read

Chapter 4: Appreciating The Secrets Of Wudhu’ - On Washing The Right Hand

On Washing The Right Hand (Ghasl Al-Yad Al-Yumna)

Amir al-Mu’minin (‘a) teaches his son Muhammad ibn Hanafiyyah to recite the following supplication when washing the right hand:

اَللَّهُمَّ اَعطِنِيْ كِتَابِيْ بِيَمِيْنِيْ وَالْخُلْدَ فِي الْجِنَانِ بِيَسَارِيْ، وَحَاسِبْنِيْ حِسَابًا يَسِيْرًا

O Allah, give me my book [of deeds] in my right hand, and a permanent stay in the abodes of Heaven without difficulty, and account me [for my deeds] with an easy accounting.1

This supplication serves as a point of ascent to the higher realities. While the one who performs ablution washes his right hand, he prays to be among the ashab al-yamin (the companions of prosperity), those who qualify to permanently reside in Heaven and enjoy an easy reckoning (hisaban yasiran). All these aspirations can be attained by their specific means. The supplicant therefore should strive to achieve these means in order to realise the lofty aspirations.

A Word On The Book Of Deeds

It should be known that when we speak about book of deeds we should not conceive a common book, for ‘book’ here refers to the human self which is united with its beliefs, words and deeds. The Holy Qur’an alludes to this reality when it says:

اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا

Read your book. Sufficient is your self today as your own reckoner. (Surah al-Isra’, 17:14)

Since the Day of Judgement is the day when the secrets shall be unveiled, the kernel of the human being will become apparent, and thus no other person is needed to account for his deeds. He himself is sufficient as a reckoner.

To be given the book in the right hand should not lead us to think of the physical right and left hand, for both the hands of a believer are yamin and prosperous. The word yamin is an adjective, meaning prosperity that denotes both intensity and permanence. Hence, both the believers’ hands [which serve as manifestations of power] are abundantly and permanently prosperous.

Sayyid ‘Ali Khan al-Madani (d. 1120/1708) in his Riyad al-Salikin quotes a Shi‘ah scholar as saying:

كلّ ما يدركه الإنسان بحواسّه يرتفع منه أثر إلى روحه ويجتمع في صحيفة ذاته وخزانة مدركاته، وكذلك كلّ مثقال ذرّة من خير أو شرّ يعمله يرى أثره مكتوبا ثمّة، لا سيّما ما رسخت بسببه الهيئات وتأكدت به الصفات وصار خلقا وملكة فالأفاعيل المتكرّرة والاعتقادات الراسخة في النفوس هي بمنزلة النقوش الكتابيّة في الألواح كما قال تعالى: اُولئِكَ كَتَبَ في قُلُوبِهِمُ الْإيمانَ وهذه الألواح النفسيّة يقال لها صحائف الأعمال وإليه الإشارة بقوله سبحانه: وَإِذَا الصُّحُفُ نُشِرَتْ فمن كان من أهل السعادة وأصحاب اليمين وكانت معلوماته أمورا قدسيّة، وأخلاقه زكيّة، وأعماله صالحة، أوتي كتابه بيمينه، أعني من جانبه الأقوى الروحاني، وهو جهة عليّين، وذلك لأنّ كتابه من جنس الألواح العالية، والصحف المكرمة المرفوعة المطهرة بأيدي سفرة كرام بررة يشهده المقرّبون، ومن كان من أهل الشّقاء المردودين، وكانت معلوماته مقصورة على الجزئيّات، وأخلاقه خبيثة، وأعماله سيّئة، أوتي كتابه بشماله، أعني من جانبه الأضعف الجسماني وهو جهة سجّين، وهو فعيل من السجن، سمّى به ديوان الشرّ الذي دوّن فيه أعمال الكفرة والفجرة من الثقلين

Whatever the human being perceives through his senses leaves an effect in his spirit and is stored in the scroll of his spirit and the treasure trove of his perceptions. Likewise, he finds the effect of every atom’s weight of good or evil that he performs written there, especially those deeds that have resulted in fixed traits and permanent attributes and have become a khulq and malakah (fixed trait).

Therefore, repeated acts and firm convictions in the souls are like written engravings on tablets. Allah, the Exalted says: They are those in whose hearts He wrote belief (ula’ika kataba fi qulubihim al- imana) (58:22); and these tablets of spirit are known as the scrolls of deeds (saha’if al-a‘mal), and to that does the following verse allude: And when the scrolls would be unfolded (wa idha al-suhufu nushirat) (81:10); then whosoever is among the people of felicity and the companions of the right hand and possesses sacred knowledge, pure morals, and good deeds, would

be given his book in his right hand, i.e. from the higher spiritual plane, and that is the plane of the exalted ones (‘illiyyin); this is because his book is from the category of the exalted tablets and the honoured scriptures, exalted and purified, in the hands of envoys, noble and pious (80:13-16), witnessed by those near to God (83:21), and whosoever is among the people of wretchedness, those driven from divine proximity, and his knowledge is limited to particularities (juz’iyyat), and he possesses evil character and bad deeds, would be given his book in his left hand [69:25], meaning that he would be given his book from his lower material plane, which is the plane of sijjin, the exaggerative form of al-sijn (prison). For this reason, it has been named the book of evil deeds, in which is recorded the deeds of the disbelievers and mischief mongers from the thaqalayn (jinn and human beings)…2

How Does The Slate Of Our Essence Darken

Although from the aforesaid traditions we have gained a general idea about the causes of the darkness or brilliance of the spirit, it would be more beneficial to understand it in greater detail.

