Treasure chests of knowledge and excellence

This should be known that taqwa (derived from wiqayah, defence) is a kind of defence and shielding. In common speech, as well as in the vocabulary of traditions, it means to restrain or bridle oneself from violating Divine commands (awamirand nawahi) and from going against what is pleasing to God. It is usually used for efficacious guarding of the soul and total control of it from falling into illegal and illegitimate acts, by refraining from all that is suspect (i.e. not known to be permissible for certain):

Whosoever pursues dubious things, spills into forbidden things (muharramat) and is destroyed on account of his ignorance, such as an animal that grazes around a mire(marsh) is liable to soon get entrapped in it. [21]

This should be known that although mere taqwa does not by itself constitute the higher stages of perfection and spiritual accomplishment, but reaching a high station is also not possible without it; for as long as the soul is smeared with commission of prohibited deeds, one cannot enter the door of humanity and cannot be a wayfarer of its path. As long as man remains obedient to his carnal wishes and sensual pleasures and their sweetness hangs in his mouth, he cannot even reach the preliminary grades of human perfection. As long as he cherishes the love of the world in his heart and has the fondness: for mundane things, he cannot reach the station of even those who are halfway on the road(mutawassitun) and the zuhhad. And as long as self-love lies embedded in his essence, he will not reach the station of the sincere (mukhlisun) and the lovers of God. Until the love for the pluralities of the world (mulk) and the Hereafter(malakut) is evident in his heart, he will not reach the high station of the majdhubun (those immersed in the Divine and detached from all worldly attachments). And until the plurality of the Names is manifest within the core(interior) of his essence, he cannot attain total annihilation (fana). As long as his heart is turned towards the spiritual station, he has not attained the station of complete extinction. And until his essence is prone to take up different colours (talwin), he has not reached the station of stable endurance, and the Essence; as the referent of the Name of the Essence, will not cast Its eternal and everlasting radiance into his heart. Thus, for ordinary men taqwa is with respect to the forbidden things; for the elect it is vis-a-vis sensual pleasures; for the ascetics it is in relation to the world, for the sincere it is in relation to the love of the self; and for the majdhubun it is in relation to the plurality of Act; for the faniyun (those who have annihilated themselves in the Essence) it is in relation to the plurality of the Names; for, the wasdun (those who have reached the Essence) taqwa is in relation to absorption in the annihilation; and for the mutamakkinun it is in regard to inner instabilities (talwinat), and hence the Quran enjoins:

So be as steadfast as thou art commanded. (11: 112)

There is much that can be said for each one of these stations, the description of which would not lead the likes of us anywhere except into confusion and bafflement over terms, blind as we are to the meanings concealed by the veils of concepts, and there are a people who befit every field. Now we shall turn our attention to taqwa in its elementary form, which is more significant for mankind.

Taqwa for the Common People:

Remember, my dear, that in the same way as there is health and sickness for the human body and remedies and cures for correcting it, there is also health and disease and remedies and cures for the human soul as well. Its health and well-being is observance of moderation, it lies in treading the human path, and sickness and affliction is the result of deviating from the right path of humanity. The spiritual maladies and diseases are a thousand times more significant than the physical maladies; for at the most the latter ultimately lead to death. As soon as death approaches and the soul leaves the body, all physical maladies and corporeal defects and infirmities disappear for one, and one does not feel any bodily pain and affliction any more.

But if, God forbid, one is afflicted with spiritual maladies and diseases of the soul, the time of death is withdrawal of the soul's attention from the body and its redirection towards the domain of the spirit: that is the beginning of the experience of these sicknesses and afflictions. The similitude of attention toward the world and its attachments is like the narcotics which makes its addict oblivious of himself. The breaking of the soul's bonds with the realm of the physical world makes the soul gain self-consciousness. As soon as it becomes self-conscious, all the pains, diseases and indispositions that lie latent within the depths of the essence, now overwhelm it and each and every thing that remained invisible until that time, like fire smouldering under ashes, becomes evident. Those diseases and maladies either cannot be driven away and adhere firmly to one, or if they are remediable, it is only after being subjected to tortures, pains, fire and burning for thousands of years that they can be wiped away: `the last cure is cauterization.' God Almighty says:

...It will be heated in the fire of hell, and their foreheads and their flanks and their backs will be branded therewith. (9:35)

The apostles of God are similar to kind physicians who out of great concern for treating illnesses prescribe different remedies in accordance with the severity of the disease. They have strived to guide mankind on the right path of genuine guidance (We are God-trained physicians). The effect of the spiritual deeds and actions of the heart, as well as the external deeds and actions of the body, is similar to that of a medicine. In the same way, the effect of taqwa, on each of its levels, is similar to abstaining from those things that aggravate the disease. Unless the sick man does not abstain from harmful things, it is not possible that his malady be replaced by well-being and the prescribed remedy be effectual. During physical illness, sometimes, despite a little intemperance, medicine and nature do their work and one may regain his health and well-being; for nature itself is a protector of health and medicine acts as its assistant. But the matter is more serious in the case of spiritual maladies, as here the nature dominates the apparition(spirit) from the very beginning. and the spiritual side heads towards corruption and decline:

Verily, it is the self which incites to evil (12:53)

Accordingly, the disease overwhelms it on the slightest indulgence and intemperance, making inroads and destroying its health and vigour completely. Therefore, anyone who is concerned with his spiritual soundness, will try to improve his condition after finding the ways of getting rid of painful chastisement. His well-being rests upon two things: one is to adopt those things which bring spiritual health, and the other is to abstain from things which bring spiritual harm and affliction.

It should be remembered that the spiritual harm inflicted by the forbidden things is greater than all other vices, and it is for this very reason that they have been forbidden. And to perform the obligatory and incumbent duties is also most necessary, and it is for this reason that they have been made obligatory and given priority over all other things. These have been considered as the foremost and the most essential steps in the direction of spiritual advancement.

Treading the path of felicity and reaching the highest human grades and stations depends upon having traversed these two stages. Anyone who observes them s felicity and salvation. Of these two, taqwa, or abstinence from muharramat, isthe more significant. The mystics and the wayfarers have also considered it more significant than the other step. A study of the traditions (of the Prophet [S] and the Imams [A]) and the sermons of the Nahj al-balaghah further confirms this that the Infallible Ones (A) also laid great emphasis on this step.

