84. Reason for the nature, and the desires, and the loves

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حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار، عن احمد ابن محمد بن عيسى، الحسن بن محبوب، عن عمرو بن أبى المقدام، عن جابر، عن أبى جعفر " ع " قال: قال أمير المؤمنين " ع "، ان الله تبارك وتعالى لما أحب ان يخلق خلقا بيده، وذلك بعد ما مضى من الجن والنسناس في الارض سبعة آلاف سنة قال: ولما كان من شأن الله ان يخلق آدم " ع " للذي اراد من التدبير والتقدير لما هو مكونه في السماوات والارض وعلمه لما أراد من ذلك كله كشط من أطباق السماوات، ثم قال للملائكة انظروا إلى اهل الارض من خلقي من الجن والنسناس فلما رأوا ما يعملون فيها من المعاصي وسفك الدماء والفساد في الارض بغير الحق عظم ذلك عليهم وغضبوا لله واسفوا على الارض ولم يملكوا غضبهم ان قالوا: يا رب أنت العزيز القادر الجبار القاهر العظيم الشأن وهذا خلقك الضعيف الذليل في أرضك يتقلبون في قبضتك ويعيشون برزقك ويستمتعون بعافيتك وهم يعصونك بمثل هذه الذنوب العظام، لا تأسف ولا تغضب ولا تنتقم لنفسك لما تسمع منهم وترى، وقد عظم ذلك علينا واكبرناه فيك. فلما سمع الله عز وجل ذلك من الملائكة قال: إنى جاعل في الارض خليفة لي عليهم، فيكون حجة لي عليهم في أرضي على خلقي، فقالت الملائكة: سبحانك، أتجعل فيها من يفسد فيها ويسفك الدماء ونحن نسبح بحمدك ونقدس لك، وقالوا: فاجعله منا فانا لا نفسد في الارض ولا نسفك الدماء، قال جل جلاله يا ملائكتي إنى أعلم مالا تعلمون إنى أريد أن أخلق خلقا بيدي أجعل ذريته أنبياء مرسلين وعبادا صالحين وأئمة مهتدين أجعلهم خلفائي على خلقي في أرضي ينهونهم عن المعاصي وينذرونهم عذابي ويهدونهم إلى طاعتي ويسلكون بهم طريق سبيلي، وأجعلهم حجة لي عذرا أو نذرا وابين النسناس من أرضي فاطهرها منهم وأنقل مردة الجن العصاة عن بريتي وخلقي وخيرتي واسكنهم في الهواء وفي أقطار الارض لا يجاورون نسل خلقي وأجعل بين الجن وبين خلقي حجابا ولايرى نسل خلقي الجن ولا يؤانسونهم ولا يخالطونهم ولا يجالسونهم فمن عصاني من نسل خلقي الذين اصطفيتهم لنفسي اسكنتهم مساكن العصاة وأوردتهم مواردهم ولا ابالي، فقالت الملائكة: يا ربنا إفعل ما شئت لا علم لنا إلا ما علمتنا إنك أنت العليم الحكيم، فقال الله جل جلاله للملائكة: إني خالق بشرا من صلصال من حمأ مسنون فإذا سويته ونفخت فيه من روحي فقعوا له ساجدين، وكان ذلك من أمر الله عز وجل تقدم إلى الملائكة في آدم عليه السلام من قبل ان يخلقه إحتجاجا منه عليهم، قال: فاغترف تبارك وتعالى غرفة من الماء العذب الفرات فصلصلها فجمدت، ثم قال لها: منك اخلق النبيين والمرسلين وعبادي الصالحين والائمة المهتدين الدعاة إلى الجنة واتباعهم إلى يوم القيامة ولا ابالى ولا أسأل عما أفعل وهم يسألون - يعني بذلك خلقه - انه اغترف غرفة من الماء المالح الاجاج فصلصلها فجمدت ثم قال لها منك اخلق الجبارين والفراعنة والعتاة واخوان الشياطين والدعاة إلى النار إلى يوم القيامة واتباعهم ولا ابالي ولا أسأل عما أفعل وهم يسألون، قال وشرط في ذلك البداء ولم يشرط في أصحاب اليمين البداء، ثم خلط المائين فصلصلها ثم القاهما قدام عرشه وهما سلالة من طين ثم أمر الملائكة الاربعة: الشمال، والدبور، والصبا، والجنوب، أن جولوا على هذه الثلاثة السلالة وابرؤها وانسموها ثم جزؤها وفصلوها وأجروا إليها الطبايع الاربعة: الريح، والمرة، والدم، والبلغم. قال فجالت الملائكة عليها وهى الشمال والصبا والجنوب والدبور فاجروا فيها الطبايع الاربعة. قال والريح في الطبايع الاربعة في البدن من ناحية الشمال. قال والبلغم في الطبايع الاربعة في البدن من ناحية الصبا. قال والمرة في الطبايع الاربعة في البدن من ناحية الدبور. قال والدم في الطبايع الاربعة في البدن من ناحية الجنوب. قال فاستقلت النسمة وكمل البدن، قال فلزمه من ناحية الريح حب الحياة وطول الامل والحرص ولزمه من ناحية البلغم حب الطعام والشراب واللين والرفق، ولزمه من ناحية المرة الغضب والسفه والشيطنة والتجبر والتمرد والعجلة، ولزمه من ناحية الدم حب النساء واللذات وركوب المحارم والشهوات قال عمرو اخبرني جابر ان أبا جعفر " ع " قال: وجدناه في كتاب من كتب علي عليه السلام.


1. Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Ibn Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Amro Bin Abu Al Maqdam, from Jabir, Abu Ja’far (a.s.) has narrated that Amir Al-Momineen (a.s.) said: ‘When Allah (azwj) Blessed and High Loved that He (azwj) Create a creature by His (azwj) Hands, and that was after what was past from the Jinn and the al-Nisnaas in the earth by seven thousand years, and when it was the Desire that Allah (azwj) Create Adam (as) for which He (azwj) Wanted, from the Management (of the affairs) and the Pre-destination, when He (azwj) Constituted it in the skies and the earth, and it was all in His (azwj) Knowledge, when He (azwj) Intended all that, Uncovered the Veils of the skies. Then He (azwj) Said to the Angels: “Look at the people of the earth from My (azwj) creatures, from the Jinn and the al-Nisnaas”. So when they saw what they had been doing in it, from the disobedience and shedding of the blood without right, and the mischief in the earth, that was grievous upon them, and they were angered for the Sake of Allah (azwj), and expressed remorse upon the earth, and their anger was out of control, they said: ‘O Lord (azwj)! You are the Mighty, the All-Powerful, the Compeller, the Able, the Magnificent of Glory, and these are Your (azwj) creatures, the weak, the humble in Your (azwj) earth, turning in Your (azwj) Control, and are living by Your (azwj) Sustenance, and are enjoying by well-being given by You (azwj), and they are disobeying You (azwj) with the likes of these grievous sins. Are You (azwj) not Regretting, or Angered, nor Retaliating for Yourself (azwj) when You (azwj) Heard from them and You (azwj) Saw? And that was grievous upon us, and is a gave matter with regards to You (azwj)’. So when Allah (azwj) Mighty and Majestic Heard that from the Angels, Said: “[2:30] I am going to Make a Caliph in the earth for Myself (azwj) against them. Thus, he would become a Proof for Me (azwj) over them in My (azwj) earth over My (azwj) creatures’. So the Angels said: “Glory be to You (azwj)! Are You going to Make in it one as shall make mischief therein and shed the blood, and we Glorify with Your Praise and extol Your Holiness? And they said: ‘So Make him from us, for neither make mischief in the earth nor do we shed the blood’. The Majestic is His (azwj) Majesty Said: “O My (azwj) Angels, I know what you are not knowing. I (azwj) Intend that I (azwj) Create a creature with My (azwj) own Hands, and Make his offspring to be Prophets (as) and Mursils (as), and righteous servants, and the Guiding Imams (a.s.), Making them to be My (azwj) Caliphs over My (azwj) creatures in My (azwj) earth, forbidding them from disobeying Me (azwj), and warning them of My (azwj) Punishment, and Guiding them to obeying Me (azwj), and they can travel by them upon My (azwj) Way. And I (azwj) shall Make them a Proof for Me (azwj), as an excuse and a warning, and would Set forth the al-Nisnaas from My (azwj) earth, thus Purifying it from them, and I (azwj) shall Transfer the disobedient Jinn away from My (azwj) citizens, and My (azwj) creatures, and My (azwj) good ones, and Settle them in the atmosphere, and in the horizons of the earth, not being adjacent to the offspring of My (azwj) creatures. And I (azwj) shall Make a veil to be in between the Jinn and My (azwj) creatures, and the offspring of My (azwj) creatures would neither be able to see the Jinn, nor feel them, nor intermingle with them, nor have gatherings with them. So the one who disobeys me (azwj), from (disobeying) the offspring of My (azwj) creatures whom I (azwj) have Chosen for Myself (azwj), I (azwj) shall Settle them in the settlements of the disobedient, and Turn them towards their turning, and it does not worry Me (azwj) (the least)”. So the Angels said: ‘O our Lord (azwj)! Do whatever You (azwj) so Desire to. There is no knowledge with us except what You (azwj) have Taught us. You (azwj) are the All-Knowing, the Wise’. So Allah (azwj), Majestic is His (azwj) Majesty, Said to the Angels: “[15:28] And when your Lord Said to the Angels: I am going to Create a person of the essence of black mud Fashioned into shape [15:29] So when I have Made him complete and Blown into him from My Spirit, fall down to him Prostrating”. And that was from the Commands of Allah (azwj) Mighty and Majestic and Made it to precede to the Angels with regards to Adam (as), from before He (azwj) Created him (as), as an Argument from Him (azwj) against them’. He (a.s.) said: ‘So Allah (azwj) Blessed and High Scooped a scoop of the fresh and the sweet water, so He (azwj) Mixed it and it solidified. Then He (azwj) Said to it: “From you I (azwj) shall Created the Prophets (as), and the Mursils (as), and My (azwj) Righteous servants, and the Imams (a.s.) of Guidance, the inviters to the Paradise, along with their (a.s.) followers up to the Day of Judgement, and it does not worry Me (azwj) (the least). And I (azwj) shall not be questioned about what I (azwj) Do, and they shall be Questioned” – Meaning by that His (azwj) creatures. He (azwj) Scooped a scoop of the salty and the bitter water, so He (azwj) Mixed it and it solidified. Then He (azwj) Said to it: “From you I (azwj) shall Create the tyrants, and the Pharaohs, and the harsh ones, and the brethren of the devils, and the inviters to the Fire, up to the Day of Judgement, along with their followers, and it does not worry Me (azwj) (the least). And I (azwj) shall not be questioned about what I (azwj) do, but they will be Questioned”. He (a.s.) said: ‘And He (azwj) Placed a condition of Al-Bada’a (Alteration of the Divine Will) with regards to that, and did not Place the condition of Al-Bada’a with regards to the companions of the Right. Then He (azwj) Mixed the two waters, so He (azwj) Kneaded it, then Cast it in front of His (azwj) Throne, and these two were races (breeds) of clay. Then he (azwj) Commanded four Angels – Al-Shimaal, and Al-Dabour, and Al-Saba, and Al-Junoub, that they should roll three (things) upon these and aerate these and pulverise these. Then they should permeate these with four natures – the wind, the dust/powder, the blood, and the phlegm’. So the Angels rolled over these, and these are Al-Shimal, and Al-Saba, and Al-Junoub, and al-Dabour, so they made to flow in these, the four natures. He (a.s.) said: ‘And the wind, from the four natures in the body, is from Al-Shimal. And the phlegm in the four natures in the body, is from Al-Saba. And the dust/powder in the four natures of the body, is from Al-Dabour. And the blood in the four natures in the body, is from Al-Junoub. So the person was formed and the body was completed. Thus, from the wind is necessitated the love for the life, and the long deeds and the greed. And from the phlegm is necessitated the love of the food and the drink, and the gentleness and the kindness. And from the dust is necessitated the anger, and the foolishness, and the demonization, and the bullying, and the rebellion, and the haste. And from the blood is necessitated the love of the women, and the pleasures, and the indulging in the Prohibitions, and the lustful desires’. Amro said, ‘Jabir informed me from Abu Ja’far (a.s.) having said: ‘We (a.s.) found it in a book from the books of Amir Al-Momineen Ali (a.s.)’.




