Volume 67
Part 2 out of 3
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 52 اليقين و الصبر على الشدائد في الدين
CHAPTER 52 – THE CONVICTION, AND THE PATIENCE UPON THE ADVERSITIES IN THE RELIGION
الآيات
The Verses –
البقرة وَ بِالْآخِرَةِ هُمْ يُوقِنُونَ
(Surah) Al Baqarah – and of the Hereafter, they are certain [2:4]
و قال تعالى قَدْ بَيَّنَّا الْآياتِ لِقَوْمٍ يُوقِنُونَ
And the Exalted Said: We have Clarified the Signs for a people who are convinced. [2:118]
و قال تعالى مخاطبا لإبراهيم ع أَ وَ لَمْ تُؤْمِنْ قالَ بَلى وَ لكِنْ لِيَطْمَئِنَّ قَلْبِي
And the Exalted said Addressing Ibrahim-as: “Or do you not believe?” He Said: Yes (I do), but to reassure my heart’. [2:260]
الأنعام وَ لِيَكُونَ مِنَ الْمُوقِنِينَ
(Surah) Al Anaam – and for him to become from the convinced ones [6:75]
الرعد يُفَصِّلُ الْآياتِ لَعَلَّكُمْ بِلِقاءِ رَبِّكُمْ تُوقِنُونَ
(Surah) Al Ra’ad – Clarifying the Signs, perhaps they would be convinced of meeting their Lord [13:2]
طه فَأُلْقِيَ السَّحَرَةُ سُجَّداً قالُوا آمَنَّا بِرَبِّ هارُونَ وَ مُوسى
(Surah) Taha – And the magicians fell down in Sajdah saying, ‘We believe in the Lord of Haroun and Musa!’ [20:70]
قالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَ أَرْجُلَكُمْ مِنْ خِلافٍ وَ لَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ وَ لَتَعْلَمُنَّ أَيُّنا أَشَدُّ عَذاباً وَ أَبْقى
He (Pharaoh) said, ‘You are professing belief to him before I permitted for you all? He is your elder who taught you all the magic. Therefore, I will cut off your hand and your legs from opposite sides, and I will crucify you in a palm trunk, and you will come to know which of us is more severe and more lasting in punishing’ [20:71]
قالُوا لَنْ نُؤْثِرَكَ عَلى ما جاءَنا مِنَ الْبَيِّناتِ وَ الَّذِي فَطَرَنا فَاقْضِ ما أَنْتَ قاضٍ إِنَّما تَقْضِي هذِهِ الْحَياةَ الدُّنْيا
They said, We will never prefer you over what we came from the proofs and which we originated, so you judge whatever you (want to) judge. But rather, you will judge (only for) the life of the world [20:72]
إِنَّا آمَنَّا بِرَبِّنا لِيَغْفِرَ لَنا خَطايانا وَ ما أَكْرَهْتَنا عَلَيْهِ مِنَ السِّحْرِ وَ اللَّهُ خَيْرٌ وَ أَبْقى
Surely, we believe in our Lord, for Him to Forgive (our sins) for us, and whatever you compelled us upon, from the sorcery, and Allah is Better and more Lasting’ [20:73]
الشعراء قالَ رَبُّ السَّماواتِ وَ الْأَرْضِ وَ ما بَيْنَهُمَا إِنْ كُنْتُمْ مُوقِنِينَ
(Surah) Al Shoara – ‘Lord of the skies and the earth and what is between the two if you would be certain’ [26:24].
إلى قوله تعالى قالُوا لا ضَيْرَ إِنَّا إِلى رَبِّنا مُنْقَلِبُونَ
Up to Words of the Exalted: They said, ‘No harm! We are returning to our Lord [26:50]
إِنَّا نَطْمَعُ أَنْ يَغْفِرَ لَنا رَبُّنا خَطايانا أَنْ كُنَّا أَوَّلَ الْمُؤْمِنِينَ
We hope that our Lord will Forgive our mistakes for us, as we have become the first of the Momineen’ [26:51]
النمل وَ هُمْ بِالْآخِرَةِ هُمْ يُوقِنُونَ
(Surah) Al Naml – and with the Hereafter, they are certain [27:3]
العنكبوت وَ مِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ فَإِذا أُوذِيَ فِي اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ كَعَذابِ اللَّهِ وَ لَئِنْ جاءَ نَصْرٌ مِنْ رَبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ أَ وَ لَيْسَ اللَّهُ بِأَعْلَمَ بِما فِي صُدُورِ الْعالَمِينَ
(Surah) Al Ankabout – And from the people there is one who says, ‘We believe in Allah!’ But when he is harmed in (the Way of) Allah, he regards the trial of the people as being a Punishment of Allah. And if Help from your Lord comes, they would be saying, ‘Surely we were with you’. Or isn’t Allah more Knowing of what is in the chests (conscience) of the (people of the) worlds? [29:10]
لقمان وَ هُمْ بِالْآخِرَةِ هُمْ يُوقِنُونَ
(Surah) Luqman-as – Those who are establishing the Salat and are giving the Zakat, and they are certain of the Hereafter [31:4]
التنزيل وَ جَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا وَ كانُوا بِآياتِنا يُوقِنُونَ
(Surah) Al Tanzeel – And We Made Imams from them, guiding by Our Command, due to their being patient, and they were certain of Our Signs [32:24]
الجاثية وَ فِي خَلْقِكُمْ وَ ما يَبُثُّ مِنْ دابَّةٍ آياتٌ لِقَوْمٍ يُوقِنُونَ
(Surah) Al Jasiyah – And in your (own) creation, and what He Spread out from animals, there are Signs for a people who are certain [45:4]
و قال تعالى وَ هُدىً وَ رَحْمَةٌ لِقَوْمٍ يُوقِنُونَ
And the Exalted Said: This has insights for the people and is a Guidance and a Mercy for the people with conviction [45:20]
الذاريات وَ فِي الْأَرْضِ آياتٌ لِلْمُوقِنِينَ وَ فِي أَنْفُسِكُمْ أَ فَلا تُبْصِرُونَ
(Surah) Al Zariyaat – And in the earth there are Signs for the convinced ones [51:20] And within themselves (too). So will you not, see? [51:21]
الطور بَلْ لا يُوقِنُونَ
(Surah) Al Tour – Or did they create the skies and the earth? But they are not certain [52:36]
الواقعة إِنَّ هذا لَهُوَ حَقُّ الْيَقِينِ
(Surah) Al Waqiya – Surely this, it is the truth of certainty [56:95]
الحاقة وَ إِنَّهُ لَحَقُّ الْيَقِينِ
(Surah) Al Haaqah – And surely, he is the true certainty [69:51]
التكاثر كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ لَتَرَوُنَّ الْجَحِيمَ ثُمَّ لَتَرَوُنَّها عَيْنَ الْيَقِينِ
(Surah) Al Takasur – No way! If you had the knowledge of certainty [102:5] You would be seeing the Blazing Fire [102:6] Then, you would be seeing it with the eye of certainty [102:7]
تفسير
(Forbidden) Interpretation (opinionated)
وَ بِالْآخِرَةِ هُمْ يُوقِنُونَ أي يوقنون إيقانا زال معه الشك قال البيضاوي اليقين إتقان العلم بنفي الشك و الشبهة عنه بالاستدلال و لذلك لا يوصف به علم البارئ تعالى و لا العلوم الضرورية.
and of the Hereafter, they are certain [2:4] – i.e., they are convinced with a certainty, the doubts are removed with it. Al-Bayzawi said, ‘Certainty of knowledge negating the doubt and the suspicions away from him with the evidence, and for that neither the knowledge of the Exalted Creator nor the necessary knowledge can describe it’.
وَ لكِنْ لِيَطْمَئِنَّ قَلْبِي قال الطبرسي رحمه الله أي بلى أنا مؤمن و لكن سألت ذاك لأزداد يقينا إلى يقيني عن الحسن و قتادة و مجاهد و ابن جبير
but to reassure my heart’. [2:260] – Al-Tabarsee, may Allah-azwj have Mercy on him, said, ‘I.e., yes, I-as am a believer, but I-as asked that in order to increase the certainty to my-as certainty’ – from Al-Hassan, and Qatadah, and Mujahid, and Ibn Jubeyr.
و قيل لأعاين ذلك و يسكن قلبي إلى علم العيان بعد علم الاستدلال
And it is said, ‘To witness 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, ‘In order to reassure my-as heart that You-azwj have Answered (Granted) my-as request and have Taken me-as as a friend just as You-azwj had Promised me-as’.
وَ لِيَكُونَ مِنَ الْمُوقِنِينَ قال أي من المتيقنين بأن الله سبحانه هو خالق ذلك و الملك له.
and for him to become from the convinced ones [6:75] – He said, ‘I.e., from the convinced ones that Allah-azwj the Glorious, He (s.w.t) is the Creator of that and the Kingdom is for Him‑azwj’.
يُفَصِّلُ الْآياتِ أي يأتي بآية في أثر آية فصلا فصلا مميزا بعضها عن بعض ليكون أمكن للاعتبار و التفكر
Clarifying the Signs, [13:2] – i.e., Coming with a sign in the tracks of a sign, detailing, detailing, distinguishing part of it from part, in order to enable the reliance and the pondering.
و قيل معناه يبين الدلائل بما يحدثه في السماوات و الأرض
And it is said, ‘Its meaning is He-azwj Clarifies the evidence(s) with what He-azwj Brings into being in the skies and the earth’.
لَعَلَّكُمْ بِلِقاءِ رَبِّكُمْ تُوقِنُونَ أي لكي توقنوا بالبعث و النشور و تعلموا أن القادر على هذه الأشياء قادر على البعث بعد الموت و في هذا دلالة على وجوب النظر المؤدي إلى معرفة الله تعالى و على بطلان التقليد و لو لا ذلك لم يكن لتفصيل الآيات معنى.
Clarifying the Signs, perhaps they would be convinced of meeting their Lord [13:2] – i.e., perhaps you will be convinced of the Resurrections and the Publicising (registers of deeds), and you will know that the One-azwj Able upon these things is the One-azwj Able upon the Resurrection after the death, and there is evidence in this upon the obligation of the consideration leading to recognition of Allah-azwj the Exalted, and upon invalidation of the Taqleed, and had it not been for that, there would have been no meaning for the detailed Signs.
إِنْ كُنْتُمْ مُوقِنِينَ أي بأن الرب بهذه الصفة أو بأن هذه الأشياء محدثة و ليست من فعلكم و المحدث لا بد له من محدث
if you would be certain’ [26:24] – i.e., that the Lord-azwj is with these Attributes, or that these things are occurrences and aren’t from your deeds, and the occurrence, there is no escape for it to have a Creator.
لا ضَيْرَ أي لا ضرر علينا فيما تفعله إِنَّا إِلى رَبِّنا مُنْقَلِبُونَ أي إلى ثواب ربنا راجعون
‘No harm! – I.e., there is no harm upon us in what we are doing – We are returning to our Lord [26:50] – i.e., to the Rewards of our Lord-azwj we are returning.
خَطايانا أي من السحر و غيره أَنْ كُنَّا أَوَّلَ الْمُؤْمِنِينَ أي لأن كنا أول من صدق بموسى عند تلك الآية أو مطلقا.
our mistakes – i.e., from the sorcery and other such – as we have become the first of the Momineen’ [26:51] – i.e., because we were the first ones to ratify Musa-as during those Signs or absolutely.
وَ مِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ بلسانه فَإِذا أُوذِيَ فِي اللَّهِ أي في دين الله أو في ذات الله جَعَلَ فِتْنَةَ النَّاسِ كَعَذابِ اللَّهِ أي إذا أوذي بسبب دين الله رجع عن الدين مخافة عذاب الناس كما ينبغي أن يترك الكافر دينه مخافة عذاب الله
And from the people there is one who says, ‘We believe in Allah!’ – with his tongue – But when he is harmed in (the Way of) Allah, – i.e., regarding the religion of Allah-azwj or regarding the Self of Allah-azwj – he regards the trial of the people as being a Punishment of Allah. [29:10] – i.e., when he is harmed by a cause of religion of Allah-azwj, he retracts from the religion fearing punishment of the people, just as it is befitting that the Kafir leaves his religion fearing the Punishment of Allah-azwj.
فيسوي بين عذاب فان منقطع و بين عذاب دائم غير منقطع أبدا لقلة تمييزه و سمى أذية الناس فتنة لما في احتمالها من المشقة
So, he equates between punishment which is to be cut off and the permanent punishment, not to be cut off forever due to the scarcity of his discernment, and He-azwj Named harm of the people as a Trial due to what it carries from the hardships.
و قال علي بن إبراهيم قال إذا آذاه إنسان أو أصابه ضر أو فاقة أو خوف من الظالمين دخل معهم في دينهم فرأى أن ما يفعلونه هو مثل عذاب الله الذي لا ينقطع
And Ali Bin Ibrahim said, ‘When the human being is harmed or a harm were to afflict him, or destitution, or fear from the oppressor, he enters to be with them in their religion. So he views that what they are doing, it is similar to the Punishment of Allah-azwj which will not be terminated.
وَ لَئِنْ جاءَ نَصْرٌ مِنْ رَبِّكَ أي فتح و غنيمة و قال علي بن إبراهيم يعني القائم ع لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ في الدين فأشركونا
And if Help from your Lord comes, – i.e., victory and war booty’. And Ali Bin Ibrahim said, ‘It means Al Qaim-ajfj – they would be saying, ‘Surely, we were with you’. – in the religion, therefore, participate us (in the spoils of war).
بِما فِي صُدُورِ الْعالَمِينَ من الإخلاص و النفاق.
of what is in the chests (conscience) of the (people of the) worlds? [29:10] – from the sincerity and the hypocrisy.
وَ جَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا قال علي بن إبراهيم كان في علم الله أنهم يصبرون على ما يصيبهم فجعلهم أئمة وَ كانُوا بِآياتِنا يُوقِنُونَ أي لا يشكون فيها.
And We Made Imams from them, guiding by Our Command, due to their being patient, – Ali Bin Ibrahim said, ‘It was in the Knowledge of Allah-azwj they-asws will be patient upon whatever afflicts them, so He-azwj Made them-asws as Imams-asws – and they were certain of Our Signs [32:24] – i.e., they are not doubting in it.
وَ فِي خَلْقِكُمْ وَ ما يَبُثُّ مِنْ دابَّةٍ أي في خلقه إياكم بما فيكم من بدائع الصنعة و ما يتعاقب عليكم من غرائب الأحوال من مبتدإ خلقكم إلى انقضاء الآجال
And in your (own) creation, and what He Spread out from animals, [45:4] – i.e., in His-azwj having Created you all with what is within you of the Craftsmanship, and of what is consequential upon you from the strange situations from the beginning of your creation to the expiry of your terms.
و في خلق ما تفرق على وجه الأرض من الحيوانات على اختلاف أجناسها و منافعها دلالات واضحات على ما ذكرنا
And in the creation of what has spread out upon the surface of the earth from the animals, upon the differences of their species and their benefits, there are clear evidence(s) upon what we have mentioned.
لِقَوْمٍ يُوقِنُونَ أي يطلبون علم اليقين بالتفكر و التدبر لِقَوْمٍ يُوقِنُونَ لأنهم به ينتفعون.
for a people who are certain [45:4] – i.e., they are seeking the knowledge of certainty by the thinking and the pondering – for a people who are certain [45:4] – because they are benefitting with it.
وَ فِي الْأَرْضِ آياتٌ لِلْمُوقِنِينَ أي دلائل تدل على عظمة الله و علمه و قدرته و إرادته و وحدته و فرط رحمته
And in the earth, there are Signs for the convinced ones [51:20] – i.e., evidence(s) evidencing upon the Magnificence of Allah-azwj, and His-azwj Knowledge, and His-azwj Power, and His-azwj Will, and His-azwj Oneness, and His-azwj Excessive Mercy.
وَ فِي أَنْفُسِكُمْ أي و في أنفسكم آيات إذ ما في العالم شيء إلا و في الإنسان له نظير يدل دلالته مع ما انفرد به من الهيئات النافعة و المناظر البهية و التركيبات العجيبة و التمكن من الأفعال الغريبة و استنباط الصنائع المختلفة و استجماع الكمالات المتنوعة
And within themselves (too). [51:21] – i.e., and withing yourselves there are signs, when there is nothing in the world except and in the human being there is a match for it. It’s evidence points it with what is individual with him from the beneficial shapes, and the dazzling sceneries, and the fascinating arrangements, and the Mastery of the wonderous actions, and the devising of difference makings, and a collection of the perfect varieties.
وَ فِي الْمَجْمَعِ، وَ تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنِ الصَّادِقِ ع يَعْنِي أَنَّهُ خَلَقَكَ سَمِيعاً بَصِيراً تَغْضَبُ وَ تَرْضَى وَ تَجُوعُ وَ تَشْبَعُ وَ ذَلِكَ كُلُّهُ مِنْ آيَاتِ اللَّهِ.
And in (the book) ‘Al-Majma’ – and Tafseer of Ali Bin Ibrahim – from Al-Sadiq-asws: ‘It means He-azwj has Created you as hearing, seeing. You get angry, and you are pleased, and you get hungry, and you are satiated, and that, all of it is from the Signs of Allah-azwj’’.
أَ فَلا تُبْصِرُونَ أي تنظرون نظر من يعتبر
And within themselves (too). So will you not, see? [51:21] – i.e., you should be looking with a consideration of one taking a lesson.
إِنَّ هذا لَهُوَ حَقُّ الْيَقِينِ قال في المجمع أضاف الحق إلى اليقين و هما واحد للتأكيد أي هذا الذي أخبرتك به من منازل هؤلاء الأصناف الثلاثة هو الحق الذي لا شك فيه اليقين الذي لا شبهة فيه
Surely this, it is the truth of certainty [56:95] – He said in (the book) ‘Al Majma’, ‘Adding the truth to the certainty, and they are both one, for the emphasis, i.e., this is which I-azwj have Chosen you with it from the status of these three types, it is the truth which there is no doubt in it, the certain which there is no suspicion in it.
و قيل تقديره حق الأمر اليقين.
And it is said, ‘His-azwj Ability is the reality of the matter of certainty’.
كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ قال الطبرسي قدس سره أي لو تعلمون الأمر علما يقينا لشغلكم ما تعلمون من التفاخر و التباهي بالعز و الكثرة
No way! If you had the knowledge of certainty [102:5] – Al Tabarsee, may his soul be Sanctified, said, ‘I.e., had they known the matter with knowledge of certainty, it would have pre-occupied him from the priding, and the boasting with the mighty, and the abundance.
و علم اليقين هو العلم الذي يثلج به الصدر بعد اضطراب الشك فيه و لهذا لا يوصف الله تعالى بأنه متيقن
And the knowledge of certainty, it is the knowledge which the chest is cooled with after the restlessness of the doubt in it, and for this (reason) Allah-azwj the Exalted has not Described it as conviction.
لَتَرَوُنَّ الْجَحِيمَ يعني حين تبرز الجحيم في القيامة قبل دخولهم إليها
You would be seeing the Blazing Fire [102:6] – meaning when the Blazing Fire protrudes during the Qiyamah before their entering into it.
ثُمَّ لَتَرَوُنَّها يعني بعد الدخول إليها عَيْنَ الْيَقِينِ كما يقال حق اليقين و محض اليقين و معناه ثم لترونها بالمشاهدة إذا دخلتموها و عذبتم بها انتهى.
Then, you would be seeing it – meaning after the entering into it – with the eye of certainty [102:7] – just as is said, the true certainty, and pure conviction; and its meaning is, then you will be seeing it with the witnessing when you entering into it and are Punished with it’ – end’.
أقول و جعل بعض المحققين لليقين ثلاث درجات الأولى علم اليقين و هو العلم الذي حصل بالدليل كمن علم وجود النار برؤية الدخان
I (Majlisi) am saying, ‘And some of the researchers have made three levels to be of the certainty. The first is the knowledge of certainty, and it is the knowledge which is achieved with the evidence, like the who knows the existence of the fire by seeing the smoke.
و الثانية عين اليقين و هو إذا وصل إلى حد المشاهدة كمن رأى النار و الثالثة حق اليقين و هو كمن دخل النار و اتصف بصفاتها و سيأتي بعض القول فيها.
And the second is the eye of certainty, and it is when he arrives to a limit of witnessing, like the one who sees the fire. And the third is the true certainty, and it is like the one who enters the fire and describes its attributes. And I (Majlisi) shall bring the word regarding it’.
1- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا أَخَا جُعْفٍ إِنَّ الْإِيمَانَ أَفْضَلُ مِنَ الْإِسْلَامِ وَ إِنَّ الْيَقِينَ أَفْضَلُ مِنَ الْإِيمَانِ وَ مَا مِنْ شَيْءٍ أَعَزَّ مِنَ الْيَقِينِ.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashary, from Muhammad Bin Salim, from ahmad Bin Al Nazr, from Amro Bin Shimr, from Jabir who said,
‘Abu Abdullah-asws said to me: ‘O brother of Jo’f! The Eman is superior to Al-Islam, and the certainty is superior to the Eman, and there is nothing dearer than the certainty’’.[1]
2- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ وَ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ ع قَالَ سَمِعْتُهُ يَقُولُ الْإِيمَانُ فَوْقَ الْإِسْلَامِ بِدَرَجَةٍ وَ التَّقْوَى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ وَ الْيَقِينُ فَوْقَ التَّقْوَى بِدَرَجَةٍ وَ مَا قُسِمَ فِي النَّاسِ شَيْءٌ أَقَلُّ مِنَ الْيَقِينِ.
(The book) ‘Al Kafi’ – from the number, from Sahl and Al-Husayn Bin Muhammad, from Al Moalla, altogether from Al Washa,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The Eman is above Al-Islam by a rank, and the piety is above the Eman by a rank, and the certainty is above the piety by a rank; and Allah-azwj has not Apportioned among the people anything scarcer than the certainty’’.[2]
3- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ أَوْ غَيْرِهِ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ عَنْ عَبْدِ الْحَمِيدِ الْوَاسِطِيِّ عَنْ أَبِي بَصِيرٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا بَا مُحَمَّدٍ الْإِسْلَامُ دَرَجَةٌ
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from his father, from Haroun Bin Al Jahm, or someone else from Umar Bin Aban Al Kalby, from Abdul Hameed Al Wasity, from Abu Baseer who said,
‘Abu Abdullah-asws said to me: ‘O Abu Muhammad! Al-Islam is a rank’.
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ وَ الْإِيمَانُ عَلَى الْإِسْلَامِ دَرَجَةٌ
He-asws said: ‘And the Eman is a rank over Al-Islam’.
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ وَ التَّقْوَى عَلَى الْإِيمَانِ دَرَجَةٌ
He-asws said: ‘And the piety is a rank over the Eman’.
قَالَ قُلْتُ نَعَمْ
He (the narrator) said, ‘I said, ‘Yes’.
قَالَ وَ الْيَقِينُ عَلَى التَّقْوَى دَرَجَةٌ
He-asws said: ‘And the certainty is a rank over the piety’.
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ فَمَا أُوتِيَ النَّاسُ أَقَلَّ مِنَ الْيَقِينِ وَ إِنَّمَا تَمَسَّكْتُمْ بِأَدْنَى الْإِسْلَامِ فَإِيَّاكُمْ أَنْ يَنْفَلِتَ مِنْ أَيْدِيكُمْ.
He-asws said: ‘The people have not been given (anything) scarcer than the certainty, and rather you should adhere with the lowest of Al-Islam and beware of it escaping from your hands!’’[3]
4- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنِ الْإِيمَانِ وَ الْإِسْلَامِ
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus who said,
‘I asked Abu Al-Hassan Al-Reza-asws about the Eman and Al-Islam’.
فَقَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّمَا هُوَ الْإِسْلَامُ وَ الْإِيمَانُ فَوْقَهُ بِدَرَجَةٍ وَ التَّقْوَى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ وَ الْيَقِينُ فَوْقَ التَّقْوَى بِدَرَجَةٍ وَ لَمْ يُقْسَمْ بَيْنَ النَّاسِ شَيْءٌ أَقَلُّ مِنَ الْيَقِينِ
He (the narrator) said, ‘Abu Ja’far-asws said: ‘But rather it is Al-Islam, and the Eman is above it by a rank, and the piety is above Al Eman by a rank, and the certainty is above the piety by a rank, and nothing has been Apportioned between the people scarcer than the certainty’.
قَالَ قُلْتُ فَأَيُّ شَيْءٍ الْيَقِينُ
He (the narrator) said, ‘I said, ‘Which thing is the certainty’.
قَالَ التَّوَكُّلُ عَلَى اللَّهِ وَ التَّسْلِيمُ لِلَّهِ وَ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّفْوِيضُ إِلَى اللَّهِ
He-asws said: ‘The reliance upon Allah-azwj, and the submitting to Allah-azwj, and being satisfied with the Decree of Allah-azwj, and the delegating (of the affairs) to Allah-azwj’.
قُلْتُ فَمَا تَفْسِيرُ ذَلِكَ
I said, ‘So what is the interpretation of that?’
قَالَ هَكَذَا قَالَ أَبُو جَعْفَرٍ ع.
He-asws said: ‘That is how Abu Ja’far-asws had said (i.e., interpreted it as)’’.[4]
5- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: الْإِيمَانُ فَوْقَ الْإِسْلَامِ بِدَرَجَةٍ وَ التَّقْوَى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ وَ الْيَقِينُ فَوْقَ التَّقْوَى بِدَرَجَةٍ وَ لَمْ يُقْسَمْ بَيْنَ الْعِبَادِ شَيْءٌ أَقَلُّ مِنَ الْيَقِينِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Al Bazanty,
‘From Al-Reza-asws having said: ‘The Eman is above Al-Islam by a rank, and the piety is above the Eman by a rank, and the certainty is above the piety by a rank, and nothing has been apportioned between the servants any scarcer than the certainty’’.[5]
د كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلًّى عَنِ الْوَشَّاءِ عَنِ الْمُثَنَّى بْنِ الْوَلِيدِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ شَيْءٌ إِلَّا وَ لَهُ حَدٌّ
(The book) ‘Al Kafi’ – from Al-Husayn Bin Muhammad, from Moalla, from Al Washa, from Al Musanna Bin Al Waleed, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘There isn’t anything except and there is a limit for it’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَمَا حَدُّ التَّوَكُّلِ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! What is a limit of the reliance (upon Allah-azwj)?’
قَالَ الْيَقِينُ
He-asws said: ‘The certainty’.
قُلْتُ فَمَا حَدُّ الْيَقِينِ
I said, ‘So what is a limit of certainty?’
قَالَ أَنْ لَا تَخَافَ مَعَ اللَّهِ شَيْئاً.
He-asws said: ‘That you do not fear anything, with (except) Allah-azwj’’.[6]
(The book) ‘Al Kafi’ – from Al-Husayn, from Al Moalla, from Al Washa, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws.
7- كا، الكافي عَنِ الْحُسَيْنِ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ وَ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنْ صِحَّةِ يَقِينِ الْمَرْءِ الْمُسْلِمِ أَنْ لَا يُرْضِيَ النَّاسَ بِسَخَطِ اللَّهِ وَ لَا يَلُومَهُمْ عَلَى مَا لَمْ يُؤْتِهِ اللَّهُ فَإِنَّ الرِّزْقَ لَا يَسُوقُهُ حِرْصُ حَرِيصٍ وَ لَا يَرُدُّهُ كَرَاهِيَةُ كَارِهٍ وَ لَوْ أَنَّ أَحَدَكُمْ فَرَّ مِنْ رِزْقِهِ كَمَا يَفِرُّ مِنَ الْمَوْتِ لَأَدْرَكَهُ رِزْقُهُ كَمَا يُدْرِكُهُ الْمَوْتُ
And Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Al Wallad Al Hannat, and Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘From the heat of the certainty of the Muslim person is that he does not please the people by Dissatisfying Allah-azwj, nor does he blame them upon what Allah-azwj has not Given him, for the sustenance cannot be ushered by the greed of a greedy one, nor can it be repelled by the abhorrence of an abhorring one, and even if one of you were to flee from his sustenance like what one flees from the death, his sustenance would come across him just as the death comes across him’.
ثُمَّ قَالَ إِنَّ اللَّهَ بِعَدْلِهِ وَ قِسْطِهِ جَعَلَ الرَّوْحَ وَ الرَّاحَةَ فِي الْيَقِينِ وَ الرِّضَا وَ جَعَلَ الْهَمَّ وَ الْحَزَنَ فِي الشَّكِّ وَ السَّخَطِ.
Then he-asws said: ‘Allah-azwj, by His-azwj Justice and His-azwj Fairness has Made the relaxation and the rest to be in the certainty and the satisfaction and has Made the worries and the gried to be in the doubt and the dissatisfaction’’.[7]
بيان:
Explanation – (Ahadeeth only)
رُوِيَ مَنْ أَرْضَى النَّاسَ بِسَخَطِ اللَّهِ سَخِطَ اللَّهُ عَلَيْهِ وَ أَسْخَطَ عَلَيْهِ النَّاسَ.
It is reported: ‘One who pleases the people by Dissatisfying Allah-azwj, Allah-azwj would be Dissatisfied upon him and the people would be dissatisfied upon him’.
قَوْلِهِ ع لَوْ عَلِمَ النَّاسُ كَيْفَ خَلَقَ اللَّهُ هَذَا الْخَلْقَ لَمْ يَلُمْ أَحَدٌ أَحَداً.
His-asws words: ‘Had the people known how Allah-azwj has Created this creation, no one would blame anyone’’.
رَوَاهُ أَبُو الْحُسَيْنِ فِي كِتَابِ الْغُرَرِ بِإِسْنَادِهِ عَنْ صَفْوَانَ بْنِ أُمَيَّةَ قَالَ كُنَّا عِنْدَ رَسُولِ اللَّهِ ص إِذْ جَاءَ عَمْرُو بْنُ مُرَّةَ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ اللَّهَ كَتَبَ عَلَيَّ الشِّقْوَةَ فَلَا أَرَانِي أُرْزَقُ إِلَّا مِنْ دَفِّي بِكَفِّي فَأْذَنْ لِي فِي الْغِنَاءِ مِنْ غَيْرِ فَاحِشَةٍ
It is reported by Al Al-Husayn in the book ‘Al Ghurar’, by his chain from Safwan Bin Umayya who said,
‘We were in the presence of Rasool-Allah-saww when Amro Bin Murrah came. He said, ‘O Rasool-Allah-saww said: ‘Allah-azwj has Decreed the wretchedness upon me. He-azwj has not Shown me except from warmth of my hands, so permit for me regarding the riches from without immorality’.
فَقَالَ ع لَا آذَنُ لَكَ وَ لَا كَرَامَةَ وَ لَا نِعْمَةَ كَذَبْتَ أَيْ عَدُوَّ اللَّهِ لَقَدْ رَزَقَكَ اللَّهُ طَيِّباً فَاخْتَرْتَ مَا حَرَّمَ اللَّهُ عَلَيْكَ مِنْ رِزْقِهِ مَكَانَ مَا أَحَلَّ اللَّهُ لَكَ مِنْ حَلَالِهِ أَمَا إِنَّكَ لَوْ قُلْتَ بَعْدَ هَذِهِ النَّوْبَةِ شَيْئاً ضَرَبْتُكَ ضَرْباً وَجِيعاً.
He-saww said: ‘I-saww will neither permit for you nor is there any prestige, nor bounty. You are lying, O enemy of Allah-azwj! Allah-azwj has Graced you good, but you chose what Allah-azwj has Prohibited upon you of His-azwj sustenance in place of what Allah-azwj has Permitted for you from His-azwj Permissibles. But, if you were to say anything after this statement, I-saww will strike you a painful strike!’’
رُوِيَ فِي النَّهْجِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قِيلَ لَهُ ع لَوْ سُدَّ عَلَى رَجُلٍ بَابُ بَيْتٍ وَ تُرِكَ فِيهِ مِنْ أَيْنَ كَانَ يَأْتِيهِ رِزْقُهُ
It is reported in (the book) ‘Al Nahj’ –
‘From Amir Al-Momineen-asws, it had been said to him-asws, ‘If the door of a house were to be closed upon a man and he is left in it, from where would his sustenance come from?’
فَقَالَ ع مِنْ حَيْثُ يَأْتِيهِ أَجَلُهُ.
He-asws said: ‘Where his death would come from’’.
8- كا، الكافي بِالْإِسْنَادِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْعَمَلَ الدَّائِمَ الْقَلِيلَ عَلَى الْيَقِينِ أَفْضَلُ عِنْدَ اللَّهِ مِنَ الْعَمَلِ الْكَثِيرِ عَلَى غَيْرِ يَقِينٍ.
(The book) ‘Al Kafi’ – by the chain from Ibn Mahboub, from Hisham Bin Salim who said,
‘I heard Abu Abdullah-asws saying: ‘The few constant deeds upon the certainty are superior in the Presence of Allah-azwj to a lot of deed (done) upon without certainty’’.[8]
توضيح قَوْلُ أَمِيرِ الْمُؤْمِنِينَ ع قَلِيلٌ مَدُومٌ عَلَيْهِ خَيْرٌ مِنْ كَثِيرٍ مَمْلُولٍ مِنْهُ.
Clarification – Word of Amir Al-Momineen-asws: ‘Few (deeds) being constant upon it are better than a lot being weary from it’’.
9- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ أَمِيرُ الْمُؤْمِنِينَ ع عَلَى الْمِنْبَرِ لَا يَجِدُ أَحَدُكُمْ طَعْمَ الْإِيمَانِ حَتَّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ وَ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ.
(The book) ‘Al Kafi’ – from Al-Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Aban, from Zurara,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said upon the pulpit: ‘Not one of you will feel the taste of Eman until he knows that whatever has afflicted him, was not going to miss him, and whatever has missed him, was not going to hit him’’.[9]
10- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع جَلَسَ إِلَى حَائِطٍ مَائِلٍ يَقْضِي بَيْنَ النَّاسِ فَقَالَ بَعْضُهُمْ لَا تَقْعُدْ تَحْتَ هَذَا الْحَائِطِ فَإِنَّهُ مُعْوِرٌ
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Zayd Al Shahham,
‘From Abu Abdullah-asws: ‘Amir Al-Momineen-asws by an inclining wall judging between the people. One of them said, ‘Do not sit under this wall, for it is vulnerable!’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع حَرَسَ امْرَأً أَجَلُهُ
Amir Al-Momineen-asws said: ‘A guard of a person is his death’.
فَلَمَّا قَامَ أَمِيرُ الْمُؤْمِنِينَ سَقَطَ الْحَائِطُ
When Amir Al-Momineen-asws stood up, the wall collapsed’.
قَالَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ مِمَّا يَفْعَلُ هَذَا وَ أَشْبَاهَهُ وَ هَذَا الْيَقِينُ.
He-asws said: ‘And Amir Al-Momineen-asws, from what he-asws did this and its like, and this is the certainty’’.[10]
توضيح فِي النَّهْجِ أَنَّهُ قَالَ ع كَفَى بِالْأَجَلِ حَارِساً.
Clarification – in (the book) ‘Al Nahj’ – He-asws said: ‘Suffice with the death as a guard’.
و يؤيده مَا رَوَاهُ الصَّدُوقُ فِي التَّوْحِيدِ بِإِسْنَادِهِ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع عَدَلَ مِنْ عِنْدِ حَائِطٍ آخَرَ فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ تَفِرُّ مِنْ قَضَاءِ اللَّهِ قَالَ أَفِرُّ مِنْ قَضَاءِ اللَّهِ إِلَى قَدَرِ اللَّهِ.
And it is supported by what is reported by Al Sadouq in (the book) ‘Al Tawheed’, by his chain from Al Asbagh Bin Nubata, ‘Amir Al-Momineen-asws was dispensing justice by another wall. It was said to him-asws, ‘O Amir Al-Momineen-asws! Flee from the Decree of Allah-azwj!’ He-asws said: ‘Shall I-asws flee from the Decree of Allah-azwj to the Pre-determination of Allah-azwj?’’
وَ يُؤَيِّدُ الْوُجُوهَ كُلَّهَا مَا رُوِيَ فِي الْخِصَالِ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَمْسَةٌ لَا يُسْتَجَابُ لَهُمْ أَحَدُهُمْ رَجُلٌ مَرَّ بِحَائِطٍ مَائِلٍ وَ هُوَ يُقْبِلُ إِلَيْهِ وَ لَمْ يُسْرِعِ الْمَشْيَ حَتَّى سَقَطَ عَلَيْهِ الْخَبَرَ.
And all of its aspects are supported by what is reported in (the book) ‘Al Khisaal’, from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Five (persons) it will not be Answered for them. One of them is a man passing by an inclining wall and he is coming towards it, and he does not quicken the walk until it does fall upon him’ – the Hadeeth.
11- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ الْبَزَنْطِيِّ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ أَمَّا الْجِدارُ فَكانَ لِغُلامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَ كانَ تَحْتَهُ كَنْزٌ لَهُما
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Al Bazanty, from Safwan Al Jammal who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: And as for the wall, so it belonged to two orphaned boys in the city, and beneath it was a treasure for them, [18:82].
فَقَالَ أَمَا إِنَّهُ مَا كَانَ ذَهَباً وَ لَا فِضَّةً وَ إِنَّمَا كَانَ أَرْبَعَ كَلِمَاتٍ لَا إِلَهَ إِلَّا أَنَا مَنْ أَيْقَنَ بِالْمَوْتِ لَمْ يَضْحَكْ سِنُّهُ وَ مَنْ أَيْقَنَ بِالْحِسَابِ لَمْ يَفْرَحْ قَلْبُهُ وَ مَنْ أَيْقَنَ بِالْقُدْرَةِ لَمْ يَخْشَ إِلَّا اللَّهَ.
He-asws said: ‘But it was neither gold nor silver, and rather it was four phrases – “There is no god except I-azwj; one certain of the death will not laugh for his year; and the one certain of the Reckoning his hear will not be happy; and one who is certain of the Pre-determination will not fear except Allah-azwj!”’[11]
و قيل كان لوحا من الذهب وَ فِيهِ مَكْتُوبٌ عَجَباً لِمَنْ يُؤْمِنُ بِالْقَدَرِ كَيْفَ يَحْزَنُ عَجَباً لِمَنْ أَيْقَنَ بِالرِّزْقِ كَيْفَ يَتْعَبُ عَجَباً لِمَنْ أَيْقَنَ بِالْمَوْتِ كَيْفَ يَفْرَحُ
And it is said, ‘It was a tablet of gold and in it was inscribed: ‘Strange of the one who believes in Pre-determination how (come) he grieves! Strange of the of who is certain of the sustenance how (come) he gets fatigued! Strange of the one who is certain of the death how come he is happy!
عَجَباً لِمَنْ يُؤْمِنُ بِالْحِسَابِ كَيْفَ يَغْفُلُ عَجَباً لِمَنْ رَأَى الدُّنْيَا وَ تَقَلُّبَهَا بِأَهْلِهَا كَيْفَ يَطْمَئِنُّ إِلَيْهَا لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ ص عن ابن عباس و الحسن. و روي عن أبي عبد الله ع.
Strange of the one who believes in the Reckoning how come he is heedless! Strange of the one who sees the world and its turns with (replaces) its people how (come) he is reassured to it! There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-saww!’ – from Ibn Abbas, and Al-Hassan (Al Basry) and it is reported from Abu Abdullah-asws’.[12]
وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ كَانَ بَيْنَهُمَا وَ بَيْنَ ذَلِكَ الْأَبِ الصَّالِحِ سَبْعَةُ آبَاءٍ.
And it is reported from Abu Abdullah-asws: ‘In between the two (boys) and that righteous father, there were seven fathers (generations)’’.[13]
وَ قَالَ ع إِنَّ اللَّهَ لَيُصْلِحُ بِصَلَاحِ الرَّجُلِ الْمُؤْمِنِ وُلْدَهُ وَ وُلْدَ وُلْدِهِ وَ أَهْلَ دُوَيْرَتِهِ وَ دُوَيْرَاتٍ حَوْلَهُ فَلَا يَزَالُونَ فِي حِفْظِ اللَّهِ لِكَرَامَتِهِ عَلَى اللَّهِ.
And he-asws said: ‘Allah-azwj, due to the righteousness of the Momin, Corrects (Betters), his son, and son of his son, and people of his houses, and houses around him, so they do not cease to be in the Protection of Allah-azwj due to his prestige upon Allah-azwj’’.[14]
12- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ لَا يَجِدُ عَبْدٌ طَعْمَ الْإِيمَانِ حَتَّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ وَ أَنَّ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ وَ أَنَّ الضَّارَّ النَّافِعَ هُوَ اللَّهُ عَزَّ وَ جَلَ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Ali Bin Al Hakam, from Safwa Al Jammal,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws had said: ‘A servant will not feel the taste of Eman until he knows that whatever has afflicted him was not going to miss him, and whatever has missed him was not going to hit him, and that the beneficial Harmer, He‑azwj is Allah-azwj Mighty and Majestic’’.[15]
13- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ عَنْ سَعِيدِ بْنَ قَيْسٍ الْهَمْدَانِيِّ قَالَ: نَظَرْتُ يَوْماً فِي الْحَرْبِ إِلَى رَجُلٍ عَلَيْهِ ثَوْبَانِ فَحَرَّكْتُ فَرَسِي فَإِذَا هُوَ أَمِيرُ الْمُؤْمِنِينَ ع فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ فِي مِثْلِ هَذَا الْمَوْضِعِ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Al Washa, from Abdullah Bin Sinan, from Abu Hamza, from Saeed Bin Qays Al Hamdany who said,
‘One day I looked in the war at a man having two clothes upon him, so I moved my hose, and behold, it was Amir Al-Momineen-asws. I said, ‘O Amir Al-Momineen-asws! In the likes of this place!’
فَقَالَ نَعَمْ يَا سَعِيدَ بْنَ قَيْسٍ إِنَّهُ لَيْسَ مِنْ عَبْدٍ إِلَّا وَ لَهُ مِنَ اللَّهِ عَزَّ وَ جَلَّ حَافِظٌ وَ وَاقِيَةٌ مَعَهُ مَلَكَانِ يَحْفَظَانِهِ مِنْ أَنْ يَسْقُطَ مِنْ رَأْسِ جَبَلٍ أَوْ يَقَعَ فِي بِئْرٍ فَإِذَا نَزَلَ الْقَضَاءُ خَلَّيَا بَيْنَهُ وَ بَيْنَ كُلِّ شَيْءٍ.
He-asws said: ‘Yes, O Saeed Bin Qays! There isn’t any servant except and from Allah-azwj Mighty and Majestic there is a protector for him and two Angels Allocated with him protecting him from falling from top of a mountain, of falling into a well. When the Decree befalls, they vacate between him and all things’’.[16]
بيان: في مثل هذا الموضع أي تكتفي بلبس القميص و الإزار من غير درع و جنة في مثل هذا الموضع
Explanation – ‘In the likes of this place’ – i.e., you-asws are sufficing by wearing the shirt and the trouser from without an armour and shield in the likes of this place.
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ فِي تَفْسِيرِهَا عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع مِنْ أَمْرِ اللَّهِ يَقُولُ بِأَمْرِ اللَّهِ مِنْ أَنْ يَقَعَ فِي رَكِيٍ أَوْ يَقَعَ عَلَيْهِ حَائِطٌ أَوْ يُصِيبَهُ شَيْءٌ حَتَّى إِذَا جَاءَ الْقَدَرُ خَلَّوْا بَيْنَهُ وَ بَيْنَهُ يَدْفَعُونَهُ إِلَى الْمَقَادِيرِ وَ هُمَا مَلَكَانِ يَحْفَظَانِهِ بِاللَّيْلِ وَ مَلَكَانِ يَحْفَظَانِهِ بِالنَّهَارِ يَتَعَاقَبَانِهِ.
And it is reported by Ali Bin Ibrahim in its interpretation, from Abu Al Jaroud,
‘From Abu Ja’far-asws: from a Command of Allah [11:73]: ‘He-azwj is Saying, from him falling into a well, or a wall falls upon him, or something hits him, until when the Pre-determination comes, they (Angels) vacate between him and it, handing him over to the – Pre-determinations, and these are two Angels protecting him at night and two Angels protecting him at daytime, successively’’.
وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِنَّمَا نَزَلَتْ لَهُ مُعَقِّبَاتٌ مِنْ خَلْفِهِ وَ رَقِيبٌ مِنْ بَيْنِ يَدَيْهِ يَحْفَظُونَهُ بِأَمْرِ اللَّهِ.
And it is reported from Abu Abdullah-asws having said: ‘But rather (the Angel) descend to him watching out from behind him and a watcher in front of him, protecting him by the Command of Allah-azwj’’.
وَ رَوَى الصَّدُوقُ ره فِي التَّوْحِيدِ بِإِسْنَادِهِ عَنْ أَبِي حَيَّانَ التَّيْمِيِّ عَنْ أَبِيهِ وَ كَانَ مَعَ عَلِيٍّ ع يَوْمَ صِفِّينَ وَ فِيمَا بَعْدَ ذَلِكَ قَالَ: بَيْنَمَا عَلِيُّ بْنُ أَبِي طَالِبٍ يُعَبِّئُ الْكَتَائِبَ يَوْمَ صِفِّينَ وَ مُعَاوِيَةُ مُسْتَقْبِلُهُ عَلَى فَرَسٍ لَهُ يَتَأَكَّلُ تَحْتَهُ تَأَكُّلًا وَ عَلِيٌّ ع عَلَى فَرَسِ رَسُولِ اللَّهِ ص الْمُرْتَجِزِ وَ بِيَدِهِ حَرْبَةُ رَسُولِ اللَّهِ وَ هُوَ مُتَقَلِّدٌ سَيْفَهُ ذَا الْفَقَارِ
And it is reported by Al Sadouq in ‘Al Tawheed’, by his chain, from Abu Hayyan Al Taymi, from his father,
‘And he was with Ali-asws on the day of (battle of Siffeen) and in what was after that. He said, ‘While Ali-asws Bin Abu Talib-asws was mobilising the battalions on the day of Siffen, and Muawiya was facing him-asws being upon a horse of his, fidgeting under him, and Ali-asws was upon a horse of Rasool-Allah-saww (called) ‘Al-Murtajis’, and in his-asws hand was a bayonet of Rasool-Allah-saww, and he-asws was collared with his-asws sword (called) Zulfiqar.
فَقَالَ رَجُلٌ مِنْ أَصْحَابِهِ احْتَرِسْ يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنَّا نَخْشَى أَنْ يَغْتَالَكَ هَذَا الْمَلْعُونُ
A man from his-asws companions said, ‘Watch out, O Amir Al-Momineen-asws, for we are fearing that this accursed one might assassinate you-asws!’
فَقَالَ ع لَئِنْ قُلْتَ ذَاكَ إِنَّهُ غَيْرُ مَأْمُونٍ عَلَى دِينِهِ وَ إِنَّهُ لَأَشْقَى الْقَاسِطِينَ وَ أَلْعَنُ الْخَارِجِينَ عَلَى الْأَئِمَّةِ الْمُهْتَدِينَ
He-asws said: ‘If you are saying that he isn’t trusted upon his religion, and he is the most wretched of the deviants, and curse the ones coming out against the guiding Imams-asws.
وَ لَكِنْ كَفَى بِالْأَجَلِ حَارِساً لَيْسَ أَحَدٌ مِنَ النَّاسِ إِلَّا وَ مَعَهُ مَلَائِكَةٌ حَفَظَةٌ يَحْفَظُونَهُ مِنْ أَنْ يَتَرَدَّى فِي بِئْرٍ أَوْ يَقَعَ عَلَيْهِ حَائِطٌ أَوْ يُصِيبَهُ سُوءٌ فَإِذَا حَانَ أَجَلُهُ خَلَّوْا بَيْنَهُ وَ بَيْنَ مَا يُصِيبُهُ
But suffice with the death as a guard. There isn’t anyone from the people except and with him are protecting Angels protecting him from falling into a well, or a wall from falling upon him, and an evil hitting him. When it is time of his death, they vacate between him and what is to hit him.
وَ كَذَلِكَ أَنَا إِذَا حَانَ أَجَلِي انْبَعَثَ أَشْقَاهَا فَخَضَّبَ هَذِهِ مِنْ هَذَا وَ أَشَارَ إِلَى لِحْيَتِهِ وَ رَأْسِهِ عَهْداً مَعْهُوداً وَ وَعْداً غَيْرَ مَكْذُوبٍ.
And I-asws am like that. When it is time for my-asws death, the most wretched of them would be sent, so he will dye this from this’ – and he-asws indicated to his-asws beard and his-asws head – ‘being a covenanted covenant and a promise not to be belied!’’[17]
14- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ كَانَ فِي الْكَنْزِ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَ وَ كانَ تَحْتَهُ كَنْزٌ لَهُما كَانَ فِيهِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ عَجِبْتُ لِمَنْ أَيْقَنَ بِالْمَوْتِ كَيْفَ يَفْرَحُ وَ عَجِبْتُ لِمَنْ أَيْقَنَ بِالْقَدَرِ كَيْفَ يَحْزَنُ
(The book) ‘Al Kafi’ – from Al-Husayn Bin Muhammad, from Al Moalla, from Ali Bin Asbat who said,
‘I heard Abu Al-Hassan Al-Reza-asws saying: ‘It was among the treasure which Allah-azwj Mighty and Majestic Said: and beneath it was a treasure for them, [18:82]. In it was (written): ‘In the Name of Allah-azwj the Beneficent, the Merciful! Strange of the one who is certain of the dead how he can be happy! And strange of the one who is certain of the Pre-determination how he can grieve!
وَ عَجِبْتُ لِمَنْ رَأَى الدُّنْيَا وَ تَقَلُّبَهَا بِأَهْلِهَا كَيْفَ يَرْكَنُ إِلَيْهَا وَ يَنْبَغِي لِمَنْ عَقَلَ عَنِ اللَّهِ أَنْ لَا يَتَّهِمَ اللَّهَ فِي قَضَائِهِ وَ لَا يَسْتَبْطِئَهُ فِي رِزْقِهِ
And strange of the one who sees the world and its turning (replacing) its people, how he can incline to it; and it is befitting for the one who understands about Allah-azwj that he will not accuse Allah-azwj regarding His-azwj Decree nor of the delay in his sustenance’.
فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أُرِيدُ أَنْ أَكْتُبَهُ
I said to him-asws, ‘May I be sacrificed for you-asws! I want to write it’.
قَالَ فَضَرَبَ وَ اللَّهِ يَدَهُ إِلَى الدَّوَاةِ لِيَضَعَهَا بَيْنَ يَدَيَّ فَتَنَاوَلْتُ يَدَهُ فَقَبَّلْتُهَا وَ أَخَذْتُ الدَّوَاةَ فَكَتَبْتُهُ.
He (the narrator) said, ‘By Allah-azwj, he-asws struck his-asws hand to the ink in order to place it in his-asws hand. I kissed his-asws hand and took the ink and wrote it’’.[18]
بيان: لِقَوْلِ الْكَاظِمِ ع لِهِشَامٍ يَا هِشَامُ مَا بَعَثَ اللَّهُ أَنْبِيَاءَهُ وَ رُسُلَهُ إِلَى عِبَادِهِ إِلَّا لِيَعْقِلُوا عَنِ اللَّهِ.
Explanation – The words of Al Kazim-asws to Hisham: ‘O Hisham! Allah-azwj did not Send His-azwj Prophets to His-azwj servants except to them to understand about Allah-azwj’’.
و قَالَ أَيْضاً إِنَّهُ لَمْ يَخَفِ اللَّهَ مَنْ لَمْ يَعْقِلْ عَنِ اللَّهِ وَ مَنْ لَمْ يَعْقِلْ عَنِ اللَّهِ لَمْ يَعْقِدْ قَلْبَهُ عَلَى مَعْرِفَةٍ ثَابِتَةٍ يُبْصِرُهَا وَ يَجِدُ حَقِيقَتَهَا فِي قَلْبِهِ.
And he-asws said as well: ‘He does not fear Allah-azwj the one who does not understand about Allah-azwj, and the one who does not understand about Allah-azwj, his heart will not bind upon the affirmed recognition he can be insightful with and finds its realities in his heart’’.
15- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الرَّحْمَنِ الْعَرْزَمِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ قَنْبَرٌ غُلَامُ عَلِيٍّ يُحِبُّ عَلِيّاً ع حُبّاً شَدِيداً فَإِذَا خَرَجَ عَلِيٌّ خَرَجَ عَلَى أَثَرِهِ بِالسَّيْفِ فَرَآهُ ذَاتَ لَيْلَةٍ فَقَالَ يَا قَنْبَرُ مَا لَكَ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdul Rahman Al Azramy, from his father,
‘From Abu Abdullah-asws having said: ‘Qanbar was a slave of Ali-asws. He loved Ali-asws with intense love. Whenever Ali-asws went out, he would go out on his-asws tracks with the sword. One night he-asws saw him. He-asws said: ‘O Qanbar! What is the matter with you?’
فَقَالَ جِئْتُ لِأَمْشِيَ خَلْفَكَ يَا أَمِيرَ الْمُؤْمِنِينَ
He said, ‘I have come to walk behind you-asws, O Amir Al-Momineen-asws!’
قَالَ وَيْحَكَ أَ مِنْ أَهْلِ السَّمَاءِ تَحْرُسُنِي أَوْ مِنْ أَهْلِ الْأَرْضِ
He-asws said: ‘Woe be to you! Are you guarding me-asws from the people of the sky or from people of the earth?’
فَقَالَ لَا بَلْ مِنْ أَهْلِ الْأَرْضِ
He said, ‘No, but from people of the earth!’
فَقَالَ إِنَّ أَهْلَ الْأَرْضِ لَا يَسْتَطِيعُونَ لِي شَيْئاً إِلَّا بِإِذْنِ اللَّهِ مِنَ السَّمَاءِ فَارْجِعْ فَرَجَعَ.
He-asws said: ‘The people of the earth are not able with anything for (against) me-asws except by the Permission of Allah-azwj from the sky, so return! Return!’’[19]
بيان قنبر كان من موالي أمير المؤمنين ع و من خواصه و قتله الحجاج لعنه الله على حبه ع
Explanation – Qanbar was from the slave of Amir Al-Momineen-asws and from his-asws special ones, and Al Hajjaj, may Allah-azwj Curse him-la, killed him (due to him being) upon his-asws love.
قوله ع فإذا خرج رُوِيَ أَنَّهُ ع كَانَ يَخْرُجُ فِي أَكْثَرِ اللَّيَالِي إِلَى ظَهْرِ الْكُوفَةِ فَيَعْبُدُ اللَّهَ هُنَاكَ.
His-asws words, ‘So when he-asws went out’ – He-asws used to go out in many of the nights to the back of Al Kufa. He-asws would worship Allah-azwj over there!’’
16- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ قَالَ: قِيلَ لِلرِّضَا ع إِنَّكَ تَتَكَلَّمُ بِهَذَا الْكَلَامِ وَ السَّيْفُ يَقْطُرُ دَماً
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from the one who mentioned it, said,
‘It was said to Al-Reza-asws, ‘You-asws are speaking with this speech and the sword is dripping blood!’
فَقَالَ إِنَّ لِلَّهِ وَادِياً مِنْ ذَهَبٍ حَمَاهُ بِأَضْعَفِ خَلْقِهِ النَّمْلِ فَلَوْ رَامَتِ الْبَخَاتِيُّ لَمْ تَصِلْ إِلَيْهِ.
He-asws said: ‘For Allah-azwj there is a valley of gold He-azwj is Protecting it with the weakest of His-azwj creatures, the ant. Even if you were to ride ‘Al Bukhaty’ (fast horse), you will not arrive to it’’.[20]
بيان: بهذا الكلام أي بدعوى الإمامة و السيف أي سيف هارون يقطر
Explanation – ‘With this speech’ – i.e., claiming the Imamate; ‘And the sword’, i.e., the sword of (the caliph) Haroun (Al Rasheed) is dripping (blood).
17- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيٍّ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي مُحَمَّدٍ الْوَابِشِيِّ وَ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ رَسُولَ اللَّهِ ص صَلَّى بِالنَّاسِ الصُّبْحَ فَنَظَرَ إِلَى شَابٍّ فِي الْمَسْجِدِ وَ هُوَ يَخْفِقُ وَ يَهْوِي بِرَأْسِهِ مُصْفَرّاً لَوْنُهُ قَدْ نَحِفَ جِسْمُهُ وَ غَارَتْ عَيْنَاهُ فِي رَأْسِهِ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali, from his father, altogether from Ibn Mahboub, from Abu Muhammad Al Wabishy, and Ibrahim Bin Mihzam, from Is’haq Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww prayed the morning Salat with the people. He-saww looked at a youth in the Masjid, and he was fearful, and he had lowered his head, being pale of colour, and his body was thing, and his eyes had sung into his head.
Rasool-Allah-saww said to him: ‘How is your morning, O so and so?’
فَقَالَ لَهُ رَسُولُ اللَّهِ ص كَيْفَ أَصْبَحْتَ يَا فُلَانُ قَالَ أَصْبَحْتُ يَا رَسُولَ اللَّهِ مُوقِناً
He said, ‘O Rasool-Allah-saww! I woke up in the morning being certain!’
فَعَجِبَ رَسُولُ اللَّهِ مِنْ قَوْلِهِ وَ قَالَ لَهُ إِنْ لِكُلِّ يَقِينٍ حَقِيقَةً فَمَا حَقِيقَةُ يَقِينِكَ
Rasool-Allah-saww was surprised from his words, and said to him: ‘For every certainty there is a reality, so what is the reality of your certainty?’
فَقَالَ إِنَّ يَقِينِي يَا رَسُولَ اللَّهِ هُوَ الَّذِي أَحْزَنَنِي وَ أَسْهَرَ لَيْلِي وَ أَظْمَأَ هَوَاجِرِي فَعَزَفَتْ نَفْسِي عَنِ الدُّنْيَا وَ مَا فِيهَا حَتَّى كَأَنِّي أَنْظُرُ إِلَى عَرْشِ رَبِّي وَ قَدْ نُصِبَ لِلْحِسَابِ وَ حُشِرَ الْخَلَائِقُ لِذَلِكَ وَ أَنَا فِيهِمْ
He said, ‘O Rasool-Allah-saww! My certainty, it is which has aggrieved me, and I hold vigil in my night and my throat is thirsty. I have withdrawn myself from the world and whatever is in it to the extent as if I am looking at the Throne of my Lord-azwj, and it has been installed for the Reckoning, and the people have been Resurrected for that, and I am among them.
وَ كَأَنِّي أَنْظُرُ إِلَى أَهْلِ الْجَنَّةِ يَتَنَعَّمُونَ فِي الْجَنَّةِ وَ يَتَعَارَفُونَ عَلَى الْأَرائِكِ مُتَّكِؤُنَ وَ كَأَنِّي أَنْظُرُ إِلَى أَهْلِ النَّارِ وَ هُمْ فِيهَا مُعَذَّبُونَ مُصْطَرِخُونَ وَ كَأَنِّي الْآنَ أَسْمَعُ زَفِيرَ النَّارِ يَدُورُ فِي مَسَامِعِي
And it is as if I am looking at the people of Paradise enjoying in the Paradise and they are introducing each other reclining upon the cushions. And it is as if I am looking at people of the Fire, and they are being Punished in it, shrieking. And it is as if now I can hear the exhalation of the Fire rotating in my ears’.
فَقَالَ رَسُولُ اللَّهِ ص هَذَا عَبْدٌ نَوَّرَ اللَّهُ قَلْبَهُ بِالْإِيمَانِ
Rasool-Allah-saww said: ‘This is a servant Allah-azwj has Irradiated his heart with the Eman’.
ثُمَّ قَالَ لَهُ الْزَمْ مَا أَنْتَ عَلَيْهِ
Then he-saww said to him: ‘Stick to what you are upon!’
فَقَالَ الشَّابُّ ادْعُ اللَّهَ لِي يَا رَسُولَ اللَّهِ أَنْ أُرْزَقَ الشَّهَادَةَ مَعَكَ
The youth said, ‘O Rasool-Allah-saww! Supplicate to Allah-azwj for me to be Graced the martyrdom with you-saww’.
فَدَعَا لَهُ رَسُولُ اللَّهِ ص فَلَمْ يَلْبَثْ أَنْ خَرَجَ فِي بَعْضِ غَزَوَاتِ النَّبِيِّ ص فَاسْتُشْهِدَ بَعْدَ تِسْعَةِ نَفَرٍ وَ كَانَ هُوَ الْعَاشِرَ.
Rasool-Allah-saww supplicated for him. It was not long before he went out in one of the military expeditions of the Prophet-saww. He was martyred after six persons, and he was the tenth’’.[21]
بيان: أَشَارَ أَمِيرُ الْمُؤْمِنِينَ ع بِقَوْلِهِ هَجَمَ بِهِمُ الْعِلْمُ عَلَى حَقَائِقِ الْأُمُورِ وَ بَاشَرُوا رُوحَ الْيَقِينِ وَ اسْتَلَانُوا مَا اسْتَوْعَرَهُ الْمُتْرَفُونَ وَ أَنِسُوا بِمَا اسْتَوْحَشَ مِنْهُ الْجَاهِلُونَ وَ صَحِبُوا الدُّنْيَا بِأَبْدَانٍ أَرْوَاحُهَا مُعَلَّقَةٌ بِالْمَلَإِ الْأَعْلَى.
Explanation – Amir Al-Momineen-asws indicated with his-asws words: ‘The knowledge has made them pounce upon the realities of matters, and they have embraced the spirit of certainty, and they are taking it as soft what the easy-going are dreading, and they are being comforted with what the ignoramuses are feeling lonely from, and they are accompanying the world with the bodies while their souls are attached with the high assemblies’’.
الْحَدِيثِ النَّبَوِيِ لَوْ لَا أَنَّ الشَّيَاطِينَ يَحُومُونَ عَلَى قُلُوبِ بَنِي آدَمَ لَنَظَرُوا إِلَى مَلَكُوتِ السَّمَاءِ.
The Hadeeth of the Prophet-saww: ‘Had it not been for the Satans-la hovering over the hearts of the children of Adam-as, they would have looked at the kingdoms of the skies’’.
18- م، تفسير الإمام عليه السلام قَوْلُهُ عَزَّ وَ جَلَ ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذلِكَ فَهِيَ كَالْحِجارَةِ أَوْ أَشَدُّ قَسْوَةً وَ إِنَّ مِنَ الْحِجارَةِ لَما يَتَفَجَّرُ مِنْهُ الْأَنْهارُ وَ إِنَّ مِنْها لَما يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْماءُ وَ إِنَّ مِنْها لَما يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ
Tafseer of the Imam (Hassan Al-Askari-asws), may the greetings be upon him-asws – The Words of the Mighty and Majestic: Then your hearts hardened from after that, so these were like rocks, or more intense in hardness; and from the rocks there are (some) from which rivers burst forth, and from these there are (some) which split asunder so the water comes out from them, and from these there are some which fall down out of fear of Allah, and Allah is not heedless of what you are doing [2:74].
قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَ ثُمَّ قَسَتْ قُلُوبُكُمْ عَسَتْ وَ جَفَّتْ وَ يَبِسَتْ مِنَ الْخَيْرِ وَ الرَّحْمَةِ قُلُوبُكُمْ مَعَاشِرَ الْيَهُودِ مِنْ بَعْدِ ذلِكَ مِنْ بَعْدِ مَا بَيَّنْتُ مِنَ الْآيَاتِ الْبَاهِرَاتِ فِي زَمَانِ مُوسَى ع وَ مِنَ الْآيَاتِ الْمُعْجِزَاتِ الَّتِي شَاهَدْتُمُوهَا مِنْ مُحَمَّدٍ
The Imam (Hassan Al-Askari–asws) said: ‘Allah-azwj Mighty and Majestic Says: Then your hearts hardened [2:74] – tired, and dried, and withered from the goodness and the mercy – your hearts – group of Jews, from after that – from after what had been Manifested from the compelling Signs during the era of Musa-as, and from the Signs, the miracles which you have witnessed from Muhammad-saww.
فَهِيَ كَالْحِجارَةِ الْيَابِسَةِ لَا تَرْشَحُ بِرُطُوبَةٍ وَ لَا يَنْتَفِضُ مِنْهَا مَا يُنْتَفَعُ بِهِ أَيْ إِنَّكُمْ لَا حَقَّ اللَّهِ تُؤَدُّونَ وَ لَا مِنْ أَمْوَالِكُمْ وَ لَا مِنْ حَوَاشِيهَا تَتَصَدَّقُونَ وَ لَا بِالْمَعْرُوفِ تَتَكَرَّمُونَ وَ تَجُودُونَ وَ لَا الضَّيْفَ تَقْرُونَ وَ لَا مَكْرُوباً تُغِيثُونَ وَ لَا بِشَيْءٍ مِنَ الْإِنْسَانِيَّةِ تُعَاشِرُونَ وَ تُعَامِلُونَ
So these were like rocks – the dried, not being sprinkled with moisture, nor giving rise from it what could be benefitted with, i.e., you are not discharging the rights of Allah-azwj the Exalted, neither from your wealth nor from your lives are you giving charity, nor honouring with the enjoining of the good and being benevolent, nor are you assisting the weak, nor helping the distressed, nor are you associating and doing anything from the humanitarian deeds.
أَوْ أَشَدُّ قَسْوَةً إِنَّمَا هِيَ فِي قَسَاوَةِ الْأَحْجَارِ أَوْ أَشَدُّ قَسْوَةً أَبْهَمَ عَلَى السَّامِعِينَ وَ لَمْ يُبَيِّنْ لَهُمْ كَمَا يَقُولُ الْقَائِلُ أَكَلْتُ خُبْزاً أَوْ لَحْماً وَ هُوَ لَا يُرِيدُ بِهِ أَنِّي لَا أَدْرِي مَا أَكَلْتُ بَلْ يُرِيدُ أَنْ يُبْهِمَ عَلَى السَّامِعِ حَتَّى لَا يَعْلَمَ مَا ذَا أَكَلَ وَ إِنْ كَانَ يَعْلَمُ أَنَّهُ قَدْ أَكَلَ
Or more intense in hardness – but rather it is in the hardness of the rocks or more intense in hardness – ambiguous upon the listeners and it’s not clear for them, just as the speaker is saying, ‘I ate bread or meat’, and he does not intend by it, ‘I don’t know what I ate’, but he intends by it to be ambiguous upon the listener until he does not know what he ate, and even though he knew what he had eaten.
وَ لَيْسَ مَعْنَاهُ بَلْ أَشَدُّ قَسْوَةً لِأَنَّ هَذَا اسْتِدْرَاكٌ غَلَطٌ وَ هُوَ عَزَّ وَ جَلَّ يَرْتَفِعُ أَنْ يَغْلَطَ فِي خَبَرٍ ثُمَّ يَسْتَدْرِكَ عَلَى نَفْسِهِ الْغَلَطَ لِأَنَّهُ الْعَالِمُ بِمَا كَانَ وَ بِمَا يَكُونُ وَ مَا لَا يَكُونُ أَنْ لَوْ كَانَ كَيْفَ كَانَ يَكُونُ وَ إِنَّمَا يَسْتَدْرِكُ الْغَلَطَ عَلَى نَفْسِهِ الْمَخْلُوقُ الْمَنْقُوصُ
And it isn’t its meaning or more intense in hardness because this is the wrong correction, and He-azwj is the Mighty and Majestic, Loftier than being wrong in information, then correct the mistake upon Himself-azwj, because He-azwj is the Knower with what has existed and with what would be existing, that if it did come into existence, how its existence would be. And rather, the correction of the mistake upon himself is for the creatures, the deficient ones.
وَ لَا يُرِيدُ بِهِ أَيْضاً: فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ- أَيْ وَ أَشَدُّ قَسْوَةً لِأَنَّ هَذَا تَكْذِيبُ الْأَوَّلِ بِالثَّانِي، لِأَنَّهُ قَالَ: فَهِيَ كَالْحِجارَةِ فِي الشِّدَّةِ- لَا أَشَدُّ مِنْهَا وَ لَا أَلْيَنُ، فَإِذَا قَالَ بَعْدَ ذَلِكَ: أَوْ أَشَدُّ فَقَدْ رَجَعَ عَنْ قَوْلِهِ الْأَوَّلِ: إِنَّهَا لَيْسَتْ بِأَشَدَّ، وَ هَذَا مِثْلُ أَنْ يَقُولَ: لَا يَجِيءَ مِنْ قُلُوبِكُمْ خَيْرٌ لَا قَلِيلٌ وَ لَا كَثِيرٌ.
And He-azwj does not Intend by it, as well so these were like rocks, or more intense – i.e., worse in hardness, because this is a falsification of the first by the second, because He-azwj Said so these were like rocks regarding the hardness, not being harder than it nor softer. So when He-azwj Said after that or more intense, so He-azwj has Retracted from His-azwj first Words that these aren’t with any more hardness. And this is an example that He-azwj is Saying: “There would not be coming from their hearts, any goodness, neither little nor more”.
فَأَبْهَمَ عَزَّ وَ جَلَّ فِي الْأَوَّلِ حَيْثُ قَالَ: أَوْ أَشَدُّ. وَ بَيَّنَ فِي الثَّانِي أَنَّ قُلُوبَهُمْ أَشَدُّ قَسْوَةً مِنَ الْحِجَارَةِ- لَا بِقَوْلِهِ: أَوْ أَشَدُّ قَسْوَةً وَ لَكِنْ بِقَوْلِهِ تَعَالَى: وَ إِنَّ مِنَ الْحِجارَةِ لَما يَتَفَجَّرُ مِنْهُ الْأَنْهارُ أَيْ فَهِيَ فِي الْقَسَاوَةِ بِحَيْثُ لَا يَجِيءُ مِنْهَا الْخَيْرُ [يَا يَهُودُ] وَ فِي الْحِجَارَةِ مَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ- فَيَجِيءُ بِالْخَيْرِ وَ الْغِيَاثِ لِبَنِي آدَمَ.
The Mighty and Majestic did not Reveal in the first instance where He-azwj Said or Intense, and Explained during the second that their hearts were intensely harder than the rocks, not by His-azwj Words or more intense in hardness, but by His-azwj Words and from the rocks there are (some) from which rivers burst forth – i.e., So it is regarding the hardness by where there would not be coming any goodness from it – O Jews – and among the rocks there are (some) from which rivers burst forth, so he would come with the goodness and to the help of the sons of Adam-as.
وَ إِنَّ مِنْها مِنَ الْحِجَارَةِ لَما يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْماءُ وَ هُوَ مَا يَقْطُرُ مِنْهُ الْمَاءُ فَهُوَ خَيْرٌ مِنْهَا- دُونَ الْأَنْهَارِ الَّتِي يَتَفَجَّرُ مِنْ بَعْضِهَا، وَ قُلُوبُهُمْ لَا يَتَفَجَّرُ مِنْهَا الْخَيْرَاتُ وَ لَا يَشَّقَّقُ فَيَخْرُجُ [مِنْهَا] قَلِيلٌ مِنَ الْخَيْرَاتِ، وَ إِنْ لَمْ يَكُنْ كَثِيراً.
And from these – from the rocks there are (some) which split asunder so the water comes out from them, and it is what the water drips from, so it is better one of these, besides the ones from which the rivers burst out of, and their hearts are such that the goodness does not burst out from it, nor do they split so there would come out from these, a little from the goodness, and even if it does not happen to be a lot.
ثُمَّ قَالَ اللَّهُ تَعَالَى: وَ إِنَّ مِنْها يَعْنِي مِنَ الْحِجَارَةِ لَما يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ إِذَا أَقْسَمَ عَلَيْهَا بِاسْمِ اللَّهِ وَ بِأَسَامِي أَوْلِيَائِهِ: مُحَمَّدٍ وَ عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ الطَّيِّبِينَ مِنْ آلِهِمْ ص، وَ لَيْسَ فِي قُلُوبِكُمْ شَيْءٌ مِنْ هَذِهِ الْخَيْرَاتِ.
Then Allah-azwj the Exalted Said and from these – meaning from the rocks, there are (some) which fall down out of fear of Allah, when there is sworn upon it with the Name of Allah-azwj and with the Names of His-azwj Guardians – Muhammad-saww, and Ali-asws, and (Syeda) Fatima-asws, and Al-Hassan-asws, and Al-Husayn-asws, and the goodly ones from their-asws Progeny-asws, but there isn’t in their hearts anything from this goodness.
وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ بَلْ عَالِمٌ بِهِ، يُجَازِيكُمْ عَنْهُ بِمَا هُوَ بِهِ عَادِلٌ عَلَيْكُمْ وَ لَيْسَ بِظَالِمٍ لَكُمْ، يُشَدِّدُ حِسَابَكُمْ، وَ يُؤْلِمُ عِقَابَكُمْ.
And Allah is not heedless of what you are doing – But He-azwj is a Knower with it. He-azwj would Rewarding you about it with what He-azwj would be Just with it upon you all, and He-azwj wouldn’t be the least unjust to you by being Harsh in your Reckoning and Pain you in your Punishments’’.
وَ هَذَا الَّذِي [قَدْ] وَصَفَ اللَّهُ تَعَالَى بِهِ قُلُوبَهُمْ هَاهُنَا- نَحْوُ مَا قَالَ فِي سُورَةِ النِّسَاءِ: أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ فَإِذاً لا يُؤْتُونَ النَّاسَ نَقِيراً.
And this is which Allah-azwj the Exalted has Described their hearts with over here – what He‑azwj Said in Surah Al-Nisa: But then they would not give to people even the speck in the date stone [4:53].
وَ مَا وَصَفَ بِهِ الْأَحْجَارَ هَاهُنَا- نَحْوُ مَا وَصَفَ فِي قَوْلِهِ تَعَالَى: لَوْ أَنْزَلْنا هذَا الْقُرْآنَ عَلى جَبَلٍ- لَرَأَيْتَهُ خاشِعاً مُتَصَدِّعاً مِنْ خَشْيَةِ اللَّهِ.
And what He-azwj Described the rocks over here – in the Words of the Exalted: Had We sent down this Quran on a mountain, you would certainly have seen it falling down, splitting asunder because of the fear of Allah [59:21].
وَ هَذَا التَّقْرِيعُ مِنَ اللَّهِ تَعَالَى لِلْيَهُودِ وَ النَّوَاصِبِ، وَ الْيَهُودُ جَمَعُوا الْأَمْرَيْنِ وَ اقْتَرَفُوا الْخَطِيئَتَيْنِ فَغَلُظَ عَلَى الْيَهُودِ مَا وَبَّخَهُمْ بِهِ رَسُولُ اللَّهِ ص.
And this is the admonition from Allah-azwj the Exalted to the Jews and the Nasibis. And the Jews were gathered upon two matters, and they had committed two errors. So, it was grievous upon them what Rasool-Allah-saww had Rebuked them with.
فَقَالَ جَمَاعَةٌ مِنْ رُؤَسَائِهِمْ، وَ ذَوِي الْأَلْسُنِ وَ الْبَيَانِ مِنْهُمْ: يَا مُحَمَّدُ إِنَّكَ تَهْجُونَا وَ تَدَّعِي عَلَى قُلُوبِنَا- مَا اللَّهُ يَعْلَمُ مِنْهَا خِلَافَهُ، إِنَّ فِيهَا خَيْراً كَثِيراً: نَصُومُ وَ نَتَصَدَّقُ وَ نُوَاسِي الْفُقَرَاءَ.
So, a group of their chiefs, and the ones with (eloquent) tongues and the explanation from them, said, ‘O Muhammad-saww! You-saww are arguing against us and claiming about our hearts (that they are like rocks) – what Allah-azwj Knows it as being opposite – there is a lot of good in these (hearts). We are Fasting, and giving charities, and we are consoling the poor’.
فَقَالَ رَسُولُ اللَّهِ ص: إِنَّمَا الْخَيْرُ مَا أُرِيدَ بِهِ وَجْهُ اللَّهِ تَعَالَى، وَ عُمِلَ عَلَى مَا أَمَرَ اللَّهُ تَعَالَى [بِهِ]. فَأَمَّا مَا أُرِيدَ بِهِ الرِّيَاءُ وَ السُّمْعَةُ- أَوْ مُعَانَدَةُ رَسُولِ اللَّهِ، وَ إِظْهَارُ الْغِنَى لَهُ- وَ التَّمَالُكُ وَ التَّشَرُّفُ عَلَيْهِ فَلَيْسَ بِخَيْرٍ، بَلْ هُوَ الشَّرُّ الْخَالِصُ، وَ وَبَالٌ عَلَى صَاحِبِهِ، يُعَذِّبُهُ اللَّهُ بِهِ أَشَدَّ الْعَذَابِ.
Rasool-Allah-saww said: ‘But rather, the good is what the Face of Allah-azwj the Exalted is intended with and worked upon what Allah-azwj the Exalted has Commanded with. So, as for what the showing off is intended with and the fame – or opposition to Rasool-Allah-saww, and the displaying of the riches to him-saww – and the control and the nobility upon him-saww, it isn’t with goodness. But it is the pure evil, and a scourge upon its perpetrator. Allah-azwj would Punish him with the most severe of the Punishments’.
فَقَالُوا لَهُ: يَا مُحَمَّدُ أَنْتَ تَقُولُ هَذَا، وَ نَحْنُ نَقُولُ: بَلْ مَا نُنْفِقُهُ إِلَّا لِإِبْطَالِ أَمْرِكَ وَ دَفْعِ رِئَاسَتِكَ وَ لِتَفْرِيقِ أَصْحَابِكَ عَنْكَ- وَ هُوَ الْجِهَادُ الْأَعْظَمُ، نُؤَمِّلُ بِهِ مِنَ اللَّهِ الثَّوَابَ الْأَجَلَّ الْأَجْسَمَ، وَ أَقَلُّ أَحْوَالِنَا أَنَّا تَسَاوَيْنَا فِي الدَّعَاوِي، فَأَيُّ فَضْلٍ لَكَ عَلَيْنَا
They said to him-saww, ‘O Muhammad-saww! You-saww are saying this, and we are saying, ‘But, we are not spending except for the invalidation of your-saww matter and repelling your-saww governance and in order to separate your-saww companions away from you-saww – and it is the great Jihad. We are hoping with it the Rewards from Allah-azwj which are abundant, great. And the least of our situations, us and you-saww are equal in our claims. Which merit have you-saww got over us?’
فَقَالَ رَسُولُ اللَّهِ ص: يَا إِخْوَةَ الْيَهُودِ إِنَّ الدَّعَاوِيَ يَتَسَاوَى فِيهَا الْمُحِقُّونَ وَ الْمُبْطِلُونَ وَ لَكِنْ حُجَجُ اللَّهِ وَ دَلَائِلُهُ تُفَرِّقُ بَيْنَهُمْ، فَتَكْشِفُ عَنْ تَمْوِيهِ الْمُبْطِلِينَ- وَ تُبَيِّنُ عَنْ حَقَائِقِ الْمُحِقِّينَ، وَ رَسُولُ اللَّهِ مُحَمَّدٌ لَا يَغْتَنِمُ جَهْلَكُمْ- وَ لَا يُكَلِّفُكُمُ التَّسْلِيمَ لَهُ بِغَيْرِ حُجَّةٍ
Rasool-Allah-saww said: ‘Jewish brethren! In the claims, the true ones and the false ones are the same, but the Proofs of Allah-azwj and His-azwj evidence is the difference between the two. Thus, it would uncover the camouflage from the false ones – and display the realities of the true ones, and the Rasool-saww of Allah-azwj, Muhammad-saww, does not deserve your ignorance – nor does he-saww encumber you for the submission to him-saww without a proof.
وَ لَكِنْ يُقِيمُ عَلَيْكُمْ حُجَّةَ اللَّهِ تَعَالَى الَّتِي لَا يُمْكِنُكُمْ دِفَاعُهَا، وَ لَا تُطِيقُونَ الِامْتِنَاعَ مِنْ مُوجِبِهَا- وَ لَوْ ذَهَبَ مُحَمَّدٌ يُرِيكُمْ آيَةً مِنْ عِنْدِهِ لَشَكَكْتُمْ، وَ قُلْتُمْ: إِنَّهُ مُتَكَلِّفٌ مَصْنُوعٌ مُحْتَالٌ فِيهِ، مَعْمُولٌ أَوْ مُتَوَاطَأٌ عَلَيْهِ،
But he-saww would establish the Argument of Allah-azwj the Exalted which is not possible to defend against, nor will you be able to escape from its conclusion. And if Muhammad-saww was to go and show you a Sign from Him-azwj you will doubt and say, ‘It is artificially made and he‑saww is a conman with regards to it, either manufactured or colluded (by others) upon him‑saww.
فَإِذَا اقْتَرَحْتُمْ أَنْتُمْ فَأَرَاكُمْ مَا تَقْتَرِحُونَ- لَمْ يَكُنْ لَكُمْ أَنْ تَقُولُوا مَعْمُولٌ أَوْ مُتَوَاطَأٌ عَلَيْهِ- أَوْ مُتَأَتٍّي بِحِيلَةٍ وَ مُقَدِّمَاتٍ، فَمَا الَّذِي تَقْتَرِحُونَ فَهَذَا رَبُّ الْعَالَمِينَ قَدْ وَعَدَنِي أَنْ يُظْهِرَ لَكُمْ مَا تَقْتَرِحُونَ- لِيَقْطَعَ مَعَاذِيرَ الْكَافِرِينَ مِنْكُمْ، وَ يَزِيدَ فِي بَصَائِرِ الْمُؤْمِنِينَ مِنْكُمْ.
But when you suggest and he-saww shows whatever you are suggesting – there would not happen to be for you that you should be saying, ‘It is artificial or colluded upon him-as’, or you have been brought a trick or a ploy. So what is that which you are suggesting, for this Lord-azwj of the worlds has Promised me-saww that He-azwj will Manifest for you whatever you are suggesting – in order to cut off the excuses of the Kafirs from you and increase in the insight of the Momineen from you’.
قَالُوا: قَدْ أَنْصَفْتَنَا يَا مُحَمَّدُ، فَإِنْ وَفَيْتَ بِمَا وَعَدْتَ مِنْ نَفْسِكَ مِنَ الْإِنْصَافِ، وَ إِلَّا فَأَنْتَ أَوَّلُ رَاجِعٍ مِنْ دَعْوَاكَ لِلنُّبُوَّةِ، وَ دَاخِلٌ فِي غُمَارِ الْأُمَّةِ، وَ مُسَلِّمٌ لِحُكْمِ التَّوْرَاةِ لِعَجْزِكَ عَمَّا نَقْتَرِحُهُ عَلَيْكَ، وَ ظُهُورِ الْبَاطِلِ فِي دَعْوَاكَ فِيمَا تَرُومُهُ مِنْ جِهَتِكَ.
They said, ‘You-saww are being fair with us, O Muhammad-saww! So if you-saww were to fulfil with what you-saww are promising from yourself-saww from the fairness, or else, so you-saww will be the first to retract from your-saww claim of the Prophet-hood and be included among the ordinary people of the community and be submissive to the Judgment of the Torah due to your-saww frustration from what we are (about to) suggest upon you-saww, and the falsehood in your-saww claim would be exposed, what you-saww are intending from your-saww direction’.
فَقَالَ رَسُولُ اللَّهِ ص: الصِّدْقُ يُنْبِئُ عَنْكُمْ لَا الْوَعِيدُ، اقْتَرِحُوا مَا تَقْتَرِحُونَ لِيُقْطَعَ مَعَاذِيرُكُمْ فِيمَا تَسْأَلُونَ.
Rasool-Allah-saww said: ‘The truth will foretell, not the intimidation from you. Suggest whatever you are suggesting in order to cut off your excuses with regards to what you are asking’.
فَقَالُوا: يَا مُحَمَّدُ زَعَمْتَ أَنَّهُ مَا فِي قُلُوبِنَا شَيْءٌ مِنْ مُوَاسَاةِ الْفُقَرَاءِ، وَ مُعَاوَنَةِ الضُّعَفَاءِ وَ النَّفَقَةِ فِي إِبْطَالِ الْبَاطِلِ، وَ إِحْقَاقِ الْحَقِّ، وَ أَنَّ الْأَحْجَارَ أَلْيَنُ مِنْ قُلُوبِنَا، وَ أَطْوَعُ لِلَّهِ مِنَّا، وَ هَذِهِ الْجِبَالُ بِحَضْرَتِنَا، فَهَلُمَّ بِنَا إِلَى بَعْضِهَا، فَاسْتَشْهِدْهُ عَلَى تَصْدِيقِكَ وَ تَكْذِيبِنَا فَإِنْ نَطَقَ بِتَصْدِيقِكَ فَأَنْتَ الْمُحِقُّ، يَلْزَمُنَا اتِّبَاعُكَ، وَ إِنْ نَطَقَ بِتَكْذِيبِكَ أَوْ صَمَتَ فَلَمْ يَرُدَّ جَوَابَكَ، فَاعْلَمْ بِأَنَّكَ الْمُبْطِلُ فِي دَعْوَاكَ، الْمُعَانِدُ لِهَوَاكَ.
They said, ‘O Muhammad-saww! You-saww are claiming that there is nothing in our hearts from consoling to the poor and helping the weak, and the spending in invalidation of the falsehood, and affirmation of the truth, and that the rocks are softer than our hearts and more obedient to Allah-azwj than we are; and here is the mountain in our presence. So come with us to is side and get it to testify upon your-saww truthfulness and for it to belie upon us. If it speaks with your-saww ratification, then your-saww are the true one, it will necessitate us to follow you; and if it speaks with belying you-saww or remains silent and does not respond to answer you-saww, then know that you-saww are the false one in your-saww claim, operating (in accordance with) your-saww own desires’.
فَقَالَ رَسُولُ اللَّهِ ص: نَعَمْ هَلُمُّوا بِنَا- إِلَى أَيِّهَا شِئْتُمْ أَسْتَشْهِدْهُ، لِيَشْهَدَ لِي عَلَيْكُمْ فَخَرَجُوا إِلَى أَوْعَرِ جَبَلٍ رَأَوْهُ، فَقَالُوا: يَا مُحَمَّدُ هَذَا الْجَبَلُ فَاسْتَشْهِدْهُ.
Rasool-Allah-saww said: ‘Yes, come with us to wherever you want to witness it testify for me-saww, against you’. So they went out to a big mountain they had seen, and they said, ‘O Muhammad-saww! This mountain, so get it to testify’.
فَقَالَ رَسُولُ اللَّهِ ص لِلْجَبَلِ: إِنِّي أَسْأَلُكَ بِجَاهِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ- الَّذِينَ بِذِكْرِ أَسْمَائِهِمْ خَفَّفَ اللَّهُ الْعَرْشَ عَلَى كَوَاهِلِ ثَمَانِيَةٍ مِنَ الْمَلَائِكَةِ- بَعْدَ أَنْ لَمْ يَقْدِرُوا عَلَى تَحْرِيكِهِ وَ هُمْ خَلْقٌ كَثِيرٌ- لَا يَعْرِفُ عَدَدَهُمْ غَيْرُ اللَّهِ عَزَّ وَ جَلَّ.
Rasool-Allah-saww said to the mountain: ‘I-saww ask you by the virtue of Muhammad-saww and his-saww goodly Progeny-asws – those by the mention of whose names Allah-azwj Lightened the Throne upon the shoulders of eight from His-azwj Angels – after they had not been able to move it, and they were a lot of creatures – none knows their number apart from Allah-azwj Mighty and Majestic.
وَ بِحَقِّ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ- الَّذِينَ بِذِكْرِ أَسْمَائِهِمْ تَابَ اللَّهُ عَلَى آدَمَ، وَ غَفَرَ خَطِيئَتَهُ وَ أَعَادَهُ إِلَى مَرْتَبَتِهِ.
And by the right of Muhammad-saww and his-saww goodly Progeny-asws – those by the mention of whose names, Allah-azwj Turned to Adam-as (with Mercy) and Forgave his-as mistakes and Returned him-as to his (former) rank.
وَ بِحَقِّ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ- الَّذِينَ بِذِكْرِ أَسْمَائِهِمْ وَ سُؤَالِ اللَّهِ بِهِمْ- رُفِعَ إِدْرِيسُ فِي الْجَنَّةِ [مَكاناً] عَلِيًّا، لَمَّا شَهِدْتَ لِمُحَمَّدٍ بِمَا أَوْدَعَكَ اللَّهُ- بِتَصْدِيقِهِ عَلَى هَؤُلَاءِ الْيَهُودِ فِي ذِكْرِ قَسَاوَةِ قُلُوبِهِمْ، وَ تَكْذِيبِهِمْ وَ جَحْدِهِمْ لِقَوْلِ مُحَمَّدٍ رَسُولِ اللَّهِ ص.
And by the right of Muhammad-saww and his-saww goodly Progeny-asws – those by the mention of whose names and asking Allah-azwj by them-asws – Idrees-as was Raised in the Paradise to a lofty place, due to him-as having testified to Muhammad-saww with what Allah-azwj had Entrusted him-as with – by his-as ratification upon these Jews regarding the mention of the hardness of their hearts, and their belying and their rejection of the words of Muhammad‑saww, Rasool-saww of Allah-azwj!’.
فَتَحَرَّكَ الْجَبَلُ وَ تَزَلْزَلَ، وَ فَاضَ مِنْهُ الْمَاءُ وَ نَادَى: يَا مُحَمَّدُ أَشْهَدُ أَنَّكَ رَسُولُ [اللَّهِ] رَبِّ الْعَالَمِينَ، وَ سَيِّدُ الْخَلَائِقِ أَجْمَعِينَ.
The mountain stirred and shook, and the water burst forth from it, and it called out, ‘O Muhammad-saww! I testify that you-saww are a Rasool-saww of the Lord-azwj of the worlds, and chief of the creatures in their entirety.
وَ أَشْهَدُ أَنَّ قُلُوبَ هَؤُلَاءِ الْيَهُودِ كَمَا وَصَفْتَ أَقْسَى مِنَ الْحِجَارَةِ، لَا يَخْرُجُ مِنْهَا خَيْرٌ كَمَا قَدْ يَخْرُجُ مِنَ الْحِجَارَةِ الْمَاءُ سَيْلًا أَوْ تَفْجِيراً.
And I testify that the hearts of these Jews as just as you-saww described, as being harder than the rocks. No good comes out from these just as the water comes our flowing from the rock or a bursting.
وَ أَشْهَدُ أَنَّ هَؤُلَاءِ كَاذِبُونَ عَلَيْكَ فِيمَا بِهِ يَقْرِفُونَكَ مِنَ الْفِرْيَةِ عَلَى رَبِّ الْعَالَمِينَ.
And I testify that they are liars against you regarding what they are accusing you-saww with, from the fabrications against the Lord-azwj of the worlds’’.[22]
أقول: تمامه في باب معجزات النبي ص
Note – I (Majlisi) am saying, ‘The complete of it is in the chapter on the miracles of the Prophet‑saww’.
فَلَمَّا بَهَرَ رَسُولُ اللَّهِ ص هَؤُلَاءِ الْيَهُودَ بِمُعْجِزَتِهِ، وَ قَطَعَ مَعَاذِيرَهُمْ بِوَاضِحِ دَلَالَتِهِ، لَمْ يُمْكِنْهُمْ مُرَاجَعَتُهُ فِي حُجَّتِهِ، وَ لَا إِدْخَالُ التَّلْبِيسِ عَلَيْهِ فِي مُعْجِزَتِهِ فَقَالُوا: يَا مُحَمَّدُ قَدْ آمَنَّا بِأَنَّكَ الرَّسُولُ الْهَادِي الْمَهْدِيُّ، وَ أَنَّ عَلِيّاً أَخَاكَ هُوَ الْوَصِيُّ وَ الْوَلِيُّ.
The Imam-asws (Hassan Al-Askari-asws) said: ‘When Rasool-Allah-saww had dazzled those Jews by his-saww miracles, and cut off their excuses by clear evidence, they were not able to respond regarding his-saww proofs, nor deception regarding his-saww miracles. So, they said, ‘O Muhammad-saww! We have believed that you-saww are the Rasool-saww, the guide, the Guided, and that Ali-asws your-saww brother, he-asws is the successor-asws and the (rightful) guardian’.
وَ كَانُوا إِذَا خَلَوْا بِالْيَهُودِ الْآخَرِينَ يَقُولُونَ [لَهُمْ:] إِنَّ إِظْهَارَنَا لَهُ الْإِيمَانَ بِهِ أَمْكَنُ لَنَا مِنْ مَكْرُوهِهِ، وَ أَعْوَنُ لَنَا عَلَى اصْطِلَامِهِ وَ اصْطِلَامِ أَصْحَابِهِ، لِأَنَّهُمْ عِنْدَ اعْتِقَادِهِمْ أَنَّنَا مَعَهُمْ يَقِفُونَنَا عَلَى أَسْرَارِهِمْ، وَ لَا يَكْتُمُونَنَا شَيْئاً فَنُطْلِعُ عَلَيْهِمْ أَعْدَاءَهُمْ، فَيَقْصِدُونَ أَذَاهُمْ بِمُعَاوَنَتِنَا وَ مُظَاهَرَتِنَا- فِي أَوْقَاتِ اشْتِغَالِهِمْ وَ اضْطِرَابِهِمْ، وَ فِي أَحْوَالِ تَعَذُّرِ الْمُدَافَعَةِ وَ الِامْتِنَاعِ مِنَ الْأَعْدَاءِ عَلَيْهِمْ.
And when they were alone with the other Jews, they were saying to them, ‘Our display to him-saww of the Eman with him-saww enables us (to be safe) from his-saww abhorrences and would assist us upon eradicating him-saww and eradicating his-saww companions, because they believe we are with them, they would let us in upon their secrets, and they would not conceal anything from us. So, we would notify their enemies against them, and they would aim for them when they would be with our aides and our apparent display (of support) – during their pre-occupation and disorder, and during state when it is impossible to defect and prevent from their enemies upon them’.
وَ كَانُوا مَعَ ذَلِكَ يُنْكِرُونَ عَلَى سَائِرِ الْيَهُودِ أَخْبَارَ النَّاسِ عَمَّا كَانُوا يُشَاهِدُونَهُ مِنْ آيَاتِهِ، وَ يُعَايِنُونَهُ مِنْ مُعْجِزَاتِهِ، فَأَظْهَرَ اللَّهُ تَعَالَى مُحَمَّداً رَسُولَهُ ص عَلَى سُوءِ اعْتِقَادِهِمْ، وَ قُبْحِ [أَخْلَاقِهِمْ وَ] دَخَلَاتِهِمْ وَ عَلَى إِنْكَارِهِمْ عَلَى مَنِ اعْتَرَفَ بِمَا شَاهَدَهُ مِنْ آيَاتِ مُحَمَّدٍ وَ وَاضِحِ بَيِّنَاتِهِ، وَ بَاهِرِ مُعْجِزَاتِهِ.
And they were, along with that, denying upon the rest of the Jews informing the people about what they had witnessed from his-saww signs, and had observed from his-saww miracles. Allah‑azwj the Exalted Exposed their evil beliefs to Muhammad-saww, His-azwj Rasool-saww, and their ugly mannerisms and their hidden (intentions), and upon their denial upon acknowledging with what they had witnessed from the Signs of Muhammad-saww and his-saww clear proofs, and his-saww dazzling miracles.
فَقَالَ عَزَّ وَ جَلَّ: يَا مُحَمَّدُ أَ فَتَطْمَعُونَ أَنْتَ وَ أَصْحَابُكَ- مِنْ عَلِيٍّ وَ آلِهِ الطَّيِّبِينَ أَنْ يُؤْمِنُوا لَكُمْ هَؤُلَاءِ الْيَهُودُ الَّذِينَ هُمْ بِحُجَجِ اللَّهِ قَدْ بَهَرْتُمُوهُمْ، وَ بِآيَاتِ اللَّهِ وَ دَلَائِلِهِ الْوَاضِحَةِ قَدْ قَهَرْتُمُوهُمْ، أَنْ يُؤْمِنُوا لَكُمْ، وَ يُصَدِّقُوكُمْ بِقُلُوبِهِمْ، وَ يُبْدُو فِي الْخَلَوَاتِ لِشَيَاطِينِهِمْ شَرِيفَ أَحْوَالِكُمْ.
The Mighty and Majestic Said: O Muhammad-saww! Are you wishing – you-saww and your-saww companions from Ali-asws and his-asws goodly Progeny-asws that they would be believing in you all – these Jews, those whom you-saww have impressed, and by the Signs of Allah-azwj and His-azwj clear proofs you-saww have overcome them – that they would be believing in you-saww, and they would be ratifying you-saww with their hearts, but they (in fact allay with) Satans-la in their privacies then (how) would they be admitting to your-asws nobility?
وَ قَدْ كانَ فَرِيقٌ مِنْهُمْ يَعْنِي مِنْ هَؤُلَاءِ الْيَهُودِ مِنْ بَنِي إِسْرَائِيلَ يَسْمَعُونَ كَلامَ اللَّهِ فِي أَصْلِ جَبَلِ طُورِ سَيْنَاءَ، وَ أَوَامِرِهِ وَ نَوَاهِيهِ ثُمَّ يُحَرِّفُونَهُ عَمَّا سَمِعُوهُ- إِذَا أَدَّوْهُ إِلَى مَنْ وَرَاءَهُمْ مِنْ سَائِرِ بَنِي إِسْرَائِيلَ مِنْ بَعْدِ ما عَقَلُوهُ وَ عَلِمُوا أَنَّهُمْ فِيمَا يَقُولُونَهُ كَاذِبُونَ وَ هُمْ يَعْلَمُونَ أَنَّهُمْ فِي قِيلِهِمْ كَاذِبُونَ.
And there was a party from among them – meaning the Jews from the Children of Israel, hearing the Speech of Allah – at the base of the Mount Toor of Sinai, and its Commandments and its Prohibitions, then they were altering it – from what they had heard it, when they repeated it to the ones (left) behind them from the Children of Israel, from after having understood it, and they were knowing (full well) that with their words, they are lying, while they were knowing – in their hearts that they are lying.
وَ ذَلِكَ أَنَّهُمْ لَمَّا صَارُوا مَعَ مُوسَى إِلَى الْجَبَلِ، فَسَمِعُوا كَلَامَ اللَّهِ، وَ وَقَفُوا عَلَى أَوَامِرِهِ وَ نَوَاهِيهِ، رَجَعُوا فَأَدَّوْهُ إِلَى مَنْ بَعْدَهُمْ فَشَقَّ عَلَيْهِمْ، فَأَمَّا الْمُؤْمِنُونَ مِنْهُمْ فَثَبَتُوا عَلَى إِيمَانِهِمْ- وَ صَدَقُوا فِي نِيَّاتِهِمْ.
And that is, when they came to be with Musa-as at the mountain, so they heard the Speech of Allah-azwj, and they were pausing upon His-azwj Commands and His-azwj Prohibitions, they returned and repeated it to the ones after them. It was grievous upon them. But, as for the Momineen from them, they were steadfast upon their Eman, and they were being truthful in their intentions.
وَ أَمَّا أَسْلَافُ هَؤُلَاءِ الْيَهُودِ الَّذِينَ نَافَقُوا رَسُولَ اللَّهِ ص فِي هَذِهِ الْقَضِيَّةِ- فَإِنَّهُمْ قَالُوا لِبَنِي إِسْرَائِيلَ: إِنَّ اللَّهَ تَعَالَى قَالَ لَنَا هَذَا، وَ أَمَرَنَا بِمَا ذَكَرْنَاهُ لَكُمْ وَ نَهَانَا، وَ اتَّبَعَ ذَلِكَ بِأَنَّكُمْ إِنْ صَعُبَ عَلَيْكُمْ مَا أَمَرْتُكُمْ بِهِ- فَلَا عَلَيْكُمْ أَنْ [لَا تَفْعَلُوهُ- وَ إِنْ صَعُبَ عَلَيْكُمْ مَا عَنْهُ نَهَيْتُكُمْ- فَلَا عَلَيْكُمْ أَنْ] تَرْتَكِبُوهُ وَ تُوَاقِعُوهُ. [هَذَا] وَ هُمْ يَعْلَمُونَ أَنَّهُمْ بِقَوْلِهِمْ هَذَا كَاذِبُونَ.
As for the ancestor of these Jews, those who were hypocritical to Rasool-Allah-saww in these Judgments, they said to the Children of Israel, ‘Surely, Allah-azwj the Exalted Said this to us, and Commanded us and Prohibited us with what we are mentioning to you all, and obey that. If it turns out that it is difficult upon you what you are being Commanded with, so it is not (Obligatory) upon you that you should be doing it; and if it is difficult upon you what we are prohibiting you from, so it is not upon you that you should be leaving it and be indulging in it – this – and they were knowing (full well) that they, by this speech of theirs, were lying.
ثُمَّ أَظْهَرَ اللَّهُ تَعَالَى (عَلَى نِفَاقِهِمُ الْآخَرِ) مَعَ جَهْلِهِمْ. فَقَالَ عَزَّ وَ جَلَّ: وَ إِذا لَقُوا الَّذِينَ آمَنُوا قالُوا آمَنَّا
Then (during the time of Rasool Allah-saww) Allah-azwj the Exalted Manifested the extent of their hypocrisy, along with their ignorance, so the Mighty and Majestic Said: And when they are meeting those who are believing they are saying: ‘We believe!’ –
كَانُوا إِذَا لَقُوا سَلْمَانَ وَ الْمِقْدَادَ وَ أَبَا ذَرٍّ وَ عَمَّاراً قَالُوا آمَنَّا كَإِيمَانِكُمْ، إِيمَاناً بِنُبُوَّةِ مُحَمَّدٍ ص، مَقْرُوناً [بِالْإِيمَانِ] بِإِمَامَةِ أَخِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع، وَ بِأَنَّهُ أَخُوهُ الْهَادِي، وَ وَزِيرُهُ [الْمُوَالِي] وَ خَلِيفَتُهُ عَلَى أُمَّتِهِ وَ مُنْجِزُ عِدَتِهِ، وَ الْوَافِي بِذِمَّتِهِ وَ النَّاهِضُ بِأَعْبَاءِ سِيَاسَتِهِ، وَ قَيِّمُ الْخَلْقِ، وَ الذَّائِدُ لَهُمْ عَنْ سَخَطِ الرَّحْمَنِ- الْمُوجِبُ لَهُمْ- إِنْ أَطَاعُوهُ- رِضَى الرَّحْمَنِ.
It was so that when they (the hypocrites among Muslims) were meeting Salman-as, and Al-Miqdad-as, and Abu Zarr-as, and Ammar-as, they were saying, ‘We believe!’ just like your Emans – Eman in the Prophet-hood of Muhammad-saww paired with the Eman in the Imamate of his‑saww brother Ali-asws Bin Abu Talib-asws, and that he-asws is his-saww brother, the Guide, and his‑saww Vizier – the Master – and his-saww Caliph upon his-saww community, and the fulfiller of his-saww promises, and the fulfiller of his-saww guarantees, and the implementer of his-saww rules, and custodian of the people, and their saviour from the Wrath of the Beneficent Obligated for them – if they were to obey him-asws – (the would achieve) the Pleasure of the Beneficent.
وَ أَنَّ خُلَفَاءَهُ مِنْ بَعْدِهِ هُمُ النُّجُومُ الزَّاهِرَةُ، وَ الْأَقْمَارُ الْمُنِيرَةُ، وَ الشَّمُوسُ الْمُضِيئَةُ الْبَاهِرَةُ، وَ أَنَّ أَوْلِيَاءَهُمْ أَوْلِيَاءُ اللَّهِ، وَ أَنَّ أَعْدَاءَهُمْ أَعْدَاءُ اللَّهِ.
And that his-saww Caliphs from after him-saww, they-asws are the luminous stars, the radiant moons, and the dazzling bright suns, and that their-asws friends are the friends of Allah-azwj, and that their-asws enemies are the enemies of Allah-azwj.
وَ يَقُولُ بَعْضُهُمْ نَشْهَدُ أَنَّ مُحَمَّداً صَاحِبُ الْمُعْجِزَاتِ وَ مُقِيمُ الدَّلَالاتِ الْوَاضِحَاتِ.
