Chapter 20: God’s Rewards and Punishment and His Justice

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Khajeh Tusi, in chapter 20, said: “Rewards are from God’s grace, and punishments are God’s justice. Therefore: “Whoever comes up with a good deed will have ten times its like, and whoever comes up with an evil deed will be repaid only with its equivalent-they will not be wronged[1] (Al-An’am:160). “Whoever brings a virtue will receive better than it. But whoever brings evil—the evildoers will be rewarded only according to what they used to do[2] (Al-Qasas:84). “The parable of those who spend their wealth in God’s way is that of a grain that produces seven spikes; in each spike is a hundred grains. God multiplies for whom He wills. God is Bounteous and Knowing[3] (Al-Baqara:261). There are some people that God rewards out of His grace. “These—God will replace their bad deeds with good deeds[4] (Al-Furqan:70). But there are some people whom the Quran says: “Those are they whose works will come to nothing, in this life, and in the Hereafter[5] (Al-Baqara:217). There are people whom the Quran says: “Whoever has done an atom’s weight of good will see it. (7) And whoever has done an atom’s weight of evil will see it. (8)[6] (Az-Zalzala:7-8). There are some people whom Quran says: “Without a doubt, in the Hereafter, they will be the biggest losers[7] (Hud:22). There are also some people who: “He will give you a double portion of His mercy, and will give you a light by which you walk, and will forgive you[8] (Al-Hadid:28). In opposite there are some people who: “We will punish them twice; then they will be returned to a severe torment[9] (At-Tawba:101). In contrast, there are also people who: “It will be multiplied for them, and for them is a generous reward[10] (Al-Hadid:18). Again, in contrast, there are some people who: “The punishment will be doubled for them[11] (Hud:20). These are because of different levels of good and evil deeds for each group as narration said: “The good deeds of the good people are the bad deeds of those close to God”[12]. There is a difference between Adam’s disobedience and Satan’s sin. Prophet Muhammad (S) said: “The stroke of Ali’s sword on the day of the battle of Khandaq is equal to all the good deeds of Jinn and humans”[13] (Fakhr-e-Razi, great Sunni scholar and Quran interpreter). Therefore, the highest rewards are those who lose their ego for the sake of the Hereafter, as the narration said: “There is no good deed better than to die in God’s path”. Also, those who harm themselves have the highest torture. “Those are they who have lost their souls; in Hell, they will dwell forever[14] (Al-A’raf:9). Those whose actions are united with their reward are the people of the great triumph. “No soul knows what eye’s delight awaits them—a reward for what they used to do[15] (As-Sajda:17). It is for them which no eye has seen, no ear has heard, and no human heart has entered. They are free from rewards because this world and the hereafter are forbidden for divine men. The hadith says: “This world is forbidden for the people of the Hereafter, and the Hereafter is forbidden for the people of this world, and both are forbidden for the people of God”.

This is the writing which finished at this time. It is expected that the servants who read these chapters of the book will not spare us their good prayers and correct the errors that can be corrected. “My success lies only with God. In Him I trust, and to Him I turn[16] (Hud:88). “Exalted be your Lord, the Lord of Glory, beyond their allegations (180) And peace be upon the messengers. (181) And praise be to God, the Lord of the Worlds. (182)[17] (As-Saffat:180-182). “

Explanation

The Prophet Muhammad (S) said that you will enter heaven by the grace of God, and no one will enter heaven by his actions. But with your actions, you get the degrees of heaven. One should think a lot about this hadith that people do not go to heaven by their actions. It means that a person cannot go to heaven or hell with his actions. But the actions define the degree in heaven and hell. It is God’s grace that includes them from eternity. The truth and the talent in God’s knowledge (“Ain Thabit”) or the mud and nature of humans necessitates heaven or hell. These are also God’s favor. “Whatever good happens to you is from God, and whatever bad happens to you is from your own self[18] (An-Nisa:79). Because nothing comes from God except good, it is our existence that turns mercy into punishment and good deeds into evil. Therefore, the reward is from God’s grace, and the punishment is from His justice. That is, the reward of people is according to their actions. If God deals with His justice, no one will be saved from divine punishment. God said to Prophet Dawood (A), give good tidings to the sinners and fear the righteous. Give good tidings to the sinners that I am forgiving and merciful and warn the righteous that no good deed will come before my justice unless it perishes.

