Volume 68
Part 2 out of 4
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 63 التوكل و التفويض و الرضا و التسليم و ذم الاعتماد على غيره تعالى و لزوم الاستثناء بمشية الله في كل أمر
CHAPTER 63 – THE RELIANCE, AND THE DELEGATING, AND THE SATISFACTION, AND THE SUBMISSION, AND CONDEMNATION OF RELYING UPON OTHER THAN THE EXALTED, AND NECESSITATING THE EXCEPTION WITH THE DESIRE OF ALLAH-azwj IN EVERY MATTER
الآيات
The Verses –
البقرة كُتِبَ عَلَيْكُمُ الْقِتالُ وَ هُوَ كُرْهٌ لَكُمْ وَ عَسى أَنْ تَكْرَهُوا شَيْئاً وَ هُوَ خَيْرٌ لَكُمْ وَ عَسى أَنْ تُحِبُّوا شَيْئاً وَ هُوَ شَرٌّ لَكُمْ وَ اللَّهُ يَعْلَمُ وَ أَنْتُمْ لا تَعْلَمُونَ
(Surah) Al Baqarah – Fighting is enjoined upon you, and it is an object of dislike to you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah Knows, while you do not Know [2:216]
آل عمران وَ مَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلى صِراطٍ مُسْتَقِيمٍ
(Surah) Aal-e-Imran-as – And the one who holds firmly to Allah, so he has been Guided to the Straight Path [3:101]
و قال سبحانه وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
And the Glorious Said: and upon Allah let the Momineen rely [3:122]
و قال تعالى فَإِذا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ إِنْ يَنْصُرْكُمُ اللَّهُ فَلا غالِبَ لَكُمْ وَ إِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
And the Exalted Said: so when you have decided, then rely upon Allah, Allah Loves the relying ones [3:159] If Allah Helps you, then there is none that can overcome you, and if He Forsakes you, who is there then that can help you from after Him? And upon Allah the Momineen should be relying [3:160]
و قال الَّذِينَ قالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزادَهُمْ إِيماناً وَ قالُوا حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ
And Said: Those to whom the people said: ‘Surely the people have gathered against you, therefore fear them’; but this increased them in Eman, and they said: ‘Allah is Sufficient for us and the most excellent Protector’ [3:173]
فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَ فَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ وَ اتَّبَعُوا رِضْوانَ اللَّهِ وَ اللَّهُ ذُو فَضْلٍ عَظِيمٍ
So they returned with a Favour from Allah and (His) Grace. No evil touched them and they pursued the Pleasure of Allah; and Allah is the Lord of Mighty Grace [3:174]
النساء وَ كَفى بِاللَّهِ وَلِيًّا وَ كَفى بِاللَّهِ نَصِيراً
(Surah) Al Nisaa – And Allah is more Knowing with your enemies; and suffice with Allah as a Guardian, and suffice with Allah as a Helper [4:45]
و قال فَأَعْرِضْ عَنْهُمْ وَ تَوَكَّلْ عَلَى اللَّهِ وَ كَفى بِاللَّهِ وَكِيلًا
And Said: therefore turn away from them and rely upon Allah, and suffice with Allah as a Protector [4:81]
المائدة وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
(Surah) Al Maidah – and fear Allah; and let the Momineen be reliant upon Allah [5:11]
و قال وَ عَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ
And Said: and upon Allah you should be relying on if you were Momineen’ [5:23]
و قال رَضِيَ اللَّهُ عَنْهُمْ وَ رَضُوا عَنْهُ
And Said: Allah being Pleased with them, and they being pleased from [5:119]
الأنعام قُلْ أَ غَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا فاطِرِ السَّماواتِ وَ الْأَرْضِ وَ هُوَ يُطْعِمُ وَ لا يُطْعَمُ
(Surah) Al Anaam – Say: ‘Shall I take other than Allah as a Guardian (and) He is the originator of the skies and the earth, and He Feeds and is not fed?’ [6:14]
إلى قوله تعالى وَ إِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلا كاشِفَ لَهُ إِلَّا هُوَ وَ إِنْ يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
Up to Words of the Exalted: And if Allah were to Attach harm to you, there is no remover for it except Him; and if He were to Attach you with good, then He is Able upon all things [6:17]
و قال تعالى حاكيا عن إبراهيم ع وَ لا أَخافُ ما تُشْرِكُونَ بِهِ إِلَّا أَنْ يَشاءَ رَبِّي شَيْئاً
And the Exalted Said Narrating from Ibrahim-as: And I do not fear what you as associating with Him except if my Lord Desires something. [6:80]
الأعراف قال تعالى حاكيا عن شعيب ع عَلَى اللَّهِ تَوَكَّلْنا
(Surah) Al Araaf – Allah-azwj the Exalted Said Narrating from Shueyb-as: Upon Allah we rely. [7:89].
و قال سبحانه إِنَّ وَلِيِّيَ اللَّهُ الَّذِي نَزَّلَ الْكِتابَ وَ هُوَ يَتَوَلَّى الصَّالِحِينَ
And the Glorious Said: Surely, my Guardian is Allah Who Revealed the Book, and He Befriends the righteous [7:196]
وَ الَّذِينَ تَدْعُونَ مِنْ دُونِهِ لا يَسْتَطِيعُونَ نَصْرَكُمْ وَ لا أَنْفُسَهُمْ يَنْصُرُونَ
And those you are calling from besides Him, they are not able to help you nor can they help themselves [7:197]
الأنفال وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ
(Surah) Al Anfaal – and upon their Lord they are relying [8:2]
و قال وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
And Said: and the one who relies upon Allah, then surely Allah is Mighty, Wise [8:49]
و قال وَ تَوَكَّلْ عَلَى اللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
And Said: and rely upon Allah; surely, He is the Hearing, the Knowing [8:61]
و قال وَ إِنْ يُرِيدُوا أَنْ يَخْدَعُوكَ فَإِنَّ حَسْبَكَ اللَّهُ هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَ بِالْمُؤْمِنِينَ
And Said: And if they intend to deceive you – then surely Allah is Sufficient for you; He is the One Who Assisted you with His Help and with the Momineen [8:62]
وَ أَلَّفَ بَيْنَ قُلُوبِهِمْ لَوْ أَنْفَقْتَ ما فِي الْأَرْضِ جَمِيعاً ما أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَ لكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ إِنَّهُ عَزِيزٌ حَكِيمٌ
And He United their hearts. Had you spent all of what is in the earth in its entirety, you could not have united their hearts, but Allah United them. He is Mighty, Wise [8:63]
يا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَ مَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ
O you Prophet! Allah is sufficient for you and the one who follows you from the Momineen [8:64]
التوبة قُلْ لَنْ يُصِيبَنا إِلَّا ما كَتَبَ اللَّهُ لَنا هُوَ مَوْلانا وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
(Surah) Al Tawbah – Say: ‘It will never befall us except what Allah Ordains for us. He is our Master, and upon Allah do the Momineen rely’ [9:51]
و قال تعالى وَ مِنْهُمْ مَنْ يَلْمِزُكَ فِي الصَّدَقاتِ فَإِنْ أُعْطُوا مِنْها رَضُوا وَ إِنْ لَمْ يُعْطَوْا مِنْها إِذا هُمْ يَسْخَطُونَ
And the Exalted Said: And among them are ones who criticise you regarding the charities; so, if they are given from it, they are pleased, and if they are not given from it, then they are annoyed [9:58]
وَ لَوْ أَنَّهُمْ رَضُوا ما آتاهُمُ اللَّهُ وَ رَسُولُهُ وَ قالُوا حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ وَ رَسُولُهُ إِنَّا إِلَى اللَّهِ راغِبُونَ
And if only they had been pleased with what Allah and His Rasool gave them, and they should be saying: ‘Allah is Sufficient for us; Allah will soon Give us from His Grace and (so would) His Rasool; surely to Allah do we are hoping’ [9:59]
و قال تعالى فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لا إِلهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
And the Exalted Said: But if they turn back, say: ‘Allah is Sufficient for me, there is no god but He; upon Him do I rely, and He is Lord of the Magnificent Throne [9:129]
يونس حاكيا عن نوح ع يا قَوْمِ إِنْ كانَ كَبُرَ عَلَيْكُمْ مَقامِي وَ تَذْكِيرِي بِآياتِ اللَّهِ فَعَلَى اللَّهِ تَوَكَّلْتُ فَأَجْمِعُوا أَمْرَكُمْ وَ شُرَكاءَكُمْ ثُمَّ لا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ اقْضُوا إِلَيَّ وَ لا تُنْظِرُونِ
(Surah) Yunus-as Narrating from Noah-as: ‘O people! If my stay and my reminding (you) of the Signs of Allah was grievous upon you – so upon Allah do I rely – then gather your affairs and your associates, then let not your affair be dubious upon you, then issue judgment upon me and do not respite [10:71]
و قال تعالى وَ قالَ مُوسى يا قَوْمِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِنْ كُنْتُمْ مُسْلِمِينَ
And the Exalted Said: And Musa said: ‘O people! If you believe in Allah, then you should be relying upon Him if you were submitters’ [10:84]
فَقالُوا عَلَى اللَّهِ تَوَكَّلْنا رَبَّنا لا تَجْعَلْنا فِتْنَةً لِلْقَوْمِ الظَّالِمِينَ
So they said: ‘We rely upon Allah, ‘O Lord! Do not Make us to be a Fitna for the unjust people [10:85]
و قال تعالى وَ لا تَدْعُ مِنْ دُونِ اللَّهِ ما لا يَنْفَعُكَ وَ لا يَضُرُّكَ فَإِنْ فَعَلْتَ فَإِنَّكَ إِذاً مِنَ الظَّالِمِينَ
And the Exalted Said: And do not supplicate to the ones besides Allah who can neither benefit you nor harm you, for it you do so, then you would be from the unjust ones [10:106]
وَ إِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلا كاشِفَ لَهُ إِلَّا هُوَ وَ إِنْ يُرِدْكَ بِخَيْرٍ فَلا رَادَّ لِفَضْلِهِ يُصِيبُ بِهِ مَنْ يَشاءُ مِنْ عِبادِهِ وَ هُوَ الْغَفُورُ الرَّحِيمُ
And if Allah were to Afflict you with harm, then there would be no remover of it except Him, and if He Intends good for you, then there would be none to repel His Grace. He Makes it to be attained by the one He so Desires to from His servants, and He is the Forgiving, the Merciful [10:107]
هود وَ اللَّهُ عَلى كُلِّ شَيْءٍ وَكِيلٌ
(Surah) Hud-as – But rather, you are a warner, and Allah is a Disposer of all things [11:12]
و قال تعالى حاكيا عن هود ع قالَ إِنِّي أُشْهِدُ اللَّهَ وَ اشْهَدُوا أَنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ مِنْ دُونِهِ فَكِيدُونِي جَمِيعاً ثُمَّ لا تُنْظِرُونِ
And the Exalted Narrated from Hud-as; ‘I keep Allah as Witness and be my witnesses that I am disavowing from what you are associating [11:54] From besides Him, therefore plot against me altogether, then do not respite [11:55]
إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ رَبِّي وَ رَبِّكُمْ ما مِنْ دَابَّةٍ إِلَّا هُوَ آخِذٌ بِناصِيَتِها إِنَّ رَبِّي عَلى صِراطٍ مُسْتَقِيمٍ
I rely upon Allah, my Lord, and your Lord. There is none from an animal except He Seizes it by its forelock. Surely, my Lord is upon the Straight Path [11:56]
و قال تعالى حاكيا عن شعيب ع وَ ما تَوْفِيقِي إِلَّا بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَ إِلَيْهِ أُنِيبُ
And the Exalted Narrated from Shueyb-as: and my success is only due to Allah. Upon Him do I rely and to Him do I turn [11:88]
و قال تعالى وَ لِلَّهِ غَيْبُ السَّماواتِ وَ الْأَرْضِ وَ إِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ فَاعْبُدْهُ وَ تَوَكَّلْ عَلَيْهِ وَ ما رَبُّكَ بِغافِلٍ عَمَّا تَعْمَلُونَ
And the Exalted: And for Allah is the unseen of the skies and the earth and to Him return the matters, all of it. Therefore worship Him and rely upon Him, and your Lord is not Heedless from what you are doing [11:123]
يوسف وَ إِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَ أَكُنْ مِنَ الْجاهِلِينَ
(The book) Yusuf-as – and if You don’t Turn their plots away from me, I might have inclined towards them and become from the ignorant ones’ [12:33]
و قال تعالى وَ قالَ لِلَّذِي ظَنَّ أَنَّهُ ناجٍ مِنْهُمَا اذْكُرْنِي عِنْدَ رَبِّكَ فَأَنْساهُ الشَّيْطانُ ذِكْرَ رَبِّهِ فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ
And the Exalted Said: And he said to the one from the two he thought he would be rescued through, ‘Mention me to your master’. But the Satan made him forget mentioning to his master, and he remained in the prison for some years [12:42]
و قال تعالى فَاللَّهُ خَيْرٌ حافِظاً وَ هُوَ أَرْحَمُ الرَّاحِمِينَ
And the Exalted Said: But, Allah is the best Protector, and He is the most Merciful of the merciful ones [12:64]
و قال تعالى وَ قالَ يا بَنِيَّ لا تَدْخُلُوا مِنْ بابٍ واحِدٍ وَ ادْخُلُوا مِنْ أَبْوابٍ مُتَفَرِّقَةٍ وَ ما أُغْنِي عَنْكُمْ مِنَ اللَّهِ مِنْ شَيْءٍ إِنِ الْحُكْمُ إِلَّا لِلَّهِ عَلَيْهِ تَوَكَّلْتُ وَ عَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ
And the Exalted Said: And he said: ‘O my sons! Do not be entering from one door, and enter by different doors and I cannot avail you of anything from Allah. The Judgment is only for Allah, on Him do I rely, and upon Him should the relying ones be reliant upon’ [12:67]
وَ لَمَّا دَخَلُوا مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُمْ ما كانَ يُغْنِي عَنْهُمْ مِنَ اللَّهِ مِنْ شَيْءٍ إِلَّا حاجَةً فِي نَفْسِ يَعْقُوبَ قَضاها وَ إِنَّهُ لَذُو عِلْمٍ لِما عَلَّمْناهُ وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ
And when they entered from where their father had instructed them to, it was not going to avail them of anything from Allah except, it was a need of Yaqoub regarding himself he wanted fulfilled, and he was with knowledge of what We had Taught him, but most of the people do not know [12:68]
و قال عَسَى اللَّهُ أَنْ يَأْتِيَنِي بِهِمْ جَمِيعاً إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ
And Isa-as said: Perhaps Allah will Bring them all to me; surely He is the Knowing, the Wise’ [12:83]
و قال تعالى قالَ أَ لَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ مِنَ اللَّهِ ما لا تَعْلَمُونَ
And the Exalted Said: ‘Did I not say to you that I know from Allah what you do not know?’ [12:96].
الرعد لَهُ دَعْوَةُ الْحَقِّ وَ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ لا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ إِلَّا كَباسِطِ كَفَّيْهِ إِلَى الْماءِ لِيَبْلُغَ فاهُ وَ ما هُوَ بِبالِغِهِ وَ ما دُعاءُ الْكافِرِينَ إِلَّا فِي ضَلالٍ
(Surah) Al Ra’ad – To Him is the true supplication; and those who are being supplicated to from the ones besides Him are not answering to them with anything, but it’s like the one who extends his hands to the water to make it reach his mouth, and it does not reach it, and what is a supplication of the Kafirs except for straying? [13:14]
إلى قوله تعالى قُلْ أَ فَاتَّخَذْتُمْ مِنْ دُونِهِ أَوْلِياءَ لا يَمْلِكُونَ لِأَنْفُسِهِمْ نَفْعاً وَ لا ضَرًّا
Up to Words of the Exalted: Say: ‘So (why) are you taking guardians from besides Him who neither control for themselves any benefit nor harm?’ [13:16]
و قال تعالى قُلْ هُوَ رَبِّي لا إِلهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ إِلَيْهِ مَتابِ
And the Exalted Said: Say: ‘He is my Lord! There is no god except Him. Upon Him I rely and to Him is the return’ [13:30]
إبراهيم وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
(Surah) Ibrahim-as – and upon Allah should the Momineen be relying’ [14:11]
وَ ما لَنا أَلَّا نَتَوَكَّلَ عَلَى اللَّهِ وَ قَدْ هَدانا سُبُلَنا وَ لَنَصْبِرَنَّ عَلى ما آذَيْتُمُونا وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ
And it is not for us except that we should be relying upon Allah, and He has Guided us in our ways, and we should be patient upon what you are hurting us, and upon Allah should the relying ones be relying [14:12]
النحل الَّذِينَ صَبَرُوا وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ
(Surah) Al Nahl – Those who are patient and are relying upon their Lord upon their Lord [16:42]
و قال تعالى وَ يَعْبُدُونَ مِنْ دُونِ اللَّهِ ما لا يَمْلِكُ لَهُمْ رِزْقاً مِنَ السَّماواتِ وَ الْأَرْضِ شَيْئاً وَ لا يَسْتَطِيعُونَ
And they are worshipping from besides Allah what neither controls for them any sustenance from the skies and the earth by anything nor are they able to [16:73]
الإسراء أَلَّا تَتَّخِذُوا مِنْ دُونِي وَكِيلًا
(Surah) Al Isra’a – “Do not take a protector from besides Me!” [17:2]
و قال تعالى قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَ لا تَحْوِيلًا
And the Exalted: Say: ‘Call those you are claiming (to be gods) from besides Him! But, they can neither control removal of the harm from you nor a transformation [17:56]
و قال سبحانه وَ كَفى بِرَبِّكَ وَكِيلًا
And the Glorious Said: and suffice with your Lord as a Protector [17:65]
و قال ثُمَّ لا تَجِدُ لَكَ بِهِ عَلَيْنا وَكِيلًا
And Said: then you will not find for yourself with it, any protector against Us [17:86]
و قال تعالى قُلْ كَفى بِاللَّهِ شَهِيداً بَيْنِي وَ بَيْنَكُمْ إِنَّهُ كانَ بِعِبادِهِ خَبِيراً بَصِيراً
And the Exalted Said: Say: ‘Allah Suffices as a Witness between me and you; surely He was always Aware of His servants, Insightful’ [17:96]
الكهف ما لَهُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَ لا يُشْرِكُ فِي حُكْمِهِ أَحَداً
(Surah) Al Kahf – There is none for them as a Guardian from besides Him nor is anyone an associate in His Decisions [18:26]
مريم وَ اتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لِيَكُونُوا لَهُمْ عِزًّا
(Surah) Maryam-as – And they are taking gods from besides Allah for them to be a (source of) strength for them [19:81]
كَلَّا سَيَكْفُرُونَ بِعِبادَتِهِمْ وَ يَكُونُونَ عَلَيْهِمْ ضِدًّا
Never! They will be denying their worshipping them and would become adversaries against them [19:82]
طه فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسى قُلْنا لا تَخَفْ إِنَّكَ أَنْتَ الْأَعْلى
(Surah) Ta ha – So Musa conceived fear within himself [20:67] We said: “Do not fear! Surely you will be the uppermost! [20:68]
الحج يَدْعُوا مِنْ دُونِ اللَّهِ ما لا يَضُرُّهُ وَ ما لا يَنْفَعُهُ ذلِكَ هُوَ الضَّلالُ الْبَعِيدُ
(Surah) Al Hajj – He calls from besides Allah what cannot harm him and what cannot benefit him. That, is the far straying [22:12]
يَدْعُوا لَمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ لَبِئْسَ الْمَوْلى وَ لَبِئْسَ الْعَشِيرُ
He supplicates to one whose harm is nearer than his benefit. Evil is the guardian and evil is the associate [22:13]
إلى قوله مَنْ كانَ يَظُنُّ أَنْ لَنْ يَنْصُرَهُ اللَّهُ فِي الدُّنْيا وَ الْآخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّماءِ ثُمَّ لْيَقْطَعْ فَلْيَنْظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ ما يَغِيظُ
Up to His-azwj Words: One who thought that Allah will never Help him in the world and the Hereafter, so let him extend a rope to the sky, then let him cut off. Then let him look, did his plan remove what enraged him? [22:15]
و قال تعالى وَ مَنْ يُهِنِ اللَّهُ فَما لَهُ مِنْ مُكْرِمٍ إِنَّ اللَّهَ يَفْعَلُ ما يَشاءُ
And the Exalted Said: And one whom Allah Disgraces, so there is none who can honour him. Surely Allah Does whatever He so Desires [22:18]
و قال تعالى إِنَّ اللَّهَ يُدافِعُ عَنِ الَّذِينَ آمَنُوا
And the Exalted Said: Surely Allah will Defend those who believe. [22:38]
و قال تعالى وَ اعْتَصِمُوا بِاللَّهِ هُوَ مَوْلاكُمْ فَنِعْمَ الْمَوْلى وَ نِعْمَ النَّصِيرُ
And the Exalted Said: and adhere with Allah, He is your Master. So, Excellent is the Master, and Excellent is the Helper! [22:78]
المؤمنون قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَ هُوَ يُجِيرُ وَ لا يُجارُ عَلَيْهِ إِنْ كُنْتُمْ تَعْلَمُونَ
(Surah) Al Mominoun – Say: ‘In Whose Hand is the Kingdom of all things, and he Shelters and is not sheltered against, if you were knowing?’ [23:88]
سَيَقُولُونَ لِلَّهِ قُلْ فَأَنَّى تُسْحَرُونَ
They will be saying, ‘(This is) Allah’s. Say: ‘So why are you then deluded?’ [23:89]
النور وَ لَوْ لا فَضْلُ اللَّهِ عَلَيْكُمْ وَ رَحْمَتُهُ ما زَكى مِنْكُمْ مِنْ أَحَدٍ أَبَداً وَ لكِنَّ اللَّهَ يُزَكِّي مَنْ يَشاءُ وَ اللَّهُ سَمِيعٌ عَلِيمٌ
(Surah) Al Nour – And had it not been for the Grace of Allah upon you and His Mercy, not one of you would be purified (from his sins), ever! But Allah Purifies ones He so Desires to, and Allah is Hearing, Knowing [24:21]
و قال تعالى وَ مَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُوراً فَما لَهُ مِنْ نُورٍ
And the Exalted Said: And one for whom Allah does not Make light to be for him, then there would be no light for him [24:40]
الفرقان وَ تَوَكَّلْ عَلَى الْحَيِّ الَّذِي لا يَمُوتُ
(Surah) Al Furqan – And he should rely on the Ever-living Who does not die, [25:58]
الشعراء وَ لَهُمْ عَلَيَّ ذَنْبٌ فَأَخافُ أَنْ يَقْتُلُونِ
(Surah) Al Shuara – And for them is an offence upon me, therefore I fear they would kill me’ [26:14]
قالَ كَلَّا فَاذْهَبا بِآياتِنا إِنَّا مَعَكُمْ مُسْتَمِعُونَ
He said: “Never! So both of you go with Our Signs; surely We are with you, Hearing [26:15]
و قال تعالى قالَ أَصْحابُ مُوسى إِنَّا لَمُدْرَكُونَ
And the Exalted Said: So when the two groups saw each other, the companions of Musa said, ‘We are being overtaken’ [26:61]
قالَ كَلَّا إِنَّ مَعِي رَبِّي سَيَهْدِينِ
He said: ‘Never! Surely, My Lord is with me. He will be Guiding me [26:62]
و قال تعالى وَ تَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ الَّذِي يَراكَ حِينَ تَقُومُ وَ تَقَلُّبَكَ فِي السَّاجِدِينَ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
And the Exalted Said: And rely upon the Mighty, the Merciful [26:217] The One Who Sees you when you stand up (for Salat) [26:218] And your transfer among the Sajdah performers [26:219] Surely, He is the Hearing, the Knowing [26:220]
النمل أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذا دَعاهُ وَ يَكْشِفُ السُّوءَ وَ يَجْعَلُكُمْ خُلَفاءَ الْأَرْضِ أَ إِلهٌ مَعَ اللَّهِ قَلِيلًا ما تَذَكَّرُونَ
(Surah) Al Naml – Or, One Who Answers the distressed one when he supplicates to Him and He Removes the evil, and He will Make you to be Caliphs of the earth! Is there a god along with Allah? Little is what you heed [27:62]
و قال تعالى فَتَوَكَّلْ عَلَى اللَّهِ إِنَّكَ عَلَى الْحَقِّ الْمُبِينِ
And the Exalted Said: Therefore rely upon Allah; you are upon the clear Truth [27:79]
القصص قالَ عَسى رَبِّي أَنْ يَهْدِيَنِي سَواءَ السَّبِيلِ
(Surah) Al Qasees: And when he headed towards Madyan, he said: ‘Perhaps my Lord with Guide me in the right way [28:22]
العنكبوت نِعْمَ أَجْرُ الْعامِلِينَ الَّذِينَ صَبَرُوا وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ
(Surah) Al Ankabout – Splendid is the Recompense of the workers [29:58] Those who were patient and were relying upon their Lord [29:59]
الروم فَانْتَقَمْنا مِنَ الَّذِينَ أَجْرَمُوا وَ كانَ حَقًّا عَلَيْنا نَصْرُ الْمُؤْمِنِينَ
(Surah) Al Roum – Then We Took revenge from those who committed crimes. And it was always a right upon us to Help the Momineen [30:47]
لقمان ذلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَ أَنَّ ما يَدْعُونَ مِنْ دُونِهِ الْباطِلُ وَ أَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ
(Surah) Luqman-as – That is because Allah, He is the Truth, and that what they are supplicating to from besides Him, is the falsehood, and surely Allah, He is the Exalted, the Great [31:30]
التنزيل ما لَكُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَ لا شَفِيعٍ أَ فَلا تَتَذَكَّرُونَ
(Surah) Al Tanzeel – There is neither for you a Guardian nor an intercessor from besides Him, so will you not take heed? [32:4]
الأحزاب وَ تَوَكَّلْ عَلَى اللَّهِ وَ كَفى بِاللَّهِ وَكِيلًا
(Surah) Al Ahzaab – And rely upon Allah, and suffice with Allah as a Supporter [33:3]
و قال تعالى وَ تَظُنُّونَ بِاللَّهِ الظُّنُونَا
And the Exalted Said: and you were thinking the assumptions about Allah [33:10]
و قال تعالى قُلْ مَنْ ذَا الَّذِي يَعْصِمُكُمْ مِنَ اللَّهِ إِنْ أَرادَ بِكُمْ سُوءاً أَوْ أَرادَ بِكُمْ رَحْمَةً وَ لا يَجِدُونَ لَهُمْ مِنْ دُونِ اللَّهِ وَلِيًّا وَ لا نَصِيراً
And Exalted Said: Say, ‘Who is the one who can protect you from Allah if He Intends evil with you, or Intends Mercy with you? And they will not be finding for themselves, neither a guardian nor a helper from besides Allah [33:17]
و قال تعالى وَ تَوَكَّلْ عَلَى اللَّهِ وَ كَفى بِاللَّهِ وَكِيلًا
And the Exalted Said: and rely upon Allah, and suffice with Allah as a Protector [33:48]
فاطر ما يَفْتَحِ اللَّهُ لِلنَّاسِ مِنْ رَحْمَةٍ فَلا مُمْسِكَ لَها وَ ما يُمْسِكْ فَلا مُرْسِلَ لَهُ مِنْ بَعْدِهِ وَ هُوَ الْعَزِيزُ الْحَكِيمُ
(Surah) Fatir – Whatever Mercy Allah Opens to the people, so there is none to withhold it, and whatever He Withholds, there is no sender to him from after Him, and He is the Mighty, the Wise [35:2]
و قال تعالى مَنْ كانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعاً
And the Exalted Said: One who wanted the honour, then for Allah is the Honour entirely. [35:10]
الزمر أَ لَيْسَ اللَّهُ بِكافٍ عَبْدَهُ وَ يُخَوِّفُونَكَ بِالَّذِينَ مِنْ دُونِهِ وَ مَنْ يُضْلِلِ اللَّهُ فَما لَهُ مِنْ هادٍ
(Surah) Al Zumar – Isn’t Allah Sufficient for His servants? And they are frightening you by those from besides Him. And one whom Allah Lets to stray, so there would be no Guide for him [39:36]
وَ مَنْ يَهْدِ اللَّهُ فَما لَهُ مِنْ مُضِلٍّ أَ لَيْسَ اللَّهُ بِعَزِيزٍ ذِي انْتِقامٍ
And one whom Allah Guides, so there would be no strayer for him. Isn’t Allah Mighty with the Retribution? [39:37]
وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ لَيَقُولُنَّ اللَّهُ قُلْ أَ فَرَأَيْتُمْ ما تَدْعُونَ مِنْ دُونِ اللَّهِ إِنْ أَرادَنِيَ اللَّهُ بِضُرٍّ هَلْ هُنَّ كاشِفاتُ ضُرِّهِ أَوْ أَرادَنِي بِرَحْمَةٍ هَلْ هُنَّ مُمْسِكاتُ رَحْمَتِهِ قُلْ حَسْبِيَ اللَّهُ عَلَيْهِ يَتَوَكَّلُ الْمُتَوَكِّلُونَ
And if you were to ask them: ‘Who Created the skies and the earth?’ They would be saying, ‘Allah’. Say: ‘So have you considered, what you are supplicating to from besides Allah, that if Allah were to Intend harm, would these be able to Remove its harm? Or if He Intends to be Merciful to me, would these be able to withhold His Mercy?’ Say: ‘Allah Suffices me. Upon Him should the relying ones rely’ [39:38]
و قال سبحانه اللَّهُ خالِقُ كُلِّ شَيْءٍ وَ هُوَ عَلى كُلِّ شَيْءٍ
And the Glorious Said: Allah is the Creator of all things, and He is a Custodian upon all things [39:62]
وَكِيلٌ لَهُ مَقالِيدُ السَّماواتِ وَ الْأَرْضِ
For him are the Reins of the skies and the earth, [39:63]
المؤمن وَ أُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبادِ فَوَقاهُ اللَّهُ سَيِّئاتِ ما مَكَرُوا
(Surah) Al Momin – and I entrust my matters to Allah, surely Allah Sees the servants’ [40:44] So Allah Saved him from the evil of what they planned, [40:45]
حمعسق وَ الَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِياءَ اللَّهُ حَفِيظٌ عَلَيْهِمْ وَ ما أَنْتَ عَلَيْهِمْ بِوَكِيلٍ
(Surah) Al Shura – And those who are taking guardians from besides Him, Allah is a Watcher over them, and you are not a custodian over them [42:6]
إلى قوله تعالى أَمِ اتَّخَذُوا مِنْ دُونِهِ أَوْلِياءَ فَاللَّهُ هُوَ الْوَلِيُّ وَ هُوَ يُحْيِ الْمَوْتى وَ هُوَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
Up to His-azwj Words: Or have they taken guardians from besides Him? But Allah, He is the Guardian, and He Revives the dead, and He is Able upon all things [42:9]
إلى قوله ذلِكُمُ اللَّهُ رَبِّي عَلَيْهِ تَوَكَّلْتُ وَ إِلَيْهِ أُنِيبُ
Up to His-azwj Words: That is Allah, my Lord. I rely upon Him and I turn to Him [42:10]
و قال تعالى وَ ما عِنْدَ اللَّهِ خَيْرٌ وَ أَبْقى لِلَّذِينَ آمَنُوا وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ
And the Exalted Said: and what is in the Presence of Allah is better and more lasting for those who believe, and they are relying upon their Lord [42:36]
و قال تعالى أَلا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ
And the Exalted Said: Indeed! To Allah do the matters eventually come [42:53]
الزخرف أَمْ أَبْرَمُوا أَمْراً فَإِنَّا مُبْرِمُونَ
(Surah) Al Zukhruf – Or are they (trying to) conclude a matter? But We are the Concluders [43:79]
الفتح قُلْ فَمَنْ يَمْلِكُ لَكُمْ مِنَ اللَّهِ شَيْئاً إِنْ أَرادَ بِكُمْ ضَرًّا أَوْ أَرادَ بِكُمْ نَفْعاً
(Surah) Al Fatah – Say: ‘So who can control anything for you from Allah if He Intends harm with you or Intends benefit with you?’ [48:11]
الحديد لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ
(Surah) Al Hadeed – So that you may not despair over what has escaped you, nor be happy with what has been Given to you, [57:23]
الممتحنة رَبَّنا عَلَيْكَ تَوَكَّلْنا وَ إِلَيْكَ أَنَبْنا وَ إِلَيْكَ الْمَصِيرُ
(Surah) Al Mumtahana – ‘Our Lord! Upon You we rely, and to You we are penitent, and to You is the destination!’ [60:4]
التغابن ما أَصابَ مِنْ مُصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ وَ مَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ وَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
(Surah) Al Taghabun – No difficulty afflicts except by Permission of Allah. And one who believes in Allah, He Guides his heart, and Allah is Aware of all things [64:11]
إلى قوله تعالى اللَّهُ لا إِلهَ إِلَّا هُوَ وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
Up to Words of the Exalted: Allah, there is no god but He; and let the Momineen rely upon Allah [64:13]
الطلاق وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْراً
(Surah) Al Talaq – And one who relies upon Allah, so He would Suffice him. Surely, Allah would Accomplish His Command. He has Made a measure for all things [65:3]
الملك قُلْ هُوَ الرَّحْمنُ آمَنَّا بِهِ وَ عَلَيْهِ تَوَكَّلْنا
(Surah) Mulk – Say: ‘He is the Beneficent! We believe in Him, and upon Him we Rely. [67:29]
الجن قُلْ إِنِّي لَنْ يُجِيرَنِي مِنَ اللَّهِ أَحَدٌ وَ لَنْ أَجِدَ مِنْ دُونِهِ مُلْتَحَداً
(Surah) Al Jinn – Say: ‘Surely no one can ever protect me from Allah, and I will never find a shelter from besides Him’ [72:22]
المزمل وَ تَبَتَّلْ إِلَيْهِ تَبْتِيلًا
(Surah) Al Muzzammil – And Mention the Name of your Lord and devote to Him with a devotion [73:8]
رَبُّ الْمَشْرِقِ وَ الْمَغْرِبِ لا إِلهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا
Lord of the East and the West – there is no god except Him, therefore take Him as a Protector [73:9]
الدهر وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ إِنَّ اللَّهَ كانَ عَلِيماً حَكِيماً
(Surah) Al Dahr – And you (Imams) are not desiring except if Allah so Desires [76:30].
تفسير
(Forbidden) Interpretation (opinionated)
وَ هُوَ كُرْهٌ لَكُمْ أي شاق عليكم مكروه طبعا أَنْ تَكْرَهُوا شَيْئاً أي في الحال وَ هُوَ خَيْرٌ لَكُمْ في العاقبة و هكذا أكثر ما كلفوا به فإن الطبع يكرهه و هو مناط صلاحهم و سبب فلاحهم وَ عَسى أَنْ تُحِبُّوا شَيْئاً في الحال وَ هُوَ شَرٌّ لَكُمْ في العاقبة و هكذا أكثر ما نهوا عنه فإن النفس تحبه و تهواه و هو يفضي بها إلى الردى و إنما ذكر عسى لأن النفس إذا ارتاضت ينعكس الأمر عليها وَ اللَّهُ يَعْلَمُ ما هو خير لكم وَ أَنْتُمْ لا تَعْلَمُونَ ذلك
And it is an object of dislike to you; – i.e., grievous upon you, abhorrent in nature – and it may be that you dislike a thing – i.e., currently – while it is good for you, – in consequence, and this is most of what they have been encumbered with. If it is hateful in nature and it is a basis of their correction and a cause of their success – and it may be that you love a thing – currently – while it is evil for you, – in consequence, and like this is most of what they have been Prohibited from, for the soul loves it and desires it, and he is led by it to the ruination, and rather He-azwj Mentioned ‘maybe’ because the soul, when it is please, the matter will be reflected upon it – and Allah Knows, – what is better for you all – while you do not Know [2:216] – that.
فظهر أنه لا بد من تسليم الأمر إلى الله و اتباع أوامره و ترك اتباع الأهواء المخالفة لما يحبه الله و يرضاه.
Thus, it is apparent there is no escape from submitting the affairs to Allah-azwj and following His-azwj Commands and leaving pursuing the whims in opposition to what Allah-azwj Loves and Pleases Him-azwj.
وَ مَنْ يَعْتَصِمْ بِاللَّهِ قيل أي و من يستمسك بدينه أو يلتجئ إليه في مجامع أموره فقد اهتدى لا محالة.
And the one who holds firmly to Allah [3:101] – it is said, ‘I.e., and the one who adheres with Hisazwj religion or seeks shelter to Him-azwj in all of his affairs, so he has been Guided, inevitably.
وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ أي فليعتمدوا عليه في الكفاية.
And upon Allah let the Momineen rely [3:122] – i.e., let them depend on Him-azwj regarding the sufficiency.
So, when you have decided, – i.e., determined yourself upon something after the consultation – then rely upon Allah, – in implementing your affairs upon what is best for you, for no one knows of it apart from Him-azwj.
فَإِذا عَزَمْتَ أي وطنت نفسك على شيء بعد الشورى فَتَوَكَّلْ عَلَى اللَّهِ في إمضاء أمرك على ما هو أصلح لك فإنه لا يعلمه سواه و روت العامة عن الصادق ع فإذا عزمت بضم التاء أي فإذا عزمت لك و وفقتك و أرشدتك إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ فينصرهم و يهديهم إلى الصلاح
And the general Muslims have reported from Al-Sadiq-asws: ‘When you have resolved’, with a (syllable) ‘Zamma’ on the (letter) ‘Ta’, i.e., when it is determined for you, and harmonised for you, and guided to you – Allah Loves the relying ones [3:159] – so He-azwj will Help them and Guide them to the betterment.
إِنْ يَنْصُرْكُمُ اللَّهُ كما نصركم يوم بدر فَلا غالِبَ لَكُمْ أي فلا أحد يغلبكم وَ إِنْ يَخْذُلْكُمْ كما خذلكم يوم أحد فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ أي لا ناصر لكم من بعد الله إذا جاوزتموه أو من بعد خذلانه وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ أي فليخصوه بالتوكل لما آمنوا به و علموا أن لا ناصر سواه.
If Allah Helps you, – just as He-azwj had Helped you on the Day of Badr – then there is none that can overcome you, – i.e., no one can overcome you all – and if He Forsakes you, – just as He-azwj had Forsaken you all on the Day of Ohad –who is there then that can help you from after Him? – i.e., there will be no helper for you from after Allah-azwj when you go beyond Him-azwj, or from after His-azwj Abandonment – And upon Allah the Momineen should be relying [3:160] – i.e., let them specialise Him-azwj with the reliance for what they will be safe with Him-azwj, and know that there is no helper beside Him-azwj.
الَّذِينَ قالَ لَهُمُ النَّاسُ عن الباقر ع أنها نزلت في غزوة بدر الصغرى حين بعث أبو سفيان نعيم بن مسعود ليخوف المؤمنين و يثبطهم و قد مرت تلك القضية في المجلد السادس فقال المؤمنون سيما أميرهم ع حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ أي هو محسبنا و كافينا من أحسبه إذا كفاه و نعم الموكول إليه
Those to whom the people said: – from Al-Baqir-asws: ‘It was Revealed regarding the lesses battle of Badr when Abu Sufyan had sent Nueym Bin Masoud to scare the Momineen and discourage them, and that case has already passed in the sixth volume. The Momineen said, ‘Allah is Sufficient for us and the most excellent Protector’ [3:173] – i.e., He-azwj is our Reckoner, and He-azwj Suffices us, one He-azwj Reckons when He-azwj Suffices him and is the nest Protector to him.
فَانْقَلَبُوا أي فرجعوا من بدر بِنِعْمَةٍ مِنَ اللَّهِ أي عافية و ثبات على الإيمان و زيادة فيه وَ فَضْلٍ أي ربح في التجارة لَمْ يَمْسَسْهُمْ سُوءٌ من جراحة و كيد عدو وَ اتَّبَعُوا رِضْوانَ اللَّهِ بجرأتهم و خروجهم وَ اللَّهُ ذُو فَضْلٍ عَظِيمٍ قد تفضل عليهم بما ذكر و غيره
So, they returned – i.e., they returned from (battle of) Badr – with a Favour from Allah – i.e., wellbeing and affirmed upon the Eman and the increase in it – and (His) Grace. – a profit in the trade – No evil touched them – from the injuries and plots of the enemies – and they pursued the Pleasure of Allah; – with their boldness and their advent – and Allah is the Lord of Mighty Grace [3:174] – having Graced upon them with what He-azwj Mentioned, and other such.
وَ فِي الْخِصَالِ عَجِبْتُ لِمَنْ يَفْزَعُ مِنْ أَرْبَعٍ كَيْفَ لَا يَفْزَعُ إِلَى أَرْبَعٍ عَجِبْتُ لِمَنْ خَافَ كَيْفَ لَا يَفْزَعُ إِلَى قَوْلِهِ تَعَالَى حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ فَإِنِّي سَمِعْتُ قَوْلَ اللَّهِ بِعَقِبِهَا فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَ فَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ الْخَبَرَ.
And in (the book) ‘Al-Khisaal’ – ‘I-asws am surprised at the one panicking from four, how he does not panic to four. I-asws am surprised at the one fearing how he does not panic to Words of the Exalted: ‘Allah is Sufficient for us and the most excellent Protector’ [3:173], for I have heard Words of Allah-azwj after it: So they returned with a Favour from Allah and (His) Grace. No evil touched them [3:174]’ – the Hadeeth’’.
و مثله كثير سيأتي في محله.
And there are many similar to it. I (Majlisi) shall bring in its place.
وَ كَفى بِاللَّهِ وَلِيًّا يلي أمركم وَ كَفى بِاللَّهِ نَصِيراً يعينكم فثقوا به و اكتفوا به عن غيره.
and suffice with Allah as a Guardian, – in charge of their affairs – and suffice with Allah as a Helper [4:45] – Assisting them, so they should trust Him-azwj and suffice with Him-azwj from others.
وَ كَفى بِاللَّهِ وَكِيلًا يكفيك شرهم
and suffice with Allah as a Protector [4:81] – He-azwj will Suffice you of their evil.
وَ عَلَى اللَّهِ فَتَوَكَّلُوا أي في نصرته على الجبارين إِنْ كُنْتُمْ مُؤْمِنِينَ به و مصدقين لوعده.
and upon Allah you should be relying – i.e., in His-azwj Help against the tyrants – if you were Momineen’ [5:23] – (Believers) in Him-azwj and ratifiers of His-azwj Promise.
رَضِيَ اللَّهُ عَنْهُمْ وَ رَضُوا عَنْهُ فيها إشعار بمدح الرضا بقضاء الله.
Allah being Pleased with them, and they being pleased from [5:119] – In it there is an indication of being content with the Decree of Allah-azwj.
أَ غَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا إنكار لاتخاذ غير الله وليا لا لاتخاذ الولي و لذلك قدم غير و أولي الهمزة و قيل المراد بالولي هنا المعبود و أقول يحتمل مطلق المتولي للأمور و الأنبياء و الأوصياء لما كانوا منصوبين من قبل الله فاتخاذهم اتخاذ الله فاطِرِ السَّماواتِ وَ الْأَرْضِ أي منشئهما و مبدعهما ابتداء بقدرته و حكمته من غير احتذاء مثال فمن كان بيده الأسباب السماوية و الأرضية يصلح لأن يتخذ وليا وَ هُوَ يُطْعِمُ وَ لا يُطْعَمُ أي يرزق و لا يرزق يعني أن المنافع كلها من عنده و لا يجوز عليه الانتفاع.
‘Shall I take other than Allah as a Guardian – a denial of taking other than Allah-azwj as a friend, not taking the guardian, and for that He-azwj Placed ‘other’ first, and foremost (the syllable ‘Hamza’. And it is said, ‘The intent over here is the Deity, and I (Majlisi) am saying, ‘It is possible (it could be) the absolutely in charge of the affairs, and the Prophets-as, and the successors-asws when they-as were the ones attributed from before Allah-azwj, so his taking them-asws is taking Allah-azwj – (and) He is the originator of the skies and the earth, – i.e., their Founder and their Initiator, Initiating by His-azwj Power and His-azwj Wisdom from without copying an example. So the One-azwj in Whose Hand were the heavenly and earthly causes is appropriate to be taken as a Guardian – and He Feeds and is not fed?’ [6:14] – i.e., He-azwj Sustains and is not sustained – meaning the benefits, all of these are from His-azwj Presence, and it is not allowed for the benefit to be upon Him-azwj.
بِضُرٍّ أي ببلية كمرض و فقر فَلا كاشِفَ لَهُ أي فلا قادر على كشفه إِلَّا هُوَ وَ إِنْ يَمْسَسْكَ بِخَيْرٍ أي بنعمة كصحة و غنى فَهُوَ عَلى كُلِّ شَيْءٍ قَدِيرٌ يقدر على إدامته و إزالته.
harm, – i.e., by afflictions like illness and poverty – there is no remover for it – i.e., not able upon removing it – except Him; and if He were to Attach you with good, – i.e., with bounty like health and riches – then He is Able upon all things [6:17] – Able upon Maintaining it and Removing it.
ما تُشْرِكُونَ بِهِ قيل أي لا أخاف معبوداتكم قط لأنها لا قدرة لها على ضر أو نفع إِلَّا أَنْ يَشاءَ رَبِّي شَيْئاً أن يصيبني بمكروه
What you as associating with Him – It is said, ‘I.e., I-as am not fearing your deities at all because these have not power for them upon harm or benefit – except if my Lord Desires something. [6:80] – to Afflict me with abhorrence’.
أقول و يحتمل شمولها لمن يتوسلون إليهم من الآلهة المجازية فإنه أيضا نوع من الشرك كما يستفاد من كثير من الأخبار.
I (Majlisi), ‘And it is possible that it includes the ones they are seeking a means to them, from the metaphorical gods, for it is also a type of Shirk, just as it is benefitted from many of the Ahadeeth’.
إِنَّ وَلِيِّيَ أي ناصري و حافظي اللَّهُ الَّذِي نَزَّلَ الْكِتابَ أي القرآن وَ هُوَ يَتَوَلَّى الصَّالِحِينَ أي ينصرهم و يحفظهم.
Surely, my Guardian – i.e., my Helper and my Protector – is Allah Who Revealed the Book, – i.e., the Quran – and He Befriends the righteous [7:196] – i.e., Helping them and Protecting them.
وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ أي إليه يفوضون أمورهم فيما يخافون و يرجعون.
And upon their Lord they are relying [8:2] – i.e., to Him-azwj they are delegating their affairs regarding whatever they are fearing and hoping.
فَإِنَّ اللَّهَ عَزِيزٌ قيل أي غالب بنصر الضعيف على القوي و القليل على الكثير حَكِيمٌ يفعل بحكمته البالغة ما يستبعده العقل و يعجز عن إدراكه.
Then surely Allah is Mighty – It is said, ‘I.e., by Helping the weak to prevail over the strong, and the few over the many – Wise [8:49] – Doing with His-azwj far reaching Wisdom what the mind excludes and is unable from realising it.
وَ تَوَكَّلْ عَلَى اللَّهِ و لا تخف من خديعتهم و مكرهم فإن الله عاصمك و كافيك منهم إِنَّهُ هُوَ السَّمِيعُ لأقوالهم الْعَلِيمُ بنياتهم.
And rely upon Allah; – and do not fear from their deceptions and their plots, for Allahazwj will Protect you and Suffice you from them – surely He is the Hearing, – their words – the Knowing [8:61] – of their structures.
وَ إِنْ يُرِيدُوا أَنْ يَخْدَعُوكَ في الصلح فَإِنَّ حَسْبَكَ اللَّهُ أي محسبك الله و روى علي بن إبراهيم عن الباقر ع أن هؤلاء قوم كانوا معه من قريش هُوَ الَّذِي أَيَّدَكَ أي قواك
And if they intend to deceive you – in the reconciliation – then surely Allah is Sufficient for you; – i.e., Allah-azwj will Reckon you, and it is reported by Ali Bin Ibrahim from Al-Baqir-asws: ‘They are a people from Qureysh who were with him-saww – He is the One Who Assisted you [8:62] – i.e., Strengthened you.
وَ أَلَّفَ بَيْنَ قُلُوبِهِمْ حتى صاروا متحابين متوادين وَ لكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ بالإسلام بقدرته البالغة إِنَّهُ عَزِيزٌ تام القدرة و الغلبة لا يعصي عليه ما يريده حَكِيمٌ يعلم أنه كيف ينبغي أن يفعل ما يريد.
And He United their hearts. – until they became loving each other, friendly – but Allah United them. – with Al Islam by His-azwj far-reaching Power – He is Mighty, – complete Power and Dominance. He-azwj cannot be disobeyed upon whatever He-azwj Wants – Wise [8:63] – Knows how it is appropriate to Do what He-azwj Wants.
هُوَ مَوْلانا أي ناصرنا و متولي أمرنا وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ لأن حق المؤمن أن لا يتوكل إلا على الله.
He is our Master, – i.e., our Helper and in charge of our affairs – and upon Allah do the Momineen rely’ [9:51] – because a right of the Momin is that he should not rely except upon Allah-azwj.
مَنْ يَلْمِزُكَ أي يعيبك فِي الصَّدَقاتِ أي في قسمتها فَإِنْ أُعْطُوا إلخ يعني أن رضاهم و سخطهم لأنفسهم لا للدين
And among them are ones who criticise you – i.e., faults you-saww – regarding the charities; – i.e., regarding its distribution – so if they are given from it [9:58] – etc. meaning that their pleasure and their displeasure is for their own selves not for the religion.
وَ فِي الْكَافِي وَ الْمَجْمَعِ وَ الْعَيَّاشِيِ عَنِ الصَّادِقِ ع أَنَّ أَهْلَ هَذِهِ الْآيَةِ أَكْثَرُ مِنْ ثُلُثَيِ النَّاسِ.
And in (the books) ‘Al-Kafi’, and ‘Al-Majma’, and ‘Al-Ayyashi’ – from Al-Sadiq-asws: ‘The people of this Verse are more than two-thirds of the people’’.
ما آتاهُمُ اللَّهُ وَ رَسُولُهُ أي ما أعطاهم الرسول من الغنيمة أو الصدقة و ذكر الله للتعظيم و التنبيه على أن ما فعله الرسول كان بأمره كذا قيل وَ قالُوا حَسْبُنَا اللَّهُ أي كفانا فضله سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ صدقة أو غنيمة أخرى إِنَّا إِلَى اللَّهِ راغِبُونَ في أن يوسع علينا من فضله و جواب الشرط محذوف تقديره لكان خيرا لهم.
What Allah and His Rasool gave them, – i.e., what the Rasool-saww gave them from the war booty, or charity; and Mention of Allah-azwj is for the reverence and the alertness upon that whatever the Rasool-saww does would by His-azwj Command, like that is said – and they should be saying: ‘Allah is Sufficient for us; – i.e., His-azwj Grace suffices us – Allah will soon Give us from His Grace – another charity or war booty – surely to Allah do we are hoping’ [9:59] – regarding that He-azwj will be Expanding for us from His-azwj Grace, and the answer to the condition is omitted, as an assessment of what would be better for them.
فَإِنْ تَوَلَّوْا عن الإيمان بك فَقُلْ حَسْبِيَ اللَّهُ أي استعن بالله فإنه يكفيك أمرهم و ينصرك عليهم عَلَيْهِ تَوَكَّلْتُ فلا أرجو و لا أخاف إلا منه.
But if they turn back, – from the belief in you-saww – say: ‘Allah is Sufficient for me, – i.e., I‑saww seek Assistance with Allah-azwj for He-azwj will suffice you-saww of their matter and Help you-saww against them – upon Him do I rely, [9:129] – so I-saww am not hoping nor fearing except from Him-azwj.
مَقامِي أي مكاني أو إقامتي بينكم مدة مديدة أو قيامي على الدعوة وَ تَذْكِيرِي إياكم بِآياتِ اللَّهِ فَعَلَى اللَّهِ تَوَكَّلْتُ أي به وثقت فَأَجْمِعُوا أَمْرَكُمْ أي فاعزموا على ما تريدون وَ شُرَكاءَكُمْ أي مع شركائكم و اجتمعوا على السعي في إهلاكي ثُمَّ لا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً أي مستورا و اجعلوه ظاهرا مكشوفا من غمه إذا ستره و قال علي بن إبراهيم أي لا تغتموا ثُمَّ اقْضُوا إِلَيَ أي أدوا إلي ذلك الأمر الذي تريدون بي و قال علي بن إبراهيم أي ثم ادعوا علي وَ لا تُنْظِرُونِ أي لا تمهلوني.
‘O people! If my stay – i.e., my-as place, or my-as staying between you all for a long perior, or my-as staying upon the call – and my reminding (you) of the Signs of Allah was grievous upon you – so upon Allah do I rely – i.e., trusting Him-azwj – then gather your affairs – i.e., be determined upon what you want – and your associates, – i.e., along with your associates, and gather upon the striving in destroying me-as – then let not your affair be dubious upon you, – i.e., concealed, and make it to be apparent, uncovered from his grief when you conceal it. And Ali Bin Ibrahim said, ‘I.e., do not be saddened’ – then issue judgment upon me – i.e., call to that matter which you are wanting with me. And Ali Bin Ibrahim said, ‘I.e., then call against me-saww’ – and do not respite [10:71] – i.e., do not give me-as any time.
وَ قالَ مُوسى لما رأى تخوف المؤمنين به يا قَوْمِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا أي فثقوا به و أسندوا أمركم إليه و اعتمدوا عليه إِنْ كُنْتُمْ مُسْلِمِينَ أي مستسلمين لقضاء الله مخلصين له
And Musa said: – when he-as saw the fer of believers in him-as – ‘O people! If you believe in Allah, then you should be relying upon Him – i.e., trust Him-azwj and attribute your affairs to Him-azwj and rely upon Him-azwj – if you were submitters’ [10:84] – i.e., submitters to the Decree of Allah-azwj being sincere to Him-azwj.
و ليس هذا تعليق الحكم بشرطين فإن المعلق بالإيمان وجوب التوكل فإنه المقتضي له و المشروط بالإسلام حصوله فإنه لا يوجد مع التخليط و نظيره إن دعاك زيد فأجبه إن قدرت
And this isn’t suspension of the Ruling with two conditions, for the one attached to the Eman obligates the reliance, for it is a requirement for him, and the one stipulated with Al Islam, for it cannot be found with the mingling, and it’s match is that is Zayd were to call you, then answer him if you are able.
فَقالُوا عَلَى اللَّهِ تَوَكَّلْنا لأنهم كانوا مؤمنين مخلصين و لذلك أجيبت دعوتهم رَبَّنا لا تَجْعَلْنا فِتْنَةً أي موضع فتنة لِلْقَوْمِ الظَّالِمِينَ أي لا تسلطهم علينا فيفتنونا عن ديننا أو يعذبونا و في المجمع عنهما ع و العياشي مقطوعا لا تسلطهم علينا فتفتنهم بنا.
So, they said: ‘We rely upon Allah, – because they were sincere believers, and for that their supplication was Answered – ‘O Lord! Do not Make us to be a Fitna – a subject for the discord – for the unjust people [10:85] – i.e., do not let them overcome upon us, so they would tempt us away from our religion, or torment us. And in ‘Al-Majma’, from both of them-asws, and Al-Ayyashi, there is a piece: ‘Do not let them overcome upon us lest they seduce us.
ما لا يَنْفَعُكَ إن دعوته وَ لا يَضُرُّكَ إن خذلته فَإِنْ فَعَلْتَ أي فإن دعوته فَإِنَّكَ إِذاً مِنَ الظَّالِمِينَ ف إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ قال علي بن إبراهيم مخاطبة للنبي و المعنى للناس
Who can neither benefit you – if you were to supplicate to him – nor harm you, – if you were to abandon him – for it you do so, – i.e., if you were to supplicate to him – then you would be from the unjust ones [10:106], for surely, the association is a gross injustice [31:13]. Ali Bin Ibrahim said, ‘Addressing to the Prophet-saww, and the meaning is to the people.
وَ إِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ أي إن يصبك فَلا كاشِفَ لَهُ يدفعه إِلَّا هُوَ أي إلا الله فَلا رَادَّ أي فلا دافع لِفَضْلِهِ الذي أرادك به قيل ذكر الإرادة مع الخير و المس مع الضر مع تلازم الأمرين للتنبيه على أن الخير مراد بالذات و أن الضر إنما مسهم لا بالقصد الأول و وضع الفضل موضع الضمير للدلالة على أنه متفضل بما يريد بهم من الخير لا استحقاق لهم عليه و لم يستثن لأن مراد الله لا يمكن رده يُصِيبُ بِهِ أي بالخير وَ هُوَ الْغَفُورُ الرَّحِيمُ فتعرضوا لرحمته بالطاعة و لا تيأسوا من غفرانه بالمعصية.
And if Allah were to Afflict you with harm, – i.e., Hits you – then there would be no remover of it – to repel it – except Him, – i.e., except Allah-azwj – then there would be none to repel – i.e., there is no repeller of – His Grace. [10:107] – which He-azwj Wants with you. [10:107]. It is said, ‘Mention of the Want is with the goodness, and the touch with harm, with the two things being intertwined, to warn that good is desired in and of itself, and that harm only touched them, not with the first aim, and He-azwj Placed the Grace is place of the pronoun for the evidencing upon that He-azwj has Graced with what He-azwj had Wanted with them from the good, not for their being deserving of it, and He-azwj did not Make an exclusion because the Want of Allah-azwj, it is not possible to repel it – He Makes it to be attained – i.e., with the goodness – and He is the Forgiving, the Merciful [10:107] – so they exposed to His-azwj Mercy with the obedience, and they should not despair from His-azwj Forgiveness for the disobedience.
وَ اللَّهُ عَلى كُلِّ شَيْءٍ وَكِيلٌ فتوكل عليه فإنه عالم بحالهم و فاعل بهم جزاء أقوالهم و أفعالهم.
And Allah is a Disposer of all things [11:12] – So rely upon Him-azwj for He-azwj is a Knower of their situations and will Dealt with them the Recompense of their words and their deeds.
مِمَّا تُشْرِكُونَ مِنْ دُونِهِ أي من إشراككم آلهة من دونه فَكِيدُونِي جَمِيعاً ثُمَّ لا تُنْظِرُونِ واجههم بهذا الكلام مع قوتهم و شدتهم و كثرتهم و تعطشهم إلى إراقة دمه ثقة بالله و اعتمادا على عصمته إياه و استهانة بهم و بكيدهم و إن اجتمعوا عليه و تواطئوا على إهلاكه
I am disavowing from what you are associating [11:54] From besides Him, – i.e., from their associating a god beside Him-azwj – therefore plot against me altogether, then do not respite [11:55] – he-saww faced them with this Speech with their strength, and their severity, and their large numbers, and their thirst to spilling his-saww blood, he-saww trusted in Allah-azwj and relied upon His-azwj Protecting him-saww, and his underestimating them and their plots, and even if they were to unite against him-saww upon destroying him-saww.
إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ رَبِّي وَ رَبِّكُمْ تقرير له و المعنى و إن بذلتم غاية وسعكم لم تضروني فإني متوكل على الله واثق بكلاءته و هو مالكي و مالككم و لا يحيق بي ما لم يرده و لا تقدرون على ما لم يقدره إِلَّا هُوَ آخِذٌ بِناصِيَتِها أي إلا و هو مالك لها قاهر عليها يصرفها على ما يريد بها و الأخذ بالناصية تمثيل لذلك إِنَّ رَبِّي عَلى صِراطٍ مُسْتَقِيمٍ أي إنه على الحق و العدل لا يضيع عنده معتصم و لا يفوته ظالم.
I rely upon Allah, my Lord, and your Lord. – as assessment of it and the meaning is, and every if you were to exert efforts to the peak of your striving, you will not be able to harm me-as, for I-saww am relying upon Allah-azwj, trusting His-azwj Protection, and He-azwj is my-saww Owner and your Owner, and He-azwj will not Bind me-saww with what He-azwj does not Want, nor are you able upon what He-azwj is Able upon – except He Seizes it by its forelock. – i.e., except and He-azwj is an Owner of it, Subduing over it, Using it upon whatever He-azwj Wants with it; and the ‘Seizing by the forelock’, is an example for that – Surely, my Lord is upon the Straight Path [11:56] – i.e., He-azwj is upon the Truth and the Justice. Neither is a Protected one wasted with Him-azwj nor does an unjust missed by Him-azwj.
وَ فِي تَفْسِيرِ الْعَيَّاشِيِ عَنِ ابْنِ مَعْمَرٍ قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فِي قَوْلِهِ إِنَّ رَبِّي عَلى صِراطٍ مُسْتَقِيمٍ يَعْنِي أَنَّهُ عَلَى حَقٍّ يَجْزِي بِالْإِحْسَانِ إِحْسَاناً وَ بِالسَّيِّئِ سَيِّئاً وَ يَعْفُو عَمَّنْ يَشَاءُ وَ يَغْفِرُ سُبْحَانَهُ وَ تَعَالَى.
And in Tafseer Al Ayyashi – from Ibn Ma’amar who said,
‘Ali-asws Bin Abu Talib-asws said regarding His-azwj Words: Surely, my Lord is upon the Straight Path [11:56] – meaning He-azwj is Upon Right, Recompensing the good deed with the good and the evil deed with evil, and He-azwj Forgive the one He-azwj so Desires and Forgives, Glorious is He-azwj and Exalted!’’
وَ ما تَوْفِيقِي أي لإصابة الحق و الثواب إِلَّا بِاللَّهِ أي بهدايته و معونته عَلَيْهِ تَوَكَّلْتُ فإنه القادر المتمكن من كل شيء دون غيره قيل و فيه إشارة إلى محض التوحيد الذي هو أقصى مراتب العلم بالمبدإ وَ إِلَيْهِ أُنِيبُ إشارة إلى معرفة المعاد نبه بهذه الكلمات على إقباله على الله بشراشره فيما يأتي و يذر و حسم أطماع الكفار و عدم المبالاة بعداوتهم و تهديدهم بالرجوع إلى الله للجزاء.
And my success –i.e., to achieve the truth and the Rewards – is only due to Allah. – i.e., due to His-azwj Guidance and His-azwj Assistance – Upon Him do I rely – for He-azwj is the Powerful, Able upon all things besides others. It is said, ‘And there is an indication in it to the pure Tawheed which is the highest level of the knowledge of the principle – and to Him do I turn [11:88] – an indication to recognise the Hereafter Informed by these phrases upon his returning to Allah-azwj with its evil in what is to come, and Forsaking, and nullification the wishes of the Kafirs, and his-saww indifference to their enmity and their threats, with the returning to Allah-azwj for the Recompense.
وَ لِلَّهِ غَيْبُ السَّماواتِ وَ الْأَرْضِ لا لغيره وَ إِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ لا إلى غيره فَاعْبُدْهُ وَ تَوَكَّلْ عَلَيْهِ فإنه كافيك وَ ما رَبُّكَ بِغافِلٍ عَمَّا تَعْمَلُونَ أنت و هم فيجازي كلا ما يستحقه.
And for Allah is the unseen of the skies and the earth – not for others – and to Him return the matters, all of it. – not to others – Therefore worship Him and rely upon Him, – for He‑azwj shall Suffice you – and your Lord is not Heedless from what you are doing [11:123] – you-saww and them, so He-azwj will Recompense both whatever they deserve.
وَ إِلَّا تَصْرِفْ عَنِّي أي و إن لم تصرف عني كَيْدَهُنَ في تحبيب ذلك إلي و تحسينه عندي بالتثبيت على العصمة أَصْبُ إِلَيْهِنَ أي أمل إلى إجابتهن أو إلى أنفسهن بطبعي و مقتضى شهوتي و الصبو الميل إلى الهوى وَ أَكُنْ مِنَ الْجاهِلِينَ أي من السفهاء بارتكاب ما يدعونني إليه.
And if You don’t Turn their plots away from me, – i.e., and if You-azwj don’t Turn their plots away from me-as, in endearing that to me-saww, and Improving it with me (s.aw..) with the affirming upon the infallibility – I might have inclined towards them – i.e., inclined to answering them, or to their selves by my-saww nature and needs of my-saww desires, and the ‘inclining) is attributed to the whims – and become from the ignorant ones’ [12:33] – i.e., from the foolish one by indulging is what they are calling me-saww to.
لِلَّذِي ظَنَ أي علم اذْكُرْنِي عِنْدَ رَبِّكَ أي اذكر حالي عند الملك و أني حبست ظلما لكي يخلصني من السجن فَأَنْساهُ الشَّيْطانُ ذِكْرَ رَبِّهِ أي فأنسى الشيطان صاحب الشراب أن يذكره لربه و قيل أنسى يوسف ذكر الله حتى استعان بغيره فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ رَوَى الْعَيَّاشِيُّ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: سَبْعَ سِنِينَ.
He thought – i.e., knew – ‘Mention me to your master’. – i.e., mention my-as state in the presence of the king, and I-as am imprisoned unjustly, so that he might free me-as from the prison – But the Satan made him forget mentioning to his master, – i.e., the Satan-la made the owner of the drinks to forget mentioning to his master. And it is said, ‘Yusuf-as forgot mentioning Allah-azwj until he-as was assisted by others’ – and he remained in the prison for some years [12:42] – It is reported by Al-Ayyashi, from Al-Sadiq-asws having said: ‘Seven years’.
وَ عَنْهُ ع لَمْ يَفْزَعْ يُوسُفُ فِي حَالَةٍ إِلَى اللَّهِ فَيَدْعُوَهُ فَلِذَلِكَ قَالَ اللَّهُ فَأَنْساهُ الشَّيْطانُ ذِكْرَ رَبِّهِ فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ
And from him-asws: ‘Yusuf-as did not panic in a state to Allah-azwj to supplicate to Him-azwj. For that, Allah-azwj Said: ‘But the Satan made him forget mentioning to his master and he remained in the prison for some years [12:42]’.
قَالَ فَأَوْحَى اللَّهُ إِلَى يُوسُفَ فِي سَاعَتِهِ تِلْكَ يَا يُوسُفُ مَنْ أَرَاكَ الرُّؤْيَا الَّتِي رَأَيْتَهَا فَقَالَ أَنْتَ يَا رَبِّي
He-asws said: ‘Allah-azwj Revealed to Yusuf-as during that time of his-as: “O Yusuf-as! Who Showed you-as the dream which you-as saw?” He-saww said: ‘You-azwj, O my-as Lord-azwj!’
قَالَ فَمَنْ حَبَّبَكَ إِلَى أَبِيكَ قَالَ أَنْتَ يَا رَبِّي
He-azwj Said: “So who Caused you-as to be beloved to your-as father-as?” He-as said: ‘You-azwj, O my-as Lord-azwj!’
قَالَ فَمَنْ وَجَّهَ السَّيَّارَةَ إِلَيْكَ فَقَالَ أَنْتَ يَا رَبِّي
He-azwj Said: “Who diverted the caravan to you-as?” He-as said: ‘You-azwj, O my-as Lord-azwj!’
قَالَ فَمَنْ عَلَّمَكَ الدُّعَاءَ الَّذِي دَعَوْتَ بِهِ حَتَّى جَعَلَ لَكَ مِنَ الْجُبِّ فَرَجاً قَالَ أَنْتَ يَا رَبِّي
He-saww Said: “Who Taught you-as the supplication which you-as supplicated with until a relief was made for you from the well?” He-as said: ‘You-azwj, O my-as Lord-azwj!’
قَالَ فَمَنْ جَعَلَ لَكَ مِنْ كَيْدِ المَرْأَةِ مَخْرَجاً قَالَ أَنْتَ يَا رَبِّي
He-azwj Said: “Who Made an outlet for you-as from the plot of the woman?” He-as said: ‘You‑azwj, O my-as Lord-azwj!’
قَالَ فَمَنْ أَنْطَقَ لِسَانَ الصَّبِيِّ بِعُذْرِكَ قَالَ أَنْتَ يَا رَبِّي
He-azwj Said: “Who Caused the tongue of the baby to speak, excusing you-as?” He-as said: ‘You‑azwj, O my-as Lord-azwj!’
قَالَ فَمَنْ صَرَفَ كَيْدَ امْرَأَةِ الْعَزِيزِ وَ النِّسْوَةِ قَالَ أَنْتَ يَا رَبِّي
He-azwj Said: “Who Turned away the plot of the wife of the king and the women?” He-as said: ‘You-azwj, O my-as Lord-azwj!’
قَالَ فَمَنْ أَلْهَمَكَ تَأْوِيلَ الرُّؤْيَا قَالَ أَنْتَ يَا رَبِّي
He-azwj Said: “Who Inspired you-as interpretation of the dream?’ He-as said: ‘You-azwj, O my-as Lord-azwj!’
قَالَ فَكَيْفَ اسْتَعَنْتَ بِغَيْرِي وَ لَمْ تَسْتَعِنْ بِي وَ تَسْأَلْنِي أَنْ أُخْرِجَكَ مِنَ السِّجْنِ وَ اسْتَعَنْتَ وَ أَمَّلْتَ عَبْداً مِنْ عِبَادِي لِيَذْكُرَ إِلَى مَخْلُوقٍ مِنْ خَلْقِي فِي قَبْضَتِي وَ لَمْ تَفْزَعْ إِلَيَّ الْبَثْ فِي السِّجْنِ بِذَنْبِكَ بِضْعَ سِنِينَ بِإِرْسَالِكَ عَبْداً إِلَى عَبْدٍ.
He-azwj Said: ‘Then how come you-as sought assistance with others and did not seek Assistance with Me-azwj, and (did not) ask Me-azwj to Extract you-as from the prison, and you sought assistance and hoped in a servant from My-azwj servants for him to mention to a created being from My-azwj creatures being in My-azwj Grip, and you-as did not panic to Me‑azwj? Remain in the prison for some years due to your-as offence, due to you-as having sent a servant to a servant (to seek help to be released from prison)!”’
وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ ع اقْتَصَرَ إِلَى بَعْضِهَا وَ زَادَ فِي كُلِّ مَرَّةٍ فَصَاحَ وَ وَضَعَ خَدَّهُ عَلَى الْأَرْضِ ثُمَّ قَالَ أَنْتَ يَا رَبِّي.
And in another report from him-asws confined to part of it, and there is an increase: ‘Every time he-as shrieked and placed his-as cheek upon the ground, then said: ‘You-azwj, O my-as Lord-azwj!’
أقول قد مضت الأخبار في ذلك في أبواب أحوال يوسف ع.
I (Majlisi) am saying, ‘The Ahadeeth have already passed regarding that in the chapters on the situations of Yusuf-as’.
فَاللَّهُ خَيْرٌ حافِظاً فأتوكل على الله و أفوض أمري إليه وَ هُوَ أَرْحَمُ الرَّاحِمِينَ يرحم ضعفي و كبر سني فيحفظه و يرده علي و لا يجمع علي مصيبتين.
But Allah is the best Protector, – therefore I-as rely upon Allah-azwj and delegate my-as affairs to Him-azwj – and He is the most Merciful of the merciful ones [12:64] – He-azwj will Mercy my‑as weakness, and my-as old age. So, He-azwj will Protect him-as and return him (Yusuf-as) to me-as (Yaqoub-as) and will not Gather two difficulties upon me-as.
وَ فِي الْمَجْمَعِ وَ عَنِ الْخَبَرِ أَنَّ اللَّهَ سُبْحَانَهُ قَالَ: فَبِعِزَّتِي لَأَرُدَّنَّهُمَا إِلَيْكَ بَعْدَ مَا تَوَكَّلْتَ عَلَيَّ.
And in ‘Al-Majma’ – and from the Hadeeth: ‘Allah-azwj the Glorious Said: “By My-azwj Mighty! I‑azwj shall Return him-as to you-as after his-as relying upon Me-azwj!”
وَ ادْخُلُوا مِنْ أَبْوابٍ مُتَفَرِّقَةٍ لأنهم كانوا ذوي بهاء و جمال و هيئة حسنة و قد شهروا في مصر بالقربة من الملك و التكرمة الخاصة التي لم يكن لغيرهم فخاف عليهم العين وَ ما أُغْنِي عَنْكُمْ مِنَ اللَّهِ مِنْ شَيْءٍ يعني و إن أراد الله بكم لم ينفعكم و لم يدفع عنكم ما أشرت به عليكم من التفرق و هو مصيبكم لا محالة فإن الحذر لا يمنع القدر
And enter by different doors – because they were with glory and beautify and good appearance, and they were famous in Egypt with the nearness from the king and the special honours which did not happen for others, so he feared the spies upon them – and I cannot avail you of anything from Allah. [12:67] – meaning, and if Allah-azwj Wants with you all, nothing cannot benefit you and nothing can defend you whatever is stipulated with upon you, of the separation, and it is your difficulty inevitably, for the caution cannot prevent from the pre-Determination.
مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُمْ أي من أبواب متفرقة ما كانَ يُغْنِي عَنْهُمْ رأي يعقوب و أتباعه مِنَ اللَّهِ مِنْ شَيْءٍ مما قضى عليهم كما قاله يعقوب فسرقوا و أخذ بنيامين و تضاعفت المصيبة على يعقوب إِلَّا حاجَةً فِي نَفْسِ يَعْقُوبَ استثناء منقطع أي و لكن حاجة في نفسه يعني شفقته عليهم و احترازه من أن يعانوا قَضاها أظهرها و وصى بها وَ إِنَّهُ لَذُو عِلْمٍ لِما عَلَّمْناهُ أي لذو يقين و معرفة بالله من أجل تعليمنا إياه و لذلك قال ما أُغْنِي هو و لم يغتر بتدبيره وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ سر القدر و أنه لا يغني عنه الحذر.
From where their father had instructed them to, – i.e., from the separate doors – it was not going to avail them – the opinion of Yaqoub-as and his-as followers – of anything from Allah – from what is Decreed upon them, just as Yaqoub-as had said. So they stole and Benyamin-as was seized and the difficulties doubled upon Yaqoub-as – except, it was a need of Yaqoub regarding himself – an exclusion cut off, i.e., but there was a need regarding himself-asws, meaning his-as compassion upon them, and his precaution from their suffering – he wanted fulfilled, – revealing it and bequeathing with it – and he was with knowledge of what We had Taught him, – i.e., with certainty and recognition of Allah-azwj from a reason of Us-azwj Teaching him-as, and for that he-as said: ‘I-as cannot avail’, and was not deceived by his-as management – but most of the people do not know [12:68] – the secret of pre-Determination, and the precaution cannot avail from it.
لَهُ دَعْوَةُ الْحَقِ فإنه يدعى فيستجيب وَ الَّذِينَ يَدْعُونَ أي يدعوهم المشركون بِشَيْءٍ من الطلبات إِلَّا كَباسِطِ كَفَّيْهِ أي إلا استجابة كاستجابة من بسط كفيه إِلَى الْماءِ لِيَبْلُغَ فاهُ يطلب منه أن يبلغه من بعيد أو يغترف مع بسط كفيه ليشربه وَ ما هُوَ بِبالِغِهِ لأن الماء جماد لا يشعر بدعائه و لا يقدر على إجابته و لا يستقر في الكف المبسوطة و كذلك آلهتهم.
To Him is the true supplication; – so he-as supplicated and was Answered – and those who are being supplicated to – i.e., the Polytheists are supplicating to them – with anything, – from the requests – but it’s like the one who extends his hands – i.e., except the Answer is like an Answer to the one who extends his hands – to the water to make it reach his mouth, – seeking from it to reach him from afar, or scoops out by extending his hand to drink it – and it does not reach it, [13:14] – because the water is inanimate, not aware of his call, and is not able upon answering him, and does not settle in the extended hand, and like that are their gods.
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْبَاقِرِ ع أَنَّهُ قَالَ: هَذَا مَثَلٌ ضَرَبَهُ اللَّهُ لِلَّذِينَ يَعْبُدُونَ الْأَصْنَامَ وَ الَّذِينَ يَعْبُدُونَ الْآلِهَةَ مِنْ دُونِ اللَّهِ فَ لا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ وَ لَا يَنْفَعُهُمْ إِلَّا كَباسِطِ كَفَّيْهِ إِلَى الْماءِ لِيَتَنَاوَلَهُ مِنْ بَعِيدٍ وَ لَا يَنَالُهُ.
And it is reported by Ali Bin Ibrahim, from Al-Baqir-asws having said: ‘This is an example Allah‑azwj has Struck for the one who are worshipping the idols, and those who are worshipping gods from beside Allah-azwj, so are not answering to them with anything, nor benefitting them, but it’s like the one who extends his hands to the water [13:14] in order to take it from afar, and he cannot take it’’.
إِلَّا فِي ضَلالٍ و بطلان.
Kafirs except for straying? [13:14] – and the invalidities.
أقول هذا المثل جار في الأصنام و الآلهة المجازية فإنهم لا يقدرون على إيصال المنافع إلى غيرهم إلا بتيسير الله و تسبيبه و هو مالك الرقاب و مقلب القلوب و مسبب الأسباب و كذا قوله أَ فَاتَّخَذْتُمْ مِنْ دُونِهِ أَوْلِياءَ ظاهره في الأصنام و يجري في غيرها.
I (Majlisi) am saying, ‘This example flows in the idols and the metaphorical gods, for they are not able upon giving the benefits to others except with the facilitation and the Cause of Allah-azwj, and He-azwj is the Owner, the Watcher, and Turner of the hearts, and Causer of the means, and like that are His-azwj Words: Say: ‘So (why) are you taking guardians from besides Him [13:16]. It’s apparent is regarding the idols, and if flows in others.
قُلْ هُوَ رَبِّي أي الرحمن خالقي و متولي أمري لا إِلهَ إِلَّا هُوَ أي لا يستحق العبادة إلا هو تعالى عن الشركاء عَلَيْهِ تَوَكَّلْتُ في نصرتي عليكم وَ إِلَيْهِ مَتابِ أي مرجعي فيثيبني على مصابرتكم و مجاهدتكم.
Say: ‘He is my Lord! – i.e., the Beneficent Created me-saww and is in charge of my-saww affairs – There is no god except Him. – i.e., no one deserves to be worshipped except Him-azwj the Exalted, away from the associates – Upon Him I rely – in my-saww being Helped against you all – and to Him is the return’ [13:30] – i.e., returning, so He-azwj will Reward me-as upon my-saww being patient to you all and fighting you.
وَ ما لَنا أَلَّا نَتَوَكَّلَ عَلَى اللَّهِ أي أي عذر لنا في أن لا نتوكل وَ قَدْ هَدانا سُبُلَنا التي بها نعرفه و نعلم أن الأمور كلها بيده.
And it is not for us except that we should be relying upon Allah, – i.e., which excuse is there for us in not relying – and He has Guided us in our ways, [14:12] – by which we recognise and know that all the affairs are in His-azwj Hands.
الَّذِينَ صَبَرُوا أي على أذى الكفار و مفارقة الوطن وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ أي يفوضون إليه الأمر كله.
Those who are patient – i.e., upon harm of the Kafirs and separation of the homeland – and are relying upon their Lord [16:42] – i.e., they are delegating all the affairs to Him-azwj.
ما لا يَمْلِكُ لَهُمْ رِزْقاً يعني لا يملك أن يرزق شيئا من مطر و نبات وَ لا يَسْتَطِيعُونَ أن يملكوه أو لا استطاعة لهم قيل و يجوز أن يكون الضمير للكفار أي و لا يستطيعون هم مع أنهم أحياء شيئا من ذلك فكيف بالجماد
What neither controls for them any sustenance – meaning, not controlling sustenance of anything, from rain and vegetation – nor are they able to [16:73] – to control it, or there is no capacity for them. It is said, ‘And it is allowed that the pronoun would be for the Kafirs, i.e., and they have not capacity with their reviving anything from that, so how can it be with the inanimate objects.
مِنْ دُونِي وَكِيلًا أي ربا تكلون إليه أموركم.
“A protector from besides Me!” [17:2] – i.e., a lord you would be allocating your affairs to.
قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ أنهم آلهة مِنْ دُونِهِ كالملائكة و المسيح و عزير بل الأعم منهم أيضا كما مر فَلا يَمْلِكُونَ أي لا يستطيعون كَشْفَ الضُّرِّ عَنْكُمْ كالمرض و الفقر و القحط وَ لا تَحْوِيلًا أي و لا تحويل ذلك منكم إلى غيركم.
Say: ‘Call those you are claiming – that they are gods – from besides Him! – like the Angels, and the Messiah-as, and Uzeyr-as. But the generality of them as well, like what has passed – But they can neither control – i.e., they have not capacity – removal of the harm– from you – like the illness, and the poverty, and the drought nor a transformation [17:56] – i.e., they cannot transfer that from you to others.
ما لَهُمْ أي ما لأهل السماوات و الأرض مِنْ وَلِيٍ يتولى أمورهم وَ لا يُشْرِكُ فِي حُكْمِهِ أي في قضائه أَحَداً منهم.
There is none for them – i.e., not for the inhabitants of the skies and the earth – as a Guardian – in charge of their affairs – nor is anyone an associate in His Decisions [18:26] – i.e., in His-azwj Decree, anyone of them.
لِيَكُونُوا لَهُمْ عِزًّا أي ليتعززوا بهم من حيث يكونون لهم وصلة إلى الله و شفعاء عنده
For them to be a (source of) strength for them [19:81] – i.e., in order to be strengthened by them from whereby they would be a means for them to Allah-azwj and an intercessor in His‑azwj Presence.
كَلَّا ردع و إنكار لتعززهم بها وَ يَكُونُونَ عَلَيْهِمْ ضِدًّا
Never! – a rebuttal and a denial of their strengthening with it – and would become adversaries against them [19:82].
رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الصَّادِقِ ع فِي هَذِهِ الْآيَةِ أَيْ يَكُونُونَ هَؤُلَاءِ الَّذِينَ اتَّخَذُوهُمْ آلِهَةً مِنْ دُونِ اللَّهِ ضِدّاً يَوْمَ الْقِيَامَةِ وَ يَتَبَرَّءُونَ مِنْهُمْ وَ مِنْ عِبَادَتِهِمْ
And Ali Bin Ibrahim, from Al-Sadiq-asws regarding this Verse: ‘I.e., they, those whom they had taken as gods from beside Allah-azwj, would become adversaries against them on the Day of Qiyamah, and they would be disavowing from them and from their having worshipped them’.
ثُمَّ قَالَ لَيْسَتِ الْعِبَادَةُ هِيَ السُّجُودَ وَ لَا الرُّكُوعَ وَ إِنَّمَا هِيَ طَاعَةُ الرِّجَالِ مَنْ أَطَاعَ مَخْلُوقاً فِي مَعْصِيَةِ الْخَالِقِ فَقَدْ عَبَدَهُ.
Then he-asws said: ‘The worship, it is neither the Sajdahs, nor the Ruk’u, and rather it is obedience of the man to the one he obeys, a created being, in disobedience of the Creator, so he has worshipped him’’.
فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً أي فأضمر فيها خوفا.
So, Musa conceived fear within himself [20:67] – i.e., he-as hid the fear regarding it.
هُوَ الضَّلالُ الْبَعِيدُ عن القصد
That is the far straying [22:12] – from the purpose (aim).
لَبِئْسَ الْمَوْلى أي الناصر وَ لَبِئْسَ الْعَشِيرُ أي الصاحب
Evil is the guardian – i.e., the helper – and evil is the associate [22:13] – i.e., the companion.
مَنْ كانَ يَظُنُ قيل معناه أن الله ناصر رسوله في الدنيا و الآخرة فمن كان يظن خلاف ذلك و يتوقعه من غيظه أو جزعه فليستقص في إزالة غيظه بأن يفعل كل ما يفعله الممتلي غضبا أو المبالغ جزعا حتى يمد حبلا إلى سماء بيته فيختنق من قطع إذا اختنق فإن المختنق يقطع نفسه بحبس مجاريه أو فليمدد حبلا إلى سماء الدنيا ثم ليقطع به المسافة حتى يبلغ عنانه فيجتهد في دفع نصره و قيل المراد بالنصر الرزق و الضمير لمن.
One who thought [22:15] – It is said, ‘It’s meaning is that Allah-azwj is Helper of His-azwj Rasool-saww in the world and the Hereafter, so the one who thinks opposing that and anticipates it from his rage, or his panic, the let him investigate in removing his anger by doing whatever the wrathful tend to do, or the extent in panic until he extends a tope to the sky (roof) of his house. He will suffocate from a piece when he suffocates, for the for the suffocation is cutting the breath flow or let him extent a rope to the sky of the world, then let him cut it to a distance until it reaches unleashed. So, he struggles in repelling his help. And it is said, ‘The intent with the help is the sustenance and the conscience for one. Let him stretch a rope to the sky of the world and then cross the distance with it until he reaches his neck and strives to push his victory
إِنَّ اللَّهَ يُدافِعُ أي غائلة المشركين
Surely, Allah will Defend [22:38] – i.e., against distress by the Polytheists.
وَ اعْتَصِمُوا بِاللَّهِ أي وثقوا به في مجامع أموركم و لا تطلبوا الإعانة و النصرة إلا منه. هُوَ مَوْلاكُمْ أي ناصركم و متولي أموركم فَنِعْمَ الْمَوْلى وَ نِعْمَ النَّصِيرُ هو إذ لا مثل له في الولاية و النصرة بل لا مولى و لا نصير سواه في الحقيقة.
And adhere with Allah, – i.e., trusting Him-azwj in all of their affairs and not seek the assistance and the help except from Him-azwj – He is your Master. – i.e., your helper and in charge of your affairs – So, Excellent is the Master, and Excellent is the Helper! [22:78] – He‑azwj, when there is no example for Him-azwj regarding the Wilayah and the help, but there is neither a Master nor helps besides Him-azwj in the reality.
مَلَكُوتُ كُلِّ شَيْءٍ قيل أي ملكه غاية ما يمكن و قيل خزائنه وَ هُوَ يُجِيرُ أي يغيث من يشاء و يحرسه وَ لا يُجارُ عَلَيْهِ أي و لا يغاث أحد أو لا يمنع منه و تعديته بعلى لتضمين معنى النصرة فَأَنَّى تُسْحَرُونَ أي فمن أين تخدعون فتصرفون عن الرشد مع ظهور الأمر و تظاهر الأدلة.
Kingdom of all things, – It is said, ‘I.e., His-azwj Kingdom is the peak of what is possible’. And it is said, ‘His-azwj Recompense’ – and he Shelters – i.e., Helps the one He-azwj so Desires to and Guards him – and is not sheltered against [23:88] – i.e., and neither can anyone be helped nor prevented from Him-azwj, and it is including the meaning of help.
وَ لَوْ لا فَضْلُ اللَّهِ عَلَيْكُمْ وَ رَحْمَتُهُ بتوفيق التوبة الماحية للذنوب و شرع الحدود المكفرة لها ما زَكى أي ما طهر من دنسها أَبَداً أي آخر الدهر وَ لكِنَّ اللَّهَ يُزَكِّي مَنْ يَشاءُ بحمله على التوبة و قبولها وَ اللَّهُ سَمِيعٌ لمقالتهم عَلِيمٌ بنياتهم.
And had it not been for the Grace of Allah upon you and His Mercy, – by inclination of the repentance, the erasure of sins, and He-azwj Legislated the legal penalties which expiate these – not one of you would be purified (from his sins), – i.e., not cleans from its filth – ever! – i.e., up to the end of times – But, Allah Purifies ones He so Desires to, – its total, based upon the repentance and its Acceptance –and Allah is Hearing, – of their words – Knowing [24:21] – of their intentions.
وَ مَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُوراً أي لم يقدر له الهداية و لم يوفقه لأسبابها.
And one for whom Allah does not Make light to be for him, [24:40] – i.e., the guidance will not be enabled for him, and he would not be harmonised to its causes.
وَ تَوَكَّلْ عَلَى الْحَيِّ الَّذِي لا يَمُوتُ في استكفاء شرورهم و الإغناء عن أجورهم فإنه الحقيق بأن يتوكل عليه دون الأحياء الذين يموتون فإنهم إذا ماتوا ضاع من توكل عليهم.
And he should rely on the Ever-living Who does not die, [25:58] – in sufficing of their evils, and needlessness from availing from their rewards, for it is the reality that if one were to rely upon other than the Every-living, those who are dying, so when they do die, the one who had relied upon them would be wasted.
إِنَّ مَعِي رَبِّي بالحفظ و النصرة سَيَهْدِينِ طريق النجاة منهم.
Surely, My Lord is with me. – with the Protection and the Help – He will be Guiding me [26:62] – to the path of salvation from them.
وَ تَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ الذي يقدر على قهر أعدائه و نصر أوليائه يكفك شر من يعصيك
And rely upon the Mighty, the Merciful [26:217] – the One-azwj Who is Able upon Subduing His-azwj enemies and Helping His-azwj friends. He-azwj will Suffice you of the evil of the ones disobeying you-saww.
الَّذِي يَراكَ حِينَ تَقُومُ قيل إلى التهجد
The One Who Sees you when you stand up (for Salat) [26:218] – It is said, ‘To the Tahajjud (Salat)’.
وَ تَقَلُّبَكَ فِي السَّاجِدِينَ قيل و ترددك في تصفح أحوال المتهجدين أو تصرفك فيما بين المصلين بالقيام و الركوع و السجود و القعود إذا أممتهم
And your transfer among the Sajdah performers [26:219] – It is said, ‘And your-saww hesitation in browsing the situations of the strugglers, or your-as behaviour in what is between the praying with the standing, and the Ruk’u, and the Sajdah, and the sitting when you-saww lead them.
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْبَاقِرِ ع قَالَ: الَّذِي يَراكَ حِينَ تَقُومُ فِي النُّبُوَّةِ وَ تَقَلُّبَكَ فِي السَّاجِدِينَ قَالَ فِي أَصْلَابِ النَّبِيِّينَ.
And Ali Bin Ibrahim said, from Al-Baqir-asws having said: ‘The One Who Sees you when you stand up (for Salat) [26:218] – standing regarding the Prophet-hood’ – And your transfer among the Sajdah performers [26:219], he-asws said: ‘In the lineages of the Prophets-as’.
وَ فِي الْمَجْمَعِ عَنْهُمَا ع قَالا فِي أَصْلَابِ النَّبِيِّينَ نَبِيٍّ بَعْدَ نَبِيٍّ حَتَّى أَخْرَجَهُ مِنْ صُلْبِ أَبِيهِ عَنْ نِكَاحٍ غَيْرِ سِفَاحٍ مِنْ لَدُنْ آدَمَ.
And in ‘Al-Majma’ – from both of them-asws (5th or 6th Imam-asws) having said: ‘In the lineages of the Prophets-as, a Prophet-as after a Prophet-as, until He-azwj Extracted him-as from the lineage of his-as father-as, from a marriage without adultery, from since Adam-as’.
أَمَّنْ يُجِيبُ الْمُضْطَرَّ الذي أخرجه شدة ما به إلى اللجإ إلى الله إِذا دَعاهُ وَ يَكْشِفُ السُّوءَ أي و يدفع عن الإنسان ما يسوؤه وَ يَجْعَلُكُمْ خُلَفاءَ الْأَرْضِ أي خلفاء فيها بأن ورثكم سكناها و التصرف فيها ممن كان قبلكم أَ إِلهٌ مَعَ اللَّهِ الذي حفكم بهذه النعم قَلِيلًا ما تَذَكَّرُونَ أي تذكرون آلاءه تذكرا قليلا و ما مزيدة.
Or, One Who Answers the distressed one – the one whom hardship of what is with him has brought him out to seek shelter to Allah-azwj – when he supplicates to Him and He Removes the evil, – i.e., and repel from the human being whatever worsens him – and He will Make you to be Caliphs of the earth! – i.e., caliphs in it by Making you inherit its inhabitants and the disposal in it from the ones who were before you – Is there a god along with Allah? – One-azwj Who has Surrounded you with these bounties – Little is what you heed [27:62] – remembering the Favours as a reminder, little and what is more.
فَتَوَكَّلْ عَلَى اللَّهِ و لا تبال بمعاداتهم إِنَّكَ عَلَى الْحَقِّ الْمُبِينِ
Therefore, rely upon Allah; – and do not care of their hostilities – you are upon the clear Truth [27:79].
و صاحب الحق حقيق بالوثوق بحفظ الله و نصره.
And a companion of the truth, in reality trust with the Protection of Allah-azwj and His-azwj Help.
الَّذِينَ صَبَرُوا على المحن و المشاق وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ أي لا يتوكلون إلا على الله.
Those who were patient – upon the Trial and the hardships – and were relying upon their Lord [29:59] – i.e., they were not relying except upon Allah-azwj.
وَ كانَ حَقًّا عَلَيْنا نَصْرُ الْمُؤْمِنِينَ فيه إشعار بأن الانتقام لهم و إظهار لكرامتهم حيث جعلهم مستحقين على الله أن ينصرهم
And it was always a right upon us to Help the Momineen [30:47] – There is an indication in it that the revenge is for them, and a manifestation of their honours whereby He-azwj Made them deserving upon that that He-azwj should Help them.
وَ فِي الْمَجْمَعِ عَنِ النَّبِيِّ ص مَا مِنِ امْرِئٍ مُسْلِمٍ يَرُدُّ عَنْ عِرْضِ أَخِيهِ إِلَّا كَانَ حَقّاً عَلَى اللَّهِ أَنْ يَرُدَّ عَنْهُ نَارَ جَهَنَّمَ يَوْمَ الْقِيَامَةِ ثُمَّ قَرَأَ وَ كانَ حَقًّا عَلَيْنا نَصْرُ الْمُؤْمِنِينَ.
And in ‘Al-Majma’ – from the Prophet-saww: ‘There is none from a Muslim person defends an honour of his brother, except there would be a right upon Allah-azwj that He-azwj Returns the Fire of Hell away from him on the Day of Qiyamah’. Then he-saww recited: And it was always a right upon us to Help the Momineen [30:47]’.
وَ أَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ أي المرتفع على كل شيء و المتسلط عليه
And surely Allah, He is the Exalted, the Great [31:30] – i.e., the Lofty over all things, and the prevailing upon it.
ما لَكُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَ لا شَفِيعٍ أي ما لكم إذا جاوزتم رضا الله أحد ينصركم و يشفع لكم أو ما لكم سواه ولي و لا شفيع بل هو الذي يتولى مصالحكم و ينصركم في موطن نصركم على أن الشفيع متجوز به للناصر فإذا خذلكم لم يبق لكم ولي و لا ناصر أَ فَلا تَتَذَكَّرُونَ بمواعظ الله.
There is neither for you a Guardian nor an intercessor from besides Him, – i.e., there will not be for you, when you exceed the Pleasure of Allah-azwj, anyone to help you and intercede for you, or there will not be for you, besides Him-azwj, neither any guardian nor intercessor. He-azwj is the One-azwj Who is in charge of your betterment and your help in place of your help, based upon that the interceder is allowed with for the Helper. If He-azwj were to Abandon you, there will neither remain any guardian for you nor any helper – so will you not take heed? [32:4] – with the Preaching of Allah-azwj.
وَ تَوَكَّلْ عَلَى اللَّهِ فإنه يكفيكم وَ كَفى بِاللَّهِ وَكِيلًا موكولا إليه الأمر في الأحوال كلها.
And rely upon Allah, – for He-azwj Suffice you – and suffice with Allah as a Supporter [33:3] – Entrusting the affair to him-azwj in the situations, all of them.
ما يَفْتَحِ اللَّهُ لِلنَّاسِ أي ما يطلق لهم مِنْ رَحْمَةٍ كنعمة و أمن و صحة و علم و نبوة و ولاية و روى علي بن إبراهيم عن الصادق ع قال و المتعة من ذلك فَلا مُمْسِكَ لَها يحبسها وَ ما يُمْسِكْ فَلا مُرْسِلَ لَهُ يطلقه مِنْ بَعْدِهِ أي من بعد إمساكه وَ هُوَ الْعَزِيزُ الغالب على ما يشاء ليس لأحد أن ينازعه فيه الْحَكِيمُ لا يفعل إلا بعلم و إتقان.
Whatever Mercy Allah Opens to the people, – i.e., what He-azwj Frees for them, like a bounty, and security, and health, and knowledge, and Prophet-hood, and Wilayah. Ali Bin Ibrahim said, from Al-Sadiq-asws having said: ‘And the Mut’ah is from that – so there is none to withhold it, – contain it –and whatever He Withholds, there is no sender to him – freeing – from after Him, – i.e., from after having Withheld it –and He is the Mighty, – the Prevailing upon whatever He-azwj so Desires. It isn’t for anyone that he contends Him-azwj in it – the Wise [35:2] – He-azwj does not Do except with Knowledge and Accuracy.
مَنْ كانَ يُرِيدُ الْعِزَّةَ أي الشرف و المنعة فَلِلَّهِ الْعِزَّةُ جَمِيعاً أي فليطلبها من عنده فإن كلها له
One who wanted the honour, – i.e., the nobility and the safety from harm – then for Allah is the Honour entirely. [35:10] – so let him seek it from Him-azwj, for all of it is for Him-azwj.
وَ فِي الْمَجْمَعِ عَنِ النَّبِيِّ ص قَالَ: إِنَّ رَبَّكُمْ يَقُولُ كُلَّ يَوْمٍ أَنَا الْعَزِيزُ فَمَنْ أَرَادَ عِزَّ الدَّارَيْنِ فَلْيُطِعِ الْعَزِيزَ.
And in ‘Al-Majma’ – from the Prophet-saww having said: ‘Your-azwj Lord-azwj Says during every day: “I-azwj am the Honourable, so whoever wants honour of the two houses (world and the Hereafter), let him obey the Honourable!”’
أَ لَيْسَ اللَّهُ بِكافٍ عَبْدَهُ وَ يُخَوِّفُونَكَ بِالَّذِينَ مِنْ دُونِهِ قيل قالت قريش إنا نخاف أن تخبلك آلهتنا لعيبك إياها و قال علي بن إبراهيم يعني يقولون لك يا محمد اعفنا من علي و يخوفونك بأنهم يلحقون بالكفار
Isn’t Allah Sufficient for His servants? And they are frightening you by those from besides Him. [39:36] – It is said, ‘Qureysh said, ‘We fear that our gods would alienate you-saww due to your-as faulting them’. And Ali Bin Ibrahim said, ‘It means they are saying to you-saww, ‘O Muhammad-saww! Excuse us from Ali-asws’, and they are frightening you-asws that otherwise they will join up with the Kafirs’.
أَ لَيْسَ اللَّهُ بِعَزِيزٍ غالب منيع ذِي انْتِقامٍ ينتقم من أعدائه
Isn’t Allah Mighty – Prevailing, Invincible – with the Retribution? [39:37] – Avenging from His-azwj enemies.
لَيَقُولُنَّ اللَّهُ لوضوح البرهان على تفرده بالخالقية قُلْ أَ فَرَأَيْتُمْ أي أ رأيتم بعد ما تحققتم أن خالق العالم هو الله أن آلهتكم إن أراد الله أن يصيبني بضر هل هن يكشفنه أو أرادني برحمة أي بنفع هَلْ هُنَّ مُمْسِكاتُ رَحْمَتِهِ فيمسكنها عني قُلْ حَسْبِيَ اللَّهُ في إصابة الخير و دفع الضر عَلَيْهِ يَتَوَكَّلُ الْمُتَوَكِّلُونَ لعلمهم بأن الكل منه.
They would be saying, – to place the proof upon His-azwj being the Individual Creator – ‘So have you considered, – i.e., what is your view of your gods after it has been proven that the Creator of the world, He-azwj is Allah-azwj, if Allah-azwj Wants to Afflict me-saww with harm, will these be able to remove it, or if He-azwj were to Intend me-saww with Mercy, i.e., benefit, – would these be able to withhold His Mercy?’ – will then withhold it away from me-saww – Say: ‘Allah Suffices me. – in achieving the good and repelling the harm – Upon Him should the relying ones rely’ [39:38] – due to their knowledge that all of it is from Him-azwj.
وَ هُوَ عَلى كُلِّ شَيْءٍ وَكِيلٌ يتولى التصرف فيه
And He is a Custodian upon all things [39:62] – He-azwj is in charge of the usage regarding it.
لَهُ مَقالِيدُ السَّماواتِ وَ الْأَرْضِ أي مفاتيحها لا يملك و لا يتمكن من التصرف فيها غيره و هو كناية عن قدرته و حفظه لها.
For him are the Reins of the skies and the earth, [39:63] – i.e., their keys, neither controlled nor enabled from the usage in it by someone else, and it is a metaphor of His-azwj Power and His-azwj Protection for it.
وَ أُفَوِّضُ أَمْرِي إِلَى اللَّهِ ليعصمني من كل سوء إِنَّ اللَّهَ بَصِيرٌ بِالْعِبادِ فيحرسهم
and I entrust my matters to Allah, – for Him-azwj to Protect me from every evil – surely Allah Sees the servants’ [40:44] – He-azwj Guards them.
فَوَقاهُ اللَّهُ سَيِّئاتِ ما مَكَرُوا أي شدائد مكرهم
So, Allah Saved him from the evil of what they planned, [40:45] – i.e., adversities of their plots.
وَ فِي الْخِصَالِ عَنِ الصَّادِقِ ع قَالَ: عَجِبْتُ لِمَنْ يَفْزَعُ مِنْ أَرْبَعٍ كَيْفَ لَا يَفْزَعُ إِلَى أَرْبَعٍ إِلَى قَوْلِهِ ع وَ عَجِبْتُ لِمَنْ مُكِرَ بِهِ كَيْفَ لَا يَفْزَعُ إِلَى قَوْلِهِ تَعَالَى وَ أُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبادِ فَإِنِّي سَمِعْتُ اللَّهَ بِعَقِبِهَا فَوَقاهُ اللَّهُ سَيِّئاتِ ما مَكَرُوا.
And in ‘Al-Khisaal’ – from Al-Sadiq-asws having said: ‘I-asws am surprised at the one panicking from four, how he does not panic to four’ – up to his-asws words: ‘And I-asws am surprised at the one who is plotted with, how he does not panic’ – up to Words of the Exalted: and I entrust my matters to Allah, surely Allah Sees the servants’ [40:44]. I-asws heard Allah-azwj of its consequences: So, Allah Saved him from the evil of what they planned, [40:45]’.
اللَّهُ حَفِيظٌ عَلَيْهِمْ أي رقيب على أحوالهم و أعمالهم فيجازيهم بها
Allah is a Watcher over them, [42:6] – i.e., watching upon their situations and their deeds, so He-azwj Recompenses them due to it.
فَاللَّهُ هُوَ الْوَلِيُ قيل جواب شرط محذوف مثل إن أرادوا وليا بحق فالله هو الولي بالحق وَ هُوَ يُحْيِ الْمَوْتى هو كالتقرير لكونه حقيقا بالولاية
But Allah, He is the Guardian, – It is said, ‘And answer with omitted stipulation, like if they wanted a guardian by right, then Allah-azwj, He-azwj is the Guardian with the Right – and He Revives the dead, [42:9] – It is like its assessment for it being a reality with the Wilayah.
عَلَيْهِ تَوَكَّلْتُ أي في مجامع الأمور وَ إِلَيْهِ أُنِيبُ قيل أي أرجع في المعضلات.
I rely upon Him – i.e., in entirety of the affairs – and I turn to Him [42:10] – It is said, ‘I.e., I‑saww retract regarding the dilemmas.
وَ ما عِنْدَ اللَّهِ أي من ثواب الآخرة خَيْرٌ وَ أَبْقى لخلوص نفعه و دوامه.
And what is in the Presence of Allah – i.e., from the Rewards of the Hereafter – is better and more lasting [42:36] – due to the purity of its benefit and its constancy.
أَلا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ بارتفاع الوسائط و التعليقات و فيه وعد و وعيد للمطيعين و المجرمين
Indeed! To Allah do the matters eventually come [42:53] – by raising the means and the comments, and in it is a Promise and a Threat to the obedient ones and the criminals.
وَ فِي الْكَافِي عَنِ الْبَاقِرِ ع وَقَعَ مُصْحَفٌ فِي الْبَحْرِ فَوَجَدُوهُ وَ قَدْ ذَهَبَ مَا فِيهِ إِلَّا هَذِهِ الْآيَةَ أَلا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ.
And in ‘Al-Kafi’ – from Al-Baqir-asws: ‘A Quran fell in the sea. They found it, and whatever was in it was gone except this Verse: Indeed! To Allah do the matters eventually come [42:53]’.
فَمَنْ يَمْلِكُ لَكُمْ مِنَ اللَّهِ شَيْئاً أي فمن يمنعكم من مشيته و قضائه إِنْ أَرادَ بِكُمْ ضَرًّا أي ما يضركم كقتل أو هزيمة و خلل في المال و الأهل أو عقوبة على التخلف أَوْ أَرادَ بِكُمْ نَفْعاً أي ما يضاد ذلك.
Say: ‘So who can control anything for you from Allah – i.e., who can defend you from His‑azwj Desire and His-azwj Decree – if He Intends harm with you – i.e., what harms you, like the killing, or a defeat, of defect in the wealth and the family, or punishment upon the lagging behind – or Intends benefit with you?’ [48:11] – what is opposite of that.
لِكَيْلا تَأْسَوْا أي أثبت و كتب ما أصابكم لئلا تحزنوا عَلى ما فاتَكُمْ من نعم الدنيا وَ لا تَفْرَحُوا بِما آتاكُمْ أي أعطاكم الله منها فإن من علم أن الكل مقدر هان عليه الأمر.
So, that you may not despair – i.e., proven and written down what is to afflict you, lest you grieve – over what has escaped you, – from the bounties of the world – nor be happy with what has been Given to you, [57:23] – i.e., Given to you from it by Allah-azwj, for the one3 who knows that everything is pre-Determined, the matter would be eased upon him.
إِلَّا بِإِذْنِ اللَّهِ أي إلا بتقديره و مشيته وَ مَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ قال علي بن إبراهيم أي يصدق الله في قلبه فإذا بين الله له اختار الهدى وَ يَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدىً وَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ حتى القلوب و أحوالها وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ لأن الإيمان بالتوحيد يقتضي ذلك.
Except by Permission of Allah. – i.e., except by His-azwj pre-Determination and His-azwj Desire – And one who believes in Allah, He Guides his heart, – Ali Bin Ibrahim said, ‘I.e., Allah-azwj Ratifies in his heart, for when Allah-azwj Makes it clear for him, he chooses the guidance, and Allah-azwj Increases the the guidance for the ones seeking guidance – and Allah is Aware of all things [64:11] – even the hearts and their situations – and let the Momineen rely upon Allah [64:13] – because the Eman with the Tawheed requires that.
فَهُوَ حَسْبُهُ أي كافيه إِنَّ اللَّهَ بالِغُ أَمْرِهِ أي يبلغ ما يريده و لا يفوته مراد لِكُلِّ شَيْءٍ قَدْراً أي تقديرا أو مقدارا لا يتغير و هو بيان لوجوب التوكل
So, He would Suffice him. – i.e., enough – Surely, Allah would Accomplish His Command. – Accomplish whatever He-azwj Wants to and not purpose would be lost to Him-azwj – He has Made a measure for all things [65:3] – i.e., a pre-Determination, or a measurement which cannot change, and it is an explanation of obligation of the reliance.
قُلْ هُوَ الرَّحْمنُ أدعوكم إليه مولى النعم كلها.
Say: ‘He is the Beneficent! [67:29] – I-saww am calling you all to Him-azwj, Master of the bounties, all of them.
لَنْ يُجِيرَنِي مِنَ اللَّهِ أَحَدٌ أي إن عصيته مُلْتَحَداً أي منحرفا و ملتجئا.
Say: ‘Surely no one can ever protect me from Allah, – i.e., if you were to disobey Him-azwj – a shelter [72:22] – i.e., turning away and sheltering.
وَ تَبَتَّلْ إِلَيْهِ تَبْتِيلًا قيل أي انقطع إليه بالعبادة و جرد نفسك عما سواه و قال علي بن إبراهيم أخلص إليه إخلاصا
And devote to Him with a devotion [73:8] – It is said, ‘I.e., cutting off to Him-azwj with the worship and strip yourself from whatever is beside Him-azwj. And Ali Bin Ibrahim said, ‘Be sincere to Him-azwj purely.
وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ في بعض الأخبار أنها في الأئمة ع.
And you (Imams) are not desiring except if Allah so Desires [76:30] – in some of the Ahadeeth, it is regarding the Imams-asws’.
1- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَفْصٍ الْأَعْشَى عَنْ عُمَرَ بْنِ خَالِدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا قَالَ: خَرَجْتُ حَتَّى انْتَهَيْتُ إِلَى هَذَا الْحَائِطِ فَاتَّكَأْتُ عَلَيْهِ فَإِذَا رَجُلٌ عَلَيْهِ ثَوْبَانِ أَبْيَضَانِ يَنْظُرُ فِي تُجَاهِ وَجْهِي ثُمَّ قَالَ يَا عَلِيَّ بْنَ الْحُسَيْنِ مَا لِي أَرَاكَ كَئِيباً حَزِيناً أَ عَلَى الدُّنْيَا فَرِزْقُ اللَّهِ حَاضِرٌ لِلْبَرِّ وَ الْفَاجِرِ
(The book) ‘Al Kafi’ – from Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Mahboub, from Abu Hafs Al A’ashy, from Umar Bin Khalid, from Abu Hamza Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws, may the Salawaat of Allah-azwj be upon them-asws, having said: ‘I‑asws went out until I-asws ended to this wall. I-asws leaned against it, and there was a man having two clothes upon him looking towards my-asws face. Then he said, ‘O Ali-asws Bin Al-Husayn-asws! What is the matter I see you-asws bleak, sad, is it upon the world? The sustenance of Allah-azwj is (ever) present to the righteous and the immoral’.
قُلْتُ مَا عَلَى هَذَا أَحْزَنُ وَ إِنَّهُ لَكَمَا تَقُولُ
I said, ‘I-asws am grieving upon this, and it (ever-presence of sustenance) is just as you are saying’.
قَالَ فَعَلَى الْآخِرَةِ فَوَعْدٌ صَادِقٌ يَحْكُمُ فِيهِ مَلِكٌ قَاهِرٌ أَوْ قَالَ قَادِرٌ
He said, ‘Is it upon the Hereafter? The Promise is true. The Subduing King will be Judging in it’. Or he said, ‘Powerful’.
قُلْتُ مَا عَلَى هَذَا أَحْزَنُ وَ إِنَّهُ لَكَمَا تَقُولُ
I-asws said: ‘I-asws am not grieving upon this, and it (true Promise) is just as you are saying’.
فَقَالَ مِمَّا حُزْنُكَ
He said, ‘What is your-asws grief from?’
قُلْتُ مِمَّا يُتَخَوَّفُ مِنْ فِتْنَةِ ابْنِ الزُّبَيْرِ وَ مَا فِيهِ النَّاسُ
I-asws said, ‘From Fitna of Ibn Al Zubeyr and what the people are in’’
قَالَ فَضَحِكَ ثُمَّ قَالَ يَا عَلِيَّ بْنَ الْحُسَيْنِ هَلْ رَأَيْتَ أَحَداً دَعَا اللَّهَ فَلَمْ يُجِبْهُ
He-asws said: ‘He laughed, then said, ‘O Ali-asws Bin Al-Husayn-asws! Have you-asws seen anyone supplicating to Allah-azwj, and He-azwj did not Answer him?’
قُلْتُ لَا
I-asws said: ‘No’.
قَالَ فَهَلْ رَأَيْتَ أَحَداً تَوَكَّلَ عَلَى اللَّهِ فَلَمْ يَكْفِهِ
He said, ‘Have you seen anyone relying upon Allah-azwj and He-azwj did not Suffice him?’
قُلْتُ لَا
I-asws said: ‘No’.
قَالَ فَهَلْ رَأَيْتَ أَحَداً سَأَلَ اللَّهَ فَلَمْ يُعْطِهِ
He said, ‘Have you-asws seen anyone ask Allah-azwj and He-azwj did not Give him?’
قُلْتُ لَا ثُمَّ غَابَ عَنِّي.
I-asws said: ‘No’, then he disappeared from me-asws’’.[1]
بيان: ابن الزبير هو عبد الله و كان أعدى عدو أهل البيت ع و هو صار سببا لعدول الزبير عن ناحية أمير المؤمنين ع حَيْثُ قَالَ ع لَا زَالَ الزُّبَيْرُ مَعَنَا حَتَّى أَدْرَكَ فَرْخُهُ.
Explanation – Ibn Al-Zubeyr – He is Abdullah, and he was the most inimical of the enemies of People-asws of the Household, and it became a cause for Al-Zubeyr to turn away from Amir Al-Momineen-asws whereby he-asws said: Al-Zubeyr did not cease to be with us-asws until his chick (son) became an adult.
و المشهور أنه بويع له بالخلافة بعد شهادة الحسين صلوات الله عليه لسبع بقين من رجب سنة أربع و ستين في أيام يزيد
And the well-known is that allegiances were pledged to him with the caliphate after the martyrdom of Al-Husayn-asws, may the Salawaat of Allah-azwj be upon him-asws, of seven remaining from Rajab of the year sixty-four during the days of Yazeed-la.
و قيل لما استشهد الحسين ع في سنة ستين من الهجرة دعا ابن الزبير بمكة إلى نفسه و عاب يزيد بالفسوق و المعاصي و شرب الخمور فبايعه أهل تهامة و الحجاز
And it is said, ‘When Al-Husayn-asws was martyred in the year sixty from the Emigration, Ibn Al Zubeyr called to himself at Makkah, and he faulted Yazeed-la with the mischief, and the disobedience, and drinking the wine. So the people of Tihama and Al Hijaz pledge to him.
فلما بلغ يزيد ذلك ندب له الحصين بن نمير و روح بن زنباع و ضم إلى كل واحد جيشا و استعمل على الجميع مسلم بن عقبة و جعله أمير الأمراء و لما ودعهم قال يا مسلم لا ترد أهل الشام عن شيء يريدونه لعدوهم و اجعل طريقك على المدينة فإن حاربوك فحاربهم فإن ظفرت بهم فأبحهم ثلاثا.
When (news of) that reached Yazeed-la, he-la assigned Al-Haseen Bin Numeyr and Rawh Bin Zanya’a to him, and he-la gave an army to each one, and he-la used Muslim Bin Uqbah upon the entirety and made him commander of the two commanders, and when he-la bade them farewell, said, ‘O Muslim! Do not turn the people of Syria away from something they are wanting for their enemies and make your path to Al Medina. If they battle you, then battle them. If you are victorious with them, then legalise it for three (days).
فسار مسلم حتى نزل الحرة فخرج أهل المدينة فعسكروا بها و أميرهم عبد الله بن حنظلة الراهب غسيل الملائكة فدعاهم مسلم ثلاثا فلم يجيبوا فقاتلهم فغلب أهل الشام و قتل عبد الله و سبعمائة من المهاجرين و الأنصار و دخل مسلم المدينة و أباحها ثلاثة أيام
Muslim travelled until he descended at Al Hira. The people of Al Medina came out and they camped with him, and their commander was Abdullah Bin Hanzala Al Rahib, ‘One washed by the Angels’. Muslim called them for three days, but they did not answer him, so he battled them, and the people of Syria prevailed and killed Abdullah and seven hundred from the Emigrants and the Helpers, and Muslim entered Al Medina and legalised it for three days.
ثم شخص بالجيش إلى مكة و كتب إلى يزيد بما صنع بالمدينة و مات مسلم لعنه الله في الطريق.
Then he departed with the army to Makkah, and he wrote to Yazeed-la of what he had done with Al-Medina, and Muslim, may Allah-azwj Curse him, died in the road.
فتولى أمر الجيش الحصين بن نمير حتى وافى مكة فتحصن منه ابن الزبير في المسجد الحرام في جميع من كان معه و نصب الحصين المنجنيق على أبي قبيس و رمى به الكعبة
And Al-Haseen Bin Numeyr took charge of the command of the army until he came to Makkah. Ibn Al Zubeyr fortified from him in the Sacred Masjid among entirety of the ones with him, and Al-Husayn set up the catapult upon (mount) Abu Qubeys and pelted the Kaaba with it.
فبينما هم كذلك إذ ورد في الخبر على الحصين بموت يزيد لعنة الله عليهما فأرسل إلى ابن الزبير يسأله الموادعة فأجابه إلى ذلك و فتح الأبواب و اختلط العسكران يطوفون بالبيت.
While they were like that when the news arrived to Al-Haseen with the death of Yazeed-la, may Allah-azwj Curse them both. He sent a message to Ibn Al-Zubeyr asking him for the truce. He answered him to that and opened the doors, and the two armies mingled performing Tawaaf of the House (Kaaba).
فبينما الحصين يطوف ليلة بعد العشاء إذا استقبله ابن الزبير فأخذ الحصين بيده و قال له سرا هل لك في الخروج معي إلى الشام فأدعو الناس إلى بيعتك فإن أمرهم قد مرج و لا أدري أحدا أحق بها اليوم منك و لست أعصي هناك
While Al-Haseen was performing Tawaaf at night after Al-Isha (Salat) when Ibn Al-Zubeyr faced him. Al-Haseen grabbed his hand and said to him secretly, ‘Is it for you for an uprising with me to Syria, so I can call the people to your allegiance, for their affairs are in trouble and I don’t know anyone more rightful with it today than you are, and I will not disobey you over there!’
فاجتذب ابن الزبير يده من يده و هو يجهر دون أن أقتل بكل واحد من أهل الحجاز عشرة من الشام
Ibn Al-Zubeyr pulled back his hand from his hand, and he said loudly, ‘If I can kill for every one (killed) from the people of Al-Hijaz, ten from the (people of) Syria!’
فقال الحصين لقد كذب الذي زعم أنك من دهاة العرب أكلمك سرا و تكلمني علانية و أدعوك إلى الخلافة و تدعوني إلى الحرب ثم انصرف بمن معه إلى الشام.
Al-Haseen said, ‘He is lying, the one who claims that you are from the smart Arabs! I speak to you secretly and you are speaking to me loudly, and I am calling you to the caliphate and you are calling me to the war!’ Then he left with the ones with him, to Syria.
و قالوا بايعه أهل العراق و أهل مصر و بعض أهل الشام إلى أن بايعوا لمروان بعد حروب و استمر له العراق إلى سنة إحدى و سبعين و هي التي قتل فيها عبد الملك بن مروان أخاه مصعب بن الزبير و هدم قصر الإمارة بالكوفة.
And they said, ‘The people of Al Iraq pledged, and people of Egypt, and some people of Syria pledge to that they will pledge allegiance to Marwan after the war, and Al Iraq continued to him up to the year seventy-one, and it is in which Abdul Malik Bin Marwan killed his brother Mas’ab Bin Al-Zuneyr, and demolished the castle of the Emirate at Al-Kufa.
و لما قتل مصعب انهزم أصحابه فاستدعى بهم عبد الملك فبايعوه و سار إلى الكوفة و دخلها و استقر له الأمر بالعراق و الشام و مصر
And when Mas’ab was killed, his companions were defeated, so Abdul Malik called them and they pledged to him, and he travelled to Al-Kufa and entered it, and the command of Al Iraq and Syria and Egypt was settled for him.
ثم جهز الحجاج في سنة ثلاث و سبعين إلى عبد الله بن الزبير فحصره بمكة و رمى البيت بالمنجنيق ثم ظفر به و قتله و اجتز الحجاج رأسه و صلبه منكسا ثم أنزله و دفنه في مقابر اليهود
Then Al-Hajjaj prepared (attacked) in the year seventy-three to Abdullah Bin Al-Zubeyr. He besieged him at Makkah and pelted the House (Kabah) with the catapult. Then he was victorious with him, and killed him, and Al-Hajjaj decapitated his head and crucified him upside down, then buried him in the graveyard of the Jews.
و كانت خلافته بالحجاز و العراق تسع سنين و اثنين و عشرين يوما و له من العمر ثلاث و سبعون سنة و قيل اثنتان و سبعون سنة و كانت أمه أسماء بنت أبي بكر.
And his caliphate at Al-Hijaz and Al-Iraq was for nine years and twenty-two days, and for him was the age of seventy-three years. And it is said, ‘Seventy-two years’, and his mother is Asma daughter of Abu Bakr.
و أقول الظاهر أن خوفه ع كان من ابن الزبير عليه و على شيعته و يحتمل أن يكون من الحجاج و غيره ممن حاربه و كان الفرق بين الدعاء و السؤال أن الدعاء لدفع الضرر و السؤال لجلب النفع.
And I (Majlisi) am saying, ‘His-asws fear was from Ibn Al-Zubeyr against him-asws and against his-asws Shias, and it is possible that it would be from Al-Hajjaj and others from the ones battling him, and the difference between the supplication and the asking is that the supplication repels the harm, and the asking pulls the benefit.
فهل رأيت أحدا أي من الأئمة ع فإنهم لا يدعون إلا لأمر علموا أن الله لم يتعلق إرادته الحتمية بخلافه أو هو مقيد بشرائط الإجابة التي منها ما ذكر كما فصلناه في كتاب الدعاء.
‘So have you-asws seen anyone’ – i.e., from the Imams-asws, for they-asws do not supplicate except for a matter they-asws know that Allah-azwj had not related His-azwj inevitable Intention with its opposite, or it is restricted with conditions of the Answering from which are what is mentioned, like what we have detailed in the book of supplications.
ثم الظاهر أن هذا الرجل إما كان ملكا تمثل بشرا بأمر الله تعالى أو كان بشرا كخضر أو إلياس ع و كونه ع أفضل و أعلم منهم لا ينافي إرسال الله تعالى بعضهم إليه لتذكيره و تنبيهه و تسكينه كإرسال بعض الملائكة إلى النبي ص مع كونه أفضل منهم
Then the apparent is that this man, he was either an Angel resembling a human by the Command of Allah-azwj the Exalted, or he was a human like Khizr-as, of Ilyas-as, and his-asws being superior and more knowledgeable than them does not negate Allah-azwj the Exalted Sending some of them to him-asws, and alerting him-asws, and calming him-asws, like the Sending of some of the Angels to the Prophet-saww, along with his-saww being superior to them.
و كإرسال خضر إلى موسى ع و كونه ع عالما بما ألقي إليه لا ينافي التذكير و التنبيه فإن أكثر أرباب المصائب عالمون بما يلقى إليهم على سبيل التسلية و التعزية و مع ذلك ينفعهم لا سيما إذا علم أن ذلك من قبل الله تعالى.
And like Sending of Al-Khizr-as to Musa-as, and his-as being more knowledgeable than him-as with what He-azwj had Cast to him-as, does not negate the reminder and the alerting, for most of those who bring misfortunes know what is to face them, upon a way of consolation and the condolence, and with that, that does not negate them inevitably when they know that is from the Direction of Allah-azwj the Exalted.
و قيل إنه ع كان مترددا في أن يدعو على ابن الزبير و هل هو مقرون برضاه سبحانه فلما أذن بتوسط هذا الرجل أو الملك في الدعاء عليه دعا فاستجيب له فلذا لم يمنع الله من ألقى المنجنيق إلى الكعبة لقتله كما منع الفيل لأن حرمة الإمام ع أعظم من الكعبة انتهى.
And it is said, he-asws was hesitant in supplicating against Ibn Al Zubeyr, and whether it was linked with Pleasure of the Glorious. When the mediation of this, or Angel permitted in the supplicating against him, he-asws supplicated and it was Answered for him. For that (reason), Allah-azwj did not Prevent from the pelting by the catapult to the Kaaba to kill him, like what He-azwj had Prevented the elephants, because the sanctity of the Imam-asws is greater than the sanctity of the Kaaba itself’ – end.
2- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ مَا اعْتَصَمَ بِي عَبْدٌ مِنْ عِبَادِي دُونَ أَحَدٍ مِنْ خَلْقِي عَرَفْتُ ذَلِكَ مِنْ نِيَّتِهِ ثُمَّ تَكِيدُهُ السَّمَاوَاتُ وَ الْأَرْضُ وَ مَنْ فِيهِنَّ إِلَّا جَعَلْتُ لَهُ الْمَخْرَجَ مِنْ بَيْنِهِنَّ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Revealed to Dawood-as: “Whoever servant from My-azwj servants adheres with Me-azwj besides anyone from My-azwj creatures, I-azwj Know that from his intention, then the skies and the earth and the ones in these were to plot against him, except I-azwj will Make the outlet for him from between these!
وَ مَا اعْتَصَمَ عَبْدٌ مِنْ عِبَادِي بِأَحَدٍ مِنْ خَلْقِي عَرَفْتُ ذَلِكَ مِنْ نِيَّتِهِ إِلَّا قَطَعْتُ أَسْبَابَ السَّمَاوَاتِ مِنْ يَدَيْهِ وَ أَسَخْتُ الْأَرْضَ مِنْ تَحْتِهِ وَ لَمْ أُبَالِ بِأَيِّ وَادٍ هَلَكَ.
And whoever servant from My-azwj servants were to adhere with anyone from My-azwj creatures, I-azwj Know that from his intention, except I-azwj will Cut off the means of the skies from his hands, and Harden the earth from under him, and I-azwj will not care in which valley he is destroyed!”’[2]
3- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْغَنَاءَ وَ الْعِزَّ يَجُولَانِ فَإِذَا ظَفِرَا بِمَوْضِعِ التَّوَكُّلِ أَوْطَنَا.
(The book) ‘Al Kafi’ – from the number, from Sahl, from Ali Bin Hassan, from his uncle, Abdul Rahman Bin Kaseer,
‘From Abu Abdullah-asws having said: ‘The richness and the honour wander around. When they win with a place of reliance, they make it a homeland’’.[3]
بيان فإن الغنا غنى النفس لا الغنى بالمال مع أنه سبحانه يغنيه عن التوسل إليهم على كل حال. ثم إن التوكل ليس معناه ترك السعي في الأمور الضرورية و عدم الحذر عن الأمور المحذورة بالكلية
Explanation – The riches is richness of the soul, not richness with the wealth, along with that The Glorious would Enrich him (make him needless) from the means to them (people) upon every situation. Then the reliance, it’s meaning isn’t neglecting the striving in the necessary affairs, and lack of caution from the dangerous matters as a whole.
4- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَيُّمَا عَبْدٍ أَقْبَلَ قُبْلَ مَا يُحِبُّ اللَّهُ عَزَّ وَ جَلَّ أَقْبَلَ اللَّهُ قُبْلَ مَا يُحِبُّ وَ مَنِ اعْتَصَمَ بِاللَّهِ عَصَمَهُ اللَّهُ وَ مَنْ أَقْبَلَ اللَّهُ قُبْلَهُ وَ عَصَمَهُ لَمْ يُبَالِ لَوْ سَقَطَتِ السَّمَاءُ عَلَى الْأَرْضِ أَوْ كَانَتْ نَازِلَةٌ نَزَلَتْ عَلَى أَهْلِ الْأَرْضِ فَشَمِلَتْهُمْ بَلِيَّةٌ كَانَ فِي حِزْبِ اللَّهِ بِالتَّقْوَى مِنْ كُلِّ بَلِيَّةٍ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الْمُتَّقِينَ فِي مَقامٍ أَمِينٍ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Whichever servant comes accepting what Allah-azwj Mighty and Majestic Loves, Allah-azwj will Bring what he loves, and one who adheres with Allah-azwj, Allah-azwj will Protect him, and one who comes forward, Allah-azwj will Accept him and Protect him, no matter if the sky were to fall upon the earth, or a befalling were to befall upon people of the earth, engulfing them in an affliction, he would be in the party of Allah-azwj with the piety, (safe) from every affliction. Isn’t Allah-azwj Saying: Surely, the pious would be in a secure place [44:51]’’.[4]
5- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ غَيْرِ وَاحِدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ عَنْ عَلِيِّ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ فَقَالَ التَّوَكُّلُ عَلَى اللَّهِ دَرَجَاتٌ مِنْهَا أَنْ تَتَوَكَّلَ عَلَى اللَّهِ فِي أُمُورِكَ كُلِّهَا فَمَا فَعَلَ بِكَ كُنْتَ عَنْهُ رَاضِياً
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from someone else, from Ali Bin Asbat, from Ahmad Bin Umar Al Hallali, from Ali Bin Suweyd,
‘From Abu Al-Hassan-asws the 1st, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj Mighty and Majestic: And one who relies upon Allah, so He would Suffice him. [65:3]. He-asws said: ‘The reliance upon Allah-azwj has ranks. From these is that you rely upon Allah-azwj in your affairs, all of them. So, whatever happens with you, you will be satisfied with Him-azwj.
تَعْلَمُ أَنَّهُ لَا يَأْلُوكَ خَيْراً وَ فَضْلًا وَ تَعْلَمُ أَنَّ الْحُكْمَ فِي ذَلِكَ لَهُ فَتَوَكَّلْ عَلَى اللَّهِ بِتَفْوِيضِ ذَلِكَ إِلَيْهِ وَ ثِقْ بِهِ فِيهَا وَ فِي غَيْرِهَا.
Know that He-azwj will not Hold back any goodness and Grace from you, and know that the Decision in that is for Him-azwj, therefore rely upon Allah-azwj by delegating that to Him-azwj and trust Him-azwj in it, and in other (matters)’’.[5]
6- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ وَ عَلِيٍّ عَنْ أَبِيهِ جَمِيعاً عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أُعْطِيَ ثَلَاثاً لَمْ يُمْنَعْ ثَلَاثاً مَنْ أُعْطِيَ الدُّعَاءَ أُعْطِيَ الْإِجَابَةَ وَ مَنْ أُعْطِيَ الشُّكْرَ أُعْطِيَ الزِّيَادَةَ وَ مَنْ أُعْطِيَ التَّوَكُّلَ أُعْطِيَ الْكِفَايَةَ
(The book) ‘Al Kafi’ – from the number, from Sahl and Ali, from his father, altogether from Yahya Bin Al Mubarik, from Abdullah Bin Jabalah, from Muawiya Bin Wahab,
‘From Abu Abdullah-asws having said: ‘One who gives three will not be prevented from three. One who gives the supplication will be Given the Answer, and one who gives the thanks will be Given the increase, and one who gives the reliance will be Given the sufficiency’.
ثُمَّ قَالَ أَ تَلَوْتَ كِتَابَ اللَّهِ عَزَّ وَ جَلَ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ وَ قَالَ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ قَالَ ادْعُونِي أَسْتَجِبْ لَكُمْ.
Then he-asws said: ‘Haven’t you recited the Book of Allah-azwj Mighty and Majestic: And one who relies upon Allah, so He would Suffice him. [65:3]? And He-azwj Said: “If you are grateful, I would Increase it for you, [14:7]; and He-azwj Said: “Supplicate to Me, I will Answer you. [40:60]’’.[6]
7- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ أَبِي عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ الْحُسَيْنِ بْنِ رَاشِدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ قَالَ: كُنَّا فِي مَجْلِسٍ يُطْلَبُ فِيهِ الْعِلْمُ وَ قَدْ نَفِدَتْ نَفَقَتِي فِي بَعْضِ الْأَسْفَارِ فَقَالَ لِي بَعْضُ أَصْحَابِنَا مَنْ تُؤَمِّلُ لِمَا قَدْ نَزَلَ بِكَ فَقُلْتُ فُلَاناً
(The book) ‘Al Kafi’ – from Al-Husayn Bin Muhammad Bin Al Moalla, from Abu Ali, from Muhammad Bin Al-Hassan, from Al-Husayn Bin Rashid, from Al-Husayn Bin Ulwan who said,
‘We were in a gathering seeking the knowledge in it, and my expense money had been depleted in one of the journeys. One of our companions said to me, ‘Whom are you hoping for what has befallen with you?’ I said, ‘So and so’.
فَقَالَ إِذاً وَ اللَّهِ لَا تُسْعَفُ حَاجَتُكَ وَ لَا يَبْلُغُكَ أَمَلُكَ وَ لَا تُنْجَحُ طَلِبَتُكَ قُلْتُ وَ مَا عَلَّمَكَ رَحِمَكَ اللَّهُ
He said, ‘By Allah-azwj! Neither will you be relieved of your need, nor will you reach your expectations, nor will your seeking be successful!’ I said, ‘May Allah-azwj have Mercy on you, and what has let you know?’
قَالَ إِنَّ أَبَا عَبْدِ اللَّهِ ع حَدَّثَنِي أَنَّهُ قَرَأَ فِي بَعْضِ الْكُتُبِ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ وَ عِزَّتِي وَ جَلَالِي وَ مَجْدِي وَ ارْتِفَاعِي عَلَى عَرْشِي لَأُقَطِّعَنَّ أَمَلَ كُلِّ مُؤَمِّلٍ مِنَ النَّاسِ أَمَّلَ غَيْرِي بِالْيَأْسِ وَ لَأَكْسُوَنَّهُ ثَوْبَ الْمَذَلَّةِ عِنْدَ النَّاسِ وَ لَأُنَحِّيَنَّهُ مِنْ قُرْبِي وَ لَأُبْعِدَنَّهُ مِنْ وَصْلِي
He said, ‘Abu Abdullah-asws narrated to me that he-asws had read in one of the Books that Allah-azwj Blessed and Exalted Said: “By My-azwj Mighty and My-azwj Majesty, and My-azwj Glory, and My-azwj Loftiness upon My-azwj Throne! I-azwj will Cut off the hope of every one hoping from the people of a wish apart from Me-azwj, with the despair, and I-azwj will Clothe him the clothing of disgrace in the presence of the people, and I-azwj will Keep him away from My-azwj nearness, and I-azwj will Distance him from My-azwj connection!
أَ يُؤَمِّلُ غَيْرِي فِي الشَّدَائِدِ وَ الشَّدَائِدُ بِيَدِي وَ يَرْجُو غَيْرِي وَ يَقْرَعُ بِالْفِكْرِ بَابَ غَيْرِي وَ بِيَدِي مَفَاتِيحُ الْأَبْوَابِ وَ هِيَ مُغْلَقَةٌ وَ بَابِي مَفْتُوحٌ لِمَنْ دَعَانِي
I he wishing to other than Me-azwj during the adversities while the adversities are in My-azwj Hand? And is he hoping to other than Me-azwj and knocking with the thinking the door of others and the keys of the doors are in My-azwj Hand, and these are locked and My-azwj door is open for the one who supplicates to Me-azwj?
فَمَنْ ذَا الَّذِي أَمَّلَنِي لِنَوَائِبِهِ فَقَطَعْتُهُ دُونَهَا وَ مَنْ ذَا الَّذِي رَجَانِي لِعَظِيمَةٍ فَقَطَعْتُ رَجَاهُ مِنِّي
So, who is that who will hope to Me-azwj for his ravages so I-azwj will Cut him off from these? And who is that who has hoped to Me-azwj with his misfortunes so I-azwj have Cut his hopes off from Me-azwj?
جَعَلْتُ آمَالَ عِبَادِي عِنْدِي مَحْفُوظَةً فَلَمْ يَرْضَوْا بِحِفْظِي وَ مَلَأْتُ سَمَاوَاتِي مِمَّنْ لَا يَمَلُّ مِنْ تَسْبِيحِي وَ أَمَرْتُهُمْ أَنْ لَا يُغْلِقُوا الْأَبْوَابَ بَيْنِي وَ بَيْنَ عِبَادِي فَلَمْ يَثِقُوا بِقَوْلِي
I-azwj have Made the hopes (wishes) of My-azwj servants Preserved with Me-azwj but they are not pleased with My-azwj Preservation, and I-azwj Filled My-azwj skies from the ones who do not get fed up with glorifying Me-azwj, and I-azwj Commanded them not to lock the doors between Me-azwj and My-azwj servants. So he does not trust My-azwj Word?
أَ لَمْ يَعْلَمْ مَنْ طَرَقَتْهُ نَائِبَةٌ مِنْ نَوَائِبِي أَنَّهُ لَا يَمْلِكُ كَشْفَهَا أَحَدٌ غَيْرِي إِلَّا مِنْ بَعْدِ إِذْنِي فَمَا لِي أَرَاهُ لَاهِياً عَنِّي أَعْطَيْتُهُ بِجُودِي مَا لَمْ يَسْأَلْنِي ثُمَّ انْتَزَعْتُهُ عَنْهُ فَلَمْ يَسْأَلْنِي رَدَّهُ وَ سَأَلَ غَيْرِي
Does he not know that the one I-azwj Knock with an adversity from My-azwj adversities, no one apart from Me-azwj is able to remove it, except from after My-azwj Permission? So what is the matter I-azwj See him being heedless from Me-azwj? I-azwj Give him with My-azwj Generousity what he has not even asked Me-azwj for, then I-azwj Snatch it away from him, so he does not ask Me-azwj to restore it and asks others.
أَ فَيَرَانِي أَبْدَأُ بِالْعَطَايَا قَبْلَ الْمَسْأَلَةِ ثُمَّ أُسْأَلُ فَلَا أُجِيبُ سَائِلِي أَ بَخِيلٌ أَنَا فَيُبَخِّلُنِي عَبْدِي أَ وَ لَيْسَ الْجُودُ وَ الْكَرَمُ لِي أَ وَ لَيْسَ الْعَفْوُ وَ الرَّحْمَةُ بِيَدِي أَ وَ لَيْسَ أَنَا مَحَلَّ الْآمَالِ فَمَنْ يَقْطَعُهَا دُونِي أَ فَلَا يَخْشَى الْمُؤَمِّلُونَ أَنْ يُؤَمِّلُوا غَيْرِي
Does a servant view Me-azwj with the Giving before the asking, then he would ask Me-azwj so I‑azwj will not Answer My-azwj beggar? Am I-azwj Stingy, so My-azwj servant is considering Me-azwj as stingy? Or isn’t there the Generousity and the Benevolence for Me-azwj? Or isn’t the Pardon and the Mercy in My-azwj Hand? Or am I-azwj not the place for hopes? So, who would cut it off besides Me-azwj? Don’t the hopers fear from hoping to others?
فَلَوْ أَنَّ أَهْلَ سَمَاوَاتِي وَ أَهْلَ أَرْضِي أَمَّلُوا جَمِيعاً ثُمَّ أَعْطَيْتُ كُلَّ وَاحِدٍ مِنْهُمْ مِثْلَ مَا أَمَّلَ الْجَمِيعُ مَا انْتَقَصَ مِنْ مُلْكِي مِثْلَ عُضْوِ ذَرَّةٍ وَ كَيْفَ يَنْقُصُ مُلْكٌ أَنَا قَيِّمُهُ
If the people of My-azwj skies and people of My-azwj earth were to hope altogether, then I-azwj were to Give each other of them similar to what they had all hoped for, there would be no reduction from My-azwj Kingdom like a part of a particle, and how can a kingdom be reduced and I-azwj am the Custodian in it?
فَيَا بُؤْساً لِلْقَانِطِينَ مِنْ رَحْمَتِي وَ يَا بُؤْساً لِمَنْ عَصَانِي وَ لَمْ يُرَاقِبْنِي.
How miserable it is for the ones despairing from My-azwj Mercy! And how miserable it is for the one who disobeys Me-azwj and do not look at Me-azwj?”’[7]
8- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبَّادِ بْنِ يَعْقُوبَ الرَّوَاجِنِيِّ عَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ قَالَ: كُنْتُ مَعَ مُوسَى بْنِ عَبْدِ اللَّهِ بِيَنْبُعَ وَ قَدْ نَفِدَتْ نَفَقَتِي فِي بَعْضِ الْأَسْفَارِ فَقَالَ لِي بَعْضُ وُلْدِ الْحُسَيْنِ مَنْ تُؤَمِّلُ لِمَا قَدْ نَزَلَ بِكَ فَقُلْتُ مُوسَى بْنَ عَبْدِ اللَّهِ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from one of our companions, from Abbad Bin Yaqoub Al Rawwahiny, from Saeed Bin Abdul Rahman who said,
‘I was with Musa Bin Abdullah at Yanbu and my expense money had depleted in one of the journeys. One of the sons of Al-Husayn said, ‘Whom are you hoping for what has befallen with you?’ I said, ‘Musa Bin Abdullah’.