And some of them were saying, ‘Muhammad-saww is a performer of miracles, and an establisher of clear evidence(s)’’.[23]
و ساق الحديث كما سيأتي في أبواب معجزات الرسول ص و باب غزوة بدر إلى قَوْلِهِ
And he-asws continued the Hadeeth like what I-asws had come with in the chapters on the miracles of the Rasool-saww and chapter on the battle of Badr up to his-asws words: –
‘فَلَمَّا أَفْضَى بَعْضُ هَؤُلَاءِ الْيَهُودِ إِلَى بَعْضٍ- قَالُوا: أَيَّ شَيْءٍ صَنَعْتُمْ أَخْبَرْتُمُوهُمْ بِمَا فَتَحَ اللَّهُ عَلَيْكُمْ- مِنَ الدَّلَالاتِ عَلَى صِدْقِ نُبُوَّةِ مُحَمَّدٍ ص، وَ إِمَامَةِ أَخِيهِ عَلِيٍّ ع لِيُحَاجُّوكُمْ بِهِ عِنْدَ رَبِّكُمْ بِأَنَّكُمْ كُنْتُمْ قَدْ عَلِمْتُمْ هَذَا وَ شَاهَدْتُمُوهُ- فَلَمْ تُؤْمِنُوا بِهِ وَ لَمْ تُطِيعُوهُ.
When these Jews arrived to the others (hypocrites), they (Jews) said, ‘Which thing did you do? ‘Are you narrating them with what Allah has Disclosed upon you – from the proofs upon the truthfulness of the Prophet-hood of Muhammad-saww and the Imamate of his-saww brother Ali-asws in order for them to argue with you by it in the Presence of your Lord?’ – that you have known this and witnessed it but did not believe in it and did not obey it.
وَ قَدَرُوا بِجَهْلِهِمْ أَنَّهُمْ إِنْ لَمْ يُخْبِرُوهُمْ بِتِلْكَ الْآيَاتِ- لَمْ يَكُنْ لَهُ عَلَيْهِمْ حُجَّةٌ فِي غَيْرِهَا
And they (Jews at the time of Prophet Musa-as) reckoned in their ignorance, that they, if they do not inform them (the generality of the Jews) with those Signs, there would not be an argument for it upon them regarding others.
ثُمَّ قَالَ عَزَّ وَ جَلَّ: أَ فَلا تَعْقِلُونَ أَنَّ [هَذَا] الَّذِي تُخْبِرُونَهُمْ [بِهِ] مِمَّا فَتَحَ اللَّهُ عَلَيْكُمْ- مِنْ دَلَائِلِ نُبُوَّةِ مُحَمَّدٍ ص حُجَّةٌ عَلَيْكُمْ عِنْدَ رَبِّكُمْ!
Then Allah-azwj Mighty and Majestic Said: Are you not understanding? – that this, which you are informing with, is from what Allah has Disclosed upon you, from the proofs of the Prophet-hood of Muhammad-saww, and is an argument against you in the Presence of your Lord?
قَالَ اللَّهُ عَزَّ وَ جَلَّ: أَ وَ لا يَعْلَمُونَ يَعْنِي أَ وَ لَا يَعْلَمُ هَؤُلَاءِ الْقَائِلُونَ لِإِخْوَانِهِمْ: «أَ تُحَدِّثُونَهُمْ بِما فَتَحَ اللَّهُ عَلَيْكُمْ»: أَنَّ اللَّهَ يَعْلَمُ ما يُسِرُّونَ مِنْ عَدَاوَةِ مُحَمَّدٍ ص وَ يُضْمِرُونَهُ مِنْ أَنَّ إِظْهَارَهُمُ الْإِيمَانَ بِهِ- أَمْكَنُ لَهُمْ مِنِ اصْطِلَامِهِ وَ إِبَارَةِ أَصْحَابِهِ وَ ما يُعْلِنُونَ مِنَ الْإِيمَانِ ظَاهِراً لِيُؤْنِسُوهُمْ، وَ يَقِفُوا بِهِ عَلَى أَسْرَارِهِمْ فَيُذِيعُوهَا بِحَضْرَةِ مَنْ يَضُرُّهُمْ.
Then Allah-azwj Mighty and Majestic Said: Or are they not knowing? – meaning, ‘Or are they not knowing, those speakers to their brethren, ‘Are you narrating them with what Allah has Disclosed upon you’, that Allah Knows what they are keeping as secret – from the enmity to Muhammad-saww, and are keeping it in their consciences from their displaying of the Eman in it and the possibility of it being a lesson for his-as companions, and what they are announcing? – from the apparent Eman in order to get their sympathy, and they are refraining with it from their secrets. Thus, they are wasting it in the presence of the one who would harm them.
وَ أَنَّ اللَّهَ لَمَّا عَلِمَ ذَلِكَ دَبَّرَ لِمُحَمَّدٍ تَمَامَ أَمْرِهِ، وَ بُلُوغَ غَايَةِ مَا أَرَادَهُ اللَّهُ بِبَعْثِهِ وَ أَنَّهُ يُتِمُّ أَمْرَهُ، وَ أَنَّ نِفَاقَهُمْ وَ كِيَادَهُمْ لَا يَضُرُّهُ.
And that Allah-azwj, Let Muhammad-saww know that what they were contriving, the complete of his-saww matters, and it reached the peak what Allah-azwj Intended by Sending him-saww, and he-saww completed his-saww matters, and that they hypocrisies and their plots did not harm him‑saww’’.[24]
19- م، تفسير الإمام عليه السلام وَ لَقَدْ آتَيْنا مُوسَى الْكِتابَ وَ قَفَّيْنا مِنْ بَعْدِهِ بِالرُّسُلِ الْآيَةَ
Tafseer of the Imam (Hassan Al-Askari-asws) – The Words of the Mighty and Majestic: And We had Given Musa the Book and We Followed it up from after him, with the Rasools; [2:87] – the Verse.
قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ هُوَ يُخَاطِبُ هَؤُلَاءِ الْيَهُودَ الَّذِينَ أَظْهَرَ مُحَمَّدٌ ص الْمُعْجِزَاتِ لَهُمْ عِنْدَ تِلْكَ الْجِبَالِ وَ يُوَبِّخُهُمْ وَ لَقَدْ آتَيْنا مُوسَى الْكِتابَ التَّوْرَاةَ الْمُشْتَمِلَ عَلَى أَحْكَامِنَا وَ عَلَى ذِكْرِ فَضْلِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ وَ إِمَامَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ خُلَفَائِهِ بَعْدَهُ وَ شَرَفِ أَحْوَالِ الْمُسْلِمِينَ لَهُ وَ سُوءِ أَحْوَالِ الْمُخَالِفِينَ عَلَيْهِ
The Imam-asws said: ‘Allah-azwj Mighty and Majestic Said – and He-azwj was Addressing those Jews to whom Muhammad-saww displayed the miracles to them at that mountain and Rebuked them, And We had Given Musa the Book – The Torah, the inclusive upon Our-azwj Judgments, and upon the mention of the merits of Muhammad-saww and Ali-asws and their-asws goodly Progeny-asws, and Imamate of Ali-asws Bin Abu Talib-asws and his-saww Caliphs after him-asws, and the nobility of the states of the submitters to him-asws, and the evil states of the adversaries against him-asws.
وَ قَفَّيْنا مِنْ بَعْدِهِ بِالرُّسُلِ وَ جَعَلْنَا رَسُولًا فِي أَثَرِ رَسُولٍ وَ آتَيْنا أَعْطَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّناتِ الْآيَاتِ الْوَاضِحَاتِ إِحْيَاءَ الْمَوْتَى وَ إِبْرَاءَ الْأَكْمَهِ وَ الْأَبْرَصِ وَ الْإِنْبَاءَ بِمَا يَأْكُلُونَ وَ بِمَا يَدَّخِرُونَ فِي بُيُوتِهِمْ وَ أَيَّدْناهُ بِرُوحِ الْقُدُسِ وَ هُوَ جَبْرَئِيلُ وَ ذَلِكَ حِينَ رَفَعَهُ مِنْ رَوْزَنَةِ بَيْتِهِ إِلَى السَّمَاءِ وَ أَلْقَى شِبْهَهُ عَلَى مَنْ رَامَ قَتْلَهُ فَقُتِلَ بَدَلًا مِنْهُ وَ قِيلَ هُوَ الْمَسِيحُ.
And We Followed it up from after him, with the Rasools – We-azwj Made a Rasool-as in the footsteps of a Rasool-as, and We Gave Isa Ibn Maryam, clear proofs – the clear Signs – e.g., reviving the dead, and curing the blindness and the leprosy, and the informing with that they had eaten and what they were hoarding in their houses, and Supported him with the Holy Spirit – and he-as is Jibraeel-as, and that is where he-as raised him-as from the window of his-as house, to the sky, and cast his-as resemblance upon the one who desired his-as killing, in replacement from him-as; and it was said, ‘He is the Messiah!’’[25]
20- م، تفسير الإمام عليه السلام قَوْلُهُ عَزَّ وَ جَلَ وَ قالُوا قُلُوبُنا غُلْفٌ بَلْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَقَلِيلًا ما يُؤْمِنُونَ
Tafseer of the Imam (Hassan Al-Askari-asws) – The Words of the Mighty and Majestic: And they are saying: Our hearts are covered. But Allah Cursed them due to their Kufr; so little it is what they are believing [2:88].
قَالَ الْإِمَامُ ع قَالَ اللَّهُ تَعَالَى وَ قالُوا يَعْنِي الْيَهُودَ الَّذِينَ أَرَاهُمْ رَسُولُ اللَّهِ ص الْمُعْجِزَاتِ الْمَذْكُورَاتِ عِنْدَ قَوْلِهِ فَهِيَ كَالْحِجارَةِ الْآيَةَ
The Imam-asws said: ‘Allah-azwj Mighty and Majestic Said: And they are saying – meaning these Jews, those to whom Rasool-Allah-saww showed the afore-mentioned miracles – at His-azwj Words so these were like rocks [2:74] – the Verse.
قُلُوبُنَا غُلُفٌ أَوْعِيَةٌ لِلْخَيْرِ وَ الْعُلُومِ قَدْ أَحَاطَتْ بِهَا وَ اشْتَمَلَتْ عَلَيْهَا ثُمَّ هِيَ مَعَ ذَلِكَ لَا تَعْرِفُ لَكَ يَا مُحَمَّدُ فَضْلًا مَذْكُوراً فِي شَيْءٍ مِنْ كُتُبِ اللَّهِ وَ لَا عَلَى لِسَانِ أَحَدٍ مِنْ أَنْبِيَاءِ اللَّهِ
Our hearts are covered – containers of the goodness and the knowledge having encompassed by these and inclusive over it. Then along with that, they are not recognising for you-saww, O Muhammad-saww, merits regarding something from the Books of Allah-azwj, nor upon the tongue of anyone from the Prophets-as of Allah-azwj.
فَقَالَ اللَّهُ رَدّاً عَلَيْهِمْ بَلْ لَيْسَ كَمَا يَقُولُونَ أَوْعِيَةٌ لِلْعُلُومِ وَ لَكِنْ قَدْ لَعَنَهُمُ اللَّهُ أَبْعَدَهُمُ اللَّهُ مِنَ الْخَيْرِ فَقَلِيلًا ما يُؤْمِنُونَ قَلِيلٌ إِيمَانُهُمْ يُؤْمِنُونَ بِبَعْضِ مَا أَنْزَلَ اللَّهُ وَ يَكْفُرُونَ بِبَعْضٍ فَإِذَا كَذَّبُوا مُحَمَّداً فِي سَائِرِ مَا يَقُولُ فَقَدْ صَارَ مَا كَذَّبُوا بِهِ أَكْثَرَ وَ مَا صَدَّقُوا بِهِ أَقَلَّ
Allah-azwj the Exalted Said in response to them: But – it isn’t as they are saying, ‘containers of knowledge’, but Allah (has) Cursed them – distancing them from the goodness, so little it is what they are believing – little is their Eman, believing in part of what Allah-azwj the Exalted Revealed and disbelieving in part. When they are belying Muhammad-saww in the rest of what he-saww is saying, so what they are belying has come to be more, and what they are ratifying with, (has come to be) little.
وَ إِذَا قُرِئَ غُلُفٌ فَإِنَّهُمْ قَالُوا قُلُوبُنا غُلْفٌ فِي غِطَاءٍ فَلَا نَفْهَمُ كَلَامَكَ وَ حَدِيثَكَ كَمَا قَالَ اللَّهُ تَعَالَى وَ قالُوا قُلُوبُنا فِي أَكِنَّةٍ مِمَّا تَدْعُونا إِلَيْهِ وَ فِي آذانِنا وَقْرٌ وَ مِنْ بَيْنِنا وَ بَيْنِكَ حِجابٌ وَ كِلَا الْقِرَاءَتَيْنِ حَقٌّ وَ قَدْ قَالُوا بِهَذَا وَ بِهَذَا جَمِيعاً
And when you read (our hearts are) covered, so they are saying – our hearts are covered – in a lid. Therefore your-saww speech and your-saww Ahadeeth will not benefit them, approximate to what Allah-azwj the Exalted Said: And they are saying, ‘Our hearts are in a covering from what you are inviting us to, and in our ears is a deafness, and from between us and you is a veil [41:5]. And both these recitations are true, and they had said with this, and this, both together.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص مَعَاشِرَ الْيَهُودِ أَ تُعَانِدُونَ رَسُولَ رَبِّ الْعَالَمِينَ وَ تَأْبَوْنَ الِاعْتِرَافَ بِأَنَّكُمْ كُنْتُمْ بِذُنُوبِكُمْ مِنَ الْجَاهِلِينَ إِنَّ اللَّهَ لَا يُعَذِّبُ بِهَا أَحَداً وَ لَا يُزِيلُ عَنْ فَاعِلِ هَذَا عَذَابَهُ أَبَداً إِنَّ آدَمَ ع لَمْ يَقْتَرِحْ عَلَى رَبِّهِ الْمَغْفِرَةَ لِذَنْبِهِ إِلَّا بِالتَّوْبَةِ فَكَيْفَ تَقْتَرِحُونَهَا أَنْتُمْ مَعَ عِنَادِكُمْ.
Rasool-Allah-saww said to the Jews: ‘Community of Jews! You are being inimical to a Rasool-saww of Allah-azwj and are refusing to acknowledge that you have been belying, and you aren’t from the ignorant one with that Allah-azwj will not Punish anyone with it, nor decline this punishment from a doer ever, that Adam-as did not suggest the Forgiveness to his-as Lord-azwj except with the repentance. Then how come you are suggesting with your obstinacy?’’[26]
21- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: الْإِيمَانُ أَفْضَلُ مِنَ الْإِسْلَامِ بِدَرَجَةٍ وَ التَّقْوَى أَفْضَلُ مِنَ الْإِيمَانِ بِدَرَجَةٍ وَ الْيَقِينُ أَفْضَلُ مِنَ التَّقْوَى بِدَرَجَةٍ وَ لَمْ يَقْسِمْ بَيْنَ بَنِي آدَمَ شَيْئاً أَقَلَّ مِنَ الْيَقِينِ.
(The book) ‘Qurb Al Isnad’ – Ibn Isa, from Al Bazanty,
‘From Al-Reza-asws having said: ‘The Eman is superior to Al-Islam by a rank, and the piety is superior to the Eman by a rank, and the certainty is superior to the piety by a rank, and there is nothing which has been apportions between the children of Adam-as any scarcer than the certainty’’.[27]
22- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي مُحَمَّدُ بْنُ الْحُسَيْنِ الْمُقْرِي عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْعَبَّاسِ الْأَحْوَصُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مِنَ الْيَقِينِ أَنْ لَا تُرْضُوا النَّاسَ بِسَخَطِ اللَّهِ وَ لَا تَلُومُوهُمْ عَلَى مَا لَمْ يُؤْتِكُمُ اللَّهُ مِنْ فَضْلِهِ فَإِنَّ الرِّزْقَ لَا يَسُوقُهُ حِرْصُ حَرِيصٍ وَ لَا يَرُدُّهُ كُرْهُ كَارِهٍ وَ لَوْ أَنَّ أَحَدَكُمْ فَرَّ مِنْ رِزْقِهِ كَمَا يَفِرُّ مِنَ الْمَوْتِ لَأَدْرَكَهُ كَمَا يُدْرِكُهُ الْمَوْتُ.
(The books) ‘Al Majaalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi – Muhammad Bin Al-Husayn Al Muqry, from Ali Bin Muhammad, from Abu Al Abbas Al Ahwas, from Muhammad Bin Al-Husayn Bin Isa, from Sama’at,
‘From Abu Abdullah-asws having said: ‘From the certainty is that you do not please the people by Annoying Allah-azwj, not blame them upon what Allah-azwj has not Given you from His-azwj Grace, for the sustenance cannot be ushered by the greed of a greedy one, nor can it be repelled by the abhorrence of an abhorring one, and even if one of you were to flee form his sustenance like what one flees from the death, it will come across you just as the death comes across you’’.[28]
23- يد، التوحيد الْقَطَّانُ عَنِ ابْنِ زَكَرِيَّا عَنِ ابْنِ حَبِيبٍ عَنْ عَلِيِّ بْنِ زِيَادٍ عَنْ مَرْوَانَ بْنِ مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنْ أَبِي حَيَّانَ التَّيْمِيِّ عَنْ أَبِيهِ وَ كَانَ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع يَوْمَ صِفِّينَ وَ فِيمَا بَعْدَ ذَلِكَ قَالَ: بَيْنَمَا عَلِيُّ بْنُ أَبِي طَالِبٍ ع يُعَبِّئُ الْكَتَائِبَ يَوْمَ صِفِّينَ وَ مُعَاوِيَةُ مُسْتَقْبِلُهُ عَلَى فَرَسٍ لَهُ يَتَأَكَّلُ تَحْتَهُ تَأَكُّلًا وَ عَلِيٌّ ع عَلَى فَرَسِ رَسُولِ اللَّهِ ص الْمُرْتَجِزِ وَ بِيَدِهِ حَرْبَةُ رَسُولِ اللَّهِ ص وَ هُوَ مُتَقَلِّدٌ سَيْفَهُ ذَا الْفَقَارِ
(The book) ‘Al Tawheed’ – Al Qattan, from Ibn Zakariya, from Ibn Habeeb, from Ali Bin Ziyad, from Marwan Bin Muawiya, from Al Amsh, from Abu Hayyan Al Taymi, from his father,
‘And he was with Ali-asws Bin Abu Talib-asws on the day of (battle of) Siffeen, and in what was after that. He said, ‘While Ali-asws Bin Abu Talib-asws was mobilising the battalions on the day of (battle of) Siffeen, and Muawiya was facing him upon a horse of his, fidgeting under him, and Ali-asws was upon a horse of Rasool-Allah-saww (called) ‘Al-Murtajis’, and in his-asws hand was a bayonet of Rasool-Allah-saww, and he-asws was collared with his-asws sword (called) Zulfiqar.
فَقَالَ رَجُلٌ مِنْ أَصْحَابِهِ احْتَرِسْ يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنَّا نَخْشَى أَنْ يَغْتَالَكَ هَذَا الْمَلْعُونُ
A man from his-asws companions said, ‘Watch out, O Amir Al-Momineen-asws, for we are fearing that this accursed one might assassinate you-asws!’
فَقَالَ ع لَئِنْ قُلْتَ ذَاكَ إِنَّهُ غَيْرُ مَأْمُونٍ عَلَى دِينِهِ وَ إِنَّهُ لَأَشْقَى الْقَاسِطِينَ وَ أَلْعَنُ الْخَارِجِينَ عَلَى الْأَئِمَّةِ الْمُهْتَدِينَ
He-asws said: ‘If you are saying that he isn’t trusted upon his religion, and he is the most wretched of the deviants, and curse the ones coming out against the guiding Imams-asws.
وَ لَكِنْ كَفَى بِالْأَجَلِ حَارِساً لَيْسَ أَحَدٌ مِنَ النَّاسِ إِلَّا وَ مَعَهُ مَلَائِكَةٌ حَفَظَةٌ يَحْفَظُونَهُ مِنْ أَنْ يَتَرَدَّى فِي بِئْرٍ أَوْ يَقَعَ عَلَيْهِ حَائِطٌ أَوْ يُصِيبَهُ سُوءٌ فَإِذَا حَانَ أَجَلُهُ خَلَّوْا بَيْنَهُ وَ بَيْنَ مَا يُصِيبُهُ
But suffice with the death as a guard. There isn’t anyone from the people except and with him are protecting Angels protecting him from falling into a well, or a wall from falling upon him, and an evil hitting him. When it is time of his death, they vacate between him and what is to hit him.
وَ كَذَلِكَ أَنَا إِذَا حَانَ أَجَلِي انْبَعَثَ أَشْقَاهَا فَخَضَّبَ هَذِهِ مِنْ هَذَا وَ أَشَارَ إِلَى لِحْيَتِهِ وَ رَأْسِهِ عَهْداً مَعْهُوداً وَ وَعْداً غَيْرَ مَكْذُوبٍ.
And I-asws am like that. When it is time for my-asws death, the most wretched of them would be sent, so he will dye this from this’ – and he-asws indicated to his-asws beard and his-asws head – ‘being a covenanted covenant and a promise not to be belied!’’[29]
24- لي، الأمالي للصدوق مُحَمَّدُ بْنُ أَحْمَدَ الْأَسَدِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْحَسَنِ الْعَامِرِيِّ عَنْ إِبْرَاهِيمَ بْنِ عِيسَى السَّدُوسِيِّ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أُمِّهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ عَنْ أَبِيهَا ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ صَلَاحَ أَوَّلِ هَذِهِ الْأُمَّةِ بِالزُّهْدِ وَ الْيَقِينِ وَ هَلَاكَ آخِرِهَا بِالشُّحِّ وَ الْأَمَلِ.
(The book) ‘Al Amali’ of Al Sadouq – Muhammad Bin Ahmad Al Asady, from Ahmad Bin Muhammad Bin Al-Hassan Al Aamiry, from Ibrahim Bin Isa Al Sadousy, from Suleyman Bin Amro, from Abdullah Bin Al-Hassan,
‘From his mother-as Fatima Bint Al-Husayn-as, from her-as father-asws having said: ‘Rasool-Allah‑saww said: ‘The righteousness of the first ones of this community was due to the ascetism and the certainty, and the destruction of its last ones will be due to the selfishness and the (long) hopes’’.[30]
25- لي، الأمالي للصدوق قَالَ رَسُولُ اللَّهِ ص خَيْرُ مَا أُلْقِيَ فِي الْقَلْبِ الْيَقِينُ.
(The book) ‘Al Amaali’ of Al Sadouq,
‘Rasool-Allah-saww said: ‘The best of what can be cast into the heart is certainty’’.[31]
26- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمْ يُقْسَمْ بَيْنَ الْعِبَادِ أَقَلُّ مِنْ خَمْسٍ الْيَقِينِ وَ الْقُنُوعِ وَ الصَّبْرِ وَ الشُّكْرِ وَ الَّذِي يَكْمُلُ بِهِ هَذَا كُلُّهُ الْعَقْلُ.
(The book) ‘Al Khisaal’ of Ibn Al Waleed – from Al Saffar, from Muhammad Bin Isa, from Usman Bin Isa, from Ibn Muskam,
‘From Abu Abdullah-asws having said: ‘Nothing scarcer has been Apportioned between the servants than five – the certainty, and the contentment, and the patience, and the thankfulness, and that which all of this are completed with, the intellect’’.[32]
27- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ إِلَى النَّبِيِّ ص قَالَ: قُلْتُ لِ جَبْرَئِيلَ مَا تَفْسِيرُ الْيَقِينِ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from his father,
‘Raising it to the Prophet-saww having said: ‘Jibraeel-as said to me-saww: ‘What is the interpretation of certainty?’
قَالَ الْمُؤْمِنُ يَعْمَلُ لِلَّهِ كَأَنَّهُ يَرَاهُ فَإِنْ لَمْ يَكُنْ يَرَى اللَّهَ فَإِنَّ اللَّهَ يَرَاهُ وَ أَنْ يَعْلَمَ يَقِيناً أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ وَ أَنَّ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ الْخَبَرَ.
He-saww said: ‘The Momin works for Allah-azwj as if he can see Him-azwj. If he does not happen to see Allah-azwj, then Allah-azwj Sees him, and he knows with certainty that whatever has hit him was not going to miss him, and that whatever has missed him was not going to hit him’ – the Hadeeth’’.[33]
28- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لِحُمْرَانَ بْنِ أَعْيَنَ يَا حُمْرَانُ انْظُرْ إِلَى مَنْ هُوَ دُونَكَ وَ لَا تَنْظُرْ إِلَى مَنْ هُوَ فَوْقَكَ فِي الْمَقْدُرَةِ فَإِنَّ ذَلِكَ أَقْنَعُ لَكَ بِمَا قُسِمَ لَكَ وَ أَحْرَى أَنْ تَسْتَوْجِبَ الزِّيَادَةَ مِنْ رَبِّكَ
(The book) ‘Al Ilal Al Sharaie – Ibn Al Mutawakkil, from Al HImeyri, from Muhammad Bin Ali, from Ibn Mahboub, from Hisham Bin Salim who said,
‘I heard Abu Abdullah-asws saying to Humran Bin Ayn: ‘O Humran! Look the one who is below you and do not look at the one who is above you in the worth, for that would be of more contentment for you with what has been Apportioned for you (by Allah-azwj), and worthier of the increase from your Lord-azwj.
وَ اعْلَمْ أَنَّ الْعَمَلَ الدَّائِمَ الْقَلِيلَ عَلَى الْيَقِينِ أَفْضَلُ عِنْدَ اللَّهِ مِنَ الْعَمَلِ الْكَثِيرِ عَلَى غَيْرِ يَقِينٍ
And know that the constant few deeds (performed) upon the certainty are superior in the Presence of Allah-azwj than a lot of deeds (performed) without conviction!
وَ اعْلَمْ أَنَّهُ لَا وَرَعَ أَنْفَعُ مِنْ تَجَنُّبِ مَحَارِمِ اللَّهِ وَ الْكَفِّ عَنْ أَذَى الْمُؤْمِنِينَ وَ اغْتِيَابِهِمْ وَ لَا عَيْشَ أَهْنَأُ مِنْ حُسْنِ الْخُلُقِ وَ لَا مَالَ أَنْفَعُ مِنَ الْقُنُوعِ بِالْيَسِيرِ الْمُجْزِي وَ لَا جَهْلَ أَضَرُّ مِنَ الْعُجْبِ.
And know that there is devoutness more beneficial than shunning the Prohibitions of Allah‑azwj, and the restraint from harming the Momineen and backbiting them, nor any life more welcoming than good manners, nor any wealth more beneficial than the contentment with the little, the sufficient, nor any ignorance more harmful than the self-admiration’’.[34]
29- سن، المحاسن أَبِي عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اسْتَقْبَلَ رَسُولُ اللَّهِ ص حَارِثَةَ بْنَ مَالِكِ بْنِ النُّعْمَانِ فَقَالَ لَهُ كَيْفَ أَنْتَ يَا حَارِثَةُ
(The book) ‘Al Mahasin’ – My father, from Ibn Sinan, from Ibn Muskan, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww welcomed Haris Bin Malik Bin Al-Numan. He-saww said to him: ‘How are you, O Haris?’
فَقَالَ يَا رَسُولَ اللَّهِ ص أَصْبَحْتُ مُؤْمِناً حَقّاً
He said, ‘O Rasool-Allah-saww said: ‘I have woken up in the morning as a true Momin!’
فَقَالَ لَهُ رَسُولُ اللَّهِ ص يَا حَارِثَةُ لِكُلِّ شَيْءٍ حَقِيقَةٌ فَمَا حَقِيقَةُ يَقِينِكَ
Rasool-Allah-saww said to him: ‘O Haris! For everything there is a reality, so what is the reality of your certainty?’
قَالَ يَا رَسُولَ اللَّهِ عَزَفَتْ نَفْسِي عَنِ الدُّنْيَا وَ أَسْهَرَتْ لَيْلِي وَ أَظْمَأَتْ هَوَاجِرِي وَ كَأَنِّي أَنْظُرُ إِلَى عَرْشِ رَبِّي وَ قَدْ وُضِعَ لِلْحِسَابِ وَ كَأَنِّي أَنْظُرُ إِلَى أَهْلِ الْجَنَّةِ يَتَزَاوَرُونَ وَ كَأَنِّي أَسْمَعُ عُوَاءَ أَهْلِ النَّارِ فِي النَّارِ
He said, ‘O Rasool-Allah-saww! I have withdrawn myself from the world, and I stay awake my nights, and my throat is thirsty, and it is as if I am looking at the Throne of my Lord-azwj, and it (Scale) has been placed for the Reckoning; and it is as if I am looking at the people of Paradise visiting each other; and it is as if I can hear the howling of people of the Fire in the Fire!’
فَقَالَ رَسُولُ اللَّهِ ص عَبْدٌ نَوَّرَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ فَاثْبُتْ
Rasool-Allah-saww said: ‘A servant Allah-azwj has Irradiated his heart for the Eman, so be steadfast!’
فَقَالَ يَا رَسُولَ اللَّهِ ادْعُ اللَّهَ لِي أَنْ يَرْزُقَنِي الشَّهَادَةَ
He said, ‘O Rasool-Allah-saww! Supplicate to Allah-azwj for me to Grace me the martyrdom’.
فَقَالَ اللَّهُمَّ ارْزُقْ حَارِثَةَ الشَّهَادَةَ
He-saww said: ‘O Allah-azwj! Grace Haris the martyrdom!’
فَلَمْ يَلْبَثْ إِلَّا أَيَّاماً حَتَّى بَعَثَ رَسُولُ اللَّهِ ص سَرِيَّةً فَبَعَثَهُ فِيهَا فَقَاتَلَ فَقَتَلَ سَبْعَةً أَوْ ثَمَانِيَةً ثُمَّ قُتِلَ.
It was not long except (some) days until Rasool-Allah-azwj sent a squadron, so he-saww sent him in it. He fought. He killed seven or eight, then was killed’’.[35]
30- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ أَبِي مُحَمَّدٍ الْوَابِشِيِّ وَ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ رَسُولَ اللَّهِ ص صَلَّى بِالنَّاسِ الصُّبْحَ فَنَظَرَ إِلَى شَابٍّ مِنَ الْأَنْصَارِ وَ هُوَ فِي الْمَسْجِدِ يَخْفِقُ وَ يَهْوِي رَأْسُهُ مُصْفَرٌّ لَوْنُهُ نَحِيفٌ جِسْمُهُ وَ غَارَتْ عَيْنَاهُ فِي رَأْسِهِ
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Abu Muhammad Al Wabishy, and Ibrahim Bin Mihzam, from Is’haq Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww pray the morning Salat with the people. He-saww looked at a youth from the Helpers and he was in the Masjid, trembling and lowering his head. His colour was pale, his body was thing, and his eyes had sunk into his head.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص كَيْفَ أَصْبَحْتَ يَا فُلَانُ
Rasool-Allah-saww said to him: ‘How have you become, O so and so?’
فَقَالَ أَصْبَحْتُ يَا رَسُولَ اللَّهِ ص مُوقِناً
He said, ‘O Rasool-Allah-saww! I have become certain’’.
فَقَالَ فَعَجِبَ رَسُولُ اللَّهِ ص مِنْ قَوْلِهِ وَ قَالَ لَهُ إِنْ لِكُلِّ شَيْءٍ حَقِيقَةً فَمَا حَقِيقَةُ يَقِينِكَ
He-asws said: ‘Rasool-Allah-saww was surprised from his words, and said to him: ‘For every thing there is a reality, so what is the reality of your certainty?’
قَالَ إِنَّ يَقِينِي يَا رَسُولَ اللَّهِ هُوَ أَحْزَنَنِي وَ أَسْهَرَ لَيْلِي وَ أَظْمَأَ هَوَاجِرِي فَعَزَفَتْ نَفْسِي عَنِ الدُّنْيَا وَ مَا فِيهَا حَتَّى كَأَنِّي أَنْظُرُ إِلَى عَرْشِ رَبِّي وَ قَدْ نُصِبَ لِلْحِسَابِ وَ حُشِرَ الْخَلَائِقُ لِذَلِكَ وَ أَنَا فِيهِمْ
He said, ‘O Rasool-Allah-saww! My certainty, it has aggrieved me, and I stay awake my nights, and my throat is thirsty. I have withdrawn myself from the world and whatever is in it to the extent that it is as if I am looking at the Throne of my Lord-azwj, and it (scale) has been set up for the Reckoning, and the people have been Resurrected for that and I am among them.
وَ كَأَنِّي أَنْظُرُ إِلَى أَهْلِ الْجَنَّةِ يَتَنَعَّمُونَ فِيهَا وَ يَتَعَارَفُونَ عَلَى الْأَرَائِكِ مُتَّكِئِينَ وَ كَأَنِّي أَنْظُرُ إِلَى أَهْلِ النَّارِ فِيهَا مُعَذَّبُونَ يَصْطَرِخُونَ وَ كَأَنِّي أَسْمَعُ الْآنَ زَفِيرَ النَّارِ يَعْزِفُونَ فِي مَسَامِعِي
And it is as if I am looking at the people of Paradise enjoying in it and introducing each other upon the reclining on couches; and it is as if I am looking at people of the Fire being Punished in it, shrieking; and it is as if I am now hearing the exhalation of the Fire playing in my ears!’’
قَالَ فَقَالَ رَسُولُ اللَّهِ ص لِأَصْحَابِهِ هَذَا عَبْدٌ نَوَّرَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ ثُمَّ قَالَ الْزَمْ مَا أَنْتَ عَلَيْهِ
He-asws said: ‘Rasool-Allah-saww said to his-saww companions: ‘This is a servant Allah-azwj has Irradiated his heart for the Eman’. Then he-saww said: ‘Stick to what you are upon!’’
قَالَ فَقَالَ لَهُ الشَّابُّ يَا رَسُولَ اللَّهِ ادْعُ اللَّهَ لِي أَنْ أُرْزَقَ الشَّهَادَةَ مَعَكَ
He-asws said: ‘The youth said to him-saww, ‘O Rasool-Allah-saww! Supplicate to Allah-azwj for me that I be Graced with the martyrdom with you-saww’.
فَدَعَا لَهُ رَسُولُ اللَّهِ ص بِذَلِكَ فَلَمْ يَلْبَثْ أَنْ خَرَجَ فِي بَعْضِ غَزَوَاتِ النَّبِيِّ ص فَاسْتُشْهِدَ بَعْدَ تِسْعَةِ نَفَرٍ وَ كَانَ هُوَ الْعَاشِرَ.
Rasool-Allah-saww supplicated for him with that. It was not long before he went out in one of the military expeditions of the Prophet-saww. He was martyred after nine persons, and he was the tenth’’.[36]
31- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ قَالَ الْمُعَايَنَةُ.
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: ‘If you had the knowledge of certainty [102:5], he-asws said: ‘The witnessing (with the eyes)’’.[37]
32- سن، المحاسن أَبِي عَمَّنْ ذَكَرَهُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص كَفَى بِالْيَقِينِ غِنًى وَ بِالْعِبَادَةِ شُغُلًا.
(The book) ‘Al Mahasin’ – My father, from the one who mentioned it, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Suffice with the certainty as riches, and with the worship as an occupation’’.[38]
33- سن، المحاسن أَبِي رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي خُطْبَةٍ لَهُ أَيُّهَا النَّاسُ سَلُوا اللَّهَ الْيَقِينَ وَ ارْغَبُوا إِلَيْهِ فِي الْعَافِيَةِ فَإِنَّ أَجَلَّ النِّعْمَةِ الْعَافِيَةُ وَ خَيْرَ مَا دَامَ فِي الْقَلْبِ الْيَقِينُ وَ الْمَغْبُونَ مَنْ غُبِنَ دِينَهُ وَ الْمَغْبُوطَ مَنْ غُبِطَ يَقِينَهُ
(The book) ‘Al Mahasin’ – Abu Raife said,
‘Amir Al-Momineen-asws said in a sermon of his-asws: ‘O you people! Ask Allah-azwj for the certainty and be desirous to it in the well-being, for the most majestic of bounties is the well-being and the best of what can be constant in the heart is the certainty, and the embezzled is the one embezzled of his religion, and the enviable is the one envied of his certainty’.
قَالَ وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ يُطِيلُ الْقُعُودَ بَعْدَ الْمَغْرِبِ يَسْأَلُ اللَّهَ الْيَقِينَ.
He (the narrator) said, ‘And Ali-asws Bin Al-Husayn-asws used to prolong the sitting after Al-Maghrib (Salat) asking Allah-azwj for the certainty’’.[39]
محص، التمحيص عَنْ أَمِيرِ الْمُؤْمِنِينَ ع مِثْلَهُ إِلَى قَوْلِهِ وَ الْمَغْبُوطَ مَنْ حَسُنَ يَقِينُهُ.
(The book) ‘Al Tamhees’ –
‘From Amir Al-Momineen-asws – similar to it up to his-asws words: ‘One whose certainty is good’’.[40]
34- سن، المحاسن مُحَمَّدُ بْنُ عَبْدِ الْحَمِيدِ عَنْ صَفْوَانَ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ قَوْلِ اللَّهِ لِإِبْرَاهِيمَ أَ وَ لَمْ تُؤْمِنْ قالَ بَلى وَ لكِنْ لِيَطْمَئِنَّ قَلْبِي أَ كَانَ فِي قَلْبِهِ شَكٌّ
(The book) ‘Al Mahasin’ – Muhammad Bin Abdul Hameed, from Safwan who said,
‘I asked Abu Al-Hassan Al-Reza-asws about Words of Allah-azwj to Ibrahim-as: “Or do you not believe?” He Said: Yes (I do), but to reassure my heart’. [2:260], ‘Was there doubt in his-as heart?’
قَالَ لَا كَانَ عَلَى يَقِينٍ وَ لَكِنَّهُ أَرَادَ مِنَ اللَّهِ الزِّيَادَةَ فِي يَقِينِهِ.
He-asws said: ‘No! He-as was upon certainty, but he-as wanted from Allah-azwj the increase in his‑as certainty’’.[41]
35- سن، المحاسن ابْنُ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ الَّذِينَ يُؤْتُونَ ما آتَوْا وَ قُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلى رَبِّهِمْ راجِعُونَ قَالَ يَعْمَلُونَ مَا عَمِلُوا مِنْ عَمَلٍ وَ هُمْ يَعْلَمُونَ أَنَّهُمْ يُثَابُونَ عَلَيْهِ.
(The book) ‘Al Mahasin’ – Ibn Fazzal, from Abu Jameela, from Muhammad Al Halby,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: ‘And those are giving what they are giving, and their hearts are fearful that they would be returning to their Lord [23:60]. He‑asws said: ‘They are working what they are working from the work, and they are knowing they will be Rewarded upon it’’.[42]
وَ رَوَى عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَعْمَلُونَ وَ يَعْلَمُونَ أَنَّهُمْ سَيُثَابُونَ عَلَيْهِ.
And it is reported by Usman Bin Isa, from Sama’at, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘They are working and are knowing they will be Rewarded upon it’’.[43]
36- سن، المحاسن أَبِي عَنْ فَضَالَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى أَعْرَابِيٌّ رَسُولَ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ بَايِعْنِي عَلَى الْإِسْلَامِ
(The book) ‘Al Mahasin’ – My father, from Fazala, from Dawood Bin Farqad,
‘From Abu Abdullah-asws having said: ‘A Bedouin came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww! Take my allegiance upon Al-Islam’.
فَقَالَ عَلَى أَنْ تَقْتُلَ أَبَاكَ
He-saww said: ‘Upon (the condition) that you will kill your father!’
فَكَفَّ الْأَعْرَابِيُّ يَدَهُ وَ أَقْبَلَ رَسُولُ اللَّهِ ص عَلَى الْقَوْمِ يُحَدِّثُهُمْ فَقَالَ الْأَعْرَابِيُّ يَا رَسُولَ اللَّهِ بَايِعْنِي عَلَى الْإِسْلَامِ
The Bedouin restrained his hand, and Rasool-Allah-saww turned towards the people, narrating to them. The Bedouin said, ‘O Rasool-Allah-saww! Take my allegiance upon Al-Islam’.
فَقَالَ عَلَى أَنْ تَقْتُلَ أَبَاكَ
He-saww said: ‘Upon (the condition) that you will kill your father!’
قَالَ نَعَمْ فَبَايَعَهُ رَسُولُ اللَّهِ ثُمَّ قَالَ رَسُولُ اللَّهِ الْآنَ لَمْ تَتَّخِذْ مِنْ دُونِ اللَّهِ وَ لَا رَسُولِهِ وَ لَا الْمُؤْمِنِينَ وَلِيجَةً إِنِّي لَا آمُرُكَ بِعُقُوقِ الْوَالِدَيْنِ وَ لَكِنْ صاحِبْهُما فِي الدُّنْيا مَعْرُوفاً.
He said, ‘Yes’. Rasool-Allah-saww took his allegiance. Then Rasool-Allah-saww said: ‘Now you will neither take any confidant from besides Allah-azwj, not His-azwj Rasool-saww, nor the Momineen! I-saww am not instructing you with being disloyal to the parents but be their companion in the world with the kindness’’.[44]
37- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ أُنَاساً أَتَوْا رَسُولَ اللَّهِ ص بَعْدَ مَا أَسْلَمُوا فَقَالُوا يَا رَسُولَ اللَّهِ أَ يُؤْخَذُ الرَّجُلُ مِنَّا بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ بَعْدَ إِسْلَامِهِ
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Jameel Bin Salih, from Abu Ubeyda Al Haza’a,
‘From Abu Ja’far-asws having said: ‘Some people came to Rasool-Allah-saww after having become Muslims. They said, ‘O Rasool-Allah-saww! Will the man from us be seized with what he had done during the pre-Islamic period, after his (professing) Islam?’
فَقَالَ مَنْ حَسُنَ إِسْلَامُهُ وَ صَحَّ يَقِينُ إِيمَانِهِ لَمْ يَأْخُذْهُ اللَّهُ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ وَ مَنْ سَخُفَ إِسْلَامُهُ وَ لَمْ يَصِحَّ يَقِينُ إِيمَانِهِ أَخَذَهُ اللَّهُ بِالْأَوَّلِ وَ الْآخِرِ.
He-saww said: ‘One who Islam is good and the certainty of his Eman was correct, Allah-azwj will not Seize him for what he had done during the pre-Islamic period, and the one whose Islam was non-serious and the certainty of his Eman was not correct, Allah-azwj will Seize him with the former and the latter’’.[45]
38- سن، المحاسن ابْنُ يَزِيدَ وَ عَبْدُ الرَّحْمَنِ بْنُ حَمَّادٍ مَعاً عَنِ الْعَبْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْإِيمَانُ فِي الْقَلْبِ وَ الْيَقِينُ خَطَرَاتٌ.
(The book) ‘Al Mahasin’ – Ibn Yazeed and Abdul Rahman Bin Hammad, both together from Al-Abdy, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘The Eman is in the heart, and the certainty are thoughts’’.[46]
39- سن، المحاسن أَبِي عَنِ ابْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ عَلِيٌّ ع اعْلَمُوا أَنَّهُ لَا يَصْغَرُ مَا ضَرَّ يَوْمَ الْقِيَامَةِ وَ لَا يَصْغَرُ مَا يَنْفَعُ يَوْمَ الْقِيَامَةِ فَكُونُوا فِيمَا أَخْبَرَكُمُ اللَّهُ كَمَنْ عَايَنَ.
(The book) ‘Al Mahasin’ – from Ibn Sinan, from Muhammad Bin Hakeem, from the one who narrated it,
‘From Abu Abdullah-asws having said: ‘Ali-asws said: ‘Know that it is not small what will harm on the Day of Qiyamah, and it is not small what will benefit on the Day of Qiyamah, so be in what Allah-azwj has Informed you, like the one observing’’.[47]
40- سن، المحاسن الْوَشَّاءُ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ سَلُوا رَبَّكُمُ الْعَفْوَ وَ الْعَافِيَةَ فَإِنَّكُمْ لَسْتُمْ مِنْ رِجَالِ الْبَلَاءِ فَإِنَّهُ مَنْ كَانَ قَبْلَكُمْ مِنْ بَنِي إِسْرَائِيلَ شُقُّوا بِالْمَنَاشِيرِ عَلَى أَنْ يُعْطُوا الْكُفْرَ فَلَمْ يُعْطُوهُ.
(The book) ‘Al Mahasin’ – Al Washa, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘Ask your Lord-azwj for the pardon and the well-being, for you aren’t from the men of afflictions. The ones before you from the children of Israel, they were sawed with the saws upon that they should give the Kufr, but they did not give it’’.[48]
41- سن، المحاسن ابْنُ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْأَعْلَى قَالَ قَالَ لِي رَجُلٌ مِنْ قُرَيْشٍ عِنْدِي تَمْرَةٌ مِنْ نَخْلَةِ رَسُولِ اللَّهِ ص
(The book) ‘Al Mahasin’ – Ibn Fazzal, from Yunus Bin Yaqoub, from Abdul A’ala who said,
‘A man from Qureysh said to me, ‘In my possession there is a date from the palm tree of Rasool-Allah-saww!’’
قَالَ فَذَكَرْتُ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ع فَقَالَ إِنَّهَا لَيْسَتْ إِلَّا لِمَنْ عَرَفَهَا.
He (the narrator) said, ‘I mentioned that to Abu Abdullah-asws. He-asws said: ‘It isn’t except for the one who recognises it’’.[49]
42- سن، المحاسن ابْنُ بَزِيعٍ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ خَضِرِ بْنِ عَمْرٍو قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْمُؤْمِنَ أَشَدُّ مِنْ زُبَرِ الْحَدِيدِ إِنَّ الْحَدِيدَ إِذَا دَخَلَ النَّارَ لَانَ وَ إِنَّ الْمُؤْمِنَ لَوْ قُتِلَ وَ نُشِرَ ثُمَّ قُتِلَ لَمْ يَتَغَيَّرْ قَلْبُهُ.
(The book) ‘Al Mahasin’ – Ibn Bazie, from Abu Ismail Al Sarraj, from Khazir Bin Amro who said,
‘Abu Abdullah-asws said: ‘The Momin is stronger than a sheet of iron. The iron, when it enters the fire, becomes soft, but (as for) the Momin, even if he were to be kill and Resurrected, then killed, his heart will not change’’.[50]
43– سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ يُونُسَ قَالا سَأَلْنَا أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ خُذُوا ما آتَيْناكُمْ بِقُوَّةٍ أَ قُوَّةُ الْأَبْدَانِ أَوْ قُوَّةٌ فِي الْقَلْبِ
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Abu Al Magra, from Is’haq Bin Ammar and Yunus, both said,
‘We asked Abu Abdullah-asws about Words of Allah-azwj: “Grab what We have Given you with strength [2:63], ‘Is it strength of the bodies or strength of the heart?’
قَالَ فِيهِمَا جَمِيعاً.
He-asws said: ‘Regarding both of them together’’.[51]
44- ضا، فقه الرضا عليه السلام رُوِيَ كَفَى بِالْيَقِينِ غِنًى وَ بِالْعِبَادَةِ شُغُلًا وَ إِنَّ الْإِيمَانَ بِالْقَلْبِ وَ الْيَقِينَ خَطَرَاتٌ.
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – ‘It is reported: ‘Suffice with the certainty as riches, and with the worship as an occupation, and that the Eman is by the heart, and the certainty is by the thoughts’’.[52]
وَ أَرْوِي مَا قُسِمَ بَيْنَ النَّاسِ أَقَلُّ مِنَ الْيَقِينِ.
And it is reported, ‘Nothing has been apportioned between the people scarcer than the certainty’’.[53]
وَ رُوِيَ أَنَّ اللَّهَ يُبْغِضُ مِنْ عِبَادِهِ الْمَائِلِينَ فَلَا تَزِلُّوا عَنِ الْحَقِّ فَمَنِ اسْتَبْدَلَ بِالْحَقِّ هَلَكَ وَ فَاتَتْهُ الدُّنْيَا وَ خَرَجَ مِنْهَا سَاخِطاً.
And it is reported that Allah-azwj Hates the incliners from His-azwj worshippers, so the one replaces the truth is destroyed, and the world will be lost to him, and he will exit from it disappointed’’.[54]
45- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْيَقِينُ يُوصِلُ الْعَبْدَ إِلَى كُلِّ حَالٍ سَنِيٍّ وَ مَقَامٍ عَجِيبٍ كَذَلِكَ أَخْبَرَ رَسُولُ اللَّهِ ص عَنْ عِظَمِ شَأْنِ الْيَقِينِ حِينَ ذُكِرَ عِنْدَهُ أَنَّ عِيسَى ابْنَ مَرْيَمَ كَانَ يَمْشِي عَلَى الْمَاءِ فَقَالَ لَوْ زَادَ يَقِينُهُ لَمَشَى فِي الْهَوَاءِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The certainty leads the servant to every splendid situation and wonderous position. Like that Rasool-Allah-saww informed about the magnificence of the glory of certainty when it was mentioned in his-saww presence that Isa-as Ibn Maryam-as used to walk upon the water. He-saww said: ‘If he-as had increased his-as certainty, he-as would have walked in the air’.
يَدُلُّ بِهَذَا أَنَّ الْأَنْبِيَاءَ مَعَ جَلَالَةِ مَحَلِّهِمْ مِنَ اللَّهِ كَانَتْ تَتَفَاضَلُ عَلَى حَقِيقَةِ الْيَقِينِ لَا غَيْرُ وَ لَا نِهَايَةَ بِزِيَادَةِ الْيَقِينِ عَلَى الْأَبَدِ
It evidences with this that the Prophets-as, despite being with majesty of their-as position from Allah-azwj, used to be merited based upon the reality of the certainty, not something else, and there is no end to the increase in certainty upon the servant.
وَ الْمُؤْمِنُونَ أَيْضاً مُتَفَاوِتُونَ فِي قُوَّةِ الْيَقِينِ وَ ضَعْفِهِ فَمَنْ قَوِيَ مِنْهُمْ يَقِينُهُ فَعَلَامَتُهُ التَّبَرِّي مِنَ الْحَوْلِ وَ الْقُوَّةِ إِلَّا بِاللَّهِ وَ الِاسْتِقَامَةُ عَلَى أَمْرِ اللَّهِ وَ عِبَادَتُهُ ظَاهِراً وَ بَاطِناً
And the Momineen as well are differentiated regarding the strength of certainty and its weakness. The strong ones from them in his certainty, his sign is the disavowing from the might and the strength except with Allah-azwj and being steadfast upon the Command of Allah‑azwj and worshipping Him-azwj apparently and esoterically (privately).
قَدِ اسْتَوَتْ عِنْدَهُ حَالَةُ الْعَدَمِ وَ الْوُجُودِ وَ الزِّيَادَةِ وَ النُّقْصَانِ وَ الْمَدْحِ وَ الذَّمِّ وَ الْعِزِّ وَ الذُّلِّ لِأَنَّهُ يَرَى كُلَّهَا مِنْ عَيْنٍ وَاحِدَةٍ
It is the same with him, the state of non-existence and the existence, and the increase and the decrease, and the praise and the condemnation, and the honour and the humiliation, because he sees all of these from one eye.
وَ مَنْ ضَعُفَ يَقِينُهُ تَعَلَّقَ بِالْأَسْبَابِ وَ رَخَّصَ لِنَفْسِهِ بِذَلِكَ وَ اتَّبَعَ الْعَادَاتِ وَ أَقَاوِيلَ النَّاسِ بِغَيْرِ حَقِيقَةٍ وَ سَعَى فِي أُمُورِ الدُّنْيَا وَ جَمْعِهَا وَ إِمْسَاكِهَا مُقِرٌّ بِاللِّسَانِ أَنَّهُ لَا مَانِعَ وَ لَا مُعْطِيَ إِلَّا اللَّهُ وَ أَنَّ الْعَبْدَ لَا يُصِيبُ إِلَّا مَا رُزِقَ وَ قُسِمَ لَهُ وَ الْجَهْدُ لَا يَزِيدُ الرِّزْقَ وَ يُنْكِرُ ذَلِكَ بِفِعْلِهِ وَ قَلْبِهِ
And the one whose conviction is weak, would cling to the means and allow himself with that, and follow the norms and the words of the people without any reality, and he strives regarding affairs of the world, and he amasses it and withholds it, acknowledging with the tongues that there is neither any preventer nor give except Allah-azwj, and the servant cannot achieve except what is Graced and apportioned for him, and the efforts cannot increase the sustenance, and (but) he denies that with his deeds and his heart.
