Alhassanain(p) Network for Heritage and Islamic Thought

625 - ما يورِثُ الإخلاصَ‏

625 WHAT BRINGS ABOUT SINCERITY

1884. الإمامُ عليٌّ عليه السلام : سَبَبُ الإخلاصِ اليَقينُ1

1884. Imam Ali (AS) said, 'The [root] cause of sincerity is conviction.'2

1885. الإمامُ عليٌّ عليه السلام : ثَمَرةُ العِلمِ إخْلاصُ العَمَلِ3

1885. Imam Ali (AS) said, 'The fruit of knowledge is sincerity of action.'4

1886. الإمامُ عليٌّ عليه السلام : قَلِّلِ الآمالَ تَخْلُصْ لَك الأعمالُ5

1886. Imam Ali (AS) said, 'Reduce your expectations and your actions will become sincere.'6

1887. الإمامُ عليٌّ عليه السلام : أصْلُ الإخْلاصِ اليَأسُ مِمّا في أيْدي النّاسِ7

1887. Imam Ali (AS) said, 'The root of sincerity is despairing of obtaining what is in the hands of men.'8

Notes

1. غرر الحكم : 5538 .

2. Ghurar al-Hikam, no. 5538

3. غرر الحكم : 4642 .

4. Ibid. no. 4642

5. غرر الحكم : 6793 .

6. Ibid. no. 6793

7. غرر الحكم : 3088 .

8. Ibid. no. 3088

626 - آثارُ الإخلاصِ‏

626 THE EFFECTS OF SINCERITY

1888. رسولُ اللَّهِ صلى اللَّه عليه وآله : قالَ اللَّهُ عزّوجلّ : لا أطَّلِعُ على‏ قَلبِ عَبدٍ فأعْلَمُ مِنهُ حُبَّ الإخْلاصِ لِطاعَتي لِوَجْهي وابْتِغاءَ مَرْضاتي إلّا تَولّيتُ تَقويمَهُ وسياسَتَهُ1

1888. The Prophet (SAWA) said, 'Allah said, 'No sooner do I look into a servant's heart and find that he has sincere love for My sole obedience and he seeks My pleasure than I take charge of his plans and affairs.'2

1889. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما أخْلَصَ عَبدٌ للَّهِ عزّوجلّ أربَعينَ صباحاً إلّا جَرَتْ يَنابِيعُ الحِكمَةِ مِن قَلبِهِ على‏ لِسانِهِ3

1889. The Prophet (SAWA) said, 'No sooner does a servant spend his mornings in a state of sincere devotion for forty days than the springs of wisdom will flow from his heart onto his tongue.'4

1890. الإمامُ عليٌّ عليه السلام : مَن أخْلَصَ النِّيَّةَ تَنَزّهَ عنِ الدَّنِيَّةِ5

1890. Imam Ali (AS) said, 'The one who purifies his intention distances himself from base qualities.'6

1891. الإمامُ الصّادقُ عليه السلام : إنَّ المؤمنَ لَيَخشَعُ لَهُ كُلُّ شي‏ءٍ ويَهابُهُ كُلُّ شي‏ءٍ إذا كانَ مُخلِصاً للَّهِ أخافَ اللَّهُ مِنهُ كُلَّ شي‏ءٍ ، حتّى‏ هَوامَّ الأرضِ وسِباعَها وطَيرَ السَّماءِ7

1891. Imam al-Sadiq (AS) said, 'Verily everything is humbled and awed before the believer', and then he said, 'If he is sincere for Allah, Allah will make everything fear him including the wild and poisonous animals of the land and the birds of the sky.'8

Notes

1. بحار الأنوار : 85 / 136 / 16 .

2. Bihar al-Anwar, v. 85 , p. 136 , no. 16

3. عيون أخبار الرِّضا : 2 / 69 / 321 .

4. Uyun Akhbar al-Rida (AS), v. 2 , p. 69 , no. 321

5. غرر الحكم : 8447 .

6. Ghurar al-Hikam, no. 8447

7. بحار الأنوار : 70 / 248 / 21 .

8. Bihar al-Anwar, v. 70 , p. 238 , no. 21

130 - الاختلاف‏

130 DIFFERENCES

627 - لا مَبدَأَ لِلإخْتِلافِ فِي الفِطرَةِ

627 THERE IS NO BASE FOR DIFFERENCES IN NATURE

(وَمَا كَانَ النَّاسُ إِلّا أُمَّةً وَاحِدَةً فَاخْتَلَفُوا وَلَوْلا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ فِيما فِيهِ يَخْتَلِفُونَ)1

“Mankind were but a single [religious] community; then they differed. And were it not for a prior decree of your Lord, decision would have been made between them concerning about that which they differ.” 2

1892. الإمامُ الباقرُ عليه السلام : كانوا قَبلَ نُوحٍ اُمّةً واحِدَةً على‏ فِطْرَةِ اللَّهِ لا مُهْتَدينَ ولا ضُلّالاً ، فَبعَثَ اللَّهُ النَّبِيّينَ3

1892. Imam al-Baqir (AS) said, 'Before Prophet Noah (AS), they [mankind] were a single community upon the fitra4 of Allah, neither guided nor in error, thereafter Allah sent the prophets.'5

Notes

1. يونس : 19 .