فَقَالَ إِذاً لَا تُقْضَى حَاجَتُكَ ثُمَّ لَا تُنْجَحُ طَلِبَتُكَ قُلْتُ وَ لِمَ ذَاكَ
He said, ‘Then your need will not be fulfilled, then your seeking will not be successful’. I said, ‘And why is that so?’
قَالَ لِأَنِّي وَجَدْتُ فِي بَعْضِ كُتُبِ آبَائِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ ثُمَّ ذَكَرَ مِثْلَ الْحَدِيثِ السَّابِقِ
He said, ‘Because I found in one of the books of my forefathers that Allah-azwj Mighty and Majestic Said’ – then he mentioned similar to the previous Hadeeth.
فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ أَمْلِ عَلَيَّ فَأَمْلَاهُ عَلَيَّ فَقُلْتُ لَا وَ اللَّهِ مَا أَسْأَلُهُ حَاجَةً بَعْدَهَا.
I said, ‘O son-asws of Rasool-Allah-saww! Dictate it to me!’ So, he-asws dictated it to me. I said, ‘No, by Allah-azwj! I will not ask him for any need after it’’.[8]
9- لي، الأمالي للصدوق ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: كُنْ لِمَا لَا تَرْجُو أَرْجَى مِنْكَ لِمَا تَرْجُو فَإِنَّ مُوسَى بْنَ عِمْرَانَ ع خَرَجَ يَقْتَبِسُ لِأَهْلِهِ نَاراً فَكَلَّمَهُ اللَّهُ عَزَّ وَ جَلَّ فَرَجَعَ نَبِيّاً وَ خَرَجَتْ مَلِكَةُ سَبَإٍ فَأَسْلَمَتْ مَعَ سُلَيْمَانَ ع وَ خَرَجَ سَحَرَةُ فِرْعَوْنَ يَطْلُبُونَ الْعِزَّةَ لِفِرْعَوْنَ فَرَجَعُوا مُؤْمِنِينَ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Abu Umeyr, from Abdullah Bin Al Qasim,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Be more hoping to what you are not expecting than to what you are expecting, for Musa-as Bin Imran-as went out to fetch some fire for his-as family. Allah-azwj Mighty and Majestic Spoke to him-as, and he‑as returned as a Prophet-as; and the queen of Sheba went out and became a Muslim with Suleyman-as, and the magician of Pharaoh-la went out seeking the honour for Pharaoh-la, and they returned as believers’’.[9]
10- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ الْفَضْلِ بْنِ صَالِحٍ عَنْ جَابِرٍ الْجُعْفِيِّ عَنِ الْبَاقِرِ ع قَالَ: إِنَّ مُوسَى بْنَ عِمْرَانَ ع قَالَ يَا رَبِّ رَضِيتُ بِمَا قَضَيْتَ تُمِيتُ الْكَبِيرَ وَ تُبْقِي الطِّفْلَ الصَّغِيرَ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from Ibn Isa, from Ibn Abu Najran, from Al Fazl Bin Salih, from Jabir Al Jufy,
‘From Al-Baqir-asws having said: ‘Musa-as Bin Imran-as said: ‘O Lord-azwj! I-as am pleased with whatever You-azwj had Decreed. You-azwj Killed off the elderly and Let the young children remain’.
فَقَالَ اللَّهُ جَلَّ جَلَالُهُ يَا مُوسَى أَ مَا تَرْضَانِي لَهُمْ رَازِقاً وَ كَفِيلًا
Allah-azwj, Majestic is His-azwj Majesty Said: “O Musa-as! Are you-as not satisfied with Me-azwj being a Sustainer for them and a Guarantor?”
قَالَ بَلَى يَا رَبِّ فَنِعْمَ الْوَكِيلُ أَنْتَ وَ نِعْمَ الْكَفِيلُ.
He-as said: ‘Yes, O Lord-azwj! You-azwj are the best Protector and the best Guarantor!’’[10]
11- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنْ سَهْلٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ: سَأَلْتُ الرِّضَا ع فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا حَدُّ التَّوَكُّلِ فَقَالَ لِي أَنْ لَا تَخَافَ مَعَ اللَّهِ أَحَداً
(The books) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, (and), ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Sahl, from Al-Hassan Bin Ali Bin Al Numan, from Ibn Asbat, from Al-Hassan Bin Al Kahm who said,
‘I asked Al-Reza-asws. I said to him-asws, ‘May I be sacrificed for you-asws! What is the limit of reliance (upon Allah-azwj)?’ He-asws said to me: ‘That you do not fear with Allah-azwj anyone (else)!’
قَالَ قُلْتُ فَمَا حَدُّ التَّوَاضُعِ
He (the narrator) said, ‘I said, ‘So what is the limit of humbleness?’
قَالَ أَنْ تُعْطِيَ النَّاسَ مِنْ نَفْسِكَ مَا تُحِبُّ أَنْ يُعْطُوكَ مِثْلَهُ
He-asws said: ‘That you give the people from yourself what you love to be given to you, similar to it’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ أَشْتَهِي أَنْ أَعْلَمَ كَيْفَ أَنَا عِنْدَكَ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! I desire to know how I am in your-asws view’.
فَقَالَ انْظُرْ كَيْفَ أَنَا عِنْدَكَ.
He-asws said: ‘Look at how I-asws am in your view’’.[11]
12- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ وَهْبِ بْنِ وَهْبٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ جَلَّ جَلَالُهُ يَا ابْنَ آدَمَ أَطِعْنِي فِيمَا أَمَرْتُكَ وَ لَا تُعَلِّمْنِي مَا يُصْلِحُكَ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Al Ashari, from Al Barqy, from his father, from Wahab Bin Wahab,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah‑azwj, Majestic is His-azwj Majesty, Said: “O son of Adam-as! Obey Me-azwj in what I-azwj am Commanding you and do not teach Me-azwj what is better for you!”’[12]
13- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ الْإِيمَانُ أَرْبَعَةُ أَرْكَانٍ التَّوَكُّلُ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ الرِّضَا بِقَضَائِهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ وَ التَّفْوِيضُ إِلَى اللَّهِ قَالَ عَبْدٌ صَالِحٌ وَ أُفَوِّضُ أَمْرِي إِلَى اللَّهِ … فَوَقاهُ اللَّهُ سَيِّئاتِ ما مَكَرُوا.
(The book) ‘Qurb Al Asnaad’ – Ibn Isa, from Al Bazanty who said,
‘I heard Al-Reza-asws saying: ‘The Eman is of four corners – the reliance upon Allah-azwj Mighty and Majestic, and the satisfaction with His-azwj Decree, and the submission to the Command of Allah-azwj, and the delegating (affairs) to Allah-azwj. A righteous servant said: ‘and I entrust my matters to Allah, [40:44] So Allah Saved him from the evil of what they planned, [40:45]’’.[13]
14- لي، الأمالي للصدوق عَنْ أَمِيرِ الْمُؤْمِنِينَ ع مَنْ وَثِقَ بِالزَّمَانِ صُرِعَ.
(The book) ‘Al-Amaali’ of Al-Sadouq –
‘From Amir Al-Momineen-asws: ‘One who trust with the times will be dismayed’’.[14]
15- ل، الخصال عَنِ الصَّادِقِ ع قَالَ: ثِقْ بِاللَّهِ تَكُنْ مُؤْمِناً وَ ارْضَ بِمَا قَسَمَ اللَّهُ لَكَ تَكُنْ غَنِيّاً.
(The book) ‘Al Khisaal’ –
‘From Al-Sadiq-asws having said: ‘Trust in Allah-azwj, you will be a Momin, and be satisfied with whatever Allah-azwj has Apportioned for you, you will be enriched/needless’’.[15]
16- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: يَا مُعَاوِيَةُ مَنْ أُعْطِيَ ثَلَاثَةً لَمْ يُحْرَمْ ثَلَاثَةً مَنْ أُعْطِيَ الدُّعَاءَ أُعْطِيَ الْإِجَابَةَ وَ مَنْ أُعْطِيَ الشُّكْرَ أُعْطِيَ الزِّيَادَةَ وَ مَنْ أُعْطِيَ التَّوَكُّلَ أُعْطِيَ الْكِفَايَةَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ وَ يَقُولُ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ يَقُولُ ادْعُونِي أَسْتَجِبْ لَكُمْ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws having said: ‘O Muawiya! One who gives three will not be deprived of three! One who gives the supplication will be Given the Answer, and one giving the thank will be Given the increase, and one giving the reliance will be Given the sufficiency, for Allah‑azwj Mighty and Majestic is Saying in His-azwj Book: And one who relies upon Allah, so He would Suffice him. [65:3]? And He-azwj Said: “If you are grateful, I would Increase it for you, [14:7]; and He-azwj Said: “Supplicate to Me, I will Answer you. [40:60]’’.[16]
17- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَانَ فِيمَا وَعَظَ بِهِ لُقْمَانُ ابْنَهُ أَنْ قَالَ لَهُ يَا بُنَيَّ لِيَعْتَبِرْ مَنْ قَصُرَ يَقِينُهُ وَ ضَعُفَتْ نِيَّتُهُ فِي طَلَبِ الرِّزْقِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَهُ فِي ثَلَاثَةِ أَحْوَالٍ مِنْ أَمْرِهِ وَ آتَاهُ رِزْقَهُ وَ لَمْ يَكُنْ لَهُ فِي وَاحِدَةٍ مِنْهَا كَسْبٌ وَ لَا حِيلَةٌ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى سَيَرْزُقُهُ فِي الْحَالِ الرَّابِعَةِ
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Asbahany, from Al Minqary, from Hammad Bin Isa,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘It was among what Luqman-as bequeathed to his-as son is that he-as said to him: ‘O my-as son! Take a lesson from the one who certainty is deficient, and his intention has weakened in seeking the sustenance. Allah-azwj Blessed and Exalted Created him in three situations from his affairs and Gave him his sustenance, and he did not happen to have earned in one of these nor (apply) any means. Allah-azwj Blessed and Exalted will be Sustaining him in the fourth state.
أَمَّا أَوَّلُ ذَلِكَ فَإِنَّهُ كَانَ فِي رَحِمِ أُمِّهِ يَرْزُقُهُ هُنَاكَ فِي قَرَارٍ مَكِينٍ حَيْثُ لَا يُؤْذِيهِ حَرٌّ وَ لَا بَرْدٌ ثُمَّ أَخْرَجَهُ مِنْ ذَلِكَ وَ أَجْرَى رِزْقاً مِنْ لَبَنِ أُمِّهِ يَكْفِيهِ بِهِ وَ يُرَبِّيهِ وَ يَنْعَشُهُ مِنْ غَيْرِ حَوْلٍ بِهِ وَ لَا قُوَّةٍ
As for the first of that, he was in the womb of his mother. He-azwj Sustained him over there in a stable settlement where he was neither harmed by heat nor cold. Then He-azwj Extracted him from that and Flowed sustenance from the milk of his mother. He-azwj Sufficed him with it and Nourished him and Grew him from without there being any might with him nor strength.
ثُمَّ فُطِمَ مِنْ ذَلِكَ فَأَجْرَى لَهُ رِزْقاً مِنْ كَسْبِ أَبَوَيْهِ بِرَأْفَةٍ وَ رَحْمَةٍ لَهُ مِنْ قُلُوبِهِمَا لَا يَمْلِكَانِ غَيْرَ ذَلِكَ حَتَّى إِنَّهُمَا يُؤْثِرَانِهِ عَلَى أَنْفُسِهِمَا فِي أَحْوَالٍ كَثِيرَةٍ
Then he was weaned from that, so He-azwj Flowed for him from the earning of his parents with kindness and mercy to him from their hearts, not in control upon other than that, to the extent that they preferred him over their own selves in many situations.
حَتَّى إِذَا كَبِرَ وَ عَقَلَ وَ اكْتَسَبَ لِنَفْسِهِ ضَاقَ بِهِ أَمْرُهُ وَ ظَنَّ الظُّنُونَ بِرَبِّهِ وَ جَحَدَ الْحُقُوقَ فِي مَالِهِ وَ قَتَّرَ عَلَى نَفْسِهِ وَ عِيَالِهِ مَخَافَةَ إِقْتَارِ رِزْقِهِ وَ سُوءِ يَقِينٍ بِالْخَلَفِ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى فِي الْعَاجِلِ وَ الْآجِلِ فَبِئْسَ الْعَبْدُ هَذَا يَا بُنَيَ.
Until when he was older and had intellect and earned for himself, his affair was narrowed with him and he thought (bad) thoughts with his Lord-azwj and rejected the rights in his wealth, and rationed upon himself and his dependants, fearing the rationing of his sustenance and evil certainty with the replacement from Allah-azwj Blessed and Exalted in the current and the future. So evil it his servant, O my-as son!’’[17]
18- ل، الخصال الْفَامِيُّ عَنِ ابْنِ بُطَّةَ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ صَفْوَانَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: قَالَ إِبْلِيسُ خَمْسَةُ أَشْيَاءَ لَيْسَ لِي فِيهِنَّ حِيلَةٌ وَ سَائِرُ النَّاسِ فِي قَبْضَتِي مَنِ اعْتَصَمَ بِاللَّهِ عَنْ نِيَّةٍ صَادِقَةٍ وَ اتَّكَلَ عَلَيْهِ فِي جَمِيعِ أُمُورِهِ
(The book) ‘Al Khisaal’ – Al Famy, from Ibn Buttah, from Al Barqy, from his father, from Safwan, raising it to,
‘Abu Abdullah-asws having said: ‘Iblees-la said: ‘There are five things, there isn’t any means for me-la regarding these while rest of the people are in my-la grip – one who adheres with Allah‑azwj with a truthful intention and relies upon Him-azwj in entirety of his affairs.
وَ مَنْ كَثُرَ تَسْبِيحُهُ فِي لَيْلِهِ وَ نَهَارِهِ وَ مَنْ رَضِيَ لِأَخِيهِ الْمُؤْمِنِ مَا يَرْضَاهُ لِنَفْسِهِ وَ مَنْ لَمْ يَجْزَعْ عَلَى الْمُصِيبَةِ حِينَ تُصِيبُهُ وَ مَنْ رَضِيَ بِمَا قَسَمَ اللَّهُ لَهُ وَ لَمْ يَهْتَمَّ لِرِزْقِهِ.
And one whose glorification is a lot during his night and his day; and one who is pleased for his Momin brother what he is pleased for himself, and one who does not panic upon the calamity when it afflicts him, and one who is pleased with whatever Allah-azwj has Apportioned for him and is not distressed for his sustenance’’.[18]
19- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ أَبِيهِ ع قَالَ: سَأَلَ الصَّادِقُ ع عَنْ بَعْضِ أَهْلِ مَجْلِسِهِ فَقِيلَ عَلِيلٌ فَقَصَدَهُ عَائِداً وَ جَلَسَ عِنْدَ رَأْسِهِ فَوَجَدَهُ دَنِفاً فَقَالَ لَهُ أَحْسِنْ ظَنَّكَ بِاللَّهِ
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, by the three chains from Al-Reza-asws, from his-asws father-asws having said: ‘Al-Sadiq-asws asked about one of the people of his gathering. It was said, ‘He is sick’. So, he-asws went to console him and sat by his head. He found him being very sick. He-asws said: ‘Improve your thoughts with Allah‑azwj’.
قَالَ أَمَّا ظَنِّي بِاللَّهِ حَسَنٌ وَ لَكِنْ غَمِّي لِبَنَاتِي مَا أَمْرَضَنِي غَيْرُ غَمِّي بِهِنَ
He said, ‘But, my thoughts with Allah-azwj are good, but my sorrow for my daughters is what has made me ill due to them’.
قَالَ الصَّادِقُ ع الَّذِي تَرْجُوهُ لِتَضْعِيفِ حَسَنَاتِكَ وَ مَحْوِ سَيِّئَاتِكَ فَارْجُهُ لِإِصْلَاحِ حَالِ بَنَاتِكَ أَ مَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ص قَالَ لَمَّا جَاوَزْتُ سِدْرَةَ الْمُنْتَهَى وَ بَلَغْتُ أَغْصَانَهَا وَ قُضْبَانَهَا رَأَيْتُ بَعْضَ ثِمَارِ قُضْبَانِهَا أَثْدَاؤُهُ مُعَلَّقَةٌ يَقْطُرُ مِنْ بَعْضِهَا اللَّبَنُ وَ مِنْ بَعْضِهَا الْعَسَلُ وَ مِنْ بَعْضِهَا الدُّهْنُ وَ يَخْرُجُ عَنْ بَعْضِهَا شِبْهُ دَقِيقِ السَّمِيذِ وَ عَنْ بَعْضِهَا الثِّيَابُ وَ عَنْ بَعْضِهَا كَالنَّبِقِ فَيَهْوِي ذَلِكَ نَحْوَ الْأَرْضِ
Al-Sadiq-asws said: ‘The One-azwj you are hoping to multiply your good deeds and deleted your evil deeds, hope to Him-azwj to correct the state of your daughters. Don’t you know that Rasool-Allah-saww said: ‘When I-saww surpassed Al-Sidrat Al-Muntaha and reached its branches and its twigs, I-saww saw some fruits of its twigs hanging. Milk was dripping from some of these, and the honey from some of these, and the oil from some of these, and the flour pulp was emerging from some of these, and the clothes from some of these, and lotus berries from some of these, and that was drooping towards the earth.
فَقُلْتُ فِي نَفْسِي أَيْنَ مَقَرُّ هَذِهِ الْخَارِجَاتِ عَنْ هَذِهِ الْأَثْدَاءِ وَ ذَلِكَ أَنَّهُ لَمْ يَكُنْ مَعِي جَبْرَئِيلُ لِأَنِّي كُنْتُ جَاوَزْتُ مَرْتَبَتَهُ وَ اخْتَزَلَ دُونِي
I-saww said within myself-saww: ‘Where is the central location of these emergences from these fruits?’ And that was because Jibraeel-as wasn’t with me-saww, because I-saww had surpassed his-as rank and he-as had stalled below me-as.
فَنَادَانِي رَبِّي عَزَّ وَ جَلَّ فِي سِرِّي يَا مُحَمَّدُ هَذِهِ أَنْبَتُّهَا مِنْ هَذَا الْمَكَانِ الْأَرْفَعِ لِأَغْذُوَ مِنْهَا بَنَاتِ الْمُؤْمِنِينَ مِنْ أُمَّتِكَ وَ بَنِيهِمْ فَقُلْ لآِبَاءِ الْبَنَاتِ لَا تَضِيقَنَّ صُدُورُكُمْ عَلَى فَاقَتِهِنَّ فَإِنِّي كَمَا خَلَقْتُهُنَّ أَرْزُقُهُنَ.
My-saww Lord-azwj Mighty and Majestic Called out to me-as in my-saww secrecy: “O Muhammad‑saww! These I-saww have Planted from this lofty place in order to Provide from it daughters of the Momineen from your-saww community and their sons. So, say to fathers of the daughters: ‘Do not narrow your chests upon their needs, for I-azwj, just as I-azwj have Created them, I-azwj shall Provide them’’.[19]
20- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ يَحْيَى بْنِ زَكَرِيَّا عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ عَمْرِو بْنِ سَيْفٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَدَعْ طَلَبَ الرِّزْقِ مِنْ حِلِّهِ فَإِنَّهُ عَوْنٌ لَكَ عَلَى دِينِكَ وَ اعْقِلْ رَاحِلَتَكَ وَ تَوَكَّلْ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Uqdah, from Yahya Bin Zakariya, from Muhammad Bin Marwan, from Amro Bin Sayf,
‘From Abu Abdullah-asws having said: ‘Do not leave seeking the sustenance from its means for it will be an assistant for you upon your religion and tie up your ride (camel) and rely (upon Allah-azwj).[20]
21- ما، الأمالي للشيخ الطوسي سَيَأْتِي فِي مَوَاعِظِ الْبَاقِرِ ع يَا جَابِرُ مَنْ هَذَا الَّذِي سَأَلَ اللَّهَ فَلَمْ يُعْطِهِ أَوْ تَوَكَّلَ عَلَيْهِ فَلَمْ يَكْفِهِ أَوْ وَثِقَ بِهِ فَلَمْ يُنْجِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘I (Majlisi) shall bring among the preaching of Al-Baqir-asws: ‘O Jabir! Who is the one who asked Allah-azwj and He-azwj did not Give him, or relied upon Him-azwj and He-azwj did not Suffice him, or trusted Him-azwj and He-azwj did not Rescue him?’’[21]
22- مع، معاني الأخبار عَنِ النَّبِيِّ ص قَالَ: مَنْ أَحَبَّ أَنْ يَكُونَ أَتْقَى النَّاسِ فَلْيَتَوَكَّلْ عَلَى اللَّهِ وَ مَنْ أَحَبَّ أَنْ يَكُونَ أَغْنَى النَّاسِ فَلْيَكُنْ بِمَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ أَوْثَقَ مِنْهُ بِمَا فِي يَدِهِ.
(The book) ‘Ma’any Al Akhbar’ –
‘From the Prophet-saww said: ‘One who loves to be the most pious of the people, let him rely upon Allah-azwj, and the one who loves to be richest of the people, let him be more trusting with what is in the Presence of Allah-azwj Mighty and Majestic than what is in his hands’’.[22]
23- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ قَالَ: سَأَلَ النَّبِيُّ ص عَنْ جَبْرَئِيلَ مَا التَّوَكُّلُ عَلَى اللَّهِ عَزَّ وَ جَلَّ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from his father, raising it, said,
‘The Prophet-saww asked Jibraeel-as: ‘What is the reliance upon Allah-azwj Mighty and Majestic?’
فَقَالَ الْعِلْمُ بِأَنَّ الْمَخْلُوقَ لَا يَضُرُّ وَ لَا يَنْفَعُ وَ لَا يُعْطِي وَ لَا يَمْنَعُ وَ اسْتِعْمَالُ الْيَأْسِ مِنَ الْخَلْقِ فَإِذَا كَانَ الْعَبْدُ كَذَلِكَ لَمْ يَعْمَلْ لِأَحَدٍ سِوَى اللَّهِ وَ لَمْ يَرْجُ وَ لَمْ يَخَفْ سِوَى اللَّهِ وَ لَمْ يَطْمَعْ فِي أَحَدٍ سِوَى اللَّهِ فَهَذَا هُوَ التَّوَكُّلُ الْخَبَرَ.
He-as said: ‘The knowledge that the created beings can neither harm nor benefit, nor give nor prevent, and utilising the despair from the people. So, when the servant was to be like that, he will not work for anyone besides Allah-azwj, and he will not hope and will not fear besides Allah-azwj and will not covet in anyone besides Allah-azwj. So this, it is the reliance’ – the Hadeeth’’.[23]
24- يد، التوحيد الْقَطَّانُ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنِ الثُّمَالِيِّ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَوْحَى اللَّهُ تَعَالَى إِلَى دَاوُدَ ع يَا دَاوُدُ تُرِيدُ وَ أُرِيدُ وَ لَا يَكُونُ إِلَّا مَا أُرِيدُ فَإِنْ أَسْلَمْتَ لِمَا أُرِيدُ أَعْطَيْتُكَ مَا تُرِيدُ وَ إِنْ لَمْ تُسْلِمْ لِمَا أُرِيدُ أَتْعَبْتُكَ فِيمَا تُرِيدُ ثُمَّ لَا يَكُونُ إِلَّا مَا أُرِيدُ.
(The book) ‘Al Tawheed’ – Al Qattan, from Ahmad Al Hamdany, from Ali Bin Al-Hassan Bin Fazzal, from his father, from Marwan Bin Muslim, from Al Sumali, from Ibn Tareyf, from Ibn Nubatah who said,
‘Amir Al-Momineen-asws said: ‘Allah-azwj the Exalted Revealed to Dawood-as: “O Dawood-as! You-as want and I-azwj Want, it cannot happen except what I-azwj Want. So, if you-as were to submit to what I-azwj Want, I-azwj shall Give you what you-as want, and if you-as do not submit to what Iazwj Want, I-saww shall Delay you-as regarding what you-as want, then it will not happen except what I-azwj Want!”’[24]
25- ن، عيون أخبار الرضا عليه السلام يد، التوحيد الْمُكَتِّبُ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَعْبَدٍ عَنِ ابْنِ خَالِدٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ جَلَّ جَلَالُهُ مَنْ لَمْ يَرْضَ بِقَضَائِي وَ لَمْ يُؤْمِنْ بِقَدَرِي فَلْيَلْتَمِسْ إِلَهاً غَيْرِي.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, (and) ‘Al Tawheed Al Mukattab’ – from Ali, from his father, from Ibn Ma’bad, from Ibn Khalid,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww: ‘Allah-azwj, Majestic is His-azwj Majesty Said: “One who is not satisfied with My-azwj Decree and does not believe in My-azwj pre-Determination, then let him seek out another god!”’[25]
– وَ قَالَ رَسُولُ اللَّهِ ص فِي كُلِّ قَضَاءِ اللَّهِ عَزَّ وَ جَلَّ خِيَرَةٌ لِلْمُؤْمِنِ.
And Rasool-Allah-saww said: ‘In every Decree of Allah-azwj Mighty and Majestic there is a choice for the Momin’’.[26]
26– ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْفَرَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ رَضِيَ الْقَضَاءَ أَتَى عَلَيْهِ الْقَضَاءُ وَ هُوَ مَأْجُورٌ وَ مَنْ سَخِطَ الْقَضَاءَ أَتَى عَلَيْهِ الْقَضَاءُ وَ أَحْبَطَ اللَّهُ أَجْرَهُ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ayoub Bin Nuh,, from Ibn Abu Umeyr, from Al Fara’a,
‘From Abu Abdullah-asws having said: ‘One who is satisfied with the Decree, the Decree will come to him and he will be Rewarded, and the one who is dissatisfied with the Decree, the Decree will come to him (anyway) Allah-azwj will Confiscate his Reward’’.[27]
27- ل، الخصال الْأَرْبَعُمِائَةٍ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ رَضِيَ مِنَ اللَّهِ بِمَا قَسَمَ لَهُ اسْتَرَاحَ بَدَنُهُ.
(The Hadeeth) ‘Al Arbamia’ – Amir Al-Momineen-asws said: ‘One who is satisfied with Allah‑azwj with what He-azwj has Apportioned for him, will rest his body’’.[28]
28- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع رَأْسُ طَاعَةِ اللَّهِ الرِّضَا بِمَا صَنَعَ اللَّهُ فِيمَا أَحَبَّ الْعَبْدُ وَ فِيمَا كَرِهَ وَ لَمْ يَصْنَعِ اللَّهُ بِعَبْدٍ شَيْئاً إِلَّا وَ هُوَ خَيْرٌ لَهُ.
(The book) ‘Al Amali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Al Kulayni, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunsu, from Is’haq Bin Ammar who said,
‘Abu Abdullah-asws said: ‘The head of obedience to Allah-azwj is the satisfaction with whatever Allah-azwj Does, regarding what the servants likes and regarding what he dislikes, and Allah‑azwj does not Do anything with a servant except and it is better for him’’.[29]
29- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ طَاهِرٍ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الدُّنْيَا دُوَلٌ فَمَا كَانَ لَكَ مِنْهَا أَتَاكَ عَلَى ضَعْفِكَ وَ مَا كَانَ عَلَيْكَ لَمْ تَدْفَعْهُ بِقُوَّتِكَ وَ مَنِ انْقَطَعَ رَجَاهُ مِمَّا فَاتَ اسْتَرَاحَ بَدَنُهُ وَ مَنْ رَضِيَ بِمَا رَزَقَهُ اللَّهُ قَرَّتْ عَيْنُهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Tahir, from Ibn Uqdah, from Muhammad Bin Ismail Bin Ibrahim,
‘Son of Musa-asws Bin Ja’far-asws, from Al-Hassan Bin Musa-asws, from his father-asws, from his‑asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The world is a state, so whatever were to be for you will come to you upon your weakness, and whatever were to be against you, you did not repel it by your strength, and the one who cuts off his hopes from whatever is lost, will rest his body, and the one who is satisfied with whatever Allah-azwj has Graced him, will delight his eyes’’.[30]
30- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنِ ابْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِيمَا أَوْحَى اللَّهُ جَلَّ وَ عَزَّ إِلَى مُوسَى بْنِ عِمْرَانَ يَا مُوسَى مَا خَلَقْتُ خَلْقاً أَحَبَّ إِلَيَّ مِنْ عَبْدِيَ الْمُؤْمِنِ وَ إِنِّي إِنَّمَا أَبْتَلِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أُعَافِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أَنَا أَعْلَمُ بِمَا يَصْلُحُ عَبْدِي عَلَيْهِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi- Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Al-Husayn Bin Saeed, from Ibn Mahboub, from Ibn Atiya, from Ibn Farqad,
‘From Abu Abdullah-asws having said: ‘Among what Allah-azwj Majestic and Mighty Revealed to Musa-as Bin Imran-as: “O Musa-as! I-azwj have not Created any creature more beloved to Me-azwj than My-azwj Momin servant, and rather I-azwj tend to Try him due to what is better for him, and I-azwj Make him well due to what is better for him, and I-azwj Know of what the betterment of My-azwj servant is upon.
فَلْيَصْبِرْ عَلَى بَلَائِي وَ لْيَشْكُرْ عَلَى نَعْمَائِي وَ لْيَرْضَ بِقَضَائِي أَكْتُبْهُ فِي الصِّدِّيقِينَ عِنْدِي إِذَا عَمِلَ بِرِضَايَ وَ أَطَاعَ أَمْرِي.
Let him be patient upon My-azwj afflictions and let him thank upon My-azwj bounties and let him be satisfied with My-azwj Decree, I-azwj shall Write him to be among the truthful ones in My-azwj Presence when he works with My-azwj Satisfaction and obeys My-azwj Commands!”’[31]
31- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عُمَرَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ يَا بَنِي آدَمَ كُلُّكُمْ ضَالٌّ إِلَّا مَنْ هَدَيْتُ وَ كُلُّكُمْ عَائِلٌ إِلَّا مَنْ أَغْنَيْتُ وَ كُلُّكُمْ هَالِكٌ إِلَّا مَنْ أَنْجَيْتُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Umar Bin Muhammad, from Ali Bin Mahrawayh, from Dawood Bin Suleyman,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “O children of Adam-as! All of you are straying except the one I-azwj Guide, and all of you are destitute except the one I-azwj Enrich, and all of you are destroyed except the one I-azwj Rescue!
فَاسْأَلُونِي أَكْفِكُمْ وَ أَهْدِكُمْ سَبِيلَ رُشْدِكُمْ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ مَنْ لَا يُصْلِحُهُ إِلَّا الْفَاقَةُ وَ لَوْ أَغْنَيْتُهُ لَأَفْسَدَهُ ذَلِكَ وَ إِنَّ مِنْ عِبَادِي مَنْ لَا يُصْلِحُهُ إِلَّا الصِّحَّةُ وَ لَوْ أَمْرَضْتُهُ لَأَفْسَدَهُ ذَلِكَ
Ask Me-azwj, I-azwj shall Suffice you and Guide to the way of your rightful guidance. From My‑azwj Momineen servants is one whom nothing will correct except the destitution, and if I‑azwj were to Enrich him, that would corrupt him! And from My-azwj servants there is one who nothing will correct except the good health, and if I-azwj were to Make him sick, that would corrupt him.
وَ إِنَّ مِنْ عِبَادِي لَمَنْ يَجْتَهِدُ فِي عِبَادَتِي وَ قِيَامِ اللَّيْلِ لِي فَأُلْقِي عَلَيْهِ النُّعَاسَ نَظَراً مِنِّي لَهُ فَيَرْقُدُ حَتَّى يُصْبِحَ وَ يَقُومُ حِينَ يَقُومُ وَ هُوَ مَاقِتٌ لِنَفْسِهِ زَارٍ عَلَيْهَا وَ لَوْ خَلَّيْتُ بَيْنَهُ وَ بَيْنَ مَا يُرِيدُ لَدَخَلَهُ الْعُجْبُ بِعَمَلِهِ ثُمَّ كَانَ هَلَاكُهُ فِي عُجْبِهِ وَ رِضَاهُ عَنْ نَفْسِهِ فَيَظُنُّ أَنَّهُ قَدْ فَاقَ الْعَابِدِينَ وَ جَازَ بِاجْتِهَادِهِ حَدَّ الْمُقَصِّرِينَ فَيَتَبَاعَدُ بِذَلِكَ مِنِّي وَ هُوَ يَظُنُّ أَنَّهُ يَتَقَرَّبُ إِلَيَّ
And from My-azwj servants there is one who holds vigil in worshipping Me-azwj, and standing at night for Me-azwj, so I-azwj Cast the drowsiness upon him as a warning from Me-azwj to him. So, he lies down until morning and arises when he arises and he is disliking to himself reviewing upon it, and if I-azwj were to Vacate between him and what he wants, the self-conceit would enter him with his deeds, then his destruction would be in his self-conceit and his being pleased with himself. He would think that he has surpassed the (other) worshippers and exceeded the limit of the deficient ones by his struggle. So, he would be distance from Me-azwj due to that while he would be thinking that he is drawing closer to Meazwj!
أَلَا فَلَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمْ وَ إِنْ حَسُنَتْ وَ لَا يَيْأَسِ الْمُذْنِبُونَ مِنْ مَغْفِرَتِي لِذُنُوبِهِمْ وَ إِنْ كَثُرَتْ لَكِنْ بِرَحْمَتِي فَلْيَثِقُوا وَ لِفَضْلِي فَلْيَرْجُوا وَ إِلَى حُسْنِ نَظَرِي فَلْيَطْمَئِنُّوا وَ ذَلِكَ أَنِّي أُدَبِّرُ عِبَادِي بِمَا يُصْلِحُهُمْ وَ أَنَا بِهِمْ لَطِيفٌ خَبِيرٌ.
Indeed! The workers should not be relying upon their deeds and even if these are excellent, nor should the sinners be despairing from My-azwj Forgiveness of their sins, and even if these are a lot, but let them be trusting with My-azwj Mercy and let them be hoping for My-azwj Face, and let them be reassured to My-azwj goodly Consideration, and that is because I-azwj Know My-azwj servants with what would correct them and I-azwj am Subtle, Informed of them!”’[32]
32- لي، الأمالي للصدوق ابْنُ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ: ضَحِكَ رَسُولُ اللَّهِ ص ذَاتَ يَوْمٍ حَتَّى بَدَتْ نَوَاجِذُهُ ثُمَّ قَالَ أَ لَا تَسْأَلُونِّي مِمَّ ضَحِكْتُ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Barqy, from his father, from his grandfather, from Al-Hassan Bin Ali Bin Fazzal, from Ali Bin Uqbah, from his father, from Suleyman Bin Khalid,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘One day Rasool-Allah-saww laughed until his-saww front teeth were revealed, then he-saww said: ‘Will you not ask me-saww what I-saww am laughing from?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ ص
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ عَجِبْتُ لِلْمَرْءِ الْمُسْلِمِ أَنَّهُ لَيْسَ مِنْ قَضَاءٍ يَقْضِيهِ اللَّهُ عَزَّ وَ جَلَّ لَهُ إِلَّا كَانَ خَيْراً لَهُ فِي عَاقِبَةِ أَمْرِهِ.
He-saww said: ‘I-saww was surprised at the Muslim man as there isn’t any Decree Allah-azwj Mighty and Majestic has Decreed for him except it would be better for him in the end-result of his matters!’’[33]
33- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ يَعْقُوبَ بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنِ ابْنِ عُمَارَةَ عَنْ عَلِيِّ بْنِ أَبِي الزَّعْزَاعِ عَنْ أَبِي ثَابِتٍ الْخَزَرِيِّ عَنْ عَبْدِ الْكَرِيمِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: جَاعَ رَسُولُ اللَّهِ ص جُوعاً شَدِيداً فَأَتَى الْكَعْبَةَ فَتَعَلَّقَ بِأَسْتَارِهَا فَقَالَ رَبَّ مُحَمَّدٍ لَا تُجِعْ مُحَمَّداً أَكْثَرَ مِمَّا أَجَعْتَهُ
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibrahim Bin Muhammad Al Saqafy, from Yaqoub Bin Muhammad Al Basry, from Ibn Umarah, from Ali Bin Abu Al Za’za, from Abu Sabit Al Khazry, from Abdul Kareem, from Saeed Bin Jubeyr, from Ibn Abbas who said,
‘Rasool-Allah-saww was hungry with severe hunger, so he-saww came to the Kabah and held on to its curtain. He-saww said: ‘Lord-azwj of Muhammad-saww! Do not Let Muhammad-saww be hungrier than I-saww am already hungry!’
قَالَ فَهَبَطَ جَبْرَئِيلُ ع وَ مَعَهُ لُوزَةٌ فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ جَلَّ جَلَالُهُ يَقْرَأُ عَلَيْكَ السَّلَامَ
He (Ibn Abbas) said, ‘Jibraeel-as came down and there was an almond with him-as. He-as said: ‘O Muhammad-saww! Allah-azwj, Majestic is His-azwj Majesty Conveys the Greetings to you-saww!’
فَقَالَ يَا جَبْرَئِيلُ اللَّهُ السَّلَامُ وَ مِنْهُ السَّلَامُ وَ إِلَيْهِ يَعُودُ السَّلَامُ
He-saww said: ‘O Jibraeel-as! Allah-azwj is ‘Al Salaam’, and from Him-azwj is the ‘Salaam’, and to Him-azwj returns the ‘Salaam’!’
فَقَالَ إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَفُكَّ عَنْ هَذِهِ اللُّوزَةِ
He-as said: ‘Allah-azwj Commands you-as to split this almond’.
فَفَكَّ عَنْهَا فَإِذَا فِيهَا وَرَقَةٌ خَضْرَاءُ نَضِرَةٌ مَكْتُوبَةٌ عَلَيْهَا لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ أَيَّدْتُ مُحَمَّداً بِعَلِيٍّ وَ نَصَرْتُهُ بِهِ مَا أَنْصَفَ اللَّهَ مِنْ نَفْسِهِ مَنِ اتَّهَمَ اللَّهَ فِي قَضَائِهِ وَ اسْتَبْطَأَهُ فِي رِزْقِهِ.
He-saww split it and therein was a fresh green leaf. There was written upon it: ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj. I-azwj Assisted Muhammad-saww by Ali-asws and Helped him-saww by him-asws!’ He has not been fair to Allah-azwj from himself, one who accuses Allah-azwj regarding His-azwj Decree and the delay in his sustenance!’’[34]
34- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ رَفَعَهُ إِلَى عَمْرِو بْنِ جُمَيْعٍ رَفَعَهُ إِلَى عَلِيٍّ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ كانَ تَحْتَهُ كَنْزٌ لَهُما قَالَ كَانَ ذَلِكَ الْكَنْزُ لَوْحاً مِنْ ذَهَبٍ فِيهِ مَكْتُوبٌ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ashary, from Al-Hassan Bin Ali, raising it to Aro Bin Jumie,
‘Raising it to Ali-asws regarding Words of Allah-azwj Mighty and Majestic:, and beneath it was a treasure for them, [18:82]. He-asws said: ‘That treasure was a tablet of gold wherein was written: ‘In the Name of Allah-azwj the Beneficent, the Merciful! There is no god except Allah‑azwj, Muhammad-saww is Rasool-saww of Allah-azwj!
عَجِبْتُ لِمَنْ يَعْلَمُ أَنَّ الْمَوْتَ حَقٌّ كَيْفَ يَفْرَحُ عَجِبْتُ لِمَنْ يُؤْمِنُ بِالْقَدَرِ كَيْفَ يَحْزَنُ عَجِبْتُ لِمَنْ يَذْكُرُ النَّارَ كَيْفَ يَضْحَكُ عَجِبْتُ لِمَنْ يَرَى الدُّنْيَا وَ تَصَرُّفَ أَهْلِهَا حَالًا بَعْدَ حَالٍ كَيْفَ يَطْمَئِنُّ إِلَيْهَا.
I am surprised at the one who knows that the death is true, how come he rejoices! I am surprised at the one believing in the pre-Determination, how come he grieves! I am surprised at the one who remembers the Fire, how come he laughs! I am surprised at the one who sees the world and the replacement of its people, a situation after a situation, how come he is reassured to it!’’[35]
35- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ عُمَرَ بْنِ مُصْعَبٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْعَبْدُ بَيْنَ ثَلَاثَةٍ بَلَاءٍ وَ قَضَاءٍ وَ نِعْمَةٍ فَعَلَيْهِ فِي الْبَلَاءِ مِنَ اللَّهِ الصَّبْرُ فَرِيضَةً وَ عَلَيْهِ فِي الْقَضَاءِ مِنَ اللَّهِ التَّسْلِيمُ فَرِيضَةً وَ عَلَيْهِ فِي النِّعْمَةِ مِنَ اللَّهِ عَزَّ وَ جَلَّ الشُّكْرُ فَرِيضَةً.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from Abdul Rahman Bin Hammad, from Umar Bin Mus’ab, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘The servant is between three – affliction, and Decree, and bounty. Upon him is to be patient during the affliction from Allah-azwj as an obligation, and upon him is the submitting during the Decree from Allah-azwj as an obligation, and upon him is the thanking during the bounty from Allah-azwj Mighty and Majestic, as an obligation’’.[36]
36- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الْعَلَاءِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الشِّرْكَ أَخْفَى مِنْ دَبِيبِ النَّمْلِ وَ قَالَ مِنْهُ تَحْوِيلُ الْخَاتَمِ لِيَذْكُرَ الْحَاجَةَ وَ شِبْهَ هَذَا.
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ibn Abu Umeyr, from Abdul Hameed Bin Abu Al A’ala who said,
‘Abu Abdullah-asws said: ‘The Shirk is more hidden than the crawl of the ant’. And he-asws said: ‘From it is turning the ring in order to remind of the need and resembling this’’.[37]
37- فس، تفسير القمي وَ لا تَقُولَنَّ لِشَيْءٍ إِنِّي فاعِلٌ ذلِكَ غَداً إِلَّا أَنْ يَشاءَ اللَّهُ أَخْبَرَهُ أَنَّهُ إِنَّمَا حُبِسَ الْوَحْيُ أَرْبَعِينَ صَبَاحاً لِأَنَّهُ قَالَ لِقُرَيْشٍ غَداً أُخْبِرُكُمْ بِجَوَابِ مَسَائِلِكُمْ وَ لَمْ يَسْتَثْنِ فَقَالَ اللَّهُ وَ لا تَقُولَنَّ لِشَيْءٍ الْآيَةَ.
Tafseer Al-Qummi – And you should not be saying for a thing, ‘I will do that tomorrow’ [18:23] Except, (with) ‘If Allah so Desires’ [18:24] – He-azwj Informed that rather the Revelation had been Withheld for forty morning because He-saww had said to Qureysh: ‘Tomorrow I-saww shall inform you with the answer to your questions’, and he-azwj did not make the exclusion, so Allah-azwj Said: And you should not be saying for a thing, [18:23] – the Verse’’.[38]
38- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُقَاتِلِ بْنِ سُلَيْمَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَمَّا صَعِدَ مُوسَى إِلَى الطُّورِ فَنَاجَى رَبَّهُ قَالَ رَبِّ أَرِنِي خَزَائِنَكَ
(The book) ‘Qasas Al Anbiya-as, may the greetings be upon them-as – by the chain to Al Sadouq, from Ibn Al Mutawakkil, from Al Himeyri, from Ahmad Bin Muhammad, from Ibn Mahboub, from Muqatil Bin Suleyman who said,
‘Abu Abdullah-asws said: ‘When Musa-asws ascended to (mount) Al Tour, he-as whispered to his‑as Lord-azwj. He-as said: ‘Lord-azwj! Show me-as Your-azwj treasures!’
قَالَ يَا مُوسَى إِنَّ خَزَائِنِي إِذَا أَرَدْتُ شَيْئاً أَنْ أَقُولَ لَهُ كُنْ فَيَكُونُ
He-azwj Said: ‘O Musa-as! My-azwj treasures is whenever I-azwj Want something, I-azwj Say to it: “Be!” And it comes into being!”
وَ قَالَ قَالَ يَا رَبِّ أَيُّ خَلْقٍ أَبْغَضُ إِلَيْكَ
And he-as said: ‘Lord-azwj! Which creatures is the most Hateful to You-azwj?’
قَالَ الَّذِي يَتَّهِمُنِي
He-azwj Said: “One who Accuses Me-azwj!”
قَالَ وَ مِنْ خَلْقِكَ مَنْ يَتَّهِمُكَ
He-as said: ‘And from Your-azwj creatures is one who accuses You-azwj?’
قَالَ نَعَمْ الَّذِي يَسْتَخِيرُنِي فَأَخِيرُ لَهُ وَ الَّذِي أَقْضِي الْقَضَاءَ لَهُ وَ هُوَ خَيْرٌ لَهُ فَيَتَّهِمُنِي.
He-azwj Said: “Yes, one who Gives Me-azwj the Choice (Istikhara), so I-azwj Choose for him, and the one who wants My-azwj Decree, so I-azwj Decree for him and it is better for him, but he accuses Me-azwj!”’[39]
39- ك، إكمال الدين ابْنُ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ أَحْمَدَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ وَ غَيْرِهِ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: خَرَجَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع بِالْمَدِينَةِ فَتَصَحَّرَ وَ اتَّكَى عَلَى جِدَارٍ مِنْ جُدْرَانِهَا مُفَكِّراً إِذْ أَقْبَلَ إِلَيْهِ رَجُلٌ
(The book) ‘Ikmal Al Deen’ – Ibn Al Barqy, from his father, from his grandfather Ahmad, from his father, from Ibn Abu Umeyr, from Hamza Bin Humran and someone else,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘Abu Ja’far Muhammad-asws Bin Ali Al-Baqir-asws went out from Al-Medina. It was pre-dawn and he-asws reclined to a wall from its walls thinking, when a man came over to him-asws.
فَقَالَ يَا أَبَا جَعْفَرٍ عَلَامَ حُزْنُكَ أَ عَلَى الدُّنْيَا فَرِزْقُ اللَّهِ حَاضِرٌ يَشْتَرِكُ فِيهِ الْبَرُّ وَ الْفَاجِرُ أَمْ عَلَى الْآخِرَةِ فَوَعْدٌ صَادِقٌ يَحْكُمُ فِيهِ مَلِكٌ قَادِرٌ
He said, ‘O Abu Ja’far-asws! Upon what is your grief? Is it upon the world? The sustenance of Allah-azwj is (ever) present. The righteous and the immoral participate in it. Or is it upon the Hereafter? The truthful (Prophet-saww) has promised that the Powerful King will be Judging in it!’
قَالَ أَبُو جَعْفَرٍ ع مَا عَلَى هَذَا أَحْزَنُ إِنَّمَا حُزْنِي عَلَى فِتْنَةِ ابْنِ الزُّبَيْرِ
Abu Abdullah-asws said: ‘I-asws am not grieving upon this. But rather, my-asws grief is upon the Fitna of Ibn Al-Zubeyr’.
فَقَالَ لَهُ الرَّجُلُ فَهَلْ رَأَيْتَ أَحَداً خَافَ اللَّهَ فَلَمْ يُنْجِهِ أَمْ هَلْ رَأَيْتَ أَحَداً تَوَكَّلَ عَلَى اللَّهِ فَلَمْ يَكْفِهِ وَ هَلْ رَأَيْتَ أَحَداً اسْتَخَارَ اللَّهَ فَلَمْ يَخِرْ لَهُ
The man said to him-asws, ‘Have you-asws seen anyone fearing Allah-azwj and He-azwj did not Rescue him? Or have you-asws seen anyone relying upon Allah-azwj and He-azwj did not Suffice him? And have you-asws seen anyone seeking the Choice of Allah-azwj (Istikhara) and He-azwj did not Choose for him?’
قَالَ أَبُو جَعْفَرٍ ع فَوَلَّى الرَّجُلُ وَ قَالَ هُوَ ذَاكَ
Abu Ja’far-asws said: ‘The man turned around and said, ‘It is that!’
فَقَالَ أَبُو جَعْفَرٍ ع هَذَا هُوَ الْخَضِرُ ع.
Abu Ja’far-asws said: ‘This, he-asws is Al-Khizr-as!’’[40]
قال الصدوق جاء هذا الحديث هكذا و قد روي في حديث آخر أن ذلك كان مع علي بن الحسين ع.
Note – Al Sadouq said, ‘This Hadeeth has come like this, and it has been reported in another Hadeeth, that had happened with Ali Bin Al-Husayn-asws’. (P.s. see the first Hadeeth of this chapter).
40- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَقُولُ اللَّهُ عَزَّ وَ جَلَّ مَا مِنْ مَخْلُوقٍ يَعْتَصِمُ بِمَخْلُوقٍ دُونِي إِلَّا قَطَعْتُ أَسْبَابَ السَّمَاوَاتِ وَ الْأَرْضِ مِنْ دُونِهِ فَإِنْ سَأَلَنِي لَمْ أُعْطِهِ وَ إِنْ دَعَانِي لَمْ أُجِبْهُ
(The book) ‘Saheefa Al-Reza-asws’, may the greetings be upon him-asws, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Says: “There none from a creature adhering with a creature besides Me-azwj, except I-azwj will Cut off the means of the skies and the earth from below him. If he were to ask Me-azwj, I-azwj will not Give him, and if he supplicates to Me-azwj, I-azwj will not Answer him!
وَ مَا مِنْ مَخْلُوقٍ يَعْتَصِمُ بِي دُونَ خَلْقِي إِلَّا ضَمَّنْتُ السَّمَاوَاتِ وَ الْأَرْضَ بِرِزْقِهِ فَإِنْ سَأَلَنِي أَعْطَيْتُهُ وَ إِنْ دَعَانِي أَجَبْتُهُ وَ إِنِ اسْتَغْفَرَ لِي غَفَرْتُ لَهُ.
And there is none from a creature adhering with Me-azwj besides My-azwj creatures, except I‑azwj shall Guarantee the skies and the earth with his sustenance. If he were to ask Me-azwj, I‑azwj shall Give him, and if he were to supplicate to Me-azwj, I-azwj shall Answer him, and if he were to seek Forgiveness to Me-azwj, I-azwj shall Forgive (his sins) for him!”’[41]
41- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ الْحُسَيْنُ ع رُوِيَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: يَقُولُ اللَّهُ تَعَالَى لَأُقَطِّعَنَّ أَمَلَ كُلِّ مُؤْمِنٍ أَمَّلَ دُونِي الْأُنَاسَ وَ لَأُلْبِسَنَّهُ ثَوْبَ مَذَلَّةٍ بَيْنَ النَّاسِ وَ لَأُنَحِّيَنَّهُ مِنْ وَصْلِي وَ لَأُبْعِدَنَّهُ مِنْ قُرْبِي مَنْ ذَا الَّذِي رَجَانِي لِقَضَاءِ حَوَائِجِهِ فَقَطَعْتُ بِهِ دُونَهَا.
(The book) ‘Saheefa Al-Reza-asws’, may the greetings be upon him-asws – from Al-Reza-asws, from his-asws forefathers-asws having said; ‘Al-Husayn-asws said: ‘It is reported from Rasool-Allah-saww having said: ‘Allah-azwj the Exalted Says: “I-azwj shall Cut off the hopes of every Momin hoping to the people besides Me-azwj, and I-azwj shall Clothe him the clothing of disgrace between the people, and I-azwj shall Keep him aside from My-azwj connection, and I‑azwj shall Distance him from My-azwj nearness. So, who is that who will hope to Me-azwj to fulfill his needs so I-azwj will Cut him off from these?’’[42]
42- ضا، فقه الرضا عليه السلام أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: مَنْ أَرَادَ أَنْ يَكُونَ أَقْوَى النَّاسِ فَلْيَتَوَكَّلْ عَلَى اللَّهِ
(The book) ‘Fiqh Al-Reza-asws, may the greetings be upon him-asws, ‘It is reported from the scholar-asws having said: ‘One who wants to be strongest of the people, let him rely upon Allah-azwj’.
وَ سُئِلَ عَنْ حَدِّ التَّوَكُّلِ مَا هُوَ قَالَ لَا تَخَافُ سِوَاهُ.
And he-asws was asked about the limit of reliance, ‘What is it?’ He-asws said: ‘Not fearing anyone besides Him-azwj’’.[43]
– وَ أَرْوِي أَنَّ الْغِنَى وَ الْعِزَّ يَجُولَانِ فَإِذَا ظَفِرا بِمَوَاضِعِ التَّوَكُّلِ أَوْطَنَا.
And it is reported that the richness and the honour are roaming around. When they are successful with the places of reliance, they make it a homeland’’.[44]
– وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: التَّوَكُّلُ عَلَى اللَّهِ عَزَّ وَ جَلَّ دَرَجَاتٌ مِنْهَا أَنْ تَثِقَ بِهِ فِي أُمُورِكَ كُلِّهَا فَمَا فَعَلَهُ بِكَ كُنْتَ عَنْهُ رَاضِياً.
And it is reported from the scholar-asws having said: ‘The reliance upon Allah-azwj Mighty and Majestic has ranks. From these is that you trust Him-azwj in your affairs, all of them. So, whatever he-azwj Does with you, you would be satisfied from Him-azwj’’.[45]
– وَ رُوِيَ أَنَّ اللَّهَ جَلَّ وَ عَزَّ أَوْحَى إِلَى دَاوُدَ ع مَا اعْتَصَمَ بِي عَبْدٌ مِنْ عِبَادِي دُونَ أَحَدٍ مِنْ خَلْقِي عَرَفْتُ ذَلِكَ مِنْ نِيَّتِهِ ثُمَّ يَكِيدُهُ أَهْلُ السَّمَاوَاتِ وَ الْأَرْضِ وَ مَا فِيهِنَّ إِلَّا جَعَلْتُ لَهُ الْمَخْرَجَ مِنْ بَيْنِهِنَّ
And it is reported that Allah-azwj Majestic and Mighty Revealed to Dawood-as: “And no servant from My-azwj servants will adhere with Me-azwj besides anyone from My-azwj creatures, I-azwj Know that from his intention, then the people of the skies and the earth and whatever is in these were to plot against him, except I-azwj will Make the outlet for him from between them!
وَ مَا اعْتَصَمَ عَبْدٌ مِنْ عَبِيدِي بِأَحَدٍ مِنْ خَلْقٍ دُونِي عَرَفْتُ ذَلِكَ مِنْ نِيَّتِهِ إِلَّا قَطَعْتُ أَسْبَابَ السَّمَاوَاتِ مِنْ يَدَيْهِ وَ أَسَخْتُ الْأَرْضَ مِنْ تَحْتِهِ وَ لَمْ أُبَالِ بِأَيِّ الْوَادِي هَلَكَ.
And no servant from My-azwj servant will adhere with anyone from the creatures besides Me‑azwj, I-azwj know that from his intention, except I-azwj will Cut off the means of the skies from his hands and Harden the earth from beneath him, and I-azwj will not Care in which valley he is destroyed’’.[46]
– وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ عِزَّتِي وَ جَلَالِي وَ ارْتِفَاعِي فِي عُلُوِّي لَا يُؤْثِرُ عَبْدٌ هَوَايَ عَلَى هَوَاهُ إِلَّا جَعَلْتُ غِنَاهُ فِي قَلْبِهِ وَ هَمَّهُ فِي آخِرَتِهِ وَ كَفَفْتُ عَلَيْهِ ضَيْعَتَهُ وَ ضَمَّنْتُ السَّمَاوَاتِ وَ الْأَرْضَ رِزْقَهُ وَ كُنْتُ لَهُ مِنْ وَرَاءِ حَاجَتِهِ وَ أَتَتْهُ الدُّنْيَا وَ هِيَ رَاغِمَةٌ
And it is reported from the scholar-asws having said: ‘Allah-azwj Blessed and Exalted Says: “By My-azwj Might and My-azwj Majesty, and Loftiness in My-azwj Exaltedness! A servant will not prefer My-azwj Whims over his whims except I-azwj shall Make his riches to be in his heart, and his worries regarding his Hereafter, and I-azwj shall Refrain his wastage upon him, and I-azwj shall Guarantee the skies and the earth of his sustenance, and I-azwj be behind his needs, and the world will come to him, and it will be compelled!
وَ عِزَّتِي وَ جَلَالِي وَ ارْتِفَاعِي فِي عُلُوِّ مَكَانِي لَا يُؤْثِرُ عَبْدٌ هَوَاهُ عَلَى هَوَايَ إِلَّا قَطَعْتُ رَجَاهُ وَ لَمْ أَرْزُقْهُ مِنْهَا إِلَّا مَا قَدَّرْتُ لَهُ.
And by My-azwj Might and My-azwj Majesty, and Loftiness in the Exaltedness of My-azwj position! A servant will not prefer his whims over My-azwj Whims except I-azwj shall Cut off his hope and will not Grace him from it except what I-azwj have pre-Determined for him!”’[47]
– و أروي أن بعض العلماء كان يقول سبحان من لو كانت الدنيا خيرا كلها أهلك فيها من أحب سبحان من لو كانت الدنيا شرا كلها نجا منها من أراد.
And it is reported that one of the scholars-asws had said: ‘Glorious is the One-azwj, had the world, all of it been good, He-azwj would have Destroyed in it the one He-azwj Loves! Glorious is the One-azwj, if the world, all of it was evil, He-azwj would have Saved from it one He-azwj so Wanted’’.[48]
– وَ رُوِيَ كُنْ لِمَا لَا تَرْجُو أَرْجَى مِنْكَ لِمَا تَرْجُو فَإِنَّ مُوسَى بْنَ عِمْرَانَ ع خَرَجَ يَقْتَبِسُ نَاراً لِأَهْلِهِ فَكَلَّمَهُ اللَّهُ وَ رَجَعَ نَبِيّاً وَ خَرَجَتْ مَلَكَةُ سَبَإٍ فَأَسْلَمَتْ مَعَ سُلَيْمَانَ وَ خَرَجَتْ سَحَرَةُ فِرْعَوْنَ يَطْلُبُونَ الْعِزَّ لِفِرْعَوْنَ فَرَجَعُوا مُؤْمِنِينَ.
And it is reported: ‘It is reported: ‘Be more hoping to what you are not expecting than to what you are expecting, for Musa-as Bin Imran-as went out to fetch some fire for his-as family. Allah-azwj Mighty and Majestic Spoke to him-as, and he-as returned as a Prophet-as; and the queen of Sheba went out and became a Muslim with Suleyman-as, and the magician of Pharaoh-la went out seeking the honour for Pharaoh-la, and they returned as believers’’.[49]
– وَ رُوِيَ لَا تَقُلْ لِشَيْءٍ قَدْ مَضَى لَوْ كَانَ غَيْرُهُ.
And it is reported: ‘Do not say for anything past, ‘If only something else would have happened’’.[50]
– رُوِيَ عَنِ الْعَالِمِ ع قَالَ: إِذَا شَاءَ اللَّهُ فَيُعْطِينَا وَ إِذَا أَحَبَّ أَنْ يَكْرَهَ رَضِينَا.
It is report from scholar-asws having said: ‘Whenever Allah-azwj so Desires, so He-azwj Gives us‑asws, and whoever He-azwj so Loves to Dislike (Giving us-asws) we-asws satisfied’’.[51]
– وَ أَرْوِي أَعْلَمُ النَّاسِ بِاللَّهِ أَرْضَاهُمْ بِقَضَاءِ اللَّهِ.
And it is reported: ‘The most knowledgeable of the people with Allah-azwj is their most satisfied with Decree of Allah-azwj’’.[52]
– وَ رُوِيَ رَأْسُ طَاعَةِ اللَّهِ الصَّبْرُ وَ الرِّضَا.
And it is reported: ‘Head of obedience of Allah-azwj is the patience and the satisfaction’’.[53]
– وَ رُوِيَ مَا قَضَى اللَّهُ عَلَى عَبْدِهِ قَضَاءً فَرَضِيَ بِهِ إِلَّا جَعَلَ الْخَيْرَ فِيهِ.
It is reported: ‘Whatever Allah-azwj Decrees upon His-azwj servants of a Decree, so he is satisfied with it, except He-azwj will Make the good to be in it’’.[54]
– وَ رُوِيَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى مُوسَى بْنِ عِمْرَانَ ع يَا مُوسَى مَا خَلَقْتُ خَلْقاً أَحَبَّ إِلَيَّ مِنْ عَبْدِيَ الْمُؤْمِنِ وَ إِنِّي إِنَّمَا أَبْتَلِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أُعَافِيهِ لِمَا هُوَ خَيْرٌ لَهُ فَلْيَصْبِرْ عَلَى بَلَائِي وَ لْيَشْكُرْ نَعْمَائِي وَ لْيَرْضَ بِقَضَائِي أَكْتُبْهُ مِنَ الصِّدِّيقِينَ عِنْدِي.
And it is reported: ‘Allah-azwj Blessed and Exalted Revealed to Musa Bin Imran-as: ‘O Musa-as! I-azwj have not Created any creature more beloved to Me-azwj than My-azwj Momin servant, and rather I-azwj tend to Try him for what is better for him, and Grant him well-being for what is better for him. So let him be patient upon My-azwj afflictions, and let him thank for My-azwj bounties, and let him be satisfied with My-azwj Decree, I-azwj shall Write him being from the truthful ones in My-azwj Presence’’.[55]
– وَ أَرْوِي عَنِ الْعَالِمِ ع الْمُؤْمِنُ تعرض [يَعْتَرِضُ] كُلَّ خَيْرٍ لَوْ قُرِّضَ بِالْمَقَارِيضِ كَانَ خَيْراً لَهُ وَ إِنْ مَلَكَ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ كَانَ خَيْراً لَهُ.
And it is reported from the scholar-asws: ‘The Momin is exposed to every good. If he were to be cut with the scissors it would be better for him, and if he were to rule between the east and the west it would be better for him’’.[56]
– وَ رُوِيَ مَنْ أُعْطِيَ الدِّينَ فَقَدْ أُعْطِيَ.
And it is reported: ‘One who has been Given the religion, so he has been Given’’.[57]
– وَ رُوِيَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَ مَنْ لَا يُحِبُّ وَ لَا يُعْطِي الدِّينَ إِلَّا مَنْ يُحِبُّهُ.
And it is reported: ‘Allah-azwj Blessed and Exalted Gives the world to the one He-azwj Loves and the one He-azwj does not Love, and He-azwj does not Give the religion except to the one He-azwj Loves’’.[58]
– وَ فِي خَبَرٍ آخَرَ لَا يُعْطِي اللَّهُ الدِّينَ إِلَّا أَهْلَ خَاصَّتِهِ وَ صَفْوَتَهُ مِنْ خَلْقِهِ.
And in another Hadeeth: ‘Allah-azwj does not Give the religion except to His-azwj special ones and His-azwj elites from His-azwj creatures’’.[59]
– وَ رُوِيَ إِذَا طَلَبْتَ شَيْئاً مِنَ الدُّنْيَا فَزُوِيَ عَنْكَ فَاذْكُرْ مَا خَصَّكَ اللَّهُ بِهِ مِنْ دِينِهِ وَ مَا صَرَفَهُ عَنْكَ بِغَيْرِهِ فَإِنَّ ذَلِكَ أَحْرَى أَنْ تَسْخُوَ نَفْسُكَ عَمَّا فَاتَكَ مِنَ الدُّنْيَا.
And it is reported: ‘Whenever you seek something from the world and it is impeded from you, then remember what Allah-azwj has Specialised you with from His-azwj religion and what He-azwj has Turned away from with someone else, for that is better that you let go of yourself from what is lost by you from the world’’.[60]
– وَ رُوِيَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى دَاوُدَ ع فُلَانَةُ بِنْتُ فُلَانَةَ مَعَكَ فِي الْجَنَّةِ فِي دَرَجَتِكَ
And it is reported: ‘Allah-azwj the Exalted Revealed to Dawood-as: “So and so, daughter of so and so will be with you-as in the Paradise, in your-as rank!”
فَسَارَ إِلَيْهَا فَسَأَلَهَا عَنْ عَمَلِهَا فَخَبَّرَتْهُ فَوَجَدَهُ مِثْلَ أَعْمَالِ سَائِرِ النَّاسِ فَسَأَلَهَا عَنْ نِيَّتِهَا فَقَالَتْ مَا كُنْتُ فِي حَالَةٍ فَنَقَلَنِي مِنْهَا إِلَى غَيْرِهَا إِلَّا كُنْتُ بِالْحَالَةِ الَّتِي نَقَلَنِي إِلَيْهَا أَسَرَّ مِنِّي بِالْحَالَةِ الَّتِي كُنْتُ فِيهَا
He-as travelled to her and asked her about her deed. She informed him-as, ‘Similar deeds to rest of the people’. He-as asked her about her intention. She said, ‘I have not been in any situation, so He-azwj Transferred me from it to something else, except I was in a state to which He-azwj had Transferred me to, more happiness with me than with the state which I used to be in’.
فَقَالَ حُسْنُ ظَنِّكِ بِاللَّهِ جَلَّ وَ عَزَّ.
He-as said: ‘Your good thoughts with Allah-azwj Majestic and Mighty’’.[61]
– وَ أَرْوِي عَنِ الْعَالِمِ أَنَّهُ قَالَ: وَ اللَّهِ مَا أُعْطِيَ مُؤْمِنٌ قَطُّ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ إِلَّا بِحُسْنِ ظَنِّهِ بِاللَّهِ عَزَّ وَ جَلَّ وَ رَجَائِهِ مِنْهُ وَ حُسْنِ خُلُقِهِ وَ الْكَفِّ عَنِ اغْتِيَابِ الْمُؤْمِنِينَ
And it is reported from the scholar-asws having said: ‘By Allah-saww! A Momin is not Given good of the world and the Hereafter at all except due to his good thoughts with Allah-azwj Mighty and Majestic and his hoping from Him-azwj, and his good matters, and refraining from backbiting the Momineen.
وَ ايْمُ اللَّهِ لَا يُعَذِّبُ اللَّهُ مُؤْمِناً بَعْدَ التَّوْبَةِ وَ الِاسْتِغْفَارِ إِلَّا أَنْ يَسُوءَ الظَّنَّ بِاللَّهِ وَ تَقْصِيرَهُ مِنْ رَجَائِهِ لِلَّهِ وَ سُوءَ خُلُقِهِ وَ مِنِ اغْتِيَابِهِ لِلْمُؤْمِنِينَ
And I swear by Allah-azwj! Allah-azwj does not Punish a Momin after the repentance and seeking the Forgiveness, except if he has evil thoughts with Allah-azwj, and his deficiency of his hoping to Allah-azwj and his evil manners, and from his backbiting the Momineen.
وَ اللَّهِ لَا يَحْسُنُ ظَنُّ عَبْدٍ مُؤْمِنٍ بِاللَّهِ إِلَّا كَانَ اللَّهُ عِنْدَ ظَنِّهِ بِهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ كَرِيمٌ يَسْتَحِي أَنْ يَخْلُفَ ظَنَّ عَبْدِهِ وَ رَجَاءَهُ فَأَحْسِنُوا الظَّنَّ بِاللَّهِ وَ ارْغَبُوا إِلَيْهِ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ الظَّانِّينَ بِاللَّهِ ظَنَّ السَّوْءِ عَلَيْهِمْ دائِرَةُ السَّوْءِ.
By Allah-azwj! A servant will not have good thoughts with Allah-azwj except Allah-azwj will be with his thoughts of Him-azwj, because Allah-azwj Mighty and Majestic is Benevolent. He-azwj is too Embarrassed from opposing the thoughts of His-azwj servant and his hopes. Therefore, improve the thoughts with Allah-azwj and be desirous to Him-azwj, and Allah-azwj Mighty and Majestic has Said: the thinkers of evil thoughts with Allah. Upon them is the evil field of thought, [48:6]’’.[62]
– وَ رُوِيَ أَنَّ دَاوُدَ ع قَالَ: يَا رَبِّ مَا آمَنَ بِكَ مَنْ عَرَفَكَ فَلَمْ يُحْسِنِ الظَّنَّ بِكَ.
And it is reported – ‘Dawood-as said: ‘O Lord-azwj! He has not believed in me-as, one who has recognised You-azwj and did not have good thoughts with You-azwj’’.[63]
– وَ رُوِيَ أَنَّ آخِرَ عَبْدٍ يُؤْمَرُ بِهِ إِلَى النَّارِ فَيَلْتَفِتُ فَيَقُولُ يَا رَبِّ لَمْ يَكُنْ هَذَا ظَنِّي بِكَ
And it is reported – ‘The last servant Commanded with to the Fire, he will turn around and say, ‘O Lord-azwj! This did not happen to be my thoughts with You-azwj!’
فَيَقُولُ مَا كَانَ ظَنُّكَ بِي
He-azwj will Say: “What were your thoughts with Me-azwj?”
قَالَ كَانَ ظَنِّي بِكَ أَنْ تَغْفِرَ لِي خَطِيئَتِي وَ تُسْكِنَنِي جَنَّتَكَ
He will say, ‘My thoughts with You-azwj were that You-azwj will Forgive my mistakes (sins) for me and Settle me in Your-azwj Paradise!’
فَيَقُولُ اللَّهُ جَلَّ وَ عَزَّ يَا مَلَائِكَتِي وَ عِزَّتِي وَ جَلَالِي وَ جُودِي وَ كَرَمِي وَ ارْتِفَاعِي فِي عُلُوِّي مَا ظَنَّ بِي عَبْدِي خَيْراً سَاعَةً قَطُّ وَ لَوْ ظَنَّ بِي سَاعَةً خَيْراً مَا رَوَّعْتُهُ بِالنَّارِ أَجِيزُوا لَهُ كَذِبَهُ وَ أَدْخِلُوهُ الْجَنَّةَ.