Mulla Sadra (d. 1050/1640) in his magnum opus al-Hikmah al-Muta‘aliyah fi al-Asfar al-‘Aqliyyah al-Arba‘ah explains the phenomenon of how the good and bad deeds are recorded in the tablet of one’s heart and how one achieves either eternal salvation or eternal damnation:

من فعل فعلا أو تکلم بقول، يظهر أثر في نفسه وحالة قلبية تبقى زمانا. وإذا تكررت الافاعيل والاقاويل، استحكمت الآثار في النفس، فصارت الاحوال ملكات، إذ الفرق بين الملكة والحال بالشدة والضعف والاشتداد في الكيفية يؤدي إلى حصول صورة جوهرية هي مبدء مثل تلك الكيفية؛ كالحرارة الضعيفة في الفحم إذا اشتدت صارت صورة نارية محرقة، وكذلك الكيفية النفسانية إذا اشتدت صارت ملكة راسخة، أي صورة نفسانية هي مبدء آثار مخصة بها، فيصدر بسببها الفعل المناسب لها بسهولة من غير روِيَّة وتعمُّلٍ

…Whosoever performs a deed or utters a speech, it leaves an effect in his soul and a state of heart (halah qalbiyyah) that remains for some duration. And if the deeds and words are repeated, their effects become strengthened in the soul, and the states (al-ahwal) turn into fixed traits (malakat), for the difference between a fixed trait (malakah) and a state (hal) is in intensity and weakness; and intensity in quality (kayfiyyah) leads to attaining a substance form (surah jawhariyyah), which would [then] be the [generating] origin of a similar quality.

This can be illustrated by taking the example of low heat in a piece of coal: when its heat increases, it becomes a form of fire that burns. Such is the case with any quality of the soul; if it increases in intensity, it becomes a firmly fixed trait, i.e. a form of the soul which would be the origin of its specific effects; hence because of that, the action appropriate to it ensues easily without any deliberation and thought.

In brief, we understand that:

  • Any act that we do, whether in the form of speech or otherwise leaves an effect on the soul which is known as a hal (a state).

  • If a particular act whether good or bad is repeated, the hal (state) changes into a malakah (fixed trait).

  • The malakah then serves as the origin of its respective action.

The secret of abiding for eternity (al-khulud) in Hell-Fire for some transgressors is explained by this very principle. Some argue: Why should one who has committed a sin for approximately ninety years of his life for example, face eternal damnation? The answer to this is quite simple: It [the punishment] is the manifestation of the trait which he generated himself that would be the source of punishment. There is no external punishment as some of us tend to suppose.

We should however understand a very important principle: action is closely linked with ‘aqidah (belief). It is the iteration of wrong action that changes one’s belief gradually to a point that one considers the actions as pleasant and praiseworthy. At that moment one has already lost one’s belief and formed fixed traits that have united with one’s soul. Although one cannot comprehend their torturous existence in this world, one would be able to perceive it in the Hereafter.

The Holy Qur’an says the following about those whose sins led to disbelief:

ثُمَّ كَانَ عَاقِبَةَ الَّذِينَ أَسَاءُوا السُّوأَىٰ أَن كَذَّبُوا بِآيَاتِ اللهِ وَكَانُوا بِهَا يَسْتَهْزِئُونَ

Then the fate of those who committed misdeeds was that they denied the signs of Allah and they used to deride them. (Surah ar-Room, 30:10)

The following tradition also hints to the process of how the heart blackens until one loses his faith and cannot revert anymore:

عَنْ اَبِي بَصِيْر قاَلَ: سَمِعْتُ اَبَا عَبْدِ اللهِ عَلَيْهِ السَّلاَمُ يَقُوْلُ: إِذَا اَذْنَبَ الرَّجُلُ خَرَجَ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاء فَاِنْ تَابَ اِنْمَحَتْ وَإِنْ زَادَ زَادَتْ حَتّى تَغْلِب عَلىَ قَلْبِهِ فَلاَ يَفْلَحُ بَعْدَهَا اَبَدًا

It is narrated from Abu Basir: I heard Aba Abdillah [al-Sadiq (‘a)] saying: When a man sins, a black spot appears in his heart; and if he repents it is effaced; but if he increases in sin, it increases, until it overcomes the heart, after which he shall never prosper.3

A Word On The Companions Of The Right Hand

It is imperative to note that in the way that some parts of the Qur’an explain other parts (al-Qur’anu yufassiru ba‘duhu ba‘dan), some parts of the traditions of the infallible leaders of Islam serve as expositions for other parts. Appreciating this principle, and bearing in mind that in order to achieve the level of the people of the right hand, we must first seek the causes that would elevate us to that level; let us look, therefore, at the following traditions:

Imam al-Baqir (‘a) is reported to have said:

فَأمَّا الْمُؤْمِنُ فَيُعْطى كِتَابَه بِيَمِيْنِهِ

But as for the believer, he would be given his book in his right hand.4

Here we should carefully consider the meaning of a mu’min which is quite different from a Muslim who has submitted but belief has not yet entered his or her heart. The Holy Qur’an speaks of a certain group who claim to be believers but in reality are not:

قَالَتِ الْأَعْرَابُ آمَنَّا قُل لَّمْ تُؤْمِنُوا وَلَٰكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ…

The bedouins say, ‘We have believed.’ Say, ‘You have not believed [yet]; rather say, “We have surrendered to Islam,” for belief has not yet entered into your hearts…’ (Surah al-Hujraat, 49:14)

There is also a vast difference between knowledge and belief. Belief is when the knowledge enters the heart, and the heart accepts the same.

Imam al-Baqir (‘a) is reported to have said:

نَحْنُ وَشِيْعَتُنَا أصْحَابُ الْيَمِيْنِ

We and our Shi‘ahs are the people of the right hand.5

This tradition, in reality, explains the previous tradition. In order to be a true mu’min, one must be a true follower of the Imams of the Ahl al-Bayt (‘a) in belief, thought, and actions. In fact the word shi‘ah gives a broader connotation. A true shi‘ah of someone is he who, besides following him, also spreads his creed through speech, action, etc.

The Holy Prophet (S) is reported to have said:

أَلاَ وَمَنْ اَحَبَّ عَلِيًّا اَعْطَاهُ اللهُ كِتَابَهُ بِيَمِيْنِهِ، وَحَاسَبَهُ حِسَابَ الاَنْبِيَاء

Whosoever loves ‘Ali, Allah would give him his book in his right hand and account him [for his deeds] like the accounting of the Prophets of Allah.6

It is imperative to note that hubb (love) mentioned in the above tradition is not merely an evanescent emotional inclination. Both the Qur’an and the holy traditions illustrate what is really meant by hubb in such traditions. One of the fundamental conditions of hubb, we are told, is al-ittiba‘(to follow). Observe the following:

The Holy Qur’an says:

قُلْ إِن كُنتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللهُ غَفُورٌ رَّحِيمٌ

Say, ‘If you love Allah, then follow me; Allah will love you and forgive you your sins, and Allah is All-Forgiving, All-Merciful.’ (Surah aal-‘Imraan, 3:31)

Here the condition for love of Allah is to follow the Prophet, who brings the commandments of Allah to mankind. In other words, Almighty Allah would like to inform mankind that if they love Him, then they should follow what He says. And that can be realised by following His Messenger, who commands only what Allah wants.