أبى رحمه الله قال: حدثنا سعد بن عبد الله قال: حدثنا احمد بن أبى عبد الله، عن غير واحد، عن أبى طاهر بن حمزة، عن أبى الحسن الرضا " ع " قال الطبايع أربع، فمنهن البلغم وهو خصم جدل، ومنهن الدم وهو عبد وربما قتل العبد سيده، ومنهن الريح، وهى ملك يدارى، ومنهن المرة، وهيهات هيهات هي الارض إذا ارتجت ارتج ما عليها.


2. My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Abu Abdullah, from someone else, from Abu Tahir Bin Hamza, Abu Al-Hassan Al-Ridha (a.s.) has said: ‘The natures are four. So from these is the phlegm, and it is a disputant, argumentative. And from these is the blood, and it is a slave, and sometimes the slave kills its master. And from these is the wind, and it is a coaxing (luring) king. And from these is the bitter, and far be it, far be it, it is the ground. If it shakes, whatever is upon it, (also) shakes’.




حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار، عن احمد بن محمد بن عيسى، عن احمد بن محمد بن أبى نصر البزنطي، عن أبى جميلة عمن ذكره، عن أبى جعفر " ع " قال: ان الغلظة في الكبد، والحياة في الرية والعقل مسكنه القلب


3. Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Abu Jameela, from the one who mentioned it, Abu Ja’far (a.s.) has said: ‘The cruelty is in the liver, and the life is in the lungs, and the settlement of the intellect is in the heart’.




حدثنا محمد بن موسى بن المتوكل قال: حدثنا عبد الله بن جعفر الحميري عن محمد بن الحسين، عن الحسن بن محبوب، عن بعض أصحابنا رفع الحديث قال لما خلق الله عز وجل طينة آدم أمر الرياح الاربعة فجرت عليها فاخذت من كل ريح طبيعتها.


4. Muhammad Bin Musa Bin Al Mutawakkil, from Abdullah Bin Ja’far Al Humeyri, from Muhammad Bin Al Husayn, from Al Hassan Bin Mahboub, from sone of our companions, raising the Hadeeth, said, ‘He (a.s.) said: ‘When Allah (azwj) Mighty and Majestic Created the clay of Adam (as), Commanded the four winds, so they flowed over it. Thus, it took its natures from each of these winds’.




حدثنا علي بن احمد رحمه الله قال: حدثنا محمد بن أبى عبد الله الكوفي عن موسى بن عمران النخعي، عن عمه الحسين بن يزيد، عن اسماعيل بن أبى زياد السكوني قال: قال أبو عبد الله " ع " إنما صار الانسان يأكل ويشرب بالنار ويبصر ويعمل بالنور ويسمع ويشم بالريح ويجد طعم الطعام والشراب بالماء ويتحرك بالروح، ولولا ان النار في معدته ما هضمت، أو قال: حطمت الطعام والشراب في جوفه ولولا الريح ما التهبت نار المعدة ولا خرج الثقل من بطنه ولولا الروح ما تحرك ولا جاء ولا ذهب، ولولا برد الماء لاحرقته نار المعدة ولولا النور ما بصر ولاعقل، فالطين صورته، والعظم في جسده بمنزلة الشجرة في الارض والدم في جسده بمنزلة الماء في الارض، ولا قوام للارض إلا بالماء، ولا قوام لجسد الانسان إلا بالدم والمخ دسم الدم وزبده، فهكذا الانسان خلق من شأن الدنيا وشأن الآخرة فإذا جمع الله بينهما صارت حياته في الارض لانه نزل من شأن السماء إلى الدنيا فإذا فرق الله بينهما صارت تلك الفرقة الموت ترد شأن الاخرى إلى السماء، فالحياة في الارض والموت في السماء، وذلك انه يفرق بين الارواح والجسد، فردت الروح والنور إلى القدرة الاولى وترك الجسد لانه من شأن الدنيا وإنما فسد الجسد في الدنيا لان الريح تنشف الماء فييبس فيبقى الطين فيصير رفاتا ويبلى ويرجع كل إلى جوهره الاول وتحركت الروح بالنفس والنفس حركتها من الريح فما كان من نفس المؤمن فهو نور مؤيد بالعقل وما كان من نفس الكافر فهو نار مؤيد بالنكراء له فهذه صورة نار وهذه صورة نور والموت رحمة من الله لعباده المؤمنين ونقمة على الكافرين، ولله عقوبتان أحديهما أمر الروح والاخرى تسليط بعض الناس على بعض، فما كان من قبل الروح فهو السقم والفقر وما كان من تسليط فهو النقمة، وذلك قوله تعالى: (وكذلك نولي بعض الظالمين بعضا بما كانوا يكسبون من الذنوب) فما كان من ذنب الروح من ذلك سقم وفقر وما كان تسليط فهو النقمة وكان ذلك للمؤمن عقوبة له في الدنيا، وعذاب له فيها، واما الكافر فنقمته عليه في الدنيا وسوء العذاب في الآخرة ولا يكون ذلك إلا بذنب، والذنب من الشهوة، وهى من المؤمن خطأ ونسيان، وان يكون مستكرها وما لا يطيق، وما كان في الكافر فعمد وجحود واعتداء وحسد وذلك قول الله عز وجل: (كفارا حسدا من عند أنفسهم).


5. Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Musa Bin Imran Al Nakhai’e, from his uncle Al Husayn Bin Yazeed, from Ismail Bin Abu Ziyad Al Sakuny who said, ‘Abu Abdullah (a.s.) said: ‘But rather, the human being came to be eating and drinking by the fire, and seeing and working by the vision, and hearing and smelling by the wind, and found (the taste) of the food and the drink by the water, and moved by the soul. And had it not been for the fire in his stomach, he would not have digested’ – or said: ‘The food and the drink would have been destroyed’. ‘And had it not been for the wind, neither would the fire have ignited the stomach not would the weight have exited from his belly. And had it not been for the soul, he would have neither moved, not come or gone. And had it not been for the coldness of the water, the fire of the stomach would have incinerated him. And had it not been for the light, he would have neither see nor understood. Thus, the clay is his image, and the bones in his body are of the status of the tree in the ground, and the blood in his body is at the status of the water in the ground. (The tree) cannot stand in the ground except with the water, and the body of the human being cannot stand except with the blood and the brain is creamy blood and its butter. So, like this is the human being, Created from the realm of the world and the realm of the Hereafter. So when Allah (azwj) Gathered between these two, his life came to be in the earth, because he descended from the realm of the sky to the world. So when Allah (azwj) Separates between the two, that section become the death, and the other returns to the sky. Thus, the life in the earth, and the death in the sky, and that is because there was a separation of the souls from the body. So the soul and the light return to the first order, and the body is left because it is from the realm of the world. But rather, the body is spoilt in the world because the wind would wipe out the water, so it would dry, and there would remain the clay. Thus it would decay and everything would revert back to its first essence. And the soul moves with the breath, and the movement of the breath is from the wind. So what was from the soul of the Believer so it is supported with the intellect, and what was from the soul of the Infidel, so it is a fire supported by the rejection of it. So this is the image of fire, and this is the image of light. And the death is a Mercy from Allah (azwj) to His (azwj) Believing servants, and a Vengeance upon the infidels. And the two Punishments are (from) Allah (azwj) – one of these is the matter of the soul, and the other is the overcoming of some people over the others. So what was faced by the soul, so it is the illness and the poverty, and what was from the overcoming, so it is the vengeance. And these are the Words of the High [6:129] And thus do We make some of the unjust to attach to others on account of what they earned from the sins. So what was from the sins of the soul, it would be from that illness and the poverty, and what was from the overcoming, so it is the vengeance, and what was for the Believer, a Retribution for him in the world, and a Punishment for him in it. And as for the Infidel, so the Retribution is upon him in the world and the evil Punishment in the Hereafter, and that does not happen except due to the sins, and the sins are from the desires. And from the Believer it is the error and the forgetfulness, and what transpire from what he cannot endure. And what was in the Infidel, so it is his resorting to the denial, and the aggression, and the envy. And these are the Words of Allah (azwj) Mighty and Majestic [2:109] (Turn you into Infidels) out of envy from themselves.




حدثنا محمد بن موسى بن المتوكل قال: حدثنا عبد الله بن جعفر الحميري قال: حدثنا احمد بن محمد بن عيسى، عن الحسن بن محبوب، عن بعض أصحابنا يرفعه قال: قال أبو عبد الله عليه السلام عرفان المرء نفسه ان يعرفها باربع طبايع واربع دعايم واربعة أركان، وطبايعه: الدم والمرة والريح والبلغم، ودعائمه الاربع العقل ومن العقل: الفطنة والفهم والحفظ والعلم، واركانه النور والنار والروح والماء فابصر وسمع وعقل بالنور واكل وشرب بالنار وجامع وتحرك بالروح ووجد طعم الذوق والطعم بالماء فهذا تأسيس صورته فإذا كان عالما حافظا ذكيا فطنا فهما عرف فيما هو ومن اين تأتيه الاشياء ولاي شئ هو هاهنا إلى ما هو صاير باخلاص الوحدانية والاقرار بالطاعة وقد جرى فيه النفس وهى حارة وتجرى فيه وهى باردة فإذا حلت به الحرارة أشر وبطر وارتاح وقتل وسرق وبهج واستبشر وفجر وزنا واهتز وبذخ، وإذا كانت باردة اهتم وحزن واستكان وذبل ونسى وأيس، فهي العوارض التي يكون منها الاسقام فانه سبيلها ولا يكون أول ذلك إلا لخطيئة عملها فيوافق ذلك مأكل أو مشرب في احد ساعات لا تكون تلك الساعة موافقة لذلك المأكل والمشرب بحال الخطيئة فيستوجب الالم من الوان الاسقام. وقال جوارح الانسان وعروقه وأعضائه جنود لله مجندة عليه فإذا أراد الله به سقما سلطها عليه فاسقمه من حيث يريد به ذلك السقم.


6. Muhammad Bin Musa Bin Al Mutawakkil narrated to us, from Abdullah Bin Ja’far Al Humeyri, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from one of our companions, raising it, said, ‘Abu Abdullah (a.s.) said: ‘The recognition of oneself can be known by four natures, and four pillars, and four corners. And his natures are – the blood, and the bitter/dust, and the wind, and the phlegm. And his four pillars are (based on) the intellect, and from the intellect are – the discernment, and the understanding, and the memorisation, and the knowledge. And his corners are – The light, and the fire, and the spirit, and the water’. So he sees, and hears, and understands with the light, and eats and drinks by the fire, and copulates and moves by the spirit, and finds the taste of the food by the water. So these are the foundations of his image. So if he was knowledgeable, a memoriser, an intellectual, and understanding one, he would recognise in what (state) he is in, and from where the things come from, and for which he is here for, to what he is going to, by the sincerity of the Oneness and the acceptance of the obedience (to Allah (azwj)), and the soul has flowed in him and it is hot, and it flows in him and it is cold. So if it is replaced by the heat, he would be arrogant, and self-conceited, and accusing, and murder, and theft, and getting excited, and rejoicing, and being immoral, and commiting adultery, and exhilaration, and being extravagant. And if it was cold, he would care, and sorrowful, and refreshing, and withered, and forgotten, and despairing. These are the symptoms which happen to be from these illnesses, for it is its way, and the first one of that does not happen except due to the erroneous deeds. So these would be in accordance with eating and drinking in a particular time, when that time is not appropriate for that, the eating and the drinking, in an erroneous state. Thus these various types of illnesses are obligated upon the world’. And he (a.s.) said: ‘The body parts of the human being, and his veins, and his organs are armies for the Sake of Allah (azwj), Conscripted. So when Allah (azwj) Intends an illness with it, He (azwj) Makes it to overcome him. So He (azwj) Makes him sick from wherever He (azwj) so Intends to by that very illness’.




حدثنا محمد بن موسى البرقى قال: حدثنا علي بن محمد ما جيلويه، عن احمد ابن أبى عبد الله، عن ابيه، عن محمد بن سنان باسناده يرفعه إلى أمير المؤمنين " ع " انه قال: أعجب ما في الانسان قلبه وله موارد من الحكمة واضداد من خلافها فان سنح له الرجاء اذله الطمع وان هاج به الطمع أهلكه الحرص وان ملكه الياس قتله الاسف وان عرض له الغضب اشتد به الغيظ وان سعد بالرضا نسى التحفظ وان ناله الخوف شغله الحذر وان اتسع له الامن استلبته الغفلة وان حدثت له النعمة اخذته العزة وان أصابته مصيبة فضحه الجزع وان استفاد مالا أطغاه الغنى وان عضته فاقة شغله البلاء وان جهده الجوع قعد به الضعف وان أفرط في الشبع كظته البطنة فكل تقصير به مضر وكل افراط به مفسد.


