Chapter 10: Weight Of Actions And Citation Of Scale.
Chapter 10: Weight of actions and citation of scale.
Khajeh Nasir, in chapter 10 of the beginning and the end book, said, “The scales on that Day will be the truth. Those whose weights are heavy—it is they who are the successful. (8) But as for those whose weights are light—it is they who have lost their souls because they used to mistreat Our revelations (9)” (Al-A’raf:8-9). The first part of the above verse is the effect of any action that causes the doer to feel calm, like a ship that is calm in turbulent seas if it has a heavy load. The second part of the above verse is the effect of any action that causes people to wonder and follow the whims of the soul, like a ship that is in unrest in turbulent seas if it has a light load. A light boat moves erratically with the slightest breeze. Self-assured also causes satisfaction. Calmness also causes satisfaction. “As for he whose scales are heavy. (6) He will be in a pleasant life (7)” (Al-Qari’a:6-7). The difference in a human act is due to following the whims of the soul, and the whims of the soul cause the “Hawiyah (Mother lost her child – A name of hell). “But as for he whose scales are light. (8) His home is the Hawiyah. (9) Do you know what it is? (10) A Raging Fire. (11)” (A-Qari’a:8-11). Satan was created from fire and man from the soil. “He (Satan) said, I am better than he; You created me from fire, and You created him from clay” (Sad:76). Fire is light, and soil is heavy; therefore, Satan’s actions are assigned to lightness, and human actions to heaviness. “Say, Each does according to his disposition” (Al-Isra:84). Some people said that the word “la ilaha ill-Allah” (There is no god except Allah” is a scale, although this word is easy on the tongue, it is heavy in measurement (Narration). But for some people, the scale and what is being weighed are both the same. They said that the word “There is no god except Allah” is the scale (old mechanical scale with two pans, a pillar, and a beam) because existence is on one end of the scale (Allah), and non-existence (other than God) is on the other end. The word exception has one side with non-existence and one side with existence, like a beam on the scale connecting both pans. It is the distance between the believer and the unbeliever, heaven and hell. A narration said, “Whoever says La ilaha ill-Allah” (There is no god except Allah) will enter paradise”.
Because people get used to the material world, they look at everything from the material aspects, and it is tough for them to exit their minds from time and space. Blowing in this world is done with the mouth and tongue, but when God says in the Holy Quran, “When I have formed him, and breathed into him of My spirit, fall down prostrating before him” (Al-Hijr:29). Here, blowing is different from human blowing, although both meanings are the same. Another one of these cases is the scale of deeds, meaning the scale of deeds in the world of the hereafter is not like the scale of this world, where sins are put on one pan and good deeds on the other side and then measured, although their meaning is the same. Allameh Hassanzadeh said, Everything has its scale; for example, the weight of a watermelon, pumpkin, and tomato is measured with a particular scale, but when we want to measure the temperature, we need a thermometer scale. An alloy spirit level determines the straightness of a wall. The science of logic is called the science of scale because it is the science of logic. It is the scale of speaking correctly. The straightness of the wall is vertical. The science of logic is also called the science of scale because the science of logic is the scale of correct speaking. Also, the humanity of humans has a scale on which humanity will be measured. The perfect human being (Prophets, guardians of God whose highest rank of them all is Prophet Muhammad (S)) is the scale of our humanity and actions. The more a person is like a perfect human being, the closer he is to humanity. So, our actions have no material weight but spiritual weight.
He says that man is on one end of the scale, and his actions are on the other end of the scale; If the actions are heavy, they put a human at the highest levels, but If the actions are light (false actions), they put a human at the lowest levels. “We are about to give you a heavy message” (Al-Muzzammil:5). The truth has weight, and false has no weight. The narration says, “If you see someone with dignity, learn wisdom from him”. For example, a ship with a heavy load is calm, but a ship without a cargo moves more easily in stormy weather. A wise man is calm and does not become angry quickly. Therefore, righteous people are heavy, but people who are close to Satan are closer to fire and lighter.