2. Qur'an, 10 :19

3. مجمع البيان : 2 / 543 .

4. The special origination or innate nature deposited in man by Allah which calls him to his Creator (ed.)

5. Majma al-Bayan, v. 2 , p. 543

628 - الحَثُّ عَلَى‏ نَبذِ الاختِلافِ‏

628 ENCOURAGEMENT TO DISCARD DIFFERENCES

(وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَلا تَفَرَّقُوا وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَاناً)1

“Hold fast, all together, to Allah's cord, and do not be divided [into sects]. And remember Allah's blessing upon you when you were enemies, then He brought your hearts together, so you became brothers with His blessing.” 2

1893. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما اخْتَلَفَتْ اُمَّةٌ بَعدَ نَبِيّها إلّا ظَهرَ أهْلُ باطِلِها على‏ أهْلِ حقِّها3

1893. The Prophet (SAWA) said, 'No sooner does a community differ [between themselves] after their own prophet, than the people of falsehood from amongst them become victorious over the people of truth.'4

1894. الإمامُ عليٌّ عليه السلام : والْزَموا السَّوادَ الأعْظَمَ ، فإنَّ يَدَ اللَّهِ مَع الجَماعةِ ، و إيّاكُم والفُرْقَةَ ، فإنَّ الشّاذَّ مِن النّاسِ للشَّيطانِ ، كما أنّ الشّاذَّ مِن الغَنَمِ للذِّئبِ5

1894. Imam Ali (AS) said, 'Stay with the greater majority, for verily Allah's hand is with the [larger] group. Beware of separation for verily the deviant amongst you is the victim of Satan just as the deviant amongst the cattle is the victim of a wolf.'6

1895. الإمامُ عليٌّ عليه السلام : واللَّهِ ، لَأظُنُّ أنَّ هؤلاءِ القَومَ سَيُدالونَ مِنكُم باجْتِماعِهِم على‏ باطِلِهم وتَفَرُّقِكُم عن حقِّكُم7

1895. Imam Ali (AS) said, 'By Allah, verily I believe that this group will overcome you, by congregating upon their falsehood and you not being united on your truth and being on the right path.'8

1896. الإمامُ عليٌّ عليه السلام : ما اخْتَلفَتْ دَعْوَتان إلّا كانتْ إحْداهُما ضَلالةً9

1896. Imam Ali (AS) said, 'No sooner do two differing claims arise than one of them is erroneous.10

Notes

1. آل عمران : 103 .

2. Qur'an 3 :103

3. كنز العمّال : 929 .

4. Kanz al-Ummal, no. 929

5. نهج البلاغة : الخطبة 127 .

6. Nahj al-Balagha, Sermon 127

7. نهج البلاغة : الخطبة 25 .

8. Ibid. Sermon 25

9. نهج البلاغة : الحكمة 183 .

10. Ibid. Saying 183

629 - تَفسيرُ «اختِلافُ اُمَّتي رَحمَةٌ »

629 EXPLANATION OF 'THE SEPARATION OF MY COMMUNITY IS A MERCY'

1897. معاني الأخبار عن عبد المُؤمِن الأنصاريّ : قلت للإمامِ الصّادقِ عليه السلام: إنّ قَوماً رَوَوا أنَّ رسولَ اللَّهِ صلى اللَّه عليه وآله قالَ : إنّ اخْتِلافَ اُمَّتي رَحمَةٌ؟ فقالَ : صَدَقوا قلتُ : إنْ كانَ اخْتِلافُهُم رَحمَةً فاجْتِماعُهُم عَذابٌ ؟ قالَ : لَيس حيثُ ذَهَبْتَ وذَهَبوا ، إنَّما أرادَ قولَ اللَّهِ عزّوجلّ: (فلَولا نَفَرَ مِن كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ)1 ، فأمَرَهُم أنْ يَنْفِروا إلى‏ رسولِ اللَّهِ صلى اللَّه عليه وآله ويَخْتَلِفوا إلَيهِ فيَتَعلّموا ثُمَّ يَرْجِعوا إلى‏ قَومِهِم فيُعَلّموهُم ، إنّما أرادَ اخْتِلافَهُم مِن البُلْدانِ ، لا اخْتِلافاً في دِينِ اللَّهِ ، إنّما الدِّينُ واحِدٌ2

