُتَحَابُّونَ فِي اللَّهِ
(The book) ‘Al-Kafi’ – from the number, from Al BArqy, from his father, from Nazr Bin Suweyd, from Hisham Bin Salim, from Abu Hamza Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘When Allah-azwj Mighty and Majestic Gathers the former ones and the latter ones, a caller will stand calling out, the people would hear. He would say: ‘Where are the ones loving for the Sake of Allah-azwj?’’
قَالَ فَيَقُومُ عُنُقٌ مِنَ النَّاسِ فَيُقَالُ لَهُمُ اذْهَبُوا إِلَى الْجَنَّةِ بِغَيْرِ حِسَابٍ
He-asws said: ‘Necks from the people will stand. He would say to them: ‘Go to the Paradise without any Reckoning’’.
قَالَ فَتَلَقَّاهُمُ الْمَلَائِكَةُ فَيَقُولُونَ إِلَى أَيْنَ فَيَقُولُونَ إِلَى الْجَنَّةِ بِغَيْرِ حِسَابٍ
He-asws said: ‘The Angels would receive them saying: ‘Where to?’ They would say, ‘To the Paradise without any Reckoning’.
قَالَ فَيَقُولُونَ فَأَيُّ ضَرْبٍ أَنْتُمْ مِنَ النَّاسِ فَيَقُولُونَ نَحْنُ الْمُتَحَابُّونَ فِي اللَّهِ
He-asws said: ‘They would say, ‘So which category from the people are you?’ They would say, ‘We are the one loving for the Sake of Allah-azwj’.
قَالَ فَيَقُولُونَ وَ أَيَّ شَيْءٍ كَانَتْ أَعْمَالُكُمْ قَالُوا كُنَّا نُحِبُّ فِي اللَّهِ وَ نُبْغِضُ فِي اللَّهِ
He-asws said: ‘They would say, ‘And which thing were your deeds?’ They would say, ‘We used to love for the Sake of Allah-azwj and hate for the Sake of Allah-azwj!’’
قَالَ فَيَقُولُونَ نِعْمَ أَجْرُ الْعَامِلِينَ.
He-asws said: ‘They would say: ‘Best Recompense of the workers!’’[155]
20- كا، الكافي عَنِ الْعِدَّةِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَمَّنْ ذَكَرَهُ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ مِنْ عَلَامَاتِ الْمُؤْمِنِ عِلْمُهُ بِاللَّهِ وَ مَنْ يُحِبُّ وَ مَنْ يُبْغِضُ.
(The book) ‘Al-Kafi’ – from the number, from Ali Bin Hassan, from the one who mentioned it, from Dawood Bin Farqad,
‘From Abu Abdullah-asws having said: ‘Three are from the signs of the Momin – his knowledge of Allah-azwj, and one he loves and one he hates’’.[156]
21- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الرَّجُلَ لَيُحِبُّكُمْ وَ مَا يَعْرِفُ مَا أَنْتُمْ عَلَيْهِ فَيُدْخِلُهُ اللَّهُ الْجَنَّةَ بِحُبِّكُمْ وَ إِنَّ الرَّجُلَ لَيُبْغِضُكُمْ وَ مَا يَعْرِفُ مَا أَنْتُمْ عَلَيْهِ فَيُدْخِلُهُ اللَّهُ بِبُغْضِكُمُ النَّارَ.
(The book) ‘Al-Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim and Hafs Al Bakhtari,
‘From Abu Abdullah-asws having said: ‘The man tends to love you all and he does not know what you are upon (Wilayah). Allah-azwj will Enter him into the Paradise due to his love for you all; and the man tends to hate you and he does not know what you are upon, so Allah-azwj will Enter him into the Fire due to his hatred for you all’’.[157]
22- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ الْعَرْزَمِيِّ عَنْ أَبِيهِ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِذَا أَرَدْتَ أَنْ تَعْلَمَ أَنَّ فِيكَ خَيْراً فَانْظُرْ إِلَى قَلْبِكَ فَإِنْ كَانَ يُحِبُّ أَهْلَ طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ وَ يُبْغِضُ أَهْلَ مَعْصِيَتِهِ فَفِيكَ خَيْرٌ وَ اللَّهُ يُحِبُّكَ
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from Ibn Al Azramy, from his father, from Jabir Al Jufy,
‘From Abu Ja’far-asws having said: ‘Whenever you want to know that there is good within you, then look at your heart. If it loves the people obedience to Allah-azwj Mighty and Majestic and hates people disobedient to Him-azwj, then there is good within you, and Allah-azwj Loves you.