Allameh Hassanzadeh said, “The scales on that Day will be the truth, “ meaning that Truth or God is scale. Any action proportional to the scale, which is God, is right. Otherwise, it is void. The narration said, “The one who has seen me has seen the Truth”. Allameh Hassanzadeh, in Note275 of the 1001 Notes book, said, “Haq” (Truth) and “Mizan” (Scale) are like “Yusuf” (Joseph) and “Husn Azal” (Eternal beauty). Based on body and soul, they are equivalent.
The science of letters and numbers is one of the strange sciences. Allameh Hassanzadeh was a master of letters and numbers science. Some books have been written about history and its application, but in short, it can be said that the numbers are the soul of the letters; that is, the numbers are the soul, and the letters are the body. This is why certain words are repeated several times to get the result. Allameh said, “The numbers are the teeth of a door key that cannot be changed; by increasing or decreasing the teeth, the door will not be open”. Abjad letters are a way to sort Arabic letters. In this way, which is formed on the basis of the Phoenician script, each letter is given a numerical value. In fact, the numbers 1 to 1000 are divided between 28 Arabic letters. The following table shows the order of the letters and the numerical value of each.
Abjad letters are also used to match numbers and words. For this purpose, we find the number corresponding to each letter of the desired word from the table of Abjad letters and then add the numbers together. For example, the number of the word “Ali” becomes 110, so that A. is equal to 70, L. It is equal to 30, and Ya is equal to 10, and the sum of these numbers is 110.
Similarly, the number of “Haq” (Truth) is 108, which is the same as the number of “Mizan”. Meaning the soul of “Haq” (Truth) and “Mizan” (Scale) is the same. Therefore, other beings are measured with the “Haq” (Truth). “Yusuf” (Joseph) and “Husn Azal” (Eternal beauty) also have the same number, 156.
Aristotle or Socrates said, “The Truth is like a straight line, which another straight line coincides with (If it is another straight line, it can be placed on the last straight line), but falsehood is like a crooked or zigzag line; neither does coincide with a straight line nor on another uneven line”. “The Messenger has believed in what was revealed to him from his Lord, as did the believers. They all have believed in God, angels, scriptures, and messengers: “We make no distinction between any of His messengers.” And they say, We hear, and we obey. Your forgiveness, our Lord. To you is the destiny” (Al-Baqara:285). If you pay attention, all the prophets and divine saints confirm each other, but if you listen to the words of tyrants and falsehood, they all fight and reject each other’s beliefs. They both disagree because they are not right.
We do not see a void in the world of existence. What exists is the Truth. “We did not create the heavens and the earth, and what lies between them, except with truth” (Al-Hijr:85). Therefore, since the skies and the earth and everything between them were created with the Truth, man should also speak and act with the truth to be in accordance with the world of creation. “Such is God, your Lord—the Truth. What is there, beyond the truth, except falsehood? How are you turned away?” (Yunus:32). Falsehood disappears like foam on water, and what is beneficial for people, which is water, remains. “Thus, God exemplifies truth and falsehood. As for the froth, it is swept away, but what benefits the people remains in the ground. Thus, God presents the analogies” (Ar-Ra’d:17). Amir Al-Mu’minin Ali (A) said, The falsehood is parading, but the government belongs to the Truth. There is nothing except Existence. Existence is the same as “Haq” (Truth). There is nothing against Existence, and non-existence is only a name and does not exist. There is no falsehood in the world of existence. Since falsehood is the lack of Truth, and Existence is the same as Truth, therefore, there is no falsehood. When we say that Muawiya (May God curse him) is falsehood, we do not mean that his essence is falsehood or that his existence is falsehood. The way this person is selected is not in accordance with the world of existence. The world of existence is nothing but God. Every incident is true, and whatever you look at, you look at Allah’s face. “To God belong the East and the West. Whichever way you turn, there is the face of God” (Al-Baqara:115).