Allah-azwj Majestic and Mighty will Say: “O My-azwj Angels! By My-azwj Might and My-azwj Majesty, and My-azwj Generousity and My-azwj Benevolence, and My-azwj Loftiness and My-azwj Exaltedness! My-azwj servant did not have good thoughts with Me-azwj for a moment at all, and if he had had good thoughts with Me-azwj for a moment, I-azwj would not have even Scared him with the Fire! I-azwj shall Allow his lies for him and I-azwj shall Enter him into the Paradise!”’[64]
– ثُمَّ قَالَ الْعَالِمُ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ أَلَا لَا يَتَّكِلُ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَاتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَظُنُّونَهُ عِنْدِي مِنْ كَرَامَتِي
Then the scholar-asws said: ‘Allah-azwj Mighty and Majestic Said: “Indeed! The workers should not rely upon their deeds which they are working for My-azwj Rewards, for even if they were to struggle and fatigue themselves their whole lives in worshipping Me-azwj they would still be deficient, not reaching in their worships the essence of worshipping Me-azwj in what they are thinking of (achieving) My-azwj Benevolence in My-azwj Presence!
وَ لَكِنْ بِرَحْمَتِي فَلْيَثِقُوا وَ مِنْ فَضْلِي فَلْيَرْجُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تُدْرِكُهُمْ وَ مِنَّتِي تَبْلُغُهُمْ وَ رِضْوَانِي وَ مَغْفِرَتِي يَلْبِسَهُمْ فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ وَ بِذَلِكَ سُمِّيتُ.
But, let them be trusting in My-azwj Mercy, and let them be hoping of My-azwj Grace and let them be reassured to having good thoughts with Me-azwj, for My-azwj Mercy will come across them during that and My-azwj Conferment will reach them, and My-azwj Satisfaction, and My-azwj Forgiveness will cover them, for I-azwj am Allah-azwj, the Beneficent, the Merciful, and with that I-azwj have been Named!”’
– وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: إِنَّ اللَّهَ أَوْحَى إِلَى مُوسَى بْنِ عِمْرَانَ أَنْ يَحْبِسَ فِي الْحَبْسِ رَجُلَيْنِ مِنْ بَنِي إِسْرَائِيلَ فَحَبَسَهُمَا ثُمَّ أَمَرَهُ بِإِطْلَاقِهِمَا
And it is reported from the scholar-asws having said: ‘Allah-azwj Revealed to Musa Bin Imran-as: “Imprison two men from the children of Israel!” So he-as imprisoned them. Then He-azwj Commanded him-as to free them’.
قَالَ فَنَظَرَ إِلَى أَحَدِهِمَا فَإِذَا هُوَ مِثْلُ الْهُدْبَةِ فَقَالَ لَهُ مَا الَّذِي بَلَغَ بِكَ مَا أَرَى مِنْكَ قَالَ الْخَوْفُ عَنِ اللَّهِ
He-asws said: ‘He-as looked at one of them and behold, he was like the insect. He-as said to him: ‘What is that which reached with you to what I-as see from you?’ He said, ‘The fear from Allah-azwj’.
وَ نَظَرَ إِلَى الْآخَرِ لَمْ يَتَشَعَّبْ مِنْهُ شَيْءٌ فَقَالَ لَهُ أَنْتَ وَ صَاحِبُكَ كُنْتُمَا فِي أَمْرٍ وَاحِدٍ وَ قَدْ رَأَيْتُ بَلَغَ الْأَمْرُ بِصَاحِبِكَ وَ أَنْتَ لَمْ تَتَغَيَّرْ
And he-as looked at the other one (and) nothing had deteriorated from him. He-as said to him: ‘You and your companion, both of you were in one matter, and I-as have seen the matter with your companion, and you have not changed (at all)!’
فَقَالَ لَهُ الرَّجُلُ إِنَّهُ كَانَ ظَنِّي بِاللَّهِ جَمِيلًا حَسَناً
The man said to him-asws, ‘It was my beautiful, good thoughts with Allah-azwj!’
فَقَالَ يَا رَبِّ قَدْ سَمِعْتَ مَقَالَةَ عَبْدَيْكَ فَأَيُّهُمَا أَفْضَلُ
He-as said: ‘O Lord-azwj! You-azwj have heard the words of Your-azwj two servants, so which of the two is superior?’
قَالَ صَاحِبُ الظَّنِّ الْحَسَنِ أَفْضَلُ.
He-azwj Said: “Owner of the good thoughts is superior!”’[65]
– وَ أَرْوِي عَنِ الْعَالِمِ أَنَّ اللَّهَ أَوْحَى إِلَى مُوسَى بْنِ عِمْرَانَ ع يَا مُوسَى قُلْ لِبَنِي إِسْرَائِيلَ أَنَا عِنْدَ ظَنِّ عَبْدِي بِي فَلْيَظُنَّ بِي مَا شَاءَ يَجِدْنِي عِنْدَهُ.
And it is reported from the scholar-asws: ‘Allah-azwj Revealed to Musa-as Bin Imran-as: “O Musa‑as! Say to the children of Israel, I-azwj am with the thoughts of My-azwj servants with Me‑azwj, so let them think of Me-azwj whatever he so desires, he will find Me-azwj with it!”’[66]
42- مص، مصباح الشريعة قَالَ الصَّادِقُ ع التَّوَكُّلُ كَأْسٌ مَخْتُومٌ يَخْتِمُ اللَّهُ عَزَّ وَ جَلَّ فَلَا يَشْرَبُ بِهَا وَ لَا يَفُضُّ خِتَامَهَا إِلَّا الْمُتَوَكِّلُ كَمَا قَالَ اللَّهُ تَعَالَى وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ وَ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ عَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The reliance is a sealed cup, Sealed by Allah-azwj Mighty and Majestic. No one can drink with it nor break its seal except the relying ones, just as Allah-azwj the Exalted Said: and upon Allah should the relying ones be relying [14:12], and Said: and upon Allah you should be relying if you were Momineen’ [5:23].
جَعَلَ التَّوَكُّلَ مِفْتَاحَ الْإِيمَانِ وَ الْإِيمَانَ قُفْلَ التَّوَكُّلِ وَ حَقِيقَةُ التَّوَكُّلِ الْإِيثَارُ وَ أَصْلُ الْإِيثَارِ تَقْدِيمُ الشَّيْءِ بِحَقِّهِ وَ لَا يَنْفَكُّ الْمُتَوَكِّلُ فِي تَوَكُّلِهِ مِنْ إِثْبَاتِ أَحَدِ الْإِيثَارَيْنِ فَإِنْ آثَرَ مَعْلُولَ التَّوَكُّلِ وَ هُوَ الْكَوْنُ حُجِبَ بِهِ وَ إِنْ آثَرَ الْمُعَلِّلَ عِلَّةَ التَّوَكُّلِ وَ هُوَ الْبَارِئُ سُبْحَانَهُ بَقِيَ مَعَهُ
He-azwj Made the reliance as the key of Eman, and the Eman as the lock of reliance, and the reality of the reliance is the preferring (Allah-azwj), and the origin of the preferring is advancing the thing with its right, and the relying one will not stop in his reliance from proving one of the two preferences. If he prefers the effect of the reliance, the universe will be obscured by it, and if he prefers the justified reason for the reliance, and it is the Glorious Fashioner remaining with him.
فَإِنْ أَرَدْتَ أَنْ تَكُونَ مُتَوَكِّلًا لَا مُتَعَلِّلًا فَكَبِّرْ عَلَى رُوحِكَ خَمْسَ تَكْبِيرَاتٍ وَ وَدِّعْ أَمَانِيَّكَ كُلَّهَا وَدَاعَ الْمَوْتِ وَ الْحَيَاةِ وَ أَدْنَى حَدِّ التَّوَكُّلِ أَنْ لَا تُسَابِقَ مَقْدُورَكَ بِالْهِمَّةِ وَ لَا تُطَالِعَ مَقْسُومَكَ وَ لَا تَسْتَشْرِفَ مَعْدُومَكَ فَيَنْتَقِضَ بِأَحَدِهَا عَقْدُ إِيمَانِكَ وَ أَنْتَ لَا تَشْعُرُ
If you want to be reliant, not an effect, then exclaim Takbeer upon yourself with five Takbeers, and bid farewell to your wishes, all of them, farewell of the death and the life; and the lowest limit of reliance is that you do not precede your abilities with the vigour, nor notice your apportionment, nor look forward to your non-existence for you will break the pact of your Eman while you are not aware.
وَ إِنْ عَزَمْتَ أَنْ تَقِفَ عَلَى بَعْضِ شِعَارِ الْمُتَوَكِّلِينَ حَقّاً فَاعْتَصِمْ بِمَعْرِفَةِ هَذِهِ الْحِكَايَةِ وَ هِيَ أَنَّهُ رُوِيَ أَنَّ بَعْضَ الْمُتَوَكِّلِينَ قَدِمَ عَلَى بَعْضِ الْأَئِمَّةِ فَقَالَ لَهُ اعْطِفْ عَلَيَّ بِجَوَابِ مَسْأَلَةٍ فِي التَّوَكُّلِ
And if you are determined to pause upon one of the slogans of the relying ones truly, then hold fast with the understanding of this story, and it is, that it is reported that one of the relying ones proceeded to one of the Imams-asws. He said to him-asws, ‘Notify me with the answer to a question regarding the reliance!’
وَ الْإِمَامُ كَانَ يَعْرِفُ الرَّجُلَ بِحُسْنِ التَّوَكُّلِ وَ نَفِيسِ الْوَرَعِ وَ أَشْرَفَ عَلَى صِدْقِهِ فِيمَا سَأَلَ عَنْهُ مِنْ قِبَلِ إِبْدَائِهِ إِيَّاهُ فَقَالَ لَهُ قِفْ مَكَانَكَ وَ أَنْظِرْنِي سَاعَةً فَفَعَلَ
And the Imam-asws had recognised the man being good reliance, and excellent devoutness, and nobility upon his truthfulness regarding what he as asked about from before. He-asws initiated him. He-asws said to him: ‘Stay in your place and look at me-asws for a while!’ He did so.
فَبَيْنَمَا هُوَ مُطْرِقٌ لِجَوَابِهِ إِذَا اجْتَازَ بِهِمَا فَقِيرٌ فَأَدْخَلَ الْإِمَامُ ع يَدَهُ فِي جَيْبِهِ وَ أَخْرَجَ شَيْئاً فَنَاوَلَهُ لِلْفَقِيرِ ثُمَّ أَقْبَلَ عَلَى السَّائِلِ فَقَالَ هَاتِ وَ سَلْ عَمَّا بَدَا لَكَ
While he-asws had lowered his-asws head for answering him, a poor man passed by them. The Imam-asws inserted his-asws hand in his-asws pocket and extracted something and gave it to the poor man. Then he-asws faced towards the questioner and he-asws said: ‘Give and ask about whatever comes to you!’
فَقَالَ السَّائِلُ أَيُّهَا الْإِمَامُ كُنْتُ أَعْرِفُكَ قَادِراً مُتَمَكِّناً مِنْ جَوَابِ مَسْأَلَتِي قَبْلَ أَنِ اسْتَنْظَرْتَنِي فَمَا شَأْنُكَ فِي إِبْطَائِكَ عَنِّي
The questioner said, ‘O you Imam-asws! I have known you-asws as being able, quite capable of answering my question before making me wait. So what is your-as reason in your delaying from me?’
فَقَالَ الْإِمَامُ لِتَعْتَبِرَ الْمَعْنَى مِنِّي قَبْلَ كَلَامِي إِذَا لَمْ أَكُنْ أَرَانِي سَاهِياً بِسِرِّي وَ رَبِّي مُطَّلِعٌ عَلَيْهِ إِنْ أَتَكَلَّمْ بِعِلْمِ التَّوَكُّلِ وَ فِي جَيْبِي دَانِقٌ ثُمَّ لَمْ يَحُلَّ لِي ذَلِكَ إِلَّا بَعْدَ إِيْتَائِهِ ثُمَ لِيَعْلَمْ بِهِ فَافْهَمْ
The Imam-asws said: ‘In order to you take a lesson from me-asws before my-asws talk when I-asws do not happen to be inattentive with my-asws secret and my-asws Lord-azwj is Noticing upon me-asws, that I-asws should be speaking with knowledge of the reliance while there is a coin in my-asws pocket, then that would not be Permissible for me-asws except after I-asws give it (prefer him), then let Him-azwj Know it, so understand!’
فَشَهَقَ السَّائِلُ فَحَلَفَ أَنْ لَا يَأْوِيَ عُمْرَاناً وَ لَا يَأْنَسَ بَشَراً مَا عَاشَ.
The questioner gasped and he swore that he will neither shelter in a built-up area nor be comforted with any human for as long as he lives’’.[67]
43- شا، الإرشاد أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ يَحْيَى عَنْ جَدِّهِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ الْمُغِيرَةِ عَنْ أَبِي حَفْصٍ الْأَعْشَى عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: خَرَجْتُ حَتَّى انْتَهَيْتُ إِلَى هَذَا الْحَائِطِ فَاتَّكَيْتُ عَلَيْهِ فَإِذَا رَجُلٌ عَلَيْهِ ثَوْبَانِ أَبْيَضَانِ يَنْظُرُ فِي تُجَاهِ وَجْهِي ثُمَّ قَالَ يَا عَلِيَّ بْنَ الْحُسَيْنِ مَا لِي أَرَاكَ كَئِيباً حَزِيناً أَ عَلَى الدُّنْيَا حُزْنُكَ فَرِزْقُ اللَّهِ حَاضِرٌ لِلْبَرِّ وَ الْفَاجِرِ
(The book) ‘Al Irshad’ – Abu Muhammad Al-Hassan Bin Muhammad Bin Yahya, from his grandfather, from Ibn Yazeed, from Ibn Abu Umeyr, from Ibn Al Mugheira, from Hafs Al A’sha, from Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘I-asws went out until I-asws ended to this wall. I-asws leant against it, and there was a man, having two clothes upon him, looking into my-asws face, then he said, ‘O Ali-asws Bin Al-Husayn-asws! What is the matter I see you-asws bleak, sad, is it upon the world? The sustenance of Allah-azwj is (ever) present to the righteous and the immoral’.
فَقُلْتُ مَا عَلَى هَذَا أَحْزَنُ وَ إِنَّهُ لَكَمَا تَقُولُ
I said, ‘I-asws am grieving upon this, and it (ever-presence of sustenance) is just as you are saying’.
قَالَ فَعَلَى الْآخِرَةِ فَهُوَ وَعْدٌ صَادِقٌ يَحْكُمُ فِيهِ مَلِكٌ قَاهِرٌ فَعَلَامَ خَوْفُكَ
He said, ‘So (Is it) upon the Hereafter? It is a promised of the truthful one-saww that the Powerful King will be Judging in it, so upon what is your-asws fear?’
قُلْتُ الْخَوْفُ مِنْ فِتْنَةِ ابْنِ الزُّبَيْرِ
I-asws said: ‘The fear is from the Fitna of Ibn Al-Zubeyr’’.
قَالَ فَضَحِكَ ثُمَّ قَالَ يَا عَلِيَّ بْنَ الْحُسَيْنِ هَلْ رَأَيْتَ أَحَداً قَطُّ تَوَكَّلَ عَلَى اللَّهِ فَلَمْ يَكْفِهِ قُلْتُ لَا
He-asws said: ‘He laughed, then said, ‘O Ali-asws Bin Al-Husayn-asws! Have you-asws seen anyone at all relying upon Allah-azwj and He-azwj did not Suffice him?’ I-asws said: ‘No’.
قَالَ يَا عَلِيَّ بْنَ الْحُسَيْنِ هَلْ رَأَيْتَ أَحَداً قَطُّ خَافَ اللَّهَ فَلَمْ يُنْجِهِ قُلْتُ لَا
He said, ‘O Ali Bin Al-Husayn-asws! Have you-asws seen anyone at all fearing Allah-azwj and He‑azwj did not Rescue him?’ I-asws said: ‘No’.
قَالَ يَا عَلِيَّ بْنَ الْحُسَيْنِ هَلْ رَأَيْتَ أَحَداً قَطُّ سَأَلَ اللَّهَ فَلَمْ يُعْطِهِ قُلْتُ لَا
He said, ‘O Ali-asws Bin Al-Husayn-asws! Have you seen anyone at all asking Allah-azwj and He-azwj did not Give him?’ I-asws said: ‘No’.
ثُمَّ نَظَرْتُ إِلَيْهِ فَإِذَا لَيْسَ قُدَّامِي أَحَدٌ.
Then I-asws looked towards him, and behold, there wasn’t anyone in front of me-asws!’’[68]
44- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْمُفَوِّضُ أَمْرَهُ إِلَى اللَّهِ فِي رَاحَةِ الْأَبَدِ وَ الْعَيْشِ الدَّائِمِ الرَّغَدِ وَ الْمُفَوِّضُ حَقّاً هُوَ الْعَالِي عَنْ كُلِّ هِمَّةٍ دُونَ اللَّهِ كَقَوْلِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع نَظْماً
| رَضِيتُ بِمَا قَسَمَ اللَّهُ لِي- | وَ فَوَّضْتُ أَمْرِي إِلَى خَالِقِي- | |
| كَمَا أَحْسَنَ اللَّهُ فِيمَا مَضَى- | كَذَلِكَ يَحْسُنُ فِيمَا بَقِيَ- |
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The delegator of his affairs to Allah-azwj would be in rest for ever, and the life of lasting abundance, and the delegator, he is the one higher from every concern besides Allah-azwj, like the words of Amir Al-Momineen Ali-asws Bin Abu Talib-asws in a poem: ‘I‑asws was satisfied with what Allah-azwj had Apportioned for me-asws, and I-asws delegated my‑asws affairs to my-asws Creator. Just as Allah-azwj has been Good in what is past, like that He‑azwj will be good in what remains’.
وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي الْمُؤْمِنِ مِنْ آلِ فِرْعَوْنَ وَ أُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبادِ فَوَقاهُ اللَّهُ سَيِّئاتِ ما مَكَرُوا وَ حاقَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذابِ
And Allah-azwj Mighty and Majestic Said to the Momin from the people of Pharaoh-la: and I entrust my matters to Allah, surely Allah Sees the servants’ [40:44] So Allah Saved him from the evil of what they planned, and there befell with the people of Pharaoh, the evillest of the Punishment [40:45].
وَ التَّفْوِيضُ خَمْسَةُ أَحْرُفٍ لِكُلِّ حَرْفٍ مِنْهَا حُكْمٌ فَمَنْ أَتَى بِأَحْكَامِهِ فَقَدْ أَتَى بِهِ
And the delegating (the word ‘Tafweez’) is of five letter. There is a ruling regarding every letter from it. The one who comes with its ruling, so he has come with it (delegating): –
التَّاءُ مِنْ تَرْكِ التَّدْبِيرِ وَ الدُّنْيَا وَ الْفَاءُ مِنْ فَنَاءِ كُلِّ هِمَّةٍ غَيْرِ اللَّهِ وَ الْوَاوُ مِنْ وَفَاءِ الْعَهْدِ وَ تَصْدِيقِ الْوَعْدِ وَ الْيَاءُ مِنَ الْيَأْسِ مِنْ نَفْسِكَ وَ الْيَقِينِ بِرَبِّكَ وَ الضَّادُ مِنَ الضَّمِيرِ الصَّافِي لِلَّهِ وَ الضَّرُورَةِ إِلَيْهِ
The (first letter) ‘Ta’ is from leaving the management and the world; and the (second letter) ‘Fa’ is from Perishing (Fanaa) of every concern apart from Allah-azwj; and the (third letter) ‘Waw’ is from loyalty with the pact (Wafa) and ratification of the promise; and the (fourth letter) ‘Ya’ is from the despair (Yaas) from yourself and the certainty with your Lord-azwj; and the (fifth letter) ‘Zaad’ is from the pronoun the clearness to Allah-azwj and the necessity (Zaroura) to Him-azwj.
وَ الْمُفَوِّضُ لَا يُصْبِحُ إِلَّا سَالِماً مِنْ جَمِيعِ الْآفَاتِ وَ لَا يُمْسِي إِلَّا مُعَافًى بِدِينِهِ.
And the delegator will not come to a morning except safe from entirety of the afflictions, nor to an evening except in well-being in his religion’’.[69]
45- مص، مصباح الشريعة قَالَ الصَّادِقُ ع صِفَةُ الرِّضَا أَنْ يَرْضَى الْمَحْبُوبَ وَ الْمَكْرُوهَ وَ الرِّضَا [شُعَاعُ نُورِ الْمَعْرِفَةِ وَ الرَّاضِي فَانٍ عَنْ جَمِيعِ اخْتِيَارِهِ وَ الرَّاضِي حَقِيقَةً هُوَ الْمَرْضِيُّ عَنْهُ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘An attribute of the satisfaction is that he is satisfied with the loved things and the disliked things, and the satisfaction is a ray of Noor of the recognition, and the satisfied one is (satisfied) from entirety of His-azwj Choices, and the satisfied in reality, he is the One-azwj he is satisfied from.
وَ الرِّضَا اسْمٌ يَجْتَمِعُ فِيهِ مَعَانِي الْعُبُودِيَّةِ وَ تَفْسِيرُ الرِّضَا] سُرُورُ الْقَلْبِ سَمِعْتُ أَبِي محمد [مُحَمَّداً] الْبَاقِرَ ع يَقُولُ تَعَلُّقُ الْقَلْبِ بِالْمَوْجُودِ شِرْكٌ وَ بِالْمَفْقُودِ كُفْرٌ وَ هُمَا خَارِجَانِ عَنْ سُنَّةِ الرِّضَا
And the satisfaction is a name in which are gathered the meanings of worship, and the interpretation of the satisfaction is cheerfulness of the heart. I-asws heard my-asws father-asws Al-Baqir-asws saying: ‘The attachment of the heart with the existing (things) is Shirk, and with the missing (hidden) is Kufr’, and both of these flow from the conduct of the satisfaction.
وَ أَعْجَبُ مِمَّنْ يَدَّعِي الْعُبُودِيَّةَ لِلَّهِ كَيْفَ يُنَازِعُهُ فِي مَقْدُورَاتِهِ حَاشَا الرَّاضِينَ الْعَارِفِينَ عَنْ ذَلِكَ.
And I-asws am surprised at the one claiming the servitude to Allah-azwj how come he contends Him-azwj in His-azwj pre-Determinations! The satisfied ones and the Gnostics are far from that’’.[70]
46- م، تفسير الإمام عليه السلام قَالَ رَسُولُ اللَّهِ ص أَلَا فَلَا تَفْعَلُوا كَمَا فَعَلَتْ بَنُو إِسْرَائِيلَ وَ لَا تَسْخَطُوا نِعَمَ اللَّهِ وَ لَا تَقْتَرِحُوا عَلَى اللَّهِ وَ إِذَا ابْتُلِيَ أَحَدُكُمْ فِي رِزْقِهِ أَوْ مَعِيشَتِهِ بِمَا لَا يُحِبُّ فَلَا يَنْجِذَنَّ شَيْئاً يَسْأَلُهُ لَعَلَّ فِي ذَلِكَ حَتْفَهُ وَ هَلَاكَهُ
Tafseer of the Imam (Hassan Al-Askari-asws) may the greetings be upon him-asws – ‘Rasool-Allah-saww said: ‘Indeed! So do not be doing like what the Children of Israel did, and not be displeased with the Bounties of Allah-azwj, and not be suggesting upon Allah-azwj the Exalted. And whenever one of you is Tested regarding his sustenance, or his life with what he does not like, so ones should not have suspicious thoughts about anything, questioning Him-azwj – perhaps in that would be death and destruction.
وَ لَكِنْ لِيَقُلْ اللَّهُمَّ بِجَاهِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ إِنْ كَانَ مَا كَرِهْتُهُ مِنْ أَمْرِي هَذَا خَيْراً لِي وَ أَفْضَلَ فِي دِينِي فَصَبِّرْنِي عَلَيْهِ وَ قَوِّنِي عَلَى احْتِمَالِهِ وَ نَشِّطْنِي لِلنُّهُوضِ بِثِقْلِ أَعْبَائِهِ وَ إِنْ كَانَ خِلَافُ ذَلِكَ خَيْراً فَجُدْ عَلَيَّ بِهِ وَ رَضِّنِي بِقَضَائِكَ عَلَى كُلِّ حَالٍ فَلَكَ الْحَمْدُ فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ قَدَّرَ اللَّهُ وَ يَسَّرَ لَكَ مَا هُوَ خَيْرٌ.
But, let him say (instead), ‘O Allah-azwj! By the virtue of Muhammad-saww and his-saww goodly Progeny-asws – if there was in what I dislike from my affairs, this is better for me, and superior regarding my Religion, so Make me come to be upon it, and Strengthen me upon bearing it, and Support me for the weight of its burdens; and if it was so that the opposite of that is better for me, so Make me to be diligent with it and agree with Your-azwj Ordainment upon every state. For Your-azwj is the Praise’. So, when you say that Allah-azwj would Ordain for you and Facilitate for you what is better’’.[71]
47- شي، تفسير العياشي عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ اللَّهُ لِيُوسُفَ أَ لَسْتُ الَّذِي حَبَّبْتُكَ إِلَى أَبِيكَ وَ فَضَّلْتُكَ عَلَى النَّاسِ بِالْحُسْنِ أَ وَ لَسْتُ الَّذِي سُقْتُ إِلَيْكَ السَّيَّارَةَ وَ أَنْقَذْتُكَ وَ أَخْرَجْتُكَ مِنَ الْجُبِّ أَ وَ لَسْتُ الَّذِي صَرَفْتُ عَنْكَ كَيْدَ النِّسْوَةِ
Tafseer Al Ayyashi – from Yaqoub Bin Shueyb,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Said to Yusuf-as: “Am I-azwj not the One-azwj Who Made you-as beloved to your-as father-as, Merited you-as over the people with handsomeness? Or am I-azwj not the One-azwj Who Diverted the caravan to you-as and Saved you-as and Extracted you-as from the well? Or am I-azwj not the One-azwj Who Turned away from you-as the plot of the women?
فَمَا حَمَلَكَ عَلَى أَنْ تَرْفَعَ رَغْبَتَكَ عَنِّي أَوْ تَدْعُوَ مَخْلُوقاً دُونِي فَالْبَثْ لِمَا قُلْتَ فِي السِّجْنِ بِضْعَ سِنِينَ.
So, what carried you-as upon raising your-as hopes away from Me-azwj, or calling a created being besides Me-azwj? Thus, remain in the prison for some years due to what you-as said!”’[72]
48- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَمَّنْ ذَكَرَهُ عَنْهُ قَالَ: لَمَّا قَالَ لِلْفَتَى اذْكُرْنِي عِنْدَ رَبِّكَ أَتَاهُ جَبْرَئِيلُ ع فَضَرَبَهُ بِرِجْلِهِ حَتَّى كُشِطَ لَهُ عَنِ الْأَرْضِ السَّابِعَةِ فَقَالَ لَهُ يَا يُوسُفُ انْظُرْ مَا ذَا تَرَى
Tafseer Al Ayyashi – from Abdullah Bin Abdul Rahman, from the one who mentioned it,
‘From him-asws having said: ‘When he (Yusuf-as) said to the youth: ‘Mention me to your master’. [12:42], Jibraeel-as came to him-as. He-as struck with his-as leg until he-as had scraped off from the seventh firmament for him-as. He-as said to him-as: ‘O Yusuf-as! Look at what you‑as can see!’
قَالَ أَرَى حَجَراً صَغِيراً فَفَلَقَ الْحَجَرَ فَقَالَ مَا ذَا تَرَى قَالَ أَرَى دُودَةً صَغِيرَةً قَالَ فَمَنْ رَازِقُهَا قَالَ اللَّهُ
He-as said: ‘I-as see a small stone’. He-as split the stone and said: ‘What do you-as see?’ He-as said: ‘I-as seen a small insect’. He-as said: ‘So who it’s sustainer?’ He-as said: ‘Allah-azwj’.
قَالَ فَإِنَّ رَبَّكَ يَقُولُ لَمْ أَنْسَ هَذِهِ الدُّودَةَ فِي ذَلِكَ الْحَجَرِ فِي قَعْرِ الْأَرْضِ السَّابِعَةِ أَ ظَنَنْتَ أَنِّي أَنْسَاكَ حَتَّى تَقُولَ لِلْفَتَى اذْكُرْنِي عِنْدَ رَبِّكَ لَتَلْبَثَنَّ فِي السِّجْنِ بِمَقَالَتِكَ هَذِهِ بِضْعَ سِنِينَ
He-as said: ‘Your-as Lord-azwj Says to you-as: “I-azwj did not Forget this insect in that stone in the bottom of the seventh earth, did you-as think that I-azwj would Forget you-as, until you-as said to the youth: ‘Mention me to your master’. [12:42],? Remain in the prison for some years due to these words of yours-as!”’
قَالَ فَبَكَى يُوسُفُ عِنْدَ ذَلِكَ حَتَّى بَكَى لِبُكَائِهِ الْحِيطَانُ
He-asws said: ‘Yusuf-as cried during that to the extent that the walls cried to his-as crying’.
قَالَ فَتَأَذَّى بِهِ أَهْلُ السِّجْنِ فَصَالَحَهُمْ عَلَى أَنْ يَبْكِيَ يَوْماً وَ يَسْكُتَ يَوْماً وَ كَانَ فِي الْيَوْمِ الَّذِي يَسْكُتُ أَسْوَأَ حَالًا.
He-asws said: ‘The inmates of the prison were bothered by it, so he-as reconciled with them upon that he-as will cry for one day and be silent for a day, and during the day which he-as was silent in, he-as was on worse state’’.[73]
49- شي، تفسير العياشي عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ هُوَ قَوْلُ الرَّجُلِ لَوْ لَا فُلَانٌ لَهَلَكْتُ وَ لَوْ لَا فُلَانٌ لَأَصَبْتُ كَذَا وَ كَذَا وَ لَوْ لَا فُلَانٌ لَضَاعَ عِيَالِي أَ لَا تَرَى أَنَّهُ قَدْ جَعَلَ شَرِيكاً فِي مُلْكِهِ يَرْزُقُهُ وَ يَدْفَعُ عَنْهُ
Tafseer Al Ayyashi – from Malik Bin Atiyya,
‘From Abu Abdullah-asws regarding His-azwj Words: And most of them do not believe in Allah except and they are associating [12:106]. He-asws said: ‘It is the word of a man, ‘Had it not been for so and so, I would have been destroyed!’, and ‘Had it not been for so and so I would have achieved such and such’, and had it not been for so and so, my dependants would have been lost’. Don’t you see that he has made an associate in His-azwj Kingdom, sustaining him, and defending him?’
قَالَ قُلْتُ فَيَقُولُ لَوْ لَا أَنَّ اللَّهَ مَنَّ عَلَيَّ بِفُلَانٍ لَهَلَكْتُ
He (the narrator) said, ‘I said, ‘If he were to say, ‘Had it not been for Allah-azwj Conferring upon me with so and so, I would have been destroyed’?’
قَالَ نَعَمْ لَا بَأْسَ بِهَذَا.
He-asws said: ‘Yes, there is no problem with that’’.[74]
50- شي، تفسير العياشي عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: عَجَباً لِمَنْ عَقَلَ عَنِ اللَّهِ كَيْفَ يَسْتَبْطِئُ اللَّهَ فِي رِزْقِهِ وَ كَيْفَ لَمْ يَصْطَبِرْ عَلَى قَضَائِهِ.
Tafseer Al Ayyashi – from Al Bazanty,
‘From Al-Reza-asws having said: ‘I-asws am surprised at the one who understands about Allah‑azwj, how come when Allah-azwj Slows down in his sustenance, how he is not patient upon His-azwj Decree’’.[75]
51- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص لَوْ أَنَّكُمْ تَتَوَكَّلُونَ عَلَى اللَّهِ حَقَّ تَوَكُّلِهِ لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ تَغْدُو خِمَاصاً وَ تَرُوحُ بِطَاناً.
(The book) ‘Jamie Al Akhbar’ –
‘Rasool-Allah-saww said: ‘If you all were to rely upon Allah-azwj as is the right of its reliance, He‑azwj would Sustain you all just as He-azwj Sustains the bird, hungry when it goes and returning satiated’’.[76]
– وَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَحَبَّ أَنْ يَكُونَ أَقْوَى النَّاسِ فَلْيَتَوَكَّلْ عَلَى اللَّهِ.
And Rasool-Allah-saww said: ‘One who loves to be strongest of the people, let him rely upon Allah-azwj’’.[77]
– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ وَثِقَ بِاللَّهِ أَرَاهُ السُّرُورَ وَ مَنْ تَوَكَّلَ عَلَيْهِ كَفَاهُ الْأُمُورَ.
And Amir Al-Momineen-asws said: ‘One who trusts Allah-azwj, He-azwj Show him the happiness, and the one relying upon Him-azwj, He-azwj will Suffice him of the affairs’’.[78]
– وَ قَالَ النَّبِيُّ ص مَنْ أَحَبَّ أَنْ يَكُونَ أَتْقَى النَّاسِ فَلْيَتَوَكَّلْ عَلَى اللَّهِ.
And the Prophet-as said: ‘One who loves to be most pious of the people, let him rely upon Allah-azwj’’.[79]
– وَ قَالَ الْبَاقِرُ ع مَنْ تَوَكَّلَ عَلَى اللَّهِ لَا يُغْلَبُ وَ مَنِ اعْتَصَمَ بِاللَّهِ لَا يُهْزَمُ.
And Al-Baqir-asws said: ‘One who relies upon Allah-azwj will not be overcome, and the one adhering with Allah-azwj will not be defeated’’.[80]
52- محص، التمحيص عَنْ سَعِيدِ بْنِ الْحَسَنِ قَالَ قَالَ أَبُو جَعْفَرٍ ع مَا أُبَالِي أَصْبَحْتُ فَقِيراً أَوْ مَرِيضاً أَوْ غَنِيّاً لِأَنَّ اللَّهَ يَقُولُ لَا أَفْعَلُ بِالْمُؤْمِنِ إِلَّا مَا هُوَ خَيْرٌ لَهُ.
(The book) ‘Al Tamhees’ – from Saeed Bin Al-Hassan who said,
‘Abu Ja’far-asws said: ‘I-asws don’t care I-asws become poor, or sick, or rich, because Allah-azwj Said: “I-azwj will not Do anything with the Momin except what is good for him!”’[81]
53- محص، التمحيص عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَعِبَاداً لَا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فِي أَبْدَانِهِمْ فَأَبْلُوهُمْ بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فَيَصْلُحُ لَهُمْ عَلَيْهِ أَمْرُ دِينِ عِبَادِي
(The book) ‘Al Tamhees’ – from Abu Ubeyda Al Haza’a,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “From My-azwj Momineen servants there are such servants, the matters of their religion are not correct except with the destitution and the neediness, and the illness in their bodies, so I-azwj Try them with the destitution, and the neediness, and the illness so it corrects for them, the matter of the religion of My-azwj servants for their being upon it.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ يَجْتَهِدُ فِي عِبَادَتِي فَيَقُومُ مِنْ رُقَادِهِ وَ لَذِيذِ وِسَادِهِ فَيَتَهَجَّدُ لِيَ اللَّيَالِيَ فَيُتْعِبُ نَفْسَهُ فِي عِبَادَتِي فَأَضْرِبُهُ بِالنُّعَاسِ اللَّيْلَةَ وَ اللَّيْلَتَيْنِ نَظَراً مِنِّي لَهُ وَ إِبْقَاءً عَلَيْهِ فَيَنَامُ حَتَّى يُصْبِحَ فَيَقْرَؤُهُ وَ هُوَ مَاقِتٌ لِنَفْسِهِ زَارٍ عَلَيْهَا
And from My-azwj Momineen servants there is one who struggles in worshipping Me-azwj, so he arises from his sleep and the pleasure of his pillow, and he holds vigil in the nights for Me-azwj. He fatigues himself in worshipping Me-azwj, so I-azwj Strike him with the drowsiness for the night or two nights, as a warning from Me-azwj to him, and it occurs upon him, so he sleeps until morning, and he recites it while he is blaming himself of reviewing upon it.
وَ لَوْ أُخَلِّي بَيْنَهُ وَ بَيْنَ مَا يُرِيدُ مِنْ عِبَادَتِي لَدَخَلَهُ مِنْ ذَلِكَ الْعُجْبُ فَيُصَيِّرُهُ الْعُجْبُ إِلَى الْفِتْنَةِ بِأَعْمَالِهِ فَيَأْتِيهِ مِنْ ذَلِكَ مَا فِيهِ هَلَاكُهُ لِعُجْبِهِ بِأَعْمَالِهِ وَ رِضَاهُ عَنْ نَفْسِهِ عِنْدَ حَدِّ التَّقْصِيرِ فَيَتَبَاعَدُ مِنِّي عِنْدَ ذَلِكَ وَ هُوَ يَظُنُّ أَنَّهُ يَتَقَرَّبُ إِلَيَّ
And if I-azwj were to Vacate between him and what he wants from worshipping Me-azwj, the self-conceit would enter him from that, so the self-conceit would take him to the Fitna with his deeds. Thus, there would come to him from that, what would be his destruction in it due to his self-conceit with his deeds, and his being pleased with himself at a limit of deficiency. So, he would be distanced from Me-azwj during that while he would be thinking that he is drawing closer to Me-azwj.
فَلَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ عِنْدِي مِنْ كَرَامَتِي وَ النَّعِيمِ فِي جَنَّاتِي
Therefore, the workers should not be relying upon their works which they are working for My-azwj Rewards, for even if they were to struggle and fatigue themselves their whole lives in worshipping Me-azwj, they would be deficient, not reaching in their worship, essence of worshipping Me-azwj regarding what they are seeking with Me-azwj, from My-azwj Benevolence, and the bounties in My-azwj Gardens.
وَ لَكِنْ بِرَحْمَتِي فَلْيَثِقُوا وَ لِفَضْلِي فَلْيَرْجُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تُدَارِكُهُمْ وَ مَنِّي يُبَلِّغُهُمْ رِضْوَانِي وَ مَغْفِرَتِي يُلْبِسُهُمْ عَفْوِي فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ بِذَلِكَ تَسَمَّيْتُ.
But let them be trusting in My-azwj Mercy and let them be hoping for My-azwj Grace, and let them be reassured to the good thoughts with Me-azwj, for My-azwj Mercy will come across them during that, and My-azwj Conferment, My-azwj Satisfaction will reach them and My-azwj Forgiveness. My-azwj Pardon will cover them, for I-azwj am Allah-azwj the Beneficent, the Merciful. With that, I-azwj have been Named!”’[82]
54- محص، التمحيص عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص عَجَباً لِلْمُؤْمِنِ لَا يَقْضِي اللَّهُ عَلَيْهِ قَضَاءً إِلَّا كَانَ خَيْراً لَهُ سَرَّهُ أَوْ سَاءَهُ إِنِ ابْتَلَاهُ كَانَ كَفَّارَةً لِذَنْبِهِ وَ إِنْ أَعْطَاهُ وَ أَكْرَمَهُ كَانَ قَدْ حَبَاهُ.
(The book) ‘Al Tamhees’ – from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘I-saww am surprised at the Momin, Allah-azwj does not Decree any Decree upon him except it would be better for him, cheering him or worsening him. His-azwj Afflicting him would be an expiation for his sins, and if He-azwj were to Give him and Honour him, He-azwj would have Gifted him’’.[83]
55- محص، التمحيص عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَمْ مِنْ نِعْمَةٍ لِلَّهِ عَلَى عَبْدِهِ فِي غَيْرِ أَمَلِهِ وَ كَمْ مِنْ مُؤَمِّلٍ أَمَلًا الْخِيَارُ فِي غَيْرِهِ وَ كَمْ مِنْ سَاعٍ مِنْ حَتْفِهِ وَ هُوَ مُبْطِئٌ عَنْ حَظِّهِ.
(The book) ‘Al Tamhees’ –
‘From Abu Abdullah-asws having said: ‘How many a bounty of Allah-azwj upon His-azwj servant without him having hoped for it, and how many a hoping one hoped, the goodness is in something else, and how many have strived for his goal, and he is slow from (achieving) his share’’.[84]
56- محص، التمحيص عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فِي قَضَاءِ اللَّهِ كُلُّ خَيْرٍ لِلْمُؤْمِنِينَ.
(The book) ‘Al Tamhees’ – from Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘In the Decree of Allah-azwj is all good for the Momineen’’.[85]
– عَنْ طَرِيفٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَبْدَ الْوَلِيَّ لِلَّهِ يَدْعُو فِي الْأَمْرِ يَنُوبُهُ فَيَقُولُ اللَّهُ لِلْمَلَكِ الْمُوَكَّلِ بِذَلِكَ الْأَمْرِ اقْضِ لِعَبْدِي حَاجَتَهُ وَ لَا تَعْجَلْ فَإِنِّي أَشْتَهِي أَنْ أَسْمَعَ نِدَاءَهُ وَ صَوْتَهُ
From Tareyf,
‘From Abu Abdullah-asws having said: ‘The servant, the friend of Allah-azwj supplicates regarding the matter repeatedly, so Allah-azwj Says to the Angel allocated with that matter: “Fulfill for My-azwj servant, his need, but do not hasten, for I-azwj Desire to Listen to his call and his voice!”
وَ إِنَّ الْعَبْدَ الْعَدُوَّ لِلَّهِ لَيَدْعُو اللَّهَ فِي الْأَمْرِ يَنُوبُهُ فَيُقَالُ لِلْمَلَكِ الْمُوَكَّلِ بِهِ اقْضِ حَاجَتَهُ وَ عَجِّلْهَا فَإِنِّي أُبْغِضُ أَنْ أَسْمَعَ نِدَاءَهُ وَ صَوْتَهُ
And the servant, the enemy of Allah-azwj supplicates to Allah-azwj regarding the matter he repeatedly, so He-azwj Says to the Angel allocated with him: “Fulfill his need and hasten it, for I-azwj Hate listening to his call and his voice!”’
قَالَ فَيَقُولُ النَّاسُ مَا أُعْطِيَ هَذَا حَاجَتَهُ وَ حُرِمَ هَذَا إِلَّا لِكَرَامَةِ هَذَا عَلَى اللَّهِ وَ هَوَانِ هَذَا عَلَيْهِ.
He-asws said: ‘The people say, ‘This one has not been Granted his need nor has this one been depriving except due to the prestige of this one to Allah-azwj, and unimportance of this one to Him-azwj’’.[86]
57- محص، التمحيص عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: مَنِ اغْتَمَّ كَانَ لِلْغَمِّ أَهْلًا فَيَنْبَغِي لِلْمُؤْمِنِ أَنْ يَكُونَ بِاللَّهِ وَ بِمَا صَنَعَ رَاضِياً.
(The book) ‘Al Tamhees’ – from Muhammad Bin Sinan,
‘From Abu Al-Hassan-asws having said: ‘One who is saddened would be rightful for the sadness. It is befitting for the Momin that he should be satisfied with Allah-azwj with whatever He-azwj Does’’.[87]
58- محص، التمحيص عَنْ أَبِي خَلِيفَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا قَضَى اللَّهُ لِمُؤْمِنٍ قَضَاءً فَرَضِيَ بِهِ إِلَّا جَعَلَ اللَّهُ لَهُ الْخِيَرَةَ فِيمَا يَقْضِي.
(The book) ‘Al Tamhees’ – from Khaleeqah,
‘From Abu Abdullah-asws having said: ‘What Decree Allah-azwj Decrees for the Momin, so he is satisfied with it, except Allah-azwj would Make the choice for him in what He-azwj has Decreed’’.[88]
59- محص، التمحيص عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ بِعَدْلِهِ وَ حِكْمَتِهِ وَ عِلْمِهِ جَعَلَ الرَّوْحَ وَ الْفَرَحَ فِي الْيَقِينِ وَ الرِّضَا عَنِ اللَّهِ وَ جَعَلَ الْهَمَّ وَ الْحَزَنَ فِي الشَّكِّ فَارْضُوا عَنِ اللَّهِ وَ سَلِّمُوا لِأَمْرِهِ.
(The book) ‘Al Tamhees’ – from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Allah-azwj, by His-azwj Justice, and His-azwj Wisdom, and His-azwj Knowledge has Made the comfort and the happiness in the certainty and the satisfaction from Allah-azwj, and has Made the worries and the grief in the doubt, therefore be satisfied from Allah-azwj and submit to His-azwj Commands!’’[89]
60- محص، التمحيص عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الرِّضَا بِمَكْرُوهِ الْقَضَاءِ مِنْ أَعْلَى دَرَجَاتِ الْيَقِينِ.
(The book) ‘Al Tamhees’ – from Ibn Muskan,
‘From Abu Abdullah-asws having said: ‘The satisfaction with the abhorrent Decree is from the top ranks of certainty’’.[90]
– وَ قَالَ ع مَنْ صَبَرَ وَ رَضِيَ عَنِ اللَّهِ فِيمَا قَضَى عَلَيْهِ فِيمَا أَحَبَّ أَوْ كَرِهَ لَمْ يَقْضِ اللَّهُ عَلَيْهِ فِيمَا أَحَبَّ أَوْ كَرِهَ إِلَّا مَا هُوَ خَيْرٌ لَهُ.
And he-asws said: ‘One who is patient and is satisfied from Allah-azwj regarding what He-azwj has Decreed upon him, regarding what he likes or dislikes, Allah-azwj will not Decree upon him in what he likes or dislikes except what is better for him’’.[91]
61- محص، التمحيص عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: رُفِعَ إِلَى رَسُولِ اللَّهِ ص قَوْمٌ فِي بَعْضِ غَزَوَاتِهِ فَقَالَ مَنِ الْقَوْمُ قَالُوا مُؤْمِنُونَ يَا رَسُولَ اللَّهِ
(The book) ‘Al Tamhees’ – Suleyman Al Ja’fari,
‘Abu Al-Hassan Al-Reza-asws, from his-asws forefathers-asws having said: ‘A group of people were raised to Rasool-Allah-saww during one of his-saww battles. He-saww said: ‘Who are these people?’ They said, ‘Momineen, O Rasool-Allah-saww!’
قَالَ مَا بَلَغَ مِنْ إِيمَانِكُمْ قَالُوا الصَّبْرُ عِنْدَ الْبَلَاءِ وَ الشُّكْرُ عِنْدَ الرَّخَاءِ وَ الرِّضَا بِالْقَضَاءِ
He-saww said: ‘What has reached from your Eman?’ They said, ‘The patience during the afflictions, and the thanks during the prosperity, and the satisfaction with the Decree’.
فَقَالَ رَسُولُ اللَّهِ ص حُلَمَاءُ عُلَمَاءُ كَادُوا مِنَ الْفِقْهِ أَنْ يَكُونُوا أَنْبِيَاءَ إِنْ كُنْتُمْ كَمَا تَصِفُونَ فَلَا تَبْنُوا مَا لَا تَسْكُنُونَ وَ لَا تَجْمَعُوا مَا لَا تَأْكُلُونَ وَ اتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُرْجَعُونَ.
Rasool-Allah-saww said: ‘Forbearers, scholars! From the understanding they could almost be Prophets-as. If you were like what you are describing, then do not build what you are not to settle in, and do not amass what you cannot eat, and fear Allah-azwj to Whom you will be returning’’.[92]
62- محص، التمحيص عَنْ عَلِيِّ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ
(The book) ‘Al Tamhees’ – from Ali Bin Suweyd,
‘From Abu Al-Hassan-asws the 1st, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj Mighty and Majestic: ‘And one who relies upon Allah, so He would Suffice him. [65:3].
فَقَالَ التَّوَكُّلُ عَلَى اللَّهِ دَرَجَاتٌ فَمِنْهَا أَنْ تَثِقَ بِهِ فِي أُمُورِكَ كُلِّهَا فَمَا فَعَلَ بِكَ كُنْتَ عَنْهُ رَاضِياً تَعْلَمُ أَنَّهُ لَمْ يُؤْتِكَ إِلَّا خَيْراً وَ فَضْلًا وَ تَعْلَمُ أَنَّ الْحُكْمَ فِي ذَلِكَ لَهُ فَتَوَكَّلْتَ عَلَى اللَّهِ بِتَفْوِيضِ ذَلِكَ إِلَيْهِ وَ وَثِقْتَ بِهِ فِيهَا وَ فِي غَيْرِهَا.
He-asws said: ‘The reliance upon Allah-azwj has ranks. From these is that you trust in Him-azwj regarding your affairs, all of them. Whatever He-azwj Does with you, you would be satisfied from Him-azwj. Know that He-azwj will not Come to you except with good and Grace! And know that the Decision in that is for Him-azwj, therefore rely upon Allah-azwj by delegating that to Him-azwj and trust in Him-azwj in it, and regarding other such matters’’.[93]
63- محص، التمحيص عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَحَقُّ مَنْ خَلَقَ اللَّهُ بِالتَّسْلِيمِ لِمَا قَضَى اللَّهُ مَنْ عَرَفَ اللَّهَ وَ مَنْ رَضِيَ بِالْقَضَاءِ أَتَى عَلَيْهِ الْقَضَاءُ وَ عَظُمَ عَلَيْهِ أَجْرُهُ وَ مَنْ سَخِطَ الْقَضَاءَ مَضَى عَلَيْهِ الْقَضَاءُ وَ أَحْبَطَ اللَّهُ أَجْرَهُ.
(The book) ‘Al Tamhees’ –
‘From Abu Ja’far-asws having said: ‘The most rightful of the ones Allah-azwj Created with the submission to what Allah-azwj has Decreed, is the one who recognises Allah-azwj, and the one satisfied with the Decree. The Decree will come to him (anyway) and his Reward will be mighty upon him. And the one who is dissatisfied, the Decree will pass upon him (anyway), and Allah-azwj will Confiscate his Reward’’.[94]
64- محص، التمحيص عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: يَنْبَغِي لِمَنْ عَقَلَ عَنِ اللَّهِ أَنْ لَا يَسْتَبْطِئَهُ فِي رِزْقِهِ وَ لَا يَتَّهِمَهُ فِي قَضَائِهِ.
(The book) ‘Al Tamhees’ – from Safwan Al Jammal,
‘From Abu Al-Hassan-asws the 1st having said: ‘It is befitting for the one understanding about Allah-azwj that He-azwj will not Delay in his sustenance and he should not accuse Him-azwj regarding His-azwj Decree’’.[95]
65- محص، التمحيص عَنْ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ مَا أُحِبُّ أَنَّ لِي بِالرِّضَا فِي مَوْضِعِ الْقَضَاءِ حُمْرَ النَّعَمِ.
(The book) ‘Al-Tamhees’ – from Maymoun Al-Qaddah,
‘From Abu Abdullah-asws having said: ‘Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘I-asws do not love that there should be a red camel for me-asws with the satisfaction in the place of Decree’’.[96]
66- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ تَوَكَّلَ وَ قَنِعَ وَ رَضِيَ كُفِيَ الْمَطْلَبَ.
(The book) ‘Nawadir of Al Rawandy’ – By his chain,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said; ‘Rasool-Allah‑saww said: ‘One who relies, and is content and satisfied would be Sufficed of the demands’’.[97]
67- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ بْنِ يَاسِينَ عَنْ أَبِيهِ عَنْ جَدِّهِ يَاسِينَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ: أَصَابَتْنِي فَاقَةٌ شَدِيدَةٌ وَ إِضَاقَةٌ وَ لَا صَدِيقَ لِمَضِيقٍ وَ لَزِمَنِي دَيْنٌ ثَقِيلٌ وَ غَرِيمٌ يُلِحُّ بِاقْتِضَائِهِ فَتَوَجَّهْتُ نَحْوَ دَارِ الْحَسَنِ بْنِ زَيْدٍ وَ هُوَ يَوْمَئِذٍ أَمِيرُ الْمَدِينَةِ لِمَعْرِفَةٍ كَانَتْ بَيْنِي وَ بَيْنَهُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Abdullah Bin Muhammad Bin Ubeyd Bin Yaseen, from his father, from his grandfather Yaseen Bin Muhammad, from his father Muhammad Bin Ajlan who said,
‘Severe destitution afflicted me and lack of money, and there is no friend for one with lack of money, and heavy debts were necessitated to me, and the creditors were pressuring with clearing it, so I headed towards the house of Al-Hassan Bin Zayd, and on that day he was the governor of Al-Medina, due to the acquaintance which was between me and him.
وَ شَعَرَ بِذَلِكَ مِنْ حَالِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ وَ كَانَتْ بَيْنِي وَ بَيْنَهُ قَدِيمُ مَعْرِفَةٍ فَلَقِيَنِي فِي الطَّرِيقِ فَأَخَذَ بِيَدِي وَ قَالَ لِي قَدْ بَلَغَنِي مَا أَنْتَ بِسَبِيلِهِ فَمَنْ تُؤَمِّلُ لِكَشْفِ مَا نَزَلَ بِكَ قُلْتُ الْحَسَنَ بْنَ زَيْدٍ
And Muhammad Bin Abdullah son of Ali-asws Bin Al-Husayn-asws was aware of my situation, and between me and him there was old acquaintance. He met me in the road and held my hand and said to me, ‘It has reached me what you are on your way to. So, whom are you hoping to remove what has befallen with you?’ I said, ‘Al-Hassan Bin Zayd’.
فَقَالَ إِذاً لَا تُقْضَى حَاجَتُكَ وَ لَا تُسْعَفُ بِطَلِبَتِكَ فَعَلَيْكَ بِمَنْ يَقْدِرُ عَلَى ذَلِكَ وَ هُوَ أَجْوَدُ الْأَجْوَدِينَ فَالْتَمِسْ مَا تُؤَمِّلُهُ مِنْ قِبَلِهِ فَإِنِّي سَمِعْتُ ابْنَ عَمِّي جَعْفَرَ بْنَ مُحَمَّدٍ يُحَدِّثُ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنِ النَّبِيِّ ص قَالَ
He said, ‘Then your need will not get fulfilled, nor will you be successful in you quest. It is upon you to be with the One-azwj Able upon that, and He-azwj is the most Generous of the generous ones. Therefore, seek what you are wishing for, to Him-azwj, for I have heard the son of my uncle Ja’far-asws Bin Muhammad-asws narrating from his father-asws, from his-asws grandfather-asws, from his-asws father Al-Husayn-asws Bin Ali-asws, from his-asws father Ali-asws Bin Abu Talib-asws, from the Prophet-as having said: –
أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى بَعْضِ أَنْبِيَائِهِ فِي بَعْضِ وَحْيِهِ إِلَيْهِ وَ عِزَّتِي وَ جَلَالِي لَأُقَطِّعَنَّ أَمَلَ كُلِّ مُؤَمِّلٍ غَيْرِي بِالْإِيَاسِ وَ لَأَكْسُوَنَّهُ ثَوْبَ الْمَذَلَّةِ فِي النَّارِ وَ لَأُبْعِدَنَّهُ مِنْ فَرَجِي وَ فَضْلِي
Allah-azwj Mighty and Majestic Revealed to one of His-azwj Prophets-as in one of His-azwj Revelations to him-saww: ‘By My-azwj Mighty and My-azwj Majesty! I-azwj shall Cut off the hopes of every one hoping to others, with the despair, and I-azwj shall Clothe him the clothing of disgrace in the Fire, and I-azwj shall Distance him from My-azwj Relief and My-azwj Grace!
أَ يُؤَمِّلُ عَبْدِي فِي الشَّدَائِدِ غَيْرِي وَ الشَّدَائِدُ بِيَدِي أَوْ يَرْجُو سِوَايَ وَ أَنَا الْغَنِيُّ الْجَوَادُ بِيَدِي مَفَاتِيحُ الْأَبْوَابِ وَ هِيَ مُغْلَقَةٌ وَ بَابِي مَفْتُوحٌ لِمَنْ دَعَانِي
Is My-azwj servant hoping to others during the adversities while the adversities are in My-azwj Hand? Or is he hoping to apart from Me-azwj while I-azwj am the Rich, the Generous? The keys of the doors are in My-azwj Hand and these are closed while My-azwj Door is Open for the one supplicating to Me-azwj!
أَ لَمْ يَعْلَمْ أَنَّهُ مَا أَوْهَنَتْهُ نَائِبَةٌ لَمْ يَمْلِكْ كَشْفَهَا عَنْهُ غَيْرِي فَمَا لِي أَرَاهُ بِأَمَلِهِ مُعْرِضاً عَنِّي قَدْ أَعْطَيْتُهُ بِجُودِي وَ كَرَمِي مَا لَمْ يَسْأَلْنِي فَأَعْرَضَ عَنِّي وَ لَمْ يَسْأَلْنِي وَ سَأَلَ فِي نَائِبَتِهِ غَيْرِي
Does he not know that whatever I-azwj Weaken him with an affliction, no one has control over removing it from him apart from Me-azwj? So, what is the matter I-azwj See him turning away from Me-azwj with his wishes? I-azwj have Given him due to My-azwj Generosity and My‑azwj Benevolence what he has not even asked Me-azwj for, but he turns away from Me-azwj and does not ask Me-azwj, and he asks others during his affliction.
وَ أَنَا اللَّهُ أَبْتَدِئُ بِالْعَطِيَّةِ قَبْلَ الْمَسْأَلَةِ أَ فَأُسْأَلُ فَلَا أُجِيبُ كَلَّا أَ وَ لَيْسَ الْجُودُ وَ الْكَرَمُ لِي أَ وَ لَيْسَ الدُّنْيَا وَ الْآخِرَةُ بِيَدِي
And I-azwj am Allah-azwj! I-azwj Initiate with the Giving before the asking. Will I-azwj be asked and I-azwj shall not Answer? Never! Or isn’t the generousity and the benevolence for Me-azwj? Or isn’t the world and the Hereafter in My-azwj Hand?
فَلَوْ أَنَّ أَهْلَ سَبْعِ سَمَاوَاتٍ وَ أَرَضِينَ سَأَلُونِي جَمِيعاً فَأَعْطَيْتُ كُلَّ وَاحِدٍ مِنْهُمْ مَسْأَلَتَهُ مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي مِثْلَ جَنَاحِ بَعُوضَةٍ وَ كَيْفَ يَنْقُصُ مُلْكٌ أَنَا قَيِّمُهُ فَيَا بُؤْساً لِمَنْ عَصَانِي وَ لَمْ يُرَاقِبْنِي
Even if the inhabitants of the seven skies and earths were to ask Me-azwj altogether, and I-azwj were to Give each one of them his request, that would not reduce from My-azwj Kingdom like a wing of a mosquito! And how can a kingdom be reduced while I-azwj am its Custodian? O how miserable is the one disobeying Me-azwj and does not watch me (in anticipation)!”’
فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَعِدْ عَلَيَّ هَذَا الْحَدِيثَ فَأَعَادَهُ ثَلَاثاً فَقُلْتُ لَا وَ اللَّهِ لَا سَأَلْتُ أَحَداً بَعْدَ هَذَا حَاجَةً فَمَا لَبِثْتُ أَنْ جَاءَنِي اللَّهُ بِرِزْقٍ وَ فَضْلٍ مِنْ عِنْدِهِ.
I said to him-asws, ‘O son-asws of Rasool-Allah-saww! Repeat this Hadeeth to me!’ He-asws repeated it thrice. I said, ‘No, by Allah-azwj! I will not ask anyone for a need after this!’ It was not long before Allah-azwj Sent to me with sustenance and Grace from His-azwj Presence’’.[98]
68- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ إِسْحَاقَ الْعَلَوِيِّ عَنْ إِسْحَاقَ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص قَالَ:
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Ahmad Bin Muhammad Bin Al-Husayn Bin Is’haq Al Alawy,
‘From Is’haq son of Ja’far-asws, from his brother-asws Musa-asws, from his-asws father Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws, from the Prophet-saww having said:
يَقُولُ اللَّهُ عَزَّ وَ جَلَّ مَا مِنْ مَخْلُوقٍ يَعْتَصِمُ بِمَخْلُوقٍ دُونِي إِلَّا قَطَعْتُ بِهِ أَسْبَابَ السَّمَاوَاتِ وَ أَسْبَابَ الْأَرْضِ مِنْ دُونِهِ فَإِنْ سَأَلَنِي لَمْ أُعْطِهِ وَ إِنْ دَعَانِي لَمْ أُجِبْهُ
‘Allah-azwj Mighty and Majestic Said: “There is none from a creature adhering with a creature besides Me-azwj, except I-azwj shall Cut off the means of the skies and means of the earth from under him, due to it. If he were to ask Me-azwj, I-azwj will not Give him, and if he supplicates to Me-azwj, I-azwj will not Answer him!
وَ مَا مِنْ مَخْلُوقٍ يَعْتَصِمُ بِي دُونَ خَلْقِي إِلَّا ضَمَّنْتُ السَّمَاوَاتِ وَ الْأَرْضَ رِزْقَهُ فَإِنْ دَعَانِي أَجَبْتُهُ وَ إِنْ سَأَلَنِي أَعْطَيْتُهُ وَ إِنِ اسْتَغْفَرَنِي غَفَرْتُ لَهُ.
And there is none from a creature adhering with Me-azwj besides My-azwj creatures, except I‑azwj shall Guarantee the skies and the earth of his sustenance. If he were to supplicate to Me-azwj, I-azwj shall Answer him, and if he were to ask Me-azwj, I-azwj shall Give him, and if he were to seek My-azwj Forgiveness, I-azwj shall Forgive (his sins) for him!”’[99]
69- الدُّرَّةُ الْبَاهِرَةُ، قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع مَا اسْتَغْنَى أَحَدٌ بِاللَّهِ إِلَّا افْتَقَرَ النَّاسُ إِلَيْهِ.
(The book) ‘Al Durr Al Bahira’ –
‘Ali-asws Bin Al-Husayn-asws said: ‘No one will be needless with Allah-azwj except the people will impoverished to him’’.[100]
– وَ قَالَ ع مَنْ عَتَبَ عَلَى الزَّمَانِ طَالَ مَعْتَبَتُهُ.
And he-asws said: ‘One who faults the times, prolonged will be his faulting’’.[101]
– وَ قَالَ الْجَوَادُ ع كَيْفَ يُضَيَّعُ مَنِ اللَّهُ كَافِلُهُ وَ كَيْفَ يَنْجُو مَنِ اللَّهُ طَالِبُهُ وَ مَنِ انْقَطَعَ إِلَى غَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَيْهِ.
And Al-Jawad-asws said: ‘How can he lose, the one whose Guarantor is Allah-azwj, and how can he be saved, on whom Allah-azwj is Seeking, and one who cuts off to other than Allah-azwj, Allah-azwj will Allocate him to others’’.[102]
70- بَيَانُ التَّنْزِيلِ لِابْنِ شَهْرَآشُوبَ، قَالَ: أَمَرَ نُمْرُودُ بِجَمْعِ الْحَطَبِ فِي سَوَادِ الْكُوفَةِ عِنْدَ نَهْرِ كُوثَى مِنْ قَرْيَةِ قُطْنَانَا وَ أَوْقَدَ النَّارَ فَعَجَزُوا عَنْ رَمْيِ إِبْرَاهِيمَ فَعَمِلَ لَهُمْ إِبْلِيسُ الْمَنْجَنِيقَ فَرُمِيَ بِهِ
(The book) ‘Bayaan Al Tanzeel’ of Ibn Shehr Ashub who said,
‘Nimrod-la ordered with collecting the firewood in the wilderness of Al-Kufa by the river Kowsa (home town of Ibrahim-as), from the town of Qutana, and ignited the fire. But they were unable from throwing Ibrahim-as. So Iblees-la made the catapult for them and he-as was thrown by it.
فَتَلَقَّاهُ جَبْرَئِيلُ فِي الْهَوَاءِ فَقَالَ هَلْ لَكَ مِنْ حَاجَةٍ
Jibraeel-la met him-as in the air. He-as said: ‘Is there any request for you-as?’
فَقَالَ أَمَّا إِلَيْكَ فَلَا حَسْبِيَ اللَّهُ وَ نِعْمَ الْوَكِيلُ
He-as said: ‘As for to you-as, so no! Allah-azwj Suffices me-as and He-azwj is the best protector!’
فَاسْتَقْبَلَهُ مِيكَائِيلُ فَقَالَ إِنْ أَرَدْتَ أَخْمَدْتُ النَّارَ فَإِنَّ خَزَائِنَ الْأَمْطَارِ وَ الْمِيَاهِ بِيَدِي
Mikaeel-as met him-as. He-as said: ‘If you-as want, I-as can freeze the fire, for the treasures of the rains and its waters are in my-as hand!’
فَقَالَ لَا أُرِيدُ
He-as said: ‘I-as don’t want!’
وَ أَتَاهُ مَلَكُ الرِّيحِ فَقَالَ لَوْ شِئْتَ طَيَّرْتُ النَّارَ
And the Angel of the wind came to him-as. He said, ‘If you-as so desire, I can make the fire fly away!’
قَالَ لَا أُرِيدُ
He-as said: ‘I-as don’t want!’
فَقَالَ جَبْرَئِيلُ فَاسْأَلِ اللَّهَ
Jibraeel-as said: ‘So ask Allah-azwj!’
فَقَالَ حَسْبِي مِنْ سُؤَالِي عِلْمُهُ بِحَالِي.
He-as said: ‘His-azwj Knowledge of my-as situation suffices me-as from asking’’.[103]
71- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص ثَلَاثٌ مَنْ كُنَّ فِيهِ جَمَعَ اللَّهُ لَهُ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ الرِّضَا بِالْقَضَاءِ وَ الصَّبْرُ عِنْدَ الْبَلَاءِ وَ الدُّعَاءُ عِنْدَ الشِّدَّةِ وَ الرَّخَاءِ.
(The book) ‘Da’wat’ of Al Rawandy –
‘The Prophet-saww said: ‘Three, one who has these in him, Allah-azwj will Gather for him good of the world and the Hereafter – the satisfaction with the Decreed, and the patience during the affliction, and the supplication during the adversity and the prosperity’’.[104]
– وَ قَالَ الصَّادِقُ ع رَأْسُ كُلِّ طَاعَةٍ الرِّضَا بِمَا صَنَعَ اللَّهُ إِلَى الْعَبْدِ فِيمَا أَحَبَّ وَ فِيمَا كَرِهَ.
And Al-Sadiq-asws said: ‘Head of every obedience is the satisfaction with whatever Allah-azwj Does to the servant, in what he likes and in what he dislikes’’.[105]
72- نهج، نهج البلاغة أَغْضِ عَلَى الْقَذَى وَ إِلَّا لَمْ تَرْضَ أَبَداً.
(The book) ‘Nahj Al Balagah’ –
‘Close your eyes upon the speck (i.e., be silent on the grievances) or else you will not be satisfied, ever!’’[106]
73- كَنْزٌ الْكَرَاجُكِيِّ، قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ ثِقْ بِاللَّهِ عَزَّ وَ جَلَّ ثُمَّ سَلْ فِي النَّاسِ هَلْ مِنْ أَحَدٍ وَثِقَ بِاللَّهِ فَلَمْ يُنْجِهِ
(The book) ‘Kanz’ of Al Karajaky –
‘Luqman-as said to his-as son: ‘O my-as son! Trust in Allah-azwj Mighty and Majestic then ask among the people, ‘Who trusted Allah-azwj, and He-azwj did not Save him?’
يَا بُنَيَّ تَوَكَّلْ عَلَى اللَّهِ ثُمَّ سَلْ فِي النَّاسِ مَنْ ذَا الَّذِي تَوَكَّلَ عَلَى اللَّهِ فَلَمْ يَكْفِهِ
O my-as son! Rely upon Allah-azwj, then ask among the people, ‘Who is that who relies upon Allah-azwj, so He-azwj did not Suffice him?’
يَا بُنَيَّ أَحْسِنِ الظَّنَّ بِاللَّهِ ثُمَّ سَلْ فِي النَّاسِ مَنْ ذَا الَّذِي أَحْسَنَ الظَّنَّ بِاللَّهِ فَلَمْ يَكُنْ عِنْدَ حُسْنِ ظَنِّهِ بِهِ.
O my-as son! Have good thoughts with Allah-azwj, then ask among the people, ‘Who is that who had good thoughts with Allah-azwj and He-azwj did not happen to be with his thoughts?’’[107]
74- عُدَّةُ الدَّاعِي، سُئِلَ الصَّادِقُ ع عَنْ حَدِّ التَّوَكُّلِ فَقَالَ أَنْ لَا تَخَافَ مَعَ اللَّهِ شَيْئاً.
(The book) ‘Uddat Al Daie’ –
‘Al-Sadiq-asws was asked about the limit of reliance. He-asws said: ‘That you should not fear anything, with Allah-azwj’’.[108]
– وَ قَالَ الصَّادِقُ ع مَنْ أَرَادَ أَنْ يُعْرَفَ كَيْفَ مَنْزِلَتُهُ عِنْدَ اللَّهِ فَلْيَعْرِفْ كَيْفَ مَنْزِلَةُ اللَّهِ عِنْدَهُ فَإِنَّ اللَّهَ يُنْزِلُ الْعَبْدَ مِثْلَ مَا يُنْزِلُ الْعَبْدُ اللَّهَ مِنْ نَفْسِهِ.
And Al-Sadiq-asws said: ‘One who wants to know how is his status in the Presence of Allah-azwj, let him know how is the status of Allah-azwj with him, for Allah-azwj Accords a status to the servant similar to what the servant accords the status to Allah-azwj from himself’’.[109]
75– مِشْكَاةُ الْأَنْوَارِ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْغِنَى وَ الْعِزَّ يَجُولَانِ فَإِذَا ظَفِرَا بِمَوْضِعِ التَّوَكُّلِ أَوْطَنَاهُ.