God says, “God commands justice, and goodness[19] (An-Nahl:90). When God commands justice and benevolence, he is like this. A narration said: “One of the interpretations of Justice is Prophet Muhammad (S), and goodness is Amir Al-Mu’minin Ali (A)”. Amir Al-Mu’minin Ali (A) said that people who receive God’s benevolence become monotheists. The reward of this kindness is God’s forgiveness.

Allameh Hassanzadeh said, “The reward of a good deed is God’s Fazl[20] (extra grace). “Fazl” means extra. God’s Fazl means God’s extra grace, which is greater than our actions. The reward of good deeds is God’s excess grace, which can be multiplied many times because it is from spirit, “The parable of those who spend their wealth in God’s way is that of a grain that produces seven spikes; in each spike is a hundred grains. God multiplies for whom He wills. God is Bounteous and Knowing[21] (Al-Baqara:261). It means the good deeds will be multiplied 1400 times. This extra is because of people’s righteous deeds. “He who created death and life—to test you—as to which of you is better in action[22] (Al-Mulk:2). But the punishment of evil deeds in God’s justice as one (without multiplying) because it is from Nafs. “The Nafs commands evil[23] (Yusuf:53). “Whoever comes up with an evil deed will be repaid only with its equivalent—they will not be wronged[24] (Al-An’am:160). “Whoever commits a sin will be repaid only with its like[25] (Al-Ghafir:40). More reward is an indicator of extra grace, but extra punishment is injustice. If a stone is pushed from the top of a mountain, it is no longer necessary to push it moment by moment, but according to its nature, it will reach the bottom of the valley.

Conversely, if we want to bring the stone to the top of the mountain, it must be pushed with great pain and effort because it is a path against its nature. The human Nafs is like this for divine knowledge and truths. It has an upward movement by nature, just as a stone has a natural downward movement. In reality, the human Nafs is higher than this example. In the example of the stone, there is time and space, while this characteristic does not apply to the Nafs, because it is immaterial. As soon as the Nafs of a person is freed from belonging, it is enhanced according to their knowledge, actions, dignity, and virtues, sometimes ten times, “Whoever comes up with a good deed will have ten times its like[26] (Al-An’am:160). Sometimes 700 times, sometimes twice seven hundred, and sometimes more than that which has no end, “unlike the punishment of sin which is equal to It is itself”.

There are two points here: 1- The rewards are based on people’s knowledge and dignity; 2- The verse of the Holy Quran says, Whoever comes with good deeds, It means the good deeds should arrive there safely without being perish in this world. “It is they who rejected the verses (Signs) of their Lord, and the encounter with Him. So, their works are in vain. And on the Day of Resurrection, We will consider them of no weight[27] (Al-Kahf:105).

Mu’az narrated from Prophet Muhammad (S) that said: “Praise be to God, who decrees and makes whatever He likes about His creatures”. Then the Prophet (S) said: O Mu’az! I said: “Yes, Messenger of God, O leader of good and prophet of mercy”. Prophet (S) said: “Shall I tell you a hadith that no prophet told his nation, and if you memorize it, it will be beneficial for you in life, and if you hear it and don’t memorize it, God’s authority over you will end”. Then the Prophet said: “Indeed, before God created the heavens, He created seven angels, and He placed an angel in each heaven, and He covered each heaven with His greatness, and placed an angel at the door of each of the heavens as a guardian. The angel who watches over the servant’s deeds writes down their deeds from morning to night, and then the angel raises the deeds while shining like the sun until they reach the first heaven while that deed is, in their opinion, pure and many. But the angel who is the guardian of the first heaven says: Stand up and strike this action on the owner’s face. I am the angel of “backbiting”. It is what he ordered.

The next day, the angel comes with the servant’s righteous deed, and passes by the guardian angel of the first heaven, while in his eyes, their deed is pure and great. Until he reaches the second heaven, the guardian angel of the second heaven says to him: Stand up and return this act on its owner, whose intention was the small and worthless possessions of the worldly life, and I am the angel of the worldly life, and I will not let people’s action pass to another side of worldly life.