Abu ‘Ubaydah narrates:

عَنّ أَبي جَعْفَر (عَلَيْهِ السَّلاَمُ) قٍالَ: مَنْ أَحَبَّنَا فَهُوَ مِنَّا أَهْلِ الْبَيْتِ:

قُلْتُ: جُعِلْتُ فِدَاكَ مِنْكُمْ؟ قَالَ: مِنَّا وَاللهِ، أَمَا سَمِعْتَ قَوْلَ

إِبْرَاهِيْم (ع): (فَمَنْ تَبِعَنِي فإِنَّهُ مِنِّي)

Abu Ja‘far (‘a) said: Whosoever loves us is from us, the Ahl al-Bayt (‘a). So I [Abu ‘Ubaydah] asked him (‘a): May I be made your ransom; from you [the Ahl al-Bayt (‘a)]?

He (‘a) said: [Yes,] from us, I swear by Allah! Have you not heard the word of Ibrahim (‘a)

‘whosoever follows me is from me’? (14:36)

Notice the above tradition carefully. Imam (‘a) equates his statement with Prophet Ibrahim’s words. This means that his statement ‘whosoever loves us is from us’ is like ‘whosoever follows me is from me’. In other words, he equates hubb (love) with al-ittiba‘ (to follow). Hence if love for the Beloved has no element of submission to Him, then it is either peripheral love or not true love.

Abu Ja‘far (‘a) is reported to have said:

مَنْ اَدْمَنَ فِيْ فَرَائِضِهِ وَنَوَافِلِهِ قِرَاءَةَ سُوْرَة ق اَعْطاه كِتَابَهُ بِيَمِيْنِهِ، وَحَاسَبَهُ حِسَابًا يَسِيْرًا

Whosoever constantly recites Surah Qaf [chapter 50 of the Qur’an] in his obligatory as well as supererogatory prayers, Allah shall give him his book in his right hand and account him for his deeds, an easy accounting.7

It should be understood that reciting that is mentioned in the above tradition should not make us conjecture that the mere reading of the chapter, without contemplation and resolution to change, reaps the abovementioned benefit. Qira’ah (recitation) has a loftier signification. If one looks at other traditions, one would understand that qira’ah means to epitomise and embody oneself with the object of recitation. Observe the following:

عَنْ مُحَمّد بْنِ سِنَان عَنِ المُفَضّل، عَنِ الصَّادِقِ عَلَيْهِ السَّلاَمُ أَنَّهُ قاَلَ: عَلَيْكُمْ بِمَكَارِمِ الاَخْلاَقِ فَاِنَّ اللهَ عَزَّوَجَلَّ يُحِبُّهَا، وَإِيَّاكُمْ وَمَذَامّ الاَفْعَالِ فَاِنَّ اللهَ عَزَّوَجَلَّ يَبْغُضُهُ، وَعَلَيْكُمْ بِتِلاَوَةِ الْقُرْآنُ فَاِنَّ دَرَجَاتِ الْجَنَّةِ عَلىَ عَدَدِ آياَتِ الْقُرْآنِ فَإِذَا كَانَ يَوْمَ الْقِيَامَةِ يُقَالُ لِقَارِئِ الْقُرْآنِ: اِقْرَأ وَارْقَ، فَكُلَّمَا قَرَأَ آيَةً رَقَى دَرَجَةً

Muhammad ibn Sinan narrates from Mufaddal, who narrates from al-Sadiq (‘a) that he said: Acquire the noble traits, for indeed Allah, the Invincible and Majestic, loves them; and remain aloof from the abhorred actions, for indeed Allah, the Invincible and Majestic, hates them; and read the Qur’an, for surely the grades of Paradise are equal to the number of the verses of the Qur’an; and when the Day of Judgement transpires, the reciter of the

Qur’an shall be told: Read and ascend! And whenever he would recite a verse, he would ascend a level…8

The short, but very meaningful phrase ‘iqra’ warqa (read and ascend!)’ reveals so much to learn. Qira’ah here is employed to denote something higher than mere pronunciation. It signifies the embodiment and realisation of the teaching of the verse within oneself. Otherwise, mere recitation without any contemplation and change does not cause ascension. Observe the following traditions:

The Holy Prophet (S) is reported to have said:

رُبَّ تَالِ الْقُرْآنِ وَالْقُرْآنُ يَلْعَنُهُ

How often there is a reciter of the Qur’an while the Qur’an curses him.9

اَنْتَ تَقْرَءُ الْقُرْآنَ مَا نَهَاكَ، فَإِذَا لَمْ يَنْهَك فَلَسْتَ تَقْرَأْهُ

You are reciting Qur’an so long as it forbids you [from evil]; but when it does not do so, then you are not [actually] reciting it.10

اَكْثَرُ مُنَافِقِي اُمَّتِي قُرَّاؤُهَا

Most of the hypocrites of my nation are its reciters [i.e., the reciters of the Qur’an].

لَيْسَ الْقُرْآنُ بِالتِّلاَوَةِ وَلاَ الْعِلْمُ بِالرِّوَايَةِ، وَلَكِنَّ الْقُرْآنَ بِالْهِدَايَةِ وَالْعِلْمَ بِالدِّرَايَةِ

Qur’an is not by recitation, nor is knowledge through narr

ation, but the Qur’an is through guidance and knowledge through comprehension.11

Amir al-Mu’minin (‘a) is reported to have said:

اِنَّ رَسُوْلَ اللهِ حَدَّثَنَا اَنَّ قَوْمًا يَخْرُجُوْنَ فِيْ آخَرِ الزَّمَامِ يَقْرَؤوْنَ الْقُرْآنَ لاَ يُجَاوِزُ حَنَاجِرَهُمْ

Indeed, the Apostle of Allah (S) narrated to us that in the later times a people would appear who would read the Qur’an, and their recitation would not go beyond their throats.12

Having considered the aforesaid, we say that the aforementioned tradition on recitation of Surah Qaf refers to that kind of recitation that is accompanied by understanding and resolution to change, such that one is led to identify and epitomise himself with the teachings of the chapter he read in his prayers, and Allah is All-Knowing.