(The book) ‘Mishkat Al Anwaar’ –
‘From Abu Abdullah-asws having said: ‘The riches and the honour roam around. When they are successful with a place of reliance, they make it a homeland’’.[110]
– وَ عَنْهُ ع قَالَ: أَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَى دَاوُدَ ع أَنَّهُ مَا اعْتَصَمَ بِي عَبْدٌ مِنْ عِبَادِي دُونَ أَحَدٍ مِنْ خَلْقِي عَرَفْتُ ذَلِكَ مِنْ نِيَّتِهِ ثُمَّ تَكِيدُهُ السَّمَاوَاتُ وَ الْأَرْضُ وَ مَنْ فِيهِنَّ إِلَّا جَعَلْتُ لَهُ الْمَخْرَجَ مِنْ بَيْنِهِنَّ
And from him-asws having said; ‘Allah-azwj Blessed and Exalted Revealed to Dawood-as: “And no servant from My-azwj servants will adhere with Me-azwj, I-azwj Know that from his intention, then the skies and the earth and the ones in these plot against him, except I-azwj shall Make the outlet for him from between them!
وَ مَا اعْتَصَمَ عَبْدٌ مِنْ عِبَادِي بِأَحَدٍ مِنْ خَلْقِي عَرَفْتُ ذَلِكَ مِنْ نِيَّتِهِ إِلَّا قَطَعْتُ أَسْبَابَ السَّمَاوَاتِ مِنْ بَيْنِ يَدَيْهِ وَ أَسَخْتُ الْأَرْضَ مِنْ تَحْتِهِ وَ لَمْ أُبَالِ فِي أَيِّ وَادٍ تَهَالَكَ.
And no servant from My-azwj servants will adhere with anyone from My-azwj creatures, I-azwj Know that from his intention, except I-azwj shall Cut off the means of the skies from in front of him, and Harden the earth from beneath him, and I-azwj will not Care in which valley he perishes!”’[111]
– وَ عَنْهُ ع قَالَ: لَمْ يَكُنْ رَسُولُ اللَّهِ ص يَقُولُ لِشَيْءٍ قَدْ مَضَى لَوْ كَانَ غَيْرُهُ.
And from him-asws having said: ‘Rasool-Allah-saww did not say for anything having passed: ‘If only it had been something else’’.[112]
– وَ عَنْهُ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِ الْآيَةَ قَالَ أَثْنَوْا عَلَيْهِ وَ سَلَّمُوا عَلَيْهِ
And from him-asws regarding Words of Allah-azwj Mighty and Majestic: Surely, Allah and His Angels are Sending Salawaat upon the Prophet. [33:56] – the Verse. He-asws said: ‘Praise upon him-saww and send greetings to him-saww!’
قُلْتُ فَكَيْفَ عَلِمَ الرَّسُولُ أَنَّهَا كَذَلِكَ
I said, ‘How would the Rasool-saww know that it is like that?’
قَالَ كُشِفَ لَهُ الْغِطَاءُ
He-asws said: ‘The covering is removed for him-saww’.
قُلْتُ فَبِأَيِّ شَيْءٍ عُلِمَ الْمُؤْمِنُ أَنَّهُ مُؤْمِنٌ
I said, ‘By which thing does the Momin know that he is a Momin?’
قَالَ بِالتَّسْلِيمِ لِلَّهِ وَ الرِّضَا فِيمَا وَرَدَ عَلَيْهِ مِنْ وَرَاءِ سُخْطٍ.
He-asws said: ‘With the submission to Allah-azwj and the satisfaction in whatever arrives to him from beyond discontent’’.[113]
– وَ مِنْهُ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْإِيمَانُ لَهُ أَرْكَانٌ أَرْبَعَةٌ التَّوَكُّلُ عَلَى اللَّهِ وَ تَفْوِيضُ الْأَمْرِ إِلَى اللَّهِ وَ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ.
And from him, ‘Amir Al-Momineen-asws said: ‘The Eman has four corners for it – the reliance upon Allah-azwj, and delegating the affairs to Allah-azwj, and the satisfaction with the Decree of Allah-azwj, and the submission to the Command of Allah-azwj’’.[114]
– وَ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ جَلَّ ثَنَاؤُهُ فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ الْآيَةَ قَالَ التَّسْلِيمُ وَ الرِّضَا وَ الْقُنُوعُ بِقَضَائِهِ.
And from Abu Ja’far-asws regarding Words of Allah-azwj, Majestic is His-azwj Praise: But no! By your Lord! They are not believing until they make you a judge [4:65] – the Verse. He-asws said: ‘The submission, and the satisfaction, and the contentment with His-azwj Decrees’’.[115]
وَ مِنْهُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بَعَثَ اللَّهُ نَبِيّاً إِلَى قَوْمٍ وَ أَمَرَ أَنْ يُقَاتِلَهُمْ فَشَكَا إِلَى اللَّهِ الضَّعْفَ فَقَالَ اخْتَرِ الْقِتَالَ أَوِ النَّارَ
And from him,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Sent a Prophet-as to his-as people and Commanded that he-as battles them. He-as complained to Allah-azwj of the weakness. He-azwj Said: “Either chose the fighting or the Fire!”
قَالَ يَا رَبِّ لَا طَاقَةَ لِي بِالنَّارِ فَأَوْحَى اللَّهُ إِلَيْهِ أَنَّ النَّصْرَ يَأْتِيكَ فِي سَنَتِكَ هَذِهِ
He-as said: ‘O Lord-azwj! There is no endurance for me-as with the Fire!’ So, Allah-azwj Revealed to him-as: “The help will come to you-as in this year of yours-as!”
فَقَالَ ذَلِكَ النَّبِيُّ ع لِأَصْحَابِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ أَمَرَنِي بِقِتَالِ بَنِي فُلَانٍ فَقُلْتُ لَا طَاقَةَ لَنَا بِقِتَالِهِمْ فَقَالَ اخْتَرِ النَّارَ أَوْ الْقِتَالَ
That Prophet-as said to his-as companions: ‘Allah-azwj Mighty and Majestic has Commanded me-as with battling the clan of so and so. I-as said: ‘There is no strength for us in battling them’. He-azwj Said: “Choose the Fire or the battle!”
قَالُوا بَلَى لَا طَاقَةَ لَنَا بِالنَّارِ فَقَالَ إِنَّ اللَّهَ قَدْ أَوْحَى أَنَّ النَّصْرَ يَأْتِينِي فِي سَنَتِي هَذِهِ قَالُوا تَفْعَلُ وَ نَفْعَلُ وَ تَكُونُ وَ نَكُونُ
They said, ‘Yes, there is no endurance for us with the Fire!’ He-as said: ‘He-azwj has Revealed to me-as that the help will come to me-as in this year of mine-as’. They said, ‘You-as do so, and we will do so, and you will be so and we will be so!’’
قَالَ وَ بَعَثَ اللَّهُ نَبِيّاً آخَرَ إِلَى قَوْمٍ وَ أَمَرَهُ أَنْ يُقَاتِلَهُمْ فَشَكَا إِلَى اللَّهِ الضَّعْفَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ أَنَّ النَّصْرَ يَأْتِيكَ بَعْدَ خَمْسَ عَشْرَةَ سَنَةً
He-asws said: ‘And Allah-azwj Sent another Prophet-as to a people and Commanded him with battling them. He-as complained to Allah-azwj of the weakness, so Allah-azwj Mighty and Majestic Revealed: ‘The help will come to you after fifteen years!”
فَقَالَ لِأَصْحَابِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَنِي بِقِتَالِ بَنِي فُلَانٍ فَشَكَوْتُ إِلَيْهِ الضَّعْفَ فَقَالُوا لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
He-as said to him-as companions: ‘Allah-azwj Mighty and Majestic has Commanded me-as with battling the clan of so and so. I-as complained to Him-azwj of the weakness’. They said, ‘There is neither any might nor strength except with Allah-azwj!’
فَقَالَ لَهُمْ إِنَّ اللَّهَ قَدْ أَوْحَى إِلَيَّ أَنَّ النَّصْرَ يَأْتِينِي بَعْدَ خَمْسَ عَشْرَةَ سَنَةً فَقَالُوا ما شاءَ اللَّهُ لا قُوَّةَ إِلَّا بِاللَّهِ
He-as said to them: ‘Allah-azwj has Revealed to me that the help will come to me-as after fifteen years!’ They said, ‘Whatever Allah-azwj so Desires. There is no strength except with Allah-azwj!’’
قَالَ فَأَتَاهُمُ اللَّهُ بِالنَّصْرِ فِي سَنَتِهِمْ تِلْكَ لِتَفْوِيضِهِمْ إِلَى اللَّهِ وَ قَوْلِهِمْ مَا شَاءَ اللَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ.
He-asws said: ‘Allah-azwj Came to them with the help during that year of theirs due to their having delegate (their affairs) to Allah-azwj and their words, ‘Whatever Allah-azwj so Desires. There is neither any might nor strength except with Allah-azwj’’.[116]
وَ مِنْهُ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ مِنَ التَّوَكُّلِ أَنْ لَا تَخَافَ مَعَ اللَّهِ غَيْرَهُ.
And from him,
‘From Abu Abdullah-asws: ‘And from the reliance is that you do not fear, with Allah-azwj, anyone else’’.[117]
وَ مِنْهُ نَقْلًا مِنْ كِتَابِ الْمَحَاسِنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَعْلَمَ النَّاسِ بِاللَّهِ أَرْضَاهُمْ بِقَضَاءِ اللَّهِ.
And from him, copying from the book ‘Al Mahasin’ –
‘From Abu Abdullah-asws having said: ‘The most learned of the people with Allah-azwj, is their most satisfied with the Decrees of Allah-azwj’’.[118]
– وَ عَنْهُ ع قَالَ: رَأْسُ طَاعَةِ اللَّهِ الصَّبْرُ وَ الرِّضَا عَنِ اللَّهِ فِيمَا أَحَبَّ الْعَبْدُ أَوْ كَرِهَ وَ لَا يَرْضَى عَبْدٌ عَنِ اللَّهِ فِيمَا أَحَبَّ أَوْ كَرِهَ إِلَّا كَانَ خَيْراً لَهُ فِيمَا أَحَبَّ أَوْ كَرِهَ.
And from him-asws having said: ‘The head of obedience to Allah-azwj is the patience and the satisfaction from Allah-azwj in what the servant likes or dislikes, and a servant will not be satisfied from Allah-azwj regarding what he likes and dislikes except it would be better for him regarding what he likes or dislikes’’.[119]
– وَ عَنْهُ ع قَالَ: مَا قَضَى اللَّهُ لِمُؤْمِنٍ قَضَاءً فَرَضِيَ بِهِ إِلَّا جَعَلَ الْخِيَرَةَ لَهُ فِيمَا قَضَى.
And from him-asws having said: ‘Whatever Decree Allah-azwj Decrees for a Momin, so he is satisfied with it, except Allah-azwj will Make the choice for him in what He-azwj has Decreed’’.[120]
– وَ عَنِ الْبَاقِرِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ يَقُولُ وَ عِزَّتِي وَ جَلَالِي مَا خَلَقْتُ مِنْ خَلْقِي خَلْقاً أَحَبَّ إِلَيَّ مِنْ عَبْدِيَ الْمُؤْمِنِ وَ لِذَلِكَ سَمَّيْتُهُ بِاسْمِي مُؤْمِناً
And from Al-Baqir-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj, Majestic is His-azwj Praise, Said: “By My-azwj Mighty and My-azwj Majesty! I-azwj have not Created any creature from My-azwj creatures more beloved to Me-azwj than My-azwj Momin servant, and for that I‑azwj am Named with My-azwj Name, ‘Momin’!
لَأُحَرِّمُهُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ هِيَ خِيَرَةٌ لَهُ مِنِّي وَ إِنِّي لَأُمَلِّكُهُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ هِيَ خِيَرَةٌ لَهُ مِنِّي فَلْيَرْضَ بِقَضَائِي وَ لْيَصْبِرْ عَلَى بَلَائِي وَ لْيَشْكُرْ نَعْمَائِي أَكْتُبْهُ يَا مُحَمَّدُ مِنَ الصِّدِّيقِينَ عِنْدِي.
(If) I-azwj were to Deprive him of what is between the east and the west, and it would be a choice for him from Me-azwj, and (if) I-azwj were to Make him own whatever is between the east and the west, and it would be a choice for him from Me-azwj! Let him be satisfied with My-azwj Decree and let him be patient upon My-azwj Afflictions and let him thank for My-azwj bounties. O Muhammad-saww! I-azwj shall Write him to be from the truthful ones in My-azwj Presence!”’
– وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَقِيَ الْحَسَنُ بْنُ عَلِيٍّ عَبْدَ اللَّهِ بْنَ جَعْفَرٍ ع فَقَالَ يَا عَبْدَ اللَّهِ كَيْفَ يَكُونُ الْمُؤْمِنُ مُؤْمِناً وَ هُوَ يَسْخَطُ قِسْمَهُ وَ يُحَقِّرُ مَنْزِلَتَهُ وَ الْحَاكِمُ عَلَيْهِ اللَّهُ فَأَنَا الضَّامِنُ لِمَنْ لَا يَهْجُسْ فِي قَلْبِهِ إِلَّا الرِّضَا أَنْ يَدْعُوَ اللَّهَ فَيُسْتَجَابَ لَهُ.
And from Abu Abdullah-asws having said: ‘Al-Hassan-asws Bin Ali-asws met Abdullah son of Ja’far‑as. He-asws said; ‘O Abdullah! How can the Momin be a Momin and he is dissatisfied with his apportionment, and considers his status as lowly and Allah-azwj is the Judge upon him? I-asws am the guarantor for the one having no qualms in his heart except the satisfaction, that if he were to supplicate to Allah-azwj, it will be Answered for him’’.[121]
– وَ عَنْهُ ع الرُّوحُ وَ الرَّاحَةُ فِي الرِّضَا وَ الْيَقِينِ وَ الْهَمُّ وَ الْحَزَنُ فِي الشَّكِّ وَ السَّخَطِ.
And from him-asws: ‘The comfort and the rest are in the satisfaction and the certainty, and the worries and the grief are in the doubt and the dissatisfaction’’.[122]
– وَ قَالَ ع أُجْرِيَ الْقَلَمُ فِي مَحَبَّةِ اللَّهِ فَمَنْ أَصْفَاهُ اللَّهُ بِالرِّضَا فَقَدْ أَكْرَمَهُ وَ مَنِ ابْتَلَاهُ بِالسُّخْطِ فَقَدْ أَهَانَهُ وَ الرِّضَا وَ السُّخْطُ خَلْقَانِ مِنْ خَلْقِ اللَّهِ وَ اللَّهُ يَزِيدُ فِي الْخَلْقِ ما يَشاءُ.
And he-asws said: ‘The Pen has flowed in the love of Allah-azwj. So, the one whom Allah-azwj has Cleared with the satisfaction, so He-azwj has Honoured him, and the one whom He-azwj has Afflicted with the dissatisfaction, so He-azwj has Weakened him; and the satisfaction and the dissatisfaction are two creatures from the creatures of Allah-azwj, and Allah-azwj Increases in the creation whatever He-azwj so Desires’’.[123]
– وَ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ يَنْبَغِي لِمَنْ عَقَلَ عَنِ اللَّهِ أَنْ لَا يَسْتَبْطِئَهُ فِي رِزْقِهِ وَ لَا يَتَّهِمَهُ فِي قَضَائِهِ.
And from Abu Al-Hassan-asws the 1st: ‘It is befitting for the one understanding about Allah-azwj that He-azwj will not Delay in his sustenance and he should not accuse Him-azwj regarding His‑azwj Decree’’.[124]
– وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَضَاءُ الْحَوَائِجِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ أَسْبَابُهَا إِلَى الْعِبَادِ فَمَنْ قُضِيَتْ لَهُ حَاجَةٌ فَلْيَقْبَلْهَا عَنِ اللَّهِ بِالرِّضَا وَ الصَّبْرِ.
And from Abu Abdullah-asws having said: ‘The fulfilment of the needs is up to Allah-azwj Mighty and Majestic while its causes are up to the servant. The one form whom a need is fulfilled, let him accept it from Allah-azwj with the satisfaction and the patience’’.[125]
– قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّمَا يَجْمَعُ النَّاسُ بِالرِّضَا وَ السَّخَطِ فَمَنْ رَضِيَ أَمْراً فَقَدْ دَخَلَ عَلَيْهِ وَ مَنْ سَخِطَ فَقَدْ خَرَجَ مِنْهُ.
Amir Al-Momineen-asws said: ‘But rather the people gather with the satisfaction and the dissatisfaction. The one who is satisfied with a matter, so he has entered upon it, and the one dissatisfied has exited from it’’.[126]
– وَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: الصَّبْرُ وَ الرِّضَا عَنِ اللَّهِ رَأْسُ طَاعَةِ اللَّهِ وَ مَنْ صَبَرَ وَ رَضِيَ عَنِ اللَّهِ فِيمَا قَضَى عَلَيْهِ مِمَّا أَحَبَّ أَوْ كَرِهَ لَمْ يَقْضِ اللَّهُ لَهُ فِيمَا أَحَبَّ أَوْ كَرِهَ إِلَّا مَا هُوَ خَيْرٌ لَهُ
And from Ali-asws Bin Al-Husayn-asws having said: ‘The patience and the satisfaction from Allah-azwj is head of the obedience to Allah-azwj, and the one patient and satisfied from Allah‑azwj regarding what He-azwj has Decreed upon him, from what he likes or dislikes, Allah‑azwj will not Decree for him regarding what he likes or dislikes, except what is better for him.
وَ دَخَلَ بَعْضُ أَصْحَابِ أَبِي عَبْدِ اللَّهِ ع فِي مَرَضِهِ الَّذِي تُوُفِّيَ فِيهِ إِلَيْهِ وَ قَدْ ذَبَلَ فَلَمْ يَبْقَ إِلَّا رَأْسُهُ فَبَكَى فَقَالَ لِأَيِّ شَيْءٍ تَبْكِي فَقَالَ لَا أَبْكِي وَ أَنَا أَرَاكَ عَلَى هَذِهِ الْحَالِ
And one of the companions of Abu Abdullah-asws entered to see him-asws during his-asws illness which he-asws expired in, and he-asws had withered. There did not remain except his-asws head. He cried. He-asws said, ‘Which thing are you-asws crying for?’ He said: ‘Should I not cry and I am seeing you-asws being upon this state?’
قَالَ لَا تَفْعَلْ فَإِنَّ الْمُؤْمِنَ تَعَرَّضَ كُلَّ خَيْرٍ إِنْ قُطِعَ أَعْضَاؤُهُ كَانَ خَيْراً لَهُ وَ إِنْ مَلَكَ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ كَانَ خَيْراً لَهُ.
He-asws said: ‘Don’t do it, for the Momin is presented every good. Even if his limbs were to be cut off, it would be better for him, and if he were to own whatever is between the east and the west, it would be better for him!’’[127]
76- الْمُؤْمِنُ، عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ فِي قَضَاءِ اللَّهِ عَزَّ وَ جَلَّ كُلُّ خَيْرٍ لِلْمُؤْمِنِ.
(The book) ‘Al Momin’ – from Zurara who said,
‘I heard Abu Ja’far-asws saying: ‘In a Decree of Allah-azwj Mighty and Majestic is every good for the Momin’’.[128]
– وَ عَنِ الصَّادِقِ ع أَنَّ الْمُسْلِمَ لَا يَقْضِي اللَّهُ عَزَّ وَ جَلَّ لَهُ قَضَاءً إِلَّا كَانَ خَيْراً لَهُ وَ إِنْ مَلَكَ مَشَارِقَ الْأَرْضِ وَ مَغَارِبَهَا كَانَ خَيْراً لَهُ
And from Al-Sadiq-asws: ‘The Muslim, Allah-azwj Mighty and Majestic will not Decree any Decree for him except it would be better for him, and even if he were to own the easts of the earth and its wests, it would be better for him’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ فَوَقاهُ اللَّهُ سَيِّئاتِ ما مَكَرُوا ثُمَّ قَالَ أَمَ وَ اللَّهِ لَقَدْ سُلِّطُوا عَلَيْهِ وَ قَتَلُوهُ فَأَمَّا مَا وَقَاهُ اللَّهُ فَوَقَاهُ أَنْ يَفْتِنُوهُ فِي دِينِهِ.
Then he-asws recited this Verse: So Allah Saved him from the evil of what they planned, [40:45]. Then he-asws said: ‘But, by Allah-azwj! They had overcome upon him-as (Hizkeel-as) and they did kill him-as. As for what Allah-azwj Saved him-as (from) is He-azwj Saved him-as from Fitna in his-as religion’’.[129]
– وَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: لَوْ يَعْلَمُ الْمُؤْمِنُ مَا لَهُ فِي الْمَصَائِبِ مِنَ الْأَجْرِ لَتَمَنَّى أَنْ يُقَرَّضَ بِالْمَقَارِيضِ.
From Al-Sadiq-asws having said: ‘Had the Momin known what Rewards there are for him in the difficulties, he would wish to be cut by the scissors’’.[130]
77- الْمُؤْمِنُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِيمَا أَوْحَى اللَّهُ إِلَى مُوسَى يَا مُوسَى مَا خَلَقْتُ خَلْقاً أَحَبَّ إِلَيَّ مِنْ عَبْدِيَ الْمُؤْمِنِ وَ إِنِّي أَنَا أَبْتَلِيهِ بِمَا هُوَ خَيْرٌ لَهُ وَ أُعْطِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أَزْوِي عَنْهُ لِمَا هُوَ خَيْرٌ لَهُ
(The book) ‘Al Momin’ –
‘From Abu Abdullah-asws having said: ‘Among what Allah-azwj Revealed to Musa-as: “O Musa-as! I-azwj have not Created any creature more beloved to Me-azwj than My-azwj Momin servant, and surely, I-azwj Afflict him due to what is better for him, and I-azwj Give him due to what is better for him, and I-azwj Impede from him due to what is better for him, and I-azwj Know of what is correct upon him.
وَ أَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ فَلْيَصْبِرْ عَلَى بَلَائِي وَ لْيَرْضَ بِقَضَائِي وَ لْيَشْكُرْ نَعْمَائِي أَكْتُبْهُ فِي الصِّدِّيقِينَ عِنْدِي إِذَا عَمِلَ بِرِضَايَ وَ أَطَاعَ أَمْرِي.
So let him be patient upon My-azwj afflictions and let him be satisfied with My-azwj Decree and let him thanks for My-azwj bounties, I-azwj shall Write him as being among the truthful ones in My-azwj Presence, when he works with My-azwj Satisfaction and obeys My-azwj Commands!”’[131]
فَإِنْ أَرَدْتَ أَنْ تَكُونَ مُتَوَكِّلًا لَا مُتَعَلِّلًا فَكَبِّرْ عَلَى رُوحِكَ خَمْسَ تَكْبِيرَاتٍ وَ وَدِّعْ أَمَانِيَّكَ كُلَّهَا وَدَاعَ الْمَوْتِ وَ الْحَيَاةِ وَ أَدْنَى حَدِّ التَّوَكُّلِ أَنْ لَا تُسَابِقَ مَقْدُورَكَ بِالْهِمَّةِ وَ لَا تُطَالِعَ مَقْسُومَكَ وَ لَا تَسْتَشْرِفَ مَعْدُومَكَ فَيَنْتَقِضَ بِأَحَدِهَا عَقْدُ إِيمَانِكَ وَ أَنْتَ لَا تَشْعُرُ
If you want to be reliant, not an effect, then exclaim Takbeer upon yourself with five Takbeers, and bid farewell to your wishes, all of them, farewell of the death and the life; and the lowest limit of reliance is that you do not precede your abilities with the vigour, nor notice your apportionment, nor look forward to your non-existence for you will break the pact of your Eman while you are not aware.
وَ إِنْ عَزَمْتَ أَنْ تَقِفَ عَلَى بَعْضِ شِعَارِ الْمُتَوَكِّلِينَ حَقّاً فَاعْتَصِمْ بِمَعْرِفَةِ هَذِهِ الْحِكَايَةِ وَ هِيَ أَنَّهُ رُوِيَ أَنَّ بَعْضَ الْمُتَوَكِّلِينَ قَدِمَ عَلَى بَعْضِ الْأَئِمَّةِ فَقَالَ لَهُ اعْطِفْ عَلَيَّ بِجَوَابِ مَسْأَلَةٍ فِي التَّوَكُّلِ
And if you are determined to pause upon one of the slogans of the relying ones truly, then hold fast with the understanding of this story, and it is, that it is reported that one of the relying ones proceeded to one of the Imams-asws. He said to him-asws, ‘Notify me with the answer to a question regarding the reliance!’
وَ الْإِمَامُ كَانَ يَعْرِفُ الرَّجُلَ بِحُسْنِ التَّوَكُّلِ وَ نَفِيسِ الْوَرَعِ وَ أَشْرَفَ عَلَى صِدْقِهِ فِيمَا سَأَلَ عَنْهُ مِنْ قِبَلِ إِبْدَائِهِ إِيَّاهُ فَقَالَ لَهُ قِفْ مَكَانَكَ وَ أَنْظِرْنِي سَاعَةً فَفَعَلَ
And the Imam-asws had recognised the man being good reliance, and excellent devoutness, and nobility upon his truthfulness regarding what he has asked about from before. He-asws initiated him. He-asws said to him: ‘Stay in your place and look at me-asws for a while!’ He did so.
فَبَيْنَمَا هُوَ مُطْرِقٌ لِجَوَابِهِ إِذَا اجْتَازَ بِهِمَا فَقِيرٌ فَأَدْخَلَ الْإِمَامُ ع يَدَهُ فِي جَيْبِهِ وَ أَخْرَجَ شَيْئاً فَنَاوَلَهُ لِلْفَقِيرِ ثُمَّ أَقْبَلَ عَلَى السَّائِلِ فَقَالَ هَاتِ وَ سَلْ عَمَّا بَدَا لَكَ
While he-asws had lowered his-asws head for answering him, a poor man passed by them. The Imam-asws inserted his-asws hand in his-asws pocket and extracted something and gave it to the poor man. Then he-asws faced towards the questioner and he-asws said: ‘Give and ask about whatever comes to you!’
فَقَالَ السَّائِلُ أَيُّهَا الْإِمَامُ كُنْتُ أَعْرِفُكَ قَادِراً مُتَمَكِّناً مِنْ جَوَابِ مَسْأَلَتِي قَبْلَ أَنِ اسْتَنْظَرْتَنِي فَمَا شَأْنُكَ فِي إِبْطَائِكَ عَنِّي
The questioner said, ‘O you Imam-asws! I have known you-asws as being able, quite capable of answering my question before making me wait. So, what is your-as reason in your delaying from me?’
فَقَالَ الْإِمَامُ لِتَعْتَبِرَ الْمَعْنَى مِنِّي قَبْلَ كَلَامِي إِذَا لَمْ أَكُنْ أَرَانِي سَاهِياً بِسِرِّي وَ رَبِّي مُطَّلِعٌ عَلَيْهِ إِنْ أَتَكَلَّمْ بِعِلْمِ التَّوَكُّلِ وَ فِي جَيْبِي دَانِقٌ ثُمَّ لَمْ يَحُلَّ لِي ذَلِكَ إِلَّا بَعْدَ إِيْتَائِهِ ثُمَ لِيَعْلَمْ بِهِ فَافْهَمْ
The Imam-asws said: ‘In order to you take a lesson from me-asws before my-asws talk when I-asws do not happen to be inattentive with my-asws secret and my-asws Lord-azwj is Noticing upon me‑asws, that I-asws should be speaking with knowledge of the reliance while there is a coin in my-asws pocket, then that would not be Permissible for me-asws except after I-asws give it (prefer him), then let Him-azwj Know it, so understand!’
فَشَهَقَ السَّائِلُ فَحَلَفَ أَنْ لَا يَأْوِيَ عُمْرَاناً وَ لَا يَأْنَسَ بَشَراً مَا عَاشَ.
The questioner gasped and he swore that he will neither shelter in a built-up area nor be comforted with any human for as long as he lives’’.[132]
باب 64 الاجتهاد و الحث على العمل
CHAPTER 64 – THE STRUGGLE AND THE URGING UPON THE WORK
1- مع، معاني الأخبار ل، الخصال لي، الأمالي للصدوق الْحَسَنُ بْنُ عَبْدِ اللَّهِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ دُرَيْدٍ عَنْ أَبِي حَاتِمٍ عَنِ الْعُتْبَى يَعْنِي مُحَمَّدَ بْنَ عُبَيْدِ اللَّهِ عَنْ أَبِيهِ قَالَ وَ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ شَبِيبٍ عَنْ زَكَرِيَّا بْنِ يَحْيَى الْمِنْقَرِيِّ عَنِ الْعَلَاءِ بْنِ مُحَمَّدِ بْنِ الْفَضْلِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ قَيْسُ بْنُ عَاصِمٍ وَفَدْتُ مَعَ جَمَاعَةٍ مِنْ بَنِي تَمِيمٍ إِلَى النَّبِيِّ ص فَدَخَلْتُ وَ عِنْدَهُ الصَّلْصَالُ بْنُ الدَّلَهْمَسِ فَقُلْتُ يَا نَبِيَّ اللَّهِ عِظْنَا مَوْعِظَةً نَنْتَفِعُ بِهَا فَإِنَّا قَوْمٌ نُعَمَّرُ فِي الْبَرِّيَّةِ
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq – Al-Hassan Bin Abdullah Bin Saeed, from Muhammad Bin Al-Hassan Bin Dureyd, from Abu Hatim, from Al Utba, meaning Muhammad Bin Ubeydullah, from his father who said, ‘It is informed to us by Abdullah Bin Shueyb, from Zakariya Bin Yahya Al Minqary, from Al A’ala Bin Muhammad Bin Al Fazl, from his father, from his grandfather who said, ‘Qays Bin Aasim said,
‘I was a delegate with a group from the clan of Taym to the Prophet-saww. I entered and Al-Salsaal Bin Al-Dalhamsi was in his-saww presence. I said, ‘O Prophet-saww of Allah-azwj! Give us a preaching we can benefit with, for we are a people living in the wilderness’.
فَقَالَ رَسُولُ اللَّهِ ص يَا قَيْسُ إِنَّ مَعَ الْعِزِّ ذُلًّا وَ إِنَّ مَعَ الْحَيَاةِ مَوْتاً وَ إِنَّ مَعَ الدُّنْيَا آخِرَةً وَ إِنَّ لِكُلِّ شَيْءٍ حَسِيباً وَ عَلَى كُلِّ شَيْءٍ رَقِيباً وَ إِنَّ لِكُلِّ حَسَنَةٍ ثَوَاباً وَ لِكُلِّ سَيِّئَةٍ عِقَاباً وَ لِكُلِّ أَجَلٍ كِتَاباً
Rasool-Allah-saww said: ‘O Qays! Along with the honour there is disgrace, and with the life there is death, and with the world there is Hereafter, and for everything there is a Reckoning, and upon all things there is a watcher, and for every good deed there is Reward, and for every evil deed there is Punishment, and for every term there is a writing.
وَ إِنَّهُ لَا بُدَّ لَكَ يَا قَيْسُ مِنْ قَرِينٍ يُدْفَنُ مَعَكَ وَ هُوَ حَيٌّ وَ تُدْفَنُ مَعَهُ وَ أَنْتَ مَيِّتٌ فَإِنْ كَانَ كَرِيماً أَكْرَمَكَ وَ إِنْ كَانَ لَئِيماً أَسْلَمَكَ ثُمَّ لَا يُحْشَرُ إِلَّا مَعَكَ وَ لَا تُبْعَثُ إِلَّا مَعَهُ وَ لَا تُسْأَلُ إِلَّا عَنْهُ فَلَا تَجْعَلْهُ إِلَّا صَالِحاً فَإِنَّهُ إِنْ صَلَحَ أَنِسْتَ بِهِ وَ إِنْ فَسَدَ لَا تَسْتَوْحِشُ إِلَّا مِنْهُ وَ هُوَ فِعْلُكَ
O Qays! There is no escape for you from a pair to be buried with you, and it is alive, and you will be buried with him, and you will be dead. If he were to be honourable, he will honour you, and he were to be ignoble, he will degrade you, then he will be only Resurrected with you and you will not be Resurrected except with him, and you will not be asked, except about him. So do not make him to be except righteous, for if he is righteous, you will be comforted by him, and if he is corrupt, you will not be brutalised except from him, and it is your deed!’
فَقَالَ يَا نَبِيَّ اللَّهِ أُحِبُّ أَنْ يَكُونَ هَذَا الْكَلَامُ فِي أَبْيَاتٍ مِنَ الشِّعْرِ نَفْخَرُ بِهِ عَلَى مَنْ يَلِينَا مِنَ الْعَرَبِ وَ نَدَّخِرُهُ
He said, ‘O Prophet-saww of Allah-azwj! I would love it if this speech were to be in the form of couplets of the poem we can pride with it over the ones in charge of us, from the Arabs and we can treasure it’.
فَأَمَرَ النَّبِيُّ ص مَنْ يَأْتِيهِ بِحَسَّانَ بْنِ ثَابِتٍ قَالَ فَأَقْبَلْتُ أُفَكِّرُ فِيمَا أَشْبَهَ هَذِهِ الْعِظَةَ مِنَ الشِّعْرِ فَاسْتَتَبَّ لِيَ الْقَوْلُ قَبْلَ مَجِيءِ حَسَّانَ فَقُلْتُ يَا رَسُولَ اللَّهِ قَدْ حَضَرَتْنِي أَبْيَاتٌ أَحْسَبُهَا تُوَافِقُ مَا يُرِيدُ
The Prophet-saww instructed someone to come with Hasaan Bin Sabit. He (Al-Salsaal) said, ‘I went thinking regarding what would resembles this preaching from the poem. The word was settled for him before the coming of Hasaan. I said, ‘O Rasool-Allah-saww! Couplets have presented to me. I reckon these are compatible with what he wants’.
فَقُلْتُ لِقَيْسِ بْنِ عَاصِمٍ
| تَخَيَّرْ خَلِيطاً مِنْ فِعَالِكَ إِنَّمَا- | قَرِينُ الْفَتَى فِي الْقَبْرِ مَا كَانَ يَفْعَلُ | |
| وَ لَا بُدَّ بَعْدَ الْمَوْتِ مِنْ أَنْ تُعِدَّهُ- | لِيَوْمٍ يُنَادَى الْمَرْءُ فِيهِ فَيُقْبِلُ- | |
| فَإِنْ كُنْتَ مَشْغُولًا بِشَيْءٍ فَلَا تَكُنْ- | بِغَيْرِ الَّذِي يَرْضَى بِهِ اللَّهُ تُشْغَلُ- | |
| فَلَنْ يَصْحَبَ الْإِنْسَانَ مِنْ بَعْدِ مَوْتِهِ- | وَ مِنْ قَبْلِهِ إِلَّا الَّذِي كَانَ يَعْمَلُ | |
| أَلَا إِنَّمَا الْإِنْسَانُ ضَيْفٌ لِأَهْلِهِ- | يُقِيمُ قَلِيلًا بَيْنَهُمْ ثُمَّ يَرْحَلُ |
I said to Qays Bin Aasim (a poem), ‘Choose a mixture from your deeds, but rather a pair, the youth in the grave what he used to do, and there is no escape after the death from your having to prepare for a Day the person will be called during it, so he will come. If you were to be busy with something, then do not let it be with other than that which Allah-azwj is Satisfied with for your pre-occupation, for the human being will never accompany from after he is dead and from before it, except with that which he used to do. Indeed! But rather, the human being is a guest of its people. He stays a little while between them, then departs’’.[133]
2- لي، الأمالي للصدوق ابْنُ نَاتَانَةَ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص طُوبَى لِمَنْ طَالَ عُمُرُهُ وَ حَسُنَ عَمَلُهُ فَحَسُنَ مُنْقَلَبُهُ إِذْ رَضِيَ عَنْهُ رَبُّهُ عَزَّ وَ جَلَّ وَ وَيْلٌ لِمَنْ طَالَ عُمُرُهُ وَ سَاءَ عَمَلُهُ فَسَاءَ مُنْقَلَبُهُ إِذْ سَخِطَ عَلَيْهِ رَبُّهُ عَزَّ وَ جَلَ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Nabata, from Ali, from his father, from Ibn Abu Umeyr, from Abdullah Bin Al Fazl,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-asws said: ‘Beatitude is for the one whose life is long, and his deeds are good, so his transfer will be good when his Lord-azwj Mighty and Majestic is Pleased with him. Woe be to the one whose life is long, and his deeds are evil, for his transfer will be worse when his Lord-azwj Mighty and Majestic is Annoyed with him!’’[134]
3- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ
| اعْمَلْ عَلَى مَهَلٍ فَإِنَّكَ مَيِّتٌ- | وَ اخْتَرْ لِنَفْسِكَ أَيُّهَا الْإِنْسَانُ | |
| فَكَأَنَّ مَا قَدْ كَانَ لَمْ يَكُ إِذْ مَضَى- | وَ كَأَنَّ مَا هُوَ كَائِنٌ قَدْ كَانَ. | |
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Ali, from his father, from Ibn Abu Umeyr,
‘From the one who heard Abu Abdullah-asws saying (a poem): ‘Work upon an opportunity for you will be dying, and chose for yourself, O you human being, it is as if whatever is past did not happen when it passed, and it is as if what is to happen has already happened’’.[135]
4- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ حُمَيْدٍ عَنِ ابْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ ع بِالْكُوفَةِ إِذَا صَلَّى الْعِشَاءَ الْآخِرَةَ يُنَادِي النَّاسَ ثَلَاثَ مَرَّاتٍ حَتَّى يُسْمِعَ أَهْلَ الْمَسْجِدِ أَيُّهَا النَّاسُ تَجَهَّزُوا رَحِمَكُمُ اللَّهُ فَقَدْ نُودِيَ فِيكُمْ بِالرَّحِيلِ فَمَا التَّعَرُّجُ عَلَى الدُّنْيَا بَعْدَ نِدَاءٍ فِيهَا بِالرَّحِيلِ
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibn Hashim, from Ibn Abu Najran, from Ibn Humeyd, from Ibn Qays,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws was at Al-Kufa when he-asws had prayed the last Al-Isha Salat, he-asws called out at the people three times until the people of the Masjid heard: ‘O you people! Equip yourselves, may Allah-azwj have Mercy on you all, for the departure has been called for among you all! Do not incline to the world after the call in it with the departure.
تَجَهَّزُوا رَحِمَكُمُ اللَّهُ وَ انْتَقِلُوا بِأَفْضَلِ مَا بِحَضْرَتِكُمْ مِنَ الزَّادِ وَ هُوَ التَّقْوَى وَ اعْلَمُوا أَنَّ طَرِيقَكُمْ إِلَى الْمَعَادِ وَ مَمَرَّكُمْ عَلَى الصِّرَاطِ وَ الْهَوْلَ الْأَعْظَمَ أَمَامَكُمْ وَ عَلَى طَرِيقِكُمْ عَقَبَةٌ كَئُودٌ وَ مَنَازِلُ مَهُولَةٌ مَخُوفَةٌ لَا بُدَّ لَكُمْ مِنَ الْمَمَرِّ عَلَيْهَا وَ الْوُقُوفِ بِهَا
Equip yourselves, may Allah-azwj have Mercy on you all, and transfer with the superior of what is with you from the provisions, and it is the piety! And know that your path to the Hereafter and your passage upon the Bridge, and the mighty horror in front of you upon your path, there are dreadful obstacles and terrifying stops. There is no escape for you all from the passing over it and the pausing at it.
فَإِمَّا بِرَحْمَةٍ مِنَ اللَّهِ فَنَجَاةٌ مِنْ هَوْلِهَا وَ عِظَمِ خَطَرِهَا وَ فَظَاعَةِ مَنْظَرِهَا وَ شِدَّةِ مُخْتَبَرِهَا وَ إِمَّا بِهَلَكَةٍ لَيْسَ بَعْدَهَا انْجِبَار.
As for with Mercy of Allah-azwj, there is salvation from its horrors and its mighty dangers, and its horrible scenarios, and severity of its tests; and as for with destruction (death), there isn’t any compulsion after it!’’[136]
5- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ ابْنِ مَتِّيلٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ قَالَ الصَّادِقُ ع مَنِ اسْتَوَى يَوْمَاهُ فَهُوَ مَغْبُونٌ وَ مَنْ كَانَ آخِرُ يَوْمِهِ شَرَّهُمَا فَهُوَ مَلْعُونٌ وَ مَنْ لَمْ يَعْرِفِ الزِّيَادَةَ فِي نَفْسِهِ كَانَ إِلَى النُّقْصَانِ أَقْرَبَ وَ مَنْ كَانَ إِلَى النُّقْصَانِ أَقْرَبَ فَالْمَوْتُ خَيْرٌ لَهُ مِنَ الْحَيَاةِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Ibn Mateel, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Al Mufazzal who said,
‘Al-Sadiq-asws said: ‘One whose two days are the same, so he is deceived, and one whose last of his two days is eviler of the two so he is an Accursed, and the one who does not recognise the increase within himself would be closer to the loss, and one who were to be closer to the loss, then the death is better for him than the life’’.[137]
مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ وَ فِيهِ وَ مَنْ لَمْ يَرَ الزِّيَادَةَ فِي نَفْسِهِ فَهُوَ إِلَى النُّقْصَانِ وَ مَنْ كَانَ …
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws, similar to it, and in it: ‘And one who does not see the increase within himself, so he is (closer) to the loss, and the one who were to be’ – (up to the end)’’.[138]
6- ل، الخصال الْخَلِيلُ بْنُ أَحْمَدَ عَنِ ابْنِ مَنِيعٍ عَنْ أَحْمَدَ بْنِ عِمْرَانَ عَنْ أَبِي خَالِدٍ الْأَحْمَرِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ عَنْ عَطَاءِ بْنِ السَّائِبِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص الْخَيْرُ كَثِيرٌ وَ فَاعِلُهُ قَلِيلُ.
(The book) ‘Al Khisaal’ – Al Khaleel Bin Ahmad, from Ibn Manie, from Ahmad Bin Imran, from Abu Khalid Al Ahmary, from Ismail Bin Abu Khalid, from Ata’a Bin Al Sa’ib, from his father, from Abdullah Bin Umar who said,
‘Rasool-Allah-saww said: ‘The good is a lot and its doers are few’’.[139]
7- ل، الخصال ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ النَّوْفَلِيِّينَ وَ مُحَمَّدِ بْنِ سِنَانٍ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: كُونُوا عَلَى قَبُولِ الْعَمَلِ أَشَدَّ عِنَايَةً مِنْكُمْ عَلَى الْعَمَلِ الْخَبَرَ.
(The book) ‘Al Khisaal’ – Ibn Idrees, from his father, from Al Ashary, from Ahmad Bin Muhammad, from one of the Nowfaleyn, and Muhammad Bin Sinan,
‘Raising it to Amir Al-Momineen-asws having said: ‘Be more careful upon the Acceptance of the deed than you are upon the deed itself’ – the Hadeeth’’.[140]
8- ل، الخصال الْأَرْبَعُمِائَةٍ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ أَحَبَّنَا فَلْيَعْمَلْ بِعَمَلِنَا وَ لْيَسْتَعِنْ بِالْوَرَعِ فَإِنَّهُ أَفْضَلُ مَا يُسْتَعَانُ بِهِ فِي أَمْرِ الدُّنْيَا وَ الْآخِرَةِ
(The book) ‘Al Khisaal’ – (The Hadeeth) ‘Al Arbami’a’ –
‘Amir Al-Momineen-asws said: ‘One who loves us-asws, let him work with our-asws work, and let him be strive with the devoutness for it is the best of what one can be assisted with in the matters of the world and the Hereafter.
وَ لَا تُجَالِسُوا لَنَا عَائِباً وَ لَا تَمْتَدِحُوا بِنَا عِنْدَ عَدُوِّنَا مُعْلِنِينَ بِإِظْهَارِ حُبِّنَا فَتُذَلِّلُوا أَنْفُسَكُمْ عِنْدَ سُلْطَانِكُمْ
And do not be sitting with ones faulting us-asws, and do not be praising us-asws in the presence of our-asws enemies by manifesting our-asws love for you will be humiliating yourselves in the presence of your ruling authorities.
الْزَمُوا الصِّدْقَ فَإِنَّهُ مَنْجَاةٌ وَ ارْغَبُوا فِيمَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ وَ اطْلُبُوا طَاعَتَهُ وَ اصْبِرُوا عَلَيْهَا
Necessitate the truthfulness for it is a saviour and be desirous regarding what is in the Presence of Allah-azwj Mighty and Majestic, and seek His-azwj obedience and be patient upon it.
فَمَا أَقْبَحَ بِالْمُؤْمِنِ أَنْ يَدْخُلَ الْجَنَّةَ وَ هُوَ مَهْتُوكُ السِّتْرِ
How ugly it would be with the Momin if he were to enter the Paradise and his veil has been violated.
لَا تُعَنُّونَا فِي الطَّلَبِ وَ الشَّفَاعَةِ لَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا قَدَّمْتُمْ
Do not address us-asws in the seeking, and the intercession will be for you all regarding what you have sent forward.
لَا تَفْضَحُوا أَنْفُسَكُمْ عِنْدَ عَدُوِّكُمْ فِي الْقِيَامَةِ وَ لَا تُكَذِّبُوا أَنْفُسَكُمْ عِنْدَهُمْ فِي مَنْزِلَتِكُمْ عِنْدَ اللَّهِ بِالْحَقِيرِ مِنَ الدُّنْيَا
Do not expose yourselves in the presence of your enemies during the Qiyamah, and do not belie yourselves in their presence regarding your statuses in the Presence of Allah-azwj, with the lowly ones from the world.
تَمَسَّكُوا بِمَا أَمَرَكُمُ اللَّهُ بِهِ فَمَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَغْتَبِطَ وَ يَرَى مَا يُحِبُّ إِلَّا أَنْ يَحْضُرَهُ رَسُولُ اللَّهِ ص وَ ما عِنْدَ اللَّهِ خَيْرٌ وَ أَبْقى وَ تَأْتِيهِ الْبِشَارَةُ مِنَ اللَّهِ عَزَّ وَ جَلَّ فَتَقَرُّ عَيْنُهُ وَ يُحِبُّ لِقَاءَ اللَّهِ.
Hold on to what Allah-azwj has Commanded you with, for there is nothing between one of you and his exultation and him seeing what he loves, except that Rasool-Allah-saww will attend him, and whatever is in the Presence of Allah-azwj is better and more lasting, and the glad tiding will come to him from Allah-azwj Mighty and Majestic, so his eyes will be delighted and he would love to meet Allah-azwj’’.[141]
9- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اخْتَارُوا الْجَنَّةَ عَلَى النَّارِ وَ لا تُبْطِلُوا أَعْمالَكُمْ فَتُقْذَفُوا فِي النَّارِ مُنْكَبِّينَ خالِدِينَ فِيها أَبَداً.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Choose the Paradise over the Fire, and do not invalidate your deeds, for you will be thrown into the Fire overturned, being eternally in it, forever!’’[142]
10- ن، عيون أخبار الرضا عليه السلام مِنْ كَلَامِ الرِّضَا الْمَشْهُورِ الصَّغَائِرُ مِنَ الذُّنُوبِ طُرُقٌ إِلَى الْكَبَائِرِ وَ مَنْ لَمْ يَخَفِ اللَّهَ فِي الْقَلِيلِ لَمْ يَخَفْهُ فِي الْكَثِيرِ
(The book) ‘Uyoun Akhbar Al-Reza-asws, may the greetings be upon him-asws – from the famous speech of Al-Reza-asws: ‘The minor from the sins is a pathway to the major (sins), and one who does not fear Allah-azwj regarding the few (sins) will not fear Him-azwj regarding the lot!
وَ لَوْ لَمْ يُخَوِّفِ اللَّهُ النَّاسَ بِجَنَّةٍ وَ نَارٍ لَكَانَ الْوَاجِبُ عَلَيْهِمْ أَنْ يُطِيعُوهُ وَ لَا يَعْصُوهُ لِتَفَضُّلِهِ عَلَيْهِمْ وَ إِحْسَانِهِ إِلَيْهِمْ وَ مَا بَدَأَهُمْ بِهِ مِنْ إِنْعَامِهِ الَّذِي مَا اسْتَحَقُّوهُ.
And had Allah-azwj not Frightened the people with Paradise and Fire, it would have (still) been obligatory upon them to be obeying Him-azwj and not disobey Him-azwj, due to His-azwj Grace upon the and His-azwj Favours to them, and what He-azwj has Begun with them from His-azwj bounties which they had not deserved’’.[143]
11- ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ عَلِيٌّ ع إِنَّ لِلْمَرْءِ الْمُسْلِمِ ثَلَاثَةَ أَخِلَّاءَ فَخَلِيلٌ يَقُولُ أَنَا مَعَكَ حَيّاً وَ مَيِّتاً وَ هُوَ عَمَلُهُ وَ خَلِيلٌ يَقُولُ لَهُ أَنَا مَعَكَ إِلَى بَابِ قَبْرِكَ ثُمَّ أُخَلِّيكَ وَ هُوَ وَلَدُهُ وَ خَلِيلٌ يَقُولُ لَهُ أَنَا مَعَكَ إِلَى أَنْ تَمُوتَ وَ هُوَ مَالُهُ فَإِذَا مَاتَ صَارَ لِلْوَارِثِ.
(The book) ‘Al Khisaal’ – My father, from Al Himeyri, from Haroun, from Ibn Ziyad,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Ali-asws said: ‘For the Muslim person there are three friends – a friend saying, ‘I am with you alive and dead’, and it is his deed; and a friend saying to him, ‘I am with you up to the door of your grave, then I shall leave you’, and it is his children; and a friend saying to him, ‘I am with you up to your death’, and it is his wealth, so when he dies, it will come to the inheritors’’.[144]
12- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ يُونُسَ عَنْ كُلَيْبٍ الْأَسَدِيِّ عَنِ الصَّادِقِ ع قَالَ: أَمَ وَ اللَّهِ إِنَّكُمْ لَعَلَى دِينِ اللَّهِ وَ دِينِ مَلَائِكَتِهِ فَأَعِينُونَا عَلَى ذَلِكَ بِوَرَعٍ وَ اجْتِهَادٍ عَلَيْكُمْ بِالصَّلَاةِ وَ الْعِبَادَةِ عَلَيْكُمْ بِالْوَرَعِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Yunus, from Kuleyb Al Asady,
‘From Al-Sadiq-asws having said: ‘But, by Allah-azwj, you are upon the religion of Allah-azwj and religion of His-azwj Angels, therefore assist us-asws upon that with devoutness and struggle. Upon you all is being with the Salat and the worship! Upon you all is being with the devoutness!’’[145]
13- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ الْقَاشَانِيِّ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ عِيسَى ابْنُ مَرْيَمَ لِأَصْحَابِهِ تَعْمَلُونَ لِلدُّنْيَا وَ أَنْتُمْ تُرْزَقُونَ فِيهَا بِغَيْرِ عَمَلٍ وَ لَا تَعْمَلُونَ لِلْآخِرَةِ وَ أَنْتُمْ لَا تُرْزَقُونَ فِيهَا إِلَّا بِالْعَمَلِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Muhammad Bin Al-Husayn, from his father, from Al Saffar, from Al Qashany, from Al Asbahany, from Al Minqary, from Hafs who said,
‘I heard Abu Abdullah-asws saying: ‘Isa-as Bin Maryam-as said to his-as companions: ‘You are working for the world, and you are (still) being Sustained in it without working (for it), and you are not working for the Hereafter and you will not be Sustained in it except with (having worked) the deeds.
وَيْلَكُمْ عُلَمَاءَ السَّوْءِ الْأُجْرَةَ تَأْخُذُونَ وَ الْعَمَلَ لَا تَصْنَعُونَ يُوشِكُ رَبُّ الْعَمَلِ أَنْ يَطْلُبَ عَمَلَهُ وَ تُوشِكُوا أَنْ تَخْرُجُوا مِنَ الدُّنْيَا إِلَى ظُلْمَةِ الْقَبْرِ كَيْفَ يَكُونُ مِنْ أَهْلِ الْعِلْمِ مَنْ مَصِيرُهُ إِلَى آخِرَتِهِ وَ هُوَ مُقْبِلٌ عَلَى دُنْيَاهُ وَ مَا يَضُرُّهُ أَشْهَى إِلَيْهِ مِمَّا يَنْفَعُهُ.
Woe be unto you all evil scholars! You are taking the rewards and are not doing the work! Lord-azwj of the work is about to Demand His-azwj work, and you are about to exit from the world to darkness of the grave. How can he be from the people of knowledge, one whose destiny is to his Hereafter and he is (still) facing to his world, and what harmful to him is more yearning to him than what is beneficial to him’’.[146]
14- ما، الأمالي للشيخ الطوسي عَنِ ابْنِ عُمَرَ قَالَ: أَخَذَ رَسُولُ اللَّهِ ص ذَاتَ يَوْمٍ بِبَعْضِجَسَدِي فَقَالَ يَا عَبْدَ اللَّهِ بْنَ عُمَرَ كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ وَ كَأَنَّكَ عَابِرُ سَبِيلٍ وَ اعْدُدْ نَفْسَكَ فِي الْمَوْتَى.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Ibn Umar who said,
‘One day Rasool-Allah-saww held part of my body and he-saww said: ‘O Abullah Bin Umar! Be in the world as if you are a stranger, and as if you are a passer-by, and prepare yourself regarding the deceased’’.[147]
15- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ عُبَيْدِ اللَّهِ بْنِ سَابُورَ عَنْ أَيُّوبَ بْنِ مُحَمَّدٍ الرَّقِّيِّ عَنْ سَلَّامِ بْنِ رَزِينٍ عَنْ إِسْرَائِيلَ بْنِ يُونُسَ عَنْ جَدِّهِ أَبِي إِسْحَاقَ الْحَارِثِ الْهَمْدَانِيِّ عَنْ عَلِيٍّ عَنِ النَّبِيِّ ص قَالَ: الْأَنْبِيَاءُ قَادَةٌ وَ الْفُقَهَاءُ سَادَةٌ وَ مُجَالَسَتُهُمْ زِيَادَةٌ وَ أَنْتُمْ فِي مَمَرِّ اللَّيْلِ وَ النَّهَارِ فِي آجَالٍ مَنْقُوصَةٍ وَ أَعْمَالٍ مَحْفُوظَةٍ وَ الْمَوْتُ يَأْتِيكُمْ بَغْتَةً فَمَنْ يَزْرَعْ خَيْراً يَحْصُدْ غِبْطَةً وَ مَنْ يَزْرَعْ شَرّاً يَحْصُدْ نَدَامَةً.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Ahmad Bin Ubeydullah Bin Sabour, from Ayoub Bin Muhammad Al Raqqy, from Sallam Bin Razeyn, from Israil Bin Yunus, from his grandfather Abu Is’haq Al Haris Al Hamdani,
‘From Ali-asws, from the Prophet-saww having said: ‘The Prophets-as leaders, and the jurists are chiefs, and their gatherers are many, and you are in the passage of the night and day being reducer of your terms, and the deeds are preserved, and the death will be coming to you suddenly. So, the one who cultivates good will harvest joy, and one who cultivates evil will harvest regret’’.[148]
(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Ahmad Bin Idrees, from Al Ashari, from Ibn Yazeed, from Al Washa, from the one who mentioned it, from one of them having said,
‘There is none from a day and an Angel calls out from the east: ‘If only the people had known why they have been Created!’’
16- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ يَزِيدَ عَنِ الْوَشَّاءِ عَمَّنْ ذَكَرَهُ عَنْ بَعْضِهِمْ قَالَ: مَا مِنْ يَوْمٍ إِلَّا وَ مَلَكٌ يُنَادِي مِنَ الْمَشْرِقِ لَوْ يَعْلَمُ الْخَلْقُ لِمَا ذَا خُلِقُوا قَالَ فَيُجِيبُهُ مَلَكٌ آخَرُ مِنَ الْمَغْرِبِ لَعَمِلُوا لِمَا خُلِقُوا.
He said, ‘Another Angel answers him from the west: ‘In order to work for what they have been Created!’’[149]
17- ل، الخصال مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ الْقَاسِمِ عَنْ جَدِّهِ عَنْ أَبِي بَصِيرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الْبَاقِرِ ع عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَخْفَى أَرْبَعَةً فِي أَرْبَعَةٍ أَخْفَى رِضَاهُ فِي طَاعَتِهِ فَلَا تَسْتَصْغِرَنَّ شَيْئاً مِنْ طَاعَتِهِ فَرُبَّمَا وَافَقَ رِضَاهُ وَ أَنْتَ لَا تَعْلَمُ
(The books) ‘Al Khisaal’, (and) ‘Ma’any Al Akhbar’ – Majaylawiya, from his uncle, from Al Barqy, from Al Qasim, from his grandfather, from Abu Baseer, from Muhammad Bin Muslim,
‘From Al-Baqir-asws, from his-asws father-asws, from his-asws grandfather-asws Amir Al-Momineen‑asws, may the Salawaat of Allah-azwj be upon them-asws, said: ‘Allah-azwj Blessed and Exalted has Hidden four in four! He-azwj has Hidden His-azwj Satisfaction in His-azwj obedience, so do not be belittling anything from His-azwj obedience. Perhaps it may be compatible to His‑azwj Satisfaction while you don’t know.
وَ أَخْفَى سَخَطَهُ فِي مَعْصِيَتِهِ فَلَا تَسْتَصْغِرَنَّ شَيْئاً مِنْ مَعْصِيَتِهِ فَرُبَّمَا وَافَقَ سَخَطَهُ وَ أَنْتَ لَا تَعْلَمُ
And He-azwj has Hidden His-azwj Dissatisfaction in His-azwj disobedience, so do not belittle anything from His-azwj disobedience, perhaps it might be compatible to His-azwj Dissatisfaction while you don’t know.
وَ أَخْفَى إِجَابَتَهُ فِي دَعْوَتِهِ فَلَا تَسْتَصْغِرَنَّ شَيْئاً مِنْ دُعَائِهِ فَرُبَّمَا وَافَقَ إِجَابَتَهُ وَ أَنْتَ لَا تَعْلَمُ
And He-azwj has Hidden His-azwj Answering in His-azwj supplication, so do not belittle anything from supplicating to Him-azwj, perhaps it is compatible to His-azwj Answer while you don’t know.
وَ أَخْفَى وَلِيَّهُ فِي عِبَادِهِ فَلَا تَسْتَصْغِرَنَّ عَبْداً مِنْ عَبِيدِ اللَّهِ فَرُبَّمَا يَكُونُ وَلِيَّهُ وَ أَنْتَ لَا تَعْلَمُ.
And He-azwj has Hidden His-azwj friend among His-azwj servants, so do not belittle any servant from His-azwj servant, perhaps he would be His-azwj friend while you don’t know’’.[150]
18- لي، الأمالي للصدوق مع، معاني الأخبار الْعَسْكَرِيُّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْقُشَيْرِيِّ عَنْ أَحْمَدَ بْنِ عِيسَى الْكُوفِيِّ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيا قَالَ لَا تَنْسَ صِحَّتَكَ وَ قُوَّتَكَ وَ فَرَاغَكَ وَ شَبَابَكَ وَ نَشَاطَكَ أَنْ تَطْلُبَ بِهَا الْآخِرَةَ.
(The books) ‘Al Amaali’ of Al Sadouq, (and) ‘Ma’any Al Akhbar’ – Al Askari, from Muhammad Bin Ahmad Al Qusheyri, from Ahmad Bin Isa Al Kufi, from Musa Bin Ismail,
‘Son of Musa-asws Bin Ja’far-asws, from his father-asws, from his-asws grandfather-asws, from his‑asws forefathers-asws, from Ali-asws having said regarding Words of Allah-azwj Mighty and Majestic: and do not forget your share from the world, [28:77]. He-asws said: ‘Do not forget your health, and your strength, and your free time, and your youth, and your vitality (get-up-and-go) in seeking the Hereafter with it’’.[151]
19- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمَغْبُونُ مَنْ غُبِنَ عُمُرَهُ سَاعَةً بَعْدَ سَاعَةٍ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Muhammad Al Attar, from Al Ashari,
‘Raising it to Abu Abdullah-asws having said: ‘The embezzled is the one who has been embezzled of his life, hour after hour’’.[152]
20- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ النَّبِيَّ ص قَالَ: مَنْ أَطَاعَ اللَّهَ فَقَدْ ذَكَرَ اللَّهَ وَ إِنْ قَلَّتْ صَلَاتُهُ وَ صِيَامُهُ وَ تِلَاوَتُهُ الْقُرْآنَ.
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Haroun, from Ibn Ziyad,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘The Prophet-saww said: ‘One who obeys Allah-azwj so he has done Zikr of Allah-azwj, and even if his Salat and His-azwj fasts and his recitation of the Quran were to be little’’.[153]
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Ali, from his father, from Safwan, from Al Kinany,
‘From Al-Sadiq-asws having said: ‘Amir Al-Momineen-asws said: ‘Do not annoy Allah-azwj by pleasing anyone from His-azwj creatures, nor draw closer to anyone from the people by distancing from Allah-azwj Mighty and Majestic.
21- لي، الأمالي للصدوق أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ الْكِنَانِيِّ عَنِ الصَّادِقِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تُسْخِطُوا اللَّهَ بِرِضَا أَحَدٍ مِنْ خَلْقِهِ وَ لَا تَتَقَرَّبُوا إِلَى أَحَدٍ مِنَ الْخَلْقِ بِتَبَاعُدٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ فَإِنَّ اللَّهَ لَيْسَ بَيْنَهُ وَ بَيْنَ أَحَدٍ مِنَ الْخَلْقِ شَيْءٌ يُعْطِيهِ بِهِ خَيْراً أَوْ يَصْرِفُ بِهِ عَنْهُ سُوءاً إِلَّا بِطَاعَتِهِ وَ ابْتِغَاءِ مَرْضَاتِهِ
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Ali, from his father, from Safwan, from Al Kinany,
‘From Al-Sadiq-asws having said: ‘Amir Al-Momineen-asws said: ‘Do not annoy Allah-azwj by pleasing anyone from His-azwj creature, nor draw closer to anyone from the people by distancing from Allah-azwj Mighty and Majestic, for Allah-azwj is such there isn’t anything between Him-azwj and anyone from the people to Given him good or Turn away evil away from him, except due to his obedience and his seeking His-azwj Satisfaction.
إِنَّ طَاعَةَ اللَّهِ نَجَاحُ كُلِّ خَيْرٍ يُبْتَغَى وَ نَجَاةٌ مِنْ كُلِّ شَرٍّ يُتَّقَى وَ إِنَّ اللَّهَ يَعْصِمُ مَنْ أَطَاعَهُ وَ لَا يَعْتَصِمُ مِنْهُ مَنْ عَصَاهُ
The obedience of Allah-azwj is success of all good being sought, and a salvation from every evil feared; and Allah-azwj will Protect the one obeying Him-azwj and will not Protect from it the one disobeying Him-azwj.
وَ لَا يَجِدُ الْهَارِبُ مِنَ اللَّهِ مَهْرَباً فَإِنَّ أَمْرَ اللَّهِ نَازِلٌ بِإِذْلَالِهِ وَ لَوْ كَرِهَ الْخَلَائِقُ وَ كُلُّ مَا هُوَ آتٍ قَرِيبٌ مَا شَاءَ اللَّهُ كَانَ وَ مَا لَمْ يَشَأْ لَمْ يَكُنْ تَعاوَنُوا عَلَى الْبِرِّ وَ التَّقْوى وَ لا تَعاوَنُوا عَلَى الْإِثْمِ وَ الْعُدْوانِ وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقابِ.
And the fleer will not find any escape from Allah-azwj, for Allah-azwj’s Command will befall with its humiliation and even if the people dislike it, and everything what is to come, is nearby. Whatever Allah-azwj so Desires happens and what He-azwj does not Desire, does not happen. and assist each other upon the righteousness and the piety; and do not assist each other upon the sin and the aggression, and fear Allah; surely Allah is severe of the Punishment [5:2]’’.[154]
22- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ أَيُّمَا عَبْدٍ أَطَاعَنِي لَمْ أَكِلْهُ إِلَى غَيْرِي وَ أَيُّمَا عَبْدٍ عَصَانِي وَكَلْتُهُ إِلَى نَفْسِهِ ثُمَّ لَمْ أُبَالِ فِي أَيِّ وَادٍ هَلَكَ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ibn Fazzal, from Marwan Bin Muslim,
‘From Abu Abdullah-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘Allah-azwj Mighty and Majestic Said: “Whichever servant obeys Me-azwj, I-azwj will not Allocate him to other than Me-azwj, and whichever servant disobeys Me-azwj, I will Allocate him to himself, then I-azwj will not Care in which valley he perishes’’.[155]
23- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَطِيعُوا اللَّهَ عَزَّ وَ جَلَّ فَمَا أَعْلَمَ اللَّهَ بِمَا يُصْلِحُكُمْ.
(The book) ‘Qurb Al Asnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Obey Allah-azwj Mighty and Majestic for Allah-azwj Knows what is correct for you all’’.[156]
24- ل، الخصال ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ رَفَعَهُ إِلَى النَّبِيِّ ص قَالَ: قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا ابْنَ آدَمَ أَطِعْنِي فِيمَا أَمَرْتُكَ وَ لَا تُعَلِّمْنِي مَا يُصْلِحُكَ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Sa’ad, from Ibn Abu Al Khattab, from Ali Bin Al Numan, raising it to,
‘The Prophet-saww said: ‘Allah-azwj Blessed and Exalted Said: “O son of Adam-as! Obey Me-azwj in what I-azwj have Commanded you and do not teach Me-azwj what is better for you!”’[157]
25- ل، الخصال عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: إِنَّ أَبْغَضَ النَّاسِ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَنْ يَقْتَدِي بِسُنَّةِ إِمَامٍ وَ لَا يَقْتَدِي بِأَعْمَالِهِ.
(The book) ‘Al Khisaal’ –
‘From Ali-asws Bin Al-Husayn-asws having said: ‘The most Hateful of the people to Allah-azwj Mighty and Majestic is the one who imitates the Sunnah of an Imam-asws but does not imitate his‑asws deeds’’.[158]
26- ل، الخصال عَنْ سُفْيَانَ الثَّوْرِيِّ قَالَ قَالَ الصَّادِقُ ع يَا سُفْيَانُ مَنْ أَرَادَ عِزّاً بِلَا عَشِيرَةٍ وَ غِنًى بِلَا مَالٍ وَ هَيْبَةً بِلَا سُلْطَانٍ فَلْيَنْتَقِلْ مِنْ ذُلِّ مَعْصِيَةِ اللَّهِ إِلَى عِزِّ طَاعَتِهِ.
(The book) ‘Al Khisaal’ – from Sufyan Al Sowry who said,
‘O Sufyan! One who wants honour without a clan, and riches without wealth, and prestige without authority, so let him transfer away from the disgrace of disobedience of Allah-azwj to the honour of obeying Him-azwj’’.[159]
27- ثو، ثواب الأعمال ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْحِمْيَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنْ فَضَالَةَ عَنْ سُلَيْمَانَ بْنِ دُرُسْتَوَيْهِ عَنْ عَجْلَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ يُدْخِلُهُمُ اللَّهُ الْجَنَّةَ بِغَيْرِ حِسَابٍ إِمَامٌ عَادِلٌ وَ تَاجِرٌ صَدُوقٌ وَ شَيْخٌ أَفْنَى عُمُرَهُ فِي طَاعَةِ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Sawaab Al Amaal’, (and) ‘Al Khisaal’ – My father, from Sa’ad, from Al Himeyri, from Ibrahim Bin Mahziyar, from his brother Ali, from Fazalah, from Suleyman Bin Dorostawayh, from Ajlan,
‘From Abu Abdullah-asws having said: ‘Three, Allah-azwj will Enter them into the Paradise without Reckoning – a just Imam-asws, and a truthful trader, and an old man having spent his lifetime in obeying Allah-azwj Mighty and Majestic’’.[160]
28- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنْ عَمِّهِ عَمْرِو بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ زَيْدٍ عَنْ جَابِرٍ الْجُعْفِيِّ عَنِ الْبَاقِرِ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: يَا جَابِرُ بَلِّغْ شِيعَتِي عَنِّي السَّلَامَ وَ أَعْلِمْهُمْ أَنَّهُ لَا قَرَابَةَ بَيْنَنَا وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ وَ لَا يُتَقَرَّبُ إِلَيْهِ إِلَّا بِالطَّاعَةِ لَهُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Fahham, from his uncle Amro Bin Yahya, from Muhammad Bin Ja;far, from Muhammad Bin Al Musanna, from his father, from Usman Bin Zayd, from Jabir Al Jufy,
‘From Al-Baqir-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘O Jabir! Convey the greetings from me-asws to my-asws Shias and let them know that there is no relationship between us-asws and Allah-azwj Mighty and Majestic, nor can they draw closer to Him-azwj except by the obedience to Him-azwj!
يَا جَابِرُ مَنْ أَطَاعَ اللَّهَ وَ أَحَبَّنَا فَهُوَ وَلِيُّنَا وَ مَنْ عَصَى اللَّهَ لَمْ يَنْفَعْهُ حُبُّنَا.