Allameh Hassanzadeh was asked why Hallaj said that “I am the Truth” (Hussain bin Mansour (244-309 AH), known as Hallaj, is one of the mystics and Sufis of the Islamic world, and there are many differences in his religion, beliefs, and actions. Some have considered him Sunni, but according to some, he is considered Shia. Some Muslim and Shia scholars and philosophers have admired and praised Hallaj from the seventh century onwards; including Khajeh Nasir al-Din Tusi, Qazi Nurullah Shushtri, Mulla Sadra Shirazi, Qazi Saeed Qomi, and Allameh Tabatabaei. At the same time, many Shia jurists and muhadith scholars have considered him a disbeliever. Ibn Babouyeh, Sheikh Tusi, and Allameh Helli are jurists and hadith scholars who ruled against Hallaj’s disbelief). He replied, so what should he say? Should he say that I am false? Is there anything other than Truth in the world of existence? You are Truth, He is Truth, and All are Truth. “He states the truth, and He is the Best of Separators (Truth and Falsehood)” (Al-An’am:57). “It is He who created the heavens and the earth with truth” (Al-An’am:73). “Do they not reflect within themselves? God did not create the heavens and the earth, and what is between them, except with truth” (Ar-Rum:8).
All the heavens and the earth and what is between them is the sound of God’s song, they are the music of the Truth that manifested in these ways, and they are the Truth that is composed in these ways. As a song has different pitches, One of God’s music is Satan. Pitch is the quality that makes it possible to judge sounds as “higher” and “lower” in a sense associated with musical melodies. The whole universe is based on the Truth, Satan does not lie either, but he says in such a way that the other party falls into error. For example, Someone was performing ablution by the Dijleh river, and he poured the water from his hands into the dry land. Amir Al-Mu’minin Ali (A) told him to pour the water from his hands into the river. Imam said, why are you wasting the water; the person answered, you poured so much blood of Muslims in many battles, and now you are telling me that I wasted some water? The Imam replied, “If you were upset about this, why didn’t you fight me so their blood would not be spilled?” The person answered, I wanted to come, but I heard a voice saying that both the killer and the victim are in hell. Imam said, “He was your brother Satan, “ ironically, he told the truth because the killer and the victim from Muawiya’s army were in the fire. (But that person thought whoever was killed in the war was in the fire). Al-Hurr b. Yazid al-Riyahi says he was going to Karbala with his army, and he heard a voice that said: May heaven rest on you. He said, O enemy of God, I am going to war with the son of the Messenger of God, and you promise me paradise. He was heavenly, and heaven was pleasant for him, but he did not know it. In Adam and Eve’s (A) story, Satan did not lie, but they misunderstood it. In the Day of Judgement, Satan says, “So do not blame me, but blame yourselves” (Ibrahim:22). Even though Satan is Truth, it is crucial to understand that this does not mean Satan is good. There is no falsehood in the world of existence, and humans issue falsehood. We must be Quranic humans and conform ourselves to the Holy Quran. The Quran is not just for reciting when people have died; the Qur’an is for alive people to read, understand, and live with it and become like the Holy Quran.
“The scales on that Day will be the truth. Those whose weights are heavy—it is they who are the successful. (8) But as for those whose weights are light—it is they who have lost their souls because they used to mistreat Our revelations (9)” (Al-A’raf:8-9). There is a narration from Amir Al-Mu’minin Ali (A) in Safi’s Quran interpretation book about the above verse, which says the meaning of this verse is that good and bad deeds are weighed. Good deeds are the heaviness of the scale, and bad deeds are the lightness of the scale. Imam Sadiq (A) was asked, “Are people’s actions weighed?” Imam (A) said no because the actions are not “Jism” (matter), but they are attributes of the actions (The attributes which remain in humans). Someone who does not know the numbers and weights of objects needs to weigh them, while nothing is hidden from God, and He does not need to weigh actions. Imam (A) was asked again, so what does scale mean? Imam (A) said it means justice. It was asked again, so what is the purpose of God’s word in this verse? “Those whose weights are heavy”. The Imam (A) said it means that the ones whose good actions are dominated, Meaning their good deeds are superior to their evil deeds.
