Written transcript of the lecture
The Meshkat-e Noor teachings series🌼🔆🌼Devising a Complaint🌼🔆🌼
🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹
🔅🌹 “Awakening the Innate Nature” “Concealment from God” “The Secret of Intimate Prayer” “تَدْبِيراً عَلَى عَدُوِّك” “Continuation of Supplication 20, Passage 13” and … Summary with an Addendum 1405.05.15 Ali Saei (Abdullah Meshkat) 110.141(903) 🌹🔅
✨ 🌼 🔆 اللَّهُمَّ اجْعَلْ مَا يُلْقِي الشَّيْطَانُ فِي رُوعِي🔆 🌼 ✨
☘️🌹مِنَ التَّمَنِّي وَ التَّظَنِّي وَ الْحَسَدِ🌹☘️
🌷🕋🌷
🤲 💫🌙 ذِكْراً لِعَظَمَتِكَ، وَ تَفَكُّراً فِي قُدْرَتِكَ، وَ تَدْبِيراً عَلَى عَدُوِّك 💫🌙 🤲
🌹
✅Continuation of “تَدْبِيراً عَلَى عَدُوِّك”
Devising a Complaint
💫🔆 يَا مَنْ لَا يَخْفَى عَلَيْهِ أَنْبَاءُ الْمُتَظَلِّمِينَ 🔆💫
🌸 وَ يَا مَنْ لَا يَحْتَاجُ فِي قَصَصِهِمْ إِلَى شَهَادَاتِ الشَّاهِدِينَ 🌸
☀️ وَ يَا مَنْ قَرُبَتْ نُصْرَتُهُ مِنَ الْمَظْلُومِينَ ☀️
O You from whom the reports of the wronged are never hidden.
O You who need no witnesses to hear their story.
O You whose aid is near to the oppressed.
❇️A plan shines forth through the Name and permission of Allah
A plan against an enemy of God must be carried out in Allah’s Name and with His permission. If it is undertaken without invoking God’s Name or without divine permission, it will come to nothing!
Divine permission is sealed in the heart by the sweetness of remembering Him!
💫🔆 أَنَّ رَسُولَ اللَّهِ ص حَدَّثَنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ أَنَّهُ قَالَ: كُلُّ أَمْرٍ ذِي بَالٍ لَمْ يُذْكَرْ «بِسْمِ اللَّهِ» فِيهِ فَهُوَ أَبْتَرُ. …
ثُمَّ قَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَفْسِيرُ «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» قَالَ: إِنَّ الْعَبْدَ إِذَا أَرَادَ أَنْ يَقْرَأَ أَوْ يَعْمَلَ عَمَلًا [وَ] يَقُولُ: [بِسْمِ اللَّهِ أَيْ: بِهَذَا الِاسْمِ أَعْمَلُ هَذَا الْعَمَلَ.
For every matter يَعْمَلُهُ- يَبْدَأُ فِيهِ بِ] “بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» فَإِنَّهُ يُبَارَكُ لَهُ فِيهِ.[1]
🔆The Messenger of God (PBUH) related to me from God, the Mighty and Exalted, who said: Every deed مهمّی که «بِسْمِ اللَّهِ” that does not mention Him is incomplete (and without blessing).”
… He said: “When a servant wishes to recite something or do something and says, ‘بِسْمِ اللَّهِ’—that is, ‘In this Name, and by this Name, I do this deed’—
then every deed he undertakes, beginning it with ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ’, will be blessed for him.”
❇️Know your enemy
Knowing the enemy establishes their wrongdoing!
No plan can succeed without understanding; understanding is the spirit of sound planning. A complaint is drawn up on the basis of understanding, which brings the enemy’s wrongdoing to light. It also moves one’s opposition beyond the personal realm, giving it an instructive, reformative and remedial character, serving the public good and resting solely on divine grounds!
✅Drawing up a complaint
Draw up a complaint and present it at the court of the Knower of the unseen and the seen, even though He is All-Knowing and All-Witnessing, as well as the Trustee and the Judge!
Do not forget the smallest details or the most significant matters in your complaint!
Repent before presenting your grievance!
❇️ A grievance is a testament of knowledge and a letter of servitude
Composing a grievance clarifies its purpose while deepening one’s attention to the One worshipped. It also increases one’s knowledge, strengthening the conviction that «لا حول و لا قوة الا بالله العلی العظیم»
❇️Composing a grievance for Allah
He is All-Aware; nothing is hidden from Him!
If you know that He sees, hears and knows, why are you not ashamed?
Why, then, take your complaint to someone else? Why suppose that others see more clearly? Your first recourse must be to present your grievance before Him. Then, if your heart is granted leave, you may turn to the means He has provided. The Causer must always come first; the means must not lead to heedlessness, but awaken you!
❇️Strengthening certainty through the divine verses
Our first attention, return and remembrance must be directed to the Majestic Essence. Let us strengthen this approach within ourselves by reciting the divine verses!
The divine verses open the way to our innate nature. In truth, the Quran is an interpretation of that nature, its written book.
❇️The secret of hearing the Word of God
Whoever denies the meeting with God will find a veil placed between them and the divine Word, and will gain no share of the glorious, praiseworthy Word of God!
True faith is the inner ear of the human being.
The Exalted God hears whispered words. This means that a person must emerge from heedlessness and become certain that nothing is hidden from Allah. Allah’s hearing of whispers means that one must know, at all times—even in private, even when whispering—that Allah encompasses one’s deeds, words and intentions with His knowledge!
✨🔆الإسراء : 45 وَ إِذا قَرَأْتَ الْقُرْآنَ جَعَلْنا بَيْنَكَ وَ بَيْنَ الَّذينَ لا يُؤْمِنُونَ بِالْآخِرَةِ حِجاباً مَسْتُوراً
🔆And when you recite the Quran, We place an unseen veil between you and those who do not believe in the Hereafter;
✨🔆الإسراء : 46 وَ جَعَلْنا عَلى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَ في آذانِهِمْ وَقْراً وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً
🔆and We place coverings over their hearts, lest they understand it, and heaviness in their ears. When you mention your Lord alone in the Quran, they turn their backs and walk away.
✨🔆الإسراء : 47 نَحْنُ أَعْلَمُ بِما يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَ إِذْ هُمْ نَجْوى إِذْ يَقُولُ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلاَّ رَجُلاً مَسْحُوراً
🔆When they listen to you, We know best why they listen; and when they confer in whispers, the wrongdoers say, “You are following none but a man under a spell!”
✅Take stock of yourself in the light of the Quran. When you read or listen to it, turn inward: did you understand and reflect deeply on what you read?
If not, why not? Find the cause!
❇️Whispering: a system of heedlessness
No one can conceal from Allah “themselves, their deeds, words, intentions or whispers” within the vastness of this world!
✨🔆الحديد : 4 هُوَ الَّذي خَلَقَ السَّماواتِ وَ الْأَرْضَ في سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوى عَلَى الْعَرْشِ يَعْلَمُ ما يَلِجُ فِي الْأَرْضِ وَ ما يَخْرُجُ مِنْها وَ ما يَنْزِلُ مِنَ السَّماءِ وَ ما يَعْرُجُ فيها وَ هُوَ مَعَكُمْ أَيْنَ ما كُنْتُمْ وَ اللَّهُ بِما تَعْمَلُونَ بَصيرٌ
🔆He is the One who created the heavens and the earth in six days, then established Himself upon the Throne. He knows what enters the earth and what emerges from it
✨🔆al-Mujādilah: 7 أَ لَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلاَّ هُوَ رابِعُهُمْ وَ لا خَمْسَةٍ إِلاَّ هُوَ سادِسُهُمْ وَ لا أَدْنى مِنْ ذلِكَ وَ لا أَكْثَرَ إِلاَّ هُوَ مَعَهُمْ أَيْنَ ما كانُوا ثُمَّ يُنَبِّئُهُمْ بِما عَمِلُوا يَوْمَ الْقِيامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَليمٌ
🔆Do you not see and know that God knows all that is in the heavens and on the earth? No private conversation takes place among three people without His being the fourth of them, nor among five without His being the sixth. Whether fewer or more, He is with them wherever they may be. Then, on the Day of Resurrection, He will inform them of what they have done. Surely God knows all things.
❇️Not even the smallest particle is hidden from His knowledge.
✨🔆Yūnus: 61 وَ ما تَكُونُ في شَأْنٍ وَ ما تَتْلُوا مِنْهُ مِنْ قُرْآنٍ وَ لا تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُوداً إِذْ تُفيضُونَ فيهِ وَ ما يَعْزُبُ عَنْ رَبِّكَ مِنْ مِثْقالِ ذَرَّةٍ فِي الْأَرْضِ وَ لا فِي السَّماءِ وَ لا أَصْغَرَ مِنْ ذلِكَ وَ لا أَكْبَرَ إِلاَّ في كِتابٍ مُبينٍ
🔆Whatever you may be engaged in, whatever part of the Qur’an you recite, and whatever deed you may do, We bear witness over you as you undertake it. Nothing on earth or in heaven is hidden from your Lord—not even the weight of an atom, nor anything smaller or larger, but it is recorded in a clear Book!
✨🔆Saba’: 3 وَ قالَ الَّذينَ كَفَرُوا لا تَأْتينَا السَّاعَةُ قُلْ بَلى وَ رَبِّي لَتَأْتِيَنَّكُمْ عالِمِ الْغَيْبِ لا يَعْزُبُ عَنْهُ مِثْقالُ ذَرَّةٍ فِي السَّماواتِ وَ لا فِي الْأَرْضِ وَ لا أَصْغَرُ مِنْ ذلِكَ وَ لا أَكْبَرُ إِلاَّ في كِتابٍ مُبينٍ
🔆The disbelievers say, “The Hour will never come upon us!” Say, “Yes indeed, by my Lord, it will surely come upon you. He is the Knower of the unseen; not even the weight of an atom in the heavens or on earth escapes His knowledge, nor anything smaller or larger, but it is recorded in a clear Book!”
❇️Allah hears every complaint.
✨🔆al-Mujādilah: 1 قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتي تُجادِلُكَ في زَوْجِها وَ تَشْتَكي إِلَى اللَّهِ وَ اللَّهُ يَسْمَعُ تَحاوُرَكُما إِنَّ اللَّهَ سَميعٌ بَصيرٌ
🔆God has heard the words of the woman who pleaded with you concerning her husband and appealed to God. God heard the conversation between you and her, and her earnest plea for a solution to her difficulty. God is All-Hearing, All-Seeing.
✨🔆al-Taḥrīm: 3 وَ إِذْ أَسَرَّ النَّبِيُّ إِلى بَعْضِ أَزْواجِهِ حَديثاً فَلَمَّا نَبَّأَتْ بِهِ وَ أَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَ أَعْرَضَ عَنْ بَعْضٍ فَلَمَّا نَبَّأَها بِهِ قالَتْ مَنْ أَنْبَأَكَ هذا قالَ نَبَّأَنِيَ الْعَليمُ الْخَبيرُ
🔆Recall when the Prophet confided something to one of his wives. When she disclosed it, and God made him aware of this, he told her part of it and kept part back. When he informed his wife of this, she asked, “Who told you about this secret?” He replied, “The All-Knowing, All-Aware informed me.”
❇️God’s servants are under His power.
✨🔆al-An‘ām: 18 وَ هُوَ الْقاهِرُ فَوْقَ عِبادِهِ وَ هُوَ الْحَكيمُ الْخَبيرُ
🔆He is the One who holds absolute power over His servants; He is the All-Wise, the All-Aware.