قَالَ اللَّهُ عَزَّ وَ جَلَ يَقُولُونَ بِأَفْواهِهِمْ ما لَيْسَ فِي قُلُوبِهِمْ وَ اللَّهُ أَعْلَمُ بِما يَكْتُمُونَ وَ إِنَّمَا عَطَفَ اللَّهُ تَعَالَى بِعِبَادِهِ حَيْثُ أَذِنَ لَهُمْ فِي الْكَسْبِ وَ الْحَرَكَاتِ فِي بَابِ الْعَيْشِ مَا لَمْ يَتَعَدَّوْا حُدُودَهُ وَ لَا يَتْرُكُوا فَرَائِضَهُ وَ سُنَنَ نَبِيِّهِ ع فِي جَمِيعِ حَرَكَاتِهِمْ وَ لَا يَعْدِلُوا عَنْ مَحَجَّةِ التَّوَكُّلِ وَ لَا يَقِفُوا فِي مَيْدَانِ الْحِرْصِ
Allah-azwj Mighty and Majestic Said: They are saying with their mouths what is not in their hearts, and Allah best Knows what they are concealing [3:167], and rather, Allah-azwj the Exalted is Compassionate with His-azwj servants whereby He-azwj Permitted for them regarding the earning and the movement in the subject of the livelihood for as long as they do not exceed His-azwj Limits, and do not neglect His-azwj Obligations and Sunnahs of His-azwj Prophet‑saww in entirety of their movements, and they do not turn away from the manifesto of the reliance, nor pause in a field of greed.
فَأَمَّا إِذَا نَسُوا ذَلِكَ وَ ارْتَبَطُوا بِخِلَافِ مَا حُدَّ لَهُمْ كَانُوا مِنَ الْهَالِكِينَ الَّذِينَ لَيْسَ لَهُمْ فِي الْحَاصِلِ إِلَّا الدَّعَاوِي الْكَاذِبَةُ
As for when they forget that and associate with different to what has been Limited for them, they would be from the destroyed ones, those not having for them in the end except the false claims.
وَ كُلُّ مُكْتَسِبٍ لَا يَكُونُ مُتَوَكِّلًا فَلَا يَسْتَجْلِبُ مِنْ كَسْبِهِ إِلَى نَفْسِهِ إِلَّا حَرَاماً وَ شُبْهَةً وَ عَلَامَتُهُ أَنْ يُؤْثِرَ مَا يَحْصُلُ مِنْ كَسْبِهِ وَ يَجُوعَ وَ لَا يُنْفِقَ فِي سَبِيلِ الدِّينِ وَ يُمْسِكَ
And every earning not being reliant (upon Allah-azwj), so it does not pull from his earning to himself except Prohibition, and suspicion, and its sign is that he would inherit from what has resulted from his earning, and he would prefer what has resulted from his earning and he will go hungry and not spend in the way of religion, and he will withhold.
وَ الْمَأْذُونُ بِالْكَسْبِ مَنْ كَانَ بِنَفْسِهِ مُكْتَسِباً وَ بِقَلْبِهِ مُتَوَكِّلًا وَ إِنْ كَثُرَ الْمَالُ عِنْدَهُ قَامَ فِيهِ كَالْأَمِينِ عَالِماً بِأَنَّ كَوْنَ ذَلِكَ الْمَالِ وَ فَوْتَهُ سَوَاءٌ وَ إِنْ أَمْسَكَ أَمْسَكَ لِلَّهِ وَ إِنْ أَنْفَقَ أَنْفَقَ فِيمَا أَمَرَهُ اللَّهُ عَزَّ وَ جَلَّ وَ يَكُونُ مَنْعُهُ وَ عَطَاؤُهُ فِي اللَّهِ.
And the one authorised with the earning is the one who would be earning with himself and reliant (upon Allah-azwj) with his heart; and if the wealth is abundant with him, he would stand in it like the trustee, knowing that the existence of that wealth and its loss are the same, and if he withholds, he will withhold it for Allah-azwj, and if he spends, he will spend in what Allah‑azwj Mighty and Majestic has Commanded him, his preventing and his giving would be for the Sake of Allah-azwj’’.[55]
46- محص، التمحيص عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ شَيْءٍ إِلَّا وَ لَهُ حَدٌّ
(The book) ‘Al Tamhees’ – from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘There is none from a thing except and there is a Limit for it’.
قُلْتُ فَمَا حَدُّ الْيَقِينِ
I said, ‘So what is the limit of certainty?’
قَالَ أَنْ لَا تَخَافَ مَعَ اللَّهِ شَيْئاً.
He-asws said: ‘That you should not fear anything with (apart from) Allah-azwj’’.[56]
47- محص، التمحيص عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: لَا يَجِدُ رَجُلٌ طَعْمَ الْإِيمَانِ حَتَّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ وَ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ.
(The book) ‘Al Tamhees’ – from Jabir Al Jufy,
‘From Abu Abdullah-asws having said: ‘A man will not feel the taste of Eman until he knows that whatever has hit him was not going to miss him, and whatever has missed him was not going to hit him’’.[57]
48- محص، التمحيص عَنْ يُونُسَ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنِ الْإِيمَانِ وَ الْإِسْلَامِ فَقَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّمَا هُوَ الْإِسْلَامُ وَ الْإِيمَانُ فَوْقَهُ بِدَرَجَةٍ وَ التَّقْوَى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ وَ الْيَقِينُ فَوْقَ التَّقْوَى بِدَرَجَةٍ وَ لَمْ يُقْسَمْ بَيْنَ النَّاسِ شَيْءٌ أَقَلُّ مِنَ الْيَقِينِ
(The book) ‘Al Tamhees’ – from Yunus who said,
‘I asked Abu Al-Hassan Al-Reza-asws about Al-Eman and Al-Islam, so he-asws said: ‘Abu Ja’far-asws said: ‘But rather it is Al-Islam, and the Eman is above it by a rank, and the piety is above the Eman by a rank, and the certainty is above piety by a rank, and nothing has been apportioned between the people scarcer than the certainty’.
قَالَ قُلْتُ فَأَيُّ شَيْءٍ الْيَقِينُ
He (the narrator) said, ‘I said, ‘So which thing is the certainty?’
قَالَ التَّوَكُّلُ عَلَى اللَّهِ وَ التَّسْلِيمُ لِلَّهِ وَ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّفْوِيضُ إِلَى اللَّهِ
He-asws said: ‘The reliance upon Allah-azwj, and the submission to Allah-azwj, and the satisfaction with the Decree of Allah-azwj, and the delegating (the affairs) to Allah-azwj’.
قُلْتُ مَا تَفْسِيرُ ذَلِكَ
I said, ‘What is the interpretation of that?’
قَالَ هَكَذَا قَالَ أَبُو جَعْفَرٍ ع.
He-asws said: ‘Like that Abu Ja’far-asws had said’’.[58]
49- محص، التمحيص عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْإِيمَانُ فِي الْقَلْبِ وَ الْيَقِينُ خَطَرَاتٌ.
(The book) ‘Al Tamhees’ – from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘The Eman is in the heart and the certainty are thoughts’’.[59]
50 كِتَابُ الصِّفِّينِ، لِنَصْرِ بْنِ مُزَاحِمٍ عَنْ عُمَرَ بْنِ سَعْدٍ عَنْ مَالِكِ بْنِ أَعْيَنَ عَنْ زَيْدِ بْنِ وَهْبٍ قَالَ: إِنَّ أَهْلَ الشَّامِ دَنَوْا مِنْ عَلِيٍّ ع يَوْمَ صِفِّينَ فَوَ اللَّهِ مَا يَزِيدُهُ قُرْبُهُمْ مِنْهُ إِلَّا سُرْعَةً فِي مَشْيِهِ فَقَالَ لَهُ الْحَسَنُ مَا ضَرَّكَ لَوْ سَعَيْتَ حَتَّى تَنْتَهِيَ إِلَى هَؤُلَاءِ الَّذِينَ صَبَرُوا بَعْدَكَ مِنْ أَصْحَابِكَ
(The book) ‘Kitab Al Siffeen’ of Nasr Bin Muzahim, from Umar Bin Sa’ad, from Malik Bin Ays, from Zayd Bin Wahab who said,
‘The people Syrian came near towards Ali-asws on the day of (battle of) Siffeen. By Allah-azwj! Their being near to him-asws did not increase him-asws except quickness in his-asws walking. Al-Hassan-asws said to him-asws: ‘It will not harm you-asws if you-asws were to spring until you-asws end up to them, those from your-asws companions who are patient after you-asws!’
قَالَ يَا بُنَيَّ إِنَّ لِأَبِيكَ يَوْماً لَنْ يَعْدُوَهُ وَ لَا يُبْطِئُ بِهِ عَنْهُ السَّعْيُ وَ لَا يُعَجِّلُ بِهِ إِلَى الْمَشْيِ إِنَّ أَبَاكَ وَ اللَّهِ لَا يُبَالِي وَقَعَ عَلَى الْمَوْتِ أَوْ وَقَعَ الْمَوْتُ عَلَيْهِ.
He-asws said: ‘O my-asws son-asws! For your-asws father-asws there is a day which will never leave him-asws, nor will it be delayed from him-asws by the sprinting, nor will it be hastened to him‑asws by the walking. By Allah-azwj! Your-asws father-asws does not care whether he-asws falls upon the death of the death falls upon him-asws!’’[60]
وَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي إِسْحَاقَ قَالَ: خَرَجَ عَلِيٌّ ع يَوْمَ صِفِّينَ وَ بِيَدِهِ عُنَيْزَةٌ فَمَرَّ عَلَى سَعِيدِ بْنِ قَيْسٍ الْهَمْدَانِيِّ فَقَالَ لَهُ سَعِيدٌ أَ مَا تَخْشَى يَا أَمِيرَ الْمُؤْمِنِينَ أَنْ يَغْتَالَكَ أَحَدٌ وَ أَنْتَ قُرْبَ عَدُوِّكَ
And from Amro Bin Shimr, from Jabir, from Abu Is’haq who said,
‘Ali-asws went out on the day of (battle of) Siffeen and in his-asws hand was a young goat. He-asws passed by Saeed Bin Qays Al-Hamdany. Saeed said to him-asws, ‘Are you-asws not scared, O Amir Al-Momineen-asws, that someone might assassinate you-asws, and you-asws are nearby your-asws enemy?’
فَقَالَ لَهُ عَلِيٌّ ع إِنَّهُ لَيْسَ مِنْ أَحَدٍ إِلَّا عَلَيْهِ مِنَ اللَّهِ حَفَظَةٌ يَحْفَظُونَهُ مِنْ أَنْ يَتَرَدَّى فِي قَلِيبٍ أَوْ يَخِرَّ عَلَيْهِ حَائِطٌ أَوْ تُصِيبَهُ آفَةٌ فَإِذَا جَاءَ الْقَدَرُ خَلَّوْا بَيْنَهُ وَ بَيْنَهُ.
Ali-asws said to him: ‘Surely there isn’t anyone except upon him there are protectors from Allah‑azwj protecting him from either falling into a well, or a wall falling upon him, or a calamity hitting him. When the Pre-determination comes, they vacate between him and it’’.[61]
51- نهج، نهج البلاغة سَمِعَ أَمِيرُ الْمُؤْمِنِينَ ع رَجُلًا مِنَ الْحَرُورِيَّةِ يَتَهَجَّدُ وَ يَقْرَأُ فَقَالَ نَوْمٌ عَلَى يَقِينٍ خَيْرٌ مِنْ صَلَاةٍ فِي شَكٍ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws heard a man from the Al-Haruwiya (Kharijites) holding vigil at night and he was reciting (Quran). He-asws said: ‘Sleep upon certainty is better than Salat prayed in doubt’’.[62]
وَ مِنْ خُطْبَةٍ لَهُ ع إِنَّمَا سُمِّيَتِ الشُّبْهَةُ شُبْهَةً لِأَنَّهَا تُشْبِهُ الْحَقَّ وَ أَمَّا أَوْلِيَاءُ اللَّهِ فَضِيَاؤُهُمْ فِيهَا الْيَقِينُ وَ دَلِيلُهُمْ سَمْتُ الْهُدَى وَ أَمَّا أَعْدَاءُ اللَّهِ فَدُعَاؤُهُمْ فِيهَا الضَّلَالُ وَ دَلِيلُهُمُ الْعَمَى فَمَا يَنْجُو مِنَ الْمَوْتِ مَنْ خَافَهُ وَ لَا يُعْطَى الْبَقَاءَ مَنْ أَحَبَّهُ.
And from a sermon of his-asws (Amir Al-Momineen-asws): ‘But rather the suspicion is named as ‘suspicion’ because it resembles the truth, and as for friends of Allah-azwj, their illumination in it is the certainty, and their pointer is the way of guidance; and as for enemies of Allah-azwj, their supplication in it is the straying, and their pointer is the blindness. He will not be saved from the death, the one who fears it, nor is the remaining (living) is given to the one who loves it’’.[63]
وَ مِنْ كَلَامٍ لَهُ ع لَمَّا خُوِّفَ مِنَ الْغِيلَةِ وَ إِنَّ عَلَيَّ مِنَ اللَّهِ جُنَّةً حَصِينَةً فَإِذَا جَاءَ يَوْمِي انْفَرَجَتْ عَنِّي وَ أَسْلَمَتْنِي فَحِينَئِذٍ يَطِيشُ السَّهْمُ وَ لَا يَبْرَأُ الْكَلْمُ.
And from a speech of his-asws when there was fear from the infliction: ‘And surely upon me‑asws there is a protective shield. When my-asws day comes, it will split away from me-asws and submit me-asws (to death). At that time, the arrow (of death) will fly, and the talk will not cure’’.[64]
وَ قَالَ فِي وَصِيَّتِهِ لِابْنِهِ الْحَسَنِ ع اطْرَحْ عَنْكَ وَارِدَاتِ الْأُمُورِ بِعَزَائِمِ الصَّبْرِ وَ حُسْنِ الْيَقِينِ.
And he-asws said in a bequest to his-asws son-asws Al-Hassan-asws: ‘Eliminate from you-asws the arriving events by determined patience and good certainty’’.[65]
52 مِشْكَاةُ الْأَنْوَارِ، عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ عَلِيٌّ ع فِي خُطْبَةٍ لَهُ طَوِيلَةٍ الْإِيمَانُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الصَّبْرِ وَ الْيَقِينِ وَ الْعَدْلِ وَ التَّوْحِيدِ.
(The book) ‘Mishkat Al Anwar’ –
‘From Abu Ja’far-asws having said: ‘Ali-asws said in a lengthy sermon of his‑asws: ‘The Eman is based upon four pillars – upon the patience, and the certainty, and the justice, and the Tawheed’’.[66]
وَ مِنْهُ نَقْلًا مِنَ الْمَحَاسِنِ عَنْ أَبِي عَبْدِ اللَّهِ ع إِنَّ الْإِيمَانَ أَفْضَلُ مِنَ الْإِسْلَامِ وَ إِنَّ الْيَقِينَ أَفْضَلُ مِنَ الْإِيمَانِ وَ مَا مِنْ شَيْءٍ أَعَزَّ مِنَ الْيَقِينِ.
And from him, copying from Al Mahasin,
‘From Abu Abdullah-asws: ‘The Eman is superior to Al-Islam, and the certainty is superior to the Eman, and there is none from a thing dearer than the certainty’’.[67]
وَ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ أَمَّا الْجِدارُ فَكانَ لِغُلامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَ كانَ تَحْتَهُ كَنْزٌ لَهُما
And from Safwan Al-Jammal who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: And as for the wall, so it belonged to two orphaned boys in the city, and beneath it was a treasure for them, [18:82].
فَقَالَ أَمَا إِنَّهُ مَا كَانَ ذَهَباً وَ لَا فِضَّةً إِنَّمَا كَانَ أَرْبَعَ كَلِمَاتٍ أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا مَنْ أَيْقَنَ بِالْمَوْتِ لَمْ يَضْحَكْ سِنُّهُ وَ مَنْ أَيْقَنَ بِالْحِسَابِ لَمْ يَفْرَحْ قَلْبُهُ وَ مَنْ أَيْقَنَ بِالْقَدَرِ لَمْ يَخْشَ إِلَّا اللَّهَ.
He-asws said: ‘But it was neither gold nor silver. But rather, it was four phrases – “I-azwj am Allah‑azwj, there is no god except I-azwj”; one who is certain of the death will not laugh for his year (whole life); and one certain of the Reckoning, his heart will not be joyful; and the one certain of the Pre-determination will not fear (anyone) except Allah-azwj’’.[68]
وَ قَالَ أَبُو عَبْدِ اللَّهِ ع الصَّبْرُ مِنَ الْيَقِينِ.
And Abu Abdullah-asws said: ‘The patience is from certainty’’.[69]
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ قَنْبَرٌ غُلَامُ عَلِيٍّ ع يُحِبُّ عَلِيّاً حُبّاً شَدِيداً فَإِذَا خَرَجَ عَلِيٌّ ع خَرَجَ عَلَى أَثَرِهِ بِالسَّيْفِ فَرَآهُ ذَاتَ لَيْلَةٍ فَقَالَ يَا قَنْبَرُ مَا لَكَ
And from Abu Abdullah-asws having said: ‘Qanbar was a slave of Ali-azwj. He used to love Ali-asws with intense love. Whenever Ali-asws went out, he would go out on his-asws tracks with the sword. One night he-asws saw him. He-asws said: ‘O Qanbar! What is the matter with you?’
فَقَالَ جِئْتُ لِأَمْشِيَ خَلْفَكَ يَا أَمِيرَ الْمُؤْمِنِينَ
He said, ‘I have come to walk behind you-asws, O Amir Al-Momineen-asws’.
فَقَالَ وَيْحَكَ أَ مِنْ أَهْلِ السَّمَاءِ تَحْرُسُنِي أَوْ مِنْ أَهْلِ الْأَرْضِ
He-asws said: ‘Woe be to you! Is it from people of the sky you are guarding me-asws, or from people of the earth?’
قَالَ لَا بَلْ مِنْ أَهْلِ الْأَرْضِ
He said, ‘No, but from people of the earth’.
فَقَالَ إِنَّ أَهْلَ الْأَرْضِ لَا يَسْتَطِيعُونَ لَوْ شَاءُوا إِلَّا بِإِذْنِ اللَّهِ مِنَ السَّمَاءِ فَارْجِعْ
He-asws said: ‘People of the earth are not able if they were to desire so, except by the Permission of Allah-azwj from the sky, so return!’
قَالَ فَرَجَعَ.
He-asws (Abu Abdullah-asws said): ‘So he returned’’.[70]
وَ عَنْهُ ع لَيْسَ شَيْءٌ إِلَّا لَهُ حَدٌّ
From him-asws: ‘There isn’t anything except and there is a limit for it’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَمَا حَدُّ التَّوَكُّلِ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! What is the limit of reliance (upon Allah-azwj)?’
قَالَ الْيَقِينُ
He-asws said: ‘The certainty’.
قُلْتُ فَمَا حَدُّ الْيَقِينِ
I said, ‘So what is the limit of certainty?’
قَالَ لَا تَخَافُ مَعَ اللَّهِ شَيْئاً
He-asws said: ‘You should not fear anything with (apart from) Allah-azwj’.
وَ قَالَ إِنَّ مُحَمَّدَ بْنَ الْحَنَفِيَّةِ كَانَ رَجُلًا رَابِطَ الْجَأْشِ وَ كَانَ الْحَجَّاجُ يَلْقَاهُ فَيَقُولُ لَهُ لَقَدْ هَمَمْتُ أَنْ أَضْرِبَ الَّذِي فِيهِ عَيْنَاكَ فَيَقُولُ كَلَّا إِنْ لِلَّهِ فِي كُلِّ يَوْمٍ ثَلَاثَمِائَةٍ وَ سِتِّينَ لَحْظَةً فَأَرْجُو أَنْ يَكْفِيَكَ بِإِحْدَاهُنَ.
And he-asws said: ‘Muhammad Bin Al-Hanafiya was a composed man, and Al-Hajjaj met him. He (Al-Hajjaj) said to him, ‘I am thinking of striking that in which are your eyes!’ He said, ‘Never! For Allah-azwj, during every day there are three hundred and sixty moments. He-azwj can Restrain you with one of these’’.[71]
وَ سَأَلَ أَمِيرُ الْمُؤْمِنِينَ الْحَسَنَ وَ الْحُسَيْنَ ع فَقَالَ لَهُمَا مَا بَيْنَ الْإِيمَانِ وَ الْيَقِينِ
And Amir Al-Momineen-asws asked Al-Hassan-asws and Al-Husayn-asws. He-asws said to them-asws: ‘What is between the Eman and the certainty?’
فَسَكَتَا فَقَالَ لِلْحَسَنِ ع أَجِبْ يَا أَبَا مُحَمَّدٍ
They-asws were both silent. He-asws said to Al-Hassan-asws: ‘Answer, O Abu Muhammad!’
قَالَ بَيْنَهُمَا شِبْرٌ
He-asws said: ‘Between the two is a palm’s width’.
قَالَ وَ كَيْفَ ذَاكَ
He-asws said: ‘And how is that so?’
قَالَ لِأَنَّ الْإِيمَانِ مَا سَمِعْنَاهُ بِآذَانِنَا وَ صَدَّقْنَاهُ بِقُلُوبِنَا وَ الْيَقِينُ مَا أَبْصَرْنَاهُ بِأَعْيُنِنَا وَ اسْتَدْلَلْنَا بِهِ عَلَى مَا غَابَ عَنَّا.
He-asws said: ‘Because the Eman is what we have heard with our ears, and we ratify with our hearts, while the certainty is what we have sighted with our eyes, and we have been pointed with upon what is hidden from us’’.[72]
وَ مِنْهُ عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَأْتِي عَلَى النَّاسِ زَمَانٌ لَا يُنَالُ فِيهِ الْمُلْكُ إِلَّا بِالْقَتْلِ وَ التَّجَبُّرِ وَ لَا الْغِنَى إِلَّا بِالْغَصْبِ وَ الْبُخْلِ وَ لَا الْمَحَبَّةُ إِلَّا بِاسْتِخْرَاجِ الدِّينِ وَ اتِّبَاعِ الْهَوَى
And from him,
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘There shall come a time upon the people, no kingdom (rule) will be achieved except by killing and the oppression, nor riches (achieved) except by usurpation and the stinginess, nor the love except by exiting the religion and pursuing the whims.
فَمَنْ أَدْرَكَ ذَلِكَ الزَّمَانَ فَصَبَرَ عَلَى الْبِغْضَةِ وَ هُوَ يَقْدِرُ عَلَى الْمَحَبَّةِ وَ صَبَرَ عَلَى الْفَقْرِ وَ هُوَ يَقْدِرُ عَلَى الْغِنَى وَ صَبَرَ عَلَى الذُّلِّ وَ هُوَ يَقْدِرُ عَلَى الْعِزِّ آتَاهُ اللَّهُ ثَوَابَ خَمْسِينَ صِدِّيقاً مِمَّنْ صَدَّقَ بِهِ.
So, the one who comes across that time, he should be patient upon the hatred while he is able upon the love, and patience upon the poverty while he is able upon (earning) the riches, and patience upon the humiliation while he is able upon the honour. Allah-azwj will Give him the Rewards of fifty ratifiers from the ones ratifying Him-azwj’’.[73]
وَ مِنْهُ عَنْ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ قَالَ: أُهْدِيَ إِلَى الرَّسُولِ ص بَغْلَةٌ أَهْدَاهَا كِسْرَى لَهُ أَوْ قَيْصَرُ فَرَكِبَهَا النَّبِيُّ ص فَأَخَذَ مِنْ شَعْرِهَا وَ أَرْدَفَنِي خَلْفَهُ
And from him, from Abdullah Bin Al-Abbas who said,
‘A mule was gifted to the Rasool-saww. Chosroe had gifted it to him-saww, or Caesar. The Prophet‑saww rode it. He-saww took some of its hair and made me ride behind him-saww.
ثُمَّ قَالَ يَا غُلَامُ احْفَظِ اللَّهَ يَحْفَظْكَ احْفَظِ اللَّهَ تَجِدْهُ أَمَامَكَ تَعَرَّفْ إِلَى اللَّهِ عَزَّ وَ جَلَّ فِي الرَّخَاءِ يَعْرِفْكَ فِي الشِّدَّةِ إِذَا سَأَلْتَ فَاسْأَلِ اللَّهَ وَ إِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ
Then he-saww said: ‘Then he-saww said: ‘O boy! Remember Allah-azwj, He-azwj will Protect you! Remember Allah-azwj, you will find Him-azwj in front of You-asws! Get to know Allah-azwj Mighty and Majestic during the prosperity, He-azwj will Recognise (Help) you during the adversities. Whenever you ask (for something), so ask Allah-azwj, and whenever you seek assistance, so seek Assistance with Allah-azwj.
قَدْ مَضَى الْقَلَمُ بِمَا هُوَ كَائِنٌ فَلَوْ جَهَدَ النَّاسُ أَنْ يَنْفَعُوكَ بِأَمْرٍ لَمْ يَكْتُبْهُ اللَّهُ عَلَيْكَ لَمْ يَقْدِرُوا عَلَيْهِ
The Pen has passed with what is to transpire, so even if the people were to make efforts in benefitting you with a matter Allah-azwj has not Decreed upon you, they will not be able upon it.
فَإِنِ اسْتَطَعْتَ أَنْ تَعْمَلَ بِالصَّبْرِ مَعَ الْيَقِينِ فَافْعَلْ وَ إِنْ لَمْ تَسْتَطِعْ فَإِنَّ فِي الصَّبْرِ عَلَى مَا تَكْرَهُ خَيْراً كَثِيراً وَ اعْلَمْ أَنَّ الصَّبْرَ مَعَ النَّصْرِ وَ أَنَّ الْفَرَجَ مَعَ الْكَرْبِ وَ أَنَ مَعَ الْعُسْرِ يُسْراً.
If you are able to work with the patience with the certainty, then do so, and if you are not able, then in being patience upon what you dislike there is a lot of good; and know that the patience is with the Help (of Allah-azwj), and that the relief is with the distress, and with the difficulty there is ease’’.[74]
وَ مِنْهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الصَّبْرُ رَأْسُ الْإِيمَانِ.
And from him, from Abu Abdullah-asws having said: ‘The patience is the head of Eman’’.[75]
وَ عَنْهُ ع قَالَ: الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ فَإِذَا ذَهَبَ الرَّأْسُ ذَهَبَ الْجَسَدُ كَذَلِكَ إِذَا ذَهَبَ الصَّبْرُ ذَهَبَ الْإِيمَانُ.
And from him-asws having said: ‘The patience is from the Eman at the status of the head from the body. When the head is gone, the body goes. Like that, when the patience goes, the Eman goes’’.[76]
وَ مِنْهُ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا حَفْصُ إِنَّ مَنْ صَبَرَ صَبْراً [صَبَرَ] قَلِيلًا وَ إِنَّ مَنْ جَزِعَ جَزَعاً [جَزِعَ] قَلِيلًا
And from him, from Hafs Bin Giyas who said,
‘Abu Abdullah-asws said to me: ‘O Hajs! The one who is patient, the patience is little, and the one who panics, the panic is little’.
ثُمَّ قَالَ عَلَيْكَ بِالصَّبْرِ فِي جَمِيعِ أُمُورِكَ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى بَعَثَ مُحَمَّداً ص فَأَمَرَهُ بِالصَّبْرِ وَ الرِّفْقِ فَقَالَ اصْبِرْ عَلى ما يَقُولُونَ وَ اهْجُرْهُمْ هَجْراً جَمِيلًا وَ ذَرْنِي وَ الْمُكَذِّبِينَ
Then he-asws said: ‘Upon you is to be with the patience in entirety of your affairs, for Allah-azwj Blessed and Exalted Sent Muhammad-saww and Commanded him-saww with the patience and the kindness. He-saww Said: ‘And be patient upon what they are saying and avoid them with a beautiful avoidance [73:10] And leave Me and the beliers, [73:11].
وَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ وَ ما يُلَقَّاها إِلَّا الَّذِينَ صَبَرُوا وَ ما يُلَقَّاها إِلَّا ذُو حَظٍّ عَظِيمٍ فَصَبَرَ حَتَّى نَالُوهُ بِالْعَظَائِمِ وَ رَمَوْهُ بِهَا تَمَامَ الْحَدِيثِ.
And Allah-azwj Blessed and Exalted: Repel (evil) by that which is best, so if there is enmity between you and him, he would be like your intimate friend [41:34] And none would receive it except those who are patient, and none would receive it except one with a mighty share [41:35]. He-saww was patient until they talked badly with the grievous matters and accused him-saww’ – the complete Hadeeth’’.[77]
وَ مِنْهُ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وُكِلَ الرِّزْقُ بِالْحُمْقِ وَ وُكِلَ الْحِرْمَانُ بِالْعَقْلِ وَ وُكِلَ الْبَلَاءُ بِالْيَقِينِ وَ الصَّبْرِ.
And from him, said,
‘Amir Al-Momineen-asws said: ‘The sustenance is allocated with the foolishness, and the deprivation is allocated with the intellect, and the afflictions have been allocated with the certainty and the patience’’.[78]
وَ مِنْهُ عَنْ مِهْرَانَ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَشْكُو إِلَيْهِ الدَّيْنَ وَ تَغَيُّرَ الْحَالِ فَكَتَبَ لِي اصْبِرْ تُؤْجَرْ فَإِنَّكَ إِنْ لَمْ تَصْبِرْ لَمْ تُؤْجَرْ وَ لَمْ تُرَدَّ قَضَاءَ اللَّهِ عَزَّ وَ جَلَ.
And from him, from Mihran who said,
‘I wrote to Abu Al-Hassan-asws complaining to him of the debts and the changed situation. He‑asws wrote to me: ‘Be patient, you will be Recompensed, for you, if you are not patient, will not be Recompensed, and the Decree of Allah-azwj Mighty and Majestic cannot be repelled’’.[79]
وَ مِنْهُ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الصَّبْرُ صَبْرَانِ صَبْرٌ عِنْدَ الْمُصِيبَةِ حَسَنٌ جَمِيلٌ وَ أَحْسَنُ مِنْ ذَلِكَ الصَّبْرُ عِنْدَ مَا حَرَّمَ اللَّهُ عَلَيْكَ الْخَبَرَ.
And from him,
‘Amir Al-Momineen-asws said: ‘The patience is of two (types of) patience – patience upon the calamity is excellent, beautiful, and better than that is the patience at what Allah-azwj has Prohibited upon you’’ – the Hadeeth’’.[80]
وَ قَالَ الْبَاقِرُ ع لَمَّا حَضَرَتْ أَبِي عَلِيَّ بْنَ الْحُسَيْنِ ع الْوَفَاةُ ضَمَّنِي إِلَى صَدْرِهِ ثُمَّ قَالَ أَيْ بُنَيَّ أُوصِيكَ بِمَا أَوْصَانِي أَبِي حِينَ حَضَرَتْهُ الْوَفَاةُ وَ بِمَا ذَكَرَ أَنَّ أَبَاهُ ع أَوْصَاهُ بِهِ أَيْ بُنَيَّ اصْبِرْ عَلَى الْحَقِّ وَ إِنْ كَانَ مُرّاً.
And Al-Baqir-asws said: ‘When the expiry presented to my-asws father Ali-asws Bin Al-Husayn-asws, he-asws hugged me-asws to his-asws chest, then said: ‘Yes, my-asws son-asws! I-asws bequeath you-asws with what my-asws father-asws had bequeathed when the expiry had presented him-asws, and with what he-asws mentioned that his-asws father-asws had bequeathed with. Yes, my-asws son-asws! Be patient upon the truth and even if it was bitter’’.[81]
عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص عَجَباً لِلْمُؤْمِنِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَقْضِي لَهُ قَضَاءً إِلَّا كَانَ لَهُ خَيْراً إِنِ ابْتُلِيَ صَبَرَ وَ إِنْ أُعْطِيَ شَكَرَ.
From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Strange of the Momin that Allah-azwj Mighty and Majestic does not Fulfill any request for him except it was better for him if he were to be Tried, he is patient and that he should give the thanks’’.[82]
وَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ع مَنْ أَكْرَمُ الْخَلْقِ عَلَى اللَّهِ
And it was said to Abu Abdullah-asws, ‘Who is the most prestigious of the people to Allah-azwj?’
قَالَ مَنْ إِذَا أُعْطِيَ شَكَرَ وَ إِذَا ابْتُلِيَ صَبَرَ.
He-asws said: ‘One, when he is Given, he thanks, and when he is Tried, he is patient’’.[83]
باب 53 النية و شرائطها و مراتبها و كمالها و ثوابها و أن قبول العمل نادر
CHAPTER 53 – THE INTENTION AND ITS CONDITIONS, AND ITS RANKS, AND ITS PERFECTION, AND ITS REWARDS, AND THAT THE ACCEPTANCE OF THE DEEDS IS RARE
1- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: لَا عَمَلَ إِلَّا بِنِيَّةٍ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Mahboub, from Malik Bin Atiyya, from Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘There is no deed except with intention’’.[84]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ وَ سَيِّدُ الْمُوَحِّدِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ مَا عَبَدْتُكَ خَوْفاً مِنْ نَارِكَ وَ لَا طَمَعاً فِي جَنَّتِكَ لَكِنْ وَجَدْتُكَ أَهْلًا لِلْعِبَادَةِ فَعَبَدْتُك
And Amir Al-Momineen-asws, and chief of the Unitarians, may the Salawaat of Allah-azwj be upon him-asws(said): ‘I-asws am not worshipping You-azwj fearing from Your-azwj Fire, nor coveting regarding Your‑azwj Paradise, but I-asws found You-azwj rightful for the worship, so I-asws worshipped You-azwj!
وَ مَنْ لَمْ يَعْرِفْ مِنَ اللَّهِ سِوَى كَوْنِهِ إِلَهاً صَانِعاً لِلْعَالَمِ قَادِراً قَاهِراً عَالِماً وَ أَنَّ لَهُ جَنَّةً يُنْعِمُ بِهَا الْمُطِيعِينَ وَ نَاراً يُعَذِّبُ بِهَا الْعَاصِينَ فَعَبَدَهُ لِيَفُوزَ بِجَنَّتِهِ أَوْ يَكُونَ لَهُ النَّجَاةُ مِنْ نَارِهِ أَدْخَلَهُ اللَّهُ تَعَالَى بِعِبَادَتِهِ وَ طَاعَتِهِ الْجَنَّةَ وَ أَنْجَاهُ مِنَ النَّارِ لَا مَحَالَةَ.
And the one who does not know from Allah-azwj apart from Him-azwj being God-azwj, a Maker of the universe, Able, Subduer, Knower, and that there is a Paradise for Him-azwj the obedient ones will be enjoying in it, and a Fire the disobedient ones will be Punished with it, so he worships Him-azwj in order to succeed with His-azwj Paradise, or there would be salvation for him from His-azwj Fire, Allah-azwj the Exalted will Enter him into the Paradise due to his worship and his obedience, and Save him from the Fire, inevitably’’.[85]
كَمَا أَخْبَرَ عَنْهُ فِي غَيْرِ مَوْضِعٍ مِنْ كِتَابِهِ فَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى.
Like what has been informed from him-asws in another place from his book: ‘But rather, for every person is what he intends’’.[86]
أَمِيرُ الْمُؤْمِنِينَ سِيِّدُ الْأَوْلِيَاءِ قَدْ كَتَبَ كِتَاباً لِبَعْضِ مَا وَقَفَهُ مِنْ أَمْوَالِهِ فَصَدَّرَ كِتَابَهُ بَعْدَ التَّسْمِيَةِ بِهَذَا هَذَا مَا أَوْصَى بِهِ وَ قَضَى بِهِ فِي مَالِهِ عَبْدُ اللَّهِ عَلِيٌّ ابْتِغَاءَ وَجْهِ اللَّهِ لِيُولِجَنِي بِهِ الْجَنَّةَ وَ يَصْرِفَنِي بِهِ عَنِ النَّارِ وَ يَصْرِفَ النَّارَ عَنِّي يَوْمَ تَبْيَضُّ وُجُوهٌ وَ تَسْوَدُّ وُجُوهٌ.
Amir Al-Momineen-asws, chief of the Guardians-asws had written a letter to someone he-asws had dedicated him of his-asws wealth. The beginning of his-asws letter after the Naming (Allah-azwj) was with this: ‘This is what he-asws bequeaths with and judges with regarding his-asws wealth, servant of Allah-azwj Ali-asws, seeking the Face of Allah-azwj for Him-azwj to Get me-asws to the Paradise by it, and Turn me-asws away from the Fire by it, and Turn the Fire away from me-asws: On the Day faces would be whitened and faces would be blackened. [3:106]’’.[87]
2- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ وَ نِيَّةُ الْكَافِرِ شَرٌّ مِنْ عَمَلِهِ وَ كُلُّ عَامِلٍ يَعْمَلُ عَلَى نِيَّتِهِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Nowfaly, from Al Sakuny, from his father,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Intention of the Momin is better than his deed, and intention of the Kafir is eviler than his deed, and every worker works based upon his intention’’.[88]
وَ يُؤَيِّدُهُمَا الْخَبَرُ الثَّالِثُ وَ الْخَامِسُ وَ مَا رَوَاهُ الصَّدُوقُ ره فِي عِلَلِ الشَّرَائِعِ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ كَانَ يَقُولُ نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ وَ ذَلِكَ لِأَنَّهُ يَنْوِي مِنَ الْخَيْرِ مَا لَا يُدْرِكُهُ وَ نِيَّةُ الْكَافِرِ شَرٌّ مِنْ عَمَلِهِ وَ ذَلِكَ لِأَنَّ الْكَافِرَ يَنْوِي الشَّرَّ وَ يَأْمُلُ مِنَ الشَّرِّ مَا لَا يُدْرِكُهُ.
And these two are supported by the third Hadeeth, and the fifth, and what is reported by Al Sadouq in (the book) ‘Ilal Al Sharaie’ by his chain,
‘From Abu Ja’’far-asws having said: ‘Intention of the Momin is better than his deed, and that is because he intends from the good what he has not come across yet, and intention of the Kafir is eviler than his deed, and that is because the Kafir intends the evil, and he hopes from the evil what he has not come across it yet’’.[89]
وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لَهُ زَيْدٌ الشَّحَّامُ إِنِّي سَمِعْتُكَ تَقُولُ نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ فَكَيْفَ تَكُونُ النِّيَّةُ خَيْراً مِنَ الْعَمَلِ
And by his chain,
‘From Abu Abdullah-asws, Zayd Al-Shaham had said to him-asws, ‘I heard you-asws saying: ‘Intention of the Momin is better than his deed’, so how can the intention be better than the deed?’
قَالَ لِأَنَّ الْعَمَلَ إِنَّمَا كَانَ رِئَاءَ الْمَخْلُوقِينَ وَ النِّيَّةَ خَالِصَةٌ لِرَبِّ الْعَالَمِينَ فَيُعْطِي عَزَّ وَ جَلَّ عَلَى النِّيَّةِ مَا لَا يُعْطِي عَلَى الْعَمَلِ
He-asws said: ‘Because the deed rather (sometimes) was to show off to the people while the intention is purely for Lord-azwj of the worlds. So, the Mighty and Majestic Gives upon the intention what He-azwj does not Give upon the deed’’.
قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْعَبْدَ لَيَنْوِي مِنْ نَهَارِهِ أَنْ يُصَلِّيَ بِاللَّيْلِ فَتَغْلِبُهُ عَيْنُهُ فَيَنَامُ فَيُثْبِتُ اللَّهُ لَهُ صَلَاتَهُ وَ يَكْتُبُ نَفَسَهُ تَسْبِيحاً وَ يَجْعَلُ نَوْمَهُ صَدَقَةً.
Abu Abdullah-asws said: ‘The servant intend from his day that he will pray Salat at night, but his eyes overcome him, so he sleeps. Allah-azwj Affirms his Salat for him and Writes his breathing as Glorification, and Makes his sleep to be charity’’.[90]
يُرْوَى عَنْهُ ص أَفْضَلُ الْأَعْمَالِ أَحْمَزُهَا.
It is reported from him-saww: ‘The most superior of the deeds it their most severe’’.[91]
وَرَدَ فِي الْحَدِيثِ مِنْ أَنَّ ابْنَ آدَمَ إِذَا هَمَّ بِالْحَسَنَةِ كُتِبَتْ لَهُ حَسَنَةٌ وَ إِذَا هَمَّ بِالسَّيِّئَةِ لَمْ يُكْتَبْ عَلَيْهِ شَيْءٌ حَتَّى يَعْمَلَ.
And it has been referred in the Hadeeth: ‘The son of Adam-as, when he thinks of the good deed, a good deed is written for him, and when he thinks of the evil deed, nothing is written upon him until he (actually) does it’’.[92]
وَ فِي الْحَدِيثِ إِنَّ فِي الْجَسَدِ لَمُضْغَةً إِذَا صَلُحَتْ صَلُحَ لَهَا سَائِرُ الْجَسَدِ.
And in the Hadeeth: ‘In the body there is a lump of flesh, when it is healthy, rest of the body is healthy (it is the heart)’’.[93]
قَالَ اللَّهُ عَزَّ وَ جَلَ يَا عِيسَى لَا يَصْلُحُ لِسَانَانِ فِي فَمٍ وَاحِدٍ وَ لَا قَلْبَانِ فِي صَدْرٍ وَاحِدٍ وَ كَذَلِكَ الْأَذْهَانُ.
Allah-azwj Mighty and Majestic: O Isa-as! It is not correct having two tongues in one mouth, nor two hearts in one chest, and like that are the minds (in one head)’’.[94]
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي الدُّعَاءِ الَّذِي عَلَّمَهُ كُمَيْلَ بْنَ زِيَادٍ النَّخَعِيَ فَلَئِنْ صَيَّرْتَنِي فِي الْعُقُوبَاتِ مَعَ أَعْدَائِكَ وَ جَمَعْتَ بَيْنِي وَ بَيْنَ أَهْلِ بَلَائِكَ وَ فَرَّقْتَ بَيْنِي وَ بَيْنَ أَحِبَّائِكَ وَ أَوْلِيَائِكَ فَهَبْنِي يَا إِلَهِي وَ سَيِّدِي صَبَرْتُ عَلَى عَذَابِكَ فَكَيْفَ أَصْبِرُ عَلَى فِرَاقِكَ وَ هَبْنِي صَبَرْتُ عَلَى حَرِّ نَارِكَ فَكَيْفَ أَصْبِرُ عَنِ النَّظَرِ إِلَى كَرَامَتِكَ.
Amir Al-Momineen-asws said in the supplication which he-asws had taught to Kumeyl Bin Ziyad Al-Nakhaie: ‘If You-azwj were to Make me to be with Your-azwj enemies, and Gather between me and the people of Your-azwj afflictions, and Separate between me and Your-azwj Loved ones and Your-azwj friends, then Gift to me, O my God-azwj, and my Master-azwj, that I be patient upon Your-azwj Punishment, but how can I be patient upon Your-azwj separation? Gift me to be patient upon the heat of Your-azwj Fire, but how can I be patient upon the looking at Your-azwj Benevolence?’’[95]
وَ قَدْ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ إِنَّ قَوْماً عَبَدُوا اللَّهَ رَغْبَةً فَتِلْكَ عِبَادَةُ التُّجَّارِ وَ إِنَّ قَوْماً عَبَدُوا اللَّهَ رَهْبَةً فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَ إِنَّ قَوْماً عَبَدُوا اللَّهَ شُكْراً فَتِلْكَ عِبَادَةُ الْأَحْرَارِ.
And Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘There are people who are worshipping Allah-azwj out of desire (of Paradise), that is worship of the traders, and there are people who are worshipping Allah-azwj out of fear (of Hell), so that is worship of the slaves, and there are people who are worshipping Allah-azwj in appreciation, so that is worship of the free ones’’.[96]
قَوْلُ النَّبِيِّ ص الْإِحْسَانُ أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ.
Words of the Prophet-saww: ‘The most excellent (worship) is that you worship Allah-azwj and if you can see Him-azwj, so if you do not happen to see Him-azwj, surely, He-azwj is Seeing you’’.[97]
قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ مَا عَبَدْتُكَ خَوْفاً مِنْ نَارِكَ وَ لَا طَمَعاً فِي جَنَّتِكَ وَ لَكِنْ وَجَدْتُكَ أَهْلًا لِلْعِبَادَةِ فَعَبَدْتُكَ.
Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘I-asws have worshipped You-azwj fearing from Your-azwj Fire, nor coveting regarding Your-azwj Paradise, but I-asws found You-azwj rightful for the worship, so I-asws worshipped You-azwj’’.[98]
رَوَى الصَّدُوقُ رَحِمَهُ اللَّهُ بِإِسْنَادِهِ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: إِنَّ النَّاسَ يَعْبُدُونَ اللَّهَ عَلَى ثَلَاثَةِ أَوْجُهٍ
It is reported by Al-Sadouq, may Allah-azwj have Mercy on him, by his chain from Al-Sadiq-asws having said: ‘The people are worshipping Allah-azwj based upon three perspectives.
فَطَبَقَةٌ يَعْبُدُونَهُ رَغْبَةً فِي ثَوَابِهِ فَتِلْكَ عِبَادَةُ الْحُرَصَاءِ وَ هُوَ الطَّمَعُ
There is a category worshipping Him-azwj desirous regarding His-azwj Rewards, so that is worship of the greedy ones, and it is the greed.
وَ آخَرُونَ يَعْبُدُونَهُ فَرَقاً مِنَ النَّارِ فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَ هِيَ رَهْبَةٌ
And there are others worshipping Him-azwj fearing from the Fire, so that is worship of the slaves, and it is the awe.
وَ لَكِنِّي أَعْبُدُهُ حُبّاً لَهُ عَزَّ وَ جَلَّ فَتِلْكَ عِبَادَةُ الْكِرَامِ وَ هُوَ الْأَمْنُ لِقَوْلِهِ عَزَّ وَ جَلَ وَ هُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ وَ لِقَوْلِهِ عَزَّ وَ جَلَ قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ
But I-asws am worshipping Him out of love for Him-azwj Mighty and Majestic, so that is worship of the honourable ones, and it is the security, due to His-azwj Words: and they would be secure from the panic of that Day [27:89]; and due to Words of Mighty and Majestic: Say (O Rasool): ‘If you love Allah, then follow me. Allah will Love you and Forgive you your sins; [3:31].
فَمَنْ أَحَبَّ اللَّهَ أَحَبَّهُ اللَّهُ وَ مَنْ أَحَبَّهُ اللَّهُ عَزَّ وَ جَلَّ كَانَ مِنَ الْآمِنِينَ.
The one who loves Allah-azwj, Allah-azwj would Love him, and one whom Allah-azwj Mighty and Majestic Loves, he would be from the secure ones’’.[99]
وَ فِي تَفْسِيرِ الْإِمَامِ ع قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِنِّي أَكْرَهُ أَنْ أَعْبُدَ اللَّهَ لِأَغْرَاضٍ لِي وَ لِثَوَابِهِ فَأَكُونَ كَالْعَبْدِ الطَّمِعِ الْمُطِيعِ إِنْ طُمِّعَ عَمِلَ وَ إِلَّا لَمْ يَعْمَلْ
And in Tafseer of the Imam (Hassan Al-Askari-asws) – ‘Ali-asws Bin Al-Husayn-asws said: ‘I-asws dislike it that I-asws should worship Allah-azwj for a purpose of mine and for His-azwj Rewards, so I-asws would be like the slave obedient to a greed. If he is enticed, he works or else he does not work.
وَ أَكْرَهُ أَنْ أَعْبُدَهُ لِخَوْفِ عِقَابِهِ فَأَكُونَ كَالْعَبْدِ السَّوْءِ إِنْ لَمْ يَخَفْ لَمْ يَعْمَلْ
And I-asws dislike it that I-asws should worship Him-azwj due to fear of His-azwj Punishment, so I-asws would be like the evil slave. If he is not frightened (by his master) he does not work’.
قِيلَ فَلِمَ تَعْبُدُهُ
It was said, ‘So why are you-asws worshipping Him-azwj?’
قَالَ لِمَا هُوَ أَهْلُهُ بِأَيَادِيهِ عَلَيَّ وَ إِنْعَامِهِ.
He-asws said: ‘Due to what He-azwj is rightful of, by His-azwj Favours upon me-asws and His-azwj Conferment’s’’.[100]
وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع لَا يَكُونُ الْعَبْدُ عَابِداً لِلَّهِ حَقَّ عِبَادَتِهِ حَتَّى يَنْقَطِعَ عَنِ الْخَلْقِ كُلِّهِ إِلَيْهِ فَحِينَئِذٍ يَقُولُ هَذَا خَالِصٌ لِي فَيَتَقَبَّلُهُ بِكَرَمِهِ.
And Muhammad Bin Ali Al-Baqir-asws said: ‘The servant cannot be a worshipper of Allah-azwj as is the righ of His-azwj being worshipped until he cuts off from the people, all of them, to Him-azwj. At that time He-azwj will Say: “This one is purely for Me-azwj!” So He-azwj will Accept him with His-azwj Benevolent’’.[101]
وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع مَا أَنْعَمَ اللَّهُ عَزَّ وَ جَلَّ عَلَى عَبْدِهِ أَجَلَّ مِنْ أَنْ لَا يَكُونَ فِي قَلْبِهِ مَعَ اللَّهِ غَيْرُهُ.
And Ja’far-asws Bin Muhammad-asws said: ‘Allah-azwj Mighty and Majestic has not Conferred upon His-azwj servant anything more majestic than for there not being in his heart anyone else with Allah-azwj’’.[102]
وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع أَشْرَفُ الْأَعْمَالِ التَّقَرُّبُ بِعِبَادَةِ اللَّهِ عَزَّ وَ جَلَّ.
And Musa-asws Bin Ja’far-asws said: ‘The noblest of the deeds is the drawing closer with worshipping Allah-azwj Mighty and Majestic’’.[103]
وَ قَالَ عَلِيٌّ الرِّضَا ع إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ قَوْلُ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ وَلِيُّ اللَّهِ وَ خَلِيفَةُ مُحَمَّدٍ رَسُولِ اللَّهِ حَقّاً وَ خُلَفَاؤُهُ خُلَفَاءُ اللَّهِ
Ali Al-Reza-asws said: ‘To Him ascend the good words [35:10], are the words: ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj, Ali-asws is a Guardian-asws of Allah‑azwj and caliph of Muhammad-saww Rasool-saww of Allah-azwj truly, and his-saww caliphs are caliphs of Allah-azwj.
وَ الْعَمَلُ الصَّالِحُ يَرْفَعُهُ عِلْمُهُ فِي قَلْبِهِ بِأَنَّ هَذَا صَحِيحٌ كَمَا قُلْتُهُ بِلِسَانِي.
And the righteous deeds raise it [35:10] – he knows in his heart that this is correct – just as I‑asws am saying it with my-asws tongue’’.[104]
قَوْلِهِ ع وَ كُلُّ عَامِلٍ يَعْمَلُ عَلَى نِيَّتِهِ.
His-asws words: ‘Every worker is working based upon his intention’’.[105]
3- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ الْحُسَيْنِ بْنِ عَمْرٍو عَنْ حَسَنِ بْنِ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ حَدِّ الْعِبَادَةِ الَّتِي إِذَا فَعَلَهَا فَاعِلُهَا كَانَ مُؤَدِّياً
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Asbat, from Muhammad Bin Is’haq Bin Al-Husayn Bin Amro, from Hassan Bin Aban, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the limit of worship which when its doer does it, he would have fulfilled’.
فَقَالَ حُسْنُ النِّيَّةِ بِالطَّاعَةِ.
He-asws said: ‘Good intention with obedience’’.[106]
4- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَبْدَ الْمُؤْمِنَ الْفَقِيرَ لَيَقُولُ يَا رَبِّ ارْزُقْنِي حَتَّى أَفْعَلَ كَذَا وَ كَذَا مِنَ الْبِرِّ وَ وُجُوهِ الْخَيْرِ فَإِذَا عَلِمَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ مِنْهُ بِصِدْقِ نِيَّةٍ كَتَبَ اللَّهُ لَهُ مِنَ الْأَجْرِ مِثْلَ مَا يَكْتُبُ لَهُ لَوْ عَمِلَهُ إِنَّ اللَّهَ وَاسِعٌ كَرِيمُ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘The Momin servant, the poor, let him say, ‘O Lord-azwj Grace me until I do such and such from the righteousness and aspects of good!’ When Allah‑azwj Mighty and Majestic Knows than from him with sincerity of his intention, Allah-azwj would Write for him the Recompense like what He-azwj would have Written for him had he done it. Surely Allah-azwj is Capacious, Benevolent’’.[107]
رَوَى مُسْلِمٌ بِإِسْنَادِهِ عَنْ رَسُولِ اللَّهِ ص قَالَ: مَنْ طَلَبَ الشَّهَادَةَ صَادِقاً أُعْطِيَهَا وَ لَوْ لَمْ تُصِبْهُ.
