From Deeds, only Pure ones are Accepted

Summary:

Allah^-azwj Accepts only what is purely performed for Him^-azwj; nothing from the showing-off ascends to the Heavens and is returned to those whom one had tried to impress and please. However, Allah^-azwj Discloses the good deeds of His^-azwj servant, as and when Allah^-azwj Desires for people to appreciate their doer and to raise the status of a performer in the eyes of His^-azwj Creators.

و عنه عن أحمد بن محمّد عن ابن محبوب عن عبد اللَّه بن سنان عن أبي حمزة الثماليّ عن أبي جعفر عليه السلام، قال‏: مكتوب في التوراة التي لم تغيّر: إنّ موسى سأل ربّه فقال: يا ربّ، أ قريب منّي فاناجيك أم بعيد فاناديك؟

And from him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan, from Abu Hamza Al Sumali,

From Abu Ja’far^-asws, may the greeting be upon him^-asws having said: ‘It is written in the Torah, which did not change, that Prophet Musa^-as asked his^-as Lord^-azwj. He^-as said: ‘O Lord^-azwj! Are You^-azwj near me^-as so I^-as should whisper to You^-azwj, or far (from me^-as) so I^-azwj should call out to You^-azwj?’

فأوحى اللَّه عزّ و جلّ إليه: يا موسى، أنا جليس من ذكرني،

Allah^-azwj Mighty and Majestic Revealed to him^-as: “O Musa^-as! I^-azwj am a sitting Companion of the one who mentions Me^-azwj!”

فقال موسى: فمن في سترك يوم لا ستر إلّا سترك،

Musa^-as said: ‘So who will be in Your^-azwj Cover (Protection) on the Day there will be no cover except Your^-azwj Cover?’

قال: الذين يذكرونني فأذكرهم و يتحابّون فيّ فأحبّهم، فأولئك الذين إن أردت أن اصيب أهل الأرض بسوء ذكرتهم فدفعت عنهم بهم.

He^-azwj Said: “Those who mention Me^-azwj so I^-azwj Mention them, and they are loving each other so I^-azwj Love them! They are those, if I^-azwj Want to Afflict people of the earth with Wrath, I^-azwj Mention them so I^-azwj Push it away from them, due to them!”^[1]

Allah^-azwj Said to Prophet Isa^-as:

يا عيسى، اذكرني في نفسك أذكرك في نفسي، و أذكرني في ملأ أذكرك في ملأ خير من ملأ الآدميّين.

O Isa^-as! Remember Me^-azwj within yourself^-as, I^-azwj shall Remember you^-as within Myself^-azwj, and mention Me^-azwj in an assembly, I^-azwj shall Mention you^-as in an assembly better than an assembly of the human beings (an extract)! [2]

وَ قَالَ ع‏ لَا يَقِلُّ عَمَلٌ مَعَ التَّقْوَى وَ كَيْفَ يَقِلُّ مَا يُتَقَبَّلُ‏

And Ali Amir Al-Momineen^-asws said: ‘Do not consider as little, and deed with piety (a pure deed), and how can one consider it as little what is Accepted (by Allah^-azwj)?’^[3]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ رَفَعَهُ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِنَّ أَفْضَلَ الْأَعْمَالِ عِنْدَ اللَّهِ مَا عُمِلَ بِالسُّنَّةِ وَ إِنْ قَلَّ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubeyd, from Yunus, raising it, said,

‘Ali^-asws Bin Al-Husayn^-asws said: ‘The most superior of the deeds in the Presence of Allah^-azwj is what is performed by (following) the Sunnah, and even though it may be little’.[4]

الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: مَنْ عَمِلَ بِمَا افْتَرَضَ اللَّهُ فَهُوَ مِنْ أَعْبَدِ النَّاسِ.

(The book) ‘Al-Kafi’ – from Al-Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Aasim Bin Humeyd, from Abu Hamza,

‘From Ali^-asws Bin Al-Husayn^-asws having said: ‘One who works with that Allah^-azwj which has been Obligated, so he is from the most worshipping of the people’.^[5]

كِتَابُ صِفَاتِ الشِّيعَةِ لِلصَّدُوقِ، بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ يَا عَلِيَّ بْنَ عَبْدِ الْعَزِيزِ لَا يَغُرَّنَّكَ بُكَاؤُهُمْ فَإِنَّ التَّقْوَى فِي الْقَلْبِ‏.

‘Kitab Sifaat Al Shia’ of Al Sadouq – By his chain, from Ali Bin Abdul Aziz who said,

‘Abu Abdullah^-asws said (warning about showing off): ‘O Ali Bin Abdul Aziz! Do not let their crying deceive you, for the piety is in the heart’.^[6]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا قَالَ لَيْسَ يَعْنِي أَكْثَرَ عَمَلًا وَ لَكِنْ أَصْوَبَكُمْ عَمَلًا وَ إِنَّمَا الْإِصَابَةُ خَشْيَةُ اللَّهِ وَ النِّيَّةُ الصَّادِقَةُ وَ الْحَسَنَةُ

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [67:2] that He may Test you – which of you is best in deeds (worship). He^-asws said ‘It does not Mean the abundance of deeds (worship), but the correct ones of your deeds, and rather the correctness is the fear of Allah^-azwj and the truthful intention, and the good deeds’.