❇️Allah is the greatest witness.
✨🔆Al-An‘ām: 19 قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهادَةً قُلِ اللَّهُ شَهيدٌ بَيْني وَ بَيْنَكُمْ وَ أُوحِيَ إِلَيَّ هذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَ مَنْ بَلَغَ أَ إِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آلِهَةً أُخْرى قُلْ لا أَشْهَدُ قُلْ إِنَّما هُوَ إِلهٌ واحِدٌ وَ إِنَّني بَريءٌ مِمَّا تُشْرِكُونَ
🔆Say, “Whose testimony is the greatest?” Then answer: “God is witness between me and you. This Qur’an has been revealed to me so that I may warn you and all those it reaches, and caution you against disobeying God’s command. Do you truly testify that there are other gods alongside God?” Say, “I would never bear such witness.” Say, “He alone is the One God, and I disavow whatever you associate with Him!”
❇️He knows everything
✨🔆Al-An‘ām: 73 وَ هُوَ الَّذي خَلَقَ السَّماواتِ وَ الْأَرْضَ بِالْحَقِّ وَ يَوْمَ يَقُولُ كُنْ فَيَكُونُ قَوْلُهُ الْحَقُّ وَ لَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ عالِمُ الْغَيْبِ وَ الشَّهادَةِ وَ هُوَ الْحَكيمُ الْخَبيرُ
🔆He it is who created the heavens and the earth in truth. On the Day He says to anything, “Be,” it comes to be. His word is the truth. On the Day the Trumpet is blown, all sovereignty will be His. He knows the unseen and the seen, and He is the All-Wise, the All-Aware. (73)
✨🔆Al-An‘ām: 103 لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ وَ هُوَ اللَّطيفُ الْخَبيرُ
🔆Eyes cannot perceive Him, but He perceives all eyes. He is the Most Kind, the All-Aware. (103)
✨🔆Saba’: 1 الْحَمْدُ لِلَّهِ الَّذي لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ لَهُ الْحَمْدُ فِي الْآخِرَةِ وَ هُوَ الْحَكيمُ الْخَبيرُ
🔆All praise belongs to God, to whom belongs everything in the heavens and the earth; and all praise is His in the Hereafter as well. He is the All-Wise, the All-Aware. (1)
✨🔆Saba’: 2 يَعْلَمُ ما يَلِجُ فِي الْأَرْضِ وَ ما يَخْرُجُ مِنْها وَ ما يَنْزِلُ مِنَ السَّماءِ وَ ما يَعْرُجُ فيها وَ هُوَ الرَّحيمُ الْغَفُورُ
🔆He knows what enters the earth and what emerges from it, what descends from heaven and what ascends to it. He is the Most Merciful, the Most Forgiving.
❇️Know that He knows the unseen
✨🔆Al-Mulk: 12 إِنَّ الَّذينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ لَهُمْ مَغْفِرَةٌ وَ أَجْرٌ كَبيرٌ
🔆As for those who stand in awe of their Lord in private, they will surely have forgiveness and a great reward!
✨🔆Al-Mulk: 13 وَ أَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ إِنَّهُ عَليمٌ بِذاتِ الصُّدُورِ
🔆Whether you conceal your words or speak them aloud, He knows what is in your hearts!
✨🔆Al-Mulk: 14 أَ لا يَعْلَمُ مَنْ خَلَقَ وَ هُوَ اللَّطيفُ الْخَبيرُ
🔆Would He who created all beings not know them? He is the Subtle, the All-Aware! (14)
✨🔆Al-‘Alaq: 14 أَ لَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرى
🔆Did he not know that God sees all that he does?!
✨🔆Yūsuf: 86 قالَ إِنَّما أَشْكُوا بَثِّي وَ حُزْني إِلَى اللَّهِ وَ أَعْلَمُ مِنَ اللَّهِ ما لا تَعْلَمُونَ
🔆He said, “I lay my grief and sorrow before God alone, and complain to Him. I know from God what you do not know!”
✨🔆Ṭā Hā: 46 قالَ لا تَخافا إِنَّني مَعَكُما أَسْمَعُ وَ أَرى
🔆He said, “Do not be afraid. I am with you both; I hear and see everything!”
A Subtle Point and Supplement 1
💫🔆فَقَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ أَفَدْتَنِي وَ عَلَّمْتَنِي، فَإِنْ رَأَيْتَ أَنْ تُعَرِّفَنِي ذَنْبِيَ الَّذِي امْتُحِنْتُ بِهِ فِي هَذَا الْمَجْلِسِ، حَتَّى لَا أَعُودَ إِلَى مِثْلِهِ.
قَالَ: تَرْكُكَ حِينَ جَلَسْتَ أَنْ تَقُولَ: «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» فَجَعَلَ اللَّهُ ذَلِكَ لِسَهْوِكَ عَمَّا نُدِبْتَ إِلَيْهِ- تَمْحِيصاً بِمَا أَصَابَكَ.
أَ مَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ص حَدَّثَنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ أَنَّهُ قَالَ: كُلُّ أَمْرٍ ذِي بَالٍ لَمْ يُذْكَرْ «بِسْمِ اللَّهِ» فِيهِ فَهُوَ أَبْتَرُ. فَقُلْتُ: بَلَى بِأَبِي أَنْتَ وَ أُمِّي لَا أَتْرُكُهَا بَعْدَهَا.
قَالَ: إِذاً تُحْصَنُ بِذَلِكَ وَ تَسْعَدُ.
ثُمَّ قَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَفْسِيرُ «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» قَالَ: إِنَّ الْعَبْدَ إِذَا أَرَادَ أَنْ يَقْرَأَ أَوْ يَعْمَلَ عَمَلًا [وَ] يَقُولُ: [بِسْمِ اللَّهِ أَيْ: بِهَذَا الِاسْمِ أَعْمَلُ هَذَا الْعَمَلَ.
For every act يَعْمَلُهُ- يَبْدَأُ فِيهِ بِ] «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» فَإِنَّهُ يُبَارَكُ لَهُ فِيهِ.[2]
🔆 Then ʿAbd Allāh ibn Yaḥyā said: “O Commander of the Faithful (Imam ʿAlī, PBUH), you have benefited and taught me. If you think it appropriate, tell me what sin I committed in this gathering, so that I may not repeat it.”
He replied: “You failed to say ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ’ when you sat down. God made this a means of cleansing you from what befell you, because you had forgotten what you were called upon to say.
Did you not know that the Messenger of God (PBUH) related to me from God, Mighty and Exalted, that He said: Any act in which مهمّی که «بِسْمِ اللَّهِ» is not remembered is without fulfilment and blessing?”
I said: “Yes. May my father and mother be your ransom. From now on, I shall never omit it.”
He replied: “Then, through it, you will be protected from harm and made fortunate.”
Then ʿAbd Allāh ibn Yaḥyā said: “O Commander of the Faithful, what is the interpretation of ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ’?”
He replied: “When a servant wishes to recite something or do something and says, ‘بِسْمِ اللَّهِ’, it means: ‘In this name, I do this.’
Thus, any act a person begins with ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ’ is blessed for them.”
💫🔆وَ قَالَ الصَّادِقُ ع وَ لَرُبَّمَا تُرِكَ فِي افْتِتَاحِ أَمْرِ بَعْضِ شِيعَتِنَا «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» فَيَمْتَحِنُهُ اللَّهُ بِمَكْرُوهٍ، لِيُنَبِّهَهُ عَلَى شُكْرِ اللَّهِ تَعَالَى وَ الثَّنَاءِ عَلَيْهِ، وَ يَمْحُوَ عَنْهُ وَصْمَةَ تَقْصِيرِهِ- عِنْدَ تَرْكِهِ قَوْلَ: بِسْمِ اللَّهِ [الرَّحْمنِ الرَّحِيمِ].
لَقَدْ دَخَلَ عَبْدُ اللَّهِ بْنُ يَحْيَى عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ بَيْنَ يَدَيْهِ كُرْسِيٌّ فَأَمَرَهُ بِالْجُلُوسِ، فَجَلَسَ عَلَيْهِ، فَمَالَ بِهِ حَتَّى سَقَطَ عَلَى رَأْسِهِ، فَأَوْضَحَ عَنْ عَظْمِ رَأْسِهِ وَ سَالَ الدَّمُ
فَأَمَرَ أَمِيرُ الْمُؤْمِنِينَ ع بِمَاءٍ، فَغَسَلَ عَنْهُ ذَلِكَ الدَّمَ.
ثُمَّ قَالَ: ادْنُ مِنِّي فَدَنَا مِنْهُ، فَوَضَعَ يَدَهُ عَلَى مُوضِحَتِهِ- وَ قَدْ كَانَ يَجِدُ مِنْ أَلَمِهَا مَا لَا صَبْرَ [لَهُ] مَعَهُ- وَ مَسَحَ يَدَهُ عَلَيْهَا وَ تَفَلَ فِيهَا [فَمَا هُوَ إِلَّا أَنْ فَعَلَ ذَلِكَ] حَتَّى انْدَمَلَ وَ صَارَ كَأَنَّهُ لَمْ يُصِبْهُ شَيْءٌ قَطُّ- ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع: يَا عَبْدَ اللَّهِ، الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ تَمْحِيصَ ذُنُوبِ شِيعَتِنَا فِي الدُّنْيَا بِمِحَنِهِمْ so that they may be safe [from them] طَاعَاتُهُمْ وَ يَسْتَحِقُّوا عَلَيْهَا ثَوَابَهَا.
فَقَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ! [وَ] إِنَّا لَا نُجَازَى بِذُنُوبِنَا إِلَّا فِي الدُّنْيَا قَالَ: نَعَمْ أَ مَا سَمِعْتَ قَوْلَ رَسُولِ اللَّهِ ص: الدُّنْيَا سِجْنُ الْمُؤْمِنِ، وَ جَنَّةُ الْكَافِرِ يُطَهِّرُ شِيعَتَنَا مِنْ ذُنُوبِهِمْ فِي الدُّنْيَا- بِمَا يَبْتَلِيهِمْ [بِهِ] مِنَ الْمِحَنِ، وَ بِمَا يَغْفِرُهُ لَهُمْ، فَإِنَّ اللَّهَ تَعَالَى يَقُولُ: (وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ- وَ يَعْفُوا عَنْ كَثِيرٍ) حَتَّى إِذَا وَرَدُوا الْقِيَامَةَ، تَوَفَّرَتْ عَلَيْهِمْ طَاعَاتُهُمْ وَ عِبَادَاتُهُمْ.
وَ إِنَّ أَعْدَاءَ مُحَمَّدٍ وَ أَعْدَاءَنَا يُجَازِيهِمْ عَلَى طَاعَةٍ تَكُونُ مِنْهُمْ فِي الدُّنْيَا- وَ إِنْ كَانَ لَا وَزْنَ لَهَا لِأَنَّهُ لَا إِخْلَاصَ مَعَهَا- حَتَّى إِذَا وَافَوُا الْقِيَامَةَ، حُمِلَتْ عَلَيْهِمْ ذُنُوبُهُمْ وَ بُغْضُهُمْ لِمُحَمَّدٍ ص وَ آلِهِ وَ خِيَارِ أَصْحَابِهِ، فَقُذِفُوا لِذَلِكَ فِي النَّارِ.