O Jabir! One who obeys Allah-azwj and loves us-asws, so he is our-asws friend, and one who disobeys Allah-azwj, having our-asws love will not benefit him’’.[161]
29- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ أَرَادَ عِزّاً بِلَا عَشِيرَةٍ وَ هَيْبَةً مِنْ غَيْرِ سُلْطَانٍ وَ غِنًى مِنْ غَيْرِ مَالٍ وَ طَاعَةً مِنْ غَيْرِ بَذْلٍ فَلْيَتَحَوَّلْ مِنْ ذُلِّ مَعْصِيَةِ اللَّهِ إِلَى عِزِّ طَاعَتِهِ فَإِنَّهُ يَجِدُ ذَلِكَ كُلَّهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – by a chain of Al Majashie,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘One who wants honour without a clan, and prestige from without any authority, and riches from without wealth, and obedience from without any effort, so let transfer away from the disgrace of disobeying Allah-azwj to the honour of obeying Him-azwj, for he will find that, all of it!’’[162]
30- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَخِي دِعْبِلٍ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ لِخُثَيْمَةَ أَبْلِغْ شِيعَتَنَا أَنَّا لَا نُغْنِي عَنِ اللَّهِ شَيْئاً وَ أَبْلِغْ شِيعَتَنَا أَنَّهُ لَا يُنَالُ مَا عِنْدَ اللَّهِ إِلَّا بِالْعَمَلِ وَ أَبْلِغْ شِيعَتَنَا أَنَّ أَعْظَمَ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ خَالَفَهُ إِلَى غَيْرِهِ وَ أَبْلِغْ شِيعَتَنَا أَنَّهُمْ إِذَا قَامُوا بِمَا أُمِرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ يَوْمَ الْقِيَامَةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – bya chain of a brother of Deobel,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Abu Ja’far-asws having said to Khuseyma: ‘Deliver (the message) to our-asws Shias, we-asws will not avail anything from Allah-azwj; and deliver (the message) to our-asws Shias that whatever is in the Presence of Allah-azwj cannot be achieved except by the work; and deliver (the message) to our-asws Shias that the most regretful of the people on the Day of Qiyamah would be one who had described justice, then opposed it to something else; and deliver (the message) to our-asws Shias that when they stand with what they have been Commanded, they will be successful on the Day of Qiyamah’’.[163]
31- ع، علل الشرائع أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَبِي نَجْرَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ يَسْأَلُ اللَّهُ عَمَّا سِوَى الْفَرِيضَةِ
(The book) ‘Ilal Al Sharaie’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Ali Bin Al Rayyan, from Al-Husayn Bin Muhammad, from Abu Najran, from Abdul Rahman Bin Hammad, from Zareeh Al Muharby,
‘From Abu Abdullah-asws having said: ‘A man said to the Prophet-saww. He said, ‘O Rasool-Allah-saww! Will Allah-azwj Ask about what is besides the obligations?’
قَالَ لَا
He-saww said: ‘No’.
قَالَ فَوَ الَّذِي بَعَثَكَ بِالْحَقِّ لَا تَقَرَّبْتُ إِلَى اللَّهِ بِشَيْءٍ سِوَاهَا
He said, ‘By the One-azwj Who Sent you with the truth! I will not draw closer to Allah-azwj with anything besides it!’
قَالَ وَ لِمَ
He-saww said: ‘And why?’
قَالَ لِأَنَّ اللَّهَ قَبَّحَ خَلْقِي
He said, ‘Because Allah-azwj has Made me ugly’.
قَالَ فَأَمْسَكَ النَّبِيُّ ص وَ نَزَلَ جَبْرَئِيلُ ع فَقَالَ يَا مُحَمَّدُ رَبُّكَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ أَقْرِئْ عَبْدِي فُلَاناً السَّلَامَ وَ قُلْ لَهُ أَ مَا تَرْضَى أَنْ أَبْعَثَكَ غَداً فِي الْآمِنِينَ
He-asws said: ‘The Prophet-saww withheld (from talking), and Jibraeel-as descended. He-as said: ‘O Muhammad-saww! Your-saww Lord-azwj Conveys the Greetings to you-saww and Says: “Convey the Greetings to My-azwj so and so servant and say to him: ‘Are you not pleased that I-azwj shall Resurrect you tomorrow among the secured ones?”’
فَقَالَ يَا رَسُولَ اللَّهِ وَ قَدْ ذَكَرَنِيَ اللَّهُ عِنْدَهُ
He said, ‘O Rasool-Allah-saww! And Allah-azwj Mentioned me with Him-azwj!”
قَالَ نَعَمْ
He-saww said: ‘Yes’.
قَالَ فَوَ الَّذِي بَعَثَكَ بِالْحَقِّ لَا بَقِيَ شَيْءٌ يُتَقَرَّبُ بِهِ إِلَى اللَّهِ إِلَّا تَقَرَّبْتُ بِهِ.
He said, ‘By the One-azwj Who Sent you-saww with the truth! There will not remain anything one can draw closer to Allah-azwj with, except I shall draw closer with it!’’[164]
32- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ غَزْوَانَ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص بَادِرْ بِأَرْبَعٍ قَبْلَ أَرْبَعٍ بِشَبَابِكَ قَبْلَ هَرَمِكَ وَ صِحَّتِكَ قَبْلَ سُقْمِكَ وَ غِنَاكَ قَبْلَ فَقْرِكَ وَ حَيَاتِكَ قَبْلَ مَوْتِكَ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Yazeed, from Musa Bin Al Qasim, from Muhammad Bin Gazwan, from Al Sakuny,
‘Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww: ‘Rush (hasten) with four (in obedience to Allah-azwj) before four (catch-up with you) – (Hasten) during your youth before your old age, and your health before your sickness, and your riches before your poverty, and your life before your death’’.[165]
33- لي، الأمالي للصدوق مُحَمَّدُ بْنُ أَحْمَدَ الْأَسَدِيُّ عَنْ رُقَيَّةَ بِنْتِ إِسْحَاقَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَزُولُ قَدَمَا عَبْدٍ يَوْمَ الْقِيَامَةِ حَتَّى يُسْأَلَ عَنْ أَرْبَعٍ عَنْ عُمُرِهِ فِيمَا أَفْنَاهُ وَ شَبَابِهِ فِيمَا أَبْلَاه وَ عَنْ مَالِهِ مِنْ أَيْنَ كَسَبَهُ وَ فِيمَا أَنْفَقَهُ وَ عَنْ حُبِّنَا أَهْلَ الْبَيْتِ.
(The book) ‘Al Amaali’ of Al Sadouq – Muhammad Bin Ahmad Al Asady,
‘From Ruqaya Bin Is’haq, son of Musa-asws Bin Ja’far-asws, from her forefathers-asws, from his‑asws forefathers having said: ‘Rasool-Allah-saww said: ‘The feet of a servant will not move on the Day of Qiyamah until he is Questioned about four – about his life what he had spent it in, and his youth what he had indulged in, and about his wealth where he had earned it, and regarding where he had spent it, and about our-asws love of People-asws of the Household’’.[166]
34- لي، الأمالي للصدوق مع، معاني الأخبار ما، الأمالي للشيخ الطوسي فِي خَبَرِ الشَّيْخِ الشَّامِيِّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا شَيْخُ مَنِ اعْتَدَلَ يَوْمَاهُ فَهُوَ مَغْبُونٌ وَ مَنْ كَانَتِ الدُّنْيَا هِمَّتَهُ اشْتَدَّتْ حَسْرَتُهُ عِنْدَ فِرَاقِهَا وَ مَنْ كَانَ غَدُهُ شَرَّ يَوْمَيْهِ فَمَحْرُومٌ وَ مَنْ لَمْ يُبَالِ مَا رُزِئَ مِنْ آخِرَتِهِ إِذَا سَلِمَتْ لَهُ دُنْيَاهُ فَهُوَ هَالِكٌ وَ مَنْ لَمْ يَتَعَاهَدِ النَّقْصَ مِنْ نَفْسِهِ غَلَبَ عَلَيْهِ الْهَوَى وَ مَنْ كَانَ فِي نَقْصٍ فَالْمَوْتُ خَيْرٌ لَهُ.
(The book) ‘Al Amaali’ of Al Sadouq, (and) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of the sheykh Al Tusi –
‘In a Hadeeth of the Syrian sheykh, Amir Al-Momineen-asws said: ‘O sheykh! One who equates his two days, so he is embezzled (deceived); and one whose main concern was the world, his regret would intensity at its separation; and one whose next day were to be eviler than his two days, so he is deprive; and one who does not care what is ruined from his Hereafter when (so long as) his world is intact, so he is destroyed; and one who does not care about the deficiencies of his own self, the whims will prevail over him, and one who were to be in deficiency, so the death is better for him’’.[167]
35- لي، الأمالي للصدوق أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع مَا مِنْ يَوْمٍ يَمُرُّ عَلَى ابْنِ آدَمَ إِلَّا قَالَ لَهُ ذَلِكَ الْيَوْمُ يَا ابْنَ آدَمَ أَنَا يَوْمٌ جَدِيدٌ وَ أَنَا عَلَيْكَ شَهِيدٌ فَقُلْ فِيَّ خَيْراً وَ اعْمَلْ فِيَّ خَيْراً أَشْهَدْ لَكَ بِهِ يَوْمَ الْقِيَامَةِ فَإِنَّكَ لَنْ تَرَانِي بَعْدَهُ أَبَداً.
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘There is none from a day passing upon a son of Adam-as except that day says to him-asws, ‘O son of Adam-as! I am a new day, and I am a witness upon you, so say good things during me, and do good (deeds) during me, I shall testify for you with it on the Day of Qiyamah, for you will never see me after it, ever!’’[168]
36- ل الخصال لي، الأمالي للصدوق ابْنُ الْمُغِيرَةِ عَنْ جَدِّهِ عَنْ جَدِّهِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَانَتِ الْفُقَهَاءُ وَ الْحُكَمَاءُ إِذَا كَاتَبَ بَعْضُهُمْ بَعْضاً كَتَبُوا بِثَلَاثٍ لَيْسَ مَعَهُنَّ رَابِعَةٌ مَنْ كَانَتِ الْآخِرَةُ هَمَّهُ كَفَاهُ اللَّهُ هَمَّهُ مِنَ الدُّنْيَا وَ مَنْ أَصْلَحَ سَرِيرَتَهُ أَصْلَحَ اللَّهُ عَلَانِيَتَهُ وَ مَنْ أَصْلَحَ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ أَصْلَحَ اللَّهُ لَهُ فِيمَا بَيْنَهُ وَ بَيْنَ النَّاسِ.
(The book) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq – Ibn Al Mugheira, from his grandfather, from his grandfather, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘It was so that the jurists and the wise ones, whenever they wrote to each other, they wrote with three, there wasn’t a fourth one with these – one whose main concern was his Hereafter, Allah-azwj would Suffice him for him concern of the world, and one whose secret is righteous, Allah-azwj would Correct his announcements, and one who reconciles what is between him and Allah-azwj Mighty and Majestic, Allah-azwj would Correct for him in what is between him and the people’’.[169]
37- ثو، ثواب الأعمال أَبِي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ التَّاجِرِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَمَّنْ رَوَاهُ عَنِ الْحَارِثِ بْنِ الْأَحْوَلِ صَاحِبِ الطَّاقِ عَنْ جَمِيلِ بْنِ صَالِحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا يَغُرُّكَ النَّاسُ مِنْ نَفْسِكَ فَإِنَّ الْأَمْرَ يَصِلُ إِلَيْكَ مِنْ دُونِهِمْ وَ لَا تَقْطَعِ النَّهَارَ بِكَذَا وَ كَذَا فَإِنَّ مَعَكَ مَنْ يَحْفَظُ عَلَيْكَ
(The book) ‘Sawaab Al Amaal’ – My father, from Muhammad Bin Yahya, from Al-Husayn Bin Is’haq Al Tajir, from Ali Bin Mahziyar, from the one who reported it, from Al Haris Bin Al Ahowl, companion of Al Taq, from Jameel Bin Salih who said,
‘Abu Abdullah-asws said: ‘Do not let the people deceive you from yourself, for the matter arrives to you from besides them, and do not cut (pass) the day with such and such, for with you there is one (Angel) who is protecting upon you!
وَ لَمْ أَرَ شَيْئاً قَطُّ أَشَدَّ طَلَباً وَ لَا أَسْرَعَ دَرَكاً مِنَ الْحَسَنَةِ لِلذَّنْبِ الْقَدِيمِ وَ لَا تُصَغِّرْ شَيْئاً مِنَ الْخَيْرِ فَإِنَّكَ تَرَاهُ غَداً حَيْثُ يَسُرُّكَ وَ لَا تُصَغِّرْ شَيْئاً مِنَ الشَّرِّ فَإِنَّكَ تَرَاهُ غَداً حَيْثُ يَسُوؤُكَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ ذلِكَ ذِكْرى لِلذَّاكِرِينَ.
And I-asws have not seen anything at all of severer seeking, nor quicker in realising than the good deed for the old preceding sin; and do not belittle anything from the good for you will be seeing it tomorrow whereby it will cheer you, nor belittle anything from the evil for you will be seeing it tomorrow where it will sadden you. Allah-azwj Mighty and Majestic Says: Surely the good deeds erase the evil deeds, that is a Reminder for the mindful [11:114]’’.[170]
38- سن، المحاسن أَبِي عَنِ الْحَسَنِ عَنْ مُعَاوِيَةَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا نَاصَحَ لِلَّهِ عَبْدٌ مُسْلِمٌ فِي نَفْسِهِ فَأُعْطِيَ الْحَقَّ مِنْهَا وَ أَخَذَ الْحَقَّ لَهَا إِلَّا أُعْطِيَ خَصْلَتَيْنِ رِزْقٌ مِنَ اللَّهِ يَقْنَعُ بِهِ وَ رِضًا عَنِ اللَّهِ يُنْجِيهِ.
(The book) ‘Al Mahasin’ – My father, from Al-Hassan, from Muawiya, from his father who said,
‘I heard Abu Abdullah-asws saying: ‘Whatever Muslim servant will advise for Allah-azwj within himself, so he gives the truth from it and takes the truth for it, except he will be Given two characteristics – sustenance from Allah-azwj he will be content with it, and Satisfaction from Allah-azwj Rescuing him’’.[171]
39- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِي التَّوْرَاةِ مَكْتُوبٌ ابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي امْلَأْ قَلْبَكَ خَوْفاً مِنِّي وَ إِلَّا تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ قَلْبَكَ شُغُلًا بِالدُّنْيَا ثُمَّ لَا أَسُدَّ فَاقَتَكَ وَ أَكِلْكَ إِلَى طَلَبِهَا.
(The book) ‘Qasas Al Anbiya-as, may the greetings be upon them-as – by the chain to Al Sadouq, from his father, from Sa’ad, 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 shall Fill your heart with fear from Me-azwj, and if you don’t free yourself for worshipping Me-azwj, I-azwj shall Fill your heart with pre-occupation with the world, then I-azwj will neither Block your destitution, and I-azwj shall Allocate you to seeking it!”’[172]
40- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنْ بَلِّغْ قَوْمَكَ أَنَّهُ لَيْسَ مِنْ عَبْدٍ مِنْهُمْ آمُرُهُ بِطَاعَتِي فَيُعْطِينِي إِلَّا كَانَ حَقّاً عَلَيَّ أَنْ أُعِينَهُ عَلَى طَاعَتِي فَإِنْ سَأَلَنِي أَعْطَيْتُهُ وَ إِنْ دَعَانِي أَجَبْتُهُ وَ إِنِ اعْتَصَمَ بِي عَصَمْتُهُ وَ إِنِ اسْتَكْفَانِي كَفَيْتُهُ وَ إِنْ تَوَكَّلَ عَلَيَّ حَفِظْتُهُ وَ إِنْ كَادَهُ جَمِيعُ خَلْقِي كِدْتُ دُونَهُ.
(The book) ‘Qasas Al Anbiya-as’, may the greetings be upon them-as – by the chain to Al Sadouq, from his father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Malik Bin Atiya, from Al Sumali,
‘From Abu Abdullah-asws: ‘(It is written in the Torah that Allah-azwj Said): “Deliver to your-as people, there isn’t any servant from them I-azwj have Commanded him with obeying Me-azwj, so he obeys Me-azwj, except there would be a right upon Me-azwj that I-azwj Assist him upon obeying Me-azwj. If he asks Me-azwj, I-azwj shall Give him, and if he supplicates to Me-azwj, I-azwj shall Answer him, and if he adheres with me-azwj, I-azwj shall Protect him, and if he suffices with Me-azwj, I-azwj shall Suffice him, and if he relies upon Me-azwj, I-azwj shall Preserve him even if entirety of My-azwj creatures were to plot against him, I-azwj be a Barrier besides him!”’[173]
41- ف، تحف العقول عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع قَالَ: مَنِ اتَّقَى اللَّهَ يُتَّقَى وَ مَنْ أَطَاعَ اللَّهَ يُطَاعُ وَ مَنْ أَطَاعَ الْخَالِقَ لَمْ يُبَالِ سَخَطَ الْمَخْلُوقِينَ وَ مَنْ أَسْخَطَ الْخَالِقَ فَقَمَنٌ أَنْ يَحُلَّ بِهِ سَخَطُ الْمَخْلُوقِينَ.
(The book) ‘Tuhaf Al Uqool’ –
‘From Abu Al-Hassan-asws the 3rd having said: ‘One who fears Allah-azwj will be feared, and one who obeys Allah-azwj will be obeyed, and one who obeys the Creator will not care of the dissatisfaction of the created beings, and one who Dissatisfies the Creator can be certain that the dissatisfaction of the created beings will be released with him’’.[174]
42- سن، المحاسن ابْنُ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ اتَّقُوا اللَّهَ وَ اسْتَعِينُوا عَلَى مَا أَنْتُمْ عَلَيْهِ بِالْوَرَعِ وَ الِاجْتِهَادِ فِي طَاعَةِ اللَّهِ فَإِنَّ أَشَدَّ مَا يَكُونُ أَحَدُكُمْ اغْتِبَاطاً مَا هُوَ عَلَيْهِ لَوْ قَدْ صَارَ فِي حَدِّ الْآخِرَةِ وَ انْقَطَعَتِ الدُّنْيَا عَنْهُ
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Al A’ala, from Muhammad who said,
‘I heard Abu Ja’far-asws saying: ‘Fear Allah-azwj be assisted upon what you are upon, with the devoutness and the struggling in obeying Allah-azwj, for the most intense of what one of you will be in joy of what he is upon, is when he would come into a limit of the Hereafter and the world will be cut off from him.
فَإِذَا كَانَ فِي ذَلِكَ الْحَدِّ عَرَفَ أَنَّهُ قَدِ اسْتَقْبَلَ النَّعِيمَ وَ الْكَرَامَةَ مِنَ اللَّهِ وَ الْبُشْرَى بِالْجَنَّةِ وَ أَمِنَ مِمَّنْ كَانَ يَخَافُ وَ أَيْقَنَ أَنَّ الَّذِي كَانَ عَلَيْهِ هُوَ الْحَقَّ وَ أَنَّ مَنْ خَالَفَ دِينَهُ عَلَى بَاطِلٍ هَالِكٌ.
When he would be in that limit, he would recognise that he is facing the bounties and the Honours from Allah-azwj, and the glad tidings with the Paradise, and safety from the ones he had been fearing, and he will be certain, that which he had been upon, it was the truth, and that the one who had opposed his religion based upon the falsehood, is destroyed’’.[175]
43- سن، المحاسن أَبِي عَنِ ابْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ عَلِيٌّ ع اعْلَمُوا أَنَّهُ لَا يَصْغُرُ مَا ضَرَّ يَوْمَ الْقِيَامَةِ وَ لَا يَصْغُرُ مَا يَنْفَعُ يَوْمَ الْقِيَامَةِ فَكُونُوا فِيمَا أَخْبَرَكُمُ اللَّهُ كَمَنْ عَايَنَ.
(The book) ‘Al Mahasin’ – My father, 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, it is not small, what will benefit on the Day of Qiyamah, so be in what Allah-azwj has Informed you, like the one who witnesses (with his eyes)’’.[176]
44- م، تفسير الإمام عليه السلام قَوْلُهُ عَزَّ وَ جَلَ وَ إِذْ أَخَذْنا مِيثاقَ بَنِي إِسْرائِيلَ لا تَعْبُدُونَ إِلَّا اللَّهَ وَ بِالْوالِدَيْنِ إِحْساناً وَ ذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ قُولُوا لِلنَّاسِ حُسْناً وَ أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِنْكُمْ وَ أَنْتُمْ مُعْرِضُونَ
Tafseer of the Imam-asws (Hassan Al Askari-asws) – ‘Words of Mighty and Majestic: And when We Took a Covenant with the Children of Israel: “You will not be worshipping but Allah, and the kindness with the parents, and the ones with relationship, and the orphans, and the poor, and you would be saying to the people good words, and will be establishing the Salat, and be giving the Zakat. Then you turned around, except for a few of you, and (now even) you are turning around”. [2:83].
قَالَ الْإِمَامُ ع قَالَ اللَّهُ تَعَالَى لِبَنِي إِسْرَائِيلَ اذْكُرُوا إِذْ أَخَذْنا مِيثاقَ بَنِي إِسْرائِيلَ عَهْدَهُمُ الْمُؤَكَّدَ عَلَيْهِمْ لا تَعْبُدُونَ إِلَّا اللَّهَ أَيْ لَا تُشَبِّهُوهُ بِخَلْقِهِ وَ لَا تُجَوِّرُوهُ فِي حُكْمِهِ وَ لَا تَعْمَلُوا مَا يُرَادُ بِهِ وَجْهُهُ تُرِيدُونَ بِهِ وَجْهَ غَيْرِهِ
The Imam-asws said: ‘Allah-azwj Mighty and Majestic Said to the Children of Israel: “And recall when We Took a Covenant with the Children of Israel, their agreement confirmed upon them You will not be worshipping but Allah [2:83] – i.e., that they would not be resembling Him-azwj with His-azwj creatures, nor would they be considering Him-azwj as Tyrannous in His‑azwj Decisions, nor be doing what is intended by it His-azwj Face Intending by it – a face other than His-azwj.
وَ بِالْوالِدَيْنِ إِحْساناً وَ أَخَذْنَا مِيثَاقَهُمْ بِأَنْ يَعْمَلُوا بِوَالِدَيْهِمْ إِحْسَاناً مُكَافَاةً عَنْ إِنْعَامِهِمَا عَلَيْهِمْ وَ إِحْسَانِهِمَا إِلَيْهِمْ وَ احْتِمَالِ الْمَكْرُوهِ الْغَلِيظِ لِتَرْفِيهِهِمَا وَ تَوْدِيعِهِمَا
And the kindness with the parents – And We Took their Covenant that they would be acting in kindness with the parents, as a reward for both their bounties upon them, and their being good to them, and the hardship they bore regarding them in order to raise them and provide (provision to) them.
وَ ذِي الْقُرْبى قَرَابَاتِ الْوَالِدَيْنِ بِأَنْ يُحْسِنُوا إِلَيْهِمْ لِكَرَامَةِ الْوَالِدَيْنِ
And the ones with relationship – the relatives of the parents for being good to them in honour of the parents.
وَ الْيَتامى وَ أَنْ يُحْسِنُوا إِلَى الْيَتَامَى الَّذِينَ فَقَدُوا آبَاءَهُمُ الْكَافِلِينَ لَهُمْ أُمُورَهُمْ السَّائِقِينَ لَهُمْ غِذَاءَهُمْ وَ قُوتَهُمُ الْمُصْلِحِينَ لَهُمْ مَعَاشَهُمْ
And the orphans – i.e., they should be good to the orphans, those who have lost their fathers, the ones responsible for them during their lives, the preceding to them their provisions and their livelihoods, being righteous to them during their lives.
وَ قُولُوا لِلنَّاسِ الَّذِينَ لَا مَئُونَةَ لَكُمْ عَلَيْهِمْ حُسْناً عَامِلُوهُمْ بِخُلُقٍ جَمِيلٍ
And you would be saying to the people – those who do not have provisions for them, upon you are good words – dealing with them with beautiful manners.
وَ أَقِيمُوا الصَّلَوَاتِ الْخَمْسَ وَ أَقِيمُوا أَيْضاً الصَّلَاةَ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ عِنْدَ أَحْوَالِ غَضَبِكُمْ وَ رِضَاكُمْ وَ شِدَّتِكُمْ وَ رَخَاكُمْ وَ هُمُومِكُمُ الْمُعَلَّقَةِ لِقُلُوبِكُمْ
And will be establishing the Salat – the five (daily) and be establishing as well the Salawaat upon Muhammad-saww and the Progeny-asws of Muhammad-saww, the goodly ones during the states of your anger, and your pleasure, and your adversity, and your prosperity, and your concerns hanging (remaining persistent) in your hearts.
ثُمَّ تَوَلَّيْتُمْ أَيُّهَا الْيَهُودُ عَنِ الْوَفَاءِ بِمَا نُقِلَ إِلَيْكُمْ مِنَ الْعَهْدِ الَّذِي أَدَّاهُ أَسْلَافُكُمْ إِلَيْكُمْ وَ أَنْتُمْ مُعْرِضُونَ عَنْ ذَلِكَ الْعَهْدِ تَارِكِينَ لَهُ غَافِلِينَ عَنْهُ
Then you turned around – O you Jews, from the loyalty with what had been transmitted to you, from the agreement which your ancestors deposited to you, and (now even) you are turning around, from that pact, being neglectful of it, heedless from it.
قَالَ الْإِمَامُ ع أَمَّا قَوْلُهُ تَعَالَى لا تَعْبُدُونَ إِلَّا اللَّهَ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ مَنْ شَغَلَتْهُ عِبَادَةُ اللَّهِ عَنْ مَسْأَلَتِهِ أَعْطَاهُ اللَّهُ أَفْضَلَ مَا يُعْطِي السَّائِلِينَ.
The Imam-asws said: ‘As for the Words of the Exalted: You will not be worshipping but Allah [2:83], so Rasool-Allah-saww said: ‘The one whom the worship of Allah-azwj pre-occupies him from asking Him-azwj, Allah-azwj would Give him the best (Reward from) that what He-azwj Gives to the askers’’.[177]
– وَ قَالَ عَلِيٌّ ع قَالَ اللَّهُ تَعَالَى مِنْ فَوْقِ عَرْشِهِ يَا عِبَادِي اعْبُدُونِي فِيمَا أَمَرْتُكُمْ وَ لَا تُعَلِّمُونِّي مَا يُصْلِحُكُمْ فَإِنِّي أَعْلَمُ بِهِ وَ لَا أَبْخَلُ عَلَيْكُمْ بِمَصَالِحِكُمْ
‘And Ali-asws said: ‘Allah-azwj Mighty and Majestic Said from above His-azwj Throne: “O My-azwj servants! Worship Me-azwj regarding what I-azwj Command you with and do not (try to) teach Me-azwj what is better for you for I-azwj am more Knowing with it, and I-azwj will not be stingy upon you with what is better for you”’.
وَ قَالَتْ فَاطِمَةُ ع مَنْ أَصْعَدَ إِلَى اللَّهِ خَالِصَ عِبَادَتِهِ أَهْبَطَ اللَّهُ إِلَيْهِ أَفْضَلَ مَصْلَحَتِهِ
And (Syeda) Fatima-asws said: ‘The one who sends up to Allah-azwj the sincere of his worship, Allah-azwj would Send Down to him the most superior of his betterment’.
وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع مَنْ عَبَدَ اللَّهَ عَبَّدَ اللَّهُ لَهُ كُلَّ شَيْءٍ
And Al-Hassan-asws Bin Ali-asws said: ‘The one who worships Allah-azwj, for him would be everything’.
وَ قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع مَنْ عَبَدَ اللَّهَ حَقَّ عِبَادَتِهِ آتَاهُ اللَّهُ فَوْقَ أَمَانِيِّهِ وَ كِفَايَتِهِ.
And Al-Husayn-asws Bin Ali-asws said: ‘The one who worships Allah-azwj as is rightful of His-azwj worship, Allah-azwj would Give him above his wishes and his sufficiency’’.[178]
45- شي، تفسير العياشي عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ: إِنِّي عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ دَخَلَ عَلَيْهِ رَجُلٌ مِنَ الْمَدِينَةِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع مِنْ أَيْنَ جِئْتَ
Tafseer Al Ayyashi – from Ibrahim Al Karkhy who said,
‘I was in the presence of Abu Abdullah-asws when a man from Al-Medina entered to see him‑asws. Abu Abdullah-asws said to him: ‘Where are you coming from?’
ثُمَّ قَالَ لَهُ جِئْتَ مِنْ هَاهُنَا وَ هَاهُنَا لِغَيْرِ مَعَاشٍ تَطْلُبُهُ وَ لَا لِعَمَلِ آخِرَةٍ انْظُرْ بِمَا ذَا تَقْطَعُ يَوْمَكَ وَ لَيْلَتَكَ
Then he-asws said to him: ‘You come from over here and over there for other than the livelihood you seek, nor for any work of Hereafter. Look at what you are cutting (passing) your day and your night in.
وَ اعْلَمْ أَنَّ مَعَكَ مَلَكاً كَرِيماً مُوَكَّلًا بِكَ يَحْفَظُ عَلَيْكَ مَا تَفْعَلُ وَ يَطَّلِعُ عَلَى سِرِّكَ الَّذِي تُخْفِيهِ مِنَ النَّاسِ فَاسْتَحْيِ وَ لَا تُحَقِّرَنَّ سَيِّئَةً فَإِنَّهَا سَتَسُوؤُكَ يَوْماً وَ لَا تُحَقِّرَنَّ حَسَنَةً وَ إِنْ صَغُرَتْ عِنْدَكَ وَ قَلَّتْ فِي عَيْنِكَ فَإِنَّهَا سَتَسُرُّكَ يَوْماً
And know that there is an honourable Angel Allocated with you, recording upon you whatever you do, and he is notified upon your secrets which you have hidden from the people. Therefore, be embarrassed and do not belittle any evil deed for it will be saddening you one day, and do not belittle any good deed, and even if it is small in your view and little in your eyes, for it will be cheering you one day.
وَ اعْلَمْ أَنَّهُ لَيْسَ شَيْءٌ أَضَرَّ عَاقِبَةً وَ لَا أَسْرَعَ نَدَامَةً مِنَ الْخَطِيئَةِ وَ أَنَّهُ لَيْسَ شَيْءٌ أَشَدَّ طَلَباً وَ لَا أَسْرَعَ دَرَكاً لِلْخَطِيئَةِ مِنَ الْحَسَنَةِ
And know that there isn’t anything of more harmful consequences, nor of quicker remorse than the sin; and there isn’t anything of severer seeking nor of quicker realising than the sin from the good deeds.
أَمَا إِنَّهَا لَتُدْرِكُ الْعَظِيمَ الْقَدِيمَ الْمَنْسِيَّ عِنْدَ عَامِلِهِ فَيَجُدُّ بِهِ وَ يُسْقِطُ وَ يَذْهَبُ بِهِ بَعْدَ إِسَاءَتِهِ وَ ذَلِكَ قَوْلُ اللَّهِ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ ذلِكَ ذِكْرى لِلذَّاكِرِينَ.
But it realises the mighty, the old, the forgotten (sin) by its worker, so he would find it, and it (sin) will fall, and be done away with, and that is the Word of Allah-azwj: Surely the good deeds erase the evil deeds, that is a Reminder for the mindful [11:114]’’.[179]
46- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ حَدِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ رَفَعَهُ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ وَيْحَ مَنْ غَلَبَتْ وَاحِدَتُهُ عَشَرَتَهُ.
(The book) ‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Ibn Hadeed, from Ali Bin Al Numan, raising it, said,
‘Ali-asws Bin Al-Husayn-asws had said: ‘Woe be to the one whose one (sin) overcomes ten (good deeds!’’[180]
– وَ كَانَ أَبُو عَبْدِ اللَّهِ ع يَقُولُ الْمَغْبُونُ مَنْ غُبِنَ عُمُرَهُ سَاعَةً بَعْدَ سَاعَةٍ.
And Abu Abdullah-asws had said: ‘The embezzled is the one embezzled of his life, hour after hour’’.[181]
– وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ أَظْهِرِ الْيَأْسَ مِنَ النَّاسِ فَإِنَّ ذَلِكَ مِنَ الْغِنَى وَ أَقِلَّ طَلَبَ الْحَوَائِجِ إِلَيْهِمْ فَإِنَّ ذَلِكَ فَقْرٌ حَاضِرٌ وَ إِيَّاكَ وَ مَا يُعْتَذَرُ مِنْهُ وَ صَلِّ صَلَاةَ مُوَدِّعٍ وَ إِنِ اسْتَطَعْتَ أَنْ تَكُونَ الْيَوْمَ خَيْراً مِنْكَ أَمْسِ وَ غَداً خَيْراً مِنْكَ الْيَوْمَ فَافْعَلْ.
And Ali-asws Bin Al-Husayn-asws had said: ‘Manifest the despair from the people for that is from the riches, and reduce seeking the needs to them, for that is the present poverty, and beware of what you have to apologise from; and pray the farewell Salat, and if you have the capacity to let today be better from you than yesterday, and tomorrow be better from you than today, then do so’’.[182]
أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ الْعَمَلَ الصَّالِحَ يَذْهَبُ إِلَى الْجَنَّةِ فَيَمْهَدُ لِصَاحِبِهِ كَمَا يَبْعَثُ الرَّجُلُ غُلَامَهُ فَيَفْرُشُ لَهُ ثُمَّ قَرَأَ وَ أَمَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتِ فَلِأَنْفُسِهِمْ يَمْهَدُونَ.
Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Ali Bin Al Numan, from Dawood Bin Farqad who said,
‘I heard Abu Ja’far-asws saying; ‘The righteous deed will go to the Paradise and pave the way for its owner, just as the man sends his slave to prepare his bed for him’. Then he-asws recited, ‘And as for those who believe and do righteous deeds, so they are preparing for their own selves, [30:44]’’.[183]
47- بشا، بشارة المصطفى مُحَمَّدُ بْنُ شَهْرِيَارَ الْخَازِنُ عَنْ شَيْخِ الطَّائِفَةِ وَ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ مَيْمُونٍ الْمُعَدِّلِ مَعاً عَنِ الْحَسَنِ بْنِ إِسْمَاعِيلَ الْبَزَّازِ وَ جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْمُنْعِمِ الصَّيْدَاوِيِّ عَنْ حُسَيْنِ بْنِ شَدَّادٍ الْجُعْفِيِّ عَنْ شَدَّادِ بْنِ رُشَيْدٍ عَنْ عَمْرِو بْنِ عَبْدِ اللَّهِ بْنِ هِنْدٍ الْجَمَلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّ فَاطِمَةَ بِنْتَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَتَتْ جَابِرَ بْنَ عَبْدِ اللَّهِ الْأَنْصَارِيَّ فَقَالَتْ لَهُ يَا صَاحِبَ رَسُولِ اللَّهِ إِنَّ لَنَا عَلَيْكُمْ حُقُوقاً
(The book) ‘Bashaarat Al Mustafa-saww’ – Muhammad Bin Shahriyar Al Khazin, from Sheykh Al Taifa and Muhammad Bin Muhammad in Maymoun Al Muaddil, both together, from Al-Hassan Bin Ismail Al Bazzaz, and a group, from Abu Al Mufazzal Al Shaybani, from Ja’far Bin Muhammad Al Alawy, from Muhammad Bin Abdul Mun’im Al Saydanawy, from Husayn Bin Shaddad Al Jufy, from Shaddad Bin Rusheyd, from Amro Bin Abdullah Bin Hind Al Jamaly,
‘From Abu Abdullah Ja’far-asws Bin Muhammad-asws: ‘(Syeda) Fatima-as daughter of Ali-asws Bin Abu Talib-asws, when she-as looked at what the son-asws of her-as brother-asws, Ali-asws Bin Al-Husayn-asws had done with himself-asws from the diligence during the worship, she-as went over to Jabir Bin Abdullah Al-Ansary, and she-as said to him:
وَ إِنَّ مِنْ حَقِّنَا عَلَيْكُمْ أَنْ إِذَا رَأَيْتُمْ أَحَدَنَا يُهْلِكُ نَفْسَهُ اجْتِهَاداً أَنْ تُذَكِّرُوهُ اللَّهَ وَ تَدْعُوهُ إِلَى الْبُقْيَا عَلَى نَفْسِهِ وَ هَذَا عَلِيُّ بْنُ الْحُسَيْنِ بَقِيَّةُ أَبِيهِ الْحُسَيْنِ ع قَدِ انْخَرَمَ أَنْفُهُ وَ ثَفِنَتْ جَبْهَتُهُ وَ رُكْبَتَاهُ وَ رَاحَتَاهُ إِدْآباً مِنْهُ لِنَفْسِهِ فِي الْعِبَادَةِ
‘O companion of Rasool-Allah-saww! There are rights for us-asws upon you, and that from our‑asws rights upon you is that when you see one of us striving very hard so you should remind that one for the sake of Allah-azwj and advise him to be less strenuous upon himself, and this is Ali-asws Bin Al-Husayn-asws, the remaining one of his-asws father-asws Al-Husayn-asws. He-asws has split his-asws nose and has callouses on his-asws forehead and his-asws knees and his‑asws palms from being diligent from it for himself-asws during the worship’.
فَأَتَى جَابِرُ بْنُ عَبْدِ اللَّهِ بَابَ عَلِيِّ بْنِ الْحُسَيْنِ ع وَ بِالْبَابِ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ ع فِي أُغَيْلِمَةٍ مِنْ بَنِي هَاشِمٍ وَ قَدِ اجْتَمَعُوا هُنَاكَ فَنَظَرَ جَابِرُ بْنُ عَبْدِ اللَّهِ إِلَيْهِ مُقْبِلًا فَقَالَ هَذِهِ مِشْيَةُ رَسُولِ اللَّهِ وَ سَجِيَّتُهُ فَمَنْ أَنْتَ يَا غُلَامُ
Jabir Bin Abdullah went over to the door of Ali-asws Bin Al-Husayn-asws, and at the door was Abu Ja’far Muhammad-asws Bin Ali-asws among the boys of the Clan of Hashim-as who had gathered over there. Jabir Bin Abdullah faced looking at him, and he said, ‘This is a desire of Rasool-Allah-saww and his-saww mannerisms, so who are you, O boy!?
فَقَالَ أَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ
He-asws said: ‘I-asws am Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws’.
فَبَكَى جَابِرٌ وَ قَالَ أَنْتَ وَ اللَّهِ الْبَاقِرُ عَنِ الْعِلْمِ حَقّاً ادْنُ مِنِّي بِأَبِي أَنْتَ
Jabir wept and said, ‘You, by Allah-azwj are the expounder (Al-Baqir) of the true knowledge. Come near me, may my father be sacrificed for you-asws!’
فَدَنَا مِنْهُ فَحَلَّ جَابِرٌ أَزْرَارَهُ ثُمَّ وَضَعَ يَدَهُ عَلَى صَدْرِهِ فَقَبَّلَهُ وَ جَعَلَ عَلَيْهِ خَدَّهُ وَ وَجْهَهُ وَ قَالَ أُقْرِئُكَ عَنْ جَدِّكَ رَسُولِ اللَّهِ السَّلَامَ وَ قَدْ أَمَرَنِي أَنْ أَفْعَلَ بِكَ مَا فَعَلْتُ
he-asws went near him, he loosened his cloth, then placed his hand upon his-asws chest and kissed it and made his cheek and his face to be upon him-asws, and said, ‘I convey the greetings from your-asws grandfather-saww Rasool-Allah-saww, and he-saww had ordered me that I should do with you-asws what I did.
وَ قَالَ لِي يُوشِكُ أَنْ تَعِيشَ وَ تَبْقَى حَتَّى تَلْقَى مِنْ وُلْدِي مَنِ اسْمُهُ مُحَمَّدُ بْنُ عَلِيٍّ يَبْقُرُ الْعِلْمَ بَقْراً
And he-saww had said: ‘You are about to live and remain until you meet one from my-saww sons-asws who name would be Muhammad-asws Bin Ali -asws. He-asws would expound the knowledge with an expounding’.
وَ قَالَ إِنَّكَ تَبْقَى حَتَّى تَعْمَى وَ يَكْشِفُ لَكَ عَنْ بَصَرِكَ
And he-saww said: ‘You shall remain until you are blind, and he-asws would recover your sight for you’.
ثُمَّ قَالَ لَهُ ائْذَنْ لِي عَلَى أَبِيكَ عَلِيِّ بْنِ الْحُسَيْنِ ع
Then he said to him-asws, ‘Get permission for me to see your-asws father-asws Ali-asws Bin Al-Husayn-asws’.
فَدَخَلَ أَبُو جَعْفَرٍ إِلَى أَبِيهِ ع وَ أَخْبَرَهُ الْخَبَرَ وَ قَالَ إِنَّ شَيْخاً بِالْبَابِ وَ قَدْ فَعَلَ بِي كَيْتَ كَيْتَ
Abu Ja’far-asws entered to go to his-asws father and informed him-asws of the news and said: ‘There is an old man at the door and he has done like of this and this’.
فَقَالَ يَا بُنَيَّ ذَاكَ جَابِرُ بْنُ عَبْدِ اللَّهِ ثُمَّ قَالَ مِنْ بَيْنِ وِلْدَانِ أَهْلِكَ قَالَ لَكَ مَا قَالَهُ وَ فَعَلَ بِكَ مَا فَعَلَهُ
He-asws said: ‘O my-asws son-asws! That is Jabir Bin Abdullah’. Then he-asws said to him-asws: ‘It was from between the children he welcomed you, and said to you-asws what he said to you‑asws, and did with you-asws what he did?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قَالَ إِنَّا لِلَّهِ إِنَّهُ لَمْ يَقْصِدْكَ فِيهِ بِسُوءٍ وَ لَقَدْ أَشَاطَ بِدَمِكَ
He-asws said: ‘We-asws are for Allah-azwj! He did not intend you-asws with evil, and he had been affected by your-asws blood’.
ثُمَّ أَذِنَ لِجَابِرٍ فَدَخَلَ عَلَيْهِ فَوَجَدَهُ فِي مِحْرَابِهِ قَدْ أَنْضَتْهُ الْعِبَادَةُ فَنَهَضَ عَلِيٌّ وَ سَأَلَهُ عَنْ حَالِهِ سُؤَالًا حَثِيثاً ثُمَّ أَجْلَسَهُ
Then he-asws permitted for Jabir, and he entered to see him-asws. He found him-asws to be in his-asws Prayer Niche, the worship having had exhausted him-asws. Ali-asws got up and asked him about his state with subtle questions. Then he-asws seated him.
فَأَقْبَلَ جَابِرٌ عَلَيْهِ يَقُولُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ مَا هَذَا الْجَهْدُ الَّذِي كَلَّفْتَهُ نَفْسَكَ أَ مَا عَلِمْتَ أَنَّ اللَّهَ إِنَّمَا خَلَقَ الْجَنَّةَ لَكُمْ وَ لِمَنْ أَحَبَّكُمْ وَ خَلَقَ النَّارَ لِمَنْ أَبْغَضَكُمْ وَ عَادَاكُمْ
And Jabir faced towards him-asws saying to him: ‘O son-asws of Rasool-Allah-saww! But do you‑asws not know that Allah-azwj, rather Created the Paradise for you-asws and for the ones who love you-asws, and Created the Fire for the ones who hate you-asws and are inimical to you-asws?’
فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ع يَا صَاحِبَ رَسُولِ اللَّهِ أَ مَا عَلِمْتَ أَنَّ جَدِّي رَسُولَ اللَّهِ قَدْ غَفَرَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ فَلَمْ يَدَعِ الِاجْتِهَادَ وَ قَدْ تَعَبَّدَ بِأَبِي هُوَ وَ أُمِّي حَتَّى انْتَفَخَ السَّاقُ وَ وَرِمَ الْقَدَمُ فَقِيلَ لَهُ أَ تَفْعَلُ هَذَا وَ قَدْ غَفَرَ اللَّهُ لَكَ ما تَقَدَّمَ مِنْ ذَنْبِكَ وَ ما تَأَخَّرَ فَقَالَ أَ فَلَا أَكُونُ عَبْداً شَكُوراً
Ali-asws Bin Al-Husayn-asws said to him: ‘O companion of Rasool-Allah-saww! But, do you not know that my-asws grandfather-saww Rasool-Allah-saww was such that Allah-azwj had Forgiven for him-saww the sins (of his-saww followers) and whatever was delayed, and he-saww did not leave the striving, and my-asws father-asws and my-asws mother-as had worshipped until the legs were swollen and the feet were injured? It was said to him-asws, ‘You-asws are doing this and Allah‑azwj has Forgiven for your-asws (followers) whatever has preceded from their sins and whatever is delayed?’ He-asws said: ‘Should I not happen to be a grateful servant?’’
فَلَمَّا نَظَرَ جَابِرٌ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع وَ أَنَّهُ لَيْسَ يُغْنِي فِيهِ قَوْلُ مَنْ يَسْتَمِيلُهُ مِنَ الْجَهْدِ وَ التَّعَبِ إِلَى الْقَصْدِ قَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ الْبَقَاءُ عَلَى نَفْسِكَ فَإِنَّكَ مِنْ أُسْرَةٍ بِهِمْ يُسْتَدْفَعُ الْبَلَاءُ وَ يُكْشَفُ اللَّأْوَاءُ وَ بِهِمْ يُسْتَمْطَرُ السَّمَاءُ
When Jabir looked at Ali-asws Bin Al-Husayn-asws that he-asws wasn’t going to listen to the words of appeal, from the striving and the exhaustion to the moderation, he said to him-asws, ‘O son-asws of Rasool-Allah-saww! The survival is upon yourself-asws, for you-asws are from a family by whom the afflictions are repelled, and the adversities are removed, and due to them the sky rains’.
فَقَالَ يَا جَابِرُ لَا أَزَالُ عَلَى مِنْهَاجِ آبَائِي صَلَوَاتُ اللَّهِ عَلَيْهِمْ حَتَّى أَلْقَاهُمْ
He-asws said: ‘OJabir! I-asws will not cease to be upon the manifesto of my-asws father-asws until I‑asws meet them-asws’.
فَأَقْبَلَ جَابِرٌ عَلَى مَنْ حَضَرَ وَ قَالَ وَ اللَّهِ مَا رُئِيَ مِنْ أَوْلَادِ الْأَنْبِيَاءِ مِثْلُ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا إِلَّا يُوسُفُ بْنُ يَعْقُوبَ وَ اللَّهِ لَذُرِّيَةُ عَلِيِّ بْنِ الْحُسَيْنِ أَفْضَلُ مِنْ ذُرِّيَّةِ يُوسُفَ بْنِ يَعْقُوبَ إِنَّ مِنْهُ لَمَنْ يَمْلَأُ الْأَرْضَ عَدْلًا كَمَا مُلِئَتْ جَوْراً.
Jabir faced the ones who were present and said, ‘By Allah-azwj! There has not been seen from the children of the Prophets-as, the likes of Ali-asws Bin Al-Husayn-asws, except for Yusuf-as Bin Yaqoub-as. By Allah-azwj” The offspring of Ali-asws Bin Al-Husayn-asws is superior to the offspring of Yusuf-as Bin Yaqoub-as, that from him-asws is the one who would be filling the earth with justice just as it had been filled with tyranny (beforehand)’’.[184]
48- بشا، بشارة المصطفى الْحَسَنُ بْنُ الْحُسَيْنِ بْنِ بَابَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ أَبِيهِ عَنْ عَمِّهِ أَبِي جَعْفَرِ بْنِ بَابَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ صَفْوَانَ عَنْ خَيْثَمَةَ الْجُعْفِيِّ قَالَ: دَخَلْتُ عَلَى الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع وَ أَنَا أُرِيدُ الشُّخُوصَ فَقَالَ أَبْلِغْ مَوَالِيَنَا السَّلَامَ وَ أَوْصِهِمْ بِتَقْوَى اللَّهِ وَ أَنْ يَعُودَ غَنِيُّهُمْ فَقِيرَهُمْ وَ قَوِيُّهُمْ ضَعِيفَهُمْ وَ أَنْ يَعُودَ صَحِيحُهُمْ مَرِيضَهُمْ وَ أَنْ يَشْهَدَ حَيُّهُمْ جِنَازَةَ مَيِّتِهِمْ وَ أَنْ يَتَلَاقَوْا فِي بُيُوتِهِمْ وَ أَنَّ لِقَاءَ بَعْضِهِمْ بَعْضاً حَيَاةٌ لِأَمْرِنَا رَحِمَ اللَّهُ عَبْداً أَحْيَا أَمْرَنَا
(The book) ‘Bashaarat Al-Mustafa-saww’ – Al-Hassan Bin Al-Hassan Bin Babuwayh, from his uncle Muhammad Bin Al-Hassan, from his father, from his uncle Abu Ja’far Bin Babuwayh, from his father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Safwan, from Khaysama Al Ju’fy who said,
‘I entered to see Al-Sadiq Ja’far-asws Bin Muhammad-asws and I wanted the person-to-person meeting. He-asws said: ‘Deliver the greetings to our-asws friends and advise them with fearing Allah-azwj, and that they rich ones should assist their poor ones, and their strong ones (should assist) their weak ones, and their healthy ones should console their sick ones, and their living ones should attend the funeral of their dead ones, and they should meet each other in their houses, and the meeting of each other is a revival of our-asws matter. May Allah-azwj have Mercy on a servant reviving our matter!
يَا خَيْثَمَةُ إِنَّا لَا نُغْنِي عَنْكُمْ مِنَ اللَّهِ شَيْئاً إِلَّا بِالْعَمَلِ إِنَّ وَلَايَتَنَا لَا تُنَالُ إِلَّا بِالْوَرَعِ وَ إِنَّ أَشَدَّ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ خَالَفَهُ إِلَى غَيْرِهِ.
O Khaysama! We-asws will not avail you of anything from Allah-azwj except with the deeds, and that our-asws Wilayah cannot be achieved except with the devoutness; and that the one of most intense regret of the people on the Day of Qiyamah will be the one describing justice, then he opposes it to something else’’.[185]
49- ين، كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ النُّعْمَانِ عَنِ ابْنِ فَرْقَدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْعَمَلَ الصَّالِحَ لَيَذْهَبُ إِلَى الْجَنَّةِ فَيُسَهِّلُ لِصَاحِبِهِ كَمَا يَبْعَثُ الرَّجُلُ غُلَاماً فَيَفْرُشُ لَهُ ثُمَّ قَرَأَ أَمَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتِ فَلِأَنْفُسِهِمْ يَمْهَدُونَ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ali Bin Al Numan, from Ibn Farqad who said,
‘I heard Abu Abdullah-asws saying: ‘The righteous deed will go to the Paradise and facilitate for its owner just as the man sends his slave to prepare his bed for him’. Then he-asws recited: ‘And as for those who believe and do righteous deeds, so they are preparing for their own selves, [30:44]’’.[186]
50- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ حَيَّانَ الْوَرَّاقِ فِي دُكَّانِهِ بِسِكَّةِ الْمَوَالِي عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ حَفْصٍ الْخَثْعَمِيِّ عَنْ عَبَّادِ بْنِ يَعْقُوبَ عَنْ خَلَّادٍ أَبِي عَلِيٍّ قَالَ: قَالَ لَنَا جَعْفَرُ بْنُ مُحَمَّدٍ ع وَ هُوَ يُوصِينَا اتَّقُوا اللَّهَ وَ أَحْسِنُوا الرُّكُوعَ وَ السُّجُودَ وَ كُونُوا أَطْوَعَ عِبَادِ اللَّهِ فَإِنَّكُمْ لَنْ تَنَالُوا وَلَايَتَنَا إِلَّا بِالْوَرَعِ وَ لَنْ تَنَالُوا مَا عِنْدَ اللَّهِ تَعَالَى إِلَّا بِالْعَمَلِ وَ إِنَ أَشَدَّ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ لَمَنْ وَصَفَ عَدْلًا وَ خَالَفَهُ إِلَى غَيْرِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al-Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Muhammad Bin Ismail Bin Hayyan Al Warraq in his shop by the path, from Muhammad Bin Al-Husayn Bin Hafs Al Khas’amy, from Abbad Bin Yaqoub, from Khallad Abu Ali who said,
‘Ja’far-asws Bin Muhammad-asws said to us, and he-asws was advising us: ‘Fear Allah-azwj and improve the Ruk’u and the Sajdah, and be the most obedience servants of Allah-azwj, for you will never attain our-asws Wilayah except with the devoutness, and you will never achieve what is in the Presence of Allah-azwj the Exalted except with the work, and that the most intense on the Day of Qiyamah will be for one describing justice and he opposes it to something else’’.[187]
51- مِنْ كِتَابِ صِفَاتِ الشِّيعَةِ، لِلصَّدُوقِ رَحِمَهُ اللَّهُ عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا فَتَحَ رَسُولُ اللَّهِ ص مَكَّةَ قَامَ عَلَى الصَّفَا فَقَالَ يَا بَنِي هَاشِمٍ يَا بَنِي عَبْدِ الْمُطَّلِبِ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ وَ إِنِّي شَفِيقٌ عَلَيْكُمْ لَا تَقُولُوا إِنَّ مُحَمَّداً مِنَّا فَوَ اللَّهِ مَا أَوْلِيَائِي مِنْكُمْ وَ لَا مِنْ غَيْرِكُمْ إِلَّا الْمُتَّقُونَ
From the book ‘Sifat Al Shia’ of Al Sadouq, may Allah-azwj have Mercy on him – from Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Ibn Riab, from Abu Ubeyda Al Hazaa,
‘From Abu Abdullah-asws having said: ‘When Rasool-Allah-saww conquered Makkah, he-saww stood upon (the hill) Al-Safa. He-saww said: ‘O clan of Abdul Muttalib-as! I-saww am a Rasool-azwj of Allah-azwj to you all, and I-saww am compassionate upon you. Do not be saying, ‘Muhammad-saww is from us’, for by Allah-azwj, my-saww friends are neither from you nor from others, except the pious ones!
أَلَا فَلَا أَعْرِفُكُمْ تَأْتُونِّي يَوْمَ الْقِيَامَةِ تَحْمِلُونَ الدُّنْيَا عَلَى رِقَابِكُمْ وَ يَأْتِي النَّاسُ يَحْمِلُونَ الْآخِرَةَ
Indeed! I-saww will not be recognising you on the Day of Qiyamah carrying the world upon your necks while the people will come carrying the Hereafter!
أَلَا وَ إِنِّي قَدْ أَعْذَرْتُ فِيمَا بَيْنِي وَ بَيْنَكُمْ وَ فِيمَا بَيْنَ اللَّهِ عَزَّ وَ جَلَّ وَ بَيْنَكُمْ وَ إِنَ لِي عَمَلِي وَ لَكُمْ عَمَلُكُمْ.
Indeed! And I-as have excuse regarding what is between me-saww and you, and regarding what is between Allah-azwj Mighty and Majestic and you all, and for me-saww are my-saww deeds, and for you are your deeds!’’[188]
52- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ بْنِ يَاسِينَ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ مِنَ الْغِرَّةِ بِاللَّهِ أَنْ يُصِرَّ الْعَبْدُ عَلَى الْمَعْصِيَةِ وَ يَتَمَنَّى عَلَى اللَّهِ الْمَغْفِرَةَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Abdullah Bin Muhammad Bin Ubeyd Bin Yaseen,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers having said: ‘Amir Al-Momineen‑asws said: ‘From the deceptions with Allah-azwj is that the servant would be persistent upon the disobedience and will be wishing to Allah-azwj for the Forgiveness’’.[189]
53- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ رَجَاءِ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ السِّكِّيتِ النَّحْوِيِّ عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِيَّاكُمْ وَ الْإِيْكَالَ بِالْمُنَى فَإِنَّهَا مِنْ بَضَائِعِ الْعَجَزَةِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Raja’a Bin Yahya, from Yaqoub Bin Al Sikeet Al Nahwy,,
‘From Abu Al-Hassan-asws the 3rd having said: ‘Amir Al-Momineen-asws said: ‘Beware of the relying with the wishes for these are the good of the elderly!’
قَالَ وَ أَنْشَدَنِي ابْنُ السِّكِّيتِ
| إِذَا مَا رَمَى بِي الْهَمُّ فِي ضِيقِ مَذْهَبٍ | رَمَتْ بِي الْمُنَى عَنْهُ إِلَى مَذْهَبٍ رَحْبٍ. |
He-asws said: ‘And Ibn Al-Sikeet prosed to me-asws, ‘When the worries have thrown me into a doctrine, the wishes have thrown me away from it to a spacious doctrine’’.[190]
54- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ هِلَالٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ ضُرَيْسٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ خَالِهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: وَعَظَنِي جَبْرَئِيلُ فَقَالَ يَا مُحَمَّدُ أَحْبِبْ مَنْ شِئْتَ فَإِنَّكَ مُفَارِقُهُ وَ اعْمَلْ مَا شِئْتَ فَإِنَّكَ مُلَاقِيهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Muhammad Bin Ahmad Bin Muhammad Bin HIlal, from Muhammad Bin Yahya Bin Zureys, from Isa Bin Abdullah Al Alawy, from his father,
‘From his maternal uncle Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘Jibraeel-as advised me-saww. He-as said: ‘O Muhammad-saww! Love anyone you-saww so desire to, for you-saww will be separating from him, and work whatever you-saww so desire to for you-saww will be meeting it!’’[191]
55- نهج، نهج البلاغة قَالَ ع مَنْ أَبْطَأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ حَسَبُهُ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘One whose knowledge slows him down, his affiliation (lineage) will not quicken him’’.[192]
– وَ قَالَ ع إِنَّ أَوْلَى النَّاسِ بِالْأَنْبِيَاءِ أَعْلَمُهُمْ بِمَا جَاءُوا بِهِ ثُمَّ تَلَا ع إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَ هذَا النَّبِيُّ وَ الَّذِينَ آمَنُوا الْآيَةَ
And he-asws said: ‘The foremost of the people with the Prophets-as is their most learned with what they-as had come with’. Then he-asws recited: Surely the foremost of people to Ibrahim are those who follow him and this Prophet and those who are believing; [3:68] – the Verse.
ثُمَّ قَالَ ع إِنَّ وَلِيَّ مُحَمَّدٍ مَنْ أَطَاعَ اللَّهَ وَ إِنْ بَعُدَتْ لُحْمَتُهُ وَ إِنَّ عَدُوَّ مُحَمَّدٍ مَنْ عَصَى اللَّهَ وَ إِنْ قَرُبَتْ قَرَابَتُهُ.
Then he-asws said: ‘Surely the friend of Muhammad-saww is the one who obeys Allah-azwj and even if his flesh (kinship) would be remote, and the enemy of Muhammad-saww is one who disobeys Allah-azwj, and even if his kinship is near’’.[193]
56- نهج، نهج البلاغة قَالَ ع شَتَّانَ بَيْنَ عَمَلَيْنِ عَمَلٍ تَذْهَبُ لَذَّتُهُ وَ تَبْقَى تَبِعَتُهُ وَ عَمَلٍ تَذْهَبُ مَئُونَتُهُ وَ يَبْقَى أَجْرُهُ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘Variance between two actions – an act, its pleasure goes and its consequence remains, and an action, its fatigue goes and its reward remains’’.[194]
– وَ قَالَ ع عَلَيْكُمْ بِطَاعَةِ مَنْ لَا تُعْذَرُونَ بِجَهَالَتِهِ.
And he-asws said: ‘Upon you all is to be with obedience of the one you do not apologise for his ignorance’’.[195]
– وَ قَالَ ع مَنْ تَذَكَّرَ بُعْدَ السَّفَرِ اسْتَعَدَّ.
And he-asws said: ‘One who keeps in mind the distance of the journey, will prepare (for it)’’.[196]
– وَ قَالَ ع إِنَّ اللَّهَ سُبْحَانَهُ جَعَلَ الطَّاعَةَ غَنِيمَةَ الْأَكْيَاسِ عِنْدَ تَفْرِيطِ الْعَجَزَةِ.
And he-asws said: ‘Allah-azwj the Glorious Made the obedience as a war booty of the clever ones with the excessive inabilities’’.[197]
– وَ قَالَ ع احْذَرْ أَنْ يَرَاكَ اللَّهُ عِنْدَ مَعْصِيَتِهِ وَ يَفْقِدَكَ عِنْدَ طَاعَتِهِ فَتَكُونَ مِنَ الْخَاسِرِينَ وَ إِذَا قَوِيتَ فَاقْوَ عَلَى طَاعَةِ اللَّهِ وَ إِذَا ضَعُفْتَ فَاضْعُفْ عَنْ مَعْصِيَةِ اللَّهِ.
And he-asws said: ‘Be careful of Allah-azwj Seeing you disobeying Him-azwj and Missing you obeying Him-azwj, for you will be from the losers, and when you are strong, then be strong upon obeying Allah-azwj, and when you are weak, then be weak from disobeying Allah-azwj’’.[198]
– وَ قَالَ ع الرُّكُونُ إِلَى الدُّنْيَا مَعَ مَا تُعَايِنُ مِنْهَا جَهْلٌ وَ التَّقْصِيرُ فِي حُسْنِ الْعَمَلِ إِذَا وَثِقْتَ بِالثَّوَابِ عَلَيْهِ غَبْنٌ وَ الطُّمَأْنِينَةُ إِلَى كُلِّ أَحَدٍ قَبْلَ الِاخْتِبَارِ عَجْزٌ.
And he-asws said: ‘The inclining towards the world with what you see from it, is ignorance, and the deficiency in good actions is when you trust in the rewards upon it is embezzlement, and the being reassured to every one before the choosing, is frustration’’.[199]
– وَ قَالَ ع افْعَلُوا الْخَيْرَ وَ لَا تُحَقِّرُوا مِنْهُ شَيْئاً فَإِنَّ صَغِيرَهُ كَبِيرٌ وَ قَلِيلَهُ كَثِيرٌ وَ لَا يَقُولَنَّ أَحَدُكُمْ إِنَّ أَحَداً أَوْلَى بِفِعْلِ الْخَيْرِ مِنِّي فَيَكُونَ وَ اللَّهِ كَذَلِكَ إِنَّ لِلْخَيْرِ وَ الشَّرِّ أَهْلًا فَمَا تَرَكْتُمُوهُ مِنْهُمَا كَفَاكُمُوهُ أَهْلُهُ.
And he-asws said: ‘Do the good and do not belittle anything from it, for the small is (actually) big, and its little is (actually) a lot; and not one of you should be saying, someone (else) is foremost with the good deed than I am’, for by Allah-azwj, it would be like that. There are people for the good and the evil, so whatever you neglect (in performing) from these two, its people would perform it’’.[200]
– وَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي خُطْبَةٍ اعْمَلُوا رَحِمَكُمُ اللَّهُ عَلَى أَعْلَامٍ بَيِّنَةٍ فَالطَّرِيقُ نَهْجٌ يَدْعُو إِلَى دَارِ السَّلَامِ وَ أَنْتُمْ فِي دَارٍ مُسْتَعْتَبٍ عَلَى مَهَلٍ وَ فَرَاغٍ وَ الصُّحُفُ مَنْشُورَةٌ وَ الْأَقْلَامُ جَارِيَةٌ وَ الْأَبْدَانُ صَحِيحَةٌ وَ الْأَلْسُنُ مُطْلَقَةٌ وَ التَّوْبَةُ مَسْمُوعَةٌ وَ الْأَعْمَالُ مَقْبُولَةٌ.
And Amir Al-Momineen-asws said in a sermon: ‘May Allah-azwj have Mercy on you all! Work upon clarified signs, for the path is clear calling to the house of Peace, and you are in a house of faults upon an opportunity and free time, and the registers are publicised (open) and the pens are flowing (recording), and the bodies are healthy, and tongues are free, and the repentance is being Heard, and the deeds are being Accepted’’.[201]
– وَ قَالَ ع الْعَمَلَ الْعَمَلَ ثُمَّ النِّهَايَةَ النِّهَايَةَ وَ الِاسْتِقَامَةَ الِاسْتِقَامَةَ ثُمَّ الصَّبْرَ الصَّبْرَ وَ الْوَرَعَ الْوَرَعَ إِنَّ لَكُمْ نِهَايَةً فَانْتَهُوا إِلَى نِهَايَتِكُمْ وَ إِنَّ لَكُمْ عَلَماً فَاهْتَدُوا بِعَلَمِكُمْ وَ إِنَّ لِلْإِسْلَامِ غَايَةً فَانْتَهُوا إِلَى غَايَتِهِ وَ اخْرُجُوا إِلَى اللَّهِ مِمَّا افْتَرَضَ عَلَيْكُمْ مِنْ حَقِّهِ وَ بَيَّنَ لَكُمْ مِنْ وَظَائِفِهِ أَنَا شَاهِدٌ لَكُمْ وَ حَجِيجٌ يَوْمَ الْقِيَامَةِ عَنْكُمْ
And He-asws Said: ‘The work! The work! Then the end! The end! And the straightness! The straightness! Then the patience! The patience! And the devoutness! The devoutness! There is an end point for you all, therefore end up to its end point! And for you there are flags, so be guided with your flags, and for Al-Islam there is a peak, so end up to its peak and bring out to Allah-azwj from what He-azwj has Imposed upon you of His-azwj Rights and has Clarified for you of His-azwj Demands. I-asws am a witness for you all and an arguer on the Day of Qiyamah on your behalf!
أَلَا وَ إِنَّ الْقَدَرَ السَّابِقَ قَدْ وَقَعَ وَ الْقَضَاءَ الْمَاضِيَ قَدْ تَوَرَّدَ وَ إِنِّي مُتَكَلِّمٌ بِعِدَةِ اللَّهِ وَ حُجَّتِهِ قَالَ اللَّهُ تَعَالَى إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلَّا تَخافُوا وَ لا تَحْزَنُوا وَ أَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ
Indeed! And the pre-Determination, preceding is occurring and the Decree, the past, has arrived, and I-asws am speaking with a Promise of Allah-azwj and His-azwj Arguments! Allah-azwj the Exalted Said: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, the Angels would descend unto them (saying): ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30].
وَ قَدْ قُلْتُمْ رَبُّنَا اللَّهُ فَاسْتَقِيمُوا عَلَى كِتَابِهِ وَ عَلَى مِنْهَاجِ أَمْرِهِ وَ عَلَى الطَّرِيقَةِ الصَّالِحَةِ مِنْ عِبَادَتِهِ ثُمَّ لَا تَمْرُقُوا مِنْهَا وَ لَا تَبْتَدِعُوا فِيهَا وَ لَا تُخَالِفُوا عَنْهَا فَإِنَّ أَهْلَ الْمُرُوقِ مُنْقَطَعٌ بِهِمْ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ الْخُطْبَةَ.
And you have already said, ‘Our Lord-azwj is Allah-azwj’, therefore be steadfast upon His-azwj Book and upon the manifesto of His-azwj Commands, and upon the righteous path of worshipping Him-azwj, then do not deviate away from it, nor make innovations in it, nor turn away from it, for the people of deviation, (Mercy) will be cut off from them in the Presence of Allah-azwj on the Day of Qiyamah’ – the Hadeeth’’.[202]
– وَ قَالَ ع فِي بَعْضِ خُطَبِهِ فَاعْمَلُوا وَ أَنْتُمْ فِي نَفَسِ الْبَقَاءِ وَ الصُّحُفُ مَنْشُورَةٌ وَ التَّوْبَةُ مَبْسُوطَةٌ وَ الْمُدْبِرُ يُدْعَى وَ الْمُسِيءُ يُرْجَى قَبْلَ أَنْ يَخْمُدَ الْعَمَلُ وَ يَنْقَطِعَ الْمَهَلُ وَ تَنْقَضِيَ الْمُدَّةُ وَ يُسَدَّ بَابُ التَّوْبَةِ وَ تَصْعَدَ الْمَلَائِكَةُ
And he-asws said in one of his-asws sermons: ‘Work while you are in the breath of life, and the registers are open, and the repentance is Extended, and the one turning around is being called, and the evil doer is (Given) hope, before the deeds are frozen, and the opportunity is cut off, and the period expires, and the door of repentance is closed, and the Angels ascend.
فَأَخَذَ امْرُؤٌ مِنْ نَفْسِهِ لِنَفْسِهِ وَ أَخَذَ مِنْ حَيٍّ لِمَيِّتٍ وَ مِنْ فَانٍ لِبَاقٍ وَ مِنْ ذَاهِبٍ لِدَائِمٍ
A person should take from himself for himself, and take from the living for the deceased, and from mortal for an immortal, and from a goner for a stayer.
امْرُؤٌ خَافَ اللَّهَ وَ هُوَ مُعَمَّرٌ إِلَى أَجَلِهِ وَ مَنْظُورٌ إِلَى عَمَلِهِ
A person should fear Allah-azwj while he is living to his term and respited to his actions.
امْرُؤٌ أَلْجَمَ نَفْسَهُ بِلِجَامِهَا وَ زَمَّهَا بِزِمَامِهَا فَأَمْسَكَهَا بِلِجَامِهَا مِنْ مَعَاصِي اللَّهِ وَ قَادَهَا بِزِمَامِهَا إِلَى طَاعَةِ اللَّهِ.
A person should rein himself with its reins, and bridle with its bridles. He would be withheld with its reins from disobeying Allah-azwj and be guided with its bridle to obey Allah-azwj’’.[203]
57- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ رَفَعَهُ عَنْ بَعْضِ أَصْحَابِ عَلِيٍّ ع أَنَّهُ قِيلَ لَهُ كَمْ تَتَصَدَّقُ أَ لَا تُمْسِكُ
The book ‘Al Gharaat’ of Ibnrahim Bin Muhammad Al Saqafi, raising it,
‘From one of the companions of Ali-asws, ‘It was said to him-asws, ‘How much you-asws are giving in charity! Will you-asws not hold back (some)?’
قَالَ إِي وَ اللَّهِ لَوْ أَعْلَمُ أَنَّ اللَّهَ قَبِلَ مِنِّي فَرْضاً وَاحِداً لَأَمْسَكْتُ وَ لَكِنِّي وَ اللَّهِ مَا أَدْرِي أَ قَبِلَ اللَّهُ مِنِّي شَيْئاً أَمْ لَا.