ثُمَّ قَالَ الْإِبْقَاءُ عَلَى الْعَمَلِ حَتَّى يَخْلُصَ أَشَدُّ مِنَ الْعَمَلِ وَ الْعَمَلُ الْخَالِصُ الَّذِي لَا تُرِيدُ أَنْ يَحْمَدَكَ عَلَيْهِ أَحَدٌ إِلَّا اللَّهُ عَزَّ وَ جَلَّ وَ النِّيَّةُ أَفْضَلُ مِنَ الْعَمَلِ أَلَا وَ إِنَّ النِّيَّةَ هِيَ الْعَمَلُ

Then he^-asws said: ‘The remaining upon the deed until it finishes is more difficult than performing the deed itself, and the sincere deed is that which you do not want to be praised upon by anyone except for Allah^-azwj Mighty and Majestic; and the intention is superior than the deed itself. Indeed! The intention, it is the deed’.

ثُمَّ تَلَا قَوْلَهُ عَزَّ وَ جَلَّ قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ يَعْنِي عَلَى نِيَّتِهِ

Then he^-asws recited the Words of the Mighty and Majestic [17:84] Say: Every one acts according to his own disposition – Meaning, upon his intention’.^[7]

On sincerity and performing pure deeds, Ali Amir Al-Momineen^-asws said:

وَ قَالَ ع‏ اتَّقُوا اللَّهَ بَعْضَ التُّقَى وَ إِنْ قَلَّ وَ اجْعَلْ بَيْنَكَ وَ بَيْنَ اللَّهِ سِتْراً وَ إِنْ رَقَ‏.

And he^-asws (Amir Al-Momineen^-asws) said: ‘Fear Allah^-azwj part of the fear even if it was little and make a curtain to be between you and Allah^-azwj, and even if it was thin’’.^[8]

Introduction:

In general, it is observed that no one would admit that his deeds were for the showing-off, but after performing a good deed, he also likes others to know about it and praise him, and that’s what comes under the showing-off, e.g.,

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ الْإِبْقَاءُ عَلَى الْعَمَلِ أَشَدُّ مِنَ الْعَمَلِ قَالَ وَ مَا الْإِبْقَاءُ عَلَى الْعَمَلِ قَالَ يَصِلُ الرَّجُلُ بِصِلَةٍ وَ يُنْفِقُ نَفَقَةً لِلَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ فَكُتِبَ لَهُ سِرّاً ثُمَّ يَذْكُرُهَا وَ تُمْحَى فَتُكْتَبُ لَهُ عَلَانِيَةً ثُمَّ يَذْكُرُهَا فَتُمْحَى وَ تُكْتَبُ لَهُ رِيَاءً

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from one of his companions,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The remaining upon the deed is more difficult than the deed itself’. He said, ‘And what is the remaining upon the deed?’ Imam^-asws said: ‘The man maintains relationships by helping (a relative) and he spends an expenditure for the Sake of Allah^-azwj Alone, there being no associates for Him^-azwj, so a secretive good deed is recorded for him. Then he mentions it and it gets Deleted, and an open good deed is recorded for him. Then he mentions it (again), and it so it is erased and a showing-off is recorded for him’.^[9]

عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ‏ أَنَّ رَسُولَ اللَّهِ ص سُئِلَ فِيمَا النَّجَاةُ غَداً فَقَالَ: النَّجَاةُ أَنْ لَا تُخَادِعُوا اللَّهَ فَيَخْدَعَكُمْ، فَإِنَّهُ مَنْ يُخَادِعِ اللَّهَ يَخْدَعْهُ وَ يَخْلَعْ مِنْهُ الْإِيمَانَ وَ نَفْسَهُ يَخْدَعُ لَوْ يَشْعُرُ

From Mas’ada Bin Ziyad,

(It has been narrated) from Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws that Rasool-Allah^-saww was asked, ‘In what would be the salvation tomorrow?’ So, he^-saww said: ‘The salvation is that you do not seek to deceive Allah^-azwj, so He^-azwj would Deceive you, for the one who seeks to deceive Allah^-azwj, He^-azwj would Deceive him by Isolating the Eman from him, and he would be deceiving himself if only he was aware (of it)’.

فَقِيلَ لَهُ: فَكَيْفَ يُخَادِعُ اللَّهَ قَالَ: يَعْمَلُ بِمَا أَمَرَهُ اللَّهُ ثُمَّ يُرِيدُ بِهِ غَيْرَهُ، فَاتَّقُوا اللَّهَ فَاجْتَنِبُوا الرِّيَاءَ فَإِنَّهُ شِرْكٌ بِاللَّهِ، إِنَّ الْمُرَائِيَ يُدْعَى يَوْمَ الْقِيَامَةِ بِأَرْبَعَةِ أَسْمَاءٍ: يَا كَافِرُ، يَا فَاجِرُ، يَا غَادِرُ، يَا خَاسِرُ، حُبِطَ عَمَلُكَ وَ بَطَلَ أَجْرُكَ، وَ لَا خَلَاقَ لَكَ الْيَوْمَ- فَالْتَمِسْ أَجْرَكَ مِمَّنْ كُنْتَ تَعْمَلُ لَهُ

It was said to him^-saww, ‘So how does one seek to deceive Allah^-azwj?’ He^-saww said: ‘He does what Allah^-azwj has Commanded him to, then he intends someone else with it. Therefore, fear Allah^-azwj and keep aside from the showing off, for it is Shirk (association) with Allah^-azwj. The shower off would be called on the Day of Judgment by four names – O Kafir! O Immoral! O deceiver! O loser!’ Your deeds are hereby confiscated and your Recompense is invalidated, and there is no share for you today’’. ^[10]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ بُكَيْرٍ عَنْ ضُرَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ شِرْكُ طَاعَةٍ وَ لَيْسَ شِرْكَ عِبَادَةٍ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Bukeyr, from Zureys,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [12:106] And most of them do not believe in Allah except they are associating others (with Him). He^-asws said: ‘This is the Shirk (association) of obedience, and it is not Shirk (association) of worship’.

