Hud Ayah 118-123

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قال: عَنِ ابْنِ خِرَاشٍ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): إِنَّ الْحَسَنٰاتِ يُذْهِبْنَ السَّيِّئٰاتِ. قَالَ:«صَلاَةُ اللَّيْلِ تُكَفِّرُ مَا كَانَ مِنْ ذُنُوبِ النَّهَارِ».

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He said: From Ibn Khirāsh, from Abū ‘Abd Allāh (peace be upon him): Indeed good deeds remove evil deeds. He said: The night prayer atones for the sins committed during the day.

قوله تعالى:

وَ لَوْ شٰاءَ رَبُّكَ لَجَعَلَ النّٰاسَ أُمَّةً وٰاحِدَةً... وَ لِلّٰهِ غَيْبُ السَّمٰاوٰاتِ وَ الْأَرْضِ وَ إِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ فَاعْبُدْهُ وَ تَوَكَّلْ عَلَيْهِ وَ مٰا رَبُّكَ بِغٰافِلٍ عَمّٰا تَعْمَلُونَ [118-123]

Quran 11:118-123 (M. H. Shakir):

- 11:118: And if your Lord had pleased He would certainly have made people a single nation, and they shall continue to differ.

- 11:119: Except those on whom your Lord has mercy; and for this did He create them; and the word of your Lord is fulfilled: Certainly I will fill hell with the jinn and the men, all together.

- 11:120: And all we relate to you of the accounts of the messengers is to strengthen your heart therewith; and in this has come to you the truth and an admonition and a reminder to the believers.

- 11:121: And say to those who do not believe: Act according to your state; surely we too are acting.

- 11:122: And wait; surely we are waiting also.

- 11:123: And Allah’s is the unseen in the heavens and the earth, and to Him is returned the whole of the affair; therefore serve Him and rely on Him, and your Lord is not heedless of what you do.

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علي بن إبراهيم: وَ لَوْ شٰاءَ رَبُّكَ لَجَعَلَ النّٰاسَ أُمَّةً وٰاحِدَةً أي على مذهب واحد وَ لاٰ يَزٰالُونَ مُخْتَلِفِينَ إِلاّٰ مَنْ رَحِمَ رَبُّكَ وَ لِذٰلِكَ خَلَقَهُمْ.

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‘Alī b. Ibrāhīm: “And if your Lord had pleased He would certainly have made people a single nation”—that is, upon one doctrine—“and they shall continue to differ, except those on whom your Lord has mercy, and for this did He create them.”

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مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا،عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ،عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ،قَالَ سَأَلْتُ أَبَا جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)عَنِ الاِسْتِطَاعَةِ وَ قَوْلِ النَّاسِ،فَقَالَ وَ تَلاَ هَذِهِ الْآيَةَ: وَ لاٰ يَزٰالُونَ مُخْتَلِفِينَ إِلاّٰ مَنْ رَحِمَ رَبُّكَ وَ لِذٰلِكَ خَلَقَهُمْ «يَا أَبَا عُبَيْدَةَ،النَّاسُ مُخْتَلِفُونَ فِي إِصَابَةِ الْقَوْلِ،وَ كُلُّهُمْ هَالِكٌ». قَالَ:قُلْتُ:قَوْلُهُ: إِلاّٰ مَنْ رَحِمَ رَبُّكَ ؟قَالَ:«هُمْ شِيعَتُنَا،وَ لِرَحْمَتِهِ خَلَقَهُمْ،وَ هُوَ قَوْلُهُ: وَ لِذٰلِكَ خَلَقَهُمْ يَقُولُ:لِطَاعَةِ الْإِمَامِ،الرَّحْمَةُ الَّتِي يَقُولُ: وَ رَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ [1] يَقُولُ:عِلْمُ الْإِمَامِ،وَ وَسِعَ عِلْمُهُ الَّذِي هُوَ مِنْ عِلْمِهِ كُلُّ شَيْءٍ،هُمْ شِيعَتُنَا. ثُمَّ قَالَ: فَسَأَكْتُبُهٰا لِلَّذِينَ يَتَّقُونَ [2] يَعْنِي وَلاَيَةَ غَيْرِ الْإِمَامِ وَ طَاعَتَهُ،ثُمَّ قَالَ: يَجِدُونَهُ مَكْتُوباً عِنْدَهُمْ فِي التَّوْرٰاةِ وَ الْإِنْجِيلِ [3] يَعْنِي النَّبِيَّ(ص) وَ الْوَصِيَّ وَ الْقَائِمَ، يَأْمُرُهُمْ بِالْمَعْرُوفِ [4] إِذَا قَامَ وَ يَنْهٰاهُمْ عَنِ الْمُنْكَرِ [5] وَ الْمُنْكَرُ مَنْ أَنْكَرَ فَضْلَ الْإِمَامِ وَ جَحَدَهُ وَ يُحِلُّ لَهُمُ الطَّيِّبٰاتِ [6] وَ هُوَ أَخْذُ الْعِلْمِ مِنْ أَهْلِهِ وَ يُحَرِّمُ عَلَيْهِمُ الْخَبٰائِثَ [8] وَ الْخَبَائِثُ:قَوْلُ مَنْ خَالَفَ وَ يَضَعُ عَنْهُمْ إِصْرَهُمْ [9] وَ هِيَ الذُّنُوبُ الَّتِي كَانُوا فِيهَا قَبْلَ مَعْرِفَتِهِمْ فَضْلَ الْإِمَامِ وَ الْأَغْلاٰلَ الَّتِي كٰانَتْ عَلَيْهِمْ [10] وَ الْأَغْلاَلُ:مَا كَانُوا يَقُولُونَ مِمَّا لَمْ يَكُونُوا أُمِرُوا بِهِ مِنْ تَرْكِ فَضْلِ الْإِمَامِ،فَلَمَّا عَرَفُوا فَضْلَ الْإِمَامِ وَضَعَ عَنْهُمْ إِصْرَهُمْ وَ الْإِصْرُ الذَّنْبُ،وَ هِيَ الْآصَارُ. ثُمَّ نَسَبَهُمْ،فَقَالَ: فَالَّذِينَ آمَنُوا بِهِ [11] يَعْنِي بِالْإِمَامِ.