Allameh Hassanzadeh said, “For every industry, profession, science, or art, there is a scale by which the limit is kept; it is protected from crookedness and unfairness, and the object’s excess or deficiency and accuracy or inaccuracy are obtained. The scale of an object is proportional to it; things like wheat or rice require a weight scale. The scale of words is grammar which determines which letter is needed or must be removed. Similarly, the human scale is the scale of God’s justice, which is the perfect human and divine law. It is used to scale the value and price of humans’ actions, morals, beliefs, and attributes. Imam Sadiq (A) was asked what is meant by “Mawazin al-Qist” (scales of justice) in the following verse, “We will set up the scales of justice for the Day of Resurrection so that no soul will suffer the least injustice. And even if it be the weight of a mustard seed, We will bring it up. Sufficient are We as Reckoners” (Al-Anbyia:47). Imam replied, “We are the scales of justice”(Usul-Kafi book). Chapter 21 of the “Asfar” (Mula Sadra’s book) and the few first chapters of “Ilm al Yaqin” (Mula Faiz’s book) are very helpful for this subject. Mula Faiz Kashani (Quran Interpreter) said, The amount of anything is the standard by which its value is calculated and understood, so the amount of a human being on the Day of Judgment is the one by which the price of a human being, his creation, and actions are weighted. So that everyone can taste the reward and punishment of what they have earned. The scales of human beings are not except the prophets and their true successors. This is because by following them or opposing them, or by being close or far from their behavior, the value of a person, his good and bad things, is known. The scale of every nation is its prophet, his true successor, and the religious laws that he brought. Therefore, anyone whose good deeds have become heavy will be rescued, and the one whose good deeds have become light and diminished will be among the losers who have wronged themselves because they rejected prophets and did not follow them (Safi Quran Interpretation book- Sura A’raf).
Amir Al-Mu’minin Ali (A) said, “Those who benefit more from a prophet’s knowledge are closer to him”. As we said before, we should make ourselves like the Prophet (S) as much as possible in the three degrees of belief, attributes, and actions to get closer to him. A narration by Sunni and Shia books says, “Prophet Muhammad (S) is the city of knowledge, and his door is Ali (A)”. Rejecting and believing in the prophets is sometimes with words and sometimes with actions. Imam Baqir (A) said, “One day, a group of Shias was sitting around my father, Imam Sajjad (A), and it crossed their minds that we are Shia and God is happy with us. Imam Sajjad (A) asked who could take this fire by his hand until the fire cooled down; I (Imam Baqir (A) ) got up, but my father said you sit down. Are other people willing to do this? People lowered their heads and didn’t say anything. My father said we know people who speak well. People of speech are not equal to people of action. Imam Baqir (A) said I saw that they wanted to sink to the ground out of shame. When my father saw they were embarrassed, he said that the people of speech also have a position, but their rank will not reach the people of action.
Heavy and light actions
Khajeh said, “The effect of any action that causes the doer to feel calm, like a ship that is calm in turbulent seas if it has a heavy load”. Any practical effect that gives calmness is a heavy action because it causes the owner of the deed to be heavy, like ships with heavy loads, which is not moving a lot in bad weather. But any effect that causes obedience to the soul’s desire causes lightness. The owner of the light action scatters around like straw with the slightest wind. Khajeh said that heavy actions have calmness, and it does not become passive from the outside. Order prevails for a person with this attribute; in other words, this person finds the manifestation of the Name of Al-Aziz, which means impenetrable. “He (Satan) said, By Your invincible, I will seduce them all” (Sad:82). Why did Satan take an oath to God’s invincibility that he would lead everyone astray? Why didn’t he take an oath with another Name of God? One of the interpretations is that Aziz means invincibility. Satan said I swear by your invincibility that I will mislead everyone and will not allow anyone to penetrate your privacy. That is why the people of Ma’rifat (Insight) say that when the devils attack, they take refuge in God in the name of Al-Aziz. Calling God with this Name prevents the devil from penetrating you. The one who repeats this Name and becomes the manifestation of it will conquer the devils. Outsiders do not influence a person who is Aziz (impenetrable), and this person is calm and has a weight that nothing can move him, and also, self-desires cannot take him off the right path. He is satisfied with God; therefore, he is passive and does not respond to various events, meaning the events of the world do not affect his heart. People who become happy when they get rich and sad when they lose money, or people who become healthy are happy, and when they get sick, they become unhappy; these people have not yet reached the satisfaction rank.