Therefore, O dear, consider the first stage to be of utmost importance and be greatly heedful and attentive regarding these matters. If the first step is taken rightly and this foundation is laid solidly, there is hope of reaching the other stations; otherwise it is impossible to attain the higher stations and very difficult and painstaking to obtain salvation. Our precious Shaykh used to enjoin us to attend constantly to the following verses of the Surat al-Hashr:

O ye who believe! Observe your duty (taqwa) to God. And let every soul look to that which it sendeth on before for the morrow. And observe your duty (taqwa) to God! Verily, God is informed of what ye do. And be not ye as those who forgot God, and He caused them to forget their souls. Such are the evildoers. Not equal are the people of the Fire and the people of the Garden. The people of the Garden, they are the victorious. If We had caused the Quran to descent upon the mountain, thou (O Muhammad) verily hadest seen it humbled, rent asunder by the fear of God. Such similitudes coin We for mankind that haply they may reflect. He is God, than Whom there is no other god, the Knower of the invisible and the visible. He is the Beneficent, the Merciful. He is God, than Whom there is no other god, the Sovereign Lord, the Holy One, Peace, the Keeper of faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be God from all that they ascribe as partners (unto Him)! He is God, the Creator, the Shaper out of naught, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifieth Him, and He is the Mighty, the Wise.(59:18-24)

Our Shaykh would ask us to recite these verses after daily prayers and to contemplate over their meaning, especially in the late hours of night when the heart is relaxed, stating that it is very effective for curing the soul and for holding the mischief of the self and Satan at bay. He would recommend us to be with ablution (wudu') all the time, for, he would say, it is like a warrior's armour.

In any case, beseech and entreat God Almighty with supplications and tears to succour you and assist you during this trial and to help you in acquiring the faculty of taqwa. Remember that in the beginning it will appear to be a little hard, but after strict observance of a few days discomfort will change into reassurance

and hardship into leisure and tranquillity; rather, it will give you a unique spiritual joy, which those who have tasted value higher than all other enjoyments.

God willing, after strict vigilance and total taqwa, you will progress towards the station of taqwa attained by the elect, which is taqwa against sensual pleasures. When you taste the sweetness of spiritual enjoyment, you will gradually turn away from physical pleasures and try to evade them. Traversing the path will become easier for you and you will not attach any value to transitory physical enjoyments; rather, you will abhor them. The worldly treasures will appear ugly and coarse(unfarmed) to your eyes.

In this state of consciousness, you will realize that each one of the worldly pleasures leaves its trace on the soul, a black blot on the heart: it intensifies the love for this world, which itself causes one to cling to this place, and, at the time of the wrenching(yanking) away of the soul from the body, takes the form of the agony of death and its distresses and squeezes. Mainly(principally), the anguish and agony of death and its severity are the result of these pleasures and these attachments to the corporeal world, as said earlier. As soon as man gains consciousness of this fact, all the physical pleasures lose their significance in his eyes.

He becomes abhorant towards the world, its treasures and adornments. This itself is another success, whence the wayfarer advances towards the third grade of taqwa. Thereupon, treading the Path of God becomes easier for him and the road to humanness becomes illuminated and spacious. Every step that he takes carries him further on the way of Truth.

His exercises assume sacred validity. He becomes averse to the self, its ways and its demands. He senses within his being the love of God and he is no more satisfied now with the promises of Paradise and the palaces and the houris thereof. He yearns for a higher ideal and end hating his (earlier) self-seeking and self-love. His taqwa is now directed against self love and he becomes muttaqi in regard to his own self-indulgence. This is a high and lofty attainment and the first step in the direction of sensing the fragrance of wilayah. God Almighty specifies a seat for him under the shelter of His grace and succours him with His special favours.

The matters that the wayfarer on the Divine path experiences after this are beyond the ken of expression. And praise belongs to God, in the beginning and the end, outwardly and inwardly, and may His benedictions be upon Muhammad and the pure of his progeny.

[14]. Al-Kulayni, Rawdat al-Kafi, p.162; al-Hurr al-'Amili, Wasa'il al-Shi'ah, V, 268; al-Shaykh al-Saduq, Man la yahduruhu al-faqih. I, 484; al-Kulayni, Furu al al-Kafi, I, 73.

[15]. Al-Shaykh al-Saduq, Thawab al-'a'mal, p.63, hadith 41; Man la yahduruhu al-faqih, I, 471,

[16]. Wasa'il al-Shi'ah, V, 275.

[17]. Al-Shaykh al-Saduq, 'Ilal al-shara'i, p.138.

[18]. Ibid., p.23; Wasa'il al Shi'ah, V, 276.

[19]. 'Ilal al-shara'i, p.23; Wasa'il al-Shi'ah, V, 276.

[20]. Shaykh 'Abbas al-Qummi, Mafatih al jinan.

[21]. Wasa'il al-Shi'ah.

...Muhammad ibn Ya'qub (al-Kulayni): from a group of our teachers, from Ahmad ibn Muhammad ibn Khalid, from more than one transmitter, from 'Ali ibn Asbat, from Ahmad ibn 'Umar al-Hallal, from 'Ali ibn Suwayd, from Abu al-Hasan al-'Awwal (A). 'Ali ibn Suwayd says: "I asked him concerning the utterance of God Almighty, 'And whoever puts his trust in God, then God suffices him' (65:3). The Imam (A) said: 'There are various degrees of trust in God. Of them one is that you should put your trust in God in all your affairs, being well-pleased with whatever God does to you, knowing for certain that he does not cease in His goodness and grace towards you, and that the command therein rests with Him. So put your trust in God, leaving that to Him and relying upon Him in regard to that and everything other than that."' [1]

Exposition:

Halal, with a shaddah on the lam, means the seller of hill, oil. Abu al-Hasan al-'Awwal is al-'Imam al-Kazim (A), and it is he who is meant (in traditions) when just `Abu al-Hasan' is mentioned. Abu al-Hasan al-Thani is al-'Imam al-Rida (A) and Abu al-Hasan al-Thalith is al-'Imam al-Hadi (the Tenth Imam). Tawakkul literally mean, admission of one's inability and reliance on one other than oneself. means, as the lexicographers `I relied upon him in' a certain matter', the word originally being, which means considering someone sufficient. derived from nd meaning `to fail', `to neglect', `to refrain'. In the transitive form, some have said, when it requires two maf'ul, the sense of preventing and depriving(man`) is assured ....