وَ لَقَدْ سَمِعْتُ مُحَمَّداً ص يَقُولُ: إِنَّهُ كَانَ فِيمَا مَضَى قَبْلَكُمْ رَجُلَانِ أَحَدُهُمَا مُطِيعٌ [لِلَّهِ مُؤْمِنٌ] وَ الْآخَرُ كَافِرٌ بِهِ مُجَاهِرٌ بِعَدَاوَةِ أَوْلِيَائِهِ وَ مُوَالاةِ أَعْدَائِهِ، وَ لِكُلِّ وَاحِدٍ مِنْهُمَا مُلْكٌ عَظِيمٌ فِي قَطْرٍ مِنَ الْأَرْضِ، فَمَرِضَ الْكَافِرُ فَاشْتَهَى سَمَكَةً فِي غَيْرِ أَوَانِهَا، لِأَنَّ ذَلِكَ الصِّنْفُ مِنَ السَّمَكِ كَانَ فِي ذَلِكَ الْوَقْتِ فِي اللُّجَجِ حَيْثُ لَا يُقْدَرُ عَلَيْهِ، فَآيَسَتْهُ الْأَطِبَّاءُ مِنْ نَفْسِهِ وَ قَالُوا [لَهُ]: اسْتَخْلِفْ عَلَى مُلْكِكَ مَنْ يَقُومُ بِهِ، فَلَسْتَ بِأَخْلَدَ مِنْ أَصْحَابِ الْقُبُورِ، فَإِنَّ شِفَاءَكَ فِي هَذِهِ السَّمَكَةِ الَّتِي اشْتَهَيْتَهَا، وَ لَا سَبِيلَ إِلَيْهَا.
فَبَعَثَ اللَّهُ مَلَكاً وَ أَمَرَهُ أَنْ يُزْعِجَ [الْبَحْرَ بِ] تِلْكَ السَّمَكَةِ- إِلَى حَيْثُ يُسَهَّلُ أَخْذُهَا فَأُخِذَتْ لَهُ [تِلْكَ السَّمَكَةُ] «1» فَأَكَلَهَا، فَبَرَأَ مِنْ مَرَضِهِ، وَ بَقِيَ فِي مُلْكِهِ years afterward.
ثُمَّ إِنَّ ذَلِكَ الْمُؤْمِنَ مَرِضَ فِي وَقْتٍ- كَانَ جِنْسُ ذَلِكَ السَّمَكِ بِعَيْنِهِ- لَا يُفَارِقُ الشُّطُوطَ الَّتِي يُسَهَّلُ أَخْذُهُ مِنْهَا، مِثْلَ عِلَّةِ الْكَافِرِ، وَ اشْتَهَى تِلْكَ السَّمَكَةَ، وَ وَصَفَهَا لَهُ الْأَطِبَّاءُ.
فَقَالُوا: طِبْ نَفْساً، فَهَذَا أَوَانُهَا تُؤْخَذُ لَكَ فَتَأْكُلُ مِنْهَا، وَ تَبْرَأُ.
فَبَعَثَ اللَّهُ ذَلِكَ الْمَلَكَ- وَ أَمَرَهُ أَنْ يُزْعِجَ جِنْسَ تِلْكَ السَّمَكَةِ [كُلَّهُ] مِنَ الشُّطُوطِ إِلَى اللُّجَجِ- لِئَلَّا يُقْدَرَ عَلَيْهِ فَيُؤْخَذَ حَتَّى مَاتَ الْمُؤْمِنُ مِنْ شَهْوَتِهِ، لِعَدَمِ دَوَائِهِ.
فَعَجِبَ مِنْ ذَلِكَ مَلَائِكَةُ السَّمَاءِ- وَ أَهْلُ ذَلِكَ الْبَلَدِ [فِي الْأَرْضِ] حَتَّى كَادُوا يُفْتَنُونَ لِأَنَّ اللَّهَ تَعَالَى سَهَّلَ عَلَى الْكَافِرِ مَا لَا سَبِيلَ إِلَيْهِ، وَ عَسَّرَ عَلَى الْمُؤْمِنِ مَا كَانَ السَّبِيلُ إِلَيْهِ سَهْلًا.
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مَلَائِكَةِ السَّمَاءِ- وَ إِلَى نَبِيِّ ذَلِكَ الزَّمَانِ فِي الْأَرْضِ: أَنِّي أَنَا اللَّهُ الْكَرِيمُ الْمُتَفَضِّلُ الْقَادِرُ، لَا يَضُرُّنِي مَا أُعْطِي، وَ لَا يَنْفَعُنِي مَا أَمْنَعُ، وَ لَا أَظْلِمُ أَحَداً مِثْقَالَ ذَرَّةٍ، فَأَمَّا الْكَافِرُ فَإِنَّمَا سَهَّلْتُ لَهُ أَخْذَ السَّمَكَةِ فِي غَيْرِ أَوَانِهَا، لِيَكُونَ جَزَاءً عَلَى حَسَنَةٍ كَانَ عَمِلَهَا، إِذْ كَانَ حَقّاً عَلَيَّ أَنْ لَا أُبْطِلَ لِأَحَدٍ حَسَنَةً- حَتَّى يَرِدَ الْقِيَامَةَ وَ لَا حَسَنَةَ فِي صَحِيفَتِهِ، وَ يَدْخُلَ النَّارَ بِكُفْرِهِ.
وَ مَنَعْتُ الْعَابِدَ تِلْكَ السَّمَكَةَ بِعَيْنِهَا، لِخَطِيئَةٍ كَانَتْ مِنْهُ أَرَدْتُ تَمْحِيصَهَا عَنْهُ- بِمَنْعِ تِلْكَ الشَّهْوَةِ، [وَ] إِعْدَامِ ذَلِكَ الدَّوَاءِ، لِيَأْتِيَنَّ وَ لَا ذَنْبَ عَلَيْهِ، فَيَدْخُلَ الْجَنَّةَ.
فَقَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ أَفَدْتَنِي وَ عَلَّمْتَنِي، فَإِنْ رَأَيْتَ أَنْ تُعَرِّفَنِي ذَنْبِيَ الَّذِي امْتُحِنْتُ بِهِ فِي هَذَا الْمَجْلِسِ، حَتَّى لَا أَعُودَ إِلَى مِثْلِهِ.
قَالَ: تَرْكُكَ حِينَ جَلَسْتَ أَنْ تَقُولَ: «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» فَجَعَلَ اللَّهُ ذَلِكَ لِسَهْوِكَ عَمَّا نُدِبْتَ إِلَيْهِ- تَمْحِيصاً بِمَا أَصَابَكَ.
أَ مَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ص حَدَّثَنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ أَنَّهُ قَالَ: كُلُّ أَمْرٍ ذِي بَالٍ لَمْ يُذْكَرْ «بِسْمِ اللَّهِ» فِيهِ فَهُوَ أَبْتَرُ. فَقُلْتُ: بَلَى بِأَبِي أَنْتَ وَ أُمِّي لَا أَتْرُكُهَا بَعْدَهَا.
قَالَ: إِذاً تُحْصَنُ بِذَلِكَ وَ تَسْعَدُ.
ثُمَّ قَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَفْسِيرُ «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» قَالَ: إِنَّ الْعَبْدَ إِذَا أَرَادَ أَنْ يَقْرَأَ أَوْ يَعْمَلَ عَمَلًا [وَ] يَقُولُ: [بِسْمِ اللَّهِ أَيْ: بِهَذَا الِاسْمِ أَعْمَلُ هَذَا الْعَمَلَ.
فَكُلُّ أَمْرٍ يَعْمَلُهُ- يَبْدَأُ فِيهِ بِ] «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» فَإِنَّهُ يُبَارَكُ لَهُ فِيهِ.. [3]
💫🔆Imam al-Sadiq (AS) said: Sometimes, at the outset of an undertaking by one of our Shia, “بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ” is omitted. God then afflicts him with something unpleasant, prompting him to give thanks and praise to God Most High and washing away the stain of his negligence for having omitted “بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ.”
Indeed, Abdullah ibn Yahya once came before the Commander of the Faithful (AS). A stool stood before the Imam, who told him to sit. He did so, but the stool tipped beneath him and he fell, splitting his scalp and drawing blood.
The Commander of the Faithful (AS) then ordered that water be brought and washed the blood from him.
Then he said, “Come closer to me.” He came near. The Imam placed his hand on the exposed bone—though the pain he suffered there was unbearable—ran his hand over it, and spat on it. Before he had finished, the wound had healed, and it was as though nothing had ever happened to him.
Then the Commander of the Faithful (AS) said, “O ʿAbd Allah, praise be to God, who has made the trials and hardships our Shia endure in this world a means of purifying them of their sins, so that their acts of obedience remain intact and they may deserve their reward.”
ʿAbd Allah ibn Yahya said, “O Commander of the Faithful, are we punished for our sins only in this world?”
He said: “Indeed. Have you not heard the Messenger of God (PBUH) say: ‘This world is the prison of the believer and the paradise of the unbeliever’? In this world, God purifies our followers of their sins through the hardships with which He tests them and through the sins He forgives them, for God Most High says: ‘Whatever misfortune befalls you is because of what your own hands have earned, though He pardons much’ (al-Shūrā 42:30). Thus, when they enter the Resurrection, their acts of obedience and worship will remain fully intact for them.
And the enemies of Muhammad and our enemies will be rewarded for whatever act of obedience they performed in this world—even though it has no real worth, since it was not accompanied by sincerity—so that, when they enter the Resurrection, their sins and the hatred they harboured toward Muhammad (PBUH), his household, and his finest Companions will be placed upon their shoulders, and for that reason they will be cast into the Fire.
I heard Muhammad (PBUH) say: Among the peoples who came before you there were two men. One was a believer, obedient to God; the other was an unbeliever, openly hostile to God’s friends and devoted to His enemies. Each ruled a vast kingdom in a different part of the earth. The unbeliever fell ill and craved fish, though it was out of season: that kind of fish was then deep in the sea, beyond anyone’s reach. His physicians gave up hope for his life and said, “Name a successor to your kingdom, for you are no less mortal than those who lie in their graves. The fish you crave is the only cure, but there is no way to obtain it.”
So God sent an angel and commanded him to drive the fish from the sea to a place where it could easily be caught. The fish was caught for him, and he ate it and recovered from his illness, remaining on his throne for many years thereafter.
Then, when the same kind of fish was plentiful along the shores and in the shallows, where it was easy to catch, that same believer fell ill with the same ailment as the unbeliever. He craved that fish, and the physicians prescribed it for him.
They told him, “Take heart: this is the season for that fish. It will be caught for you, and you will eat it and recover.”
But God sent the same angel and commanded him to drive all the fish of that kind away from the shores and into the depths, so that they could not be reached or caught. Thus, with no cure available, the believer died from the intensity of his craving.
The angels in heaven and the people of that land were astonished by this, so much so that they nearly fell into doubt: the Almighty God had made something inaccessible easy for the unbeliever to obtain, while making something readily available difficult for the believer.
Then God, Mighty and Majestic, revealed to the angels in heaven and to the prophet on earth at that time: “I am indeed the Generous, the All-Giving, the Almighty. What I bestow does not diminish Me, and what I withhold brings Me no benefit. I wrong no one by so much as the weight of an atom. But I made it easy for the unbeliever to catch the fish out of season so that it might be a reward for the good he had done. For I am bound not to let anyone’s good deed go unrewarded, until he comes to the Resurrection with no good deed in his record and enters the Fire on account of his unbelief.