وَ إِذَا كَانَ يُبْغِضُ أَهْلَ طَاعَةِ اللَّهِ وَ يُحِبُّ أَهْلَ مَعْصِيَتِهِ فَلَيْسَ فِيكَ خَيْرٌ وَ اللَّهُ يُبْغِضُكَ وَ الْمَرْءُ مَعَ مَنْ أَحَبَ.
And when it were to hate people obedient to Allah-azwj and loves people disobedient to Him‑azwj, then there isn’t any good within you, and Allah-azwj Hates you; and the person will be with the one he loves’’.[158]
23- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِي عَلِيٍّ الْوَاسِطِيِّ عَنِ الْحُسَيْنِ بْنِ أَبَانٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَوْ أَنَّ رَجُلًا أَحَبَّ رَجُلًا لِلَّهِ لَأَثَابَهُ اللَّهُ عَلَى حُبِّهِ إِيَّاهُ وَ إِنْ كَانَ الْمَحْبُوبُ فِي عِلْمِ اللَّهِ مِنْ أَهْلِ النَّارِ وَ لَوْ أَنَّ رَجُلًا أَبْغَضَ رَجُلًا لِلَّهِ لَأَثَابَهُ اللَّهُ عَلَى بُغْضِهِ إِيَّاهُ وَ إِنْ كَانَ الْمُبْغَضُ فِي عِلْمِ اللَّهِ مِنْ أَهْلِ الْجَنَّةِ.
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from Abu Ali Al Wasity, from Al-Husayn Bin Aban, from the one who mentioned it,
‘From Abu Ja’far-asws having said: ‘If a man were to love a man for the Sake of Allah-azwj, Allah‑azwj would Reward him based upon his loving him, and even if in the Knowledge of Allah‑azwj he were to be from the people of Fire; and if a man were to hate a man for the Sake of Allah-azwj, Allah-azwj would Reward him based upon his hating him, and even if in the Knowledge of Allah-azwj he were to be from the people of Paradise’’.[159]
ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ صَالِحِ بْنِ فَيْضِ بْنِ فَيَّاضٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ أَبَانٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْهُ ع مِثْلَهُ إِلَّا أَنَّهُ فِي الْمَوْضِعَيْنِ وَ إِنْ كَانَ فِي عِلْمِ اللَّهِ بِدُونِ ذِكْرِ الْمَحْبُوبِ وَ الْمُبْغِضِ.
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – from a group, from Abu Al Mufazzal, from Muhammad Bin salih Bin Fayz Bin Fayyaz, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Aban, from one of our companions,
‘From him-asws – similar to it, except that it is regarding the two subjects, ‘and even if he were to be in the Knowledge of Allah-azwj’, without mentioning the ones loving and the ones hating’’.[160]
14- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ بَشِيرٍ الْكُنَاسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَدْ يَكُونُ حُبٌّ فِي اللَّهِ وَ رَسُولِهِ وَ حُبٌّ فِي الدُّنْيَا فَمَا كَانَ فِي اللَّهِ وَ رَسُولِهِ فَثَوَابُهُ عَلَى اللَّهِ وَ مَا كَانَ فِي الدُّنْيَا فَلَيْسَ بِشَيْءٍ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Al-Husayn Bin Saeed, from Al nazr Bin Suweyd, from Yahya Al Halby, from Bashir Al Kunasy,
‘From Abu Abdullah-asws having said: ‘There happens to be love for the Sake of Allah-azwj and His-azwj Rasool-saww, and love for the sake of the world. So whatever was for the Sake of Allah‑azwj and His-azwj Rasool-saww, its Reward is upon Allah-azwj, and whatever was for the sake of the world, it isn’t anything’’.[161]
25- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُسْلِمَيْنِ يَلْتَقِيَانِ فَأَفْضَلُهُمَا أَشَدُّهُمَا حُبّاً لِصَاحِبِهِ.