1897. Imam al-Sadiq (AS) was asked by Abd al-Mu'min al-Ansari, 'Verily some people narrated from the Prophet (SAWA) that he said,“The separation of my community is a mercy” and they were truthful, so I ask that if their separation is a mercy then is their congregation a chastisement?', to which the Imam replied, 'It is not as you understand it nor as they understood it, actually he meant the saying of Allah,“But why should not there go forth a group from each of their sections...” so He commanded them to go forth to the Prophet (SAWA) and to frequent him and learn from him then to return to their people and teach them, so what is meant is [physical] separation from their cities, not separation or difference with regards to the religion of Allah, for verily the religion of Allah is one.'3

Notes

1. التوبة : 122 .

2. معاني الأخبار : 157 / 1 .

3. Maani al-Akhbar, p. 157 , no. 1

630 - تَفسيرُ الجَماعةِ وَالفُرقَةِ

630 EXPLANATION OF CONGREGATION AND SEPARATION

1898. الإمامُ الصّادقُ عليه السلام : سُئلَ رسولُ اللَّهِ صلى اللَّه عليه وآله عَن جماعَةِ اُمَّتهِ ، فقالَ : جَماعَةُ اُمَّتي أهلُ الحقِّ و إنْ قَلُّوا1

1898. Imam al-Sadiq (AS) said, 'The Prophet (SAWA) was asked about the congregation of his [religious] community, and he said, 'The congregation of my community are those who are the people of truth even if they are few in number.'2

Notes

1. معاني الأخبار : 154 / 1 .

2. Ibid. p. 154 , no. 1

631 - علَّةُ الفُرقةِ

631 THE CAUSE OF SEPARATION

1899. الإمامُ عليٌّ عليه السلام : إنَّما أنتُم إخْوانٌ على‏ دِينِ اللَّهِ ، ما فَرّقَ بَينَكُم إلّا خُبْثُ السَّرائرِ ، وسُوءُ الضَّمائرِ ، فلا تَوَازَرونَ (تأزِرون) ولا تَنَاصَحونَ ، ولا تَبَاذَلونَ ولا تَوَادّونَ1

1899. Imam Ali (AS) said, 'Verily you are brothers in the religion of Allah, nothing has separated you except ill natures and bad consciences, consequently you do not bear the burdens of each other, nor do you advise each other, nor spend on each other, nor love each other.'2

1900. الإمامُ عليٌّ عليه السلام : لَو سَكَتَ الجاهِلُ ما اخْتَلَفَ النّاسُ3

1900. Imam Ali (AS) said, 'If the ignorant ones had kept silent, men would not have differed.'4

Notes

1. نهج البلاغة : الخطبة 113 .

2. Nahj al-Balagha, Sermon 113

3. بحار الأنوار : 78 / 81 / 75 .

4. Bihar al-Anwar, v. 78 , p. 81 , no. 75

131 - الخلقة

131 CREATION

632 - أصلُ الخِلقَةِ

632 THE ORIGIN OF CREATION

1901. رسولُ اللَّهِ صلى اللَّه عليه وآله : كلُّ شي‏ءٍ خُلِقَ مِن ماءٍ1

1901. The Prophet (SAWA) said, 'Everything has been created from water.'2

1902. رسولُ اللَّهِ صلى اللَّه عليه وآله : خَلقَ اللَّهُ السَّماءَ الدُّنيا مِن المَوجِ المَكْفوفِ3

1902. The Prophet (SAWA) said, 'The sky of this world was created from a controlled surge.'4

1903. بحار الأنوار عن حَبّة العُرَنيِّ : سَمِعْتُ عليّاً عليه السلام ذاتَ يَومٍ يَحْلِفُ : والّذي خَلقَ السّماءَ مِن دُخَانٍ وماءٍ5

1903. Habbat al-Urani said, 'One day I heard Ali (AS) take an oath saying, 'By the One who created the sky from smoke and water'.'6

Notes

1. كنز العمّال : 15119 .

2. Kanz al-Ummal, no. 15119

3. كنز العمّال : 15188 .

4. Ibid. no. 15188

5. بحار الأنوار : 58 / 104 / 35 .