And I withheld the fish from My worshipping servant because of a fault he had committed. I wished to cleanse him of that fault by denying him what he craved and taking away its remedy, so that he would come on the Day of Resurrection with no sin upon him and enter Paradise.”
Then ʿAbd Allāh ibn Yaḥyā said, “O Commander of the Faithful, you have benefited and instructed me. If you see fit, tell me what sin I committed in this gathering, so that I may not repeat it.”
He replied, “You neglected to say ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ’ when you sat down. So, because you forgot what you had been enjoined to say, God made this incident a means of purifying you through what befell you.
Did you not know that the Messenger of God (PBUH) related to me from God, Mighty and Majestic, that He said: Any important undertaking in which ‘بِسْمِ اللَّهِ’ is not mentioned is left without blessing?”
I said, “Yes, may my father and mother be your ransom. From now on, I will never omit it.”
He replied, “Then, through it, you will be protected from harm and made fortunate.”
Then ʿAbd Allāh ibn Yaḥyā said, “O Commander of the Faithful, what is the interpretation of ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ’?”
He replied, “When a servant wishes to recite something or do something and says ‘بِسْمِ اللَّهِ’, it means: By this name, and in this name, I do this.
Thus, whatever deed he undertakes, if he begins it with ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ’, blessing is placed in it for him.”
💫🔆قَالَ الْإِمَامُ 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 ع: مَا بَالُكَ مَهْمُوماً مَغْمُوماً 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 قَدْ أَحْسَنْتُ إِلَيْهِ فَيَخْلُفُ ظَنِّي.
فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ [زَيْنُ الْعَابِدِينَ] ع: احْفَظْ عَلَيْكَ لِسَانَكَ تَمْلِكْ بِهِ إِخْوَانَكَ.
قَالَ الزُّهْرِيُّ: يَا ابْنَ رَسُولِ اللَّهِ إِنِّي أُحْسِنُ إِلَيْهِمْ بِمَا يَبْدُرُ مِنْ كَلَامِي.
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 أَمْكَنَكَ أَنْ تُوَسِّعَهُ عُذْراً.
ثُمَّ قَالَ: يَا زُهْرِيُّ مَنْ لَمْ يَكُنْ عَقْلُهُ مِنْ أَكْمَلِ مَا فِيهِ، كَانَ هَلَاكُهُ مِنْ أَيْسَرِ مَا فِيهِ.
ثُمَّ قَالَ: يَا زُهْرِيُّ وَ مَا عَلَيْكَ أَنْ تَجْعَلَ الْمُسْلِمِينَ [مِنْكَ] بِمَنْزِلَةِ أَهْلِ بَيْتِكَ فَتَجْعَلَ كَبِيرَهُمْ مِنْكَ بِمَنْزِلَةِ وَالِدِكَ، وَ تَجْعَلَ صَغِيرَهُمْ [مِنْكَ] 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.
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 وَ إِنْ كَانَ أَصْغَرَ مِنْكَ، فَقُلْ: قَدْ سَبَقْتُهُ بِالْمَعَاصِي وَ الذُّنُوبِ فَهُوَ خَيْرٌ مِنِّي وَ إِنْ كَانَ تِرْبُكَ فَقُلْ: أَنَا عَلَى يَقِينٍ مِنْ ذَنْبِي، وَ فِي شَكٍّ مِنْ أَمْرِهِ، فَمَا لِي أَدَعُ يَقِينِي لِشَكِّي وَ إِنْ رَأَيْتَ الْمُسْلِمِينَ يُعَظِّمُونَكَ وَ يُوَقِّرُونَكَ وَ يُبَجِّلُونَكَ- فَقُلْ: هَذَا فَضْلٌ أَحْدَثُوهُ وَ إِنْ رَأَيْتَ مِنْهُمْ (جَفَاءً وَ انْقِبَاضاً عَنْكَ- فَقُلْ: هَذَا الَّذِي) أَحْدَثْتُهُ فَإِنَّكَ إِذَا 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.
وَ اعْلَمْ: أَنَّ أَكْرَمَ النَّاسِ عَلَى النَّاسِ- مَنْ كَانَ خَيْرُهُ عَلَيْهِمْ فَائِضاً، وَ كَانَ عَنْهُمْ مُسْتَغْنِياً مُتَعَفِّفاً، وَ أَكْرَمُ النَّاسِ بَعْدَهُ عَلَيْهِمْ مَنْ كَانَ عَنْهُمْ مُتَعَفِّفاً، وَ إِنْ كَانَ إِلَيْهِمْ مُحْتَاجاً، فَإِنَّمَا أَهْلُ الدُّنْيَا (يَعْشَقُونَ الْأَمْوَالَ)، فَمَنْ لَمْ يُزَاحِمْهُمْ فِيمَا يَعْشَقُونَهُ كَرُمَ عَلَيْهِمْ، وَ مَنْ لَمْ يُزَاحِمْهُمْ فِيهَا وَ مَكَّنَهُمْ مِنْهَا أَوْ مِنْ بَعْضِهَا- كَانَ أَعَزَّ [عَلَيْهِمْ] وَ أَكْرَمَ. [4]
💫🔆 Imam Muhammad ibn Ali al-Baqir (AS) said:
Muhammad ibn Ali ibn Muslim ibn Shihab al-Zuhri came to Ali ibn al-Husayn Zayn al-Abidin (AS), distressed and sorrowful. Zayn al-Abidin (AS) asked him, “Why are you troubled and upset?”
He replied, “O son of the Messenger of God, I am beset by one sorrow and grief after another because of those who envy me for my blessings, those who covet what I have, those in whom I place my hopes, and those to whom I have done good but who act contrary to what I expected.”
Ali ibn al-Husayn Zayn al-Abidin (AS) then said to him, “Guard your tongue, and you will win your brothers’ hearts.”
Al-Zuhri said, “O son of the Messenger of God, I do them good through words that slip from my mouth.”
Ali ibn al-Husayn (AS) said, “Far from it—far from it! Do not be pleased with yourself for this, and do not say anything whose rejection reaches people’s hearts before anything else, even if you believe you have an excuse for it. For whoever hears something unpleasant from you cannot be given an ample excuse afterward.”
Then he said, “O Zuhri, for anyone whose intellect is not his greatest asset, ruin will be among the easiest things to bring about.”
He continued, “O Zuhri, what prevents you from treating the Muslims as your family—regarding their elders as your fathers, their young as your children, and your peers as your brothers? Which of them, then, would you wish to wrong? For whom would you pray against? Whose privacy would you expose?
And if Satan—may God curse him—whispers to you that you are superior to someone among the people who face the qibla, then consider this: if that person is older than you, say, ‘He has outstripped me in faith and righteous deeds, so he is better than I am.’ If younger, say, ‘I have outstripped him in sins and disobedience, so he is better than I am.’ And if he is your peer, say, ‘I am certain of my own sin, but I am uncertain about his conduct; so how can I abandon what I know for what I merely suspect?’”
If you find that Muslims honor, respect and esteem you, say: “This is a favor they have shown me.” And if you find them treating you harshly and turning away from you, say: “This has come from me.” For if you do this, God will make life easy for you. Your friends will be many and your enemies few; you will be glad of their kindnesses and will not grieve over their harshness.
Know, too, that the most esteemed person in people’s eyes is one whose goodness benefits them greatly, while he himself remains independent of them and mindful of God. Next in their esteem is one who is mindful of God in his dealings with them, even if he needs them. For worldly people love wealth and riches. So whoever does not compete with them for what they love will be held in high regard; and whoever not only refrains from competing with them but also enables them to gain wealth, or some share of it, will be even more beloved and esteemed.
🌟 The Story of the Believing Fish and the Unbelieving Fish (Divine Justice in This World and the Hereafter)
This lengthy account contains a remarkable theological and ethical insight:
An unbeliever is rewarded in this world for a good deed, so that nothing remains for which to reward him in the Hereafter.
A believer is tested in this world because of a fault, so that he may receive an undiluted reward in the Hereafter.
This illustrates the precision of divine justice: it does not operate on the basis of outward appearances, but in accordance with what serves the eternal good.
A Subtle Point and Supplement 2
❇️ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً
✨🔆Al-Isra: 46 وَ جَعَلْنا عَلى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَ في آذانِهِمْ وَقْراً وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً
First analysis:
وَلَّوْا عَلى أَدْبارِهِمْ=They make their own backs their protectors; they follow their backs; they turn toward their backs; they put their faces behind them; they turn their backs above their backs; they ride upon their backs; they return to their false beliefs!
This phrase lends itself to a subtle mystical and behavioral interpretation.
From the perspective of Arabic rhetoric, this reading has several layers:
| Layer | Interpretation | Basis in the exegetical tradition |
| Identity | “They make their own backs their protectors” | An allusion to preferring the lower self’s desires to the truth ← compare: Al-Furqan: 43 أَ رَأَيْتَ مَنِ اتَّخَذَ إِلهَهُ هَواهُ أَ فَأَنْتَ تَكُونُ عَلَيْهِ وَكيلاً |
| Movement | “They ride upon their backs” | A metaphor for returning to the Age of Ignorance and turning back from the path of guidance |
| Belief | “They return to their false beliefs” | A return to imitating one’s forefathers (Al-Baqara: 170) |
| Behavior | “They follow their backs” | That is, they take the commanding self as their guide instead of revelation |
2. A closer examination of the phrase “عَلَى أَدْبارِهِمْ”
In Arabic, “عَلَى” means “above,” “upon,” or “with dominance over.”
When we say:
وَلَّوْا عَلَى أَدْبارِهِمْ
it means:
They turned their backs—but not simply so; the emphasis is that they made their backs a covering and a shield.
A spatial metaphor—as though their backs had become a barrier between them and the truth.
Thus, reading the phrase as “making their own backs their protectors” accords with the sense of dominance in “عَلَى”, since a “protector” is one who exercises authority and control over something.
3. A Quranic parallel
The Qur’an expresses the same meaning elsewhere in similar terms:
ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ (Al-An‘am: 62)
In contrast to this verse, the polytheists cast their Master behind them and take their own backs as their master—this is precisely a denial of God’s sole authority.
4. A subtle point about “نُفُوراً”
If we understand “نُفُوراً” not merely as a verbal noun but as a plural participle meaning “those who flee” or “the fleeing,” then the phrase means:
They turn their backs while fleeing from the truth, putting their own backs in the place of a master and guide.
That is:
Aversion to divine unity ← leads them to
make their own backs their qibla ← an allusion to arrogance and self-reliance.
5. The difference between the apparent translation and your mystical interpretation
| Apparent translation | Mystical–ethical interpretation |
| They turned away and fled | They made their own backs their focus and destination |
| Turning away from the Prophet | Following the lower self, while leaving reason and revelation behind |
| A reaction to the remembrance of God | Returning to their own false beliefs |
🔹 None of these meanings conflicts with the apparent sense of the verse. Rather, they expand it, raising it from the level of “report” to that of an “existential and ethical warning.”
6. Final summary
At its deepest level, the phrase “وَلَّوْا عَلَى أَدْبارِهِمْ نُفُوراً” means:
“When a person turns away from the remembrance of the One God, they are in effect putting their own back in God’s place. They make themselves their own authority, defend their own false beliefs, and with their whole being turn toward an existential regression.”
This is precisely the “reversal of allegiance” within a person, in which true identity (God) gives way to false identity (the lower self that has turned its back on the truth).