He-asws said: ‘Yes, by Allah-azwj! If I-asws had known that Allah-azwj has Accepted one obligatory act from me-asws, I-asws would hold back, but by Allah-azwj, I-asws don’t know whether Allah-azwj has Accepted something from me-asws or not?’’[204]
58- عُدَّةُ الدَّاعِي، حَدَّثَنَا أَبُو حَازِمٍ عَبْدُ الْغَفَّارِ بْنُ الْحَسَنِ قَالَ: قَدِمَ إِبْرَاهِيمُ بْنُ أَدْهَمَ الْكُوفَةَ وَ أَنَا مَعَهُ وَ ذَلِكَ عَلَى عَهْدِ الْمَنْصُورِ وَ قَدِمَهَا أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ الْعَلَوِيُّ فَخَرَجَ جَعْفَرُ بْنُ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِمَا يُرِيدُ الرُّجُوعَ إِلَى الْمَدِينَةِ فَشَيَّعَهُ الْعُلَمَاءُ وَ أَهْلُ الْفَضْلِ مِنْ أَهْلِ الْكُوفَةِ وَ كَانَ فِيمَنْ شَيَّعَهُ الثَّوْرِيُّ وَ إِبْرَاهِيمُ بْنُ أَدْهَمَ
(The book) ‘Uddat Al Daie’ – It is narrated to us by HAzim Abdul Gaffar Bin Al-Hassan who said,
‘Ibrahim Bin Ad’ham arrived at Al-Kufa and I was with him, and that was in the era of (the caliph) Al-Mansour, and Abu Abdullah Ja’far Bin Muhammad Bin Ali-asws the Alawite had arrived at it. Ja’far-asws Bin Muhammad-asws, may the Salawaat of Allah-azwj be upon them-asws both, intended the return to Al-Medina, so the scholars, and the people of merit from the people of Al-Kufa escorted him-asws, and among the ones escorting him-asws was Al-Sowry and Ibrahim Bin Al-Ad’ham.
فَتَقَدَّمَ الْمُشَيِّعُونَ فَإِذَا هُمْ بِأَسَدٍ عَلَى الطَّرِيقِ فَقَالَ لَهُمْ إِبْرَاهِيمُ بْنُ أَدْهَمَ قِفُوا حَتَّى يَأْتِيَ جَعْفَرٌ فَنَظَرَ مَا يُصْنَعُ فَجَاءَ جَعْفَرٌ فَذَكَرُوا لَهُ حَالَ الْأَسَدِ
The walkers proceeded, and behold, they were with a lion on the road. Ibrahim Bin Ad’ham said to them, ‘Pause, until Ja’far-asws comes and looks at what it does!’ Ja’far-asws came, and they mentioned to him-asws the situation of the lion.
فَأَقْبَلَ أَبُو عَبْدِ اللَّهِ ع حَتَّى دَنَا مِنَ الْأَسَدِ فَأَخَذَ بِأُذُنِهِ حَتَّى نَحَّاهُ عَنِ الطَّرِيقِ ثُمَّ أَقْبَلَ عَلَيْهِمْ فَقَالَ أَمَا إِنَّ النَّاسَ لَوْ أَطَاعُوا اللَّهَ حَقَّ طَاعَتِهِ لَحَمَلُوا عَلَيْهِ أَثْقَالَهُمْ.
Abu Abdullah-asws came until he-asws was near from the lion. He-asws held it by its ear until moved it aside from the road, then he-asws came back to them. He-asws said: ‘But the people had they obeyed Allah-azwj as is the right of obeying Him-azwj, they would have loaded their luggage upon it (i.e., used it as a carrier)’’.[205]
– وَ رَوَى دَاوُدُ بْنُ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَمَلَ الصَّالِحَ لَيَمْهَدُ لِصَاحِبِهِ فِي الْجَنَّةِ كَمَا يُرْسِلُ الرَّجُلُ غُلَاماً بِفِرَاشِهِ فَيَفْرُشُ لَهُ ثُمَّ قَرَأَ وَ مَنْ عَمِلَ صالِحاً فَلِأَنْفُسِهِمْ يَمْهَدُونَ.
And it is reported by Dawood Bin Farqad,
‘From Abu Abdullah-asws having said: ‘The righteous deed will facilitate for its owner in the Paradise, just as the man sends a slave with his bed, so he prepares it for him’. Then he-asws recited: and ones who do the righteous deed, they are preparing for their own selves, [30:44]’’.[206]
59- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ عِنْدَ تِلَاوَتِهِ يا أَيُّهَا الْإِنْسانُ ما غَرَّكَ بِرَبِّكَ الْكَرِيمِ أَدْحَضُ مَسْئُولٍ حُجَّةً وَ أَقْطَعُ مُغْتَرٍّ مَعْذِرَةً لَقَدْ أَبْرَحَ جَهَالَةً بِنَفْسِهِ يَا أَيُّهَا الْإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ وَ مَا جَرَّأَكَ عَلَى ذَنْبِكَ وَ مَا آنَسَكَ بِهَلَكَةِ نَفْسِكَ أَ مَا مِنْ دَائِكَ بُلُولٌ أَمْ لَيْسَ مِنْ نَوْمَتِكَ يَقَظَةٌ
(The book) ‘Nahj Al Balagah’ –
‘And from a speech of his-asws at the recitation of: O you, the human being! What deceived you with your Lord, the Benevolent? [82:6]: ‘I-asws hereby refute the argument of the questioner, and cut-off his excuses and have left him to his own ignorance. O human being! What has made you to be audacious upon your sins, and what has made you to be careless about your Lord-azwj, and what has made you to be satisfied with the destruction of your own self. Is there no cure for your sickness and no awakening from your sleep?
أَ مَا تَرْحَمُ مِنْ نَفْسِكَ مَا تَرْحَمُ مِنْ غَيْرِهَا فَلَرُبَّمَا تَرَى الضَّاحِيَ لِحَرِّ الشَّمْسِ فَتُظِلُّهُ أَوْ تَرَى الْمُبْتَلَى بِأَلَمٍ يُمِضُّ جَسَدَهُ فَتَبْكِي رَحْمَةً لَهُ فَمَا صَبَّرَكَ عَلَى دَائِكَ وَ جَلَّدَكَ عَلَى مَصَائِبِكَ وَ عَزَّاكَ مِنَ الْبُكَاءِ عَلَى نَفْسِكَ وَ هِيَ أَعَزُّ الْأَنْفُسِ عَلَيْكَ وَ كَيْفَ لَا يُوقِظُكَ خَوْفُ بَيَاتِ نَقِمَةٍ وَ قَدْ تَوَرَّطْتَ بِمَعَاصِيهِ مَدَارِجَ سَطَوَاتِهِ
But have you no pity for yourself like you have upon the others? Sometimes you see the one exposed to the sun, so you provide him with the shade, or you see someone afflicted with pains on his body, so you cry out of mercy for him. So, what makes you to be patient upon your own sickness and firm upon your own calamities, and what has consoled you from weeping upon yourself, although your life is more precious to you. And how come the fear of an ailment does not keep you awake at nights although you are on your way to the Wrath of Allah-azwj due to your sins?
فَتَدَاوَ مِنْ دَاءِ الْفَتْرَةِ فِي قَلْبِكَ بِعَزِيمَةٍ وَ مِنْ كَرَى الْغَفْلَةِ فِي نَاظِرِكَ بِيَقَظَةٍ وَ كُنْ لِلَّهِ مُطِيعاً وَ بِذِكْرِهِ آنِساً وَ تَمَثَّلْ فِي حَالِ تَوَلِّيكَ عَنْهُ إِقْبَالَهُ عَلَيْكَ يَدْعُوكَ إِلَى عَفْوِهِ وَ يَتَغَمَّدُكَ بِفَضْلِهِ وَ أَنْتَ مُتَوَلٍّ عَنْهُ إِلَى غَيْرِهِ
Therefore, medicate from the sickness of the stagnation in your heart with determination, and from the sleep of heedlessness in your looks with the wakefulness and be obedient to Allah-azwj and be comforted with His-azwj Zikr, and picture (yourself) being is a state of turning away from Him-azwj and He-azwj is Coming towards you-azwj Calling you to His-azwj Pardon and Covering you in of His-azwj Grace while you are turning away from Him-azwj to someone else.
فَتَعَالَى مِنْ قَوِيٍّ مَا أَكْرَمَهُ وَ أَحْلَمَهُ وَ تَوَاضَعْتَ مِنْ ضَعِيفٍ مَا أَجْرَأَكَ عَلَى مَعْصِيَتِهِ وَ أَنْتَ فِي كَنَفِ سِتْرِهِ مُقِيمٌ وَ فِي سَعَةِ فَضْلِهِ مُتَقَلِّبٌ
He-azwj is Exalted from strength. How Benevolent He-azwj is and Forbearing, while you are humbled from weakness. How audacious you are upon disobeying Him-azwj and you are staying in the canopy of His-azwj veil and turning in the vastness of His-azwj Grace!
فَلَمْ يَمْنَعْكَ فَضْلَهُ وَ لَمْ يَهْتِكْ عَنْكَ سِتْرَهُ بَلْ لَمْ تَخْلُ مِنْ لُطْفِهِ مَطْرَفَ عَيْنٍ فِي نِعْمَةٍ يُحْدِثُهَا لَكَ أَوْ سَيِّئَةٍ يَسْتُرُهَا عَلَيْكَ أَوْ بَلِيَّةٍ يَصْرِفُهَا عَنْكَ فَمَا ظَنُّكَ بِهِ لَوْ أَطَعْتَهُ
But He-azwj does not Prevent you of His-azwj Grace and does Take away His-azwj veil away from you, but you have not been vacant from His-azwj Kindness for the blink of an eye, being in the bounties He-azwj Keeps Bringing into occurrence for you, or evil deeds He-azwj has Concealed upon you, or an affliction He-azwj has Turned it away from you. So, what are your thoughts of Him-azwj, had you obeyed Him-azwj?
وَ ايْمُ اللَّهِ لَوْ أَنَّ هَذِهِ الصِّفَةَ كَانَتْ فِي مُتَّفِقَيْنِ فِي الْقُوَّةِ مُتَوَازِنَيْنِ فِي الْقُدْرَةِ لَكُنْتَ أَوَّلَ حَاكِمٍ عَلَى نَفْسِكَ بِذَمِيمِ الْأَخْلَاقِ وَ مَسَاوِئِ الْأَعْمَالِ
And I-asws swear by Allah-azwj! If these attributes had been in two being compatible in the strength, matching each other in might, you would have been the first judge upon yourself with condemning the manners and evil deeds.
وَ حَقّاً أَقُولُ مَا الدُّنْيَا غَرَّتْكَ وَ لَكِنْ بِهَا اغْتَرَرْتَ وَ لَقَدْ كَاشَفَتْكَ بِالْعِظَاتِ وَ آذَنَتْكَ عَلَى سَوَاءٍ وَ لَهِيَ بِمَا تَعِدُكَ مِنْ نُزُولِ الْبَلَاءِ بِجِسْمِكَ وَ النَّقْصُ فِي قُوَّتِكَ أَصْدَقُ وَ أَوْفَى مِنْ أَنْ تَكْذِبَكَ أَوْ تَغُرَّكَ
And truly I-asws am saying! The world has not deceived you, but you have deceived yourself with it, and it had uncovered the advice for you and has proclaimed to you upon the equalness, it is with what you had been threatened of the descent of the afflictions in your body and the reduction in your strength. I-asws am being truthful and loyal from lying to you or deceiving you.
وَ لَرُبَّ نَاصِحٍ لَهَا عِنْدَكَ مُتَّهَمٌ وَ صَادِقٍ مِنْ خَبَرِهَا مُكَذَّبٌ وَ لَئِنْ تَعَرَّفْتَهَا فِي الدِّيَارِ الْخَاوِيَةِ وَ الرُّبُوعِ الْخَالِيَةِ لَتَجِدَنَّهَا مِنْ حُسْنِ تَذْكِيرِكَ وَ بَلَاغِ مَوْعِظَتِكَ بِمَحَلَّةِ الشَّفِيقِ عَلَيْكَ وَ الشَّحِيحِ بِكَ
And sometimes the advisers of it are accused in your presence, and a truthful one is belied of its news, and if you were to know it in the collapsed houses and the empty quarters (ruins), you will find it a goodly reminder for you and far-reaching preaching for you with a place of the One-azwj Compassionate upon you, and Cares for you.
وَ لَنِعْمَ دَارُ مَنْ لَمْ يَرْضَ بِهَا دَاراً وَ مَحَلُّ مَنْ لَمْ يُوَطِّنْهَا مَحَلًّا وَ إِنَّ السُّعَدَاءَ بِالدُّنْيَا غَداً هُمُ الْهَارِبُونَ مِنْهَا الْيَوْمَ
And best is a house for the one not pleased with it as a house, and a place for one not making it a place of homeland, and that the fortunate ones with the world tomorrow, they are the one fleeing away from it today.
إِذَا رَجَفَتِ الرَّاجِفَةُ وَ حَقَّتْ بِجَلَائِلِهَا الْقِيَامَةُ وَ لَحِقَ بِكُلِّ مَنْسِكٍ أَهْلُهُ وَ بِكُلِّ مَعْبُودٍ عَبَدَتُهُ وَ بِكُلِّ مُطَاعٍ أَهْلُ طَاعَتِهِ
When the earthquakes shake, and the Qiyamah is proven true with its majesty, and every ritual will be joined with its people, and with every deity will be its worshipper, and with every obeyed one will be people having obeyed him.
فَلَمْ يُجْزَ فِي عَدْلِهِ وَ قِسْطِهِ يَوْمَئِذٍ خَرْقُ بَصَرٍ فِي الْهَوَاءِ وَ لَا هَمْسُ قَدَمٍ فِي الْأَرْضِ إِلَّا بِحَقِّهِ فَكَمْ حُجَّةٍ يَوْمَ ذَاكَ دَاحِضَةٌ وَ عَلَائِقِ عُذْرٍ مُنْقَطِعَةٌ
On that Day it will not be allowed in His-azwj Justice and His-azwj Fairness, a pinhole of a sight in the air, nor whisper of a foot in the ground except by its right. So how many an argument will be voided on that Day, and related excuses cut off.
فَتَحَرَّ مِنْ أَمْرِكَ مَا يَقُومُ بِهِ عُذْرُكَ وَ تَثْبُتُ بِهِ حُجَّتُكَ وَ خُذْ مَا يَبْقَى لَكَ مِمَّا لَا تَبْقَى لَهُ وَ تَيَسَّرْ لِسَفَرِكَ وَ شِمْ بَرْقَ النَّجَاةِ وَ ارْحَلْ مَطَايَا التَّشْمِيرِ.
So, scrutinise from your affairs what your excuse can be standing with, and your argument can be proven with, and take whatever remains for you from what there is no lasting for it, and travel on your journey, and smell the flash of salvation, and roll up your belongings for the departure!’’[207]
باب 65 أداء الفرائض و اجتناب المحارم
CHAPTER 65 – FULFILLING THE OBLIGATIONS AND SHUNNING THE PROHIBITIONS
1- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ وَ عَلِيٍّ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع مَنْ عَمِلَ بِمَا افْتَرَضَ اللَّهُ عَلَيْهِ فَهُوَ مِنْ خَيْرِ النَّاسِ.
(The book) ‘Al Kafi’ – from the number, from Sahl, and Ali from his father, altogether from Ibn Mahboub, from Abu Hamza Al Sumali who said,
‘Ali-asws Bin Al-Husayn-asws said: ‘One who works with what Allah-azwj has Obligated upon him, so he is from best of the people’’.[208]
2- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ اصْبِرُوا وَ صابِرُوا وَ رابِطُوا قَالَ اصْبِرُوا عَلَى الْفَرَائِضِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Hammad Bin Isa, from Al-Husayn Bin Al Mukhtar, from Abdullah Bin Abu Yafour,
‘From Abu Abdullah-asws having said regarding Words of Allah-azwj Mighty and Majestic: Be patient, and excel in patience, and remain steadfast, [3:200], he-asws said: ‘Be patient upon the obligations’’.[209]
3- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي السَّفَاتِجِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ اصْبِرُوا وَ صابِرُوا وَ رابِطُوا قَالَ اصْبِرُوا عَلَى الْفَرَائِضِ وَ صَابِرُوا عَلَى الْمَصَائِبِ وَ رَابِطُوا عَلَى الْأَئِمَّةِ ع.
(The book) ‘Al Kafi’ – from the number, from Sahl, from Ibn Abu Nakran, from Hamad Bin Isa, from Abu Al Saffatij,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: Be patient, and excel in patience, and remain steadfast, [3:200], he-asws said: ‘Be patient upon the obligation, and excel in patience upon the calamities, and remain steadfast upon the Imams‑asws’’.[210]
وَ فِي رِوَايَةِ ابْنِ مَحْبُوبٍ عَنْ أَبِي السَّفَاتِجِ وَ زَادَ فِيهِ وَ اتَّقُوا اللَّهَ رَبَّكُمْ فِيمَا افْتَرَضَ عَلَيْكُمْ.
And in a report of Ibn Mahboub, from Abu Al Saffatij,
‘And there is an increase in it: ‘And fear Allah-azwj, your Lord-azwj, in what He-azwj has Obligated upon you all!’’[211]
بيان
Explanation – (Ahadeeth only)
رُوِيَ ذَلِكَ عَنْ عَلِيٍّ ع وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ سُئِلَ عَنْ أَفْضَلِ الْأَعْمَالِ فَقَالَ إِسْبَاغُ الْوُضُوءِ فِي السَّبَرَاتِ وَ نَقْلُ الْأَقْدَامِ إِلَى الْجَمَاعَاتِ وَ انْتِظَارُ الصَّلَاةِ بَعْدَ الصَّلَاةِ فَذَلِكُمُ الرِّبَاطُ.
That is reported from Ali-asws and reported from the Prophet-saww having been asked about the best deeds. He-saww said ‘Perfecting the Wud’u in the cold weather, and taking the feet to the congregation (for Salat), and awaiting the Salat after the Salat, so that is you remaining steadfast’.
وَ رُوِيَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: مَعْنَاهُ اصْبِرُوا عَلَى الْمَصَائِبِ وَ صابِرُوا عَلَى عَدُوِّكُمْ وَ رابِطُوا عَدُوَّكُمْ.
And it is reported from Abu Ja’far-asws having said: ‘It’s meaning is, be patient upon the calamities, and excel in patience against your enemies, and remain steadfast against your enemies’’.
4- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اعْمَلْ بِفَرَائِضِ اللَّهِ تَكُنْ أَتْقَى النَّاسِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Work with the Obligations of Allah-azwj, you will become most pious of the people’’.[212]
5- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَا تَحَبَّبَ إِلَيَّ عَبْدِي بِأَحَبَّ مِمَّا افْتَرَضْتُ عَلَيْهِ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Muhammad Al Halby,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Said: “My-azwj servant will not be Beloved to Me-azwj with anything more beloved than what I-azwj have Obligated upon him!”’[213]
6- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ قَدِمْنا إِلى ما عَمِلُوا مِنْ عَمَلٍ فَجَعَلْناهُ هَباءً مَنْثُوراً قَالَ أَمَا وَ اللَّهِ إِنْ كَانَتْ أَعْمَالُهُمْ أَشَدَّ بَيَاضاً مِنَ الْقَبَاطِيِّ وَ لَكِنْ كَانُوا إِذَا عَرَضَ لَهُمْ حَرَامٌ لَمْ يَدَعُوهُ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Suleyman Bin Khalid who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: And We will proceed to what they have done of a deed, so We shall Make it as scattered floating dust [25:23]. He-asws said: ‘But, by Allah-azwj! Even though their deeds were to be more intensely brighter than the tapestry but whenever a Prohibited presented to them, they did not leave it’’.[214]
7- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كُلُّ عَيْنٍ بَاكِيَةٌ يَوْمَ الْقِيَامَةِ غَيْرَ ثَلَاثٍ عَيْنٍ سَهِرَتْ فِي سَبِيلِ اللَّهِ وَ عَيْنٍ فَاضَتْ مِنْ خَشْيَةِ اللَّهِ وَ عَيْنٍ غُضَّتْ مِنْ مَحَارِمِ اللَّهِ.
(The book) ‘Al-Kafi’ – from Ali, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,
‘From Abu Ja’far-asws having said: ‘Every eye will be crying on the Day of Qiyamah apart from three – an eye that held vigil in the Way of Allah-azwj, and an eye that overflowed from fear of Allah-azwj, and an eye which had shut from the Prohibitions of Allah-azwj’’.[215]
8- كا، الكافي عَنْ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى ع يَا مُوسَى مَا تَقَرَّبَ إِلَيَّ الْمُتَقَرِّبُونَ بِمِثْلِ الْوَرَعِ عَنْ مَحَارِمِي فَإِنِّي أُبِيحُهُمْ جَنَّاتِ عَدْنٍ لَا أُشْرِكُ مَعَهُمْ أَحَداً.
(The book) ‘Al Kafi’ – from Ali, from Muhammad Bin Isa, from Yunus, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Among what Allah-azwj Mighty and Majestic Whispered to Musa-as with: “O Musa-as! The ones drawing closer to Me-azwj will not draw closer with the likes of the devoutness (abstaining) from the Prohibitions! I-azwj shall Legalise the Gardens of Eden for them, not participating anyone else with them!”’[216]
9- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنْ أَشَدِّ مَا فَرَضَ اللَّهُ عَلَى خَلْقِهِ ذِكْرُ اللَّهِ كَثِيراً
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Ibn Ubeyda,
‘From Abu Abdullah-asws having said: ‘From the hardest of what Allah-azwj has Obligated upon His-azwj creatures is doing Zikr of Allah-azwj a lot’.
ثُمَّ قَالَ لَا أَعْنِي سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ وَ إِنْ كَانَ مِنْهُ وَ لَكِنْ ذِكْرَ اللَّهِ عِنْدَ مَا أَحَلَّ وَ حَرَّمَ فَإِنْ كَانَ طَاعَةً عَمِلَ بِهَا وَ إِنْ كَانَ مَعْصِيَةً تَرَكَهَا.
Then he-asws said: ‘I-asws don’t mean (saying), ‘Glory be to Allah-azwj, and the Praise is for Allah‑azwj, and there is no god except Allah-azwj, and Allah-azwj is the Greatest’, and even though it is from it, but Zikr (remembering) Allah-azwj during what Allah-azwj has Permitted and Prohibited. If it was obedience, then act with it, and if it was disobedience, leave it!’’[217]
10- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ تَرَكَ مَعْصِيَةَ اللَّهِ مَخَافَةَ اللَّهِ تَبَارَكَ وَ تَعَالَى أَرْضَاهُ اللَّهُ يَوْمَ الْقِيَامَةِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who leaves disobedience of Allah-azwj fearing Allah-azwj Blessed and Exalted, Allah-azwj will Please him on the Day of Qiyamah’’.[218]
11- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَزَالُ أُمَّتِي بِخَيْرٍ مَا تَحَابُّوا وَ تَهَادَوْا وَ أَدَّوُا الْأَمَانَةَ وَ اجْتَنَبُوا الْحَرَامَ وَ قَرَوُا الضَّيْفَ وَ أَقَامُوا الصَّلَاةَ وَ آتَوُا الزَّكَاةَ فَإِذَا لَمْ يَفْعَلُوا ذَلِكَ ابْتُلُوا بِالْقَحْطِ وَ السِّنِينَ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘My‑saww community will not cease to be with goodness for as long as they love each other, and gift each other, and fulfill the entrustment, and shun the Prohibitions, and entertain the guest, and establish the Salat, and give the Zakat. When they don’t do that, they will be afflicted with the drought and the years (of Yusuf-as)’’.[219]
12- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْمُظَفَّرِ بْنِ مُحَمَّدِ بْنِ الْبَلْخِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ عُبَيْدِ بْنِ حَنَانٍ عَنِ الرَّبِيعِ بْنِ سَلْمَانَ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اعْمَلْ بِفَرَائِضِ اللَّهِ تَكُنْ مِنْ أَتْقَى النَّاسِ وَ ارْضَ بِقِسْمِ اللَّهِ تَكُنْ مِنْ أَغْنَى النَّاسِ وَ كُفَّ عَنْ مَحَارِمِ اللَّهِ تَكُنْ أَوْرَعَ النَّاسِ وَ أَحْسِنْ مُجَاوَرَةَ مَنْ يُجَاوِرُكَ تَكُنْ مُؤْمِناً وَ أَحْسِنْ مُصَاحَبَةَ مَنْ صَاحَبَكَ تَكُنْ مُسْلِماً.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Muzaffar Bin Muhammad Bin Al Balkhy, from Muhammad Bin Hammam, from Humeyd Bin Ziyad, from Ibrahim Bin Ubeyd Bin Hanan, from Al Rabie Bin Salman, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allahsaww said: ‘Work with the Obligations of Allah-azwj, you will become from most pious of the people, and be satisfied with the apportionment of Allah-azwj you will be from richest of the people, and refrain from Prohibitions of Allah-azwj you will be most devout of the people, and be a good neighbour with the one in your neighbourhood you will become a Momin, and be a good companion of the one accompanying you, you will be a Muslim’’.[220]
13- لي، الأمالي للصدوق قَالَ رَسُولُ اللَّهِ ص أَعْبَدُ النَّاسِ مَنْ أَقَامَ الْفَرَائِضَ وَ أَشَدُّ النَّاسِ اجْتِهَاداً مَنْ تَرَكَ الذُّنُوبَ.
(The book) ‘Al Amaali’ of Al Sadouq,
‘Rasool-Allah-saww said: ‘The most worshipping of the people is one who establishes the Obligations, and most intense of the people of Ijtihad (struggle) is one who neglects the sins’’.[221]
14- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَعْرُوفٍ عَنْ أَبِي شُعَيْبٍ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْرَعُ النَّاسِ مَنْ وَقَفَ عِنْدَ الشُّبْهَةِ أَعْبَدُ النَّاسِ مَنْ أَقَامَ الْفَرَائِضَ أَزْهَدُ النَّاسِ مَنْ تَرَكَ الْحَرَامَ أَشَدُّ النَّاسِ اجْتِهَاداً مَنْ تَرَكَ الذُّنُوبَ.
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Al Barqy, from Ibn Marouf, from Abu Shueyb raising it to,
‘Abu Abdullah-asws said: ‘The most devout of people is the one pausing at the doubts; most worshipping of the people is one establishing the Obligations; most ascetic of the people is one leaving the Prohibitions; most intense of the people of struggle is one who neglects of the sins’’.[222]
15- ع، علل الشرائع عَلِيُّ بْنُ حَاتِمٍ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْعَبْدِيِّ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ الْهَاشِمِيِّ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الدَّيْرِيِّ عَنْ عَبْدِ الرَّزَّاقِ بْنِ هَمَّامٍ عَنْ مَعْمَرٍ عَنْ قَتَادَةَ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ حَبِيبِي جَبْرَئِيلُ إِنَّ مَثَلَ هَذَا الدِّينِ كَمَثَلِ شَجَرَةٍ ثَابِتَةٍ الْإِيمَانُ أَصْلُهَا وَ الصَّلَاةُ عُرُوقُهَا وَ الزَّكَاةُ مَاؤُهَا وَ الصَّوْمُ سَعَفُهَا وَ حُسْنُ الْخُلُقِ وَرَقُهَا وَ الْكَفُّ عَنِ الْمَحَارِمِ ثَمَرُهَا فَلَا تَكْمُلُ شَجَرَةٌ إِلَّا بِالثَّمَرِ كَذَلِكَ الْإِيمَانُ لَا يَكْمُلُ إِلَّا بِالْكَفِّ عَنِ الْمَحَارِمِ.
(The book) ‘Ilal Al Sharaie’ – Ali Bin Hatim, from Ahmad Bin Ali Al Abdy, from Al-Hassan Bin Ibrahim Al Hashimy, from Is’haq Bin Ibrahim Al Deyri, from Abdul Razzaq Bin Hammam, from Ma’mar, from Qatadah, from Anas (well known fabricator) who said,
‘My-saww beloved Jibraeel-as said: ‘An example of this religion is like a tree. Affirmation of the Eman is its roots, and the Salat is its veins, and the Zakat is its water, and the fast is its fronds, and good manners are its leaves, and the restraint from the Prohibitions is its fruits. A tree cannot be complete except with the fruits, like that the Eman cannot be complete except with the restrain from the Prohibitions’’.[223]
16- ثو، ثواب الأعمال ابْنُ مُوسَى عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رُوِيَ عَنِ الْمُغِيرَةِ أَنَّهُ قَالَ إِذَا عَرَفَ الرَّجُلُ رَبَّهُ لَيْسَ عَلَيْهِ وَرَاءَ ذَلِكَ شَيْءٌ
(The book) ‘Sawaab Al Amaal’ – Ibn Musa, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Muhammad Bin Sinan, from Al Mufazzal who said,
‘I said to Abu Abdullah-asws, ‘It is being reported from Al-Mugheira that he said, ‘When the man recognise his Lord-azwj, there isn’t anything upon him (to do) beyond that’’.
قَالَ مَا لَهُ لَعَنَهُ اللَّهُ أَ لَيْسَ كُلَّمَا ازْدَادَ بِاللَّهِ مَعْرِفَةً فَهُوَ أَطْوَعُ لَهُ أَ فَيُطِيعُ اللَّهَ عَزَّ وَ جَلَّ مَنْ لَا يَعْرِفُهُ
He-asws said: ‘What is the matter with him? May Allah-azwj Curse him! Isn’t it so that every time recognition of Allah-azwj is increased, so he would be more obedient to Him-azwj? Can Allah-azwj Mighty and Majestic be obeyed by the one who does not recognise Him-azwj?
إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ مُحَمَّداً ص بِأَمْرٍ وَ أَمَرَ مُحَمَّدٌ ص الْمُؤْمِنِينَ بِأَمْرٍ فَهُمْ عَامِلُونَ بِهِ إِلَى أَنْ يَجِيءَ نَهْيُهُ وَ الْأَمْرُ وَ النَّهْيُ عِنْدَ الْمُؤْمِنِ سَوَاءٌ
Allah-azwj Mighty and Majestic Commanded Muhammad-saww with a Command, and Muhammad-saww instructed the Momineen with an instruction, so they are working with it until its Prohibition came with it, and the Command and the Prohibition are the same in the presence of the Momin’’.
قَالَ ثُمَّ قَالَ لَا يَنْظُرُ اللَّهُ عَزَّ وَ جَلَّ إِلَى عَبْدٍ وَ لَا يُزَكِّيهِ إِذَا تَرَكَ فَرِيضَةً مِنْ فَرَائِضِ اللَّهِ أَوِ ارْتَكَبَ كَبِيرَةً مِنَ الْكَبَائِرِ
He (the narrator) said: ‘Then he-asws said: ‘Allah-azwj Mighty and Majestic will neither Look at a servant (with Mercy) nor Purify him when he neglects an Obligation from the Obligations of Allah-azwj, or commits a major sin from the major sins’.
قَالَ قُلْتُ لَا يَنْظُرُ اللَّهُ إِلَيْهِ
He (the narrator) said, ‘I said, ‘Allah-azwj will not Look at him (with Mercy)?’
قَالَ نَعَمْ قَدْ أَشْرَكَ بِاللَّهِ
He-asws said: ‘Yes! He has associated with Allah-azwj!’
قَالَ قُلْتُ أَشْرَكَ
He (the narrator) said, ‘I said, ‘Associated?’
قَالَ نَعَمْ إِنَّ اللَّهَ جَلَّ وَ عَزَّ أَمَرَهُ بِأَمْرٍ وَ أَمَرَهُ إِبْلِيسُ بِأَمْرٍ فَتَرَكَ مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ وَ صَارَ إِلَى مَا أَمَرَ إِبْلِيسُ فَهَذَا مَعَ إِبْلِيسَ فِي الدَّرْكِ السَّابِعِ مِنَ النَّارِ.
He-asws said: ‘Yes! Allah-azwj, Majestic and Mighty, has Commanded him with a Command, and Iblees-la instructed him with an instruction, so he neglected what Allah-azwj Mighty and Majestic had Commanded him with, and he came to what Iblees-la had instructed him. So, this one will be with Iblees-la in the seventh (lowest) Level from the Fire’’.[224]
17- ختص، الإختصاص قَالَ الصَّادِقُ ع حَدَّثَنِي أَبِي عَنْ أَبِيهِ ع أَنَّ رَجُلًا مِنْ أَهْلِ الْكُوفَةِ كَتَبَ إِلَى أَبِي الْحُسَيْنِ بْنِ عَلِيٍّ ع يَا سَيِّدِي أَخْبِرْنِي بِخَيْرِ الدُّنْيَا وَ الْآخِرَةِ
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘It is narrated to me-asws by my-asws father-asws, from his-asws father-asws: ‘A man from the people of Al-Kufa wrote to my-asws father-asws Al-Husayn-asws Bin Ali-asws, ‘O my Master-asws! Inform me with good of the world and the Hereafter’.
فَكَتَبَ صَلَوَاتُ اللَّهِ عَلَيْهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَمَّا بَعْدُ فَإِنَّ مَنْ طَلَبَ رِضَا اللَّهِ بِسَخَطِ النَّاسِ كَفَاهُ اللَّهُ أُمُورَ النَّاسِ وَ مَنْ طَلَبَ رِضَا النَّاسِ بِسَخَطِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى النَّاسِ وَ السَّلَامُ.
He-asws, may the Salawaat of Allah-azwj be upon him-asws, wrote: ‘In the Name of Allah-azwj the Beneficent, the Merciful! As for after, the one who seeks the Satisfaction of Allah-azwj by annoying the people, Allah-azwj would Suffice him from the affairs of the people, and one who seeks satisfaction of the people by Annoying Allah-azwj, Allah-azwj would Allocate him to the people! And the greetings (be upon you)’’.[225]
18- ين، كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ اصْبِرْ وَ مَا لَمْ يَأْتِ مِنْهَا فَلَسْتَ تَعْرِفُهُ فَاصْبِرْ عَلَى تِلْكَ السَّاعَةِ الَّتِي أَنْتَ فِيهَا وَ كَأَنَّكَ قَدْ أُعْطِيتَ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa, from Sama’at who said,
‘I heard Abu Abdullah-asws saying: ‘Be patient and what has not come from it, for you don’t know it. Be patient upon that time which you are in, and it is as if you have been Given (resources to deal with it)’’.[226]
19- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ شَيْءٍ أَحَبَّ إِلَى اللَّهِ تَعَالَى مِنَ الْإِيمَانِ بِهِ وَ الْعَمَلِ الصَّالِحِ وَ تَرْكِ مَا أَمَرَ بِهِ أَنْ يَتْرُكَهُ.
(The book) ‘Nawadir’ of Al Rawandi – by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘There isn’t anything more Beloved to Allah-azwj the Exalted than the Eman in Him-azwj, and the righteous deed, and neglecting what he has been Commanded to neglect it’’.[227]
20- نهج، نهج البلاغة قَالَ ع لَا عِبَادَةَ كَأَدَاءِ الْفَرَائِضِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘There is no (act of) worship like fulfilling the Obligations’’.[228]
باب 66 الاقتصاد في العبادة و المداومة عليها و فعل الخير و تعجيله و فضل التوسط في جميع الأمور و استواء العمل
CHAPTER 66 – THE MODERATION IN THE WORSHIP, AND THE CONSTANCY UPON IT, AND DOING THE GOOD, AND HASTENING IT, AND MERIT OF THE MODERATENESS IN ENTIRETY OF THE AFFAIRS, AND THE EVEN WORK
الآيات
The Verse
البقرة فَاسْتَبِقُوا الْخَيْراتِ
Surah Al Baqarah – therefore compete for the good deeds. [2:148]
آل عمران وَ يُسارِعُونَ فِي الْخَيْراتِ وَ أُولئِكَ مِنَ الصَّالِحِينَ
Surah Aal-e-Imran – and are hastening regarding the good deeds. They are from the righteous ones [3:114]
وَ قَالَ وَ سارِعُوا إِلى مَغْفِرَةٍ مِنْ رَبِّكُمْ
And Said – And hasten to Forgiveness from your Lord; [3:133]
المائدة فَاسْتَبِقُوا الْخَيْراتِ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعاً فَيُنَبِّئُكُمْ بِما كُنْتُمْ فِيهِ تَخْتَلِفُونَ
Surah Al Maidah – So compete with each other for the goodness. To Allah is your return, altogether, and He would be Informing you with what you had been differing in [5:48]
طه وَ عَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضى
(Surah) Ta Ha – and I hastened on to You, Lord, for You to be Pleased’ [20:84]
الأنبياء إِنَّهُمْ كانُوا يُسارِعُونَ فِي الْخَيْراتِ
(Surah) Al Anibya – They were being swift in the good deeds [21:90]
المؤمنون أُولئِكَ يُسارِعُونَ فِي الْخَيْراتِ وَ هُمْ لَها سابِقُونَ.
(Surah) Al Mominoun – They are hastening in the good deeds, and they are being foremost to these [23:61]
1- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَلَا إِنَّ لِكُلِّ عِبَادَةٍ شِرَّةً ثُمَّ تَصِيرُ إِلَى فَتْرَةٍ فَمَنْ صَارَتْ شِرَّةُ عِبَادَتِهِ إِلَى سُنَّتِي فَقَدِ اهْتَدَى وَ مَنْ خَالَفَ سُنَّتِي فَقَدْ ضَلَّ وَ كَانَ عَمَلُهُ فِي تَبَابٍ أَمَا إِنِّي أُصَلِّي وَ أَنَامُ وَ أَصُومُ وَ أُفْطِرُ وَ أَضْحَكُ وَ أَبْكِي فَمَنْ رَغِبَ عَنْ مِنْهَاجِي وَ سُنَّتِي فَلَيْسَ مِنِّي
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Al Ahowl, from Sallam Bin Al Mustaneer,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Indeed! Every worship has a vigour (drive), then it comes to the nature. The one who becomes vigorous in his worship to my‑saww Sunnah, he has been Guided, and the one who opposes my-saww Sunnah, he has strayed, and his deeds would be in ruination. As for me-saww, I-saww pray Salat, and sleep, and Fast, and break the Fast, and smile, and cry. The one who turns away from my-saww Manifesto and my‑saww Sunnah, he is not from me-saww’.
وَ قَالَ كَفَى بِالْمَوْتِ مَوْعِظَةً وَ كَفَى بِالْيَقِينِ غِنًى وَ كَفَى بِالْعِبَادَةِ شُغُلًا.
And he-asws said: ‘Suffice with death as an exhortation, and suffice with the conviction as affluence, and suffice with the worship as a pre-occupation’’.[229]
2- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لِكُلِّ أَحَدٍ شِرَّةٌ وَ لِكُلِّ شِرَّةٍ فَتْرَةٌ فَطُوبَى لِمَنْ كَانَتْ فَتْرَتُهُ إِلَى خَيْرٍ.
(The book) ‘Al Kafi’ – from the number, from Sahl Bin Ziyad, from Al Hajjal, from Sa’alba who said,
‘Abu Abdullah-asws said: ‘For every one there is vigour, and for every vigour there is a nature, so beatitude be for the one whose nature was too good’’.[230]
وَ قَدْ رُوِيَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: مَا مِنْ أَحَدٍ إِلَّا وَ لَهُ شِرَّةٌ وَ فَتْرَةٌ فَمَنْ كَانَتْ فَتْرَتُهُ إِلَى سُنَّةٍ فَقَدِ اهْتَدَى وَ مَنْ كَانَتْ فَتْرَتُهُ إِلَى بِدْعَةٍ فَقَدْ غَوَى وَ هُوَ يُؤَيِّدُ مَا ذَكَرْنَا.
And it has been reported,
‘From Abu Ja’far-asws having said: ‘There is no one except and there is vigour for him and nature. The one whose nature was to a Sunnah, so he has been guided, and the one whose nature was to innovation, so he has been deviated’, and it supports what we have mentioned’’.[231]
3- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ هَذَا الدِّينَ مَتِينٌ فَأَوْغِلُوا فِيهِ بِرِفْقٍ وَ لَا تُكَرِّهُوا عِبَادَةَ اللَّهِ إِلَى عِبَادِ اللَّهِ فَتَكُونُوا كَالرَّاكِبِ الْمُنْبَتِّ الَّذِي لَا سَفَراً قَطَعَ وَ لَا ظَهْراً أَبْقَى.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Muhammad Bin Sinan, from Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘‘This Religion is robust, therefore delve (probe) into it with softness, and do not make the worship of Allah-azwj seem abhorrent to the servants of Allah-azwj, so you would become like the excessive rider who neither cuts (completes) a journey nor does a back (of an animal) remain (for him)’’.[232]
4- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تُكَرِّهُوا إِلَى أَنْفُسِكُمُ الْعِبَادَةَ.
(The book) ‘Al Kafi’ – from Ali, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
‘From Abu Abdullah-asws having said: ‘Do not make the (acts of) worship to be abhorrent to yourselves!’’[233]
5- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَحَبَّ عَبْداً فَعَمِلَ عَمَلًا قَلِيلًا جَزَاهُ بِالْقَلِيلِ الْكَثِيرَ وَ لَمْ يَتَعَاظَمْهُ أَنْ يَجْزِيَ بِالْقَلِيلِ الْكَثِيرَ لَهُ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Muhammad Bin Ismail, from Hanan Bin Sadeyr who said,
‘I heard Abu Abdullah-asws saying: ‘When Allah-azwj Mighty and Majestic Loves a servant, so he works a little, He-azwj Recompenses him at lot for the little, and He-azwj Does not Consider a big thing that He-azwj has Rewarded for the little (work), a lot for it’’.[234]
6- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ جَهْمٍ عَنْ مَنْصُورٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَرَّ بِي أَبِي وَ أَنَا بِالطَّوَافِ وَ أَنَا حَدَثٌ وَ قَدِ اجْتَهَدْتُ فِي الْعِبَادَةِ فَرَآنِي وَ أَنَا أَتَصَابُّ عَرَقاً فَقَالَ لِي يَا جَعْفَرُ يَا بُنَيَّ إِنَّ اللَّهَ إِذَا أَحَبَّ عَبْداً أَدْخَلَهُ الْجَنَّةَ وَ رَضِيَ عَنْهُ بِالْيَسِيرِ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bi nMuhammad, from Ibn Fazzal, from Al-Hassan Bin Jahm, from Mansour, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘‘My-asws father-asws passed by me-asws and I-asws was in the Tawaaf, and I-asws was young and had strived regarding the worship. So he-asws saw me‑asws, and I-asws was affected by perspiration. He-asws said to me-asws: ‘O Ja’far-asws! O my-asws son-asws! Allah-azwj, when He-azwj Loves a servant, Enters him into the Paradise and is Pleased with the little from him’’.[235]
7- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اجْتَهَدْتُ فِي الْعِبَادَةِ وَ أَنَا شَابٌّ فَقَالَ لِي أَبِي يَا بُنَيَّ دُونَ مَا أَرَاكَ تَصْنَعُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَحَبَّ عَبْداً رَضِيَ عَنْهُ بِالْيَسِيرِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary and someone else,
‘From Abu Abdullah-asws having said: ‘I-asws strive regarding the worship and I-asws was a youth. my-asws father-asws said to me-asws: ‘O my-asws son-asws! Besides what I-asws see you-asws doing, Allah-azwj Mighty and Majestic, when He-azwj Loves a servant, (He-azwj) is Pleased with the less from him’’.[236]
8- كا، الكافي عَنِ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ مُعَاذِ بْنِ ثَابِتٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ إِنَّ هَذَا الدِّينَ مَتِينٌ فَأَوْغِلْ فِيهِ بِرِفْقٍ وَ لَا تُبَغِّضْ إِلَى نَفْسِكَ عِبَادَةَ رَبِّكَ إِنَّ الْمُنْبَتَّ يَعْنِي الْمُفْرِطَ لَا ظَهْراً أَبْقَى وَ لَا أَرْضاً قَطَعَ فَاعْمَلْ عَمَلَ مَنْ يَرْجُو أَنْ يَمُوتَ هَرِماً وَ احْذَرْ حَذَرَ مَنْ يَتَخَوَّفُ أَنْ يَمُوتَ غَداً.
(The book) ‘Al Kafi’ – from Humeyr Bin Ziyad, from Al Khashab, from Ibn Baqqah, from Muaz Bin Sabit, from Amro Bin Jumie,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘O Ali-asws! This Religion is robust, so delve softly into it and do not make it hateful to yourself the worship of your-asws Lord-azwj, for the hyper one, meaning the excessive one, there would not remain a back for him (to ride upon) nor a land to cut (travel through). Therefore, perform deeds of the one who wishes that he would be dying in old age, and be cautious with a caution of the one who is fearing that he would be dying tomorrow’’.[237]
9- ما، الأمالي للشيخ الطوسي فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ عِنْدَ وَفَاتِهِ وَ اقْتَصِدْ يَا بُنَيَّ فِي مَعِيشَتِكَ وَ اقْتَصِدْ فِي عِبَادَتِكَ وَ عَلَيْكَ فِيهَا بِالْأَمْرِ الدَّائِمِ الَّذِي تُطِيقُهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘In a bequest of Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws at his-asws expiry: ‘And be economical, O my-asws son-asws, in your-asws livelihood, and be moderate in your-asws worship, and upon you-asws regarding it is with the constancy of the matter which you-asws can tolerate’’.[238]
10- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْعَمَلُ الدَّائِمُ الْقَلِيلُ عَلَى الْيَقِينِ أَفْضَلُ عِنْدَ اللَّهِ مِنَ الْعَمَلِ الْكَثِيرِ عَلَى غَيْرِ يَقِينٍ.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Himeyri, from Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘The few constant deeds performed upon the certainty are superior in the Presence of Allah-azwj than a lot of deeds performed upon non-certainty’’.[239]
11- ع، علل الشرائع عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَلَا وَ قُولُوا خَيْراً تُعْرَفُوا بِهِ وَ اعْمَلُوا بِهِ تَكُونُوا مِنْ أَهْلِهِ.
(The book) ‘Ilal Al Sharaie’ –
‘From Amir Al-Momineen-asws: ‘Indeed, and speak good, you will be recognised by it, and work with it, you will be from its people!’’[240]
12- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ يَعْقُوبَ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ إِسْحَاقَ عَنْ أَخِيهِ مُوسَى عَنْ أَبِيهِ ع قَالَ: أَحْسَنُ مِنَ الصِّدْقِ قَائِلُهُ وَ خَيْرٌ مِنَ الْخَيْرِ فَاعِلُهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Ibn Uqdah, from Yaqoub Bin Ziyad, from Ismail Bin Muhammad Bin Is’haq son of Ja’far-asws, from his father, from his grandfather Is’haq,
‘From his brother-asws Musa-asws, from his-asws father-asws having said: ‘Better than the truthfulness is it’s speaker and better than the best is it’s doer’’.[241]
13- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحَجَّالِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ الْخَيْرَ ثَقُلَ عَلَى أَهْلِ الدُّنْيَا عَلَى قَدْرِ ثِقَلِهِ فِي مَوَازِينِهِمْ يَوْمَ الْقِيَامَةِ وَ إِنَّ الشَّرَّ خَفَّ عَلَى أَهْلِ الدُّنْيَا عَلَى قَدْرِ خِفَّتِهِ فِي مَوَازِينِهِمْ.
(The book) ‘Al Khisaal – My father, from Sa’ad, from Ibn Isa, from Al Hajjal, from Al A’ala, from Muhammad who said,
‘I heard Abu Ja’far-asws saying: ‘The good is heavy upon people of the world, in accordance to its weight in their scales on the Day of Qiyamah, and the evil is light upon people of the world, in accordance to its lightness in their scales’’.[242]
14- لي، الأمالي للصدوق ابْنُ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ بَشَّارِ بْنِ بَشَّارٍ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: إِذَا أَرَدْتَ شَيْئاً مِنَ الْخَيْرِ فَلَا تُؤَخِّرْهُ فَإِنَّ الْعَبْدَ لَيَصُومُ الْيَوْمَ الْحَارَّ يُرِيدُ بِهِ مَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ فَيُعْتِقُهُ اللَّهُ مِنَ النَّارِ وَ يَتَصَدَّقُ بِالصَّدَقَةِ يُرِيدُ بِهَا وَجْهَ اللَّهِ فَيُعْتِقُهُ اللَّهُ مِنَ النَّارِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Barqy, from his father, from his grandfaterh, from Ali Bin Al Hakam, from Aban Bin Usman, from Bashar Bin Bashar,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘Whenever you want something from the good, do not delay it, for the servant tends to fast the hot day intending by it what is in the Presence of Allah-azwj Mighty and Majestic, so Allah-azwj Liberates him from the Fire, and he gives in charity intending the Face of Allah-azwj by it, so Allah-azwj Liberates him from the Fire’’.[243]
15- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِكُلِّ شَيْءٍ ثَمَرَةٌ وَ ثَمَرَةُ الْمَعْرُوفِ تَعْجِيلُهُ.
(The book) ‘Al Khisaal’ – The (Hadeeth Al Arbamia),
‘Amir Al-Momineen-asws said: ‘For everything there is a fruit, and the fruit of an act of kindness is hastening it’’.[244]
– وَ قَالَ ع بَادِرُوا بِعَمَلِ الْخَيْرِ قَبْلَ أَنْ تُشْغَلُوا عَنْهُ بِغَيْرِهِ.
And he-asws said: ‘Rush with the good deeds before you get pre-occupied from it with something else!’’[245]
16- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ إِذَا عَرَضَ شَيْءٌ مِنْ أَمْرِ الْآخِرَةِ فَابْدَأْ بِهِ وَ إِذَا عَرَضَ شَيْءٌ مِنْ أَمْرِ الدُّنْيَا فَتَأَنَّهُ حَتَّى تُصِيبَ رُشْدَكَ فِيهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Amon what Amir Al-Momineen-asws had bequeathed with at his-asws expiry: ‘Whenever something from the matters of the Hereafter presents, begin with it, and whenever something from matters of the world presents, desist until you attain the rightful guidance regarding it’’.[246]
17- مص، مصباح الشريعة قَالَ الصَّادِقُ ع دَاوِمْ عَلَى تَخْلِيصِ الْمُفْتَرَضَاتِ وَ السُّنَنِ فَإِنَّهُمَا الْأَصْلُ فَمَنْ أَصَابَهُمَا وَ أَدَّاهُمَا بِحَقِّهِمَا فَقَدْ أَصَابَ الْكُلَّ فَإِنَّ خَيْرَ الْعِبَادَاتِ أَقْرَبُهَا بِالْأَمْنِ وَ أَخْلَصُهَا مِنَ الْآفَاتِ وَ أَدْوَمُهَا وَ إِنْ قَلَّ فَإِنْ سَلِمَ لَكَ فَرْضُكَ وَ سُنَّتُكَ فَأَنْتَ أَنْتَ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Be constant upon the pure Obligations and the Sunnah’s, for these two are the origin. The one who accompanies these and fulfills these with their rights, so he has attained the whole, for best of the (acts of) worship is their closest with the safety, and their purest from the afflictions, and their most constant, and even if little. So, if your Obligations and Sunnah’s is safe for you, then so are (do it).
وَ احْذَرْ أَنْ تَطَأَ بِسَاطَ مَلِيكِكَ إِلَّا بِالذِّلَّةِ وَ الِافْتِقَارِ وَ الْخَشْيَةِ وَ التَّعْظِيمِ وَ أَخْلِصْ حَرَكَاتِكَ مِنَ الرِّيَاءِ وَ سِرَّكَ مِنَ الْقَسَاوَةِ فَإِنَّ النَّبِيَّ ص قَالَ الْمُصَلِّي يُنَاجِي رَبَّهُ فَاسْتَحْيِ أَنْ يَطَّلِعَ عَلَى سِرِّكَ الْعَالِمُ بِنَجْوَاكَ وَ مَا يُخْفِي ضَمِيرُكَ وَ كُنْ بِحَيْثُ رَآكَ لِمَا أَرَادَ مِنْكَ وَ دَعَاكَ إِلَيْهِ
And beware of treading on the carpet of your king except with the humiliation, and the poverty, and the fear, and the reverence, and purify your movements from the showing off, and your secret from the cruelty, for the Prophet-saww said: ‘The praying one whispers to his Lord-azwj, so he should be embarrassed from the Knower of your whisper Noticing your secrets and what your conscience is hiding, and be whereby He-azwj Sees you for what He-azwj Wants from you and your supplicating to Him-azwj.
وَ كَانَ السَّلَفُ لَا يَزَالُونَ مِنْ وَقْتِ الْفَرْضِ إِلَى وَقْتِ الْفَرْضِ فِي إِصْلَاحِ الْفَرْضَيْنِ جَمِيعاً وَ فِي هَذَا الزَّمَانِ لِلْفَضَائِلِ عَلَى الْفَرَائِضِ كَيْفَ يَكُونُ بَدَنٌ بِلَا رُوحٍ.
And the previous ones were not ceasing to be, from the time of an obligation to the time of an obligation, being in righteousness of the two obligations together, while in this time for the merits upon the obligations. How can a body be without soul?’’[247]
– قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع عَجِبْتُ لِطَالِبِ فَضِيلَةٍ تَارِكِ فَرِيضَةٍ وَ لَيْسَ ذَلِكَ إِلَّا لِحِرْمَانِ مَعْرِفَةِ الْآمِرِ وَ تَعْظِيمِهِ وَ تَرْكِ رُؤْيَةِ مَشِيَّتِهِ بِمَا أَهَّلَهُمْ لِأَمْرِهِ وَ اخْتَارَهُمْ لَهُ.
Ali-asws Bin Al-Husayn-asws said: ‘I-asws am surprised at the seeker of merit, neglecter of obligations, and that isn’t except for deprivation of recognising the Command and revering it, and neglecting seeing His-azwj Desire with what He-azwj has Permitted them for His-azwj Command and Chosen them for it’’.[248]
18- سر، السرائر عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع اعْلَمْ أَنَّ أَوَّلَ الْوَقْتِ أَبَداً أَفْضَلُ فَتَعَجَّلِ الْخَيْرَ أَبَداً مَا اسْتَطَعْتَ وَ أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ تَعَالَى مَا دَامَ عَلَيْهِ الْعَبْدُ وَ إِنْ قَلَّ.
(The book) ‘Al Saraair’ – from Hareyz, from Zurara who said,
‘Abu Ja’far-asws said: ‘Know that the beginning of the timing will always be superior, so hasten the good for ever as per your capacity, and the most Beloved of the deeds to Allah‑azwj the Exalted is what servant is constant upon it, and even if it is little’’.[249]
19- شي، تفسير العياشي عَنِ الْحَلَبِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْهُ قَالَ: قَالَ أَبُو جَعْفَرٍ ع لِأَبِي عَبْدِ اللَّهِ ع يَا بُنَيَّ عَلَيْكَ بِالْحَسَنَةِ بَيْنَ السَّيِّئَتَيْنِ تَمْحُوهُمَا
Tafseer Al Ayyashi – from Al Halby, from one of our companions, from him who said,
‘Abu Ja’far-asws said to Abu Abdullah-asws: ‘O my-asws son-asws! Upon you-asws is to be with the good deed between the two evil deeds, to delete them both!’
قَالَ وَ كَيْفَ ذَلِكَ يَا أَبَتِ
He-asws said: ‘And how is that so, O father-asws?’
قَالَ مِثْلُ قَوْلِ اللَّهِ وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها لَا تَجْهَرْ بِصَلَاتِكَ سَيِّئَةً وَ لَا تُخَافِتْ بِهَا سَيِّئَةً وَ ابْتَغِ بَيْنَ ذلِكَ سَبِيلًا حَسَنَةً
He-asws said: ‘Like the Words of Allah-azwj: And neither be loud with your Salat nor be silent with it [17:110], do not be loud with your-asws Salat, (it is) an evil deed, and do not be silent with it, an evil deed – and seek a way between that’ [17:110] – a good deed.
وَ مِثْلُ قَوْلِهِ وَ لا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلى عُنُقِكَ وَ لا تَبْسُطْها كُلَّ الْبَسْطِ وَ مِثْلُ قَوْلِهِ وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا فَأَسْرَفُوا سَيِّئَةً وَ أَقْتَرُوا سَيِّئَةً وَ كانَ بَيْنَ ذلِكَ قَواماً حَسَنَةً فَعَلَيْكَ بِالْحَسَنَةِ بَيْنَ السَّيِّئَتَيْنِ.
And like His-azwj Words: And do not make your hand to be shackled to your neck nor extend it with every extension [17:29]; and like His-azwj Words: And those, when they spend, are not being extravagant and are not stingy, – their being extravagant is an evil deed, and being stingy is an evil deed – and are moderate between that [25:67] – a good deed. Thus, it is upon you-asws with the good deed between the two evil deeds’’.[250]
20- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِذَا هَمَمْتَ بِخَيْرٍ فَلَا تُؤَخِّرْهُ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى رُبَّمَا اطَّلَعَ عَلَى عَبْدِهِ وَ هُوَ عَلَى الشَّيْءِ مِنْ طَاعَتِهِ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي لَا أُعَذِّبُكَ بَعْدَهَا
(The book) ‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Whenever you think of doing a good, do not delay it, for Allah-azwj Blessed and Exalted sometimes Notifies upon His-azwj servant while he is upon something from His-azwj obedience, so He-azwj Says: ‘By My-azwj Might and My-azwj Majesty! I‑azwj will not Punish you after it!”
وَ إِذَا هَمَمْتَ بِمَعْصِيَةٍ فَلَا تَفْعَلْهَا فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى رُبَّمَا اطَّلَعَ عَلَى الْعَبْدِ وَ هُوَ عَلَى شَيْءٍ مِنْ مَعَاصِيهِ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي لَا أَغْفِرُ لَكَ أَبَداً.
And whenever you think of doing an evil deed, do not do it, for Allah-azwj Blessed and Exalted sometimes Notifies upon the servant while he is upon something from His-azwj disobedience, so He-azwj Says: “By My-azwj Mighty and My-azwj Majestic! I-azwj will not Forgive (your sins) for you, ever!”’[251]
21- جا، المجالس للمفيد بِهَذَا الْإِسْنَادِ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ حَدِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِذَا هَمَّ أَحَدُكُمْ بِخَيْرٍ فَلَا يُؤَخِّرْهُ فَإِنَّ الْعَبْدَ رُبَّمَا صَلَّى الصَّلَاةَ وَ صَامَ الصَّوْمَ فَيُقَالُ لَهُ اعْمَلْ مَا شِئْتَ بَعْدَهَا فَقَدْ غُفِرَ لَكَ أَبَداً.
(The book) ‘Al Majaalis’ of Al Mufeed, by this chain from Ibn Mahziyar, from Ibn Hadeed, from Ali Bin Al Numan, from Hamza Bin Humran who said,
‘I heard Abu Abdullah-asws saying: ‘Whenever one of you thinks of doing good, he should not delay it, for sometimes the servant prays the Salat and fasts the Fast, He-azwj Says to him: “Do whatever you so desire to after it, for (sins) have been Forgiven for you, for ever!”’[252]
22- نهج، نهج البلاغة قَالَ ع فَاعِلُ الْخَيْرِ خَيْرٌ مِنْهُ وَ فَاعِلُ الشَّرِّ شَرٌّ مِنْهُ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘The doer of the good is better than it, and the doer of the evil is eviler than it’’.[253]
– وَ قَالَ ع لَا يُرَى الْجَاهِلُ إِلَّا مُفْرِطاً أَوْ مُفَرِّطاً.
And he-asws said: ‘You will not see the ignorant except as excessive or made to be excessive’’.[254]
– وَ قَالَ ع إِضَاعَةُ الْفُرْصَةِ غُصَّةٌ.
And he-asws said: ‘Wasting the opportunity chokes (anguish)’’.[255]
– وَ قَالَ ع إِنَّ لِلْقُلُوبِ شَهْوَةً وَ إِقْبَالًا وَ إِدْبَاراً فَأْتُوهَا مِنْ قِبَلِ شَهْوَتِهَا وَ إِقْبَالِهَا فَإِنَّ الْقَلْبَ إِذَا أُكْرِهَ عَمِيَ.
And he-asws said: ‘For the hearts there is lustful desire and advancing and retreating. So come to these from before their lustful desires and their advancing for the heart, when it is coerced, is blinded’’.[256]
– وَ قَالَ ع أَفْضَلُ الْأَعْمَالِ مَا أَكْرَهْتَ نَفْسَكَ عَلَيْهِ.
And he-asws said: ‘The best of the deeds is what your soul is coerced upon it’’.[257]
– وَ قَالَ ع قَلِيلٌ تَدُومُ عَلَيْهِ أَرْجَى مِنْ كَثِيرٍ مَمْلُولٍ مِنْهُ.
And he-asws said: ‘A little (good deed) you are constant upon is more profitable than a lot (of good deeds) one is fed up from it’’.[258]
– وَ قَالَ ع إِذَا أَضَرَّتِ النَّوَافِلُ بِالْفَرَائِضِ فَارْفُضُوهَا.
And he-asws said: ‘When the optional (good deeds) are harmful to the obligations, reject these’’.[259]
وَ قَالَ ع قَلِيلٌ مَدُومٌ عَلَيْهِ خَيْرٌ مِنْ كَثِيرٍ مَمْلُولٍ مِنْهُ.
And he-asws said: ‘A little (good deed) been constant upon is better than a lot been fed up with’’.[260]
23- الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ ص إِنَّ هَذَا الدِّينَ مَتِينٌ فَأَوْغِلْ فِيهِ بِرِفْقٍ وَ لَا تُبَغِّضْ إِلَى نَفْسِكَ عِبَادَةَ اللَّهِ فَإِنَّ الْمُنْبَتَّ لَا أَرْضاً قَطَعَ وَ لَا ظَهْراً أَبْقَى.
(The book) ‘Al Mujazaat Al Nabawiya’ –
‘He-saww said: ‘This religion is robust, so delve into it with gentleness and do not make it hateful to yourself the worship of Allah-azwj, for the hyper one, there would not remain a back for him (to ride upon) nor a land to cut (travel through).[261]
بيان: وَ مِمَّا يُقَوِّي أَنَّ الْمُرَادَ بِهَذَا الْخَبَرِ مَا كَشَفْنَا عَنْ حَقِيقَتِهِ الْخَبَرُ الْآخَرُ عَنْهُ ع وَ هُوَ فِيمَا رَوَاهُ بُرَيْدَةُ بْنُ الْحُصَيْبِ الْأَسْلَمِيُّ قَالَ قَالَ ع عَلَيْكُمْ هَدْياً قَاصِداً فَإِنَّهُ مَنْ يُثَابِرْ هَذَا الدِّينَ يَغْلِبْهُ.
Explanation – And from what strengthens is that the intent with this Hadeeth is what we have uncovered from a reality of another Hadeeth from him-asws, and it is among what is reported by Bureyda Bin Al Huseyb who said, ‘He-asws said: ‘Upon you all is a guiding aim, for the one who is persistent in this religion, would overcome it’’.
24- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا كَانَ الرَّجُلُ عَلَى عَمَلٍ فَلْيَدُمْ عَلَيْهِ سَنَةً ثُمَّ يَتَحَوَّلُ عَنْهُ إِنْ شَاءَ إِلَى غَيْرِهِ وَ ذَلِكَ أَنَّ لَيْلَةَ الْقَدْرِ يَكُونُ فِيهَا فِي عَامِهِ ذَلِكَ مَا شَاءَ اللَّهُ أَنْ يَكُونَ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘Abu Abdullah-asws said: ‘When the man were to be upon a deed, so let him be constant upon it for a year, then transfer away from it, if he so desires, to something else, and that is because on the Night of pre-Determination, it transpires in it during that year of it, whatever Allah-azwj so Desires it to transpire’’.[262]
25- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَا دَاوَمَ عَلَيْهِ الْعَبْدُ وَ إِنْ قَلَ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Hammad, from Hareyz, from Zurara,
‘From Abu Ja’far-asws having said: ‘The deeds most Beloved to Allah-azwj Mighty and Majestic is what the servant is constant upon it, and even if it is little’’.[263]
كَمَا قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَلِيلٌ مِنْ عَمَلٍ مَدُومٍ عَلَيْهِ خَيْرٌ مِنْ عَمَلٍ كَثِيرٍ مَمْلُولٍ مِنْهُ.
Just as Amir Al-Momineen-asws had said: ‘Little of from the deed one is constant upon, is better than many deeds one is fed up with’’.[264]
26- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ عِيسَى بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ نَجَبَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا مِنْ شَيْءٍ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ عَمَلٍ يُدَاوَمُ عَلَيْهِ وَ إِنْ قَلَ.
(The book) ‘Al Kafi’ – from Abu Ali Al Ashari, from Isa Bin Ayoub, from Ali Bin Mahziyar, from Fazalat Bin Ayoub, from Muawiya Bin Ammar, from Najba,
‘From Abu Ja’far-asws having said: ‘There is nothing more Beloved to Allah-azwj Mighty and Majestic than a deed one is constant upon, and even if it is little’’.[265]
27- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا يَقُولُ إِنِّي لَأُحِبُّ أَنْ أُدَاوِمَ عَلَى الْعَمَلِ وَ إِنْ قَلَ.
(The book) ‘Al Kafi’ – by the previous chain, from Fazalat, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws said: ‘Ali-asws Bin Al-Husayn-asws, may the Salawaat of Allah-azwj be upon them-asws both, had said: ‘I-asws love to be constant upon the deed, and even if it is little’’.[266]
28- كا، الكافي وَ بِالْإِسْنَادِ عَنْ فَضَالَةَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ إِنِّي لَأُحِبُّ أَنْ أَقْدَمَ عَلَى رَبِّي وَ عَمَلِي مُسْتَوٍ.
(The book) ‘Al Kafi’ – and by the chain, from Fazalat, from Al A’ala, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Ali Bin Al-Husayn-asws had said: ‘I-asws love to proceed to my‑asws Lord-azwj and my-asws actions are even’’.[267]
29- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِيَّاكَ أَنْ تَفْرِضَ عَلَى نَفْسِكَ فَرِيضَةً فَتُفَارِقَهَا اثْنَيْ عَشَرَ هِلَالًا.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Ja’far Bin Bashir, from Abdul Kareem Bin Amro, from Suleyman Bin Khalid who said,
‘Abu Abdullah-asws said: ‘Beware, if you have imposed upon yourself an Obligation, so you separate (not perform) it for twelve crescents’’.[268]
30- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ قَالَ حَدَّثَنِي حَمْزَةُ بْنُ حُمْرَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِذَا هَمَّ أَحَدُكُمْ بِخَيْرٍ فَلَا يُؤَخِّرْهُ فَإِنَّ الْعَبْدَ رُبَّمَا صَلَّى الصَّلَاةَ أَوْ صَامَ الصَّوْمَ فَيُقَالُ لَهُ اعْمَلْ مَا شِئْتَ بَعْدَهَا فَقَدْ غَفَرَ اللَّهُ لَكَ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Numan who said, ‘It is narrated to me by Hamza Bin Humran who said,
‘Whenever one of you thinks of good, he should not delay it, for sometimes the servant prays Salat, or fasts a fast, it is said to him: ‘Work whatever you so desire to after it, for Allah-azwj has Forgiven (your sins) for you!’’[269]
بيان كَمَا رُوِيَ عَنِ النَّبِيِّ ص إِنَّ لِرَبِّكُمْ فِي أَيَّامِ دَهْرِكُمْ نَفَحَاتٍ أَلَا فَتَعَرَّضُوا لَهَا.
Explanation – Like what is reported from the Prophet-saww: ‘For your Lord-azwj, during the days of your lifetime, there are Conferment’s. Indeed, expose yourselves to these!’’
31- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع افْتَتِحُوا نَهَارَكُمْ بِخَيْرٍ وَ أَمْلُوا عَلَى حَفَظَتِكُمْ فِي أَوَّلِهِ وَ فِي آخِرِهِ خَيْراً يُغْفَرْ لَكُمْ مَا بَيْنَ ذَلِكَ إِنْ شَاءَ اللَّهُ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Abu Jameela who said,
‘Abu Abdullah-asws said: ‘Begin your days with good and dictate good to your recorders (Angels) in its beginning and in its end, it will be Forgiven for you whatever is between that, if Allah-azwj so Desires’’.[270]
32- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَبِي يَقُولُ إِذَا هَمَمْتَ بِخَيْرٍ فَبَادِرْ فَإِنَّكَ لَا تَدْرِي مَا يَحْدُثُ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, fro Ibn Abu Umeyr, from Murazim Bin Hakeem,
‘From Abu Abdullah-asws having said: ‘My-asws father-asws had said: ‘Whenever you think of doing good, so rush, for you don’t know what is to occur’’.[271]
33- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ يُحِبُّ مِنَ الْخَيْرِ مَا يُعَجَّلُ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Ibn Uzina, from Zurarah who said,
‘Rasool-Allah-saww said: ‘Allah-azwj Loves from the good (deeds) what is hastened’’.[272]
34- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ بِشْرِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَرَدْتَ شَيْئاً مِنَ الْخَيْرِ فَلَا تُؤَخِّرْهُ فَإِنَّ الْعَبْدَ يَصُومُ الْيَوْمَ الْحَارَّ يُرِيدُ مَا عِنْدَ اللَّهِ فَيُعْتِقُهُ اللَّهُ بِهِ مِنَ النَّارِ وَ لَا يُسْتَقَلُّ مَا يُتَقَرَّبُ بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ لَوْ بِشِقِّ تَمْرَةٍ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Ali Bin Al Hakam, from Aban Bin Usman, from Bishr Bin Yasaar,
‘From Abu Abdullah-asws having said: ‘Whenever you intend something from the good, do not delay it, for the servants would fast on a hot day intending what is in the Presence of Allah-azwj, So Allah-azwj would Liberate him from the Fire due to it, and do not belittle what can be drawn closer to Allah-azwj Mighty and Majestic with, and even if it is with half a date’’.[273]
35- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ هَمَّ بِخَيْرٍ فَلْيُعَجِّلْهُ وَ لَا يُؤَخِّرْهُ فَإِنَّ الْعَبْدَ رُبَّمَا عَمِلَ الْعَمَلَ فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى قَدْ غَفَرْتُ لَكَ وَ لَا أَكْتُبُ عَلَيْكَ شَيْئاً أَبَداً
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Ibn Fazzal, from Ibn Bukeyr, from one of our companions,
‘From Abu Abdullah-asws having said: ‘One who thinks of doing good, let him hasten it and not delay it, for sometimes the servant does the deed, so Allah-azwj Blessed and Exalted Says: “I-azwj have Forgiven (your sins) for you and will not Write anything against you, ever!”