6. Bihar al-Anwar, v. 58 , p. 104 , no. 35

633 - أوَّلُ‏ 1 ما خَلَقَ اللَّهُ عزّوجلّ‏

633 THE FIRST THING THAT ALLAH - GLORY BE TO HIM - CREATED

1904. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ أوَّلَ شَيْ‏ءٍ خَلقَهُ اللَّهُ القَلَمُ ، فأمَرهُ فكَتَبَ كُلَّ شَيْ‏ءٍ يَكونُ2

1904. The Prophet (SAWA) said, 'Verily the first thing that Allah created was the Pen, and then He commanded it and it wrote everything that is to be.'3

1905. رسولُ اللَّهِ صلى اللَّه عليه وآله : أوَّلُ ما خَلَقَ اللَّهُ العقَلُ4

1905. The Prophet (SAWA) said, 'The first thing that Allah created was the intellect.'5

1906. رسولُ اللَّهِ صلى اللَّه عليه وآله : أوَّلُ ما خَلقَ اللَّهُ نُوري6

1906. The Prophet (SAWA) said, 'The first thing that Allah created was my light.'7

1907. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنَّ أوَّلَ ما خَلقَ اللَّهُ عزّوجلّ أرْواحُنا ، فأنْطَقَها بتَوحيدِهِ وتَمْجيدِهِ ، ثُمَّ خَلقَ المَلائكَةَ8

1907. The Prophet (SAWA) said, 'Verily the first thing that Allah - Mighty and Exalted - created was our spirits and then He made them profess His Unity and Majesty, then He created the angels.'9

1908. الإمامُ عليٌّ عليه السلام - وقد سئلَ عَن أوَّلِ ما خَلقَ اللَّهُ - : خَلقَ النُّورَ10

1908. Imam Ali (AS), when asked about what Allah first created, said, 'He created light.'11

1909. الإمامُ الباقرُ عليه السلام : أوَّلُ شَي‏ءٍ خَلقَهُ مِن خَلْقِهِ الشّي‏ءُ الّذي جَميعُ الأشياءِ مِنهُ ، وهُو الماءُ12

1909. Imam al-Baqir (AS) said, 'The first thing that He created from His creation was the substance that all things come from, and that is water.'13

Notes

1. المراد من الأوّليّة في هذه الروايات هي الأوّليّة النسبيّة ، وبناءً على هذا فلا تعارض بين روايات هذا الباب وسنتطرّق إلى هذا الموضوع بصورة أوضح في موسوعة ميزان الحكمة إن شاء اللَّه تعالى .

2. كنز العمّال : 15115 .

3. Kanz al-Ummal, no. 15115

4. بحار الأنوار : 1 / 97 / 8 .

5. Bihar al-Anwar, v. 1 , p. 97 , no. 8

6. بحار الأنوار : 1 / 97 / 7 .

7. Ibid. v. 1 , p. 97 , no. 7

8. عيون أخبار الرِّضا : 1 / 262 / 22 .

9. Uyun Akbar al-Rida (AS), v. 1 , p. 262 , no. 22

10. بحار الأنوار : 57 / 73 / 49 .

11. Bihar al-Anwar, v. 57 , p. 73 , no. 49

12. التوحيد : 67 / 20 .

13. al-Tawhid, p. 68 , no. 20

634 - خَلقُ العالَمِ‏

634 The Creation of the World

(أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كانَتَا رَتْقَاً فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَي‏ءٍ حَيٍّ أَفَلَايُؤْمِنُونَ)1

“Have the faithless not regarded that the heavens and the earth were interwoven and We disjoined them, and We made every living thing out of water? Will they not then have faith.” 2

1910. الإمامُ عليٌّ عليه السلام : لَم يَخْلُقِ الأشياءَ مِن اُصولٍ أزَليَّةٍ ، ولا مِن أوائلَ أبَدِيَّةٍ ، بَل خَلقَ ما خَلقَ فأقامَ حَدَّهُ ، وصَوّرَ ما صَوّرَ فأحْسَنَ صُورَتَهُ3

1910. Imam Ali (AS) said, 'He did not create things from eternal matter nor after ever-existing models, rather He created whatever He created and fixed limits to them and He shaped whatever He shaped and gave them the best form.'4

1911. الإمامُ الباقرُ عليه السلام : إنَّ اللَّهَ تباركَ وتعالى‏ خَلقَ الأشياءَ لا مِن شَي‏ءٍ ، ومَن زَعَمَ أنَّ اللَّهَ تعالى‏ خَلقَ الأشياءَ مِن شَي‏ءٍ فَقد كَفرَ5

1911. Imam al-Baqir (AS) said, 'Verily Allah, Blessed and most High...created things not from a thing and whoever claims that Allah, most High, created things from something has indeed disbelieved.'6

Notes

1. الأنبياء : 30 .

2. Qur'an 21 :30

3. نهج البلاغة : الخطبة 163 .

4. Nahj al-Balagha, Sermon 163

5. علل الشرائع : 607 / 81 .