(The book) ‘Al-Kafi’ – from the number, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at Bin Mihran,
‘From Abu Abdullah-asws having said: ‘Two Muslims meet, so the superior of the two is the one more intensely loving to his companion’’.[162]
26- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَزَنْطِيِّ وَ ابْنِ فَضَّالٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا الْتَقَى مُؤْمِنَانِ قَطُّ إِلَّا كَانَ أَفْضَلُهُمَا أَشَدَّهُمَا حُبّاً لِأَخِيهِ.
(The book) ‘Al-Kafi’ – from the number, from Ahmad Bin Muhammad, from Al Bazanty, and Ibn Fazzal, from Safwan Al Jammal,
‘From Abu Abdullah-asws having said: ‘No two Momineen will meet at all except the superior of the two would be the one more intensely loving to his brother’’.[163]
27- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ السَّبِيعِيِّ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُلُّ مَنْ لَمْ يُحِبَّ عَلَى الدِّينِ وَ لَمْ يُبْغِضْ عَلَى الدِّينِ فَلَا دِينَ لَهُ.
(The book) ‘Al-Kafi’ – from Al-Husayn Bin Muhammad, from Muhammad Bin Imran Al Sabie, from Abdullah Bin Jabala, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘Everyone who does not love based upon the religion and does not hate based upon the religion, there is no religion for him’’.[164]
28- سن، المحاسن عَنْ بَعْضِ أَصْحَابِنَا عَنْ صَالِحِ بْنِ بَشِيرٍ الدَّهَّانِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الرَّجُلَ لَيُحِبُّ وَلِيَّ اللَّهِ وَ مَا يَعْلَمُ مَا يَقُولُ فَيُدْخِلُهُ اللَّهُ الْجَنَّةَ وَ إِنَّ الرَّجُلَ لَيُبْغِضُ وَلِيَّ اللَّهِ وَ مَا يَعْلَمُ مَا يَقُولُ فَيَمُوتُ وَ يَدْخُلُ النَّارَ.
(The book) ‘Al-Mahasin’ – from one of our compnions, from Salih Bin Bashir Al Dahhan who said,
‘The man tends to love a friend of Allah-azwj and he does not know what he is saying (believing in), Allah-azwj Enter him into the Paradise, and the man tends to hate a friend of Allah-azwj and he does not know what he is saying (believing in), so he dies and he will enter the Fire’’.[165]
29- كِتَابُ الْغَايَاتِ، عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص ذَاتَ يَوْمٍ لِأَصْحَابِهِ أَخْبِرُونِي بِأَوْثَقِ عُرَى الْإِسْلَامِ
‘Kitab Al-Ghayaat’ –
‘From Abu Ja’far-asws having said: ‘One day Rasool-Allah-saww said to his-saww: ‘Inform me-saww about the firmest handle of Al-Islam!’
فَقَالُوا يَا رَسُولَ اللَّهِ الصَّلَاةُ
They said, ‘O Rasool-Allah-saww, the Salat!’
قَالَ إِنَّ الصَّلَاةَ
He-saww said: ‘(It is not) the Salat’.
قَالُوا يَا رَسُولَ اللَّهِ الزَّكَاةُ
They said, ‘O Rasool-Allah-saww, the Zakat!’
قَالَ إِنَّ الزَّكَاةَ
He-saww said: ‘(It is not) the Zakat!’
قَالُوا يَا رَسُولَ اللَّهِ الْجِهَادُ
They said, ‘O Rasool-Allah-saww, the Jihad!’
قَالَ إِنَّ الْجِهَادَ
He-saww said: ‘(It is not) the Jihad’’.
قَالَ فَقَالُوا يَا رَسُولَ اللَّهِ فَأَخْبِرْنَا
He-asws said: ‘They said, ‘O Rasool-Allah-azwj, inform us!’
قَالَ الْحُبُّ فِي اللَّهِ وَ الْبُغْضُ فِي اللَّهِ.