وَ عَنْ قَوْلِهِ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ قَالَ إِنَّ الْآيَةَ تَنْزِلُ فِي الرَّجُلِ ثُمَّ تَكُونُ فِي أَتْبَاعِهِ ثُمَّ قُلْتُ كُلُّ مَنْ نَصَبَ دُونَكُمْ شَيْئاً فَهُوَ مِمَّنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَقَالَ نَعَمْ وَ قَدْ يَكُونُ مَحْضاً

And about the Words of the Mighty and Majestic [22:11] And among men is the one who worships Allah superficially. So he^-asws said: ‘The Verse was Revealed regarding a man, then it occurred also to be regarding his followers’. Then I said: ‘Everyone who establishes anyone besides you^-asws, so he is from the ones who worship Allah^-azwj superficially?’. So he^-asws said: ‘Yes, and it is purely that’.^[11]

و عنه صلى اللَّه عليه و آله قال‏: يقول سبحانه: أنا خير شريك، من أشرك معي شريكا في عمله فهو لشريكي دوني، فإنّي لا أقبل إلّا ما خلص لي.

And from him^-saww, may the Salawaat of Allah^-azwj be upon him^-saww and his^-saww Progeny^-asws, said: ‘The Glorious Said: “I^-azwj are the best Associate. One who associates an associate with Me^-azwj in his deeds, it is for his associate rather than Me^-azwj, for I^-azwj do not Accept except what is purely for Me^-azwj!’^[12]

قال: و في حديث آخر: إنّي أغنى الأغنياء عن الشرك، فمن عمل عملا شرك فيه غيري فأنا منه غيري فأنا منه برى‏ء، و هو الذي أشرك به دوني.

He said, ‘And in another Hadeeth: “I^-azwj am the Most Independent from the associate. Then one who works a deed associating other than Me^-azwj in it, so I^-azwj am other than him, I^-azwj Disavow from him and he is the one who associated someone else with him!’^[13]

و عن النبيّ صلى اللَّه عليه و آله قال‏: قال اللَّه سبحانه: إذا علمت أنّ الغالب على عبدي الاشتغال بي نقلت شهوته في مسألتي و مناجاتي،

And from the Prophet^-saww, may the Salawaat of Allah^-azwj be upon him^-saww and his^-saww Progeny^-asws, said: ‘Allah^-azwj the Glorious Said: “When I^-azwj Know that the pre-occupation with Me^-azwj has prevailed upon My^-azwj servant, I^-azwj Transfer his desires into requesting Me^-azwj and whispering to Me^-azwj.

فإذا كان عبدي كذلك فأراد أن يسهو حلت بينه و بين أن يسهو، اؤلئك أوليائي حقّا، اؤلئك الأبطال حقّا، اؤلئك الذين إذا أردت أن أهلك أهل الأرض بعقوبة زويتها عنهم من أجل اؤلئك الأبطال.

So, when My^-azwj servant would be like that and wants to be heedless, I^-azwj would Intervene between him and his heedlessness! They are My^-azwj friends, truly! They are the true heroes! They are those whenever I^-azwj Want to Destroy people of the earth with a Punishment, I^-azwj Impede it from them for the reason of these heroes!’^[14]

قال: و عنه صلى اللَّه عليه و آله‏: إنّ اللَّه تعالى يقول: أنا أغنى الأغنياء عن الشرك، من عمل عملا فأشرك فيه غيري فنصيبي له، فأنا لا أقبل إلّا ما كان خالصا لي.

He said, ‘And from him^-saww, may the Salawaat of Allah^-azwj be upon him^-saww and his^-saww Progeny^-asws: ‘Allah^-azwj the Exalted Says: “I^-azwj am the most needless of the ones needless of the associate! One who works a deed so he associates in it other than Me^-azwj, so My^-azwj share would be for him (his associator). I^-azwj do not Accept, except what has happened purely for Me^-azwj!’^[15]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي حَمْزَةَ قَالَ الْمُؤْمِنُ خَلَطَ عَمَلَهُ بِالْحِلْمِ يَجْلِسُ لِيَعْلَمَ وَ يَنْطِقُ لِيَفْهَمَ لَا يُحَدِّثُ أَمَانَتَهُ الْأَصْدِقَاءَ وَ لَا يَكْتُمُ شَهَادَتَهُ الْأَعْدَاءَ وَ لَا يَفْعَلُ شَيْئاً مِنَ الْحَقِّ رِيَاءً وَ لَا يَتْرُكُهُ حَيَاءً إِنْ زُكِّيَ خَافَ مِمَّا يَقُولُونَ وَ اسْتَغْفَرَ اللَّهَ مِمَّا لَا يَعْلَمُونَ لَا يَغُرُّهُ قَوْلُ مَنْ جَهِلَهُ وَ يَخْشَى إِحْصَاءَ مَا قَدْ عَمِلَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Ibn Muskan, from Abu Hamza,