Prophet (S) continued: “Once again, while the angel is happy with their charity and prayer, the angel elevates the servant’s deed, and the guardian angels also like that deed, and he passes it to the third heaven. Until the guardian angel of the third heaven says: stand up and strike this action on the owner’s face and back, I am the “arrogant” angel. The owner of this action used to be arrogant to people in the gatherings, and my Lord ordered me that I would not let his action pass from me to another side. The Holy Prophet (S) said: “Once again, the guardian angels lift up the deed of the servant while it shines like a star in the sky, and the song and voice of Tasbih (glorification), fasting, and Hajj are loud from it, and they pass it to the angel of the fourth heaven, but The guardian angel of the fourth heaven says: stand up and strike this act on the face and stomach of its owner, I am the angel of wonder (self-praise), and he is proud of himself and performed this act with a state of wonder, my Lord commanded me that I will not let his action pass from me to another side, and I will hit it on its owner.” Prophet said: “Another time, the guardian angels will raise the deed of a servant like a bride who is taken to her husband – while that deed is obligatory along with Jihad and Nawafil between two prayers, and to that’s why it has a loud sound like the voice of a camel, and a brightness like the light of the sun – and they pass it towards the guardian angel of the fifth heaven until the angel says: Stand up, I am the angel of “jealousy” so that action is directed towards its owner. Hit and load on his back. Because he was jealous of those who learned and obeyed God, and whenever he saw that someone was superior to him in action and worship, he was jealous of him and criticized him. So he takes responsibility for his actions, and his actions curse him”. Prophet (S) continued: “Next time, the guardian angels will go up and pass servant action to the sixth heaven, until the guardian angel of the sixth heaven says: Stand up, I am the angel of “kindness and compassion”, this action will be hit on the owner’s face. Beat and blind his eyes, because the owner of this act did not show kindness and compassion to anyone whenever a servant of God committed a sin in relation to the Hereafter, or harm befell him in this world. My Lord has ordered me not to let his actions pass me in another direction. Prophet (S) said: “Another time, the guardian angels will raise the servant’s actions, actions that are accompanied by jurisprudence and profoundness and effort in worship, and piety, which sound like thunder and have a light like lightning, and Three thousand angels are with it. Until they take it to the guardian angel of the seventh heaven, that angel says: stand up and strike this action on its owner, I am the angel of the veil, and I prevent any action that is not for God from passing through. Because the owner of this deed wanted to be exalted and elevated in the eyes of the rulers, and to mention his name and good deeds in assemblies, and to be famous and heard in the cities, my Lord has ordered me not to let any deed pass from me to another side, unless it is pure.

Prophet (S) said: “Finally, the guardian angels, with a state of joy and happiness, lift up the servant’s deed, which includes a good mood, silence, and abundant remembrance of God, and all the angels of the heavens and the seven angels are all following it, and all the veils pass by until they stand in front of God and testify to his righteous deeds and prayers, but God says: Although you are the guardians of my servant’s actions, but I am the guardian of the things that are in my servant’s Nafs. His intention of doing this act was not Me, my curse be on him! Then the angels will say: Curse of God and our curse to you! The narrator says: Then Muaz cried and said: I said, O Messenger of God, what should I do? Prophet Muhammad (S) said: “O Mu’az, follow the example of your prophet in certainty and belief”. I said: You are the Prophet of God, and I am Mu’az bin Jabal. Prophet (S) said: O Mu’az, if there is a fault and shortcoming in your actions, then keep your tongue from speaking ill of the religious brothers and the bearers of the Quran. And take your sins on your shoulders and don’t blame your brothers, and don’t praise yourself by criticizing and blaming your brothers, and don’t elevate yourself by lowering the position of your brothers, and don’t do your actions with the intention of hypocrisy. Do not enter the Hereafter from the door of this world (make the Hereafter a means of reaching this world), and do not curse and blaspheme in your assembly, so that your companions do not stay away because of your ill-temper, and do not whisper to someone else in the presence of anyone, and do not express greatness for yourself in front people so that the world’s blessings are not cut off from you. And don’t tear people apart, so that the dogs of hell don’t tear you to pieces, as God says: “And those who remove gently[28]. Do you know what “Nashita” is? They are dogs that tear and break the flesh and bones of the people of hell. I said: Who has the patience and strength to do these things and traits? Prophet (S) said: O Mu’az, be aware that surely doing these things will be easy and comfortable for anyone whom God makes easy for him. The narrator says: Mu’az recites this hadith more than reciting the Quran. Hearing this hadith prompts a person to consider which of his deeds has the quality of crossing the heavens and being pure and entirely for God.