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Muhammad b. Ya‘qūb: From several of our companions, from Ahmad b. Muhammad b. Abī Nasr, from Hammad b. ‘Uthmān, from Abū ‘Ubaydah al-Hadhdhā’, who said: I asked Abū Ja‘far (peace be upon him) about ability (istita‘ah) and what people say. He recited this verse: “And they shall continue to differ, except those on whom your Lord has mercy; and for this did He create them.” He said: O Abū ‘Ubaydah, people differ in attaining the right statement, and all of them are doomed. I said: His saying, “except those on whom your Lord has mercy”? He said: They are our Shī‘a, and for His mercy He created them; and it is His saying, “and for this did He create them,” meaning for obedience to the Imam. The mercy in His saying, “and My mercy encompasses all things” [1]—that is, the knowledge of the Imam, and his knowledge, which is from His knowledge, encompasses all things. They are our Shī‘a. Then he said: “So I will ordain it for those who guard (against evil)” [2]—meaning (they avoid) the allegiance to other than the Imam and obedience to him. Then he said: “They find it written with them in the Torah and the Gospel” [3]—meaning the Prophet (may Allah bless him and his family), the legatee (al-wasī), and the Qā’im—“he enjoins them good” [4] when he rises, “and forbids them evil” [5]; and evil is whoever denies the virtue of the Imam and rejects it—“and makes lawful for them the good things” [6], which is [7] taking knowledge from its people—“and makes unlawful for them the impure things” [8]; and the impure things are the statements of those who oppose—“and removes from them their burden” [9], which are the sins they were in before recognizing the Imam’s virtue—“and the shackles that were upon them” [10]; and the shackles are what they used to say without being commanded, namely abandoning the Imam’s virtue. When they recognized the Imam’s virtue, He removed from them their burden; and the burden is sin, and these are the bonds. Then He attributed them (described them), saying: “So those who believe in him” [11]—meaning in the Imam.

وَ عَزَّرُوهُ وَ نَصَرُوهُ وَ اتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولٰئِكَ هُمُ الْمُفْلِحُونَ [1]

Quran 7:157 (M. H. Shakir): “Those who follow the Messenger-Prophet, the Ummi, whom they find written down with them in the Taurat and the Injeel... therefore those who believe in him and honor him and help him, and follow the light which has been sent down with him, these it is that are the successful.”

يَعْنِي الَّذِينَ اجْتَنَبُوا الْجِبْتَ وَ الطَّاغُوتَ أَنْ يَعْبُدُونَهَا،وَ الْجِبْتُ وَ الطَّاغُوتُ:فُلاَنٌ وَ فُلاَنٌ وَ فُلاَنٌ،وَ الْعِبَادَةُ:طَاعَةُ النَّاسِ لَهُمْ.

It means: those who avoid al-jibt and al-tāghūt, that they should worship them; and al-jibt and al-tāghūt are so-and-so and so-and-so and so-and-so, and worship is people’s obedience to them.