Imam al-Baqir (‘a) is reported to have said:

مَنْ قَرَأ سُوْرَةَ الدّخَّان فِيْ فَرَايِضِهِ وَنَوَافِلِهِ بَعَثَهُ اللهُ مَعَ الآمِنِيْنَ يَوْمَ القِيَامَةِ وَظَلَّهُ تَحْتَ عَرْشِهِ وَحَاسَبَهُ حِسَابًا يَسِيْرًا وَأعْطَاهُ كِتَابَهُ بِيَمِيْنِهِ

Whosoever recites Surat al-Dukhkhan [chapter 44 of the Qur’an] in his obligatory and supererogatory prayers, Allah would resurrect him with those who are safe on the Day of Judgement and grant him shade under His Throne and account him for his deeds, an easy accounting; and give him his book in his right hand.13

Imam al-Sadiq (‘a) is reported to have said:

مَنْ قَرَأ سُوْرَةَ السَّجْدَةِ فِيْ كُلَّ لَيْلَة جُمُعَة اَعْطَاهُ اللهُ كِتَابَهُ بِيَمِيْنِهِ وَلَمْ يُحَاسِبْهُ بِمَا كَانَ مِنْه وَكَانَ مِنْ رُفَقَاءِ مُحَمّدٍ وَأهْلِ بَيْتِهِ صَلّى اللهُ عَلَيْهِمْ

Whosoever recites Surat al-Sajdah [chapter 32 of the Qur’an] every eve of Friday, Allah would give him his book in his right hand and would not account him according to the deeds that he has done, and he would be an associate of Muhammad and his progeny (upon whom be peace).14

Imam al-Sadiq (‘a) is reported to have said:

مَنْ اَتَى قَبْرَ الْحُسَيْنِ (عَلَيْهِ السَّلاَمُ) تَشَوُّقاً إِلَيْهِ كَتَبَهُ اللهُ مِنَ الآمِنِيْنَ يَوْمَ الْقِيَامَةِ واُعْطِيَ كِتَابَهُ بِيَمِيْنِهِ، وَكَانَ تَحْتَ لِواءِ الْحُسَيْنِ (عَلَيْهِ السَّلاَمُ) حَتّى يَدْخُل الْجَنّة فَيُسْكِنَهُ فِيْ دَرَجَتِهِ اِنَّ اللهَ عَزِيْزٌ حَكِيْمٌ.

Whosoever comes to the grave of al-Husayn (‘a) out of yearning for him, Allah would record him as among those who are safe on the Day of Judgement; he would be given his book in his right hand and would be under the banner of al-Husayn (‘a) until he enters Paradise, and then Allah will settle him in the level of al-Husayn; indeed Allah is the Invincible and All-Wise.15

The word tashawwuqan which denotes yearning, and eagerness, should be understood carefully. To have such shawq for Imam al-Husayn (‘a) springs from knowledge and love of the reality of al-Husayn (‘a). Necessarily then, whosoever seeks al-Husayn, seeks utter goodness. In order to verify his contention, he must reflect al-Husayn (‘a) in his thoughts and deeds. Otherwise his shawq will have little or no meaning.

In order to understand that shawq has some important corollaries, observe the following traditions:

أَلاَ وَمَنْ اشْتاَقَ إِلى الجَنَّةِ سَلاَ عَنِ الشَّهَوَاتِ

Indeed, one who craves for Paradise frees himself from mundane desires.16

It is narrated in the book Irshad al-Qulub that Almighty Allah revealed to Prophet Dawud (‘a):

وَمَن اشْتَاقَ إِلى حَبِيْبٍ جَدَّ فِي السَّيْرِ إِلَيْهِ

…And whosoever yearns for a beloved will strive to travel to him…17

Here, ‘travelling to a beloved’ does not always mean the physical travel that we commonly conceive. Travelling to our beloved is to traverse the spiritual path of the beloved one. To get near to al-Husayn (‘a) is to embrace his belief, thoughts, words and deeds.

In another tradition, Imam al-Sadiq (‘a) is reported to have said:

اَلْمُشْتَاقُ لاَ يَشْتَهِي طَعَاماً، وَلاَ يَلْتَذُّ بِشَرَابٍ وَلاَ يَسْتَطِيْبُ رُقاَدًا، وَلاَ يَأْنَس حَمِيْمًا، وَلاَ يَأْوَي دَارًا، وَلاَ يَسْكُن عُمْرَانًا، وَلاَ يَلْبَس لِيْنًا، وَلاَ يَقِرُّ قَرَارًا، وَيَعْبُدُ اللهَ لَيْلاً وَنَهَارًا، رَاجِيًا أَنْ يَصِيْرَ إِلى مَا اشْتَاقَ إِلَيْهِ

The yearning one does not feel like eating any food nor does he derive pleasure from drink, nor does he feel pleasant by sleeping, nor does he gain intimacy with a close friend, nor does he seek shelter in a house, nor does he live for the sake of material prosperity, nor does he wear soft clothes, nor does he establish himself in a place of settlement, and he worships Allah night and day, in hope of reaching the object of his craving.18

Then Imam al-Sadiq (‘a) gives the example of Prophet Musa (‘a) on his journey to meet Allah. He narrates the Holy Prophet (S) to have said:

وَفَسَّرَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِهِ) عَنْ حاَلِهِ اَنَّهُ مَا اَكَلَ وَلاَ شَرِبَ وَلاَ نَامَ وَلاَ اشّتَهَى شَيْئًا مِنْ ذَلِكَ فِي ذِهَابِهِ وَمَجِيْئِهِ اَرْبَعِيْنَ يَوْمًا شَوْقًا اِلَى رَبِّهِ

And the Prophet (S) explained the state of Musa (‘a) that he neither ate, nor drank, nor slept, nor had the desire of doing anything of the like, while going and coming for forty days, out of yearning for his Lord.19

Amir al-Mu’minin (‘a) is reported to have said:

مَنْ وَقَّرَ مَسْجِدًا لَقَى الله يَوْمَ يَلْقَاهُ ضَاحِكًا مُسْتَبْشِرًا، وَأعْطَاهُ كِتَاَبَهُ بِيَمِيْنِهِ

Whosoever venerates a mosque, he would meet Allah, the Day when he shall meet Him, in the state of laughter and joy, and Allah would give him his book in his right hand.20

Tawqir (veneration) of any mosque is not limited to observing cleanliness therein. It is to give it its due right. Whosoever neighbours a mosque should regularly pray there with concentration and congregation. When he enters the mosque, he should observe the two units’ prayer of tahiyyah of the mosque. If he can, he should encourage others to come to the mosque. These are some extensions of tawqir.