He-saww said; ‘The love for the Sake of Allah-azwj and the hatred for the Sake of Allah-azwj’’.[166]
30- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْمُحِبُّ فِي اللَّهِ مُحِبُّ اللَّهِ وَ الْمَحْبُوبُ فِي اللَّهِ حَبِيبُ اللَّهِ لِأَنَّهُمَا لَا يَتَحَابَّانِ إِلَّا فِي اللَّهِ
(The book) ‘Misbah Al-Sharia’ –
‘Al-Sadiq-asws said: ‘The one loving for the Sake of Allah-azwj is one loving Allah-azwj, and the beloved for the Sake of Allah-azwj is a Beloved of Allah-azwj because both of them are not loving except for the Sake of Allah-azwj’.
قَالَ رَسُولُ اللَّهِ ص الْمَرْءُ مَعَ مَنْ أَحَبَّ فَمَنْ أَحَبَّ عَبْداً فِي اللَّهِ فَإِنَّمَا أَحَبَّ اللَّهَ وَ لَا يُحِبُّ اللَّهَ تَعَالَى إِلَّا مَنْ أَحَبَّهُ اللَّهُ
Rasool-Allah-saww said: ‘The person will be with the one he loves’. The one who loves a servant for the Sake of Allah-azwj, so rather he loves Allah-azwj, and no one will love Allah-azwj the Exalted except the one Allah-azwj Loves.
قَالَ رَسُولُ اللَّهِ ص أَفْضَلُ النَّاسِ بَعْدَ النَّبِيِّينَ فِي الدُّنْيَا وَ الْآخِرَةِ الْمُحِبُّونَ لِلَّهِ الْمُتَحَابُّونَ فِيهِ وَ كُلُّ حُبٍّ مَعْلُولٌ يُورِثُ بُعْداً فِيهِ عَدَاوَةٌ إِلَّا هَذَيْنِ وَ هُمَا مِنْ عَيْنٍ وَاحِدَةٍ يَزِيدَانِ أَبَداً وَ لَا يَنْقُصَانِ
Rasool-Allah-saww said: ‘The best of the people after the Prophets-as, in the world and the Hereafter, the ones loving for the Sake of Allah-azwj, the ones loving each other in it, and every deficient love would inherit remoteness in it, enmity, except these two, and these two are from one spring, increasing for ever and not decreasing.
قَالَ اللَّهُ عَزَّ وَ جَلَ الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ لِأَنَّ أَصْلَ الْحُبِّ التَّبَرِّي عَنْ سِوَى الْمَحْبُوبِ
Allah-azwj Mighty and Majestic Said: The friends on that Day would be enemies of each other, except for the pious [43:67], because the origin of love is disavowing from (everyone) besides the beloved.
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ أَطْيَبَ شَيْءٍ فِي الْجَنَّةِ وَ أَلَذَّهُ حُبُّ اللَّهِ وَ الْحُبُّ فِي اللَّهِ وَ الْحَمْدُ لِلَّهِ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ آخِرُ دَعْواهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ وَ ذَلِكَ أَنَّهُمْ إِذَا عَايَنُوا مَا فِي الْجَنَّةِ مِنَ النَّعِيمِ هَاجَتِ الْمَحَبَّةُ فِي قُلُوبِهِمْ فَيُنَادُونَ عِنْدَ ذَلِكَ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
And Amir Al-Momineen-asws said: ‘The most aromatic thing in the Paradise and the most pleasant is love of Allah-azwj and the love for the Sake of Allah-azwj, and the praising Allah-azwj Mighty and Majestic: and the last of their calls would be, ‘The Praise is for Allah, Lord of the worlds’ [10:10], and that is because when they see what bounties there are in the Paradise, the love will stir in their hearts, so they would call out during that: ‘The Praise is for Allah, Lord of the worlds’ [10:10]’’.[167]
31- م، تفسير الإمام عليه السلام قَالَ رَسُولُ اللَّهِ ص «مَعَاشِرَ النَّاسِ أَحِبُّوا مَوَالِيَنَا مَعَ حُبِّكُمْ لِآلِنَا هَذَا زَيْدُ بْنُ حَارِثَةَ وَ ابْنُهُ أُسَامَةُ مِنْ خَوَاصِّ مَوَالِينَا فَأَحِبُّوهُمَا، فَوَ الَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ نَبِيّاً لَيَنْفَعُكُمْ حُبُّهُمَا».