ثُمَّ قَالَ: وَ أَنِيبُوا إِلىٰ رَبِّكُمْ وَ أَسْلِمُوا لَهُ [2]

Quran 39:54 (M. H. Shakir): And return to your Lord time after time and submit to Him before there comes to you the chastisement, then you shall not be helped.

ثُمَّ جَزَاهُمْ فَقَالَ: لَهُمُ الْبُشْرىٰ فِي الْحَيٰاةِ الدُّنْيٰا وَ فِي الْآخِرَةِ [3]

Quran 10:64 (M. H. Shakir): They shall have good news in this world’s life and in the hereafter; there is no changing the words of Allah; that is the mighty achievement.

وَ الْإِمَامُ يُبَشِّرُهُمْ بِقِيَامِ الْقَائِمِ وَ بِظُهُورِهِ،وَ بِقَتْلِ أَعْدَائِهِمْ،وَ بِالنَّجَاةِ فِي الْآخِرَةِ،وَ الْوُرُودِ عَلَى مُحَمَّدٍ(ص) الْصَّادِقِينَ عَلَى الْحَوْضِ.

And the Imam gives them glad tidings of the Qā’im’s rising and his appearance, and of the killing of their enemies, and of salvation in the Hereafter, and of coming to Muhammad (may Allah bless him and his family, the truthful) at the Pond.

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وَ عَنْهُ:عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ،عَنْ أَبِيهِ،عَنِ ابْنِ أَبِي عُمَيْرٍ،عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ،قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)عَنْ قَوْلِ اللَّهِ تَعَالَى: وَ لَوْ شٰاءَ رَبُّكَ لَجَعَلَ النّٰاسَ أُمَّةً وٰاحِدَةً وَ لاٰ يَزٰالُونَ مُخْتَلِفِينَ إِلاّٰ مَنْ رَحِمَ رَبُّكَ. فَقَالَ:«كَانُوا أُمَّةً وَاحِدَةً،فَبَعَثَ اللَّهُ النَّبِيِّينَ لِيَتَّخِذَ عَلَيْهِمُ الْحُجَّةَ».

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And from him: from ‘Alī b. Ibrāhīm, from his father, from Ibn Abī ‘Umayr, from ‘Abd Allāh b. Sinān, who said: Abū ‘Abd Allāh (peace be upon him) was asked about Allah’s saying: “And if your Lord had pleased He would certainly have made people a single nation, and they shall continue to differ, except those on whom your Lord has mercy.” He said: They were one community; then Allah sent the prophets to establish the proof against them.

ابْنُ بَابَوَيْهِ،قَالَ:... سُئِلَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،مِثْلَهُ [4].

Ibn Bābawayh said: ... Abū ‘Abd Allāh (peace be upon him) was asked the same [4].

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وَ عَنْهُ،قَالَ:... عَنْ أَبِي بَصِيرٍ،قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: وَ مٰا خَلَقْتُ الْجِنَّ وَ الْإِنْسَ إِلاّٰ لِيَعْبُدُونِ [5] قَالَ:«خَلَقَهُمْ لِيَأْمُرَهُمْ بِالْعِبَادَةِ». قَالَ:وَ سَأَلْتُهُ عَنْ قَوْلِهِ عَزَّ وَ جَلَّ: وَ لاٰ يَزٰالُونَ مُخْتَلِفِينَ إِلاّٰ مَنْ رَحِمَ رَبُّكَ وَ لِذٰلِكَ خَلَقَهُمْ قَالَ:«خَلَقَهُمْ لِيَفْعَلُوا مَا يَسْتَوْجِبُونَ بِهِ رَحْمَتَهُ فَيَرْحَمَهُمْ».

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And from him, he said: ... from Abū Basīr, who said: I asked Abū ‘Abd Allāh (peace be upon him) about Allah’s saying, “And I did not create the jinn and the men except that they should serve Me” [5]. He said: He created them to command them to worship. He said: And I asked him about His saying, “And they shall continue to differ, except those on whom your Lord has mercy; and for this did He create them.” He said: He created them so that they would do what makes them deserving of His mercy, so He will have mercy upon them.

وَ مَا خَلَقْتُ الْجِنَّ وَ الْإِنسَ إِلَّا لِيَعْبُدُونِ [5]

Quran 51:56 (M. H. Shakir): And I have not created the jinn and the men except that they should serve Me.