Tawakkul, is something other than tafwid; and the two are different from rida and wuthuq, as will be explained later on. We will now explain this noble tradition in a number of sections:

Tawakkul and its Degrees:

Know, that closely related meanings have been ascribed to tawakkul by the various definitions proposed by different schools, each according to its own approach. The author of Manazil al-sai'rin says:

Tawakkul means entrusting all the matters to their Master and relying upon His trusteeship. [2]

Some `urafa' have said:

Tawakkul means throwing the body down (as in prostration) in servitude (to God) and attaching the heart to (His) Lordship.

That is, it means using one's bodily powers in obedience to God and refraining from interfering in the matters (of the heart) and consigning it to the Lord. Some others have said:

Tawakkul upon God means the severance by the servant of all hopes and expectations from the creatures (and attaching, them to God).

The meanings mentioned are. closely related arid there is no need to delve further on the meaning of the word. However, that which should be mentioned is that tawakkul has various degrees in accordance with the stations of the devotees. Since the knowledge of these degrees of tawakkul depends on the knowledge of the various degrees of the devotee's knowledge of their Lord, the Almighty and the Glorious, we cannot avoid discussing them here.

Let it be known to you that one of the esoteric principles of the wayfarers of the Path, without which no progress is possible, is the knowledge of God's Lordship and Mastership and the quality of the sway of the Holy Essence over all affairs. We shall not discuss the theoretical aspect of this issue, for it calls for an examination of questions related to free will and predestination, which is not suitable(apt) for these pages. Here, we will only mention the different degrees of the people's knowledge of it.

People are very different in regard to the knowledge of the Lordship of the Sacred Essence .of God. The commoners among the monotheists consider God Almighty the Creator of the general essences of things and their elements and substances; but they do not believe in the all-embracing Lordship of God, and consider His authority over things as limited. As a matter of verbal habit they may often declare that God decrees all matters and has power over all things, that nothing can come into existence without His sacred Will. Yet, their actual station is not at a par with their verbal profession, neither in respect of knowledge, nor faith, neither experience nor conviction. This class of people, to which we also belong, have no knowledge of God's Lordship; their faith in tawhid is deficient and the sovereignty of the Lord is concealed from their sight by the veils of apparent causation. Hence they do not occupy the station of tawakkul, which is our concern here, except on the level of mere verbal claim. Accordingly, they do not rely in their worldly affairs on anything except the superficial causes and material factors. If sometimes they turn their attention to God and beseech something of Him, that is either on account of imitation or for reasons of caution; since not only they see no harm in it but allow a possibility of benefit. Thus there is a scent of tawakkul in them, although whenever they deem the apparent causal factors as favourable they totally forget God and His efficacy.

Now that which is staid regarding tawakkul, that it is not opposed to action and effort is quite right and in accordance with reason as well as revelation. But to fail to see God's Lordship and His efficacy and to consider material causes as independent is contrary to tawakkul. Although this kind of people are devoid of tawakkul in respect to their worldly affairs, they make vigorous claims of tawakkul when it comes to the matters of the Hereafter. They justify their sluggishness and neglect in the matters of acquisition of transcendental knowledge, spiritual development and fulfilment of moral and devotional duties by easy professions of reliance on God and tawakkul on His beneficence. With such verbal declarations as `God is great' and `My trust lies in God's beneficence' they hope to attain the stations of the Hereafter. However, in regard to worldly matters, they declare, "Effort and endeavour are not contrary to tawakkul on God and reliance upon His munificence." This is nothing except one of the guiles of the carnal self and the Devil. For this sort has tawakkul on God neither in the matters of the world nor in the affairs of the Hereafter. But since they consider worldly matters as paramount, they put their reliance on material causes, not relying on God and His efficacy. On the other hand, since the affairs of the Hereafter are not important in their eyes and as they have no real faith in the Day of Resurrection and its details, they conjure up pretexts to conceal their neglect. Hence they say, `God is great', and they declare trust in God and faith in the intercession of the Intercessors, although such professions are nothing but desolate(barren) verbiage and meaningless oscillations of the tongue.

There is another class of people, who, having been convinced either by reason or revelation, affirm that God Almighty is the sole determiner of matters, the cause of all causes, efficacious in the realm of being, there being no limit to His power and influence. On the level of rational belief, they have tawakkul in God; that is the complete grounds of tawakkulhave been furnished for them by reason and revelation. Hence they consider themselves as mutawakkil and are able to supply rational proofs in justification of tawakkul, having confirmed rational conviction in all the essential preliminaries oftawakkul, which are: God's knowledge of the needs of His creatures; His power and ability to satisfy those needs; His freedom from stinginess; and His Love and mercy for His creatures. On the basis of these, it is necessary to have trust on the Omnicient, Powerful, unniggardly and Merciful Lord, Who takes care to provide whatever is good for His creatures and in their interest, Who does not allow them to remain deprived of what is good for them, even though they themselves should be incapable of distinguishing between that which is beneficial or harmful for them.

This group, although they are mutawakkil on the level of rational knowledge, has not yet attained the stage of faith; they are shaky when confronted with the matters of life. There is a conflict(fight) between their reason and their heart, in which reason is dominated by the heart which has faith in material causes and is blind to God's power and efficacy.

There is a third group in which the conviction in God's sway over creation has penetrated into the heart, which has firm(fight) faith in God's Sovereignty and Mastership over things. The pen of reason has inscribed all the essentials oftawakkul on the tablet of their heart. It is they who possess the station of tawakkul. But the members of this group also differ from one another in regard to the level and degree of faith, whose highest degree is contentment (itminan) at which the most perfect degree of tawakkul appears in their heart. Then, their heart is detached from causation and attached to the Lordship of God, on Whom they rely and in Whom they-are content, in accordance with the words of the mystic who defined tawakkul as "casting the body away in servitude to God and attaching the heart to His Lordship."

That which was mentioned above holds true in the case when the heart still dwells in the stage of plurality (kathrat-e af'ar) otherwise it leaves astern the station of tawakkul to attain to a higher station whose discussion lies outside the scope of this exposition.

Thus, it was seen that tawakkul has various stages and degrees, and perhaps the degree of tawakkul referred to in the hadith is the one pertaining to the second group, for it mentions knowledge as its preliminary condition. Or perhaps it refers to a degree of tawakkul according to some other mode of gradation, for tawakkul is amenable to another kind of gradation, as described in relation with the various stages of wayfaring by the experts of mystics knowledge and spiritual discipline, as a gradual gradation from plurality to unity; for absolute extinction (fana'-e mutlaq-e af`ali) is not attained instantaneously but gradually. In the first stage, the wayfarer observes unity in his own self and then in all other beings. The stations of tawakkul, rida, taslim and all the other stations are attainable gradually. The wayfarer may at first exercise tawakkul in some of his affairs and with respect to hidden and unobservable causes. Then, gradually, histawakkul becomes general, in that it extends from hidden and inner causes to manifest and observable ones and from his own affairs to that of his relatives and associates. Accordingly, it is stated in the holy tradition that one of the degrees of tawakkul is trust in God in all one's affairs.