It is reported by Muslim (non-Shia source),
‘From Rasool-Allah-saww having said: ‘One seeking the martyrdom sincerely would be Given it, and even if he does not attain it’’.[108]
وَ بِإِسْنَادٍ آخَرَ عَنْهُ ص قَالَ: مَنْ سَأَلَ اللَّهَ الشَّهَادَةَ بِصِدْقٍ بَلَّغَهُ اللَّهُ مَنَازِلَ الشُّهَدَاءِ وَ إِنْ مَاتَ عَلَى فِرَاشِهِ.
And by another chain from him-saww having said: ‘One who asks Allah-azwj for the martyrdom with sincerity, Allah-azwj would Make him reach the status of the martyrs, and even if he had died upon his bed’’.[109]
5- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ أَحْمَدَ بْنِ يُونُسَ عَنْ أَبِي هَاشِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّمَا خُلِّدَ أَهْلُ النَّارِ فِي النَّارِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ خُلِّدُوا فِيهَا أَنْ يَعْصُوا اللَّهَ أَبَداً
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Ahmad Bin Yunus, from Abu Hashim who said,
‘Abu Abdullah-asws having said: ‘But rather people of the Fire would be eternally in the Fire because their intentions in the world were that if they had been there eternally in it they would have disobeyed Allah-azwj for ever!
وَ إِنَّمَا خُلِّدَ أَهْلُ الْجَنَّةِ فِي الْجَنَّةِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ بَقُوا فِيهَا أَنْ يُطِيعُوا اللَّهَ أَبَداً فَبِالنِّيَّاتِ خُلِّدَ هَؤُلَاءِ وَ هَؤُلَاءِ
And rather, the people of Paradise will be in the Paradise eternally because their intentions in the world were that if they had remained in it (eternally), they would have obeyed Allah‑azwj for ever. So it is with the intentions, those ones and these ones will be there eternally’.
ثُمَّ تَلَا قَوْلَهُ تَعَالَى قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ قَالَ عَلَى نِيَّتِهِ.
Then he-asws recited Words of the Exalted: Say: ‘Every one acts according to his own disposition; [17:84]. He-asws said: ‘Upon his intention’’.[110]
6- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ يَحْيَى عَنْ أَيُّوبَ بْنِ أَعْيَنَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يُؤْتَى يَوْمَ الْقِيَامَةِ بِرَجُلٍ فَيُقَالُ لَهُ احْتَجَّ فَيَقُولُ يَا رَبِّ خَلَقْتَنِي وَ هَدَيْتَنِي فَأَوْسَعْتَ عَلَيَّ فَلَمْ أَزَلْ أُوَسِّعُ عَلَى خَلْقِكَ وَ أُيَسِّرُ عَلَيْهِمْ لِكَيْ تَنْشُرَ هَذَا الْيَوْمَ رَحْمَتَكَ وَ تُيَسِّرَهُ
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Abu Al-Hassan Ali Bin Yahya, from Ayoub Bin Ayn, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘On the Day of Qiyamah they will come with a man. It will be said to him, ‘Argue (present your arguments)!’ He will say, ‘O Lord‑azwj! You-azwj Created me and Guided me. You-azwj were Capacious upon me, and I did not cease to be capacious upon Your-azwj creatures and be easy upon them so that You-azwj will Spread Your Mercy on this Day and Ease it (for me)’.
فَيَقُولُ الرَّبُّ جَلَّ ثَنَاؤُهُ وَ تَعَالَى ذِكْرُهُ صَدَقَ عَبْدِي أَدْخِلُوهُ الْجَنَّةَ.
The Lord-azwj, Majestic is His-azwj Praise and Exalted is His-azwj Mention will Say: “My-azwj servant speaks the truth. Enter him into the Paradise!”’[111]
7- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ عِيسَى قَالَ: إِنَّ مُوسَى نَاجَاهُ اللَّهُ تَبَارَكَ وَ تَعَالَى فَقَالَ فِي مُنَاجَاتِهِ وَ ذَكَرَ حَدِيثاً قُدْسِيّاً طَوِيلًا إِلَى أَنْ قَالَ فَاعْمَلْ كَأَنَّكَ تَرَى ثَوَابَ عَمَلِكَ لِكَيْ يَكُونَ أَطْمَعَ لَكَ فِي الْآخِرَةِ لَا مَحَالَةَ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Amro Bin Usman, from Ali Bin Isa, who said,
‘Musa-as, Allah-azwj Blessed, and Exalted Whispered to him-as. He-azwj Said in His-azwj Whispering’ – and he mentioned a lengthy Holy Hadeeth up to He-azwj Said: “Word as if you-as can see the Rewards of your deeds, so that it would be an enticement for you-as regarding the Hereafter, inevitably!”’[112]
8- نهج، نهج البلاغة هَذَا مَا أَمَرَ بِهِ عَبْدُ اللَّهِ عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ فِي مَالِهِ ابْتِغَاءَ وَجْهِ اللَّهِ لِيُولِجَنِي بِهِ الْجَنَّةَ وَ يُعْطِيَنِي الْأَمَنَةَ.
(The book) ‘Nahj Al Balagah’ –
‘This is what the servant of Allah-azwj, Ali-asws Bin Abu Talib Amir Al-Momineen-asws is instructing with regarding his-asws wealth seeking the Face of Allah-azwj for Him-azwj to Take me-asws to the Paradise due to it, and Grant me-asws the wishes’’.[113]
– وَ فِيهِ وَ لَيْسَ رَجُلٌ فَاعْلَمْ أَحْرَصَ عَلَى جَمَاعَةِ أُمَّةِ مُحَمَّدٍ وَ أُلْفَتِهَا مِنِّي أَبْتَغِي بِذَلِكَ حُسْنَ الثَّوَابِ وَ كَرِيمَ الْمَآبِ.
And in it: ‘Know that there isn’t a man greedier upon uniting the community of Muhammad‑saww and compiling it than I-asws am, seeking by that the good Rewards and an honourable Hereafter’’.[114]
– 9- لي، الأمالي للصدوق بِإِسْنَادِهِ إِلَى النَّبِيِّ ص قَالَ: مَنْ صَامَ يَوْماً تَطَوُّعاً ابْتِغَاءَ ثَوَابِ اللَّهِ وَجَبَتْ لَهُ الْمَغْفِرَةُ.
(The book) ‘Al Amaali’ of Al-Sadouq –
‘By his chain to the Prophet-saww having said: ‘One who fasts a day voluntarily seeking the Rewards of Allah-azwj, the Forgiveness is obligated for him’’.[115]
– 10- فس، تفسير القمي مَنْ كانَ يُرِيدُ الْحَياةَ الدُّنْيا وَ زِينَتَها نُوَفِّ إِلَيْهِمْ أَعْمالَهُمْ فِيها وَ هُمْ فِيها لا يُبْخَسُونَ قَالَ مَنْ عَمِلَ الْخَيْرَ عَلَى أَنْ يُعْطِيَهُ اللَّهُ ثَوَابَهُ فِي الدُّنْيَا أَعْطَاهُ ثَوَابَهُ فِي الدُّنْيَا وَ كَانَ لَهُ فِي الْآخِرَةِ النَّارُ.
Tafseer Al Qummi –
‘One who wanted the life of the world and its adornments, We shall Fulfil their deeds therein and they would not be devalued [11:15], he said, ‘One who does the good based upon that Allah-azwj would Give him the Rewards in the world, He-azwj will Give him his Rewards in the world, and for him in the Hereafter would be the Fire’’.[116] (opinion)
– 11- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: لَا حَسَبَ لِقُرَشِيٍّ وَ لَا عَرَبِيٍّ إِلَّا بِتَوَاضُعٍ وَ لَا كَرَمَ إِلَّا بِتَقْوَى وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا عِبَادَةَ إِلَّا بِتَفَقُّهٍ
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Malik Bin Atiya, from Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘There is neither any rank for a Qureyshi nor for an Arabian except with humbleness, and there is no honour except with piety, nor any deed except with intention, nor worship except with understanding.
أَلَا وَ إِنَّ أَبْغَضَ النَّاسِ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَنْ يَقْتَدِي بِسُنَّةِ إِمَامٍ وَ لَا يَقْتَدِي بِأَعْمَالِهِ.
Indeed, and the most hateful of the people to Allah-azwj Mighty and Majestic is one who believes in Sunnah of an Imam-asws and not follow his-asws deeds’’.[117]
12- فس، تفسير القمي قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ أَيْ عَلَى نِيَّتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدى سَبِيلًا فَإِنَّهُ حَدَّثَنِي أَبِي عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ أُوقِفَ الْمُؤْمِنُ بَيْنَ يَدَيْهِ فَيَكُونُ هُوَ الَّذِي يَلِي حِسَابَهُ
Tafseer Al Qummi –
‘Say: ‘Every one acts according to his own disposition; – i.e., upon his intention – so your Lord is more Knowing of the one who is better Guided on the Way [17:84]. My father narrated to me from Ja’far Bin Ibrahim, from Abu Al-Hassan Al-Reza-asws having said: ‘When it will be the Day of Qiyamah, the Momin will be paused in front of Him-azwj, so He-azwj would be the One‑azwj in Charge of his Reckoning.
فَيَعْرِضُ عَلَيْهِ عَمَلَهُ فَيَنْظُرُ فِي صَحِيفَتِهِ فَأَوَّلُ مَا يَرَى سَيِّئَاتُهُ فَيَتَغَيَّرُ لِذَلِكَ لَوْنُهُ وَ تَرْتَعِشُ فَرَائِصُهُ وَ تَفْزَعُ نَفْسُهُ
He-azwj will Present his deeds to him. He will look into his register (of deeds), and the first of what he will see would be his evil deeds. His colour would change at that, and his limbs would tremble, and his soul would panic.
ثُمَّ يَرَى حَسَنَاتِهِ فَتَقَرُّ عَيْنُهُ وَ تُسَرُّ نَفْسُهُ وَ تَفْرَحُ رُوحُهُ
Then he will see his good needs, so his eyes would be delighted, and his self would be cheered, and his soul will rejoice.
ثُمَّ يَنْظُرُ إِلَى مَا أَعْطَاهُ مِنَ الثَّوَابِ فَيَشْتَدُّ فَرَحُهُ
The he will look at what He-azwj has Given him from the Rewards and his happiness will intensify.
ثُمَّ يَقُولُ اللَّهُ لِلْمَلَائِكَةِ هَلُمُّوا الصُّحُفَ الَّتِي فِيهَا الْأَعْمَالُ الَّتِي لَمْ يَعْمَلُوهَا
Then Allah-azwj will Say to His-azwj Angels: “Bring the register in which are the deeds he did not do!”
قَالَ فَيَقْرَءُونَهَا فَيَقُولُونَ وَ عِزَّتِكَ إِنَّكَ لَتَعْلَمُ أَنَّا لَمْ نَعْمَلْ مِنْهَا شَيْئاً
He-asws said: ‘They will read it and they would say, ‘By Your-azwj Mighty! You-azwj Know we have not done anything from these!’
فَيَقُولُ صَدَقْتُمْ نَوَيْتُمُوهَا فَكَتَبْنَاهَا لَكُمْ ثُمَّ يُثَابُونَ عَلَيْهَا.
He-azwj will Say: “You are speaking the truth! You had intended these, so We-azwj have Written these for you all!” Then they (he) will be Rewarded upon these’’.[118]
13- ع، علل الشرائع ل، الخصال لي، الأمالي للصدوق السِّنَانِيُّ عَنْ مُحَمَّدِ بْنِ هَارُونَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى الطَّبَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْخَشَّابِ عَنْ مُحَمَّدِ بْنِ مِحْصَنٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ ع إِنَّ النَّاسَ يَعْبُدُونَ اللَّهَ عَزَّ وَ جَلَّ عَلَى ثَلَاثَةِ أَوْجُهٍ
(The books) ‘Ilal Al Sharaie’, (and) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq – Al Sinany, from Muhammad Bin Haroun, from Ubeydullah Bin Musa Al Tabary, from Muhammad Bin Al-Husayn Al Khashab, from Muhammad Bin Mihsan, from Yunus Bin Zabyan who said,
‘Al-Sadiq Ja’far-asws Bin Muhammad-asws said: ‘The people are worshipping Allah-azwj Mighty and Majestic based upon three perspectives.
فَطَبَقَةٌ يَعْبُدُونَهُ رَغْبَةً فِي ثَوَابِهِ فَتِلْكَ عِبَادَةُ الْحُرَصَاءِ وَ هُوَ الطَّمَعُ وَ آخَرُونَ يَعْبُدُونَهُ فَرَقاً مِنَ النَّارِ فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَ هِيَ رَهْبَةٌ
There is a category worshipping him desirous regarding His-azwj Rewards, so that is worship of the greedy ones, and it is the greed; and others are worshipping Him-azwj fearing from the Fire, so that is worship of the slaves, and it is awe.
وَ لَكِنِّي أَعْبُدُهُ حُبّاً لَهُ عَزَّ وَ جَلَّ فَتِلْكَ عِبَادَةُ الْكِرَامِ وَ هُوَ الْأَمْنُ لِقَوْلِهِ عَزَّ وَ جَلَ وَ هُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ وَ لِقَوْلِهِ عَزَّ وَ جَلَ قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ
But I-asws am worshipping Him-azwj in love for Him-azwj Mighty and Majestic, so that is worship of the honourable ones, and it is the security, due to Words of the Mighty and Majestic: and they would be secure from the panic of that Day [27:89]; and due to Words of Mighty and Majestic: Say (O Rasool): ‘If you love Allah, then follow me. Allah will Love you and Forgive you your sins; [3:31].
فَمَنْ أَحَبَّ اللَّهَ أَحَبَّهُ اللَّهُ وَ مَنْ أَحَبَّهُ اللَّهُ عَزَّ وَ جَلَّ كَانَ مِنَ الْآمِنِينَ.
So the one who loves Allah-azwj, Allah-azwj will Love him, and the one whom Allah-azwj Mighty and Majestic Loves would be from the secured ones’’.[119]
14- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنِ الْفُضَيْلِ قَالَ قَالَ الصَّادِقُ ع مَا ضَعُفَ بَدَنٌ عَمَّا قَوِيَتْ عَلَيْهِ النِّيَّةُ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Ibn Isa, from Al-Hassan Bin Ali Bin Fazzal, from Al-Hassan Bin Al Jahm, from Al Fuzeyl who said,
‘Al-Sadiq-asws said: ‘A body will not weaken from what the intention has strengthened upon it’’.[120]
15- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ أَبِي الْوَلِيدِ عَنِ الْحَسَنِ بْنِ زِيَادٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ صَدَقَ لِسَانُهُ زَكَى عَمَلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي رِزْقِهِ وَ مَنْ حَسُنَ بِرُّهُ بِأَهْلِ بَيْتِهِ زِيدَ فِي عُمُرِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Al Kulayni, from Ali Bin Ibrahim, from Al Yaqteeny, from Yunus, from Abu Al Waleed, from Al-Hassan Bin Ziyad who said,
‘Abu Abdullah-asws said: ‘One whose tongue is truthful, his deeds would be pure, and one whose intention is good, there will be an enhancement in his sustenance, and the one whose righteousness with his family members is good, there will be an enhancement in his lifespan’’.[121]
16- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الرَّازِيِّ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ وَ فِيهِ زَادَ اللَّهُ مَكَانَ زِيدَ فِي الْمَوْضِعَيْنِ.
(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Abdullah Bin Muhammad Bin Al Razy, from Bakr Bin Salih, from Abu Ayoub, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws – similar to it, and it is: ‘Allah-azwj will Increase’ instead of ‘enhancement’, in two places’’.[122]
17- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: كُنَّا جُلُوساً عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ قَالَ لَهُ رَجُلٌ مِنَ الْجُلَسَاءِ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ أَ تَخَافُ عَلَيَّ أَنْ أَكُونَ مُنَافِقاً
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Abdullah Bin Sinan who said,
‘We were seated in the presence of Abu Abdullah-asws when a man from the gatherers said to him-asws, ‘May I be sacrificed for you-asws, O son-asws of Rasool-Allah-saww! Are you fearing upon that I might be a hypocrite?’
قَالَ فَقَالَ لَهُ إِذَا خَلَوْتَ فِي بَيْتِكَ نَهَاراً أَوْ لَيْلًا أَ لَيْسَ تُصَلِّي
He (the narrator) said, ‘He-asws said to him: ‘When you are alone in your house, at daytime or night, are you praying Salat?’
فَقَالَ بَلَى
He said, ‘Yes’.
قَالَ فَلِمَنْ تُصَلِّي
He-asws said: ‘Who are you praying to?’
فَقَالَ لِلَّهِ عَزَّ وَ جَلَّ
He said, ‘To Allah-azwj Mighty and Majestic’.
قَالَ فَكَيْفَ تَكُونُ مُنَافِقاً وَ أَنْتَ تُصَلِّي لِلَّهِ عَزَّ وَ جَلَّ لَا لِغَيْرِهِ.
He-asws said: ‘So how can you be a hypocrite and you are praying Salat to Allah-azwj Mighty and Majestic, not to someone else?’’[123]
18- ع، علل الشرائع أَبِي عَنْ حَبِيبِ بْنِ الْحُسَيْنِ الْكُوفِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ أَحْمَدَ بْنِ صَبِيحٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي سَمِعْتُكَ تَقُولُ نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ فَكَيْفَ تَكُونُ النِّيَّةُ خَيْراً مِنَ الْعَمَلِ
(The book) ‘Ilal Al Sharaie’ – My father, from Habeeb Bin Al-Husayn Al Kufy, from Ibn Abu Al Khattab, from Ahmad Bin Sabeeh, from Zayd Al Shaham who said,
‘I said to Abu Abdullah-asws, ‘I heard you-asws saying: ‘Intention of the Momin is better than his deed’, so how can the intention be better than the deed?’
قَالَ لِأَنَّ الْعَمَلَ رُبَّمَا كَانَ رِيَاءَ الْمَخْلُوقِينَ وَ النِّيَّةُ خَالِصَةٌ لِرَبِّ الْعَالَمِينَ فَيُعْطِي عَزَّ وَ جَلَّ عَلَى النِّيَّةِ مَا لَا يُعْطِي عَلَى الْعَمَلِ
He-asws said: ‘Because the deed sometimes would be showing off to the people while the intention would be sincerely for Lord-azwj of the worlds. So the Mighty and Majestic Gives upon the intention what He-azwj does not Give upon the deed’.
قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْعَبْدَ لَيَنْوِي مِنْ نَهَارِهِ أَنْ يُصَلِّيَ بِاللَّيْلِ فَتَغْلِبُهُ عَيْنُهُ فَيَنَامُ فَيُثْبِتُ اللَّهُ لَهُ صَلَاتَهُ وَ يَكْتُبُ نَفَسَهُ تَسْبِيحاً وَ يَجْعَلُ نَوْمَهُ عَلَيْهِ صَدَقَةً.
Abu Abdullah-asws said: ‘The servant intends from his day that he will be praying Salat at night, but his eyes get overcome so he sleeps. Allah-azwj Affirms his Salat for him, and He-azwj Writes his breathing as Glorification and Makes his sleep upon him as charity’’.[124]
19- ع، علل الشرائع أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ عِمْرَانَ بْنِ مُوسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْأَنْصَارِيِّ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ كَانَ يَقُولُ نِيَّةُ الْمُؤْمِنِ أَفْضَلُ مِنْ عَمَلِهِ وَ ذَلِكَ لِأَنَّهُ يَنْوِي مِنَ الْخَيْرِ مَا لَا يُدْرِكُهُ وَ نِيَّةُ الْكَافِرِ شَرٌّ مِنْ عَمَلِهِ وَ ذَلِكَ لِأَنَّ الْكَافِرَ يَنْوِي الشَّرَّ وَ يَأْمُلُ مِنَ الشَّرِّ مَا لَا يُدْرِكُهُ.
(The book) ‘Al Ilal Al Sharaie’ – My father, from Muhammad Al Attar, from Al Ashary, from Imran Bin Musa, from Al-Hassan Bin Ali Bin Al Numan, from Al-Hassan Bin Al-Husayn Al Ansary, from one of his men,
‘From Abu Ja’far-asws, he-asws had said: ‘Intention of the Momin is superior to his deeds, and that is because he intends from the good what he does not come across it yet, and intention of the Kafir is eviler to his deed, and that is because the Kafir intends the evil and he hopes from the evil what his has not come across it yet’’.[125]
20- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ قَالَ: سُئِلَ جَعْفَرُ بْنُ مُحَمَّدٍ ع عَمَّا قَدْ يَجُوزُ وَ عَمَّا لَا يَجُوزُ مِنَ النِّيَّةِ عَلَى الْإِضْمَارِ فِي الْيَمِينِ
(The book) ‘Qurb Al Isnad’ – Haroun Ibn Sadaqa who said,
‘Ja’far-asws Bin Muhammad-asws was asked about what is allowed and what is not allowed from the intention upon the concealment in the oath’.
فَقَالَ إِنَّ النِّيَّاتِ قَدْ تَجُوزُ فِي مَوْضِعٍ وَ لَا تَجُوزُ فِي آخَرَ فَأَمَّا مَا تَجُوزُ فِيهِ فَإِذَا كَانَ مَظْلُوماً فَمَا حَلَفَ بِهِ وَ نَوَى الْيَمِينَ فَعَلَى نِيَّتِهِ وَ أَمَّا إِذَا كَانَ ظَالِماً فَالْيَمِينُ عَلَى نِيَّةِ الْمَظْلُومِ
He-asws said: ‘The intentions are allowed in a place and not allowed in another. As for what is allowed in it, if he was oppressed, so whatever he swears with and intends the oath, it is based upon his intention, and when he was an oppressor, then the oath is based upon the intention of the oppressed’.
ثُمَّ قَالَ وَ لَوْ كَانَتِ النِّيَّاتُ مِنْ أَهْلِ الْفِسْقِ يُؤْخَذُ بِهَا أَهْلُهَا إِذاً لَأُخِذَ كُلُّ مَنْ نَوَى الزِّنَا بِالزِّنَا وَ كُلُّ مَنْ نَوَى السَّرِقَةَ بِالسَّرِقَةِ وَ كُلُّ مَنْ نَوَى الْقَتْلَ بِالْقَتْلِ
Then he-asws said: ‘And if the intentions from the people of mischief, its people were to be seized with these, then there would be seized every one intending the adultery, for the adultery, and every one intending the theft, for the theft, and every one intending the murder, for the murder.
وَ لَكِنَّ اللَّهَ عَدْلٌ كَرِيمُ حَكِيمٌ لَيْسَ الْجَوْرُ مِنْ شَأْنِهِ وَ لَكِنَّهُ يُثِيبُ عَلَى نِيَّاتِ الْخَيْرِ أَهْلَهَا وَ إِضْمَارِهِمْ عَلَيْهَا وَ لَا يُؤَاخِذُ أَهْلَ الْفُسُوقِ حَتَّى يَفْعَلُوا.
But Allah-azwj is Just, Benevolent, Wise. The tyranny isn’t from His-azwj Work, but He-azwj Rewards based upon the good intentions of its people and their conscience upon these, and He-azwj does not Seize the people of mischief until they (actually) do it’’.[126]
أقول: روى هذا الخبر في موضع آخر من هذا الكتاب بهذا السند و زَادَ فِي آخِرِهِ زِيَادَةً هِيَ هَذِهِ وَ ذَلِكَ أَنَّكَ قَدْ تَرَى مِنَ الْمُحَرَّمِ مِنَ الْعَجَمِ لَا يُرَادُ مِنْهُ مَا يُرَادُ مِنَ الْعَالِمِ الْفَصِيحِ وَ كَذَلِكَ الْأَخْرَسُ فِي الْقِرَاءَةِ فِي الصَّلَاةِ وَ التَّشَهُّدِ وَ مَا أَشْبَهَ ذَلِكَ
I (Majlisi) am saying, ‘This Hadeeth has been reported in another place from this book with this chain of attribution, and there is an increase in its end. It is this: – ‘And that is because you have seen from the illiterate from the non-Arabs, it is not wanted from him what is wanted from the eloquent scholar, and like that is the mute regarding the recitation in the Salat and the Tashahhud, and what resembles that.
فَهَذَا بِمَنْزِلَةِ الْعَجَمِ الْمُحَرَّمِ لَا يُرَادُ مِنْهُ مَا يُرَادُ مِنَ الْعَاقِلِ الْمُتَكَلِّمِ الْفَصِيحِ وَ لَوْ ذَهَبَ الْعَالِمُ الْمُتَكَلِّمُ الْفَصِيحُ حَتَّى يَدَعَ مَا قَدْ عَلِمَ أَنَّهُ يَلْزَمُهُ وَ يَنْبَغِي لَهُ أَنْ يَقُومَ بِهِ حَتَّى يَكُونَ ذَلِكَ مِنْهُ بِالنَّبَطِيَّةِ وَ الْفَارِسِيَّةِ فَحِيلَ بَيْنَهُ وَ بَيْنَ ذَلِكَ بِالْأَدَبِ حَتَّى يَعُودَ إِلَى مَا قَدْ عَلِمَهُ وَ عَقَلَهُ
So this is the status of the illiterate non-Ara. It is not wanted from him what is wanted from the intellectual, the eloquent speaker, and if the eloquently speaking scholar were to go until he leaves what he has learnt, it would necessitate him, and it is befitting for him that he stands by it until that happens from him in the Nabatean and the Persian (languages). So that is a barrier between him and that with the education until he returns to what he had known and understood’.
قَالَ وَ لَوْ ذَهَبَ مَنْ لَمْ يَكُنْ فِي مِثْلِ حَالِ الْأَعْجَمِيِّ الْمُحَرَّمِ فَفَعَلَ فَعَالَ الْأَعْجَمِيِّ وَ الْأَخْرَسِ عَلَى مَا قَدْ وَصَفْنَا إِذاً لَمْ يَكُنْ أَحَدٌ فَاعِلًا لِشَيْءٍ مِنَ الْخَيْرِ وَ لَا يُعْرَفُ الْجَاهِلُ مِنَ الْعَالِمِ.
He-asws said: ‘And if the one who does not happen to be in a similar state of the illiterate non-Arab were to go and do the deeds of the non-Arabs and the mute, based upon what we-asws have described, then they would not be doing anything from the good, nor will the ignorant be known from the scholar’’.[127]
21- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنِ الْمُنْذِرِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ يَحْيَى الضَّبِّيِّ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ أَبِي الصَّلْتِ عَنِ الرِّضَا ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا قَوْلَ إِلَّا بِعَمَلٍ وَ لَا قَوْلَ وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا قَوْلَ وَ لَا عَمَلَ وَ لَا نِيَّةَ إِلَّا بِإِصَابَةِ السُّنَّةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Al Salt, from Ibn Uqdah, from Al Munzir Bin Muhammad, from Ahmad Bin Yahya Al Zaby, from Msa Bin Al Qasim, from Abu Al Salt,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww: ‘There is no word except with a deed, and there is neither any word nor a deed except with intention, and there is neither any word nor deed nor intention except with hitting (conducting by) the Sunnah’’.[128]
22– ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ أَبِي عَمْرٍو عَنْ مُحَمَّدِ بْنِ هِشَامٍ الْمَرْوَزِيِّ عَنْ يَحْيَى بْنِ عُثْمَانَ عَنْ بَقِيَّةَ عَنْ إِسْمَاعِيلَ الْبَصْرِيِّ يَعْنِي ابْنَ عُلَيَّةَ عَنْ أَبَانٍ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يُقْبَلُ قَوْلٌ إِلَّا بِعَمَلٍ وَ لَا يُقْبَلُ قَوْلٌ وَ عَمَلٌ إِلَّا بِنِيَّةٍ وَ لَا يُقْبَلُ قَوْلٌ وَ عَمَلٌ وَ نِيَّةٌ إِلَّا بِإِصَابَةِ السُّنَّةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Makhlad, from Abu Amro, from Muhammad Bin Hisham Al Marouzy, from Yahya Bin Usman, from Baqiya, from Ismail Al Basry, meaning Ibn Ulya, from Aban, from Anas (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘A word is not Accepted except with deed, nor is a word and deed Accepted except with intention, nor is a word and deed and intention Accepted except by hitting (conducting by) the Sunnah’’.[129]
23- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ سَيَابَةَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ الْهَاشِمِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ ابْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ قَالَ سَمِعْتُ الصَّادِقَ وَ الْبَاقِرَ ع يُحَدِّثَانِ عَنْ آبَائِهِمَا عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ رَسُولُ اللَّهِ ص نِيَّةُ الْمُؤْمِنِ أَبْلَغُ مِنْ عَمَلِهِ وَ كَذَلِكَ الْفَاجِرُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Ali Bin Ahmad Bin Sayaba, from Abdul Rahman Bin Kaseer Al Hashimy, from Hammad Bin Isa, from Ibn Uzina, from Al Fuzeyl who said,
‘I heard Al-Sadiq-asws and Al-Baqir-asws both narrating from their-asws father-asws, from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon them-asws having said: ‘Rasool-Allah‑saww said: ‘Intention of the Momin is more far-reaching than his deed, and like that is (for) the immoral’’.[130]
24- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ أَبِي عُثْمَانَ الْعَبْدِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا قَوْلَ إِلَّا بِعَمَلٍ وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا عَمَلَ وَ لَا نِيَّةَ إِلَّا بِإِصَابَةِ السُّنَّةِ.
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Muhammad Al Barqy, from Ibrahim Bin Is’haq, from Abu Usman Al Abdy,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘There is no word except with deed, and there is no deed except with intention, and there is neither a deed nor an intention except by hitting (conducting by) the Sunnah’’.[131]
25- سن، المحاسن عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ نَظَرَ النَّاسُ إِلَى مَرْدُودِ الْأَعْمَالِ مِنَ السَّمَاءِ لَقَالُوا مَا يَقْبَلُ اللَّهُ مِنْ أَحَدٍ عَمَلًا.
(The book) ‘Al Mahasin’ – Ibn Fazzal, from Muhammad, from Al Sumali,
‘From Abu Abdullah-asws having said: ‘If the people were to look at the deeds rejected from the sky, they would say, ‘Allah-azwj does not Accept deeds from anyone!’’[132]
26- سن، المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ وَ نِيَّةُ الْفَاجِرِ شَرٌّ مِنْ عَمَلِهِ وَ كُلُّ عَامِلٍ يَعْمَلُ بِنِيَّتِهِ.
(The book) ‘Al Mahasin’ – Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Intention of the Momin is better than his deed, and intention of the immoral is eviler than his deed, and every worker works with his intention’’.[133]
27- سن، المحاسن الْوَشَّاءُ عَنِ ابْنِ فَضَّالٍ عَنِ الْمُثَنَّى الْحَنَّاطِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ حَسُنَتْ نِيَّتُهُ زَادَ اللَّهُ فِي رِزْقِهِ.
(The book) ‘Al Mahasin’ – Al Washa, from Ibn Fazzal, from Al Musanna Al Hannat, from Muhammad Bin Muslim who said,
‘Abu Abdullah-asws said: ‘One whose intention is good, Allah-azwj will Increase in his sustenance’’.[134]
28- سن، المحاسن بَعْضُ أَصْحَابِنَا بَلَغَ بِهِ خَيْثَمَةَ بْنَ عَبْدِ الرَّحْمَنِ الْجُعْفِيَّ قَالَ: سَأَلَ عِيسَى بْنُ عَبْدِ اللَّهِ الْقُمِّيُّ أَبَا عَبْدِ اللَّهِ ع وَ أَنَا حَاضِرٌ فَقَالَ مَا الْعِبَادَةُ
(The book) ‘Al Mahasin’ – One of our companions delivered it that Khaysama Bin Abdul Rahman Al-Jufy said,
‘Isa Bin Abdullah Al-Qummi asked Abu Abdullah-asws while I was present. He said, ‘What is the worship?’
فَقَالَ حُسْنُ النِّيَّةِ بِالطَّاعَةِ مِنَ الْوَجْهِ الَّذِي يُطَاعُ اللَّهُ مِنْهُ.
He-asws said: ‘Good intention with the obedience from the aspect which Allah-azwj is obeyed from’’.[135]
– وَ فِي حَدِيثٍ آخَرَ قَالَ: حُسْنُ النِّيَّةِ بِالطَّاعَةِ عَنِ الْوَجْهِ الَّذِي أُمِرَ بِهِ.
And in another Hadeeth, he-asws said: ‘Good intention with the obedience from the aspect which Allah-azwj has Commanded with’’.[136]
29- سن، المحاسن عَلِيُّ بْنُ الْحَكَمِ عَنْ أَبِي عُرْوَةَ السُّلَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ يَحْشُرُ النَّاسَ عَلَى نِيَّاتِهِمْ يَوْمَ الْقِيَامَةِ.
(The book) ‘Al Mahasin’ – Ali Bin Al Hakam, from Abu Urwah Al Sulamy,
‘From Abu Abdullah-asws having said: ‘Allah-azwj will Resurrect the people on the Day of Qiyamah based upon their intentions’’.[137]
30- سن، المحاسن الْقَاسَانِيُّ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ أَحْمَدَ بْنِ يُونُسَ عَنْ أَبِي هَاشِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْخُلُودِ فِي الْجَنَّةِ وَ النَّارِ فَقَالَ إِنَّمَا خُلِّدَ أَهْلُ النَّارِ فِي النَّارِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ خُلِّدُوا فِيهَا أَنْ يَعْصُوا اللَّهَ أَبَداً
(The book) ‘Al Mahasin’ – Al Qasany, from Al Asbahany, from Al Minqary, from Ahmad Bin Yunus, from Abu Hashim who said,
‘I asked Abu Abdullah-asws about the eternality in the Paradise and the Fire. He-asws said: ‘But rather, the eternality of people of the Fire in the Fire is because of their intentions which were in the world, that had they been eternally therein, they would have disobeyed Allah-azwj for ever!
وَ إِنَّمَا خُلِّدَ أَهْلُ الْجَنَّةِ فِي الْجَنَّةِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ بَقُوا فِيهَا أَنْ يُطِيعُوا اللَّهَ أَبَداً فَبِالنِّيَّاتِ خُلِّدَ هَؤُلَاءِ وَ هَؤُلَاءِ
But rather, eternality of the people of Paradise in the Paradise is because of their intentions which were in the world that had they remain in it (eternally) they would have obeyed Allah-azwj for ever! It is by the intentions, eternality of those ones and these ones!’
ثُمَّ تَلَا قَوْلَهُ قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ أَيْ عَلَى نِيَّتِهِ.
Then he-asws recited: Say: ‘Every one acts according to his own disposition; [17:84] – i.e., upon his intention’’.[138]
31- ضا، فقه الرضا عليه السلام أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ لِأَنَّهُ يَنْوِي خَيْراً مِنْ عَمَلِهِ وَ نِيَّةُ الْفَاجِرِ شَرٌّ مِنْ عَمَلِهِ وَ كُلُّ عَامِلٍ يَعْمَلُ عَلَى نِيَّتِهِ
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – It is reported from the scholar-asws having said: ‘Intention of the Momin is better than his deed, because he intends good from his deed, while intention of the immoral is eviler from his deed, and ever worker works based upon his intention’.
وَ نَرْوِي نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ لِأَنَّهُ يَنْوِي مِنَ الْخَيْرِ مَا لَا يُطِيقُهُ وَ لَا يَقْدِرُ عَلَيْهِ
And we are reporting, ‘Intention of the Momin is better than his deed because he intends from the good what he cannot endure nor is he able upon it’.
وَ رُوِيَ مَنْ حَسُنَتْ نِيَّتُهُ زَادَ اللَّهُ فِي رِزْقِهِ
And it is reported, ‘One whose intention is good, Allah-azwj will Increase in his sustenance’.
وَ سَأَلْتُ الْعَالِمَ ع عَنْ قَوْلِ اللَّهِ خُذُوا ما آتَيْناكُمْ بِقُوَّةٍ قُوَّةُ الْأَبْدَانِ أَمْ قُوَّةُ الْقُلُوبِ
And I asked the scholar-asws about Words of Allah-azwj: “Grab what We have Given you with strength [2:63], ‘Is it strength of the bodies or strength of the hearts?’
فَقَالَ جَمِيعاً
He-asws said: ‘Both together’.
وَ قَالَ لَا قَوْلَ إِلَّا بِعَمَلٍ وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا نِيَّةَ إِلَّا بِإِصَابَةِ السُّنَّةِ
And he-asws said: ‘There is no word except with deed, nor any deed except with intention, nor any intention except by hitting (conducting by) the Sunnah’.
وَ نَرْوِي حُسْنُ الْخُلُقِ سَجِيَّةٌ وَ نِيَّةٌ وَ صَاحِبُ النِّيَّةِ أَفْضَلُ
And we are reported, ‘Good manners in character, and the owner of the intention is superior’.
وَ نَرْوِي مَا ضَعُفَتْ نِيَّةٌ عَنْ نِيَّةٍ.
And we are reporting: ‘And intention is not weakened from an intention’’.[139]
– وَ أَرْوِي عَنْهُ نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ فَسَأَلْتُهُ عَنْ مَعْنَى ذَلِكَ فَقَالَ الْعَمَلُ يَدْخُلُهُ الرِّيَاءُ وَ النِّيَّةُ لَا يَدْخُلُهَا الرِّيَاءُ
And it is reported from him-asws: ‘Intention of the Momin is better than his deed’. I asked him‑asws about the meaning of that. He-asws said: ‘The deed is such, the showing off enters it while the intention is such, the showing off does not enter it’.
وَ سَأَلْتُ الْعَالِمَ ع عَنْ تَفْسِيرِ نِيَّةُ الْمُؤْمِنِ خَيْرٌ قَالَ إِنَّهُ رُبَّمَا انْتَهَتْ بِالْإِنْسَانِ حَالُهُ مِنْ مَرَضٍ أَوْ خَوْفٍ فَتُفَارِقُهُ الْأَعْمَالُ وَ مَعَهُ نِيَّتُهُ فَلِذَلِكَ الْوَقْتِ نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ
And I asked the scholar-asws about interpretation of ‘The intention of a Momin is better (than his deed)’. He-asws said: ‘Sometimes a state of with the human being ends up in illness or fear, so the deeds separate from him (do not get performed) and the intention (remains) with him. So, for that time, intention of the Momin is better than his deed’.
وَ فِي وَجْهٍ آخَرَ أَنَّهَا لَا يُفَارِقُهُ عَقْلُهُ أَوْ نَفْسُهُ وَ الْأَعْمَالُ قَدْ يُفَارِقُهُ قَبْلَ مُفَارَقَةِ الْعَقْلِ وَ النَّفْسِ.
And in another aspect, his intellect does not separate from him, or his soul, while the deeds would have separated from him before the separation of the intellect and the soul’’.[140]
32- مص، مصباح الشريعة قَالَ الصَّادِقُ ع صَاحِبُ النِّيَّةِ الصَّادِقَةِ صَاحِبُ الْقَلْبِ السَّلِيمِ لِأَنَّ سَلَامَةَ الْقَلْبِ مِنْ هَوَاجِسِ الْمَحْذُورَاتِ بِتَخْلِيصِ النِّيَّةِ لِلَّهِ فِي الْأُمُورِ كُلِّهَا قَالَ اللَّهُ عَزَّ وَ جَلَ يَوْمَ لا يَنْفَعُ مالٌ وَ لا بَنُونَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ.
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Owner of the truthful intention is owner of the unblemished heart because the safety of the heart is from the consciences of the carefulness with the sincerity of the intention for Allah-azwj in the affairs, all of them. Allah-azwj Mighty and Majestic: On a Day neither wealth nor sons would be of benefit [26:88] Except one who comes to Allah with an unblemished heart [26:89]’’.[141]
وَ قَالَ النَّبِيُّ ص نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ.
And the Prophet-saww said: ‘Intention of the Momin is better than his deed’’.[142]
وَ قَالَ ع إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ وَ لِكُلِّ امْرِئٍ مَا نَوَى وَ لَا بُدَّ لِلْعَبْدِ مِنْ خَالِصِ النِّيَّةِ فِي كُلِّ حَرَكَةٍ وَ سُكُونٍ لِأَنَّهُ إِذَا لَمْ يَكُنْ هَذَا الْمَعْنَى يَكُونُ غَافِلًا وَ الْغَافِلُونَ قَدْ وَصَفَهُمُ اللَّهُ تَعَالَى فَقَالَ أُولئِكَ كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا وَ قَالَ أُولئِكَ هُمُ الْغافِلُونَ
And he-asws said: ‘But rather the deeds are with the intentions, and for every person is what he intends, and there is no escape for the servants from having sincere intention in every movement and silence, because when this meaning does not happen, he would be heedless, and the heedless ones, Allah-azwj the Exalted has Described them. He-azwj Said: They are like the cattle, but they are more straying. These ones, they are the heedless ones [7:179].
ثُمَّ النِّيَّةُ تَبْدُو مِنَ الْقَلْبِ عَلَى قَدْرِ صَفَاءِ الْمَعْرِفَةِ وَ يَخْتَلِفُ عَلَى حَسَبِ اخْتِلَافِ الْأَوْقَاتِ فِي مَعْنَى قُوَّتِهِ وَ ضَعْفِهِ وَ صَاحِبُ النِّيَّةِ الْخَالِصَةِ نَفْسُهُ وَ هَوَاهُ مَقْهُورَتَانِ تَحْتَ سُلْطَانِ تَعْظِيمِ اللَّهِ وَ الْحَيَاءِ مِنْهُ وَ هُوَ مِنْ طَبْعِهِ وَ شَهْوَتِهِ وَ مَنِيَّتِهِ نَفْسُهُ مِنْهُ فِي تَعَبٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ.
Then the intention manifests from the heart in accordance with the clearness of the recognition, and it differs based upon the different timings in the meaning of its strength and its weakness; and owner of the sincere intention is his soul, and his whims are subdued beneath the authority of reverence of Allah-azwj and the embarrassment from Him-azwj, and it is from his nature and his desires, and his wishes. His self is in fatigue from him while the people are at rest from him’’.[143]
33- م، تفسير الإمام عليه السلام
Tafseer of the Imam (Hassan Al-Askari-asws) –
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِنِّي أَكْرَهُ أَنْ أَعْبُدَ اللَّهَ وَ لَا غَرَضَ لِي إِلَّا ثَوَابُهُ فَأَكُونَ كَالْعَبْدِ الطَّمِعِ الْمُطَمَّعِ إِنْ طُمِّعَ عَمِلَ وَ إِلَّا لَمْ يَعْمَلْ
I-asws dislike to worship Allah-azwj and there is no purpose for me-asws except His-azwj Rewards, so I-asws would become like the greedy slave, the enticed. If he is enticed, he works or else he does not work.
وَ أَكْرَهُ أَنْ لَا أَعْبُدَهُ إِلَّا لِخَوْفِ عِقَابِهِ فَأَكُونَ كَالْعَبْدِ السَّوْءِ إِنْ لَمْ يَخَفْ لَمْ يَعْمَلْ
And I-asws dislike not to worship Him-azwj except for fear of His-azwj Punishment, so I would be like the evil servant, and if he is not frightened (by his master) he does not work’.
قِيلَ فَلِمَ تَعْبُدُهُ
It is said, ‘Why do you-asws worship Him-azwj?’
قَالَ لِمَا هُوَ أَهْلُهُ بِأَيَادِيهِ عَلَيَّ وَ إِنْعَامِهِ.
He-asws said: ‘Due to Him-azwj being rightful of it for His-azwj Favours upon me-asws and His-azwj Conferment’s’’.
– وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع لَا يَكُونُ الْعَبْدُ عَابِداً لِلَّهِ حَقَّ عِبَادَتِهِ حَتَّى يَنْقَطِعَ عَنِ الْخَلْقِ كُلِّهِ إِلَيْهِ فَحِينَئِذٍ يَقُولُ هَذَا خَالِصٌ لِي فَيَتَقَبَّلُهُ بِكَرَمِهِ.
And Muhammad Bin Ali Al-Baqir-asws said: ‘The servant cannot become a worshipper of Allah‑azwj as is right of His-azwj being worship until he cuts off from the people, all of them, to Him-azwj. At that time He-azwj will Say: “This one is sincerely for Me-azwj!” So He-azwj Accepts him with His-azwj Benevolence’’.
– وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع مَا أَنْعَمَ اللَّهُ عَزَّ وَ جَلَّ عَلَى عَبْدٍ أَجَلَّ مِنْ أَنْ لَا يَكُونَ فِي قَلْبِهِ مَعَ اللَّهِ غَيْرُهُ.
And Ja’far-asws Bin Muhammad-asws said: ‘Allah-azwj Mighty and Majestic has not Conferred upon a servant with anything more majestic than for there not being in his heart anyone else with Allah-azwj’’.
– وَ قَالَ مُوسَى بْنُ جَعْفَرٍ الْكَاظِمُ ع أَشْرَفُ الْأَعْمَالِ التَّقَرُّبُ بِعِبَادَةِ اللَّهِ عَزَّ وَ جَلَّ.
And Musa-asws Bin Ja’far Al-Kazim-asws: ‘The nobles of the deeds is the drawing closer by worshipping Allah-azwj Mighty and Majestic’’.
– وَ قَالَ عَلِيٌّ الرِّضَا ع إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ قَوْلُ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ وَلِيُّ اللَّهِ وَ خَلِيفَةُ مُحَمَّدٍ رَسُولِ اللَّهِ حَقّاً وَ خُلَفَاؤُهُ خُلَفَاءُ اللَّهِ
And Ali Al-Reza-asws said: ‘To Him ascend the good words [35:10], are the words: ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj, Ali-asws is a Guardian-asws of Allah-azwj and caliph of Muhammad-saww Rasool-saww of Allah-azwj truly, and his-saww caliphs are caliphs of Allah-azwj.
وَ الْعَمَلُ الصَّالِحُ يَرْفَعُهُ عِلْمُهُ فِي قَلْبِهِ بِأَنَّ هَذَا صَحِيحٌ كَمَا قُلْتُهُ بِلِسَانِي.
And the righteous deeds raise it [35:10] – he knows in his heart that this is correct – just as just as I-asws am saying it with my-asws tongue’’.[144]
34- جا، المجالس للمفيد أَبُو غَالِبٍ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ جَدِّهِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا قَدَّرَ اللَّهُ عَوْنَ الْعِبَادِ عَلَى قَدْرِ نِيَّاتِهِمْ فَمَنْ صَحَّتْ نِيَّتُهُ تَمَّ عَوْنُ اللَّهِ لَهُ وَ مَنْ قَصُرَتْ نِيَّتُهُ قَصُرَ عَنْهُ الْعَوْنُ بِقَدْرِ الَّذِي قَصَّرَ.
(The book) ‘Al Majalis’ of Al Mufeed – Abu Ghalib Ahmad Bin Muhammad, from his grandfather Muhammad Bin Suleyman, from Muhammad Bin Al-Husayn, from Muhammad Bin Sinan, from Hamza Al Tayyar,
‘But rather Allah-azwj measures out the Assistance of the servants based upon the value of their intention. The one whose intention is healthy then Allah-azwj is an Assistant for him, and one whose intention is deficient, the Assistance will be deficient from him by a measurement of which is deficient’’.[145]
35- غو، غوالي اللئالي عَنِ النَّبِيِّ ص إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ وَ إِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَ رَسُولِهِ فَهِجْرَتُهُ إِلَى اللَّهِ وَ رَسُولِهِ وَ مَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا أَوِ امْرَأَةٍ يَتَزَوَّجُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ.
(The book) ‘Gawaly Al La’ail’ –
‘From the Prophet-saww: ‘But rather the deeds are with the intentions, and rather for every person is what he intends. So, the one whose emigration were to be to Allah-azwj and His-azwj Rasool-saww, so his emigration is to Allah-azwj and His-azwj Rasool-saww, and the one whose emigration is to the world he (wants to) attain, or a woman he (wants to) marry, so his emigration is to what he has emigrated to’’.[146]
36 كِتَابُ قَضَاءِ الْحُقُوقِ، لِلصُّورِيِّ قَالَ رَسُولُ اللَّهِ ص نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ.
Kitab ‘Qaza Al Huqouq’ of Al Sowry –
‘Rasool-Allah-saww said: ‘Intention of the Momin is better than his deed’’.[147]
37- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ حَنْظَلَةَ بْنِ زَكَرِيَّا عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ حَمْزَةَ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا حَسَبَ إِلَّا بِالتَّوَاضُعِ وَ لَا كَرَمَ إِلَّا بِالتَّقْوَى وَ لَا عَمَلَ إِلَّا بِالنِّيَّةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Hanzala Bin Zakaria, from Muhammad Bin Ali Bin Hamza, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘There is no rank except with the humbleness, nor any honour except with the piety, nor any deed except with the intention’’.[148]
38- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ الْمُوسَوِيِّ عَنْ أَبِيهِ إِسْحَاقَ بْنِ الْعَبَّاسِ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ جَعْفَرٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ وَ عَلِيِّ بْنِ مُوسَى عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص أَغْزَى عَلِيّاً فِي سَرِيَّةٍ وَ أَمَرَ الْمُسْلِمِينَ أَنْ يَنْتَدِبُوا مَعَهُ فِي سَرِيَّتِهِ
(The book) ‘Al Amaali’ of the sheyk Al Tusi – a group, from Abu Al Mufazzal, from Ahmad Bin Is’haq Al Musawy, from his father Is’haq Bin Al Abbas, from ismail Bin Muhammad Bin Is’haq Bin Ja’far,
‘From Ali son of Ja’far-asws, and Ali-asws Bin Musa-asws, from Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww sent Ali-asws in a battalion and ordered the Muslims to enlist (to go) with him-asws in his-asws battalion.
فَقَالَ رَجُلٌ مِنَ الْأَنْصَارِ لِأَخٍ لَهُ اغْزُ بِنَا فِي سَرِيَّةِ عَلِيٍّ لَعَلَّنَا نُصِيبُ خَادِماً أَوْ دَابَّةً أَوْ شَيْئاً بِهِ
A man from the helpers said to a brother of his, ‘Come to battle with us in a battalion of Ali‑asws, perhaps we shall attain a servant, or an animal, or something we can reach somewhere with it’.
فَبَلَغَ النَّبِيَّ ص قَوْلُهُ فَقَالَ إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ وَ لِكُلِّ امْرِئٍ مَا نَوَى فَمَنْ غَزَا ابْتِغَاءَ مَا عِنْدَ اللَّهِ عَزَّ وَ جَلَ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ غَزَا يُرِيدُ عَرَضَ الدُّنْيَا أَوْ نَوَى عِقَالًا لَمْ يَكُنْ لَهُ إِلَّا مَا نَوَى.
His words reached the Prophet-saww. He-saww said: ‘But rather, the deeds are with the intentions, and for every person is what he intends. The one who battles seeking what is in the Presence of Allah-azwj Mighty and Majestic: so his Recompense would fall upon Allah; [4:100] Mighty and Majestic, and the one who battles intending a display of the world or seizure (booty), there would not be for him except what he intends’’.[149]
39- نهج، نهج البلاغة قَالَ ع إِنَّ قَوْماً عَبَدُوا اللَّهَ رَغْبَةً فَتِلْكَ عِبَادَةُ التُّجَّارِ وَ إِنَّ قَوْماً عَبَدُوا اللَّهَ رَهْبَةً فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَ إِنَّ قَوْماً عَبَدُوا اللَّهَ شُكْراً فَتِلْكَ عِبَادَةُ الْأَحْرَارِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘There are people who are worshipping Allah-azwj out of desire (for Paradise), so that is worship of the traders, and there are people who are worshipping Allah-azwj out of fear (of Hell), so that is worship of the slaves, and there are people worshipping Allah-azwj out of gratefulness, so that is the worship of the free ones’’.[150]
40 الْهِدَايَةُ، قَالَ رَسُولُ اللَّهِ ص إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ.
(The book) ‘Al Hidayat’ –
‘Rasool-Allah-saww said: ‘But rather the deeds are with the intentions’’.[151]
وَ رُوِيَ أَنَّ نِيَّةَ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ وَ نِيَّةَ الْكَافِرِ شَرٌّ مِنْ عَمَلِهِ.