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عَلِيُّ بْنُ إِبْرَاهِيمَ:عَنْ أَبِي الْجَارُودِ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)،قَالَ: «لاَ يَزَالُونَ مُخْتَلِفَيْنِ-فِي الدِّينِ- إِلاَّ مَنْ رَحِمَ رَبُّكَ،يَعْنِي آلَ مُحَمَّدٍ وَ أَتْبَاعَهُمْ،يَقُولُ اللَّهُ: وَ لِذٰلِكَ خَلَقَهُمْ يَعْنِي أَهْلَ رَحْمَةٍ لاَ يَخْتَلِفُونَ فِي الدِّينِ».

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‘Alī b. Ibrāhīm: from Abū al-Jārūd, from Abū Ja‘far (peace be upon him), who said: “They shall continue to differ—in religion—except those on whom your Lord has mercy,” meaning the family of Muhammad and their followers. Allah says, “and for this did He create them,” meaning a people of mercy who do not differ in religion.

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الْعَيَّاشِيُّ:عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ،قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)عَنْ قَوْلِ اللَّهِ: وَ لَوْ شٰاءَ رَبُّكَ لَجَعَلَ النّٰاسَ أُمَّةً وٰاحِدَةً -إِلَى- مَنْ رَحِمَ رَبُّكَ. قَالَ:«كَانُوا أُمَّةً وَاحِدَةً،فَبَعَثَ اللَّهُ النَّبِيِّينَ لِيَتَّخِذَ عَلَيْهِمُ الْحُجَّةَ».

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Al-‘Ayyāshī: from ‘Abd Allāh b. Sinān, who said: Abū ‘Abd Allāh (peace be upon him) was asked about Allah’s saying, “And if your Lord had pleased He would certainly have made people a single nation ... to ... those on whom your Lord has mercy.” He said: They were one community; then Allah sent the prophets to establish the proof against them.

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عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ،عَنْ أَبِيهِ،عَنْ رَجُلٍ،قَالَ:سَأَلْتُ عَلِيَّ بْنَ الْحُسَيْنِ(عَلَيْهِ السَّلاَمُ) عَنْ قَوْلِ اللَّهِ: وَ لاٰ يَزٰالُونَ مُخْتَلِفِينَ قَالَ:«عَنَى بِذَلِكَ مَنْ خَالَفَنَا مِنْ هَذِهِ الْأُمَّةِ،وَ كُلُّهُمْ يُخَالِفُ بَعْضُهُمْ بَعْضاً فِي دِينِهِمْ،وَ أَمَّا قَوْلُهُ: إِلاّٰ مَنْ رَحِمَ رَبُّكَ وَ لِذٰلِكَ خَلَقَهُمْ فَأُولَئِكَ أَوْلِيَاؤُنَا مِنَ الْمُؤْمِنِينَ،وَ لِذَلِكَ خَلَقَهُمْ مِنَ الطِّينَةِ الطَّيِّبَةِ،أَ مَا تَسْمَعُ لِقَوْلِ إِبْرَاهِيمَ: رَبِّ اجْعَلْ هٰذٰا بَلَداً آمِناً وَ ارْزُقْ أَهْلَهُ مِنَ الثَّمَرٰاتِ مَنْ آمَنَ مِنْهُمْ بِاللّٰهِ [1] -قَالَ-إِيَّانَا عَنَى وَ أَوْلِيَاءَهُ وَ شِيعَتَهُ وَ شِيعَةَ وَصِيِّهِ،قَالَ: وَ مَنْ كَفَرَ فَأُمَتِّعُهُ قَلِيلاً ثُمَّ أَضْطَرُّهُ إِلىٰ عَذٰابِ النّٰارِ [2] -قَالَ-عَنَى بِذَلِكَ وَ اللَّهِ مَنْ جَحَدَ وَصِيَّهُ وَ لَمْ يَتَّبِعْهُ مِنْ أُمَّتِهِ،وَ كَذَلِكَ وَ اللَّهِ حَالُ هَذِهِ الْأُمَّةِ».

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From ‘Abd Allāh b. Ghālib, from his father, from a man, who said: I asked ‘Alī b. al-Ḥusayn (peace be upon him) about Allah’s saying, “And they shall continue to differ.” He said: By that He meant those who oppose us from this community, and all of them oppose one another in their religion. As for His saying, “except those on whom your Lord has mercy; and for this did He create them,” those are our friends among the believers, and for that He created them from the goodly clay. Do you not hear Ibrahim’s words: “My Lord, make this a secure city, and provide its people with fruits, such of them as believe in Allah” [1]—he meant us, our friends, our Shī‘a, and the Shī‘a of his legatee. And: “and whoever disbelieves, I will grant him enjoyment for a little; then I will drive him to the chastisement of the fire” [2]—by that, by Allah, he meant whoever denies his legatee and does not follow him from his community; and thus, by Allah, is the state of this community.