6. Ilal al-Shara'i, p. 207 , no. 81

635 - عَظَمَةُ ما غابَ عَنّا مِنَ الخِلقَةِ

635 THE GREATNESS OF WHAT IS HIDDEN FROM US OF CREATION

1912. الإمامُ عليٌّ عليه السلام : سُبحانَكَ ما أعْظَمَ ما نَرى‏ مِن خَلْقِكَ ! وما أصْغَرَ كُلَّ عَظيمةٍ في جَنْبِ قُدْرَتِكَ ! وما أهْوَلَ ما نَرى‏ مِن مَلَكوتِكَ ! وما أحْقَرَ ذلكَ فيما غابَ عَنّا مِن سُلطانِكَ ! وما أسْبَغَ نِعَمَكَ في الدُّنيا ! وما أصْغَرَها في نِعَمِ الآخِرَةِ !1

1912. Imam Ali (AS) said, 'Glory be to you! How great is Your creation that we see! But how small is every greatness when compared to Your power! How awe-striking is what we see from Your kingdom! But how low this is when compared to what is hidden from us by Your authority.'2

1913. الإمامُ الباقرُ عليه السلام : لَعلّكَ تَرى أنَّ اللَّهَ إنّما خَلقَ هذا العالَمَ الواحِدَ ، وتَرى‏ أنَّ اللَّهَ لَم يَخْلُقْ بَشَراً غَيرَكُم ! بلى‏ واللَّهِ ، لَقد خَلقَ اللَّهُ ألفَ ألفِ عالَمٍ ، وألْفَ ألفِ آدمَ ، أنتَ في آخِرِ تِلكَ العوالِمِ واُولئكَ الآدَمِيّينَ3

1913. Imam al-Baqir (AS) said, 'Perhaps you think that Allah has only created this single world, and you think that Allah has not created anyone other than yourselves! Nay by Allah, verily Allah has created a million worlds and a million Adams and you are in the last of these worlds and of the last Adams.'4

Notes

1. نهج البلاغة : الخطبة 109 .

2. Nahj al-Balagha, Sermon 109

3. التوحيد : 277 / 2 .

4. al-Tawhid, p. 277 , no. 2

132 - الخالق‏

132 THE CREATOR

636 - دَعوَةُ العَقلِ إلى‏ دَفعِ الضَّرَرِ المُحتَمَلِ‏

636 THE CALL OF THE INTELLECT TO REPEL PROBABLE HARM

1914. التوحيد - قال الإمامُ الصّادقُ عليه السلام لعبدِ الكريمِ بنِ أبي العَوْجاءِ وهُو مُنْكِرٌ للمَبدَاَ والمَعادِ - : إنْ يَكُنِ الأمُر كما تَقولُ - ولَيس كما تَقولُ - نَجَوْنا ونَجَوْتَ ، و إنْ يَكُنِ الأمرُ كمانَقولُ - وهُو كما نَقولُ - نَجَوْنا وهَلَكْتَ. فأقْبَلَ عبدُ الكريمِ على‏ مَن مَعهُ فقالَ: وَجَدتُ في‏قَلبي حَزازَةً فَرُدّوني ، فَرَدُّوهُ وماتَ1

1914. Imam al-Sadiq (AS) said to Abd al-Karim b. Abi al-Awja' who was a denier of the origin and the end [resurrection], 'If the matter is as you say [i.e. denial], which of course it is not, then both of us will be saved, however if the matter is as we say, which is of course the truth, then we will be saved and you will be destroyed.' Then Abd al-Karim turned to his disciples and said, 'I have found anguish and anxiety in my heart, take me from here', so they took him and he died thereafter.'2

Notes

1. التوحيد : 298 / 6 .

2. Ibid. p. 298 , no. 6

637 - مِنْ أدِلَّةِ إثباتِ الصَّانِعِ‏

637 Some Proofs for the Existence OF THE CREATOR

1 - فِطرَةُ مَعرِفَةِ اللَّهِ‏

1 Innate Nature Regarding Knowing Allah

(فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا)1

“So set your heart on the religion as a people of pure faith, the origination of Allah according to which He originated mankind.” 2

1915. رسولُ اللَّهِ صلى اللَّه عليه وآله : كُلُّ مَوْلودٍ يُولَدُ على‏ الفِطرَةِ ، يَعني على‏ المَعْرِفَةِ بأنّ اللَّهَ عزّوجلّ خالِقُهُ ، فذلكَ قَولُهُ : (ولَئنْ سَألْتَهُم مَن خَلَقَ السّماواتِ والأرضَ لَيَقُولُنَّ اللَّهُ)3

1915. The Prophet (SAWA) said, 'Every newborn is born upon the origination (fitra) of Allah, meaning [born] with inner knowledge that affirms that Allah is his Creator and this is the meaning of His words,“If you ask them, 'Who created the heavens and the earth?' they will surely say, 'Allah'.” 4 ,5