Second analysis:
وَلَّوْا: From the root “ولي,” meaning to turn one’s back, turn away, or return. Here it means “they turned away” or “they turned their backs.”
عَلَى أَدْبارِهِمْ: “أَدْبار” جمع “دُبُر“” means “back.” This construction emphasizes that they turned away completely, with their backs turned, rather than merely turning away to some degree.
نُفُوراً: This word comes from the root “نفر,” meaning to startle, flee, or feel aversion. Here it can be interpreted in two ways:
As a verbal noun (cognate accusative): meaning “they fled” or “they took flight.” In this reading, “وَلَّوْا” is understood to mean “نَفَرُوا,” and “نُفُوراً” is a verbal noun emphasizing their flight.
As the plural of “نافِر,” like “قعود,” the plural of “قاعد,” and “جلوس,” the plural of “جالس.” In this reading, it means “those who flee” or “those who take flight,” and functions as a circumstantial expression describing the subject of “وَلَّوْا.”
Thus, an accurate translation of the phrase is: “They turned their backs and fled in aversion and disgust,” or “As they fled, they turned their backs.”
2. Conceptual and exegetical analysis
This phrase depicts the polytheists’ most extreme negative response to the call to divine unity. The preceding part of the verse speaks of a veil over their hearts and heaviness in their ears, preventing them from understanding and accepting the Qur’an. The phrase under discussion, however, shows their outward, practical response:
The main trigger (aversion to divine unity): Their intense reaction came when the Prophet (PBUH) recited, mentioning only God—the One—and refraining from mentioning the idols. This shows that the question of divine unity and worship of the One was the hardest and most intolerable issue for them. Another verse likewise refers to their strong aversion at the mention of God alone (Surah al-Zumar, verse 45).
Intensity of their reaction: Their response was not merely a simple turning away; it was accompanied by hatred, arrogance and flight.
A doctrinal point (refuting determinism): This state—the veiling of their hearts—was a punishment and the consequence of their own deeds and persistence in disbelief, not something God had compelled them to be from the beginning.
3. Lessons from the verse
This verse and the phrase under discussion yield several important lessons:
Divine unity as the measure of faith: A person’s response to the sincere mention of God reveals the depth of their faith—or their hypocrisy.
Different kinds of barriers to guidance: At times the obstacle is a failure to understand; at other times it is aversion and practical rejection.
Divine displeasure: Being deprived of the joy of perceiving divine unity and of intimacy with the Quran is itself a kind of divine displeasure and punishment for those who defiantly oppose the truth.
In short, “وَلَّوْا عَلَى أَدْبارِهِمْ نُفُوراً” means “they turned away from hearing the words of divine unity and fled from them with the utmost revulsion and arrogance.” It portrays the polytheists’ profound practical and spiritual opposition to Islam’s foundational principle: the worship of the One.
🌟 A mystical analysis of “وَلَّوْا عَلَى أَدْبارِهِمْ نُفُوراً”
From a “historical report” to an “existential warning”
First interpretation: “Making one’s back one’s protector” means that the commanding self takes God’s place.
Second interpretation: “Fleeing from divine unity while relying on one’s own back” means arrogance and self-sufficiency.
This is a “psychological-mystical diagnosis”: the root of disbelief lies in self-centredness.
A subtle point and an addendum 3
❇️Why does God begin the noble verse with a conversation between three people?
1- A personal view (Allah knows best): In reality, the third person is all that exists beyond the two of them! Such as space (time and place), the angels entrusted with their duties, devils, air molecules, the people’s own limbs and organs, the vocal cords of the speakers themselves, the brain that processes what is said, and perhaps the friends of God and prophets of God, and so on. In short, the third person is the entire universe!
Even if none of these were present—not even a third person or anything else—and there were only two people (or fewer than that), even just one person whispering alone in private, even if that person were a solitary essence, without any means or organs, God would still be with them!
2- Usually, when two people whisper together and a third person is present, they know that the third person can hear them; yet they may not realize that God hears them.
An explanation of the analysis: The ontological layers of “whispering”
1. The “third person” as all that exists beyond them
In keeping with the principles of the unity of being (not numerical unity)
a) The “third person” = everything beyond the two who are whispering
From the perspective of divine knowledge, every whispered conversation takes place within a realm of existence that is itself created by God. This realm includes:
| Element | Role in the whispered conversation |
| Space (time and place) | The setting in which the whispering takes place |
| Angels entrusted with their duties | Recorders of deeds (the noble recorders) |
| Whispering devils | A hidden inner participant in the whispered conversation |
| Air molecules | The medium through which sound travels |
| Organs and faculties (larynx, ear, brain) | Instruments of perception and speech |
| The brain’s own processing system | The place where the whisper takes shape |
| The friends of God and the prophets (AS) | The spiritual witnessing of the whisper (in some cases) |
✅ Thus, even when those whispering believe they are alone, thousands of “third parties” are involved in the process—all of them created beings, encompassed by God’s knowledge.
B) Even a person entirely alone—
“A person whispering to themselves,” and even “the person’s very essence, without any instrument or organ,” point, in the most beautiful way, to the “spirit’s intimate communion with God,” known in Islamic mysticism as “secret supplication” or “the heart’s whisper.”
وَ نَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (Q: 16)
“We are nearer to him than his jugular vein.”
So even in the purest and quietest inner whispers, God is not merely a witness; He is present, nearer than any intermediary.
2. An analysis of this perspective on neglecting God’s “hearing” of two people whispering
This section concerns people’s inattention to divine witnessing, and is crucial:
A) Two levels of “hearing” a whisper
| Level | Listener to the whisper | The whisperers’ awareness |
| Outward | The third person present in the gathering | They are aware of him and take him into account |
| Inward | God (and the angels) | They are generally heedless or pay no attention |
The verse was revealed precisely to dispel this heedlessness:
أَ لَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ
That is: Do you not see that God knows all that is in the heavens and the earth? How, then, could He be unaware of your whispered conversations?
B) Why are people heedless of God’s hearing?
In the Quran’s view, this heedlessness is rooted in the veils of the self:
The veil of pride: They think their actions will remain hidden (like the hypocrites).
The veil of habit: They have grown so accustomed to whispering that they do not call God to mind.
The veil of arrogance: They refuse to accept that a higher being is watching over them.
The seal upon innate nature!
✅ The verse says, using the expression “ثُمَّ يُنَبِّئُهُمْ بِما عَمِلُوا يَوْمَ الْقِيامَةِ”: Though they are heedless today, one day they will become fully aware of God’s all-encompassing presence.
3. Bringing your perspective together with the Quran’s
Your perspective | Quranic-mystical grounding
| The third person = all that exists apart from God | An allusion to “وَ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ,” all of whom witness the whisper. |
| Even a person entirely alone | An allusion to “وَ نَحْنُ أَقْرَبُ» و «أَ لَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرى” (al-‘Alaq: 14) |
| Heedlessness of God’s hearing | An allusion to “يَسْتَخْفُونَ مِنَ النَّاسِ وَ لا يَسْتَخْفُونَ مِنَ اللَّهِ” (al-Nisa’: 108) |
✨ The final message
The verse about whispering is not merely a statement of fact; it is an existential warning:
No whispered conversation takes place except within the world of creatures and in the presence of the Creator of all creatures. So before every whisper, turn your attention to the “true Hearer,” who is nearer and more aware than the throat, the air, the angel, the devil, the brain and the spirit.
This perspective portrays this truth on three levels: natural, supernatural and spiritual.
One must have certainty in God’s all-encompassing knowledge of every whispered conversation.
🌟 An analysis of “the third party in a whispered conversation” (God’s all-encompassing knowledge)
“ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلاَّ هُوَ رابِعُهُمْ”
“Ontologically”
the “third party” is everything beyond the two people: space, time, angels, devils, bodily members, even the very substance of the person.
In other words, “no whispered conversation takes place in a void”; it unfolds instead within the world of creatures and in the presence of the Creator.
This is a “systemic view of existence,” in which God’s knowledge permeates every layer of being.
A subtle point and a further note 4
🌟 “Presenting one’s grievance before God” and “preparing a petition of grievance” go hand in hand with “higher strategies” and lead into the realm of “loving, intercessory supplication.” Here, the believer not only struggles against the enemy, but also confides in the Creator and brings their grievance to His threshold.
🌟 Appealing to God is an act of insight, not desperation
The passage “یَا مَنْ لَا يَخْفَى عَلَيْهِ أَنْبَاءُ الْمُتَظَلِّمِينَ” directs the believer’s attention to God’s constant presence. This is an epistemic turning point:
Appealing to God is not an act of helplessness, but one grounded in “certainty of His all-encompassing knowledge.”
This perspective frees the believer from “complaining to created beings” and connects them to the “Causer of causes.”
🌟 “بِسْمِ اللَّهِ” is the key to blessing and the gateway to wise governance
“کُلُّ أَمْرٍ ذِي بَالٍ لَمْ يُذْكَرْ فِيهِ بِسْمِ اللَّهِ فَهُوَ أَبْتَرُ”
Any important undertaking begun without God’s name is incomplete and devoid of blessing.
This is a law of ontology: “The order of creation is bound up with God’s name.”
🌟 Practical steps for “preparing a petition of grievance”
Recognize precisely how you have been wronged—not on the basis of self-serving desire.
Purify the heart of resentment and envy, for a grievance should not be driven by revenge.
Write out the grievance, detailing how you have been wronged.
Present it before God with a focused heart and certainty that He hears you.
Place your trust in God and be patient until permission is granted to take practical action.
🌟“Practical strategy without an ‘appeal to God in supplication’ is dry and lifeless; and an appeal in supplication without ‘practical strategy’ is weak and ineffective. They are the two wings of a bird.”
🌟 The danger of a “self-centred grievance” (driven by self-serving desire)
If an appeal to God is driven by resentment, envy or selfishness, it becomes an “accusation against God.”
“Before voicing a grievance, ask yourself: Is it for God’s sake, or to satisfy my own desires? If it is for God’s sake, present it; otherwise, work to reform yourself.”
🌟 “Individual grievance” and “collective grievance”
A “social grievance”—such as protesting the oppression of a tyrannical regime—is a serious necessity.
Prepare the “collective grievance” together, so that it fosters both holding fast to the rope of God and mutual empathy and support; moreover, the coming together of hearts hastens its response!
🌟 “A grievance is the prelude to trusting action”
Complaint must not become an excuse for “inaction” or a reason to refrain from taking practical steps.
🌟 “Complaint opens the door to reliance on God. But reliance does not mean sitting back and doing nothing; it means acting faithfully while depending on God.”
💎 “Presenting one’s complaint before God is a valuable step that combines ‘practical planning’ with ‘loving recourse to Him.’”
Complaining to God is not merely an emotional act, but a “discipline of spiritual insight” that requires faith and certainty in God—as the Hearer, the All-Seeing, the Irresistible and the All-Wise—and a heart cleansed of spite and envy.
🌸 A mystical gift
“O heart so given to complaint! Take your complaint to the One who not only hears you, but is closer to you than your jugular vein.
But take care that your complaint does not spring from spite, lest it itself become a grave sin.
A sincere complaint begins with «بِسْمِ اللَّهِ», continues with ‘certainty that God hears,’ and ends with ‘reliance on God and faithful action.’
Know, too, that every complaint brought before Him is recorded in the ‘Clear Book,’ and one day its reward will be given in accordance with ‘divine justice.’”