Therefore, we see that Imam Hussain said in Karbala, O God, I am satisfied with your pleasure. This sentence is challenging to understand for all people. The position of patience is different from the position of satisfaction. Sometimes people get into trouble, and therefore they say, “O God, because everything is from you, I am patient”. Prophet Ayyub (Job (A)) was patient with all calamities that happened to him. “And mention Our servant Job, when he called out to his Lord, “Satan has afflicted me with hardship and pain.” (41). “Stamp with your foot—here is cool water to wash with, and to drink.” (42), And We restored his family for him, and their like with them; as a mercy from Us, and a lesson for those who possess insight” (Sad:41-43). Patience is when our heart is sad because of an event, but we do not complain except before God. As Prophet Josef (A) said, “He said, I only complain of my grief and sorrow to God, and I know from God what you do not know” (Yusuf:86). But if a calamity happens to people and they do not complain to God, they are not called patient, but they endure (Meaning, they want to show how strong they are, but they don’t know that all power belongs to God). The position of satisfaction is higher than the position of patience. In the position of satisfaction, a person reaches a position where his heart is truly satisfied with God. “O thou peaceful soul! (27) Return Unto thine Lord well pleased and well-pleasing. (28) Enter thou among My righteous bondmen! (29) And enter thou My Garden. (30)” (Al-Fajr:27-30). When Imam Hussain’s (A) 6-month-old son (Ali Asqar(A)) was martyred by an arrow, Imam Hussain lifted his son up to the sky in blood and said what will be revealed to me is easy because I am in the presence of God. Because the soul reaches the assurance level, no changes are made in the human being, making the calamities easier for him. “As for he whose scales are heavy. (6) He will be in a pleasant life” (Al-Qari’a:6-7).
Khajeh continued, “The difference in a human act is due to following the whims of the soul, and the whims of the soul cause the Hawiyah (A name of hell). “But as for he whose scales are light. (8) His home is the Hawiyah. (9) Do you know what it is? (10) A Raging Fire. (11)” (A-Qari’a:8-11)”. Satan was created from fire and man from the soil. “He (Satan) said, I am better than he; You created me from fire, and You created him from clay” (Sad:76). The one who obeys the devil is moving towards destruction; the person’s essence and fire which is called Hawiyah. You should be careful in this verse because Satan said, “You created me from fire, and Adam from clay; So, Satan knows that God is Adam and his creator, but the problem with Satan was that he believed he is better than Adam (A). “Your Lord said to the angels, “I am creating a human being from clay. (71) When I have formed him, and breathed into him of My spirit, fall prostrate before him. (72) So the angels fell prostrate, all of them. (73) Except for Satan. He was too proud, and one of the faithless. (74) He said, “O Satan, what prevented you from prostrating before what I created with My Own hands? Are you too proud, or were you one of the exalted?” (75) He said, “I am better than he; You created me from fire, and You created him from clay” (Sad:71-76). But God says in the Holy Quran, “Would He not know, He Who created? when He is All-Subtle, All-Aware” (Al-Mulk:14). This verse shows us that God knows best what He has created, and therefore a person who knows others has no right to protest. Humans may question why some people are rich, and others are poor. They might say, I am better than him; why didn’t God give me money? I am much better than him; why didn’t God give me a good house, position, or a nice car?