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عَنْ يَعْقُوبَ بْنِ سَعِيدٍ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ: وَ مٰا خَلَقْتُ الْجِنَّ وَ الْإِنْسَ إِلاّٰ لِيَعْبُدُونِ [3] قَالَ:«خَلَقَهُمْ لِلْعِبَادَةِ». قَالَ:قُلْتُ:وَ قَوْلُهُ: وَ لاٰ يَزٰالُونَ مُخْتَلِفِينَ إِلاّٰ مَنْ رَحِمَ رَبُّكَ وَ لِذٰلِكَ خَلَقَهُمْ ؟فَقَالَ:«نَزَلَتْ هَذِهِ بَعْدَ تِلْكَ».

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From Ya‘qūb b. Sa‘īd, from Abū ‘Abd Allāh (peace be upon him), who said: I asked him about Allah’s saying, “And I did not create the jinn and men except that they should serve Me” [3]. He said: He created them for worship. I said: And His saying, “And they shall continue to differ, except those on whom your Lord has mercy; and for this did He create them”? He said: This was revealed after that.

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عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ،عَنْ عَلِيِّ بْنِ الْحُسَيْنِ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِهِ: وَ لاٰ يَزٰالُونَ مُخْتَلِفِينَ إِلاّٰ مَنْ رَحِمَ رَبُّكَ وَ لِذٰلِكَ خَلَقَهُمْ . قَالَ:«أُولَئِكَ هُمْ أَوْلِيَاؤُنَا مِنَ الْمُؤْمِنِينَ،وَ لِذَلِكَ خَلَقَهُمْ مِنَ الطِّينَةِ الطَّيِّبَةِ أَ مَا تَسْمَعُ لِقَوْلِ إِبْرَاهِيمَ: رَبِّ اجْعَلْ هٰذٰا بَلَداً آمِناً وَ ارْزُقْ أَهْلَهُ مِنَ الثَّمَرٰاتِ مَنْ آمَنَ مِنْهُمْ بِاللّٰهِ [4] -قَالَ-إِيَّانَا عَنَى بِذَلِكَ وَ أَوْلِيَاءَهُ وَ شِيعَتَهُ وَ شِيعَةَ وَصِيِّهِ وَ مَنْ كَفَرَ فَأُمَتِّعُهُ قَلِيلاً ثُمَّ أَضْطَرُّهُ إِلىٰ عَذٰابِ النّٰارِ [5] عَنَى بِذَلِكَ-وَ اللَّهِ-مَنْ جَحَدَ وَصِيَّهُ وَ لَمْ يَتَّبِعْهُ مِنْ أُمَّتِهِ،وَ كَذَلِكَ وَ اللَّهِ حَالُ هَذِهِ الْأُمَّةِ».

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From Sa‘īd b. al-Musayyab, from ‘Alī b. al-Ḥusayn (peace be upon him), regarding His saying, “And they shall continue to differ, except those on whom your Lord has mercy; and for this did He create them.” He said: Those are our friends among the believers, and for that He created them from the goodly clay. Do you not hear Ibrahim’s words: “My Lord, make this a secure city, and provide its people with fruits, such of them as believe in Allah” [4]—he meant us and his friends and his Shī‘a and the Shī‘a of his legatee. “And whoever disbelieves, I will grant him enjoyment for a little; then I will drive him to the chastisement of the fire” [5]—by that, by Allah, he meant whoever denies his legatee and does not follow him from his community; and thus, by Allah, is the state of this community.

/5219 _10-

علي بن إبراهيم: قوله تعالى: وَ تَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَ النّٰاسِ أَجْمَعِينَ هم الذين سبق الشقاء لهم،فحق عليهم القول أنهم للنار خلقوا،و هم الذين حقت عليهم كلمة ربك أنهم لا يؤمنون. قال عليّ بن إبراهيم: ثم خاطب اللّه نبيه،فقال: وَ كُلاًّ نَقُصُّ عَلَيْكَ مِنْ أَنْبٰاءِ الرُّسُلِ مٰا نُثَبِّتُ بِهِ فُؤٰادَكَ وَ جٰاءَكَ فِي هٰذِهِ الْحَقُّ. ثم قال: وَ قُلْ لِلَّذِينَ لاٰ يُؤْمِنُونَ اعْمَلُوا عَلىٰ مَكٰانَتِكُمْ إِنّٰا عٰامِلُونَ وَ انْتَظِرُوا إِنّٰا مُنْتَظِرُونَ وَ لِلّٰهِ غَيْبُ السَّمٰاوٰاتِ وَ الْأَرْضِ وَ إِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ فَاعْبُدْهُ وَ تَوَكَّلْ عَلَيْهِ وَ مٰا رَبُّكَ بِغٰافِلٍ عَمّٰا تَعْمَلُونَ.