How To Attain Eternity In Paradise

In several places the Holy Qur’an has described the path to eternal prosperity in the abodes of Paradise. Consider the following verses:

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ

And those who have faith and do righteous deeds, they are the companions of Heaven; they shall remain in it [forever]. (Surah al-Baqara, 2:82)

وَأَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِي رَحْمَةِ اللهِ هُمْ فِيهَا خَالِدُونَ

But as for those whose faces become bright, they shall dwell in Allah’s mercy, and they will remain in it [forever]. (Surah aal-‘Imraan, 3:107)

قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ مِّن ذَٰلِكُمْ لِلَّذِينَ اتَّقَوْا عِندَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُّطَهَّرَةٌ وَرِضْوَانٌ مِّنَ اللهِ وَاللهُ بَصِيرٌ بِالْعِبَادِ

Say, Shall I inform you of something better than that? For those who are God-wary, there will be near their Lord gardens with streams running in them, to remain in them [forever], and chaste mates, and Allah’s pleasure. And Allah sees best the servants. (3:15)

وَعَدَ اللهُ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ وَرِضْوَانٌ مِّنَ اللهِ أَكْبَرُ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

Allah has promised the faithful, men and women, gardens with streams running in them, to remain in them [forever], and good dwellings in the Gardens of Eden. Yet Allah’s pleasure is greater [than all these]; that is the great success. (Surah at- Tawba, 9:72)

These verses inform us that for one to acquire permanence in Paradise, he must possess two fundamental factors:

  • Belief (iman), which is the penetration of knowledge in the heart and its acceptance by the heart).

  • Balanced action (al-‘amal al-salih), which is free from the two extremes of negligence and extravagance.

The Meaning Of Al-Yasar In The Supplication

The august Muslim scholar, al-Shaykh Baha’ al-Din al-‘Amili (d.1031/1622) in his al-Arba‘in, when discussing the Wudhu’ of Imam ‘Ali, explains some phrases of the supplications that the Imam (‘a) would recite during Wudhu’. At one point he opens a discussion under the title of Tahqiqun fi Kalimat al-Yasar (A research on the word al-yasar) and presents four possible meanings of the word al-yasar as follows:

In the Arabic language, if someone gains something without any difficulty, he says: ‘fa‘altu-hu bi-yasari (I did it without difficulty)’. Hence, if we take this meaning in mind, the verse would signify: ‘O Allah give me my book of deeds in my right hand and eternity in the abodes of Heaven, without any difficulty’. In other words, one seeks Heaven without being first punished in the Hell-Fire.21

The preposition ba’ prefixed in bi-yasari denotes al-sababiyyah (causation) and the word yasari is reckoned as the second term (mudaf ilayhi) of the genitive construction ghasli yasari, and hence the word ghasl (to wash) which is the first term (mudaf) of the genitive construction is elliptical and hidden.

Therefore, the verse would mean: ‘O Allah give me eternity in the Gardens through the washing of my left hand’. In this case, says Shaykh Baha’i, the preposition ba’ prefixed in bi-yamini likewise would be for causation. Shaykh Baha’i regards this possibility as far-fetched.22

The word al-khuld in the phrase ‘wa al-khulda fi al-jinani bi- yasari’ is taken as the second term of the genitive construction bara’at al-khuld, and the word bara’at (lit. guarantee) that is elliptical and hidden serving as its first term (mudaf). In reality the verse would read …wa bara’at al- khuld fi al-jinan… (and a guarantee of eternity in the gardens of Heaven…).

Therefore, the supplication would mean: ‘O Allah give me my book in my right hand and a guarantee of eternity in the abodes of Paradise on my left’. Shaykh Baha’i says: ‘wa hadha wajhun qarib (and this is an almost acceptable possibility).’23

The word al-yasar (ease) here is not the opposite of al-yamin (right hand) but the word al-i‘sar (difficulty). And the meaning of al-yasar is al-yasar bi al-ta‘at (ease in performing actions of obedience). Thus, the meaning of the verse would be: ‘O Allah give me my book in my right hand and grant me eternity in the gardens of Heaven through the abundance of my acts of obedience’. In this case the preposition ba in bi-yasari also stands for al-ababiyyah (causation). This opinion, according to Shaykh Baha’i, whilst being far-fetched, is not devoid of subtlety.24

Hence, according to Shaykh Baha’i, the first and third aforementioned interpretations are the most probable.

An Easy Reckoning (Hisaban Yasira)

By the phrase ‘wa hasibni hisaban yasira’ we are sincerely asking Almighty Allah to account us for our deeds with an easy accounting. The Holy Qur’an clearly tells us that whosoever is among the companions of right hand (ashab al-yamin) would surely face an easy reckoning:

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ . فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا

Then as to him who is given his book in his right hand, he shall be reckoned with by an easy reckoning. (Surah al-Inshiqaaq, 84:7-8)

Insightful scholars have stated in their works that those who deal with others harshly in this world will face a harsh reckoning in the Hereafter. There seems to be an existential effect between the manner in which one deals with others and the manner in which one would eventually be dealt with.