And it is reported that the intention of a Momin is better than his deed, and intention of the Kafir is eviler than his deed’’.[152]
وَ رُوِيَ أَنَّ بِالنِّيَّاتِ خُلِّدَ أَهْلُ الْجَنَّةِ فِي الْجَنَّةِ وَ أَهْلُ النَّارِ فِي النَّارِ وَ قَالَ عَزَّ وَ جَلَ قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ يَعْنِي عَلَى نِيَّتِهِ
And it is reported: ‘Due to the intentions, the people of Paradise would be eternally in the Paradise, and people of the Fire will be eternally in the Fire, and Mighty and Majestic Said: Say: ‘Every one acts according to his own disposition; [17:84], meaning based upon his intention.
وَ لَا يَجِبُ عَلَى الْإِنْسَانِ أَنْ يُجَدِّدَ لِكُلِّ عَمَلٍ نِيَّةً وَ كُلُّ عَمَلٍ مِنَ الطَّاعَاتِ إِذَا عَمِلَهُ الْعَبْدُ لَمْ يُرِدْ بِهِ إِلَّا اللَّهَ عَزَّ وَ جَلَّ فَهُوَ عَمَلٌ بِنِيَّةٍ وَ كُلُّ عَمَلٍ عَمِلَهُ الْعَبْدُ مِنَ الطَّاعَاتِ يُرِيدُ بِهِ غَيْرَ اللَّهِ فَهُوَ عَمَلٌ بِغَيْرِ نِيَّةٍ وَ هُوَ غَيْرُ مَقْبُولٍ.
And it is not obligated upon the human being that he renews intention for every deed, and every deed from the obedience, when the servant does it, not wanting with it except Allah‑azwj Mighty and Majestic, so it is a deed with intention, and every deed the servant does from the obedience wanting by it other than Allah-azwj, so he has worked without intention, and it is not Accepted’’.[153]
باب 54 الإخلاص و معنى قربه تعالى
CHAPTER 54 – THE SINCERITY AND MEANING OF DRAWING CLOSER TO THE EXALTED
الآيات
The Verses –
الفاتحة إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينُ
(Surah) Al Fatiha – (It is) You we worship, and You do we seek Assistance (from) [1:5].
البقرة بَلى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَ هُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ وَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
(Surah) Al Baqarah – Yes! The one who submits his face to Allah, and he is a good doer, so for him would be his Recompense in the Presence of his Lord. There will neither be fear upon them, nor will they be grieving [2:112]
و قال تعالى وَ نَحْنُ لَهُ مُخْلِصُونَ
And the Exalted Said: and we are being sincere to Him’ [2:139]
و قال وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ
And Said: And complete the Hajj and the Umrah for Allah; [2:196]
و قال وَ مِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغاءَ مَرْضاتِ اللَّهِ وَ اللَّهُ رَؤُفٌ بِالْعِبادِ
And Said: And from the people there is one who sells his self, seeking the Pleasure of Allah; and Allah is Affectionate with the servants [2:207]
و قال تعالى وَ قُومُوا لِلَّهِ قانِتِينَ
And the Exalted Said: and be standing obedient to Allah [2:238]
و قال تعالى وَ مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوالَهُمُ ابْتِغاءَ مَرْضاتِ اللَّهِ الآية
And the Exalted Said: And an example of those who are spending their wealth, seeking the Pleasure of Allah [2:265]
آل عمران فَإِنْ حَاجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ وَ مَنِ اتَّبَعَنِ
(Surah) Aal e Imran-as – But if they dispute with you, then say: ‘I submitted my face to Allah and (so has) the one who follows me’; [3:20]
و قال تعالى وَ مَنْ يُرِدْ ثَوابَ الدُّنْيا نُؤْتِهِ مِنْها وَ مَنْ يُرِدْ ثَوابَ الْآخِرَةِ نُؤْتِهِ مِنْها وَ سَنَجْزِي الشَّاكِرِينَ
And the Exalted Said: and the one who wants Rewards of the world, We shall Give him from it, and the one who wants Rewards of the Hereafter, We shall Give him from it, and We will be Rewarding the grateful [3:145]
النساء وَ اعْبُدُوا اللَّهَ وَ لا تُشْرِكُوا بِهِ شَيْئاً
(Surah) Al Nisaa – And worship Allah and do not associate anything with Him [4:36].
و قال وَ مَنْ يَفْعَلْ ذلِكَ ابْتِغاءَ مَرْضاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْراً عَظِيماً
And Said: and the one who does that seeking the Pleasure of Allah, so We shall soon Give him a mighty Recompense [4:114]
و قال وَ مَنْ أَحْسَنُ دِيناً مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَ هُوَ مُحْسِنٌ وَ اتَّبَعَ مِلَّةَ إِبْراهِيمَ حَنِيفاً
And Said: And who is better in Religion than the one who submits his face to Allah and he is a good doer and follows the Religion of Ibrahim, the upright; [4:126]
و قال إِلَّا الَّذِينَ تابُوا وَ أَصْلَحُوا وَ اعْتَصَمُوا بِاللَّهِ وَ أَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولئِكَ مَعَ الْمُؤْمِنِينَ
And Said: Except those who are repenting and amending, and are adhering with Allah and are being sincere to Allah in their Religion, so they would be with the Momineen; [4:146]
الأنعام إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّماواتِ وَ الْأَرْضَ حَنِيفاً وَ ما أَنَا مِنَ الْمُشْرِكِينَ
I turn my face towards the One Who Originated the skies and the earth, being upright, and I am not from the associaters’ [6:79]
و قال تعالى قُلْ إِنَّ صَلاتِي وَ نُسُكِي وَ مَحْيايَ وَ مَماتِي لِلَّهِ رَبِّ الْعالَمِينَ لا شَرِيكَ لَهُ وَ بِذلِكَ أُمِرْتُ وَ أَنَا أَوَّلُ الْمُسْلِمِينَ
And the Exalted Said: Say: ‘Surely my Salat, and my sacrifice, and my life, and my death are for Allah Lord of the worlds [6:162] There is no associate for Him; and with that I am Commanded, and I am the first of submitters’ [6:163]
و قال تعالى وَ لا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَداةِ وَ الْعَشِيِّ يُرِيدُونَ وَجْهَهُ
And the Exalted Said: And do not expel those who are supplicating to their Lord in the morning and the evening intending His Face. [6:52]
الأعراف وَ ادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ
(Surah) Al Araaf – and supplicate to Him being sincere to Him of the Religion. [7:29]
يوسف إِنَّهُ مِنْ عِبادِنَا الْمُخْلَصِينَ
(Surah) Yusuf-as – He was from Our sincere servants [12:24]
الإسراء وَ قَضى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ
(Surah) Al Isra – And your Lord has Decreed that you shall not worship except Him, [17:23]
الكهف وَ اصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَداةِ وَ الْعَشِيِّ يُرِيدُونَ وَجْهَهُ
(Surah) Al Kahf – And observe patience yourself along with those who are supplicating to their Lord morning and evening intending His Face, [18:28]
و قال تعالى فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صالِحاً وَ لا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً
And the Exalted Said: So the one who wishes to meet his Lord, so let him do (the) righteous deed and he should not associate anyone with the worship of his Lord’ [18:110].
مريم وَ اذْكُرْ فِي الْكِتابِ مُوسى إِنَّهُ كانَ مُخْلَصاً إلى قوله تعالى وَ قَرَّبْناهُ نَجِيًّا
(Surah) Maryam-as – And mention Musa in the Book; he was sincere, and he was a Rasool, a Prophet [19:51] – up to His-azwj Words: and We Drew him closer, whispering [19:52]
الحج حُنَفاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ
(Surah) Al Hajj – Being upright for Allah, not associating anything with Him; and one who associates with Allah, so it is as if he has fallen from the sky, and the birds snatch him or is carried off by the wind in a remote place [22:31]
الروم فَآتِ ذَا الْقُرْبى حَقَّهُ وَ الْمِسْكِينَ وَ ابْنَ السَّبِيلِ ذلِكَ خَيْرٌ لِلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ وَ أُولئِكَ هُمُ الْمُفْلِحُونَ
(Surah) Al Roum – Therefore, give to the near of kin his due, and (to) the needy and the wayfarer. That is better for those who are intending the Face of Allah, and these ones, they would be successful [30:38]
لقمان وَ مَنْ يُسْلِمْ وَجْهَهُ إِلَى اللَّهِ وَ هُوَ مُحْسِنٌ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى وَ إِلَى اللَّهِ عاقِبَةُ الْأُمُورِ
(Surah) Luqman-as – And one who submits his face to Allah, and he is a good doer, so he has grasped the most trustworthy Handhold, and to Allah is the end-result of the matters [31:22]
الصافات إِلَّا عِبادَ اللَّهِ الْمُخْلَصِينَ
(Surah)Al Saffaat – Except for the sincere servants of Allah [37:40]
أُولئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ
They, for them is a known sustenance [37:41]
فَواكِهُ وَ هُمْ مُكْرَمُونَ
Fruits, and they shall be Honoured [37:42]
فِي جَنَّاتِ النَّعِيمِ
In the Blissful Gardens [37:43]
إلى قوله تعالى لِمِثْلِ هذا فَلْيَعْمَلِ الْعامِلُونَ
Up to Words of the Exalted: For the like of this, so let the workers be working [37:61]
ص وَ إِنَّ لَهُ عِنْدَنا لَزُلْفى وَ حُسْنَ مَآبٍ
(Surah) Saad – And surely, for him, in Our Presence, there is Proximity and an excellent resort [38:25]
الزمر فَاعْبُدِ اللَّهَ مُخْلِصاً لَهُ الدِّينَ أَلا لِلَّهِ الدِّينُ الْخالِصُ
(Surah) Al Zumar – therefore worship Allah, being sincere to Him in the Religion [39:2] Indeed! The sincere Religion is for the Sake of Allah, [39:3]
و قال تعالى قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصاً لَهُ الدِّينَ
And the Exalted Said: Say: ‘I am Commanded that I worship Allah, being sincere to Him in the Religion [39:11]
وَ أُمِرْتُ لِأَنْ أَكُونَ أَوَّلَ الْمُسْلِمِينَ
And I am Commanded that I be the first of the submitters’ [39:12]
إلى قوله تعالى قُلِ اللَّهَ أَعْبُدُ مُخْلِصاً لَهُ دِينِي
Up to Words of the Exalted: Say: ‘I worship Allah, being sincere to Him in my Religion, [39:14]
فَاعْبُدُوا ما شِئْتُمْ مِنْ دُونِهِ
So, worship what you like besides Him. [39:15]
و قال ضَرَبَ اللَّهُ مَثَلًا رَجُلًا فِيهِ شُرَكاءُ مُتَشاكِسُونَ وَ رَجُلًا سَلَماً لِرَجُلٍ هَلْ يَسْتَوِيانِ مَثَلًا الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لا يَعْلَمُونَ
And He-azwj Said: Allah Strikes an example of a man regarding whom are (several) partners differing with one another, and a man wholly for one man. Are the two alike in example? The Praise is for Allah, however, most of them do not know [39:29]
المؤمن فَادْعُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ وَ لَوْ كَرِهَ الْكافِرُونَ
(Surah) Al Momin – Therefore, supplicate to Allah being sincere to him in the Religion, and even if the Kafirs abhor it [40:14]
حمعسق مَنْ كانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ وَ مَنْ كانَ يُرِيدُ حَرْثَ الدُّنْيا نُؤْتِهِ مِنْها وَ ما لَهُ فِي الْآخِرَةِ مِنْ نَصِيبٍ
(Surah) Al Shura – One Who wants the harvest of the Hereafter, We will Increase in his harvest for him, and one who wants the harvest of the world, We would Give to him from it, and there would not be a share for him in the Hereafter [42:20]
الجن وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً
(Surah) Al Jinn – And surely, the places of Sajdah are for Allah, therefore do not call upon anyone (else) with Allah [72:18]
إلى قوله تعالى قُلْ إِنَّما أَدْعُوا رَبِّي وَ لا أُشْرِكُ بِهِ أَحَداً
Up to Words of the Exalted: Say: ‘But rather, I call my Lord and I do not associate anyone with Him’ [72:20]
الدهر إِنَّما نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لا نُرِيدُ مِنْكُمْ جَزاءً وَ لا شُكُوراً إِنَّا نَخافُ مِنْ رَبِّنا يَوْماً عَبُوساً قَمْطَرِيراً
(Surah) Al Dahr – (They said): ‘But rather, we are feeding you for the Face of Allah, neither wanting any recompense from you nor any appreciation’ [76:9] Surely, we fear from our Lord a harsh, distressful Day [76:10]
الليل وَ سَيُجَنَّبُهَا الْأَتْقَى
(Surah) Al Layl – And the pious would be kept away from it [92:17]
الَّذِي يُؤْتِي مالَهُ يَتَزَكَّى
The one who gives his wealth and purifies [92:18]
وَ ما لِأَحَدٍ عِنْدَهُ مِنْ نِعْمَةٍ تُجْزى
And there is no favour for anyone with Him to be Recompensed for [92:19]
إِلَّا ابْتِغاءَ وَجْهِ رَبِّهِ الْأَعْلى
Except (he is) seeking the Face of his Lord, the most Exalted [92:20]
البينة وَ ما أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفاءَ
(Surah) Al Bayyinah – And they had not been Commanded except that they should be worshipping Allah, being sincere to Him of the Religion, upright, [98:5]
تفسير
(Forbidden) Interpretation (opinionated)
إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينُ أي نخصك بالعبادة و الاستعانة و المراد طلب المعونة في المهمات كلها أو في أداء العبادات و الضمير المستكن في الفعلين للقاري و من معه من الحفظة و حاضري صلاة الجماعة أو له و لسائر الموحدين أدرج عبادته في تضاعيف عبادتهم و خلط حاجته بحاجتهم لعلها تقبل ببركتها و يجاب إليها
(It is) You we worship, and You do we seek Assistance (from) [1:5] – i.e., We specialise You‑azwj with the worship and seeking the assistance, and the intent is seeking the Assistance in the important matters, all of them, or in fulfilling the acts of worship, and the pronoun which is present in the two deeds is for the reader and the ones with him from the recording Angels, and those who attend the congregational Salat or for him and for the rest of the monotheists included his worship in the multiplication of their worship and mixed his need with theirs, so that it may be accepted with its Blessings and answered to it.
و لهذا شرعت الجماعة و قدم المفعول للتعظيم و الاهتمام به و الدلالة على الحصر
And for this, He-azwj Stipulated the congregation, and He-azwj Advanced the ones for the reverence and the attention with it, and the evidence upon the restriction.
و قيل لما نسب العبادة إلى نفسه أوهم ذلك تبجحا و اعتدادا منه بما يصدر عنه فعقبه بقوله وَ إِيَّاكَ نَسْتَعِينُ ليدل على أن العبادة أيضا مما لا تتم و لا تستتب له إلا بمعونة منه و توفيق
And it is said, ‘When He-azwj Attributed the worship to Himself-azwj, he imagined that as arrogance and the Counting with what Emanates from him, so He-azwj Followed it by His-azwj Words: and You do we seek Assistance (from) [1:5] – to evidence upon that the worship as well is from what is not complete, nor any stabilised for him except by Assistance from Him‑azwj and inclination’.
و قيل الواو للحال و المعنى نعبدك مستعينين بك.
And it is said, ‘The (letter) ‘Waw’ is for the present tense and the meaning is, ‘We are worshipping You-azwj seeking Assistance with You-azwj.
و في تفسير الإمام ع في تفسيرها قَالَ اللَّهُ تَعَالَى قُولُوا أَيُّهَا الْخَلْقُ الْمُنَعَّمُ عَلَيْهِمْ إِيَّاكَ نَعْبُدُ أَيُّهَا الْمُنْعِمُ عَلَيْنَا نُطِيعُكَ مُخْلِصِينَ مَعَ التَّذَلُّلِ وَ الْخُضُوعِ بِلَا رِئَاءٍ وَ لَا سُمْعَةٍ
And in the Tafseer of the Imam (Hassan Al-Askari-asws), regarding its interpretation – ‘Allahazwj the Exalted Said: ‘Say! O creatures on whom I have Blessed with Bounties, (It is) You we worship [1:5]. O the One Who has Bestowed bounties upon us, we obey Youazwj sincerely with the pleading and the humbleness without showing off or for reputation.
وَ إِيَّاكَ نَسْتَعِينُ مِنْكَ نَسْأَلُ الْمَعُونَةَ عَلَى طَاعَتِكَ لِنُؤَدِّيَهَا كَمَا أَمَرْتَ وَ نَتَّقِيَ مِنْ دُنْيَانَا مَا عَنْهُ نَهَيْتَ وَ نَعْتَصِمَ مِنَ الشَّيْطَانِ وَ مِنْ سَائِرِ مَرَدَةِ الْإِنْسِ مِنَ الْمُضِلِّينَ وَ مِنَ الْمُؤْذِينَ الظَّالِمِينَ بِعِصْمَتِكَ.
You do we seek Assistance (from) [1:5] – We seek help from Youazwj so that we can obey Youazwj as Youazwj have Commanded and stay away in our world from what Youazwj have Prohibited, and be safe from the Pelted Satan, and from all the Castaway Jinn and the humans, from the straying ones, and from being hurt by the unjust, and being Yourazwj Protection.
بَلى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ قيل أي نفسه أو قصده فيدل على الإخلاص
Yes! The one who submits his face to Allah, [2:112] – It is said, ‘I.e., his self, or his aim, so it evidence’s upon the sincerity.
و قال الطبرسي قيل معناه من أخلص نفسه لله بأن سلك طريق مرضاته عن ابن عباس
And Al-Tabrsee said, ‘It is said, ‘It’s meaning is, his self should be sincere for Allah-azwj by travelling the path of His-azwj Pleasure’ – from Ibn Abbas.
و قيل وجه وجهه لطاعة الله
And it is said, ‘Turning his face to the obedience of Allah-azwj’.
و قيل فوض أمره إلى الله
And it is said, ‘Delegate his affairs to Allah-azwj’.
و قيل استسلم لأمر الله و خضع و تواضع لله
And it is said, ‘Submitting to the Command of Allah-azwj, and humble and yield to Allah-azwj’.
وَ هُوَ مُحْسِنٌ في عمله و قيل و هو مؤمن و قيل مخلص فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ أي فله جزاء عمله عند الله تعالى
and he is a good doer, – in his deeds. And it is said, ‘And he is a Momin’. And it is said, ‘Sincere’ – so for him would be his Recompense in the Presence of his Lord [2:112] – i.e., for him would be a Recompense of his work in the Presence of Allah-azwj the Exalted.
و في تفسير الإمام ع بَلى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ كما فعل الذين آمنوا برسول الله ص لما سمعوا براهينه و حججه وَ هُوَ مُحْسِنٌ في عمله لله فَلَهُ أَجْرُهُ أي ثوابه عِنْدَ رَبِّهِ يوم فصل القضاء وَ لا خَوْفٌ عَلَيْهِمْ حين يخاف الكافرون ما يشاهدونه من العذاب وَ لا هُمْ يَحْزَنُونَ عند الموت لأن البشارة بالجنان تأتيهم انتهى.
Then Heazwj Said: Yes! The one who submits his face to Allah – meaning, just as they did, those who believed in Rasool-Allahsaww when they heard hissaww proofs and hissaww arguments, and he is a good doer – in the Knowledge of Allahazwj. so for him would be his Recompense – his Rewards, in the Presence of his Lord – on the Day of Decisive Judgment, there will neither be fear upon them – where they used to fear the Kafirs from what they witnessed from the punishments, nor will they be grieving [2:112] – during the death, because the glad tidings of the Paradise would come to them’ – end.
وَ نَحْنُ لَهُ مُخْلِصُونَ أي في الإيمان و الطاعة لا نشرك به شركا جليا و لا خفيا.
and we are being sincere to Him’ [2:139] – i.e., regarding the Eman and the obedience, we will not associate any partner with Him-azwj, neither apparent nor hidden.
لِلَّهِ أي لوجه الله خالصا و يدل على وجوب نية القربة فيهما
for Allah; [2:196] – i.e., for the Face of Allah-azwj purely, and it evidence upon the obligation of the intention of drawing closer in these two (Hajj and Umrah).
مَنْ يَشْرِي أي يبيع نَفْسَهُ ببذلها ابْتِغاءَ مَرْضاتِ اللَّهِ أي طلبا لرضاه سبحانه و يدل على أن طلب الرضا أيضا أحد وجوه القربة
one who sells his self, – by exerting it –seeking the Pleasure of Allah; [2:207] – i.e., seeking His-azwj Pleasure, the Glorious, and it evidence’s upon that seeking the Pleasure as well is one of the aspects to draw closer (to Allah-azwj).
و روت العامة و الخاصة بأسانيد جمة أنها نزلت في أمير المؤمنين ع حين بات على فراش رسول الله ص
And the general Muslims and the special ones (Shias) have reported with a lot of chains of attribution that it was Revealed regarding Amir Al-Momineen-asws when he-asws spent the night upon the bed of Rasool-Allah-saww.
و في تفسير الإمام ع وَ مِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ يبيعها ابْتِغاءَ مَرْضاتِ اللَّهِ فيعمل بطاعته و يأمر الناس بها و يصبر على ما يلحقه من الأذى فيها يكون كمن باع نفسه و سلمها و تسلم مرضاة الله عوضا منها فلا يبالي ما حل بها بعد أن يحصل لها رضا ربها وَ اللَّهُ رَؤُفٌ بِالْعِبادِ كلهم
And in the Taseer of the Imam-asws (Hassan Al-Askari-asws) – ‘And from the people there is one who sells his self – heasws is selling it, seeking Pleasure of Allah – Mighty and Majestic. So heasws works in the obedience of Allahazwj, and heasws instructs the people with it (as well), and heasws is patient upon what heasws faces from the harm during it. Thus, heasws becomes like one who sold himself, and submitted himself to the Pleasure of Allahazwj instead of himself, therefore heasws does not care what happens with it after having achieved the Pleasure of its Lordazwj, and Allah is Affectionate with the servants [2:207] – all of them.
أما الطالبون لرضا ربهم فيبلغهم أقصى أمانيهم و يزيدهم عليها ما لم تبلغه آمالهم و أما الفاجرون في دينه فيتأناهم و يرفق بهم يدعوهم إلى طاعته و لا يقطع ممن علم أنه سيتوب عن ذنبه التوبة الموجبة له عظيم كرامته.
As for the seekers of Hisazwj Pleasure, so Heazwj Gives them the maximum of their aspiration, and Increases them upon it what their deeds did not reach upon. And as for the immoral ones in Hisazwj Religion, so Heazwj is Patient with them and is Kind with them, and Invites them to Hisazwj obedience, and does not Cut off from the Knowledge that he would be repenting from his sins, the repentance which would Obligate for him Hisazwj great Prestige’’.
وَ قُومُوا لِلَّهِ يدل على وجوب نية القربة في القيام للصلاة بل فيها.
and be standing to Allah [2:238] – evidence’s upon the obligation of intention of drawing closer in the standing for the Salat, but during it.
مَثَلُ الَّذِينَ يُنْفِقُونَ أي يخرجون أَمْوالَهُمُ في وجوه البر ابْتِغاءَ مَرْضاتِ اللَّهِ أي لطلب رضاه فيدل على اشتراط ترتب الثواب على الصدقات و سائر الخيرات بالقربة.
And an example of those who are spending – i.e., extracting – their wealth, – in the aspects of righteousness – seeking the Pleasure of Allah [2:265] – i.e., to seek His-azwj Pleasure, so it evidence’s upon the requirement of arrangement of the Rewards based upon the charities and rest of the good deeds, by drawing closer.
فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ أي أخلصت نفسي و جملتي له لا أشرك فيها غيره قيل عبر عن النفس بالوجه لأنه أشرف الأعضاء الظاهرة و مظهر القوى و الحواس وَ مَنِ اتَّبَعَنِ أي و أسلم من اتبعني.
then say: ‘I submitted my face to Allah – i.e., I am sincere of myself and my whole is for Him-azwj. I do not associate in it anyone else. It is said, ‘An expression about the soul with the face, because it is noblest of the apparent body parts, and manifests the piety and the perceptions – and (so has) the one who follows me’; [3:20] – i.e., and the ones following me are submitting.
وَ مَنْ يُرِدْ ثَوابَ الدُّنْيا نُؤْتِهِ مِنْها قال في المجمع قيل في معناه أقوال أحدها أن المراد من عمل للدنيا لم نحرمه ما قسمنا له فيها من غير حظ في الآخرة عن أبي إسحاق أي فلا تغتر بحاله في الدنيا
and the one who wants Rewards of the world, We shall Give him from it, [3:145] – He said in ‘Al Majma’, ‘Words have been said in its meaning. One of these is that the intent is one who works for the world, We-azwj will not Deprive him of what We-azwj have Apportioned for him in it, from without there being a share in the Hereafter’ – from Abu Is’haq, i.e., do not be deceived by his state in the world.
و ثانيها من أراد بجهاده ثواب الدنيا و هو النصيب من الغنيمة نؤته منها فبين أن حصول الدنيا للإنسان ليس بموضع غبطة لأنها مبذولة للبر و الفاجر عن أبي علي الجبائي
And it’s second is one who want the rewards of the world for his efforts, and it is the share from the war booty, We-azwj shall Give him from it. So it is clear that achievement of the world for the human being isn’t a subject of envy because it is done for the righteous and the immoral’ – from Abu Ali Al-Jabaie.
و ثالثها من تعرض لثواب الدنيا بعمل النوافل مع مواقعة الكبائر جوزي بها في الدنيا دون الآخرة لإحباط عمله بفسقه و هذا على مذهب من يقول بالإحباط.
And its third is one who presents for rewards of the world with a voluntary deed along with falling into major sins, would be recompense for it in the world besides the Hereafter due to the Nullification of his deeds due to his mischief, and this is based upon a doctrine of the one who is saying (believing) in the invalidation.
وَ مَنْ يُرِدْ ثَوابَ الْآخِرَةِ نُؤْتِهِ مِنْها أي من يرد بالجهاد و أعماله ثواب الآخرة نؤته منها فلا ينبغي لأحد أن يطلب بطاعاته غير ثواب الله تعالى و مثله قوله تعالى مَنْ كانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ الآية
and the one who wants Rewards of the Hereafter, We shall Give him from it, [3:145] – i.e., the one who wants Rewards of the Hereafter for the effort and his deed, We-azwj shall Give him from it. It is not befitting for anyone to seeking for his obedience, other than the Rewards of Allah-azwj the Exalted; and similar to it are Words of the Exalted: One Who wants the harvest of the Hereafter, We will Increase in his harvest for him, [42:20] – the Verse.
وَ قَرِيبٌ مِنْهُ قَوْلُ النَّبِيِّ ص مَنْ طَلَبَ الدُّنْيَا بِعَمَلِ الْآخِرَةِ فَ ما لَهُ فِي الْآخِرَةِ مِنْ نَصِيبٍ.
And nearby to it are words of the Prophet-saww: ‘One who seeks the world for the deeds of the Hereafter, there would be no share for him in the Hereafter’’.
وَ سَنَجْزِي الشَّاكِرِينَ أي نعطيهم جزاء الشكر و قيل معناه سنجزي الشاكرين من الرزق في الدنيا لئلا يتوهم أن الشاكر يحرم ما يعطى الكافر من نعيم الدنيا انتهى.
and We will be Rewarding the grateful [3:145] – i.e., We-azwj shall Give them Recompense of the gratefulness. And it is said, ‘It’s meaning is, We-azwj will be Rewarding the grateful ones from the sustenance of the world, lest they imagine that the thankful one is deprived of what the Kafir has been Given from the bounties of the world’ – end.
و أقول الآية على أظهر الوجوه تدل على اشتراط ثواب الآخرة بقصد القربة و أما على بطلان العمل ففيه إشكال إلا أن يظهر التلازم بين الصحة و استحقاق الثواب الأخروي و يدل على أن قصد الثواب لا ينافي القربة كما زعمه جماعة و على أن الثواب الدنيوي قد يترتب على العبادات الفاسدة كعبادة إبليس و بعض الكفار.
And I (Majlisi) am saying, ‘The Verse is based upon the apparent aspect evidencing upon the requirements of Rewards of the Hereafter by aiming for drawing closer, and as for the invalidation of the deeds, so there is doubt in it except that correlation between the correct is apparent, and deserving the Rewards of the Hereafter; and it evidence’s upon that aiming for the Rewards does not negate the nearness (from Allah-azwj like what a group has alleged, and based upon that the worldly rewards have been arranged upon the spoilt worships like the worship of Iblees-la and some of the Kafirs.
وَ لا تُشْرِكُوا بِهِ شَيْئاً أي لا تشركوا في عبادته غيره و هو يشمل الشرك الجلي و الخفي.
and do not associate anything with Him [4:36]. – i.e., do not associate anyone else in worshipping Him-azwj, and it is inclusive of the apparent and the hidden Shirk.
وَ مَنْ يَفْعَلْ ذلِكَ أي الصدقة أو المعروف أو الإصلاح بين الناس أو الأمر بها و يدل على اشتراط القربة في ترتب الثواب عليه.
and the one who does that [4:114] – I.e., the charity, or the act of kindness, or the reconciliation between the people, of instructing with it, and it evidence’s upon the requirement of drawing closer in arrangements of the rewards upon it.
وَ مَنْ أَحْسَنُ دِيناً قال الطبرسي رحمه الله هو في صورة الاستفهام و المراد به التقرير و معناه من أصوب طريقة و أهدى سبيلا أي لا أحد أصدق اعتقادا مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ أي استسلم و المراد بوجهه هنا ذاته و نفسه كما قال سبحانه كُلُّ شَيْءٍ هالِكٌ إِلَّا وَجْهَهُ و المعنى انقاد لله بالطاعة و لنبيه ص بالتصديق
And who is better in Religion – Al Tabarsee, may Allah-azwj have Mercy on him, said, ‘It is in an outline interrogative, and the intent with it is the statement, and its meaning is, who is more correct of the way and more guided to the way, i.e., there is no one more truthful of belief – than the one who submits his face to Allah [4:126] – i.e., submissive, and the intent with the ‘face’ over here is his self and his soul, like what the Glorious Said: All things will perish except for His Face [28:88], and the meaning is yielding to Allah-azwj with the obedience and to His-azwj Prophet-saww with the ratification.
و قيل معنى أَسْلَمَ وَجْهَهُ لِلَّهِ قصده سبحانه بالعبادة وحده كما أخبر عن إبراهيم ع أنه قال وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّماواتِ وَ الْأَرْضَ
And it is said, ‘The meaning of ‘submits his face to Allah [4:126]’, is his aiming to the Glorious with worshipping Him-azwj Alone, like what He-azwj Informed about Ibrahim-as that he-as said: I turn my face towards the One Who Originated the skies and the earth, [6:79]’.
و قيل معناه أخلص أعماله لله أي أتى بها مخلصا لله
And it is said, ‘It’s meaning is, his deeds are for Allah-azwj, he comes with these sincerely for Allah-azwj’.
وَ هُوَ مُحْسِنٌ أي فاعل للفعل الحسن الذي أمره الله سبحانه و قيل وَ هُوَ مُحْسِنٌ في جميع أقواله و أفعاله و قيل إن المحسن هو الموحد
and he is a good doer, [4:126] – i.e., a doer of the good deed which Allah-azwj the Glorious has Commanded him with. And it is said, ‘and he is a good doer, [2:112] in entirety of his words and his deeds’. And it is said, ‘The good doer, he is the unitarian’.
وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ سُئِلَ عَنِ الْإِحْسَانِ فَقَالَ أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ.
And it is reported from the Prophet-saww, he-saww had been asked about the good deeds. He‑saww said: ‘That you should worship Allah-azwj as if you can see Him-azwj. If you do not happen to see Him-azwj, so He-azwj is Seeing you’’.
وَ اتَّبَعَ مِلَّةَ إِبْراهِيمَ أي اقتدى بدينه و سيرته و طريقته يعني ما كان عليه إبراهيم ع و أمر به بنيه من بعده و أوصاهم به من الإقرار بتوحيده و عدله و تنزيهه عما لا يليق به و من ذلك الصلاة إلى الكعبة و الطواف حولها و سائر المناسك حَنِيفاً أي مستقيما على منهاجه و طريقه.
and follows the Religion of Ibrahim – i.e., believing in his-as religion, and his-as conduct, and his-as method, meaning whatever Ibrahim-as had been upon and had instructed his-as son-as with from after him-as, and had advised them with from the acknowledging with His-azwj Oneness, and His-azwj Justice, and removing Him-azwj from what is not appropriate with Him-azwj, and from that is Salat to the Kaaba, and the Tawaaf around it, and rest of the rituals – the upright; [4:126] – i.e., staying upon his-as manifesto and his-as way.
قوله تعالى إِلَّا الَّذِينَ تابُوا أي من النفاق وَ أَصْلَحُوا ما أفسدوا من أسرارهم و أحوالهم في حال النفاق وَ اعْتَصَمُوا بِاللَّهِ وثقوا به و تمسكوا بدينه وَ أَخْلَصُوا دِينَهُمْ لِلَّهِ لا يريدون بطاعته إلا وجهه فَأُولئِكَ مَعَ الْمُؤْمِنِينَ و من عدادهم في الدارين
Words of the Exalted: Except those who are repenting – i.e., from the hypocrisy – and amending, – what has been spoilt from their secrets and their situations during the state of hypocrisy – and are adhering with Allah – trusting Him-azwj and holding on to His-azwj Religion – and are being sincere to Allah in their Religion, – not intending with obeying Him-azwj except His-azwj Face – so they would be with the Momineen; [4:146] – and from their numbers in the two houses (world and Hereafter).
وَجَّهْتُ وَجْهِيَ أي نفسي أو وجه قلبي أو قصدي حَنِيفاً أي مخلصا مائلا عن الشرك إلى الإخلاص وَ ما أَنَا مِنَ الْمُشْرِكِينَ لا بالشرك الجلي و لا بالشرك الخفي.
I turn my face – i.e myself, or face of my heart, or my aim – upright, – i.e., sincerely inclining away from the Shirk to the sincerity – and I am not from the associaters’ [6:79] – neither with the apparent Shirk nor the hidden Shirk.
قُلْ إِنَّ صَلاتِي الخطاب للرسول ص وَ نُسُكِي قال في المجمع قيل أي ديني و قيل عبادتي و قيل ذبيحتي للحج و العمرة وَ مَحْيايَ وَ مَماتِي أي حياتي و موتي لِلَّهِ رَبِّ الْعالَمِينَ
Say: ‘Surely my Salat, – the Address is to the Rasool-saww – and my sacrifice, – He said in ‘Al Majma’, ‘It is said, ‘I.e., my religion’. And it is said, ‘My worship’. And it is said, ‘My slaughter for the Hajj and the Umrah’ – and my life, and my death – i.e., my life and my death – are for Allah Lord of the worlds [6:162].
و إنما جمع بين صلاته و حياته و أحدهما من فعله و الآخر من فعل الله فإنهما جميعا بتدبير الله تعالى
And rather he-as gathered between his-as Salat and his-as life, and one of these is from his deed and the other is from the Deed of Allah-azwj. But rather, these are all by the Management of Allah-azwj the Exalted.
و قيل معناه صلاتي و نسكي له عبادة و حياتي و مماتي له ملكا و قدرة
And it is said, ‘It’s meaning is, ‘My Salat and my rituals are for Him-azwj, and worship and my life and my death are in His-azwj Control and Power’.
و قيل إن عبادتي له لأنها بهدايته و لطفه و محياي و مماتي له لأنهما بتدبيره و خلقه
And it is said, ‘My worship is for him, because it is due to His-azwj Gift and His-azwj Kindness, and my life and my death are for Him-azwj, because these two are by His-azwj Management and His‑azwj creation’.
و قيل معنى قوله مَحْيايَ وَ مَماتِي لِلَّهِ أن الأعمال الصالحة التي تتعلق بالحياة في فنون الطاعات و ما يتعلق بالممات من الوصية و الختم بالخيرات لله و فيه تنبيه على أنه لا ينبغي أن يكون الإنسان حياته لشهوته و مماته لورثته
And it is said, ‘Meaning of His-azwj Words: and my life, and my death are for Allah [6:162] is that the righteous deeds are which are related with the life in the skills of obedience, and what is related to the death are from the bequest and the ending with the goodness for Allah‑azwj, and in it is a warning upon that it is not befitting that the life of a human being should be for his desires and his death for his inheritors’.
لا شَرِيكَ لَهُ أي لا ثاني له في الإلهية و قيل لا شريك له في العبادة و في الإحياء و الإماتة وَ بِذلِكَ أُمِرْتُ أي و بهذا أمرني ربي وَ أَنَا أَوَّلُ الْمُسْلِمِينَ من هذه الأمة انتهى.
There is no associate for Him; – i.e., there is no second for Him-azwj in the Divinity. And it is said, ‘There is no associate for Him-azwj in the worship and in the causing the lives and causing the deaths – and with that I am Commanded, – i.e., and with this my-as Lord-azwj has Commanded me-as – and I am the first of submitters’ [6:163] – from this community’ – end.
و أقول يمكن أن يكون المراد بقوله محياي و مماتي لله إني جعلت إرادتي و محبتي موافقين لإرادة الله و محبته في جميع الأمور حتى في الحياة و الممات فإن أراد الله حياتي لا أطلب الموت و إذا أراد موتي لا أكرهها و لا أشتهي الحياة.
And I (Majlisi) am saying, ‘It is possible that the intent could be, my life and my death is for Allah-azwj. I have made my intent and my love to be compatible to the Intent of Allah-azwj and His-azwj Love in entirety of the affairs to the extent in the life and the death. So if Allah-azwj Wants my life, I will not seek the death, and when He-azwj Wants my death, I will not dislike it nor desire the life’.
يُرِيدُونَ وَجْهَهُ قال الطبرسي رحمه الله يعني يطلبون ثواب الله و يعملون ابتغاء مرضاته لا يعدلون بالله شيئا عن عطا
intending His Face. [6:52] – Al Tabarsee, may Allah-azwj have Mercy on him, said, ‘It means seeking Rewards of Allah-azwj and working seeking His-azwj Pleasure, not equating anything with Allah-azwj’ – from Ata’a.
قال الزجاج شهد الله لهم بصدق النيات و أنهم مخلصون في ذلك له أي يقصدون الطريق الذي أمرهم بقصده فكأنه ذهب في معنى الوجه إلى الجهة و الطريق.
Al-Zajaj said, ‘Allah-azwj is a Witness for them with sincerity of the intentions, and they are being sincere in that to Him-azwj, i.e., they are aiming for the path which He-azwj has Commanded them to be aiming to. It is as if a meaning of the aspect has gone to the aspect and the path.
و قال في قوله تعالى وَ ادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ هذا أمر بالدعاء و التضرع إليه سبحانه على وجه الإخلاص أي ارغبوا إليه في الدعاء بعد إخلاصكم له الدين و قيل معناه و اعبدوه مخلصين له الإيمان.
And he said regarding Words of the Exalted: and supplicate to Him being sincere to Him of the Religion. [7:29] – ‘This matter with the supplication, and the beseeching to Him-azwj the Glorious upon an aspect of the sincerity, i.e., they are desirous to Him-azwj in the supplication after their sincerity to Him in the religion’. And it is said, ‘It’s meaning is, ‘Worship Him-azwj being sincere of the Eman to Him-azwj’’.
مِنْ عِبادِنَا الْمُخْلَصِينَ قرئ بفتح اللام أي المصطفين المختارين للنبوة و بكسرها أي المخلصين في العبادة و التوحيد أي من عبادنا الذين أخلصوا الطاعة لله و أخلصوا أنفسهم لله.
from Our sincere servants [12:24] – It is read with the (syllable) ‘Fatah’ of the (word) ‘Laam’, i.e., the Selected, the Chosen for the Prophet-hood’, and with its (syllable) ‘Kisra’, i.e., the ones sincere in the worship and the Tawheed, i.e., from Our-azwj servants who are sincere of the obedience to Allah-azwj, and they are sincere of their souls to Allah-azwj.
أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ كأنه شامل للشرك الخفي أيضا.
that you shall not worship except Him, [17:23] – it is as if it is inclusive of the hidden Shirk as well.
يُرِيدُونَ وَجْهَهُ في المجمع أي رضوانه و قيل تعظيمه و القربة إليه دون الرئاء و السمعة.
intending His Face. [6:52] – In ‘Al Majma’ – i.e., His-azwj Pleasure. And it is said, ‘His-azwj reverence and drawing closer to Him-azwj without the showing off and the reputation.
فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ قال رحمه الله أي فمن كان يطمع في لقاء ثواب ربه و يأمله و يقر بالبعث إليه و الوقوف بين يديه
So the one who wishes to meet his Lord – He, may Allah-azwj have Mercy on him, said, ‘The one who was eager to meet the Rewards of his Lord-azwj and hoping for it, and he acknowledges of the Resurrection to Him-azwj and the pausing in front of Him-azwj’.
و قيل معناه فمن كان يخشى لقاء عقاب ربه و قيل إن الرجاء يشتمل على كلا المعنيين الخوف و الأمل
And it is said, ‘It’s meaning is, he was fearing to meet the Punishment of his Lord-azwj’. And it is said that the hope is inclusive over both the two meanings, the fear, and the hope.
فَلْيَعْمَلْ عَمَلًا صالِحاً أي خالصا لله تعالى يتقرب به إليه وَ لا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً غيره من ملك أو بشر أو حجر أو شجر عن الحسن و قيل معناه لا يرائي عبادته أحدا
so let him do (the) righteous deed – i.e., sincerely for Allah-azwj the Exalted drawing closer to Him-azwj by it – and he should not associate anyone with the worship of his Lord’ [18:110] – anyone else from an Angel, or human, of a rock, or tree’ – from Al-Hassan. And it is said, ‘It’s meaning is, no one should see his worship’.
و قال مجاهد جاء رجل إلى النبي ص فقال إني أتصدق و أصلالرحم و لا أصنع ذلك إلا لله فيذكر ذلك مني و أحمد عليه فيسرني ذلك و أعجب به فسكت رسول الله ص و لم يقل شيئا فنزلت الآية
And Mujahid said, ‘A man came to the Prophet-saww. He said, ‘I give charity, and I connect the kinship, and I don’t do that except for Allah-azwj, so that is mentioned from me, and I am praised upon it, so that cheers me, and I am admired with it’. Rasool-Allah-saww was silent and did not say anything. So, the Verse was Revealed.
قال عطا عن ابن عباس أن الله تعالى قال وَ لا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً و لم يقل و لا يشرك به لأنه أراد العمل الذي يعمل لله و يحب أن يحمد عليه قال و لذلك يستحب للرجل أن يدفع صدقته إلى غيره ليقسمها كيلا يعظمه من يصله بها.
Ata’a said, from Ibn Abbas, ‘Allah-azwj the Exalted Said: and he should not associate anyone with the worship of his Lord’ [18:110], and He-azwj did not Say that he should not associate anything with Him-azwj, because intent of the deed is which is done for Allah-azwj, and He-azwj Loves to be praised upon it’. He said, ‘And for that it is recommended for the man that he hands over his charity to someone else to distribute it lest the one whom he helps with reveres him’.
وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ أَنَا أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ فَمَنْ عَمِلَ عَمَلًا أَشْرَكَ فِيهِ غَيْرِي فَأَنَا مِنْهُ بَرِيءٌ فَهُوَ لِلَّذِي أَشْرَكَ.
And it is reported from the Prophet-saww having said: ‘Allah-azwj Mighty and Majestic Said: “I-azwj am needless of the associates, from the association. The one who does a deed associating other than Me-azwj in it, I-azwj am Disavowed from him, and it is for the one whom he had associated!”’
أورده مسلم في الصحيح وَ رُوِيَ عَنْ عُبَادَةَ بَنِ الصَّامِتِ وَ شَدَّادِ بْنِ أَوْسٍ قَالا سَمِعْنَا رَسُولَ اللَّهِ ص يَقُولٌ مَنْ صَلَّى صَلَاةً يُرَائِي بِهَا فَقَدْ أَشْرَكَ وَ مَنْ صَامَ صَوْماً يُرَائِي بِهِ فَقَدْ أَشْرَكَ ثُمَّ قَرَأَ هَذِهِ الْآيَةَ.
Muslim referred to it in ‘Al-Saheeh’ – And it is reported from Ubadah Bin Al-Samir, and Shaddad Bin Aws who both said, ‘We heard Rasool-Allah-saww saying: ‘One who prays a Salat to be seen by it, so he has associated, and the one who fasts a fast to be seen with it, so he has associated’. Then he-saww recited this, Verse.
وَ رُوِيَ أَنَّ أَبَا الْحَسَنِ الرِّضَا ع دَخَلَ يَوْماً عَلَى الْمَأْمُونِ فَرَآهُ يَتَوَضَّأُ لِلصَّلَاةِ وَ الْغُلَامُ يَصُبُّ عَلَى يَدِهِ الْمَاءَ فَقَالَ لَا تُشْرِكْ بِعِبَادَةِ رَبِّكَ أَحَداً فَصَرَفَ الْمَأْمُونُ الْغُلَامَ وَ تَوَلَّى إِتْمَامَ وُضُوئِهِ بِنَفْسِهِ.
And it is reported that Abu Al-Hassan Al-Reza-asws entered to see Al-Mamoun. He-asws saw him performing wud’u for the Salat and the slave was pouring the water upon his hand. He-asws said: ‘Do not associate anyone with the worship of your Lord-azwj!’ Al-Mamoun struck the slave and took charge of completing his wud’u by himself.
و قيل إن هذه الآية آخر آية نزلت من القرآن انتهى.
And it is said that this Verse is the last verse Revealed from the Quran – end.
و أقول الرواية الأخيرة تدل على أن المراد بالشرك هنا الاستعانة في العبادة و هو مخالف لسائر الأخبار و يمكن الجمع بحملها على الأعم منها فإن الإخلاص التام هو أن لا يشرك في القصد و لا في العمل غيره سبحانه.
And I (Majlisi) am saying, ‘The last report evidence’s upon that the intent with the Shirk (association) over here is the seeking of assistance in the worship, and it is different to rest of the Ahadeeth, and it is possible to gather them by carrying it upon the generality from it, for the complete sincerity, it is that one neither associates in the aim nor in the deed other than the Glorious’.
إِنَّهُ كانَ مُخْلَصاً في المجمع أخلص العبادة لله أو أخلص نفسه لأداء الرسالة
he was sincere, [19:51] – In ‘Al-Majma’a’ – ‘Sincere worship of Allah-azwj, or sincere of self in fulfilling the Message’.
وَ قَرَّبْناهُ نَجِيًّا أي مناجيا كليما قال ابن عباس قربه الله و كلمه و معنى هذا التقريب أنه أسمعه كلامه
and We Drew him closer, whispering [19:52] – Whispering a conversation. Ibn Abbas said, ‘Allah-azwj Drew him-as closer and Spoke to him-as’. And the meaning of this drawing closer is Making him-as listen to His-azwj Speech.
و قيل قربه حتى سمع صرير القلم الذي كتبت به التوراة
And it is said, ‘He-azwj Drew him-as closer until he-as heard the squeak of the pen with which the Torah was written’.
و قيل وَ قَرَّبْناهُ أي و رفعناه منزلته و إلينا محله حتى صار محله منا في الكرامة و المنزلة محل من قربه مولاه في مجلس كرامته فهو تقريب كرامة و اصطفاء لا تقريب مسافة و إدناء إذ هو سبحانه لا يوصف بالحلول في مكان فيقرب عن بعد أو يبعد عن قرب أو يكون أحد أقرب إليه من غيره.
And it is said, ‘and We Drew him closer, [19:52] – i.e., We-azwj Raised his-as status and to Us-azwj is his-as place until his-as position from Us-azwj came to be in prestige, and the status of position of his-as nearness to his-as Master (s.w.t) was in a seat of His-azwj Prestige. Thus it is closeness of prestige and Choosing, not closeness of distance and approach, when the Glorious cannot be described with the permeation in a place, so he-as would go nearer from afar or distances from nearness, or one could be closer to Him-azwj than the other.
حُنَفاءَ لِلَّهِ أي مستقيمي الطريقة على ما أمر الله مائلين عن سائر الأديان غَيْرَ مُشْرِكِينَ بِهِ أي حجاجا مخلصين و هم مسلمون موحدون كذا في المجمع
Being upright for Allah, – I.e., straightness of the path upon what Allah-azwj has Commanded, inclining away from rest of the religion – not associating anything with Him [22:31] – i.e., performing Hajj sincerely, and they are Muslims, Unitarians. Like that it is in (the book) ‘Al Majma’.
و فِي التَّفْسِيرِ عَنِ الصَّادِقِ ع غَيْرَ مُشْرِكِينَ بِهِ فِي التَّوْحِيدِ.
And in the Tafseer from Al-Sadiq-asws: ‘Not associating with Him-azwj in the Tawheed (Oneness)’.
عَنِ الْبَاقِرِ ع أَنَّهُ سُئِلَ عَنْهُ وَ عَنِ الْحَنِيفِيَّةِ فَقَالَ هِيَ الْفِطْرَةُ الَّتِي فَطَرَ النَّاسَ عَلَيْها لا تَبْدِيلَ لِخَلْقِ اللَّهِ قَالَ فَطَرَهُمُ اللَّهُ عَلَى الْمَعْرِفَة.
From Al-Baqir-asws, he-asws had been asked about it, and about the uprightness. He-asws said: ‘It is the nature which He has Natured the people upon. There is no replacement to Allah’s creation. [30:30]’. He-asws said: ‘Allah-azwj has Natured them upon the recognition’’.
لِلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ أي الذين يقصدون بمعروفهم إياه خالصا من دون رئاء و سمعة وَ أُولئِكَ هُمُ الْمُفْلِحُونَ أي الفائزون بثواب الله.
for those who are intending the Face of Allah, – i.e., the ones aiming to Him-azwj sincerely with their acts of kindness from without showing off and reputation – and these ones, they would be successful [30:38] – i.e., the ones successful with Rewards of Allah-azwj.
وَ مَنْ يُسْلِمْ وَجْهَهُ إِلَى اللَّهِ في المجمع أي و من يخلص دينه لله و يقصد في أفعاله التقرب إلى الله وَ هُوَ مُحْسِنٌ فيها فيفعلها على موجب العلم و مقتضى الشرع
And one who submits his face to Allah, – In ‘Al Majma’ – ‘I.e., and the one who is sincere of his religion to Allah-azwj and aims in his deeds to draw closer to Allah-azwj – and he is a good doer, – in it, so he does it upon the obligatory knowledge and requirement of the Law’.
و قيل إسلام الوجه إلى الله تعالى هو الانقياد إليه في أوامره و نواهيه و ذلك يتضمن العلم و العمل فَقَدِ اسْتَمْسَكَ أي فقد تعلق بِالْعُرْوَةِ الوثيقة التي لا يخشى انفصامها وَ إِلَى اللَّهِ عاقِبَةُ الْأُمُورِ أي و عند الله ثواب ما صنع و المعنى و إلى الله يرجع أواخر الأمور على وجه لا يكون لأحد التصرف فيها بالأمر و النهي انتهى.
And it is said, ‘Submitting the face to Allah-azwj the Exalted, it is the yielding to Him-azwj regarding His-azwj Commands and His-azwj Prohibitions, and that is inclusive of the knowledge and the deeds – so he has grasped – i.e., so he has related with – the most trustworthy Handhold, – which there is no fear of it cracking – and to Allah is the end-result of the matters [31:22] – i.e., and there are Rewards in the Presence of Allah-azwj of what he had done. And the meaning of, and to Allah, he return of the last of the affairs upon as aspect that there is no disposing for anyone regarding it, with the Commands and the Prohibitions’ – end.
إِلَّا عِبادَ اللَّهِ الْمُخْلَصِينَ بالكسر أي الذين تنبهوا بإنذارهم فأخلصوا دينهم لله و بالفتح الذين أخلصهم الله لدينه و على التقديرين الاستثناء منقطع
Except for the sincere servants of Allah [37:40] – with the (syllable) ‘Al-Kisra’, i.e., the ones who were alerted with their warnings, so they were sincere to Allah-azwj in the religion, and with the (syllable) ‘Fatah’, the ones whom Allah-azwj Purified for His-azwj Religion, and upon the two assessments is the exclusion cut off.