7. Muhammad Bin Musa Al Barqy narrated to us, from Ali Bin Muhammad Majaylawiya, from Ahmad Ibn Abu Abdullah, from his father, from Muhammad Bin Sinan, by his chain, It has been narrated from Amir Al-Momineen (a.s.): ‘The strangest of what is in the human being, is his ‘قلبه’ heart. And for him it is a resource of the wisdom and its antibodies of its disputes. If the hope comes to his mind, the greed humiliates him; and if he is stimulated by the greed, jealousy destroys him; and if despairs comes to him, the regret kills him; and if anger is presented to him, his rage is intensified; and if he is happy by the satisfaction, he forgets the preservation of it; and if the fear grabs him, the caution occupies him; and if the security is widened for him, the neglect crucifies it; and if the favour occurs for him, the pride seizes him; and if a difficulty hits him, so he shrieks in panic; and if he is benefitted by the wealth, the riches make him rebellious; and if destitution bites him, the affliction keeps him occupied; and if the hunger faces him, weakness sits with him; and if he over eats, the indigestion arrests him. Thus, every deficiency is harmful, and every extravagance is a spoiler’.




وبهذا الاسناد عن محمد بن سنان عن بعض أصحابه عن ابى عبد الله عليه السلام قال: سمعته يقول لرجل: إعلم يا فلان ان منزلة القلب من الجسد بمنزلة الامام من الناس الواجب الطاعة عليهم، الا ترى ان جميع جوارح الجسد شرط للقلب وتراجمة له مؤدية عنه الاذنان والعينان والانف والفم واليدان والرجلان والفرج فان القلب إذا هم بالنظر فتح الرجل عينيه، واذاهم بالاستماع حرك اذنيه وفتح مسامعه فسمع، وإذا هم القلب بالشم استنشق بانفه فادى تلك الرايحة إلى القلب وإذا هم بالنطق تكلم باللسان، واذاهم بالبطش عملت اليدان، وإذا هم بالحركة سعت الرجلان، واذاهم بالشهوة تحرك الذكر، فهذه كلها مؤدية عن القلب بالتحريك وكذلك ينبغى للامام أن يطاع للامر منه.


8. And by this chain, from Muhammad Bin Sinan, from one of his companions, (The narrator says) ‘I heard Abu Abdullah (a.s.) saying to a man: ‘Know, O so and so, that the status of the heart from the body is at the status of the Imam (a.s.) from the people, the one (a.s.) who is obligatory to obey, upon them. Do you not see that all of the parts of the body are unconditionally for the heart and are translators for it, being led by it – the two ears, and the two eyes, and the nose, and the mouth, and the two hands, and the two legs, and the private parts. So if the heart, when it wishes to look, the man opens his eyes; and if it wishes to listen, his ears move and open their hearings, so he hears; so when the heart wishes to smell, the nose sniffs, so that particular aroma is invited to the heart; and if it wishes to speak, it does so by the tongue; and if it wishes to seize (something) the two hands work towards it; and if it wishes to move, the two feet walk; and when it is with desires, the manhood stirs. So all these are supported from the heart by the movement, and similar to that is the Imam (a.s.), that they (people) should be obedient to the commands from him (a.s.)’.




حدثنا محمد بن الحسن بن احمد بن الوليد رحمه الله قال: حدثنا محمد ابن الحسن الصفار قال: حدثنا محمد بن أبى عبد الله البرقى، عن علي بن حديد، عن سماعة بن مهران قال قال: كنت عند أبي عبد الله عليه السلام وعنده عدة من مواليه فجرى ذكر العقل والجهل فقال عليه السلام: اعرفوا العقل وجنده واعرفوا الجهل وجنده تهتدوا، قال سماعة: فقلت: جعلت فداك لا نعرف إلا ما عرفتنا، فقال أبو - عبد الله عليه السلام: إن الله خلق العقل وهو أول خلق خلقه من الروحانيين عن يمين العرش من نوره، فقال له: " أدبر " فأدبر، ثم قال له: " أقبل " فأقبل، فقال الله عزوجل له: " خلقتك خلقا عظيما وأكرمتك على جميع خلقي "، قال: ثم خلق الجهل من البحر الاجاج الظلماني فقال له: " أدبر " فأدبر ثم قال له: " أقبل " فلم يقبل، فقال الله له: " أستكبرت "؟ فلعنه، ثم جعل للعقل خمسة وسبعين جندا فلما رأى الجهل ما أكرم الله به العقل وما أعطاه أضمر له العداوة فقال الجهل: يا رب هذا خلق مثلي، خلقته وكرمته وقويته وأنا ضده ولا قوة لي به، فأعطني من الجند مثل ما أعطيته، فقال: نعم، فان عصيت بعد ذلك أخرجتك وجندك من رحمتي، قال: قد رضيت، فأعطاه خمسة وسبعين جندا فكان مما أعطى الله العقل من الخمسة والسبعين الجند الخير، وهو وزير العقل، وجعل ضده الشر، وهو وزير الجهل، والايمان، وضده الكفر، والتصديق، وضده الجحود، والرجاء، وضده القنوط، والعدل، وضده الجور، والرضى، وضده السخط، والشكر، وضده الكفران، والطمع، وضده الياس، والتوكل، وضده الحرص، والرأفة، وضدها العزة، والرحمة، وضدها الغضب، والعلم، وضده الجهل، والفهم، وضده الحمق، والعفة، وضدها الهتك، والزهد، وضده الرغبة، والرفق، وضده الخرق، والرهبة، وضده الجراءة، والتواضع، وضده التكبر، والتؤدة، وضده التسرع، والحلم، وضده السفه، والصمت، وضده الهذر، والاستسلام، وضده الاستكبار، والتسليم، وضده التجبر والعفو، وضده الحقد، والرقة، وضدها الشقوة، واليقين، وضده الشك، والصبر، و ضده الجزع، والصفح، وضده الانتقام، والغنى، وضده الفقر، والتفكر، وضده السهو، والحفظ، وضده النسيان، والتعطف، وضده القطيعة، والقنوع، وضده الحرص، والمواساة، وضدها المنع، والمودة، وضدها العداوة، والوفاء، وضده الغدر، والطاعة، وضدها المعصية، والخضوع، وضده التطاول، والسلامة، وضدها البلاء، والحب، وضده البغض، والصدق، وضده الكذب، والحق، وضده الباطل، والامانة، وضدها الخيانة، والاخلاص، وضده الشوب، والشهامة، وضدها البلادة، والفهم، وضده الغباوة، والمعرفة، وضدها الانكار، والمداراة، وضدها المكاشفة، وسلامة الغيب، وضدها المماكرة، والكتمان، وضده الافشاء، والصلوة، وضدها الاضاعة والصوم، وضده الافطار، والجهاد، وضده النكول، والحج، وضده نبذ الميثاق، وصون الحديث، وضده النميمة، وبر الوالدين، وضده العقوق، والحقيقة، وضدها الرياء، والمعروف، وضده المنكر، والستر، وضده التبرج، والتقية، وضدها الاذاعة، والانصاف، وضده الحمية والتهيئة، وضدها البغى، والنظافة، وضدها القذارة، والحياء، وضده الخلع، والقصد، وضده العدوان، والراحة، وضدها التعب، والسهولة، وضدها الصعوبة، والبركة، وضدها المحق، والعافية، وضدها البلاء، والقوام، وضدها المكاثرة، والحكمة، وضدها الهوى، والوقار، وضده الخفة، والسعادة، وضدها الشقاوة، والتوبة، وضدها الاصرار، والاستغفار، وضده الاغترار، والمحافظة، وضدها التهاون، والدعاء، وضده الاستنكاف، والنشاط، وضده الكسل، والفرح، وضده الحزن، والالفة، وضدها العصبية، والسخاء، وضده البخل، ولا تكمل هذه الخصال كلها من أجناد العقل إلا في نبي أو وصي نبي، أو مؤمن امتحن الله قلبه للايمان وأما سائر ذلك من موالينا فان أحدهم لا يخلو من أن يكون فيه بعض هذه الجنود حتى يستكمل ويتقى من الجهل، فعند ذلك يكون في الدرجة العليا مع الانبياء والاوصياء وإنما يدرك الفوز بمعرفة العقل وجنوده، وبمجانبة الجهل وجنوده، وفقنا الله وإياكم لطاعته ومرضاته.


9. Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Ibn Al Hassan Al Saffar, from Muhammad Bin Abu Abdullah Al Barqy, from Ali Bin Hadeed, from Sama’at Bin Mahran who said, ‘ ‘I was in the presence of Abu Abdullah (a.s.), and in his (a.s.) presence were a number of his (as) loyalists. So there flowed a mention of the intellect and the ignorance. So he (a.s.) said: ‘Get to know, the intellect and its army, and the ignorance and its army, and you would be Guided’. Sama’at said, ‘May I be sacrificed for you (a.s.)! We do not understand except what you (a.s.) make us to understand’. So Abu Abdullah (a.s.) said: ‘Allah (azwj) Created the intellect, and it is the first of the creatures to be Created from the spiritual realm from the right of the Throne, from His (azwj) Light. So He (azwj) Said to it: “Turn back!” so it turned back. Then Said to it: “Come forward!” So it came. So Allah (azwj) Mighty and Majestic Said to it: ‘I (azwj) have Created you as a magnificent creature, and Honoured you over all of My (azwj) creatures”. He (a.s.) said: ‘Then He (azwj) Created the ignorance from the salty dark ocean. So He (azwj) Said to it: “Turn back” So it turned back. Then Said to it: “Come forward!” But it did not come forward. So Allah (azwj) Said to it: “Are you being arrogant?” So He (azwj) Cursed it. Then He (azwj) Made seventy-five armies for the intellect. So when the ignorance saw what Prestige Allah (azwj) has Honoured the intellect with, and what He (azwj) had Given it, harboured enmity towards it. So the ignorance said: ‘O Lord (azwj)! This is a creature similar to me. You (azwj) Created it, and Honoured it, and Strengthened it. And I am opposite to it, and there is no strength for me by it. Therefore Give me the army similar to what You (azwj) have Given it’. So Allah (azwj) Said: “Yes. But, if you were to disobey Me (azwj) after that, I (azwj) will Throw you and your army out from My (azwj) Mercy”. It said, ‘I have agreed’. Thus, Allah (azwj) Gave it seventy-five armies. So from what Allah (azwj) Gave the intellect from the seventy five armies, the army of goodness is its Vizier, and Made its opposite to be (the army of) evil, and it is the Vizier of the (armies of) the ignorance. And the ‘Imaan’ (belief), its opposite is the disbelief; and the ratification, and its opposite is ingratitude; and the hope, and its opposite is the despair; and the justice, and its opposite is injustice; and the satisfaction, and its opposite is the resentment; and the thankfulness, and its opposite is ungratefulness; And the expectation, and its opposite is helplessness; and the reliance, and its opposite is the greed; and the compassion, and its opposite is the harshness; and the mercy, and its opposite is the anger; and the knowledge, and its opposite is the ignorance; and the understanding, and its opposite is the stupidity; and the chastity, and its opposite is immorality; and the asceticism, and its opposite is the yearning; And the gentleness, and its opposite is the relentlessness; and the awe, and its opposite is audacity; and the humbleness, and its opposite is pride; and the relaxedness, and its opposite is haste; and the forbearance, and its opposite is foolishness; and the contentment, and its opposite is the bluffing; and the peacefulness, and its opposite is the arrogance; and the acceptance, and its opposite is the compulsion; And the pardoning, and its opposite is the rancour (bitterness); and the tenderness, and its opposite is the callousness (cruelty); and the conviction, and its opposite is the doubt; and the patience, and its opposite is the anxiety; and the forgiveness, and its opposite is the revenge; and the richness, and its opposite is the poverty; and the pondering, and its opposite is the omission; and the memorising, and its opposite is the forgetfulness; and the sympathy, and its opposite is the detachment; And the contentment, and its opposite is the greed; and the equality, and its opposite is the prevention; and the cordiality, and its opposite is the enmity; and the loyalty, and its opposite is the betrayal, and the obedience, and its opposite is the disobedience, and the subservience, and its opposite is the supremacy; and the security, and its opposite is the affliction; and the love, and its opposite is the hatred, and the truthfulness, and its opposite is the lying; and the truth, and its opposite is the falsehood; And the trustworthiness, and its opposite is the treachery; and the sincerity, and its opposite is the dishonesty; and magnanimity, and its opposite is the apathy; and the understanding, and its opposite is the stupidity; and the recognition, and its opposite is the denial; and the politeness, and its opposite is the rudeness; and the safety of the unseen, and its opposite is the intemperance; and the concealment, and its opposite is the publicising; And the Salat (Prayer), and its opposite is the wasting of it; and the Fasting, and its opposite is the breaking of it; and the Jihad, and its opposite is the withdrawal from (running away); and the Hajj, and its opposite is the renouncement of the Covenant; and the conservation of the Hadeeth, and its opposite is the scandal; and the goodness to the parents, and its opposite is the disowning; and the reality, and its opposite is the showing off; and the goodness, and its opposite is the evil; And the veil, and its opposite is the shamelessness; and the dissimulation, and its opposite is the broadcasting; and the fairness, and its opposite partiality; and the peacefulness, and its opposite is the rebellion; and the cleanliness, and its opposite is the filth; and the modesty, and its opposite is the impropriety; and the intent, and its opposite is the aggression; and the rest, and its opposite is the exhaustion; and the ease, and is opposite is the difficulty; And the Blessings, and its opposite is the annihilation; and the good health, and its opposite is the suffering; and the stability, and its opposite is the wavering; and the wisdom, and its opposite is the desire; and the dignity, and its opposite is the meanness; and the happiness, and its opposite is the misery; and the repentance, and its opposite is the persistence; and the seeking Forgiveness, and its opposite is the keeping pride; and conservativeness, and its opposite is the recklessness; And the supplication, and its opposite is the withholding it; and the vitality, and its opposite is the lethargy (dullness); and the happiness, and its opposite is the grief; and the intimacy, and its opposite is the prejudice; and the generosity, and its opposite is the stinginess. And these armies of the intellect are not complete in anyone except in a Prophet (as) or a successor (as) of a Prophet (as), or a Believer whose heart Allah (azwj) has Tested for the Eman (faith). As for the rest of those who are in our (a.s.) Wilayah, so if one of the them is not free from some of these armies becoming in him until they are competed in him, he should be fearing from the ignorance. Thus, during that, they would come to be in the high Levels along with the Prophets (as) and the successors (as). But rather, the success can be realised with the understanding of the intellect and is armies, and keeping away from the ignorance and its armies. May Allah (azwj) Cause us (a.s.) and you all to achieve His (azwj) obedience and His (azwj) Pleasure’.