1916. الإمامُ العسكريُّ عليه السلام - في تفسيرِ البَسْملَةِ - : اللَّهُ هُو الّذي يَتألَّهُ إلَيهِ عِندَ الحَوائجِ والشَّدائدِ كُلُّ مَخْلوقٍ عِندَ انْقِطاعِ الرَّجاءِ مِن كُلِّ مَن هُوَ دُونَهُ ، وتَقَطُّعِ الأسْبابِ مِن جَميعِ مَن سِواهُ6

1916. Imam al-Askari (AS) said in his explanation of the basmala7 , 'Allah is the one whom all creation deify when they are in need or in difficulty or when all their hopes have been severed from all except Him, and when their means of attainment have been cut off from all except Him.'8

2 - قانونُ العِلّيّةِ

2. The Law of Causality

(أَمْ خُلِقُوا مِنْ غَيْرِ شَيْ‏ءٍ أَمْ هُمُ الْخَالِقُونَ * أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ بَلْ لا يُوقِنُونَ)9

“Were they created from nothing? Or are they [their own] creators? Did they create the heavens and the earth? Rather they have no certainty.” 10

1917. الإمامُ الباقرُ عليه السلام - وقد سألَهُ رجُلٌ مِن عُلَماءِ أهلِ الشّامِ : فالشَّيْ‏ءُ خَلقَهُ مِن شَيْ‏ءٍ أو مِن لا شَي‏ءٍ ؟ - : خَلقَ الشَّيْ‏ءَ لا مِن شَيْ‏ءٍ كانَ قَبلَهُ ولَو خَلقَ الشَّيْ‏ءَ مِن شَيْ‏ءٍ ، إذاً لَم يَكُنْ لَهُ انْقِطاعٌ أبداً ، ولَم يَزَلِ اللَّهُ إذاً ومَعهُ شَيْ‏ءٌ ، ولكنْ كانَ اللَّهُ ولا شَيْ‏ءَ مَعهُ11

1917. Imam al-Baqir (AS) was asked by a scholar from Damascus, 'So, the thing, did He create it from something else or from nothing?' The Imam replied, 'He created a thing whereby nothing existed before it. Were He to have created from something then there would be infinite regress and there would always have been something existing alongside Allah when in actual fact Allah existed when nothing else was in existence.'12

1918. الإمامُ الصّادقُ عليه السلام - لمّا سألَهُ أبو شاكرٍ الدَّيْصانيُّ : ما الدّليلُ على‏ أنّ لكَ صانِعاً ؟ - : وَجَدتُ نَفْسي لا تَخْلو مِن إحْدى‏ جِهَتَينِ : إمّا أنْ أكون صَنَعْتُها أنا أو صَنَعَها غَيري ؛ فإن كنتُ صَنَعتُها أنا فلا أخْلو مِن أحدِ مَعْنَيَينِ ، إمّا أنْ أكونَ صَنَعتُها وكانتْ مَوجودَةً أو صَنَعْتُها وكانتْ مَعْدومَةً ، فإنْ كنتُ صَنَعْتُها وكانتْ مَوجودةً فَقَدِ اسْتَغْنَتْ بوجودِها عن صَنْعَتِها ، و إن كانتْ مَعْدومَةً فإنّكَ تَعلمُ أنّ المَعْدومَ لا يُحْدِثُ شَيئاً ، فقد ثَبَتَ المَعنى‏ الثّالثُ أنّ لي صانِعاً وهُو اللَّهُ رَبُّ العالَمِينَ ، فقامَ وما أحارَ جَواباً13

1918. Imam al-Sadiq (AS) when asked by Abu Shakir al-Daysani, 'What is the proof that you have a creator?' The Imam (AS) answered, 'I found within myself that there can only be one of two possibilities, that either I created it [ myself] my own self or that someone other than me created me, so if I created myself, then that can only mean one of two possibilities, either I created myself and I was in existence beforehand or I created myself from non-existence, so if I created myself and I was already in existence beforehand then I was free of any need to be created by the fact that I already existed. If I was in non-existence then surely you know that non-existence cannot bring about anything into existence. Thus, the third meaning affirms that I have a creator and He is Allah, the Lord of the Worlds.' Then Abu Shakir had no response to the Imam (AS) so he stood up and left.'14