The Difference Between Tawakkul and Rida:

Let it be known to you that the station of rida is different from the station of tawakkul, being higher and more luminous. This is because whereas the mutawakkil seeks his own good and benefit and entrust his affairs to God considering Him the provider of good, the radi (one who has attained the station of rida) is one who has annihilated his will in the Divine Will, having no more a separate will of his own. When a mystic was asked, "Matur'id" ? (What is your wish?), he replied,"Urid an la urid " (My wish is not to wish at all). What he meant is the station of rida.

As to the words of the Imam (A) in the hadith, "that you should be well-pleased (radiyan) with whatever God does to you," they do not refer to the station of rida. Hence, he (A) says thereafter, "Know for certain that whatever He does to you, your good and benefit lies therein." It appears that the Imams (A) intended to bring about the station of tawakkulin the listener. For this he mentions certain preliminaries. First, he (A) says, "Know that He does not cease to be good and benign towards you." Then he (A) says, "Know that the authority therein lies with Him." Of course, one who knows that God Almighty has power over everything and that He does not cease to be graceful(elegant) and benign, he would attain to the station of tawakkul, because the two main pillars of tawakkul are the same as stated by the Imam (A); although he (A) does not explicitly state the other two or three pillars. After mentioning the explicit and implicit preliminaries - that whatever God Almighty does is welcome because in it lies one's good and benefit - the preliminaries which guide to the station of tawakkul, he (A) draws the conclusion and says: "Then have tawakkul on God."

Tafwid, Tawakkul and Thiqah:

Know that tafwid is also different from tawakkul, and so also thiqah is different from these two. Hence each of the three has been considered a different station on the wayfarer's path. The Khwajah says: [3]

That is, tafwid is subtler and more refined than tawakkul, for tawfid, means that the devotee should see no power and capacity in himself and that he should consider himself ineffectual and regard God as All-effectual. This is not so intawakkul, for the mutawakkil makes God his own substitute, one in charge of his affairs, for attaining that which is favorable and gainful. Tafwid is wider and tawakkul is a branch of it, because tawakkul is in regard to one's interests andtafwid is in regard to absolutely all the affairs.

Moreover, tawakkul does not occur except after the presence of its cause, that is the matter in regard to which the devotee comes to rely upon God. An example of it is the tawakkul of the Apostle (S) and his Companions in regard to security from the evil of the idolaters, at the time when they were told:

Those unto whom men said, 'Lo! the people have gathered against you, therefore fear them'. But it increased them in faith and they said, 'God is sufficient for us and an excellent trustee is He'.(3:173)

Tafwid, however, is mostly(mainly)  antecedent to its referent cause, as indicated by the supplication narrated from the Apostle of God (S):

My God, I surrender my self to Thee; I seek refuge with Thee, and I hand over my matter to Thee.

At times tafwid is subsequent to the occurrence of its cause, such as in the case. of the tafwid of the believer belonging to the Pharaoh's people (40:44).

The account given above is a condensed translation of the exposition by the famous `arif `Abd al-Razzaq Kashani of the words of the perfect `arif Khwajah `Abd Allah al-'Ansari, and that which the Khwajah says is also substantially the same. However, I have reservations about considering tawakkul to be a branch of tafwid, and there is an obvious lack of rigour in regarding tafwid as being the more general of the two. Also, there is no reason to regard tawakkul as being subsequent to the cause, for tawakkul can be both antecedent as well as subsequent.

As to the words of the holy tradition,possibly, since tawakkul is accompanied by viewing oneself as being in charge of one's affairs - because in tawakkul one makes God one's wakil in an affair that he deems as pertaining to himself - the Imam (A) wished to lift(handle) the questioner from the station of tawakkul to that of tafwid, making him understand that God Almighty is not your substitute and deputy in regard to the charge(assignment) of your affairs; rather, He is the master of His own realm and the Lord of His own kingdom (to which you and your affairs belong). In Manazil al-sai'rin, the Khwajah has also pointed out this while discussing the third degree of tawakkul.

And as to thiqah (reliance), it is different from tawakkul and tafwid, as the Khwajah says:

Thiqah is the eye of tawakkul, the (moving) point of the circle of tafwid, and the inmost heart of taslim (surrender). [4]

That is, the three stations cannot be attained without thiqah. Rather thiqah on God Almighty is the soul of those stations, and the devotee cannot attain them without thiqah. This allows us to understand the Imam's allusion to it, after the mention of tawakkul and tafwid, when he says:

[1]. Usul al-Kafi (Akhundi), ii, 391, hadith 3.

[2]. Khwajah 'Abd Allah al-'Ansari, Manazil al-sa'irin.

[3]. Ibid.

[4]. I

  ...Muhammad ibn Ya'qub al-Kulayni - may God be pleased with him - from `Ali ibn Ibrahim, from his father, from Ibn Mahbub, from Abu 'Abd Allah (A) that he (A) said: "Verily, it is mentioned in the Book of 'Ali that of all mankind the prophets undergo the severest of trials, and after them the awsiya', and after them the elect to the extent of their nobility. Indeed, the believer undergoes trial in proportion to his good deeds. So one whose faith is sound and whose deeds are good, his trials are also more severe. That is indeed because God Almighty did not make this world a place for rewarding the believer and punishing the unbeliever. And one whose faith is feeble(flimsy) and whose (good) deeds are few faces fewer tribulations. Verily, tribulations hasten towards the believer with greater speed than rainwater towards the earth's depths. [1]

Exposition:

Some have said by nas (people, mankind) in this noble tradition and its like are meant perfect human beings (kamilun) such as the prophets and the awsiya', and that in reality it is they who are the nas, whereas other people are lil-nas (for the people), as mentioned in some traditions. However, that interpretation does not apply here and it seems proper that mankind and people in general should have been meant in this place. This is evident from the other traditions of this chapter of al-Kafi, and if it has been said in some traditions that by nas are meant the kamilun, it does not mean that the word has this meaning in every place that it occurs. Also, bala' means trial, test and examination, and it applies to the good as well as the bad among people, and the lexicographers have stated this expressly. Al-Jawhari in al-Sihahsays in this regard: And God Almighty' says: ( ... And that He may try the believers with a fair trial) (8:17) All that with which God, to Whom belongs Glory and Majesty, tries His servants is bala' and ibtila', whether it is one of the diseases and ailments, or adversities like poverty, humiliation and loss of worldly fortunes, or a thing of an opposite kind such as acquisition of power and glory, wealth, riches, high status, honour, and the like. However, whenever bala', baliyyah oribtila' and the like are mentioned, it is the former kind of things that are meant.