Tafseer Imam (Hassan Al-Askari-asws), may the greetings be upon him-asws – ‘Rasool-Allah-saww said: ‘Group of people! Be loving to our-asws friends along with your love for our-asws Progeny‑asws. This Zayd Bin Haris and his son Asama are from the special ones of our-asws friends, therefore love them both, for, by the One-azwj Who Sent Muhammad-saww with the Truth as a Prophet-saww, having their love would benefit you’.
قَالُوا: وَ كَيْفَ يَنْفَعُنَا حُبُّهُمَا قَالَ: إِنَّهُمَا يَأْتِيَانِ يَوْمَ الْقِيَامَةِ عَلِيّاً ع بِخَلْقٍ عَظِيمٍ مِنْ مُحِبِّيهِمَا أَكْثَرَ مِنْ رَبِيعَةَ وَ مُضَرَ بِعَدَدِ كُلِّ وَاحِدٍ مِنْهُمْ، فَيَقُولَانِ: يَا أَخَا رَسُولِ اللَّهِ- هَؤُلَاءِ أَحَبُّونَا بِحُبِّ مُحَمَّدٍ رَسُولِ اللَّهِ ص وَ بِحُبِّكَ.
They said, ‘And how would having their love benefit us?’ He-saww said: ‘They would both be coming to Ali-asws on the Day of Judgment with a great number of people from those who love them, more than (the people of tribes of) Rabi’a and Muzar, by a number of each one of them, and they would be saying, ‘O brother-asws of Rasool-Allah-saww! They loved us due to their love for Muhammad-saww, Rasool-saww of Allah-azwj and due to your-asws love’.
فَيَكْتُبُ لَهُمْ عَلِيٌّ ع جَوَازاً عَلَى الصِّرَاطِ، فَيَعْبُرُونَ عَلَيْهِ وَ يَرِدُونَ الْجَنَّةَ سَالِمِينَ.
Ali-asws would write out a permit for them to cross over the Bridge, and they would be crossing over it and be arriving at the Paradise safely. And that is because no one can enter the Paradise, from the rest of the community of Muhammad-saww, except by a permit from Ali-asws.
وَ ذَلِكَ أَنَّ أَحَداً لَا يَدْخُلُ الْجَنَّةَ مِنْ سَائِرِ أُمَّةِ مُحَمَّدٍ ص إِلَّا بِجَوَازٍ مِنْ عَلِيٍّ ع فَإِنْ أَرَدْتُمُ الْجَوَازَ عَلَى الصِّرَاطِ سَالِمِينَ، وَ دُخُولَ الْجِنَانِ غَانِمِينَ، فَأَحِبُّوا بَعْدَ حُبِّ مُحَمَّدٍ وَ آلِهِ مَوَالِيَهُ،
Thus, if you want the permit to cross upon the Bridge safely, and enter into the Paradise as successful ones, then be loving, after having the love of Muhammad-saww and his-saww Progeny‑asws, his-asws love.
ثُمَّ إِنْ أَرَدْتُمْ أَنْ يُعَظِّمَ مُحَمَّدٌ [وَ عَلِيٌ] عِنْدَ اللَّهِ تَعَالَى مَنَازِلَكُمْ فَأَحِبُّوا شِيعَةَ مُحَمَّدٍ وَ عَلِيٍّ، وَ جِدُّوا فِي قَضَاءِ حَوَائِجِ إِخْوَانِكُمُ الْمُؤْمِنِينَ، فَإِنَّ اللَّهَ تَعَالَى إِذَا أَدْخَلَكُمُ الْجَنَّةَ مَعَاشِرَ شِيعَتِنَا وَ مُحِبِّينَا نَادَى مُنَادِيهِ فِي تِلْكَ الْجِنَانِ: قَدْ دَخَلْتُمْ يَا عِبَادِيَ الْجَنَّةَ بِرَحْمَتِي، فَتَقَاسَمُوهَا عَلَى قَدْرِ حُبِّكُمْ لِشِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ ع، وَ قَضَائِكُمْ لِحُقُوقِ إِخْوَانِكُمُ الْمُؤْمِنِينَ.