Mulla Sadra (d. 1050/1640) in volume nine of his al-Hikmah al- Muta‘aliyah fi al-Asfar al-‘Aqliyyah al-Arba‘ah when explaining the states of different groups in terms of hisab (accounting) says:

منهم قوم هم في الحقيقة من أهل الحساب حيث خلطوا عملا صالحا وآخر سيئا فهؤلاء قسمان أحدهما من نوقش في حسابه بكل دقيق وجليل لأنه بهذه المثابة كان في الدنيا وعاشر مع الخلائق وكان يستوفي حقه في المعاملات معهم من غير مسامحة فيعامل معه في الآخرة مثل ما عامل مع الخلق في الدنيا

Among them [those who would be punished] are a community who in reality are among the people of reckoning, for they mixed righteous conduct with other that was evil; and these are two groups: one of them is that which will be critically dealt with in their accounting for every trivial and significant deed, because this is how they were in this world, and this is how they behaved with the creatures; and they would seek their rights in their dealings with the creatures without any tolerance; and therefore they would be dealt with in the

Hereafter in the same manner in which they had dealt with the creatures in this world…25

Perhaps the following tradition of Imam ‘Ali (‘a) also alludes to this reality:

كَمَا تَدِيْنُ تُدَان

The way you deal [with others], you shall be dealt with.26

A number of our traditions inform us of some of the causes of easy reckoning. Consider the following traditions:

The Holy Prophet (S) is reported to have said:

ثَلاَثٌ مَنْ كُنَّ فِيْهِ حَاسَبَهُ اللهُ حِسَابًا يَسِيْرًا وَأدْخَلَهُ الْجَنَّةَ بِرَحْمَتِهِ، قاَلوُاْ: وَمَا هِيَ يَا رَسُوْلَ اللهِ؟ قَالَ: تُعْطي مَنْ حَرَمَكَ، وَتَصِل مَنْ قَطَعَكَ، وَتَعْفُوْا عَمَّنْ ظَلَمَكَ

There are three things which if a person has, Allah would account him for his deeds an easy accounting, and place him in the garden of Heaven by His mercy. They [His companions] said: And what are they, O Apostle of Allah? He (S) said: Giving to one who deprives you, establishing relations with one who severs his relationship with you, and forgiving one who does injustice to you.27

In a lengthy conversation with one of his companions called Nawf, Imam ‘Ali (‘a) is reported to have said:

يَا نَوْفُ صِلْ رَحِمَك يَزِيْدُ اللهُ فِيْ عُمْرِكَ وَحَسِّنْ خُلْقَكَ يُخَفِّفَ اللهُ فِيْ حِسَابِكَ

O Nawf, establish relations with your near ones, and Allah shall increase your life; and beautify your character, and Allah shall account you with an easy accounting…28

The Holy Prophet (S) is reported to have said:

بِرُّ الْوَالِدَيْنِ، وَصِلَةُ الرَّحِمِ، تُهَوِّنَانِ الْحِسَابَ

Doing good to one’s parents and establishing relations with one’s near ones, make easy the reckoning [of the Day of Judgement].29

Imam al-Sadiq (‘a) is reported to have said:

اِنَّ صَدَقَةَ اللَّيْلِ تُطْفِئُ غَضَبَ الرَّبِّ وَتَمْحُوا الذَّنْبَ الْعَظِيْمَ وَتُهّوِّنُ الْحِسَابَ

Indeed giving charity (sadaqah) at night extinguishes the anger of the Lord and erases the great sins and makes easy the reckoning [of the Day of Judgement].30

Ishaq ibn ‘Ammar says: I heard Imam al-Sadiq (‘a) saying:

إِنَّ صِلَةَ الرَّحِمِ وَالْبِرَّ لَيُهَوِّناَنِ الْحِسَابَ وَيعْصِمَانِ مِنَ الذُّنُوْبَ، فَصِلُوْا أَرْحَامَكُمْ وَبَرُّوْا بِإِخْوَانِكُمْ وَلَوْ بِحُسْنِ السَّلاَمِ وَرَدِّ الْجَوَابِ

Surely silat al-rahim and acts of virtue make easy the reckoning (al-hisab) and protect one from sins; therefore establish relations with your near ones and perform deeds of virtue to your brothers in faith, even if it be by greeting with ‘Salam’, and responding to the same.31

Imam al-Sadiq (‘a) is reported to have said:

مَنْ زَارَ قَبْرَ أمِيْرِ المُؤْمِنِيْنَ عَارِفًا بِحَقِّهِ غَيْرَ مُتَجَبِّرٍ وَلاَ مُتَكَبِّرٍ كَتَبَ اللهُ لَهُ أجْرَ مِائَةَ ألْف شَهِيْدٍ، وَغَفَرَ اللهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ، وَبُعِثَ مِنْ الآمِنِيْنَ، وَهُوِّنَ عَلَيْهِ الْحِسَابُ، وَاسْتَقْبَلَتْهُ الْمَلاَئِكَةُ، فَإِذَا انْصَرَفَ شَيَّعَتْهُ إِلى مَنْزِلِهِ، فَاِنْ مَرِضَ عَادُوْهُ، وَإِنْ مَاتَ شَيَّعُوْهُ بِالاِسْتِغْفَارِ إِلى قَبْرِهِ

Whosoever visits the grave of Amir al-Mu’minin (‘a), while he knows the Imam’s station, and is neither arrogant nor proud, Allah will write for him the reward of a hundred thousand martyrs, and will forgive him for his past and future sins, and he will be resurrected among the protected ones, and his accounting would be made easy for him, and the angels will welcome him, and when he will leave [the radiant grave], they will accompany him until his house, and if he gets sick, they will visit him, and if he dies, they will accompany his body until his grave while seeking for his forgiveness.32

In a lengthy tradition, Hadrat Fatimah al-Zahra’ (‘a) asks her noble father (S) about the consequences of one who takes prayer lightly, and he (S) enumerates fifteen evil consequences. Of the consequences that such a person would face on the Day of Judgement is:

يُحَاسِبُهُ حِسَابًا شَدِيْدًا

He [Allah] would account him [for his deeds], a difficult accounting.33

Imam al-Sadiq (‘a) is reported to have said regarding silence:

وَهُوَ مِفْتَاحُ كُلِّ رَاحَةٍ مِنَ الدُّنْيَا وَالآخِرَةِ، وَفِيْهِ رِضَاءُ الرَّبِّ، وَتَخْفِيْفُ الْحِسَابِ

And it [silence] is the key to every ease in this world and the Hereafter, and in it is the good pleasure of the Lord and the simplification of the accounting [of the Judgement Day].