Amthal means `nobler and better: Hence, the phrase means that one who is better and nobler after the prophets and the awsiya' has to face a severer kind of bala' than the others, and those who are better and nobler than others after them have to face a severer degree of trial. The degree of the severity of bala' is in accordance with the decree of merit. This kind of expression (i.e., like ) does not exist in Persian.

`Sukhf' means `feebleness of the rational faculty' or `foolishness', as mentioned by al-Sihah, and other lexicographical works. Qarar means `resting place,' as mentioned in the dictionaries: The apology means that in the same way as the earth is the resting place where rainwater comes to rest and abide, the believer is the resting place of sufferings and tribulations, which rush toward him, come to rest in him, and do not depart from him. God willing, we will mention that which is needed for the exposition of this noble tradition in the course of a few sections.

The Meaning of Trial:

Let it be known to you that the human souls exist at a level of potentiality from the beginning of their origin, their attachment to the bodies, and their descent to the realm of corporeal existence (mulk), in respect of all things, including knowledge, good and evil traits, and all kinds of perceptive and behavioural faculties. Gradually they move from potentiality to actuality with the grace of God, the Almighty and the Sublime. At first, weak impressions related to particulars (as opposed to universals) emerge in the soul, such as impressions of touch and other outward senses, moving from the lower to the higher. Following that, the inward perceptions also arise in it. However, all its faculties exist only at a level of potentiality, and they do not grow without proper stimulation. For instance, if the base kind of faculties come to dominate it, it becomes disposed to ugliness and evil, for its inner powers, such as shahwah (lust), ghadab(anger), etc., impel it towards sin, licentiousness, aggression and tyranny. After following them for some time it grows into a strange monster and a highly grotesque devil.

However, since the grace and mercy of God Almighty have been accompanying the Children of Adam since eternity, He bestowed upon them two educators and teachers which are like two wings with which they can fly from the depths of ignorance, defectiveness, ugliness and wretchedness to the heights of knowledge, perfection; beauty and felicity, and deliver themselves from the narrow valley of nature to reach the expansive and open horizons of the realms of the spirit(malakut). The first of these is the faculty of intellect and discernment, which is the inner teacher; and the second, the outward teacher, is represented by the prophets and the divine guides who shove(jostle) the path of felicity as distinct from the ways of wretchedness. None of these two can singly achieve this end without the other. For the human intellect by itself can neither identify the paths of felicity and wretchedness nor find the way to the hidden world and the realm of Hereafterly existence. Similarly, the guidance of the prophets cannot be effective without the exercise of the discerning faculties of the intellect.

Thus God, the Beneficent and the Sublime, gave them these two educators so that through them all the potentialities and hidden faculties and capacities, latent in the human soul, should be realized and actualized. God Almighty blessed them with these two great bounties in order to try and test human beings, for it is through these bounties that individual human beings are separated into the felicitous and the wretched, the obedient and the rebellious, the perfect and the defective. And so the Great Wali of God said:

And by Him Who sent him (the Prophet (S)) with the Truth, you shall indeed be mixed and intermingled and then separated in the sieve (of Divine trial and tribulation)? [2]

In the noble al-Kafi, in the chapter relating to Divine test and trial (bab al-tamhis wa al-'imtihan), Ibn Abi Ya'fur reports al-'Imam al-Sadiq (A) as having said:

It is inevitable that mankind should be purified, separated and sieved so that a great number is excluded by the sieve.[3]

Also al-Kulayni reports with his isnad from Mansur the following tradition:

Al-'Imam al-Sadiq (A) said: "O Mansur! Indeed this affair (i.e. the appearance of al-Mahdi (A)) will not come to you except after despair and not, by God, until you have been separated, and not, by God, until you have been purified, and not, by God, until the wretched attain wretchedness and the felicitous attain felicity." [4]

In another tradition, Abu al-Hasan (A) is reported to have said:

You shall be purified in the way gold is purified. [5]

In al-Kafi, bab al-'ibtila' wa al-'ikhtibar, the following tradition is reported with isnad from al-'Imam al-Sadiq (A):

He said: "There is no qabd (extension) and bast (contraction) except that in it there is for God a purpose, a decree, and a trial. [6]

In another tradition he is (A) reported to have said:

Indeed there is no qabd and bast in that which God has commanded or forbidden except that there is in it from God a trial and a decree? [7]

Qabd means imsak (withholding), man` (obstruction, prevention) and akhdh (seizure). Bast is nashr (unfolding, spreading, resurrection) and 'ata' (gift, bestowal). Hence every gift, expansion and obstruction, and every command, prohibition and duty is for the sake of trial.

Thus we came to know that the sending of prophets and the revelation of heavenly scriptures is all for the sake of the separation of humanity, of the separation of the wretched from the happy and the felicitous, of the obedient from the sinful. And the meaning of Divine testing and examination is this very separation of men from one another, not theknowledge of their separateness, because the knowledge of God Almighty is pre-eternal; it encompasses all things prior to their creation. The hukama' have elaborately discussed the reality of trial and ibtila' and it is beyond the scope of this exposition to mention their opinions.