Then, if you want that Muhammad-saww and Ali-asws to magnify your status in the Presence of Allah-azwj, then be loving to the Shias of Muhammad-saww and Ali-asws, and strive in the fulfilment of the needs of your brethren, the Momineen, for Allah-azwj the Exalted, Enters you all into the Paradise, group of our-asws Shias and those that love us-asws, a caller would call you in those Gardens: “You have entered into the Paradise, O My-azwj servants, by My-azwj Mercy, and it would be apportioned upon a measurement of your love for the Shias of Muhammad-saww and Ali-asws and your fulfilment of the needs of your brethren, the Momineen!’
فَأَيُّهُمْ كَانَ لِلشِّيعَةِ أَشَدَّ حُبّاً، وَ لِحُقُوقِ إِخْوَانِهِ الْمُؤْمِنِينَ أَحْسَنَ قَضَاءً- كَانَتْ دَرَجَاتُهُ فِي الْجِنَانِ أَعْلَى حَتَّى إِنَّ فِيهِمْ مَنْ يَكُونُ أَرْفَعَ مِنَ الْآخَرِ- بِمَسِيرَةِ مِائَةِ أَلْفِ سَنَةٍ تَرَابِيعَ قُصُورٍ وَ جِنَانٍ.
So, whichever of them who was of more intense love for the Shias, and more excellent in fulfilling the rights of his brethren, the Momineen, his levels in the Gardens would be higher, to the extent that among them would happen to be higher than the other – by a travel distance of one hundred thousand years, in the magnificence of the castles and gardens’’.[168]
32- جع، جامع الأخبار عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ص قَالَ: إِنَّ حَوْلَ الْعَرْشِ مَنَابِرَ مِنْ نُورٍ عَلَيْهَا قَوْمٌ لِبَاسُهُمْ وَ وُجُوهُهُمْ نُورٌ لَيْسُوا بِأَنْبِيَاءَ يَغْبِطُهُمُ الْأَنْبِيَاءُ وَ الشُّهَدَاءُ
(The book) ‘Jamie Al-Akhbar’ – from Abu Hureyra (a well-known fabricator),
‘From the Prophet-saww having said: ‘There are pulpits of light around the Throne. Upon these would be a people, their clothing and their faces would be of Noor. They aren’t Prophets-as. The Prophets-as and the martyrs will envy them’.
قَالُوا يَا رَسُولَ اللَّهِ حُلَّ لَنَا
They said, ‘O Rasool-Allah-saww! Solve it for us’.
قَالَ هُمُ الْمُتَحَابُّونَ فِي اللَّهِ وَ الْمُتَجَالِسُونَ فِي اللَّهِ وَ الْمُتَزَاوِرُونَ فِي اللَّهِ
He-saww said: ‘They are the ones loving each other for the Sake of Allah-azwj, and the ones gathering for the Sake of Allah-azwj, and the ones visiting each other for the Sake of Allah-azwj’.
وَ قَالَ النَّبِيُّ ص لَوْ أَنَّ عَبْدَيْنِ تَحَابَّا فِي اللَّهِ أَحَدُهُمَا بِالْمَشْرِقِ وَ الْآخَرُ بِالْمَغْرِبِ لَجَمَعَ اللَّهُ بَيْنَهُمَا يَوْمَ الْقِيَامَةِ
And the Prophet-saww said: ‘Even if two servants loving each other for the Sake of Allah-azwj, one of them were to be in the east and the other in the west, Allah-azwj will Gather them on the Day of Qiyamah’.
وَ قَالَ النَّبِيُّ ص أَفْضَلُ الْأَعْمَالِ الْحُبُّ فِي اللَّهِ وَ الْبُغْضُ فِي اللَّهِ
And the Prophet-saww said: ‘The best of the deeds is the loving for the Sake of Allah-azwj and the hating for the Sake of Allah-azwj’.
وَ قَالَ ع عَلَامَةُ حُبِّ اللَّهِ حُبُّ ذِكْرِ اللَّهِ
And he-asws said: ‘A sign of love of Allah-azwj is love of Zikr of Allah-azwj’.
عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص الْحُبُّ فِي اللَّهِ فَرِيضَةٌ وَ الْبُغْضُ فِي اللَّهِ فَرِيضَةٌ.