حدثنا محمد بن الحسن بن احمد بن الوليد رضى الله عنه قال: حدثنا محمد بن الحسن الصفار قال: حدثنا إبراهيم بن هاشم، عن أبى اسحاق ابراهيم بن الهيثم الخفاف، عن رجل من أصحابنا، عن عبد الملك بن هشام، عن علي الاشعري رفعه قال: قال رسول الله صلى الله عليه وآله ما عبد الله بمثل العقل، وماتم عقل امرء حتى يكون فيه عشر خصال: الخير منه مأمول والشر منه مأمون، يستقل كثير الخير من عنده ويستكثر قليل الخير من غيره، ولا يتبرم بطلاب الحوايج إليه ولا يسأم من طلب العلم طول عمره، الفقر أحب إليه من الغنى والذل أحب إليه من العز، نصيبه من الدنيا القوت والمعاشرة، واما المعاشرة لابرى احدا إلا قال: هو خير مني واتقى إنما الناس رجلان: فرجل هو خير منه واتقى، وآخر هو شر منه وادنى، فإذا التقى الذي هو خير منه واتقى تواضع له ليحلق به، وإذا التقى الذي هو شرمنه وادنى قال: عسى ان يكون خير هذا باطنا وشره ظاهرا وعسى ان يختم له بخير، فإذا فعل ذلك فقد علا مجده وساد أهل زمانه.


10. Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Abu Is’haq Ibrahim Bin Al Haysam Al Khafaf, from a man from our companions, from Abdul Malik Bin Hisham, from Ali Al Ash’ary, raising it, said, ‘Rasool-Allah (saww) said: ‘Allah (azwj) has not been worshipped with the likes of the intellectual, and the intellect of a person is not complete until there happen to be ten qualities in it – (1) The good from him is expected; (2) The evil from him is secured (not expected); (3) He belittles the goodness which is within him; (4) And he magnifies the good which is from others; (5) He does not complain of those that seek the needs from him; (6) And he does not get tired of seeking the knowledge for the length of his life; (7) The poverty is more beloved to him than the riches; (8) And the humbleness is more beloved to him than the honour; (9) His share from the world is his livelihood and the society; (10) And as for the society (he lives such that) he does not see anyone except that he says, ‘He is better than I am, and more pious’. But rather, the people are of two types – A man who is better than him and more pious, and another who is more evil than him and lower. So when he meets the one who is better than him and more pious, he humbles himself to him to ascend to him. And when he meets the one who is more evil than himself and lower, he says, ‘Perhaps the goodness in him is hidden, and his evil is apparent, and perhaps his ending would be with goodness’. So when he does that, he would prevail in his glory, and would be the chief of the people of his era’.




حدثنا محمد بن موسى بن المتوكل قال: حدثنا علي الحسين السعد آبادي عن احمد بن أبى عبد الله البرقى، عن أبيه، عن أبى نهشل، عن محمد بن اسماعيل عن أبيه، عن أبى حمزة، قال: سمعت أبا جعفر " ع " يقول: ان الله عزوجل خلقنا من أعلى عليين، وخلق قلوب شيعتنا مما خلقنا منه، وخلق ابدانهم من دون ذلك فقلوبهم تهوى الينا لانها خلقت مما خلقنا منه ثم تلا هذه الآية: (كلا ان كتاب الابرار لفي عليين، وما ادريك ما عليون، كتاب مرقوم، يشهده المقربون).


11. Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Abu Nahshal, from Muhammad Bin Ismail, from his father, from Abu Hamza who said, ‘I heard Abu Ja’far (a.s.) saying: ‘Allah (azwj) Mighty and Majestic Created us (a.s.) from the high Illiyeen, and Created the hearts of our (a.s.) Shiah from what He (azwj) Created us (a.s.) from, and Created their bodies from (clay) besides that. Thus, their hearts incline towards us (a.s.) because these have been Created from what we (a.s.) have been Created from’. Then he (a.s.) recites this Verse [83:18] Nay! Most surely the record of the righteous shall be in the Iliyeen. [83:19] And what will make you know what the highest Iliyeen is? [83:20] It is a written book, [83:21] Those of Proximity witness it’.