Khajeh continued, “Fire is light, and soil is heavy; therefore, Satan’s actions are assigned to lightness and human actions to heaviness. “Say, Each does according to his disposition” (Al-Isra:84)”. When the fire of anger and lust overcomes a person, the person becomes anxious and out of calm. In Dua Mujeer, we say many times, “Keep us safe from the everlasting fire, O Giver of Refuge!”. (This Dua is recommended for preventing fire of lust, anger, and even fever). Different explanations about the divine discoveries of the seeker can be found in the books of the people of knowledge. The divine seeker is fond of Dhikr (remembrance), Care, and Presence (seeing God’s presence). After going through the various stages of reforming the human soul, The divine seekers become hunters, and their hearts open their mouths, and the truths beyond this world enter their hearts. Are divine intuitions that enter the seeker’s heart from an angel, a devil, a Jinn, or God Almighty? This is an important question. The people of knowledge said that evil visions cause confusion and lack of peace; on the contrary, angelic and divine visions cause coolness and confidence in a person. God said to the prophet Muhammad (S) at the beginning of the revelation, “O you (Muhammad SAW) enveloped (in garments)!” (Al-Muddathir:1). Someone asked Imam Sadiq (A) how the Imam recognizes that Satan does not tell him what he understands; the Imam explains that the above situations occur when it comes from Satan, but do you think Satan dares to come to your Imam?
There is no God except Allah.
Some say that the word “La Ilaha Illallah” (There is no god except Allah) is a scale. Although this word is easy on the tongue, it is heavy in measurement (Narration). When we say “La Ilaha Illallah”, our lips do not touch each other; it is light to say, but it is heavy in reality. Allameh Hassanzadeh said, “In La Ilaha Illallah, Existence is Allah, Non-Existence is No God, and Illa (except) is the beam of scale. La (No) in La Ilah (No God) is a whale that has eaten all the creatures”.
This sentence negates on the one hand and proves on the other hand (Negates: There is No God. Proves: except Allah). When we say “La ilaha” (there is no god), it negates all beings other than God; it means there is no existence except God. All that is, is Allah. We negate all beings other than God with “La Ilaha” (There is no God) and prove with “Illallah” (Except Allah). What you see in the whole world (seen and unseen) is existence, and there is no non-existence because if it exists, it would be existence. Non-Existence is just a name; we don’t have anything as Non-Existence. We negate Non-existence with “La Ilaha” (There is no God) and Prove Existence with “Illallah” (Except Allah), in which Existence is God. When we say “La ilaha” (There is no God), we negate things other than God like a whale that opens its mouth and eats all, then we say, “Illallah” (Except God), meaning, only God and His manifestation exist. We should not place God in the corner of the universe and separate Him from his creatures. The whole universe is the place of God’s presence, and we are not cut off and separated from God. It is not that God is one thing; I am an independent, another being. This is called “Wahdat Adadi” (The unity of numbering). We all exist because of God; we are all absolutely poor. We are all poor in essence and seek Existence from God moment by moment. “O people! It is you who are the poor, in need of God; while God is the Rich, the Praiseworthy” (Fatir:15).
People are measured by “La Ilaha Illallah”. Bibi Fatimah Zahra (S) said in Fadakiyeh’s sermon that “the word “There is no god but Allah” is a word of sincerity”. Its interpretation is that when we say that there is no existence but God, there is no god but Allah, and we must show it in our actions. Do we really believe in it? It means that all our actions and behavior should be only for God because there is only God, and there is nothing but God. So let us not work for anything but God, see nothing but God, and know nothing but God. Imam Sadiq (A) said, “Monotheist sees with God nothing but God”, Meaning they see everything from God. Once, a homeless man came to Imam Sadiq (A) and begged him to help. Imam Sadiq (A) gave a bunch of grapes to the homeless, but the homeless said, “I want money; I don’t want grapes.” Imam Sadiq (A) said, “This is what I have now.” Another homeless came and asked for help, the Imam gave him a bunch of grapes, but the homeless said Alhamdulillah (Thank God), Imam Sadiq (A) said to wait. He left and returned with a plate full of grapes and gave them all to the homeless. Again, the homeless said Alhamdulillah (thank God). Imam Sadiq (A) gave his clothes to him, and the homeless said, “Thank you very much.” Imam (A) said, “If you had thanked God again, I would have given you my whole life.” A believer needs to see everything from God. At every table we sit, God feeds us. Sincerity means that a person shows in his actions that there is no god but Allah. It is not like someone saying there is no god but Allah and has hope or is scared of his boss because of his salary or telling the doctor that we would have died if it weren’t for you. A believer should see that there is no power except Allah (La Hawlu wala Quwata Illa Billah). In one interpretation, the one who sees everything from God becomes a believer, and the one who does not see from God becomes an infidel; we must examine ourselves. Do we really glorify God with our hearts as we say with our tongues? “There is no god but God.”