In any case, the result of this trial and examination is the separation of the felicitous from the wretched. In the course of it the proof (hujjah) of God is established against the creatures. Thereafter, their life, felicity and salvation, or their destruction and damnation occurs after the establishment of the proof and testimony (bayyinah), and there remains no room for objection for anyone. One who attains felicity and eternal life does so through Divine succour and guidance, for God has bestowed all the means of attaining them. Also, one who earns wretchedness and falls(drops) into destruction, following Satan and his carnal self, his wretchedness and damnation are also earned by him out of his own free will, because he does so despite the availability of all the means of guidance and felicity. The conclusive proof of God is established against him and there is no room for any pretext. Hence the Qur'an says:

For it (the soul) is what it has earned and against it is what it has merited. (2:286)

The Prophets and Divine Trial:

It was mentioned earlier that every act of the human being, or rather every event that occurs in the realm of the body and is related to the soul's perceptions, leaves a kind of impression in the self. This is true of both good and evil deeds (whose impression upon the soul is mentioned in traditions as the appearance of a `white dot' or a `black dot' respectively) as well as of pleasures and pains. For instance, every experience of pleasure, derived either from food, drink, sex or something else, leaves an impression upon the soul and creates or increases the love and attachment for that kind of, pleasure in the soul. The more that one plunges into such pleasures and lusts, the greater becomes the self's love and attachment for this world and its reliance upon it. Thus the self is nourished with the love of the world and trained in accordance with it. The greater the sensual pleasures that it derives, the stronger become the roots of this love; and the more the available means of comfort and luxury, the sturdier becomes the tree of attachment to the world. And the. more the soul's attention is directed towards the world, the greater is proportionately its negligence toward God and the world of the Hereafter. Thus when this reliance upon the world becomes complete, the soul assumes a worldly and materialistic form, and the absence of attention towards God Almighty and the 'realm of His munificence and bounty also becomes total and complete. It is about such a soul that, the Qur'an says:

...He inclined towards the earth and followed his lust. (7:176)

The inevitable result of this inner immersion in the sea of pleasure and lust is the love of the world, and the love of the world creates antipathy towards that which is unlike it; attention towards the corporeal realm (mulk) brings negligence towards the spiritual world (malakut).

On the contrary, if one has a bad and painful experience of something, the impression of that experience(advendure) creates an antipathy in the soul. The stronger that impression is, the greater is that inward antipathy. For instance, if after moving to a city one has to face there numerous torments and ailments and undergo outer and inner adversities, he will inevitably abhor that place. The greater the number of adversities that he faces therein, the more will be his abhorrence for that place. If he knows a better place, he will migrate to it, and if he is unable to make the journey, his heart will migrate and go out to the city of his liking.

Thus if a man faces adversities, pain and torments in this world and is overtaken therein by waves of calamities(failures) and tribulations, he will inevitably come to resent it. His attachment to it will diminish and he will come to distrust it. If he believed in another world, a vast world free of every kind of pain and grief, he will inevitably want to migrate to it, and if he were unable to make the journey physically, he will send his heart out to it.

Moreover, it is evident that all the spiritual, moral and behavioural evils arise from the love of the world and negligence of God Almighty and the Hereafter. The love of the world is the source of all sins, in the same way as the love of God, the aspiration for the eternal abode of His bounty, the renunciation of the world and absence of reliance upon and trust in its adornments are the source of all spiritual cures and moral and behavioural reform.

After these preliminaries we come to know that whenever God Almighty has a greater consideration and love for someone, and when someone is the object of the mercy of His Sacred Essence to a greater extent, He restrains him from this world and its charms with the waves of calamity and tribulation, so that his soul turns away in disgust from the world and its adornments and turns his face and his heart, to the extent of his faith, toward the world of the Hereafter. If there weren't any other reason except this one for endurance of severe calamities it would have been sufficient, and a noble tradition also points towards this matter.

Al-'Imam al-Baqir (A) said "Verily, God Almighty treats the believer with tribulations in the same way as a man treats his family with gifts after an absence (upon a journey), and He restrains him from the world in the same way as the physician prescribes restraints for the sick man." [8]

The same thing is said in another hadith, and one should not imagine that God's love and the great care of His Sacred Essence for some people is - God be our refuge - extravagant and pointless. Rather, with every step that a faithful servant of God takes towards Him, God's grace turns towards him and the Almighty moves closer to him. The similitude of the degrees of faith and the availability of the means of Divine succour is that of a man moving with a lamp in darkness; with every step that he takes forward(onward), some more of the path in front of him is illuminated, which allows him to take another step forward. With every step that a man takes forward on the path of the Hereafter, that path appears clearer to him and God's grace upon him increases, preparing the means of attention towards the world of Divine proximity and of antipathy towards the world of separation and distance.

The pre-eternal grace of God Almighty upon the prophets and the awliya' is on account of His pre-eternal knowledge of their obedience during their terms of duty. For instance, if you have two children about whom you have prior knowledge in their childhood that one of them will bring you satisfaction while the other will grow up to cause you displeasure and resentment, your love for the obedient child would be greater from the very beginning.

God's Remembrance:

Another point relating to the severity of the tribulations of the elect among God's servants is that they are made to remember God on account of these adversities and tribulations and to pray and lament in front of His Sacred Essence. This makes them accustomed to remember Him and keep their thoughts busy with Him. It is natural for human beings to seek and learn upon what they think is a source of support in times of 'adversity. In times of   reassurance and welfare they forget and neglect it. And since the elect know no source of support other than God, their attention turns towards Him, they putting their sole reliance in His sacred station, and God Almighty, also, with the love that He has for them, prepares the means of that undivided attention and reliance. However, this, as well as the foregoing point, is not true of the prophets and the perfect awliya', for their station is too high in sanctity and their heart too firm in faith for them to develop attachment for worldly things on account of such things (as comfort and welfare) or for them to waver(hesitate) in their sole reliance upon God. This may be so because the prophets and the perfect awliya' have, through their inward light and spiritual experience, ascertained that God Almighty has no regard for this world and its adornments and that everything therein is base and lowly in the eyes of His Sacred Essence, and for this reason they have preferred poverty to wealth, tribulation to reassurance and ease, and adversity to that which is unlike it. Several noble traditions also support this view.

It is mentioned in the hadith that Gabriel brought the key of the earth's treasures to the Seal of the Prophets (S) and said to him (S) that should he (S) accept it, nothing would diminish from his (S) Hereafterly stations. But the Prophet (S) did not accept it for the sake of humility before God Almighty and chose poverty.

In the noble al-Kafi, al-Kulayni, with a chain of transmitters reaching up to al-'Imam al-Sadiq (A), reports the Imam (A) as having said:

Indeed God has so little regard for the unbeliever that should he ask of Him the world and that which is in it, He would give that to him . [9]

And this is due to the worthlessness of the world in the eyes of the Almighty. It is mentioned in the hadith that from the time that the Almighty created the corporeal world, He did not look at it with favour.