حدثنا احمد بن هارون قال: حدثنا محمد بن عبد الله الحميري، عن أبيه عن يعقوب بن يزيد، عن حماد بن عيسى، عن أبى نعيم الهذلي، عن رجل، عن علي ابن الحسين " ع " قال: ان الله تبارك وتعالى خلق النبيين من طينة عليين قلوبهم وابدانهم، وخلق قلوب المؤمنين من تلك الطينة، وخلق ابدان المؤمنين من دون ذلك، وخلق الكفار من طينة سجين قلوبهم وابدانهم، فخلط بين الطينتين، فمن هذا يلد المؤمن الكافر ويلد الكافر المؤمن، ومن هاهنا يصيب المؤمن السيئة، ومن هاهنا يصيب الكافر الحسنة، فقلوب المؤمنين تحن إلى ما خلقوا منه، وقلوب الكافرين تحن إلى ما خلقوا منه.


12. Ahmad Bin Haroun narrated to us, from Muhammad Bin Abdullah Al Humeyri, from his father, from Yaqoub Bin Yazeed, from Hamaad Bin Isa, from Abu Naeem Al Hazly, from a man, Ali (a.s.) Bin Al-Husayn (a.s.) having said: ‘Allah (azwj) Blessed and High Created the Prophets (as) from the clay of Illiyeen, their hearts (as well as) their bodies, and Created the hearts of the Believes from that very clay, and Created the bodies of the Believers from (clay) besides that. And He (azwj) Created the Infidel from the clay of Sijjeen, their hearts and their bodies. So He (azwj) Mixed the two clays. So from this the Believer begets the Infidel, and the Infidel begets the Believer, and it is from over here that the Believer commits the sins, and from over here the Infidel does the good deeds. So the hearts of the Believers incline towards what they have been Created from, and the hearts of the Infidels incline towards what they have been Created from’.




حدثنا علي بن احمد قال: حدثنا محمد بن أبى عبد الله الكوفي، عن محمد ابن اسماعيل رفع إلى محمد بن سنان، عن زيد الشحام، عن أبى عبد الله " ع " قال ان الله تبارك وتعالى خلقنا من نور مبتدع من نور رسخ ذلك النور في طينة من أعلا عليين وخلق قلوب شيعتنا مما خلق منه ابداننا وخلق ابدانهم من طينة دون ذلك فقلوبهم تهوى الينا لانها خلقت مما خلقنا منه، ثم قرأ (كلا ان كتاب الابرار لفى عليين وما ادريك ما عليون كتاب مرقوم يشهده المقربون) وان الله تبارك وتعالى خلق قلوب اعدائنا من طينة من سجين، وخلق ابدانهم من طينة من دون ذلك، وخلق قلوب شيعتهم مما خلق منه ابدانهم فقلوبهم تهوى إليهم، ثم قرأ: (ان كتاب الفجار لفى سجين وما ادريك ما سجين كتاب مرقوم ويل يؤمئذ للمكذبين)


13. Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Muhammad Ibn Ismail, raising it to Muhammad Bin Sinan, from Zayd Al Shahaam, Abu Abdullah (a.s.) has said: ‘Allah (azwj) Blessed and High Created us (a.s.) from the Original Light. He (azwj) Embedded that Light in the clay from the high Illiyeen, and Created the hearts of our (a.s.) Shiah from what our (a.s.) bodies had been Created from, and Created their bodies from the clay besides that. Thus, their hearts incline towards us (a.s.) because it was Created from what we (a.s.) have been Created from. Then he (a.s.) recited [83:18] Nay! Most surely the record of the righteous shall be in the Iliyeen. [83:19] And what will make you know what the highest Iliyeen is? [83:20] It is a written book, [83:21] Those of Proximity witness it. And that Allah (azwj) Blessed and High Created the hearts of our (a.s.) enemies from the clay of Sijjeen, and Created their bodies from clay besides that, and Created the hearts of their adherents from what their bodies had been Created from, Thus, their hearts incline towards them. Then he (a.s.) recited [83:7] Nay! Most surely the record of the wicked is in the Sijjeen. [83:8] And what will make you know what the Sijjeen is? [83:9] It is a written book [83:10] Woe on that day to the beliers’.




حدثنا أبى رضى الله عنه قال: حدثنا سعد بن عبد الله عن احمد بن محمد بن عيسى، عن أبى يحيى الواسطي رفعه قال: قال أبو عبد الله " ع " ان الله عزوجل خلقنا من عليين وخلق أرواحنا من فوق ذلك، وخلق أرواح شعيتنا من عليين، وخلق أجسادهم من دون ذلك، فمن أجل ذلك كانت القرابة بيننا وبينهم ومن ثم تحن قلوبهم الينا.


14. My father narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Abu Yahya Al Wasity, raising it, said, ‘Abu Abdullah (a.s.) said: ‘Allah (azwj) Mighty and Majestic Created us (a.s.) from Illiyeen, and Created our (a.s.) Spirits from higher than that, and Created the spirits of our (a.s.) Shiah from Illiyeen, and Created their bodies from besides that. So it is from that reason there will always be nearness between us (a.s.) and our (a.s.) Shiah, and from then on their hearts have been inclining towards us (a.s.)’.




حدثنا محمد بن الحسن بن احمد بن الوليد رضى الله عنه قال: حدثنا محمد بن الحسن الصفار، عن احمد بن محمد، عن أبيه، عن ابن العرزمى، عن أبيه عن جابر الجعفي، عن أبى جعفر " ع " قال: إذا أردت ان تعلم ان فيك خيرا فانظر إلى قلبك، فان كان يحب أهل طاعة الله عزوجل ويبغض أهل معصيته ففيك خير والله يحبك، وان كان يبغض أهل طاعة الله ويحب أهل معصيته فليس فيك خير والله يبغضك والمرء مع من أحب.


15. Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad, from his father, from Ibn Al Arzamy, from his father, from Jabir Al Ju’fy, Abu Ja’far (a.s.) has said: ‘If you intend to know that there is good within you, look at your heart. So if it was such that is love the people who are obedient to Allah (azwj) Mighty and Majestic and hates the people who are disobedient to Him (azwj), so within you is good, and Allah Loves you. And it was that it hates the people who are obedient to Allah (azwj) and loves the people who are disobedient to Him (azwj), so there is no good within you, and Allah (azwj) Hates you. And the person is with the one whom he loves’.