The hadith says that whoever says, “There is no god but Allah” enters Paradise. Prophet Muhammad (S) does not say that whoever says, “There is no god but Allah,” will enter Paradise later. Instead, he said, “He will enter Paradise right now.”
Allameh Hassanzadeh said, “the following narrations are helpful to understand who will enter heaven after saying “La Ilaha Illallah”. (Tawhid Saduq – Chapter one)
- Prophet Muhammad (S): Neither I nor anyone before me has said a word “La Ilaha Illallah” (There is no god but Allah)
- Prophet Muhammad (S): The best act of worship is to say “La Ilaha Illallah”
- Imam Sadiq (A): “La Ilaha Illallah” is the reward of paradise
- Imam Sadiq (A): God Almighty has forbidden the bodies of the monotheists from the fire
- Prophet Muhammad (S): The one who dies testifies that there is no god, but Allah (“La Ilaha Illallah”) enters heaven, and the one who dies with polytheism will be in the fire
- Prophet Muhammad (S): A stubborn tyrant is one who denies saying, “La Ilaha Illallah”
- Abi Zayd bin Khalid said that Prophet Muhammad (S) told him to speak to the people that the one who says, “There is no god but Allah, and He is One, there is no partner for Him” enter into heaven.”
- Amir Al-Mu’minin Ali (A) narrated from Prophet Muhammad (S), “I – I am God. There is no God, but I. So, serve Me” (Ta-Ha:14). Whoever comes true with the witness of “La Ilaha Illallah” (There is no god, but Allah) enter my shelter, and whoever enters my shelter is safe from my punishment”. (Meaning to say it with tongue, believe it by heart, and show it by actions).
- Prophet Muhammad (S): “La Ilaha Illallah” is a great and noble word for God Almighty. Whoever says it sincerely, He is led to heaven. Whoever says it untruth, his property and blood are safe, but his path is towards the fire.
- Imam Sadiq (A): A person who says “La Ilaha Illallah” (There is no god but Allah) will enter Paradise out of sincerity, and sincerity is what prevents him from doing what is forbidden.
- Well known Hadith Selselatu Zahab, Imam Riza (A): According to the narration of Sheikh Sadooq in the Book of Al-Tawhid from Ishaq bin Rahwayh, when Imam Reza (A) reached Nishapur on his journey to Khorasan after he decided to move to Ma’mun, the narrators gathered and said: O son of the Prophet (S) are you leaving our city and don’t you narrate a hadith for our use? After this request, Imam took his head out of the Kajavah (camel litter) and said: “I heard from my father Musa bin Ja’far (A) who said, I heard from my father Ja’far bin Muhammad (A), who said I heard from my father Muhammad bin Ali (A), who said, I heard from my father Hussain Ibn Ali (A) who said: I heard from my father Ali bin Abi Talib (A) who said: I heard from the Messenger of God (S) who said I heard from angel Gabriel who said from God, “The word “La Ilaha Illallah” (There is no god but Allah) is my shelter. So, whoever enters my fort will be safe from my punishment”. When Imam Riza was about to leave, he said loudly: “With its conditions, and I myself am one of those conditions”.