There are different degrees of goodness and badness. For some, it is a sin to look at the pleasures of heaven or to pay attention to it, but for others, this is a good thing. For example, there is a great difference between Adam and Satan’s disobedience. Adam sinned, and Satan also sinned. “Thus, Adam disobeyed his Lord, and fell[29] (Ta-ha:121). “We said to the angels, “Bow down to Adam.” So, they bowed down, except for Satan. He was of the jinn, and he defied the command of his Lord[30] (Al-Kahf:50). So, why did God honor Adam’s children, but God cursed Satan. Both of them disobeyed God’s command, one of them sinned out of negligence and lust, so he repented as soon as he sinned and said: “They said, Our Lord, we have done wrong to ourselves. Unless You forgive us, and have mercy on us, we will be among the losers[31] (Al-A’raf:23). But Satan’s sin was due to selfishness, and he did not accept his sin due to arrogance and did not ask for forgiveness, so there is a great difference between the sin of Prophet Adam and Satan. “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?[32] (Sad:75). “He said, “I am not about to prostrate myself before a human being, whom You created from clay, from molded mud.” (33) He said, “Then get out of here, for you are an outcast”. (34) “And the curse will be upon you until the Day of Judgment.” (35) He said, “My Lord, reprieve me until the Day they are resurrected.” (36) He said, “You are of those reprieved.” (37) “Until the Day of the time appointed.” (38) He said, “My Lord, since You have lured me away, I will glamorize for them on earth, and I will lure them all away (39)[33] (Al-Hijr:33-39). Satan did not accept his sin and told God that “You deceived me”.

Regret for sin is repentance. A believer regrets and repents when he sins, but hypocrites and disbelievers are not like that. They are also happy, and they praise themselves and attribute the guilt to others. It is said in a hadith that one of the best deeds is for a believer to give charity with his right hand while his left hand is unaware of it. We should train ourselves to do all our actions only for God. The higher people’s knowledge, the higher their actions will be. God says: “We made what is upon the earth an ornament for it, to test them as to which of them is best in conduct[34] (Al-Kahf:7). What is the best or most beautiful action? “Ihsan” is a beautiful action. The Holy Prophet (S) said that “Ihsan” is to worship God as if God sees you, and if you do not see Him, then know for sure that He sees you. We have two main types of intuitions in worship[35]. The first perception is when the divine wayfarer sees God while worshipping, and the second perception is when the divine wayfarer sees himself in front of God’s presence. The difference between people’s worship and actions depends on the level of these divine intuitions. Narration says the pray and worship with presence is 1000 times higher than the non-presence.

Above all, the rewards are the reward of those who are separated from the ego and have become mortal from themselves and go step by step to reach annihilation in God. Because when a person reaches this level, all worships and prayers are under it. “Fana fillah” (annihilation in God) is meeting not heaven but heaven’s creator. The verse of the Holy Quran says: “By time. (1) The human being is in loss. (2) Except those who believe, and do good works, and encourage truth, and recommend patience. (3)[36] (Al-Asr:1-3). God does not say that disbelievers or infidels are in loss, but all humankind except those who believed. It does not say those who are Muslims but believers. Being Muslim differs from being a believer because God says:  “The Desert-Arabs say, “We have believed.” Say, “You have not believed; but say, ‘We have submitted,’ for faith has not yet entered into your hearts[37] (Al-Hujurat:14). And another verse says that believers are few. “Many partners take advantage of one another, except those who believe and do good deeds, but these are so few[38] (Sad:24). Allameh Hassanzadeh always told his students that we have eternity before us, so make yourselves for it properly while living in this world. Allameh Tabatabaei always cried while he was thinking about eternity. We always think about our jobs, houses, children, and others except ourselves and eternal life in the Hereafter.

Khajeh said: “Those whose actions are united with their reward are the people of the great triumph”. People perform good deeds to build their souls, but when they are perfect, there are no more acts of worship to make the soul. For example, the Prophet (S) did not worship to reach perfection because he was super perfect. So what did he pray for? The answer is that in the beginning, the grace reaches from the outside to the inside (soul). After the soul is perfected and finds worship level, the worship spreads from the inside to the outside, and due to seeing the Beauty and Glory of God, it engages in worship. Sometimes a person worships to achieve observation and intuition, and sometimes he goes to prostration and bows down and worships God because of the intuition of his greatness and majesty. The Prophet’s wife asked him how much do you worship? God has said about you this verse: “That God may forgive you your sin, past and to come, and complete His favors upon you[39] (Al-Fath:2). The Prophet said, “Should I not be a grateful servant?” Imam Sadiq (A) said: Some worships are because of love worship and this is a level that no one reaches except the purified. “None can grasp it except the purified[40] (Al-Waqi’a:79). We should be clear from everything other than God. Allameh Hassanzadeh said monotheism is to forget everything except God[41].