Another point related to the severity of the believer's tribulations that has been mentioned in traditions is that there are certain stations for the believers which they cannot attain without undergoing suffering, pain and affliction. It is possible that these afflictions are the corporeal forms of the degrees of renunciation of the world and devotion to God, and it is also possible that these sufferings have celestial forms (suwar-e malakuti) which cannot be realized without their occurrence in the corporeal world and afflictions therein. Al-'Imam al-Sadiq (A), in a noble tradition of al-Kafi with a continuous(uninterrupted) chain of transmission going up to him, states:

Verily, the servant has certain stations near God that cannot be realized without one of these two attributes: either the loss of his wealth or affliction in his body. [10]

In a tradition relating to the martyrdom of the Doyen of the Martyrs (al-'Imam al-Husayn) (A) it is mentioned that he (A) saw the Prophet (S) in a dream. The Prophet (S) said to that mazlum, "There is a station for you in the Paradise which you cannot attain except through martyrdom." The celestial form of martyrdom cannot be attained without its occurrence in the corporeal realm, as has been demonstrated in the higher sciences. It is mentioned in mutawatirtraditions that for every action there is a corresponding form in the other world, and al Imam al-Sadiq (A) is reported to have said in al-Kafi that:

The greatness of man's reward goes with the greatness of suffering, and God did not love a people but that He subjected them to suffering. [11]

There are many traditions containing this theme.

 The great muhaddith al-Majlisi, upon whom be God's mercy, says:

These traditions relating to the tribulations of the prophets, which have been narrated both through Sunni and Shi'i chains of transmission (turuq), clearly indicate that the prophets and the awliya' differ from others in respect of ailments and bodily afflictions. Rather, they have a greater right than others to suffer on account of their great reward which is responsible for the loftiness of their stations. And this suffering is not only not contrary to their station, it even causes the confirmation of their affair. Should they not undergo afflictions, despite the manifestation of miracles and extraordinary(remarkable) things at their hands, people might say such things about them as the Christians did about their prophet. This explanation is also mentioned in traditions.

The subtle researcher and the great, sacred philosopher al Tusi, may God fill his grave with aroma, states in al-Tajrid: "Of the things that the prophets should be free from is that which is regarded as abhorrent." And the `Allamah of the `ulama' of Islam (al-`Allamah al-Hilli), may God be pleased with him, adds in Sharh al-Tajrid that the prophets should be free from such abhorrent diseases as absence of urinary control, leprosy and leukoderma, for their abhorrent character is contrary to the aim of prophecy.

This writer says: The station of prophethood is subject to spiritual levels and excellences and has no relation to corporeality. Hence physical diseases and defects do no harm to the spiritual station of the prophets and affliction with abhorrent diseases diminishes nothing from the sublimity and greatness of their station, although they may not contribute in a way of confirmation to their (already established) excellences and degrees of sublimity. But that which these two researchers have said is also not devoid of validity. This is because the common people cannot make a distinction between the two stations (of spirituality and corporeality) and imagine that physical defectiveness is related or caused by spiritual defectiveness. Hence they consider some defects as being contrary to the high and great station of the prophets. Hence Divine grace dictates that the prophets who are messengers and bringers of Divine shari'ah should not be afflicted with such diseases as are considered disgusting and abominable by the people. Therefore, the absence of this kind of affliction is not because it is harmful to the station of prophethood, but for the sake of maximizing the effectiveness of the prophetic mission of communicating the Divine teachings (tabligh). Hence there is nothing wrong if some prophets without a shari'ah, great awliya' and the faithful are afflicted with this kind of afflictions, as in the case of Hadrat Ayyub (Job) and Habib al-Najjar. There are many traditions concerning the affliction of Hadrat Ayyub (A), of which are the following two:

'Ali ibn Ibrahim in a long tradition narrates on the authority of Abu Basir that al-'Imam al-Sadiq (A) said: "...Then his whole body, excepting his, intellect and his eyes, was subjected to the disease. Then Iblis blew upon it and it became a single wound extending from his head to feet. He (Job) remained for a period in that condition, praising and thanking God, until it became infested with worms. Whenever a worm fell off from his body, he would put it back, saying to it, "Return to your place, from where God created you." And it began to stench until his townsfolk expelled him from his town and his food came from the garbage thrown outside the town."

In al-Kafi, al-Kulayni reports from Abu Basir that he asked al-'Imam al-Sadiq (A) about the verse, "When thou recitest the Qur'an, seek refuge in God. from the accursed Satan, he has no authority over those who believe and trust in their Lord; (his authority is over those who take him for their guardian and ascribe associates to God) (16:98-100)" The Imam said, "O Abu Muhammad, by God, He gives authority to him (Satan) over the believer's body but not over his faith (din). He gave him (Satan) authority over Ayyub and Satan disfigured him physically, but He did not give authority to him over his faith. And He does give him authority over the faithful's bodies but not over their faith."

Najiyah says, "I said to Abu Ja'far (A) that al-Mughirah says that a believer is never afflicted with leprosy, leukoderma and such other ailments (is that true?) The Imam replied, `Didn't he know that the Sahib Ya Sin (Habib al-Najjar, the man mentioned in Surat Ya Sin) was mutilated (mukanna')?' He (A) closed his fingers and said, `It is as if I see him go to his people in his mutilated state (takannu') to warn them and come back the next day, when they killed him.' Then he added, `Verily, the believer suffers all kinds of afflictions and dies in all manners of dying except suicide.' " [12]

`Sahib Ya Sin is Habib al-Najjar and takannu` (the word is with nun in most of the manuscripts), according to al-Majlisi, means shortening and mutilation. He adds that it was probably leprosy which had resulted in the shortening of his fingers. However, this, as well as many other ahadith, indicate that the believers and prophets are sometimes afflicted with abominable diseases on account of some higher expediency, although there are some other traditions which negate the disfigurement of Hadrat Ayyub's body and its petrifaction, and not much benefit lies in discussing them further with a view to affecting a reconciliation. On the whole, these kind of diseases do no harm to the condition of believers and do not diminish anything from the station of the prophets (A) rather, they lead to the elevation of their station, and God Almighty knows best the truth.