🌸✨
لطیفه و مستدرک 5
📜 A five-step guide to faithful complaint
(Based on “Presenting one’s complaint before God”)
🌱 Step One: Know yourself before complaining (purify your intention)
Aim: Make sure your complaint is for God’s pleasure, not the dictates of your ego.
| Key question | Right answer | Wrong answer |
| Why am I complaining? | To defend the rights of God and His servants | To take revenge or prove my own superiority |
| Will my complaint benefit the faith? | Yes, by helping to set right what is corrupt | It benefits only me, or a particular group |
| Before complaining, have I asked God for help to succeed? | Yes, with «بِسْمِ اللَّهِ» and «حسبی الله» | No, I have gone straight to complaining |
A mystic’s reminder:
“Any complaint that does not begin with «بِسْمِ اللَّهِ» is cut off; and any complaint unaccompanied by «حسبی الله» leads to arrogance.”
🌱 Step Two: Identify the injustice precisely (prepare your complaint)
Aim: Record the injustice accurately, without exaggerating or minimising it.
Practical steps:
Write down the complaint on paper (or in your heart), including details of the time, place, person responsible and nature of the injustice.
Distinguish personal injustice from social injustice (for example: So-and-so insulted me / Such-and-such a regime oppresses the community).
Avoid exaggeration (for God knows the unseen, and exaggeration weakens a complaint).
Cite evidence—verses, narrations or the testimony of conscience—to establish the injustice.
A mystic’s reminder:
“A letter of complaint is not a legal petition but a ‘love letter’ to the Beloved. So write it with courtesy and humility.”
🌱 Step Three: Present your complaint before God (with full presence of heart)
Aim: Connect your heart to the “Hearer of complaints” through three pillars: “certainty, recourse to God and glorification.”
| Pillar | Practical meaning | Example |
| Certainty | A heartfelt conviction that God hears and sees | Repeating “إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ” in the heart |
| Seeking intercession | Turning to the Ahl al-Bayt (AS) as intermediaries, seeking the fulfillment of one’s plea | Such as reciting “اللَّهُمَّ بِحَقِّ فَاطِمَةَ وَ أَبِيهَا وَ بَعْلِهَا وَ بَنِيهَا” |
| Tasbih | Purifying the heart of all that is other than God | Saying “سُبْحَانَ اللَّهِ» و «أَسْتَغْفِرُ اللَّهَ” |
The best way to recite the intimate prayers of the Ahl al-Bayt (AS) is exemplified by Prayer 14 of al-Sahifa al-Sajjadiyya!
A spiritual reminder:
“When laying your complaint before God, be as though you see Him; and if you do not see Him, know that He sees you.”
🌱 Step Four: Trust and Patience (Waiting for Permission to Act)
Aim: To move out of anxiety and into a state of “entrusting the matter to God.”
Practical steps:
Entrusting the matter to God: Say “أُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ” (Ghafir: 44).
Patience: Hold fast to forbearance until divine permission to act is granted.
Watchfulness: Attend to “divine signs”—such as a change in circumstances or an inspiration of the heart—that indicate permission. May the heart delight in the fulfillment of its plea and in permission to act!
A spiritual reminder:
“Patience means neither undue haste nor slackness, but constant readiness to act at the right moment.”
🌱 Step Five: Faithful Action (Combining Complaint and Deliberate Action)
Aim: To turn complaint into “constructive action” through both individual and social approaches.
| Approach | Individual action | Social action |
| Inward | Repentance for sins that have enabled the enemy’s oppression | Collective self-reform (enjoining what is right) |
| Outward | Praying for the enemy (for their guidance or for the end of oppression) | Rising up justly to defend the oppressed |
A spiritual reminder:
“Complaint without action is a mirage; action without complaint is rebellion. Weave the two together so that ‘seeking intercession and taking practical steps’ become one.”
A Five-Step Summary
| Step | Title | Key action | Outcome |
| 1 | Purifying the intention | «بِسْمِ اللَّهِ» and «حسبی الله» | Sincerity in one’s complaint |
| 2 | Preparing the complaint | Writing down the details of the injustice suffered | A precise complaint |
| 3 | Laying the complaint before God | Certainty, seeking intercession, and tasbih | Connection with the Hearer of all complaints |
| 4 | Trust and patience | Entrusting the matter to God | Freedom from anxiety |
| 5 | Faithful action | Combining prayer and action | The realization of divine help |
🌸 A Devotional Appeal for Intercession and Struggle (Practical Example)
This intimate prayer is both complaint and deliberation, both seeking intercession and taking action
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ
إِلَهِي! إِلَهِي!
O You from whom the stories of the oppressed are never hidden,
O You who need no witnesses to recount their tale,
And O You whose help is nearer than every breath to the oppressed!
My Complaint:
O God, I bring my complaint to You about the oppression of so-and-so (the name of the enemy or tyrannical regime),
who has wronged me and the Muslim community,
blocked our path to growth and flourishing,
and stained the noble virtues of our faith with the slaughter of sin.
And I ask You, O Hearer of whispers:
purify me of rancour and envy,
make my complaint sincere, seeking only Your good pleasure,
and adorn me with beautiful patience and complete trust in You.
My Appeal for Intercession:
By the right of Muhammad and the Family of Muhammad (AS),
whom You made the means through which Your grace flows,
and by the right of Husayn, the oppressed, who brought his complaint before You in Karbala,
and by the right of the Promised Mahdi, whose advent is the supreme divine design against the oppression of the world.
My Action:
O God, guide me from mere complaint to faithful action,
show me the way to reform myself and the community,
and make me steadfast in enjoining what is right and forbidding what is wrong.
If action requires uprising and struggle,
grant me strength through Your power;
and if it requires patience and forbearance,
adorn me with Your clemency.
My End:
O God, if Your victory is to come in this world, grant it to us;
and if it is to come in the Hereafter, equip us with beautiful patience.
For You Yourself have said: «إِنَّ اللَّهَ مَعَ الصَّابِرِينَ»
and «إِنَّ نَصْرَ اللَّهِ قَرِيبٌ»
Amen, Lord of all worlds.
💠 The Structure of My Supplication
| Step | Section of the Supplication | Explanation |
| 1. Purifying the Intention | “My Complaint” (asking to be purified of rancour and envy) | ← Sincerity |
| 2. Framing the Complaint | “My Complaint” (naming the enemy’s oppression) | ← Precision |
| 3. Presenting the Complaint | “My Appeal for Intercession” (certainty, appeal for intercession, and glorification) | ← Presence of heart |
| 4. Trust and Patience | “My End” (entrusting matters to God) | ← Freedom from distress |
| 5. Faithful Action | “My Action” (combining supplication and deeds) | ← The fulfilment of victory |
🌷
🌸✨
🌼Ali Saei (Abdullah Meshkat) 110.141(903)🌼
✅ Supplication “Armed Complaint”: A New Rendition of Supplication 14 of al-Sahifa al-Sajjadiyya
1. In Praise of the Hearer of Complaints and the Nearest of Helpers
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ
O You who hear the tidings of the oppressed,
Recorded in the book of Your knowledge, unveiled and unhidden,
and the oppressed cry their grievance in Your register, without witness or appeal.
O You who have no need of witnesses to testify,
for You Yourself hear every whispered word and behold every cry;
O You whose aid to the oppressed is nearer than a hurried breath,
and whose support of the oppressor is farther away than the farthest horizon.
You know, O my God,
what so-and-so did to me,
what You had forbidden, and what he deemed permissible against me,
what he closed against me, and what he opened up,
in the arrogance of his blessings and the pride of his afflictions.
2. Complaint, with «بِسْمِ الله» and «صَلَوات»
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ،
By Your power, restrain my oppressor from wronging me,
and with Your strength, break the sharp blade of his injustice against me.
Occupy him with his own affairs,
leaving him helpless and powerless against me.
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ،
Do not permit him to wrong me,
and grant me a fine and triumphant victory over him.
Keep me from acting as he does,
and do not bring me to the same condition as his.
3. Pleading for divine justice and healing for the wounded heart
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ،
Grant me a decisive victory over him,
that may heal the anger I bear toward him
and fulfil my desire for redress against him.
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ،
In exchange for his injustice, grant me Your pardon,
and let Your mercy take the place of his wrongdoing.
For every hardship is insignificant beside Your anger,
and every affliction is as nothing beside Your good pleasure.
4. Cleansing the heart of injustice and turning to divine unity
اللَّهُمَّ!
Just as You have made us loathe injustice,
keep me safe from becoming an oppressor.
اللَّهُمَّ!
Let me complain to none but You,
and seek refuge with no ruler but You,
for You are sufficient and self-sufficient.
So bless Muhammad and his Family,
join my prayer to its answer,
and let my complaint be followed by a change in my circumstances.
5. Taking refuge in contentment and patience until the Day of Judgment
اللَّهُمَّ!
Do not afflict me with despair of Your justice,
nor let him be lulled into a false sense of security, thinking You will not call him to account,
so that he persists in wronging me
and lays claim to what is rightfully mine.
Make him understand what You have promised the wrongdoers,
And show me what You have promised those in distress.
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ,
Grant me the grace to accept all that You have decreed for me and upon me,
and make me content and at peace with all that You have taken from me and for me,
guide me to the most upright path,
and set me to work in the soundest way.
6. If delaying help is better
O Allah!
If it is better for me that requital of the oppressor be delayed,
and that vengeance for the blood be withheld until the Day of Judgment and Reckoning,
then bless Muhammad and his Household,
and strengthen me from Your presence with sincere resolve and steadfast patience,
and shelter me from the harm of wishful longing and the fear of the covetous.
Set in my heart an image of the reward You have stored up for me,
and imprint there what You have prepared as punishment for my enemy,
so that this [image] may make me content with Your decree
and confident in Your choice.
Amen, Lord of the worlds!
For Yours is boundless grace,
and You have power over all things.
✅Conceptual melodic rendering (an elegiac commentary on the Munajat)
1. “He Who hears complaints, sees what is whispered in secret”
“He Who hears without need of a witness”
A believer’s complaint is not a legal report but a “loving prayer” in which the believer confides in the Creator.
“قُرْبَتْ نُصْرَتُهُ” means that divine help is nearer to the oppressed than every breath; yet this nearness depends on “sincerity in complaint” and “disavowal of injustice.”
2. “Blessings”; not merely salutations, but a plea for help
The repetition of “اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ” in this supplication is a “means of seeking help”:
Each blessing is a “plea for help” bound up with “devotion to the Household of the Prophet (AS).”
This means that, through the intercession of the Family of Muhammad (PBUH), the believer asks God to restrain the oppressor from wrongdoing and grant the believer victory through His aid.
3. “وَ أَحْسِنْ عَلَيْهِ عَوْنِي” means that help is sought not out of spite, but for the sake of reform
The believer asks God to make His help against the oppressor “good and reformative,” rather than vengeful.
This is the same “transcendent wisdom” described in earlier discussions as “repelling evil with goodness.”
The loving believer seeks first not the enemy’s destruction, but the “transformation of injustice into justice.”
4. “عَوِّضْنِي مِنْ ظُلْمِهِ عَفْوَكَ” means that divine mercy makes amends for injustice
The believer asks God to grant “forgiveness and mercy” in place of the enemy’s injustice.
This is a “purely monotheistic vision”: the enemy’s injustice is not an obstacle to divine mercy, but a reminder that turns the heart toward justice and the seeking of God’s mercy—means of turning to God, the most just of judges.