وَ عَنِ الْبَاقِرِ ع عَنِ النَّبِيِّ ص لَهُمْ رِزْقٌ مَعْلُومٌ قَالَ يَعْلَمُهُ الْخُدَّامُ فَيَأْتُونَ بِهِ أَوْلِيَاءَ اللَّهِ قَبْلَ أَنْ يَسْأَلُوهُمْ إِيَاَّهُ
And from Al-Baqir-asws, from the Prophet-saww – They, for them is a known sustenance [37:41]. He-saww said: ‘The servants will be coming with it to the friends of Allah-azwj before they even ask them for it’.
وَ أَمَّا قَوْلُهُ فَواكِهُ وَ هُمْ مُكْرَمُونَ قَالَ فَإِنَّهُمْ لَا يَشْتَهُونَ شَيْئاً فِي الْجَنَّةِ إِلَّا أُكْرِمُوا بِهِ.
And as for His-azwj Words: Fruits, and they shall be Honoured [37:42], he-asws said: ‘They will not be desiring anything in the Paradise except they will be honoured with it’’.
مُخْلِصِينَ لَهُ الدِّينَ من الشرك الجلي بل الخفي أيضا.
being sincere to him in the Religion, [40:14] – from the apparent Shirk, but the hidden as well.
فَاعْبُدِ اللَّهَ مُخْلِصاً لَهُ الدِّينَ في المجمع من شرك الأوثان و الأصنام و الإخلاص أن يقصد العبد بنيته و عمله إلى خالقه لا يجعل ذلك لغرض الدنيا
therefore worship Allah, being sincere to Him in the Religion [39:2] – In ‘Al-Majma’, ‘From Shirk or the images and the idols, and the sincerity is that the servant aims to his Creator with his amins and his deed, not making that for a purpose of the world.
أَلا لِلَّهِ الدِّينُ الْخالِصُ و الخالص هو ما لا يشوبه الرئاء و السمعة و لا وجه من وجوه الدنيا
Indeed! The sincere Religion is for the Sake of Allah, [39:3] – and the sincere, it is what is not tainted by the showing off and the reputation, nor any aspect from the aspects of the world.
و قيل معناه ألا لله الطاعة بالعبادة التي يستحق بها الجزاء فهذا لله وحده لا يجوز أن يكون لغيره
And it is said, ‘It’s meaning is, indeed the obedience is to Allah-azwj with the worship which he would be deserving the Recompense due to it. So this is for Allah-azwj Alone. It is not allowed for it to be for someone else’.
و قيل هو الاعتقاد الواجب في التوحيد و العدل و النبوة و الإقرار بها و العمل بموجبها و البراءة من كل دين سواها.
And it is said, ‘It is the obligatory belief in the Tawheed, and the justice, and the Prophet-hood, and the acceptance with it, and the attentive deed, and the disavowing from every religions besides it.
و قال في قوله تعالى مُخْلِصاً لَهُ الدِّينَ أي موحدا له لا أعبد معه سواه و العبادة الخالصة هي التي لا يشوبها شيء من المعاصي
And he said regarding Words of the Exalted: being sincere to Him in my Religion, [39:14] – A Monotheist to Him-azwj, not worshipping with Him-azwj, besides Him-azwj, and the sincere worship it is which is not tainted by anything form the disobedience.
وَ أُمِرْتُ أيضا لِأَنْ أَكُونَ أَوَّلَ الْمُسْلِمِينَ فيكون لي فضل السبق مُخْلِصاً لَهُ الدِّينَ و طاعتي انتهى
And I am Commanded – as well – that I be the first of the submitters’ [39:12] – so there would be for me the merit of precedence – being sincere to Him in my Religion, [39:14] – and my obedience’ – end.
فَاعْبُدُوا ما شِئْتُمْ مِنْ دُونِهِ تهديد و خذلان.
So, worship what you like besides Him. [39:15] – A threat and abandonment.
ضَرَبَ اللَّهُ مَثَلًا أي للمشرك و الموحد مُتَشاكِسُونَ أي متنازعون مختلفون وَ رَجُلًا سَلَماً لِرَجُلٍ أي خالصا لواحد ليس لغيره عليه سبيل قيل مثل المشرك على ما يقتضيه مذهبه من أن يدعي كل واحد من معبوديه عبوديته و يتنازعون فيه بعبد يتشارك فيه جمع يتجاذبونه و يتعاورونه في مهامهم المختلفة في تحيره و توزع قلبه و الموحد بمن خلص لواحد ليس لغيره عليه سبيل.
Allah Strikes an example – i.e., of the Polytheist and the Monotheist – differing with one another, – i.e., contending, differing – and a man wholly for one man. [39:29] – i.e., purely for one, not for someone else, upon it of the way. It is said, ‘An example of the Polytheist upon what his doctrine requires, from each one of his deities is claiming his servitude, and they are contending regarding him, (compared) with a servant shared by a group, pulling him and co-operating with him in their important different affairs in his confusion and hesitation of his heart, and (compared to) the Monotheist with the one purely for one, nor for others having a way upon him. Are the two alike in example? The Praise is for Allah, however, most of them do not know [39:29].
و أقول قد مرت الأخبار الكثيرة في أنها نزلت في أمير المؤمنين ع و غاصبي حقه و على التقادير يشعر بذم الشرك الخفي فإن من أشركه في عبادته له نصيب فيها و لذا يَقُولُ اللَّهُ لَهُ يَوْمَ الْقِيَامَةِ أَنَا أَغْنَى الشُّرَكَاءِ خُذْ ثَوَابَ عِبَادَتِكَ مِمَّنْ أَشْرَكْتَهُ مَعِي.
And I (Majlisi) am saying, ‘Many Ahadeeth has already passed regarding that it was Revealed regarding Amir Al-Momineen-asws and the usurpers of his-asws right, and upon the assessment with condemning the hidden Shirk, for the one who associates Him-azwj in his worship there would be a share for him in it, and for that Allah-azwj will Say to him on the Day of Qiyamah: “I‑azwj am needless of the associates! Take the reward of your worship from the one who you had associated with Me-azwj!”
مَنْ كانَ يُرِيدُ حَرْثَ الْآخِرَةِ أي ثوابها شبهه بالزرع من حيث إنه فائدة تحصل بعمل الدنيا و لذلك قيل الدنيا مزرعة الآخرة نَزِدْ لَهُ فِي حَرْثِهِ فنعطه بالواحد عشرا إلى سبعمائة فما فوقها
One Who wants the harvest of the Hereafter, – i.e., its Rewards, resembling with the cultivation from whereby it is a benefit as a result of the work of the world, and for that it is said the world is a farm of the Hereafter – We will Increase in his harvest for him, – We-azwj shall Give him ten with the one, up to seven hundred (multiple), and what is above it.
وَ مَنْ كانَ يُرِيدُ حَرْثَ الدُّنْيا أي بعمله نفع الدنيا نُؤْتِهِ مِنْها أي شيئا منها على ما قسمنا له و يحتمل أن يصير سببا لزيادة المنافع الدنيوية وَ ما لَهُ فِي الْآخِرَةِ مِنْ نَصِيبٍ لبطلانه و إنما الأعمال بالنيات و إنما لكل امرئ ما نوى
and one who wants the harvest of the world, – i.e., benefit of the world for his work – We would Give to him from it, – i.e., something from it based upon Our-azwj Apportionment for him, and it is possible that it would become a cause for the increased worldly benefit – and there would not be a share for him in the Hereafter [42:20] – invalidating it, and rather the deeds are with the intentions, and rather for every person is what he intends.
وَ فِي التَّفْسِيرِ عَنِ الصَّادِقِ ع الْمَالُ وَ الْبَنُونَ حَرْثُ الدُّنْيَا وَ الْعَمَلُ الصَّالِحُ حَرْثُ الْآخِرَةِ وَ قَدْ يَجْمَعُهُمَا اللَّهُ لِأَقْوَامٍ.
And in the Tafseer, from Al-Sadiq-asws: ‘The wealth and the sons are a harvest of the world while the righteous deeds are a harvest of the Hereafter, and Allah-azwj has Gathered both of these for a people’.
وَ فِي الْكَافِي عَنْهُ ع مَنْ أَرَادَ الْحَدِيثَ لِمَنْفَعَةِ الدُّنْيَا لَمْ يَكُنْ لَهُ فِي الْآخِرَةِ نَصِيبٌ وَ مَنْ أَرَادَ بِهِ خَيْرَ الْآخِرَةِ أَعْطَاهُ اللَّهُ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ.
And in (the book) ‘Al Kafi’ – from him-asws: ‘One who wants the Hadeeth for a benefit of the world, there will be no share for him in the Hereafter, and one who wants by it goodness of the Hereafter, Allah-azwj will Give him good of the world and the Hereafter!’
وَ فِي الْمَجْمَعِ عَنِ النَّبِيِّ ص مَنْ كَانَتْ نِيَّتُهُ الدُّنْيَا فَرَّقَ اللَّهُ عَلَيْهِ أَمْرَهُ وَ جَعَلَ الْفَقْرَ بَيْنَ عَيْنَيْهِ وَ لَمْ يَأْتِهِ مِنَ الدُّنْيَا إِلَّا مَا كُتِبَ لَهُ وَ مَنْ كَانَتْ نِيَّتُهُ الْآخِرَةَ جَمَعَ اللَّهُ شَمْلَهُ وَ جَعَلَ غِنَاهُ فِي قَلْبِهِ وَ أَتَتْهُ الدُّنْيَا وَ هِيَ رَاغِمَةٌ.
And in (the book) ‘Al Majma’ – from the Prophet-saww: ‘One whose intention is the world, Allah-azwj would Separate (Scatter) his affairs upon him, and Make the poverty to be between his eyes, and there will not come to him from the world except what has been Written for him; and one whose intention is the Hereafter, Allah-azwj would Gather his affairs and Make riches to be in his heart, and the world will come to him and it would be compelled’’.
وَ فِي الْكَافِي عَنِ الصَّادِقِ ع فِي قَوْلِهِ تَعَالَى مَنْ كانَ يُرِيدُ حَرْثَ الْآخِرَةِ قَالَ مَعْرِفَةُ أَمِيرِ الْمُؤْمِنِينَ ع وَ الْأَئِمَّةِ ع.
And in (the book) ‘Al Kafi’ – from Al-Sadiq-asws regarding Words of the Exalted: One Who wants the harvest of the Hereafter, [42:20]. He-asws said: ‘Recognition of Amir Al-Momineen-asws and the Imams-asws’.
قيل نَزِدْ لَهُ فِي حَرْثِهِ قال نزيده منها يستوفي نصيبه من دولتهم وَ مَنْ كانَ يُرِيدُ حَرْثَ الدُّنْيا نُؤْتِهِ مِنْها وَ ما لَهُ فِي الْآخِرَةِ مِنْ نَصِيبٍ قال ليس له في دولة الحق مع الإمام نصيب.
It is said, We will Increase in his harvest for him [42:20], He-azwj Says, We-azwj shall Increase it from it fulfilling his share from their governments – and one who wants the harvest of the world, We would Give to him from it, and there would not be a share for him in the Hereafter [42:20] – he said, ‘There wouldn’t be any share for him in the government of truth’.
وَ أَنَّ الْمَساجِدَ لِلَّهِ في الأخبار الكثيرة أنها المساجد التي يسجد عليها و قيل المساجد المعروفة و قيل كل الأرض فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً أي لا تشركوا في دعائه و عبادته غيره.
And surely, the places of Sajdah are for Allah, – In many Ahadeeth, these are places of Sajdah one performs Sajdah upon. And it is said, ‘The Masajids, the well-known’. And it is said, ‘The whole earth’. – therefore do not call upon anyone (else) with Allah [72:18] – i.e he should not associate anyone else in his supplications and his worship’.
إِنَّما نُطْعِمُكُمْ لِوَجْهِ اللَّهِ أي لطلب رضاه خالصا له مخلصا من الرئاء و طلب الجزاء لا نُرِيدُ مِنْكُمْ جَزاءً وَ لا شُكُوراً
(They said): ‘But rather, we are feeding you for the Face of Allah, – i.e., to seek His-azwj Pleasure, being sincere to Him-azwj, sincere from the show off and seeking the Recompense – neither wanting any recompense from you nor any appreciation’ [76:9].
رَوَى الصَّدُوقُ رَحِمَهُ اللَّهُ فِي مَجَالِسِهِ بِإِسْنَادِهِ عَنِ الصَّادِقِ ع فِي حَدِيثٍ طَوِيلٍ يَذْكُرُ فِيهِ سَبَبَ نُزُولِ سُورَةِ هَلْ أَتَى فِي أَصْحَابِ الْكِسَاءِ ع
It is reported by Al Sadouq, may Allah-azwj have Mercy on him in his (book) ‘Majaalis’, by his chain, from Al-Sadiq-asws in a lengthy Hadeeth mentioning in it the cause of the Revelation of the Chapter ‘Hal Ata’ (Dahr) is regarding the ‘companions of the Cloak’.
وَ يُطْعِمُونَ الطَّعامَ عَلى حُبِّهِ يَقُولُ عَلَى شَهْوَتِهِمْ لِلطَّعَامِ وَ إِيثَارِهِمْ لَهُ مِسْكِيناً مِنْ مَسَاكِينِ الْمُسْلِمِينَ وَ يَتِيماً مِنْ يَتَامَى الْمُسْلِمِينَ وَ أَسِيراً مِنْ أُسَارَى الْمُشْرِكِينَ
And they fed the food out of love (for Allah) [76:8] – He-azwj is Saying, despite their being desirous to the food and their preferring them for it – to a poor, – from the poor Muslims, and an orphan, from the Muslims orphans, and a captive, from the Polytheist captives.
وَ يَقُولُونَ إِذَا أَطْعَمُوهُمْ إِنَّما نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لا نُرِيدُ مِنْكُمْ جَزاءً وَ لا شُكُوراً قَالَ وَ اللَّهِ مَا قَالُوا هَذَا لَهُمْ وَ لَكِنَّهُمْ أَضْمَرُوهُ فِي أَنْفُسِهِمْ فَأَخْبَرَ اللَّهُ بِإِضْمَارِهِمْ يَقُولُونَ لَا نُرِيدُ جَزَاءً تُكَافِئُونَنَا بِهِ وَ لَا شُكُوراً تُثْنُونَ عَلَيْنَا بِهِ وَ لَكِنَّا إِنَّمَا أَطْعَمْنَاكُمْ لِوَجْهِ اللَّهِ وَ طَلَبِ ثَوَابِهِ.انتهى.
And they-asws are saying when they had fed them, but rather, we are feeding you for the Face of Allah, neither wanting any recompense from you nor any appreciation’ [76:9]. He-asws said, ‘By Allah-azwj, they-asws had not said this to them, but they-asws had thought of it within themselves-asws, so Allah-azwj Informed of their-asws consciences saying, ‘We-asws do not want any recompense for you to be sufficing us-asws with, nor any thanks to be praising upon us-asws due to it, but we-asws are rather feeding you all for the Face of Allah-azwj and seeking His-azwj Rewards’’ – end.
إِنَّا نَخافُ مِنْ رَبِّنا يَوْماً عَبُوساً أي تعبس فيه الوجوه قَمْطَرِيراً أي شديد العبوس.
Surely, we fear from our Lord a harsh, – i.e., the faces will be frowning during it – distressful Day [76:10] – i.e., severely distressful.
يُؤْتِي مالَهُ في المجمع أي ينفقه في سبيل الله يَتَزَكَّى يطلب أن يكون عند الله زكيا لا يطلب بذلك رئاء و لا سمعة
gives his wealth – In ‘Al Majma’, ‘I.e., spending it in the Way of Allah-azwj – and purifies [92:18] – seeking that it would be regarded as clean in the Presence of Allah-azwj, neither seeking showing off with it nor reputation.
وَ ما لِأَحَدٍ عِنْدَهُ مِنْ نِعْمَةٍ تُجْزى أي و لم يفعل الأتقى ما فعله من إيتاء المال و إنفاقه في سبيل الله ليد أسديت إليه يكافئ عليها و لا ليد يتخذها عند أحد من الخلق
And there is no favour for anyone with Him to be Recompensed for [92:19] – I.e., and the pious one did not do what he die, from giving the Zakat and spending it in the Way of Allah‑azwj for a hand (favour) to Him-azwj to be sufficed upon it, nor for a hand (favour) taking it with anyone from the people.
إِلَّا ابْتِغاءَ وَجْهِ رَبِّهِ الْأَعْلى أي و لكنه فعل ما فعل يبتغي به وجه الله و رضاه و ثوابه
Except (he is) seeking the Face of his Lord, the most Exalted [92:20] – i.e., but he did what he did seeking by it the Face of Allah-azwj, and His-azwj Pleasure, and His-azwj Reward.
وَ لَسَوْفَ يَرْضى أي و لسوف يعطيه الله من الجزاء و الثواب ما يرضى به فإنه يعطيه كل ما تمنى و ما لم يخطر بباله فيرضى به لا محالة انتهى.
And soon he will be pleased [92:21] – i.e., and soon Allah-azwj will Give him-saww from the Recompense and the Rewards what he-saww will be pleased with, for He-azwj shall Give him all what he-saww wishes for, and whatever had not even occurred in his-saww mind, so he-saww will inevitably be pleased’ – end.
مُخْلِصِينَ لَهُ الدِّينَ أي لا يشركون به شيئا حُنَفاءَ مائلين عن العقائد الزائغة.
being sincere to Him of the Religion, – i.e., they are not associating anything with Him-azwj – upright, [98:5] – inclining away from the perverted beliefs’.
1 سن، المحاسن عَنْ أَبِيهِ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ حَنِيفاً مُسْلِماً قَالَ خَالِصاً مُخْلِصاً لَا يَشُوبُهُ شَيْءٌ.
(The book) ‘Al Mahasin’ – from his father, from Yunus Bin Abdul Rahman, from Abdullah Bin Muskan,
‘From Abu Abdullah-asws regarding Words of Allah-azwj upright (man), a Muslim (submitter), [3:67]. He-asws said: ‘Sincere, pure, nothing had tainted him-as’’.[154]
2- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ مِثْلَهُ إِلَّا أَنَّ فِيهِ لَيْسَ فِيهِ شَيْءٌ مِنْ عِبَادَةِ الْأَوْثَانِ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus –
‘Similar to it, except in it is: ‘There isn’t anything in him (Ibrahim-as) from worship of the idols’’.[155]
بيان: وَ قَالَ رَسُولُ اللَّهِ ص مَلْعُونٌ مَنْ عَبَدَ الدِّينَارَ وَ الدِّرْهَمَ.
Explanation – And Rasool-Allah-saww said: ‘Accursed is the one worshipping the Dinar and the Dirham!’’
3- سن، المحاسن عَنْ أَبِيهِ عَمَّنْ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَا أَيُّهَا النَّاسُ إِنَّمَا هُوَ اللَّهُ وَ الشَّيْطَانُ وَ الْحَقُّ وَ الْبَاطِلُ وَ الْهُدَى وَ الضَّلَالُ وَ الرُّشْدُ وَ الْغَيُّ وَ الْعَاجِلَةُ وَ الْعَاقِبَةُ وَ الْحَسَنَاتُ وَ السَّيِّئَاتُ فَمَا كَانَ مِنْ حَسَنَاتٍ فَلِلَّهِ وَ مَا كَانَ مِنْ سَيِّئَاتٍ فَلِلشَّيْطَانِ.
(The book) ‘Al Mahasin’ – from his father, from the one raising it to,
‘Abu Ja’far-asws said: ‘Rasool-Allah-saww said: ‘O you people! But rather it is Allah-azwj and the Satan-la, and the truth and the falsehood, and the guidance and the straying, and the correctness and the error, and the present and the end-result, and the good deeds and the evil deeds! So whatever was from the good deeds, it is for Allah-azwj, and whatever was from the evil deeds, it is for the Satan-la’’.[156]
4- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ مِثْلَهُ إِلَّا أَنَّ فِيهِ وَ الضَّلَالَةُ وَ الْعَاجِلَةُ وَ الْآجِلَةُ وَ الْعَاقِبَةُ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from his father,
‘Similar to it except in it is: ‘And the straying, and the current and the future, and the end-result’.[157]
5- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ كَانَ يَقُولُ طُوبَى لِمَنْ أَخْلَصَ لِلَّهِ الْعِبَادَةَ وَ الدُّعَاءَ وَ لَمْ يَشْغَلْ قَلْبَهُ بِمَا تَرَى عَيْنَاهُ وَ لَمْ يَنْسَ ذِكْرَ اللَّهِ بِمَا تَسْمَعُ أُذُنَاهُ وَ لَمْ يَحْزُنْ صَدْرَهُ بِمَا أُعْطِيَ غَيْرَهُ.
(The book) ‘Al Kafi’ – From the number, from Sahl, from Ali Bin Asbat,
‘From Abu Al-Hassan Al-Reza-asws: ‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws had said: ‘Beatitude is for one who is sincere to Allah-azwj in the worship and the supplication, and he does not pre-occupy his heart with what his eyes can see, and he does not forget the Zikr of Allah-azwj with what his ears can hear, and his chest does not grieve with what others have been Given’’.[158]
6- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا قَالَ لَيْسَ يَعْنِي أَكْثَرَكُمْ عَمَلًا وَ لَكِنْ أَصْوَبَكُمْ عَمَلًا وَ إِنَّمَا الْإِصَابَةُ خَشْيَةُ اللَّهِ وَ النِّيَّةُ الصَّادِقَةُ وَ الْخَشْيَةُ
(The book) ‘Al Kafi’ – Ali, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufran Bin Uyayna,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: in order to Try you, which of you is best in deeds, [67:2]. He-asws said: ‘It doesn’t mean the abundance of your deeds, but the correct of your deeds and rather the correctness is the fear of Allahazwj and the truthful intention, and the fear (good deeds)’.
ثُمَّ قَالَ الْإِبْقَاءُ عَلَى الْعَمَلِ حَتَّى يَخْلُصَ أَشَدُّ مِنَ الْعَمَلِ وَ الْعَمَلُ الْخَالِصُ الَّذِي لَا تُرِيدُ أَنْ يَحْمَدَكَ عَلَيْهِ أَحَدٌ إِلَّا اللَّهُ عَزَّ وَ جَلَّ وَ النِّيَّةُ أَفْضَلُ مِنَ الْعَمَلِ أَلَا وَ إِنَّ النِّيَّةَ هِيَ الْعَمَلُ
The he-asws said: ‘The remaining upon the deed until it finishes is more difficult than performing the deed itself, and the sincere deed is that which you do not want to be praised upon by anyone except for Allahazwj Mighty and Majestic; and the intention is superior to the deed itself. Indeed! The intention, it is the deed’.
ثُمَّ تَلَا قَوْلَهُ عَزَّ وَ جَلَ قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ يَعْنِي عَلَى نِيَّتِهِ.
Then heasws recited the Words of the Mighty and Majestic: Say: Everyone acts according to his own disposition [17:84] – meaning, upon his intention’’.[159]
تبيين
Explanation – (Ahadeeth only)
قَالَ أَبُو قَتَادَةَ سَأَلْتُ رَسُولَ اللَّهِ ص عَنْ قَوْلِهِ تَعَالَى أَيُّكُمْ أَحْسَنُ عَمَلًا مَا عَنَى بِهِ
Abu Qatadah said, ‘I asked Rasool-Allah-saww about Words of the Exalted: which of you is best in deeds, [67:2], ‘What is the meaning of it?’
فَقَالَ يَقُولُ أَيُّكُمْ أَحْسَنُ عَقْلًا
He-saww said: ‘He-azwj is Saying, which one of you is best in intellect’.
ثُمَّ قَالَ ص أَتَمُّكُمْ عَقْلًا وَ أَشَدُّكُمْ لِلَّهِ خَوْفاً وَ أَحْسَنُكُمْ فِيمَا أَمَرَ اللَّهُ بِهِ وَ نَهَى عَنْهُ نَظَراً وَ إِنْ كَانَ أَقَلَّكُمْ تَطَوُّعاً.
Then he-asws said: ‘The most complete of you of intellect, and the most intense of you fearing to Allah-azwj, and the best of you in consideration of what Allah-azwj has Commanded with and Prohibited from, and even if it was the fewest of you in voluntary (Salats)’’.
وَ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ ص أَنَّهُ تَلَا قَوْلَهُ تَبارَكَ الَّذِي بِيَدِهِ الْمُلْكُ إِلَى قَوْلِهِ أَيُّكُمْ أَحْسَنُ عَمَلًا ثُمَّ قَالَ أَيُّكُمْ أَحْسَنُ عَقْلًا وَ أَوْرَعُ عَنْ مَحَارِمِ اللَّهِ وَ أَسْرَعُ فِي طَاعَةِ اللَّهِ.
And from Ibn Umar, from the Prophet-saww having recited His-azwj Words: Blessed is the One in Whose Hand is the Kingdom, [67:1] – up to His-azwj Words: which of you is best in deeds, [67:2]. Then he-saww said: ‘Which of you is best in intellect, and most devout from the Prohibitions of Allah-azwj and quickest in obedience of Allah-azwj’’.
سَيَأْتِي فِي بَابِ الرِّئَاءِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: الْإِبْقَاءُ عَلَى الْعَمَلِ أَشَدُّ مِنَ الْعَمَلِ
I (Majlisi) shall be coming with, in the chapters on showing off, from Abu Ja’far-asws having said: ‘The remaining upon the deed is severer than the deed (itself)’.
قَالَ وَ مَا الْإِبْقَاءُ عَلَى الْعَمَلِ
He (the narrator) said, ‘And what is the remaining upon the deed?’
قَالَ يَصِلُ الرَّجُلُ بِصِلَةٍ وَ يُنْفِقُ نَفَقَةً لِلَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ فَتُكْتَبُ لَهُ سِرّاً ثُمَّ يَذْكُرُهَا فَتُمْحَى وَ تُكْتَبُ لَهُ عَلَانِيَةً ثُمَّ يَذْكُرُهَا فَتُمْحَى فَتُكْتَبُ لَهُ رِئَاءً.
He-asws said: ‘The man by his connecting the kinship, and his spending the expenditure for Allah‑azwj Alone, there being no associate for Him-azwj, so it shall be Written for him secretly. Then he mentions it, so it gets deleted, and it is Written for him, openly. Then he mentions it (again), so it is deleted, and it is written for him, ‘Show off’’.
رُوِيَ فِي الْحَدِيثِ الْقُدْسِيِ عَمَلُكَ الصَّالِحُ عَلَيْكَ سَتْرُهُ وَ عَلَيَّ إِظْهَارُهُ.
It is reported in the Holy Hadeeth (of Allah-azwj: “Your righteous deed, it is upon you to conceal it and upon Me-azwj to Reveal it!”
قَدْ أَشَارَ إِلَيْهَا أَمِيرُ الْمُؤْمِنِينَ ع بِقَوْلِهِ مَا عَبَدْتُكَ خَوْفاً مِنْ نَارِكَ وَ لَا طَمَعاً فِي جَنَّتِكَ وَ لَكِنْ وَجَدْتُكَ أَهْلًا لِلْعِبَادَةِ فَعَبَدْتُكَ.
Amir Al-Momineen-asws has indicated to it by his-asws words: ‘I-asws have not worshipped You-azwj out of fear from Your-azwj Fire, nor out of greed regarding Your-azwj Paradise, but I-asws found you rightful for the worship, so I-asws worshipped You-azwj’’.
رَوَاهُ الْكُلَيْنِيُّ بِطَرِيقٍ حَسَنٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْعُبَّادُ ثَلَاثَةٌ قَوْمٌ عَبَدُوا اللَّهَ عَزَّ وَ جَلَّ خَوْفاً فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَ قَوْمٌ عَبَدُوا اللَّهَ تَبَارَكَ وَ تَعَالَى طَلَباً لِلثَّوَابِ فَتِلْكَ عِبَادَةُ الْأُجَرَاءِ وَ قَوْمٌ عَبَدُوا اللَّهَ حُبّاً لَهُ فَتِلْكَ عِبَادَةُ الْأَحْرَارِ وَ هِيَ أَفْضَلُ الْعِبَادَةِ.
It is reported by Al-Kulayni by a good method, from Abu Abdullah-asws having said: ‘The worshippers are three (types) – a people worshipping Allah-azwj Mighty and Majestic out of fear, so that is worship of the slaves, and a people worshipping Allah-azwj Blessed and Exalted seeking the Rewards, so that is worship of the employees, and there are people who are worshipping Allah-azwj out of love for Him-azwj, so that is worship of the free ones, and it is the superior worship’’.
7- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ ابْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ قَالَ الْقَلْبُ السَّلِيمُ الَّذِي يَلْقَى رَبَّهُ وَ لَيْسَ فِيهِ أَحَدٌ سِوَاهُ
(The book) ‘Al Kafi’ – By the previous chain, from Ibn Uyayna,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj Mighty and Majestic: Except one who comes to Allah with an unblemished heart [26:89]. He‑asws said: ‘The unblemished heart with which he meets his Lord-azwj and there isn’t anyone in it besides Him-azwj’.
وَ قَالَ وَ كُلُّ قَلْبٍ فِيهِ شِرْكٌ أَوْ شَكٌّ فَهُوَ سَاقِطٌ وَ إِنَّمَا أَرَادُوا الزُّهْدَ فِي الدُّنْيَا لِتَفْرُغَ قُلُوبُهُمْ لِلْآخِرَةِ.
And he-asws said: ‘And every heart having Shirk in it or doubt, so it is dropped, and rather they (others) had wanted the ascetism in the world in order to free their hearts for the Hereafter’’.[160]
بيان:
Explanation (Ahadeeth only)
وَ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: هُوَ الْقَلْبُ الَّذِي سَلِمَ مِنْ حُبِّ الدُّنْيَا.
And it is reported from Al-Sadiq-asws having said: ‘It is the heart which is safe from love of the world’.
وَ يُؤَيِّدُهُ قَوْلُ النَّبِيِّ ص حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ.
And it is supported by words of the Prophet-saww: ‘Love of the word is head of every mistake (sin)’’.
8- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ أَيْضاً عَنِ ابْنِ عُيَيْنَةَ عَنِ السِّنْدِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا أَخْلَصَ عَبْدٌ الْإِيمَانَ بِاللَّهِ أَرْبَعِينَ يَوْماً أَوْ قَالَ مَا أَجْمَلَ عَبْدٌ ذِكْرَ اللَّهِ أَرْبَعِينَ يَوْماً إِلَّا زَهَّدَهُ اللَّهُ فِي الدُّنْيَا وَ بَصَّرَهُ دَاءَهَا وَ دَوَاءَهَا وَ أَثْبَتَ الحِكْمَةَ فِي قَلْبِهِ وَ أَنْطَقَ بِهَا لِسَانَهُ
(The book) ‘Al Kafi’ – By the previous chain as well, from Ibn Uyayna, from Al Sindy,
‘From Abu Ja’far-asws having said: ‘A servant of Allah-azwj will not be sincere of the Eman with Allah-azwj for forty days’, or said, ‘A servant will not be of beautiful Zikr of Allah-azwj for forty days’ – ‘except Allah-azwj will Make him ascetic in the world and insightful of his illnesses and its cures, and Affirm the wisdom in his heart, and Free his tongue with it’.
ثُمَّ تَلَا إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنالُهُمْ غَضَبٌ مِنْ رَبِّهِمْ وَ ذِلَّةٌ فِي الْحَياةِ الدُّنْيا وَ كَذلِكَ نَجْزِي الْمُفْتَرِينَ
Then he-asws recited: Surely those who took to the calf, they attained the Wrath from their Lord and disgrace in the life of the world; and like that do We Recompense the fabricators [7:152].
فَلَا تَرَى صَاحِبَ بِدْعَةٍ إِلَّا ذَلِيلًا أَوْ مُفْتَرِياً عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ عَلَى رَسُولِهِ وَ أَهْلِ بَيْتِهِ ص إِلَّا ذَلِيلًا.
(He-asws said: ‘The owner of the innovation will not see except disgrace, or a fabricator upon Allah-azwj Mighty and Majestic, and upon His-azwj Rasool-as and People-asws of the Household of His-azwj Prophet-saww (will not see) except disgrace’’.[161]
8- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ الْبَزَنْطِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَطَبَ رَسُولُ اللَّهِ ص النَّاسَ بِمِنًى فِي حَجَّةِ الْوَدَاعِ فِي مَسْجِدِ الْخَيْفِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ نَضَّرَ اللَّهُ عَبْداً سَمِعَ مَقَالَتِي فَوَعَاهَا ثُمَّ بَلَّغَهَا إِلَى مَنْ لَمْ يَسْمَعْهَا
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from Al Bazanty, from Hammad Bin usman, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww addressed the people at Mina during the farewell Hajj in Masjid Al Khief. He-saww praised Allah-azwj and extolled upon Him-azwj, then said: ‘May Allah-azwj Bless a servant hearing my-saww words, so he retains it, then he delivers it to the one who had not heard it!
فَرُبَّ حَامِلِ فِقْهٍ غَيْرُ فَقِيهٍ وَ رُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ
Sometimes a carrier of jurisprudence is without understanding, and sometimes he carries jurisprudence to the one who is more understanding than him.
ثَلَاثٌ لَا يُغِلُّ عَلَيْهِنَّ قَلْبُ امْرِئٍ مُسْلِمٍ إِخْلَاصُ الْعَمَلِ لِلَّهِ وَ النَّصِيحَةُ لِأَئِمَّةِ الْمُسْلِمِينَ وَ اللُّزُومُ لِجَمَاعَتِهِمْ فَإِنَّ دَعْوَتَهُمْ مُحِيطَةٌ مَنْ وَرَاءَهُمْ الْمُسْلِمُونَ إِخْوَةٌ تَتَكَافَأُ دِمَاؤُهُمْ يَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ وَ هُمْ يَدٌ عَلَى مَنْ سِوَاهُمْ.
Three, there are no shackle upon them – a heart of a Muslim person sincere of the deeds for Allah-azwj and the goodly advice to the Imams-asws of the Muslims, and sticking to their congregations, for their call surrounds the ones behind them. The Muslims are brothers, their bloods are equivalent. Their lowest one will strive with their responsibilities, and they are one hand against the ones besides them’’.[162]
9- لي، الأمالي للصدوق الْوَرَّاقُ عَنْ عَلِيِّ بْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الدُّنْيَا كُلُّهَا جَهْلٌ إِلَّا مَوَاضِعَ الْعِلْمِ وَ الْعِلْمُ كُلُّهُ حُجَّةٌ إِلَّا مَا عُمِلَ بِهِ وَ الْعَمَلُ كُلُّهُ رِيَاءٌ إِلَّا مَا كَانَ مُخْلَصاً وَ الْإِخْلَاصُ عَلَى خَطَرٍ حَتَّى يَنْظُرَ الْعَبْدُ بِمَا يُخْتَمُ لَهُ.
(The book) ‘Al Amaali’ of Al Sadouq – Al Warraq, from Ali Bin Mahrawiya, from Dawood Bin Suleyman,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘The world, all of it is ignorance except the places of knowledge, and the knowledge, all of it is an argument (against him) except what is worked with, and the deeds, all of it is show off except whatever was sincere, and the sincerity is based upon the thought until the servant looks at what is ending for him’’.[163]
10- ن، عيون أخبار الرضا عليه السلام بِالْإِسْنَادِ إِلَى دَارِمٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا أَخْلَصَ عَبْدٌ لِلَّهِ عَزَّ وَ جَلَّ أَرْبَعِينَ صَبَاحاً إِلَّا جَرَتْ يَنَابِيعُ الْحِكْمَةِ مِنْ قَلْبِهِ عَلَى لِسَانِهِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – By the chain to Darim, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘A servant will not be sincere to Allah-azwj Mighty and Majestic for forty days except the springs of wisdom will burst out from his heart upon his tongue’’.[164]
11- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ خَضِرٍ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص ثَلَاثٌ مَنْ كُنَّ فِيهِ أَوْ وَاحِدَةٌ مِنْهُنَّ كَانَ فِي ظِلِّ عَرْشِ اللَّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ
(The book) ‘Al Mahasin’ – My father, from Muhammad Bin Sinan, from Khazir,
‘From the one who heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘Three, one who has these in him, or one of these, would be in the Shade of the Throne of Allah-azwj on a Day there will be no shade except His-azwj Shade: –
رَجُلٌ أَعْطَى النَّاسَ مِنْ نَفْسِهِ مَا هُوَ سَائِلُهُمْ لَهَا وَ رَجُلٌ لَمْ يُقَدِّمْ رِجْلًا حَتَّى يَعْلَمَ أَنَّ ذَلِكَ لِلَّهِ رِضًا أَوْ يَحْبِسَ وَ رَجُلٌ لَمْ يَعِبْ أَخَاهُ الْمُسْلِمَ بِعَيْبٍ حَتَّى يَنْفِيَ ذَلِكَ الْعَيْبَ عَنْ نَفْسِهِ فَإِنَّهُ لَا يَنْتَفِي عَنْهُ عَيْبٌ إِلَّا بَدَا لَهُ عَيْبٌ وَ كَفَى بِالْمَرْءِ شُغُلًا بِنَفْسِهِ عَنِ النَّاسِ.
A man who gives the people from himself what he asks them for it, and a man not advancing a man until he knows that is Pleasure for Allah-azwj, or he withholds, and a man not faulting his Muslim brother with a fault until he negates that fault from himself, for no fault will be negated from him except a fault will appear to him, and it suffices with the person to pre-occupy with (faulting) himself from (faulting) the people’’.[165]
12- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ الْهَاشِمِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص مَنْ أَصْبَحَ مِنْ أُمَّتِي وَ هَمُّهُ غَيْرُ اللَّهِ فَلَيْسَ مِنَ اللَّهِ.
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Muhammad Bin Al Qasim Al Hashimy who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘One from my-saww community who wakes up in the morning and his concern is other than Allah-azwj, so he isn’t from Allah-azwj’’.[166]
13- سن، المحاسن أَبِي عَمَّنْ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَا أَيُّهَا النَّاسُ إِنَّمَا هُوَ اللَّهُ وَ الشَّيْطَانُ وَ الْحَقُّ وَ الْبَاطِلُ وَ الْهُدَى وَ الضَّلَالُ وَ الرُّشْدُ وَ الْغَيُّ وَ الْعَاجِلَةُ وَ الْعَاقِبَةُ وَ الْحَسَنَاتُ وَ السَّيِّئَاتُ فَمَا كَانَ مِنْ حَسَنَاتٍ فَمِنَ اللَّهِ وَ مَا كَانَ مِنْ سَيِّئَاتٍ فَلِلشَّيْطَانِ.
(The book) ‘Al Mahasin’ – My father,
‘From the one who raised it to Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘O you people! But rather, it is Allah-azwj and the Satan-la, and the truth and the falsehood, and the guidance and the straying, and the correctness and the error, and the current and the end-result, and the good deeds and the evil deeds. So, whatever was from the good deeds, it is from Allah-azwj, and whatever was from evil deeds it is for the Satan-la’’.[167]
14- سن، المحاسن أَبِي عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ حَنِيفاً مُسْلِماً قَالَ خَالِصاً مُخْلِصاً لَا يَشُوبُهُ شَيْءٌ.
(The book) ‘Al Mahasin’ – My father, from Yunus Bin Abdul Rahman, from Abdullah Bin Muskan,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: upright (man), a Muslim (submitter), [3:67]. He-asws said: ‘Sincere, pure, nothing had tainted him (Ibrahim-as)’’.[168]
15- ين، كتاب حسين بن سعيد و النوادر سن، المحاسن عُثْمَانُ بْنُ عِيسَى عَنْ عَلِيِّ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ اللَّهُ عَزَّ وَ جَلَّ أَنَا خَيْرُ شَرِيكٍ مَنْ أَشْرَكَ مَعِي غَيْرِي فِي عَمَلِهِ لَمْ أَقْبَلْهُ إِلَّا مَا كَانَ خَالِصاً.
The book of Husayn Bin Saeed, and ‘Al Nawadir’, (and) ‘Al Mahasin’ – Usman Bin Usman, from Ali Bin Salim who said,
‘Allah-azwj Mighty and Majestic Said: “I-azwj am best Associate. One who associates with Me-azwj someone else in his deeds, I-azwj will not Accept except what was pure!”’[169]
16- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ رَبَّكُمْ لَرَحِيمٌ يَشْكُرُ الْقَلِيلَ إِنَّ الْعَبْدَ لَيُصَلِّي الرَّكْعَتَيْنِ يُرِيدُ بِهَا وَجْهَ اللَّهِ فَيُدْخِلُهُ اللَّهُ بِهِ الْجَنَّةَ.
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Ibn Uzina, from Ismail Bin Yasaar who said,
‘I heard Abu Abdullah-asws saying: ‘Your Lord-azwj is Merciful. He-azwj Appreciates the little. The servant prays the two Cycles intending the Face of Allah-azwj with it, so Allah-azwj Enters him into the Paradise due to it’’.[170]
17- سن، المحاسن ابْنُ أَبِي نَجْرَانَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ الْجُعْفِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص خَرَجَ ثَلَاثُ نَفَرٍ يَسِيحُونَ فِي الْأَرْضِ فَبَيْنَا هُمْ يَعْبُدُونَ اللَّهَ فِي كَهْفٍ فِي قُلَّةِ جَبَلٍ حَتَّى بَدَتْ صَخْرَةٌ مِنْ أَعْلَى الْجَبَلِ حَتَّى الْتَقَمَتْ بَابَ الْكَهْفِ
(The book) ‘Al Mahasin’ – Ibn Abu Najran, from Al Mufazzal Bin Salih, from Abu Jameela, from Jabir Al Jufy, raising it, said,
‘Rasool-Allah-saww said: ‘Three persons went out wandering in the land. While they were worshipping Allah-azwj in a cave of a mountain until a rock appeared from the top of the mountain until it covered up the entrance of the cave.
فَقَالَ بَعْضُهُمْ لِبَعْضٍ عِبَادَ اللَّهِ وَ اللَّهِ مَا يُنْجِيكُمْ مِمَّا وَقَعْتُمْ إِلَّا أَنْ تَصْدُقُوا اللَّهَ فَهَلُمَّ مَا عَمِلْتُمْ لِلَّهِ خَالِصاً فَإِنَّمَا ابْتُلِيتُمْ بِالذُّنُوبِ
One of them said to the others, ‘Servants of Allah-azwj! By Allah-azwj, you will not be rescued from what you have fallen into except if you were to be sincere to Allah-azwj. So, give what you have done sincerely for Allah-azwj, for rather you are being Tried for your sins!’
فَقَالَ أَحَدُهُمْ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي طَلَبْتُ امْرَأَةً لِحُسْنِهَا وَ جَمَالِهَا فَأَعْطَيْتُ فِيهَا مَالًا ضَخْماً حَتَّى إِذَا قَدَرْتُ عَلَيْهَا وَ جَلَسْتُ مِنْهَا مَجْلِسَ الرَّجُلِ مِنَ الْمَرْأَةِ ذَكَرْتُ النَّارَ فَقُمْتُ عَنْهَا فَرَقاً مِنْكَ اللَّهُمَّ فَادْفَعْ عَنَّا هَذِهِ الصَّخْرَةَ
One of them said, ‘O Allah-azwj! If You-azwj Know that I had sought a woman to her excellence and her beauty, and I gave her a great deal of wealth until when I was able upon her and sat from her the sitting of the man from the woman, I remembered the Fire. So I stood up from her fearing from You-azwj. O Allah-azwj! Push this rock away from us!’
فَانْصَدَعَتْ حَتَّى نَظَرُوا إِلَى الصَّدْعِ
It cracked until they looked into the rift.
ثُمَّ قَالَ الْآخَرُ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي اسْتَأْجَرْتُ قَوْماً يَحْرُثُونَ كُلَّ رَجُلٍ مِنْهُمْ بِنِصْفِ دِرْهَمٍ فَلَمَّا فَرَغُوا أَعْطَيْتُهُمْ أُجُورَهُمْ فَقَالَ أَحَدُهُمْ قَدْ عَمِلْتُ عَمَلَ اثْنَيْنِ وَ اللَّهِ لَا آخُذُ إِلَّا دِرْهَماً وَاحِداً وَ تَرَكَ مَالَهُ عِنْدِي فَبَذَرْتُ بِذَلِكَ النِّصْفِ الدِّرْهَمِ فِي الْأَرْضِ فَأَخْرَجَ اللَّهُ مِنْ ذَلِكَ رِزْقاً وَ جَاءَ صَاحِبُ النِّصْفِ الدِّرْهَمِ فَأَرَادَهُ فَدَفَعْتُ إِلَيْهِ ثَمَانَ عَشْرَةَ آلَافٍ فَإِنْ كُنْتَ تَعْلَمُ أَنَّمَا فَعَلْتُهُ مَخَافَةً مِنْكَ فَادْفَعْ عَنَّا هَذِهِ الصَّخْرَةَ
Then the other one said, ‘O Allah-azwj! If You-azwj Know that I had employed a people to plough (the field), each man from them for half a Dirham. When they were free, I gave them their wages. One of them said, ‘I have worked the work of two. By Allah-azwj, I will not take except one Dirham!’ And he left his wealth with me. I sowed with that half Dirham in the land and Allah-azwj Brought out sustenance from that, and the owner of the half Dirham and wanted it. I handed over eighteen thousand to him. If You-azwj Know I had done it fearing from You-azwj, the Push this rock away from us!’’
قَالَ فَانْفَجَرَتْ عَنْهُمْ حَتَّى نَظَرَ بَعْضُهُمْ إِلَى بَعْضٍ
He-saww said: ‘It split up until they could look at each other.
ثُمَّ إِنَّ الْآخَرَ قَالَ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ أَبِي وَ أُمِّي كَانَا نَائِمَيْنِ فَأَتَيْتُهُمَا بِقَعْبٍ مِنْ لَبَنٍ فَخِفْتُ إِنْ أَضَعْهُ أَنْ تَمُجَّ فِيهِ هَامَّةٌ وَ كَرِهْتُ أَنْ أُوقِظَهُمَا مِنْ نَوْمِهِمَا فَيَشُقَّ ذَلِكَ عَلَيْهِمَا فَلَمْ أَزَلْ كَذَلِكَ حَتَّى اسْتَيْقَظَا وَ شَرِبَا اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي كُنْتُ فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ فَادْفَعْ عَنَّا هَذِهِ الصَّخْرَةَ
Then the other one said, ‘O Allah-azwj! If You-azwj Know that my father and my mother were both sleeping. I came to them with a cup of milk. I feat to place it lest the vermin fall into it, and I dislike to wake them from their sleep, for that would have been grievous upon them. I did not cease to be like that until they woke up and drank. O Allah-azwj! If You-azwj Know I had done that seeking Your-azwj Face, then Push this rock away from us!’
فَانْفَرَجَتْ لَهُمْ طَرِيقَهُمْ
Their path was cleared for them’.
ثُمَّ قَالَ النَّبِيُّ ص مَنْ صَدَقَ اللَّهَ نَجَا.
Then the Prophet-saww said: ‘One who is truthful to Allah-azwj will attain salvation’’.[171]
18- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْإِخْلَاصُ يَجْمَعُ حَوَاصِلَ الْأَعْمَالِ وَ هُوَ مَعْنًى مِفْتَاحُهُ الْقَبُولُ وَ تَوْقِيعُهُ الرِّضَا فَمَنْ تَقَبَّلَ اللَّهُ مِنْهُ وَ رَضِيَ عَنْهُ فَهُوَ الْمُخْلِصُ وَ إِنْ قَلَّ عَمَلُهُ وَ مَنْ لَا يَتَقَبَّلُ اللَّهُ مِنْهُ فَلَيْسَ بِمُخْلِصٍ وَ إِنْ كَثُرَ عَمَلُهُ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The sincerity combines results of the deeds, and it is in the meaning, it is its key for the Acceptance, and its signature is the (Divine) Pleasure. The one whom Allah-azwj Accepts from and is Pleased with him, so he is the sincere, and even if his deeds are few; and the one whom Allah-azwj does not Accept from him, he isn’t sincere, and even if his deeds were a lot.
اعْتِبَاراً بِآدَمَ ع وَ إِبْلِيسَ وَ عَلَامَةُ الْقَبُولِ وُجُودُ الِاسْتِقَامَةِ بِبَذْلِ كُلِّ الْمَحَابِّ مَعَ إِصَابَةِ عِلْمِ كُلِّ حَرَكَةٍ وَ سُكُونٍ
Take a lesson with Adam-as and Iblees-la and the sign of Acceptance as the existence is the virtuousness, by giving all loved things along with attaining knowledge of every movement and stillness.
فَالْمُخْلِصُ ذَائِبٌ رُوحُهُ بازل [بَاذِلٌ] مُهْجَتَهُ فِي تَقْوِيمِ مَا بِهِ الْعِلْمُ وَ الْأَعْمَالُ وَ الْعَامِلُ وَ الْمَعْمُولُ بِالْعَمَلِ لِأَنَّهُ إِذَا أَدْرَكَ ذَلِكَ فَقَدْ أَدْرَكَ الْكُلَّ وَ إِذَا فَاتَهُ ذَلِكَ فَاتَهُ الْكُلُّ وَ هُوَ تَصْفِيَةُ مَعَانِي التَّنْزِيهِ فِي التَّوْحِيدِ
The sincere one, his soul melts submitting his self in evaluating the knowledge and the deeds, and the worker and the worked with the deed, because when he realises that, for he has realised the whole, and he loses that, so he has lost the whole, and it is cleansing the meaning of removing in the Tawheed.
كَمَا قَالَ الْأَوَّلُ هَلَكَ الْعَامِلُونَ إِلَّا الْعَابِدُونَ وَ هَلَكَ الْعَابِدُونَ إِلَّا الْعَالِمُونَ وَ هَلَكَ الْعَالِمُونَ إِلَّا الصَّادِقُونَ وَ هَلَكَ الصَّادِقُونَ إِلَّا الْمُخْلِصُونَ وَ هَلَكَ الْمُخْلِصُونَ إِلَّا الْمُتَّقُونَ وَ هَلَكَ الْمُتَّقُونَ إِلَّا الْمُوقِنُونَ وَ إِنَّ الْمُوقِنِينَ لَعَلَى خَطَرٍ عَظِيمٍ قَالَ اللَّهُ لِنَبِيِّهِ ص وَ اعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ
(It is) like what he-asws said, ‘The first to be destroyed are the workers except the worshippers, and the worshippers are destroyed except the knowing (knowledgeable) ones, and the knowing ones are destroyed except the truthful ones, and the truthful ones are destroyed except the sincere ones, and the sincere ones are destroyed except the pious, and the pious are destroyed except the convinced ones, and the convinced ones are upon the mighty thinking. Allah-azwj Said to His-azwj Prophet-saww: And worship your Lord until there comes to you certainty [15:99].
وَ أَدْنَى حَدِّ الْإِخْلَاصِ بَذْلُ الْعَبْدِ طَاقَتَهُ ثُمَّ لَا يَجْعَلُ لِعَمَلِهِ عِنْدَ اللَّهِ قَدْراً فَيُوجِبَ بِهِ عَلَى رَبِّهِ مُكَافَاةً بِعَمَلِهِ لِعِلْمِهِ أَنَّهُ لَوْ طَالَبَهُ بِوَفَاءِ حَقِّ الْعُبُودِيَّةِ لَعَجَزَ
And the lowest limit of sincerity is the servant exerting his strength, then he does not make any worth to be for his deed in the Presence of Allah-azwj, so it is obligated upon his Lord-azwj to be sufficed for his work due to his knowledge that had he sought the fulfilment of the right of the servitude, He-azwj would have Fulfilled.
وَ أَدْنَى مَقَامِ الْمُخْلِصِ فِي الدُّنْيَا السَّلَامَةُ مِنْ جَمِيعِ الْآثَامِ وَ فِي الْآخِرَةِ النَّجَاةُ مِنَ النَّارِ وَ الْفَوْزُ بِالْجَنَّةِ.
And the lowest position of the sincere one in the world is the safety from entirety of the sins, and in the Hereafter, salvation from the Fire and the success with the Paradise’’.[172]
19- م، تفسير الإمام عليه السلام وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الرِّضَا ع أَفْضَلُ الْعِبَادَةِ الْإِخْلَاصُ.
Tafseer of the Imam (Hassan Al-Askari-asws) – And Muhammad-asws Bin Ali Al-Reza-asws said: ‘The superior (act of) worship is the sincerity’.
وَ قَالَ عَلِيُّ بْنُ مُحَمَّدٍ ع لَوْ سَلَكَ النَّاسُ وَادِياً شِعْباً لَسَلَكْتُ وَادِيَ رَجُلٍ عَبَدَ اللَّهَ وَحْدَهُ خَالِصاً.