‘He^-asws said: ‘The Believer mingles his deed with the forbearance, and he sits to learn, and he speaks to learn. He does not narrate his entrustments to the friends nor does he conceal his testimony to his enemies, and he does not do anything from the truth to show off, nor does he leave it out of embarrassment that he would be blamed for fear of what they would be saying, and he seeks Forgiveness of Allah^-azwj from what they are knowing, not being tempted by the words of the one who is ignorant, and he fears from the records of his deeds’.^[16]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ الْمُؤْمِنُ يَصْمُتُ لِيَسْلَمَ وَ يَنْطِقُ لِيَغْنَمَ لَا يُحَدِّثُ أَمَانَتَهُ الْأَصْدِقَاءَ وَ لَا يَكْتُمُ شَهَادَتَهُ مِنَ الْبُعَدَاءِ وَ لَا يَعْمَلُ شَيْئاً مِنَ الْخَيْرِ رِيَاءً وَ لَا يَتْرُكُهُ حَيَاءً إِنْ زُكِّيَ خَافَ مِمَّا يَقُولُونَ وَ يَسْتَغْفِرُ اللَّهَ لِمَا لَا يَعْلَمُونَ لَا يَغُرُّهُ قَوْلُ مَنْ جَهِلَهُ وَ يَخَافُ إِحْصَاءَ مَا عَمِلَهُ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Mansour Bin Yunus, from Abu Hamza,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws, having said: ‘A Momin remains silent to be safe, and speaks to benefit. He neither discusses his entrustments of the friends nor does he conceal his testimony from the remote ones, nor does he do anything from the goodness for showing off, nor does he neglect the bashfulness. If he pays Zakāt he fears from what (the people) might be saying, and he seeks Forgiveness of Allah^-azwj for the ones who are not knowing (his praying for them). The words of the ignorant one do not tempt him, and he fears the ‘counting’ of what he does.^[17]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَيَأْتِي عَلَى النَّاسِ زَمَانٌ تَخْبُثُ فِيهِ سَرَائِرُهُمْ وَ تَحْسُنُ فِيهِ عَلَانِيَتُهُمْ طَمَعاً فِي الدُّنْيَا لَا يُرِيدُونَ بِهِ مَا عِنْدَ رَبِّهِمْ يَكُونُ دِينُهُمْ رِيَاءً لَا يُخَالِطُهُمْ خَوْفٌ يَعُمُّهُمُ اللَّهُ بِعِقَابٍ فَيَدْعُونَهُ دُعَاءَ الْغَرِيقِ فَلَا يَسْتَجِيبُ لَهُمْ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘There would be coming a time upon the people, their secretive matters would be wicked and they would be good in the public in greed regarding the world, not intending by it what is in the Presence of their Lord^-azwj. Their religion would happen to be show-off, the fear not blending in them. Allah^-azwj would Punish them generally. So, they would be supplicating with the Supplication of the drowning one (Dua Al-Ghareek), but it would not be Answered for them’.^[18]

علل الشرائع عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ نُعْمَانَ عَنِ يَزِيدَ بْنِ خَلِيفَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ مَا عَلَى أَحَدِكُمْ لَوْ كَانَ عَلَى قُلَّةِ جَبَلٍ حَتَّى يَنْتَهِيَ إِلَيْهِ أَجَلُهُ أَ تُرِيدُونَ تُرَاءُونَ النَّاسَ إِنَّ مَنْ عَمِلَ لِلنَّاسِ كَانَ ثَوَابُهُ عَلَى النَّاسِ وَ مَنْ عَمِلَ لِلَّهِ كَانَ ثَوَابُهُ عَلَى اللَّهِ إِنَّ كُلَّ رِيَاءٍ شِرْكٌ‏.

(The book) ‘Ilal Al Sharaie’ – from Ibn Al Mutawakkil, from Al Astarabady, from Al Barqy, from his father, from Al-Hassan Bin Ali Bin Fazzal, from Ali Bin Numan, from Yazeed Bin Khalifa who said,

‘There is no (problem) upon one of you even if he were to be at the top of a mountain until his death ends up to him. Are you intending to be seen by the people? The one who works for the people, his reward would be upon the people, and the one who works for Allah^-azwj, his Reward would be upon Allah^-azwj. Every showing off is Shirk’.^[19]

Signs of Showing-off:

وَ بِإِسْنَادِهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) ثَلَاثُ عَلَامَاتٍ لِلْمُرَائِي يَنْشَطُ إِذَا رَأَى النَّاسَ وَ يَكْسَلُ إِذَا كَانَ وَحْدَهُ وَ يُحِبُّ أَنْ يُحْمَدَ فِي جَمِيعِ أُمُورِهِ

And by his chain,

‘He^-asws said: ‘Amir Al-Momineen^-asws said: ‘There are three signs for the show-off – He is active when he sees the people (around him), and he is lazy when he is alone, and he loves to be praised in the entirety of his affairs’.^[20]