The enemy’s injustice does not prevent God from showing mercy to the believer; through a monotheistic outlook, that mercy may even become more abundant.
5. “لَا أَشْكُو إِلَى أَحَدٍ سِوَاكَ” means affirming God’s oneness in one’s complaint
The believer takes the complaint only to God’s threshold and has no need of any ruler besides Him.
This is the very essence of “worshipful tawhid”: the believer relies not on the means, but on the One who brings them into effect.
“صِلْ دُعَائِي بِالْإِجَابَةِ” means that prayer and complaint must lead to “real change,” rather than being merely a passing feeling.
6. “وَ رَضِّنِي بِمَا أَخَذْتَ لِي وَ مِنِّي” means contentment with God’s decree
The believer asks God to grant them contentment with His decree, whether deliverance comes at once or is deferred until the Resurrection.
This is the summit of “loving surrender”: the believer accepts, with all their heart and soul, whatever God has chosen for them.
“صَبْرٍ دَائِمٍ” means that patience is not a temporary state, but a lasting virtue.
7. “صَوِّرْ فِي قَلْبِي مِثَالَ مَا ادَّخَرْتَ لِي” means that envisioning the reward inspires contentment
The believer asks God to impress upon their heart an image of the reward of the Hereafter, strengthening and deepening their contentment with the divine decree!
This is a “psychological and mystical theory”: envisioning the reward fosters contentment and patience, freeing the heart from worldly anxiety.
🌷 How this elaboration on supplication connects with the preceding discussions
| Passage from the Munajatnameh | Connection with the preceding discussions |
| “إِذَا اعْتُدِيَ عَلَيْهِ” | ← Recognizing the enemy (the outward dimension) |
| “لَا يَخْفَى عَلَيْهِ أَنْبَاءُ الْمُتَظَلِّمِينَ” | ← God’s all-encompassing knowledge (private supplication) |
| “وَ خُذْ ظَالِمِي عَنْ ظُلْمِي بِقُوَّتِكَ” | ← The art of “keeping the enemy occupied” (higher strategies) |
| “وَ عَوِّضْنِي مِنْ ظُلْمِهِ عَفْوَكَ” | ← Purification and cleansing of the heart (of rancour and envy) |
| “لَا أَشْكُو إِلَى أَحَدٍ سِوَاكَ” | ← Oneness in seeking help (the discussion of the petition of complaint) |
| “وَ صِلْ دُعَائِي بِالْإِجَابَةِ” | ← Arming prayer with action (the union of prayer and action) |
| “وَ رَضِّنِي بِمَا أَخَذْتَ لِي وَ مِنِّي” | ← Balancing hope and warning (contentment with the decree) |
💎 The conclusion of the Munajatnameh
“O heart given to complaint! If the enemy’s oppression has wounded you,
take your complaint to the One who not only hears, but answers.
But beware lest your complaint spring from rancour, for then it would itself be another act of injustice.
A sincere complaint begins with blessings upon the Prophet,
continues with contentment with the decree,
and ends with a vision of the reward in the Hereafter.
And know that if you are not delivered in this world, your reward is stored up for the Hereafter—a treasure beside which every affliction is made to seem small.”
🌸 A mystical offering
“O you who have complained to God of the enemy’s oppression!
Know that your complaint is recorded in the “Clear Book,”
and your tears are kept at the “Divine Throne.”
A day will come when the oppressor sees the punishment he deserves,
and the oppressed sees the reward they deserve.
So be patient: God’s help is near,
His path is clear,
and His promise is true.”
. 🌸✨
📜 List of scientific, ethical and philosophical propositions
(
🔹 A) Ontology (the study of being)
God’s knowledge is all-encompassing and infinite:
«یَا مَنْ لَا يَخْفَى عَلَيْهِ أَنْبَاءُ الْمُتَظَلِّمِينَ»
→ No phenomenon in the order of existence is hidden from God’s knowledge—not even the silent whispers of the heart.
God’s aid is closer to the oppressed than their every breath:
«یَا مَنْ قَرُبَتْ نُصْرَتُهُ مِنَ الْمَظْلُومِينَ»
→ In the created order, “spatial and temporal proximity” differs from “proximity in answering prayer”; God’s aid is present in the moment of need.
God’s aid is far from the oppressor:
«یَا مَنْ بَعُدَ عَوْنُهُ عَنِ الظَّالِمِينَ»
→ God’s relation to the oppressor is one of “withholding”: He withholds His aid from the oppressor, rather than simply leaving them to their own devices. (Divine abandonment as opposed to divine enabling.)
The order of existence rests upon divine justice:
«فَكُلُّ مَكْرُوهٍ جَلَلٌ دُونَ سَخَطِكَ، وَ كُلُّ مَرْزِئَةٍ سَوَاءٌ مَعَ مَوْجِدَتِكَ»
→ Worldly afflictions are negligible beside God’s wrath; that is, divine justice surpasses every form of worldly compensation.
Retribution is delayed for a wise purpose:
«إِنْ كَانَتِ الْخِيَرَةُ لِي عِنْدَكَ فِي تَأْخِيرِ الْأَخْذِ لِي»
→ In the created order, “immediacy” is not always accompanied by “good”; sometimes delay itself is the very essence of wisdom.
🔹 B) Epistemology (the study of knowledge)
God needs no witness to know of a complaint:
«يَا مَنْ لَا يَحْتَاجُ فِي قَصَصِهِمْ إِلَى شَهَادَاتِ الشَّاهِدِينَ»
→ Divine knowledge is all-encompassing: God knows the reality of things directly, without mediation.
A believer’s complaint is a “love letter” to the Beloved:
«لَا أَشْكُو إِلَى أَحَدٍ سِوَاكَ»
→ Knowledge rooted in divine oneness requires a person to regard God alone as the “Hearer of complaint” and to avoid every form of hidden shirk (reliance on other than God).
Picturing the reward of the hereafter strengthens contentment:
«صَوِّرْ فِي قَلْبِي مِثَالَ مَا ادَّخَرْتَ لِي مِنْ ثَوَابِكَ»
→ Experiential knowledge (picturing the reward) takes precedence over conceptual knowledge (knowing about the reward), because it is apprehended by the heart.
Certainty in God’s promise is a source of patience:
«عَرِّفْنِي مَا وَعَدْتَ مِنْ إِجَابَةِ الْمُضْطَرِّينَ»
→ Certain knowledge of God’s promises leads to psychological resilience.
🔹 C) Moral philosophy (the study of values)
A believer abhors oppression, not the oppressor as a person:
«كَمَا كَرَّهْتَ إِلَيَّ أَنْ أُظْلَمَ فَقِنِي مِنْ أَنْ أَظْلِمَ»
→ Godly ethics link “abhorrence of oppression” with “avoiding oppression”; abhorring oppression without avoiding it is incomplete.
Complaint should lead to “real change”:
«صِلْ دُعَائِي بِالْإِجَابَةِ، وَ اقْرِنْ شِكَايَتِي بِالتَّغْيِيرِ»
→ Any complaint that does not change the situation, whether personal or social, is a “futile feeling.”
Acceptance of God’s decree comes not from passivity, but from certainty:
«رَضِّنِي بِمَا أَخَذْتَ لِي وَ مِنِّي»
→ Acceptance is an “active act of the heart,” accompanied by “certainty that God’s choice is for the best.”
Prayer is a means of “disarming the oppressor”:
“خُذْ ظَالِمِي عَنْ ظُلْمِي بِقُوَّتِكَ، وَ افْلُلْ حَدَّهُ عَنِّي بِقُدْرَتِكَ”
→ Prayer is a “spiritual combat operation” that neutralises the enemy’s offensive power.
Divine retribution heals the oppressed heart:
“أَعْدِنِي عَلَيْهِ عَدْوَى حَاضِرَةً، تَكُونُ مِنْ غَيْظِي بِهِ شِفَاءً”
→ In moral psychology, “divine justice” serves as a “psychological healer” for the oppressed: divine retribution is not vindictiveness, but “healing for a wounded heart.”
Patience is not a temporary state, but a “steadfast virtue”:
“أَيِّدْنِي مِنْكَ بِنِيَّةٍ صَادِقَةٍ وَ صَبْرٍ دَائِمٍ”
→ Patience is a “deep-rooted moral virtue,” strengthened by “sincere intention.”
Contentment springs from envisioning the reward of the Hereafter:
“اجْعَلْ ذَلِكَ سَبَباً لِقَنَاعَتِي بِمَا قَضَيْتَ”
→ Contentment is not a “psychological state,” but an “epistemic outcome” arising from “perceiving the reward.”
🔹 D) Social Philosophy (Justice and Opposition to Oppression)
Oppression is not merely an oppressor’s deed, but a “state of pride and arrogance”:
“بَطَراً فِي نِعْمَتِكَ عِنْدَهُ، وَ اغْتِرَاراً بِنَكِيرِكَ عَلَيْهِ”
→ Oppression is rooted in “pride in one’s blessings” and “heedlessness of punishment”; therefore, its remedy is to “break that pride.”
The believer must seek refuge in God from “the state of the oppressor”:
“اعْصِمْنِي مِنْ مِثْلِ أَفْعَالِهِ، وَ لَا تَجْعَلْنِي فِي مِثْلِ حَالِهِ”
→ The believer seeks refuge in God not only from “the act of oppression,” but also from “the oppressor’s state”—pride and arrogance.
The oppressor should fear the “security of denying God”:
“لَا تَفْتِنْهُ بِالْأَمْنِ مِنْ إِنْكَارِكَ”
→ False security—the conviction that “I am in the right”—is Satan’s greatest trap for the oppressor.
Divine justice reaches its fulfilment on “the Day of Decision”:
“إِلَى يَوْمِ الْفَصْلِ وَ مَجْمَعِ الْخَصْمِ”
→ Perfect justice is realised in the Resurrection. This world is only a “field in which justice is sown,” not a “marketplace for the final reckoning.”
“Supplication 14 of al-Ṣaḥīfa al-Sajjādiyya is a ‘concise treatise in practical theology’ in which God is portrayed as ‘the Hearer who needs no witness,’ ‘the near Helper of the oppressed,’ and ‘the One who holds the oppressor at bay.’ Through ‘sincere complaint’ and ‘loving recourse to God,’ the believer asks Him to restrain the oppressor from oppression, content his heart with ‘the vision of reward,’ and grant him steadfast patience. In this supplication, ‘justice’ is not an abstract concept, but a ‘cosmic order’ realised in this world as a ‘test’ and in the Hereafter as the ‘settling of disputes.’”