Allameh Hassanzadeh said in a poem:
I plant a seed of monotheism in my heart and nothing else,
All my hope is from this seed of monotheism
All praise is to God to the extent that He deserves it.
 -وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ ۚ فَمَن ثَقُلَتْ مَوَازِينُهُ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ ﴿٨﴾ وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَٰئِكَ الَّذِينَ خَسِرُوا أَنفُسَهُم بِمَا كَانُوا بِآيَاتِنَا يَظْلِمُونَ
 -فَأَمَّا مَن ثَقُلَتْ مَوَازِينُهُ ﴿٦﴾ فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ ﴿٧﴾
– قَالَ أَنَا خَيْرٌ مِّنْهُ ۖ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ
– قُلْ كُلٌّ يَعْمَلُ عَلَىٰ شَاكِلَتِهِ
– إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا
 -من رآنی قد رای الحق
 -حسن ازل
 -آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ
 -وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ ۗ وَإِنَّ السَّاعَةَ لَآتِيَةٌ
 -فَذَٰلِكُمُ اللَّهُ رَبُّكُمُ الْحَقُّ ۖ فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ ۖ فَأَنَّىٰ تُصْرَفُونَ
 -كَذَٰلِكَ يَضْرِبُ اللَّهُ الْحَقَّ وَالْبَاطِلَ ۚ فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَاءً ۖ وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ ۚ كَذَٰلِكَ يَضْرِبُ اللَّهُ الْأَمْثَالَ
 -وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ
 -منصور ابن حلاج
 -يَقُصُّ الْحَقَّ ۖ وَهُوَ خَيْرُ الْفَاصِلِينَ
 -أَوَلَمْ يَتَفَكَّرُوا فِي أَنفُسِهِم ۗ مَّا خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ
 – Al-Ḥurr b. Yazīd b. al-Nājīya al-Tamīmī al-Yarbūʿī al-Rīyāḥī (Arabic: حر بن یزید بن الناجیة التمیمي الیربوعي الریاحي) was one of the elites of Kufa, who became a companion of Imam al-Hussain (a) and was martyred in Karbala. He was a nobleman and a good warrior. At first, he was the commander of a part of ‘Ubayd Allah b. Ziyad’s army in Karbala, then he regretted his action, changed sides, and joined the camp of Imam al-Hussain (A), thus gaining special reverence in Shi’a tradition. He is regarded as the symbol of hope in repentance and its acceptance that leads to eternal salvation.
 -فَلَا تَلُومُونِي وَلُومُوا أَنفُسَكُم
 -موازین القسط
 -انا مدینة العلم و علیٌ بابها
 -قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ
– وَاذْكُرْ عَبْدَنَا أَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ ﴿٤١﴾ ارْكُضْ بِرِجْلِكَ ۖ هَٰذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ ﴿٤٢﴾ وَوَهَبْنَا لَهُ أَهْلَهُ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنَّا وَذِكْرَىٰ لِأُولِي الْأَلْبَابِ ﴿٤٣﴾
– قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ وَأَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ
– يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ﴿٢٧﴾ ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً ﴿٢٨﴾ فَادْخُلِي فِي عِبَادِي ﴿٢٩﴾ وَادْخُلِي جَنَّتِي ﴿٣٠﴾
 -إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِّن طِينٍ ﴿٧١﴾ فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ ﴿٧٢﴾ فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ ﴿٧٣﴾ إِلَّا إِبْلِيسَ اسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ ﴿٧٤﴾ قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ ۖ أَسْتَكْبَرْتَ أَمْ كُنتَ مِنَ الْعَالِينَ ﴿٧٥﴾ قَالَ أَنَا خَيْرٌ مِّنْهُ ۖ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ
 -أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ
– يَا أَيُّهَا الْمُدَّثِّرُ
 -وحدت عددی
– يَا أَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ
 -من قال لا اله الا الله دخل الجنة
– لا اله الا الله وحده لا شریک له
 -إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدْنِي
 -سلسة الذهب