3 - نِظامُ العالَم‏

3 Order of the Universe

1919. الإمامُ عليٌّ عليه السلام : أيُّها المَخْلوقُ السَّويُّ ، والمُنْشَأُ المَرْعِيُّ ، في ظُلُماتِ الأرْحامِ ومُضاعَفاتِ الأستارِ ، بُدِئْتَ مِن سُلالَةٍ مِن طِينٍ ، ووُضِعتَ في قَرارٍ مَكينٍ ، إلى‏ قَدَرٍ مَعلومٍ وأَجلٍ مَقْسومٍ ، تَمُورُ في بَطنِ اُمِّكَ جَنيناً ، لا تُحيرُ دُعاءً ، ولا تَسمَعُ نِداءً ، ثُمّ أُخْرِجْتَ مِن مَقَرِّكَ إلى‏ دارٍ لَم تَشْهَدْها ، ولَم تَعرِفْ سُبُلَ مَنافِعِها ، فمَن هَداكَ لاجْتِرارِ الغِذاءِ مِن ثَدْيِ اُمِّكَ ، وعَرّفَكَ عِندالحاجَةِمواضِع‏طَلَبِكَ وإرادَتِكَ؟15

1919. Imam Ali (AS) said, 'O creature that has been equitably created and that has been nurtured and looked after in the darkness of wombs with multiple veils, you were originated from an extract of clay...then you were taken out of your abode to another place you had not seen, and you did not know the means of acquiring its benefits, so who guided you to attain your sustenance from the breast of your mother and who taught you the location of what you required or wanted?'16

1920. شرح نهج البلاغة : كانَ [الإمام عليّ عليه السلام ]كثيراً ما يقولُ إذا فَرَغَ مِن صَلاة اللّيلِ - : أشهَدُ أنّ السّماواتِ والأرضَ وما بَينَهُما آياتٌ تَدُلُّ علَيكَ ، وشَواهِدُ تَشْهدُ بما إلَيهِ دَعَوتَ كلُّ ما يُؤدِّي عنكَ الحُجَّةَ ويَشْهدُ لكَ بالرُّبوبيّةِ مَوْسومٌ بآثارِ نِعْمَتِكَ ، ومَعالِمِ تَدبيرِكَ17

1920. It is narrated in Sharh Nahj al-Balagha that Imam Ali (AS) used to frequently say once he had completed his night prayers, 'I bear witness that the heavens and the earth and what is between them are signs that indicate to You and they bear witness to what You have called us towards. Everything that is a proof for You and demonstrates your Lordship carries the signs of Your bounties and the marks of Your administration and management.'18

1921. الإمامُ الباقرُ عليه السلام - في قولهِ تعالى‏ : (ومَن كانَ في هذهِ أعْمى‏ فهُوَ في الآخِرَةِ أعْمى‏)19 - : فمَن لَم يَدُلَّهُ خَلقُ السّماواتِ والأرضِ واخْتِلافُ اللّيلِ والنّهارِ ، ودَوَرانُ الفَلَكِ بالشَّمسِ والقَمرِ ، والآياتُ العَجيباتُ على‏ أنّ وَراءَ ذلكَ أمراً هُو أعْظَمُ مِنهُ ، (فهُو في الآخِرَةِ أعمى‏) قالَ : فهُو عمّا لَم يُعايِنْ أعْمى‏ وأضَلُّ سبيلاً20

1921. Imam al-Baqir (AS) said with regards to the following verse of Allah - most High-“But whoever has been blind in this [world], will be blind in the Hereafter” , said, 'Whoever does not see that there is a great creator behind the creation of the heavens and the earth, the alternating night and day, the orbits of the sun and the moon and all the other wondrous signs“will be blind in the Hereafter.” ' He (AS) then said, 'This means he is blind to what he did not witness and (even) more astray from the (right) way.'2 1

1922. الإمامُ الصّادقُ عليه السلام : لَو رَأيتَ فَرْداً مِن مِصْراعَيْنِ فيه كَلّوبٌ ، أكنتَ تَتَوهّمُ أ نَّهُ جُعِلَ كذلكَ بلا مَعنى‏ ؟ بَلْ كُنتَ تَعلمُ ضَرورَةً أنّهُ مَصْنوعٌ يَلْقى‏ فَرداً آخَرَ ، فتُبْرِزُهُ لِيكونَ في اجْتِماعِهِما ضَرْبٌ مِن المَصلَحَةِ ، وهكذا تَجِدُ الذَّكَرَ مِن الحَيوانِ كأنّهُ فَردٌ مِن زَوْجٍ مَهَيّأٌ مِن فَردٍ اُنْثى‏ ، فَيلْتَقيانِ لِما فيهِ مِن دَوامِ النَّسْلِ وبَقائهِ ، فَتَبّاً وخَيْبَةً وتَعْساً لمُنْتَحلي الفَلسَفةِ ، كيفَ عَمِيَتْ قُلوبُهُم عن هذهِ الخِلْقَةِ العَجيبَةِ ، حتّى‏ أنْكروا التّدبيرَ والعَمْدَ فيها ؟!22