In a lengthy sacred tradition (al-hadith al-qudsi) narrated from the Holy Prophet (S), Allah is narrated to have said:

فَإِذَا قَالَ: (مَالِكِ يَوْمِ الدِّيْنِ)، قَالَ اللهُ جَلَّ جَلاَلُهُ: اُشْهِدُكُمْ كَمَا اعْتَرَفَ اَنِّيْ اَناَ مَالِكُ يَوْمِ الدِّيْنِ لاُسَهِّلَنَّ يَوْمَ الْحِسَابِ حِسَابَهُ وَلأَتَجَاوَزَنَّ عَنْ سَيِّئَاتِهِ…

…And when he [My servant] says: Maliki yawm al-Din (Owner of the Day of Judgement), Allah says: I take you [the angels] as My witness, that the way he confessed that indeed I am the Owner of the Day of Judgement, I will certainly make his reckoning easy on the Day of Reckoning and will certainly overlook his misdeeds…34

In a lengthy tradition, the Holy Prophet (S) is reported to have said to Abu Dharr:

يَا أبَا ذَرّ، حَاسِبْ نَفْسَكَ قَبْلَ أنْ تُحَاسَبْ، فَإِنَّهُ اَهْوَنُ لِحِسَابِكَ غَدًا

O Aba Dharr, account yourself before you are accounted [for your deeds], because it is easier for your reckoning tomorrow.35

Therefore, we must always try to perform those deeds that would facilitate an easy reckoning (hisaban yasiran). Indeed, washing the right hand does have an existential effect and would engender spiritual change in us, but that in itself is not enough. We must also seek the causes that would change us to ensure an easy reckoning when we arrive at the Reckoning Arena.

The Meaning Of Washing The Hand

‘Hand (yad)’ in the Arabic language signifies power and action. Imam al-Sadiq (‘a) is reported to have said:

وَالْيَدُ اَلْقُوَّةُ، وَلَيْسَ حَيْثُ تَذْهَبُ الْمُشَبِّهَة

…And hand denotes strength, but not as the mushabbiha (anthropomorphist’s) believe…36

Washing the right hand, besides giving interior purity, should enable one to firmly resolve to perform acts of purity. Whatever action contradicts the laws of Allah is dirt. Hence when washing the right hand, one should make a promise never to perform any deed that taints one’s hand. In a well-known tradition mentioned by experts of Islamic law, Imam al-Rida (‘a) alludes to the fact that washing the hand actually accords one ‘the spiritual purity of the hand’. Hence there is a direct link between one’s exterior and interior. The tradition is as follows:

عَنْ مُحَمّد بْنِ سِنَان اَنَّ الْحَسَن الرِّضَا (عَلَيْهِ السَّلاَمُ) كَتَبَ إِلَيْهِ فِيْ جَوَابِ كِتَابِهِ اَنَّ عِلَّةَ الْوُضُوْءِ الٍّتِيْ مِنْ اَجْلِهَا صَارَ غَسْلُ الْوَجْهِ وَالذِّرَاعَيْنِ وَمَسْحُ الرَّاْسِ وَالرِّجْلَيْنِ فَلِقِيَامِهِ بَيْنَ يَدَيِ اللهِ تَعَالى وَاسْتِقْبَالِهِ اِيَّاهُ بِجَوَارِحِهِ الظَّاهِرَةِ وَمُلاَقَاتِهِ بِهَا الْكِرَامَ الْكاتِبِيْنَ فَغَسْلُ الْوَجْهِ لِلسُّجُوْدِ وَالْخُضُوْعِ وَغَسْلُ الْيَدَيْنِ لِيُقَلِّبَهُمَا وَيَرْغَبَ بِهِمَا وَيَرْهَبَ وَيَتَبَتَّلَ وَمَسْحُ الرَّأْسِ وَالْقَدَمَيْنِ لاَنَّهُمَا ظَاهِرَانِ مَكْشُوْفَانِ مُسْتَقْبَلٍ بِهِمَا فِيْ كُلِّ حَالاَتِهِ وَلَيْسَ فِيْهَا مِنَ الْخُضُوْعِ وَالتَّبَتُّلِ مَا فِي الْوَجْهِ وَالذِّرَاعَيْنِ

Muhammad ibn Sinan reports that Abu al-Hasan al-Rida (‘a) wrote to him in response to his letter, that the reason behind Wudhu’, due to which it was necessary to wash the face and the two forearms, and to wipe the head and two feet, is because the servant would thereby stand before Allah and pay attention to Him by those members of his body which are apparent, and [also] because he would encounter the Kiram al-Katibin (the Noble Recorders of deeds among the angels) through them; therefore, washing of the face is for [purification before] prostration (sujud) and [expression of] humility (khudu‘), and washing the two forearms is [to make them clean] for moving/turning them and expressing desire, fear, and devotion through them, and wiping the head and the two feet is because they are apparent and uncovered and face forward in every situation of the praying one, and they do not have the same humility and devotion as that of the face and the two forearms.37

This tradition is clear about the effect of the external cleaning in the human being. Likewise, in a lengthy tradition where a Jew asks some questions to the Holy Prophet (S), the following conversation is recorded:

فَمَا جَزَاءُ عَامِلِهَا؟ قَالَ النَّبِيّ (صَلىّ اللهُ عَلَيْهِ وَآلِهِ): أوّل مَا يَمُسّ الْمَاءَ يَتَبَاعَدُ عَنْهُ الشَّيْطَانُ، فَإِذَا اِسْتَنْشَقَ آمَنَهُ اللهُ مِنَ النَّارِ وَرَزَقَهُ رَائِحَةَ الْجَنَّةِ، فَإِذَا غَسَلَ وَجْهَهُ بَيَّضَ اللهُ وَجْهَهُ يَوْمَ تَبْيَضُّ فِيْهِ وُجُوْهٌ، وَإِذَا غَسَلَ سَاعِدَيْهِ حَرَّمَ اللهُ عَلَيْهِ أغْلاَلَ النَّارِ، وَإِذَا مَسَحَ رَأْسَهُ مَسَحَ اللهُ عَنْهُ سَيِّئَاتِهِ، وَإِذَا مَسَحَ قَدَمَيْهِ أجَازَهُ اللهُ عَلىَ الصِّرَاطِ يَوْمَ تَزِلُّ فِيْهِ الاَقْدَامُ

… [The Jew asks:] And what is the reward of one who does it [Wudhu’]? The Prophet (S) said: The first time that one touches water, Satan distances himself from him, and when he gargles, Allah illuminates his heart and his tongue with wisdom, and when he washes his nose, Allah protects him from Hell-Fire and bestows him with the fragrance of Paradise, and when he washes his face, Allah brightens his face on the day when some faces are bright and some faces dark; and when he washes his two forearms, Allah exempts him from the chains of the Hell-Fire; and when he wipes his head, Allah wipes off his misdeeds; and when he wipes his two feet Allah permits him to cross the bridge, on the day that some feet will slip…38

However, as we said earlier, Wudhu’ should transport us to a higher ambition: resolution to stop deeds that are contradictory to Allah’s pleasure.