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‘Alī b. Ibrāhīm: His saying, “And the word of your Lord has been accomplished: Certainly I will fill hell with the jinn and men, all together”—they are those for whom wretchedness has preceded; thus the word is true against them that they were created for the Fire, and they are those upon whom your Lord’s word has come due that they will not believe. ‘Alī b. Ibrāhīm said: Then Allah addressed His Prophet: “And all we relate to you of the accounts of the messengers is to strengthen your heart therewith; and in this has come to you the truth.” Then He said: “And say to those who do not believe: Act according to your state; surely we too are acting. And wait; surely we are waiting also. And Allah’s is the unseen in the heavens and the earth, and to Him is returned the whole of the affair; therefore serve Him and rely on Him, and your Lord is not heedless of what you do.”

باب في معنى التوكل

Chapter: On the meaning of reliance (tawakkul)

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ابْنُ بَابَوَيْهِ،قَالَ:حَدَّثَنَا أَبِي،قَالَ:حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ،عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ،عَنْ أَبِيهِ،فِي حَدِيثٍ مَرْفُوعٍ إِلَى النَّبِيِّ(ص): «جَاءَ جَبْرَئِيلُ(ع) إِلَى النَّبِيِّ(ص)،فَقَالَ:يَا رَسُولَ اللَّهِ،إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَرْسَلَنِي إِلَيْكَ بِهَدِيَّةٍ لَمْ يُعْطِهَا أَحَداً قَبْلَكَ،قَالَ رَسُولُ اللَّهِ(ص):قُلْتُ:وَ مَا هِيَ؟قَالَ: الصَّبْرُ،وَ أَحْسَنُ مِنْهُ.قُلْتُ:وَ مَا هُوَ؟قَالَ:اَلرِّضَا،وَ أَحْسَنُ مِنْهُ.قُلْتُ:وَ مَا هُوَ؟قَالَ:اَلزُّهْدُ،وَ أَحْسَنُ مِنْهُ.قُلْتُ:وَ مَا هُوَ؟قَالَ:اَلْإِخْلاَصُ،وَ أَحْسَنُ مِنْهُ.قُلْتُ:وَ مَا هُوَ؟قَالَ:اَلْيَقِينُ،وَ أَحْسَنُ مِنْهُ،قُلْتُ:وَ مَا هُوَ،يَا جَبْرَئِيلُ؟قَالَ:إِنَّ مَدْرَجَةَ [1] ذَلِكَ التَّوَكُّلُ عَلَى اللَّهِ عَزَّ وَ جَلَّ. فَقُلْتُ:وَ مَا التَّوَكُّلُ عَلَى اللَّهِ عَزَّ وَ جَلَّ؟فَقَالَ:اَلْعِلْمُ بِأَنَّ الْمَخْلُوقَ لاَ يَضُرُّ وَ لاَ يَنْفَعُ،وَ لاَ يُعْطِي وَ لاَ 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. قَالَ:قُلْتُ:يَا جَبْرَئِيلُ،فَمَا تَفْسِيرُ الصَّبْرِ؟قَالَ:تَصْبِرُ فِي الضَّرَّاءِ كَمَا تَصْبِرُ فِي السَّرَّاءِ،وَ فِي الْفَاقَةِ كَمَا تَصْبِرُ فِي الْغَنَاءِ،وَ فِي الْبَلاَءِ كَمَا تَصْبِرُ فِي الْعَافِيَةِ،وَ لاَ يَشْكُو حَالَهُ عِنْدَ الْمَخْلُوقِ بِمَا يُصِيبُهُ مِنَ الْبَلاَءِ. قُلْتُ:وَ مَا تَفْسِيرُ الْقَنَاعَةِ؟قَالَ:يَقْنَعُ بِمَا يُصِيبُهُ مِنَ الدُّنْيَا،يَقْنَعُ بِالْقَلِيلِ وَ يَشْكُرُ الْيَسِيرَ. قُلْتُ:فَمَا تَفْسِيرُ الرِّضَا؟فَقَالَ:اَلرِّضَا أَنْ [2] لاَ يَسْخَطَ عَلَى سَيِّدِهِ،أَصَابَ مِنَ الدُّنْيَا أَوْ لَمْ يُصِبْ،وَ لاَ يَرْضَى لِنَفْسِهِ بِالْيَسِيرِ مِنَ الْعَمَلِ. قُلْتُ:يَا جَبْرَئِيلُ،فَمَا تَفْسِيرُ الزُّهْدِ؟قَالَ:اَلزَّاهِدُ يُحِبُّ مَنْ يُحِبُّ خَالِقُهُ،وَ يُبْغِضُ مَنْ يُبْغِضُ خَالِقُهُ،وَ يَتَحَرَّجُ مِنْ حَلاَلِ الدُّنْيَا وَ لاَ يَلْتَفِتُ إِلَى حَرَامِهَا،فَإِنَّ حَلاَلَهَا حِسَابٌ وَ حَرَامَهَا عِقَابٌ،وَ يَرْحَمُ جَمِيعَ الْمُسْلِمِينَ كَمَا يَرْحَمُ نَفْسَهُ،وَ يَتَحَرَّجُ مِنَ الْكَلاَمِ كَمَا يَتَحَرَّجُ مِنَ الْمَيْتَةِ الَّتِي قَدِ اشْتَدَّ نَتْنُهَا،وَ يَتَحَرَّجُ عَنْ حُطَامِ الدُّنْيَا وَ زِينَتِهَا كَمَا يَجْتَنِبُ النَّارَ أَنْ يَغْشَاهَا [3] وَ أَنْ يُقَصِّرَ أَمَلَهُ وَ كَأَنَّ بَيْنَ عَيْنَيْهِ أَجَلَهُ. قُلْتُ:يَا جَبْرَئِيلُ،فَمَا تَفْسِيرُ الْإِخْلاَصِ؟قَالَ:اَلْمُخْلِصُ الَّذِي لاَ يَسْأَلُ النَّاسَ شَيْئاً حَتَّى يَجِدَ،وَ إِذَا وَجَدَ رَضِيَ،وَ إِذَا بَقِيَ عِنْدَهُ شَيْءٌ أَعْطَاهُ فِي اللَّهِ،فَإِنَّ مَنْ لَمْ يَسْأَلِ الْمَخْلُوقَ فَقَدْ أَقَرَّ لِلَّهِ عَزَّ وَ جَلَّ بِالْعُبُودِيَّةِ،وَ إِذَا وَجَدَ فَرَضِيَ،فَهُوَ عَنِ اللَّهِ رَاضٍ،وَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَنْهُ رَاضٍ،وَ إِذَا أَعْطَى لِلَّهِ عَزَّ وَ جَلَّ فَهُوَ عَلَى حَدِّ الثِّقَةِ بِرَبِّهِ عَزَّ وَ جَلَّ. قُلْتُ:فَمَا تَفْسِيرُ الْيَقِينِ؟قَالَ:اَلْمُوقِنُ يَعْمَلُ لِلَّهِ كَأَنَّهُ يَرَاهُ،فَإِنْ لَمْ يَكُنْ يَرَى اللَّهَ فَإِنَّ اللَّهَ يَرَاهُ،وَ أَنْ يَعْلَمَ يَقِيناً أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ،وَ أَنَّ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ،وَ هَذَا كُلُّهُ أَغْصَانُ التَّوَكُّلِ،وَ مَدْرَجَةُ الزُّهْدِ».