1922. Imam al-Sadiq (AS) said, 'If you saw a single door [on its own], from what normally comprises a pair [of doors], with a protruding attachment, would you ever imagine that this [single door with a protrusion] was created in such a way without purpose? Rather you would certainly know that it was made in such a way to connect with another part [thus comprising the pair and providing a purpose for the protrusion]. So you would expose the other component in order to unite it [with the first one] and hence reach a useful purpose. In the same way you find a male animal as if he is part of a pair equipped for its female partner, and they unite in order to procreate and preserve [the human race]. So destroyed, defeated and wretched are the claimants of philosophy23 How did their hearts get blinded from this wonderful creation so as to deny the organization and purpose in it?'24

1923. الإمامُ الصّادقُ عليه السلام - للمفضل بن عمر - : فَكِّرْ يا مُفَضَّلُ في الأفْعالِ الّتي جُعِلَتْ في الإنْسانِ مِن الطُّعْمِ والنَّومِ لَو كانَ إنّما يَصيرُ إلى‏ النَّوم بالتَّفَكُّرِ في حاجَتِهِ إلى‏ راحَةِ البَدَنِ و إجْمامِ قُواهُ كانَ عَسى‏ أنْ يَتَثاقَلَ عَن ذلكَ ، فيَدْمَغهُ حتّى‏ يَنْهَكَ بَدَنُهُ25

1923. Imam al-Sadiq (AS) said, 'Reflect, O Mufaddal, upon the actions that have been designated for mankind such as eating and sleeping... if man were to have to go to sleep while having to think about relaxing his body and reviving his powers, he would probably find it burdensome and turn away [from sleeping], and refuse himself [sleep] till his body would wear out and waste away.'26

4 - فَسْخُ العزائمِ ونَقْضُ الهممِ‏

4 Cancellation of Firm Intentions and Failure of Ambitions

1924. الإمامُ عليٌّ عليه السلام - وقد سُئلَ عنِ الدَّليلِ على‏ إثْباتِ الصّانعِ - : ثَلاثةُ أشْياءَ : تَحْويلُ الحالِ ، وضَعْفُ الأرْكانِ ، ونَقْضُ الهِمَّةِ27

1924. Imam Ali (AS), when asked for a proof to affirm the existence of a creator, said, 'Three things: the changing of states, the weakness of the body's limbs, and the thwarting of ambition.'28

1925. الإمامُ الصّادقُ عليه السلام - وقد سُئلِ : بِما عَرفْتَ ربَّكَ ؟ - : بفَسْخِ العَزْمِ ونَقْضِ الهَمِّ ؛ عَزمْتُ ففَسَخَ عَزْمي ، وهَمَمْتُ فنَقَضَ هَمّي29

1925. Imam al-Sadiq (AS), when asked through what means he knew his Lord, answered, 'By the cancellation of firm intention and the thwarting of ambition, I made a firm intention and it got cancelled, and I had ambition and it was thwarted.'30

Notes

1. الروم : 30 .

2. Qur'an 30 :30

3. التوحيد : 331 / 9 .

4. Qur'an 30 :30

5. Al-Tawhid, p. 331 , no. 9

6. التوحيد : 231 / 5 .

7. Basmala: This phrase Bismillah al-Rahmanir al-Rahim, meaning 'In the Name of Allah, the all-Beneficent the all-Merciful' (ed.)

8. Ibid. p. 231 , no. 5

9. الطور : 35 ، 36 .

10. Qur'an 52 :36-37

11. التوحيد : 66 / 20 .

12. al-Tawhid, p. 66 , no. 20

13. التوحيد : 290 / 10 .

14. Ibid. p. 290 , no. 10

15. نهج البلاغة : الخطبة 163 .

16. Nahj al-Balagha, Sermon 163

17. شرح نهج البلاغة : 20 / 255 .

18. Sharh Nahj al-Balagha li Ibn Abi al-Hadid, v. 20 , p. 255

19. الإسراء : 72 .

20. بحار الأنوار : 3 / 28 / 2 .

21. Bihar al-Anwar, v. 3 , p. 28 , no. 2

22. بحار الأنوار : 3 / 75 .

23. Philosophy here denotes the fallacious philosophy of the atheists, not the commonly known philosophy that is used to provide demonstrations and proofs for the Existence of God (ed.)

24. Ibid. v. 3 , p. 75

25. بحار الأنوار : 3 / 78 .

26. Ibid. v. 3 , p. 78

27. بحار الأنوار : 3 / 55 / 29 .

28. Ibid. v. 3 , p. 55 , no. 29

29. التوحيد : 289 / 8 .

30. al-Tawhid, p. 289 , no. 8