What is not from Showing-off from Pure Deeds:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَعْمَلُ الشَّيْ‏ءَ مِنَ الْخَيْرِ فَيَرَاهُ إِنْسَانٌ فَيَسُرُّهُ ذَلِكَ فَقَالَ لَا بَأْسَ مَا مِنْ أَحَدٍ إِلَّا وَ هُوَ يُحِبُّ أَنْ يَظْهَرَ لَهُ فِي النَّاسِ الْخَيْرُ إِذَا لَمْ يَكُنْ صَنَعَ ذَلِكَ لِذَلِكَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Zurara,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I asked him^-asws about the man who does something from the good works. So, a person sees him, and that cheers him up’. So, Imam^-asws said: ‘There is no problem. There is no one except that he loves it that the goodness be made apparent for him among the people, so long as he did not do that, for that reason (for promoting himself in the eyes of others).^[21]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ أَ رَأَيْتَ مَا أَصَابَ عَلِيّاً وَ أَهْلَ بَيْتِهِ ( عليهم السلام ) مِنْ بَعْدِهِ هُوَ بِمَا كَسَبَتْ أَيْدِيهِمْ وَ هُمْ أَهْلُ بَيْتِ طَهَارَةٍ مَعْصُومُونَ

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ali bin Ra’ib who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic And whatever affliction befalls you, it is on account of what your hands have wrought [42:30]. What is your^-asws view of what hit Ali^-asws and the People^-asws of his^-asws Household from after him^-asws, is it due to that their^-asws hands had wrought and they^-asws are the Pure People^-asws of the Household, the infallible?’

فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَتُوبُ إِلَى اللَّهِ وَ يَسْتَغْفِرُهُ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ مِائَةَ مَرَّةٍ مِنْ غَيْرِ ذَنْبٍ إِنَّ اللَّهَ يَخُصُّ أَوْلِيَاءَهُ بِالْمَصَائِبِ لِيَأْجُرَهُمْ عَلَيْهَا مِنْ غَيْرِ ذَنْبٍ

The Imam^-asws said: ‘Rasool-Allah^-saww used to turn to Allah^-azwj and seek His^-azwj Forgiveness during every day and night, one hundred times, from without having had sinned. Allah^-azwj Particularised His^-azwj Guardians^-asws with the difficulties in order to Recompense them^-asws from without them^-asws having sinned.^[22]

Conceal pure deeds and Allah^-azwj will Publicise those:

إِنْ تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَنْ سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا {149}

If you do good openly or conceal it, or pardon an evil, so Allah would always be Pardoning, Powerful [4:149]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ فَضْلٍ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ السَّرِيرَةَ إِذَا صَحَّتْ قَوِيَتِ الْعَلَانِيَةُ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Fazl Abu Al Abbas,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The secretive deed, when it is correct, strengthens the deed done in the open’.^[23]

وَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ أَعْلَى مَنَازِلِ الْإِيمَانِ دَرَجَةٌ وَاحِدَةٌ مَنْ بَلَغَ إِلَيْهَا فَقَدْ فَازَ وَ ظَفِرَ وَ هُوَ أَنْ يَنْتَهِيَ بِسَرِيرَتِهِ فِي الصَّلَاحِ إِلَى أَنْ لَا يُبَالِيَ لَهَا إِذَا ظَهَرَتْ وَ لَا يَخَافَ عِقَابَهَا إِذَا اسْتَتَرَتْ.

And Rasool-Allah^-saww said: ‘The top status of Eman is one rank. One who reaches to it, so he has succeeded and won, and it is that one ends up with his secrets in the righteousness up to that he no longer cares for it when it is revealed, and he does not fear its consequences when it is concealed’’.^[24]

، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: وَدِدْتُ أَنِّي افْتَدَيْتُ خَصْلَتَيْنِ فِي الشِّيعَةِ لَنَا بِبَعْضِ سَاعِدِي النَّزَقَ وَ قِلَّةَ الْكِتْمَانِ‏.

(The book) ‘Al Khisaal’ – My father, from Al Himeyri, from Ibn Abu Al Khattab, from Ibn Mahboub, from Ibn Atiyya, from Al Sumali,

‘From Ali^-asws Bin Al-Husayn^-asws having said: ‘I^-asws would love it if I^-asws could redeem (liberate) two qualities in our Shia with some of my^-asws own assistance – the hot-headedness and lack of concealment.^[25]

‏، عيون أخبار الرضا عليه السلام ل، الخصال تَمِيمٌ الْقُرَشِيُّ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنْ أَبِيهِ عَنِ الْهَرَوِيِّ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ‏ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى نَبِيٍّ مِنْ أَنْبِيَائِهِ إِذَا أَصْبَحْتَ فَأَوَّلُ شَيْ‏ءٍ يَسْتَقْبِلُكَ فَكُلْهُ وَ الثَّانِي فَاكْتُمْهُ وَ الثَّالِثُ فَاقْبَلْهُ وَ الرَّابِعُ فَلَا تُؤْيِسْهُ وَ الْخَامِسُ فَاهْرُبْ مِنْهُ

(The books) ‘Uyoun Akhbar Al-Reza^-asws’, may the greetings be upon him^-asws, (and) Al Khisaal’ – Tameem Al Qureyshi, from Ahmad Bin Ali Al Ansari, from his father, from Al Harwy who said,

‘I heard Al-Reza^-asws saying: ‘Allah^-azwj Mighty and Majestic Revealed to a Prophet^-as from His^-azwj Prophets^-as: “When you come to the morning, the first thing facing you^-as, so eat it, and the second, so conceal it, and the third, so accept it, and the four, so do not despair it, and the fifth, flee from it!”

قَالَ فَلَمَّا أَصْبَحَ مَضَى فَاسْتَقْبَلَهُ جَبَلٌ أَسْوَدُ عَظِيمٌ فَوَقَفَ وَ قَالَ أَمَرَنِي رَبِّي عَزَّ وَ جَلَّ أَنْ آكُلَ هَذَا وَ بَقِيَ مُتَحَيِّراً

He^-asws said: ‘When it was morning, he^-as went. He faced a mighty black mountain. He^-as paused and said: ‘My^-as Lord^-azwj Mighty and Majestic has Commanded me^-as to eat this!’ And he^-as remained bewildered.