وَ مَنْ هَمَّ بِسَيِّئَةٍ فَلَا يَعْمَلْهَا فَإِنَّهُ رُبَّمَا عَمِلَ الْعَبْدُ السَّيِّئَةَ فَيَرَاهُ الرَّبُّ سُبْحَانَهُ فَيَقُولُ لَا وَ عِزَّتِي وَ جَلَالِي لَا أَغْفِرُ لَكَ بَعْدَهَا أَبَداً.
And one who thinks of evil, he should not do it, for sometimes the servant does the evil deed, so the Glorious Lord-azwj Sees him and Says: “No, by My-azwj Mighty and My-azwj Majesty! I-azwj will not Forgive (your sins) for you after it, ever!”’[274]
36- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا هَمَمْتَ بِشَيْءٍ مِنَ الْخَيْرِ فَلَا تُؤَخِّرْهُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ رُبَّمَا اطَّلَعَ عَلَى الْعَبْدِ وَ هُوَ عَلَى شَيْءٍ مِنَ الطَّاعَةِ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي لَا أُعَذِّبُكَ بَعْدَهَا أَبَداً
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Whenever you think of something from the good, do not delay it, for Allah-azwj Mighty and Majestic sometimes Notifies upon the servant while he is upon something from the obedience, so He-azwj Says: “By My-azwj Might and My-azwj servant! I-azwj will not Punish you after it, ever!”
وَ إِذَا هَمَمْتَ بِسَيِّئَةٍ فَلَا تَعْمَلْهَا فَإِنَّهُ رُبَّمَا اطَّلَعَ اللَّهُ عَلَى الْعَبْدِ وَ هُوَ عَلَى شَيْءٍ مِنَ الْمَعْصِيَةِ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي لَا أَغْفِرُ لَكَ بَعْدَهَا أَبَداً.
And when you think of an evil deed, do not do it, for sometimes Allah-azwj Notifies upon the servant whilehe is u pon something from the disobedience, so He-azwj Says: ‘By My-azwj Might and My-azwj Majesty! I-azwj will not Forgive (your sins) for you after it, ever!”’[275]
37- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا هَمَّ أَحَدُكُمْ بِخَيْرٍ أَوْ صِلَةٍ فَإِنَّ عَنْ يَمِينِهِ وَ شِمَالِهِ شَيْطَانَيْنِ فَلْيُبَادِرْ لَا يَكُفَّاهُ عَنْ ذَلِكَ.
(The book) ‘Al Kafi’ – from Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazala, from Abu Jameela, from Muhammad Bin Humran,
‘From Abu Abdullah-asws having said: ‘Whenever one of you thinks of doing good, or helping (a relative), there are two Satans-la on his right and his left. So let him rush for them-la not to stop him from that’’.[276]
38- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مَنْ هَمَّ بِشَيْءٍ مِنَ الْخَيْرِ فَلْيُعَجِّلْهُ فَإِنَّ كُلَّ شَيْءٍ فِيهِ تَأْخِيرٌ فَإِنَّ لِلشَّيْطَانِ فِيهِ نَظْرَةً.
(The book) ‘Al Kafi’ – from Muhammad Bin Ahmad, from Ibn Sinan, from Abu Al Jaroud who said,
‘I heard Abu Ja’far-asws saying: ‘One who thinks of something from the good, let him hasten it, for all things having delay in it, there is a consideration for the Satan-la in it’’.[277]
39- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ اللَّهَ ثَقَّلَ الْخَيْرَ عَلَى أَهْلِ الدُّنْيَا كَثِقَلِهِ فِي مَوَازِينِهِمْ يَوْمَ الْقِيَامَةِ وَ إِنَّ اللَّهَ خَفَّفَ الشَّرَّ عَلَى أَهْلِ الدُّنْيَا كَخِفَّتِهِ فِي مَوَازِينِهِمْ يَوْمَ الْقِيَامَةِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Ali Bin Asbat, from Al A’ala, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws saying: ‘Allah-azwj will weigh the good upon people of the world like its weight in their scales on the Day of Qiyamah, and Allah-azwj will Lighten the evil upon people of the world like its lightness in their scales on the Day of Qiyamah’’.[278]
باب 67 ترك العجب و الاعتراف بالتقصير
CHAPTER 67 – NEGLECTING THE SELF-CONCEIT AND THE ACKNOWLEDGEMENT WITH THE DEFICIENTY
الآيات
The Verses
فاطر أَ فَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَناً فَإِنَّ اللَّهَ يُضِلُّ مَنْ يَشاءُ وَ يَهْدِي مَنْ يَشاءُ.
(Surah) Fatir – So the one, the evil of his deed is adorned for him is so much, that he sees it as good? Allah Lets to stray the one He so Desires to, and Guides the one He so Desires to, [35:8]
1- ب، قرب الإسناد ذَكَرَ الْحَسَنُ بْنُ الْجَهْمِ أَنَّهُ سَمِعَ الرِّضَا ع يَقُولُ إِنَّ رَجُلًا كَانَ فِي بَنِي إِسْرَائِيلَ عَبَدَ اللَّهَ تَبَارَكَ وَ تَعَالَى أَرْبَعِينَ سَنَةً فَلَمْ يَقْبَلْ مِنْهُ فَقَالَ لِنَفْسِهِ مَا أُتِيتُ إِلَّا مِنْكِ وَ لَا أَكْدَيْتُ إِلَّا لَكِ
(The book) ‘Qurb Al Asnaad’ – It is mentioned by Al-Hassan Bin Al Jahm,
‘He heard Al-Reza-asws saying: ‘There was a man among the children of Israel who worshipped Allah-azwj Blessed and Exalted for forty years, but it was not Accepted from him. He said to himself, ‘It has not happened except from you, nor have I toiled except for you!’
فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَيْهِ ذَمُّكَ نَفْسَكَ أَفْضَلُ مِنْ عِبَادَةِ أَرْبَعِينَ سَنَةً.
Allah-azwj Blessed and Exalted Revealed to you: “Your condemning yourself is superior to worship of forty years’’.[279]
2- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الْبَرْقِيِّ عَنِ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ لَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَ بِهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ أَعْمَالَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ مِنْ كَرَامَتِي وَ النَّعِيمِ فِي جَنَّاتِي وَ رَفِيعِ الدَّرَجَاتِ الْعُلَى فِي جِوَارِي
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Al Kulayni, from a number of his companion, from Ibn Isa, from Ibn Mahboub, from Al Barqy, from Al Haza’a,
‘From Ja’far-asws having said: ‘Rasool-Allah-saww: ‘Allah-azwj Mighty and Majestic Said: “The workers should not be relying upon their works which they are working with for My-azwj Rewards, for they, if they were to struggle and fatigue themselves in their works in worshipping Me-azwj, they would (still) be deficient, not reaching in their (acts of) worship the essence of worshipping Me-azwj regarding what they are seeking of My-azwj Benevolence and the bounties in My-azwj Garden, and lofty exalted ranks in My-azwj vicinity.
وَ لَكِنْ بِرَحْمَتِي فَلْيَثِقُوا وَ فَضْلِي فَلْيَرْجُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تُدْرِكُهُمْ وَ بِمَنِّي أُبَلِّغُهُمْ رِضْوَانِي وَ أُلْبِسُهُمْ عَفْوِي فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ بِذَلِكَ تَسَمَّيْتُ.
But let them trust in My-azwj Mercy and let them be hoping for My-azwj Grace, and let them be reassured to goodly thoughts with Me-azwj, for My-azwj Mercy will come across them during that, and with My-azwj Conferment My-azwj Pleasure will be reaching them, and My-azwj Pardon will cover them, for I-azwj am Allah-azwj the Beneficent, the Merciful. I-azwj have been Named with that!”’[280]
3- ما، الأمالي للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنِ الْكُلَيْنِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي الْحَسَنِ ع أَنَّهُ قَالَ: عَلَيْكَ بِالْجِدِّ وَ لَا تُخْرِجَنَّ نَفْسَكَ عَنْ حَدِّ التَّقْصِيرِ فِي عِبَادَةِ اللَّهِ وَ طَاعَتِهِ فَإِنَّ اللَّهَ تَعَالَى لَا يُعْبَدُ حَقَّ عِبَادَتِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi, by this chain from Al Kulayni, from Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Sa’ad Bin Abu Khalaf,
‘From Abu Al-Hassan-asws having said: ‘Upon you is to be with the effort, and do not expel yourself from the limit of deficiency in worshipping Allah-azwj and obeying Him-azwj, for Allah‑azwj Allah-azwj the Exalted cannot be worshipped as is right of worshipping Him-azwj’’.[281]
4- سن، المحاسن فِي رِوَايَةِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَعْمَلُ الْعَمَلَ وَ هُوَ خَائِفٌ مُشْفِقٌ ثُمَّ يَعْمَلُ شَيْئاً مِنَ الْبِرِّ فَيَدْخُلُهُ شِبْهُ الْعُجْبِ لِمَا عَمِلَ
(The book) ‘Al Mahasin’ – in a report of Abdul Rahman Bin Abu Najran who said,
‘I said to Abu Abdullah-asws, ‘The man does the work, and he is fearful, dreading, then he does something from the righteousness, so a resemblance of self-conceit enters him due to what he had done’.
قَالَ ع فَهُوَ فِي حَالِهِ الْأُولَى أَحْسَنُ حَالًا مِنْهُ فِي هَذِهِ الْحَالِ.
He-asws said: ‘He, in his first state was of better state than him being in this state’’.[282]
5- سن، المحاسن ابْنُ سِنَانٍ عَنِ الْعَلَاءِ عَنْ خَالِدٍ الصَّيْقَلِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ فَوَّضَ الْأَمْرَ إِلَى مَلَكٍ مِنَ الْمَلَائِكَةِ فَخَلَقَ سَبْعَ سَمَاوَاتٍ وَ سَبْعَ أَرَضِينَ فَلَمَّا رَأَى أَنَّ الْأَشْيَاءَ قَدِ انْقَادَتْ لَهُ قَالَ مَنْ مِثْلِي فَأَرْسَلَ اللَّهُ عَلَيْهِ نُوَيْرَةً مِنَ النَّارِ
(The book) ‘Al Mahasin’ – Ibn Sinan, from Al A’ala, from Khalid Al Sayqal,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Delegated the Command to an Angel from His-azwj Angels. He created the seven skies and seven earths. When he saw, that things had yielded to him, he said, ‘Who is like me?’ So Allah-azwj Sent a ‘Nuweyra’ from the Fire upon him’.
قُلْتُ وَ مَا النُّوَيْرَةُ
I said, ‘And what is ‘Al-Nuweyra’?’
قَالَ نَارٌ مِثْلُ الْأَنْمُلَةِ فَاسْتَقْبَلَهَا بِجَمِيعِ مَا خَلَقَ فَيَحُكُّ لِذَلِكَ حَتَّى وَصَلَتْ إِلَى نَفْسِهِ لَمَّا أَنْ دَخَلَهُ الْعُجْبُ.
He-asws said: ‘A fire (size) like the ant. It was received by entirety of what he had created, and he was stupefied at that until it arrived to his soul, due to the self-conceit which had entered him’’.[283]
6- م، تفسير الإمام عليه السلام قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع دَخَلَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُسْلِمِ بْنِ شِهَابٍ الزُّهْرِيُّ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ زَيْنِ الْعَابِدِينَ ع وَ هُوَ كَئِيبٌ حَزِينٌ فَقَالَ لَهُ زَيْنُ الْعَابِدِينَ مَا بَالُكَ مَهْمُوماً مَغْمُوماً
Tafseer of the Imam (Hassan Al-Askari-asws) – Muhammad-asws Bin Ali Al-Baqir-asws said: ‘‘Muhammad Bin Ali Bin Muslim Bin Shihab Al-Zuhry came to Ali-asws Bin Al-Husayn-asws Zayn Al-Abideen-asws, and he was bleak, grieving. Ali-asws Bin Al-Husayn-asws said to him: ‘What is the matter with you, worried, gloomy?’
قَالَ يَا ابْنَ رَسُولِ اللَّهِ هُمُومٌ وَ غُمُومٌ تَتَوَالَى عَلَيَّ لِمَا امْتُحِنْتُ بِهِ مِنْ جِهَةِ حُسَّادِ نِعْمَتِي وَ الطَّامِعِينَ فِيَّ وَ مِمَّنْ أَرْجُوهُ وَ مِمَّنْ أَحْسَنْتُ إِلَيْهِ فَيُخْلِفُ ظَنِّي
He said, ‘O son-asws of Rasool-Allah-saww! Worries and grief are coming to me due to what I am being Tried with, from an aspect of envy of my Bounties and the greedy ones regarding me, and from what I Beseech Him-azwj for, and from the one I have done favour to, but he is opposite to my thoughts (acts against me)’.
فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ زَيْنُ الْعَابِدِينَ ع احْفَظْ لِسَانَكَ تَمْلِكْ بِهِ إِخْوَانَكَ
Ali-asws Bin Al-Husayn-asws (Zayn Al-Abideen-asws) said to him: ‘Protect your tongue, you will be able to control your brethren with it’.
قَالَ الزُّهْرِيُّ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي أُحْسِنُ إِلَيْهِمْ بِمَا يَبْدُرُ مِنْ كَلَامِي
Al-Zuhry said, ‘O son-asws of Rasool-Allah-saww! I am good to them with what I release from my speech’.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع هَيْهَاتَ هَيْهَاتَ إِيَّاكَ وَ أَنْ تُعْجَبَ مِنْ نَفْسِكَ بِذَلِكَ وَ إِيَّاكَ أَنْ تَتَكَلَّمَ بِمَا يَسْبِقُ إِلَى الْقُلُوبِ إِنْكَارُهُ وَ إِنْ كَانَ عِنْدَكَ اعْتِذَارُهُ فَلَيْسَ كُلُّ مَنْ تُسْمِعُهُ نُكْراً يُمْكِنُكَ لِأَنْ تُوَسِّعَهُ عُذْراً
Ali-asws Bin Al-Husayn-asws said: ‘Far be it! Far be it! Beware of being fascinated from yourself with that and beware of speaking with what would precede to the hearts of its denial, and if there was an apology with you, so everyone who hears it would not be evil if you were to extend an apology to him’.
ثُمَّ قَالَ يَا زُهْرِيُّ مَنْ لَمْ يَكُنْ عَقْلُهُ أَكْمَلَ مَا فِيهِ كَانَ هَلَاكُهُ مِنْ أَيْسَرِ مَا فِيهِ
Then he-asws said: ‘O Zuhry! The one whose intellect does not happen to be perfect of what is in it, his destruction would come easily, due to what is in it’.
ثُمَّ قَالَ يَا زُهْرِيُّ وَ مَا عَلَيْكَ أَنْ تَجْعَلَ الْمُسْلِمِينَ مِنْكَ بِمَنْزِلَةِ أَهْلِ بَيْتِكَ فَتَجْعَلَ كَبِيرَهُمْ بِمَنْزِلَةِ وَالِدِكَ وَ تَجْعَلَ صَغِيرَهُمْ بِمَنْزِلَةِ وَلَدِكَ وَ تَجْعَلَ تِرْبَكَ مِنْهُمْ بِمَنْزِلَةِ أَخِيكَ فَأَيَّ هَؤُلَاءِ تُحِبُّ أَنْ تَظْلِمَ وَ أَيُّ هَؤُلَاءِ تُحِبُّ أَنْ تَدْعُوَ عَلَيْهِ وَ أَيُّ هَؤُلَاءِ تُحِبُّ أَنْ تَهْتِكَ سِتْرَهُ
Then he-asws said: ‘O Zuhry! And what is upon you is that you should make the submitter from you to be at the status of your family members, so, you would make their elders to be at the status of your father and make their young ones to be at the status of your son and make the fathers from them to be at the status of your brother. Which of these would you love to be unjust to? And which of these would you love to supplicate against? And which of these would you love to violate his veil (private matters)?
وَ إِنْ عَرَضَ لَكَ إِبْلِيسُ لَعَنَهُ اللَّهُ بِأَنَّ لَكَ فَضْلًا عَلَى أَحَدٍ مِنْ أَهْلِ الْقِبْلَةِ فَانْظُرْ إِنْ كَانَ أَكْبَرَ مِنْكَ فَقُلْ قَدْ سَبَقَنِي بِالْإِيمَانِ وَ الْعَمَلِ الصَّالِحِ فَهُوَ خَيْرٌ مِنِّي
And if Iblees-la, may Allah-azwj Curse him-la, presents to you, that there is merit for you over anyone from the people of the Qiblah, so look at the one who was older than you and say, ‘He has preceded me with the Eman and the righteous deeds, therefore he is better than me’.
وَ إِنْ كَانَ أَصْغَرَ مِنْكَ فَقُلْ قَدْ سَبَقْتُهُ بِالْمَعَاصِي وَ الذُّنُوبِ فَهُوَ خَيْرٌ مِنِّي
And if he was younger than you, then say, ‘I have preceded him with the (acts of) disobedience and the sins, therefore he is better than me’.
وَ إِنْ كَانَ تِرْبَكَ فَقُلْ أَنَا عَلَى يَقِينٍ مِنْ ذَنْبِي وَ فِي شَكٍّ مِنْ أَمْرِهِ
And if he was one of similar age to you, then say, ‘I am certain of my sins, and in doubt of his affairs, so why should I leave my certainty for doubt regarding him?’
فَمَا لِي أَدَعُ يَقِينِي بِشَكِّي وَ إِنْ رَأَيْتَ الْمُسْلِمِينَ يُعَظِّمُونَكَ وَ يُوَقِّرُونَكَ وَ يُبَجِّلُونَكَ فَقُلْ هَذَا فَضْلٌ أَخَذُوا بِهِ وَ إِنْ رَأَيْتَ مِنْهُمْ جَفَاءً وَ انْقِبَاضاً عَنْكَ فَقُلْ هَذَا لِذَنْبٍ أَحْدَثْتُهُ
And if you were to see the Muslims revering you, and dignifying you, and venerating you, then say, ‘This is a merit they are taking with’. And if you see from them, disloyalty, and constriction from you, then say, ‘This is due to the new sins I have committed’.
فَإِنَّكَ إِنْ فَعَلْتَ ذَلِكَ سَهَّلَ اللَّهُ عَلَيْكَ عَيْشَكَ وَ كَثُرَ أَصْدِقَاؤُكَ وَ قَلَّ أَعْدَاؤُكَ وَ فَرِحْتَ بِمَا يَكُونُ مِنْ بِرِّهِمْ وَ لَمْ تَأْسَفْ عَلَى مَا يَكُونُ مِنْ جَفَائِهِمْ
If you were to do that, Allah-azwj would Ease your life upon you, and your friends would be a lot and your enemies would be few, and you would be happy with what is happening from their righteousness, and you would not regret upon what is happening from their disloyalty.
وَ اعْلَمْ أَنَّ أَكْرَمَ النَّاسِ عَلَى النَّاسِ مَنْ كَانَ خَيْرُهُ فَائِضاً عَلَيْهِمْ وَ كَانَ عَنْهُمْ مُسْتَغْنِياً مُتَعَفِّفاً وَ أَكْرَمُ النَّاسِ بَعْدَهُ عَلَيْهِمْ مَنْ كَانَ عَنْهُمْ مُتَعَفِّفاً وَ إِنْ كَانَ إِلَيْهِمْ مُحْتَاجاً فَإِنَّمَا أَهْلُ الدُّنْيَا يَعْشَقُونَ الْأَمْوَالَ
And know, that the most benevolent of the people to the people, is the one who was extra good upon them, and he was needless from them, chaste. And the most benevolent of the people after him, to them, is the one who is chaste (not asking) from them, and even though he is needy to them, for rather, the people of the world are desirous for the wealth.
فَمَنْ لَمْ يُزَاحِمْهُمْ فِيمَا يَعْشَقُونَهُ كَرُمَ عَلَيْهِمْ وَ مَنْ لَمْ يُزَاحِمْهُمْ فِيهَا وَ مَكَّنَهُمْ مِنْهَا أَوْ مِنْ بَعْضِهَا كَانَ أَعَزَّ وَ أَكْرَمَ.
Therefore, the one who does not challenge them with regards to what they are desirous for, they would be honourable to them, and the one who does not challenge them with regards to it and enables them (even more) from it (acquiring wealth), or from part of it, he would be the most honourable to them and most prestigious’’.[284]
6- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ عَالِماً أَتَى عَابِداً فَقَالَ لَهُ كَيْفَ صَلَاتُكَ فَقَالَ تَسْأَلُنِي عَنْ صَلَاتِي وَ أَنَا أَعْبُدُ اللَّهَ مُنْذُ كَذَا وَ كَذَا
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Muhammad Bin Sinan, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘A scholar came to a worshipper. He said to him, ‘How is your Salat?’ He said, ‘You are asking me about my Salat, and I have been worshipping Allah-azwj since such and such (time)!’
فَقَالَ كَيْفَ بُكَاؤُكَ فَقَالَ إِنِّي لَأَبْكِي حَتَّى تَجْرِيَ دُمُوعِي
He said, ‘How is your crying?’ He said, ‘I tend to cry until my tears flow’.
فَقَالَ لَهُ الْعَالِمُ فَإِنَّ ضَحِكَكَ وَ أَنْتَ تَخَافُ اللَّهَ أَفْضَلُ مِنْ بُكَائِكَ وَ أَنْتَ مُدِلٌّ عَلَى اللَّهِ إِنَّ الْمُدِلَّ بِعَمَلِهِ لَا يَصْعَدُ مِنْ عَمَلِهِ شَيْءٌ.
The scholar said to him. ‘If you were to laugh while you are fearing Allah-azwj, it would be better than your crying while you are haughty upon Allah-azwj. The one haughty with his deed, nothing from his work ascends’’.[285]
7- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ دَاوُدُ النَّبِيُّ ع لَأَعْبُدَنَّ اللَّهَ الْيَوْمَ عِبَادَةً وَ لَأَقْرَأَنَ قِرَاءَةً لَمْ أَفْعَلْ مِثْلَهَا قَطُّ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Muhammad Bin Sinan, from Musa Bin Bakr, from Zurara,
‘From Abu Abdullah-asws having said: ‘The Prophet-as Dawood-as said: ‘I-as shall worship Allah‑azwj today and shall recite such a recitation I-as have not done the like of it at all!’
فَدَخَلَ مِحْرَابَهُ فَفَعَلَ فَلَمَّا فَرَغَ مِنْ صَلَاتِهِ إِذَا هُوَ بِضِفْدِعٍ فِي الْمِحْرَابِ فَقَالَ لَهُ يَا دَاوُدُ أَعْجَبَكَ الْيَوْمَ مَا فَعَلْتَ مِنْ عِبَادَتِكَ وَ قِرَاءَتِكَ فَقَالَ نَعَمْ
He-as entered his-as prayer Niche and did so. When he-as was free from his-as Salat, there he-as was with a frog in the prayer Niche. It said to him-as, ‘O Dawood-as! Are you-as impressed today at what you-as have done from your-as worship and your-as recitation?’ He-as said: ‘Yes’.
فَقَالَ لَا يُعْجِبَنَّكَ فَإِنِّي أُسَبِّحُ اللَّهَ فِي كُلِّ لَيْلَةٍ أَلْفَ تَسْبِيحَةٍ يَتَشَعَّبُ لِي مَعَ كُلِّ تَسْبِيحَةٍ ثَلَاثَةُ آلَافِ تَحْمِيدَةٍ وَ إِنِّي لَأَكُونُ فِي قَعْرِ الْمَاءِ فَيُصَوِّتُ الطَّيْرُ فِي الْهَوَاءِ فَأَحْسَبُهُ جَائِعاً فَأَطْفُو لَهُ عَلَى الْمَاءِ لِيَأْكُلَنِي وَ مَا لِي ذَنْبٌ.
It said, ‘Do not let it fascinate you-as, for I have been glorifying Allah-azwj with a thousand glorifications during every night, branching out for me with every glorification, three thousand praises, and I happen to be at the bottom of the water. The bird tends to chirp in the air, so I reckon it is hungry, so I float for it upon the water so it can eat me, and there is no sin for me’’.[286]
8- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَبْدَ لَيُذْنِبُ الذَّنْبَ فَيَنْدَمُ عَلَيْهِ ثُمَّ يَعْمَلُ الْعَمَلَ فَيَسُرُّهُ ذَلِكَ فَيَتَرَاخَى عَنْ حَالِهِ تِلْكَ وَ لَأَنْ يَكُونَ عَلَى حَالِهِ تِلْكَ خَيْرٌ لَهُ مِمَّا دَخَلَ فِيهِ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Abdul Rahman,
‘From Abu Abdullah-asws having said: ‘The servant tends to commit the sin, so he regrets upon it, then he does the (good) deed so that cheers him, so he slackened from that state of his, and although his having been upon that state of his is better for him than what he had entered into’’.[287]
9- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ الثُّمَالِيِّ عَنْ أَحَدِهِمَا ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ إِنَّ مِنْ عِبَادِي مَنْ يَسْأَلُنِي الشَّيْءَ مِنْ طَاعَتِي لِأُحِبَّهُ فَأَصْرِفُ ذَلِكَ عَنْهُ لِكَيْلَا يُعْجِبَهُ عَمَلُهُ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Mansour, from Yunus, from Al Sumali,
‘From one of the two (5th or 6th Imam-asws) having said: ‘Allah-azwj Blessed and Exalted Says: “From My-azwj servants there is one who asks Me-azwj for the thing from My-azwj obedience to Answer him, but I-azwj Turn that away from him lest his deed fascinates him’’.[288]
10- ين، كتاب حسين بن سعيد و النوادر الْوَشَّاءُ عَنْ أَبِي الْحَسَنِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ أَيُّوبَ النَّبِيَّ ص قَالَ يَا رَبِّ مَا سَأَلْتُكَ شَيْئاً مِنَ الدُّنْيَا قَطُّ وَ دَاخَلَهُ شَيْءٌ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Al Washa,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘I heard him-asws saying, ‘The Prophet-as Ayoub-as said: ‘O Lord-azwj! I-as have not asked You-azwj for anything from the world at all, and something had entered it!’
فَأَقْبَلَتْ إِلَيْهِ سَحَابَةٌ حَتَّى نَادَتْهُ يَا أَيُّوبُ مَنْ وَفَّقَكَ لِذَلِكَ قَالَ أَنْتَ يَا رَبِّ.
The Glorious Turned to him-as until He-azwj Called out to him-as: “O Ayoub-as! Who Harmonised you-as to that?” He-as said: ‘You-azwj, O Lord-azwj!’’[289]
11- نهج، نهج البلاغة قَالَ ع لَا وَحْدَةَ أَوْحَشُ مِنَ الْعُجْبِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘There is no loneliness lonelier than the self-conceit’’.[290]
12- عُدَّةُ الدَّاعِي، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ الْمُؤْمِنَ لَا يُصْبِحُ وَ لَا يُمْسِي إِلَّا وَ نَفْسُهُ ظَنُونٌ عِنْدَهُ فَلَا يَزَالُ زَارِياً عَلَيْهَا وَ مُسْتَزِيداً لَهَا فَكُونُوا كَالسَّابِقِينَ قَبْلَكُمْ وَ الْمَاضِينَ أَمَامَكُمْ قَوَّضُوا مِنَ الدُّنْيَا تَقْوِيضَ الرَّاحِلِ وَ طَوَوْهَا طَيَّ الْمَنَازِلِ.
(The book) ‘Uddat Al Daie’ –
‘Amir Al-Momineen-asws said: ‘And know, servants of Allah-azwj! The Momin neither comes to a morning nor evening except and his soul is thoughtful with him. He does not cease to visit upon it and asking more for it. So be like the foremost ones before you, and the past ones are in front of you (as example). Pull down from the world the pulling down of the departing one (i.e., prepare to leave) and fold it (affairs) the folding of the pausing stops’’.[291]
13- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ بِإِسْنَادِهِ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: خَطَبَ عَلِيٌّ ع فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ ذَكَرَ النَّبِيَّ فَصَلَّى عَلَيْهِ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنِّي أُوصِيكُمْ بِتَقْوَى اللَّهِ الَّذِي بِطَاعَتِهِ يَنْفَعُ أَوْلِيَاءَهُ وَ بِمَعْصِيَتِهِ يَضُرُّ أَعْدَاءَهُ
The book ‘Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, by his chain from Al Asbagh Bin Nubata who said,
‘Ali-asws preached. He-asws praised Allah-azwj and extolled upon Him-azwj, and he-asws mentioned the Prophet-saww, so he-asws sent Salawaat upon him-saww, then said: ‘As for after, I-asws hereby advise you all with fearing Allah-azwj Who by obedience to Him-azwj, He-azwj Benefits His-azwj friends, and by disobedience to Him-azwj, Harms His-azwj enemies.
وَ إِنَّهُ لَيْسَ لِهَالِكٍ هَلَكَ مَنْ يُعْذِرُهُ فِي تَعَمُّدِ ضَلَالَةٍ حَسِبَهَا هُدًى وَ لَا تَرْكِ حَقٍّ حَسِبَهُ ضَلَالَةً وَ إِنَّ أَحَقَّ مَا يَتَعَاهَدُ الرَّاعِي مِنْ رَعِيَّتِهِ أَنْ يَتَعَاهَدَهُمْ بِالَّذِي لِلَّهِ عَلَيْهِمْ فِي وَظَائِفِ دِينِهِمْ
And surely there is no destruction for a destroyed, one whose excuse is in deliberately straying reckoning it to be guidance, nor neglecting a right reckoning it to be straying, and that the most rightful of what the shepherd can pact from his flock is that he pacts them with that which is for Allah-azwj upon them in the functions of their religion.
وَ إِنَّمَا عَلَيْنَا أَنْ نَأْمُرَكُمْ بِمَا أَمَرَكُمُ اللَّهُ بِهِ وَ أَنْ نَنْهَاكُمْ عَمَّا نَهَاكُمُ اللَّهُ عَنْهُ وَ أَنْ نُقِيمَ أَمْرَ اللَّهِ فِي قَرِيبِ النَّاسِ وَ بَعِيدِهِمْ لَا نُبَالِي بِمَنْ جَاءَ الْحَقُّ عَلَيْهِ
And rather, upon us-asws is that we-asws should instruct you all with what Allah-azwj has Commanded you all with and forbid you from what Allah-azwj has Prohibited you from, and for us-asws to establish the Commands of Allah-azwj among the near people and their far ones. We-asws don’t mind with whom the truth comes upon.
وَ قَدْ عَلِمْتَ أَنَّ أَقْوَى مَا يَتَمَنَّوْنَ فِي دِينِهِمُ الْأَمَانِيُّ وَ يَقُولُونَ نَحْنُ نُصَلِّي مَعَ الْمُصَلِّينَ وَ نُجِاهِدُ مَعَ الْمُجَاهِدِينَ وَ نَهْجُرُ الْهِجْرَةَ وَ نَقْتُلُ الْعَدُوَّ وَ كُلَّ ذَلِكَ يَفْعَلُهُ أَقْوَامٌ لَيْسَ الْإِيمَانُ بِالتَّحَلِّي وَ لَا بِالتَّمَنِّي
And you have known that the strongest of what they were wishing for regarding their religion are the wishes and they were saying, ‘We pray Salat with the praying ones, and we fight Jihad with the fighting ones’, and the we emigrated the emigration, and we kill the enemies’, and all that was done by a people the Eman wasn’t with the high moral standing, nor with the wishes.
الصَّلَاةُ لَهَا وَقْتٌ فَرَضَهُ رَسُولُ اللَّهِ لَا تَصْلُحُ إِلَّا بِهِ فَوَقْتُ صَلَاةِ الْفَجْرِ حِينَ تَزَايُلِ الْمَرْءِ لَيْلَهُ وَ يَحْرُمُ عَلَى الصَّائِمِ طَعَامُهُ وَ شَرَابُهُ
The Salat, there are timings for it imposed by Rasool-Allah-azwj. It is not correct except by it. So ,the time for the dawn Salat is when the person’s night declined, and it is Prohibited unto the fasting one, his food and his drink.
وَ وَقْتُ صَلَاةِ الظُّهْرِ إِذَا كَانَ الْقَيْظُ حِينَ يَكُونُ ظِلُّكَ مِثْلَكَ وَ إِذَا كَانَ الشِّتَاءُ حِينَ تَزُولُ الشَّمْسُ مِنَ الْفَلَكِ وَ ذَلِكَ حِينَ تَكُونُ عَلَى حَاجِبِكَ الْأَيْمَنِ مَعَ شُرُوطِ اللَّهِ فِي الرُّكُوعِ وَ السُّجُودِ
And the time of the Zohr Salat, when it was the summer is when your shadow is similar (in size) to you, and when it is the winter is when the sun declines from the orbit, and that is when you would be upon your right eyebrow with the conditions of Allah-azwj in the Ruk’u and the Sajdah.
وَ وَقْتُ الْعَصْرِ وَ الشَّمْسُ بَيْضَاءُ نَقِيَّةٌ قَدْرَ مَا يَسْلُكُ الرَّجُلُ عَلَى الْجَمَلِ الثَّقِيلِ فَرْسَخَيْنِ قَبْلَ غُرُوبِهَا
And the time of Al-Asr (is when) the sun is bright and pure, a measurement of what the man can travel upon the heavy camel for two Farsakh before it’s setting.
وَ وَقْتُ صَلَاةِ الْمَغْرِبِ إِذَا غَرَبَتِ الشَّمْسُ وَ أَفْطَرَ الصَّائِمُ
And the time of Al-Maghrib Salat is when the sun sets, and the fasting one breaks (his fast).
وَ وَقْتُ صَلَاةِ الْعِشَاءِ الْآخِرَةِ حِينَ غَسَقَ اللَّيْلُ وَ تَذْهَبُ حُمْرَةُ الْأُفُقِ إِلَى ثُلُثِ اللَّيْلِ فَمَنْ نَامَ عِنْدَ ذَلِكَ فَلَا أَنَامَ اللَّهُ عَيْنَهُ
And the time of Al-Isha the last (Salat) is when the night twilight and the redness of the horizons is gone, up to a third of the night. The one who sleeps during that, may Allah-azwj not let his eyes sleep.
فَهَذِهِ مَوَاقِيتُ الصَّلَاةِ إِنَّ الصَّلاةَ كانَتْ عَلَى الْمُؤْمِنِينَ كِتاباً مَوْقُوتاً-
Thus, these are the timings of the Salat: Surely the Salat was always a timed Ordinance for the Momineen [4:103].
وَ يَقُولُ الرَّجُلُ هَاجَرْتُ وَ لَمْ يُهَاجِرْ إِنَّمَا الْمُهَاجِرُونَ الَّذِينَ يَهْجُرُونَ السَّيِّئَاتِ وَ لَمْ يَأْتُوا بِهَا
And the man says, ‘I have emigrated’, and he did not emigrate. But rather, the emigrants are the ones emigrating (fleeing) from the evil deeds, and they do not come with (commit) it.
وَ يَقُولُ الرَّجُلُ جَاهَدْتُ وَ لَمْ يُجَاهِدْ إِنَّمَا الْجِهَادُ اجْتِنَابُ الْمَحَارِمِ وَ مُجَاهَدَةُ الْعَدُوِّ وَ قَدْ يُقَاتِلُ أَقْوَامٌ فَيُحِبُّونَ الْقِتَالَ لَا يُرِيدُونَ إِلَّا الذِّكْرَ وَ الْأَجْرَ وَ إِنَّ الرَّجُلَ لَيُقَاتِلُ بِطَبْعِهِ مِنَ الشَّجَاعَةِ فَيَحْمِي مَنْ يَعْرِفُ وَ مَنْ لَا يَعْرِفُ وَ يَجْبُنُ بِطَبِيعَتِهِ مِنَ الْجُبْنِ فَيُسَلِّمُ أَبَاهُ وَ أُمَّهُ إِلَى الْعَدُوِّ
And the man says, ‘I fought Jihad’, and he did not fight Jihad. But rather, the Jihad is shunning the Prohibitions; and a people had fought. They loved the battle, not intending except the Zikr and the Recompense, and that the man tends to fight due to his nature from the bravery. So, he protects the one he knows and the one he does not know; and he is cowardly by his nature from the cowardice, so he submits his father and his mother to the enemy.
وَ إِنَّمَا الْمِثَالُ حَتْفٌ مِنَ الْحُتُوفِ وَ كُلُّ امْرِئٍ عَلَى مَا قَاتَلَ عَلَيْهِ وَ إِنَّ الْكَلْبَ لَيُقَاتِلُ دُونَ أَهْلِهِ
And rather the example of death is from the dead, and every person is upon what he had fought upon, and the dog tend to fight defending its people (owners).
وَ الصِّيَامُ اجْتِنَابُ الْمَحَارِمِ كَمَا يَمْتَنِعُ الرَّجُلُ مِنَ الطَّعَامِ وَ الشَّرَابِ
And the fasts are shunning the Prohibitions just as the man prevents from the food and the drink.
وَ الزَّكَاةُ الَّتِي فَرَضَهَا النَّبِيُّ ص طَيِّبَةً بِهَا نَفْسُكَ لَا تَسْنُوا عَلَيْهَا سَنْيَهَا
And Zakat is which the Prophet-saww has impose, feeling good with yourself, not favouring upon it as a favour.
فَافْهَمُوا مَا تُوعَظُونَ فَإِنَّ الْحَرِيبَ مَنْ حَرِبَ دِينَهُ وَ السَّعِيدَ مَنْ وُعِظَ بِغَيْرِهِ أَلَا وَ قَدْ وَعَظْتُكُمْ فَنَصَحْتُكُمْ وَ لَا حُجَّةَ لَكُمْ عَلَى اللَّهِ أَقُولُ قَوْلِي هَذَا وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ.
So, understand what you are being preached, for the fleer is one who flees his religion, and the fortunate is one taking preaching with others, and I-asws have preached to you all and have advised you, and there is no argument for you all against Allah-azwj! I-asws am saying this word of mine-asws and I-asws seek Forgiveness of Allah-azwj for me-asws and for you all!’’[292]
14- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ عِيسَى بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ ع قَالَ: قَالَ أَكْثِرْ مِنْ أَنْ تَقُولَ اللَّهُمَّ لَا تَجْعَلْنِي مِنَ الْمُعَارِينَ وَ لَا تُخْرِجْنِي مِنَ التَّقْصِيرِ
(The book) ‘Al Kafi’ – from Abu Ali Al Ashary, from Isa Bin Ayoub, from Ali Bin Mahziyar, from Al Fazl Bin Yunus,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘He-asws said: ‘Frequent from your saying, ‘O Allah-azwj! Do not Make me to be from the lent ones nor Expel me from the deficiencies!’
قُلْتُ أَمَّا الْمُعَارُونَ فَقَدْ عَرَفْتُ أَنَّ الرَّجُلَ يُعَارُ الدِّينَ ثُمَّ يَخْرُجُ مِنْهُ فَمَا مَعْنَى لَا تُخْرِجْنِي مِنَ التَّقْصِيرِ
I said, ‘As for the lent ones, so I have recognised, that the man is lent the religion, then he exits from it. But what is the meaning of, ‘Do not Expel me from the deficiencies’?’
فَقَالَ كُلُّ عَمَلٍ تُرِيدُ بِهِ اللَّهَ عَزَّ وَ جَلَّ فَكُنْ فِيهِ مُقَصِّراً عِنْدَ نَفْسِكَ فَإِنَّ النَّاسَ كُلَّهُمْ فِي أَعْمَالِهِمْ فِيمَا بَيْنَهُمْ وَ بَيْنَ اللَّهِ مُقَصِّرُونَ إِلَّا مَنْ عَصَمَهُ اللَّهُ عَزَّ وَ جَلَ.
He-asws said: ‘Every deed you intend Allah-azwj Mighty and Majestic, so be in it a deficient one with yourself, for the people, all of them are in their deeds are deficient in what is between them and Allah-azwj, except the one Allah-azwj Mighty and Majestic has Made Infallible’’.[293]
15- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ إِنَّ رَجُلًا فِي بَنِي إِسْرَائِيلَ عَبَدَ اللَّهَ أَرْبَعِينَ سَنَةً ثُمَّ قَرَّبَ قُرْبَاناً فَلَمْ يُقْبَلْ مِنْهُ فَقَالَ لِنَفْسِهِ وَ مَا أُتِيتُ إِلَّا مِنْكِ وَ مَا الذَّنْبُ إِلَّا لَكِ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al-Hassan Bin Al Jahm who said,
‘I heard Abu Al-Hassan-asws Saying: ‘There was a man among the children of Israel. He worshipped Allah-azwj for forty years, then he offered an offering, but it was not Accepted from him. He said to himself, ‘And it has not come (happened) except from you, and there is no sin for you’’.
قَالَ فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَيْهِ ذَمُّكَ نَفْسَكَ أَفْضَلُ مِنْ عِبَادَتِكَ أَرْبَعِينَ سَنَةً.
He-asws said: ‘Allah-azwj Blessed and Exalted Revealed to him: ‘You’re condemning yourself is superior to your worship of forty years’’.[294]
16- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: قَالَ لِبَعْضِ وُلْدِهِ يَا بُنَيَّ عَلَيْكَ بِالْجِدِّ لَا تُخْرِجَنَّ نَفْسَكَ عَنْ حَدِّ التَّقْصِيرِ فِي عِبَادَةِ اللَّهِ عَزَّ وَ جَلَّ وَ طَاعَتِهِ فَإِنَّ اللَّهَ لَا يُعْبَدُ حَقَّ عِبَادَتِهِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Sa’ad Bin Abu Khalaf,
‘From Abu Al-Hassan Musa-asws, he (the narrator) said, ‘He-asws said to one of his-asws sons: ‘O my-asws son! Upon you is with the efforts. Do not take yourself out from the limit of deficiency in worshipping Allah-azwj Mighty and Majestic and obeying Him-azwj, for Allah-azwj cannot be worshipped as is the right of worshipping Him-azwj’’.[295]
كَمَا قَالَ سَيِّدُ الْبَشَرِ ص مَا عَبَدْنَاكَ حَقَّ عِبَادَتِكَ.
Just as the chief of mortals-saww said: ‘We have not worshipped You-azwj as is the right of worshipping You-azwj!’[296]
17- كا، الكافي الْعِدَّةُ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ الْعِرَاقِيِّينَ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى الْحَضْرَمِيِّ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ زَيْدٍ عَنْ جَابِرٍ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع يَا جَابِرُ لَا أَخْرَجَكَ اللَّهُ مِنَ النَّقْصِ وَ لَا التَّقْصِيرِ.
(The book) ‘Al Kafi’ – the number, from Al Barqy, fro one of the Iraqis, from Muhammad Bin Al Musanna Al Hazramy, from his father, from Usman Bin Zayd, from Jabir who said,
‘Abu Ja’far-asws said to me: ‘O Jabir! May Allah-azwj not Expel you from neither the imperfection nor the deficiency’’.[297]
باب 68 أن الله يحفظ بصلاح الرجل أولاده و جيرانه
CHAPTER 68 – DUE TO THE RIGHTEOUSNESS OF THE MAN, ALLAH-azwj PROTECTS HIS CHILDREN AND HIS NEIGHBOURS
الآيات
The Verses –
الكهف وَ أَمَّا الْجِدارُ فَكانَ لِغُلامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَ كانَ تَحْتَهُ كَنْزٌ لَهُما وَ كانَ أَبُوهُما صالِحاً فَأَرادَ رَبُّكَ أَنْ يَبْلُغا أَشُدَّهُما وَ يَسْتَخْرِجا كَنزَهُما رَحْمَةً مِنْ رَبِّكَ
(Surah) Al Kahf – And as for the wall, so it belonged to two orphaned boys in the city, and beneath it was a treasure for them, and their father was righteous. So, your Lord Wanted both of them to reach maturity and to extract their treasure, being a Mercy from your Lord. [18:82].
1- شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالا يُحْفَظُ الْأَطْفَالُ بِصَلَاحِ آبَائِهِمْ كَمَا حَفِظَ اللَّهُ الْغُلَامَيْنِ بِصَلَاحِ أَبَوَيْهِمَا.
Tafseer Al Ayyashi – from Zurara and Humran,
‘From Abu Ja’far-asws and Abu Abdullah-asws, both having said: ‘The children are Protected due to the righteousness of their fathers. Allah-azwj Protected the two boys due to the righteousness of their parents’’.[298]
1- شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالا يُحْفَظُ الْأَطْفَالُ بِصَلَاحِ آبَائِهِمْ كَمَا حَفِظَ اللَّهُ الْغُلَامَيْنِ بِصَلَاحِ أَبَوَيْهِمَا.
Tafseer Al Ayyashi – from Zurara and Humran,
‘From Abu Ja’far-asws and Abu Abdullah-asws, both having said: ‘The children are Protected due to the righteousness of their fathers. Allah-azwj Protected the two boys due to the righteousness of their parents’’.[299]
2- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ عَمْرٍو الْكُوفِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ يَحْفَظُ وُلْدَ الْمُؤْمِنِ إِلَى أَلْفِ سَنَةٍ وَ إِنَّ الْغُلَامَيْنِ كَانَ بَيْنَهُمَا وَ بَيْنَ أَبِيهِمَا سَبْعُمِائَةِ سَنَةٍ.
Tafsser Al Ayyashi – from Muhammad Bin Amro Al Kufi, from a man,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Protects a child of the Momin up to a thousand years. The two boys, between them and their parents were seven hundred years (gap period)’’.[300]
3- شي، تفسير العياشي عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ لَيُفْلِحُ بِفَلَاحِ الرَّجُلِ الْمُؤْمِنِ وُلْدَهُ وَ وُلْدَ وُلْدِهِ وَ يَحْفَظُهُ فِي دُوَيْرَتِهِ وَ دُوَيْرَاتٍ حَوْلَهُ فَلَا يَزَالُونَ فِي حِفْظِ اللَّهِ لِكَرَامَتِهِ عَلَى اللَّهِ
Tafseer Al Ayyashi – from Is’haq Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘Due to the success of the Momin man, Allah-azwj Grants success to his children, and children of his children, and He-azwj Protects in his houses and the houses around him. So they do not cease to be in the Protection of Allah-azwj due to his prestige unto Allah-azwj’.
ثُمَّ ذَكَرَ الْغُلَامَيْنِ فَقَالَ وَ كانَ أَبُوهُما صالِحاً أَ لَمْ تَرَ أَنَّ اللَّهَ شَكَرَ صَلَاحَ أَبَوَيْهِمَا لَهُمَا.
Then he-asws mentioned the two boys. He-asws said: ‘and their father was righteous. [18:82]. Don’t you see that Allah-azwj has Thanked the righteousness of their fathers to them?’’[301]
4- شي، تفسير العياشي عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع أَنَّ النَّبِيَّ ص قَالَ: إِنَّ اللَّهَ لَيَخْلُفُ الْعَبْدَ الصَّالِحَ مِنْ بَعْدِ مَوْتِهِ فِي أَهْلِهِ وَ مَالِهِ وَ إِنْ كَانَ أَهْلُهُ أَهْلَ سَوْءٍ ثُمَّ قَرَأَ هَذِهِ الْآيَةَ إِلَى آخِرِهَا وَ كانَ أَبُوهُما صالِحاً.
Tafseer Al Ayyashi – from Mas’ada Bin Sadaqa,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws: ‘The Prophet-saww said: ‘Allah-azwj tends to Replace the righteous servant from after his death, in his family and his wealth, and even if his family were to be evil’. Then he-asws recited this Verse up to its end: and their father was righteous. [18:82]’’.[302]
باب 69 أن الله لا يعاقب أحدا بفعل غيره
CHAPTER 69 – ALLAH-azwj DOES NOT PUNISH ANYONE FOR THE ACTIONS OF OTHERS
الآيات
The Verses –
فاطر وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى وَ إِنْ تَدْعُ مُثْقَلَةٌ إِلى حِمْلِها لا يُحْمَلْ مِنْهُ شَيْءٌ وَ لَوْ كانَ ذا قُرْبى إلى قوله تعالى وَ مَنْ تَزَكَّى فَإِنَّما يَتَزَكَّى لِنَفْسِهِ وَ إِلَى اللَّهِ الْمَصِيرُ
And no bearer will bear a burden of another; and if a burdened one were to call (another) to carry it, he would not be able to carry anything from it, and even though he may be a next of kin. – up to Words of the Exalted – And one who purifies, so rather he purifies for himself, and to Allah is the destination [35:18]
الزمر وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى ثُمَّ إِلى رَبِّكُمْ مَرْجِعُكُمْ فَيُنَبِّئُكُمْ بِما كُنْتُمْ تَعْمَلُونَ.
(Surah) Al Zumar – And a bearer of burden will not bear the burden of another, then to your Lord would be your return, and He will Inform you with what you had been doing. [39:7]
و في القرآن الكريم آيات كثيرة تدلّ على أن اللّه عزّ و جلّ لا يعاقب أحدا بفعل غيره
Note – And in the Quran there are many Verses evidencing upon that Allah-azwj Mighty and Majestic will not Punish anyone for the actions of others.
منها:
From these are: –
البقرة: تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَها ما كَسَبَتْ وَ لَكُمْ ما كَسَبْتُمْ وَ لا تُسْئَلُونَ عَمَّا كانُوا يَعْمَلُونَ (134).
They were a community which has passed away; for it was what it earned and for you would be what you earn; and you will not be Questioned about what they were doing [2:134]
و قال تعالى: قُلْ أَ تُحَاجُّونَنا فِي اللَّهِ وَ هُوَ رَبُّنا وَ رَبُّكُمْ وَ لَنا أَعْمالُنا وَ لَكُمْ أَعْمالُكُمْ وَ نَحْنُ لَهُ مُخْلِصُونَ (139).
And the Exalted Said: Say: ‘Are you disputing with us regarding Allah, and He is our Lord and your Lord? And for us are our deeds and for you are your deeds, and we are being sincere to Him’ [2:139]
و قال سبحانه: لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا وُسْعَها لَها ما كَسَبَتْ وَ عَلَيْها مَا اكْتَسَبَتْ (286).
And the Glorious Said: (Allah Said): “Allah does not Encumber a soul except to its capacity. For it would be what it earned and against it would be what it earned”. [2:286]
النساء: مَنْ يَكْسِبْ إِثْماً فَإِنَّما يَكْسِبُهُ عَلى نَفْسِهِ (110).
(Surah) Al Nisaa – And the one who does evil or is unjust to himself, [4:110]
الانعام: وَ لا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْها وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى ثُمَّ إِلى رَبِّكُمْ مَرْجِعُكُمْ فَيُنَبِّئُكُمْ بِما كُنْتُمْ فِيهِ تَخْتَلِفُونَ (164).
(Surah) Al Anaam – And no soul earns except against it, nor will it bear the burden of another; then to your Lord is your return, so He would be Informing you with what you were differing in [6:164]
أسرى: مَنِ اهْتَدى فَإِنَّما يَهْتَدِي لِنَفْسِهِ وَ مَنْ ضَلَّ فَإِنَّما يَضِلُّ عَلَيْها وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى وَ ما كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا (15).
(Surah) Isra – One who accepts Guidance, rather he accepts it for his own self, and one who strays, so rather he strays against it; and no bearer will bear the burden of another; and We do not Punish until We Send a Rasool [17:15]
لقمان: وَ اخْشَوْا يَوْماً لا يَجْزِي والِدٌ عَنْ وَلَدِهِ وَ لا مَوْلُودٌ هُوَ جازٍ عَنْ والِدِهِ شَيْئاً (33).
(Surah) Luqman-as – O you people! Fear your Lord and dread the Day when neither will a father avail his son, nor a son avail his father of anything. [31:33]
سبأ: قُلْ لا تُسْئَلُونَ عَمَّا أَجْرَمْنا وَ لا نُسْئَلُ عَمَّا تَعْمَلُونَ (25).
(Surah) Saba – Say: ‘You will not be Questioned about what we commit nor will we be Questioned about what you are doing’. [34:25]
(1) الزمر: 7،
And a bearer of burden will not bear the burden of another, then to your Lord would be your return, and He will Inform you with what you had been doing [39:7]
النجم: أَمْ لَمْ يُنَبَّأْ بِما فِي صُحُفِ مُوسى*
(Surah) ‘Al Najm’ – Or, did he (the Rasool) not inform of what is in the Parchment of Musa? [53:36]
وَ إِبْراهِيمَ الَّذِي وَفَّى*
And (Parchment of) Ibrahim who fulfilled it? [53:37]
أَلَّا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى*
A bearer of a burden will not bear the burden of another [53:38]
وَ أَنْ لَيْسَ لِلْإِنْسانِ إِلَّا ما سَعى*
And there wouldn’t be for the human being except what he strives for [53:39]
وَ أَنَّ سَعْيَهُ سَوْفَ يُرى*
And surely his striving will soon be Seen [53:40]
ثُمَّ يُجْزاهُ الْجَزاءَ الْأَوْفى (36- 41).
Then He will Recompense him the fullest Recompense [53:41]
الى غير ذلك من الآيات الكريمة، و انما نقلنا بعضها و لعلها كانت أهمها.
Up to other than that from the honourable Verses, and rather we are transmitting some of these, and perhaps these would be the more important.
و من الاخبار التي تناسب عنوان الباب و ظفرنا عليها على العجالة:
And from the Ahadeeth which are appropriate to the heading of the chapter, and we have attained it upon the hastiness –
ل- أحمد بن محمّد بن الهيثم العجليّ و أحمد بن الحسن القطان و محمّد بن أحمد السنانى و الحسين بن إبراهيم بن هشام المكتب و عبد اللّه بن محمّد الصائغ و عليّ بن عبد اللّه. الوراق رضى اللّه عنهم قالوا حدّثنا أبو العباس أحمد بن يحيى بن زكريا القطان قال: حدّثنا بكر بن عبد اللّه بن حبيب، قال: حدّثنا تميم بن بهلول قال: حدّثنا ابن معاوية عن الأعمش
Ahmad Bin Muhammad Bin Al Haysam, and Ahmad Bin Al-Hassan Al Qattan, and Muhammad Bin Ahmad Al Sinany, and Al-Husayn Bin Ibrahim Bin Hisham Al Maktab, and Abdullah bin Muhammad Al Sa’aig, and Ali Bin Abdullah Al Waraq, may Allah-azwj be Pleased with them. They said, ‘It is narrated to us by Abu Al Abbas Ahmad Bin Yahya Bin Zakariya Al Qattan who said, ‘It is narrated to us by Bakr Bin Abdullah Bin Habeeb who said, ‘It is narrated to us by Tameem Bin Bahloul who said, ‘It is narrated to us by Ibn Muawiya, from Al Amsh,
عن جعفر بن محمّد عليه السلام قال: فيما وصف لي من شرائع الدين ان اللّه لا يكلف نفسا الا وسعها و لا يكلفها فوق طاقتها و أفعال العباد مخلوقة خلق تقدير لا خلق تكوين،
‘From Ja’far-asws Bin Muhammad-asws having said: ‘Among what has been described to me-asws from the Laws of religion is that Allah-azwj does not Encumber any soul except to its capacity, and He-azwj does not Encumber above its endurance, and the deeds of servant are creations, creations of determination nor creations of coming into being.
و اللّه خالق كل شيء و لا يقول بالجبر و لا بالتفويض و لا يأخذ اللّه عزّ و جلّ البرىء بالسقيم و لا يعذب اللّه عزّ و جلّ الاطفال بذنوب الآباء
And Allah-azwj is the Creator of all things, and He-azwj neither Says with the Compulsion nor the Delegation, and Allah-azwj Mighty and Majestic does not Seize the created being with the sickness, nor does Allah-azwj Mighty and Majestic Punish the children for the sins of the fathers.
فانه قال في محكم كتابه «وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى»* و قال اللّه عزّ و جلّ: «وَ أَنْ لَيْسَ لِلْإِنْسانِ إِلَّا ما سَعى* وَ أَنَّ سَعْيَهُ سَوْفَ يُرى» و اللّه عزّ و جلّ ان يعفو و يتفضل و ليس له أن يظلم الخبر (الخصال ج 2 ص 154).
He-azwj Said in the Decisive of His-azwj Book: and no bearer will bear the burden of another; [17:15], and Mighty and Majestic Said: And there wouldn’t be for the human being except what he strives for [53:39] And surely his striving will soon be Seen [53:40]. And Allah-azwj Mighty and Majestic Pardons and Graces, and it isn’t for Him-azwj to be unjust’ – the Hadeeth’.[303]
يد، ن: الطالقانى، عن أحمد بن على الأنصاريّ، عن الهروى قال: سمعت أبا الحسن عليّ بن موسى بن جعفر عليهم السلام يقول: من قال بالجبر فلا تعطوه من الزكاة و لا تقبلوا له شهادة، ان اللّه تبارك و تعالى لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا وُسْعَها، و لا يحملها فوق طاقتها وَ لا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْها، وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى (التوحيد ص 371، عيون الاخبار ج 1 ص 144).
Al Talaqany – from Ahmad Bin Ali Al Ansari, from Al Harwy who said,
‘I heard Abu Al-Hassan Ali-asws Bin Musa-asws Bin Ja’far-asws saying: ‘One who says (believed) in the Compulsion, do not give him from the Zakat, nor accept any testimony for him. Allah-azwj Blessed and Exalted Says: “Allah does not Encumber a soul except to its capacity. [2:286]; nor does He-azwj Load him above its endurance: And no soul earns except against it, nor will it bear the burden of another; [6:164]’’.[304]
ن: ابن عبدوس، عن ابن قتيبة، عن الفضل، عن الرضا عليه السلام فيما كتب للمأمون من محض الإسلام: ان اللّه تبارك و تعالى لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا وُسْعَها، و ان أفعال العباد مخلوقة للّه تعالى خلق تقدير لا خلق تكوين،
Abdous, from Ibn Quteyba, from Al Fazal,
‘From Al-Reza-asws among what he-asws wrote for Al-Mamoun: ‘From the pure Al-Islam is that Allah-azwj Blessed and Exalted (Said): “Allah does not Encumber a soul except to its capacity. [2:286], and deeds of the servant are creations of Allah-azwj the Exalted, creations of Determination nor creations of coming into being.
و اللَّهُ خالِقُ كُلِّ شَيْءٍ* و لا نقول بالجبر و التفويض و لا يأخذ اللّه البرىء بالسقيم، و لا يعذب اللّه تعالى الاطفال بذنوب الآباء وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى*، وَ أَنْ لَيْسَ لِلْإِنْسانِ إِلَّا ما سَعى، الخبر (عيون الأخبار ج 2 ص 125).
And Allah-azwj is the Creator of all things, and He-azwj neither Says with the Compulsion nor the Delegation, and Allah-azwj Mighty and Majestic does not Seize the created being with the sickness, nor does Allah-azwj Mighty and Majestic Punish the children for the sins of the fathers. and no bearer will bear the burden of another; [17:15], and Mighty and Majestic Said: And there wouldn’t be for the human being except what he strives for [53:39]’ – the Hadeeth’.
ن- ع- حدّثنا أحمد بن زياد بن جعفر الهمدانيّ قال: حدّثنا عليّ بن إبراهيم عن عبد اللّه بن صالح قال: قلت لابى الحسن الرضا عليه السلام: ما تقول: فى حديث يروى عن الصادق عليه السلام أنّه إذا خرج القائم قتل ذرارى قتلة الحسين عليه السلام بفعال آبائها
It is narrated to us by Ahmad Bin Ziyad Bin Ja’far Al Hamdany who said, ‘It is narrated to us by Ali Bin Ibrahim, from Abdullah Bin Salih who said,
‘I said to Abu Al-Hassan Al-Reza-asws, ‘What are you-asws saying regarding a Hadeeth being reported from Al-Sadiq-asws, the greetings be upon him-asws, that when Al-Qaim-asws emerged, he-asws will kill the offspring of the ones who had killed Al-Husayn-asws, may the greetings be upon him-asws due to the actions of their forefathers!’
فقال عليه السلام: هو كذلك،
He-asws, may the greetings be upon him-asws, said: ‘It is like that’.
فقلت: فقول اللّه عزّ و جلّ: «وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى»* ما معناه؟.
I said, ‘So the Words of Allah-azwj Mighty and Majestic: and no bearer will bear the burden of another; [17:15], what is its meaning?’
فقال: صدق اللّه في جميع أقواله لكن ذرارى قتلة الحسين يرضون أفعال آبائهم. و يفتخرون بها، و من رضى شيئا كان كمن أتاه، و لو أن رجلا قتل في المشرق فرضى بقتله رجل في المغرب، لكان الراضى عند اللّه شريك القاتل، و انما يقتلهم القائم إذا خرج لرضاهم بفعل آبائهم، الخبر. راجع علل الشرائع ج 1 ص 219، عيون الأخبار ج 1 ص 273.
He-asws said: ‘Allah-azwj has Spoken the Truth in entirety of His-azwj Words, but the offspring of the killers of Al-Husayn-asws, will be pleased with the actions of their fathers and they will be priding with it, and the one who is pleased with something would be like the one who did it, and even if a man is killed in the east and a man in the west is pleased with his killing, the pleased one would be an associate of the killer, and rather Al-Qaim-ajfj will be killing them when he-asws emerges, due to their being pleased with the actions of their forefathers’ – the Hadeeth’’.[305]
نهج: أيها الناس انما يجمع الناس الرضا و السخط و انما عقر ناقة ثمود رجل واحد فعمهم اللّه بالعذاب لما عموه بالرضا، فقال سبحانه: «فَعَقَرُوها فَأَصْبَحُوا نادِمِينَ» فما كان الا أن خارت أرضهم بالخسفة خوار السكة المحماة في الأرض الخوارة (الرقم 199 من الخطب).
(The book) ‘Nahj Al-Balagah’ – ‘O you people! But rather, the people gather the satisfaction and the dissatisfaction, and rather the she-camel of Samoud was killed by one man, but Allah-azwj Generalised them with the Punishment due to what they had generalised with the satisfaction, so the Glorious Said: But they hamstrung her, then they became regretful [26:157], so it did not happen except that their land sank with the submergence like the sinking of the plough into the weak land’’.[306]
أقول: و لذلك كان عليّ بن أبي طالب عليه السلام لا يبدأ بقتال أهل البغى الا أن يبدءوا هم بالقتال كما فعل ذلك في جمل و صفّين و غير ذلك من الموارد.
Note: I (Majlisi) am saying, ‘And for that (reason), Ali-asws Bin Abu Talib-asws, may the greetings be upon him-asws, did not begin fighting the rebellious people except after they had begun with the fighting, just as he-asws had done that during (the battles of) ‘Jamal’, and ‘Siffeen’, and other than that from the battles’’.
روى ثقة الإسلام الكليني في الكافي ج 5 ص 83 عن عبد الرحمن بن جندب، عن أبيه أن أمير المؤمنين صلوات اللّه عليه كان يأمر في كل موطن لقينا فيه عدونا فيقول: لا تقاتلوا القوم حتّى يبدؤكم فانكم بحمد اللّه على حجة، و ترككم اياهم حتّى يبدؤكم حجة لكم اخرى، الخبر.
It is reported by the trustworthy of Al-Islam, Al-Kulayni, in ‘Al Kafi’ V5 P 83, from Abdul Rahman Bin Jundab, from his father that, ‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, had ordered during every place we met our enemies in by saying: ‘Do not fight the people until they initiate you, for you, by the Praise of Allah-azwj, are upon an argument, and your leaving them until they initiate you, would be another argument for you’ – the Hadeeth’’.
[1] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 61
[2] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 2
[3] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 3
[4] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 4
[5] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 5
[6] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 6
[7] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 7
[8] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 8
[9] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 9
[10] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 10
[11] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 11
[12] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 12
[13] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 13
[14] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 14
[15] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 15
[16] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 16
[17] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 17
[18] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 18
[19] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 19
[20] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 20
[21] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 21
[22] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 22
[23] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 23
[24] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 24
[25] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 25 a
[26] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 25 b
[27] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 26
[28] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 27
[29] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 28
[30] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 29
[31] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 30
[32] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 31
[33] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 32
[34] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 33
[35] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 34
[36] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 35
[37] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 36
[38] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 37
[39] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 38
[40] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 39
[41] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 40
[42] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 1
[43] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 2
[44] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 3
[45] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 4
[46] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 5
[47] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 6
[48] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 7
[49] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 8
[50] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 9
[51] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 10
[52] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 11
[53] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 12
[54] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 13
[55] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 14
[56] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 15
[57] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 16
[58] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 17
[59] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 18
[60] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 19
[61] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 20
[62] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 21
[63] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 22
[64] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 23
[65] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 24
[66] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 25
[67] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 42
[68] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 43
[69] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 44
[70] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 45
[71] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 46
[72] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 47
[73] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 48
[74] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 49
[75] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 50
[76] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 51 / 1
[77] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 51 / 2
[78] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 51 / 3
[79] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 51 / 4
[80] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 51 / 5
[81] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 52
[82] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 53
[83] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 54
[84] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 55
[85] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 56 a
[86] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 56 b
[87] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 57
[88] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 58
[89] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 59
[90] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 60 a
[91] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 60 b
[92] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 61
[93] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 62
[94] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 63
[95] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 64
[96] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 65
[97] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 66
[98] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 67
[99] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 68
[100] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 69 a
[101] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 69 b
[102] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 69 c
[103] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 70
[104] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 71 a
[105] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 71 b
[106] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 72
[107] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 73
[108] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 74 a
[109] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 74 b
[110] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 1
[111] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 2
[112] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 3
[113] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 4
[114] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 5
[115] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 6
[116] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 7
[117] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 8
[118] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 9
[119] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 10
[120] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 11
[121] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 12
[122] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 13
[123] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 14
[124] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 15
[125] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 16
[126] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 17
[127] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 75 / 18
[128] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 76 / 1
[129] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 76 / 2
[130] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 76 / 3
[131] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 77
[132] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 42
[133] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 1
[134] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 2
[135] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 3
[136] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 4
[137] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 5 a
[138] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 5 b
[139] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 6
[140] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 7
[141] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 8
[142] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 9
[143] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 10
[144] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 11
[145] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 12
[146] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 13
[147] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 14
[148] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 15
[149] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 16
[150] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 17
[151] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 18
[152] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 19
[153] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 20
[154] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 21
[155] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 22
[156] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 23
[157] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 24
[158] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 25
[159] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 26
[160] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 27
[161] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 28
[162] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 29
[163] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 30
[164] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 31
[165] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 32
[166] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 33
[167] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 34
[168] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 35
[169] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 36
[170] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 37
[171] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 38
[172] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 39
[173] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 40
[174] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 41
[175] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 42
[176] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 43
[177] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 44 a
[178] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 44 b
[179] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 45
[180] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 46 a
[181] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 46 b
[182] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 46 c
[183] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 46 d
[184] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 47
[185] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 48
[186] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 49
[187] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 50
[188] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 51
[189] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 52
[190] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 53
[191] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 54
[192] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 55 a
[193] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 55 b
[194] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 56 a
[195] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 56 b
[196] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 56 c
[197] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 56 d
[198] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 56 e
[199] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 56 f
[200] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 56 g
[201] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 56 h
[202] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 56 i
[203] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 56 j
[204] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 57
[205] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 58 a
[206] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 58 b
[207] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 59
[208] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 1
[209] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 2
[210] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 3 a
[211] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 3 b
[212] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 4
[213] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 5
[214] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 6
[215] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 7
[216] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 8
[217] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 9
[218] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 10
[219] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 11
[220] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 12
[221] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 13
[222] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 14
[223] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 15
[224] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 16
[225] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 17
[226] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 18
[227] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 19
[228] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 65 H 20
[229] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 1
[230] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 2 a
[231] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 2 b
[232] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 3
[233] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 4
[234] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 5
[235] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 6
[236] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 7
[237] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 8
[238] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 9
[239] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 10
[240] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 11
[241] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 12
[242] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 13
[243] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 14
[244] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 15 a
[245] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 15 b
[246] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 16
[247] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 17 a
[248] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 17 b
[249] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 18
[250] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 19
[251] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 20
[252] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 21
[253] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 22 a
[254] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 22 b
[255] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 22 c
[256] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 22 d
[257] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 22 e
[258] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 22 f
[259] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 22 g
[260] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 22 h
[261] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 23
[262] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 24
[263] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 25 a
[264] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 25 b
[265] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 26
[266] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 27
[267] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 28
[268] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 29
[269] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 30
[270] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 31
[271] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 32
[272] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 33
[273] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 34
[274] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 35
[275] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 36
[276] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 37
[277] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 38
[278] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 39
[279] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 1
[280] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 2
[281] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 3
[282] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 4
[283] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 5
[284] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 6 a
[285] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 6 b
[286] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 7
[287] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 8
[288] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 9
[289] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 10
[290] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 11
[291] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 12
[292] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 13
[293] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 14
[294] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 15
[295] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 16
[296] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 17
[297] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 67 H 18
[298] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 68 H 1
[299] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 68 H 1
[300] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 68 H 2
[301] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 68 H 3
[302] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 68 H 4
[303] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 69 H 1
[304] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 69 H 2
[305] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 69 H 3
[306] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 69 H 4