From Anas (a a well-known fabricator) having said, ‘Rasool-Allah-saww said: ‘The love for the Sake of Allah-azwj is an Imposition, and the hatred for the Sake of Allah-azwj is an Imposition (from Allah-azwj)’’.[169]
33 دَعَوَاتُ الرَّاوَنْدِيِّ، رُوِيَ أَنَّ اللَّهَ تَعَالَى قَالَ لِمُوسَى ع هَلْ عَمِلْتَ لِي عَمَلًا
(The book) ‘Dawaat’ of Al Rawandy –
‘It is reported that Allah-azwj the Exalted Said to Musa-as: “Have you-as done any work for Me‑azwj?”
قَالَ صَلَّيْتُ لَكَ وَ صُمْتُ وَ تَصَدَّقْتُ وَ ذَكَرْتُ لَكَ
He-as said: ‘I-as have prayed to You-azwj, and fasted, and gave charity, and did Zikr for You-azwj’.
قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ أَمَّا الصَّلَاةُ فَلَكَ بُرْهَانٌ وَ الصَّوْمُ جُنَّةٌ وَ الصَّدَقَةُ ظِلٌّ وَ الذِّكْرُ نُورٌ فَأَيَّ عَمَلٍ عَمِلْتَ لِي
Allah-azwj Blessed and Exalted Said: “As for the Salat, it is a proof for you-as (being upon the religion), and the fast is a shield, and the charity is a shade, and the Zikr is Noor. So which work have you-as done for Me-azwj?”
قَالَ مُوسَى ع دُلَّنِي عَلَى الْعَمَلِ الَّذِي هُوَ لَكَ
Musa-as said: ‘Point me-as upon the work which is for You-azwj’.
قَالَ يَا مُوسَى هَلْ وَالَيْتَ لِي وَلِيّاً وَ هَلْ عَادَيْتَ لِي عَدُوّاً قَطُّ
He-azwj Said: “O Musa-as! Have you-as befriended a friend for Me-azwj, and have you been inimical to an enemy for Me-azwj, at all?”
فَعَلِمَ مُوسَى أَنَّ أَفْضَلَ الْأَعْمَالِ الْحُبُّ فِي اللَّهِ وَ الْبُغْضُ فِي اللَّهِ
So, Musa-as came to know that the best of the deeds is the love for the Sake of Allah-azwj and the hatred for the Sake of Allah-azwj.
وَ إِلَيْهِ أَشَارَ الرِّضَا ع بِمَكْتُوبِهِ كُنْ مُحِبّاً لآِلِ مُحَمَّدٍ وَ إِنْ كُنْتَ فَاسِقاً وَ مُحِبّاً لِمُحِبِّيهِمْ وَ إِنْ كَانُوا فَاسِقِينَ
And Al-Reza-asws has indicated to it in his-asws writing: ‘Be loving to the Progeny-asws of Muhammad-saww and even if you were a mischief-maker and loving to the ones loving them‑asws and even if they were to be mischief-makers!’
وَ مِنْ شُجُونِ الْحَدِيثِ أَنَّ هَذَا الْمَكْتُوبَ هُوَ الْآنَ عِنْدَ بَعْضِ أَهْلِ كرمند قَرْيَةٌ مِنْ نَوَاحِينَا إِلَى أَصْفَهَانَ مَا هِيَ وَ رفعته [وَقْعَتُهُ] أَنَّ رَجُلًا مِنْ أَهْلِهَا كَانَ جَمَّالًا لِمَوْلَانَا أَبِي الْحَسَنِ ع عِنْدَ تَوَجُّهِهِ إِلَى خُرَاسَانَ
And from the miscellaneous topics of the Hadeeth is that this writing, today it is in the possession of one of the people of Karmand, a town from our areas to Isfahan, who has raised it that a man from its people was a cameleer for our Master-asws Abu Al-Hassan-asws during his‑asws heading to Khurasan.
فَلَمَّا أَرَادَ الِانْصِرَافَ قَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ شَرِّفْنِي بِشَيْءٍ مِنْ خَطِّكَ أَتَبَرَّكْ بِهِ وَ كَانَ الرَّجُلُ مِنَ الْعَامَّةِ فَأَعْطَاهُ ذَلِكَ الْمَكْتُوبَ
When he-asws wanted to leave, he said to him-asws, ‘O son-asws of Rasool-Allah-saww! Ennoble me with something from your-asws handwriting I can be blessed with it’, and the man was from the general Muslims (non-Shia). So, he-asws gave him that writing.