And Ali-asws Bin Muhammad-asws said: ‘If the people were to travel valleys and caves, I-asws would travel a valley of a man worshipping Allah-azwj Alone, sincerely’.
وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ الزَّكِيُّ ع لَوْ جَعَلْتُ الدُّنْيَا كُلَّهَا لُقْمَةً وَاحِدَةً وَ لَقَّمْتُهَا مَنْ يَعْبُدُ اللَّهَ خَالِصاً لَرَأَيْتُ أَنِّي مُقَصِّرٌ فِي حَقِّهِ
And Al-Hassan-asws Bin Ali Al-Zaky-asws said: ‘If the world, all of it, were to be made as one morsel, and I-asws feed it to the one worshipping Allah-azwj sincerely, I-asws would view as having been deficient in his right.
وَ لَوْ مَنَعْتُ الْكَافِرَ مِنْهَا حَتَّى يَمُوتَ جُوعاً وَ عَطَشاً ثُمَّ أَذَقْتُهُ شَرْبَةً مِنَ الْمَاءِ لَرَأَيْتُ أَنِّي قَدْ أَسْرَفْتُ.
And if I-asws were to prevent the Kafir from it until he dies of hunger and thirst, then I make him taste a drink of water, I-asws would view it as having been extravagant’’.[173]
20- تم، فلاح السائل بِإِسْنَادِنَا إِلَى هَارُونَ بْنِ مُوسَى التَّلَّعُكْبَرِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ سَالِمِ بْنِ جَبْهَانَ عَنْ عَبْدِ الْعَزِيزِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ سِنَانٍ عَنْ عَبْدِ الْوَاحِدِ عَنْ رَجُلٍ عَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ: قُلْتُ حَدِّثْنِي بِحَدِيثٍ سَمِعْتَهُ مِنْ رَسُولِ اللَّهِ ص حَفِظْتَهُ وَ ذَكَرْتَهُ فِي كُلِّ يَوْمٍ مِنْ دِقَّةِ مَا حَدَّثَكَ بِهِ قَالَ نَعَمْ
(The book) ‘Falah Al Sa’il’ – By our chains to Haroun Bin Musa Al Tal’akbury, from Ibn Uqdah, from Muhammad Bin Salim Bin Jabhan, from Abdul Aziz, from Al-Hassan Bin Ali, from Sinan, from Abdul Wahid, from a man, from Muaz Bin Jabal (an enemy of Ahl Al-Baytasws), he (the narrator) said,
‘Narrate to me a Hadeeth you have heard from Rasool-Allah-saww having memorised it and mentioned it during every day as accurately as he-saww had narrated to you with it’. He said, ‘Yes’.
وَ بَكَى مُعَاذٌ فَقُلْتُ اسْكُتْ فَسَكَتَ ثُمَّ نَادَى بِأَبِي وَ أُمِّي حَدَّثَنِي وَ أَنَا رَدِيفُهُ
And Muaz cried. I said, ‘Quiet down! He calmed down, then called out, ‘By my father and my mother! He-saww had narrated to me while I was riding behind him-saww’.
قَالَ فَبَيْنَا نَسِيرُ إِذْ يَرْفَعُ بَصَرَهُ إِلَى السَّمَاءِ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي يَقْضِي فِي خَلْقِهِ مَا أَحَبَّ
He (Muaz) said, ‘While we were travelling when he-saww raised his-saww sight towards the sky. He-saww said: ‘The Praise is for Allah-azwj Who has Decreed among His-azwj creatures what He‑azwj Loves!’
قَالَ يَا مُعَاذُ قُلْتُ لَبَّيْكَ يَا رَسُولَ اللَّهِ إِمَامَ الْخَيْرِ وَ نَبِيَّ الرَّحْمَةِ
He-saww said: ‘O Muaz!’ I said, ‘At your-saww service, O Messenger-saww of Allah-azwj, and Imam‑saww of the good, and the Prophet-saww of Mercy!’
فَقَالَ أُحَدِّثُكَ مَا حَدَّثَ نَبِيٌّ أُمَّتَهُ إِنْ حَفِظْتَهُ نَفَعَكَ عَيْشُكَ وَ إِنْ سَمِعْتَهُ وَ لَمْ تَحْفَظْهُ انْقَطَعَتْ حُجَّتُكَ عِنْدَ اللَّهِ
He-saww said: ‘I-saww shall narrate to you what a Prophet-as had narrated to his-as community. If you were to memorise it, it will benefit you in your life, and if you hear it and do not memorise it, your argument would be cut off in the Presence of Allah-azwj!’
ثُمَّ قَالَ إِنَّ اللَّهَ خَلَقَ سَبْعَةَ أَمْلَاكٍ قَبْلَ أَنْ يَخْلُقَ السَّمَاوَاتِ فَجَعَلَ فِي كُلِّ سَمَاءٍ مَلَكاً قَدْ جَلَّلَهَا بِعَظَمَتِهِ وَ جَعَلَ عَلَى كُلِّ بَابٍ مِنْهَا مَلَكاً بَوَّاباً
Then he-saww said: ‘Allah-azwj Created seven Angels before He-azwj Created the skies. He-azwj Made an Angel to be in every sky whom He-azwj Made majestic with His-azwj Magnificence and Made an Angel to be upon every door from it as gatekeeper.
فَتَكْتُبُ الْحَفَظَةُ عَمَلَ الْعَبْدِ مِنْ حِينِ يُصْبِحُ إِلَى حِينِ يُمْسِي ثُمَّ يَرْتَفِعُ الْحَفَظَةُ بِعَمَلِهِ لَهُ نُورٌ كَنُورِ الشَّمْسِ حَتَّى إِذَا بَلَغَ سَمَاءَ الدُّنْيَا فَيُزَكِّيهِ وَ يُكْثِرُهُ فَيَقُولُ لَهُ قِفْ فَاضْرِبْ بِهَذَا الْعَمَلِ وَجْهَ صَاحِبِهِ أَنَا مَلَكُ الْغِيبَةِ فَمَنِ اغْتَابَ لَا أَدَعُ عَمَلَهُ يُجَاوِزُنِي إِلَى غَيْرِي أَمَرَنِي بِذَلِكَ رَبِّي
The recorders write the deeds of the servant from the time of morning up to the time of evening. Then the recorders rise with his deed having radiance for it like radiance of the sun until when it reaches sky of the world, it is purified and multiplied. He (gatekeeper) says to him, ‘Stop, and strike this deed back into the face of its owner (doer)! I am the Angel of backbiting. The one who backbites, I will not leave his deed to exceed me to others. My Lord-azwj has Commanded me with that!’
قَالَ ثُمَّ يَجِيءُ مِنَ الْغَدِ وَ مَعَهُ عَمَلٌ صَالِحٌ فَيَمُرُّ بِهِ وَ يُزَكِّيهِ وَ يُكْثِرُهُ حَتَّى يَبْلُغَ السَّمَاءَ الثَّانِيَةَ فَيَقُولُ الْمَلَكُ الَّذِي فِي السَّمَاءِ الثَّانِيَةِ قِفْ فَاضْرِبْ بِهَذَا الْعَمَلِ وَجْهَ صَاحِبِهِ إِنَّمَا أَرَادَ بِهَذَا الْعَمَلِ عَرَضَ الدُّنْيَا أَنَا صَاحِبُ الدُّنْيَا لَا أَدَعُ عَمَلَهُ يَتَجَاوَزُنِي إِلَى غَيْرِي
He-saww said: ‘Then he comes the next morning and with him is righteous. He passes by him, and he purifies it and multiplies it until he reaches the second sky. The Angel, who is in the second sky, says, ‘Stop, and strike this deed in the face of its owner. But rather he had intending with this deed, a display of the world. I am in charge of the world. I will not leave his deed to exceed me to others!’
قَالَ ثُمَّ يَصْعَدُ بِعَمَلِ الْعَبْدِ مُبْتَهِجاً بِصَدَقَةٍ وَ صَلَاةٍ فَتَعْجَبُ الْحَفَظَةُ وَ يُجَاوِزُهُ إِلَى السَّمَاءِ الثَّالِثَةِ فَيَقُولُ الْمَلَكُ قِفْ فَاضْرِبْ بِهَذَا الْعَمَلِ وَجْهَ صَاحِبِهِ وَ ظَهْرَهُ أَنَا مَلَكُ صَاحِبِ الْكِبْرِ فَيَقُولُ إِنَّهُ عَمِلَ وَ تَكَبَّرَ فِيهِ عَلَى النَّاسِ فِي مَجَالِسِهِمْ أَمَرَنِي رَبِّي أَنْ لَا أَدَعَ عَمَلَهُ يَتَجَاوَزُنِي إِلَى غَيْرِي
He-saww said: ‘Then he ascends with the deed of the servant joyful with charity and Salat. The guard recorder is amazed, and he exceeds him to the third sky. Then Angel says, ‘Stop, and strike this deed on the face of its owner and his back! I am in charge of the arrogance’. He says, ‘He had done the deed and was arrogant regarding it over the people in their gathering. My Lord-azwj has Commanded m that I should not leave his deed to exceed me to others!’
قَالَ وَ تَصْعَدُ الْحَفَظَةُ بِعَمَلِ الْعَبْدِ يَزْهَرُ كَالْكَوْكَبِ الدُّرِّيِّ فِي السَّمَاءِ لَهُ دَوِيٌّ بِالتَّسْبِيحِ وَ الصَّوْمِ وَ الْحَجِّ فَيَمُرُّ بِهِ إِلَى مَلَكِ السَّمَاءِ الرَّابِعَةِ فَيَقُولُ لَهُ قِفْ فَاضْرِبْ بِهَذَا الْعَمَلِ وَجْهَ صَاحِبِهِ وَ بَطْنَهُ أَنَا مَلَكُ الْعُجْبِ فَإِنَّهُ كَانَ يُعْجَبُ بِنَفْسِهِ وَ إِنَّهُ عَمِلَ وَ أَدْخَلَ نَفْسَهُ الْعُجْبَ أَمَرَنِي رَبِّي لَا أَدَعُ عَمَلَهُ يَتَجَاوَزُنِي إِلَى غَيْرِي وَ أَضْرِبُ بِهِ وَجْهَ صَاحِبِهِ
He-saww said: ‘And the recorder ascends with the deed of the servant blossoming like the shining star in the sky, having resounding sound for it with the glorification, and the fasting and the Hajj. He passes with it to the Angel of the fourth sky. He says to him, ‘Stop and strike this deed on the face of its owner and his belly! I am an Angel (for) the self-conceit. He had been fascinated with himself and he had done the deed and the self-conceit have entered himself. My Lord-azwj has Commanded me not to leave his deed to exceed me to others and strike the face of its owner with it!
قَالَ وَ تَصْعَدُ الْحَفَظَةُ بِعَمَلِ الْعَبْدِ كَالْعَرُوسِ الْمَزْفُوفَةِ إِلَى أَهْلِهَا فَيَمُرُّ بِهِ إِلَى مَلَكِ السَّمَاءِ الْخَامِسَةِ بِالْجِهَادِ وَ الصَّلَاةِ مَا بَيْنَ الصَّلَاتَيْنِ وَ لِذَلِكَ رَنِينٌ كَرَنِينِ الْإِبِلِ عَلَيْهِ ضَوْءٌ كَضَوْءِ الشَّمْسِ
He-saww said: ‘And the recorder ascends with the deed like the bride being led to her family. He passes with it to the Angel of the fifth sky with the Jihad and the Salat what is between the two Salats, and for that is adornment like adornment of the camel, upon it is illumination like illumination of the sun.
فَيَقُولُ الْمَلَكُ قِفْ أَنَا مَلَكُ الْحَسَدِ فَاضْرِبْ بِهَذَا الْعَمَلِ وَجْهَ صَاحِبِهِ وَ تَحَمَّلْهُ عَلَى عَاتِقِهِ إِنَّهُ كَانَ يَحْسُدُ مَنْ يَتَعَلَّمُ وَ يَعْمَلُ لِلَّهِ بِطَاعَتِهِ فَإِذَا رَأَى لِأَحَدٍ فَضْلًا فِي الْعَمَلِ وَ الْعِبَادَةِ حَسَدَهُ وَ وَقَعَ فِيهِ فَيَحْمِلُهُ عَلَى عَاتِقِهِ وَ يَلْعَنُهُ عَمَلُهُ
The (gatekeeper) Angel says, ‘Stop! I am Angel (in charge of) the envy. Strike this deed on the face of its owner and load it upon his shoulder. He used to envy the one who was learning and working for Allah-azwj being obedient to Him-azwj. Whenever he looked at anyone with merit in the deed and the worship, envied him, and it occurred in him. So load it upon his shoulders and curse his deed!’
قَالَ وَ تَصْعَدُ الْحَفَظَةُ فَيَمُرُّ بِهِمْ إِلَى مَلَكِ السَّمَاءِ السَّادِسَةِ فَيَقُولُ الْمَلَكُ قِفْ أَنَا صَاحِبُ الرَّحْمَةِ اضْرِبْ بِهَذَا الْعَمَلِ وَجْهَ صَاحِبِهِ وَ اطْمِسْ عَيْنَيْهِ لِأَنَّ صَاحِبَهُ لَمْ يَرْحَمْ شَيْئاً إِذَا أَصَابَ عَبْداً مِنْ عِبَادِ اللَّهِ ذنبا [ذَنْبٌ] لِلْآخِرَةِ أَوْ ضرا [ضَرٌّ] فِي الدُّنْيَا يُشْمَتُ بِهِ أَمَرَنِي رَبِّي أَنْ لَا أَدَعَ عَمَلَهُ يُجَاوِزُنِي إِلَى غَيْرِي
He-saww said: ‘And the recorder ascends and passes by them to the Angel of the sixth sky. The Angels says, ‘Stop! I am in charge of the mercy. Strike this deed on the face of its owner and blind his eyes because its owner did not have mercy on anything. Whenever a servant from the servants of Allah-azwj committed a sin for the Hereafter or a harm in the world, he gloated with him. My Lord-azwj has Commanded me not to leave his deed to exceed me to others!
وَ قَالَ وَ تَصْعَدُ الْحَفَظَةُ بِعَمَلِ الْعَبْدِ أَعْمَالًا بِفِقْهٍ وَ اجْتِهَادٍ وَ وَرَعٍ لَهُ صَوْتٌ كَالرَّعْدِ وَ ضَوْءٌ كَضَوْءِ الْبَرْقِ وَ مَعَهُ ثَلَاثَةُ آلَافِ مَلَكٍ فَيَمُرُّ بِهِمْ إِلَى مَلَكِ السَّمَاءِ السَّابِعَةِ
And he-saww said: ‘And the recorder ascends with a deed of the servant he had done with his understand and striving and devoutness. For it being a sound like the thunder and illumination like the lightning, and with him are three thousand Angels. He passes with them to the Angel of the seventh sky.
فَيَقُولُ الْمَلَكُ قِفْ وَ اضْرِبْ بِهَذَا الْعَمَلِ وَجْهَ صَاحِبِهِ أَنَا مَلَكُ الْحِجَابِ أَحْجُبُ كُلَّ عَمَلٍ لَيْسَ لِلَّهِ إِنَّهُ أَرَادَ رِفْعَةً عِنْدَ الْقُوَّادِ وَ ذِكْراً فِي الْمَجَالِسِ وَ صَوْتاً فِي الْمَدَائِنِ أَمَرَنِي رَبِّي أَنْ لَا أَدَعَ عَمَلَهُ يُجَاوِزُنِي إِلَى غَيْرِي مَا لَمْ يَكُنْ خَالِصاً
The Angel says, ‘Stop, and strike this deed on the face of its owner. I am an Angel of the veil. I bar every deed which isn’t for Allah-azwj. He had wanted a raised position with the leaders and to be mentioned in the gathering and have a voice in the cities. My Lord-azwj not to leave his deed to exceed me to others what does not happen to be sincere!
قَالَ وَ تَصْعَدُ الْحَفَظَةُ بِعَمَلِ الْعَبْدِ مُبْتَهِجاً بِهِ مِنْ خُلُقٍ حَسَنٍ وَ صَمْتٍ وَ ذِكْرٍ كَثِيرٍ تُشَيِّعُهُ مَلَائِكَةُ السَّمَاوَاتِ السَّبْعَةُ بِجَمَاعَتِهِمْ فَيَطَئُونَ الْحُجُبَ كُلَّهَا حَتَّى يَقُومُوا بَيْنَ يَدَيْهِ فَيَشْهَدُوا لَهُ بِعَمَلٍ صَالِحٍ وَ دُعَاءٍ
He-saww said: ‘And the recorder ascends with a deed of the servant, cheerful with it, from good manners, and silent, and a lot of Zikr. The Angels of the seventh sky escort it with their communities. All of them come to the gatekeeper until they stand in front of him with the righteous deed and supplication.
فَيَقُولُ اللَّهُ أَنْتُمْ حَفَظَةُ عَمَلِ عَبْدِي وَ أَنَا رَقِيبٌ عَلَى مَا نَفْسُهُ عَلَيْهِ لَمْ يُرِدْنِي بِهَذَا الْعَمَلِ عَلَيْهِ لَعْنَتِي فَيَقُولُ الْمَلَائِكَةُ عَلَيْهِ لَعْنَتُكَ وَ لَعْنَتُنَا
Allah-azwj Says: “You are a recorder of deeds of My-azwj servant and I-azwj am a Watcher upon his self is upon. He had not intended Me-azwj with this deed. Upon him is My-azwj Curse!” The Angels say, ‘Upon him is Your-azwj Curse and our curses!’
قَالَ ثُمَّ بَكَى مُعَاذٌ وَ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ مَا أَعْمَلُ
He (the narrator) said, ‘Then Muaz wept and said, ‘I said, ‘O Rasool-Allah-saww! What deed shall I do?’
قَالَ اقْتَدِ بِنَبِيِّكَ يَا مُعَاذُ فِي الْيَقِينِ
He-saww said: ‘Imitate your Prophet-saww in the conviction (certainty), O Muaz!’
قَالَ قُلْتُ إِنَّكَ أَنْتَ رَسُولُ اللَّهِ وَ أَنَا مُعَاذُ بْنُ جَبَلٍ
He said, ‘I said, ‘Surely you-saww are a Messenger-saww of Allah-azwj and I am Muaz Bin Jabal’.
قَالَ وَ إِنْ كَانَ فِي عَمَلِكَ تَقْصِيرٌ يَا مُعَاذُ فَاقْطَعْ لِسَانَكَ عَنْ إِخْوَانِكَ وَ عَنْ حَمَلَةِ الْقُرْآنِ وَ لْتَكُنْ ذُنُوبُكَ عَلَيْكَ لَا تُحَمِّلْهَا عَلَى إِخْوَانِكَ وَ لَا تُزَكِّ نَفْسَكَ بِتَذْمِيمِ إِخْوَانِكَ وَ لَا تَرْفَعْ نَفْسَكَ بِوَضْعِ إِخْوَانِكَ وَ لَا تُرَاءِ بِعَمَلِكَ
He-saww said: ‘If there was a deficiency in your deeds, O Muaz, then cut your tongue away from your brethren and from bearers (memorisers) of the Quran, and let your sins be upon you and do not load these upon your brethren, and do not consider yourself pure by condemning your brethren, and do not raise yourself by putting down your brethren, and do not show off with your deeds.
وَ لَا تُدْخِلْ مِنَ الدُّنْيَا فِي الْآخِرَةِ وَ لَا تَفَحَّشْ فِي مَجْلِسِكَ لِكَيْ يَحْذَرُوكَ بِسُوءِ خُلُقِكَ وَ لَا تُنَاجِ مَعَ رَجُلٍ وَ عِنْدَكَ آخَرُ وَ لَا تَتَعَظَّمْ عَلَى النَّاسِ فَيَقْطَعَ عَنْكَ خَيْرَاتِ الدُّنْيَا وَ لَا تُمَزِّقِ النَّاسَ فَتُمَزِّقَكَ كِلَابُ أَهْلِ النَّارِ قَالَ اللَّهُ وَ النَّاشِطاتِ نَشْطاً
And do not enter (anything) from the world into the Hereafter, and do not slander in your gathering lest you are warned for your evil manners, and do not whisper with any man while another is in your presence, and do not be arrogant upon the people for the goodness of the world will be cut off from you, and do not tear the people (with your tongue), for the dogs of the inhabitants of the Fire will tear you apart. Allah-azwj Said: And the rippers tearing out [79:2].
أَ تَدْرِي مَا النَّاشِطَاتُ كِلَابُ أَهْلِ النَّارِ تَنْشِطُ اللَّحْمَ وَ الْعَظْمَ
Do you know what are the rippers? (They are) dogs of inhabitants of the Fire ripping the flesh and bones’.
قُلْتُ مَنْ يُطِيقُ هَذِهِ الْخِصَالَ
I said, ‘Who can endure these characteristics?’
قَالَ يَا مُعَاذُ أَمَا إِنَّهُ يَسِيرٌ عَلَى مَنْ يَسَّرَ اللَّهُ عَلَيْهِ
He-saww said: ‘O Muaz! But it is easy upon the one Allah-azwj Eases upon him’.
قَالَ وَ مَا رَأَيْتُ مُعَاذاً يُكْثِرُ تِلَاوَةَ الْقُرْآنِ كَمَا يُكْثِرُ تِلَاوَةَ هَذَا الْحَدِيثِ.
He (the narrator) said, ‘And I did not see Muaz frequenting recitation of the Quran like what he frequented recitation of this Hadeeth’’.[174]
21- جع، جامع الأخبار عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُؤْمِنَ لَيَخْشَعُ لَهُ كُلُّ شَيْءٍ وَ يَهَابُهُ كُلُّ شَيْءٍ
(The book) ‘Jamie Al Akhbar’ –
‘From Abu Abdullah-asws having said: ‘The Momin, all things tend to fear him, and all things are awed by him’.
ثُمَّ قَالَ إِذَا كَانَ مُخْلِصاً لِلَّهِ أَخَافَ اللَّهُ مِنْهُ كُلَّ شَيْءٍ حَتَّى هَوَامَّ الْأَرْضِ وَ سِبَاعَهَا وَ طَيْرَ السَّمَاءِ.
Then he-asws said: ‘When he were to be sincere to Allah-azwj, Allah-azwj would Cause all things to be fearful of him, even vermin of the earth and its predators and birds of the sky’’.[175]
وَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَ أَعْمَالِكُمْ وَ إِنَّمَا يَنْظُرُ إِلَى قُلُوبِكُمْ.
And Rasool-Allah-saww said: ‘Allah-azwj does not Look at your faces and your deeds, but rather He-azwj Looks into your hearts’’.[176]
22- سن، المحاسن ابْنُ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَحَبَّ لِلَّهِ وَ أَبْغَضَ لِلَّهِ وَ أَعْطَى لِلَّهِ وَ مَنَعَ لِلَّهِ فَهُوَ مِمَّنْ يَكْمُلُ إِيمَانُهُ.
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Ibn Riab,
‘From Abu Abdullah-asws having said: ‘One who loves 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 ones having perfected his Eman’’.[177]
– وَ عَنْهُ ع قَالَ: مِنْ أَوْثَقِ عُرَى الْإِيمَانِ أَنْ تُحِبَّ لِلَّهِ وَ تُبْغِضَ لِلَّهِ وَ تُعْطِيَ فِي اللَّهِ وَ تَمْنَعَ فِي اللَّهِ.
And from him-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 you prevent for the Sake of Allah-azwj’’.[178]
23 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع فِي قَوْلِهِ تَعَالَى وَ أَنَّ الْمَساجِدَ لِلَّهِ الْآيَةَ مَا سَجَدْتَ بِهِ مِنْ جَوَارِحِكَ لِلَّهِ تَعَالَى فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً.
(The book) ‘Nawadir’ of Al Rawandy –
By his chain from Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Ali-asws said regarding Words of the Exalted: And surely, the places of Sajdah are for Allah, [72:18] – the Verse: ‘What one performs Sajdah with from the limbs for Allah-azwj the Exalted: therefore do not call upon anyone (else) with Allah [72:18]’’.[179]
24 مُنْيَةُ الْمُرِيدِ، عَنِ النَّبِيِّ ص قَالَ: إِنَّ أَوْلَى النَّاسِ أَنْ يُقْضَى يَوْمَ الْقِيَامَةِ عَلَيْهِ رَجُلٌ اسْتُشْهِدَ فَأُتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا
(The book) ‘Muniya Al Mureed’ –
‘From the Prophet-saww having said: ‘The first of the people to be Judged against on the Day of Qiyamah would be a man who had been martyred. They would come with him. He will be introduced to his bounty. He would recognise it.
قَالَ فَمَا عَمِلْتَ فِيهَا
He-azwj will Say: “What have you done regarding it?’
قَالَ قَاتَلْتُ فِيكَ حَتَّى اسْتُشْهِدْتُ
He will say, ‘I fought for Your-azwj Sake until I was martyred’.
قَالَ كَذَبْتَ وَ لَكِنَّكَ قَاتَلْتَ لِيُقَالَ جَرِيءٌ فَقَدْ قِيلَ ذَلِكَ
He-azwj will Say: “You are lying, but you had fought for it to be said, ‘He is brave!’ That had been said!”
ثُمَّ أَمَرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ
Then He-azwj would Command with him, so he would be dragged upon his face until he is thrown into the Fire.
وَ رَجُلٌ تَعَلَّمَ الْعِلْمَ وَ عَلَّمَهُ وَ قَرَأَ الْقُرْآنَ فَأُتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا قَالَ فَمَا عَمِلْتَ فِيهَا
And a man who learns the knowledge and teaches it, and he reads the Quran. They will come with him and be introduced to his bounty. He-azwj will Say: “So what did you do regarding it?’
قَالَ تَعَلَّمْتُ الْعِلْمَ وَ عَلَّمْتُهُ وَ قَرَأْتُ فِيكَ الْقُرْآنَ
He will say, ‘I learned the knowledge and taught it, and I read the Quran for Your-azwj Sake’.
قَالَ كَذَبْتَ وَ لَكِنَّكَ تَعَلَّمْتَ لِيُقَالَ عَالِمٌ وَ قَرَأْتَ الْقُرْآنَ لِيُقَالَ قَارِئُ الْقُرْآنِ فَقَدْ قِيلَ
He-azwj will Say: “You are lying, but you learned for it to be say, ‘He is a scholar!’ And you read the Quran for it to be said, ‘A reader of the Quran!’ It had been said!”
ثُمَّ أَمَرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ.
The He-azwj will Command with him, so he would be dragged upon his face until he is thrown into the Fire!’’[180]
– وَ قَالَ ص إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ وَ إِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَ رَسُولِهِ فَهِجْرَتُهُ إِلَى اللَّهِ وَ رَسُولِهِ وَ مَنْ كَانَتْ هِجْرَتُهُ إِلَى أَمْرِ دُنْيَا يُصِيبُهَا أَوِ امْرَأَةٍ يَنْكِحُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ.
And he-saww said: ‘But rather the deeds are by the intentions, and rather for every person is what he intends. The one who had emigrated to Allah-azwj and His-azwj Rasool-saww, so his emigration is to Allah-azwj and His-azwj Rasool-saww, and the one who emigration was to a matter of the world achieve it, or a woman to marry her, so his emigration is to whatever he had emigrated to’’.[181]
– وَ قَالَ ص نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ.
And he-saww said: ‘Intention of the Momin is better than his deed’’.[182]
وَ فِي لَفْظٍ آخَرَ أَبْلَغُ مِنْ عَمَلِهِ.
And in another wording: ‘Further reaching than his deed’’.[183]
– وَ قَالَ ص إِنَّمَا يُبْعَثُ النَّاسُ عَلَى نِيَّاتِهِمْ.
And he-saww said: ‘But rather, the people will be Resurrected based upon their intentions’’.[184]
– وَ قَالَ ص مُخْبِراً عَنْ جَبْرَئِيلَ عَنِ اللَّهِ عَزَّ وَ جَلَّ أَنَّهُ قَالَ: الْإِخْلَاصُ سِرٌّ مِنْ أَسْرَارِي اسْتَوْدَعْتُهُ قَلْبَ مَنْ أَحْبَبْتُ مِنْ عِبَادِي.
And he-saww said informing from Jibraeel-as, from Allah-azwj Mighty and Majestic Having Said: “The sincerity is a secret from My-azwj Secrets! I-azwj Deposit it in a heart of the one I-azwj Love from My-azwj servants!”’[185]
– 25 عُدَّةُ الدَّاعِي، عَنِ النَّبِيِّ ص قَالَ: مَنْ أَخْلَصَ لِلَّهِ أَرْبَعِينَ يَوْماً فَجَّرَ اللَّهُ يَنَابِيعَ الْحِكْمَةِ مِنْ قَلْبِهِ عَلَى لِسَانِهِ.
(The book) ‘Uddat Al Daie’ –
‘From the Prophet-saww having said: ‘One who is sincere to Allah-azwj for forty days, Allah-azwj will Cause the springs of wisdom to flow from his heart upon his tongue’’.[186]
– وَ عَنْ أَبِي جَعْفَرٍ الْجَوَادِ ع قَالَ: أَفْضَلُ الْعِبَادَةِ الْإِخْلَاصُ.
And from Abu Ja’far Al Jawad-asws having said: ‘The superior (act of) worship is sincerity’’.[187]
– وَ عَنِ الصَّادِقِ ع قَالَ: مَا أَنْعَمَ اللَّهُ عَزَّ وَ جَلَّ عَلَى عَبْدٍ أَجَلَّ مِنْ أَنْ لَا يَكُونَ فِي قَلْبِهِ مَعَ اللَّهِ عَزَّ وَ جَلَّ غَيْرُهُ.
And Al-Sadiq-asws having said: ‘Allah-azwj has not Conferred upon the servant anything more majestic than for there not to be in his heart anyone else with Allah-azwj Mighty and Majestic’’.[188]
– وَ عَنْ سَيِّدَةِ النِّسَاءِ صَلَوَاتُ اللَّهِ عَلَيْهَا قَالَتْ مَنْ أَصْعَدَ إِلَى اللَّهِ خَالِصَ عِبَادَتِهِ أَهْبَطَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَفْضَلَ مَصْلَحَتِهِ.
And from Chieftess of the women, may the Salawaat of Allah-azwj be upon her-asws. She-asws said: ‘The one whose sincere worship ascends to Allah-azwj, Allah-azwj Mighty and Majestic will Send down his best interests (betterment)’’.[189]
– وَ عَنِ الْعَسْكَرِيِّ ع قَالَ: لَوْ جَعَلْتُ الدُّنْيَا كُلَّهَا لُقْمَةً وَاحِدَةً ثُمَّ لَقَّمْتُهَا مَنْ يَعْبُدُ اللَّهَ خَالِصاً لَرَأَيْتُ أَنِّي مُقَصِّرٌ فِي حَقِّهِ وَ لَوْ مَنَعْتُ الْكَافِرَ مِنْهَا حَتَّى يَمُوتَ جُوعاً وَ عَطَشاً ثُمَّ أَذَقْتُهُ شَرْبَةً مِنَ الْمَاءِ لَرَأَيْتُ أَنِّي قَدْ أَسْرَفْتُ.
And from Al-Askari-asws having said: ‘If the whole world were to be made as one morsel, then I-asws feed it to the one who worships Allah-azwj sincerely, I-asws would view it as having been deficient in his right; and if I-asws were to prevent a Kafir from it until he dies of hunger and thirst, then I-asws make him taste a drink of water, I-asws would view it as my-asws having been extravagant’’.[190]
– وَ كَانَ عِيسَى ع يَقُولُ لِلْحَوَارِيِّينَ إِذَا كَانَ صَوْمُ أَحَدِكُمْ فَلْيُدَهِّنْ رَأْسَهُ وَ لِحْيَتَهُ وَ يَمْسَحْ شَفَتَيْهِ بِالزَّيْتِ لِئَلَّا يَرَى النَّاسُ أَنَّهُ صَائِمٌ وَ إِذَا أَعْطَى بِيَمِينِهِ فَلْيُخْفِ عَنْ شِمَالِهِ وَ إِذَا صَلَّى فَلْيُرْخِ سَتْرَ بَابِهِ فَإِنَّ اللَّهَ يَقْسِمُ الثَّنَاءَ كَمَا يَقْسِمُ الرِّزْقَ.
And Isa-as had said to the disciples: ‘Whenever one of you fasts, then let him oil his head and his beard, and he should wipe his lips with the oil lest the people see that he is fasting; and when he gives with his right hand, let him hide it from his left; and when he prays, so let him pull down the curtain on his door, for Allah-azwj Apportions the praise just as He-azwj Apportions the sustenance’’.[191]
26 أَسْرَارُ الصَّلَاةِ، عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ عَزَّ وَ جَلَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا قَالَ لَيْسَ يَعْنِي أَكْثَرَكُمْ عَمَلًا وَ لَكِنْ أَصْوَبَكُمْ عَمَلًا وَ إِنَّمَا الْإِصَابَةُ خَشْيَةُ اللَّهِ تَعَالَى وَ النِّيَّةُ الصَّادِقَةُ الْحَسَنَةُ
(The book) ‘Israr Al Salat’ – from Sufyan Bin Uyayna,
‘From Abu Abdullah-asws regarding Words of Mighty and Majestic: in order to Try you, which of you is best in deeds, [67:2]. He-asws said: ‘It doesn’t mean the most abundant of you in deed, but the most correct of you in deed, and rather the correctness is fearing Allah-azwj the Exalted, and the truthful intention is the good deeds’.
ثُمَّ قَالَ الْإِبْقَاءُ عَلَى الْعَمَلِ حَتَّى يَخْلُصَ أَشَدُّ مِنَ الْعَمَلِ وَ الْعَمَلُ الْخَالِصُ الَّذِي لَا تُرِيدُ أَنْ يَحْمَدَكَ عَلَيْهِ أَحَدٌ إِلَّا اللَّهُ عَزَّ وَ جَلَّ وَ النِّيَّةُ أَفْضَلُ مِنَ الْعَمَلِ
Then he-asws said: ‘The remaining upon the deed until it finishes is severer than the deed (itself), and the sincere deed is which you do not want anyone to praise you upon it except Allah-azwj Mighty and Majestic, and the intention is superior to the deed.
أَلَا وَ إِنَّ النِّيَّةَ هِيَ الْعَمَلُ
Indeed, and the intention, it is the deed!’
ثُمَّ تَلَا قَوْلَهُ عَزَّ وَ جَلَ قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ يَعْنِي عَلَى نِيَّتِهِ.
Then he-asws recited Words of Mighty and Majestic: Say: Everyone acts according to his own disposition [17:84] – meaning, upon his intention’’.[192]
27 مِشْكَاةُ الْأَنْوَارِ، عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ حَنِيفاً مُسْلِماً قَالَ خَالِصاً مُخْلِصاً لَا يَشُوبُهُ شَيْءٌ.
(The book) ‘Mishkat Al Anwaar’ –
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: upright (man), a Muslim (submitter), [3:67]. He-asws said: ‘Sincere, pure, nothing had tainted him (Ibrahim-as)’’.[193]
باب 55 العبادة و الاختفاء فيها و ذم الشهرة بها
CHAPTER 55 – THE WORSHIP AND THE HIDING IT AND THE CONDEMNATION OF PUBLICISING IT
1- ب، قرب الإسناد السِّنْدِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَعْظَمُ الْعِبَادَةِ أَجْراً أَخْفَاهَا.
(The book) ‘Qurb Al Asnaad’ – Al Sindy Bin Muhammad, from Abu Al Bakhtari,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The worship of mightiest Recompense is its most hidden’’.[194]
2- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبَّاسِ بْنِ هِلَالٍ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ الْمُسْتَتِرُ بِالْحَسَنَةِ تَعْدِلُ سَبْعِينَ حَسَنَةً وَ الْمُذِيعُ بِالسَّيِّئَةِ مَخْذُولٌ وَ الْمُسْتَتِرُ بِالسَّيِّئَةِ مَغْفُورٌ لَهُ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Muhammad Bin Isa, from Abbas Bin Hilal who said,
‘I heard Al-Reza-asws saying: ‘The concealer of (his) good deeds equates to seventy good deeds, and the broadcaster of the evil deeds is abandoned, and the concealer of the evil deeds is Forgiven for it’’.[195]
3- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مِنْ كُنُوزِ الْجَنَّةِ إِخْفَاءُ الْعَمَلِ وَ الصَّبْرُ عَلَى الرَّزَايَا وَ كِتْمَانُ الْمَصَائِبِ.
(The book) ‘Saheefa Al-Reza-asws’, may the greetings be upon him-asws, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Ali-asws Bin Abu Talib-asws said: ‘From the treasures of Paradise is concealing the deed, and patience upon the calamity, and concealing the difficulties’’.[196]
4- ختص، الإختصاص عَنِ الْعَالِمِ ع قَالَ: الْمُسْتَتِرُ بِالْحَسَنَةِ لَهُ سَبْعُونَ ضِعْفاً وَ الْمُذِيعُ لَهُ وَاحِدٌ وَ الْمُسْتَتِرُ بِالسَّيِّئَةِ مَغْفُورٌ لَهُ وَ الْمُذِيعُ لَهَا مَخْذُولٌ.
(The book) ‘Al Ikhtisas’ –
‘From the Scholar-asws having said: ‘The concealer of (his) good deeds, for him would be seventy multiple, and the broadcaster of it, one, and the concealer of (his) evil deed is Forgiven for it, and the broadcaster of it is abandoned’’.[197]
5- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْمُكَتِّبِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنِ الرِّضَا ع قَالَ: مَنْ شَهَّرَ نَفْسَهُ بِالْعِبَادَةِ فَاتَّهِمُوهُ عَلَى دِينِهِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ شُهْرَةَ الْعِبَادَةِ وَ شُهْرَةَ اللِّبَاسِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al-Husayn Bin Ubeydullah, from Ali Bin Muhammad Al Alawy, from Muhammad Bin Ahmad Al Mukattib, from Ahmad Bin Muhammad Al Kufi, from Ali Bin Fazzal, from his father,
‘From Al-Reza-asws having said: ‘One who fames himself with the worship, then accuse him upon his religion, for Allah-azwj Mighty and Majestic Hates fame of the worship and fame of the clothing’’.
ثُمَّ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِنَّمَا فَرَضَ عَلَى النَّاسِ فِي الْيَوْمِ وَ اللَّيْلَةِ سَبْعَ عَشْرَةَ رَكْعَةً مَنْ أَتَى بِهَا لَمْ يَسْأَلْهُ اللَّهُ عَزَّ وَ جَلَّ عَمَّا سِوَاهَا وَ إِنَّمَا أَضَافَ رَسُولُ اللَّهِ ص إِلَيْهَا مِثْلَيْهَا لِيَتِمَّ بِالنَّوَافِلِ مَا يَقَعُ فِيهَا مِنَ النُّقْصَانِ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُعَذِّبُ عَلَى كَثْرَةِ الصَّلَاةِ وَ الصَّوْمِ وَ لَكِنَّهُ يُعَذِّبُ عَلَى خِلَافِ السُّنَّةِ.
Then he-asws said: ‘Allah-azwj Mighty and Majestic rather Imposed upon the people, during the day and night, seventeen Cycles (of Salat). One who comes with it, Allah-azwj Mighty and Majestic will not Question about what is besides it, and rather Rasool-Allah-saww had added to these the likes of it in order to complete with the optional, whatever had occurred in it from the deficiencies, and that Allah-azwj Mighty and Majestic will not Punish upon the many Salat and the Fasts, but He-azwj will Punish upon opposing the Sunnah’’.[198]
عِدَّةُ الدَّاعِي، رُوِيَ عَنْهُمْ ع أَنَّ فَضْلَ عَمَلِ السِّرِّ عَلَى عَمَلِ الْجَهْرِ سَبْعُونَ ضِعْفاً.
(The book) ‘Uddat Al Daie’ –
‘It is reported from them-asws: ‘The merit of the secret deed over the open deed is of seventy multiple’’.[199]
7 إِرْشَادُ الْقُلُوبِ، رُوِيَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ قَالَ: قَالَ لِي مَوْلَايَ الصَّادِقُ ع يَا مُفَضَّلُ إِنَّ لِلَّهِ تَعَالَى عِبَاداً عَامَلُوهُ بِخَالِصٍ مِنْ سِرِّهِ فَقَابَلَهُمْ بِخَالِصٍ مِنْ بِرِّهِ فَهُمُ الَّذِينَ تَمُرُّ صُحُفُهُمْ يَوْمَ الْقِيَامَةِ فَارِغاً فَإِذَا وَقَفُوا بَيْنَ يَدَيْهِ مَلَأَهَا لَهُمْ مِنْ سِرِّ مَا أَسَرُّوا إِلَيْهِ
(The book) ‘Irshad Al Quloub’ – It is reported from Al Mufazzal Bin Salih who said,
‘My Master-asws Al-Sadiq-asws said to me: ‘O Mufazzal! There are servants for Allah-azwj the Exalted who are working for Him-azwj with sincerity in secret, so He-azwj Faces them with Purity from His-azwj Righteousness. They are those whose registers will pass by empty on the Day of Qiyamah. When they stand in front of Him-azwj, He-azwj will Fill it for them from secrets of what they had done secretly to Him-azwj’.
فَقُلْتُ وَ كَيْفَ ذَاكَ يَا مَوْلَايَ
I said, ‘And how is that so, O my Master-asws?’
فَقَالَ أَجَلَّهُمْ أَنْ تَطَّلِعَ الْحَفَظَةُ عَلَى مَا بَيْنَهُ وَ بَيْنَهُمْ.
He-azwj will Respite them until the recorders are notified upon what had been between Him‑azwj and them’’.[200]
8- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِي التَّوْرَاةِ مَكْتُوبٌ يَا ابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ قَلْبَكَ غِنًى وَ لَا أَكِلْكَ إِلَى طَلَبِكَ وَ عَلَيَّ أَنْ أَسُدَّ فَاقَتَكَ وَ أَمْلَأَ قَلْبَكَ خَوْفاً مِنِّي وَ إِنْ لَا تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ قَلْبَكَ شُغُلًا بِالدُّنْيَا ثُمَّ لَا أَسُدَّ فَاقَتَكَ وَ أَكِلْكَ إِلَى طَلَبِكَ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Ibn Mahboub, from Umar Bin Yazeed,
‘From Abu Abdullah-asws having said: ‘In the Torah it is written: “O son of Adam-as! Free (yourself) for worshipping Me-azwj, I-azwj will Fill your heart with riches and I-azwj will not Allocate you (to yourself) to the seeking (sustenance), and Upon Me-azwj would be to Block your destitution, and I-azwj shall Fill your heart with fear from Me-azwj; and if you do not free for worshipping Me-azwj, I-azwj shall Fill your heart with pre-occupation with the world, then I-azwj will not Block your destitution, and Allocate you (to yourself) to seeking (the sustenance)”’.[201]
9- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا عِبَادِيَ الصِّدِّيقِينَ تَنَعَّمُوا بِعِبَادَتِي فِي الدُّنْيَا فَإِنَّكُمْ تَتَنَعَّمُونَ بِهَا فِي الْآخِرَةِ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Abu Jameela who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Blessed and Exalted Said: “O My-azwj servants, the truthful! Enjoy yourselves with worshipping Me-azwj in the world, you will be enjoying due to it in the Hereafter!”’[202]
10- كا، الكافي عَنْ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَفْضَلُ النَّاسِ مَنْ عَشِقَ الْعِبَادَةَ فَعَانَقَهَا وَ أَحَبَّهَا بِقَلْبِهِ وَ بَاشَرَهَا بِجَسَدِهِ وَ تَفَرَّغَ لَهَا فَهُوَ لَا يُبَالِي عَلَى مَا أَصْبَحَ مِنَ الدُّنْيَا عَلَى عُسْرٍ أَمْ عَلَى يُسْرٍ.
(The book) ‘Al Kafi’ – from Ali, from Muhammad Bin Isa, from Yunus, from Amro Bin Jumie,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The best of the people is one who yearns to worship so he hugs it, and loves it with his heart, and embraces it with his body, and frees (himself) for it, so he does not care what he wakes up upon from the world, upon difficulty or upon ease’’.[203]
11- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ شَاذَانَ بْنِ الْخَلِيلِ قَالَ وَ كَتَبْتُ مِنْ كِتَابِهِ بِإِسْنَادٍ لَهُ يَرْفَعُهُ إِلَى عِيسَى بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ عِيسَى بْنُ عَبْدِ اللَّهِ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ مَا الْعِبَادَةُ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Shazan Bin Al Khaleel who said, ‘And I wrote from his letter, by a chain of his, raising it to Isa Bin Abdullah, he said,
‘Isa Bin Abdullah said to, ‘May I be sacrificed for you-asws! What is the worship?’
قَالَ حُسْنُ النِّيَّةِ بِالطَّاعَةِ مِنَ الْوُجُوهِ الَّتِي يُطَاعُ اللَّهُ مِنْهَا أَمَا إِنَّكَ يَا عِيسَى لَا تَكُونُ مُؤْمِناً حَتَّى تَعْرِفَ النَّاسِخَ مِنَ الْمَنْسُوخِ
He-asws said: ‘Good intention with the obedience from the aspects which Allah-azwj is obeyed from. As for you, O Isa, you cannot become a Momin until you recognise the Abrogating from the Abrogated’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا مَعْرِفَةُ النَّاسِخِ مِنَ الْمَنْسُوخِ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws, and what is recognition of the Abrogating from the Abrogated?’
قَالَ فَقَالَ أَ لَيْسَ تَكُونُ مَعَ الْإِمَامِ مُوَطِّناً نَفْسَكَ عَلَى حُسْنِ النِّيَّةِ فِي طَاعَتِهِ فَيَمْضِي ذَلِكَ الْإِمَامُ وَ يَأْتِي إِمَامٌ آخَرُ فَتُوَطِّنُ نَفْسَكَ عَلَى حُسْنِ النِّيَّةِ فِي طَاعَتِهِ
He (the narrator) said, ‘He-asws said: ‘Haven’t you become with the Imam-asws, settling yourself upon the good intention in obeying him-asws, so that Imam-asws passes away and another Imam‑asws comes, so you settle yourself upon good intention in obeying him-asws?’
قَالَ قُلْتُ نَعَمْ
He (the narrator) said, ‘I said, ‘Yes’.
قَالَ هَذَا مَعْرِفَةُ النَّاسِخِ مِنَ الْمَنْسُوخِ.
He-asws said: ‘This is recognition of the Abrogating from the Abrogated’’.[204]
12- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعُبَّادَ ثَلَاثَةٌ قَوْمٌ عَبَدُوا اللَّهَ عَزَّ وَ جَلَّ خَوْفاً فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَ قَوْمٌ عَبَدُوا اللَّهَ تَبَارَكَ وَ تَعَالَى طَلَبَ الثَّوَابِ فَتِلْكَ عِبَادَةُ الْأُجَرَاءِ وَ قَوْمٌ عَبَدُوا اللَّهَ عَزَّ وَ جَلَّ حُبّاً لَهُ فَتِلْكَ عِبَادَةُ الْأَحْرَارِ وَ هِيَ أَفْضَلُ الْعِبَادَةِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Mahboub, from Jameel, from Haroun Bin Kharija,
‘From Abu Abdullah-asws having said: ‘The worshippers are three (types) – a people worshipping Allah-azwj Mighty and Majestic out of fear, so that is worship of the slaves, and a people worshipping Allah-azwj Blessed and Exalted seeking the Rewards, so that is worship of the employees, and a people worshipping Allah-azwj Mighty and Majestic out of love for Him‑azwj, so that is worship of the free ones, and it is the superior worship’’.[205]
13- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا أَقْبَحَ الْفَقْرَ بَعْدَ الْغِنَى وَ أَقْبَحَ الْخَطِيئَةِ بَعْدَ الْمَسْكَنَةِ وَ أَقْبَحُ مِنْ ذَلِكَ الْعَابِدُ لِلَّهِ ثُمَّ يَدَعُ عِبَادَتَهُ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Nowfali, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘How ugly is the poverty after the riches, and uglier is the sinning after the poverty, and uglier than that is worshipping to Allah‑azwj, then leaving His-azwj worship’’.[206]
14- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: مَنْ عَمِلَ بِمَا افْتَرَضَ اللَّهُ فَهُوَ مِنْ أَعْبَدِ النَّاسِ.
(The book) ‘Al Kafi’ – from Al-Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Aasim Bin Humeyd, from Abu Hamza,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘One who works with that Allah-azwj has Obligated, so he is from the most worshipping of the people’’.[207]
[1] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 1
[2] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 2
[3] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 3
[4] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 4
[5] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 5
[6] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 6
[7] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 7
[8] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 8
[9] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 9
[10] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 10
[11] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 11 a
[12] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 11 b
[13] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 11 c
[14] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 11 d
[15] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 12
[16] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 13 a
[17] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 13 b
[18] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 14
[19] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 15 a
[20] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 16
[21] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 17
[22] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 18 a
[23] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 18 b
[24] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 18 c
[25] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 19
[26] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 20
[27] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 21
[28] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 22
[29] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 23
[30] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 24
[31] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 25
[32] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 26
[33] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 27
[34] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 28
[35] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 29
[36] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 30
[37] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 31
[38] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 32
[39] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 33 a
[40] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 33 b
[41] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 34
[42] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 35 a
[43] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 35 b
[44] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 36
[45] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 37
[46] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 38
[47] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 39
[48] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 40
[49] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 41
[50] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 42
[51] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 43
[52] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 44 a
[53] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 44 b
[54] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 44 c
[55] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 45
[56] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 46
[57] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 47
[58] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 48
[59] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 49
[60] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 50 a
[61] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 50 b
[62] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 51 a
[63] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 51 b
[64] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 51 c
[65] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 51 d
[66] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 a
[67] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 b
[68] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 c
[69] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 d
[70] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 e
[71] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 f
[72] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 g
[73] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 h
[74] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 i
[75] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 j
[76] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 k
[77] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 l
[78] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 m
[79] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 n
[80] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 o
[81] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 p
[82] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 q
[83] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 52 H 52 r
[84] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 1
[85] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 1 a
[86] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 1 b
[87] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 1 c
[88] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 a
[89] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 b
[90] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 c
[91] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 d
[92] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 e
[93] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 f
[94] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 g
[95] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 h
[96] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 i
[97] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 j
[98] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 k
[99] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 l
[100] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 m
[101] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 n
[102] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 o
[103] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 p
[104] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 q
[105] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 r
[106] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 3
[107] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 4 a
[108] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 4 b
[109] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 4 c
[110] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 5
[111] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 6
[112] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 7
[113] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 8 a
[114] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 8 b
[115] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 9
[116] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 10
[117] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 11
[118] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 12
[119] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 13
[120] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 14
[121] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 15
[122] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 16
[123] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 17
[124] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 18
[125] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 19
[126] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 20 a
[127] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 20 b
[128] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 21
[129] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 22
[130] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 23
[131] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 24
[132] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 25
[133] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 26
[134] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 27
[135] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 28 a
[136] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 28 b
[137] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 29
[138] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 30
[139] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 31 a
[140] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 31 b
[141] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 32 a
[142] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 32 b
[143] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 32 c
[144] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 33
[145] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 34
[146] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 35
[147] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 36
[148] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 37
[149] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 38
[150] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 39
[151] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 40 a
[152] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 40 b
[153] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 40 c
[154] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 1
[155] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 2
[156] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 3
[157] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 4
[158] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 5
[159] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 6
[160] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 7
[161] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 8 a
[162] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 8 b
[163] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 9
[164] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 10
[165] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 11
[166] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 12
[167] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 13
[168] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 14
[169] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 15
[170] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 16
[171] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 17
[172] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 18
[173] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 19
[174] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 20
[175] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 21 a
[176] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 21 b
[177] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 22 a
[178] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 22 b
[179] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 23
[180] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 24 a
[181] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 24 b
[182] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 24 c
[183] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 24 d
[184] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 24 e
[185] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 24 f
[186] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 25 a
[187] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 25 b
[188] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 25 c
[189] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 25 d
[190] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 25 e
[191] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 25 f
[192] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 26
[193] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 54 H 27
[194] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 55 H 1
[195] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 55 H 2
[196] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 55 H 3
[197] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 55 H 4
[198] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 55 H 5
[199] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 55 H 6
[200] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 55 H 7
[201] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 55 H 8
[202] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 55 H 9
[203] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 55 H 10
[204] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 55 H 11
[205] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 55 H 12
[206] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 55 H 13
[207] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 55 H 14