ثُمَّ رَجَعَ إِلَى نَفْسِهِ فَقَالَ إِنَّ رَبِّي جَلَّ جَلَالُهُ لَا يَأْمُرُنِي إِلَّا بِمَا أُطِيقُ فَمَشَى إِلَيْهِ لِيَأْكُلَهُ فَلَمَّا دَنَا مِنْهُ صَغُرَ حَتَّى انْتَهَى إِلَيْهِ فَوَجَدَهُ لُقْمَةً فَأَكَلَهَا فَوَجَدَهَا أَطْيَبَ شَيْ‏ءٍ أَكَلَهُ

Then he^-as referred to himself^-as. He^-as said: ‘My^-as Lord^-azwj, Majestic is His^-azwj Majesty, will not Command me^-as except with what I^-as can endure’. So, he^-as walked towards it in order to eat it. When he was near to it, it became smaller until he^-as ended up to it and found it to be a morsel. So, he^-as ate it and found it as the best thing he^-as had eaten.

ثُمَّ مَضَى فَوَجَدَ طَشْتاً مِنْ ذَهَبٍ فَقَالَ أَمَرَنِي رَبِّي عَزَّ وَ جَلَّ أَنْ أَكْتُمَ هَذَا فَحَفَرَ لَهُ وَ جَعَلَهُ فِيهِ وَ أَلْقَى عَلَيْهِ التُّرَابَ ثُمَّ مَضَى فَالْتَفَتَ فَإِذَا الطَّشْتُ قَدْ ظَهَرَ فَقَالَ قَدْ فَعَلْتُ مَا أَمَرَنِي رَبِّي عَزَّ وَ جَلَّ

Then he^-as continued and found a tray of gold. He^-as said: ‘My^-as Lord^-azwj Mighty and Majestic has Commanded me^-as to conceal this!’ So, he^-as dug a hole for it and made it to be in it, and cast the soil upon it. Then he^-as continued on, and behold, the tray had appeared. He^-saww said: ‘I^-as have done what my^-as Lord^-azwj Mighty and Majestic had Commanded me^-as!’

فَمَضَى فَإِذَا هُوَ بِطَيْرٍ وَ خَلْفَهُ بَازِيٌّ فَطَافَ الطَّيْرُ حَوْلَهُ فَقَالَ أَمَرَنِي رَبِّي عَزَّ وَ جَلَّ أَنْ أَقْبَلَ هَذَا فَفَتَحَ كُمَّهُ فَدَخَلَ الطَّيْرُ فِيهِ

He^-as continued on, and there he^-as was with a bird and there was a falcon behind it. The bird circled above him^-as. He^-as said: ‘My^-as Lord^-azwj Mighty and Majestic has Commanded me^-as to accept this!’ So, he^-as opened his^-as sleeve and made the bird to be in it.

فَقَالَ لَهُ الْبَازِي أَخَذْتَ مِنِّي صَيْدِي وَ أَنَا خَلْفَهُ مُنْذُ أَيَّامٍ فَقَالَ أَمَرَنِي رَبِّي عَزَّ وَ جَلَّ أَنْ لَا أُويِسَ هَذَا فَقَطَعَ مِنْ فَخِذِهِ قِطْعَةً فَأَلْقَاهَا إِلَيْهِ

The falcon said to him, ‘You^-as have taken my prey away from me, and I was after it for days!’ He^-as said: ‘My^-as Lord^-azwj Mighty and Majestic has Commanded me^-as not to despair this one!’ So, he^-as cut out a piece of his^-as thigh and threw it at it.

ثُمَّ مَضَى فَلَمَّا مَضَى فَإِذَا هُوَ بِلَحْمِ مَيْتَةٍ مُنْتِنٍ مَدُودٍ فَقَالَ أَمَرَنِي رَبِّي عَزَّ وَ جَلَّ أَنْ أَهْرُبَ مِنْ هَذَا فَهَرَبَ مِنْهُ

Then he^-as continued. When he^-as went, there he^-as was with some dead meat, stinky, insect-ridden. He^-as said: ‘My^-as Lord^-azwj Mighty and Majestic to flee from this’. So, he^-as fled from it.

فَرَجَعَ فَرَأَى فِي الْمَنَامِ كَأَنَّهُ قَدْ قِيلَ لَهُ إِنَّكَ قَدْ فَعَلْتَ مَا أُمِرْتَ بِهِ فَهَلْ تَدْرِي‏ مَا ذَا كَانَ قَالَ لَا

He^-as returned and saw in his^-as dream as if He^-azwj Said to him^-as: “You^-as have done what you^-as had been Commanded with. Do you^-as what is that which happened?” He^-as said: ‘No’.

قِيلَ لَهُ أَمَّا الْجَبَلُ فَهُوَ الْغَضَبُ إِنَّ الْعَبْدَ إِذَا غَضِبَ لَمْ يَرَ نَفْسَهُ وَ جَهِلَ قَدْرَهُ مِنْ عِظَمِ الْغَضَبِ فَإِذَا حَفِظَ نَفْسَهُ وَ عَرَفَ قَدْرَهُ وَ سَكَنَ غَضَبُهُ كَانَتْ عَاقِبَتُهُ كَاللُّقْمَةِ الطَّيِّبَةِ الَّتِي أَكَلْتَهَا

He^-azwj Said to him: “As for the mountain, it is the anger. The servant, when he is angry, does not see himself and is ignorant of his power from the mighty of anger. When he preserves himself and knows his ability, and his anger subsides, his end-result would be like the good morsel which you had eaten.