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Ibn Bābawayh said: My father told us, he said: Sa‘d b. ‘Abd Allāh told us, from Ahmad b. Abī ‘Abd Allāh, from his father, in a report raised to the Prophet (may Allah bless him and his family), who said: Gabriel (peace be upon him) came to the Prophet (may Allah bless him and his family) and said: O Messenger of Allah, verily Allah, Blessed and Exalted, has sent me to you with a gift He has not given to anyone before you. The Messenger of Allah (may Allah bless him and his family) said: I asked: And what is it? He said: Patience—and better than it. I said: And what is that? He said: Contentment (riḍā)—and better than it. I said: And what is that? He said: Asceticism (zuhd)—and better than it. I said: And what is that? He said: Sincerity (ikhlāṣ)—and better than it. I said: And what is that? He said: Certainty (yaqīn)—and better than it. I said: And what is that, O Gabriel? He said: The path (madrajah) to all of that is reliance upon Allah, Mighty and Majestic. I said: And what is reliance upon Allah, Mighty and Majestic? He said: Knowing that the created being neither harms nor benefits, neither gives nor withholds; employing despair of the creation. When the servant is like that, he works for no one other than Allah, and hopes in and fears none but Allah, and covets from no one but Allah—this is reliance (tawakkul). I said: O Gabriel, then what is the explanation of patience? He said: That you are patient in hardship as you are patient in ease, and in poverty as in wealth, and in affliction as in well-being, and that he does not complain of his condition to the created because of what afflicts him. I said: And what is the explanation of contentment (qanā‘ah)? He said: He is content with what comes to him of this world, content with little and grateful for a little. I said: Then what is the explanation of riḍā? He said: Riḍā is that he does not show displeasure with his Master, whether he attains of the world or not, and that he is not satisfied for himself with a small amount of deeds. I said: O Gabriel, then what is the explanation of zuhd? He said: The ascetic loves whom his Creator loves and hates whom his Creator hates; he scrupulously avoids the lawful of the world and does not turn to its unlawful—for its lawful entails reckoning and its unlawful entails punishment; he shows mercy to all the Muslims as he shows mercy to himself; he is scrupulous regarding speech as he is scrupulous regarding a carcass whose stench has grown severe; and he is scrupulous about the wreckage and adornment of the world as he avoids the Fire lest it engulf him, and he shortens his hopes as if his term were between his eyes. I said: O Gabriel, then what is the explanation of ikhlāṣ? He said: The sincere one does not ask people for anything until he finds (it); when he finds, he is content; and if something remains with him, he gives it for Allah’s sake. Indeed, whoever does not ask a created being has acknowledged servitude to Allah, Mighty and Majestic; and when he finds and is content, he is content with Allah, and Allah, Blessed and Exalted, is content with him; and when he gives for Allah, Mighty and Majestic, he is upon the measure of trust in his Lord, Mighty and Majestic. I said: Then what is the explanation of yaqīn? He said: The one with certainty works for Allah as though he sees Him; and if he does not see Allah, then surely Allah sees him; and that he knows with certainty that what strikes him was never to miss him, and what misses him was never to strike him. All of this are branches of reliance, and the pathway of asceticism.