The World is Not a Place of Reward or Punishment:

Let it be known to you that this world, due to its defective, feeble and weak nature, is neither the abode of the reward of God Almighty nor the place of His chastisement and punishment. This is so because the abode of Divine munificence is a realm whose bounties are pure, unadulterated with torment, and its comforts are not mixed with pain and grief. Such bounties are not possible in this world, which is an abode where contradictories throng together and each of whose bounties is mixed(mixture) with numerous kinds of pains, hardships and torments. Rather, as the philosophers have said, pleasure in this world lies in avoiding pain. It may be said that even its pleasures cause pain and every one of its pleasures is followed by pain and hardship. Rather, the very material of this world lacks the capacity to accept absolute goodness and unadulterated bounty. In the same way, its pains and hardships, torments and punishments are also mixed; each of its pains and hardships carries within itself some goodness and bounty, and none of its afflictions and adversities is unmixed. The very material of this world lacks the capacity to accept pure, absolute punishment, whereas the abode of Divine chastisement is a place where punishment is pure and absolute; its pains and afflictions are not like those of this world, which while they afflict one member of the body are absent from the other members. While the healthy members are in reassurance and ease, the afflicted member suffers pain and agony. The noble tradition partly refers to what we have stated here when it says:

That is, the reason that the believer is afflicted in this world with tribulation is that God Almighty has made it neither the place of His reward for the believer nor the place of chastisement for the infidel. This world is the abode of duty and the farm of the Hereafter. It is a place of trade and earning whereas the Hearafter is the abode of reward and punishment, of bounty and damnation.

Those who expect that God Almighty would immediately get hold of one who commits some sin or indecency in this world or perpetrates some injustice or aggression against someone, and cut his hand off and expunge him from the realm of existence, are unaware that their expectation is contrary to this world's order and opposed to God's wont and sunnah. Here is the place of trial and the zone of the separation of the wretched from the felicitous and the sinful from the obedient. Here is the realm of the manifestation of deeds, not the abode of the emergence of the results of personal deeds and qualities. If occasionally God Almighty does take hold of an oppressor, it may be said that it is due to the Almighty's mercy for that oppressor (for it stops him from sinning further). For, when God Almighty leaves the sinful and the tyrants to themselves, His wrath takes the form of istidraj, the gradual seizing.

Hence God Almighty declares.

(And those who cry lies to Our signs), We will draw them on little by little whence they know not; and I respite them - assuredly My guile is firm. (7:182-183)

And He also says:

And let not the unbelievers suppose that the respite We grant them is better for them; We grant them respite only that they may increase in sin; and there awaits them a humiliating chastisement.(3:178)

In Majma` al-bayan, this tradition is cited from al-Imam al-Sadiq (A):

The Imam (A) said: "When a person commits a sin and the bounty (that he had received) is renewed for him, he leaves off asking for forgiveness (istighfar), and this is al-'istidraj (as mentioned in verse 7 :182)."

At the end of the noble tradition, the Imam (A) says:

...And one whose faith is feeble and his intellect is weak, his tribulation is also slight.

This shows that tribulations are both bodily and spiritual, for the persons of weak intellects and feeble sensibility are secure from spiritual tribulations and intellectual suffering in proportion to their intellectual weakness and the feebleness of their sensibility. On the contrary, those with more complete intellects and acuter sensibility have to undergo spiritual tribulations more intensely in proportion to the perfectness and acuteness of their intellect and sensibility. Perhaps it was for this reason that the Holy Messenger (S) said:

No prophet was tormented to the extent that I was.

This complaint of the Prophet (S) refers to this point, for whoever perceives the greatness and glory of the Lord to a greater extent and knows the sacred station of God Almighty more than others, he suffers more and is tormented to a greater extent by the sins of the creatures and their offences against the Lord's sanctity. Also, one who has a greater love and compassion for the creatures of God is tormented to a greater extent by their crooked and wretched condition and ways. And, of course, the Seal of the Prophets (S) was more perfect in all these stations and higher than all of the prophets and the awliya' in respect of his degree of excellence and perfection. Hence his torment and suffering was greater than that of any one of them. There is also another explanation of the Holy Messenger's statement, whose mention is not appropriate for this place.And God knows best and to Him belongs all the praise.

[1]. Al-Kulayni, Usul al-Kafi, vol. II, p.259, hadith No.29.

[2]. Nahj al-balaghah, Khutbah No.16.

[3]. Usul al-Kafi, vol II, p.370, hadith No.2.

[4]. Ibid., hadith No.3.

[5]. Ibid., hadith No.4:

[6]. Ibid., vol. I, p.152.

[7]. Ibid.

[8]. Ibid., vol. II, p.255, hadith No.17.

...Muhammad ibn Ya'qub al-Kulayni - may God be pleased with him - from a group of his teachers, from Ahmad ibn Muhammad ibn Khalid, from his father, from 'Ali ibn al-Nu'man, from 'Abd Allah ibn Muskan, from Abu Basir, who says: "I heard Abu 'Abd Allah (A) say, 'A free human being is free in all circumstances. Should a misfortune befall him he bears it with patience (sabr). If calamities(ruins) strike him, they don't shatter him. If taken captive and subdued; he turns hardship into ease, as was the case of Joseph, the truthful and trustworthy (may God's benedictions be upon him). His freedom saved him from harm, although he was enslaved, subdued, and imprisoned. The darkness of the pit, the dread and whatever befell him did him no harm, until God favoured him and made the insolent tyrant, who had been his master, his slave. Then God made him His apostle and through him was merciful to a people. In this way patience(stamina) is followed by good. So be patient and reconcile yourself to patience in order to be rewarded: " [1]

Exposition:

Naibah' is the singular of nawa'ib, which means `events' and `accidents' and according to al-Sihah means misfortune (musibah). Dakka is synonymous with daqqa, which means `to is conjoined to pound', crush', 'grind', and 'to knock'. Al-Sihah says: . It also remarks, . This world also gives the sense of swarming, crowding and pressing together (ijtima' andizdiham), as mentioned in al-Nihayah. In a hadith, Amir al-Muminin - may peace be upon him - is reported to have said:means . According to al-Nihayah, dakka also means casara (to break). In the present noble tradition, the former meaning is more appropriate in view of the phrase following it, although the second meaning also fits here. The preposition insignifies wusliyyah and is conjoined to it. Al Majlisi - may God's mercy be upon him - states that it is in some manuscripts, and is accordingly conjoined to , thus making it the result of sabr. The phrase is the passive participle and is the active subject of the verbal sentence. In Mir'at al Uqul it is , and appears as in Wasa'il al-Shi'ah. It seems that it is a calligraphers error in the manuscript of the Mir'at , although its meaning is not totally invalid. However, that which is in Wasa'il is more in agreement with the totality and content of the noble tradition. is conjoined to , implying that Joseph was not harmed by that which he suffered at his brothers hands, nor by grief and adversity. As to the phrase, , it appears that it involves the ellipsis of (until) and relates to in two possible yet conflicting ways. Al-Majlisi - may God be merciful to him - has mentioned several possible meanings of it whose description is not devoid of prolixity. The meaning of the master of Joseph (A) becoming his slave is that he became subservient and obedient to him (A).