وَ أَمَّا الطَّشْتُ فَهُوَ الْعَمَلُ الصَّالِحُ إِذَا كَتَمَهُ الْعَبْدُ وَ أَخْفَاهُ أَبَى اللَّهُ عَزَّ وَ جَلَّ إِلَّا أَنْ يُظْهِرَهُ لِيُزَيِّنَهُ بِهِ مَعَ مَا يَدَّخِرُ لَهُ مِنْ ثَوَابِ الْآخِرَةِ

And as for the tray, it is the righteous deed. When the servant conceals it and hides it, Allah^-azwj Mighty and Majestic Refuses it except that He^-azwj would Reveal it for him to be seen with it (by others), along with that He^-azwj has Treasured for him from the Rewards of the Hereafter.

وَ أَمَّا الطَّيْرُ فَهُوَ الرَّجُلُ الَّذِي يَأْتِيكَ بِنَصِيحَةٍ فَاقْبَلْهُ وَ اقْبَلْ نَصِيحَتَهُ

And as for the bird, it is the man who comes to you^-as with good advice, so accept him and accept his advice.

وَ أَمَّا الْبَازِي فَهُوَ الرَّجُلُ الَّذِي يَأْتِيكَ فِي حَاجَةٍ فَلَا تُؤْيِسْهُ

And as for the falcon, it is the man who comes to you^-as regarding a need, so do not despair him.

وَ أَمَّا اللَّحْمُ الْمُنْتِنُ فَهِيَ الْغِيبَةُ فَاهْرُبْ مِنْهَا.

And as for the stinky meat, it is the backbiting, so flee from it!”’^[26]

How to Perform Pure Deeds:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي إِسْمَاعِيلَ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَزْدِيِّ عَنْ أَبِي عُثْمَانَ الْعَبْدِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا قَوْلَ إِلَّا بِعَمَلٍ وَ لَا قَوْلَ وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا قَوْلَ وَ لَا عَمَلَ وَ لَا نِيَّةَ إِلَّا بِإِصَابَةِ السُّنَّةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abu Ismail Ibrahim Bin Is’haq Al Azdy, from Abu Usman Al Abady, from;

(Imam) Ja’far^-asws, from his^-asws forefathers^-asws, from Amir Al-Momineen^-asws having said: ‘Rasool-Allah^-saww said: ‘There is no word except with the deed, and there is neither a word nor a deed except with an intention, and there is neither a word nor a deed nor an intention except with attaining the Sunnah’.^[27]

The Rewards for Pure Deeds:

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ نَصْرِ بْنِ إِسْحَاقَ عَنِ الْحَارِثِ بْنِ النُّعْمَانِ عَنْ الْهَيْثَمِ بْنِ حَمَّادٍ عَنْ أَبِي دَاوُدَ عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا فِي أُمَّتِي عَبْدٌ أَلْطَفَ أَخَاهُ فِي اللَّهِ بِشَيْ‏ءٍ مِنْ لُطْفٍ إِلَّا أَخْدَمَهُ اللَّهُ مِنْ خَدَمِ الْجَنَّةِ

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Nasr Bin Is’haq, from Al Haris Bin Al Numan, from Al Haysam Bin Hammad, from Abu Dawood, from Zayd Bin Arqam who said,

‘Rasool-Allah^-saww said: ‘There is no servant in my^-saww community who is kind to his brother regarding Allah^-azwj with anything from the kindness, except that Allah^-azwj would have him served by the servants of the Paradise’.^[28]

ابن بابويه، قال: حدثنا محمد بن إبراهيم بن إسحاق الطالقاني (رضي الله عنه)، قال: حدثنا أبو حفص عمر بن يوسف بن سليمان بن الريان، قال: حدثنا القاسم بن إبراهيم الرقي، قال: حدثنا محمد بن أحمد بن مهدي الرقي، قال: حدثنا عبد الرزاق، عن معمر، عن الزهري، عن أنس، قال: قال رسول الله (صلى الله عليه و آله): «بكى شعيب (عليه السلام) من حب الله عز و جل حتى عمي، فرد الله عليه بصره، ثم بكى حتى عمي، فرد الله عليه بصره ثم بكى حتى عمي، فرد الله عليه بصره، فلما كان في الرابعة، أوحى الله إليه: يا شعيب، إلى متى يكون هذا منك؟ إن يكن هذا خوفا من النار فقد أجرتك، و إن يكن شوقا إلى الجنة فقد أبحتك.

Ibn Babuwayh said, ‘Muhammad Bin Ibrahim Bin Is’haq Al-Talaqany narrated to us, from Hafs Umar Bin Yusuf Bin Sulayman Bin Al-Ryan, from Al-Qasim Bin Ibrahim Al-Raqy, from Muhammad Bin Ahmad Bin Mahdy Al-Rqay, from Abdul Razaaq, from Moaman, from Al-Zuhry, from Anas who said,

‘Rasool-Allah^-saww said: ‘Shuayb^-as cried from the love of Allah^-azwj Mighty and Majestic until he was blinded. Allah^-azwj Returned his eyesight. Then he^-as cried until he^-as was blinded. Allah^-azwj Returned his^-as eyesight. Then he^-as cried until he^-as was blinded. Allah^-azwj Returned his^-as eyesight. When he^-as was in the fourth time, Allah^-azwj Revealed unto him^-as: “O Shuayb^-as! Until when will this be happening from you^-as? If this is happening out of fear from the Fire, so I^-azwj have Requited you^-as, and if this is from the desire for the Paradise, so I^-azwj have Endowed it to you^-as”.