وَ قَالَ النَّبِيُّ ص أَوْثَقُ عُرَى الْإِيمَانِ الْحُبُّ فِي اللَّهِ وَ الْبُغْضُ فِي اللَّهِ.
And the Prophet-saww said: ‘The firmest of the handle of Eman is the love for the Sake of Allah‑azwj and the hatred for the Sake of Allah-azwj’’.[170]
34- جع، جامع الأخبار أَوْحَى اللَّهُ إِلَى مُوسَى ع هَلْ عَمِلْتَ لِي عَمَلًا إِلَى قَوْلِهِ وَ الْبُغْضُ فِي اللَّهِ.
(The book) ‘Jamie Al-Akhbar’ –
‘Allah-azwj Revealed to Musa-as: “Have you-as done any work for Me-azwj?! – up to his words, ‘And the hatred for the Sake of Allah-azwj’’.[171]
[1] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 1
[2] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 2
[3] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 3
[4] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 4
[5] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 5
[6] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 6
[7] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 7
[8] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 8
[9] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 9
[10] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 10
[11] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 11 a
[12] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 11 b
[13] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 12
[14] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 13
[15] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 14
[16] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 15
[17] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 16
[18] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 17
[19] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 18
[20] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 28 H 19
[21] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 1
[22] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 2
[23] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 3
[24] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 4
[25] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 5
[26] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 6
[27] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 Notes under H 6
[28] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 7
[29] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 8
[30] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 9
[31] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 10
[32] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 11
[33] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 12
[34] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 13
[35] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 14
[36] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 15
[37] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 16
[38] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 17
[39] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 18
[40] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 19
[41] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 20
[42] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 21
[43] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 22
[44] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 23 a
[45] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 23 b
[46] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 24
[47] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 25 a
[48] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 25 b
[49] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 26
[50] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 27
[51] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 28
[52] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 29
[53] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 30
[54] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 31 H 1
[55] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 31 H 2
[56] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 31 H 3
[57] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 31 H 4
[58] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 31 H 5
[59] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 31 H 6
[60] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 31 H 7
[61] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 31 H 8
[62] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 31 H 9
[63] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 31 H 10
[64] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 31 H 11
[65] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 1
[66] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 2
[67] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 3
[68] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 4
[69] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 5
[70] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 6
[71] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 7
[72] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 8
[73] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 9
[74] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 10
[75] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 11
[76] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 12
[77] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 13
[78] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 14
[79] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 15
[80] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 16
[81] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 17
[82] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 18
[83] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 19
[84] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 20
[85] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 21
[86] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 22
[87] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 23
[88] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 24
[89] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 25
[90] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 26
[91] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 27
[92] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 32 H 28
[93] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 1
[94] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 2
[95] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 3 a
[96] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 4
[97] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 5
[98] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 6
[99] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 7
[100] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 8
[101] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 9
[102] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 10
[103] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 11
[104] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 12
[105] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 13
[106] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 14
[107] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 15
[108] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 16
[109] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 17
[110] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 18
[111] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 19
[112] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 20
[113] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 21
[114] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 22
[115] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 1
[116] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 2 a
[117] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 2 b
[118] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 3
[119] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 4
[120] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 5
[121] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 6
[122] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 7
[123] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 8
[124] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 9
[125] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 10
[126] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 11
[127] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 12
[128] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 13
[129] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 14
[130] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 15
[131] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 16
[132] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 17
[133] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 18
[134] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 34 H 19
[135] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 35 H 1
[136] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 35 H 2
[137] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 1
[138] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 2
[139] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 3
[140] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 4
[141] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 5
[142] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 6
[143] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 7
[144] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 8
[145] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 9
[146] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 10
[147] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 11
[148] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 12
[149] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 13
[150] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 14
[151] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 15
[152] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 16
[153] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 17
[154] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 18
[155] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 19
[156] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 20
[157] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 21
[158] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 22
[159] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 23 a
[160] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 23 b
[161] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 24
[162] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 25
[163] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 26
[164] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 27
[165] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 28
[166] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 29
[167] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 30
[168] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 31
[169] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 32
[170] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 33
[171] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 36 H 34