Khajeh wrote this verse from the Holy Quran  “No soul knows what eye’s delight awaits them—a reward for what they used to do[42] (As-Sajda:17). It is for them which no eye has seen, no ear has heard, and no human heart has entered. Allameh Hassan Zadeh said: “This verse is for the night worshipers and night prayers as God says: “They believe in Our verses (signs), those who, when reminded of them, fall down prostrate, and glorify their Lord with praise, and are not proud. (15) Their sides shun their beds, as they pray to their Lord, out of reverence and hope; and from Our provisions to them, they give.”[43] (As-Sajda:16). Imam Sadiq (A) said: “There is no good deed that a servant does unless it’s rewards mentioned in the Quran, except for the reward of the night prayer, which God Almighty has not stated because of the greatness of its status, and then Imam Sadiq (A) recited the above verse”. Ayatollah Qazi (R) said to his student Allameh Tabatabaei that, “O my son, if you like worldly life do night prayers and if you like the hereafter also do night prayers”. Prophet Muhammad (S) narrated from God that: “I have prepared for the righteous servants what neither eye has seen, nor ear heard, nor has been in the human heart, and I will not inform you about it. If you want to know, recite this verse: “No soul knows what eye’s delight awaits them—a reward for what they used to do”  (As-Sajda:17). The hadith is narrated in almost all major Sunni and Shia narration books. Ibn Abbas (great Quran interpreter) said that, “The rewards are much bigger than to be explained” (Refer to Nur Al-Thaqalayn, Burhan, Safi, and Dur Al-Masur for more narration regarding this subject). Allameh Hassanzadeh said: “The narration mentioned no “Bashar” has seen. Bashar is the face and apparent face of a thing. So, in this narration, Bashar is the apparent human that is stuck in the worldly life that is unaware not the perfect humans and the people of the inner, So, understand it correctly.

Khajeh said: They are free from rewards because this world and the hereafter are forbidden for divine men. The hadith says: “This world is forbidden for the people of the Hereafter, and the Hereafter is forbidden for the people of this world, and both are forbidden for the people of God”.

The divine-human only wants God, who is the absolute Beauty. If heaven is sweet, the heaven creator is sweeter. A poem said: why prayerful is looking for heaven and unaware of the creator of the heaven. Amir Al-Mu’minin Ali (A) said: “When a mystic exits from this world, “Saeiq” (driver) and “Shahid” (witness) will not find him, nor Khazin (Gatekeeper angel of heaven) find him in heaven, nor Malik (Gatekeeper angel of hell) find him in hell. It was asked, “where is he?”. Imam (A) replied: “In an assembly of virtue, in the presence of an Omnipotent King” (Al-Qamar:55)”. This is a level beyond heaven and hell. [Saeiq and Shahid are referring to this verse of the Quran, which says: “And every soul will come forward, accompanied by a driver and a witness[44] (Qaf:21).

At the end of this essay, Khajeh finished his book with this verse from the Holy Quran: “Exalted be your Lord, the Lord of Glory, beyond their allegations. (180) And peace be upon the messengers. (181) And praise be to God, the Lord of the Worlds. (182)” (As-Saffat:180-182). This is because of narration from Amir Al-Mu’minin Ali (A), who said: “Those who want to benefit with full measure, So when they get up from a meeting, recite the above verse”. This is the atonement of any possible negligence in the meeting. Prophet Muhammad (S) said: “Whoever dies and his inheritance is notes and books, heaven is obligatory for him”[45]. Worshipers repent from sin, and mystics seek forgiveness for their worship. The fear is because they see those writings and actions as a veil and preoccupation from God. “O God, repent from worship and also repent from repent” (Allameh Hassanzadeh in Divine letter[46]). Having fear in front of the king is considered politeness. Allameh Hassanzadeh finished the explanation with the following poem from his famous poem book, “The Heart Note”.