📜 A 20-Article Charter for the Believer’s Pursuit of Justice
(Drawn from Supplication 14 of al-Ṣaḥīfa al-Sajjādiyya and the propositions derived from it)
🌱 Part One: Ontological Principles (The Laws of Creation)
| Article | Principle | Brief Explanation | Practical Implication |
| 1 | God’s knowledge is all-encompassing and infinite. | No whispered word is hidden from God. | Trusting that God hears you, take your complaint to Him. |
| 2 | Divine help is closer to the oppressed than every breath. | Closeness in time does not mean a prayer will be answered sooner. | In your hour of need, seek divine help with your whole heart. |
| 3 | God’s help is far from the oppressor. | God withholds His help from the oppressor. | Do not fear the oppressor: God has left him to himself. |
| 4 | The order of existence rests upon divine justice. | The trials of this world are slight compared with God’s wrath. | Know that every affliction is requited in accordance with divine justice. |
| 5 | Retribution is delayed for a reason rooted in wisdom. | What comes immediately is not always good. | Accept the delay in divine help, and trust in God’s wisdom. |
🌱 Part Two: Principles of Epistemology (How We Know)
| Item | Principle | Brief explanation | Practical implication |
| 6 | God needs no witness to know of a grievance. | Divine knowledge encompasses all things. | Before God, there is no need for a witness or material evidence. |
| 7 | A believer’s grievance is a love letter to the Beloved. | To make one’s grievance solely to God is to rely on Him. | Take your grievance only to God, and despair of all besides Him. |
| 8 | Picturing the reward of the Hereafter strengthens contentment. | Experiential knowledge takes precedence over conceptual knowledge. | Before voicing your grievance, picture in your heart the reward for patience. |
| 9 | Certainty in God’s promise gives rise to patience. | Psychological resilience is the fruit of certainty. | Reflect on God’s promises, and practise being certain of them. |
🌱 Part Three: Ethical Principles (The Philosophy of Action and Response)
| Item | Principle | Brief explanation | Practical implication |
| 10 | A believer abhors injustice, not the person of the oppressor. | Hatred of injustice must go hand in hand with avoiding injustice oneself. | Abhor the oppressor for the injustice he commits, |
| 11 | A grievance should lead to real change. | A grievance that changes nothing is a futile emotion. | Pair your grievance with corrective action. |
| 12 | Acceptance of God’s decree stems from certainty. | Acceptance is an active act of the heart. | Accept with all your heart what God has chosen for you. |
| 13 | Prayer is a means of disarming the oppressor. | Prayer is a spiritual act of combat. | Before taking any practical action, use prayer to neutralise your enemy’s power. |
| 14 | Divine retribution heals the oppressed person’s heart. | Divine justice is a remedy for the oppressed person’s psyche. | Seek justice from God, not from the vengeful person himself. |
| 15 | Patience is a steadfast virtue. | Sincere intention strengthens patience. | Practise patience as a daily habit. |
| 16 | Contentment is the fruit of picturing the reward of the Hereafter. | Contentment is a fruit of knowledge. | Before voicing your grievance, picture the reward of the Hereafter in your heart. |
🌱 Part Four: Social Principles (Justice and Opposition to Injustice)
| Item | Principle | Brief explanation | Practical implication |
| 17 | Injustice takes root in pride over blessings and heedlessness of punishment. | The remedy for injustice is to break pride. | Remember God’s blessings, and guard yourself against the oppressor’s pride. |
| 18 | Believer, seek refuge in God from the state of the oppressor. | It is not enough to seek refuge from the act of oppression. | Seek refuge in God also from the oppressor’s state of mind—pride and arrogance. |
| 19 | The oppressor should fear the false sense of security that comes from denying God. | A false sense of security is Satan’s greatest trap. | Do not let the oppressor feel falsely secure; warn him of God’s punishment. |
| 20 | Divine justice reaches its fullness on the Day of Judgment. | This world is a field in which justice is sown, not a place where accounts are settled. | Leave final justice to the Day of Resurrection, and work on reforming yourself in this world. |
🌸✨
📜 A structured summary of “Presenting a Complaint before God” and “Preparing a Letter of Complaint”
🔹 First Principle: The Nature of Complaint and Its Place in the Monotheistic Order
Presenting a complaint before God is a “discipline of understanding” through which the believer lays bare their oppression before the “Hearer of all complaints.”
Such a complaint is made not out of desperation, but from “certainty in God’s all-encompassing knowledge” and “faith in the nearness of His help.”
The aims of complaint:
1. Emotional release and connection to the source of strength.
2. Gaining a clear understanding of one’s own situation, down to every detail of the oppression.
3. Creating the groundwork for monotheistically grounded corrective action.
🔹 Second Principle: Conditions and Etiquette of Complaint (Preparing the Ground)
| Condition | Explanation | Practical implication |
| 1. Sincerity of intention | The complaint should be made for God’s pleasure, not for revenge or to prove one’s superiority. | Before making your complaint, cleanse your heart of rancour and envy. |
| 2. Beginning with “بِسْمِ اللَّهِ” | Any important undertaking not begun in God’s name is incomplete. | Begin your complaint with “بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ”. |
| 3. Knowing the enemy precisely | Without knowing the enemy’s offence, a complaint will be weak and ineffective. | Record every detail of the oppression and document the enemy’s offence. |
| 4. Repentance and cleansing the heart | Repent of the sins that paved the way for the enemy’s oppression. | Before making your complaint, seek forgiveness and work to reform yourself. |
| 5. Observing the etiquette of monotheism | Bring your complaint before God with humility and a present heart. | Be as though you see God; and if you do not see Him, know that He sees you. |
🔹 Third Principle: Practical Steps for Preparing and Presenting a Complaint (Four Essential Steps)
| Step | Title | Key action |
| Step 1 | Preparing the letter of complaint | Record the oppression precisely—when, where, by whom and what kind—without exaggeration. |
| Step 2 | Presenting the complaint before God | Read the letter with a present heart and certainty that God hears (repeat “إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ”). |
| Step 3 | Seeking intercession and help | Seek the intercession of the Ahl al-Bayt (AS) and recite “اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ”. |
| Step 4 | Entrusting the matter and relying on God | Leave the outcome to God and free yourself from anxiety (“أُفَوِّضُ أَمْرِي إِلَى اللَّهِ”). |
🔹 Fourth Principle: Obstacles to a Complaint Being Answered (A Review of Intercessory Practice)
| Barrier | Example | Remedy |
| 1. Neglecting God’s hearing | Thinking that one’s whispered words are hidden from God. | Reciting the verses “نَحْنُ أَعْلَمُ بِما يَسْتَمِعُونَ بِهِ» و «هُوَ مَعَكُمْ أَيْنَ ما كُنْتُمْ”. |
| 2. Veils of the ego | Resentment, envy, pride, and self-aggrandizement. | Repentance, seeking forgiveness, and practising humility. |
| 3. Disconnection from the Qur’an | Being deprived of God’s word through denial of the meeting with God. | Daily recitation of the Qur’an with reflection. |
| 4. Reliance on other than God | Complaining to a creature before turning one’s complaint to the Creator. | First take your complaint to God, then turn to legitimate means. |
🔹 Principle Five: The Role of God’s Verses in the Complaint (Awakening the Fitrah)
The Qur’an interprets the fitrah: God’s verses awaken the human being’s innate disposition toward divine unity and draw attention to God’s all-encompassing knowledge.
Key verses in this text:
“نَحْنُ أَعْلَمُ بِما يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَ إِذْ هُمْ نَجْوى” (Al-Isra: 47) ← God hears all whispered words.
“وَ هُوَ مَعَكُمْ أَيْنَ ما كُنْتُمْ” (Al-Hadid: 4) ← God’s constant presence.
“وَ لا يَعْزُبُ عَنْ رَبِّكَ مِنْ مِثْقالِ ذَرَّةٍ” (Yunus: 61) ← God’s all-encompassing knowledge.
Practical application: When preparing your complaint, recite the verses above and strengthen your certainty.
🔹 Principle Six: Managing the Complaint (Combining Appeal to God with Deliberate Action)
| Element | Explanation | Outcome |
| Appeal to God | Begin the complaint in God’s name and invoke blessings upon the Family of Muhammad (PBUH). | ← The door to acceptance is opened. |
| Deliberate action | Pair the complaint with corrective action (enjoining what is right and forbidding what is wrong). | ← The complaint leads to real change. |
| Reliance on God | Entrust the outcome to God and free yourself from anxiety. | ← The heart finds peace. |
| Patience | Be patient until God grants permission to act. | ← Divine help arrives in its appointed time. |
🔹 Principle Seven: A Key Insight into Whispered Conversations (A Subtle Point and Supplement)
Analysis of “the third person in a whisper”:
In the verse “ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلاَّ هُوَ رابِعُهُمْ” (Al-Mujadila: 7), “the third person” means everything other than the two people: the setting, time, angels, devils, limbs, throat, brain, and even the person’s very essence.
Conclusion: No whispering takes place in a vacuum; it takes place amid creation and in the presence of the Creator. So, with certainty that God hears, feel modesty before Him in every whispered conversation and offer it sincerely at His threshold.
Overall Summary (Seven Principles at a Glance)
| Principle | Title | Key content |
| 1 | The nature of complaint | Complaint is a monotheistic discipline of knowing that connects one to God and lays the groundwork for action. |
| 2 | The etiquette of complaint | Sincerity, “بِسْمِ اللَّهِ”, awareness of the enemy, repentance, and presence of heart. |
| 3 | Practical stages | Preparation, presentation, appeal to God, and entrusting the matter to Him. |
| 4 | Obstacles to the Acceptance of Prayer | Being heedless of God’s hearing, the veils of the ego, severing one’s connection with the Qur’an, and relying on anyone other than God. |
| 5 | The Role of the Qur’an | The divine verses open the heart’s innate nature and strengthen certainty in God’s knowledge. |
| 6 | The Art of Voicing a Grievance | Bringing together recourse to God, practical action, trust in Him, and patience. |
| 7 | Understanding the Secret Conversation | No secret conversation is hidden from God’s knowledge; so, with humility and certainty, take your grievance to Him. |
🌸 Final Summary (One Comprehensive Paragraph)
“Presenting a grievance before God is a ‘discipline of knowledge and struggle’ in which the believer, with ‘certainty in God’s all-encompassing knowledge’ and a ‘heart purified of resentment and envy,’ lays their oppression before the ‘Hearer of all grievances’ with sincerity and a clear account of the facts. This appeal is accompanied by ‘recourse to the Ahl al-Bayt (AS)’ and ‘practical measures’ (enjoining what is right and forbidding what is wrong), and brought to its conclusion through ‘entrusting the matter to God and relying upon Him’ and ‘patience.’ Along this path, the divine verses open the heart’s innate nature, while reflecting on the ‘secret conversation’—none of which is hidden from God—deepens the believer’s humility and certainty. This is the very ‘art of framing a grievance,’ which moves beyond ‘mere complaint’ to ‘faithful action,’ guiding the believer from ‘the slaughter of noble virtues’ to ‘a field in which noble virtues flourish.’”
🌼🌸☘️🌷🌹🌻 🕋 🤲 🌙 ✳️✅ ❇️ ✨🔆💫🔆
[1] التفسير المنسوب إلى الإمام الحسن العسكري عليه السلام ؛ ؛ ص24 Hasan ibn Ali (AS), the Eleventh Imam, Imam Mahdi School (may God hasten his noble reappearance), Iran; Qom, first edition, 1409 AH.
[2] التفسير المنسوب إلى الإمام الحسن العسكري عليه السلام ؛ ؛ ص24 Hasan ibn Ali (AS), the Eleventh Imam, Imam Mahdi School (may God hasten his noble reappearance), Iran; Qom, first edition, 1409 AH.
[3] التفسير المنسوب إلى الإمام الحسن العسكري عليه السلام ؛ ؛ ص22 Hasan ibn Ali (AS), the Eleventh Imam, Imam Mahdi School (may God hasten his noble reappearance), Iran; Qom, first edition, 1409 AH.
[4] التفسير المنسوب إلى الإمام الحسن العسكري عليه السلام ؛ ؛ ص25 Hasan ibn Ali (AS), the Eleventh Imam, Imam Mahdi School (may God hasten his noble reappearance), Iran; Qom, first edition, 1409 AH.