Footnotes and references:

_18) - تفسير العيّاشيّ 2:164 ذيل الحديث 80.

_18) - Tafsīr al-‘Ayyāshī 2:164, under hadith 80.

_1) - تفسير القمّيّ 1:338.

_1) - Tafsīr al-Qummī 1:338.

_2) - الكافي 1:83/355.

_2) - al-Kāfī 1:83/355.

[1] الأعراف 7:156.

[1] al-A‘rāf 7:156.

[2] الأعراف 7:156.

[2] al-A‘rāf 7:156.

[3] الأعراف 7:157.

[3] al-A‘rāf 7:157.

[4] الأعراف 7:157.

[4] al-A‘rāf 7:157.

[5] الأعراف 7:157.

[5] al-A‘rāf 7:157.

[6] الأعراف 7:157.

[6] al-A‘rāf 7:157.

[7] (و هو)ليس في المصدر.

[7] (“wa huwa”) not in the source.

[8] الأعراف 7:157.

[8] al-A‘rāf 7:157.

[9] الأعراف 7:157.

[9] al-A‘rāf 7:157.

[10] الأعراف 7:157.

[10] al-A‘rāf 7:157.

[11] الأعراف 7:157.

[11] al-A‘rāf 7:157.

_3) - الكافي 8:573/379.

_3) - al-Kāfī 8:573/379.

_4) - علل الشرائع:10/13.

_4) - ‘Ilal al-Sharā’i‘ 10/13.

_5) - تفسير القمّيّ 1:338.

_5) - Tafsīr al-Qummī 1:338.

_6) - تفسير العيّاشي 2:81/164.

_6) - Tafsīr al-‘Ayyāshī 2:81/164.

[1] البقرة 2:126.

[1] al-Baqarah 2:126.

[2] البقرة 2:126.

[2] al-Baqarah 2:126.

[3] الذاريات 51:56.

[3] al-Dhāriyāt 51:56.

[4] البقرة 2:126.

[4] al-Baqarah 2:126.

[5] البقرة 2:126.

[5] al-Baqarah 2:126.

_7) - تفسير العيّاشي 2:82/164.

_7) - Tafsīr al-‘Ayyāshī 2:82/164.

_8) - تفسير العيّاشي 2:83/164.

_8) - Tafsīr al-‘Ayyāshī 2:83/164.

_9) - تفسير العيّاشي 2:84/164.

_9) - Tafsīr al-‘Ayyāshī 2:84/164.

_10) - تفسير القمّيّ 1:338.

_10) - Tafsīr al-Qummī 1:338.

_1) - معاني الأخبار:1/260.

_1) - Ma‘ānī al-Akhbār 1:260.

[1] المدرجة:الطريق،و ممرّ الأشياء على الطريق.

[1] al-Madrajah: the path; the passage of things along the path.

[2] في المصدر:قال الراضي.

[2] In the source: qāla al-rāḍī.

[3] في المصدر:تغشاه.

[3] In the source: taghshāh.