The frequency of Wudhu’ coupled with contemplation can surely bring about this change. We should therefore never be in the state of oblivion (ghaflah) and absent- mindedness when performing Wudhu’.

Our Aim Should Be Yadullah

In the previous chapter, we had discussed a station where the servant becomes a representative of Allah. Allah sees through him, speaks through him, and attends to others through him, and does things through him. Obviously, as we said, this does not mean that Allah needs him because he himself is Allah’s very action or manifestation.

Therefore, need is not there at all. Such people in the terminology of the mystical scholars (‘urafa’) are in the station of al-baqa’u bi Allah ba‘d al-fana’ (subsistence by Allah after dissolution).

Our Infallible Imams (‘a) were true representatives of Allah. Whatever they did was according to Allah’s pleasure. It is perhaps because of this that they were called yadullah (hand of God). Observe the following narrations:

Hashim ibn Abu ‘Ammar is reported to have said:

سَمِعْتُ اَمِيْرَ الْمُؤْمِنِيْنَ عَلَيْهِ السَّلاَمُ يَقُوْلُ: اَنَا عَيْنُ اللهِ وَاَنَا يَدُ اللهِ

I heard Amir al-Mu’minin (‘a) saying: I am the eye of Allah (‘aynullah), and I am the hand of Allah (yadullah)…39

Aswad ibn Sa‘id says: I was with Abu Ja‘far (‘a), and he spoke without me asking anything from him, he said:

نَحْنُ حُجَّةُ اللهِ، وَنَحْنُ بَابُ اللهِ، وَنَحْنُ لِسَانُ اللهِ، وَنَحْنُ وَجْهُ اللهِ، وَنَحْنُ عَيْنُ اللهِ فِيْ خَلْقِهِ

We are the proof of Allah, and we are the door of Allah, and we are the tongue of Allah, and we are the face of Allah, and we are the eye of Allah in His creation…40

  • 1. Shaykh Saduq, al-Muqni‘, p. 10.
  • 2. Sayyid ‘Ali Madani, Riyad al-Salikin, v.1, p. 345.
  • 3. ‘Allamah Majlisi, Bihar al-Anwar, v.7, p. 327.
  • 4. Rayshahri, Mizan al-Hikmah, v.3, p. 2185
  • 5. ‘Allamah Majlisi, Bihar al-Anwar, v.42, p. 9.
  • 6. Muhammad bin Ahmad al-Qummi, Mi’at Manqabah, p. 64.
  • 7. ‘Allamah Majlisi, Bihar al-Anwar, v.7, p. 296.
  • 8. ‘Allamah Majlisi, Bihar al-Anwar, v.66, p. 370
  • 9. ‘Allamah Majlisi, Bihar al-Anwar, v.89, p. 184.
  • 10. ‘Allamah Majlisi, Bihar al-Anwar, v.89, p. 184.
  • 11. Rayshahri, Mizan al-Hikmah.
  • 12. Muhammad bin Sulayman al-Kafi, Manaqib Amir al-mu’minin, v.2, p. 336
  • 13. Shaykh Saduq, Thawab al-A‘mal, p. 114.
  • 14. Shaykh Saduq, Thawab al-A‘mal, p. 110.
  • 15. Ibn Qulawayh, Kamil al-Ziyarat, p. 269.
  • 16. Mazandarani, Sharh Usul al-Kafi, v.8, p. 373
  • 17. ‘Allamah Majlisi, Bihar al-Anwar, v. 41, p. 40.
  • 18. ‘Allamah Majlisi, Bihar al-Anwar, v.76, p. 24.
  • 19. Al-Fayd al-Kashani, al-Tafsir al-Safi, v.3, p. 316.
  • 20. Al-Barqi, al-Mahasin, v.1, p. 54.
  • 21. Al-Shaykh al-Baha’i, al-Arba‘un [translated by ‘Aqiqi Bakhshayishi], p. 549.
  • 22. Al-Shaykh al-Baha’i, al-Arba‘un, p. 549.
  • 23. Al-Shaykh al-Baha’i, al-Arba‘un, p. 549.
  • 24. Al-Shaykh al-Baha’i, al-Arba‘un, p. 550.
  • 25. Mulla Sadra, al-Asfar al-Arba‘ah, v.9, p. 426.
  • 26. Al-Wasiti, ‘Uyun al-Hikam wa al-Mawa‘iz, p. 396
  • 27. Rayshahri, Mizan al-Hikmah, v.1, p. 624.
  • 28. ‘Allamah Majlisi, Bihar al-Anwar, v.47, p. 383.
  • 29. ‘Allamah Majlisi, Bihar al-Anwar, v.17, p. 84.
  • 30. Muhaqqiq Ardabili, Majma‘ al-Fa’idah, v.4, p. 286
  • 31. Shaykh Kulayni, al-Kafi, v.7, p. 157.
  • 32. Hurr al-‘Amili, Wasa’il al-Shi‘ah, v.41, p. 375.
  • 33. Mirza Nuri, Mustadrak al-Wasa’il, v.3, p. 23.
  • 34. Shaykh Saduq, ‘Uyun Akhbar al-Rida, v.2, p. 269.
  • 35. Shaykh Tusi, al-Amali, p. 533
  • 36. Shaykh Huwayzi, Tafsir Nur al-Thaqalayn, v.5, p. 61.
  • 37. Shaykh Saduq, ‘Ilal al-Sharayi‘, v.1, p. 280
  • 38. Shaykh Saduq, al-Amali, p. 258.
  • 39. Al-Saffar, Basa’ir al-Darajat, p. 81.
  • 40. Shaykh Kulayni, al-Kafi, v.1, p. 145.