My Lord, “The heart note” became my veil, Like other essays and books

My light soul became powerless, From gaining light by these veils

With the love of stone and mud, a common ignorant becomes unaware of the heart world

Stone or mud is a veil similar if the heart note becomes a veil

As long as Hassan becomes a poet, his thinking will be the order of the poem

He will see the rhyme of the poem in a dream as a thirsty person sees water in a dream

When is he present with God that the rhyme of his poem has separated him from his God

For some time, he wrote in the “Note of Heart” and did not know whether he would take it from the left or the right

O God, by your kindness, make Hassan the best that you can convert one grain into a hundred threshing

Allameh Hassanzadeh finished explaining this book in the month of Rajab 1984. It was discussed and taught by Ostad Muhammad Mahdi Me’marian in 2004-2005.

Their call therein is, “Glory be to You, our God,” And their greeting therein is “Peace” And the last of their call is, Praise be to God, Lord of the Worlds.

All praise is to God to the extent that He deserves it.                                            


[1] -مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا ۖ وَمَن جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ

[2] -مَن جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا ۖ وَمَن جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَى الَّذِينَ عَمِلُوا السَّيِّئَاتِ إِلَّا مَا كَانُوا يَعْمَلُونَ

[3] -مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ ۗ وَاللَّهُ يُضَاعِفُ لِمَن يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ

[4] -فَأُولَٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ

[5] -فَأُولَٰئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ

[6] -فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ ‎﴿٧﴾‏ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ ‎﴿٨﴾‏

[7] -لا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْأَخْسَرُونَ

[8] -يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ

[9] -سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ

[10] -يُضَاعَفُ لَهُمْ وَلَهُمْ أَجْرٌ كَرِيمٌ

[11] -يُضَاعَفُ لَهُمُ الْعَذَابُ

[12] -حسنات الابرار سیئات المقربین

[13] -لَضربة علي يوم الخندق أفضل من عبادة الثقلين

[14]– الَّذِينَ خَسِرُوا أَنفُسَهُم بِمَا كَانُوا بِآيَاتِنَا يَظْلِمُونَ

[15] -فَلَا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ

[16]– وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

[17] -سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ ‎﴿١٨٠﴾‏ وَسَلَامٌ عَلَى الْمُرْسَلِينَ ‎﴿١٨١﴾‏ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ‎﴿١٨٢﴾‏

[18] -مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ ۖ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ

[19] -إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ

[20] -فضل

[21]– مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ ۗ وَاللَّهُ يُضَاعِفُ لِمَن يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ

[22] -الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ

[23] -إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ

[24] -مَن جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ

[25]– مَنْ عَمِلَ سَيِّئَةً فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا

[26] -مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا

[27]– أُولَٰئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا

[28]– وَالنَّاشِطَاتِ نَشْطًا

[29]– وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَىٰ

[30]– وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ

[31]– قَالَا رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

[32] -قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ ۖ أَسْتَكْبَرْتَ أَمْ كُنتَ مِنَ الْعَالِينَ

[33]– قَالَ لَمْ أَكُن لِّأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ ‎﴿٣٣﴾‏ قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ ‎﴿٣٤﴾‏ وَإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَىٰ يَوْمِ الدِّينِ ‎﴿٣٥﴾‏ قَالَ رَبِّ فَأَنظِرْنِي إِلَىٰ يَوْمِ يُبْعَثُونَ ‎﴿٣٦﴾‏ قَالَ فَإِنَّكَ مِنَ الْمُنظَرِينَ ‎﴿٣٧﴾‏ إِلَىٰ يَوْمِ الْوَقْتِ الْمَعْلُومِ ‎﴿٣٨﴾‏ قَالَ رَبِّ بِمَا أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ

[34] -إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا

[35] -درک حضور و درک محضر

[36] -وَالْعَصْرِ ‎﴿١﴾‏ إِنَّ الْإِنسَانَ لَفِي خُسْرٍ ‎﴿٢﴾‏ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ ‎﴿٣﴾

[37]– قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُل لَّمْ تُؤْمِنُوا وَلَٰكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ

[38] -إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَّا هُمْ

[39]– لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ

[40] -لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ

[41] -التوحید تنسی غیر الله

[42]– فَلَا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ

[43]– إِنَّمَا يُؤْمِنُ بِآيَاتِنَا الَّذِينَ إِذَا ذُكِّرُوا بِهَا خَرُّوا سُجَّدًا وَسَبَّحُوا بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ ۩ ‎﴿١٥﴾‏ تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

[44] -وَجَاءَتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ

[45] -من مات و میراثه دفاتر و المحابر وجبت له الجنه

[46] -الهی نامه

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