فقال: إلهي، و سيدي، أنت تعلم أني ما بكيت خوفا من نارك، و لا شوقا إلى جنتك، و لكن عقد حبك على قلبي، فلست أصبر إذ ذاك، فأوحى الله جل جلاله إليه: أما إذا كان هذا هكذا، فمن أجل هذا سأخدمك كليمي‏ موسى بن عمران».

He^-as said: ‘My^-as God, and my^-as Master! You^-azwj Know that I^-as am not crying out of fear from Your^-azwj Fire, nor out of desire to be in Your^-azwj Paradise, but I^-as contracted Your^-azwj love upon my^-as heart. Thus, I^-as have no patience upon that’. Allah^-azwj, Majestic is His^-azwj Majesty Said: “But if this is so, for this I^-azwj would Make My^-azwj Speaker (whom I^-azwj Spoke with) Musa^-as Bin Imran^-as to serve you^-as’.^[29]

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 (due to his pure deeds), 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 Imam^-asws mentioned the two boys. He^-asws said: ‘and their father was righteous. [18:82]. Don’t you see that Allah^-azwj has shown gratitude for the righteousness of their parents towards them?^[30]

Most deeds (impure deeds) are rejected:

عنه، عن أبيه، عن ابن فضال، عن محمد، عن أبي حمزة الثمالى، قال: سمعت أبا عبد الله عليه السلام يقول: لو كشف الغطاء عن الناس فنظروا إلى وصل ما بين الله و بين المؤمن خضعت للمؤمن رقابهم، وتسهلت له أمورهم، ولانت طاعتهم، ولو نظروا إلى مردود الاعمال من السماء لقالوا: ما يقبل الله من أحد عملا.

From him, from his father, from Ibn Fazaal, from Muhammad, from Abu Hamza Al Sumaly, said, ‘I heard Abu Abdullah^-asws saying:

‘If only the covering would be uncovered from the people, they would (be able to) look at what transpires between Allah^-azwj and the Believer. The necks of the Believers Fastened, and their affairs being Caused to be easy, and their obedience Made to be known.

And if the people were to look at the repelling of the deeds from the sky they would be saying, ‘Allah^-azwj does not Accept the deeds from anyone’.[31]

The aspects of ungratefulness:

In a lengthy Hadith, Allah^-azwj Said:

يا ابن آدم، ما من يوم جديد إلّا و يأتي فيه رزقك من عندي، و ما من ليلة إلّا و تأتي الملائكة من عندك بعمل قبيح، خيري إليك نازل، و شرّك إليّ صاعد.

O son of Adam^-as! There is none from a new day except and your sustenance comes in it from My^-azwj Presence, and there is none from a night except and the Angels come to Me^-azwj from your presence with an ugly deed! My^-azwj goodness descends to you and your evil ascends to Me^-azwj (an extract).[32]

[1] Jawaahir Al Saniya Fi Ahadeeth Al Qudsiya – CH 7 – H 4

[2] Jawaahir Al Saniya Fi Ahadeeth Al Qudsiya – CH 9 – H 1

[3] Nahj Al Balagah – Saying 95

[4] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 21 H 7

[5] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 55 H 14

[6] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 56 H 4

[7] Al Kafi V 2 – The Book Of Belief and Disbelief CH 11 H 4

[8] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 56 H 6 d

[9] Al Kafi V 2 – The Book of Belief and Disbelief CH 116 H 16

[10] ( 2)- البحار ج 15( ج 3): 53. البرهان ج 1: 425.

[11] Al Kafi V 2 – The Book Of Belief and Disbelief CH 169 H 4

[12] Jawaahir Al Saniya Fi Ahadeeth Al Qudsiya – CH 10 – H 117

[13] Jawaahir Al Saniya Fi Ahadeeth Al Qudsiya – CH 10 – H 118

[14] Jawaahir Al Saniya Fi Ahadeeth Al Qudsiya – CH 10 – H 121

[15] Jawaahir Al Saniya Fi Ahadeeth Al Qudsiya – CH 10 – H 134

[16] Al Kafi V 2 – The Book Of Belief and Disbelief CH 55 H 2

[17] Al Kafi V 2 – The Book Of Belief and Disbelief CH 99 H 3

[18] Al Kafi V 2 – The Book of Belief and Disbelief CH 116 H 14

[19] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 23

[20] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 8

[21] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 18

[22] Al Kafi V 2 – The Book Of Belief and Disbelief CH 198 H 2

[23] Al-Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 11 (Extract)

[24] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 19 c

[25] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 40

[26] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 93 H 47

[27] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 21 H 9

[28] Al Kafi V 2 – The Book Of Belief and Disbelief CH 88 H 4

[29] علل الشرائع: 1: 57/ 1

[30] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 68 H 3

[31] Al-Mahaasin – V 1 Bk 4 – H 4

[32] Jawaahir Al Saniya Fi Ahadeeth Al Qudsiya – CH 7 – H 121